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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 22 Mountain over Fire, Adorning: Success; small advantage in having somewhere to go
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Mountain over Fire, Adorning: Success; small advantage in having somewhere to go
22 Mountain over Fire, Adorning
“Bi [97]” is written with the components for “grass” and “shell.” The upper trigram is Gen; Gen means a mountain. The Book of Songs says, “On the mountain are fine grasses,” which is why Bi’s upper component is taken from “grass.” Moreover, Gen represents fruits and gourds, and thus has the image of vegetation. The lower trigram is Li. Li represents a turtle, crab, snail, clam, and tortoise—all creatures associated with shells. The Erya says, “A three-legged tortoise is called bi,” which is why Bi’s lower component is taken from “shell.” The Sequence of the Hexagrams says, “Bi means adornment.” Both grass and shells possess colors, and therefore they signify adornment. Fu Shi said, “Bi is an ancient form of ban; it describes the appearance of patterned ornamentation, meaning something variegated, brilliant, and marked with designs.” This is the origin of the Tuan Commentary’s references to “the patterns of Heaven” and “the patterns of humanity.” The hexagram is a mountain with fire beneath it. When fire below shines through and illuminates the mountain, all the vegetation is imbued with its radiance. The Book of Documents says, “Adorned like the plants,” which also confirms this interpretation. The hexagram follows Shi He. The Sequence of the Hexagrams says, “Shi He means joining. Things cannot be joined carelessly, and therefore Bi follows it.” Su Shi said, “To act by following one’s unrestrained feelings is called carelessness; to adorn one’s feelings with ritual is called Bi.” Ritual adorns feeling by making people treat one another with reverence. When there is reverence, their union can endure. This is why Bi follows Shi He.
Adorning: Success; small advantage in having somewhere to go.
▲ Seal script: Adorning
The upper component of the Adorning hexagram is mountain, which stores plain substance; the lower component is fire, which emits patterned radiance. When the fire below shines upward, substance acquires pattern, hence it is called Adorning. Pattern and substance interweave, and firmness and yielding attain balance, hence “success.” The brightness of Radiance Fire encounters the mountain and stops, so what advances can only advance a little; hence “small advantage in having somewhere to go.” The Tuan Commentary explains the meaning in detail.
The Commentary on the Image says: “Adorning brings success: the yielding comes down and adorns the firm, hence success. The firm is divided and rises, adorning the yielding, hence small advantage in having somewhere to go—the patterns of heaven. Civilization and clarity rising upward: the patterns of humanity. Observe the patterns of heaven to discern the changes of the seasons; observe the patterns of humanity to transform and complete the world.”
This hexagram is paired with Biting and Chewing and is formed by its transformation. The yielding sixth fifth line of Biting and Chewing moves down to the second position, becoming the second yielding line and forming Radiance below—this is “the yielding comes down and adorns the firm.” The firm initial ninth line of Biting and Chewing moves upward to the top, becoming the top firm line and forming Keeping Still above—this is firmness moving upward to adorn the yielding. Firm and yielding intermingle to create completion: this is the pattern of the world. “The yielding comes down and adorns the firm”: Radiance is bright within, so nothing fails to succeed. Firmness moves upward to adorn the yielding; Keeping Still stops outside, hence “small advantage in having somewhere to go.” The top line is the extreme; the extreme is heaven. The top line says “plain adornment,” the pattern of nature, so it is called “the patterns of heaven.” The third line occupies the human position and is the ruler of the hexagram. At the height of civilization, it is therefore called “civilization and clarity rising upward,” the patterns of humanity. “The patterns of heaven” are the sun, moon, and stars, their brilliance shining from within, natural patterns requiring no external decoration. “The patterns of humanity” are human relationships and the multitude of things: principles and institutions come first, refinement and form afterward; cultivation and adornment create pattern. When a sage arises, he looks upward at the patterns of heaven: how darkness and new moons alternate with brightness, how cold and heat proceed in succession, discerning their changes in time. He seeks to harmonize humanity with heaven. He looks downward at the patterns of humanity, guides people through rites and music, teaches them through poetry and texts, and transforms and completes the world. This is how the sage applies the way of Adorning.
Applying this hexagram to human affairs: Adorning means embellishment; substance comes first and pattern afterward. Whatever requires later embellishment arises afterward. This is the teaching that in painting, plain silk comes first. Applied to ritual, silk and jade are its adornments; to music, bells and drums; to palaces and houses, their grandeur; to clothing, its designs and colors. Ornament must attach itself to and manifest substance, like silk receiving dye or jade receiving carving. When reality exists and adornment is added, adornment is enough to enhance beauty. This hexagram is a mountain illuminated by fire, like a person whose inner light shines through the face, whose conduct is cultivated and clear, whose reputation is outstanding, whose virtue nourishes him and gives him dignity, and whose achievements bring his name its due—this is the image of Adorning. Considering the six lines: the first says “Adorning the toes,” making righteous conduct one’s adornment and obtaining its proper alignment; the second says “Adorning the beard,” using association with the top as its measure and adorning according to the proper time; the third says “Adorned, moist, adorned,” adorning while maintaining enduring steadfastness and thereby attaining good fortune; the fourth says “Adorned, white,” adorning while occupying the proper position, and thus “in the end no worry”; the fifth says “Adorning the hills and garden,” making devotion to fundamentals and practical work one’s adornment, and ultimately “there is joy”; the top says “plain adornment, no blame,” making the rejection of beauty and return to simplicity one’s adornment, and thereby “attaining one’s aim.” These are the meanings of the six lines for governing the Adornment of the whole. In human affairs, all false decoration that disorders straightforwardness, and all rejection of beauty that slanders reality, should turn back and prompt self-examination. Applied to the state: the upper trigram is mountain, secure and unmoving, like the settled virtue of a sage ruler; the lower trigram is fire, shining far and wide, like the brilliant dissemination of court policy and education. Honoring virtue inwardly and spreading governance and education outwardly, possessing both foundation and form, and using firmness and yielding together—this is the excellence of Adorning. Extending this, pacifying stubborn people through ritual dances with shields and feathers is “the yielding comes down and adorns the firm”; wielding axes and halberds to secure the world is “the firm rises and adorns the yielding.” Examining the seasons and fixing the calendar follows the patterns of heaven; establishing rites and composing music illuminates the patterns of humanity. When virtue and ritual govern administration, government is good; when loyalty and trustworthiness guide the resolution of lawsuits, justice is balanced. The Image says, “The noble person clarifies the many governmental affairs and dares not decide lawsuits”—this is precisely the point. The six lines speak of Adorning in an ordered progression, with profound meaning and far-reaching purpose. The initial firm line is below, hence “Adorning the toes”: it is the worthy person who guards the Way without office. The second line is “the yielding comes down and adorns the firm”; it moves in accordance with the firm, like a beard moving with the jaw, hence “Adorning the beard”: it is the noble person who acts when the time is ripe. The third line is at the height of Adorning, hence “Adorned, moist, adorned”: it is the person who governs adornment yet preserves steadfastness. The fourth line passes from Radiance into Keeping Still, so the way of Adorning changes; hence “Adorned, white”: it does not follow custom into decline, but rejects display and honors substance.The fifth line is the ruler who governs Adorning. Forgetting the splendor of the palace steps and preserving the simplicity of the hills and gardens, it says, “Adorning the hills and garden.” The way to enrich the people’s livelihood and make customs substantial lies here. The top line is the extreme of Adorning; when things reach an extreme, they must reverse, hence “plain adornment.” The Miscellaneous Hexagrams says, “Adorning has no color.” To govern perfectly and aim for a world without punishments, to possess abundant virtue and reach nonaction—this is the origin of the Way of governance. In this way affairs are accomplished, and in this way transformation is complete.
(Appendix) On the passage “Observe the patterns of heaven to discern the changes of the seasons”:
In January of the eighteenth year of the Meiji era, I was bathing at Atami. One evening a great star appeared to the right of the moon. Iida Tatsumi saw it first, called me out to look, and at a glance I seemed to understand something. Without speaking, I went inside. At the adjoining table was Fujii Shinzō, a member of the Liberty News newspaper, who said to Iida, “Takashima went inside immediately after seeing it; he must have understood something. Please go and ask him.” Iida then came to my room and asked the reason. I said, “It is difficult to explain.” He asked repeatedly, and I said, “Within a few days, a certain minister will be near death.” He asked, “How do you know this?” I replied, “That is precisely why it is difficult to explain. After years of testing and experience, I have come to know that stars reveal changes. If you do not believe me, wait and see.” Three days later, the newspaper reported that His Highness Prince Arisugawa had died. Iida then said, “Your words have come true, but I still do not know why. Please teach me.” I replied, “Does the I Ching not say, ‘Observe the patterns of heaven to discern the changes of the seasons’? This is what it means.”
