YI-JING 易 經 deciphered by YK Kwan Copyright © 2008 Chapter One ___ ___ ___ ___ ___ ___ QIAN 乾 Sky QIAN stands for sky, heaven, the universe, strength and robustness Text Qian, Good omen for everything, good for oracle consultation. First yang: Dragon is hidden in abyss, not time for action. 2nd yang: Dragon appears on earth. Suitable for great man to appear. 3rd yang: “Jun zi” works diligently by day, is careful by night. There is danger but no harm. 4th yang: Dragon springs from the abyss, no reproach. 5th yang: Dragon soars to the sky. Suitable for great man to appear. Top yang: Dragon in excess height, there shall be repentance. All yangs in this image; dragons in the sky are all equal, good omen. Annotation Regarding the text in first yang, Confucius said, “This suggests a man with the temperaments of dragon, is in hermitage. Worldly concepts would not change his inspirations and he would not go after fictitious honours. He is not bored by solitude or non-recognition. What he is pleased with, he shall participate; what he is against, he shall avoid. His resolution cannot be shaken. These are the qualities of a hidden dragon. Regarding the 2nd line, Confucius said, “The great man shall have the qualities of a dragon. He shall be righteously just, reliable in words, careful in his deeds, shuns the evil, honest at heart, contributes but not boastful. His virtues are widespread and contagious. This great man has the qualities of a king. Regarding the 3rd line, Confucius said, “This suggests “Junzi”* enhances his virtues and practises his calling with sincerity; knows when to strive and when to stop, is not arrogant despite his eminent position; and not worried if he is in a lowly position. In this manner, even though there is danger, because he is always ready and alert, there is no disaster. Regarding the 4th line, Confucius said, “ To move up or down and vary, to retreat or advance is not necessarily for evil or unsociable purposes but to the advancement of his virtues and calling. Because they are done in good timing, therefore there is no reproach. Regarding the 5th line, Confucius said, “Similar notes resonance with each other; matters of similar nature attract each other. Water flows down, fire goes to aridity, clouds surround the dragon, draughts follow the tiger. The rise of a sage shall be looked upon by the people. Regarding the last line, Confucius said, “ Eminent but without power, being in a high position but not actually ruling the populace, sagacious man is in too low a position to assist him (the king). Any action shall be a cause of repentance. *[Author’s note: “Junzi” 君 子 was a concept later on adopted by Confucianism, depicting a perfectly virtuous man. It has been traditionally translated as the “superior man” but his superiority is irrespective of his status, wealth or strength. The description refers more to his morality than anything else. Its antonym is the “mean man 小 人”.] Chapter Two _ _ _ _ _ _ _ _ _ _ _ _ KUN 坤 Earth KUN坤stands for Earth, good omen for everything, good for consultation regarding matters concerning a mare. Junzi has a cause to go forth. He shall first lose his way and later find a host, favourable. In the direction of southwest he shall find a friend (or wealth); in the direction of northwest, he shall lose a friend (or wealth). Consulting for safety, favourable. Text First yin: Treading on frost, days of ice shall be near. 2nd yin: If the circumstances are straight, wide and just, even though one is not familiar, there is no drawback. 3rd yin: With good literacy, consultation is favourable. If one is serving on king’s causes, there shall be a good ending even accomplishment is little. 4th yin: Tighten the rope to close ones bag. No reproach; and no merit. 5th yin: Wear a yellow dress, greatly favourable. Top yin: Dragon fights in the meadow, It is bleeding black and yellow. All the lines are yin, this is favourable for consulting on long-term matters. Annotation The nature of Earth is passive and accommodating. A junzi would follow the example of the Earth, and practise his good nature to accommodate all matters. Though Earth is docile by nature, yet its movements can be robust; it is quiet and amoral, it follows the rhythm of the seasons. It nourishes the myriad things living on it and passively follows the rules of the universe. A family that practices benevolence shall have many rejoices. A family that indulges in malevolence shall have many disasters. A minister killing his king, and a son killing his father, this is not caused in a day. The cause has been long-lasting and gradual, only that it was not noticed at the beginning. When Yi mentioned the treading of frost followed by solid ice, it suggests that matters shall develop according to their natural course. If one is virtuous and competent, yet in a passive position, one should hide one’s qualities and not let it be shown. He should perform duties for the king without claiming success as his own. This is the way of Earth, of the wife, and of the minister. The Earth has no success but only completes a task for heaven. When heaven and earth, yin and yang inter-react, vegetation will proliferate; when heaven and earth are mutually exclusive, the wise man shall retire. This is what is implied by the 4th line, to be careful and cautious. Yellow is the colour of earth which is passive and virtuous. If this quality within the heart is applied to the four limbs of a body and the practice of a calling, then perfection can be achieved. When yin develops to the extreme, it shall turn into yang and there shall be conflict before the change over, hence the dragon fights. The colour of the blood was blue and yellow. Blue is the colour of the sky and yellow is the colour of earth. The two are now mingled with each other. Chapter Three _ _ ___ _ _ _ _ _ _ ___ ZHUN 屯 Initial Growth The image has zhen below and Kan above, denoting “cloud” above “thunder” and the title suggests the spouting of vegetation, insinuating difficulties and vulnerability. Junzi shall administer a state. Text All good, good for consultation. Suitable to remain status quo, good to establish a fiefdom. 1st yang: Massive stone pillar, good to enquire about abode, good to establish a fiefdom. 2nd yin: People are gathered here, circulating on horseback. They are not bandit, they are here regarding a marriage. Girl consulted, no marriage, not until ten years after. 3rd yin: Chasing a deer into a forest without officials. A gentleman should leave it. To continual shall cause regrets. 4th yin: Riding on horseback back and forth regarding a marriage; go forth, there is no adversity. 5th yang: Accumulating fat. For trivial matters this line is good, for consulting important matters, this line is adverse. Top yin: Riding on horseback back and forth, weeping tears of blood. Annotation The yin and yang are at a state of initial inter-phasing and difficulties ensue. Movements (thunder)* are happening under a precarious (water)* position. Storm and rain are abundant, proliferating vegetation. Good to achieve a fiefdom and establish peace. *[note: the image of this hexagram is water (in the form of clouds) above thunder. Thunder represents movement; water represents danger.] Chapter Four ___ _ _ _ _ _ _ ___ _ _ MENG 蒙 Ignorance This image has Kan below and Gen above, denoting mountain on top, water below, giving a picture of spring water flowing from the foot of a mountain. A junzi shall be decisive in action and encourages good virtues. Text MENG 蒙, good. It is not me who asks for a favour from an ignorant youth, it is the ignorant youth who asks of me. On first consultation I shall impart the information, on a second and third time, this is insolence and I shall not tell. Image good for consultation. First yin: To enlighten the ignorant, it can be applied to people serving penalty to release them from their encumbrance. Going forth, harmful. 2nd yang: To accommodate the ignorant, good; to get a wife for the son, good. The son shall start a family. 3rd yin: Do not take this girl who only marries for gold; there is no advantage. 4th yin: Situation difficult because of ignorance, bad. 5th yin: A youth of innocence, good. Top yang: Attacking the ignorant: it is not wise to attack but better to resist an attack. Annotation MENG, there is danger at the foot of the mountain; stop at danger because what follows is uncertain. It is not I who seek the ignorant youth but the latter who seeks me. This is proper. On first consultation, I tell him the omen of the oracle because this is in line. If he consults time and again, this is impertinence and I shall stop telling for abusing ignorance. Using proper means to educate the ignorant is the way of a sage. Chapter Five _ _ ___ _ _ ___ ___ ___ XU 需 Patience The image is Kan (water) above Qian (sky), suggesting clouds above the sky, a picture of gathering clouds. A junzi shall be contented with the food and wine he has. Text Xu, there is confidence, brightness, good consultation and it is suitable to cross a big river. 1st yang: Waiting in the wilderness, put perseverance to good use, no harm. 2nd yang: Waiting in the sand, some trivial disputes but it is fine in the end. 3rd yang: Waiting in soggy land, resulting in arrival of bandits. 4th yin: Waiting in dangerous terrain, escape through cave. 5th yang: Waiting in land of food and wine, good for consultation. Top yin: Three uninvited guests come to your abode, receive them well, good. Annotation Xu, is waiting with patience. There is danger ahead but waiting with patience, holding on with strong inner virtue without attempting to risk will see it through. Xu: have confidence, the future is bright on consultation. The 5th yang is in its proper centre place in the “sky”*. It is beneficial to cross a big river and rewarding to go forth. *[Note: Out of the 6 lines (yao) in the hexagram, the top 2 represent sky, the next 2 represent earth and the bottom 2, people.] Chapter Six ___ ___ ___ _ _ ___ _ _ Song 訟 Contradiction This image has the sky above, water below. It was believed the sky revolved from east to west, the rivers flow from west to east. It signified the sky and water are having movements in opposite directions, a contradiction in nature. A junzi shall plan properly at the initial stage of a matter. Text SONG, there is confidence, as well as foreboding and circumspection. In mid-course the matter is favourable but it ends in danger. A great man’s appearance will favour the situation, but crossing a big river is not. 1st yin: the matter at hand will not last long, trivial disputes that end well. 2nd yang: a law suit is lost. On return, one finds 300 serfs have escaped. 3rd yin: Relying on old benevolence, on consultation, the answer is danger; but in the end, it is fine. One may join a king’s service but without success. 4th yang: Lost a lawsuit, following orders to change one’s action. For safety, consultation says good. 5th yang: litigation, most favourable. 6th yang: One may be appointed to high office, but may be annulled three times in a day. Annotation Qian signifies strength and Kan, danger. To be in danger and strong, conflict will follow. The matter is favourable in between but there will be no success for the suit. In holding a right course, a great man may appear. It is unwise to ford a great river since one may end up in an abyss. Chapter Seven _ _ _ _ _ _ _ _ ___ _ _ SHI 師 Troops This image has Kun (earth) on top with Kan (water) below, signifying water is cumulating in land. A junzi shall accommodate and educate the people. Text SHI, consultation on the commander of troops, the answer is good, no reproach. 1st yin: troops maneuvering require discipline, otherwise there is danger. 2nd yang: in the troops, good, no reproach. The king sent commendations thrice. 