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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 6 Water over Heaven, Conflict: There is trust; blocked and vigilant; good fortune in the middle; misfortune in the end. Beneficial to see the great person; not beneficial to cross the great river.
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Water over Heaven, Conflict: There is trust; blocked and vigilant; good fortune in the middle; misfortune in the end. Beneficial to see the great person; not beneficial to cross the great river.
06 Water over Heaven, Conflict
The character “Conflict” is composed of “speech” and “public.” The Shuowen says, “to dispute”; the Liushu Tong says, “to dispute right and wrong before official authorities.” The water trigram represents speech and fairness; the Creative trigram represents public authority, judgment, contention, and straightness. Therefore, drawing on the meanings of the Creative trigram’s firmness and the water trigram’s danger, this hexagram is named Conflict.
Conflict: There is trust; blocked and vigilant［35］; good fortune in the middle; misfortune in the end. Beneficial to see the great person; not beneficial to cross the great river.
The Commentary on the Image says: Conflict: firmness above and danger below; being dangerous yet vigorous is Conflict. “Conflict: There is trust; blocked and vigilant; good fortune in the middle”: the firm line has come and attained the center. “Misfortune in the end”: a conflict cannot be brought to completion. “Beneficial to see the great person”: honoring central correctness. “Not beneficial to cross the great river”: entering the abyss.
The upper trigram of this hexagram is Heaven, whose clear qi has the tendency to rise; the lower trigram is Water, whose flowing nature has the tendency to descend. One rises and the other descends, each moving in its own way without meeting; thus contention arises and matters proceed to adjudication. Therefore, when this hexagram is obtained for human affairs, the other party is above and I am below; the other party and I differ, neither accommodating the other. Each then appeals upward to the authorities, seeking a determination. This is the origin of the name “Conflict.” The lower trigram contains the hidden perilous nature of Water, while the upper trigram carries the movement of firm strength. Its heart is hardened enough to harm others, and its power is sufficient to carry out deceit; hence, “The upper is firm and the lower perilous; perilous yet strong—Conflict.” The one in the higher position occupies favorable ground, while the one below is trapped in difficulty. Whoever is in difficulty will inevitably reach the point where circumstances are exhausted and strength spent; both ashamed and angry, having no choice, they answer back and quarrel. When the quarrel does not cease, they must appeal to the authorities. This is how Conflict arises; hence, “Conflict: there is trust, but it is obstructed.” “There is trust” means that there must be trustworthy substance within; without substance, it is mere falsehood. Yet when I possess trustworthy substance and the other party blocks it, what is trustworthy cannot assert itself, and so there is conflict. Once conflict has begun, even with trustworthy substance one must remain alert and apprehensive; if one obtains a hearing and stops, good fortune may still be gained. If one persists forcefully in the conflict and carries the matter to its ultimate end, misfortune is certain; hence, “Alert within, good fortune; carrying it to the end, misfortune.” A conflict has a plaintiff and a defendant. The one with substance is in the right; the one without substance is in the wrong. Yet when litigation begins, the one in the right is indeed right, while even the one in the wrong will embellish wrong as right, employing clever advocates to fabricate arguments and conceal wrongdoing, citing the law to dispute accusations. If the adjudicator is not perceptive, he will surely fall into their scheme, and right and wrong will often be reversed. Sometimes the wrongdoer bribes, and the adjudicator accepts the bribe; inevitably, wrong is treated as right, while the truly right suffer injustice and cannot obtain redress. This is unfavorable; hence, “It is favorable to meet a great person.” The “great person” is firm, strong, balanced, and upright, occupying the honored position of the fifth yang line. Firm yet able to investigate, strong yet able to decide, centered and therefore unbiased, upright and therefore impartial—such a person can clearly distinguish right from wrong without doing injustice to either side. What is favorable is indeed favorable; what is unfavorable means falling into a dangerous place, like crossing a great river and encountering wind and waves. Conflict is a storm of words, and therefore Conflict is also associated with “crossing.” The Tuan Commentary says, “It is unfavorable to cross the great river; one enters the abyss.” Its warning is profound. In its larger aspect, Conflict becomes armed struggle; therefore Conflict is followed by the hexagram Army. One contends with words, the other with weapons; both are dangerous affairs and portents of misfortune. Thus alertness is made fortunate, while carrying the matter to the end is made disastrous. Those who study the I Ching should know what to fear.
Viewed as a whole, this hexagram shows the first line weak and yielding in the lower position, not prolonging its affair. Though there is “a little verbal injury,” it ultimately obtains good fortune; hence, “Conflict must not be prolonged.” The second line is firm and strong, one who is about to litigate. It corresponds with the fifth line, but litigates from a low position against one of high rank and cannot match that power. Knowing it cannot prevail, it returns and flees; it still suffers “no calamity.” The third line follows strength with yielding, can remain content with its lot and preserve fidelity, and knows fear when in danger. Thus the first line’s “not prolonging” and the third’s “following the superior” both end in good fortune. The fourth line is opposed in conflict to the first. Since the first does “not prolong its affair,” the fourth likewise turns back and submits to its mandate. Unable to prevail, it must gather in its desire to litigate and preserve the way of security and fidelity; then nothing will fail to be auspicious. The fifth line is the enlightened ruler at the center, using balance and uprightness to decide between the wrong and the right, opening the way to stop punishment, so that punishment may ultimately cease. Could there be any greater good fortune than peace at such a time? The top yang line is the end of Conflict. Even if one skilled in litigation wins and gains the honor of official robes, gain obtained perversely will be lost perversely; can it be preserved for long? “Three times in a single morning his robes are stripped away.” Thus the Commentary on the Image says, “To receive robes through litigation is not worthy of respect.” Reading the statements of the first through fourth lines confirms the good fortune of alertness; reading the fifth line confirms the advantage of meeting a great person; reading the top yang line confirms the misfortune of carrying litigation to the end and the disadvantage of crossing the river. If the disputant can suddenly repent and awaken in fear to self-examination, there will be good fortune and no misfortune. In general, only when the ruler above possesses great auspiciousness can the Conflict of the first yin line not be prolonged; the Conflicts of the second and fourth yang lines not prevail; the third yin line eat the old provisions and preserve fidelity; and one who carries Conflict to the end like the top yang line, though victorious, ultimately be defeated. Thus the power to make the people have no litigation lies with the ruler above. This exhausts the divinatory meaning of Conflict.
The Great Image says: Heaven and Water move contrary to each other: Conflict. Thus the superior person, when undertaking a matter, plans at the beginning.
The upper trigram is Qian, Heaven, whose yang moves upward; the lower trigram is Kan, Water, whose nature seeks the low place. Their natures differ, and each advances in an opposing direction. Among the eight trigrams, none is as firm and strong as Qian, and none is as difficult and distressing as Kan. Their movements turn away from each other; this is opposition. Opposition inevitably leads to contention, and this is how Conflict arises. The superior person observes this image and recognizes that the cause of contention and litigation lies in things moving contrary to each other and in the feelings of the two parties turning against each other. Such opposition is not produced only after litigation has begun; it lies at the beginning of undertaking a matter. Hence, “plan at the beginning.” When making friends, be cautious from the beginning of mutual acquaintance; when forming a contract, examine matters at the beginning, when the document is drawn up. Every undertaking must first be carefully planned; then later troubles are not left behind. One must refine one’s judgment and foresight; then the source of calamity is not opened. If this is done, litigation will naturally not arise. Confucius said, “In hearing lawsuits I am no different from anyone else. What is necessary is to bring it about that there are no lawsuits.” Thus we know that making litigation disappear depends entirely on the quiet influence and subtle transformation brought about by the one who hears lawsuits. The fifth line says, “Conflict: great good fortune.” Perhaps this is what it means.
[Divination]
○ Asked about military campaigns: Heaven is Qian; Qian represents firmness and martial power. Water is Kan; Kan represents raiders and thieves. Thus this hexagram governs lawsuits and also military affairs. When two armies oppose each other, they come to battle; yet the reason they oppose each other lies at the beginning, before the battle. Hence, “The superior person undertakes matters by planning at the beginning”—this expresses Confucius’s principle of being cautious about war.
○ Asked about commerce: Conflict contains Li as its inner nuclear trigram; Li represents money and tools. Its outer nuclear trigram is Xun; Xun represents merchants. Thus it has the meaning of conducting commerce. The way of commerce succeeds when there is harmony and fails when there is opposition. Moreover, Qian represents beginnings and Kan represents planning; hence, “plan at the beginning.” If the beginning is handled well, the end can be secured, and then the business may endure and grow. Auspicious.
○ Asked about achievement and official recognition: Qian is strength; Kan is danger. Here Qian wants to advance but falls into Kan’s danger. This is why achievement and recognition are difficult.
○ Asked about marriage: Marriage joins the harmony of two surnames and is formed through union, not opposition. The man has a family and the woman has a household; this is the beginning of human relationships. Therefore, the superior person must seek a virtuous woman. This is the way of planning at the beginning.
