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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 8 Water over Earth, Holding Together: Holding Together: auspicious. Consult the oracle again; supreme, enduring correctness brings no blame. Those who are unsettled will come; the latecomer brings misfortune.
䷇
Water over Earth, Holding Together: Holding Together: auspicious. Consult the oracle again; supreme, enduring correctness brings no blame. Those who are unsettled will come; the latecomer brings misfortune.
08 Water over Earth, Holding Together
The seal-script form of the character “Bi [45]” depicts two people standing close together. When people draw near, they become intimate; when intimate, they assist one another; when they assist one another, they rejoice. It is also written as “Yan,” with the meaning of joining things into one whole. In this hexagram, Water is above Earth: water flows when it finds the earth, and earth is nourished when it receives water. Thus they draw close, support each other, and harmonize; for this reason, the hexagram is named Bi. The Commentary on the Image says, “Bi means assistance”; the Sequence Commentary says, “Bi means intimacy”; and the Miscellaneous Commentary says, “Bi means joy”—all expressing the same meaning. In terms of the hexagram image, the single Yang at the fifth place occupies the central and correct position, while the five Yin lines above and below all draw near and follow it.
Holding Together: auspicious. Consult the oracle again; supreme, enduring correctness brings no blame. Those who are unsettled will come; the latecomer brings misfortune.
▲ Oracle-bone script for Holding Together
▲ Seal script for Holding Together
This hexagram has Kan above and Kun below. Only the fifth line is yang and governs the whole; all five yielding lines return to it, hence the name Holding Together. “Trace” means to investigate the origin, to examine where something began. “Consult the oracle” means analysis and discernment; it may also be interpreted as consulting the yarrow stalks, but both explanations concern resolving doubt and are mutually compatible, so one need not be rigid. “Supreme” is the “supreme” of Kun’s generative origin. “Enduring” means lasting, with the image of Kan’s water flowing continuously. “Correctness” means that the Way attains what is right. For those above to hold together with those below, these three qualities are necessary; for those below to follow those above, they must also seek these three qualities. Then there is no blame. “Consult the oracle again” means investigating whether the yielding lines that come to follow truly possess this way of supreme goodness, endurance, and correctness. Kan signifies added anxiety, the image of being unsettled. When the people are unsettled, they must follow the ruler to seek security; when the ruler is unsettled, he must gain the people and preserve security together with them. When above and below respond to one another, those who come will naturally become secure. The four yielding lines have already drawn near, while the top six comes alone and late; hence it is called “the latecomer.” The fifth does not accept it, and its way is exhausted; therefore it is ominous.
The Tuan Commentary says: Holding Together is auspicious. Holding Together means assisting; the lower follows obediently. “Consult the oracle again; supreme, enduring correctness brings no blame,” because the firm line is central. “Those who are unsettled will come,” because above and below respond to each other. “The latecomer brings misfortune,” because his way is exhausted.
“Assisting” means helping. The single yang line, the fifth nine, occupies the honored position and is close to the five yin lines, an image of those below assisting the one above. This is what Mencius meant by, “When assistance reaches its utmost, all under Heaven submit.” Nothing could be more auspicious; hence, “Holding Together is auspicious; Holding Together means assisting; the lower follows obediently.” The next seven words, “Consult the oracle again; supreme, enduring correctness brings no blame,” refer chiefly to the fifth nine. The fifth nine is the ruler of the completed hexagram, possessing the virtue of yang strength and occupying the central and correct position; hence, “because the firm line is central.” The sentence “Those who are unsettled will come” explicitly concerns the first, second, third, and fourth lines. When the fifth nine, firm and central, practices the way of holding together, all the yin lines under Heaven submit and come; hence, “above and below respond to each other.” The sentence “The latecomer brings misfortune” concerns the top six. The top six is at the extreme of yin, stubborn and disobedient. It is a hard, obstinate person who joins only after the others, is shunned by the multitude, and therefore, “his way is exhausted.”
Applying this hexagram to human affairs: fathers and sons, brothers, husbands and wives naturally draw close within the relationships of human society. Friends unite through righteousness, but there are distinctions of rank and lowliness, age and youth, intimacy and distance, worthiness and folly; in choosing them, one should be especially clear-sighted. Distinguish right from wrong and discern the upright from the deviant. As the proverb says, “Those who stay near vermilion become red.” If one associates with the wrong people, they conceal one another’s faults and together enter a crooked path; this is what is meant by the petty person’s way of forming alliances. Therefore, one must carefully investigate and decide through divination: only when a person possesses the virtues of “greatness, constancy, and correctness” should one form a close association with him. “Investigating through divination” means divining at the very beginning of forming a close relationship—utmost caution. “Greatness” means encompassing all goodness; “constancy” means being able to persist in one’s way; “correctness” means finding the right path and firmly upholding it. If one allies with the wrong person, trouble will inevitably follow; hence: “Investigate through divination: greatness, constancy, and correctness—no blame.” This is like what Confucius said of Yan Pingzhong: he was good at associating with people and continued to respect them over time. Everyone desires friendship. If one forms a correct alliance, even people who were formerly distant will be moved by one’s virtue and righteousness and seek intimacy and harmony of their own accord—this is called “those who are uneasy are now coming.” Yet gentlemen and petty people have different inclinations. Often there are stubborn men who refuse moral transformation; even if they eventually submit and attach themselves, they come too late. This is the exhaustion of the way of alliance, and therefore it is called “the latecomer is inauspicious.”
Applying this hexagram to the state: the ruler at the fifth place extends his beneficence downward; the fourth and second lines both uphold the ruler’s will and devote their strength to the state. Thus the countless people, moved by his authority and virtue, draw close together above and below. This hexagram has Kan above and Kun below, exactly like water and earth complementing one another and blending into one. When those above draw close to those below, one person governs and nurtures the whole realm; when those below draw close to those above, the people of the four seas look up to one person. Above and below assist each other, and ruler and people become one. This is called, “Alliance is auspicious; alliance is support; those below comply and follow.” “Alliance as support” means ministers are close to their ruler; “compliance and following” means the people are close to their superiors. Yet if those above lack the virtue of firmness and centrality, they are unworthy of the closeness of those below; and if those below lack the virtue of “greatness, constancy, and correctness,” they are unworthy of the closeness of those above. Therefore one must investigate and decide through divination, as stated: “Investigate through divination: greatness, constancy, and correctness—no blame, because of firmness and centrality.” At the beginning of Alliance, the feelings above and below may not yet be connected. Those who do not come remain uneasy; those who come find peace. This is called, “Those who are uneasy are now coming; above and below respond to each other.” “Now” signifies coming without ceasing and refers to the four yielding lines below that follow. At this time, those who refuse the prevailing teaching and moral principle, stubbornly relying on their own temper, bring hardship upon themselves. They are stubborn men, and their misfortune is obvious. Only after reaching exhaustion do they seek alliance—who would be close to them? The top sixth line occupies the extreme of Alliance. Unable to form an alliance, it is exhausted and has nowhere to return; hence, “The latecomer is inauspicious; his way is exhausted.” This is what Li Yiji meant by, “Those who submit late perish first.”
Viewing this hexagram as a whole, the first line represents a distant person, the second a worthy scholar, the third a scholar seeking advancement, the fourth a minister in office, the fifth the ruler, and the top line the people beyond civilization. All are subjects of the king, yet their fortunes differ because human circumstances cannot be made uniform. This hexagram follows the Army. The Army and Alliance both consist of one yang and five yin lines. Among the six hexagrams with one yang line in the I Ching, none is more auspicious than Alliance, because its one yang line, at the fifth place, occupies the heavenly position and “those above and below respond to it.” The Army and Alliance are also both hexagrams in which the yang line holds its proper position: when it occupies the ruler’s position, it is Alliance; when it occupies the minister’s position, it is the Army. “The Army means the multitude.” A multitude cannot be without conflict; conflict brings disorder. Disorder is pacified by force and won over by virtue, which is why Alliance follows the Army. In the Army, the group of yin lines comes to occupy the lower positions, carrying the firm, central, and correct yang ruler at the fifth place. This symbolizes that after disorder, a wise ruler is found and each person settles into his proper position.
The Commentary on the Image says: Water exists above the earth: Alliance. The former kings established the myriad states and drew the feudal lords close.
