Takashima Ekidan · Hexagram 9 Wind over Heaven, Xiao Chu. Xiao Chu: Success. Dense clouds, no rain, from our western suburb.

09　Wind over Heaven, Xiao Chu

The character 'Xu' ［48］ is composed of 'Xuan' and 'Tian'. 'Xuan' signifies water; storing water in the field to nourish grain carries the meanings of storing, holding, and nurturing. 'Xiao' (small) is the opposite of 'Da' (large), referring to subtle or minute things. Among the six lines of this hexagram, only Six at the Fourth is a single Yin line, yet it can restrain the five Yang lines, forming the key meaning of the hexagram. Yang is great and Yin is small; since Yin restrains Yang, it is called 'small'. The structure of the hexagram has Qian below and Xun above. Qian represents strength and firmness, while Xun represents gentleness and docility. Qian below consists of three firm lines, while Xun consists of one gentle line and two firm lines. Xun takes its single gentle line as the principal, accumulating and restraining the group of firm lines; therefore, it is called Xiao Xu (Small Restraint). The Sequence of Hexagrams Commentary says: 'When things associate in Bi, there must be something accumulated, so it is received by Xiao Xu.' Whenever things cling together, they inevitably gather and accumulate, which is why this hexagram follows Bi.



Xiao Chu: Success. Dense clouds, no rain, from our western suburb.



▲ Oracle-bone inscription for Chu

“To restrain” means to stop, while “success” means to proceed freely; their meanings are opposite. Yet in this hexagram, the second and fifth lines are both yang and occupy central positions, presenting an image of vigorous advance. Although temporarily restrained by the fourth line, which is yin, it ultimately achieves free progress. Hence it says, “The Small Taming: success,” just as the Hexagram of Difficulty at the Beginning says, “Great success.” “Dense clouds, but no rain, from our western outskirts” refers specifically to the fourth line, which is the ruling line that forms the hexagram. Qian represents Heaven, and Xun represents wind. The inner trigram is Heaven: the sun’s heat shines upon the earth, causing water vapor to respond and yang energy to rise as clouds. Qian represents density, hence “dense clouds.” With wind above Heaven, the clouds seek to produce rain, but the wind scatters them, hence “no rain.” In general, when cloud vapor moves from east to west, rain falls; when it moves from west to east, it does not. Here the clouds are dense, but move from west rather than east, so rain does not form. Clouds represent bright energy, while the west is the region of yin. Yin initiates, but yang does not harmonize with it. Moreover, from the second through the fourth line, the mutual trigram is Dui; Dui represents the west, while Qian represents the outskirts. Hence it says, “Dense clouds, but no rain, from our western outskirts.” At that time, King Wen was imprisoned at Youli, while Qi and Zhou lay to his west, so he called it “our western outskirts.” This is the image of the Small Taming.

The Tuan Commentary says: “Small Taming: the yielding line attains its proper place, and those above and below respond to it; this is called Small Taming. Vigorous yet yielding, with firmness centered and its purpose carried out, there is success. Dense clouds do not rain: the movement onward is still in progress. From our western outskirts: the giving has not yet been carried out.”

The yielding line six in the fourth place occupies the proper position for a yielding line and is the proper correspondence of the yang lines. In this hexagram, line six in the fourth place is the ruler, and all five yang lines above and below respond to it. With one yielding line restraining five firm lines, it says, “The yielding line attains its proper place, and those above and below respond to it; this is called Small Taming”—an explanation of the hexagram’s name. Although the inner lines are vigorous, the outer trigram is Xun; thus it is vigorous yet yielding. Lines two and five occupy the centers of the inner and outer trigrams, so their purpose can be carried out; hence, “firmness centered and its purpose carried out, there is success.” Firm vigor is the image of the inner trigram; Xun is the image of the outer trigram. Since five yang lines are restrained by one yin line, rain does not form. Yet how could their forward-moving energy end forever? When the top line changes, it becomes Kan, water and rain; hence, “Dense clouds do not rain: the movement onward is still in progress.” At this time the dense clouds arise in the west: yin leads and yang does not harmonize with it, so rain cannot form. Hence, “From our western outskirts: the giving has not yet been carried out.” “Going,” “moving,” and “giving” all possess the energy of yang firmness and are images of Qian; “not yet” possesses the energy of yin softness and is an image of Xun. Yin restrains yang, overcoming firmness through softness. Though the restraint is small, its power of constraint is enormous. A three-inch latch can close the gate of a dangerous pass; a single thread can hold back a fish large enough to swallow a boat. Its smallness must not cause it to be overlooked. Moreover, Xun is the eldest daughter and symbolizes a wife. Line nine in the third place says, “Husband and wife glare at each other,” and the top line says, “The wife’s correctness is perilous”—both show yang being controlled by yin. Throughout history, King Jie of Xia perished because of Meixi, King Zhou of Yin was executed because of Daji, and King You of Zhou was destroyed because of Bao Si. One woman brought ruin, and disaster spread to the ancestral state. Is much really needed for yin to burden yang?