3rd yin: troops may carry bodies back, there is danger. 4th yin: troops encamp on the left, no reproach. 5th yin: there are animals in the fields, easy catch, no reproach. The elder son is in command, the second son comes back on a carriage as a corpse. Dangerous omen for consultation. Top yin: The King orders by decree the award of lordship and a minister. The mean man has no place. Annotation Troops represent a multitude. To be able to lead a multitude and maintain righteousness is the cause for a king. The 2nd yang and the 5th yin complement each other，suggesting confidence of the King in the commander. Eventhough there is danger, using such qualities to rule will inspire subordination of the populace. The results are good and without reproach. Chapter Eight _ _ ___ _ _ _ _ _ _ _ _ BI 比 Association This image depicts water (Kan) above and earth (Kun) below. From this image the late King established a multitude of kingships and befriended the lords. Text BI, good fortune. The origin of this suggests blessedness in general. For consultation on long term future events, it is without reproach. Those kingdoms not in affiliation come to pay homage. Those who do not shall be in danger. 1st yin: Making association with people with trust, no reproach. Trust attract people like a jar full of wine, good fortune. 2nd yin: when association starts from within one’s heart on consultation, it is good. 3rd yin: associating with people of ill intent. 4th yin: associating with people from far away at consultation, good. 5th yang: Openly and generally associate with people. When hunting, the king put nets on three sides and allow preys to escape from the front. The people are not disturbed, good. Top yin: When there is no leader in association, it is dangerous. Annotation BI 比 suggests good fortune. It suggests people from below are following people from above, and are prepared to offer support and assistance. Because the 5th yang is occupying the centre position of the upper trigram, therefore there is no reproach for matters in the distant future. Those previously not complying are now paying homage because those on top and those below are in resonance. Those not coming forth shall be in danger because they shall have no other way to turn to. Chapter Nine ___ ___ _ _ ___ ___ ___ XIAO CHU 小 畜 Small Accumulation The image has Xun (wind) above Qian (sky), signifying that wind is blowing in the sky. From this image, a junzi attempts to perfect his writings and morality. Text Xiao Chu, good fortune. The sky is overcast but no rain, the clouds come from the west. 1st yang: returning from the way back, what danger can there be? 2nd yang: being led on the way back, good. 3rd yang: the wheel is coming off from the carriage, husband and wife turn hostile. 4th yin: with sincerity and trust, difficulties shall pass, go to a far place, no reproach. 5th yang: captives are strung up and wealth are gotten by plundering a neighbor state. Top yang: it has rained and stopped, carriage is loaded. If consultation is by woman, it suggests danger. When the moon is near its orb, a man’s journey shall be dangerous. Annotation Xiao Chu, the 4th yin is in a yin position, with the yang lines both above and below it. It suggests a flexible yin person is assisted by many men and is able to gain a small accumulation. The image represents strength (qian) and modesty (xun) with the yang lines in the middle of both upper and lower trigrams, therefore, a man is able to hold the middle course and successful. The clouds over the sky are just spreading and overcast, but there is not yet rain. Chapter Ten ___ ___ ___ _ _ ___ ___ LU Treading This image has Qian (sky) above and Dui (marshland) below. From this image, the junzi differentiates the superior from the inferior and unite the people’s ideas. Text LU , treading the tail of a tiger but the tiger does not bite, good. 1st yang: going forth with plain shoes, no reproach. 2nd yang: treading on flat and wide thoroughfare, consultation by people in seclusion, good. 3rd yin: forcing to see when one is blind, forcing to walk when one is limping; treading on tail of a tiger and the tiger bites, there is danger. A military commander is exercising the authorities of a king. 4th yang: treading the tail of a tiger, feeling frightened, good in the end. 5th yang: determined to go forward, consultation on this yao is danger. Top yang: looking back on the road one has covered to study the merits, the return is a great success. Annotation The 3rd yin is above the 2nd yang in the first trigram, this signifies something soft is treading on something hard. The Lu image reflects the gentle responds with the strong with gentleness and therefore the tiger does not bite when its tail was treaded upon. This is good. A strong person with righteous qualities can act as a king without any shame or quilt since all he does is overtly magnificent. Chapter Eleven _ _ _ _ _ _ ___ ___ ___ TAI 泰 Unison This image has Kun (earth) above and Qian (sky) below. It suggests that heaven and earth are united and myriad things are growing in harmony. The King can observe this image and follow the rules of nature to use his discretion to suit the changes of heaven and earth in ruling his people. Text TAI 泰, the small man shall diminish and the great shall come; good fortune and good accessibility. 1st yang: pulling weeds from their roots, going forth is good. 2nd yang: using empty melons to cross a river without a boat. Without losing distant friends, one is put to expenses but he is rewarded in the course of the journey. 3rd yang: there is nothing perfectly plane without a fall, nothing that leaves without returning. Consulting on difficult matters, there is no reproach. Have no fear on ones confidence, have good fortune on food. 4th yin: using specious words, being depleted by one’s neighbor, this is caused by insincere advice. 5th yin: Di-yi married his daughter, had good fortune, good. Top yin: the city wall falls over to the moat, don’t employ the troops. Report the matter to the authorities. For consultation, there is regret. Annotation TAI 泰signifies the small shall diminish and the great shall come; good development and future. When the yin and the yang of the universe interact, the myriad things will develop. Because their aims are in unison, the king and his ministers are in good communication. With qian below and kun above, the yang is inside and the yin outside; therefore the inside is strong and the outside gentle, the junzi is within and the mean man without. The way of the junzi is growing while that of the mean man is diminishing. Chapter Twelve ___ ___ ___ _ _ _ _ _ _ PI 否 Non-interaction With Qian above and Kun below, it signifies that the yin and yang of the universe are not interacting. It’s the nature of the sky to rise and the nature of the earth to subside. From this state, they would be moving away from each other. A junzi shall practise thrifty to avoid sufferings and not take pride in going for eminence. Text PI 否 is not good for a junzi’s consultation. The great shall diminish and the small (mean man) shall return. 1st yang: pulling weeds from their roots, good for consultation. 2nd yang: using reed leaves to wrap sanctified meat, this is good for mean man and not so for the great man, good. 3rd yang: using leaves to wrap delicacies. 4th yin: there is destiny, no reproach. People of the same sort shall be blessed. 5th yin: the non-communication shall cease, good for great man. It’s going to go away, to go away, as certain as the leaves hanging from the mulberry. Top yin: secluded matters shall topple over in the end. It is initially non-interaction followed by happiness. Annotation This is bad for the consultation by a junzi, the great shall diminish and the mean man shall come. Since heaven and earth are not interacting, the myriad things are not progressing. When the king and his subordinates are not communicating, the state shall cease to exist. Pi否 is composed by Qian above Kun, that is the yin is inside and the yang outside. The outside shall be strong and the inside weak. The way of the mean man shall increase while the way of the junzi shall diminish. Chapter Thirteen ___ ___ ___ ___ _ _ ___ Tong Ren 同人 Consensus The image has Li below Qian, Li represents fire and Qian the sky. Therefore it suggests fire going up to merge with the sky. A junzi shall categorize the myriad things and mark out their differences. Text Tong Ren 同人, in consensus with people in the wilderness, good. It is favourable to cross big river and for consultation by junzi. 1st yang: In agreement with people at the doorway, no reproach. 2nd yin: In agreement with people in the temple, there are matters of regret. 3rd yang: to lie the army in the grassland in ambush and lead them to high grounds, for three years without any action. 4th yang: on top of enemy’s wall but without pressing on the attack, good. 5th yang: To cry aloud with people and then laugh together, meeting of the troops after victory. Top yang: To be in agreement with people in the countryside, no regrets. Annotation Tong Ren 同人, the 2nd yin in the middle of the lower trigram is in a mirror image of the 5th yang in the middle of the upper trigram, representing consensus with people. It suggests to be in consensus with people in the wilderness is good. To be able to cross big rivers because qian shall prevail.. A junzi shall hold the righteous middle course and only he can have an inspiration to align with heaven and earth. Chapter Fourteen ___ _ _ ___ ___ ___ ___ Da You 大有 Abundance Li above and Qian below represent fire above the sky. The light in the sky benefits earth and makes it produce in abundance. A junzi shall prohibit harmful acts and encourage meritorious deeds, following the way of heaven and making life more pleasant. Text Da You 大有, excellent in general. 1st yang: There is no mutual harm, no reproach, even in difficult situations, there is no disaster. 2nd yang: loading large carriages to go forth, there is no harm. 3rd yang: the lords are joining the King in banquet, not so for the mean men. 4th yang: not to be greedy, there is no harm. 5th yin: to be trustworthy, righteous and full of dignity, good. Top yang: heaven shall bless such people, excellent, nothing harmful. Annotation Da You 大有, the 5th yin is in the middle of the upper trigram, representing a gentle person is in a high position and is being assisted by people below, therefore, there are abundant rewards. The image suggests the person’s quality is strong, robust and civilized, being able to vary according to the seasons, therefore shall be intrinsic goodness. Chapter Fifteen _ _ _ _ _ _ ___ _ _ _ _ QIAN 謙 Modesty The image has Gen (mountain) below and Kun (earth) on top, giving a picture of mountain under the ambit of earth. Mountains are normally on top of everything but now it occupies a low position, a suggestion of the concept of modesty. A junzi shall balance the surplus with the deficit, measure the worth of assets and distribute among the people justly. Text To be modest is good, a junzi shall have a happy ending. 1st yin: To be very modest, a junzi crossing a big river with that attitude, good. 2nd yin: To be reputable and yet modest, good for consultation. 3rd yin: To be meritorious and yet modest, junzi has a happy ending, good. 4th yang: because of modesty, there are no evils. 