[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-30":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-30",false,"2026-08-11T01:18:24.232Z","2026-07-04T14:35:14.000Z","Li is Fire: Li: It is favorable to maintain steadfastness; success. Raise a cow; good fortune.","Takashima Ekidan Hexagram 30: Li as Fire — Original Hexagram Statement and Hexagram Interpretation — Oriental Mysticism Library","Takashima Ekidan Hexagram 30, Li as Fire, interpretation: Hexagram statement: “Li: It is beneficial to be steadfast; success. Raise a cow; good fortune,” with detailed explanations of the judgment and actual divination cases.","䷝",30,"30　Li is Fire \u003Cbr> \n  \u003Cbr> \n The Li hexagram consists of two yin and four yang lines, with the upper and lower trigrams forming one body. Li means an even image. A solid odd line with yin in the middle accumulates to form Kan; when an even line divides the yang in the middle, the two parts become Li. Water provides the beginning, fire provides growth; water transforms into vapor, fire transforms into form. Hence, “Earth’s second produces fire.” Fire is represented by an even form: one odd Li becomes an even form, and two even parts make Li. Therefore, nothing is better at embodying Li than fire. A single spark is fire; Li is a myriad of torches, and whatever it meets is burned. A single human heart is like fire; Li is myriad responses, and wherever it touches, all is understood. Only because fire is empty within can it separate and illuminate. \u003Cbr> \n  \u003Cbr> \n Li [144]: It is favorable to maintain steadfastness; success. Raise a cow [145]; good fortune. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Seal-script form of Li \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Seal-script form of Li \u003Cbr> \n  \u003Cbr> \n Kun’s two lines form Li; yin is empty within and joins inwardly, so the hexagram’s body is governed by softness. Softness tends toward what is not correct, and what is not correct cannot prosper. Thus its benefit lies in acting correctly, thereby attaining success; hence “success” follows “steadfastness.” Other hexagrams all say “success, favorable, steadfast,” but Li alone says “favorable steadfastness” first and “success” afterward. This is because Li is soft within and hard without; lacking correctness, it may be open at first but will ultimately become blocked. Therefore its benefit lies in steadfastness, and only after steadfastness can it prosper. “Raising a cow brings good fortune”: Li is Kun’s child; Kun is the cow, and Li is also the cow. The cow is yielding and obedient, possessing Kun’s nature. The yin lines are female; lines two and five are central, and yang enclosing yin means raising. A cow is not used for sacrifice; its benefit lies in reproduction, hence “raise.” Li is formed from Kun’s two lines. Kun says “female horse”; the female horse is useful for traveling far, so steadfastness is emphasized. Li says “cow”; the cow is useful for reproduction and sustenance, so steadfastness is not mentioned. Kun supports life; Li is fire, and fire produces earth. The cow belongs to earth, symbolizing ceaseless reproduction; hence, “raising a cow brings good fortune.” \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: Li means attachment. The sun and moon are attached to heaven; the hundred grains, grasses, and trees are attached to earth. Repeated brightness attached to correctness thus transforms and completes the world. Softness attached to the center and correctness therefore succeeds; hence raising a cow brings good fortune. \u003Cbr> \n  \u003Cbr> \n The Li hexagram consists of fire above and below, thereby taking the image of “brightness repeated twice: Li.” “Li means attachment.” Li is fire; fire has energy but no fixed form, and when it attaches to things, its form becomes visible. Nothing exists without something to which it is attached. “What originates in Heaven is drawn to what is above,” and thus attaches to Heaven; “what originates in Earth is drawn to what is below,” and thus attaches to Earth. The sun and moon in Heaven, and the grain, grasses, and trees on Earth, are images of brightness. “Brightness repeated” means Li doubled. Li is empty within and bright, attaining the substance of true illumination. The second line of the second place is the ruling line of Li; the fifth line therefore repeats it, and, joining with the second, completes its brightness. Hence it says, “Brightness repeated, attaching itself to what is correct.” Because what it attaches to is correct, it can turn toward illumination and govern, transforming and completing the world. “The yielding attaches to the center and correctness” refers to the second line. The second line is yielding in a yielding place, centered and also correct; it has found the proper object of attachment, and therefore there is success. Li contains the mutual trigrams Xun and Dui. Dui corresponds to the earthly branch You; above it is the lunar mansion Mao. South of Mao are stars called the Celestial Park, presiding over the keeping of cattle and horses. West