[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-26":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-26",false,"2026-08-11T01:18:23.438Z","2026-07-04T14:35:14.000Z","Mountain over Heaven Great Taming: Great Taming: Favorable to be steadfast. Not eating at home—good fortune. Favorable to cross the great river.","Takashima Ekidan Hexagram No. 26: Mountain over Heaven, Great Accumulation — Original Judgment Text and Hexagram Interpretation — Oriental Metaphysics Library","Takashima Ekidan Hexagram 26 Interpretation of Mountain over Heaven, Great Accumulation: The judgment reads, “Great Accumulation: It is beneficial to remain steadfast. Not eating at home, auspicious. It is beneficial to cross the great river,” with an attached judgment and detailed explanations of actual divination cases.","䷙",26,"26　Mountain over Heaven Great Taming \u003Cbr> \n  \u003Cbr> \n “Great Taming” is the hexagram, with Qian below and Gen above. Qian means strength; Gen means stopping, and taming also means stopping. “Great” is contrasted with “small.” In Small Taming, Xun is above Qian: five yang lines and one yin line; one yin line tames Qian’s three yang lines. Xun’s nature is yielding and compliant, and its power is not firm, so it is Small Taming. Great Taming has two yin and four yang lines; Gen’s nature is solid and substantial, able to increase its reserves, so it is Great Taming. The Miscellaneous Hexagrams Commentary says, “Great Taming concerns the proper season.” Great Taming is Gen restraining Qian. Qian’s pure yang advances without stopping, while Great Taming can restrain it, as though its advance were not yet desired because the time is not ripe. It is not only about stopping, but also about movement: strength combined with movement is why Innocence becomes a calamity. It is not only about movement, but also about stopping: strength capable of stopping is why Great Taming corresponds to the season. The Sequence Commentary says, “Only after Innocence can there be taming; therefore it is followed by Great Taming.” This explains why Great Taming follows Innocence. \u003Cbr> \n  \u003Cbr> \n Great Taming: Favorable to be steadfast. Not eating at home—good fortune. Favorable to cross the great river. \u003Cbr> \n  \u003Cbr> \n Great Taming uses yang to tame Qian, thereby attaining correctness; stopping and storing it is beneficial for use, hence “favorable to be steadfast.” The upper trigram is Gen, which signifies dwelling, an image of a household. The nuclear trigram formed by lines three, four, and five is Zhen, which signifies the hundred grains, an image of food. The nuclear trigram formed by lines two, three, and four is Dui, with its mouth outside, an image of “not eating at home.” The inner trigram is Qian; its first line is Zhen, which signifies movement, an image of “favorable to cross.” The second line of Qian changes to Kan, an image of “the great river.” Storing virtue for service at court and being nourished through the cooking vessel is why it says, “Not eating at home—good fortune.” Storing talent to aid the times and using boats and oars is why it says, “Favorable to cross the great river.” The meaning of taming is not merely stopping; it also means nurturing and storing. Stopping restrains strength; nurturing cultivates virtue; storing reserves talent. “Not eating at home—good fortune” shows the result of gathering and nurturing the worthy. “Favorable to cross the great river” shows the achievement of saving the age. \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: “Great Taming: firm, strong, sincere, and radiant; its virtue renews itself day by day. The firm rises and honors the worthy; it can restrain strength—this is great correctness. Not eating at home—good fortune: it nourishes the worthy. Favorable to cross the great river: it responds to Heaven.” \u003Cbr> \n  \u003Cbr> \n Great Taming uses Gen to tame Qian; it is the greatest form of taming. Qian represents Heaven, whose virtue is firm and strong. Gen represents a mountain, whose substance is solid and substantial. Qian represents great brightness and radiance; Gen represents the stars and constellations, which also shine. When Gen tames Qian, the qualities called “firm and strong, solid and substantial, radiant” need not be divided between Qian and Gen; they all belong to Great Taming as a whole. Thus brilliance shines forth and abundant virtue renews itself daily—this is why the hexagram is called Great Taming. The yang line of Gen is above, hence “the firm rises.” Gen can stop and tame, hence “honors the worthy.” Qian is difficult to stop and Xun cannot stop it, so their taming is small; Gen can stop it, so its taming is great. Gen can stop because it attains correctness, hence “great correctness.” “Great correctness” is the same as “favorable to be steadfast.” When the lower trigram changes, Zhen becomes Yi; Yi’s Tuan Commentary says “nourishes the worthy,” and its Image Commentary says “observe what he nourishes,” showing that one must not eat at home. When the upper trigram changes, Kan becomes Xu; Xu’s Tuan Commentary says “favorable to cross,” and first says “occupying the heavenly position,” showing that it can “respond to Heaven.” Thus Gen can stop and also nurture, allowing the worthy to rejoice in being put to use; Gen can stop and also open a passage, so no danger is impossible to overcome. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs, the Tuan text begins by saying “favorable to be steadfast.” “Favorable” means harmony; “steadfast” means correctness. To be harmonious and correct is the utmost necessity in human affairs. The virtue of the hexagram is to restrain strength with stopping and movement with stillness; this is great taming, so the Tuan Commentary says “great correctness.” The way of taming lies entirely in “great correctness.” With this “great correctness,” one can achieve Great Taming. This is the way of the noble person who rectifies himself in order to rectify others. “Firm and strong” is Heaven’s virtue; “solid and substantial” is the nature of a mountain. If people model themselves on the nature of mountains and store up Heaven’s virtue, their moral nature becomes full and their radiance shines forth; they will naturally advance day by day without limit. Rolled inward, it is stored in the heart; released outward, it becomes manifest in all affairs. With this, “not eating at home—good fortune” means that even eating at home is fortunate; with this, not crossing danger is favorable, and even crossing danger