Water is level by nature, and the way of earth is compliant. Water above the earth, when dispersed, becomes myriad things; when gathered, it becomes one. The former kings observed this image and enfeoffed meritorious ministers in various regions to serve as the royal house’s protective screen. They drew close to and cared for impoverished people after the wars, reduced their taxes, made the laws equitable, and spread abundant beneficence, like water moistening things so that nothing remained untouched. The realm is so vast that one person can unite it, but one person cannot govern it alone. It is necessary to establish states and appoint lords, with rites of court visits and exchanges to bind their goodwill, and ceremonies of inspection and reporting of duties to communicate their circumstances. The Son of Heaven is like the great sea to which all waters flow; his relationship with the feudal lords is like the body using its arms, while the feudal lords, submitting to the richness of the ruler’s virtue, are to the people like an arm directing its fingers. Thus, although the feudal system differs in form from the commandery-and-county administration of the present day, the ruler’s intent to govern ministers and people is no different. It is called, “The former kings established the myriad states and drew the feudal lords close.” The inner trigram is Kun, the image of the myriad states; when the first line changes, it becomes Zhen, the image of establishing a feudal lord.
[Divination]
○ Asked about warfare: Considering the line images, the army’s power is flourishing, with a momentum like water rushing downward—abundant and impossible to resist. Once victory has pacified the realm, territories should be distributed and protective feudal domains established.
○ Asked about business: Water above the earth flows everywhere, and commerce likewise profits through circulation. Alliance means drawing close; if one finds people with whom to cooperate closely, the business can endure for generations.
○ Asked about honors and reputation: Establishing a state and enfeoffing lords is the highest glory and distinction a scholar can attain. Alliance reverses into the Army, whose top line says, “The great ruler has an order: establish the state and inherit the family domain.” This is what it means.
○ Asked about the home: This residence must be low-lying and near water, and it is also near the residence of a noble person. The foundations of the house are greatly auspicious.
○ Asked about marriage: Alliance means harmony and mutual closeness. Earth and water are naturally intimate and mutually connected. Receiving this hexagram for marriage promises a union harmonious for a hundred years, and also indicates rank and honor.
○ Asked about illness: Kun represents earth and also the abdomen; Kan represents water and also the heart. This may be edema of the heart and abdomen. Just as feudal lords can govern a state, a physician can treat illness; seek treatment close at hand without delay. Auspicious.
○ Asked about pregnancy: A daughter will be born, and she will be of noble status.
The seal-script form of the character “Bi [45]” depicts two people standing close together. When people draw near, they become intimate; when intimate, they assist one another; when they assist one another, they rejoice. It is also written as “Yan,” with the meaning of joining things into one whole. In this hexagram, Water is above Earth: water flows when it finds the earth, and earth is nourished when it receives water. Thus they draw close, support each other, and harmonize; for this reason, the hexagram is named Bi. The Commentary on the Image says, “Bi means assistance”; the Sequence Commentary says, “Bi means intimacy”; and the Miscellaneous Commentary says, “Bi means joy”—all expressing the same meaning. In terms of the hexagram image, the single Yang at the fifth place occupies the central and correct position, while the five Yin lines above and below all draw near and follow it.
Holding Together: auspicious. Consult the oracle again; supreme, enduring correctness brings no blame. Those who are unsettled will come; the latecomer brings misfortune.
▲ Oracle-bone script for Holding Together
▲ Seal script for Holding Together
This hexagram has Kan above and Kun below. Only the fifth line is yang and governs the whole; all five yielding lines return to it, hence the name Holding Together. “Trace” means to investigate the origin, to examine where something began. “Consult the oracle” means analysis and discernment; it may also be interpreted as consulting the yarrow stalks, but both explanations concern resolving doubt and are mutually compatible, so one need not be rigid. “Supreme” is the “supreme” of Kun’s generative origin. “Enduring” means lasting, with the image of Kan’s water flowing continuously. “Correctness” means that the Way attains what is right. For those above to hold together with those below, these three qualities are necessary; for those below to follow those above, they must also seek these three qualities. Then there is no blame. “Consult the oracle again” means investigating whether the yielding lines that come to follow truly possess this way of supreme goodness, endurance, and correctness. Kan signifies added anxiety, the image of being unsettled. When the people are unsettled, they must follow the ruler to seek security; when the ruler is unsettled, he must gain the people and preserve security together with them. When above and below respond to one another, those who come will naturally become secure. The four yielding lines have already drawn near, while the top six comes alone and late; hence it is called “the latecomer.” The fifth does not accept it, and its way is exhausted; therefore it is ominous.
The Tuan Commentary says: Holding Together is auspicious. Holding Together means assisting; the lower follows obediently. “Consult the oracle again; supreme, enduring correctness brings no blame,” because the firm line is central. “Those who are unsettled will come,” because above and below respond to each other. “The latecomer brings misfortune,” because his way is exhausted.
“Assisting” means helping. The single yang line, the fifth nine, occupies the honored position and is close to the five yin lines, an image of those below assisting the one above. This is what Mencius meant by, “When assistance reaches its utmost, all under Heaven submit.” Nothing could be more auspicious; hence, “Holding Together is auspicious; Holding Together means assisting; the lower follows obediently.” The next seven words, “Consult the oracle again; supreme, enduring correctness brings no blame,” refer chiefly to the fifth nine. The fifth nine is the ruler of the completed hexagram, possessing the virtue of yang strength and occupying the central and correct position; hence, “because the firm line is central.” The sentence “Those who are unsettled will come” explicitly concerns the first, second, third, and fourth lines. When the fifth nine, firm and central, practices the way of holding together, all the yin lines under Heaven submit and come; hence, “above and below respond to each other.” The sentence “The latecomer brings misfortune” concerns the top six. The top six is at the extreme of yin, stubborn and disobedient. It is a hard, obstinate person who joins only after the others, is shunned by the multitude, and therefore, “his way is exhausted.”
Applying this hexagram to human affairs: fathers and sons, brothers, husbands and wives naturally draw close within the relationships of human society. Friends unite through righteousness, but there are distinctions of rank and lowliness, age and youth, intimacy and distance, worthiness and folly; in choosing them, one should be especially clear-sighted. Distinguish right from wrong and discern the upright from the deviant. As the proverb says, “Those who stay near vermilion become red.” If one associates with the wrong people, they conceal one another’s faults and together enter a crooked path; this is what is meant by the petty person’s way of forming alliances. Therefore, one must carefully investigate and decide through divination: only when a person possesses the virtues of “greatness, constancy, and correctness” should one form a close association with him. “Investigating through divination” means divining at the very beginning of forming a close relationship—utmost caution. “Greatness” means encompassing all goodness; “constancy” means being able to persist in one’s way; “correctness” means finding the right path and firmly upholding it. If one allies with the wrong person, trouble will inevitably follow; hence: “Investigate through divination: greatness, constancy, and correctness—no blame.” This is like what Confucius said of Yan Pingzhong: he was good at associating with people and continued to respect them over time. Everyone desires friendship. If one forms a correct alliance, even people who were formerly distant will be moved by one’s virtue and righteousness and seek intimacy and harmony of their own accord—this is called “those who are uneasy are now coming.” Yet gentlemen and petty people have different inclinations. Often there are stubborn men who refuse moral transformation; even if they eventually submit and attach themselves, they come too late. This is the exhaustion of the way of alliance, and therefore it is called “the latecomer is inauspicious.”
Applying this hexagram to the state: the ruler at the fifth place extends his beneficence downward; the fourth and second lines both uphold the ruler’s will and devote their strength to the state. Thus the countless people, moved by his authority and virtue, draw close together above and below. This hexagram has Kan above and Kun below, exactly like water and earth complementing one another and blending into one. When those above draw close to those below, one person governs and nurtures the whole realm; when those below draw close to those above, the people of the four seas look up to one person. Above and below assist each other, and ruler and people become one. This is called, “Alliance is auspicious; alliance is support; those below comply and follow.” “Alliance as support” means ministers are close to their ruler; “compliance and following” means the people are close to their superiors. Yet if those above lack the virtue of firmness and centrality, they are unworthy of the closeness of those below; and if those below lack the virtue of “greatness, constancy, and correctness,” they are unworthy of the closeness of those above. Therefore one must investigate and decide through divination, as stated: “Investigate through divination: greatness, constancy, and correctness—no blame, because of firmness and centrality.” At the beginning of Alliance, the feelings above and below may not yet be connected. Those who do not come remain uneasy; those who come find peace. This is called, “Those who are uneasy are now coming; above and below respond to each other.” “Now” signifies coming without ceasing and refers to the four yielding lines below that follow. At this time, those who refuse the prevailing teaching and moral principle, stubbornly relying on their own temper, bring hardship upon themselves. They are stubborn men, and their misfortune is obvious. Only after reaching exhaustion do they seek alliance—who would be close to them? The top sixth line occupies the extreme of Alliance. Unable to form an alliance, it is exhausted and has nowhere to return; hence, “The latecomer is inauspicious; his way is exhausted.” This is what Li Yiji meant by, “Those who submit late perish first.”