Surveying this hexagram as a whole: Li is inside and Gen outside. Li signifies civilization; the virtue of the hexagram proceeds from within to without, with civilization as its governing principle. Hence the hexagram is named Bi, taking its image from adornment. What the Tuan Commentary says about the yielding lines adorning the firm, the firm adorning the yielding, observing the patterns of Heaven, and observing the patterns of humanity—all concerns embellishment through culture, and also attaining success through culture. This is the image of Bi: it comes from Li and is completed through Gen. Such is the structure of the hexagram as a whole. The Commentary on the Image does not say “fire beneath the mountain,” but “beneath the mountain there is fire,” subtly presenting the image of a mountain restraining fire. “Clarify the multitude of governmental affairs” concerns illumination; “dare not decide lawsuits” concerns restraint. This likewise shows that culture must not exceed substance. All six lines speak of adornment. The inner three lines belong to the original Li hexagram: in the first and second lines, the adornment is still slight, while in the third it reaches its height. The outer three lines pass from Li into Gen; their statements on adornment all reject outward splendor and honor substance. They correct the excess of adornment and return to its root. Thus the fourth line, though “doubtful,” has “no anxiety”; the fifth, though “embarrassed,” is “in the end auspicious”; and the sixth has “no blame” and “attains its aim.” To lead people from embellishment back to substance, without the danger of either side prevailing excessively—this is the great fulfillment of the way of Bi. Such is the meaning of the hexagram as a whole.
The Great Image says: Beneath the mountain there is fire. This is Bi. Thus the noble person clarifies the multitude of governmental affairs and dares not decide lawsuits.
Beneath Gen, the mountain, is Li, the fire. Gen consists of one yang rising above two yin lines; the yang is blocked on the outside and cannot pass through, hence stopping. Li has one yin enclosed between two yang lines: it is empty within yet contains illumination, hence brightness. The noble person follows this model, “clarifying the multitude of governmental affairs.” “The multitude of governmental affairs” may include education and nourishment, or military affairs and provisions; all are what the Great Plan calls the “Eight Governmental Affairs.” Darkness produces disorder; brightness produces good government. By drawing on what is high, government and instruction become clear. Brightness brings discernment, but excessive discernment loses severity; therefore, in deciding lawsuits, it says “dare not.” “Dare not” means not daring to rely solely on one’s own illumination. An empty, luminous mind remains within, while benevolent government is enacted without: illuminate what should be illuminated, but do not dare overuse that illumination. This is taken from Gen, where illumination comes to a stop. Feng says “bringing about punishment” through “illumination and movement”; Bi says “do not dare,” through illumination and stopping. Without movement, the people do not fear the law; without restraint, the people cannot live in peace. The two support and complete each other.
[Divination]
○ Regarding current fortunes: You are presently at a time of taking action, and everything proceeds smoothly; yet there is an obstacle above, so you cannot carry things straight through as you wish.
○ Regarding business: The person in charge is capable, strong, and clear-minded enough to handle affairs; but the sharp-minded are necessarily harsh and profit-seeking, so caution is still advisable.
○ Regarding the home: There may occasionally be a fire starting in the house, but fortunately it will be extinguished at once and cause no great harm.
○ Regarding warfare: There is a mountain ahead; attacking will not be easy.
○ Regarding illness: This is a condition of stifled fire steaming upward. The fire should be calmed, but cold medicines must not be overused lest the true fire be extinguished.
○ Regarding a traveler: The person wishes to return but stops again; the matter is not yet settled.
○ Question about pregnancy: A girl will be born.
“Bi [97]” is written with the components for “grass” and “shell.” The upper trigram is Gen; Gen means a mountain. The Book of Songs says, “On the mountain are fine grasses,” which is why Bi’s upper component is taken from “grass.” Moreover, Gen represents fruits and gourds, and thus has the image of vegetation. The lower trigram is Li. Li represents a turtle, crab, snail, clam, and tortoise—all creatures associated with shells. The Erya says, “A three-legged tortoise is called bi,” which is why Bi’s lower component is taken from “shell.” The Sequence of the Hexagrams says, “Bi means adornment.” Both grass and shells possess colors, and therefore they signify adornment. Fu Shi said, “Bi is an ancient form of ban; it describes the appearance of patterned ornamentation, meaning something variegated, brilliant, and marked with designs.” This is the origin of the Tuan Commentary’s references to “the patterns of Heaven” and “the patterns of humanity.” The hexagram is a mountain with fire beneath it. When fire below shines through and illuminates the mountain, all the vegetation is imbued with its radiance. The Book of Documents says, “Adorned like the plants,” which also confirms this interpretation. The hexagram follows Shi He. The Sequence of the Hexagrams says, “Shi He means joining. Things cannot be joined carelessly, and therefore Bi follows it.” Su Shi said, “To act by following one’s unrestrained feelings is called carelessness; to adorn one’s feelings with ritual is called Bi.” Ritual adorns feeling by making people treat one another with reverence. When there is reverence, their union can endure. This is why Bi follows Shi He.
Adorning: Success; small advantage in having somewhere to go.
▲ Seal script: Adorning
The upper component of the Adorning hexagram is mountain, which stores plain substance; the lower component is fire, which emits patterned radiance. When the fire below shines upward, substance acquires pattern, hence it is called Adorning. Pattern and substance interweave, and firmness and yielding attain balance, hence “success.” The brightness of Radiance Fire encounters the mountain and stops, so what advances can only advance a little; hence “small advantage in having somewhere to go.” The Tuan Commentary explains the meaning in detail.
The Commentary on the Image says: “Adorning brings success: the yielding comes down and adorns the firm, hence success. The firm is divided and rises, adorning the yielding, hence small advantage in having somewhere to go—the patterns of heaven. Civilization and clarity rising upward: the patterns of humanity. Observe the patterns of heaven to discern the changes of the seasons; observe the patterns of humanity to transform and complete the world.”
This hexagram is paired with Biting and Chewing and is formed by its transformation. The yielding sixth fifth line of Biting and Chewing moves down to the second position, becoming the second yielding line and forming Radiance below—this is “the yielding comes down and adorns the firm.” The firm initial ninth line of Biting and Chewing moves upward to the top, becoming the top firm line and forming Keeping Still above—this is firmness moving upward to adorn the yielding. Firm and yielding intermingle to create completion: this is the pattern of the world. “The yielding comes down and adorns the firm”: Radiance is bright within, so nothing fails to succeed. Firmness moves upward to adorn the yielding; Keeping Still stops outside, hence “small advantage in having somewhere to go.” The top line is the extreme; the extreme is heaven. The top line says “plain adornment,” the pattern of nature, so it is called “the patterns of heaven.” The third line occupies the human position and is the ruler of the hexagram. At the height of civilization, it is therefore called “civilization and clarity rising upward,” the patterns of humanity. “The patterns of heaven” are the sun, moon, and stars, their brilliance shining from within, natural patterns requiring no external decoration. “The patterns of humanity” are human relationships and the multitude of things: principles and institutions come first, refinement and form afterward; cultivation and adornment create pattern. When a sage arises, he looks upward at the patterns of heaven: how darkness and new moons alternate with brightness, how cold and heat proceed in succession, discerning their changes in time. He seeks to harmonize humanity with heaven. He looks downward at the patterns of humanity, guides people through rites and music, teaches them through poetry and texts, and transforms and completes the world. This is how the sage applies the way of Adorning.
Applying this hexagram to human affairs: Adorning means embellishment; substance comes first and pattern afterward. Whatever requires later embellishment arises afterward. This is the teaching that in painting, plain silk comes first. Applied to ritual, silk and jade are its adornments; to music, bells and drums; to palaces and houses, their grandeur; to clothing, its designs and colors. Ornament must attach itself to and manifest substance, like silk receiving dye or jade receiving carving. When reality exists and adornment is added, adornment is enough to enhance beauty. This hexagram is a mountain illuminated by fire, like a person whose inner light shines through the face, whose conduct is cultivated and clear, whose reputation is outstanding, whose virtue nourishes him and gives him dignity, and whose achievements bring his name its due—this is the image of Adorning. Considering the six lines: the first says “Adorning the toes,” making righteous conduct one’s adornment and obtaining its proper alignment; the second says “Adorning the beard,” using association with the top as its measure and adorning according to the proper time; the third says “Adorned, moist, adorned,” adorning while maintaining enduring steadfastness and thereby attaining good fortune; the fourth says “Adorned, white,” adorning while occupying the proper position, and thus “in the end no worry”; the fifth says “Adorning the hills and garden,” making devotion to fundamentals and practical work one’s adornment, and ultimately “there is joy”; the top says “plain adornment, no blame,” making the rejection of beauty and return to simplicity one’s adornment, and thereby “attaining one’s aim.” These are the meanings of the six lines for governing the Adornment of the whole. In human affairs, all false decoration that disorders straightforwardness, and all rejection of beauty that slanders reality, should turn back and prompt self-examination. Applied to the state: the upper trigram is mountain, secure and unmoving, like the settled virtue of a sage ruler; the lower trigram is fire, shining far and wide, like the brilliant dissemination of court policy and education. Honoring virtue inwardly and spreading governance and education outwardly, possessing both foundation and form, and using firmness and yielding together—this is the excellence of Adorning. Extending this, pacifying stubborn people through ritual dances with shields and feathers is “the yielding comes down and adorns the firm”; wielding axes and halberds to secure the world is “the firm rises and adorns the yielding.” Examining the seasons and fixing the calendar follows the patterns of heaven; establishing rites and composing music illuminates the patterns of humanity. When virtue and ritual govern administration, government is good; when loyalty and trustworthiness guide the resolution of lawsuits, justice is balanced. The Image says, “The noble person clarifies the many governmental affairs and dares not decide lawsuits”—this is precisely the point. The six lines speak of Adorning in an ordered progression, with profound meaning and far-reaching purpose. The initial firm line is below, hence “Adorning the toes”: it is the worthy person who guards the Way without office. The second line is “the yielding comes down and adorns the firm”; it moves in accordance with the firm, like a beard moving with the jaw, hence “Adorning the beard”: it is the noble person who acts when the time is ripe. The third line is at the height of Adorning, hence “Adorned, moist, adorned”: it is the person who governs adornment yet preserves steadfastness. The fourth line passes from Radiance into Keeping Still, so the way of Adorning changes; hence “Adorned, white”: it does not follow custom into decline, but rejects display and honors substance.The fifth line is the ruler who governs Adorning. Forgetting the splendor of the palace steps and preserving the simplicity of the hills and gardens, it says, “Adorning the hills and garden.” The way to enrich the people’s livelihood and make customs substantial lies here. The top line is the extreme of Adorning; when things reach an extreme, they must reverse, hence “plain adornment.” The Miscellaneous Hexagrams says, “Adorning has no color.” To govern perfectly and aim for a world without punishments, to possess abundant virtue and reach nonaction—this is the origin of the Way of governance. In this way affairs are accomplished, and in this way transformation is complete.