of the Park are six stars of fodder and straw, presiding over the storage of grass to feed cattle and horses. Hence it says, “Raise a cow.” A cow is yielding by nature and depends on people for fodder and herding; its attachment is without intention. An unintentional attachment is the utmost correctness, and because it is correct, it is auspicious. Attachment to Heaven and Earth represents the greatness of success; raising a cow represents its smaller aspect. By presenting both the great and the small, the use of attachment is fully encompassed. \u003Cbr> \n  \u003Cbr> \n Applied to human affairs, this hexagram means that Li is formed through emptiness at the center, and the human heart is likewise empty at the center. Thus Li is fire, and the human heart is also fire; Li takes brightness, and the human heart likewise takes brightness. Fire has no substance of its own and produces flame by attaching to something; the heart has no form and manifests spirit through attachment. Attached to the eyes it becomes sight, to the ears hearing, to the mouth eating, and in the body it becomes every advance, retreat, turn, and movement. Every human heart has something to which it clings. Clinging to the Way is correctness; clinging to desire is depravity; clinging to virtue is centeredness; clinging to profit is bias. What is depraved and biased must become blocked; what is centered and correct alone can prosper. When what the heart holds is expressed in action, everything it attaches to can attain correctness. When one person’s heart reaches the hearts of many, nothing under heaven fails to be transformed. The human heart is empty, so it is numinous; being numinous, it is bright; being bright, it is connected. The reason emptiness can be numinous is that it attains the correctness of softness. \u003Cbr> \n  \u003Cbr> \n In the Li hexagram, softness occupies the center. Two hard lines enclose one soft line—two hard lines thus raise one soft line. Among all creatures, the cow alone is naturally soft; the cow is softness made even softer, and is therefore easiest to raise. Li receives Kun’s softness through two lines, so Kun says “female horse” and Li says “cow”; both take their meaning from softness. It is almost as though people are being taught the work of animal husbandry. \u003Cbr> \n  \u003Cbr> \n Applied to the state, the upper trigram represents the government and the lower trigram the people. Li is fire, and fire flames upward, so both authority and virtue issue from above. Li also represents pregnancy; pregnancy nurtures life, so the people below all receive nourishment. In Li, the second line is the governing position and the fifth the honored position; both are yin, and the upper and lower trigrams share one body. This fully shows ruler and ministers united in heart, court and countryside united in purpose. “Li means attachment”: only by attaching to things do they first become manifest. “In heaven, images hang down; on earth, forms are completed”—all become visible through what they attach to, and the same applies to the signs of good government. Attached to governmental orders, it is the posting of proclamations at the watchtowers; attached to punishments, it is the reading of the law at the Tiger Gate. Government means correctness. If attachment is not correct, punishments will be misapplied and the people will complain and slander. If attachment gains correctness, government and education will prosper, and the people will all be transformed. The practice of education begins near and extends far; when its transformation reaches the whole world, it can be praised from this basis. “Raise a cow” means nurture softness. Herding animals and governing the people follow the same principle. What Mencius called “receiving another’s cattle and sheep and herding them” was, in essence, spoken for those who govern the people. Understanding this, one grasps the Way of governance. \u003Cbr> \n  \u003Cbr> \n Viewing this hexagram as a whole, Li obtains two lines from Kun, while Kan obtains two from Qian. In the functioning of heaven and earth, nothing is more important than water and fire. King Wen’s sequence begins with Qian and Kun, places Kan and Li in the middle, and uses these two hexagrams as the central qi of heaven and earth, receiving from Qian and Kun above and opening toward Xian and Heng below. Kan’s solid center represents sincerity; Li’s empty center represents illumination. Sincerity and illumination are the wondrous functions of I Ching principle, and the heart-study of the sages. The root of illumination lies in the self; its function lies in the state. \u003Cbr> \n  \u003Cbr> \n Li is fire. Now compare a flying firefly with a candle: the candle is bright. Compare the candle with the arrayed stars: the stars are bright. Compare the stars with the sun and moon: the sun and moon are bright. Thus the learning of a narrow school is like the light of a firefly; scholars of letters are like candlelight; the learning of worthy people is like starlight; the learning of sages is like the light of the sun and