Viewing this hexagram as a whole, the first line represents a distant person, the second a worthy scholar, the third a scholar seeking advancement, the fourth a minister in office, the fifth the ruler, and the top line the people beyond civilization. All are subjects of the king, yet their fortunes differ because human circumstances cannot be made uniform. This hexagram follows the Army. The Army and Alliance both consist of one yang and five yin lines. Among the six hexagrams with one yang line in the I Ching, none is more auspicious than Alliance, because its one yang line, at the fifth place, occupies the heavenly position and “those above and below respond to it.” The Army and Alliance are also both hexagrams in which the yang line holds its proper position: when it occupies the ruler’s position, it is Alliance; when it occupies the minister’s position, it is the Army. “The Army means the multitude.” A multitude cannot be without conflict; conflict brings disorder. Disorder is pacified by force and won over by virtue, which is why Alliance follows the Army. In the Army, the group of yin lines comes to occupy the lower positions, carrying the firm, central, and correct yang ruler at the fifth place. This symbolizes that after disorder, a wise ruler is found and each person settles into his proper position.
The Commentary on the Image says: Water exists above the earth: Alliance. The former kings established the myriad states and drew the feudal lords close.
Water is level by nature, and the way of earth is compliant. Water above the earth, when dispersed, becomes myriad things; when gathered, it becomes one. The former kings observed this image and enfeoffed meritorious ministers in various regions to serve as the royal house’s protective screen. They drew close to and cared for impoverished people after the wars, reduced their taxes, made the laws equitable, and spread abundant beneficence, like water moistening things so that nothing remained untouched. The realm is so vast that one person can unite it, but one person cannot govern it alone. It is necessary to establish states and appoint lords, with rites of court visits and exchanges to bind their goodwill, and ceremonies of inspection and reporting of duties to communicate their circumstances. The Son of Heaven is like the great sea to which all waters flow; his relationship with the feudal lords is like the body using its arms, while the feudal lords, submitting to the richness of the ruler’s virtue, are to the people like an arm directing its fingers. Thus, although the feudal system differs in form from the commandery-and-county administration of the present day, the ruler’s intent to govern ministers and people is no different. It is called, “The former kings established the myriad states and drew the feudal lords close.” The inner trigram is Kun, the image of the myriad states; when the first line changes, it becomes Zhen, the image of establishing a feudal lord.
[Divination]
○ Asked about warfare: Considering the line images, the army’s power is flourishing, with a momentum like water rushing downward—abundant and impossible to resist. Once victory has pacified the realm, territories should be distributed and protective feudal domains established.
○ Asked about business: Water above the earth flows everywhere, and commerce likewise profits through circulation. Alliance means drawing close; if one finds people with whom to cooperate closely, the business can endure for generations.
○ Asked about honors and reputation: Establishing a state and enfeoffing lords is the highest glory and distinction a scholar can attain. Alliance reverses into the Army, whose top line says, “The great ruler has an order: establish the state and inherit the family domain.” This is what it means.
○ Asked about the home: This residence must be low-lying and near water, and it is also near the residence of a noble person. The foundations of the house are greatly auspicious.
○ Asked about marriage: Alliance means harmony and mutual closeness. Earth and water are naturally intimate and mutually connected. Receiving this hexagram for marriage promises a union harmonious for a hundred years, and also indicates rank and honor.
○ Asked about illness: Kun represents earth and also the abdomen; Kan represents water and also the heart. This may be edema of the heart and abdomen. Just as feudal lords can govern a state, a physician can treat illness; seek treatment close at hand without delay. Auspicious.
○ Asked about pregnancy: A daughter will be born, and she will be of noble status.
Initial Six: There is sincerity with which to form an alliance—no blame. Sincerity fills the earthen vessel; in the end, unexpected good fortune comes.
Initial Six: There is sincerity with which to form an alliance—no blame. Sincerity fills the earthen vessel; in the end, there is unexpected [46] good fortune.
The Commentary on the Image says: At the beginning of Alliance, there is unexpected good fortune.
“There is sincerity with which to form an alliance” means that trustworthiness fills the heart, like an object filling an earthen vessel. The earthen vessel was a primitive clay utensil. Zheng Xuan said, “The vessel is a container for drawing water.” This hexagram takes the five yin lines forming alliances with the one yang line at the fifth place as its meaning, unlike the pattern of correspondence and alliance in other hexagrams. The way of Alliance is founded on sincerity. If there is no real trust within, even if one wishes to befriend others, who would join him? This line is at the beginning of Alliance and is still far from the fifth place; it is not originally the proper corresponding line. Yet the way of Alliance begins at the start. If the first line accumulates sincerity within, leads the three yielding lines, and follows the fifth, then the fifth-place alliance begins through the first line; hence “no blame.” It is like serving the spirits with sincerity: the spirits will surely come to accept the offering; with wine filling the vessel, the spirits will surely come to enjoy it. The “vessel” points to the second line, symbolizing emptiness within and the capacity to receive; “it” refers to the fifth line. An earthen vessel is plain and without ornament, symbolizing a person who is simple and upright and does not engage in empty embellishment. If one treats people in this way, they too will gladly respond with sincere trust. Even those who have never met face to face will gladly join in alliance and assistance, and all will share joy. This is called “in the end, unexpected good fortune comes.” “In the end, comes” means the future; “unexpected good fortune” means good fortune beyond one’s expectations. The fifth place is not originally in a proper correspondence with the first, yet it also forms an alliance with it—this is unexpected good fortune. The single “thus” in the Commentary on the Image shows that his heart is beyond suspicion. When this line changes, it becomes the hexagram Difficulty at the Beginning, whose text says, “Hesitation; beneficial to abide in constancy; beneficial to establish a feudal lord.” “Hesitation” is linked with “earthen vessel” and has the image of the vessel. “Hesitation,” “abiding in constancy,” and “unexpected good fortune” point to establishing a feudal lord.
[Divination]
○ Asked about warfare: This resembles Yu’s campaign against Youmiao, when the people came to submit at the sight of shields and plumes; hence, “There is sincerity with which to form an alliance—no blame.”
○ Asked about business: Business depends chiefly on trustworthiness. Then merchants from near and far will come to form alliances; trade will expand and profits will be substantial. Auspicious.
○ Asked about honors and reputation: “There is sincerity with which to form an alliance” is what the hexagram Centered Trust means by “trust reaching even swine and fish.” The second line of Centered Trust says, “I have a fine cup; I will share it with you.” “Share” means to share together: I wish to form a close alliance with you and rise together to honor and glory. Hence: “At the beginning of Alliance, there is unexpected good fortune.”
○ Asked about marriage: Considering the line text, it says that mutual trust has already been gained and is then deepened into mutual closeness—the utmost intimacy. To arrange a marriage on this basis is auspicious and free from blame.
○ Asked about the home: Alliance also means neighbors. Those nearby, already united by trust and righteousness, will be intimate in their dealings; those farther away, hearing of this reputation, will also wish to come and become neighbors. Hence, “In the end, unexpected good fortune comes.”
○ Question about pregnancy: A girl will be born.
[Case] The son of a certain Mr. X had studied in Britain for many years. After returning home, he took up an official post in a certain province. One day he came to visit and asked for a divination about his prospects. The casting produced Alliance changing to Difficulty at the Beginning.