(Appendix) On the passage “Observe the patterns of heaven to discern the changes of the seasons”:
In January of the eighteenth year of the Meiji era, I was bathing at Atami. One evening a great star appeared to the right of the moon. Iida Tatsumi saw it first, called me out to look, and at a glance I seemed to understand something. Without speaking, I went inside. At the adjoining table was Fujii Shinzō, a member of the Liberty News newspaper, who said to Iida, “Takashima went inside immediately after seeing it; he must have understood something. Please go and ask him.” Iida then came to my room and asked the reason. I said, “It is difficult to explain.” He asked repeatedly, and I said, “Within a few days, a certain minister will be near death.” He asked, “How do you know this?” I replied, “That is precisely why it is difficult to explain. After years of testing and experience, I have come to know that stars reveal changes. If you do not believe me, wait and see.” Three days later, the newspaper reported that His Highness Prince Arisugawa had died. Iida then said, “Your words have come true, but I still do not know why. Please teach me.” I replied, “Does the I Ching not say, ‘Observe the patterns of heaven to discern the changes of the seasons’? This is what it means.”
Surveying this hexagram as a whole: Li is inside and Gen outside. Li signifies civilization; the virtue of the hexagram proceeds from within to without, with civilization as its governing principle. Hence the hexagram is named Bi, taking its image from adornment. What the Tuan Commentary says about the yielding lines adorning the firm, the firm adorning the yielding, observing the patterns of Heaven, and observing the patterns of humanity—all concerns embellishment through culture, and also attaining success through culture. This is the image of Bi: it comes from Li and is completed through Gen. Such is the structure of the hexagram as a whole. The Commentary on the Image does not say “fire beneath the mountain,” but “beneath the mountain there is fire,” subtly presenting the image of a mountain restraining fire. “Clarify the multitude of governmental affairs” concerns illumination; “dare not decide lawsuits” concerns restraint. This likewise shows that culture must not exceed substance. All six lines speak of adornment. The inner three lines belong to the original Li hexagram: in the first and second lines, the adornment is still slight, while in the third it reaches its height. The outer three lines pass from Li into Gen; their statements on adornment all reject outward splendor and honor substance. They correct the excess of adornment and return to its root. Thus the fourth line, though “doubtful,” has “no anxiety”; the fifth, though “embarrassed,” is “in the end auspicious”; and the sixth has “no blame” and “attains its aim.” To lead people from embellishment back to substance, without the danger of either side prevailing excessively—this is the great fulfillment of the way of Bi. Such is the meaning of the hexagram as a whole.
The Great Image says: Beneath the mountain there is fire. This is Bi. Thus the noble person clarifies the multitude of governmental affairs and dares not decide lawsuits.
Beneath Gen, the mountain, is Li, the fire. Gen consists of one yang rising above two yin lines; the yang is blocked on the outside and cannot pass through, hence stopping. Li has one yin enclosed between two yang lines: it is empty within yet contains illumination, hence brightness. The noble person follows this model, “clarifying the multitude of governmental affairs.” “The multitude of governmental affairs” may include education and nourishment, or military affairs and provisions; all are what the Great Plan calls the “Eight Governmental Affairs.” Darkness produces disorder; brightness produces good government. By drawing on what is high, government and instruction become clear. Brightness brings discernment, but excessive discernment loses severity; therefore, in deciding lawsuits, it says “dare not.” “Dare not” means not daring to rely solely on one’s own illumination. An empty, luminous mind remains within, while benevolent government is enacted without: illuminate what should be illuminated, but do not dare overuse that illumination. This is taken from Gen, where illumination comes to a stop. Feng says “bringing about punishment” through “illumination and movement”; Bi says “do not dare,” through illumination and stopping. Without movement, the people do not fear the law; without restraint, the people cannot live in peace. The two support and complete each other.
[Divination]
○ Regarding current fortunes: You are presently at a time of taking action, and everything proceeds smoothly; yet there is an obstacle above, so you cannot carry things straight through as you wish.
○ Regarding business: The person in charge is capable, strong, and clear-minded enough to handle affairs; but the sharp-minded are necessarily harsh and profit-seeking, so caution is still advisable.
○ Regarding the home: There may occasionally be a fire starting in the house, but fortunately it will be extinguished at once and cause no great harm.
○ Regarding warfare: There is a mountain ahead; attacking will not be easy.
○ Regarding illness: This is a condition of stifled fire steaming upward. The fire should be calmed, but cold medicines must not be overused lest the true fire be extinguished.
○ Regarding a traveler: The person wishes to return but stops again; the matter is not yet settled.
○ Question about pregnancy: A girl will be born.
Initial Nine: Adorning his toes; he abandons the carriage and walks.
Initial Nine: Adorning his toes; he abandons the carriage and walks.
The Commentary on the Image says: He abandons the carriage and walks—because righteousness forbids him to ride.
The firm line at the bottom is why it says “adorning the toes.” “Walking” means going on foot. In ancient times, one following behind a high official could not walk on foot; Initial Nine has no rank, hence “he abandons the carriage and walks.” Adorning the toes means practicing benevolence and righteousness—adorning one’s feet with benevolence and righteousness—not treating carriage-riding as adornment, but treating walking on foot as adornment. Riding in a carriage is what the world considers impressive, but what the noble person regards as shameful; therefore he abandons it. The Commentary on the Image says “righteousness forbids him to ride,” praising Initial Nine for being able to uphold righteousness.
[Divination]
○ Regarding current fortunes: You are naturally lofty and pure, and do not fit the trends of the times. You prosper through virtue, not through fame.
○ Regarding business: It must involve carrying goods for trade, not transporting merchandise by boat or carriage. Though small, it will still prosper.
○ Regarding the home: This is a household founded through diligence and frugality, with a considerable spirit of contentment and freedom from disgrace.
○ Regarding warfare: The army on land is favored.
○ Regarding a traveler: The person encounters an obstacle midway and returns on foot.
○ Regarding illness: The condition is only beginning and can be cured without taking medicine.
○ Regarding a lawsuit: There is fear of the calamity of punishment and forced labor.
○ Regarding a lost object: It has already been abandoned; searching for it will be futile.
[Case] In the nineteenth year of Meiji, a divination was made concerning the fortunes of a certain eminent person, and Bi changing to Gen was obtained.
The judgment said: This hexagram has Gen above and Li below. The phrase “the high mountain one looks up to and stops before” refers to this eminent person’s virtue and reputation; the phrase “high brightness shining everywhere” refers to this eminent person’s achievements. These are commonly known today. He is presently retired and living in seclusion. Now Initial Nine of Bi has been obtained, saying, “Adorning his toes; he abandons the carriage and walks”—the image of the line fits exactly. The first line has no rank; firm yang is below. Bi means cultural adornment; toes are feet, and since they relate to stopping, they contain an image of retreat and return. “Abandoning the carriage” is like abandoning office and withdrawing into seclusion; “walking” means moving and indicates a future re-emergence. Abandoning the carriage and walking means that this eminent person will move secretly among the people, observe popular sentiments and customs, increase the light of civilized government, and remedy what has remained unrepaired since the Restoration. This is the eminent person’s hidden intention, clearly revealed by the line image. As a founding merit-holder of the Restoration, even if he has temporarily withdrawn, how could he forget the realm for a single day? At the present Initial line, the adornment is not yet radiant; at the third line it flourishes, and at the sixth it can still return from adornment and accord with the center. The fortune of Bi is only beginning to grow. Knowing this eminent person, one can foresee that his virtue and reputation will later become ever more eminent and his achievements ever greater. The Tuan’s words, “Observe the patterns of Heaven to discern changes in the seasons; observe the patterns of humanity to transform and complete the world,” can all be seen in this eminent person.
The outcome was as this divination indicated. He now assists in governing the state, his reputation standing as high as the mountains, and he has encountered the meeting of enlightened ruler and worthy minister. This is why Bi is truly Bi.
The Commentary on the Image says: He abandons the carriage and walks—because righteousness forbids him to ride.
The firm line at the bottom is why it says “adorning the toes.” “Walking” means going on foot. In ancient times, one following behind a high official could not walk on foot; Initial Nine has no rank, hence “he abandons the carriage and walks.” Adorning the toes means practicing benevolence and righteousness—adorning one’s feet with benevolence and righteousness—not treating carriage-riding as adornment, but treating walking on foot as adornment. Riding in a carriage is what the world considers impressive, but what the noble person regards as shameful; therefore he abandons it. The Commentary on the Image says “righteousness forbids him to ride,” praising Initial Nine for being able to uphold righteousness.