is favorable. This is human affairs responding to Heaven. The three inner lines are Qian, wishing to advance strongly but being restrained by Gen. The three outer lines are Gen, capable of stopping and thereby restraining Qian’s strength. Thus the first line fears danger and stops itself; the second line knows it cannot proceed and follows the stopping; the third line has already gone forward but can still remain vigilant amid difficulty. It is like human affairs: leaving room at every step and not allowing rash advance. The fourth line restrains the first: putting a halter on a young ox is still easy. The fifth restrains the second: a boar’s tusks have been removed, so the essential point of restraint has been attained. The top line restrains the third: once the third is favorable to go forward, it rises straight into the clouds; non-restraint becomes restraint. This is like human affairs, in which every matter is handled cautiously and appropriately. In all undertakings, people err by being entirely forceful or entirely passive. Excess ruins affairs; insufficiency cannot complete them. When Confucius dealt with Qiu’s withdrawal, he urged him to advance; when dealing with You’s tendency to outdo others, he urged him to withdraw. He truly understood the meaning of Gen’s stopping! \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to the state, the upper trigram represents the government, embodying the nature of the mountain Gen: it stops and does not move. The lower trigram represents the people, possessing Qian’s vigorous nature and wishing urgently to plan national progress. They are about to advance and offend those above, but the ruler at the fifth place, supported by the fourth and top lines, acts with one mind and purpose to restrain the people’s forceful and sharp advance. This is why the taming is great. The ruler at the fifth place is gentle and respectful and can “honor the worthy.” Yin and yang are in close relation with the top line, so he listens to advice and follows plans—this is what the line text means by “the tusks of a gelded boar—good fortune.” The top line bears the weight of the world, shares Heaven’s position, administers Heaven’s office, and receives Heaven’s emolument. By restraining the third line from above, its taming is increasingly great and increasingly correct; hence “What a thoroughfare of Heaven! Success.” The fourth line is at the beginning of Gen, occupies the proper place, and receives the fifth ruler’s command together with the top line. By restraining the first line, whose yang is still immature, it says, “A halter for a young ox—sublime good fortune.” The three yang lines of the inner trigram are vigorous by nature, yet all can accept the restraint of the outer trigram. Thus the first yang, still weak, knows that advancing is dangerous and stops without waiting to be restrained. The second is central and correctly responds to the fifth; knowing that the fifth is at the height of restraint, it does not dare offend and can stop when faced with difficulty, hence “no blame.” The third receives restraint from above; restraint reaches its extreme, and when restraint reaches its extreme, passage opens. Its virtue is complete, so it can advance; hence “fine horses pursuing one another.” At such a time, ruler and ministers share one virtue: those below are free from the danger of rash advance, and those above avoid the reproach of usurping office. The ruler at the fifth place says “good fortune,” showing measure; the minister at the top says “the way is greatly practiced,” responding to Heaven and following the people. Truly this is a once-in-a-thousand-years meeting, and without a sage’s taming it could not be attained. \u003Cbr> \n  \u003Cbr> \n Viewed as a whole, this hexagram speaks exclusively of the meaning of restraining and stopping. The first yang line, possessing Qian’s firm and strong virtue while still immature, can accept the restraint of the fourth yin line, knows difficulty, and stops itself; hence “There is danger; it is favorable to stop oneself.” The second yang line occupies the central position, has the clarity to understand the time, knows that its achievement cannot be completed hastily, and stops rather than proceeding; hence “The axle braces are removed.” The third yang line occupies a yang place, with a strong will and powerful ability, and cannot avoid the suspicion of advancing too sharply. Only by maintaining itself in difficult steadfastness can it advance when progress is appropriate, thereby aiding the world and preserving itself; hence “Favorable to arduous steadfastness; favorable to have somewhere to go.” The fourth yin line bears the responsibility of Great Taming and is at the beginning of Gen. It can stop the initial discharge of Qian’s yang, hence “A halter for a young ox.” The fifth yin line occupies the honored place and has a method for controlling evil; the yielding can control the firm, hence it is auspicious. Thus “the tusks of a gelded boar.” The top yang line is the one described as “the firm rises and honors the worthy.” Occupying a high and prominent position, embodying the way of utmost impartiality, setting aside self and following others, it draws forth and employs the worthy. This is the meaning of Great Taming and the time when the way of the noble person is greatly practiced; hence “What a thoroughfare of Heaven! Success.” In summary, the first yang line is at the beginning of Qian, its yang still young, so it is called “young ox,” warning against advancing. The second yang occupies a firm line in a yielding place; its position is firm but its power weak, so it cannot advance. The third purely embodies Qian’s virtue; Qian represents a horse, so it is called a “fine horse,” while also warning against rushing straight ahead. How difficult it is for the noble person to advance! \u003Cbr> \n  \u003Cbr> \n The Great Image says: “Heaven within the mountain: Great Taming. Thus the noble person becomes broadly acquainted with the words of those who came before and the deeds of those who have gone before, in order to store up virtue.” \u003Cbr> \n  \u003Cbr> \n In this hexagram, Heaven, represented by Qian, is situated within the mountain, represented by Gen. It signifies the image of a universe stored within a mountain: its way is all-encompassing and its meaning profound and far-reaching. It is like a noble person who stores within his heart the principles of the Three Powers, the truths of affairs from ancient to modern times, and broad knowledge gained through extensive observation and learning, using them to renew his virtue and achievements day by day. “Former words” are teachings and injunctions handed down, the flower of virtue; “past deeds” are illustrious accomplishments, the substance of virtue. Fine words and admirable conduct are scattered manifestations of virtue. When a noble person studies the Way, he examines the traces left behind and observes their application, embodies them in his conduct and tests them in his heart. From their words, he silently understands why they spoke; from their deeds, he silently understands why they acted. In this way he stores up and completes his own virtue. Thus virtue accumulates and grows greater day by day. Hence: “become broadly acquainted with the words of those who came before and the deeds of those who have gone before, in order to store up virtue.