Applied to a state, this hexagram makes line six in the fourth place the assistant minister: it enjoys the ruler’s favor, yet by nature is yielding, narrow in ability and understanding, and unable to appoint worthy people. It restrains the yang merely through compliance, so that beneficence does not descend to the people—this is called “dense clouds, no rain.” Such is the nation’s fortune under the image of Small Taming. Yet one yin line cannot permanently stop five yang lines. When yin reaches its extreme at the top line, it becomes overbearing; the wind changes into rain, producing the image, “It has already rained; it has already settled.” If the time has not yet arrived and one forcibly tries to carry things out, it cannot be done; this is called, “From our western outskirts: the giving has not yet been carried out.” The minister at line nine in the second place and the honored position at line nine in the fifth place—though both are yang—are not proper correspondences. Likewise, the top line and the fifth line, both yang, are not neighbors in a relationship of closeness. Thus their opinions do not harmonize; it is the working of circumstance, and nothing more can be done. Hence all five yang lines are restrained by one yin line: “The yielding line attains its proper place, and those above and below respond to it; this is called Small Taming.” Whenever a gentleman acts and petty people disturb him, or a great undertaking is about to succeed and small things obstruct it, that is the meaning of Small Taming. It applies to the state, and it applies equally to human affairs.

Viewed as a whole, this hexagram shows line six in the fourth place, yielding and empty, winning the trust of line nine in the fifth place and using indecision to suppress the group of yang lines. Line nine in the first place and line six in the fourth place correspond yin and yang; the yang is restrained by yin and should not act rashly. Therefore it returns to the Way, withdraws into the lower position, and so has “no blame” and is also “auspicious.” Line nine in the second place, yang in the center of the lower body, can join with line nine in the first place and return; this too is an auspicious course. Line nine in the third place is close to line six in the fourth place, but being firm without central balance, it stops before yin and cannot advance, like a carriage whose wheel spokes have come loose and therefore cannot move. At first they are close, but in the end they contend; discord appears as “husband and wife glare at each other,” and one is not at ease in the household. Line six in the fourth place is near the ruler and, by sincere trust, can restrain the ruler; the many yang lines also all suffer its restraint. Yet one yin line opposing many yang lines may be attacked and injured through delay and indulgence. Thus line six in the fourth place flees, giving the phrase “blood goes away, fear departs.” Line nine in the fifth place occupies the ruler’s position and employs line six in the fourth place. Seeing it depart, the ruler pities its sincere trust and grants it something; hence, “There is trust, bound together; enriches through its neighbors.” At the time of the top line, restraint has reached its end: the one yin of line six in the fourth place has withdrawn, and Xun’s wind changes into Kan’s rain. This is the completion of the Way of Taming.

The Commentary on the Image says: “Wind moves across heaven above: Small Taming. Thus the gentleman cultivates his refined virtue.”

Between heaven and earth, the sun’s heat surges and becomes congested, filling the great void and unable to move onward. Cold air arrives and fills the space behind it; the movement of this air is called wind. In this hexagram, wind is above and in its proper place. Thus the air below, also heated by the sun, seeks to rise, but is restrained by the wind of the upper trigram and cannot advance farther. This is called, “Wind moves across heaven above: Small Taming.” Seeing this image, the gentleman, while in concealment, studies literature and cultivates virtue in order to establish his character and destiny. “Refined” means to cultivate and display brilliance. Warm and respectful bearing and harmonious, gentle speech are all the adornments of virtue. When the gentleman’s words are well ordered and his demeanor measured, he moves the world like wind stirring all things, leaving no place too distant to reach. The transformation wrought by refined virtue is without limit.

　　[Divination]
○ Asking about timing and fortune: Things are ordinary for now; beware of having your actions obstructed by others.


○ Asking about business: There is an appearance of perfection outside but much waste and loss within.

○ Asking about travel: There is danger of wind and waves.

○ Asking about the household: It indicates a modestly well-off family; beware of trouble caused by disputes.

○ Asking about warfare: Though there is momentum as swift and forceful as thunder and wind, goodwill is not trusted; only a small victory is possible, and a major triumph is difficult.

○ Asking about pregnancy: A girl will be born; also beware of miscarriage.

○ Asking about a traveler: The boat may be delayed by contrary winds; the person can return after some days. No blame.

○ Asking about marriage: It indicates obtaining a refined and virtuous woman. Auspicious.

