Takashima Ekidan · Hexagram 39 Water over Mountain: Jian. Jian: Favorable in the southwest; unfavorable in the northeast. Favorable to see a great person; perseverance brings good fortune.

39 Water over Mountain: Jian

The Sequence Commentary says: “Kui means discord. Discord must bring difficulty, so it is followed by Jian. Jian means difficulty.” Jian and Kui are not opposites, but they are similar. In Kui, Li is above and Dui below: the marsh wants to moisten, but the fire above dries it, so their functions oppose each other; hence Kui. In Jian, Kan is above and Gen below: water wants to flow, but the mountain below stops it, so their functions obstruct each other; hence Jian. This is why Jian follows Kui.

Jian 25: The southwest is favorable; the northeast is unfavorable. It is favorable to meet the great person. Perseverance brings good fortune.



▲ Bronze inscription for Jian



▲ Seal script for Jian

The Kan trigram occupies the north, and the Gen trigram the northeast. The movement of the heavens proceeds from north to east, then south, then west; the sun and moon rise in the east and set in the west—this is the course of Heaven. In the hexagram, Gen is inside and Kan outside; moving from east toward north is contrary to the course of Heaven, and therefore it is called Jian. Jian comes from Kui. Gen and Kan lie in the northeast, while Dui and Li lie in the southwest. If one follows Jian’s original position in the northeast, difficulties pile upon difficulties, hence “not beneficial.” If one turns to the southwest, Kui’s position, difficulties can be overcome, hence “beneficial.” Moreover, northeast to southwest follows Heaven; what follows Heaven must be beneficial. The “great man” is the great man who continues Li’s illumination. His brightness is sufficient to overcome Jian, hence “beneficial to see him.” When the Way attains its proper constancy, there is nothing that is not auspicious and beneficial.

The Tuan Commentary says: Jian means difficulty; danger lies ahead. Seeing danger and being able to stop—how wise! Jian is beneficial in the southwest: going there, one attains the center. It is not beneficial in the northeast: its Way is exhausted. It is beneficial to see the great man: going there brings achievement. Being in the proper place and steadfast brings auspiciousness; thus one rectifies the state. Great indeed is the timely function of Jian!

The hexagram has Gen below and Kan above. Kan is water; Gen is a mountain. Water above and mountain below: Kan signifies danger, hence “danger lies ahead.” The lower nuclear trigram is Li, which signifies seeing, while Gen signifies stopping; hence “seeing danger and being able to stop.” From Gen’s perspective, the image emphasizes stopping; from Jian’s perspective, the meaning emphasizes going, so the line texts often say “go.” “Jian is beneficial in the southwest”: Li is due south and Dui due west; joy together with brightness enables one to emerge from Li, hence “going, one attains the center.” The northeast is Jian’s original position, and entering it is difficult; hence “its Way is exhausted.” Knowing where to go is beneficial; going mistakenly without knowing is not. The three words “how wise!” serve to awaken those dealing with Jian. “The great man” means one whose position is supremely honored and whose virtue is sufficient to overcome Jian. Therefore, for anyone dealing with Jian, it is beneficial to see him; going to see him not only can calm Jian but also can produce achievement, hence “going there brings achievement.” From the second line to the top, all are correctly placed. “Steadfastness brings auspiciousness” refers to the fifth line. The fifth is the ruler of Jian; the so-called “great man” is one who rectifies himself and then rectifies others, hence “rectifying the state.” Confucius, discussing the revival of a state, said that one must know difficulty. Jian means difficulty, and the fifth line’s “great Jian” is a ruler who knows difficulty. The other lines all say “go into Jian,” showing united counsel and effort to help overcome Jian. In a time of Jian, what is valued is not knowing Jian and merely stopping, but using Jian and moving forward. Thus Jian’s time can be overcome and its function becomes great. Hence: “Great indeed is the timely function of Jian!”