moon. The sages’ illumination is without flaw in its preservation and without interruption in its operation—the utmost brightness. Brightness arises from emptiness; what is solid within must be dark and without light. Brightness is manifested through softness; what is excessively hard must flare up and then go out. \u003Cbr> \n  \u003Cbr> \n The Li hexagram is empty and soft at the center; when softness attains correctness, the sages used fire to cook food and transform the world, and the world was transformed. Li’s function became correct, and Li’s Way became successful. Considering the six lines: the first line is the beginning, like fire just starting to burn; at the beginning one should be reverent, hence “no blame.” The second line is central and in its proper place, like the sun at noon. Li’s color is yellow, hence “yellow Li, supreme good fortune.” The third line is at the end of the inner trigram; its brightness is about to set, like the sun approaching evening. Joy and sorrow lose their normal measure, hence misfortune. These are the inner three lines. Nine in the fourth place lies between the two fires, and the fire’s force blazes upward. The upper trigram is mostly ominous, and Nine in the fourth is in the fitting place, so there is the disaster of “suddenly arriving”; “burned,” “dead,” and “abandoned” all speak of its misfortune. Six in the fifth is central and occupies the honored place, governing the outer trigram. When Li reaches the fifth line, in solar terms it is “renewed light”: the time when a great person continues the illumination and shines for a long time. Worried amid prosperity, guarding against danger, and applying oneself diligently to good government, one therefore gains good fortune. Nine at the top is at the end of brightness. The Way of Li is complete, and transformation has reached the world. Those obstinate people who cannot be transformed must inevitably be dealt with by arms; thus military conquest supplements the exhaustion of rites and music. Destroy their ringleader and spare his followers—this is the army of a true king. What blame could there be? These are the outer three lines. Taken as a whole, the Li hexagram has two even lines at the second and fifth positions, responding inwardly and outwardly. The second gains the way to tread prosperity; the fifth maintains the fear of preserving peace. Both reach the utmost center and correctness and gain good fortune. What the Image says, “The great person continues the illumination and shines upon the four quarters,” is attained by these two lines. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Two illuminations arise; this is Li. Thus the great person continues the illumination and shines upon the four quarters. \u003Cbr> \n  \u003Cbr> \n “Two illuminations arise” refers to the image of Li within and Li without. Li is the sun, yet it does not say “sun” but “illumination,” because there are not two suns in heaven. Li consists of six lines, an image of Li doubled. The brightness of the sun and moon never errs through the ages; the brightness of the great person illuminates all four quarters, distinguishes the loyal from the treacherous, understands suffering, illuminates hidden corners, and endures over time. “Great person” refers to virtue and is a title for kings and nobles—one whose virtue accords with heaven and earth and whose brightness accords with the sun and moon. “Continues the illumination” means that Li of the inner trigram is followed by Li of the outer trigram, which is the meaning of “two illuminations arise: Li.” If the work of illumination is not continued, darkness will sometimes appear. Therefore it must be like the Great Learning’s “brighten bright virtue” and the words on King Tang’s bath basin, “renew yourself daily”; then one can turn toward illumination to govern, and its radiance can cover the four quarters. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○　Asked about warfare: Fire attack is suitable for defeating the enemy, and fire attacks should also be guarded against when defending. “Two illuminations” suggests that both front and rear may burn at the same time. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○　Asked about business: The business is probably related to fire—perhaps transporting and handling sulfur, establishing electrical-fire enterprises, or manufacturing matches. All are favorable. \u003Cbr> \n  \u003Cbr> \n ○　Asked about rank and reputation: Li represents the eyes, suggesting the omen of being second on the examination list. \u003Cbr> \n  \u003Cbr> \n ○　Asked about the home: This house must be newly built, open through front and back, with windows bringing in light. The surroundings outside are spacious on all sides. It is the residence of a great household or noble person; auspicious. \u003Cbr> \n  \u003Cbr> \n ○　Asked about marriage: This is not the original match; it must be a second wife. The husband’s family is certainly a noble household, not an ordinary commoner’s marriage. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○　Asked about illness: The fever is extremely severe; one should fear that within a day or two the spirit and soul may become separated.","Nine at the beginning: Treading in confused disorder; be reverent, and there is no blame.","Nine at the beginning: Treading [146] in confused disorder [147]; be reverent, and there is no blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The reverence shown amid confused treading is to avoid blame. \u003Cbr> \n  \u003Cbr> \n The first line is the beginning of the inner trigram, like the sun just rising and dawn suddenly appearing; it is the time to plan the beginning of an undertaking. “Treading” means setting foot; “confused disorder” means social dealings crossing and intertwining. When matters arrive in a jumble and one does not handle them with reverence, one will inevitably incur blame at every turn. The Treading hexagram says “treading on a tiger’s tail”: one treads yet knows fear, hence “good fortune.” This hexagram says “treading in confused disorder”: one treads yet can be reverent, hence “no blame.” The treading is the same. Misfortune and fortune often show signs in subtle beginnings. If one is cautious at the start, there will surely be no disaster at the end. This is the meaning of the saying that a noble person is reverent and makes no mistakes. The Image says, “The reverence amid confused treading is to avoid blame.” When people engage with things through their own bodies, they need not seek credit; what matters most is avoiding blame. The way to avoid it lies only in maintaining reverence. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○　Asked about warfare: The first line is the beginning; it is when the three armies first set out, with flags and wheel tracks crossing chaotically. “Reverence” means the same as approaching affairs with fear. War is dangerous; handling it cautiously may avert blame. Some say “confused” means moving on a crooked route, so troops should advance along a cross route. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○　Asked about business: It must be a newly established enterprise. The first line’s earthly branch is Zi, belonging to the north and water; the hexagram’s position is in the south and belongs to fire. It is probably business between north and south. Great profit cannot be promised immediately, but there should be no blame. \u003Cbr> \n  \u003Cbr> \n ○　Asked about rank and reputation: The Book of Songs says, “The stone from another mountain can serve to polish jade”; it means that help is obtained and achievement follows. \u003Cbr> \n  \u003Cbr> \n ○　Asked about the home: The Treading hexagram says, “The path of treading is level and broad; the secluded person is steadfast and fortunate.” Thus the house must be beside a main road. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】　A friend came to ask for a divination about his fortunes and obtained Li changing to Travel. \u003Cbr> \n  \u003Cbr> \n The judgment said: Li is fire. The nature of fire is to blaze upward; its function is illumination, and its use is sufficient both to provide warmth and to cook. It is something the human world cannot be without for even one day. Applied to the human body, fire is the heart-soul. With heart and soul there is perception; with perception one can plan and accomplish all affairs. Since you obtained the first line, I know this must concern the very beginning of planning an undertaking. Yet fire’s benefit is immense, and fire’s disaster is equally fierce. When it first begins to burn, one must be especially cautious. If one is even slightly careless, the first and fourth lines correspond, and the matter reaches the fourth line; then “suddenly arriving” occurs, and no blame could be greater. Therefore the warning says, “Be reverent, and there is no blame.” Since you obtained this line, you should know what to fear. In line images, one line represents one year. Three years from now will be exactly the fourth line, so take particular care; in the fourth year there will be good fortune.","Six in the second place: Yellow Li; supreme good fortune.","Six in the second place: Yellow Li; supreme good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Yellow Li, supreme good fortune—this is attaining the central Way. \u003Cbr> \n  \u003Cbr> \n The second line, a yin line in a yin place, is the governing line through which Kun is formed. It occupies the central and correct position. The Tuan Commentary’s phrase “the yielding attached to the central and correct” refers precisely to this line. Li signifies yellow, hence “yellow radiance.” Yellow is the color of the center; Li is civilization. Being centered and dwelling in civilization, it therefore brings “supreme good fortune.” The Commentary on the Image says, “It attains the central way.” Of Li’s six lines, only the second, one yielding line among two firm lines, is both central and correct. The Image says “attains the center,” without mentioning correctness, because correctness is inherently present here. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding military campaigns: Li changing at the second line becomes Great Possession. The Commentary on the Image for Great Possession says, “A great wagon carries the load; the accumulation in the center does not fail.” “Great wagon” refers to a war chariot; yellow is the color of the center. “Accumulation in the center” means the army’s provisions in the central camp are abundant; “does not fail” means the soldiers are brave and strong and can achieve victory. Hence, auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: Li belongs to the southern direction, so business conducted in the south is profitable. Yellow represents earth; earth generates wood, so earthwork and timber-related business are also favorable. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: Li is positioned at Wu, directly corresponding to Wenchang, showing the image of civilization; distinction and recognition are sure to appear. \u003Cbr> \n  \u003Cbr> \n ○ Regarding the household: Li is fire, and yellow is the color of earth, the child of fire. This suggests that the family will have an excellent son who can revive the family’s reputation. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: The second line is yin in a yin place and occupies the central, correct position. It indicates an obedient husband and wife and a well-matched couple. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: It is certainly a disorder caused by fire stagnating in the middle burner; cooling and dispersing treatment is advisable. No blame. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] Someone came to request a divination about a certain eminent person and received Li changing to Great Possession. \u003Cbr> \n  \u003Cbr> \n The judgment said: Li is fire and also the sun. Receiving its gentle, warming energy, it naturally has the power to revive the withered and bring life back, showing the image of nurturing all things with warmth. The divination now obtained the sixth line in the second place, which corresponds with the fifth. The fifth is the position of honor, so it is clear that this eminent person assists the Supreme Sovereign and that ruler and ministers share the same virtue. Li possesses the virtue of civilization, while yellow belongs to the color of the center. Thus this person will surely hold the center, govern well, and open the way to civilization. Hence the phrase, “Yellow radiance: supreme good fortune.”","Nine in the third place: The radiance of the setting sun; if one does not drum the earthen vessel and sing, then there will be the lament of great old age. Misfortune.","Nine in the third place: The radiance of the setting sun; if one does not drum the earthen vessel and sing, then there will be the lament of great old age. Misfortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The radiance of the setting sun—how could it last long! \u003Cbr> \n  \u003Cbr> \n The third line, a yang line in a yang place, is the image of moving from brightness into obscurity, hence “the setting sun.” Setting means the sun is about to descend. A “fou” is an earthen vessel, broad-bellied and narrow-mouthed. Since the upper and lower odd lines of Li surround an even middle line, its shape resembles such a vessel, so the image takes the vessel. Kan says “use the vessel”: because Kan’s middle is solid, it is used to hold wine; because Li’s middle is empty, it is beaten to keep musical rhythm. “Not drumming the vessel and singing” means singing without rhythm. Li contains Dui, which belongs to the due west; the sun rises in the east and enters the west, sinking toward the western hills. This refers to declining years and life’s late scene, so the image takes “great old age.” Eighty is called old age; the third line lies in the middle of the two trigrams, like being about fifty, so it cannot yet be called great old age. “Lament” is a sorrowful sound, meaning one laments being old before truly becoming old. In singing, one loses the proper measure of joy; in lamenting, one loses the normal measure of sorrow. When joy and grief have no proper time, the spirit becomes disordered and life will not last long. Hence the misfortune. The Image says, “How could it last long?” This means that a person like this, suddenly singing and suddenly lamenting, has had his vital spirit taken away by Heaven; how could he endure for long? \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding military campaigns: “The setting sun” means evening is approaching. Long singing and loud sighs in the army both show that discipline has been lost—an unfavorable sign. One should especially guard against a night attack by the enemy. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: The Rites of Zhou, in the Office of Markets of the Earth Officials, says, “At the great market, when the sun is setting, the market is held,” meaning that transactions at the main market are numerous and the market begins gathering at sunset. The line says “the radiance of the setting sun,” meaning that after sunset the market disperses. The market district will be chaotic, with some singing and some lamenting; joy and sorrow will have no measure, surely harming proper business. Caution is advised. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: There is fear of growing old without accomplishing anything, leaving only self-pity. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: Drumming the vessel and singing—one cannot hope to grow old together. Misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Regarding pregnancy: A daughter will be born, but she will be difficult to raise. \u003Cbr> \n  \u003Cbr> \n [Case] A friend came and said: “I am going to marry a certain girl. Please divine the auspiciousness or misfortune.” He received Li changing to Biting Through. \u003Cbr> \n  \u003Cbr> \n The judgment said: The line text says, “The radiance of the setting sun.” Li means separation; “the separation of the setting sun” means separating again after marriage. “Drumming the vessel and singing” indicates fear of loss; if one sings without drumming, it is not fear of loss but surely separation. “The lament of great old age” means lamenting that the couple will not grow old together. This marriage is unlikely to be completed; even if it is, separation will certainly follow. It is an unfavorable sign. \u003Cbr> \n  \u003Cbr> \n Later, the friend did not believe this divination and married through a matchmaker. Before long, because of discord within the household, they separated again, exactly as the divination had indicated. \u003Cbr> \n  \u003Cbr> \n [Case] In the thirtieth year of Meiji, I divined the relations between our country and France and received Li changing to Biting Through. \u003Cbr> \n  \u003Cbr> \n The judgment said: Li signifies armor, knives, and arrows, all of which chiefly represent weapons of war. Li also signifies fire and can provide for the use of artillery. In divining now about relations with France and obtaining the third line, this instructs our country to urgently prepare armor and weapons. The line text says, “The radiance of the setting sun.” The setting sun is about to incline westward, showing that the fortunes of the western land are flourishing. “If one does not drum the vessel and sing, then there will be the lament of great old age” means singing when one should not sing and lamenting when one should not lament—in other words, taking measures at the wrong time. Those who plan well for the nation should prepare in good time. They must neither indulge themselves in ease nor deliberately display weakness. Maintain harmony with neighbors and cultivate friendly relations to preserve long-term prospects; that is the proper course.","Nine in the fourth place: It comes suddenly, suddenly; burning, death, abandonment.","Nine in the fourth place: It comes suddenly, suddenly; burning［150］, death, abandonment［151］. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: It comes suddenly, suddenly—there is nowhere to accommodate it. \u003Cbr> \n  \u003Cbr> \n “It comes suddenly, suddenly” means a violent calamity of rigid force, impossible to predict. “Burning” means burning things like a raging fire. “Death, abandonment” means the body is destroyed and the name is thereafter discarded. The fourth line lies between the upper and lower trigrams: the lower fire is about to die out, while the upper fire blazes again. The flames rise above, and their force is especially fierce. “Sudden” is explained in Yang Xiong’s Dialects: “In Jiang and Xiang, people call suddenly meeting someone ‘sudden.’” Thus “it comes suddenly” means it arrives abruptly, before one can guard against it. “Burning” means burning one’s dwelling; “death” means destroying one’s body; “abandonment” means lifting it up and throwing it into a ditch. Burning, dying, and being abandoned follow one another, making the calamity extremely ominous. Since the fourth line is at the point where three fires pass their flame onward, the blaze of misfortune is so fierce. The Commentary on the Image says “there is nowhere to accommodate it,” meaning that with the flames pressing close, there is nowhere to shelter. The fourth corresponds with the first; the fire of the first might still be avoided, but the fire of the fourth is violent, destroying the house and killing its people, leaving no place to shelter. Some say “sudden” refers to the chimney of a stove, the same word as in the History of the Han saying, “Its stove had a straight chimney.” “It comes suddenly” then means the saying that one sacrifices to a spirit as though the spirit were present, and in a trance sees it arrive. “Burning, abandonment” means that the stove spirit observes one’s evil and sends down this calamity. This is another interpretation. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding military campaigns: There is a calamity in which the camp fortifications are burned and gunfire and cannon blasts erupt violently. Its arrival is surging and overwhelming; officials must be vigilant and cautious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: There is a calamity in which both people and wealth are lost. It is advisable to conceal oneself and withdraw; this may allow one to escape it. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: There is a situation in which success seems within easy reach, but the heavier the office and reputation, the more severe the resulting disaster. Withdrawal into seclusion is preferable. \u003Cbr> \n  \u003Cbr> \n ○ Regarding the household: According to the old interpretation, “sudden” refers to an unfilial son; this family will certainly produce a rebellious son. “Burning,” “death,” and “abandonment” all describe the rebellious son’s crimes. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: The fourth line changing produces Gen as the body; Gen is the gate of ghosts and darkness. Li also contains Dui, which signifies a punished person. This marriage is extremely inauspicious. \u003Cbr> \n  \u003Cbr> \n ○ Regarding pregnancy: A daughter will be born, but she will certainly not survive infancy. \u003Cbr> \n  \u003Cbr> \n [Case] In the spring of the twenty-third year of Meiji, a friend came and asked me to divine the year’s fortunes. \u003Cbr> \n  \u003Cbr> \n The judgment said: The fourth line, between the two fires above and below, has the lower fire about to die while the upper fire reignites. Since the fire blazes upward, the fourth line is the most ominous in Li. Now, in divining the year’s fortunes, the fourth line is obtained. The yang line in a yin place is hard on the outside and soft within, and the position is neither central nor correct. This indicates sinister and crooked people meddling in the situation. If one does not notice at first, once their influence blazes, “it comes suddenly,” and not only will calamity spread to the household, but one’s body, skin, hair, and flesh will all suffer the disaster as well. Like fire sweeping across the plains, it will be impossible to extinguish. This is “burning, death, abandonment.” You should carefully guard against petty people; do not feed a dog only to have it bite your hand. \u003Cbr> \n  \u003Cbr> \n The man was naturally weak and did not take the warning seriously. He entrusted matters to a young relative, who unexpectedly acted recklessly and viciously. The man’s family fortune was ruined because of him; the calamity did not end. Only then did the man realize his mistake, but it was already too late.","Six in the fifth place: Tears flow abundantly; sorrowful sighs abound. Auspicious.","Six in the fifth place: Tears［152］ flow abundantly［153］; sorrowful［154］ sighs abound. Auspicious. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The good fortune of the sixth line in the fifth place lies in its being attached to the king and duke. \u003Cbr> \n  \u003Cbr> \n The fifth line is the ruler of the outer trigram, occupies the center and the honored position, and corresponds with the second. The Commentary on the Image’s phrase “the great person continues the brightness and shines for a long time” refers to the fifth line. Li signifies the eyes; what comes from the eyes is called tears, hence “tears flow abundantly.” Li’s inner Dui signifies the mouth; a sigh is the muffled sound of the mouth, hence “sorrowful sighs abound.” “Abound” describes appearing as though one is shedding tears when it is not yet time to shed them, and sighing as though sorrowful when it is not yet time to sigh—an expression of the state of grief. In the third line, joy ends and sorrow arrives, and “the lament of great old age” is an ominous sign. The fifth line is deeply anxious and considers danger, embodying the saying, “Worry before the world worries and rejoice after the world rejoices”; hence it is auspicious. The Commentary on the Image says “Li’s fifth is the duke”; the fifth line is the position of a king or duke, hence the statement. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding military campaigns: Based on the line text “flow abundantly” and “sighs,” there is an attitude of fearing the matter at hand. War is dangerous; if one can fear, one can plan, and if one can plan, one can control the victory. Hence, auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: This undertaking must concern royal commercial affairs or public business, not the private calculations of ordinary people. Hence it says, “It is attached to the king and duke.” The enterprise itself must also be accomplished through hardship and difficulty. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: One may rise to the position of chief minister, attaining the utmost honor and distinction, yet one’s personal anxiety and labor will be exceptionally great—like Zhuge Liang devoting himself completely to the state. That is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Regarding marriage: This marriage is extremely prestigious, but it carries the image of crying out first and laughing afterward. \u003Cbr> \n  \u003Cbr> \n ○ Regarding pregnancy: A daughter will be born. Guard against difficult labor; ultimately, it will be auspicious. \u003Cbr> \n  \u003Cbr> \n [Case] Divining the fortunes of a certain wealthy merchant, I received Li changing to Fellowship with Others. \u003Cbr> \n  \u003Cbr> \n The judgment