○ Asked about illness: The onset of illness must result from disharmony between yin and yang. When they are not harmonious, their movements oppose each other, and opposing movement becomes illness. The one treating it should first be careful about the beginning.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: The object is in a high place, has fallen into water, and cannot be recovered. There is fear of a major verbal dispute.
The character “Conflict” is composed of “speech” and “public.” The Shuowen says, “to dispute”; the Liushu Tong says, “to dispute right and wrong before official authorities.” The water trigram represents speech and fairness; the Creative trigram represents public authority, judgment, contention, and straightness. Therefore, drawing on the meanings of the Creative trigram’s firmness and the water trigram’s danger, this hexagram is named Conflict.
Conflict: There is trust; blocked and vigilant［35］; good fortune in the middle; misfortune in the end. Beneficial to see the great person; not beneficial to cross the great river.
The Commentary on the Image says: Conflict: firmness above and danger below; being dangerous yet vigorous is Conflict. “Conflict: There is trust; blocked and vigilant; good fortune in the middle”: the firm line has come and attained the center. “Misfortune in the end”: a conflict cannot be brought to completion. “Beneficial to see the great person”: honoring central correctness. “Not beneficial to cross the great river”: entering the abyss.
The upper trigram of this hexagram is Heaven, whose clear qi has the tendency to rise; the lower trigram is Water, whose flowing nature has the tendency to descend. One rises and the other descends, each moving in its own way without meeting; thus contention arises and matters proceed to adjudication. Therefore, when this hexagram is obtained for human affairs, the other party is above and I am below; the other party and I differ, neither accommodating the other. Each then appeals upward to the authorities, seeking a determination. This is the origin of the name “Conflict.” The lower trigram contains the hidden perilous nature of Water, while the upper trigram carries the movement of firm strength. Its heart is hardened enough to harm others, and its power is sufficient to carry out deceit; hence, “The upper is firm and the lower perilous; perilous yet strong—Conflict.” The one in the higher position occupies favorable ground, while the one below is trapped in difficulty. Whoever is in difficulty will inevitably reach the point where circumstances are exhausted and strength spent; both ashamed and angry, having no choice, they answer back and quarrel. When the quarrel does not cease, they must appeal to the authorities. This is how Conflict arises; hence, “Conflict: there is trust, but it is obstructed.” “There is trust” means that there must be trustworthy substance within; without substance, it is mere falsehood. Yet when I possess trustworthy substance and the other party blocks it, what is trustworthy cannot assert itself, and so there is conflict. Once conflict has begun, even with trustworthy substance one must remain alert and apprehensive; if one obtains a hearing and stops, good fortune may still be gained. If one persists forcefully in the conflict and carries the matter to its ultimate end, misfortune is certain; hence, “Alert within, good fortune; carrying it to the end, misfortune.” A conflict has a plaintiff and a defendant. The one with substance is in the right; the one without substance is in the wrong. Yet when litigation begins, the one in the right is indeed right, while even the one in the wrong will embellish wrong as right, employing clever advocates to fabricate arguments and conceal wrongdoing, citing the law to dispute accusations. If the adjudicator is not perceptive, he will surely fall into their scheme, and right and wrong will often be reversed. Sometimes the wrongdoer bribes, and the adjudicator accepts the bribe; inevitably, wrong is treated as right, while the truly right suffer injustice and cannot obtain redress. This is unfavorable; hence, “It is favorable to meet a great person.” The “great person” is firm, strong, balanced, and upright, occupying the honored position of the fifth yang line. Firm yet able to investigate, strong yet able to decide, centered and therefore unbiased, upright and therefore impartial—such a person can clearly distinguish right from wrong without doing injustice to either side. What is favorable is indeed favorable; what is unfavorable means falling into a dangerous place, like crossing a great river and encountering wind and waves. Conflict is a storm of words, and therefore Conflict is also associated with “crossing.” The Tuan Commentary says, “It is unfavorable to cross the great river; one enters the abyss.” Its warning is profound. In its larger aspect, Conflict becomes armed struggle; therefore Conflict is followed by the hexagram Army. One contends with words, the other with weapons; both are dangerous affairs and portents of misfortune. Thus alertness is made fortunate, while carrying the matter to the end is made disastrous. Those who study the I Ching should know what to fear.
Viewed as a whole, this hexagram shows the first line weak and yielding in the lower position, not prolonging its affair. Though there is “a little verbal injury,” it ultimately obtains good fortune; hence, “Conflict must not be prolonged.” The second line is firm and strong, one who is about to litigate. It corresponds with the fifth line, but litigates from a low position against one of high rank and cannot match that power. Knowing it cannot prevail, it returns and flees; it still suffers “no calamity.” The third line follows strength with yielding, can remain content with its lot and preserve fidelity, and knows fear when in danger. Thus the first line’s “not prolonging” and the third’s “following the superior” both end in good fortune. The fourth line is opposed in conflict to the first. Since the first does “not prolong its affair,” the fourth likewise turns back and submits to its mandate. Unable to prevail, it must gather in its desire to litigate and preserve the way of security and fidelity; then nothing will fail to be auspicious. The fifth line is the enlightened ruler at the center, using balance and uprightness to decide between the wrong and the right, opening the way to stop punishment, so that punishment may ultimately cease. Could there be any greater good fortune than peace at such a time? The top yang line is the end of Conflict. Even if one skilled in litigation wins and gains the honor of official robes, gain obtained perversely will be lost perversely; can it be preserved for long? “Three times in a single morning his robes are stripped away.” Thus the Commentary on the Image says, “To receive robes through litigation is not worthy of respect.” Reading the statements of the first through fourth lines confirms the good fortune of alertness; reading the fifth line confirms the advantage of meeting a great person; reading the top yang line confirms the misfortune of carrying litigation to the end and the disadvantage of crossing the river. If the disputant can suddenly repent and awaken in fear to self-examination, there will be good fortune and no misfortune. In general, only when the ruler above possesses great auspiciousness can the Conflict of the first yin line not be prolonged; the Conflicts of the second and fourth yang lines not prevail; the third yin line eat the old provisions and preserve fidelity; and one who carries Conflict to the end like the top yang line, though victorious, ultimately be defeated. Thus the power to make the people have no litigation lies with the ruler above. This exhausts the divinatory meaning of Conflict.
The Great Image says: Heaven and Water move contrary to each other: Conflict. Thus the superior person, when undertaking a matter, plans at the beginning.
The upper trigram is Qian, Heaven, whose yang moves upward; the lower trigram is Kan, Water, whose nature seeks the low place. Their natures differ, and each advances in an opposing direction. Among the eight trigrams, none is as firm and strong as Qian, and none is as difficult and distressing as Kan. Their movements turn away from each other; this is opposition. Opposition inevitably leads to contention, and this is how Conflict arises. The superior person observes this image and recognizes that the cause of contention and litigation lies in things moving contrary to each other and in the feelings of the two parties turning against each other. Such opposition is not produced only after litigation has begun; it lies at the beginning of undertaking a matter. Hence, “plan at the beginning.” When making friends, be cautious from the beginning of mutual acquaintance; when forming a contract, examine matters at the beginning, when the document is drawn up. Every undertaking must first be carefully planned; then later troubles are not left behind. One must refine one’s judgment and foresight; then the source of calamity is not opened. If this is done, litigation will naturally not arise. Confucius said, “In hearing lawsuits I am no different from anyone else. What is necessary is to bring it about that there are no lawsuits.” Thus we know that making litigation disappear depends entirely on the quiet influence and subtle transformation brought about by the one who hears lawsuits. The fifth line says, “Conflict: great good fortune.” Perhaps this is what it means.
[Divination]
○ Asked about military campaigns: Heaven is Qian; Qian represents firmness and martial power. Water is Kan; Kan represents raiders and thieves. Thus this hexagram governs lawsuits and also military affairs. When two armies oppose each other, they come to battle; yet the reason they oppose each other lies at the beginning, before the battle. Hence, “The superior person undertakes matters by planning at the beginning”—this expresses Confucius’s principle of being cautious about war.
○ Asked about commerce: Conflict contains Li as its inner nuclear trigram; Li represents money and tools. Its outer nuclear trigram is Xun; Xun represents merchants. Thus it has the meaning of conducting commerce. The way of commerce succeeds when there is harmony and fails when there is opposition. Moreover, Qian represents beginnings and Kan represents planning; hence, “plan at the beginning.” If the beginning is handled well, the end can be secured, and then the business may endure and grow. Auspicious.
○ Asked about achievement and official recognition: Qian is strength; Kan is danger. Here Qian wants to advance but falls into Kan’s danger. This is why achievement and recognition are difficult.
○ Asked about marriage: Marriage joins the harmony of two surnames and is formed through union, not opposition. The man has a family and the woman has a household; this is the beginning of human relationships. Therefore, the superior person must seek a virtuous woman. This is the way of planning at the beginning.