Applied to human affairs, this hexagram: The character Jian is composed of the foot radical and the shortened form of cold, and resembles the characters for difficulty and lameness; all carry the meaning of hardship. In Shuowen, Jian means lame—one’s foot is crooked and walking is impaired—and with “danger ahead,” it becomes Jian. “Jian means difficulty”: whenever people face hardship, their advances and retreats are hesitant, like a lame person unable to move forward. This is why the hexagram is named Jian. Its image is water on a mountain. Water on level ground is calm, but on a mountain it is dangerous. When people see danger and draw back their feet, danger stops there and people stop there too. Even if their intelligence can avoid danger, how can they overcome it? The line texts all say “going into Jian,” showing that Jian’s function lies not in being able to stop but in being able to go; hence “going there brings achievement.” Yet one must carefully examine the direction. The north is Kan’s direction and the northeast Gen’s; Kan is water and Gen is mountain, still directions of difficulty. Going there is “not beneficial,” meaning “its Way is exhausted.” The southwest is Kun’s direction; Kun is earth and well-being, a strong and comfortable land. Going there is beneficial, meaning “going there, one attains the center.” A person with rank is called a great man, and one with virtue is also called a great man. When hardship and danger lie ahead, if one cannot distinguish where to go, one should go to see an experienced elder who can show the proper road; then “going there brings achievement.” “Being in the proper place” means following the correct direction and walking the right road; naturally, good fortune results. Once Jian is overcome, human affairs prosper. With prosperity, one may rectify oneself in small matters and rectify the state in great matters. In Jian’s time, by using Jian’s function, one must not let Jian injure one through its dead end; instead, one should turn Jian into a means of enlarging its function. Hence: “Great indeed is the timely function of Jian!”

Applied to the state, this hexagram takes the fifth line as its ruler. The fifth occupies the honored position and represents the ruler; its line text says “great Jian,” meaning the state is facing a major calamity. Kan signifies ditches and concealment; concealment together with ditches is a trap. Gen signifies a path, and a path is the narrowest and smallest kind of road—the tracks of deer and rabbits in the mountains—also dangerous ground. The image is danger and the name is Jian. When a state reaches this condition, water blocks above and mountains block below; everything is obstructed and communication fails, instruction and transformation do not operate. In this difficult period for the state, the only line capable of planning a successful rescue is the fifth. The Tuan Commentary’s “beneficial to see the great man” refers to the fifth line. The fifth can judge the direction in which to go, examine the advantages and harms of each direction, and bring out the subtle function of Jian. Thus the other lines say “go,” while the fifth says “come”: it can gather the strength of “friends coming” to overcome the time of “great Jian.” Internally it rectifies itself; externally it rectifies the state. No one but a great man can accomplish this.

Viewed as a whole, this hexagram has Kan above and Gen below, forming Jian; reversing their positions produces Meng. The Image of Meng says “a spring emerges below the mountain”: when a spring first emerges, it is important to nurture it in the right way. The Image of Jian says “water on the mountain”: when water is dangerous, it is important to go in a way that attains the center. Attaining the center means knowing danger; knowing danger means knowing where to go; knowing where to go means knowing what is beneficial and what is not, so that one does not go astray. Then Jian can be overcome. Throughout history, those who faced Jian and could make use of Jian were the “great men” who were “in the proper place” and “steadfast and auspicious.” Everyone else involved with Jian should “beneficially see” such a “great man.” The “great man” refers specifically to the ninth day of the fifth line. The fifth line also knows that Jian cannot be overcome by one person alone. The fifth corresponds with the second, so the fifth says “great Jian,” while the second says “Jian upon Jian”; both work tirelessly to overcome hardship, fearing only that they might lag behind. The fifth represents the way of the ruler: when the people are in danger, it is as though the ruler himself is in danger. The second represents the way of the minister: when the ruler is worried, it is as though the minister himself is worried. One who personally bears the weight of the world should indeed be like this. But if one merely imitates the philosophy of self-preservation, wades into rivers and seas, and consigns worldly affairs to oblivion, would one have the ability to overcome this Jian? Even the first, third, fourth, and top lines all bear responsibility for the world’s Way: some return to safety, some hasten to provide relief, and some appear “great”; all desire to bring the whole world under good order. Even the worthy one who receives “praise upon coming” still hopes for support. This is how completely the sage cannot forget the world. Yet the world is not the task of one person, nor can saving the world be accomplished by one person’s strength. The ruler must gather talented people and obtain the effect of united counsel and effort; ministers must respectfully fulfill their offices and do their utmost as wings and auxiliaries. Yet the ability to overcome Jian is talent, while the means of overcoming Jian depend even more on virtue. The Commentary on the Image says, “The noble man turns back to himself and cultivates virtue.” With virtue, one can transform danger and settle difficulties. The Commentary on Mingyi says, “He concealed himself in great difficulty; King Wen did so.” This shows the purity of King Wen’s virtue. King Wen was the auspicious figure of the southwest; the Tuan Commentary says “beneficial in the southwest”—surely this is why.