[Divination]
○ Regarding current fortunes: You are naturally lofty and pure, and do not fit the trends of the times. You prosper through virtue, not through fame.
○ Regarding business: It must involve carrying goods for trade, not transporting merchandise by boat or carriage. Though small, it will still prosper.
○ Regarding the home: This is a household founded through diligence and frugality, with a considerable spirit of contentment and freedom from disgrace.
○ Regarding warfare: The army on land is favored.
○ Regarding a traveler: The person encounters an obstacle midway and returns on foot.
○ Regarding illness: The condition is only beginning and can be cured without taking medicine.
○ Regarding a lawsuit: There is fear of the calamity of punishment and forced labor.
○ Regarding a lost object: It has already been abandoned; searching for it will be futile.
[Case] In the nineteenth year of Meiji, a divination was made concerning the fortunes of a certain eminent person, and Bi changing to Gen was obtained.
The judgment said: This hexagram has Gen above and Li below. The phrase “the high mountain one looks up to and stops before” refers to this eminent person’s virtue and reputation; the phrase “high brightness shining everywhere” refers to this eminent person’s achievements. These are commonly known today. He is presently retired and living in seclusion. Now Initial Nine of Bi has been obtained, saying, “Adorning his toes; he abandons the carriage and walks”—the image of the line fits exactly. The first line has no rank; firm yang is below. Bi means cultural adornment; toes are feet, and since they relate to stopping, they contain an image of retreat and return. “Abandoning the carriage” is like abandoning office and withdrawing into seclusion; “walking” means moving and indicates a future re-emergence. Abandoning the carriage and walking means that this eminent person will move secretly among the people, observe popular sentiments and customs, increase the light of civilized government, and remedy what has remained unrepaired since the Restoration. This is the eminent person’s hidden intention, clearly revealed by the line image. As a founding merit-holder of the Restoration, even if he has temporarily withdrawn, how could he forget the realm for a single day? At the present Initial line, the adornment is not yet radiant; at the third line it flourishes, and at the sixth it can still return from adornment and accord with the center. The fortune of Bi is only beginning to grow. Knowing this eminent person, one can foresee that his virtue and reputation will later become ever more eminent and his achievements ever greater. The Tuan’s words, “Observe the patterns of Heaven to discern changes in the seasons; observe the patterns of humanity to transform and complete the world,” can all be seen in this eminent person.
The outcome was as this divination indicated. He now assists in governing the state, his reputation standing as high as the mountains, and he has encountered the meeting of enlightened ruler and worthy minister. This is why Bi is truly Bi.
Six in the second place: Adorning his beard.
Six in the second place: Adorning his beard.
The Commentary on the Image says: Adorning his beard—he rises together with the one above.
The second line is yielding in a yielding place. Its line came from the yielding Six in the fifth place of Shi He and changed into Six in the second place—this is what the Tuan Commentary calls “the yielding comes and adorns the firm.” The image is taken from the jaws, and this line says “beard.” A beard moves with the jaw, so the commentary notes: A beard is something attached above. The yielding comes to adorn the firm; adorning the firm is Bi, hence “adorning his beard.” Beard and eyebrows are part of a person’s outward dignity; this is what is meant by maintaining solemnity in one’s appearance. The Commentary on the Image says “he rises together with the one above.” “The one above” means the upper hexagram Shi He; “rises” means movement. The inner trigram of Shi He is Zhen, which signifies movement. Since the beard is attached above, and the line came from Shi He, it says “he rises together with the one above.”
[Divination]
○ Regarding current fortunes: Things are mediocre for now; you can accomplish matters only by relying on others.
○ Regarding business: If you join forces with a wealthy merchant, the enterprise will certainly flourish greatly. Auspicious.
○ Regarding warfare: You must advance together with the main army in order to win.
○ Regarding the home: You will rely on the blessings of elders and thereby bring honor and prosperity to the family.
○ Regarding marriage: “The marrying maiden waits”; it is still advisable to wait.
○ Question about pregnancy: A girl will be born.
[Case] In the fourth month of the fourteenth year of Meiji, a divination was made concerning the national assembly. At present, public opinion throughout our country all wishes for the establishment of a national assembly. Opinions are in turmoil, and no conclusion can be reached by conjecture, so a hexagram was specially cast, obtaining Bi changing to Da Xu.
The judgment said: From the second line through the top line represents five years; during that period no misfortune is seen. The lower trigram of Bi is Bo; the upper line of Bo marks the sixth year, whose misfortune is especially severe. Now, to examine how to avoid calamity and pursue good fortune, we must investigate the changing hexagram Da Xu. First, I will explain the ominous image of Bi ending and Bo beginning, then restate the meaning of Da Xu.
The Tuan says: “Bi is successful; it is slightly beneficial to have somewhere to go.” Bi means cultural embellishment. Whatever is embellished outwardly must have some deficiency within. Now, in establishing a national assembly, each prefecture and county will elect representatives; their abilities and learning may not be complete, and most will merely apply outward decoration. The Tuan Commentary says, “The yielding comes and adorns the firm; the firm rises and adorns the yielding.” This means that the yielding of the upper trigram comes to adorn the firmness of the lower trigram, while the firmness of the lower trigram rises to adorn the yielding of the upper trigram. Above and below each adorn one another through firmness and yielding; this is the meaning of the Tuan Commentary. Applied to the national assembly, the upper trigram represents officials and the lower trigram representatives, each opposing the other through argument. “Bi is successful” shows that the assembly’s affairs will proceed smoothly. “It is slightly beneficial to have somewhere to go” shows that although the assembly can proceed, it will inevitably encounter some retreat or stoppage. “Observe the patterns of Heaven to discern changes in the seasons” means that one must observe the opportunities of the time and carefully assess the situation of the realm in order to preserve the national polity forever. “Observe the patterns of humanity to transform and complete the world” means responding to the direction of the people’s hearts and the flourishing of cultural progress: by opening the national assembly and uniting the will of those above and below, one can plan for the nation’s peace. This is the Tuan Commentary’s meaning. Proceeding to the six lines: the first says, “Adorning his toes; he abandons the carriage and walks.” The first line is below and has no rank; it means that even the lowly common people will come carrying staffs and walking on foot, hurrying to witness the transformation brought by virtue. The second says, “Adorning his beard.” The Commentary on the Image says, “Adorning his beard—he rises together with the one above.” Although the second is one grade above the first, its people cannot act independently; they follow others’ opinions as their own, like a beard moving with the jaw. The third says, “Adorned and moist, forever maintaining correctness brings good fortune.” The Commentary on the Image explains: “The good fortune of forever maintaining correctness means that in the end none can overstep him.” The third is at the top of the lower trigram and is close to the fourth. “Adorned and moist” indicates that adornment is flourishing. The third is yang in a yang place; as the central focus of the hexagram, it is the principal speaker in the assembly. Its position does not change, and it can maintain “forever correctness,” hence good fortune. The Image says “in the end none can overstep him,” meaning no one can oppose him. The fourth says, “Adorned, plain and white; a white horse comes flying; not bandits but suitors.” This line represents the government’s position and is close to the third. “Adorned, plain and white” means that officials display the circumstances of measures previously carried out by the government. “A white horse comes flying” means that the listeners understand the government’s actual situation. “Not bandits but suitors” means that, moved by the officials’ diligence, they support one another and approve it. The fifth says, “Adorning the hill garden; bundles of silk are few and slight.” Among the representatives there are worthy men of the “hill garden”; they should be recommended to the court, which should provide small bundles of silk to summon them forth to deliberate together on affairs of state. Therefore, “in the end auspicious.”The top line says, “Plain adornment; no blame.” This refers to retired senior ministers. The creation of a national assembly cannot avoid coming close to mere embellishment; in the end, outward splendor should be rejected and substance honored. This is the way of returning to the root. From then on, by economizing and reducing expenses, a strategy for enriching the nation can be devised.
The end of Bi is the beginning of Bo, so let us further discuss the meaning of the Bo hexagram. The Tuan Commentary of Bo says: “Bo means stripping away; the yielding changes the firm. It is unfavorable to have somewhere to go; the way of the petty person is growing.” “The yielding changes the firm” means that this is a time when “the way of petty people grows,” hence “it is unfavorable to have somewhere to go”—a warning. The first line says, “Stripping the bed by its feet; contempt for correctness brings misfortune.” Yin strips yang from below upward: evil harms what is right. This presents the image of a military man who hates the people’s gradual advance and pressure upon those above, wishing to suppress and extinguish their faction. The second says, “Stripping the bed by its frame; contempt for correctness brings misfortune.” The “frame” is the bed’s support, referring to the leaders of the faction. After destroying the faction, the first line now seeks to exterminate its leaders as well. The third says, “Stripping away; no blame.” Their faction, provoked by the circumstances, suddenly changes its intention and no longer cares about names or distinctions—this is the most inauspicious omen. The fourth says, “Stripping the bed by its flesh; misfortune.” The multitude of yin lines presses upward, gradually drawing closer; the misfortune is even worse. The fifth says, “A string of fish; favor for the palace women. Nothing is unfavorable.” Those who strip are ominous; yielding to them brings benefit. This presents the image of temporarily bending in order to preserve oneself. The top line says, “A great fruit remains uneaten. The noble person gains a carriage; the petty person strips his hut.” Although stripping reaches its extreme, a great fruit will surely remain. For the noble person, this means ultimately gaining love and support; for the petty person, it means having nowhere to shelter. It means that when petty people seek to strip the noble person, they themselves also suffer the resulting calamity.