○ Asked about illness: The onset of illness must result from disharmony between yin and yang. When they are not harmonious, their movements oppose each other, and opposing movement becomes illness. The one treating it should first be careful about the beginning.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: The object is in a high place, has fallen into water, and cannot be recovered. There is fear of a major verbal dispute.
First yin: Do not perpetuate the affair. There is a little verbal injury; in the end, good fortune.
First yin: Do not perpetuate the affair. There is a little verbal injury; in the end, good fortune.
The Commentary on the Image says: Do not perpetuate the affair; Conflict must not be prolonged. Though there is a little verbal injury, the matter will be clarified.
“Affair” means litigation itself; because the affair is small, it is called an affair rather than Conflict. “There is speech” means the words of a lawsuit. “Little” has the same meaning as the “little speech” of the second yang line of Waiting: it means injury caused by words, a minor calamity. This line is yin and occupies the lower position. Its person is humble and weak, with no power to litigate; its nature is yielding and obscured, lacking the talent for debate. Moreover, it fears those above and dreads the authorities. Though it inwardly swallows resentment, it cannot carry the lawsuit through and therefore stops. Because its strength is weak, it does not reach misfortune, and ultimately obtains good fortune. First yin is the beginning of the matter; the dispute is not yet deep, so it is easy to stop. Hence, “Do not perpetuate the affair.” Though there is minor injury, stopping before litigation is carried through brings good fortune; this is “a little verbal injury, in the end good fortune.” When this line changes, it becomes the hexagram Joy. Joy means pleasure: not perpetuating the affair transforms it into joy. Among the six lines of this hexagram, only the fifth yang line is firm, strong, centered, and upright—the ruler who hears lawsuits. The other five lines are all litigants. Of these, the second, fourth, and top yang lines are three yang lines whose talents are displayed and whose wills are strong; they greedily seek victory and carry litigation through. Therefore their wording directly calls it “Conflict.” The first and third yin lines are two yin lines, weak and without talent; even if they begin a lawsuit, they do not carry it to the end. Thus the first yin calls it an “affair,” and the third yin calls it “old virtue,” without directly identifying it as Conflict. Here we can see the I Ching’s principle of supporting yin and restraining yang. The Tuan statement says, “In the end, misfortune,” while this line says, “In the end, good fortune.” The same word “end” clearly distinguishes the difference between good and bad: the Tuan speaks for those who litigate, while the line speaks for those who do not. Conflict is inherently a bad affair. Once the matter is clarified, one should stop as soon as stopping is possible. If litigation is prolonged without end, resentment and hostility deepen day by day and will certainly burden one’s person and family. Hence the Commentary on the Image says, “Conflict must not be prolonged,” and also, “The matter will be clarified.” In fact, the Conflict of the first yin line is not truly Conflict; it is the defendant. Nor does it allow itself to be drawn into the second yang line’s scheme. Though the third yin line suspects it and there is a little verbal injury, because it responds to the fourth yang line above, it can clarify the benefits and harms and therefore “does not perpetuate the affair.”
[Divination]
○ Asked about military campaigns: Conflict is two people contending; war is two countries contending. Thus both carrying litigation to the end and exhausting military force are disastrous affairs. The line says, “Do not perpetuate the affair,” meaning win in a single battle and do not again abuse military force. This further shows that the sage uses arms only when compelled, not because he loves war.
○ Asked about illness: The first line represents the beginning of illness. “Do not perpetuate the affair” means recovery comes quickly; hence, “good fortune.” A prolonged illness is disastrous.
○ Asked about achievement and official recognition: The first line is at the beginning of the hexagram, representing one who has just emerged and seeks recognition. “Do not perpetuate the affair” means not remaining long in a subordinate position; hence, “in the end, good fortune.”
○ Asked about commerce: The line says, “Do not perpetuate the affair; there is a little verbal injury.” This means that when a merchant sells goods, the sale should be completed promptly. Even if a minor dispute arises in buying or selling, it will cause no serious harm; hence, “in the end, good fortune.”
【Case】 A certain friend came to tell me: “I intend to seek government employment and have asked a certain bureau chief to recommend and assist me. This bureau chief has an old friendship with me and will certainly do his utmost for me. Please divine whether it will succeed.” The resulting hexagram was Conflict, changing to Treading.
The judgment said: In this hexagram, the rising nature of the sky belongs to the other party, while the descending nature of water belongs to me. The thoughts of the other party and me do not agree, which is symbolized by Conflict. Although I possess sincere substance, the other party pays me no attention at all; the matter will certainly be difficult to accomplish. You should devise another plan—this is “do not perpetuate the affair.” You will inevitably feel some grievance and voice a little resentment. If you turn elsewhere to seek help, however, success may be expected—this is “a little verbal injury, in the end good fortune.”
The result later proved exactly as this divination indicated.
The Commentary on the Image says: Do not perpetuate the affair; Conflict must not be prolonged. Though there is a little verbal injury, the matter will be clarified.
“Affair” means litigation itself; because the affair is small, it is called an affair rather than Conflict. “There is speech” means the words of a lawsuit. “Little” has the same meaning as the “little speech” of the second yang line of Waiting: it means injury caused by words, a minor calamity. This line is yin and occupies the lower position. Its person is humble and weak, with no power to litigate; its nature is yielding and obscured, lacking the talent for debate. Moreover, it fears those above and dreads the authorities. Though it inwardly swallows resentment, it cannot carry the lawsuit through and therefore stops. Because its strength is weak, it does not reach misfortune, and ultimately obtains good fortune. First yin is the beginning of the matter; the dispute is not yet deep, so it is easy to stop. Hence, “Do not perpetuate the affair.” Though there is minor injury, stopping before litigation is carried through brings good fortune; this is “a little verbal injury, in the end good fortune.” When this line changes, it becomes the hexagram Joy. Joy means pleasure: not perpetuating the affair transforms it into joy. Among the six lines of this hexagram, only the fifth yang line is firm, strong, centered, and upright—the ruler who hears lawsuits. The other five lines are all litigants. Of these, the second, fourth, and top yang lines are three yang lines whose talents are displayed and whose wills are strong; they greedily seek victory and carry litigation through. Therefore their wording directly calls it “Conflict.” The first and third yin lines are two yin lines, weak and without talent; even if they begin a lawsuit, they do not carry it to the end. Thus the first yin calls it an “affair,” and the third yin calls it “old virtue,” without directly identifying it as Conflict. Here we can see the I Ching’s principle of supporting yin and restraining yang. The Tuan statement says, “In the end, misfortune,” while this line says, “In the end, good fortune.” The same word “end” clearly distinguishes the difference between good and bad: the Tuan speaks for those who litigate, while the line speaks for those who do not. Conflict is inherently a bad affair. Once the matter is clarified, one should stop as soon as stopping is possible. If litigation is prolonged without end, resentment and hostility deepen day by day and will certainly burden one’s person and family. Hence the Commentary on the Image says, “Conflict must not be prolonged,” and also, “The matter will be clarified.” In fact, the Conflict of the first yin line is not truly Conflict; it is the defendant. Nor does it allow itself to be drawn into the second yang line’s scheme. Though the third yin line suspects it and there is a little verbal injury, because it responds to the fourth yang line above, it can clarify the benefits and harms and therefore “does not perpetuate the affair.”
[Divination]
○ Asked about military campaigns: Conflict is two people contending; war is two countries contending. Thus both carrying litigation to the end and exhausting military force are disastrous affairs. The line says, “Do not perpetuate the affair,” meaning win in a single battle and do not again abuse military force. This further shows that the sage uses arms only when compelled, not because he loves war.
○ Asked about illness: The first line represents the beginning of illness. “Do not perpetuate the affair” means recovery comes quickly; hence, “good fortune.” A prolonged illness is disastrous.
○ Asked about achievement and official recognition: The first line is at the beginning of the hexagram, representing one who has just emerged and seeks recognition. “Do not perpetuate the affair” means not remaining long in a subordinate position; hence, “in the end, good fortune.”
○ Asked about commerce: The line says, “Do not perpetuate the affair; there is a little verbal injury.” This means that when a merchant sells goods, the sale should be completed promptly. Even if a minor dispute arises in buying or selling, it will cause no serious harm; hence, “in the end, good fortune.”
【Case】 A certain friend came to tell me: “I intend to seek government employment and have asked a certain bureau chief to recommend and assist me. This bureau chief has an old friendship with me and will certainly do his utmost for me. Please divine whether it will succeed.” The resulting hexagram was Conflict, changing to Treading.
The judgment said: In this hexagram, the rising nature of the sky belongs to the other party, while the descending nature of water belongs to me. The thoughts of the other party and me do not agree, which is symbolized by Conflict. Although I possess sincere substance, the other party pays me no attention at all; the matter will certainly be difficult to accomplish. You should devise another plan—this is “do not perpetuate the affair.” You will inevitably feel some grievance and voice a little resentment. If you turn elsewhere to seek help, however, success may be expected—this is “a little verbal injury, in the end good fortune.”