The Commentary on the Image says: Water on the mountain is Jian. Thus the noble man turns back to himself and cultivates virtue.

Water on the mountain is Jian; the reversed hexagram of Jian is Jie. The Image of Jie says “thunder and rain arise.” Thunder and rain descend from above. When rain falls, the water on the mountain must also descend, and thus Jian can be released. The junzi follows this by “turning back to himself and cultivating virtue.” He does not worry about how difficult it is to release Jian; he worries only that his virtue has not been cultivated. Kan represents remorse, with the meaning of turning back in regret; Gen represents caution, carrying the meaning of virtue. Mencius said, “When conduct does not attain its aim, simply seek the cause in oneself.” This is what it means.

　　[Divination]
○ Asking about current fortunes: Fortune is in a difficult phase. You should make greater efforts and persevere in order to emerge from danger.


○ Asking about warfare: You have entered a mountainous, water-bound, complicated region where advance and retreat are both difficult. You should lead all six armies and attack toward the southwest with united effort; only then can you gain advantage.

○ Asking about achievement and reputation: Kan’s danger and Gen’s stopping indicate obstacles to success and fame. Turn back and apply yourself more diligently. Five years later, when you reach the top line, the Image says “beneficial to see the great man, to follow the honored one”; success and fame may then be expected.

○ Asking about business: When water is on a mountain, it is dammed up and does not flow, signifying wealth that cannot circulate. This is difficult for a merchant.

○ Asking about the home: This residence is beside a mountain. Guard against water rushing down from the mountain and washing away the walls and house. It is beneficial to change its orientation.

○ Asking about marriage: Mountain and water are naturally a pair, but when the water rises below the mountain, it signifies losing one’s partner; hence Jian. If it does not take place, that is one thing; even if it does, there will certainly be later regret.

○ Asking about illness: Jian signifies an ailment of the feet. Crossing water and climbing mountains, one will certainly be unable to walk onward.

○ Asking about a lost object: Search again on your person.

○ Asking about a lawsuit: Turn back and withdraw from the lawsuit. Auspicious.

○ Asking about a traveler: Flooding on the road has blocked the person midway, with great danger and difficulty. On another day, the person can return empty-handed.

○ Pregnancy: A boy will be born.

Initial Six: Going into Jian; coming brings honor.

The Commentary on the Image says: Going into Jian; coming brings honor. It is appropriate to wait.

The initial line is beneath Gen, at the beginning of Jian. “Going into Jian” means going toward the land of Jian. At the initial line, one is still far from the top line’s Jian and could refrain from going, yet one does not avoid obstacles and dares to face difficulty. As the first among the six lines, one can be the first to champion righteous action and set “friends coming” in motion, gaining a good reputation. The Commentary on the Image says “it is appropriate to wait,” meaning that lightly risking oneself merely to seek momentary praise is inferior to observing the opportunity and changes carefully, then acting when the time is right; only then can one achieve the real merit of overcoming Jian.

　　[Divination]
○ Asking about current fortunes: Good fortune has not yet arrived. Carefully hold your position and wait.


○ Asking about warfare: Danger lies ahead, so advance is not yet possible. Temporarily withdraw and defend.

○ Asking about business: The place where goods are to be sold is currently dangerous. Do not transport merchandise there; temporarily wait for a better price.

○ Asking about achievement and reputation: Serving in the army and exerting oneself means braving danger and difficulty; one receives rewards and recognition, hence “coming brings honor.”

○ Asking about the home: The location is obstructed and dangerous; moving house is not beneficial.

○ Asking about illness: It is at the initial stage. There is no need to rush for medical treatment; withdraw and recuperate on your own.

○ Asking about marriage: There is no need to rush into it; it is still better to wait. Auspicious.

○ Asking about a lost object: If you wait, it can be found.

○ Pregnancy: A boy will be born.

[Case] A certain friend came to me. Because he was undecided about advancing or retreating in a matter, he asked for a divination to decide it. The cast yielded Jian changing to Ji Ji.