said: The fifth line occupies the honored position. In a country it is the ruler of the country; in a household it is the head of the household; in a village it is the hope and esteem of the village. The line text “tears flow abundantly; sorrowful sighs abound” refers to someone who plans in advance, guards against danger, considers prosperity’s risks, and makes every effort to arrange matters for complete security. Only a mature and experienced person can do this. Since you obtained this line, it is clear that you have endured hardship. In ordinary times, the appearance of your weeping and lamenting must have been unbearably sorrowful. Yet this very virtue of continuing the brightness enables you to discern the turning points of affairs and preserve the family enterprise, without being deceived by young relatives. Hence, auspicious.","Top nine: The king uses it to set out on campaign. There is merit in taking the chief’s head; the followers are captured but not punished. No blame.","Top nine: The king uses it to set out on campaign. There is merit in taking the chief’s head; the followers are captured but not punished. No blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The king uses it to set out on campaign in order to correct the state. \u003Cbr> \n  \u003Cbr> \n “The king” refers to the sixth line in the fifth place; “uses it” refers to the top line. Li signifies weapons, hence it is used to “set out on campaign.” “Head” means the chief criminal; “followers” means his kindred group. “Merit” means rewarding the achievement. What is commended is cutting off the ringleader without extending punishment to the followers, as the Book of Documents says: “Exterminate the ringleader; those who followed under coercion shall not be punished.” The third line is at the top of the lower trigram and opposes the top line; it does not submit to the king’s transforming influence and harms the people’s livelihood. The top line therefore receives the command to lead troops forth, remove the world’s harm, capture the chief criminals, and execute them. All the remaining followers are pardoned. This is truly an army that rescues the people and punishes crime—the army of a true king. What blame could there be? The Commentary on the Image says, “In order to correct the state,” meaning that, like King Tang’s campaign against Ge Bo and King Wen’s campaign against the Kun barbarians, the purpose is solely to quell disorder and secure the state. How could it be a love of exhausting warfare? \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding military campaigns: The line text already makes the meaning clear. An army belonging to a true king does not kill people recklessly; this is the proper way. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding business: When buying and selling goods, select superior, fine-quality products rather than inferior ones; then profit can be obtained. \u003Cbr> \n  \u003Cbr> \n ○ Regarding achievement and reputation: You will certainly be the first choice. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: “Breaking” means dying young; it is unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In the third month of the seventh year of Meiji, the Saga Rebellion broke out and the Imperial Court was about to dispatch troops to suppress it. A certain army colonel and lieutenant colonel came together and said: “We are about to lead troops into the field. Please make a divination.” They received Li changing to Abundance. \u003Cbr> \n  \u003Cbr> \n The judgment said: The line text “The king uses it to set out on campaign” exactly fits today’s matter. Among the rebels in the Saga Rebellion, there must be a mastermind—the so-called ringleader, the head of the rebellion and chief of the crime—whose offense cannot be pardoned. Those who rose in response at the moment are followers. Now that the rebellion has been initiated in Saga and troops are ordered to march against it, our august sovereign, possessing divine strategy and profound calculation and always cherishing the principle of not delighting in killing people, will surely proclaim to the realm: “The crime of starting armed rebellion lies with one person. I swear that I will capture and execute him; I will ask nothing of the rest. Whoever captures the ringleader will receive the highest reward.” This is exactly parallel to the line text, “There is merit in taking the chief’s head; the followers are captured but not punished.” Since the top line corresponds with the third, the top line is the royal army and the enemy must belong to the third line. The third line says, “The radiance of the setting sun—how could it last long?” Thus we know this campaign will surely achieve victory as soon as the troops arrive, and the rebellion will be quelled within a few weeks. \u003Cbr> \n  \u003Cbr> \n Before a full month had passed, Qu Qu was executed, and Saga was pacified.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 30, Li as Fire, the sixty-four hexagrams, hexagram statements, line statements, divination judgments",1787044935819]