The judgment said: In Alliance, water is above the earth; water and earth harmonize, hence the name Alliance. Receiving this hexagram, it is clear that your family is complete, harmonious, and free of discord. Your nature is also gentle. Having traveled in Britain for a long time, you are thoroughly familiar with the principles of diplomacy; the hexagram Alliance may be said to suit you perfectly. Alliance takes affectionate harmony as the foundation of establishing oneself. If you conduct yourself sincerely without deceit and associate with friends in trust without anxiety, people will also open their hearts to you. Harmony will prevail without fault; hence, “There is sincerity with which to form an alliance—no blame.” A person must first accumulate true sincerity within before its radiance can appear outwardly. This is like wine having to fill the vessel and become fragrant within before its aroma reaches outside. This is called “sincerity fills the vessel.” “In the end, unexpected good fortune comes” means that if you treat people with utmost trust, those above will trust you and those below will follow your example. In time, your salary and position will rise. You will gain not only the good fortune you hoped for, but also unexpected joy. I may offer you my congratulations in advance.
The Commentary on the Image says: At the beginning of Alliance, there is unexpected good fortune.
“There is sincerity with which to form an alliance” means that trustworthiness fills the heart, like an object filling an earthen vessel. The earthen vessel was a primitive clay utensil. Zheng Xuan said, “The vessel is a container for drawing water.” This hexagram takes the five yin lines forming alliances with the one yang line at the fifth place as its meaning, unlike the pattern of correspondence and alliance in other hexagrams. The way of Alliance is founded on sincerity. If there is no real trust within, even if one wishes to befriend others, who would join him? This line is at the beginning of Alliance and is still far from the fifth place; it is not originally the proper corresponding line. Yet the way of Alliance begins at the start. If the first line accumulates sincerity within, leads the three yielding lines, and follows the fifth, then the fifth-place alliance begins through the first line; hence “no blame.” It is like serving the spirits with sincerity: the spirits will surely come to accept the offering; with wine filling the vessel, the spirits will surely come to enjoy it. The “vessel” points to the second line, symbolizing emptiness within and the capacity to receive; “it” refers to the fifth line. An earthen vessel is plain and without ornament, symbolizing a person who is simple and upright and does not engage in empty embellishment. If one treats people in this way, they too will gladly respond with sincere trust. Even those who have never met face to face will gladly join in alliance and assistance, and all will share joy. This is called “in the end, unexpected good fortune comes.” “In the end, comes” means the future; “unexpected good fortune” means good fortune beyond one’s expectations. The fifth place is not originally in a proper correspondence with the first, yet it also forms an alliance with it—this is unexpected good fortune. The single “thus” in the Commentary on the Image shows that his heart is beyond suspicion. When this line changes, it becomes the hexagram Difficulty at the Beginning, whose text says, “Hesitation; beneficial to abide in constancy; beneficial to establish a feudal lord.” “Hesitation” is linked with “earthen vessel” and has the image of the vessel. “Hesitation,” “abiding in constancy,” and “unexpected good fortune” point to establishing a feudal lord.
[Divination]
○ Asked about warfare: This resembles Yu’s campaign against Youmiao, when the people came to submit at the sight of shields and plumes; hence, “There is sincerity with which to form an alliance—no blame.”
○ Asked about business: Business depends chiefly on trustworthiness. Then merchants from near and far will come to form alliances; trade will expand and profits will be substantial. Auspicious.
○ Asked about honors and reputation: “There is sincerity with which to form an alliance” is what the hexagram Centered Trust means by “trust reaching even swine and fish.” The second line of Centered Trust says, “I have a fine cup; I will share it with you.” “Share” means to share together: I wish to form a close alliance with you and rise together to honor and glory. Hence: “At the beginning of Alliance, there is unexpected good fortune.”
○ Asked about marriage: Considering the line text, it says that mutual trust has already been gained and is then deepened into mutual closeness—the utmost intimacy. To arrange a marriage on this basis is auspicious and free from blame.
○ Asked about the home: Alliance also means neighbors. Those nearby, already united by trust and righteousness, will be intimate in their dealings; those farther away, hearing of this reputation, will also wish to come and become neighbors. Hence, “In the end, unexpected good fortune comes.”
○ Question about pregnancy: A girl will be born.
[Case] The son of a certain Mr. X had studied in Britain for many years. After returning home, he took up an official post in a certain province. One day he came to visit and asked for a divination about his prospects. The casting produced Alliance changing to Difficulty at the Beginning.
The judgment said: In Alliance, water is above the earth; water and earth harmonize, hence the name Alliance. Receiving this hexagram, it is clear that your family is complete, harmonious, and free of discord. Your nature is also gentle. Having traveled in Britain for a long time, you are thoroughly familiar with the principles of diplomacy; the hexagram Alliance may be said to suit you perfectly. Alliance takes affectionate harmony as the foundation of establishing oneself. If you conduct yourself sincerely without deceit and associate with friends in trust without anxiety, people will also open their hearts to you. Harmony will prevail without fault; hence, “There is sincerity with which to form an alliance—no blame.” A person must first accumulate true sincerity within before its radiance can appear outwardly. This is like wine having to fill the vessel and become fragrant within before its aroma reaches outside. This is called “sincerity fills the vessel.” “In the end, unexpected good fortune comes” means that if you treat people with utmost trust, those above will trust you and those below will follow your example. In time, your salary and position will rise. You will gain not only the good fortune you hoped for, but also unexpected joy. I may offer you my congratulations in advance.
Six in the Second Place: Alliance begins from within; correctness is auspicious.
Six in the Second Place: Alliance begins from within; correctness is auspicious.
The Commentary on the Image says: Alliance begins from within; one does not lose oneself.
“From within” means from the heart. In ancient usage, the center of the heart was called “within,” as in many passages of the classical writings, such as the Great Learning: “Sincerity within must take form without.” This line is the ruler of the inner trigram; yielding, compliant, centered, and correct, it is properly responsive to the fifth line and can form an alliance through the way of centrality and correctness. It holds the Way within itself and does not wish to seek outwardly; hence, “Alliance begins from within; correctness is auspicious.” If one is anxious to serve the world and goes out to seek a ruler, then even if one possesses the Way, one has already lost oneself. One must hold the virtue of centrality and correctness, preserve it firmly, and await the request from above; only then should one emerge to provide assistance. This is like Yi Yin being summoned three times by King Tang, or Liu Bei visiting Zhuge Liang three times. This is called “one does not lose oneself.” The words of this line encourage scholars who hold the Way, and warn scholars who sacrifice their integrity.
[Divination]
○ Asked about warfare: The soldiers are of one mind and above and below form a single body; there will be no battle they cannot win. Hence, “Alliance begins from within; correctness is auspicious.”
○ Asked about honors and reputation: “Within” means oneself. If I possess genuine learning sufficient to move others to trust, this is what is meant by achievement bringing its own name. Auspicious.
○ Asked about business: If the partners in a shop are harmonious in temperament, everything will naturally proceed smoothly. Going out to trade on this basis, everyone will trust and submit, and no one will fail to profit. Thus the Image Commentary says, “When people begin from within, they do not lose themselves.”
○ Asked about illness: “Within” refers to the heart and abdomen. In every illness, one should maintain a calm heart and harmonious vital energy. When the internal organs function freely, external pathogens will naturally dissipate. Auspicious.
○ Question about pregnancy: A girl will be born.
○ Asked about marriage: It will certainly be a marriage linking close relatives; auspicious.
[Case] A certain county magistrate was about to be honorably transferred to a certain province and asked for a divination about his prospects and promotion. The casting produced Alliance changing to Kan.
The judgment said: This line, through the virtue of yielding, compliance, centrality, and correctness, responds to the firm, vigorous, and centered ruler at the fifth place. Yin and yang respond to each other, so its auspiciousness is evident. You are the deputy official of a certain province, responsible for all major and minor governmental affairs there and assisting a certain minister in administering them. You have long been trusted and favored by that minister, and now you are about to be transferred to a certain province; this may be confidently expected. Hence the line text says, “Alliance begins from within; correctness is auspicious.”
The following year, the magistrate was indeed honorably transferred to become a deputy official in a certain province.
The Commentary on the Image says: Alliance begins from within; one does not lose oneself.