The above is the hexagram image of moving from Bi to Bo. Bi is the hexagram of civilization and stopping. At present, people merely admire European and British culture without examining whether the circumstances permit it; they are unlikely to escape the calamity of stripping away, as described in the Bo hexagram. Therefore, the noble person must value considering dangers and taking precautions in advance. This divination obtained Bi changing to Da Xu, so I will further explain the meaning of Da Xu for the diviner.
The Tuan Commentary on Bi indicates: “Great accumulation: firm and vigorous, solid and sincere, radiant and bright, renewing its virtue each day. The firm rises and honors the worthy; being able to restrain vigor is great correctness. Good not to eat at home: this means nourishing the worthy. Favorable to cross the great river: this means responding to Heaven.” The Great Accumulation hexagram signifies great accumulation. Its purpose lies wholly in honoring guests and nourishing the worthy, so that they may serve the state and sufficiently adorn an era of peace. The first line says, “There is danger; it is favorable to stop,” and the Commentary on the Image says, “There is danger; it is favorable to stop: one does not incur calamity.” The first line has the fourth as its proper corresponding line. It wishes to advance, but the fourth restrains it; thus it is suppressed by Gen, presenting the image of being unable to fulfill its aspirations. The second line says, “The carriage has lost its axle-pin,” and the Commentary on the Image says, “The carriage has lost its axle-pin: inwardly there is no anxiety.” The second line sees the first and third lines restraining it, presenting the image of yielding and submission because of a shared wish. The third line says, “Good horses pursuing one another; favorable to steadfastness amid difficulty. Practice daily the carriage and defense; favorable to have somewhere to go.” The Commentary on the Image says, “Favorable to have somewhere to go: one’s will accords with those above.” With firm and vigorous ability, the third line wishes to advance sharply and undertake affairs. The fourth restrains it, preventing advancement, so it changes its aspirations and plans matters such as land reclamation and animal husbandry. “Good horses pursuing one another” and “favorable to steadfastness amid difficulty” both symbolize opening up land and raising livestock. “Practice the carriage and defense” and “favorable to have somewhere to go” together symbolize military training. Such endeavors benefit the government, hence the statement, “one’s will accords with those above.” The fourth line says, “A halter on a young ox: great good fortune,” and the Commentary on the Image says, “The fourth line’s great good fortune: there is cause for joy.” This line occupies the position of a county magistrate. A magistrate can induce impoverished members of former scholar-official families to engage in animal husbandry, land reclamation, and similar work—like a herdsman handling young cattle, which are easy to raise and control. The fifth line says, “The tusks of a gelded boar: good fortune,” and the Commentary on the Image says, “The fifth line’s good fortune: there is celebration.” This line is also like the fourth. The top line says, “Bearing Heaven’s thoroughfare: success,” and the Commentary on the Image says, “Bearing Heaven’s thoroughfare: the Way is widely carried out.” This depicts scholars and common people throughout the country each finding their proper place, and the realm enjoying peace.
This was the divination judgment concerning the National Assembly. By July of the following year, the government issued three measures for implementing its policies: first, an order to establish the National Assembly in Meiji 23; second, to aid impoverished former samurai families by granting 800,000 yen in industrial-support funds; and third, the government energetically promoted railway construction, planning lines through the Nakasendo and Ou regions, with protection guaranteeing 8 percent annual interest. All these manifested the meanings of the lines of Great Accumulation and accorded with the circumstances of the time. Such was the marvelous efficacy of the images of the I Ching.
The Commentary on the Image says: Adorning his beard—he rises together with the one above.
The second line is yielding in a yielding place. Its line came from the yielding Six in the fifth place of Shi He and changed into Six in the second place—this is what the Tuan Commentary calls “the yielding comes and adorns the firm.” The image is taken from the jaws, and this line says “beard.” A beard moves with the jaw, so the commentary notes: A beard is something attached above. The yielding comes to adorn the firm; adorning the firm is Bi, hence “adorning his beard.” Beard and eyebrows are part of a person’s outward dignity; this is what is meant by maintaining solemnity in one’s appearance. The Commentary on the Image says “he rises together with the one above.” “The one above” means the upper hexagram Shi He; “rises” means movement. The inner trigram of Shi He is Zhen, which signifies movement. Since the beard is attached above, and the line came from Shi He, it says “he rises together with the one above.”
[Divination]
○ Regarding current fortunes: Things are mediocre for now; you can accomplish matters only by relying on others.
○ Regarding business: If you join forces with a wealthy merchant, the enterprise will certainly flourish greatly. Auspicious.
○ Regarding warfare: You must advance together with the main army in order to win.
○ Regarding the home: You will rely on the blessings of elders and thereby bring honor and prosperity to the family.
○ Regarding marriage: “The marrying maiden waits”; it is still advisable to wait.
○ Question about pregnancy: A girl will be born.
[Case] In the fourth month of the fourteenth year of Meiji, a divination was made concerning the national assembly. At present, public opinion throughout our country all wishes for the establishment of a national assembly. Opinions are in turmoil, and no conclusion can be reached by conjecture, so a hexagram was specially cast, obtaining Bi changing to Da Xu.
The judgment said: From the second line through the top line represents five years; during that period no misfortune is seen. The lower trigram of Bi is Bo; the upper line of Bo marks the sixth year, whose misfortune is especially severe. Now, to examine how to avoid calamity and pursue good fortune, we must investigate the changing hexagram Da Xu. First, I will explain the ominous image of Bi ending and Bo beginning, then restate the meaning of Da Xu.
The Tuan says: “Bi is successful; it is slightly beneficial to have somewhere to go.” Bi means cultural embellishment. Whatever is embellished outwardly must have some deficiency within. Now, in establishing a national assembly, each prefecture and county will elect representatives; their abilities and learning may not be complete, and most will merely apply outward decoration. The Tuan Commentary says, “The yielding comes and adorns the firm; the firm rises and adorns the yielding.” This means that the yielding of the upper trigram comes to adorn the firmness of the lower trigram, while the firmness of the lower trigram rises to adorn the yielding of the upper trigram. Above and below each adorn one another through firmness and yielding; this is the meaning of the Tuan Commentary. Applied to the national assembly, the upper trigram represents officials and the lower trigram representatives, each opposing the other through argument. “Bi is successful” shows that the assembly’s affairs will proceed smoothly. “It is slightly beneficial to have somewhere to go” shows that although the assembly can proceed, it will inevitably encounter some retreat or stoppage. “Observe the patterns of Heaven to discern changes in the seasons” means that one must observe the opportunities of the time and carefully assess the situation of the realm in order to preserve the national polity forever. “Observe the patterns of humanity to transform and complete the world” means responding to the direction of the people’s hearts and the flourishing of cultural progress: by opening the national assembly and uniting the will of those above and below, one can plan for the nation’s peace. This is the Tuan Commentary’s meaning. Proceeding to the six lines: the first says, “Adorning his toes; he abandons the carriage and walks.” The first line is below and has no rank; it means that even the lowly common people will come carrying staffs and walking on foot, hurrying to witness the transformation brought by virtue. The second says, “Adorning his beard.” The Commentary on the Image says, “Adorning his beard—he rises together with the one above.” Although the second is one grade above the first, its people cannot act independently; they follow others’ opinions as their own, like a beard moving with the jaw. The third says, “Adorned and moist, forever maintaining correctness brings good fortune.” The Commentary on the Image explains: “The good fortune of forever maintaining correctness means that in the end none can overstep him.” The third is at the top of the lower trigram and is close to the fourth. “Adorned and moist” indicates that adornment is flourishing. The third is yang in a yang place; as the central focus of the hexagram, it is the principal speaker in the assembly. Its position does not change, and it can maintain “forever correctness,” hence good fortune. The Image says “in the end none can overstep him,” meaning no one can oppose him. The fourth says, “Adorned, plain and white; a white horse comes flying; not bandits but suitors.” This line represents the government’s position and is close to the third. “Adorned, plain and white” means that officials display the circumstances of measures previously carried out by the government. “A white horse comes flying” means that the listeners understand the government’s actual situation. “Not bandits but suitors” means that, moved by the officials’ diligence, they support one another and approve it. The fifth says, “Adorning the hill garden; bundles of silk are few and slight.” Among the representatives there are worthy men of the “hill garden”; they should be recommended to the court, which should provide small bundles of silk to summon them forth to deliberate together on affairs of state. Therefore, “in the end auspicious.”The top line says, “Plain adornment; no blame.” This refers to retired senior ministers. The creation of a national assembly cannot avoid coming close to mere embellishment; in the end, outward splendor should be rejected and substance honored. This is the way of returning to the root. From then on, by economizing and reducing expenses, a strategy for enriching the nation can be devised.