○ Asking about the harvest: Much wind and little rain; the harvest will be ordinary.

○ Asking about illness: It indicates an ailment of wind and fire. Auspicious for children, ominous for adults.

Initial nine: Return by the Way. What blame could there be? Auspicious.

The Commentary on the Image says: “Return by the Way: its meaning is auspicious.”

“Return by the Way” means recognizing that the time is unsuitable for advancing and returning of one’s own accord to the Way. This line occupies the beginning of Qian and represents the gentleman hidden in a low position. Yang occupies a yang place, so the position is correct; ability and strength are both substantial, and the will seeks to rise. Yet it is restrained by its proper correspondence, line six in the fourth place. Therefore it returns to its original position and again keeps to what is correct. Although restrained by that line, it ultimately does not lose the Way: it does not lower its purpose or disgrace its person. This is the auspicious course, hence, “Return by the Way. What blame could there be? Auspicious.” “What” is an expression that leaves no room for doubt, praising initial nine for understanding the Way and rightness and not hesitating to correct its error by turning back midway. “What blame could there be?” is followed by “auspicious” because the meaning itself is auspicious, without waiting for the outcome of the matter to become auspicious.

　　[Divination]
○ Asking about timing and fortune: Things are ordinary for now; it is appropriate to withdraw and hold your ground. No blame.


○ Asking about business: Simply hold firmly to the old business; it is not suitable to establish a new foundation.

○ Asking about the household: As the saying goes, “The scholar lives on inherited virtue; the farmer works the ancestral fields.” Turn back and seek within yourself rather than seeking outside, and the family Way will naturally prosper.

○ Asking about illness: Calm the mind and care for yourself quietly; recovery will come naturally.

○ Pregnancy: A boy will be born.

○ Asking about a traveler: The person will return at once.

○ Asking about the harvest: Excellent.

【Case】 A county school-affairs director often discussed national affairs and spoke with impassioned resolve, regarding himself as a patriot. A few days ago he came with a letter and said: “I intend shortly to seek an audience with an eminent official and present an opinion concerning the nation. Please divine whether I will succeed, and how.” The casting produced Small Taming changing to Xun.

I interpreted it thus: The hexagram of Small Taming is like a sharp knife cutting wind: though the wrist’s force is strong, it meets nothing solid. I knew that when you went to deliver your message, you would certainly be unable to convey its meaning, so it would be better to stop. Why? The upper trigram represents the government. At the time of reform, it took up arms to suppress disorder; afterward, with affairs numerous, each official guarded his own duties, and would certainly not allow a subordinate to intrude with an insignificant proposal. Moreover, the upper trigram is wind, showing uncertainty between advancing and retreating. You, with your vigorous spirit, wish to communicate your long-held aspiration, but wind signifies dispersal, and what disperses cannot succeed. If you force the matter, not only will you fail to meet the eminent official, you may be refused by the street and gate patrols; in the aftermath of your agitation, you might even receive a police reprimand. Instead of regretting at that point that the matter failed, it is better to stop midway. This is called, “Return by the Way. What blame could there be? Auspicious.”

He did not believe my divination. Carried away by anger, he went to knock at the minister’s gate and insist repeatedly. As predicted, he suffered humiliation, fully confirming this divination.

Nine in the second place: Drawn back, auspicious.

The Commentary on the Image says: “Drawn back while centered; thus it does not lose itself.”

“Drawn back” means being connected with line nine in the first place and returning together. This line also embodies Qian and possesses yang firmness; it advances upward but is stopped by line six in the fourth place. Yet yang occupies a yin place, so the position is not correct and its advance encounters an obstacle. Seeing initial nine return, it too returns in connection with it to its original position; hence, “drawn back.” With the composed virtue of firmness centered, it examines its own advance and retreat and does not lose what is appropriate; therefore it is auspicious. The Commentary on the Image says, “Drawn back while centered; thus it does not lose itself,” meaning that with the virtue of central correctness, it can suit the propriety of advancing, withdrawing, appearing, and remaining hidden, and therefore does not lose its integrity. The word “also” continues the meaning of the first line’s Commentary on the Image.

　　[Divination]
○ Asking about timing and fortune: Accomplish things through others and gain profit thereby. Greatly auspicious.


○ Asking about business: It is suitable to establish a cooperative enterprise, or to revive an old business; either way, it is auspicious.

○ Asking about the household: It indicates harmony among siblings and restoration of the ancestral business; the family Way will certainly prosper. A greatly auspicious sign.

○ Asking about illness: An old illness will certainly recur; treat it carefully and there will be no trouble.

○ Asking about a traveler: The person will return today with a companion.

○ Asking about warfare: Victory will be achieved for several consecutive days.