“From within” means from the heart. In ancient usage, the center of the heart was called “within,” as in many passages of the classical writings, such as the Great Learning: “Sincerity within must take form without.” This line is the ruler of the inner trigram; yielding, compliant, centered, and correct, it is properly responsive to the fifth line and can form an alliance through the way of centrality and correctness. It holds the Way within itself and does not wish to seek outwardly; hence, “Alliance begins from within; correctness is auspicious.” If one is anxious to serve the world and goes out to seek a ruler, then even if one possesses the Way, one has already lost oneself. One must hold the virtue of centrality and correctness, preserve it firmly, and await the request from above; only then should one emerge to provide assistance. This is like Yi Yin being summoned three times by King Tang, or Liu Bei visiting Zhuge Liang three times. This is called “one does not lose oneself.” The words of this line encourage scholars who hold the Way, and warn scholars who sacrifice their integrity.
[Divination]
○ Asked about warfare: The soldiers are of one mind and above and below form a single body; there will be no battle they cannot win. Hence, “Alliance begins from within; correctness is auspicious.”
○ Asked about honors and reputation: “Within” means oneself. If I possess genuine learning sufficient to move others to trust, this is what is meant by achievement bringing its own name. Auspicious.
○ Asked about business: If the partners in a shop are harmonious in temperament, everything will naturally proceed smoothly. Going out to trade on this basis, everyone will trust and submit, and no one will fail to profit. Thus the Image Commentary says, “When people begin from within, they do not lose themselves.”
○ Asked about illness: “Within” refers to the heart and abdomen. In every illness, one should maintain a calm heart and harmonious vital energy. When the internal organs function freely, external pathogens will naturally dissipate. Auspicious.
○ Question about pregnancy: A girl will be born.
○ Asked about marriage: It will certainly be a marriage linking close relatives; auspicious.
[Case] A certain county magistrate was about to be honorably transferred to a certain province and asked for a divination about his prospects and promotion. The casting produced Alliance changing to Kan.
The judgment said: This line, through the virtue of yielding, compliance, centrality, and correctness, responds to the firm, vigorous, and centered ruler at the fifth place. Yin and yang respond to each other, so its auspiciousness is evident. You are the deputy official of a certain province, responsible for all major and minor governmental affairs there and assisting a certain minister in administering them. You have long been trusted and favored by that minister, and now you are about to be transferred to a certain province; this may be confidently expected. Hence the line text says, “Alliance begins from within; correctness is auspicious.”
The following year, the magistrate was indeed honorably transferred to become a deputy official in a certain province.
Six in the Third Place: Alliance with the wrong people.
Six in the Third Place: Alliance with the wrong [47] person.
The Commentary on the Image says: Alliance with the wrong people—is this not grievous?
This line is yielding and occupies the end of Kun. It is neither central nor correct, and its receiving, riding, and corresponding lines are all yin. It symbolizes distancing oneself from worthy people and forming alliances with petty people. The companions one associates with are not the right companions, and the ruler one serves is not the right ruler; assistance is not based on the proper path, but intimacy is based on private ties. Such a person is a petty man of glib words and great cunning. The first line corresponds with the fourth and forms a proper alliance; the second corresponds with the fifth and forms a proper alliance—both are upright people. The third corresponds with the top line, which is at the end of the hexagram and is therefore the “latecomer,” the “wrong person.” The top line’s alliance has “no head”; having no head is an image of injury. For example, Fan Zeng followed Xiang Yu but could not display his abilities and died in grief and disgrace. Therefore the Commentary on the Image says, “Is this not grievous?”—expressing pity for his circumstances. When this line changes, it becomes Stumbling, whose third line says, “Going brings stumbling; coming turns back.” From this one can understand the misfortune of “alliance with the wrong person.”
[Divination]
○ Asked about warfare: If the army is entrusted to eunuchs, or military advisers listen only to sycophants, this is what the line text calls “Alliance with the wrong people.” How could defeat be avoided?
○ Asked about business: The prosperity or decline of a business depends entirely on the people involved. If one spends every day mixing with scoundrels in the marketplace, chasing after them and coming and going together, the wrong people grow closer day by day while upright people grow more distant. Not only will the business quickly fail; the person himself will become beyond consideration.
○ Asked about honors and reputation: If one’s way of association is not upright, one’s scholarly character declines day by day. Not only will one’s reputation be shattered; calamity will follow as well.
○ Asked about marriage: A woman should be chaste, and a man should possess ability and virtue. These are the proper human relationships and the correct path. If one does not marry the right partner, one may ruin an entire lifetime—is this not grievous?
[Case] A friend, Mr. X, came to tell me: “Recently I have been planning with a certain friend to establish a major business. Please divine whether it will succeed.” The casting produced Alliance changing to Stumbling.
The Judgment says: “Bi” has water above the earth, signifying reciprocal association and close harmony. Yet depending on whom one draws close to, the benefits and dangers clearly differ: drawing close to good people is auspicious, while drawing close to bad people is ominous. This line says “an inhuman person,” clearly showing that it is not a good person. As for the friend with whom you now plan to undertake business, I do not know what sort of person he is. Judging from the line text, the third and upper lines correspond to each other. What the third line calls “an inhuman person” is precisely what the upper line calls “without a leader.” A person without a leader will likely find it difficult to escape disaster. For you to undertake business with him could hardly be more ominous; hence it is called “association with an inhuman person.” Therefore, the Commentary on the Image says, “Is this not injurious?”
The friend was greatly alarmed on hearing this. Before a year had passed, disorder broke out in the western country, and this friend indeed became subject to a serious criminal charge.
The Commentary on the Image says: Alliance with the wrong people—is this not grievous?
This line is yielding and occupies the end of Kun. It is neither central nor correct, and its receiving, riding, and corresponding lines are all yin. It symbolizes distancing oneself from worthy people and forming alliances with petty people. The companions one associates with are not the right companions, and the ruler one serves is not the right ruler; assistance is not based on the proper path, but intimacy is based on private ties. Such a person is a petty man of glib words and great cunning. The first line corresponds with the fourth and forms a proper alliance; the second corresponds with the fifth and forms a proper alliance—both are upright people. The third corresponds with the top line, which is at the end of the hexagram and is therefore the “latecomer,” the “wrong person.” The top line’s alliance has “no head”; having no head is an image of injury. For example, Fan Zeng followed Xiang Yu but could not display his abilities and died in grief and disgrace. Therefore the Commentary on the Image says, “Is this not grievous?”—expressing pity for his circumstances. When this line changes, it becomes Stumbling, whose third line says, “Going brings stumbling; coming turns back.” From this one can understand the misfortune of “alliance with the wrong person.”
[Divination]
○ Asked about warfare: If the army is entrusted to eunuchs, or military advisers listen only to sycophants, this is what the line text calls “Alliance with the wrong people.” How could defeat be avoided?
○ Asked about business: The prosperity or decline of a business depends entirely on the people involved. If one spends every day mixing with scoundrels in the marketplace, chasing after them and coming and going together, the wrong people grow closer day by day while upright people grow more distant. Not only will the business quickly fail; the person himself will become beyond consideration.
○ Asked about honors and reputation: If one’s way of association is not upright, one’s scholarly character declines day by day. Not only will one’s reputation be shattered; calamity will follow as well.
○ Asked about marriage: A woman should be chaste, and a man should possess ability and virtue. These are the proper human relationships and the correct path. If one does not marry the right partner, one may ruin an entire lifetime—is this not grievous?
[Case] A friend, Mr. X, came to tell me: “Recently I have been planning with a certain friend to establish a major business. Please divine whether it will succeed.” The casting produced Alliance changing to Stumbling.
The Judgment says: “Bi” has water above the earth, signifying reciprocal association and close harmony. Yet depending on whom one draws close to, the benefits and dangers clearly differ: drawing close to good people is auspicious, while drawing close to bad people is ominous. This line says “an inhuman person,” clearly showing that it is not a good person. As for the friend with whom you now plan to undertake business, I do not know what sort of person he is. Judging from the line text, the third and upper lines correspond to each other. What the third line calls “an inhuman person” is precisely what the upper line calls “without a leader.” A person without a leader will likely find it difficult to escape disaster. For you to undertake business with him could hardly be more ominous; hence it is called “association with an inhuman person.” Therefore, the Commentary on the Image says, “Is this not injurious?”
The friend was greatly alarmed on hearing this. Before a year had passed, disorder broke out in the western country, and this friend indeed became subject to a serious criminal charge.
Six in the fourth place: Associate with those outside; constancy brings good fortune.
Six in the fourth place: Associate with those outside; constancy brings good fortune.
The Commentary on the Image says: Associate externally with the worthy, in order to follow the one above.