5th yin: to attack a plundering neighbouring state, no shortcoming. Top yin: To be reputable yet humble, it is befitting to attack a neighbouring state. Annotation Modesty, good. The way of heaven is bring light to the myriad things from above. The way of earth is to support myriad things from below. Both the way of heaven and earth is to diminish those that are full to the brim, and to benefit those that are modest. The way of man is to detest swollen pride and appreciate modesty. Modesty makes a man in an eminent position honoured; and makes a man from a lowly position not feeling insulted. Because of modesty, a junzi has a good ending. Chapter Sixteen _ _ _ _ ___ _ _ _ _ _ _ YU 豫 Gratification The image has Zhen (thunder) above Kun (earth), therefore it signifies when thunder strikes, the earth will shake. Things are ready waiting for time. From this the late King composed music, to promote meritorious deeds and offered abundant sacrifices to the gods and ancestors. Text YU 豫, it is favourable to establish a lordship state, to raise an army in preparation. 1st yin: notorious in indulging in happiness, there is danger. 2nd yin: hard as stone but it does not last a day, good for consultation. 3rd yin: glaring at other’s happiness, there is regret; if there is delay in repenting, more regrets will follow. 4th yang: from enjoyment in happiness, there is great achievement. Don’t expect friends will gather like hair stuck together by hairpin. 5th yin: consultation for sickness, the patient will live long. Top yin: indulging in happiness as a habit, change it and there is no harm. Annotation Five yin lines are supporting the 4th yang line, the gentle yin is prepared to follow the yang in action. This is the meaning of the image of Yu 豫. Heaven and earth follow the same principle, not to mention the matter of establishing a state and the use of military force. The universe follows the law of nature: the sun and moon moves without fault, the four seasons change in order. The sage acts according to nature and makes penalties just for the people to appreciate. The meaning of Yu to follow the law of nature is indeed great. Chapter Seventeen _ _ ___ ___ _ _ _ _ ___ SUI 隨 Following Nature This image has Zhen (thunder) below Dui (marsh), suggesting there is thunder within the marshes. A junzi in observing this image shall upon darkness enters his house to rest. Text SUI, intrinsically good, good for consultation, no harm. 1st yang: the official changes his mind, good for consultation. Making new friends in a journey brings success. 2nd yin: roping a young male but losing an adult. 3rd yin: roping an adult but losing a young male. One shall gain by following other’s request, good for consulting on matters on residence. 4th yang: Something is gained by following others, bad for consultation. Using keen observation in guarding captives on the way, no harm. 5th yang: show trust to the good people, good. Top yin: To hold him captive and to release him; the king worships heaven at West Mountain. [Note. This is the history of Zhou Wenwang 周文王being held captive and then later released by Youwang 幽王of Shang 商.] Annotation With Zhen below Dui, the strong yang is below the gentle yin. When there is movement, it is going to make people feel pleased. This is the meaning of the image of Sui. There can be no harm. All the myriad things in heaven and earth act according to time. The meaning following the right time is great indeed. Chapter Eighteen ___ _ _ _ _ ___ ___ _ _ GU 蠱 Fault The image has Xun (wind) below and Gen (mountain) above, suggesting wind blowing from below the mountain. Because of the mountain, the wind is stopped, indicating faults are corrected. Junzi shall educate the people and nourish their morality. Text Gu蠱, good fortune, favours crossing big rivers, three days before and after the day of “jia”甲* 1st yin: correcting the fault of a father. With such a son, the father has no harm. There is danger but all end well. 2nd yang: correcting the fault of a mother. No answer for such consultation. 3rd yang: correcting the fault of a father, there is minor regret but no great danger. 4th yin: to absorb the fault of a father, going forward will meet regrettable matters. 5th yin: to correct the fault of a father by applying one’s reputation. Top yang: not serving for the lords and nobles but devoting to one’s calling. Annotation The strong yang is above and the week yin is below, the wind meets the mountain and stops. It carries a meaning of correcting faults. The Text suggest good fortune, meaning that the nation is in good law and order. There are matters that need to be attended to by going forth. On “3 days before and after Jia” it explains that after a matter is concluded, a new matter will arise, which is the rule of the universe. *[note. In ancient Chinese calendar, each month of 30 days is divided into 3 sessions 旬of 10 days each. Each day of each session starts with the first day as “Jia”甲 . It works similar to the 7 days in a week in the western calendar.] Chapter Nineteen _ _ _ _ _ _ _ _ ___ ___ LIN 臨 Governance The image has Dui (marsh) below Kun (earth), suggesting that there is land on the marshland. A junzi shall continuous educate and care for the people; accommodate and protect them without bounds. Text LIN臨, it is good for consultation. When it comes to August (8th month), there is danger. 1st yang: use inducting means to rule the people, good for consultation. 2nd yang: use inducting means to rule the people, no adversity. 3rd yin: use sweetened means to rule the people, no advantage. If it has caused concern, there is no reproach. 4th yin: governing the people in person, there is no reproach. 5th yin: using wisdom to govern the people, this is befitting of a king, good. Top yin: use benevolence to rule the people, good, no reproach. Annotation Lin ， the 2 yang lines at the bottom suggest the strength of yang is gradually emerging. The 2nd yang in the middle of the lower trigram corresponds with the 5th yin line in the upper trigram. Holding the centre course, this is the way of the heaven.”When it is August (8th month), there is danger”, it suggests that the yang strength is weakening and cannot be maintained. Chapter Twenty ___ ___ _ _ _ _ _ _ _ _ Guan 觀 Observation Guan, spilling wine on the ground for the gods but without other sacrificial offerings. The head is tilted up with a heart full of respect. The image has Kun 坤(earth) below and Xun 巽 (wind) above, suggesting that wind is blowing on the surface of earth. The late King therefore toured his country to study their customs and educate them. Text Guan 觀, spilling wine on the ground for the gods but without other sacrificial offerings. The head is tilted up with a heart full of respect. 1st yin: observing matters like a child, there is no danger for a mean man, but it would be regretable for a junzi. 2nd yin: observing by peeping secretly, good for consultation by a woman. 3rd yin: to reflect on one’s life to decide on the future. 4th yin: observing the prosperity of the state, it is favourable to assist the king. 5th yang: to reflect on one’s life, a junzi has no danger. Top yang: observing the life of others, a junzi has no danger. Annotation The people (ruling) from above observe with a bird’s-eye-view. The wind is gentle and earth modest. The 5th yang is in the middle of the upper trigram, suggesting the king observes his state with justice . This is the meaning of Guan. “Spilling wine on the ground for the gods but without other sacrificial offerings. The head is tilted up with a heart full of respect”. This is for the king’s subjects to observe and learn, to observe the celestial ways of heaven, that the four seasons follow without fault. The sage teaches with the amazing ways of heaven and his subjects follow. Chapter Twenty-one ___ _ _ ___ _ _ _ _ ___ SHI HE 噬 盍 Biting This image has Zhen (thunder) below and Li (lightning) above, giving a picture of a storm of thundering and lightning. The Late King justly applied penalties and improved on the law and regulations. Text Shi He, good, good regarding penal matters. 1st yang: the feet are put in pillory, toes being amputated, no danger. 2nd yin: stealing meat, being punished by cutting off the nose, no danger. 3rd yin: ate roasted meat, having food poison, little distress, no danger. 4th yang: ate dried meat in bone, with embedded bronze arrow head inside, good for consultation of difficult matters, good. 5th yin: ate dried meat, with gold inside. Danger for consultation, no harm in the end. Top yang: shouldering a pillory with ears cut, danger. Annotation Shi He is the biting of food in the mouth. It is only through biting that the process can be carried out. The cutting of the toes ensures no repetition of a crime. The cutting of the nose is punishment for getting something that should not be gotten. To suffer poisoning suggests that the 3rd yin is not in a proper position. The 5th yin suggests difficulties but because of the correct measures taken, there is no danger. The punishment mentioned in the top yang is the result of not listening to proper persuasion and advice. Chapter Twenty-two ___ _ _ _ _ ___ _ _ ___ FEN 憤 Polishing This image has Li (fire) below and Gen (mountain) above, indicating that there is a fire at the foot of a mountain. A junzi shall realize he must carefully study all administrative matters and not to decide on judgments arbitrarily. Text Fen, good, favourable for small gains in going forth. 1st yang: doing pedicure to one’s feet, leaving the carriage to walk. 2nd yin: trimming one’s bear. 3rd yang: grooming nicely, it is good for consultation for long term matters. 4th yin: grooming nice and clean, they came riding on white horses. They are not bandits but a party for matters regarding marriage. 5th yin: decorating rockery and garden, using little bits of bundles of silk. There are some regrets but in the end it is good. Top yang: with simple and plain decorations, there is no danger. Annotation In the image of Fen, the composition is the strong is on top and the gentle below, suggesting the strong is grooming the gentle. Therefore, going forth will secure small gains. The yang and the yin inter-mingling is the way of heaven. Li represents civilization and Kan (mountain), a means to stop. Therefore the Fen image insinuates using systems and rituals to restraint the behaviours of the people, which is the definition of civilization. It is necessary to observe the way of nature, in order to note the order of change in terms of time; and to observe the way of civilization, in order to educate the people of the world. Chapter Twenty-three ___ _ _ _ _ _ _ _ _ _ _ BAO 剥 Peeling Off This image has Kun (earth) below and Gen (mountain) above. The ruling class shall treat the common people well so they may live in peace and order. Text Bao, it is not favourable going forth. 1st yin: the foot of a bed comes off, without consulting, this is bad omen. 2nd yin: the wooden plank of a bed comes off, without consulting, this is bad omen. 3rd yin: let it peel, there is no harm. 4th yin: the top of the bed peels off, there is danger. 5th yin: in a line, the courtiers are getting the favour of the king. There is no harm. Top yin: ripen fruits are not taken. For this junzi will get a carriage and the mean man shall find his house falling down. Annotation Bao means peeling off. It consists of 5 yin lines and one yang line, suggesting the strength of yang is being modified by the yin lines. It is not favourable to go forth because the influence of the mean man is increasing. The meaning of the gentle Kun (earth) stopping at the mountain (Kan) is gently to stop naturally. This is by observing the image. Junzi places importance at the relation between recession and progression; orb and obscurity, because these are the rules of nature. Chapter Twenty-four _ _ _ _ _ _ _ _ _ _ ___ Fu 复 Cyclical The image has Zhen (thunder) below and Kun (earth) above. All the yin lines are on top and one yang appears on the ground. It suggests that thunder has gone underground and only just appears after the change of seasons to start its movements. Text Fu, good; there is no illness both at home and away. Friends come to meet up and there is no harm. The return journey can be made in seven days and it is favourable to go forth. 