My judgment: The hexagram is named Jian, and Jian means difficulty. The line is at the initial position, so this is a first encounter with difficulty. The line text says “going into Jian,” meaning going toward a difficult place; it says “coming brings honor,” praising the courage to face difficulty. Yet the Commentary on the Image says “it is appropriate to wait,” meaning that lightly risking oneself is inferior to waiting for the right time to act. Studying and interpreting the line’s meaning clearly reveals the moment for advancing or retreating when facing difficulty. The matter you asked about concerns being undecided between advance and retreat; obtaining this line makes the answer as clear as if it had been lifted before your eyes. The divine mechanism has manifested without the slightest error—truly mysterious.

Six in the second place: The king’s minister faces difficulty upon difficulty; it is not for his own sake.

The Commentary on the Image says: The king’s minister faces difficulty upon difficulty; in the end there will be no blame.

“King” refers to the ninth line in the fifth place, and “minister” refers to Six in the second place. The second is in the center of the lower trigram and responds above to the ninth in the fifth place. The line’s nuclear trigrams repeat Kan, hence “difficulty upon difficulty,” meaning that it passes through Jian in order to overcome Jian, with the devotion to bend respectfully and exhaust one’s strength in service. The other lines all speak of going, still going forth to face the state’s difficulty; the second directly treats the affairs of the state as his own, entering its difficulty without regard for himself. The Commentary on the Image explains this with “in the end there will be no blame,” meaning that because he devotes his person to serving the ruler, what blame could there be?

　　[Divination]
○ Asking about current fortunes: Your present fortune is awkward, with dangers and difficulties everywhere; it indicates a life of toil.


○ Asking about warfare: Guard troops enter dangerous terrain and become heavily encircled, resembling Pang Shiyuan’s fall at Luofeng Slope.

○ Asking about business: Goods transported inland are stopped by water midway, with danger of losing both people and money.

○ Asking about achievement and reputation: Serving the public in pursuit of fame, one may gain a name but fail to preserve one’s life, obtaining glory after death.

○ Asking about the home: This residence lies among Gen mountains and faces northeast. Since the danger is already compounded, it is not beneficial.

○ Asking about marriage: The second corresponds with the fifth, indicating marriage into a noble family. Guard against the future husband encountering difficulty, with his life hard to preserve.

○ Asking about a lawsuit: Ominous.

○ Asking about a traveler: Ominous.

○ Asking about a lost object: It ultimately cannot be found.

○ Pregnancy: A boy will be born.

[Case] In a certain month of the thirteenth year of Meiji, I visited a gentleman in Tokyo. We exchanged greetings after a long separation. The host said, “Recently my young son incurred debts in business and has been running about day and night trying to arrange a solution. I am extremely worried.” I replied, “Worrying over this kind of debt is useless. You should devise a good way to settle it; if there is no alternative, it would be better to ask for a divination to determine whether it can be done.” The host then personally handled the yarrow stalks, while I offered the prayer on his behalf. The cast yielded Jian changing to Jing.

The judgment says: Jie is the hexagram of many difficulties. The second line is the ruler of the lower trigram, so it represents one who personally bears these difficulties. Your son incurred this enormous debt through business and cannot avoid going to deal with it. Yet the burdens of debt are piled one upon another, and the matter cannot be settled at once. Now the second line of Jie has been obtained, whose line text says, “The king’s minister is beset by difficulty upon difficulty; it is not because of his own person.” “Difficulty upon difficulty” means that the matter is exceedingly hard; “not because of his own person” means that the debt was incurred through business, not for a personal reason. Examining the line images before and after it, the third line takes “coming back” as favorable, showing that it is reasonable for the third line not to provide assistance. The fourth says “coming in connection,” indicating that it can join hands with others. The fifth line is the ruler of the hexagram: in business it is the principal businessperson, or, if litigation arises, the presiding official. It says “friends come,” meaning that fellow creditors are summoned to consult together. The Image says “central regulation,” that is, economizing; it means reducing the debt to settle the matter. The top six represents an elder outside the situation who comes to mediate. Accordingly, for now one should follow the first line’s counsel: temporarily withdraw and wait for an opportunity, without exhausting oneself in labor.

A certain gentleman was deeply impressed by the wonders of the I Ching, and events later unfolded just as the divination had indicated.

Nine in the third place: Going brings difficulty; coming back.