The fourth line originally corresponds to the first, but instead of looking inward toward the first, it associates outwardly with the fifth; this is called “associating externally.” The second’s correspondence with the fifth is within the hexagram, so it says, “Associate from within”; the fourth’s support of the fifth is outside the hexagram, so it says, “Associate externally.” Although inward and outward differ, both attain association with the fifth. The fifth is firm, yang, centered, and correct—thus worthy. It occupies the honored position, above. To draw close to the worthy and follow the one above is the proper way of association; hence “constancy brings good fortune,” as with the Duke of Zhou spitting out food and holding his hair while receiving the gentlemen of the realm below him, assisting and strengthening the ruler’s virtue. To draw close below to worthy people is the meaning of the lines of Bi. The Commentary on the Image says, “Associate externally with the worthy, in order to follow the one above.” In relation to the Nine in the fifth place, this line is outward in image, worthy in virtue, and above in position. When it changes, the whole hexagram becomes “Cui”; the fourth line there says, “Great good fortune, no blame,” which shows the auspiciousness of this line.
[Divination]
○ Inquiry about warfare: The line says, “Associate externally,” indicating the image of foreign peoples submitting and returning to allegiance; hence, “constancy brings good fortune.”
○ Inquiry about business: It appears to concern overseas operations, with goods circulating and no distant place beyond reach; hence, “Associate externally; constancy brings good fortune.”
○ Inquiry about recognition and office: The fourth associates externally with the fifth, which occupies the honored position, suggesting that one is firmly established in the ruler’s favor; the prominence of one’s achievements and reputation is evident.
○ Inquiry about the household: The second is in the inner trigram and the fourth in the outer trigram; both say, “Constancy brings good fortune.” Thus there is mutual closeness within and without, and the family lives in harmony.
○ Inquiry about marriage: Judging from the line text, it seems an engagement will be arranged in another place. Auspicious.
○ Pregnancy: A boy will be born.
[Example] In the twenty-first year of Meiji, divination was performed concerning the fortune of a certain eminent person, and Bi changing to Cui was obtained.
The judgment says: “Bi” has water above the earth, an image of intimacy and harmony. Now the fourth line has appeared: this person is at the ruler’s side in the position of the Nine in the fifth place, devoting himself wholly to loyal service and greatly enjoying the ruler’s favor. It is a divination of closeness between those above and below. The person in question held the office of Minister of the Imperial Household, and the line text fits him exactly.
The Commentary on the Image says: Associate externally with the worthy, in order to follow the one above.
The fourth line originally corresponds to the first, but instead of looking inward toward the first, it associates outwardly with the fifth; this is called “associating externally.” The second’s correspondence with the fifth is within the hexagram, so it says, “Associate from within”; the fourth’s support of the fifth is outside the hexagram, so it says, “Associate externally.” Although inward and outward differ, both attain association with the fifth. The fifth is firm, yang, centered, and correct—thus worthy. It occupies the honored position, above. To draw close to the worthy and follow the one above is the proper way of association; hence “constancy brings good fortune,” as with the Duke of Zhou spitting out food and holding his hair while receiving the gentlemen of the realm below him, assisting and strengthening the ruler’s virtue. To draw close below to worthy people is the meaning of the lines of Bi. The Commentary on the Image says, “Associate externally with the worthy, in order to follow the one above.” In relation to the Nine in the fifth place, this line is outward in image, worthy in virtue, and above in position. When it changes, the whole hexagram becomes “Cui”; the fourth line there says, “Great good fortune, no blame,” which shows the auspiciousness of this line.
[Divination]
○ Inquiry about warfare: The line says, “Associate externally,” indicating the image of foreign peoples submitting and returning to allegiance; hence, “constancy brings good fortune.”
○ Inquiry about business: It appears to concern overseas operations, with goods circulating and no distant place beyond reach; hence, “Associate externally; constancy brings good fortune.”
○ Inquiry about recognition and office: The fourth associates externally with the fifth, which occupies the honored position, suggesting that one is firmly established in the ruler’s favor; the prominence of one’s achievements and reputation is evident.
○ Inquiry about the household: The second is in the inner trigram and the fourth in the outer trigram; both say, “Constancy brings good fortune.” Thus there is mutual closeness within and without, and the family lives in harmony.
○ Inquiry about marriage: Judging from the line text, it seems an engagement will be arranged in another place. Auspicious.
○ Pregnancy: A boy will be born.
[Example] In the twenty-first year of Meiji, divination was performed concerning the fortune of a certain eminent person, and Bi changing to Cui was obtained.
The judgment says: “Bi” has water above the earth, an image of intimacy and harmony. Now the fourth line has appeared: this person is at the ruler’s side in the position of the Nine in the fifth place, devoting himself wholly to loyal service and greatly enjoying the ruler’s favor. It is a divination of closeness between those above and below. The person in question held the office of Minister of the Imperial Household, and the line text fits him exactly.
Nine in the fifth place: Manifest association. The king uses three drives; he loses the game in front. The people of the town need no warning. Auspicious.
Nine in the fifth place: Manifest association. The king uses three drives; he loses the game in front. The people of the town need no warning. Auspicious.
The Commentary on the Image says: The auspiciousness of manifest association lies in occupying the central and correct position. Abandon what turns against you and accept what follows you—this is losing the game in front. The people of the town need no warning because the ruler’s commands are balanced and impartial.
“Manifest association” means making the way of clear, harmonious association known throughout the world. “Three drives” refers to the ritual principle that the Son of Heaven does not surround the prey completely: when the Son of Heaven hunts, he drives it from three sides and leaves one side open so it can escape. He cannot bear to destroy every living creature, expressing the virtue of cherishing life. “Losing the game in front” means that when the prey runs away ahead, he lets it go without pursuing it—the meaning embodied in King Tang’s prayer over the net. “The people of the town need no warning” means that when the ruler hunts and rejoices together with the people, he need not trouble them with admonitions. It conveys the sense that those returning to the market are not stopped and farmers do not alter their work; hence it is auspicious. In the other lines of Bi, yin associates with yang; in the fifth line, yang associates with yin, and because it is yang it is called “manifest.” The Nine in the fifth place is firm, yang, centered, and correct, and is the lord of Bi. Being yang, it is bright rather than dark; being centered and correct, it is public and upright rather than selfish. That is why it is “manifest association,” the utmost centrality and correctness of Bi. Thus the Commentary on the Image says, “The position is central and correct”—the position means that of the Nine in the fifth place. Following and opposing are spoken of in terms of coming and going. The prey that goes ahead is allowed to escape and is not pursued to exhaustion; those who come are comforted, and those who leave are not chased. This is called “abandon what turns against you and accept what follows you.” “The ruler’s commands are balanced” means that the ruler’s employment of those below is even and unbiased; it is the image of the people living in peace and prosperity. The Bi and Shi hexagrams both use hunting imagery in their fifth lines. Yet Shi symbolizes removing anxieties, while Bi symbolizes sharing joy; therefore the Miscellaneous Commentary says, “Bi is joy; Shi is anxiety.” Moreover, Shi proceeds from the second through the fifth line, whereas Bi proceeds from the fifth through the second. Shi says “three rewards,” while Bi says “three drives.” Both Shi and Bi involve game. In Shi, the game is inside and harmful, representing bandits within the realm, so it is “captured”—the ruler’s duty. In Bi, the game is outside and turns its back on the ruler, representing people beyond civilization; hence it is “lost”—the ruler’s benevolence.
Note: Of the sixty-four hexagrams, fifteen contain Kan: Tun, Meng, Xu, Song, Shi, Bi, Kan, Jian, Jie, Kun, Jing, Huan, Jie, Ji Ji, and Wei Ji. Although they differ in degree, size, and importance, all cannot avoid hardship and toil, because Kan contains the meaning of danger and difficulty. Only Bi alone lacks the image of hardship and toil, making it the greatest auspiciousness. The entire hexagram takes the Nine in the fifth place as its lord, and the line embodies the flourishing virtue of firm yang. Readers who ponder its meaning may understand it for themselves.
[Divination]
○ Inquiry about warfare: There is both the grace and authority of not killing those who surrender and not restraining those who flee; hence, “The king uses three drives; he loses the game in front.” There is also the transforming virtue of allowing farmers to continue their work and people returning from the market to go unhindered; hence, “The people of the town need no warning. Auspicious.”