1st yang: returning soon after leaving, no deep regrets, most favourable. 2nd yin: returning in joyful spirits, good. 3rd yin: returning with knitted eye-brows, danger, but no harm. 4th yin: leaving with a group but returning alone during journey. 5th yin: returning in earnest, no regrets. Top yin: returning after losing one’s way, danger, disaster. For an expedition army, there is a great defeat for reason of its king. There can be no further expedition in ten years. Annotation For the image of Fu, the late King closed the city gate on the day of winter solstice. Travelling people and traders were not to travel on that day and the king would not tour his country. The way of the cyclical movements takes seven days as a period, this is the way of nature. It is good to go forth because the yang strength is increasing and it will return to the starting point. Chapter Twenty-five ___ ___ ___ _ _ _ _ ___ WU WANG 無 妄 No Excesses The image has Zhen (thunder) below and Qian (sky) above, giving a picture of thundering under the sky. The meaning of the title for this image is: no falsehood or no excessive deeds. The late King planed according to the seasons to nourish the myriad things. Text Wu Wang, good for consultation. Those who are not upright shall be in danger. It is not favourable to go forward. 1st yang: don’t go forward without a purpose, good. 2nd yin: those who can harvest without working, own cultivated land without toiling on wasteland, can favourably go forward. 3rd yin: suffering disaster without excessive deeds. A leashed ox is taken by a passer-by, people in the neighbourhood suffered the consequences. 4th yang: good for consultation, no harm. 5th yang: an illness without cause, don’t take medication and it cures by itself. Top yang: don’t act without cause. Random acts will bring sufferings, nothing to be gained. Annotation Wu Wang, with Qian above Zhen, the strength comes from the outer trigram (qian) and is the theme of the inner trigram (zhen). The 5th yang is in the middle of the upper trigram, corresponding well with the 2nd yin in the middle of the lower trigram. Because it is upright, it works well and this is the destiny of heaven. “Those who are not upright shall be in danger. It is not favourable to go forward.” Not going forward with a good cause, where can one go? Without the blessing of heaven, how can one act? Chapter Twenty-six ___ _ _ _ _ ___ ___ ___ DA CHU 大畜 Abundant Accumulation The image has Qian (sky) below and Gen (mountain) above, carrying a meaning that the nature of sky, its immense application , is all stored within the mountain. By this image, a junzi shall widely recollect the words, deeds and values of the ancient people to nourish his own morality. Text Da Chu, good for consultation. Not eating at home, good. It is favourable to go forth to cross big rivers. 1st yang: there is danger, favourable to stop. 2nd yang: the shaft comes off the under-carriage. 3rd yang: fine horses on the rampant, favourable for consultation on difficult matters. 4th yin: daily practice on the skill of defence by chariots, favourable to go forward. 5th yin: the tooth of a castrated pig, good 6th yang: bearing the way of heaven, good. Annotation Da Chu, strong and firm, beauty and brightness renew everyday. Since the one above appreciates virtuous people, all the virtuous people are attracted to him. This is the great way. “Not eating at home” suggests the state is able to support the virtuous people. “Crossing great rivers” suggests the way of heaven shall prevail. Chapter Twenty-seven ___ _ _ _ _ _ _ _ _ ___ YI 颐 Nourishment This image has Zhen (thunder) below and Gen (mountain) above, symbolizing there is thundering at the foot of the mountain. From this image, a junzi will be cautious with his words and exercise moderation with his food and drinks. Text Yi, good for consultation. Look at the way of nurishment, find your own food. 1st yang: leaving aside your tortoise meat and watch my cheek full of food, there is danger. 2nd yin: the best way of nourishment is to cultivate the land on the knoll; to travel in order to find nourishment and food is dangerous. 3rd yin: to go against the way of nourishment, bad for consultation. Don’t think about it for another ten years, there is nothing to be gained. 4th yin: to follow the way of nourishment, good. Gloating on like a tiger without any desire to give up, there is no harm. 5th yin: cultivating wasteland, consulting on matters of abode, good. Don’t attempt to cross a big river. Top yang: Following the principle of Yi, first there is danger, but it ends up well; it is favourable to cross a big river. Annotation Yi, the judgment that this image is good means to follow the proper way of nourishment will lead to good results. It is important to look at the means of nourishment; and how does one nourish oneself. The universe nourish the myriad things, the saints nourish the sages and the common people. To nourish at the right time has a great meaning. Chapter Twenty-eight _ _ ___ ___ ___ ___ _ _ DA GUO 大過 Big Fault The image has Xun below and Dui above. Xun stands for wood and Dui, marshland or lake, symbolizing a picture of trees being submerged by a lake. A junzi has no fear to stand alone and goes his own way, retreat from the world and feels not distressed. Text Da Guo, the main beam of the house bends downwards. It is favourable to go forward, good. 1st yin: putting offerings on white leaves of mao (miscanthus tinctorius) , no harm. 2nd yang: new spouts grow out of a withered tree; an old man married a young girl as wife, nothing adverse. 3rd yang: the main beam bends down, there is danger. 4th yang: the main beams bends upwards, good. If something happens by accident, then there are regrets. 5th yang: flowers bloom from an old tree, an old lady marries a young husband. There is no reproach, nor any merits. Top yin: when fording a river, the water covers you head, there is danger but in the end there is no disaster. Annotation Da Guo means fault in serious matters. When the main beam bends down, it suggests the beam is too thin. There are four yang lines and the yang influence is too strong in the image. Both the 2nd and the 5th positions in the middle of the lower and the upper trigrams are occupied by yang lines: it suggests the yang is too strong but it is able to hold the middle way. In the image of Da Guo, timing of the situation has an important meaning. Chapter Twenty-nine _ _ ___ _ _ _ _ ___ _ _ KAN 坎 Dangerous Waters The image has Kan in both trigrams, suggesting that water comes again and again. A junzi would practise his morality and educate the common people. Text There are double difficulties, the heart has to be filled with trust, good. Going forth will be rewarding. 1st yin: there is a pit-hole within a pit-hole, one finds oneself deep into a pit, danger. 2nd yang: there is danger in the pit, if one seeks, one gets small gains. 3rd yin: coming to the margin of the pit which is deep and dangerous. Entering into the pit, one shall abstain from doing anything. 4th yang: through the window one gets a jar of wine and two dishes of food, there is no danger in the end. 5th yang: the pit is not full and the earth in the middle is leveled, there is no danger. Top yin: being bound by ropes and thrown into jail for three years without release, there is danger. Annotation Kan on top of Kan means double dangers. Water flows into the pit but cannot fill it. In a dangerous and risky situation, one has to act with faith, this is reflected by the yang lines occupying the centre positions of the upper and lower trigrams. The dangers of heaven cannot be overcome, the dangers on earth are the mountains and rivers. The kings and lords use strategic points to defend their states, the use of danger at different times has an important meaning. Chapter Thirty ___ _ _ ___ ___ _ _ ___ LI 離 Beautiful Sun This image has both Li (sun) in the lower and upper trigrams, symbolizing the sun is rising in succession and there is brightness and prosperity. The great man shall continuously make his morality shine in all directions. Text Li, good for consultation. To rear cows, favourable. 1st yang: respect gold-gilded shoes, no harm. 2nd yin: beautiful yellow colour, intrinsically good. 3rd yang: the sun is setting, if one does not beat the vessels and sing, the elderly shall feel sorrowful and there is danger. 4th yang: accidents suddenly happen, such as: fire, death, abandonment. 5th yin: people weeping continuously, signing sorrowfully, good. 6th yang: the king leads the army to war and wins a victory with heads and captives, no danger. Annotation Li, attributes to beauty. The sun and moon beautify the sky, the crops and vegetation beautify the earth. The image of Li has a double brightness and holds the proper course to generate and educate the myriad things in the world. Both the middle of the upper and lower trigrams are occupied by yin lines, showing that people of gentle nature are holding the sway, hence the judgment “to raise cows is favourable”. Chapter Thirty-one _ _ ___ ___ ___ _ _ _ _ Xian 咸 Interaction This image had Gen (mountain) below and Dui (lake) above, giving a picture of a lake up in the mountain. A junzi shall accept others with humility. Xian, good. Good for consultation. Marrying a wife, favourable. 1st yin: the big toes are interacting. 2nd yin: the calves are interacting, danger. Stop for everything, good. 3rd yang: the thighs are interacting, insisting to follow others. Thus going forth brings regrets. 4th yang: good for consultation, no regrets. Going back and forth with indecision, friends follow your ideas. 5th yang: the backs of the body are interacting, no regrets. Top yin: the cheeks and tongues are interacting. Annotation Xian means interaction. The image has Dui above Kan, which suggests the gentle is on top and the strong is underneath. The yin and yang elements interact with other and they stop and feel happy finding each other. Kan representing young male is below and Dui representing young female is on top. The image is good for consultation, especially for marrying a wife. Because of the interaction of heaven and earth that the myriad things grow; the saints induce the minds of the common people and the world is peaceful and harmonious. By looking at the interaction, the behavior of the myriad things can be understood. Chapter Thirty-two _ _ _ _ ___ ___ ___ _ _ HENG 恒 Continuity The image has Xun (wind) below and Zhen (thunder) above, suggesting thunder and wind are happening together. A junzi in such circumstances shall maintain his principles without wavering. Text Heng, good. There is no danger, favourable for consultation. It is good for going forward. 1st yin: continue to dig deep into the ground, bad for consultation, no gain. 2nd yang: no regrets. 3rd yang: not being able to maintain one’s morality, one may be put to shame on occasions. There shall be matters of regrets for consultation. 4th yang: there are no animals for hunting. 5th yin: to be able to maintain one’s morality, good for a married woman’s consultation, but unfavourable for a husband’s consultation. Top yin: continued shaking and vibrating, danger. Annotation Heng means long-lasting. With wind below and thunder above, strength is on top and gentleness below. Thunder and wind are mingled together. The characteristics of the universe is that it persists and is in movement perpetually. When matters developed to the end, there will be a new beginning. The sun and moon rotate according to the rules of nature and therefore they can continue to shine; the four seasons follow nature to change, therefore the myriad things continue to grow. Saints continuously maintain the centre way and are therefore able to educate and nourish the morality of the common people. Understand the principle of continuity and the nature of the myriad things can be observed. Chapter Thirty-three ___ ___ ___ ___ _ _ _ _ DUN 遁 Withdrawal This image has Kan (mountain) below and Qian (sky) above, which is a mountain under the sky. A junzi shall distant the mean man, without showing his disgust outwardly but is able to maintain his principles. Text Dun, good for consultation regarding trivial matters. 