The result later proved exactly as this divination indicated.
Nine in the second place: Unable to carry on the conflict, he returns and flees. The people of his town, three hundred households, suffer no calamity.
Nine in the second place: Unable to carry on the conflict, he returns and flees［36］. The people of his town, three hundred households, suffer no calamity［37］.
The Commentary on the Image says: Unable to carry on the conflict, he returns and flees—this means hiding. To litigate from below against one above is to bring trouble upon oneself.
“Unable to carry on the conflict” means that he does not pursue the lawsuit and stops. “Returns and flees” means that he returns, hides, and avoids calamity. “Calamity” means disaster; a disaster caused by one’s own wrongdoing is called self-inflicted calamity. The second yang line comes from outside and occupies the dangerous position. It is the principal litigant in Conflict and is an opponent of the fifth line. The fifth occupies the honored position; knowing that it cannot escape defeat, the second returns and flees. Hence, “Unable to carry on the conflict, he returns and flees.” “The people of his town” means those who attached themselves to the lawsuit. Once the principal litigant has fled, all who joined the lawsuit can avoid calamity; hence, “The people of his town, three hundred households, suffer no calamity.” Yu’s commentary says that Kan represents concealment and ambush, giving the image of flight and hiding. Li’s commentary says that Qian represents one hundred and Kun represents households; since the lower trigram has three lines, it says “three hundred households.” When the second line changes and returns to correctness, Kan transforms into Kun; hence, “no calamity.” This is the “good fortune in the middle” mentioned in the Image statement. If, on returning and fleeing, he were to occupy strong ground, then although unable to litigate successfully, he would still retain the potential to resist. “Three hundred households” indicates a small town. Since the lower party has repented of its offense and the upper party has also avoided driving matters to exhaustion, both are spared. The Commentary on the Image says, “Returning and fleeing means hiding.” The character for hiding contains the sign for a cave and denotes something yin and yielding. Its meaning is to enter a cave; thus one must hide in a yin and yielding place to seek escape. Xiang’s commentary says, “When one household loves litigation, a hundred households suffer disaster.” Now that the one who initiated the lawsuit has fled, the remaining followers likewise avoid the danger of being implicated. The Commentary on the Image says, “To litigate from below against one above is to bring trouble upon oneself.” Since the second litigates against the fifth, and the fifth occupies the honored position, it is called litigating from below against the one above. “Bring trouble upon oneself” means self-inflicted: to litigate from below against the one above, when the positions are unequal, is to bring disaster upon oneself. One explanation reads the phrase as repeated worry, meaning that litigating against the superior is deeply worrying. Kan represents added anxiety, sharing the meaning of the word “alert” in the line statement, “Alert within, good fortune.” This explanation is also sound. Whenever a line says “unable,” it refers to a yang line occupying a yin place: yang litigates against yin and therefore cannot prevail. This line teaches people to recognize the moment and stop, retreat, and avoid calamity. Although this is not the conduct of a superior person, in a corrupt age it is enough to preserve oneself and can also spare the townspeople from trouble. When the inner trigram of this line changes, it becomes Kun. Kun is compliance and obedience, containing the meaning of yielding and stopping litigation.
[Divination]
○ Asked about military campaigns: The second line corresponds to the fifth, and the fifth is in the honored position, representing a great country. The second is weak in power and knows it cannot prevail. Kan represents concealment, hence “returns and flees.” The three hundred households constitute a small town. Once the second has returned and fled, the fifth also stops the war, and therefore the three hundred households can suffer no calamity.
○ Asked about commerce: The calendrical position of the second yang line is Yin, above which are the lunar lodges Tail, Winnowing Basket, and Dipper; the attached star is Heavenly Canopy［38］, which governs rows of shops and gates, giving the image of conducting commerce. The second line changes to the hexagram Obstruction, and Obstruction means defeat; hence, “unable,” indicating loss and decline. The outer nuclear trigram is Xun; Xun represents returning, hence “returns and flees.” Three hundred is a small number, hence, “no calamity.”
○ Asked about illness: Observing the image of the line, the illness must have been contracted outside. One should return home quickly for treatment. Once the sick person returns, the illness will not spread to others; hence, “the people of the town suffer no calamity.”
○ Asking about achievement and recognition: The line says, “Unable to prevail,” meaning he cannot establish a reputation for the time being. He should withdraw and live in seclusion; there will be no harm.
○ Asking about marriage: The second and fifth lines oppose each other; high and low do not pair harmoniously. It is advisable to call off the marriage; there will be no blame.
○ Asking about pregnancy: A boy will be born, but I fear he may not survive infancy.
【Example】 My friend Mr. Kitazawa Masanobu, a retainer of the Matsushiro domain in Shinano, busied himself with national affairs during the Restoration and associated with the eminent men of that time. He was learned in geography and especially accomplished in Chinese studies. He later served as an official in a certain bureau of the Foreign Ministry, and after several years became secretary of an aristocratic girls’ school. One day he came to tell me: “Recently I was dismissed because of an incident, and I am quite dissatisfied. I wish to explain the matter to my superior. Please cast a divination for me.” The cast yielded Litigation changing to Stagnation.
The judgment was: In this hexagram, the Qian energy of the upper trigram rises, while the Kan water of the lower trigram descends. This is an image of opposition, indicating that the feelings of the two sides cannot communicate. Regardless of who is right or wrong, or whether the case is justified, litigation will certainly not prevail. He should simply remain still and conduct himself quietly; otherwise, not only may disaster befall him, but it may also affect others. You should abruptly stop, engage in no further verbal dispute, and withdraw into privacy; then there will be no harm. This is what is meant by: “Unable to prevail in litigation, he returns and flees; among the people of his town, three hundred households; no blame.” I carefully explained the line image: “Three hundred households” means a small town. A small town is called a rocky stronghold. The Commentary on the Image also says, “return and flee, hide.” The character for “hide” is written with the cave radical; a cave means a rocky cavern. Moreover, since the hexagram is governed by Qian yang, he cannot be an ordinary commoner. Could he perhaps be the chief of an island people?
Mr. Kitazawa nodded in agreement and left. Before long, he was indeed appointed administrator of the Izu Islands.
The Commentary on the Image says: Unable to carry on the conflict, he returns and flees—this means hiding. To litigate from below against one above is to bring trouble upon oneself.
“Unable to carry on the conflict” means that he does not pursue the lawsuit and stops. “Returns and flees” means that he returns, hides, and avoids calamity. “Calamity” means disaster; a disaster caused by one’s own wrongdoing is called self-inflicted calamity. The second yang line comes from outside and occupies the dangerous position. It is the principal litigant in Conflict and is an opponent of the fifth line. The fifth occupies the honored position; knowing that it cannot escape defeat, the second returns and flees. Hence, “Unable to carry on the conflict, he returns and flees.” “The people of his town” means those who attached themselves to the lawsuit. Once the principal litigant has fled, all who joined the lawsuit can avoid calamity; hence, “The people of his town, three hundred households, suffer no calamity.” Yu’s commentary says that Kan represents concealment and ambush, giving the image of flight and hiding. Li’s commentary says that Qian represents one hundred and Kun represents households; since the lower trigram has three lines, it says “three hundred households.” When the second line changes and returns to correctness, Kan transforms into Kun; hence, “no calamity.” This is the “good fortune in the middle” mentioned in the Image statement. If, on returning and fleeing, he were to occupy strong ground, then although unable to litigate successfully, he would still retain the potential to resist. “Three hundred households” indicates a small town. Since the lower party has repented of its offense and the upper party has also avoided driving matters to exhaustion, both are spared. The Commentary on the Image says, “Returning and fleeing means hiding.” The character for hiding contains the sign for a cave and denotes something yin and yielding. Its meaning is to enter a cave; thus one must hide in a yin and yielding place to seek escape. Xiang’s commentary says, “When one household loves litigation, a hundred households suffer disaster.” Now that the one who initiated the lawsuit has fled, the remaining followers likewise avoid the danger of being implicated. The Commentary on the Image says, “To litigate from below against one above is to bring trouble upon oneself.” Since the second litigates against the fifth, and the fifth occupies the honored position, it is called litigating from below against the one above. “Bring trouble upon oneself” means self-inflicted: to litigate from below against the one above, when the positions are unequal, is to bring disaster upon oneself. One explanation reads the phrase as repeated worry, meaning that litigating against the superior is deeply worrying. Kan represents added anxiety, sharing the meaning of the word “alert” in the line statement, “Alert within, good fortune.” This explanation is also sound. Whenever a line says “unable,” it refers to a yang line occupying a yin place: yang litigates against yin and therefore cannot prevail. This line teaches people to recognize the moment and stop, retreat, and avoid calamity. Although this is not the conduct of a superior person, in a corrupt age it is enough to preserve oneself and can also spare the townspeople from trouble. When the inner trigram of this line changes, it becomes Kun. Kun is compliance and obedience, containing the meaning of yielding and stopping litigation.