The end of Bi is the beginning of Bo, so let us further discuss the meaning of the Bo hexagram. The Tuan Commentary of Bo says: “Bo means stripping away; the yielding changes the firm. It is unfavorable to have somewhere to go; the way of the petty person is growing.” “The yielding changes the firm” means that this is a time when “the way of petty people grows,” hence “it is unfavorable to have somewhere to go”—a warning. The first line says, “Stripping the bed by its feet; contempt for correctness brings misfortune.” Yin strips yang from below upward: evil harms what is right. This presents the image of a military man who hates the people’s gradual advance and pressure upon those above, wishing to suppress and extinguish their faction. The second says, “Stripping the bed by its frame; contempt for correctness brings misfortune.” The “frame” is the bed’s support, referring to the leaders of the faction. After destroying the faction, the first line now seeks to exterminate its leaders as well. The third says, “Stripping away; no blame.” Their faction, provoked by the circumstances, suddenly changes its intention and no longer cares about names or distinctions—this is the most inauspicious omen. The fourth says, “Stripping the bed by its flesh; misfortune.” The multitude of yin lines presses upward, gradually drawing closer; the misfortune is even worse. The fifth says, “A string of fish; favor for the palace women. Nothing is unfavorable.” Those who strip are ominous; yielding to them brings benefit. This presents the image of temporarily bending in order to preserve oneself. The top line says, “A great fruit remains uneaten. The noble person gains a carriage; the petty person strips his hut.” Although stripping reaches its extreme, a great fruit will surely remain. For the noble person, this means ultimately gaining love and support; for the petty person, it means having nowhere to shelter. It means that when petty people seek to strip the noble person, they themselves also suffer the resulting calamity.
The above is the hexagram image of moving from Bi to Bo. Bi is the hexagram of civilization and stopping. At present, people merely admire European and British culture without examining whether the circumstances permit it; they are unlikely to escape the calamity of stripping away, as described in the Bo hexagram. Therefore, the noble person must value considering dangers and taking precautions in advance. This divination obtained Bi changing to Da Xu, so I will further explain the meaning of Da Xu for the diviner.
The Tuan Commentary on Bi indicates: “Great accumulation: firm and vigorous, solid and sincere, radiant and bright, renewing its virtue each day. The firm rises and honors the worthy; being able to restrain vigor is great correctness. Good not to eat at home: this means nourishing the worthy. Favorable to cross the great river: this means responding to Heaven.” The Great Accumulation hexagram signifies great accumulation. Its purpose lies wholly in honoring guests and nourishing the worthy, so that they may serve the state and sufficiently adorn an era of peace. The first line says, “There is danger; it is favorable to stop,” and the Commentary on the Image says, “There is danger; it is favorable to stop: one does not incur calamity.” The first line has the fourth as its proper corresponding line. It wishes to advance, but the fourth restrains it; thus it is suppressed by Gen, presenting the image of being unable to fulfill its aspirations. The second line says, “The carriage has lost its axle-pin,” and the Commentary on the Image says, “The carriage has lost its axle-pin: inwardly there is no anxiety.” The second line sees the first and third lines restraining it, presenting the image of yielding and submission because of a shared wish. The third line says, “Good horses pursuing one another; favorable to steadfastness amid difficulty. Practice daily the carriage and defense; favorable to have somewhere to go.” The Commentary on the Image says, “Favorable to have somewhere to go: one’s will accords with those above.” With firm and vigorous ability, the third line wishes to advance sharply and undertake affairs. The fourth restrains it, preventing advancement, so it changes its aspirations and plans matters such as land reclamation and animal husbandry. “Good horses pursuing one another” and “favorable to steadfastness amid difficulty” both symbolize opening up land and raising livestock. “Practice the carriage and defense” and “favorable to have somewhere to go” together symbolize military training. Such endeavors benefit the government, hence the statement, “one’s will accords with those above.” The fourth line says, “A halter on a young ox: great good fortune,” and the Commentary on the Image says, “The fourth line’s great good fortune: there is cause for joy.” This line occupies the position of a county magistrate. A magistrate can induce impoverished members of former scholar-official families to engage in animal husbandry, land reclamation, and similar work—like a herdsman handling young cattle, which are easy to raise and control. The fifth line says, “The tusks of a gelded boar: good fortune,” and the Commentary on the Image says, “The fifth line’s good fortune: there is celebration.” This line is also like the fourth. The top line says, “Bearing Heaven’s thoroughfare: success,” and the Commentary on the Image says, “Bearing Heaven’s thoroughfare: the Way is widely carried out.” This depicts scholars and common people throughout the country each finding their proper place, and the realm enjoying peace.
This was the divination judgment concerning the National Assembly. By July of the following year, the government issued three measures for implementing its policies: first, an order to establish the National Assembly in Meiji 23; second, to aid impoverished former samurai families by granting 800,000 yen in industrial-support funds; and third, the government energetically promoted railway construction, planning lines through the Nakasendo and Ou regions, with protection guaranteeing 8 percent annual interest. All these manifested the meanings of the lines of Great Accumulation and accorded with the circumstances of the time. Such was the marvelous efficacy of the images of the I Ching.
Nine in the third place: Adorned and moistened; perpetual steadfastness brings good fortune.
Nine in the third place: Adorned and moistened［100］; perpetual steadfastness brings good fortune.
The Commentary on the Image says: “The good fortune of perpetual steadfastness: in the end, no one can oppress him.”
The third line, a single firm line between two yielding lines, is at the height of adornment: “adorned and moistened” is the image of luster and nourishment. Yet the yielding can adorn a person, and it can also drown a person; hence the warning to maintain “perpetual steadfastness.” If I possess constant integrity, there is no suspicion that the other party will overbear or oppress me, and therefore it says, “good fortune.” The Commentary on the Image says, “The good fortune of perpetual steadfastness: in the end, no one can oppress him.” The word “end” corresponds to “perpetual”: if one is upright but not perpetual, one cannot be said to have reached the end. It means that if I remain firm, upright, and steadfast forever, the other party naturally cannot insult or oppress me.
[Divination]
○ Asked about current fortune: Under this prosperous fortune, radiance and nourishment abound; fame and profit are both gained. Great success.
○ Asked about business: Wealth flows like water; great and pure gains are obtained, and the foundation can also be preserved for a long time. Very auspicious.
○ Asked about the household: The house is elegant and clean, with flowing water reflecting around it; it can be inhabited for a long time. Auspicious.
○ Asked about warfare: The entire army feels showered with virtue and grace, rejoices harmoniously, and acts with one heart; it may be called an undefeated royal army.
○ Asked about litigation: You will prevail in justice, and the other party will not dare offend again.
○ Asked about marriage: Growing old together for a hundred years. Auspicious.
○ Pregnancy: A boy will be born.
○ Asked about a traveler: He will return in embroidered robes and glory.
○ Asked about a lost object: Search in the water; it will be found.
[Case] A friend came and asked for a divination about his fortunes. The casting yielded Bi changing to Yi.
The judgment said: This hexagram has one yang line in the midst of two yin lines, like an object entering water, becoming wet and nourished, with its brilliance increasingly manifest; hence, “adorned and moistened”—the height of adornment. Yet when adornment becomes excessive, there is too much outward splendor and often too little inner beauty; this is the abuse of adornment. Since the Restoration, our country’s official career has changed completely. Many flaunt their talents in hopes of advancement, decorating their cleverness to astonish the foolish and praising one another; most are like this. Once they obtain office, they have not the slightest ability. Such people merely steal an empty reputation; they may do so temporarily, but they cannot maintain “perpetual steadfastness.” Where could there be good fortune? You aspire to participate in the affairs of the age, so you should practice substantial virtue, not seek empty fame; uphold it with “steadfastness” and preserve it through “perpetuity,” and in the end you will gain good fortune. The Commentary on the Image says, “In the end, no one can oppress him.” This means that when adornment is not empty adornment, who could oppose you? Take this to heart!
The Commentary on the Image says: “The good fortune of perpetual steadfastness: in the end, no one can oppress him.”
The third line, a single firm line between two yielding lines, is at the height of adornment: “adorned and moistened” is the image of luster and nourishment. Yet the yielding can adorn a person, and it can also drown a person; hence the warning to maintain “perpetual steadfastness.” If I possess constant integrity, there is no suspicion that the other party will overbear or oppress me, and therefore it says, “good fortune.” The Commentary on the Image says, “The good fortune of perpetual steadfastness: in the end, no one can oppress him.” The word “end” corresponds to “perpetual”: if one is upright but not perpetual, one cannot be said to have reached the end. It means that if I remain firm, upright, and steadfast forever, the other party naturally cannot insult or oppress me.
[Divination]
○ Asked about current fortune: Under this prosperous fortune, radiance and nourishment abound; fame and profit are both gained. Great success.
○ Asked about business: Wealth flows like water; great and pure gains are obtained, and the foundation can also be preserved for a long time. Very auspicious.
○ Asked about the household: The house is elegant and clean, with flowing water reflecting around it; it can be inhabited for a long time. Auspicious.
○ Asked about warfare: The entire army feels showered with virtue and grace, rejoices harmoniously, and acts with one heart; it may be called an undefeated royal army.
○ Asked about litigation: You will prevail in justice, and the other party will not dare offend again.
○ Asked about marriage: Growing old together for a hundred years. Auspicious.
○ Pregnancy: A boy will be born.
○ Asked about a traveler: He will return in embroidered robes and glory.
○ Asked about a lost object: Search in the water; it will be found.
[Case] A friend came and asked for a divination about his fortunes. The casting yielded Bi changing to Yi.