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding warfare: It is advisable to conserve strength and build up resources, then act when the time is right. Naturally, every battle will be won and every attack will be successful; a great victory is certain. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding fortune and timing: At present, the mind is excessively indulgent, so it is not yet time to act. One must wait until after two years; then luck and blessings will arrive, like a fine horse soaring through the sky, and every undertaking will be favorable. \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: For now, it is best to hold one’s position quietly. In the near term, three months; in the long term, three years. Then one will gradually expand, accumulate daily, renew daily, and enjoy inexhaustible sources of profit and great celebration. \u003Cbr> \n  \u003Cbr> \n ○ Regarding the home: The residence should be near a mountain, either on a ridge or in a valley. It must be the home of a family that has long been wealthy. Recently its reputation has become prominent and its household fortune has prospered daily—a very auspicious sign. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: In youth, one’s spirit is lofty and ambitious, but one cannot avoid some obstruction and suppression. After reaching thirty, one will gain fame in a single success and rise straight into the clouds. Serving the country and family, one’s ability to govern and organize will shine forth; truly, this is a person fit for great responsibility. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born, and he will be destined for nobility. \u003Cbr> \n  \u003Cbr> \n ○ Regarding litigation: At first, one will be wronged and suppressed; later, justice will be restored. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: If the first through fifth lines are obtained, all are auspicious; if the top line is obtained, there may be an obstruction to the source of longevity. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: Greatly auspicious.","First Nine: There is danger; it is favorable to stop oneself.","First Nine: There is danger; it is favorable to stop oneself. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “There is danger; it is favorable to stop oneself: one does not encounter disaster.” \u003Cbr> \n  \u003Cbr> \n This line embodies Qian: firm and vigorous, yet positioned below. Its momentum is about to press forward with determination. However, the yang of the initial line of Qian is still weak, and it remains far from the ruling fifth line; its corresponding line is the fourth. The fourth line belongs to Gen; Gen means stopping. The initial line wants to advance, but the fourth line stops it. Thus the corresponding lines do not support each other but are entirely opposed. The Initial Nine can recognize the danger and stop, so it “does not encounter disaster”; this is what is meant by “there is danger, but it is beneficial to stop.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding warfare: It is advisable to defend rather than attack; then there will be no harm. One must wait until reinforcements from the fourth line become effective, and only then advance greatly and win. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: At present, capital is still limited; it is advisable to proceed cautiously and hold one’s position, thereby avoiding disaster. Later, with help from others, one will naturally make a profit. \u003Cbr> \n  \u003Cbr> \n ○ Regarding the home: This is a newly built residence, but the mountain in front presses down on it, so the house cannot be too tall. Nevertheless, there is no blame. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: Although one’s learning and ability are high, this is the first attempt to seek recognition, so one should not reveal oneself too early. It is advisable to restrain oneself; what is valued is becoming a great vessel late in life. \u003Cbr> \n  \u003Cbr> \n ○ Regarding pregnancy: The divination indicates that the first child will be a boy. \u003Cbr> \n  \u003Cbr> \n ○ Regarding litigation: Do not force your way forward; advancing forcefully will bring disaster. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: The initial yang is restrained by the fourth line, meaning that the husband will be subject to the wife’s control. If the husband can comply with this restraint, there will also be no disaster. \u003Cbr> \n  \u003Cbr> \n ○ Asking about going out: It is advisable to pause for now and await favorable timing. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: Although there is illness now, one can be assured that there will be no danger. \u003Cbr> \n  \u003Cbr> \n ○ Asking about a lost object: It can be found later. \u003Cbr> \n  \u003Cbr> \n [Case] A member of a prominent family from a certain county came to ask for a divination concerning his fortunes, and received Great Taming changing to Biting Through. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram uses the smallness of a mountain to restrain the greatness of Heaven, and is therefore called Great Taming. In the first line, yang occupies a yang place; both ability and strength are robust, and it corresponds with the yin of the fourth line. The yin of the fourth line has the power to restrain the initial yang. Thus, his plans and aspirations will certainly be difficult to achieve for the time being. If he rashly presses forward single-mindedly, he will likely meet disaster. \u003Cbr> \n  \u003Cbr> \n At the time, the man did not follow my judgment. Recklessly cherishing his ambitions, he went to seek the favor of a certain prominent nobleman. He refused to accept the explanation given by the clerk, and within three days was detained by the police headquarters. Later, he repented and realized his mistake, and only then exclaimed at the marvelous subtlety of I Ching principles.","Nine in the second place: The carriage has its axle brace removed.","Nine in the second place: The carriage has its axle brace removed. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The carriage has its axle brace removed; there is no blame because he remains centered. \u003Cbr> \n  \u003Cbr> \n A carriage is a vehicle, symbolizing movement forward; the axle brace is the binding that secures the axle. The revolving heavens have the image of a great carriage. “The carriage has its axle brace removed” means that the brace has come off, so the carriage can neither be driven nor ridden, and its function of advancing is abandoned. When this line changes, it becomes Fire, which carries the meaning of separation; hence “the brace is removed.” Mountain restrains Heaven, stopping the people below from rushing ahead and making them halt of their own accord. The second and fifth lines correspond; the fifth is in the height of restraint and must not be offended. To recognize that circumstances do not permit advancement and therefore not advance is to understand the winds and recognize the times. The Commentary on the Image says “there is no blame because he remains centered,” meaning that, having attained the center, he is not at fault for advancing rashly. Compare the first nine, which says “there is danger” in mild wording, with the second nine, which says “the carriage has its axle brace removed” in urgent wording. The first and third correspond; the first is the beginning of Heaven, and initial yang is still pliable, so the wording is mild. The second and fifth correspond; the fifth occupies the honored place and cannot be offended, so the wording is urgent. Moreover, the fifth’s restraint of the second is not merely to stop him because he advances; it is perhaps also because the worthy one will be esteemed and employed. Times have their waxing and waning, and circumstances their strength and weakness. Students of the I Ching should deeply understand what cannot be forced. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about warfare: If one advances directly with excessive zeal, beware of the disaster of disorderly tracks and falling banners, leading to a defeat from which recovery is impossible. Only by treating retreat as advance will there be no blame. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about commerce: Whatever goods one has should be sold off early. Even if there is no great profit, there will be neither loss nor waste. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: It must be a ruined old household. Yet because it can withdraw and guard itself, there is an image of the family business reviving on its own; therefore there is no blame. \u003Cbr> \n  \u003Cbr> \n ○ Asking about reputation and office: Wait for the right time; do not advance rashly. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: In the third line of Small Taming, “the carriage has its axle brace removed; husband and wife turn against each other,” which is inauspicious. This second line, however, is centered and corresponds with the fifth; the fifth occupies the honored place and must be a noble son-in-law. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: It is certainly an abdominal illness. It will be difficult to cure for a while, but it is not harmful. \u003Cbr> \n  \u003Cbr> \n ○ Asking about pregnancy: A boy will be born; beware of a possible foot ailment. \u003Cbr> \n  \u003Cbr> \n ○ Asking about a lawsuit: Defeat followed by reconciliation. \u003Cbr> \n  \u003Cbr> \n [Case] A relative or friend from a certain county came to ask for a divination concerning his fortunes, and received Great Taming changing to Adornment. \u003Cbr> \n  \u003Cbr> \n The judgment says: The inner trigram is Heaven, vigorous and keen to advance; the outer trigram is Mountain, settled and unmoving. Because Mountain restrains Heaven, it is called Great Taming. Under the present government, it is not that they do not wish to promote talented people; they also know that the flighty are not great vessels and the hurried achieve no substantial results. Therefore they suppress them and do not employ them. Yet those eager for advancement at once may praise one another, make lofty pronouncements, solicit ministers and nobles, run about exploiting influence, and climb toward honor while begging for favor, doing anything at all. Those in power consequently despise them even more. Now the second yang can discern that the time does not permit advancement and withdraw to block itself; this is called “the carriage has its axle brace removed.” A carriage carries things and travels; removing its brace shows that it will no longer be used. Thus he willingly keeps himself obscure and hidden while waiting for his time to arrive, and therefore it says, “there is no blame because he remains centered.” \u003Cbr> \n  \u003Cbr> \n The man heard this and said: The line statement suits my intentions exactly; I wish to follow this divination. Indeed, he gained a great advantage. \u003Cbr> \n  \u003Cbr> \n [Case] Divination concerning the national finances in the thirtieth year of the Meiji era; received Great Taming changing to Adornment. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram uses the smallness of Mountain to restrain the greatness of Heaven. One yang line in the upper trigram restrains the three yang lines of the lower trigram, fully showing the greatness of its restraint. Now, asking about finances and receiving this hexagram: Heaven represents metal and therefore currency; Mountain represents storage and therefore hoarding. The second line is a Water line, and Water represents a carriage, hence “carriage.” “The axle brace is removed” shows that it is not being used. Our country’s currency in earlier times did not exceed one hundred million. Since the opening of the ports, purchasing weapons, equipment, ships, and other goods caused a great outflow of cash for a time, but thanks to the government’s having capable financial administrators, the funds gradually returned to their former level. In the war against Qing, the people raised one hundred and fifty million in public bonds; the shortfall was covered by the government’s reserve funds. After victory, three hundred and fifty million yen in indemnity