○ Question about pregnancy: A girl will be born.

○ Asking about the harvest: Abundant harvest.

【Case】 I had a merchant acquaintance who received an order from a certain bureau to purchase old silk gauze. He went to the foreign trading houses in Yokohama and first submitted samples to the bureau. At the time, two other merchants also submitted samples. The bureau official judged my acquaintance’s goods superior and those of the other two inferior. The two merchants, indignant, came to tell me: “They are the same goods, yet the official arbitrarily rates their quality according to personal likes and dislikes. There may even have been bribery. I intend to report this to the director. Please divine the gains and losses ahead.” The casting produced Small Taming changing to the Family.

I interpreted it thus: In this hexagram, a gentleman is stopped by petty people, showing the image of being wronged and unable to express himself. Now lines two and five, though both possessing yang firmness, are not proper correspondences. I fear that reporting to the superior may not get through; stopping is advisable. Merchants dealing in old goods envying one another is also a common occurrence. Arguing with the bureau official over his improper evaluation of the goods would ultimately be useless. Even if you managed to establish the justice of your argument, the goods might still not be sold; it is better to stop. I advised the two merchants to return together and resume their original business. This is called, “Drawn back while centered; thus it does not lose itself.” “Does not lose itself” means that, considering future profit, they endured it and returned.

【Case】 In the twenty-fourth year of the Meiji era, the steamship Tokyo Maru No. 9 of the Mail Steamship Company, caught in dense morning fog, mistakenly ran aground on a shallow shoal in the waters off Boso. A warship and other steamships exerted every effort to tow it, but it could not move at all. Someone asked me to divine the vessel’s prospects, and the casting produced Small Taming changing to the Family.

I interpreted it thus: According to this divination, Tokyo Maru No. 9 has now been pulled free by another steamship. Its hull has suffered no damage, and it will return safely. The phrase in the Commentary on the Image, “It does not lose itself,” means precisely that it suffers no damage.

The result later proved exactly as this divination indicated.

Nine in the third place: The carriage loses its wheel spokes［49］, husband and wife glare at each other.

The Commentary on the Image says: “Husband and wife glare at each other: they cannot put the household in order.”

“Yu” is what people ride in to travel far; “fu” is the straight piece of wood in a wheel, also written as “fu.” “Shuo” means to come loose. “Husband and wife glare at each other” means that the wife glares at her husband, and the husband likewise glares at his wife; hence “glare at each other.” This line has yang in a yang place: firm but not centered, strong in ability and rigid in aspiration. Its nature is impetuous and reckless, unable to hold itself in check. It rushes ahead of all the other yang lines, but is stopped by the yin of Line Six in the fourth place. Thus it is compared to a carriage that cannot proceed because its wheel-spokes have come loose: “The carriage-spokes come loose.” The yang of Nine in the third place is next to the yin of Six in the fourth place, presenting the image of husband and wife. Yet the husband is controlled by the wife; yin and yang are out of harmony, causing marital discord. The wife’s disobedience and disrespect therefore need no further discussion, but the husband is not entirely without blame either. Why? If the husband’s usual conduct were dignified and sincere, and within the household husband and wife respected each other like honored guests, how could they glare at each other? The discord actually stems from shortcomings in the husband’s habitual conduct: at first he becomes immersed in private affection, then grows lax in guarding himself, and finally comes under his wife’s control. As yielding yin gradually grows while firm yang loses authority, the household cannot be properly ordered. Therefore the Commentary on the Image says, “He cannot set his household in order.” A wife’s proper place is within, and a husband’s proper place is without; here the wife controls the husband and goes out into the external sphere, showing that the inner household is not properly ordered. From Nine in the third place through Nine in the fifth place, the nuclear hexagram is Li, associated with the eyes; Xun signifies many sidelong white glances. All these are images of glaring at each other.

　　[Divination]
○ Regarding current fortune: Yin is flourishing while yang is declining; both inside and outside are unsettled. It is most advisable to be cautious and hold your ground.


○ Regarding commerce: If you have accumulated goods, sell them off quickly. Whatever everyone is competing to sell, do not sell; whatever no one is selling, quickly buy and sell it. This means acting contrary to the usual course in order to gain profit.

○ Regarding the household: Yin and yang are reversed, and the household is not harmonious.

○ Regarding illness: Beware of a physician failing to diagnose correctly—treating cold as heat and deficiency as excess, giving medicine unsuited to the condition. This is yin and yang opposing each other. You should quickly seek another good doctor; the illness will surely leave the body, an auspicious outcome.

○ Regarding warfare: The army is not united in spirit. Beware of disorder in the ranks and falling banners, and of troops turning their weapons against one another.

○ Regarding a traveler: They can return today.