[Divination]
○ Asked about military campaigns: The second line corresponds to the fifth, and the fifth is in the honored position, representing a great country. The second is weak in power and knows it cannot prevail. Kan represents concealment, hence “returns and flees.” The three hundred households constitute a small town. Once the second has returned and fled, the fifth also stops the war, and therefore the three hundred households can suffer no calamity.
○ Asked about commerce: The calendrical position of the second yang line is Yin, above which are the lunar lodges Tail, Winnowing Basket, and Dipper; the attached star is Heavenly Canopy［38］, which governs rows of shops and gates, giving the image of conducting commerce. The second line changes to the hexagram Obstruction, and Obstruction means defeat; hence, “unable,” indicating loss and decline. The outer nuclear trigram is Xun; Xun represents returning, hence “returns and flees.” Three hundred is a small number, hence, “no calamity.”
○ Asked about illness: Observing the image of the line, the illness must have been contracted outside. One should return home quickly for treatment. Once the sick person returns, the illness will not spread to others; hence, “the people of the town suffer no calamity.”
○ Asking about achievement and recognition: The line says, “Unable to prevail,” meaning he cannot establish a reputation for the time being. He should withdraw and live in seclusion; there will be no harm.
○ Asking about marriage: The second and fifth lines oppose each other; high and low do not pair harmoniously. It is advisable to call off the marriage; there will be no blame.
○ Asking about pregnancy: A boy will be born, but I fear he may not survive infancy.
【Example】 My friend Mr. Kitazawa Masanobu, a retainer of the Matsushiro domain in Shinano, busied himself with national affairs during the Restoration and associated with the eminent men of that time. He was learned in geography and especially accomplished in Chinese studies. He later served as an official in a certain bureau of the Foreign Ministry, and after several years became secretary of an aristocratic girls’ school. One day he came to tell me: “Recently I was dismissed because of an incident, and I am quite dissatisfied. I wish to explain the matter to my superior. Please cast a divination for me.” The cast yielded Litigation changing to Stagnation.
The judgment was: In this hexagram, the Qian energy of the upper trigram rises, while the Kan water of the lower trigram descends. This is an image of opposition, indicating that the feelings of the two sides cannot communicate. Regardless of who is right or wrong, or whether the case is justified, litigation will certainly not prevail. He should simply remain still and conduct himself quietly; otherwise, not only may disaster befall him, but it may also affect others. You should abruptly stop, engage in no further verbal dispute, and withdraw into privacy; then there will be no harm. This is what is meant by: “Unable to prevail in litigation, he returns and flees; among the people of his town, three hundred households; no blame.” I carefully explained the line image: “Three hundred households” means a small town. A small town is called a rocky stronghold. The Commentary on the Image also says, “return and flee, hide.” The character for “hide” is written with the cave radical; a cave means a rocky cavern. Moreover, since the hexagram is governed by Qian yang, he cannot be an ordinary commoner. Could he perhaps be the chief of an island people?
Mr. Kitazawa nodded in agreement and left. Before long, he was indeed appointed administrator of the Izu Islands.
Six in the third place: Feeding on inherited virtue; perseverance amid danger; ultimately auspicious. Perhaps following the king’s affairs; no achievement.
Six in the third place: Feeding on inherited virtue; perseverance amid danger; ultimately auspicious. Perhaps following the king’s affairs; no achievement.
The Commentary on the Image says: Feeding on inherited virtue; following those above is auspicious.
“Old” means the past; “virtue” means one’s undertaking. “Feeding on inherited virtue” is like saying “living on the old estate.” This line is yielding in a yang position: its aspiration is strong but its ability slight. It follows Nine in the second place and initiates Litigation; Nine in the second place, unable to prevail, returns and flees, while Six in the third place also returns to its former residence and lives on its inherited estate. It keeps to its station, rests in the ordinary, and dares not compete again. “Perseverance” means holding firmly; “danger” means peril. Though in a perilous situation, if one recognizes the danger and maintains oneself firmly and uprightly, one will ultimately obtain good fortune. “Perhaps following the king’s affairs” means that Upper Nine is this line’s proper correlate, and perhaps it will join him in following the king’s affairs. Yet Upper Nine says, “Three times stripped in one day,” so there is no achievement; this means that, being yielding and not centered, it accomplishes nothing. The phrase “perhaps following the king’s affairs” is the same as in the third line of Kun. Kun follows the way of earth, and therefore it substitutes for another and brings matters to completion. Here, because of Litigation, it does not speak of completion, conveying the idea that litigation cannot succeed. This line is yielding and follows firmness, and follows those above from below. It has merit but does not claim it for itself, and therefore does not lose its inherited virtue. In general, it has a heart of retreat and yielding, no thought of resentful contention, and is diligent, watchful, and cautious. Knowing its own ability to be weak and yielding, it simply follows what those above do. Even when success is achieved, it dares not claim it for itself; hence “no achievement,” yet ultimately good fortune. If this line changes, the inner trigram becomes Xun. Xun means compliance, an image of following those above. Litigation is an ominous affair. Looking at the first and third lines, both yielding and unable to litigate, and seeing that they are called “ultimately auspicious,” we can know that those who are firm and fond of litigation must be inauspicious.
[Divination]
○ Asking about war: Six in the third place is at the end of Kan, close to the Qian position. This is what is meant by “yin and yang press against each other” and “battle in Qian.” Kan is originally the male produced when Qian is sought a second time; Qian means the old and virtue. “Feeding on inherited virtue” means a son living on the emolument left by his father, keeping to ordinary ways and his station, preserving the old enterprise, and engaging in no war; hence it is auspicious. If one wishes to mobilize the royal army, Kan means destruction and disaster, so there will certainly be no success; hence “no achievement.”
○ Asking about business: The line says, “Feeding on inherited virtue,” indicating that the business is an inheritance from an earlier generation. By cautiously holding on to it, one will ultimately be fortunate.
○ Asking about achievement and recognition: It is advisable to continue guarding the old enterprise inherited from one’s forebears. If one tries to leave and seek office, there will certainly be no success.
○ Asking about illness: It will be auspicious to continue taking the former physician’s prescriptions.
○ Asking about the home: Simply remain in the old residence; there is no need to build a new one, and trying to do so may fail.
○ Asking about pregnancy: A boy will be born. When he grows up, it will also be auspicious for him to inherit his father’s enterprise.
【Example】 A certain friend came to tell me: “I formerly served in a certain bureau and diligently performed my duties, but I failed to win my superior’s favor. Everyone among my colleagues has been promoted, while I alone remain suppressed and unable to advance; I cannot bear the humiliation. I therefore wish to seek a transfer to another post. I have already earnestly petitioned a certain superior. Please cast one hexagram to determine whether it will succeed, and also divine my future fortunes.” The cast yielded Litigation changing to Coming to Meet.
The judgment was: This hexagram clearly shows blocked and stagnant fortunes; one should not expect one’s wishes to be fulfilled soon. It is advisable only to follow the times, remain content with one’s station, and await the turn of fortune. “Feeding on inherited virtue” plainly says to continue peacefully in the old occupation, without trying to transfer to another post; by remaining firm and steadfast, one will ultimately gain good fortune. “Perhaps following the king’s affairs; no achievement”: “perhaps” expresses doubt, meaning that even if one changes plans and seeks another matter, despite earnest petitions, success will ultimately be difficult.
The Commentary on the Image says: Feeding on inherited virtue; following those above is auspicious.
“Old” means the past; “virtue” means one’s undertaking. “Feeding on inherited virtue” is like saying “living on the old estate.” This line is yielding in a yang position: its aspiration is strong but its ability slight. It follows Nine in the second place and initiates Litigation; Nine in the second place, unable to prevail, returns and flees, while Six in the third place also returns to its former residence and lives on its inherited estate. It keeps to its station, rests in the ordinary, and dares not compete again. “Perseverance” means holding firmly; “danger” means peril. Though in a perilous situation, if one recognizes the danger and maintains oneself firmly and uprightly, one will ultimately obtain good fortune. “Perhaps following the king’s affairs” means that Upper Nine is this line’s proper correlate, and perhaps it will join him in following the king’s affairs. Yet Upper Nine says, “Three times stripped in one day,” so there is no achievement; this means that, being yielding and not centered, it accomplishes nothing. The phrase “perhaps following the king’s affairs” is the same as in the third line of Kun. Kun follows the way of earth, and therefore it substitutes for another and brings matters to completion. Here, because of Litigation, it does not speak of completion, conveying the idea that litigation cannot succeed. This line is yielding and follows firmness, and follows those above from below. It has merit but does not claim it for itself, and therefore does not lose its inherited virtue. In general, it has a heart of retreat and yielding, no thought of resentful contention, and is diligent, watchful, and cautious. Knowing its own ability to be weak and yielding, it simply follows what those above do. Even when success is achieved, it dares not claim it for itself; hence “no achievement,” yet ultimately good fortune. If this line changes, the inner trigram becomes Xun. Xun means compliance, an image of following those above. Litigation is an ominous affair. Looking at the first and third lines, both yielding and unable to litigate, and seeing that they are called “ultimately auspicious,” we can know that those who are firm and fond of litigation must be inauspicious.