was received. Observing the world situation, with the strong powers forming alliances and dividing the weak countries, it was unavoidable to expand military and administrative affairs, so the indemnity was used to supply military resources. For the government this was indeed unavoidable. But the people hoped that, having obtained such a huge indemnity, it would be used exclusively to expand armaments and reward and aid the soldiers. Since the national debt could neither be repaid nor commerce revived, even though bank lending became somewhat looser, interest rates rose again. Thus the progress of every industry was ultimately suppressed, and the people were quite disappointed. This is precisely the image of the inner Heaven being restrained by the outer Mountain. The statement says “the carriage has its axle brace removed”: the carriage loses its brace and cannot advance, just as money is separately held in reserve and cannot meet the people’s needs. The government’s measures were like this; one may say they attained the center, and therefore the Image says, “there is no blame because he remains centered.” The finances of this year indicate that the circulation of currency will be halted, signifying difficulties for commerce and industry. The outcome later proved to be as this divination indicated.","Nine in the third place: Fine horses advance together; perseverance amid hardship is beneficial. Daily practice of carriage driving and defense is beneficial for undertaking something.","Nine in the third place: Fine horses advance together; perseverance amid hardship is beneficial. Daily practice of carriage driving and defense is beneficial for undertaking something. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: It is beneficial to undertake something; the one above joins in the same purpose. \u003Cbr> \n  \u003Cbr> \n The third lunar station is in the Dragon sector, above the Chariot station, which governs carriages and driving; hence there are “horses,” “carriages,” and “defense.” The third is at the center of Water; Water means hardship, hence “perseverance amid hardship is beneficial.” The inner trigram is Heaven, and Heaven represents horses; “advance together” means proceeding side by side. By the time restraint of Heaven reaches the third line, its virtue is complete and advancement is possible, hence the image of fine horses advancing together. “Practice” means learning; “defense” is what guards against the unexpected. Mountain outside signifies stopping, and thus has the image of defense. The third corresponds with the top line. The top is in the free passage of the “thoroughfare of Heaven,” with roads completely open and no obstruction to advancement, yet one must still admonish oneself through hardship and steadfast correctness. Like a horse trainer, even while galloping freely, one must daily practice carriage driving and defense; only then is it beneficial to undertake something. The Tradition says “the one above joins in the same purpose”; this is precisely the time when restraint reaches its limit and opens into free passage. A good rider may fall, and a good swimmer may drown. On a day of success, one must therefore be especially cautious. If this is so in ordinary times, how much more in the time of Great Taming? “Fine horses” shows the meaning of sharp advance; “carriage” clarifies the image of proceeding slowly. The two meanings—rushing forward and proceeding slowly with carriage and defense—must be viewed together to understand them. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about warfare: There is an image of horses arriving and success being achieved. Yet one must first approach affairs with apprehension; then nothing undertaken will be unfavorable. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about commerce: The third line and its corresponding line share the same purpose, so buyer and seller must be of one mind. “Fine horses advance together” means delivery will certainly be prompt; “perseverance amid hardship is beneficial” means that even if danger is encountered, there will be no harm. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about reputation and office: There is an image of finding a road among the clouds and reaching one’s destination. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: It must be a family founded through diligence and frugality. At present, one stands in the proper place, and the family business advances day by day; moreover, one can remain safe without forgetting danger, so nothing undertaken will be unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: The third line corresponds with the top yang line. The top yang is at the limit of restraint, an image of full flourishing. Receiving this line for marriage means the man and woman share the same purpose—a very auspicious sign. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: Careful treatment and recuperation are advisable; one can be assured of safety. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n [Case] One day I visited a friend, Mr. So-and-so. He said: I once arranged to purchase a fine carriage horse, and today someone should certainly lead one here. How will the horse’s speed and quality be? The casting yielded Great Taming changing to Decrease. \u003Cbr> \n  \u003Cbr> \n The judgment says: The inner trigram is Heaven, and Heaven represents horses; Heaven is also vigorous, so this horse will certainly be strong, swift, and good at running. Yet if one does not understand the art of driving, it will be difficult to control, hence “practice carriage driving and defense daily; it is beneficial to undertake something.” Before I had finished speaking, a man leading a horse arrived and loudly declared: This horse is strong, vigorous, and fast—it is a fine horse! My friend saw it and immediately wanted to test it with the whip. Just then, a boat moored at the opposite bank made a loud noise; the horse bolted in fright. The handler tried with all his strength to restrain it, but could not stop it. It backed away for a while and then fell into a ditch. Seeing this, my friend was greatly alarmed and did not purchase it. \u003Cbr> \n  \u003Cbr> \n [Case] A member of a local gentry family from a certain county came to ask for a divination concerning his fortunes, and received Great Taming changing to Decrease. \u003Cbr> \n  \u003Cbr> \n The judgment says: In Innocence, Heaven represents heavenly virtue; in Great Taming, it represents worthy talent. A scholar must model himself on