1st yin: trailing at the end of a retreat, danger. Do not go forth anywhere. 2nd yin: being bound by leather of buffalo and is unable to get loose. 3rd yang: systematic withdrawal, sickness, danger. To keep male and female servants, good. 4th yang: to willingly withdraw, for junzi it is good, for the mean man, it is not. 5th yang: an admirable withdrawal, good for consultation. Top yang: to withdraw by flying, no harm. Annotation Dun means that to withdraw is favourable. The 5th yang is in the middle of the upper trigram, corresponding with the 2nd yin in the lower trigram, suggesting that the strong shall act according to circumstances. Because the influence of yin is beginning to grow, to withdraw according to the situation is important. Chapter Thirty-four _ _ _ _ ___ ___ ___ Da Zhuang 大 壮 Great Strength This image has Qian (sky) below and Zhen (thunder) above, symbolizing it is thundering up in the sky. A junzi shall not act on anything with impropriety. Text Da Zhuang, Good for consultation. 1st yang: strength lies in the toes. Army fighting in expedition has danger, but prisoners are captured. 2nd yang: good for consultation. 3rd yang: the mean man uses strength to act, a junzi, not so. The answer to consultation is danger. A male goat uses its horns to knock against a fence but got its horns stuck. 4th yang: good for consultation, no regrets. The male goat breaks through the fence and its horns got clear. The suspension beam under the carriage is thick. 5th yin: losing a goat in the field, no regret. Top yin: A male goat uses its horns to knock against a fence, it cannot step back, nor can it advance. There is nothing to be gained; the result is only favourable after difficulties are experienced. Annotation Da Zhuang means in possession of great strength. The image has thunder and the sky, which suggest strength and action. If one is strong and upright, then one can understand the nature of heaven and earth. Chapter Thirty-five ___ _ _ ___ _ _ _ _ _ _ JIN 晋 Progress The image has Kun (earth) below and Li (sun) above, giving a picture of the sun rising from the horizon of the earth. From this, a junzi would know he needs to let his good virtues radiate and shine. Text Jin, the Marquis of Kang received gifts of many horses from the King and was received in audience three times in a day. 1st yin: advancing, the enemy is overwhelmed, good for consultation. Not a lot of prisoners are captured. There is no harm. 2nd yin: progressing ahead with foreboding, it is good for consultation. Great benevolence is obtained from grandmother. 3rd yin: all people have faith, there is no regret. 4th yang: progressing like a squirrel, danger for consultation. 5th yin: no regrets. Don’t ponder on what may be gained or lost, just go forth and all is good without harm. Top yang: protruding their horns, animals are used to attack a city, danger. In the end, there is no harm, good. For consultation, there are matters of regret. Annotation Jin means progressing forward. The image is the sun rising from the surface of earth. The gentle yin shall be subservient to a superior full of brightness and continuously advance. The merits are shown by the fact that Marquis of Kang was received by the King three times in a day. Chapter Thirty-six _ _ _ _ _ _ ___ _ _ ___ Ming Yi 明夷 Setting Sun The image has Li (sun) below and Kun (earth) below, a reverse of the image in the last chapter. It suggests a picture of the sun sinking below the earth. From this, a junzi in ruling the populace shall understand everything but reveal nothing. Text Ming Yi, good for consultation on difficult matters. 1st yang: the bird flying at sunset with lowered wings. A junzi travelling on a long journey is not having food for three days. If one goes forth, he would be harangued by the host. 2nd yin: during sunset, the left leg is injured. A strong horse comes to the rescue, good. 3rd yang: hunting in the south during sunset and captures a large animal. Unfavourable for consulting on illness. 4th yin: entering an inner room on the left and getting the essence of the feeling of fading light before leaving . 5th yin: shutting off the light of wisdom as Jizi*箕子, good for consultation. Top yin: its dim and dark. At first it rises to the sky and later falls below earth. Annotation With Li below Kun, the light fades as it sinks into earth. Inside there is a civilized virtue, outside its attitude is gentle but suffers great hardship. This is what occurred to Wenwang of Zhou.周文王 “ Good for consultation on difficult matters” refers to covering up one’s brightness for the moment. When there is danger and difficulties from the inside, one would hold on to one’s objectives as demonstrated by Jizi箕子,. *[note: Jizi箕子, was the uncle of Youwang 幽王of Shang Dynasty商, the latter being a tyrant and the last King of Shang商, being disposed by Wuwang of Zhou周武王。] Chapter Thirty-seven ___ ___ _ _ ___ _ _ ___ Jia Ren 家人 Family The image has Li (fire) below and Xun (wind) above, suggesting the situation of wind blowing because of the burning of a fire. A junzi shall speak with contents and a purpose and deliver what he says in action with persistence. Text Jia Ren means family members. Good for consultation by a woman. 1st yang: take precautions at home, there is no regret. 2nd yin: there is not much achievement, only managing matters concerning food at home. Good for consultation. 3rd yang: when members of the family are in a serious mood, there are regrets and danger. In the end, it is fine. When women-folk and children are in a playful mood, there are matters of regret. 4th yin: enriching a family, intrinsically good. 5th yang: when the king calls upon the family, there is no need to be worried, good. Top yang: possessing trust and dignity, in the end it is good. Annotation Jia Ren, the middle yin in the lower trigram is in the centre position, reflecting that the woman is holding the right course at home; the 5th yang is in the middle of the upper trigram, reflecting that the man is holding the proper course outside. Both man and woman are holding the proper course, this is the great way of heaven and earth. The family’s supreme dignity rests with the father and mother. When a father is acting like a father, a son acting like a son, an elder brother like an elder brother, a younger brother like a younger brother, a husband like a husband, and a wife like a wife, a family shall be properly established; and from that, the whole world shall be in order. Chapter Thirty-eight _ _ ___ _ _ ___ _ _ _ _ KUI 睽 Contrvention The image has Dui (lake) below and Li (fire) above. It is the nature of fire to go up and water to go down, representing things may be going in opposite directions, which is the meaning of Kui. A junzi shall observe this to differentiate the behaviors of things of the same category. Text Kui, good for trivial matters. 1st yang: no regrets. When a horse is lost, there is no need to seek for it, it will come back by itself. Being visited by some nasty people, there is no harm. 2nd yang: meeting the master in a lane, no harm. 3rd yin: an ox is struggling to pull a large cart, the driver is a man with tattoo on his forehead and nose cut off. The beginning is difficult but the end is alright. 4th yang: going out alone and meeting a minister. In exchanging prisoners there is danger, but in the end there is no harm. 5th yin: no regret. Meeting clansmen having a feast of meat, what harm is there in approaching them? 6th yang: alone, seeing a hog covered with mud and a carriage-load of devilish people. He draws a bow but later put it down. They are not bandits but people coming regarding a marriage. If there is rain on your way out, it is a good omen. Annotation Kui, the fire burns above and the water flows below. Li is a middle daughter and Dui a young daughter. It is like two girls living together but with different ideas. Dui also implies joy and the image suggests joy attached to brightness. The 5th yin in the upper trigram complements the 2nd yang in the lower trigram, therefore it is good for trivial matters. Heaven and earth are different but they are working for the same matters; man and woman are different but they have a common purpose. All the myriad things are different but they are elementally of the same category. The timely application of the meaning of Kui is great. Chapter Thirty-nine _ _ ___ _ _ ___ _ _ _ _ JIAN 蹇 Difficulties The image has Gen (mountain) below and Kan (water) above. A junzi shall reflect upon himself to improve on his morality. Text Jian, favourable to go southwestward and unfavourable to go northeastward. It is favourable to visit a great man, good for consultation. 1st yin: setting forth in difficulties but coming back in honours. 2nd yin: the king’s minister is in a very difficult situation, not caused by himself. 3rd yang: setting forth in difficulties but not in returning. 4th yin: setting forth in difficulties but coming back in carriage. 5th yang: in great difficulties, friends come to one’s aid. Top yin: setting forth in difficulties, coming back with great achievements. Good. Favourbale to visit a great man. Annotation Jian means difficulties. Kan is above Gen and Kan represents danger. Therefore there is danger in front. When facing danger, it is wise to stop. Going towards southwest is proper; and going towards northeast will result in a dead end. The 2nd yin is in a yin position and the 5th yang is in a yang position, suggesting one is in a proper position and favourable to visit a great man. To choose the right timing to solve difficulties has an important meaning. Chapter Forty _ _ _ _ ___ _ _ ___ _ _ JIE 解 Thawing This image has Kan (water) below and Zhen (thunder) above, giving a picture of thundering in the sky and rain come down. A junzi shall extend amnesty and pardon others for their crime and wrongdoings. Text Jie, it is favourable to travel in the direction of southwest. There is no destination and one comes back from journey, good. If there is a purpose to go, starting early is good. 1st yin: there is no harm. 2nd yang: getting three foxes at hunting and a bronze arrowhead. Good for consultation. 3rd yin: riding a carriage with load on one’s back, attracting robbers to come. For consultation, there are regrettable matters. 4th yang: release the restraint on your thumb. Friends come and then there is trust. 5th yin: a junzi is first restrained and then released, good. Trust is shown to mean man. Top yin: a falcon is shot by a Duke on the top of the city wall, nothing is unfavourable in catching the game. Annotation The image of Jie suggests reacting when one meets danger and therefore avoids it. Going southwest will meet the support of the people. “Going and returning is good” because this is the proper way. When the world thaws from the winter cold, thunder and rain will come. When there is thunder and rain, all the fruits and vegetation will sprout and grow. The meaning of the time of Jie is great. Chapter Forty-one ___ _ _ _ _ _ _ ___ ___ SUN 損 Recession This image has Dui (lake) below and Gen (mountain) above, symbolizing that there is a lake at the foot of a mountain. A junzi shall restrain his feeling of anger and curtail his desires. Text Sun, there is trust, intrinsically good, no danger, good for consulting, particularly for travels. How does one apply (the concept of Sun)? Two dishes of food will suffice for offerings. 