○ Regarding travel: There is likely to be danger along the way.

○ Regarding pregnancy: A boy will be born, with a tendency toward eye trouble.

○ Regarding the harvest: It will not be good.

○ Regarding marriage: It is unfavorable.

[Example] In the sixth year of the Meiji era, Senior Minister Iwakura, together with Kido, Okubo, Ito, Yamaguchi, and other gentlemen, was commissioned to travel as envoys to various countries in Europe and America. At the outset of the mission, the envoys were forbidden to conclude treaties independently with any country. Those remaining at court—Sanjo, Vice Minister of the Grand Council of State; Soejima, Goto, Itagaki, Okuma, Eto, Oki, and others—were forbidden to propose new policies before the envoys returned. Later, because the naval vessel Unyo, under the Navy Ministry, surveyed the coast of Incheon in Korea, and that country fired on our ship, the court deliberated on dispatching a punitive expedition. The envoys sent to Europe and America also hurriedly returned one after another to participate in the deliberations, and the court consequently split into two factions: those for and those against an expedition to Korea. A certain eminent person came and asked for a divination concerning the outcome of the court debate. The casting yielded Small Accumulation changing to Inner Truth.

The judgment says: This hexagram has three yang lines below, wishing to pull together and advance, but they are stopped by the one yin at the fourth place. Thus the great is restrained by the small, so it is named Small Accumulation. The three yang lines below have a nature of sharp advance. Those advocating an expedition to Korea argued that for three hundred years our country had made national policy out of isolation, causing its culture to lag behind the countries of Europe and America. If we now imitated the progress of Europe and America, and did not strive vigorously to advance, we might find it difficult to maintain independence in the East. Their excited, headlong advance seemed almost impossible to restrain. Those opposing the expedition, having witnessed the culture of Europe and America and the complete preparation of their land and naval forces, devoted themselves to far-reaching plans, warned against rash action that would create trouble, and argued strongly that an expedition to Korea was impossible. They reasoned that even if the expedition succeeded at once, the Koreans might flee to Qing China and plot with its government to restore their country, or escape to Russia and seek Russian aid. Moreover, since both the Qing and Russian governments relied on Korea’s revival, they might well demand an explanation from our government. Britain, France, Germany, and the other countries, watching from the sidelines as trouble arose in East Asia, would also use the incident as a pretext. All this could be anticipated. The ministers who had returned from their missions and advanced this argument truly spoke with insight. Later, when the court decided entirely in favor of abandoning the expedition, those who had advocated it were angered that their words had not been adopted and collectively resigned their offices. This was called “the carriage-spokes coming loose.” The two factions, pro- and anti-expedition, eventually came to hate each other, exactly like a husband and wife who are not on good terms; this was called “husband and wife glaring at each other.”

As a result, all those who had advocated the expedition to Korea resigned their offices.

Six in the fourth place: There is trust. Harm departs and apprehension goes out; no blame.

The Commentary on the Image says: “There is trust; apprehension goes out”—the one above joins in purpose.

“Blood” means concern; in ancient writing, the character for concern was written as “blood.” Both “concern” and “apprehension” indicate extreme anxiety and fear. “Harm departs” means keeping far from injury; “apprehension goes out” means escaping danger and fear. Both describe release from anxiety and trouble. This line is the governing line of the hexagram. With the weakness of a single yin, it restrains the strength of five yang lines: the restraint has come at the right time and occupies the right place, so it can hold back all the yang lines. Viewed in terms of the whole hexagram, it is a petty person restraining exemplary people; viewed as a single line, it is one isolated yielding line opposing a group of firm lines. The fifth place is the ruler’s place, and the fourth line is close beside the fifth; thus it is a minister restraining the ruler. At first it seems inadequate, but in the end it succeeds: there is merit gained through relying on others, without the failure of ruining the affair. Yet the three yang lines below are controlled by the yielding line and inevitably wish to advance sharply and harm it. Only Six in the fourth place is clear-minded and inwardly receptive; through Inner Truth it moves the ruler. Ruler and ministers accord, restraining one another with utmost sincerity, so the five yang lines ultimately submit to the control of Six in the fourth place. It is not truly its strength that stops them; in reality, its trust and sincerity move them. Moreover, Six in the fourth place does not regard winning the ruler’s favor as an honor. Instead, it treats high office as cause for apprehension, withdraws before the three yang lines, and does not obstruct the path of the worthy. One like Six in the fourth place is truly a worthy assistant. Hence: “There is trust; harm departs and apprehension goes out; no blame.” The Commentary on the Image says, “The one above joins in purpose.” Six in the fourth place is a high minister, compared with the ruler at Nine in the fifth place, and devotes himself wholeheartedly to planning for the state; above and below have mutual trust. The ruler at Nine in the fifth place, in turn, cherishes and protects the minister at Six in the fourth place, treating him with abundant favor without interruption from beginning to end. Therefore it says, “The one above joins in purpose.”