The judgment said: This hexagram has one yang line in the midst of two yin lines, like an object entering water, becoming wet and nourished, with its brilliance increasingly manifest; hence, “adorned and moistened”—the height of adornment. Yet when adornment becomes excessive, there is too much outward splendor and often too little inner beauty; this is the abuse of adornment. Since the Restoration, our country’s official career has changed completely. Many flaunt their talents in hopes of advancement, decorating their cleverness to astonish the foolish and praising one another; most are like this. Once they obtain office, they have not the slightest ability. Such people merely steal an empty reputation; they may do so temporarily, but they cannot maintain “perpetual steadfastness.” Where could there be good fortune? You aspire to participate in the affairs of the age, so you should practice substantial virtue, not seek empty fame; uphold it with “steadfastness” and preserve it through “perpetuity,” and in the end you will gain good fortune. The Commentary on the Image says, “In the end, no one can oppress him.” This means that when adornment is not empty adornment, who could oppose you? Take this to heart!
Six in the fourth place: Adorned, pale and plain; a white horse, winglike and swift—not a marauder, but a marriage proposal.
Six in the fourth place: Adorned, pale［101］ and plain; a white horse, winglike［102］ and swift—not a marauder, but a marriage proposal.
The Commentary on the Image says: “The fourth line, being in its proper place, is doubtful; ‘not a marauder, but a marriage proposal’: in the end there is no blame.”
The fourth line is at the bottom of the upper trigram, and the adornment of Bi has already passed its midpoint. “Pale” means a plain white color; “winglike” refers to a white horse. Lines three, four, and five form the mutual Zhen trigram, and Zhen is associated with a white horse, hence the image. The top line of Zhen says “marriage proposal,” so there is also an image of marriage. The fourth line properly corresponds with the first, but is separated by the third and cannot adorn and unite with it; hence “pale and plain” and “the white horse winglike”—it has not yet received its adornment. Yet the firm and upright third line is “not a marauder,” but merely seeks marriage. The fourth and first are proper correspondents and must become intimate; they cannot remain separated forever. The Commentary on the Image says “being in its proper place, it is doubtful”: the fourth doubts the second. “In the end there is no blame” means that the first and fourth are proper correspondents. They will ultimately unite, hence “in the end there is no blame.”
[Divination]
○ Asked about current fortune: There are obstacles for now. Keeping to one’s proper station brings good fortune; next year things will become smooth.
○ Asked about business: Sell and trade quickly; if delayed, beware of the goods changing color.
○ Asked about the household: Within one household there is both a funeral and a wedding; blocked at first and open afterward, with no blame.
○ Asked about warfare: There will be a proposal to establish peace and friendly relations through marriage.
○ Asked about illness: There is obstruction in the middle chest, so the upper and lower parts are not harmonized. Once the accumulated obstruction is digested, there will be no blame.
○ Asked about a fellow traveler: He is attached to and delayed by a beloved woman, so he will not return for a while.
○ Question about pregnancy: A girl will be born.
[Case] Someone came and asked for a divination about the fortunes of a certain gentleman. The casting yielded Bi changing to Li.
The judgment said: The fourth line is yin in a yin position and properly corresponds with the first, but is separated by the three middle lines and cannot adorn and draw close to it; hence the Commentary on the Image says, “Being in its proper place, it is doubtful.” Now that the fourth line has been obtained, we know that the gentleman in question, being involved in the situation, may likewise have some obstruction within that gives rise to doubts. Yet the person who comes riding a winglike horse truly wishes to become intimate and has no other intention. At first the fourth line suspects him of being a marauder, someone about to seize its benefit; later it gradually learns the truth and the suspicion is dispelled. Hence, “not a marauder, but a marriage proposal.”
At that time, the gentleman in question truly had such an affair: suspicion arose first and was later dispelled; the two parties became very harmonious, exactly as the divination indicated.
The Commentary on the Image says: “The fourth line, being in its proper place, is doubtful; ‘not a marauder, but a marriage proposal’: in the end there is no blame.”
The fourth line is at the bottom of the upper trigram, and the adornment of Bi has already passed its midpoint. “Pale” means a plain white color; “winglike” refers to a white horse. Lines three, four, and five form the mutual Zhen trigram, and Zhen is associated with a white horse, hence the image. The top line of Zhen says “marriage proposal,” so there is also an image of marriage. The fourth line properly corresponds with the first, but is separated by the third and cannot adorn and unite with it; hence “pale and plain” and “the white horse winglike”—it has not yet received its adornment. Yet the firm and upright third line is “not a marauder,” but merely seeks marriage. The fourth and first are proper correspondents and must become intimate; they cannot remain separated forever. The Commentary on the Image says “being in its proper place, it is doubtful”: the fourth doubts the second. “In the end there is no blame” means that the first and fourth are proper correspondents. They will ultimately unite, hence “in the end there is no blame.”
[Divination]
○ Asked about current fortune: There are obstacles for now. Keeping to one’s proper station brings good fortune; next year things will become smooth.
○ Asked about business: Sell and trade quickly; if delayed, beware of the goods changing color.
○ Asked about the household: Within one household there is both a funeral and a wedding; blocked at first and open afterward, with no blame.
○ Asked about warfare: There will be a proposal to establish peace and friendly relations through marriage.
○ Asked about illness: There is obstruction in the middle chest, so the upper and lower parts are not harmonized. Once the accumulated obstruction is digested, there will be no blame.
○ Asked about a fellow traveler: He is attached to and delayed by a beloved woman, so he will not return for a while.
○ Question about pregnancy: A girl will be born.
[Case] Someone came and asked for a divination about the fortunes of a certain gentleman. The casting yielded Bi changing to Li.
The judgment said: The fourth line is yin in a yin position and properly corresponds with the first, but is separated by the three middle lines and cannot adorn and draw close to it; hence the Commentary on the Image says, “Being in its proper place, it is doubtful.” Now that the fourth line has been obtained, we know that the gentleman in question, being involved in the situation, may likewise have some obstruction within that gives rise to doubts. Yet the person who comes riding a winglike horse truly wishes to become intimate and has no other intention. At first the fourth line suspects him of being a marauder, someone about to seize its benefit; later it gradually learns the truth and the suspicion is dispelled. Hence, “not a marauder, but a marriage proposal.”
At that time, the gentleman in question truly had such an affair: suspicion arose first and was later dispelled; the two parties became very harmonious, exactly as the divination indicated.
Six in the fifth place: Adornment in the hills and gardens. A modest bundle of silk; regret, but in the end good fortune.
Six in the fifth place: Adornment in the hills and gardens. A modest bundle［103］ of silk［104］; regret［105］, but in the end good fortune.
The Commentary on the Image says: “The good fortune of the fifth line: there is cause for joy.”
The “hills and gardens” are gardens lying beside hills. Gen has the image of a hill. “Adornment in the hills and gardens” means paying attention to farming and sericulture. A “bundle of silk” is a gift presented to someone; “modest” means small and scant. To adorn the hills and gardens rather than the marketplace and court means honoring the roots. “A modest bundle of silk” means that the fifth line, yielding yet occupying the honored position, cultivates the virtue of yielding and centeredness, rejects luxury, and esteems frugality, like Yu the Great’s humble palaces and plain food. Hence it says, “Adornment in the hills and gardens, a modest bundle of silk.” “Regret” means that, although occupying an honored position, it concerns itself with humble affairs and cannot avoid seeming narrow-minded. Yet it does not lose the purpose of rejecting splendor and honoring substance, hence “in the end good fortune.” The Commentary on the Image says, “There is cause for joy,” meaning there is truly something worth rejoicing over. The customs of the world are established by frugality and ruined by luxury. If one person advocates it, the customs of the age can return to simplicity; then the joy is not merely that of one person, but joy that he can transform social customs.
One interpretation says that the hills and gardens are where recluses live. The fifth line can use a “bundle of silk” to invite worthy recluses from the hills and gardens to help govern with civilized virtue. Since the invitation offers only a modest bundle of silk, the ceremonial intent is not grand, hence “regret.” Yet worthy people do not delight in silk and money; they delight in reverence. Therefore, although the silk is meager, the worthy still answer the invitation and come, so in the end there is good fortune. This interpretation also makes sense.
[Divination]
○ Asked about current fortune: You are currently on the right track, but in all undertakings frugality and diligence are the way to good fortune.
○ Asked about business: The best trades are lumber and silk goods. The inventory need not be large, yet the profit should be quite good.
○ Asked about the household: Farming and sericulture as the livelihood, with a diligent and frugal family tradition. Auspicious.
○ Asked about warfare: It is favorable to recruit an old villager as a guide; victory can be achieved.
○ Asked about marriage: Although the betrothal gifts are modest, you will fortunately gain a virtuous wife. Great joy.
○ Pregnancy: A boy will be born.
[Case] A friend came and asked for a divination about his fortunes. The casting yielded Bi changing to Jia Ren.
The judgment said: This line is the fifth line occupying the honored position, esteeming frugal virtue and leading the whole world toward frugality. Thus it does not adorn palaces but adorns the hills and gardens. The propriety of “a bundle of silk” is based on sincerity and does not prize lavishness. Since you have been engaged in commerce from youth, after years of hard work you have achieved your present position and possess abundant assets, enough to enjoy yourself. In recent times, commerce has adopted Western ways, using deception as its sole method, flaunting splendor and boasting, while regarding the simplicity and sincerity of former days as something shameful. Those of us who honor the ancient style sincerely do not care to compete with them. You should live at ease, seek a fine place in the mountains and forests, build gardens and pavilions, plant flowers and trees, delight your eyes and mind, and make plans for your old age. Some may regard our refusal to pursue worldly affairs as narrow-minded; yet if you use this to enjoy your old age and pass it on to later generations, you will ultimately gain good fortune. This is what is meant by “Adornment in the hills and gardens, a modest bundle of silk; regret, but in the end good fortune.”