1st yang: quickly go about the business of worshipping, no harm. Offerings can be discretely reduced. 2nd yang: good for consultation. Danger for going forth in expedition. Do not diminish it, add on to it. 3rd yin: in a trio company, one will be lost. If going alone, one gets company. 4th yin: illness will recede, it can speedily recover, no danger. 5th yin: one is given a tortoise worth ten strings of coins, which cannot be refused. Very good. Top yang: do not diminish it, add on to it, no danger. Good for consultation. Good for travelling. One gets a servant who is single. Annotation Sun, is diminishing at the bottom and adding on to the top. This is the way of the people ruling from above. To use two dishes of food to offer in worship requires discretion in timing. To diminish the strong and add on to the gentle also requires timing. The art to diminish or to increase, to fill up or to run down requires constant changes according to time. Chapter Forty-two ___ ___ _ _ _ _ _ _ ___ YI 益 Growth This image has Zhen (thunder) below and Xun (wind) above, symbolizing wind and thunder. When a junzi sees a good deed, he would follow the example; when he finds a fault, he would correct it. Text Yi, favourable to travel and cross big rivers. 1st yang: favourable to perform important matters, intrinsically good, no danger. 2nd yin: one is given a tortoise worth ten strings of coins, which cannot be refused. For consulting long term matters, good. For the king to worship the god of heaven, good. 3rd yin: increase spending on disasters, no danger. With honesty and trust, taking the middle way to report to the duke with jade tablet in hand. 4th yin: taking the middle way to report to the duke. The report is taken, resulting in the change of the capital. 5th yang: with honesty and a heart to benefit the people, there is no need to consult, the answer is excellent. With honesty, the people shall benefit from my virtues. Top yang: people are not helping him, possibly attacking him, there is danger in not having perseverance. Annotation Yi, is to diminish the top and supplement those at the bottom, therefore the people are boundlessly happy. When the people up in the echelon go to the common people at the bottom, the way of “yi” shall be manifested. It is “favourable to travel” because the 2nd yin is in the middle of the lower trigram and the 5th yang is in the middle of the upper trigram. It means justice and propriety shall prevail with celebration to follow. It is “favourable to cross big rivers” because the upper trigram is “Xun” and it represents wood, suggesting the passage of wooden vessels. With Xun above and Zhen below, it implies suitable movements and daily progress without bounds. Heaven bestows and earth nourishes, there is no distinction regarding locality. The way of “Yi” changes according to time. Chapter Forty-three ___ ___ ___ ___ ___ ___ GUAI 夬 Decision This image has Qian (sky) below and Dui (lake) above, symbolizing the water vaporizes from the lake and rises to the sky. A junzi shall be charitable with wealth towards the common people, if not, there shall be grudge and ill- feelings. Text Guai, making decision at the king’s court, honestly declaring that there is danger and telling the people in the city. It is unfavourable to use force but favourable to go to another place. 1st yang: the front toes are hurt and going forth shall end not in victory, dangerous. 2nd yang: there are frightened cries. In the night, enemy comes but there is no concern. 3rd yang: the cheek bone is hurt, there is danger. A junzi decides to travel alone and gets wet in the rain. He is angry at heart but there is no danger. 4th yang: no muscles at buttock, it is difficult to travel. There is no regret to take a goat along but advice is not taken with faith. 5th yang: the leaves of purslane* are brittle and easily broken. Walking in the middle path, there is no danger. Top yin: No order is announced, there will be danger in the end. *[ a vegetable with leaves indenting like teeth of horse, (bot.) porlulaca oleracea] Annotation Guai, means decision, the yang deciding for the yin. With Dui above and Qian below, it signifies that one is able to make decisions and at the same time interrelate with people harmoniously. A single yin is on top of the rest of yang lines, therefore decision must be quick. “Declaring that there is danger” suggests danger is wide- spread. “unfavourable to use force” suggests relying solely on force will not work. If the yang continue to gain momentum, all yin and gentle influences will end. Chapter Forty-four ___ ___ ___ ___ ___ _ _ GOU 姤 Encounter This image has Xun (wind ) below and Qian (sky) above, a reversal of the last image. Wind is blowing under the sky, the king promulgates his decrees to the four corners of his country. Text Gou, the girl is too strong, it is not appropriate to marry her. 1st yin: being attached to the metal braking device of a carriage, good for consultation. There is danger to travel. A lean pig is trotting back and forth. 2nd yang: there is fish in the kitchen, no danger. It is not suitable to serve guests with. 3rd yin: there is no muscle at the buttock, difficult to travel. There is danger but no serious disaster. 4th yang: there is no fish in the kitchen, danger may befall. 5th yang: a melon wrapped in qi* 杞leaves, containing a literary message. A comet came from the sky. Top yang: contacting the horn of an animal, there is regret but no danger. Annotation Gou means encounter, the gentle meeting the strong. “It is not appropriate to marry her” because the marriage wouldn’t last long. When heaven and earth meet, the myriad things all proliferate. The 2nd yang and the 5th yang are at the middle of both upper and lower trigrams, suggesting that the way of heaven shall prevail. The time element in “Gou” (encounter) is very important. Chapter Forty-five _ _ ___ ___ _ _ _ _ _ _ CUI 萃 Congregation This image has Kun (earth) below and Dui (marsh) above, suggesting the gathering of water on the surface of earth. A junzi shall repair and maintain his weaponry to guard against the unexpected. Text Cui, good, the king goes to the state temple to worship. It is favourable to meet a great man, good. Good for consultation. It is favourable to use a large animal to worship, good; and favourable to go forth. 1st yin: some prisoners are unrestful, they gathered, stir up a commotion and shout. Later hands are shaken and everybody turns to laughter, no worries, no harm going forth. 2nd yin: being led, good. No danger, prisoners used for worshipping the gods. 3rd yin: gathering together to sigh, without getting any gains. Going forth, there is no danger but some minor regrets. 4th yang: excellent, no danger. 5th yang: gathering wealth at a high position, no disaster but people have no trust. Good for consulting on long term matters, no regrets. Top yin: sighing and with nose running, no danger. Annotation Cui means congregating together. It signifies gentleness and harmony. The 5th yang in the upper trigram is matching the 2nd yin in the lower trigram, suggesting the strong are meeting the gentle so they can congregate. “The king goes to the state temple to worship” illustrates filial piety to one’s ancestors. “Favourable to go forth” means this is in accordance with the way of heaven. Observing the nature of congregation, one would understand the circumstances of the myriad things. Chapter Forty-six _ _ _ _ _ _ ___ ___ _ _ SHENG 升 Ascension This image has Xun (wood) below and Kun (earth) above, symbolizing the growing of trees on earth. A junzi shall follow this nature, let it accumulate, let it grow from small to tall. Text Sheng, intrinsically good, favourable to meet a great man, no worries. Travelling south is good. 1st yin: progressing upwards, excellent. 2nd yin: using prisoners for the worship of the gods, no harm. 3rd yang: ascending a deserted city. 4th yin: Wenwang of Zhou worshipped heaven at Qi Shan, good, no danger. 5th yin: Good for consultation, ascending the steps. Top yin: ascending in darkness, good for consulting on matters of perpetual endeavour. Annotation The 1st, 4th, 5th and 6th are all yin lines, suggesting the yin gentle influence is on the increase as time goes on. Xun above Kun, signifies modesty and gentleness; the 2nd yang in the middle of the lower trigram is matching the 5th yin in the middle of the upper trigram, suggesting the yang and the yin are complementing each other, therefore it is excellent. “Favourable to meet a great man, no worries” indicates there shall be celebrations. Objectives are achievable in the south. Chapter Forty-seven _ _ ___ ___ _ _ ___ _ _ KUN 困 Exhaustion The image has Kan (water) below and Dui (marsh) above, symbolizing that the water is below the marsh, meaning that there is no water in the marshes. This is a very difficult situation requiring a junzi to strive for his aspiration even at the cost of his own life. Text Kun, good for a great man to consult, no harm. Words spoken are not believed. 1st yin: the buttock is hurt by bumping into a tree stump. Entering an uninhabited ravine without see people for three years. 2nd yang: exhausted by food and wine. People in power come and it is favourable for sacrificial rituals. Going forth is dangerous, otherwise no harm. 3rd yin: missing footing on stones, one’s hand is hurt by falling on thorns. One returns home but fails to find one’s wife, dangerous omen. 4th yang: being restrained by a slow-approaching metal carriage. There are matters of regret but the end is alright. 5th yang: being punished by mutilating nose and knees; and tortured by people in power. One finds a way later to escape and it is time for worship. Top yin: finding oneself entangled by hemp tendrils and in a ruffling state of mind. One realizes that taking any action would result in regrets. Favourable to travel. Annotation Kun is the gentle yin being covered by the yang. It represents that despite in a dangerous situation, one’s mind is still peaceful, facing danger without altering his moral principles. It can only be achieved by a junzi. Both the 5th yang and the 2nd yang are holding the middle positions of the trigrams, signifying that a person of strength is holding the middle course. The reason why “words spoken are not believed” is that they are idle talks which lead to nowhere. Chapter Forty-eight _ _ ___ _ _ ___ ___ _ _ JING 井 A Well This image has Xun (wood) below and Kan (water) above, symbolizing that water is above wood, which means that wooden containers are used to draw water up from a well. A junzi shall comfort the common people and persuade them to be helping one and other. Text A village may change but not the well. Nothing is gained and nothing is lost. People take water from the well but nobody dredge it when it runs dry. The containers are broken, and there is danger. 1st yin: the well is polluted with mud and not usable. A deserted well has no birds around it. 2nd yang: shooting fish at the bottom of the well, the pottery container is broken and leaking. 3rd yang: the well water is clear but not used, I feel sorry about it. If the king is wise, he can draw the well water for the people to share. 4th yin: repairing the well, there is no harm. 5th yang: the well water is as clear and cold as water from a spring, drink it. Top yin: after water is drawn, do not cover the well. With trust, all is well. Annotation Kan represents water and following the nature of water to draw it up from a well, this is the meaning of Jing. The water supplies the people and its merits are great. The 2nd yang and the 5th yang are holding the middle positions of both trigrams, that is why the strong yang is able to hold the middle way without reproach. Chapter Forty-nine _ _ ___ ___ ___ _ _ ___ GE 革 Reformation This image has Li (fire) below and Dui (marsh) below, symbolizing the glowing of fire within a marsh. A junzi shall scrutinize the calendar and timing of the seasons. Text Ge, on the day of worship, show respect and trust. All is well and good for consultation. There is no regret. 