[Divination]
○ Asking about war: Six in the third place is at the end of Kan, close to the Qian position. This is what is meant by “yin and yang press against each other” and “battle in Qian.” Kan is originally the male produced when Qian is sought a second time; Qian means the old and virtue. “Feeding on inherited virtue” means a son living on the emolument left by his father, keeping to ordinary ways and his station, preserving the old enterprise, and engaging in no war; hence it is auspicious. If one wishes to mobilize the royal army, Kan means destruction and disaster, so there will certainly be no success; hence “no achievement.”
○ Asking about business: The line says, “Feeding on inherited virtue,” indicating that the business is an inheritance from an earlier generation. By cautiously holding on to it, one will ultimately be fortunate.
○ Asking about achievement and recognition: It is advisable to continue guarding the old enterprise inherited from one’s forebears. If one tries to leave and seek office, there will certainly be no success.
○ Asking about illness: It will be auspicious to continue taking the former physician’s prescriptions.
○ Asking about the home: Simply remain in the old residence; there is no need to build a new one, and trying to do so may fail.
○ Asking about pregnancy: A boy will be born. When he grows up, it will also be auspicious for him to inherit his father’s enterprise.
【Example】 A certain friend came to tell me: “I formerly served in a certain bureau and diligently performed my duties, but I failed to win my superior’s favor. Everyone among my colleagues has been promoted, while I alone remain suppressed and unable to advance; I cannot bear the humiliation. I therefore wish to seek a transfer to another post. I have already earnestly petitioned a certain superior. Please cast one hexagram to determine whether it will succeed, and also divine my future fortunes.” The cast yielded Litigation changing to Coming to Meet.
The judgment was: This hexagram clearly shows blocked and stagnant fortunes; one should not expect one’s wishes to be fulfilled soon. It is advisable only to follow the times, remain content with one’s station, and await the turn of fortune. “Feeding on inherited virtue” plainly says to continue peacefully in the old occupation, without trying to transfer to another post; by remaining firm and steadfast, one will ultimately gain good fortune. “Perhaps following the king’s affairs; no achievement”: “perhaps” expresses doubt, meaning that even if one changes plans and seeks another matter, despite earnest petitions, success will ultimately be difficult.
Nine in the fourth place: Unable to prevail in litigation; return and comply with the mandate; change course; remain secure and steadfast—auspicious.
Nine in the fourth place: Unable to prevail in litigation; return and comply with the mandate; change course; remain secure and steadfast—auspicious.
The Commentary on the Image says: Returning to comply with the mandate, changing course, remaining secure and steadfast—he does not go astray.
The fourth line receives the fifth, treads on the third, and responds to the first. Since the first has already said, “Do not perpetuate the affair,” although the fourth is firm and vigorous and wants to litigate, it has no opponent to confront and therefore stops. “Unable to prevail in litigation” is the same phrase as in the second line, but the second returns and flees because it is outmatched in power, whereas the fourth turns back because its reasoning is insufficient. “Return” means turn back; “comply” means follow; “mandate” means sound principle; “change” means alter; “steadfastness” means correctness. Remove the firm, angry, litigation-loving mind and revive the thought of reforming one’s faults and moving toward goodness; follow the settled mandate, changing from insecure rigidity to secure steadfastness. Hence, “Change course; remain secure and steadfast—auspicious.” This line is yang in a yin position, at the beginning of Qian, carrying the meaning of “the hidden dragon; do not act.” When the outer trigram changes, it becomes Xun. The Commentary on the Trigrams says that Xun means indecisive, an image of hesitation. The Commentary on the Image says “he does not go astray” because he can assess the trend from beginning to end and return to sound principle; although involved in litigation, he does not lose the way of the noble person.
[Divination]
○ Asking about war: The fourth and first lines are enemies, and the first has already said, “Do not perpetuate the affair.” The fourth therefore has nothing it can defeat, so it says, “Unable to prevail.” Qian represents the ruler; “mandate” means the ruler’s command. After victory, he returns to report to the ruler. War is dangerous; changing danger into safety is auspicious.
○ Asking about business: Examining the line image, we know the business must be conducted jointly with the first line. Since the first does not perpetuate the affair, the fourth returns and “complies with the mandate”; returning to report the mandate is another way of saying that the business is ended. Hence it is auspicious.
○ Asking about marriage: The inner trigram Kan represents the bride’s family, while the outer trigram Qian represents the groom’s family. The first line of Kan says, “Do not perpetuate the affair,” and the fourth line of Qian also returns and “complies with the mandate”; this means changing plans and altering the marriage. The Image says, “He does not go astray,” meaning that he does not lose the proper way.
○ Asking about illness: Reaching the point of being unable to prevail is an ominous image. “Return” means renewed life. Kan represents illness and inflammation; Qian represents life and celebration. Returning to the mandate means returning to Qian. After the change, safety is obtained; hence it is auspicious.
○ Pregnancy: A boy will be born.
【Example】 A friend of mine, a senior manager at Store A, came to tell me one day: “From the time the proprietor first opened the shop, I struggled and worked diligently to build up his family’s assets. Recently, as the circumstances of the world have changed, the proprietor has transformed the business and launched new enterprises. He has also hired scholars and others, paying them excessive sums, while I remain merely the senior manager at Store A, and my pay is not equal to theirs. I am forced to remain beneath others and cannot bear the grievance. I intend to tell the proprietor the facts of this situation, hoping to realize the aspirations I have long held. If he does not approve, I will ask that, in view of my labor over these several years, he grant me a suitable reward, so that I may become independent and run a business. Please cast a hexagram to determine whether this will succeed.” The cast yielded Litigation changing to Dispersion.
The judgment was: In this hexagram, the upper trigram is strong and vigorous, representing the proprietor, while the lower trigram is troubled and difficult, representing you. Although you wish to state your grievances, I fear permission will not necessarily be granted; simply continue your old work and endure in every way. The line statement “unable to prevail in litigation” says that if you present your case to the proprietor, you certainly will not have your claim upheld. “Returning to the mandate” advises you to turn back and examine yourself, accept your lot, and keep to the ordinary. “Change course; remain secure and steadfast” advises you to change from insecure rigidity to secure steadfastness; then you will obtain good fortune. A careful reading of the line statement clearly teaches you not to say more, but to remain peacefully in the ordinary and await your fate. In time, the proprietor will naturally treat you generously, and you will certainly gain good fortune.
The Commentary on the Image says: Returning to comply with the mandate, changing course, remaining secure and steadfast—he does not go astray.
The fourth line receives the fifth, treads on the third, and responds to the first. Since the first has already said, “Do not perpetuate the affair,” although the fourth is firm and vigorous and wants to litigate, it has no opponent to confront and therefore stops. “Unable to prevail in litigation” is the same phrase as in the second line, but the second returns and flees because it is outmatched in power, whereas the fourth turns back because its reasoning is insufficient. “Return” means turn back; “comply” means follow; “mandate” means sound principle; “change” means alter; “steadfastness” means correctness. Remove the firm, angry, litigation-loving mind and revive the thought of reforming one’s faults and moving toward goodness; follow the settled mandate, changing from insecure rigidity to secure steadfastness. Hence, “Change course; remain secure and steadfast—auspicious.” This line is yang in a yin position, at the beginning of Qian, carrying the meaning of “the hidden dragon; do not act.” When the outer trigram changes, it becomes Xun. The Commentary on the Trigrams says that Xun means indecisive, an image of hesitation. The Commentary on the Image says “he does not go astray” because he can assess the trend from beginning to end and return to sound principle; although involved in litigation, he does not lose the way of the noble person.
[Divination]
○ Asking about war: The fourth and first lines are enemies, and the first has already said, “Do not perpetuate the affair.” The fourth therefore has nothing it can defeat, so it says, “Unable to prevail.” Qian represents the ruler; “mandate” means the ruler’s command. After victory, he returns to report to the ruler. War is dangerous; changing danger into safety is auspicious.
○ Asking about business: Examining the line image, we know the business must be conducted jointly with the first line. Since the first does not perpetuate the affair, the fourth returns and “complies with the mandate”; returning to report the mandate is another way of saying that the business is ended. Hence it is auspicious.
○ Asking about marriage: The inner trigram Kan represents the bride’s family, while the outer trigram Qian represents the groom’s family. The first line of Kan says, “Do not perpetuate the affair,” and the fourth line of Qian also returns and “complies with the mandate”; this means changing plans and altering the marriage. The Image says, “He does not go astray,” meaning that he does not lose the proper way.