○ Inquiry about business: Pondering the line text, one does not covet small immediate gains or seek unexpected wealth. By abandoning what turns against one and accepting what follows, even if there is a loss at first, one will naturally obtain a surplus later.
○ Inquiry about illness: The symptoms have already become clear. The evil influence has apparently been driven out by the medicine previously taken, so there is no need for alarm; the illness will heal on its own. Auspicious.
○ Inquiry about recognition and office: Although earlier efforts may be lost amid activity and complications, the later results will certainly become prominent. Auspicious.
○ Inquiry about the sixth line: A son will be born.
[Example] On the fourteenth day of the third month in the twenty-fourth year of Meiji, the Speaker of the House of Representatives, Nakajima Nobuyuki, and the former governor of Nagasaki Prefecture, Kusaka Yoshio, came to visit. They discussed an incident involving an American hunting vessel, reported in the news from Boston, America, translated and published by the Yokohama Mainichi Shimbun. Four Americans and twenty-four Japanese employed on the vessel had been captured by Russians along the Russian coast in Asia and put to forced labor. It was unclear how many had died over the years, but two Americans who endured the forced labor best had already returned home safely. Russia was then a powerful country in the world, and America, a democratic nation, was also considered powerful. With Japan situated between the two, how would the government deal with the matter? A divination was requested. Bi changing to Kun was obtained.
The judgment says: This hexagram shows water above the earth. Water and soil support and complement each other, hence the name Bi. Since the Restoration, our country has concluded alliances and treaties with the countries of Europe and America and engaged in trade and exchange—precisely a time of mutual association. Regarding the capture of the American hunting vessel, this hexagram says, “The king uses three drives; he loses the game in front,” indicating that the Russian government had never issued an order to capture it. “The people of the town need no warning” perhaps means it was the work of local Russians. Siberia in Russia is vast and remote; for thousands of miles it is administered only by governors-general, beyond the effective reach of government orders. In earlier times, people from European and American countries often caused trouble there. Even when their governments questioned Russia, the Russian government replied that the region was administered by a governor-general and that it would instruct him to investigate and handle the matter; years passed in delay, yet no conclusion was reached. This incident is merely a minor affair in a northern border district. Even if Russia is questioned now, its reply will surely be as before: it will issue an order for the governor-general of that region to investigate and handle it. Moreover, this hexagram says “manifest association,” clearly declaring openness, justice, and friendship with all nations. Why should our country allow such a minor incident to damage the broader harmony between nations? From now on, however, rules should be agreed upon for the peoples of both countries to fish in the Sea of Siberia. Unless authorized by their respective governments, the people of either country should be prohibited from fishing not only inside the ports but also within the lines connecting the two capes belonging to that country. Outside those lines, people of any country should be free to fish and hunt. This too may be called, “The king uses three drives; he loses the game in front.”
Nakajima and the others were deeply impressed by the subtlety of the I Ching’s principles.
[Example] Divination concerning the fortune of the Home Ministry in the thirty-first year of Meiji produced Bi changing to Kun.
The judgment says: “Bi” is the image of water above the earth. Water obtains the earth and flows; earth obtains water and is moistened. They are mutually close, so this hexagram is named Bi. Bi means intimacy. Now the fifth line has appeared: the ruler’s wishes are upheld, the people are nurtured, and fair government is practiced; the subjects represented by the five yin lines submit to the firm yang ruler. This is called “manifest association.” Among the populace there may be some who do not follow the civilizing influence. The proper course is to promote the upright and set aside the crooked, allowing them to transform themselves; this is “The king uses three drives; he loses the game in front. The people of the town need no warning. Auspicious.” The measures taken by that province this year will surely produce good results.
At the time, Count Itagaki was Minister of the Home Ministry; he later resigned, and Marquis Saigo succeeded him. The cabinet was then considerably troubled by party politics, yet the Home Ministry’s administration alone encountered not the slightest obstacle.
The Commentary on the Image says: The auspiciousness of manifest association lies in occupying the central and correct position. Abandon what turns against you and accept what follows you—this is losing the game in front. The people of the town need no warning because the ruler’s commands are balanced and impartial.
“Manifest association” means making the way of clear, harmonious association known throughout the world. “Three drives” refers to the ritual principle that the Son of Heaven does not surround the prey completely: when the Son of Heaven hunts, he drives it from three sides and leaves one side open so it can escape. He cannot bear to destroy every living creature, expressing the virtue of cherishing life. “Losing the game in front” means that when the prey runs away ahead, he lets it go without pursuing it—the meaning embodied in King Tang’s prayer over the net. “The people of the town need no warning” means that when the ruler hunts and rejoices together with the people, he need not trouble them with admonitions. It conveys the sense that those returning to the market are not stopped and farmers do not alter their work; hence it is auspicious. In the other lines of Bi, yin associates with yang; in the fifth line, yang associates with yin, and because it is yang it is called “manifest.” The Nine in the fifth place is firm, yang, centered, and correct, and is the lord of Bi. Being yang, it is bright rather than dark; being centered and correct, it is public and upright rather than selfish. That is why it is “manifest association,” the utmost centrality and correctness of Bi. Thus the Commentary on the Image says, “The position is central and correct”—the position means that of the Nine in the fifth place. Following and opposing are spoken of in terms of coming and going. The prey that goes ahead is allowed to escape and is not pursued to exhaustion; those who come are comforted, and those who leave are not chased. This is called “abandon what turns against you and accept what follows you.” “The ruler’s commands are balanced” means that the ruler’s employment of those below is even and unbiased; it is the image of the people living in peace and prosperity. The Bi and Shi hexagrams both use hunting imagery in their fifth lines. Yet Shi symbolizes removing anxieties, while Bi symbolizes sharing joy; therefore the Miscellaneous Commentary says, “Bi is joy; Shi is anxiety.” Moreover, Shi proceeds from the second through the fifth line, whereas Bi proceeds from the fifth through the second. Shi says “three rewards,” while Bi says “three drives.” Both Shi and Bi involve game. In Shi, the game is inside and harmful, representing bandits within the realm, so it is “captured”—the ruler’s duty. In Bi, the game is outside and turns its back on the ruler, representing people beyond civilization; hence it is “lost”—the ruler’s benevolence.
Note: Of the sixty-four hexagrams, fifteen contain Kan: Tun, Meng, Xu, Song, Shi, Bi, Kan, Jian, Jie, Kun, Jing, Huan, Jie, Ji Ji, and Wei Ji. Although they differ in degree, size, and importance, all cannot avoid hardship and toil, because Kan contains the meaning of danger and difficulty. Only Bi alone lacks the image of hardship and toil, making it the greatest auspiciousness. The entire hexagram takes the Nine in the fifth place as its lord, and the line embodies the flourishing virtue of firm yang. Readers who ponder its meaning may understand it for themselves.
[Divination]
○ Inquiry about warfare: There is both the grace and authority of not killing those who surrender and not restraining those who flee; hence, “The king uses three drives; he loses the game in front.” There is also the transforming virtue of allowing farmers to continue their work and people returning from the market to go unhindered; hence, “The people of the town need no warning. Auspicious.”
○ Inquiry about business: Pondering the line text, one does not covet small immediate gains or seek unexpected wealth. By abandoning what turns against one and accepting what follows, even if there is a loss at first, one will naturally obtain a surplus later.
○ Inquiry about illness: The symptoms have already become clear. The evil influence has apparently been driven out by the medicine previously taken, so there is no need for alarm; the illness will heal on its own. Auspicious.
○ Inquiry about recognition and office: Although earlier efforts may be lost amid activity and complications, the later results will certainly become prominent. Auspicious.
○ Inquiry about the sixth line: A son will be born.
[Example] On the fourteenth day of the third month in the twenty-fourth year of Meiji, the Speaker of the House of Representatives, Nakajima Nobuyuki, and the former governor of Nagasaki Prefecture, Kusaka Yoshio, came to visit. They discussed an incident involving an American hunting vessel, reported in the news from Boston, America, translated and published by the Yokohama Mainichi Shimbun. Four Americans and twenty-four Japanese employed on the vessel had been captured by Russians along the Russian coast in Asia and put to forced labor. It was unclear how many had died over the years, but two Americans who endured the forced labor best had already returned home safely. Russia was then a powerful country in the world, and America, a democratic nation, was also considered powerful. With Japan situated between the two, how would the government deal with the matter? A divination was requested. Bi changing to Kun was obtained.