1st yang: binding things together with ropes made of the hide of oxen. 2nd yin: on the day of worship to push through reforms. Favourable to go on an expedition, no danger. 3rd yang: It is dangerous to go on an expedition. Danger for consultation. 4th yang: no regrets. There is trust that an order shall be countermanded. Good. 5th yang: the great man pushes for reform with vigour of a tiger. Without consulting oracles, there is trust and confidence. Top yin: a junzi shall reform with speed of a panther. The mean man shall make radical changes. Danger for consultation regarding an expedition. Favourable for consulting on matters of abode. Annotation Ge signifies that water and fire are set out to constrain the influence of each other. Li represents the middle maiden, Dui the youngest girl and this is a case where the two females are living together. If their interests differ then changes are to be made. When making reforms, it is necessary to have the trust of the people. When the reformation is appropriate, there shall not be any regrets. When heaven and earth reform, the four seasons are established. King Tang of Shang and King Wu of Zhou led revolutions to overthrow tyrannical regimes, and this is heaven’s destiny and the people’s consensus. The timing of reformation has a very important meaning. Chapter Fifty ___ _ _ ___ ___ ___ _ _ DING 鼎 Cauldron The image has Xun (wood) below and Li (fire) above, symbolizing wood is burning under a fire, a picture of a cauldron cooking. A junzi shall maintain his proper position and complete what he has set out to accomplish. Text Ding, all is good and well. 1st yin: a cauldron is overturned with its legs pointing up. It is easy to clear out its residues. Getting a concubine and a son, there is no harm. 2nd yang: the cauldron is filled with food. One’s enemy is suffering from illness and cannot approach. Good. 3rd yang: handles of the cauldron fall off and it cannot be removed. Fatty fowls cannot be eaten. Rain starts and regrets are lessened, finally it is alright. 4th yang: one of the legs of the cauldron is broken, spilling food of the government. The sight is unbecoming, bad omen. 5th yin: the cauldron has golden handles with metal carrying poles. Good for consultation. Top yang: the cauldron is carried by poles fitted with jade insets, excellent. Nothing is unfavourable. Annotation Ding is an image of the cauldron. With Xun (wood) under Li (fire), this is a picture of wood burning to make a fire for the purpose of cooking. Sages cook food to worship the gods. Kings cook food to serve the saints and sages. Xun stands for gentleness and Li for brightness. Brightness will make one’s ears and eyes highly receptive and gentleness (the 1st yin and the 5th yin) has a tenancy to rise in status. Since the 5th yin complements with the 2nd yang, therefore the future outlook is great. Chapter Fifty-one _ _ _ _ ___ _ _ _ _ ___ Zhen 震 Thunder The image has Zhen (thunder) on top of Zhen, representing continuous thunder. A junzi shall bear foreboding and fear in his mind and concentrate on refining his personal temperaments. Text Zhen, good. There are threatening thunders but people are chatting with laughter. A hundred miles shake under the thunders but the master of sacrificial ceremony does not spill a drop of wine. 1st yang: thunder claps are terrifying but after that people are chatting and laughing, good. 2nd yin: thunders are dangerously roaring. Money is lost on top of the highlands. There is no need to look for them because they will be found in seven days. 3rd yin: the thunders are disturbing when one is on one’s way but there is no danger. 4th yang: because of the thunder, one ends up in the mud. 5th yin: the thunders are severe but they do not affect the worship rituals. Top yin: the thunders cause people to palpitate and look terrified. It is dangerous to go on an expedition. The lightning does not hit himself but his neighbor. There is no danger. On matters concerning marriage, there are verbal disputes. Annotation The thunders are frightening but fright can cause benevolence as demonstrated by “the people chatting and laughing”. When “a hundred miles shake under the thunders” but the master of sacrificial ceremony does not spill a drop of wine, it means that this person is capable of protecting the state temple, agriculture and society and has rightfully become the master of ceremony. Chapter Fifty-two ___ _ _ _ _ ___ _ _ _ _ GEN 艮 Halt This image has Gen (mountain) upon Gen, meaning mountain upon mountain. A junzi would not contemplate matters beyond his office. Text Gen, one keeps one’s back still and one’s body does not. Others walk his foyer but do not see him, there is no harm. 1st yin: one keeps one’s toes still, no harm. Good for consulting on distant matters. 2nd yin: one keeps one’s calf still and is not protecting one’s followers. One’s heart feels the inhibition. 3rd yang: one’s waist keeps still and tears one’s back muscles. One’s heart burns at the danger. 4th yin: one keeps one’s body still, there is no harm. 5th yin: one keeps one’s cheek still and speaks with order, there is no regret. Top yang: keeping still in composure, good. Annotation Gen, means stop. Stop when it is time to stop. Act when it is time to act. If action and non-action are well timed, then the way is bright. Stop means stopping at the proper place. The yin and yang lines of Gen are not complementary and so they are not helping each other.* Therefore it is said: “one’s body does not (keep still). Others walk his foyer but do not see him”. *[note. When yin and yang match up, they complement each other. Here in this image of Gen, the 1st line and the 4th line are both yin, the 2nd and the 5th lines are both yin, and the 3rd and 6th lines are both yang, therefore there is no 1/4, 2/5 or 3/6 pairing of yin and yang lines.] Chapter Fifty-three ___ ___ _ _ ___ _ _ _ _ IAN 漸 Gradual Progress The image has Gen (mountain) below and Xun (wood) above, symbolizing trees growing on the mountain. A junzi shall consolidate his virtues and improve the customs of the people. Text Jian, marrying out a daughter, good. Good for consulting oracles. 1st yin: the wild geese are approaching the coast. There are danger for the children. There are words of reproach but no danger. 2nd yin: the wild geese are approaching rockeries and feeding merrily, good. 3rd yang: the wild geese are approaching land. Men on expedition are not returning; women in pregnancy are not giving birth, there is danger. It is favourable to defend attackers. 4th yin: the wild geese are approaching the woods, some resting on level branches, no danger. 5th yang: the wild geese are approaching hilly terrain. Women are not pregnant for three years, but in the end, nothing can be better. Good. Top yang: the wild geese are approaching land. Their feather can be used for decoration. Good. Annotation Jian means gradually progressing. Because the 1st yin line progressed to 2nd yin and then to 4th yin, all of them are properly in their yin positions. Going forth will entail success. To progress on proper and just principles will bring the administration of the state on a proper course. The 5th yang line is in a middle position which is properly put. The image suggests that action will not lead you to a dead end. Chapter Fifty-four _ _ _ _ ___ _ _ ___ ___ GUI MEI 歸妹 Marry Off A Daughter The image has Dui (lake) below and Xun (thunder) above, a symbol of marrying off a daughter. A junzi shall understand the need to maintain a marriage to the end and the drawbacks if one does not. Text Gui Mei, it is dangerous to go forth in an expedition. No gains shall be gotten. 1st yang: marry off a daughter with her sister as maid-in-waiting. Limping but able to walk. Favourable to go forth on an expedition. 2nd yang: blind but is able to see, good for consultation by secluded man. 3rd yin: marrying off a daughter with her elder sister as maid-in-waiting. It should be her younger daughter. 4th yang: marrying off a daughter by postponing the date, intending to get better chances. 5th yin: The father of Youwang 幽王(Diyi帝乙) married her daughter. The outfit of the younger sister is better than the bride. The moon is almost full. Good. Top yin: a woman is carrying a bamboo basket which is empty. A young man kills a ram but no blood is let. There is no gain. Annotation To give away a daughter in marriage is compatible with the matching of yin and yang of heaven and earth. When the yin and yang of heaven and earth do not match then the myriad things would not grow. Dui below Zhen suggests the heart is pleased (dui) resulting in the action (zhen) of carrying out a marriage. Because the 2nd yang and the 4th yang lines are in a yin position; the 3rd yin and the 5th yin are in a yang position, therefore they are not in a proper position and it is “dangerous to go forth in an expedition”. Chapter Fifty-five _ _ _ _ ___ ___ _ _ ___ Feng 豐 Abundance The image has Li (lightning) below and Zhen (thunder) above, giving a picture of thunder and lightning. A junzi shall pass judgment on cases and decide on the penalties. Text Feng, good. The king arrives in person. There are no worries. It is better to perform ceremonies at noon. 1st yang: meeting an enemy of one’s match, but there is no danger. Going forth will be rewarded. 2nd yin: increase the size of the shade and even at midday the “Plough”* can be seen. To go forth would get an odd illness. To express one’s faith is good. 3rd yang: increase the size of the screen to shade the sun, even at midday, stars can be seen. A right arm is broken, no danger. 4th yang: increase the size of the shade and even at midday the “Plough”* can be seen. Meeting a kind host, good. 5th yin: brightness appears again. There are celebrations and awards, good. Top yin: extend the house, cover up the residence. Peeping through door and windows, one finds nobody. No one is seen for three years, danger. Annotation Feng means great. It symbolized acting wisely, so it is great. “The king arrives in person” suggests the importance of the event. “Ceremonies at noon” suggests at noon the sun shines at the highest to cover the whole world. Past noon, the sun will go lower; after its full orb, the moon will recess. Abundance and recession in the universe changes in time, in fortiori, how can men and spirits be otherwise? *[note. The Plough 北斗is a formation of seven stars in the northern sky commonly known as the Great Bear and technically as “Ursa Major”.] Chapter Fifty-six ___ _ _ ___ ___ _ _ _ _ LU Leaving Home The image has Gen (mountain) below and Li (fire) above, symbolizing a fire burning up in the mountain. A junzi shall exercise great care in passing penalty and not to procrastinate the trial of cases. Text Lu, minor gains. Good for consultation on matters of travelling. 1st yin: one behaves in unbecoming manner during travel. That is trouble and danger one’s asking for oneself. 2nd yin: one arrives at an inn. With money on oneself, one gets a young male servant. 3rd yang: the inn is burnt in a fire and the servant is lost. Consultation foretells danger. 4th yang: got a living abode and money during travel, yet one does not feel relieved. 