○ Asking about illness: Reaching the point of being unable to prevail is an ominous image. “Return” means renewed life. Kan represents illness and inflammation; Qian represents life and celebration. Returning to the mandate means returning to Qian. After the change, safety is obtained; hence it is auspicious.
○ Pregnancy: A boy will be born.
【Example】 A friend of mine, a senior manager at Store A, came to tell me one day: “From the time the proprietor first opened the shop, I struggled and worked diligently to build up his family’s assets. Recently, as the circumstances of the world have changed, the proprietor has transformed the business and launched new enterprises. He has also hired scholars and others, paying them excessive sums, while I remain merely the senior manager at Store A, and my pay is not equal to theirs. I am forced to remain beneath others and cannot bear the grievance. I intend to tell the proprietor the facts of this situation, hoping to realize the aspirations I have long held. If he does not approve, I will ask that, in view of my labor over these several years, he grant me a suitable reward, so that I may become independent and run a business. Please cast a hexagram to determine whether this will succeed.” The cast yielded Litigation changing to Dispersion.
The judgment was: In this hexagram, the upper trigram is strong and vigorous, representing the proprietor, while the lower trigram is troubled and difficult, representing you. Although you wish to state your grievances, I fear permission will not necessarily be granted; simply continue your old work and endure in every way. The line statement “unable to prevail in litigation” says that if you present your case to the proprietor, you certainly will not have your claim upheld. “Returning to the mandate” advises you to turn back and examine yourself, accept your lot, and keep to the ordinary. “Change course; remain secure and steadfast” advises you to change from insecure rigidity to secure steadfastness; then you will obtain good fortune. A careful reading of the line statement clearly teaches you not to say more, but to remain peacefully in the ordinary and await your fate. In time, the proprietor will naturally treat you generously, and you will certainly gain good fortune.
Nine in the fifth place: Litigation—supremely auspicious.
Nine in the fifth place: Litigation—supremely auspicious.
The Commentary on the Image says: Litigation is supremely auspicious because he is centered and correct.
This line is the master of the entire hexagram. The fifth place is a position of honor; centered, correct, firm, and vigorous, it can hear the contentions of all under Heaven, distinguish right from wrong, and separate what is crooked from what is straight. It is the “great person” mentioned in the Tuan Commentary. For one engaged in litigation, obtaining this line is the greatest possible good fortune. Since a world without litigation has never been easy to expect, hearing litigation is also difficult. If one hears cases without firmness, authority is slight and the people do not submit. If one hears cases without centrality, one’s views become biased and many litigants are wronged. If one hears cases without correctness, one is stubborn by nature and judgments do not accord with principle. Now the fifth line possesses the virtue of firmness, vigor, centrality, and correctness, and occupies the center of Qian. Qian is vigor; when its form changes it becomes Li, which is brightness and clarity. Firmness brings decisive judgment, and clarity perceives subtle signs; the ability needed to hear litigation is complete. The line statement says, “Litigation—supremely auspicious,” and the Commentary on the Image says, “Litigation is supremely auspicious because he is centered and correct.” Supremely auspicious means the most perfect form of good fortune.
In this hexagram, the first line does not perpetuate litigation; Six in the third place does not litigate; Nine in the second and Nine in the fourth are “unable to prevail in litigation”; and Nine in the fifth transforms Litigation through “supreme auspiciousness.” Thus, although this hexagram is named Litigation, its purpose is to transform litigation; in reality it embodies the sage’s teaching: “cause there to be no litigation.”
[Divination]
○ Asking about war: The fifth line occupies the honored position and is the great ruler who commands the war. The army goes forth with a justified cause and gains the center and correctness; it is the ruler’s army, invincible beneath Heaven. Hence, “supremely auspicious.”
○ Asking about business: Qian represents profit, while Kan represents fairness and balance. Business certainly seeks profit, but it must also be fair and upright; then it will not lead to seizure and rivalry, and commerce will attain its proper course. Hence it is auspicious.
○ Asking about achievement and recognition: The character for litigation is composed of the elements for speech and public justice. The fifth line is the ruling line. One who seeks a reputation does so through words, seeking the recognition of the lord and the public. “Supreme” refers to the three highest honors, the foremost distinction in achievement and recognition; there can be no greater good fortune.
○ Asking about marriage: The fifth line is the ruler of the hexagram. To marry into the fifth line means the lowly follows the noble and the poor follows the wealthy; hence it says, “supremely auspicious.”
○ Asking about pregnancy: A boy will be born. He will have an upright appearance and good fortune.
【Example】 A certain official of the Hokkaido Government came to tell me: “The governor is constantly worried that the indigenous population is decreasing year by year, surely because people from the mainland exploit the indigenous people too harshly. From now on, mainland people should be permitted to marry indigenous people, so that the two sides may become friendly and, hopefully, the population increase. I share this view. Please cast a hexagram to determine its advantages and disadvantages.” The cast yielded Litigation changing to Before Completion.
The judgment was: In this hexagram, the upper trigram represents the government; its yang energy rises. The lower trigram represents the people; water by nature flows downward. It is clearly an image of the intentions of those above and below being separated and not in harmony. Because the disharmony is so extreme that it reaches the point of litigation, the indigenous people’s feelings can thereby reach those above, seeking redress. Hence it is called “Litigation—supremely auspicious.” The superior officials then felt the indigenous people’s situation, pitied their hardship, changed the regulations and instructions, and issued an order permitting mainland people to marry indigenous people.
Later I heard that the chiefs and others gathered in council and found the matter rather difficult. The superior official summoned the chiefs and asked them about it. They replied: “Which is better, a beautiful woman or an ugly woman? I know that people who love beauty and dislike ugliness all share the same human nature. Among our indigenous people there is no shortage of beautiful women. If mainland people seek them, they will gladly agree. But when our people wish to marry beautiful women from the mainland, I fear the mainlanders will not consent. Thus the indigenous people will suffer a loss and gain nothing. Moreover, if the beautiful women are taken as wives by mainlanders, there will be even more ugly women among our own people. What are we to do about that?” The superior official also acknowledged the force of their reasoning and consequently abolished the order.
The Commentary on the Image says: Litigation is supremely auspicious because he is centered and correct.
This line is the master of the entire hexagram. The fifth place is a position of honor; centered, correct, firm, and vigorous, it can hear the contentions of all under Heaven, distinguish right from wrong, and separate what is crooked from what is straight. It is the “great person” mentioned in the Tuan Commentary. For one engaged in litigation, obtaining this line is the greatest possible good fortune. Since a world without litigation has never been easy to expect, hearing litigation is also difficult. If one hears cases without firmness, authority is slight and the people do not submit. If one hears cases without centrality, one’s views become biased and many litigants are wronged. If one hears cases without correctness, one is stubborn by nature and judgments do not accord with principle. Now the fifth line possesses the virtue of firmness, vigor, centrality, and correctness, and occupies the center of Qian. Qian is vigor; when its form changes it becomes Li, which is brightness and clarity. Firmness brings decisive judgment, and clarity perceives subtle signs; the ability needed to hear litigation is complete. The line statement says, “Litigation—supremely auspicious,” and the Commentary on the Image says, “Litigation is supremely auspicious because he is centered and correct.” Supremely auspicious means the most perfect form of good fortune.
In this hexagram, the first line does not perpetuate litigation; Six in the third place does not litigate; Nine in the second and Nine in the fourth are “unable to prevail in litigation”; and Nine in the fifth transforms Litigation through “supreme auspiciousness.” Thus, although this hexagram is named Litigation, its purpose is to transform litigation; in reality it embodies the sage’s teaching: “cause there to be no litigation.”
[Divination]
○ Asking about war: The fifth line occupies the honored position and is the great ruler who commands the war. The army goes forth with a justified cause and gains the center and correctness; it is the ruler’s army, invincible beneath Heaven. Hence, “supremely auspicious.”
○ Asking about business: Qian represents profit, while Kan represents fairness and balance. Business certainly seeks profit, but it must also be fair and upright; then it will not lead to seizure and rivalry, and commerce will attain its proper course. Hence it is auspicious.
○ Asking about achievement and recognition: The character for litigation is composed of the elements for speech and public justice. The fifth line is the ruling line. One who seeks a reputation does so through words, seeking the recognition of the lord and the public. “Supreme” refers to the three highest honors, the foremost distinction in achievement and recognition; there can be no greater good fortune.
○ Asking about marriage: The fifth line is the ruler of the hexagram. To marry into the fifth line means the lowly follows the noble and the poor follows the wealthy; hence it says, “supremely auspicious.”
○ Asking about pregnancy: A boy will be born. He will have an upright appearance and good fortune.
【Example】 A certain official of the Hokkaido Government came to tell me: “The governor is constantly worried that the indigenous population is decreasing year by year, surely because people from the mainland exploit the indigenous people too harshly. From now on, mainland people should be permitted to marry indigenous people, so that the two sides may become friendly and, hopefully, the population increase. I share this view. Please cast a hexagram to determine its advantages and disadvantages.” The cast yielded Litigation changing to Before Completion.