　　[Divination]
○ Regarding current fortune: For now, anxiety cannot be avoided. Avoid fighting with others at all costs, lest you suffer injury. It is advisable to leave home and keep far away; then there will be no blame.


○ Regarding one’s career: You will certainly find accord with a superior, followed by promotion. Greatly auspicious.

○ Regarding warfare: It is favorable to send out troops and attack; victory can be achieved.

○ Regarding the household: Concubines and servants should be managed according to the proper way; otherwise beware of being controlled by them in return.

○ Regarding traveling for trade: Favorable to the northwest; unfavorable to the southeast.

○ Regarding illness: This is heat lodged within cold; treatment should gently relieve and loosen, not use drying and harsh medicines.

○ Regarding plans: You will receive help from neighbors.

○ Regarding a traveler: There may be danger along the way. Travel discreetly in plain clothes, endure, and avoid the difficulty.

○ Regarding pregnancy: This pregnancy will produce a girl. A later pregnancy may produce five boys in succession.

[Example] In the fifth year of the Meiji era, a divination was performed concerning the fortune of a certain eminent person. The casting yielded Small Accumulation changing to Inner Truth.

The judgment says: In this hexagram, the one yin at the fourth place lies below the one yang at the fifth place, supporting and upholding the ruler’s virtue while restraining the sharp advance of the four yang lines above and below. The power of one yin is inherently isolated, yet through genuine sincerity it can cause the group of yang lines to accept restraint. But when yang becomes excessive, change and trouble arise, so there is cause for concern. “Harm departs and apprehension goes out” shows how deeply the danger is being considered; therefore, “no blame.” This divination was presented to the eminent person, who merely nodded in agreement.

Later it was heard that the eminent person had passed through Akasaka and indeed encountered an attack by rioters, suffering a minor injury. The divination “harm departs and apprehension goes out” may be said to have shown the omen beforehand.

Nine in the fifth place: There is trust, binding together［50］; wealth shared with one’s neighbors.

The Commentary on the Image says: “There is trust, binding together”—he does not keep wealth to himself alone.

“Luan” is interchangeable with “lian”; “lianru” means being connected. “Wealth shared with one’s neighbors” refers to Six in the fourth place as the neighbor, meaning that the ruler at Nine in the fifth place trusts Six in the fourth place, joins purposes with it, and restrains Qian. The minister at Six in the fourth place accumulates sincerity until it reaches the ruler; the ruler at Nine in the fifth place extends sincerity in receiving those below. Above and below trust one another, and the way of restraint is complete. The wealth of Nine in the fifth place is entirely the achievement of Six in the fourth place. This line is centered and correct, with yang in the honored position, closely beside the minister at Six in the fourth place. Through its trust, the group of yang lines also follows in connected solidarity. Nine in the fifth place occupies the honored position—what is called being honored as Son of Heaven and possessing wealth throughout the realm. Together with the upper line and the fourth line, it belongs to the Xun body; joining forces, they restrain Qian and ward off the sharp edge and expanding momentum of the yang lines’ advance. “Wealth shared with one’s neighbors” therefore takes the fourth line as the neighbor. Calling a ministerial position a “neighbor” reveals that the ruler’s virtue is not fully complete. The line statement also attaches neither auspiciousness nor inauspiciousness, likewise because the ruler’s virtue is not yet perfect. The Commentary on the Image says “he does not keep wealth to himself alone,” reading the word “with” in the line statement in the sense of assisting.

In this hexagram, the first and second lines, although they return to the proper path, merely perfect themselves alone; the third and fourth lines become opponents and eventually glare at each other; only Nine in the fifth place trusts Six in the fourth place from beginning to end and shares the wealth of the realm with it. This is why Small Accumulation is able to prosper.

　　[Divination]
○ Regarding commerce: This shows goods from every direction converging and merchants gladly submitting; it is highly favorable.


○ Regarding current fortune: Your life’s fortunes will be smooth, and nothing you undertake will be unfavorable.

○ Regarding one’s career: Repeated promotions are indicated; both office and salary will be secured.

○ Regarding the household: It indicates generations of loyalty and honesty, benefiting the neighbors; not only will there be wealth, but also honor and distinction.

○ Regarding warfare: It indicates soldiers united in purpose and the borders expanding day by day.

○ Regarding pregnancy: There is an indication of twins.

○ Regarding illness: It indicates numbness and lack of sensation, with spasms and stiffness in the hands and feet.