The judgment says: This hexagram shows water above the earth. Water and soil support and complement each other, hence the name Bi. Since the Restoration, our country has concluded alliances and treaties with the countries of Europe and America and engaged in trade and exchange—precisely a time of mutual association. Regarding the capture of the American hunting vessel, this hexagram says, “The king uses three drives; he loses the game in front,” indicating that the Russian government had never issued an order to capture it. “The people of the town need no warning” perhaps means it was the work of local Russians. Siberia in Russia is vast and remote; for thousands of miles it is administered only by governors-general, beyond the effective reach of government orders. In earlier times, people from European and American countries often caused trouble there. Even when their governments questioned Russia, the Russian government replied that the region was administered by a governor-general and that it would instruct him to investigate and handle the matter; years passed in delay, yet no conclusion was reached. This incident is merely a minor affair in a northern border district. Even if Russia is questioned now, its reply will surely be as before: it will issue an order for the governor-general of that region to investigate and handle it. Moreover, this hexagram says “manifest association,” clearly declaring openness, justice, and friendship with all nations. Why should our country allow such a minor incident to damage the broader harmony between nations? From now on, however, rules should be agreed upon for the peoples of both countries to fish in the Sea of Siberia. Unless authorized by their respective governments, the people of either country should be prohibited from fishing not only inside the ports but also within the lines connecting the two capes belonging to that country. Outside those lines, people of any country should be free to fish and hunt. This too may be called, “The king uses three drives; he loses the game in front.”
Nakajima and the others were deeply impressed by the subtlety of the I Ching’s principles.
[Example] Divination concerning the fortune of the Home Ministry in the thirty-first year of Meiji produced Bi changing to Kun.
The judgment says: “Bi” is the image of water above the earth. Water obtains the earth and flows; earth obtains water and is moistened. They are mutually close, so this hexagram is named Bi. Bi means intimacy. Now the fifth line has appeared: the ruler’s wishes are upheld, the people are nurtured, and fair government is practiced; the subjects represented by the five yin lines submit to the firm yang ruler. This is called “manifest association.” Among the populace there may be some who do not follow the civilizing influence. The proper course is to promote the upright and set aside the crooked, allowing them to transform themselves; this is “The king uses three drives; he loses the game in front. The people of the town need no warning. Auspicious.” The measures taken by that province this year will surely produce good results.
At the time, Count Itagaki was Minister of the Home Ministry; he later resigned, and Marquis Saigo succeeded him. The cabinet was then considerably troubled by party politics, yet the Home Ministry’s administration alone encountered not the slightest obstacle.
Six at the top: Association without a leader. Ominous.
Six at the top: Association without a leader. Ominous.
The Commentary on the Image says: Association without a leader means there will be no conclusion.
This line is weak yin and lacking in ability, and it occupies the end of Bi. Yin takes yang as its head. All the yin lines associate with the fifth, but the upper line is above the fifth and does not descend to follow it; thus it has no yang, which means “without a leader.” Hu’s commentary says, “Without a leader means without a ruler,” referring to “the late husband is ominous.” Once all the yin lines have associated and the way of association is complete, it is too late to seek association with the fifth; hence, “there will be no conclusion.” In the world, many things have a beginning but no ending; things with no beginning but an ending have never existed. Therefore, “association without a leader” becomes ominous at the end.
[Divination]
○ Inquiry about warfare: “Leader” means the leader of an army, namely its commander. “Without a leader” means the commander has been lost. Ominous.
○ Inquiry about business: The fifth is the lord of the hexagram, but the upper line does not associate with it. It is like business partners who do not draw close to the shop owner—this is “without a leader.” Whatever is planned will have no conclusion. Ominous.
○ Inquiry about recognition and office: In seeking distinction, the person with the highest rank is called the head—the top of the list or the leading scholar. If there is “no head,” where can reputation exist? Ominous.
○ Inquiry about the household: There is fear that the head of the household will die. Ominous.
○ Inquiry about marriage: Why is there no person to preside over the marriage? The background of the prospective in-laws is not very clear. Ominous.
○ Inquiry about pregnancy: A daughter will be born, and there is concern she may have an unusual illness.
[Example] A man from a certain county brought a letter of introduction from his friend, Mr. So-and-so, and said: “I am determined to go to the capital. A certain eminent person is from my county and has long been acquainted with me. I wish to go and seek his recommendation and assistance. Please divine whether he will agree and what the result will be.” Bi changing to Guan was obtained.
The judgment says: “Bi” has water above the earth; water and soil are mutually close, clearly indicating the bond of being fellow countrymen. Now the upper line has appeared, saying “Association without a leader.” I suspect the two of you have never actually met. Although you say you have an old connection with this eminent person, your relationship over the years is probably not genuine, or it may have been distant for a long time. If you go now to make a request, he may well refuse; hence the line text says, “Association without a leader. Ominous.”
It was later learned that he went to meet the person, and the result was exactly as this divination indicated.
[Example] In the thirty-second year of Meiji, divination was performed concerning relations between our country and Germany, and Bi changing to Guan was obtained.
The judgment says: “Bi” has water above the earth. Water on the earth flows everywhere, reaching every place near and far, an image of all nations living in harmony. Germany possesses abundant financial resources and has become wealthy and strong; it has long maintained close friendship with every country. The line text of this line says, “Association without a leader. Ominous,” which is quite puzzling. On reflection, in relations between our country and Germany, the only person who can be called the leader is the minister stationed there. Could this person soon be transferred? Hence, “without a leader.”
The Commentary on the Image says: Association without a leader means there will be no conclusion.
This line is weak yin and lacking in ability, and it occupies the end of Bi. Yin takes yang as its head. All the yin lines associate with the fifth, but the upper line is above the fifth and does not descend to follow it; thus it has no yang, which means “without a leader.” Hu’s commentary says, “Without a leader means without a ruler,” referring to “the late husband is ominous.” Once all the yin lines have associated and the way of association is complete, it is too late to seek association with the fifth; hence, “there will be no conclusion.” In the world, many things have a beginning but no ending; things with no beginning but an ending have never existed. Therefore, “association without a leader” becomes ominous at the end.
[Divination]
○ Inquiry about warfare: “Leader” means the leader of an army, namely its commander. “Without a leader” means the commander has been lost. Ominous.
○ Inquiry about business: The fifth is the lord of the hexagram, but the upper line does not associate with it. It is like business partners who do not draw close to the shop owner—this is “without a leader.” Whatever is planned will have no conclusion. Ominous.
○ Inquiry about recognition and office: In seeking distinction, the person with the highest rank is called the head—the top of the list or the leading scholar. If there is “no head,” where can reputation exist? Ominous.
○ Inquiry about the household: There is fear that the head of the household will die. Ominous.
○ Inquiry about marriage: Why is there no person to preside over the marriage? The background of the prospective in-laws is not very clear. Ominous.
○ Inquiry about pregnancy: A daughter will be born, and there is concern she may have an unusual illness.
[Example] A man from a certain county brought a letter of introduction from his friend, Mr. So-and-so, and said: “I am determined to go to the capital. A certain eminent person is from my county and has long been acquainted with me. I wish to go and seek his recommendation and assistance. Please divine whether he will agree and what the result will be.” Bi changing to Guan was obtained.
The judgment says: “Bi” has water above the earth; water and soil are mutually close, clearly indicating the bond of being fellow countrymen. Now the upper line has appeared, saying “Association without a leader.” I suspect the two of you have never actually met. Although you say you have an old connection with this eminent person, your relationship over the years is probably not genuine, or it may have been distant for a long time. If you go now to make a request, he may well refuse; hence the line text says, “Association without a leader. Ominous.”
It was later learned that he went to meet the person, and the result was exactly as this divination indicated.
[Example] In the thirty-second year of Meiji, divination was performed concerning relations between our country and Germany, and Bi changing to Guan was obtained.
The judgment says: “Bi” has water above the earth. Water on the earth flows everywhere, reaching every place near and far, an image of all nations living in harmony. Germany possesses abundant financial resources and has become wealthy and strong; it has long maintained close friendship with every country. The line text of this line says, “Association without a leader. Ominous,” which is quite puzzling. On reflection, in relations between our country and Germany, the only person who can be called the leader is the minister stationed there. Could this person soon be transferred? Hence, “without a leader.”