The judgment was: In this hexagram, the upper trigram represents the government; its yang energy rises. The lower trigram represents the people; water by nature flows downward. It is clearly an image of the intentions of those above and below being separated and not in harmony. Because the disharmony is so extreme that it reaches the point of litigation, the indigenous people’s feelings can thereby reach those above, seeking redress. Hence it is called “Litigation—supremely auspicious.” The superior officials then felt the indigenous people’s situation, pitied their hardship, changed the regulations and instructions, and issued an order permitting mainland people to marry indigenous people.
Later I heard that the chiefs and others gathered in council and found the matter rather difficult. The superior official summoned the chiefs and asked them about it. They replied: “Which is better, a beautiful woman or an ugly woman? I know that people who love beauty and dislike ugliness all share the same human nature. Among our indigenous people there is no shortage of beautiful women. If mainland people seek them, they will gladly agree. But when our people wish to marry beautiful women from the mainland, I fear the mainlanders will not consent. Thus the indigenous people will suffer a loss and gain nothing. Moreover, if the beautiful women are taken as wives by mainlanders, there will be even more ugly women among our own people. What are we to do about that?” The superior official also acknowledged the force of their reasoning and consequently abolished the order.
Upper Nine: Perhaps he is granted a ceremonial sash, but before the day is over it is stripped from him three times.
Top nine: Someone may bestow upon him a ceremonial belt 40, but before the end of the morning it will be taken from him three times 41.
The Commentary on the Image says: Receiving official dress through litigation is also unworthy of respect.
“Perhaps” expresses what need not actually occur. A “ceremonial sash” is an ornament of official dress; “the whole day” means from dawn to dusk, within a single day; “stripped” means taken away. If someone litigates and wins, yet is not genuinely right in principle, it can only be because he used schemes and deception to accomplish his plot, using private crookedness to advance his wrongdoing. He is someone who cannot prevail by reason but happens to win; there is no need even to distinguish the truth from the falsehood of his right and wrong. The line statement “he is granted a ceremonial sash” does not necessarily mean that such an honor truly exists, but only that he may perhaps receive it. “Stripped three times before the day is over” does not necessarily mean that such disgrace truly occurs, but only that it may perhaps occur. It emphatically says that even if he wins, he will ultimately lose; even if he receives honor, he will ultimately suffer disgrace. Those who suddenly gain honor will have it taken away quickly. “The whole day” signifies a temporary period; “stripped three times” signifies repeated loss. The Commentary on the Image says, “Receiving official dress through litigation,” meaning that his receipt of official dress is improper—like a monkey wearing a cap. How could he deserve respect? Hence it says, “also unworthy of respect.” The word “also” deserves deep consideration. The Tuan Commentary’s phrase “ultimately ominous” can be seen here. Qian represents respect and clothing; when Upper Nine changes, the body of Qian is damaged, an image of being unworthy of respect. Dui represents destruction and breaking apart, an image of being stripped. This line, like the first line, does not explicitly include the word litigation. The first line omits litigation to block it at the beginning; the upper line omits it to condemn it at the end. This further reveals the subtle intention of the sages: “cause there to be no litigation.”
[Divination]
○ Asking about war: Upper Nine is at the extreme of Qian yang. When yang reaches its extreme and engages in battle, victory is already difficult. If there are three victories and three defeats in a single day, defeat is certainly humiliating, but even victory brings no honor.
○ Asking about achievement and recognition: “Grant” means bestow; “strip” means take away; “perhaps” refers to something not yet occurring. Suppose he is granted the honor, only to have it taken away three times before the day ends—he is merely a petty man anxious about gaining and losing. How could he deserve respect?
○ Business: Interpreting the line statement, gains are repeatedly made and repeatedly lost, ultimately resulting in losses outweighing gains. Moreover, what is gained is not wealth acquired through an upright path; it is the kind of money that comes in perversely and goes out recklessly—not truly one’s own wealth—and is contemptible as well.
○ Illness: The disease is certain to improve and relapse repeatedly, with its condition changing from day to day. Since this is the top line, at the extreme of the hexagram, the situation will be extremely difficult to reverse; I fear it will ultimately be inauspicious.
○ Pregnancy: A boy will be born. I fear that most male children born will not survive; only by the fourth pregnancy will there certainly be a child who survives.
【Case】 In the twenty-third year of the Meiji era, someone from Aichi Prefecture came and said: “The Nagoya mayoral election is now approaching. There are three candidates, and I do not know whether the one in question can be elected. Please divine this for me.” The casting produced Litigation changing to Exhaustion.
The judgment said: In this hexagram, the upper trigram is Heaven, which rises; the lower trigram is Water, which descends. Their natures do not accord, hence it is called Litigation. Litigation means that, when intentions do not agree, the matter is brought before an authority for judgment. As for this mayoral election, people in the city are mutually rubbing against one another, and right and wrong remain unsettled. Even if he obtains the position for a time, I fear the people will not accept him and it will be difficult to retain it permanently. It is described as: “He may perhaps be granted a ceremonial belt, but before the day ends it will be stripped from him three times.” He seeks honor but instead receives disgrace; it would be better not to obtain it.
Moved by this divination, the person consequently resigned.
The Commentary on the Image says: Receiving official dress through litigation is also unworthy of respect.
“Perhaps” expresses what need not actually occur. A “ceremonial sash” is an ornament of official dress; “the whole day” means from dawn to dusk, within a single day; “stripped” means taken away. If someone litigates and wins, yet is not genuinely right in principle, it can only be because he used schemes and deception to accomplish his plot, using private crookedness to advance his wrongdoing. He is someone who cannot prevail by reason but happens to win; there is no need even to distinguish the truth from the falsehood of his right and wrong. The line statement “he is granted a ceremonial sash” does not necessarily mean that such an honor truly exists, but only that he may perhaps receive it. “Stripped three times before the day is over” does not necessarily mean that such disgrace truly occurs, but only that it may perhaps occur. It emphatically says that even if he wins, he will ultimately lose; even if he receives honor, he will ultimately suffer disgrace. Those who suddenly gain honor will have it taken away quickly. “The whole day” signifies a temporary period; “stripped three times” signifies repeated loss. The Commentary on the Image says, “Receiving official dress through litigation,” meaning that his receipt of official dress is improper—like a monkey wearing a cap. How could he deserve respect? Hence it says, “also unworthy of respect.” The word “also” deserves deep consideration. The Tuan Commentary’s phrase “ultimately ominous” can be seen here. Qian represents respect and clothing; when Upper Nine changes, the body of Qian is damaged, an image of being unworthy of respect. Dui represents destruction and breaking apart, an image of being stripped. This line, like the first line, does not explicitly include the word litigation. The first line omits litigation to block it at the beginning; the upper line omits it to condemn it at the end. This further reveals the subtle intention of the sages: “cause there to be no litigation.”
[Divination]
○ Asking about war: Upper Nine is at the extreme of Qian yang. When yang reaches its extreme and engages in battle, victory is already difficult. If there are three victories and three defeats in a single day, defeat is certainly humiliating, but even victory brings no honor.
○ Asking about achievement and recognition: “Grant” means bestow; “strip” means take away; “perhaps” refers to something not yet occurring. Suppose he is granted the honor, only to have it taken away three times before the day ends—he is merely a petty man anxious about gaining and losing. How could he deserve respect?
○ Business: Interpreting the line statement, gains are repeatedly made and repeatedly lost, ultimately resulting in losses outweighing gains. Moreover, what is gained is not wealth acquired through an upright path; it is the kind of money that comes in perversely and goes out recklessly—not truly one’s own wealth—and is contemptible as well.
○ Illness: The disease is certain to improve and relapse repeatedly, with its condition changing from day to day. Since this is the top line, at the extreme of the hexagram, the situation will be extremely difficult to reverse; I fear it will ultimately be inauspicious.
○ Pregnancy: A boy will be born. I fear that most male children born will not survive; only by the fourth pregnancy will there certainly be a child who survives.
【Case】 In the twenty-third year of the Meiji era, someone from Aichi Prefecture came and said: “The Nagoya mayoral election is now approaching. There are three candidates, and I do not know whether the one in question can be elected. Please divine this for me.” The casting produced Litigation changing to Exhaustion.
The judgment said: In this hexagram, the upper trigram is Heaven, which rises; the lower trigram is Water, which descends. Their natures do not accord, hence it is called Litigation. Litigation means that, when intentions do not agree, the matter is brought before an authority for judgment. As for this mayoral election, people in the city are mutually rubbing against one another, and right and wrong remain unsettled. Even if he obtains the position for a time, I fear the people will not accept him and it will be difficult to retain it permanently. It is described as: “He may perhaps be granted a ceremonial belt, but before the day ends it will be stripped from him three times.” He seeks honor but instead receives disgrace; it would be better not to obtain it.
Moved by this divination, the person consequently resigned.