○ Regarding a lost object: Search nearby; you will find it yourself.

○ Regarding travel: Travel with companions; do not go alone.

[Example] In the third month of the fourth year of the Meiji era, my friend Mr. Okada Heizo came and said, “I am now about to start a business. Please divine whether it will succeed.” The casting yielded Small Accumulation changing to Great Accumulation.

The judgment says: This hexagram has the image of accumulating goods and wealth, so it is certain that the satisfaction of commercial profit can be obtained. But you must have one trustworthy and reliable business partner to take charge of the undertaking. After profits are earned, you should share the gains with him; then perhaps you will succeed together.

The result later proved exactly as this divination indicated.

Top Nine: The rain has come, and he rests; the virtue is fully laden. For the woman, constancy is dangerous; the moon is nearly full［51］. For the exemplary person, setting out is inauspicious.

The Commentary on the Image says: “The rain has come, and he rests”—virtue has accumulated fully. “For the exemplary person, setting out is inauspicious”—there is something doubtful.

“Already” means that an affair has been completed. “The rain has come” means that the outer trigram of this line changes to Kan: what was previously “dense clouds, no rain” has now become rain. “He rests” means stopping, indicating that yin and yang are harmonized and each has found its proper place. Yin restraining yang cannot stop it without harmony; once harmony is achieved and it is stopped, the way of restraint is complete. “The virtue is fully laden”: “fully” has the meaning found in the saying, “For one who loves benevolence, nothing surpasses it.” This praises the trustworthiness of Six in the fourth place as substantial and complete; all the yang lines are moved by that trust, demonstrating the success of the entire Small Accumulation hexagram. Nine in the fifth place and the top line both belong to the Xun body. Knowing that Qian is difficult to restrain, they accumulate virtue and carry it together. “The moon is nearly full” means a full moon, and serves as a metaphor for the flourishing of yin virtue. This line has yang in a yin place and is the end of Small Accumulation, the time when the way of restraint has already been completed. The Tuan statement says “prosperous,” referring precisely to the top line. This hexagram has one yin, whose nature is compliant; compliance is the way of a concubine or wife. Xun is also the eldest daughter and therefore symbolizes a woman, so a woman is used as the metaphor. The yin image of Six in the fourth place is a woman; Nine in the fifth place trusts it without doubt, and its authority has become weighty, exactly like the moon nearly full, swollen and competing with the dignity of Nine in the fifth place. “For the woman, constancy is dangerous” means yin controlling yang, just as a wife restrains her husband. A woman should be firm and keep herself; if this becomes the normal way, it is dangerous. At such a time, even if worthy people and exemplary persons exist, they can no longer do anything about it; hence “for the exemplary person, setting out is inauspicious.” Once yin has prevailed, there is indeed no way to act. The moment between its impending flourishing and its actual flourishing is precisely when exemplary people must be most vigilant. In this line, “the moon is nearly full” and “inauspicious” mean yin suspecting yang. In the sixth line of Returning Maiden, “the moon is nearly full; auspicious” means yin responding to yang. In the fourth line of Inner Truth, “the moon is nearly full; no blame” means yin following yang. “For the woman, constancy is dangerous,” in terms of principle, warns petty people; the two phrases “the moon is nearly full” and so on, in terms of circumstance, warn exemplary people. The Commentary on the Image says “there is something doubtful”: when yin opposes yang, it must ultimately diminish; likewise, when petty people resist exemplary people, harm results. How could exemplary people not be wary? One interpretation says that “doubtful” means obstructed, referring to obstruction in the way of morality and righteousness; this meaning is also sound. Both rain and the moon have the image of Kan. Since the outer trigram of this line changes to Kan, these words appear.

　　[Divination]
○ Regarding current fortune: A hope from the past that was not fulfilled will now be realized as desired.


○ Regarding the household: It shows hardship first and prosperity afterward.

○ Regarding business: Stop once you have gained profit. If greed is insatiable, fullness will eventually bring misfortune.

○ Regarding warfare: Once victory has been achieved, the army should immediately be withdrawn. If the attack continues, it will be unfavorable for the commander.

○ Regarding the harvest: There will be drought, but it will not become a disaster.

○ Question about pregnancy: A girl will be born.

○ Asking about a traveler: The person will return at once.

○ Regarding travel: It is unfavorable.

[Example] In a certain month of the twenty-second year of the Meiji era, an eminent person came to discuss current affairs and asked for a trial divination concerning the fortune of a certain party leader. The casting yielded Small Accumulation changing to Waiting. In response to his request, I explained the meaning of the entire Small Accumulation hexagram.