The Commentary on the Image says: Going brings difficulty; coming back—the inner part rejoices at it.

The third line is at the top of the inner trigram and is the ruler of Gen. It stands at the junction of above and below, adjoining Kan. “Going into difficulty” means going to attend to the “great difficulty” of the fifth line. The fifth, with the three yang lines in their proper places, causes it to “come back” in order to govern the interior. The third line originally sees danger and stops; it is glad to withdraw, not to advance. Its going is compelled by the other lines, so it goes along with them; its return allows it to preserve itself, so it is joyful. When the third line changes, it becomes Bi; the second line of Bi says, “Associate with those within,” so the Image explains it as “the inner part rejoices.”

　　[Divination]
○ Inquiry about current fortunes: The times are fraught with difficulties; advancing is unfavorable, so it is better to retreat and hold one’s ground.


○ Inquiry about military campaigns: There is an image of troops going out and then turning back.

○ Inquiry about business: There is an image of departing without returning, then bringing the goods back and selling them in the interior.

○ Inquiry about honors and office: One is sent abroad, then reassigned for service at home.

○ Inquiry about the household: This residence has a mountain behind and water in front. At first there is a desire to move elsewhere, but later one returns and the family reunites happily.

○ Inquiry about marriage: At first one wishes to marry elsewhere, but later returns; this is auspicious.

○ Inquiry about a traveler: He will arrive today; auspicious.

○ Inquiry about a lost object: Lost, then recovered.

○ Pregnancy: A boy will be born.

[Example] In the twenty-third year of Meiji, divining the fortunes of the nation, the result was Jie changing to Bi.

The judgment says: The hexagram is named Jie, meaning difficulty; the line says “going into difficulty,” meaning going to a difficult place; “coming back” means going and then returning. The Image says “the inner part rejoices,” meaning it rejoices that one returns and preserves oneself. Explaining the line text in detail, we know that the nation’s fortunes are encountering many difficulties. Going forth to relieve the difficulty is not as good as returning to govern the interior. By the fifth line, the great ruler exercises authority, friends come to assist one another, and the difficulty can be relieved. Thus, the third relieves internal difficulty and the fifth relieves external difficulty; together they accomplish the work, and the reason for rejoicing is clear. Judging from the line images, the response should come two years later.

[Example] In the fourth month of the first year of Meiji, a friend came and said: “I have recently received orders from a certain lord to serve in his domain. My departure date is set, so I have come especially to say farewell.” Seeing his imposing appearance, with two swords at his waist, he still looked like an old domain samurai. Having encountered the changing times, he was a man resolved to restore the new order. I was asked to divine his prospects and fortunes, and the result was Jie changing to Bi.

The judgment says: The third line is the ruler of Gen, which signifies stopping. At the junction of above and below, it is naturally often undecided about advancing or retreating. Its going was certainly not what it wished, but merely following others and going with them; when it “comes back,” how could it not rejoice in its heart? This is the meaning of the line text. Since you are now about to depart under orders, and have obtained this line, I judge that you may also dislike going because of difficulties ahead. I advise you to prepare to set out nonetheless. A subsequent order should soon arrive recalling you, so that you may serve at home.

Afterward, before the friend had even departed, he was ordered to stop and was retained for service at home.

Six in the fourth place: Going brings difficulty; coming in connection.［26］

The Commentary on the Image says: Going brings difficulty; coming in connection—being in the proper place, it is substantial.

The fourth line is at the head of the upper trigram, close beside the fifth. It is relied upon and valued by the fifth, making it a trusted minister. “Connection” means that ruler and ministers are one body, linked like the heart and limbs. “Going into difficulty, coming in connection” means that the third and top lines are correct correspondents, so it goes with the top line; it is more united and, compared with the first line’s going while waiting and the third line’s going and returning, possesses greater actual strength. The Image says “being in the proper place, it is substantial”: the fourth line is correctly placed; Gen signifies solidity, hence “substantial.” It is close to and connected with the honored line above, and linked with the lines below, so it can overcome difficulty through sincerity and genuine cooperation.

　　[Divination]
○ Inquiry about current fortunes: The times contain many dangers and difficulties, but by uniting the hearts of the people, one can overcome the danger.


○ Inquiry about military campaigns: Since the fourth line is yielding, the military force is evidently weak. Yet by sharing one heart and one virtue with the other armies and remaining united, it can emerge from danger.