From then on, the friend lived happily according to this divination.
The Commentary on the Image says: “The good fortune of the fifth line: there is cause for joy.”
The “hills and gardens” are gardens lying beside hills. Gen has the image of a hill. “Adornment in the hills and gardens” means paying attention to farming and sericulture. A “bundle of silk” is a gift presented to someone; “modest” means small and scant. To adorn the hills and gardens rather than the marketplace and court means honoring the roots. “A modest bundle of silk” means that the fifth line, yielding yet occupying the honored position, cultivates the virtue of yielding and centeredness, rejects luxury, and esteems frugality, like Yu the Great’s humble palaces and plain food. Hence it says, “Adornment in the hills and gardens, a modest bundle of silk.” “Regret” means that, although occupying an honored position, it concerns itself with humble affairs and cannot avoid seeming narrow-minded. Yet it does not lose the purpose of rejecting splendor and honoring substance, hence “in the end good fortune.” The Commentary on the Image says, “There is cause for joy,” meaning there is truly something worth rejoicing over. The customs of the world are established by frugality and ruined by luxury. If one person advocates it, the customs of the age can return to simplicity; then the joy is not merely that of one person, but joy that he can transform social customs.
One interpretation says that the hills and gardens are where recluses live. The fifth line can use a “bundle of silk” to invite worthy recluses from the hills and gardens to help govern with civilized virtue. Since the invitation offers only a modest bundle of silk, the ceremonial intent is not grand, hence “regret.” Yet worthy people do not delight in silk and money; they delight in reverence. Therefore, although the silk is meager, the worthy still answer the invitation and come, so in the end there is good fortune. This interpretation also makes sense.
[Divination]
○ Asked about current fortune: You are currently on the right track, but in all undertakings frugality and diligence are the way to good fortune.
○ Asked about business: The best trades are lumber and silk goods. The inventory need not be large, yet the profit should be quite good.
○ Asked about the household: Farming and sericulture as the livelihood, with a diligent and frugal family tradition. Auspicious.
○ Asked about warfare: It is favorable to recruit an old villager as a guide; victory can be achieved.
○ Asked about marriage: Although the betrothal gifts are modest, you will fortunately gain a virtuous wife. Great joy.
○ Pregnancy: A boy will be born.
[Case] A friend came and asked for a divination about his fortunes. The casting yielded Bi changing to Jia Ren.
The judgment said: This line is the fifth line occupying the honored position, esteeming frugal virtue and leading the whole world toward frugality. Thus it does not adorn palaces but adorns the hills and gardens. The propriety of “a bundle of silk” is based on sincerity and does not prize lavishness. Since you have been engaged in commerce from youth, after years of hard work you have achieved your present position and possess abundant assets, enough to enjoy yourself. In recent times, commerce has adopted Western ways, using deception as its sole method, flaunting splendor and boasting, while regarding the simplicity and sincerity of former days as something shameful. Those of us who honor the ancient style sincerely do not care to compete with them. You should live at ease, seek a fine place in the mountains and forests, build gardens and pavilions, plant flowers and trees, delight your eyes and mind, and make plans for your old age. Some may regard our refusal to pursue worldly affairs as narrow-minded; yet if you use this to enjoy your old age and pass it on to later generations, you will ultimately gain good fortune. This is what is meant by “Adornment in the hills and gardens, a modest bundle of silk; regret, but in the end good fortune.”
From then on, the friend lived happily according to this divination.
Top nine: Plain adornment; no blame.
Top nine: Plain adornment; no blame.
The Commentary on the Image says: “Plain adornment; no blame: the one above has attained his purpose.”
The top line is at the end of Bi, the ultimate point where nothing changes. When the abuses are about to strip away all substance, the meaning of Bi begins with the substance of the world and adorns it with culture, then takes the world’s culture and returns it to substance. “Plain adornment” means simplicity and naturalness, without color—like a precious jade left uncarved or a pearl left undecorated, so that embellishment does not conceal its substance. This is what “plain adornment” means. The Commentary on the Image says, “The one above has attained his purpose.” Occupying the top of the hexagram and standing outside affairs, he corrects the world’s vulgar ornamentation, honors simplicity, follows his own course, and enjoys leisure and self-possession.
Hexagrams such as Peace and Obstruction, Stripping and Return, Dispersion and Gathering all have paired counterparts. Only Bi has no counterpart; within the hexagram itself, it divides the meanings of adornment and non-adornment into a pair. This is a key to reading the I Ching. The Central Concord hexagram is the same.
[Divination]
○ Asked about current fortune: The good fortune has ended. Those who have labored should return to leisure; those who have been active should return to stillness. Enjoy ease and contentment, and seek only a little pleasure.
○ Asked about business: The current price of goods is already high and the season is nearly over. There is no need for further adornment; selling now will certainly bring profit.
○ Asked about the household: A family of integrity and purity, with a high position. Auspicious.
○ Asked about warfare: You hold the position of supreme commander, with a dignified formation and orderly banners. Without using deceitful stratagems or unusual schemes, you will naturally win. Auspicious.
○ Asked about illness: The illness is in the upper burner; use a light and mild remedy. Auspicious.
○ Asked about a traveler: He will return after making a profit.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: Search in a high place; it can be found.
[Case] During the Restoration, Shimomura Saburozaemon, an official in the Uraga administrative office and formerly a samurai of the Saga domain, had suffered a long illness and came to Yokohama for medical treatment. The doctor said, “The illness appears mild but is actually serious. Unless he remains here for treatment, he may become critically ill.” Shimomura informed his superior, who permitted him to stay for treatment. Shimomura did not worry about his illness and forced himself to return to his post. The superior said to me, “What is the outlook for Shimomura’s illness? Try casting the sticks.” The casting yielded Bi changing to Darkening of the Light.
The judgment replied: Shimomura will certainly die. The superior said, “The doctor also considers it serious, but how can you predict his death?” I said, “Bi is mountain above fire. Now the mountain changes into earth; this is the image of Li’s brightness sinking into Kun earth. The yang of the top line changes into yin; yang is life and yin is death, so it is the image of life changing into death. Moreover, the statement of the top line says ‘plain adornment.’ White is the color of mourning clothes; he cannot escape death.” Before a month had passed, word of his death indeed arrived.
The Commentary on the Image says: “Plain adornment; no blame: the one above has attained his purpose.”
The top line is at the end of Bi, the ultimate point where nothing changes. When the abuses are about to strip away all substance, the meaning of Bi begins with the substance of the world and adorns it with culture, then takes the world’s culture and returns it to substance. “Plain adornment” means simplicity and naturalness, without color—like a precious jade left uncarved or a pearl left undecorated, so that embellishment does not conceal its substance. This is what “plain adornment” means. The Commentary on the Image says, “The one above has attained his purpose.” Occupying the top of the hexagram and standing outside affairs, he corrects the world’s vulgar ornamentation, honors simplicity, follows his own course, and enjoys leisure and self-possession.
Hexagrams such as Peace and Obstruction, Stripping and Return, Dispersion and Gathering all have paired counterparts. Only Bi has no counterpart; within the hexagram itself, it divides the meanings of adornment and non-adornment into a pair. This is a key to reading the I Ching. The Central Concord hexagram is the same.
[Divination]
○ Asked about current fortune: The good fortune has ended. Those who have labored should return to leisure; those who have been active should return to stillness. Enjoy ease and contentment, and seek only a little pleasure.
○ Asked about business: The current price of goods is already high and the season is nearly over. There is no need for further adornment; selling now will certainly bring profit.
○ Asked about the household: A family of integrity and purity, with a high position. Auspicious.
○ Asked about warfare: You hold the position of supreme commander, with a dignified formation and orderly banners. Without using deceitful stratagems or unusual schemes, you will naturally win. Auspicious.
○ Asked about illness: The illness is in the upper burner; use a light and mild remedy. Auspicious.
○ Asked about a traveler: He will return after making a profit.
○ Pregnancy: A boy will be born.
○ Asked about a lost object: Search in a high place; it can be found.
[Case] During the Restoration, Shimomura Saburozaemon, an official in the Uraga administrative office and formerly a samurai of the Saga domain, had suffered a long illness and came to Yokohama for medical treatment. The doctor said, “The illness appears mild but is actually serious. Unless he remains here for treatment, he may become critically ill.” Shimomura informed his superior, who permitted him to stay for treatment. Shimomura did not worry about his illness and forced himself to return to his post. The superior said to me, “What is the outlook for Shimomura’s illness? Try casting the sticks.” The casting yielded Bi changing to Darkening of the Light.
The judgment replied: Shimomura will certainly die. The superior said, “The doctor also considers it serious, but how can you predict his death?” I said, “Bi is mountain above fire. Now the mountain changes into earth; this is the image of Li’s brightness sinking into Kun earth. The yang of the top line changes into yin; yang is life and yin is death, so it is the image of life changing into death. Moreover, the statement of the top line says ‘plain adornment.’ White is the color of mourning clothes; he cannot escape death.” Before a month had passed, word of his death indeed arrived.