Judgment: This hexagram’s top line. Qian is Heaven; the qi of Heaven rises, and clouds follow it, but they are dispersed by the wind and cannot become rain. This is called “dense clouds, no rain.” Because the wind is small and restrains the greatness of Heaven, this hexagram is named “Small Accumulation.” Applied to a state, one yin line at the fourth place gains the time and position, while the five yang lines above and below it are linked in responding to it. Yang is great and yin is small; one yin restrains five yangs—this is the meaning of Small Accumulation. Hence it says, “The yielding line attains its place, and those above and below respond to it; this is called Small Accumulation.”

This divination concerns the leader of a political party. The origins of his position go back a long way; let us trace and explain them.

At the beginning of the Meiji era, a certain nobleman was recommended by the people and, in accordance with the imperial order, became prime minister. Serving the sovereign at the fifth place, he enjoyed complete trust; for a time, all officials were under his influence. Truly, it was a once-in-a-thousand-years opportunity. In terms of the Small Accumulation hexagram, this eminent person occupied the position of the fourth line; the three yang lines of the lower trigram were linked together and held in check by him. Although the many yang lines possessed the nature of vigorous advance and wished to move forward and undertake affairs, the fourth line, concerned about their impetuosity, suppressed them all. He alone moved authority through compliance, winning the ruler’s confidence. This is what is meant by “vigorous yet yielding, firm within and carrying out one’s will.” In the third month of the first year of Meiji, although an edict concerning the myriad affairs of government was issued, it ultimately was not implemented. This is “dense clouds, no rain.”

Nine in the first place: “Returning by one’s own path—what blame could there be? Auspicious.”

This line is yang in a yang place. Though it has talent and strength, it has not yet gained trust. It corresponds with the yin of the fourth line, but seeing the fourth line monopolize power, it is difficult to work together; thus it turns back halfway.

Nine in the second place: “Drawn back in return; auspicious.”

This line, too, wishes to advance, but seeing that the first line has already returned to its path, it also returns in association with it. It carefully considers advance and withdrawal, does not lose what is proper, and thus remains centered and correct.

Nine in the third place: “The carriage spokes come loose; husband and wife turn against each other.”

This line and the fourth line both occupy important offices. It advances rashly ahead of the other yang lines, but is restrained by the fourth line; unable to carry out its will, it resigns office and departs. This is “the carriage spokes come loose.” “Husband and wife turn against each other” means that the yang line at the third place is the husband and the yin line at the fourth place is the wife. Yang is controlled by yin, like a husband controlled by his wife; resentment leads to quarrelling, hence “turn against each other.”

Six in the fourth place: “Sincere contention; blood departs and vigilance leaves. No blame.”

This line is the ruler of the entire hexagram. With one yin it restrains five yangs and alone holds power. Yet yin is isolated while yang is numerous, which can also be dangerous. The only safeguard is that the fourth line wins the ruler’s confidence through sincerity. Thus the sovereign at the fifth place values and recognizes the fourth line, preventing the yang lines from attacking one another. Hence: “The blood departs and vigilance leaves; no blame.”

Nine in the fifth place: “Sincere and bound together; enrich your neighbors with your wealth.”

This line occupies the honored position and, together with the yin of the fourth line, is bound together to govern the age of Small Accumulation. In the fifth place, the ruler of the six states is said to be “sincere”; thus accumulated sincerity moves others, and those above and below meet in trust. The three lower lines all belong to the Qian body, hence “bound together.” The generosity of the rewards is like a wealthy person sharing property with neighbors. Applied now to this eminent person, the court recorded his achievements in the Restoration and bestowed generous favors; moreover, the government purchased his residence for tens of thousands of yen. This is precisely the case.

Nine at the top: “The rain has come and one has settled; esteem virtue and bear its burden. For a wife, constancy is perilous. The moon is nearly full. For the noble one, setting out is ominous.”

“The rain has come and one has settled” means that at the end of Small Accumulation, the wind changes rain into water. What was formerly “dense clouds, no rain” is now “the rain has come.” Since the founding of Meiji, this leader has rendered services to the state, as everyone knows. Yet policies change from time to time; only by accumulating virtue and benevolence, striving to govern well, can the supreme authority of the state be prevented from falling into other hands or being entrusted one-sidedly. In the fourteenth year of Meiji, he requested the opening of a national assembly; twenty-three years have now passed, and there is discussion of establishing a House of Representatives. This is “esteem virtue and bear its burden.” When a minister schemes over national affairs and cannot avoid exercising arbitrary power, using a subject to control the ruler, it is like a wife controlling her husband; this is “for a wife, constancy is perilous.” “The moon is nearly full” means that when the moon is full it begins to wane; being nearly full means it is approaching decline. This is the mechanism by which yin and yang wax and wane. “For the noble one, setting out is ominous” warns against being overly full and complacent.