○ Inquiry about honors and office: “Coming in connection” indicates successive promotions.

○ Inquiry about business: “Coming in connection” means merchants arrive one after another in succession. “Being in the proper place, it is substantial”: “substantial” means full and abundant, indicating ample profits.

○ Inquiry about the household: This residence must adjoin neighboring houses; its position is suitable and the family’s circumstances are prosperous.

○ Inquiry about marriage: It must be a marriage between old family friends, renewing and strengthening the bond; auspicious.

○ Inquiry about illness: This illness has certainly continued for a long time and will not be cured at once.

○ Inquiry about litigation: It can be settled after a long delay.

○ Inquiry about a traveler: He is lingering away from home and will not return for a while.

○ Inquiry about pregnancy: A boy; it may be twins.

[Example] In the twenty-fourth year of Meiji, a certain friend came to divine the fortunes of a certain country’s Privy Council, and the result was Jie changing to Xian.

The judgment says: The fourth line is connected with the ruler’s position, making it a trusted minister—the heart and limbs joined with the ruler as one—which precisely fits the position of a Privy Council. You are asking about a certain country, a foreign country, so the line corresponds to the outer trigram. The line text says, “Going brings difficulty; coming in connection.” This indicates that the country will soon face internal troubles and foreign aggression arising together, and that the Privy Councillors may become implicated and suffer calamity. All the lines say “going into difficulty,” except the fifth and second, which do not mention going. The fifth is the great ruler, and the second is the inner minister: they are personally in the midst of the difficulty. The Privy Council originally occupies the position of an inner minister; the lines seek to overcome the difficulty and say “going into difficulty,” perhaps referring to being sent abroad. For the moment the difficulty has not been settled and the fortunes are unfavorable; one must wait until the top line to emerge from the difficulty.

[Example] In the thirty-first year of Meiji, divining the fortunes of the House of Representatives, the result was Jie changing to Xian.

The judgment says: The line says “coming in connection,” an image of uniting the views of the assembly. The Image says “being in the proper place,” meaning obtaining the proper position as a legislator. After its victory in war, the government, facing the suspicion of the various states, planned to expand military preparations in advance as a means of overcoming difficulty, and had already submitted the proposal to the legislature. The legislators, joining together in private parties, opposed the government’s intentions, thereby causing the government many difficulties. The upper trigram is Kan, danger; the lower trigram is Gen, stopping. Together they form Jie, indicating that government orders are obstructed and cannot be carried out. Now the fourth line has been obtained. The fourth is close to the fifth, so among the legislators there must be some who understand the gravity of the times and can unite with the supreme authority’s intentions, reconcile the arguments of the assembly, and resolve the nation’s difficulties. Then the proposal can pass and the difficulty can be overcome. The Image says “being in the proper place, it is substantial”: “substantial” means truly overcoming the difficulty, not merely following empty words.

At that time, the Liberal Reform movement was divided, the two parties clashed, and many proposals failed to agree. Later, the Liberal Party accommodated the government’s wishes and joined with the National Association, whereupon the tax-increase proposal was decided.

Nine in the fifth place: Great difficulty; friends come.

The Commentary on the Image says: Great difficulty; friends come—through central regulation.

Regarding the other lines, the direction is “going”; regarding the fifth line, it is “coming.” For the other lines, Jie is still a lesser difficulty; for the fifth line, the difficulty is uniquely great. The fifth combines the difficulties of all the lines to constitute Jie and alone bears the greatness of the difficulty, hence “great difficulty.” Ruler and minister unite through duty, while friends unite through feeling; the fifth speaks somewhat in terms of feeling, so it rejoices in their coming and calls them “friends.” The fifth is full and in its proper place, with sufficient virtue to employ people; therefore it can cause those near and far, before and after, all to come and assist. It borrows the talents of the group to overcome the “great difficulty.” Although the relief comes through the ruler’s authority and favor, the ministers contribute greatly to it. When the fifth changes, its body is Kun; Kun says “in the southwest one finds friends,” and Jie says “the southwest is favorable,” so it also says “friends.” The Image explains this as “central regulation”: the fifth occupies its proper place and central position and does not change its integrity; therefore it ultimately emerges from the difficulty.