Heaven before talent and virtue can be complete. Modeling oneself on Heaven means acting vigorously and advancing sharply; one who advances sharply may fail to go far, so “perseverance amid hardship is beneficial.” With deep understanding, one must accept restraint and settle one’s spirit. Like a fine horse, one must first stumble before running freely can be brought under discipline; hence “fine horses advance together; perseverance amid hardship is beneficial.” The line’s Tradition says, “It is beneficial to undertake something; the one above joins in the same purpose,” showing that the time and fortunes have now arrived, and one may take advantage of the moment to gain position. The line says, “Practice carriage driving and defense daily; it is beneficial to undertake something.” “Defense” means guarding, preparing for unforeseen events and displaying authority and force. Might this person be about to be entrusted with a guard or security post? \u003Cbr> \n  \u003Cbr> \n Afterward, this friend was indeed appointed to a police department.","Six in the fourth place: A young ox with a nose-ring; supreme good fortune.","Six in the fourth place: A young ox with a nose-ring; supreme good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Six in the fourth place, supreme good fortune; there is joy. \u003Cbr> \n  \u003Cbr> \n The fourth line’s lunar station is Ox; Ox represents cattle. The fourth receives the influence of Mountain, and Mountain represents a child, hence “young ox.” The fourth restrains the first line; when it moves, the resulting body is Fire. Fire represents the young ox, while the ox refers to the initial nine. “Nose-ring” means, according to the Explanation of Characters, “a pen for cattle and horses,” quoting the Book of Documents: “Now restrain the cattle and horses.” The complementary hexagram of Great Taming is Gathering, whose statement says “using a great victim is auspicious”; the young ox is the ox for sacrifice to Heaven. The Book of Rites says, “the suburban sacrifice uses a special victim”; using a calf values sincerity. The Rites of Zhou says that the sacrificial animals for the Five Emperors are tethered in a pen; Zheng’s commentary says a pen is an enclosure, necessarily fitted to prevent animals from being bitten or disturbed by beasts. The young ox is tied in a pen in preparation for the suburban sacrifice. “Young ox” refers to the initial nine, and the one who fits it with the nose-ring is the fourth. The initial yang is very young; it is restrained as soon as it begins to advance, like a nose-ring on a young ox, so that it cannot butt or clash. Therefore it is auspicious and joyful. In worldly affairs, preventing what has not yet happened is easy to accomplish, while controlling what has already happened is difficult. If one reverses and breaks the wickedness just as it is growing, quietly extinguishing rebellion before it sprouts, superiors need not labor at prohibitions and transformation occurs naturally; inferiors need not suffer punishments and wrongdoing stops by itself. The initial yang is still slight and its harsh, violent habits have not formed, so the fourth can restrain it without effort. “Supreme good fortune” means that the yielding restrains the firm, and the firm dares not offend it: the restraint is flourishing, and no joy could be greater. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about warfare: There is an image of a powerful neighboring state suppressing a small country. Fortunately, the fourth and top lines correspond and share the same purpose, allowing preservation and safety. There is joy. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about commerce: The line says “young ox,” referring to the initial yang; this suggests that newly introduced goods and seasonal commodities will be profitable. “Nose-ring” means a pen, suggesting that storing and securely warehousing goods will be profitable. Hence “supreme good fortune.” \u003Cbr> \n  \u003Cbr> \n ○ Asking about reputation and office: The fourth line’s lunar station is Ox, and above it is the Dipper. Shi’s text says, “The Dipper is the position of ranks and emoluments for ministers and generals”; it also says, “Ox belongs to Earth, and its animal is the ox.” Confucius said: “The offspring of a plowing ox, red and horned—though one might wish not to use it, would the mountains and rivers abandon it?” A young ox is an ox for sacrifice to Heaven, and it is clearly destined to be put to use. Hence the Tradition says it is auspicious and joyful. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the household: Heaven represents a gate; Mountain represents a courtyard, a hut, a dwelling, and a house—all images of a home. “Young ox” refers to the initial nine, and the one fitting it with the nose-ring is the fourth. The initial nine is the beginning of yang; it must be a newly built house restrained by the fourth. There must be an obstruction on the road in front of the gate, preventing progress. Yet it will ultimately prosper and open up, hence “there is joy.” \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: “Young ox” suggests that the old ox is licking its calf; the disaster lies with the young child. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: The fourth is in Ox, above which is the Herdsman. The fourth corresponds with the initial nine, which is in Rat, above which is the Weaving Maid. “Young ox” indicates that they will certainly be a young couple marrying; greatly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about a lawsuit: “A young ox with a nose-ring”—the Explanation of Characters says, “A nose-ring is a pen for cattle and horses.” There may be the disaster of imprisonment. Yet by the top yang line, it reaches the free passage of Heaven, so there will be release and joy. \u003Cbr> \n  \u003Cbr> \n [Case] I have a Portland-cement manufacturing plant in Atsuta, Aichi Prefecture. Its manager came to ask for a divination concerning the commercial prospects of selling Portland cement in the twenty-third year of the Meiji era, and received Great Taming changing to Great Possession. \u003Cbr> \n  \u003Cbr> \n The judgment says: The fourth line’s lunar station is Ox, which is Earth. Mountain represents the hand and also thickness; thus Portland cement can be kneaded into a dense, solid mass by hand. Originally, this material is made by closely combining limestone and clay, burning them into powder, adding water, and allowing it to accumulate over time until it solidifies like stone. Now, receiving Great Taming in this divination clearly shows the image of storage and accumulation; it can be known that this material will stagnate this year. Following the fourth line’s statement, “a young ox with a nose-ring,” the “nose-ring” means a cattle pen, restraining it to prevent escape. Thus the material should be stored in a warehouse and held until the twenty-fifth year to await a good price. Then, with the top line’s “What is there that Heaven’s thoroughfare cannot open? Prosperity,” it will be freely put to use. The outcome later proved to be just as I had divined. \u003Cbr> \n  \u003Cbr> \n [Case] Divination concerning relations between Korea and Russia in the thirty-first year of the Meiji era; received Great Taming changing to Great Possession. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram has Qian as the inner trigram and Gen as the outer trigram. In divining about relations between Korea and Russia, Korea should be taken as the inner trigram and Russia as the outer. Qian’s yang wishes to advance, but is held back by Gen’s stopping force, clearly showing Korea wishing to advance but being restrained by Russia. Line Six in the fourth place says, “A young ox’s crossbar”; the young ox is the yang at the beginning, and the one restraining it is the fourth line. When a young ox enters the crossbar, it wishes to advance but cannot. Korea being stopped by Russia is thereby made even clearer. At present, Russia’s envoy despises the Korean court and, relying on the power of a great nation, restrains it—exactly as a crossbar is placed across a young ox’s horns, which is called “a young ox’s crossbar.” If Korea does not make plans now, it may not be able to preserve its integrity after the Siberian Railway is completed.","Six in the fifth place: A gelded boar’s tusks. Auspicious.","Six in the fifth place: A gelded boar’s tusks. Auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The auspiciousness of the fifth-place six means that there will be celebration. \u003Cbr> \n  \u003Cbr> \n The fifth line corresponds to the second. The line in the second place is a Kan line; its cyclical position is Zi, directly above the constellation Shi. The Guangya says, “The Encampment is called the boar”; the Shuowen says, “Hai is the boar”; and the Treatise on Astral Regions states in outline: “From sixteen degrees of Wei to four degrees of Kui, in the cyclical signs it is Hai; it is called Zousi, or the Boar Wei.” Xu and Hai belong to the Qian position［127］, so the boar belongs both to Kan and to Qian. Fen, in the Erya’s explanation of beasts, says, “Fen: a young boar; a fen boar is tiny and young”; Guo Pu’s note says, “In common speech, a small castrated pig is called a boar young.” The fifth line’s statement, “a gelded boar,” probably refers to the second-place nine. The yang of Qian in the second place is still young, hence “pig” or “boar,” just as the young ox belongs to the yang at the first place. Ya was read by Zheng as hu. Under hu, the Guangyun notes, “Ya is the popular form.” Thus earlier people used ya for hu, and later people changed it into ya; this is an error. The Rites of Zhou says that the Xiulü clan was in charge of comparing the night watchmen and those who struck the wooden clappers in the state. The note says, “Hu means the horse barriers used to block passage and prevent people from proceeding.” Hu is also interchangeable with hu, and the Yunhui says, “A hu is made by crossing wooden poles to form a barrier.” This exactly accords with the meaning of stopping and restraining, and has the same meaning as the barrier for cattle and horses called a ga in the first line: both are meant to prevent a sudden advance. The fifth line occupies the honored position and is the object toward which the people and officers turn. Below, it corresponds to the second-place nine. The gentleman of the second place can free himself from the axle, cultivate himself in concealment, nurture his virtue, and await the proper time to act. Then joy rests in one person and celebration extends throughout the realm; therefore it is auspicious and there is celebration. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about war: The boar belongs to Kan and also to Hai, so the matter must concern a dangerous, damp, marshy place. Restraint and prohibition are especially appropriate, to guard against the enemy charging like a boar. If one plans before acting, good fortune will naturally be obtained. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: Hu carries the meaning of mutual trade—goods and wealth exchanged to form a market—which exactly accords with the present image of opening commerce. “A gelded boar” means a small boar, like a first trade with little capital. If one can accept restraint, it is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and reputation: This concerns a young person seeking distinction who cannot avoid advancing rashly. He should know when to stop; hence, “A gelded boar’s tusks. Auspicious.” \u003Cbr> \n  \u003Cbr> \n ○ Asking about the home: The boar belongs to Hai, which is water. There must be two streams of water in front, crossing and flowing together; therefore it is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about illness: The fifth-place six is in the cyclical position Mao; the east is wood, while the boar belongs to Hai, and Hai is water. This must be an illness of excessive wood and deficient water. One should regulate and recuperate through the restraint of the Jie hexagram, and only then will there be celebration. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: The cyclical position of the fifth-place six is Mao, the Rabbit. The fifth corresponds to the second; the second-place nine is Yin, the Tiger. Yin and Mao harmonize. The line says “a gelded boar”; the boar belongs to Hai. Hai, Yin, and Mao generate one another as wood and water, and all are brought under control. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n 【Example】 In the second year of Meiji, a certain friend came and discussed the situation of the times, saying: Now that Hakodate has been pacified and the realm is peaceful, the court is selecting outstanding men from the various domains, appointing talent, and putting government affairs in order. After the confusion of troops and horses, the warriors of the various domains have gathered in government service. They cannot avoid contending with one another for power, causing the trouble of disorder. Please divine what the situation will be. The oracle produced Great Accumulation changing to Small Accumulation. The line statement says: “Six in the fifth place: A gelded boar’s tusks. Auspicious.” \u003Cbr> \n  \u003Cbr> \n The judgment says: In this hexagram, the lower trigram is Qian, representing the warrior clans of the various domains; the upper trigram is Gen, representing the government. The lower trigram is firm and vigorous, its momentum eager to advance sharply. The government, represented by the upper trigram, will stop this rash advance and then provide salaries and support. This is the meaning of Great Accumulation. After the confusion of troops and horses, the warrior clans of the various domains had just begun receiving stipends. They were like the still-young yang of Qian in the second place, hence “a gelded boar.” The fifth-place six can restrain and stop them, preventing a headlong charge. “Tusks” means a barrier and carries the meaning of stopping and restraining. It is like saying that outstanding talent should withdraw to cultivate itself in concealment and thereby mature into something great. Therefore the Commentary on the Image says, “The auspiciousness of the fifth-place six means that there will be celebration.” \u003Cbr> \n  \u003Cbr> \n The outcome was exactly as this divination indicated. Later, whenever the friend and I met and discussed this divination, he never failed to express admiration and conviction.","Nine at the top: Carrying the thoroughfare of Heaven. Success.","Nine at the top: Carrying the thoroughfare of Heaven. Success. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Carrying the thoroughfare of Heaven means that the Way is greatly carried out. \u003Cbr> \n  \u003Cbr> \n A thoroughfare is a road open in all directions; “the thoroughfare of Heaven” means, in other words, the road of Heaven. It signifies openness without obstruction or concealment, metaphorically describing free passage. Note: The top line is a Gen line, its position near Chou, directly above the Ox. The Wenxian Tongkao says, “The Ox spans seven degrees; the middle course of the sun, moon, and five planets. The two stars to its north govern roads,” hence “thoroughfare.” Qian is Heaven and Gen is a road, hence “the thoroughfare of Heaven.” He should be read as he, “to bear”; “to bear the thoroughfare of Heaven” is like the Odes’ phrases “to bear Heaven’s repose” and “to bear Heaven’s favor.” In this hexagram, the fourth restrains the first, the fifth restrains the second, and the top restrains the third. The top is the hexagram’s ruler; this is what is meant by “the firm rises and honors the worthy.” Therefore the Commentary on the Image says, “The Way is greatly carried out.” Gen’s accumulation does not mean restraining something so that it cannot proceed; rather, it restrains it precisely to perfect its ability. The greater the accumulation, the greater the eventual movement. When restraint reaches its utmost, passage opens; when passage opens, it becomes Peace. That is why this line, when changing, becomes the Peace hexagram. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asking about war: The cyclical position of the top line is Xu, directly above Kui, Lou, and Wei. Kui resembles the White Tiger and governs military affairs; Lou governs raising troops and gathering people; Wei governs campaigns and punishment. All concern military matters. The line says, “Bear the thoroughfare of Heaven,” meaning banners fill the roads and victory is achieved in one battle. Hence the Image says, “The Way is greatly carried out.” \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asking about business: The top corresponds to the third. The third says, “It is beneficial to remain steadfast amid hardship,” showing that trade at that time still faced many difficulties. At the top, accumulation reaches its extreme; when accumulation reaches its extreme, passage opens. Hence, “Bear the thoroughfare of Heaven. Success,” which is precisely what the third means by “It is beneficial to have somewhere to go.” The Image says, “The Way is greatly carried out,” so there must be great profits. \u003Cbr> \n  \u003Cbr> \n ○ Asking about rank and reputation: The line says, “Bear the thoroughfare of Heaven.” This is the time when one may be said to have found the road to the blue clouds. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asking about the home: The line says, “Bear the thoroughfare of Heaven.” A thoroughfare is a major road, so this residence must stand beside a main road. “Heaven” means receiving Heaven’s protection. “Success” is auspicious; the residence must be auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n ○ Asking about marriage: It is probably a match made by Heaven. Auspicious. \u003Cbr> \n  \u003Cbr> \n [Example] In Meiji 14, responding to the summons of a prominent personage, I divined whether the petition for opening the National Diet would succeed, and obtained Biting Adornment changing to Great Accumulation. Applying the hexagram image of Biting Adornment to today’s political strategy, I understood that the nation would remain free of trouble for five years. From Meiji 19 through Meiji 24, during those five years, the hexagram Stripping over Mountain prevailed, indicating an inauspicious sign. Therefore, I made practical use of the second line of Biting Adornment, changing it into Great Accumulation to describe the political strategy of the present, and projected it to Meiji 20, which corresponded precisely to the top line of Great Accumulation. \u003Cbr> \n  \u003Cbr> \n The judgment says: In Great Accumulation, one yang stops above and stores three yang lines within, meaning that those who were formerly firm, strong, and active have now, after undergoing hardships, understood the times and no longer need to be restrained. The mountain of Gen changes into the earth of Kun, open in all directions, suddenly clear and unobstructed, exactly like the broad, unhindered thoroughfare of Heaven. This is called, “Bearing the thoroughfare of Heaven. Success.” Since Meiji 20 corresponded to this line’s image, it was clear that railway construction would certainly flourish. \u003Cbr> \n  \u003Cbr> \n When Meiji 20 arrived, the people throughout the country indeed turned toward railways; share certificates circulated, and construction grew more prosperous day by day.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 26, Mountain over Heaven, Great Accumulation, sixty-four hexagrams, judgment text, line statements, divination interpretation",1787044935797]