5th yin: shooting fowl with one arrow but failed. Eventually honor is received. Top yang: a bird’s nest is burnt. A traveler first laughs and then cries out aloud. Ox is lost in the field. There is danger. Annotation Lu entails small gains. The 5th yin is in the middle of the upper trigram and under the top yang, this suggests the gentle yin is able to hold the middle course and being led by the strong yang. To behave in a proper manner is fundamental for one who is travelling. The element of timing is very important in matters of travelling. Chapter Fifty-seven ___ ___ _ _ ___ ___ _ _ Xun 巽 Wind This image has Xun (wind) above Xun, meaning a continuous wind is blowing. A junzi shall elucidate orders and carry out administrative work. Text Xun, minor gains to be made. Favourable to go forth and meet a great man. 1st yin: options to advance and withdraw are open. Good for consultation by a military person. 2nd yang: lying under the bed. Ritual masters come to offer blessings, good. No danger. 3rd yang: following reluctantly, there are matters of regret. 4th yin: no regret, get all sorts of animals during hunting. 5th yang: good signs for consultation, no regret, no unwelcoming events. Initial difficulties end well. Three days before “geng” and three days after “geng” are good. Top yang: lying under the bed, money is lost, bad omen for consultation. Annotation With both Xun above and below, it suggests the people above and below are supportive. The 5th yang is in the middle of the upper trigram, meaning that the strong yang is in a proper position, following a just middle course. Both the 1st yin and the 4th yin are under yang lines, suggesting that the gentle yin are following and strong yang, therefore there are “minor gains and it is favourable to go forth and to meet a great man”. Chapter Fifty-eight _ _ ___ ___ _ _ ___ ___ Dui 兌 Joy This image has Dui (lake) above Dui, suggesting a picture of lakes linking with one another. A junzi would be in the company of friends and discuss and learn with each other. Text Dui, good. Good for consultation 1st yang: harmonious and joyous. 2nd yang: honest and joyous, good, no regrets. 3rd yin: looking intentionally for enjoyment, dangerous 4th yang: negotiating an amicable relation. A small illness has recovered. 5th yang: trusting people who take advantages of others, dangerous. Top yin: being led into joy. Annotation Dui, it is strong inside and gentle outside. A person who is firm with principles inside and gentle and adaptable outside shall be able to follow the way of heaven and compatible with men. If one take s joy in leading the people, the people will forget their toils. If one takes pleasure in facing national danger, the people will forget about their death. The use of Dui is to persuade people to rise up to the challenge by exerting their best. Chapter Fifty-nine ___ ___ _ _ _ _ ___ _ _ HUAN 渙 Dispersal This image has Kan (water) below and Xun (wing) above represented by wind blowing across the surface of water. The Late King saw the image and worshipped the gods and built temples. Text Huan, good. The king worships in the state temple. It is favourable to cross big rivers and good for consultation. 1st yin: the horse that comes to the rescue is a strong horse, good. 2nd yang: the running water washes up to the steps, no regrets. 3rd yin: the running water washes up the person, no regdrets. 4th yin: the running water washes up to the people. It reaches the hilly terrain and s beyond the imagination of the people. 5th yang: the water becomes a flood with the people shouting. It washed up to the palace though there is no danger. Top yang: the worries of the flood are gone. Be vigilant, there is no danger. Annotation Huan is good since the strong yangs are playing a central role. The 2nd and the 5th yang lines are in the middle of the lower and the upper trigrams, suggesting the people in strong position can exercise their power with falling into difficulties. The 4th yin line is at a yin position and stays below the 5th yang line, suggesting the gentle yin shall stay at its position to be ruled by the yang. “The king worships in the states temple” is explained by the 5th yang line being in the central position of the trigram. Because Xun is above Kan, it represents that wood is floating on water and explains why it is “favourable to cross big rivers”. Chapter Sixty _ _ ___ _ _ _ _ ___ ___ JIE 節 Moderation The image has Dui (marsh) below and Kan( water) above, symbolizing there is water in the marshland. A junzi sets up moderating measures (systems) and standards for moral obligations. Text Jie, good. If one suffers regarding moderation, then there is no need to consult. 1st yang: not leaving one’s home, there is no regret. 2nd yang: not leaving one’s home, there is danger. 3rd yin: if there is no moderation, then it will bring sighs of regret, no danger. 4th yin: finding comfort in moderation, good. 5th yang: looking forward to moderation, good. There are rewards to be received. Top yin: finding moderation painful, then consultation will show bad omen. No regret. Annotation In Jie, Kan is a yang image and Dui a yin image. Both 2nd yang and 5th yang are in the middle of the upper and lower trigrams, suggesting people to hold the middle way. “If one suffers regarding moderation, then there is no need to consult” because with such approach, one will end up in difficulties. The 4th yin is in a yin position, 5th yang is in a yang position, symbolizing people holding the proper way shall find their ways clear of pitfalls. The ways of heaven and earth use moderation and the four seasons are formed. Setting up systems to moderate the people will save wealth and bear no harm to the people. Chapter Sixty-one ___ ___ _ _ _ _ ___ ___ Zhong Fu 中孚 Trust The image has Dui (lake) below and Xun (wind) above, showing there is wind blowing on the top of the lake. A junzi shall carefully study the cases on trial and hold death penalties in abeyance from execution. Text Zhong Fu, offering pig and fish in worship, good. Favourable for crossing a big river and for consultation. 1st yang: peacefully settled, good. If there are unexpected events, then peace will be disturbed. 2nd yang: a crane caws under the shade with a small crane cawing together. I have fine wine in my cup and I am ready to share it with you. 3rd yin: engaging enemy, some are drumming, some lay down their arms; some are weep and some are singing. 4th yin: the moon is almost full. Some horses are lost, no danger. 5th yang: prisoners are captured and strung together, no danger. Top yang: chickens are flying sky high, bad for consultation. Annotation The two yin lines at 3rd line and 4th line are in the middle. The yang lines are both above and below them. The 2nd yang and the 5th yang are in the middle of both upper and lower trigrams. It symbolizes the gentle yin is in the middle and the yang are holding centre positions, suggesting harmony and modesty. With trust one can educate a state. “Offering pig and fish in worship” symbolizes that trust can be exhibited in small things. To be honest and holding the proper course is the way of heaven. Chapter Sixty-two _ _ _ _ ___ ___ _ _ _ _ XIAO GUO 小過 Minor Fault The image has Gen (mountain) below and Zhen (thunder) above, giving a picture of thunders roaring on top of the mountain. A junsi shall act in a more respectful manner than other people. When observing mourning, he shall be more sorrowful than others. His spending shall be more parsimonious than others. Text Xiao Guo, good. Favourable for consultation. Good for minor matters, but not for important matters. The calling of a flying bird should not go upwards but go down. Most favourable. 1st yin: a bird flying pass is omen of danger. 2nd yin: While pointing out faults of the grandfather, the grandmother appears. Without meeting the king, one meets his minister, no danger. 3rd yang: though there is no fault, be aware, otherwise harm will follow, dangerous. 4th yang: no harm and no faults. If one meets another person going forth in danger, one must warn him. Not favourable to consult on long term matters. 5th yin: the sky is overcast with clouds from the west but there is no rain. The duke is shooting with a stringed arrow. He got his prey from a cave. Top yin: without meeting him, one can see his fault. Birds suffer ill-fate. This is called danger. Annotation Xiao Guo mean that there are small faults in minor matters, therefore it can still be good. The 2nd yin and the 5th yin are in the middle of the lower and upper trigrams, suggesting that the gentle yin can take the middle course, therefore for minor matters, it is favourable. The yang lines are not in the middle positions and therefore they cannot hold the middle course, hence “good for minor matters, but not for important matters”. Chapter Sixty-three _ _ ___ _ _ ___ _ _ ___ JI JI 既濟 Successful Crossing The image has Li (fie) below and Kan (water) above, suggesting that the water above is a precaution against the fire and the fire will not cause disaster. A junzi shall be circumspect about possible disasters and is ready to guard against them. Text Ji Ji, good, favourable for consultation on minor matters. Initially all is fine but in the end there is confusion. 1st yang: pulling the wheel of a carriage, its tail becomes wet, no danger. 2nd yin: a woman loses her hair ornament. There is no need to look for it. It will be found in seven days. 3rd yang: Gao Zong (King of Shang) attacked Guifang and conquered it in three years. Don’t use a mean man. 4th yin: the leakage in a boat is plugged by wet clothes. Be vigilant all the time. 5th yang: The neighbors in the east kill an ox to worship. The neighbors in the west have a simple sacrifice and it is easier for them to receive the blessing of heaven. Top yin: the head gets wet. Danger. Annotation Ji Ji suggests in minor matters, it is alright. Kan above Li represents that the strong is above and the gentle is below, bothe the strong and the gentle are holding their proper ways. The 1st, 3rd, and 5th yang lines all occupy a yang position; the 2nd 4th and 6th yin lines all occupy a yin position, suggesting that all people are holding their proper positions. “Initially all is fine” because the 2nd yin is in the middle of the lower trigram and the gentle is holding on the middle course. “But in the end there is confusion” because is way is exhausted. [note. The 1st 3rd and 5th positions are odd and are therefore yang positions. The 2nd 4th and 6th positions are even and are therefore yin positions.] Chapter Sixty-four ___ _ _ ___ _ _ ___ _ _ WEI JI 未濟 Mid-stream The image has Kan (water) below and Li (fire) above. It represents that the respective positions of the water and fire are not proper and that the fire shall not be restrained by water. A junzi shall be careful in distinquishing matters and the positions they occupy. Text Wei Ji, good. A small fox is approaching the opposite bank of the river. Its tail gets wet. There is nothing to gain. 1st yin: it tail gets wet, regrets. 2nd yang: pulling the wheel of a carriage. Good for consultation. 3rd yin: the matter is not yet successful. Expedition is dangerous. Favourable to cross a big river. 4th yang: Good for consultation, no regrets. Zhen attacked Guifang and was rewarded by the state of Yin. 5th yin: Good for consultation, no regrets. This is the shining image of a junzi with trust. Good. Top yang: there is trust in a wine gathering, no danger. One’s head gets wet. Though there is trust, it is off the proper way (drinking without sufficient moderation). Annotation Wei Ji is “good” because the 5th yin is in the middle position of the upper trigram and the gentle holding a proper course. “A small fox is approaching the opposite bank of the river” suggests that its body is still in the water. “Its tail gets wet. There is nothing to gain” suggests that it does not persevere and therefore does not reach its destination. The three yin lines and the three yang lines in the hexagram are clearly not in their proper positions, yet they are able to complement each other. ---- End of Text---- 28.07.08 |