　　[Divination]
○ Inquiry about current fortunes: The unlucky period is about to recede, and danger will gradually be transformed into safety.


○ Inquiry about military campaigns: Having been surrounded earlier, one is now fortunate to receive relief troops arriving together and can fight one battle to break out.

○ Inquiry about honors and office: Being close to the supreme authority, one can provide aid and relief; great honor, auspicious.

○ Inquiry about business: Goods converge from every direction, making them difficult to sell for the time being.

○ Inquiry about the household: This place is near a restricted military zone, in an area subject to attacks and hardship, where carriages and horses constantly pass. It is unsuitable for civilian residence and could be converted into a guildhall or assembly hall.

○ Inquiry about illness: This is a dangerous and severe illness; many physicians should gather to treat it together before recovery can be expected.

○ Pregnancy: A boy will be born.

[Example] In the twentieth year of Meiji, divining the fortunes of a certain eminent person, the result was Jie changing to Qian.

The judgment says: The hexagram is named Jie and the line says “great difficulty,” so we know that difficulties are piled one upon another and cannot be escaped by one person’s strength alone. A certain eminent person now asks about his fortunes and has obtained the fifth line. The fifth is the ruler of Jie: the greater the difficulty, the harder it is to overcome. Fortunately, this eminent person has long been renowned for virtue and prestige, and commands the allegiance of the people. By relying on the assistance of friends, he can pacify the great difficulty. At present it is precisely the time to cooperate in providing aid and relief; Jie has not yet ended. After a year, Jie will depart and Jie will arrive, and then peace without trouble can be attained.

Top six: Going brings difficulty; coming brings great abundance. Auspicious. It is beneficial to meet a great person.

The Commentary on the Image says: Going brings difficulty; coming brings great abundance—the intention lies within. It is beneficial to meet a great person—following the noble.

The top line is at the extreme of Jie and personally stands outside the situation; originally, therefore, the difficulty of Jie does not reach it. The line says “going into difficulty” because a worthy and principled person, deeply concerned about the hardships of the age, dares not use the excuse that he is not in the proper position to ignore the governance and disorder of the realm. “Great” means large. “Coming brings great abundance” means that when the fifth obtains his assistance, he entrusts him with a major responsibility, like those who emerged from the fields of Xin and the banks of the Wei to save their times. Hence “coming brings great abundance.” All the lines of Jie are within difficulty and never speak of auspiciousness. By the top line, the difficulty has ended, so it says “auspicious.” “The great person” refers to the fifth. Ruler and minister share the same virtue: the fifth, speaking as a minister, calls him a friend; the top line, speaking as a ruler, calls the fifth a great person. This is what the Tuan Commentary means by “It is beneficial to meet a great person; going brings achievement.” The Image explains “coming brings great abundance” by saying “the intention lies within,” because the top line’s response is to the third, which is within. It explains “beneficial to meet a great person” by saying “following the noble,” because the upper yin follows the yang.

　　[Divination]
○ Inquiry about current fortunes: The great difficulty has now receded; great fortune is approaching, so one may come forward to seek office.


○ Inquiry about military campaigns: The main army has assembled; one battle can be fought to break out of the encirclement.

○ Inquiry about business: Merchants converge and goods prices rise sharply; selling now can recover the principal and also yield profit.

○ Inquiry about honors and office: One’s literary reputation will rise greatly, making it beneficial to meet a great person.

○ Inquiry about the household: This residence is grand and elevated; calamities have receded, auspicious stars shine upon it, and a noble person will provide support.

○ Inquiry about marriage: It indicates a marriage into an honored family.

○ Inquiry about litigation: It must be decided by the High Court.

○ Pregnancy: A boy will be born.

[Example] A certain friend came and asked for a divination of his fortunes; the result was Jie changing to Jian.

Judgment: The top line occupies the extreme point of Difficulty, and when something reaches its extreme, it must change. Difficulty is about to transform and become Deliverance; this is the moment when great trouble is about to be resolved. You have consulted about your fortune and obtained the top line. The line statement says, “Going into difficulty; returning with abundance; auspicious; favorable to meet a great person.” Considering the meaning of the line statement, it says that “great difficulty” has passed and good fortune is coming. It is auspicious and nothing is unfavorable. You may also go to meet a great person and enter public service; you will surely receive the support of a noble patron and prosper in your official career.