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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 43 Lake over Heaven, Breakthrough: Raised in the royal court; a sincere proclamation, with danger. Announce it from one’s own city; it is not beneficial to take up arms, but it is beneficial to undertake a journey.
䷪
Lake over Heaven, Breakthrough: Raised in the royal court; a sincere proclamation, with danger. Announce it from one’s own city; it is not beneficial to take up arms, but it is beneficial to undertake a journey.
Breakthrough: Raised in the royal court; a sincere proclamation, with danger. Announce it from one’s own city; it is not beneficial to take up arms, but it is beneficial to undertake a journey.
43 Lake over Heaven, Breakthrough
The Sequence Commentary says: “Increase that does not cease must eventually break through; therefore Increase is followed by Breakthrough. Breakthrough means decision.” No thing can increase, become full, and yet avoid bursting; therefore Breakthrough follows Increase. Breakthrough reverses Stripping. Stripping uses five yin lines to strip away one yang, bringing yang nearly to extinction. Stripping means cutting away; its intent is dangerous, so its stripping is deep and severe. Breakthrough uses five yang lines to decide against one yin, bringing yin nearly to extinction. “Breakthrough means decision”: its energy is firm, so its decision is public and clear. The hexagram has Heaven below and Lake above. A lake in the sky has the potential to break through and descend; hence the hexagram is named Breakthrough.
Breakthrough [33]: Raised in the royal court; a sincere proclamation, with danger, but auspicious. Announce it from one’s own city; it is not beneficial to take up arms, but it is beneficial to undertake a journey.
▲ Seal script for Breakthrough
Breakthrough has five yang lines growing strong while the lone yin is nearly exhausted. Lake is above Heaven: one yin stands above the assembled yang lines, and its position is powerful enough to suppress them. Though the yang lines are flourishing, they dare not seek a hasty breakthrough. Heaven represents the king, and Lake represents the mouth. “Raised in the royal court” means publicly declaring the villain’s treachery before the royal court. “A sincere proclamation” means that the five firm lines unite in purpose, speaking with one voice and calling their companions to eliminate the one yin. “With danger” is like treading on a tiger that bites a person: the moment is fraught with peril and fear, hence danger. When the second line of Lake moves, it becomes Thunder; Thunder represents announcement. The Lake trigram above originally comes from Earth; Earth represents a city. To announce to the city is to announce to Earth. Earth’s force has reached Lake and is now isolated; announcing to Earth is intended to have it change once, follow Heaven, abandon evil, return to righteousness, and become a noble person. If this one yin relies on its position and resists the five yang lines, the yang lines will certainly fight: “Their blood is dark yellow.” What could be more unfavorable? Hence, “It is not beneficial to take up arms.” Heaven represents vigorous movement. Heaven’s yang is firm and upright, not deterred by difficulty; as firm virtue advances day by day, yin and evil retreat day by day. Hence, “It is beneficial to undertake a journey.”
The Tuan Commentary says: Breakthrough means decision—the firm deciding against the yielding. Vigorous yet pleased, deciding yet harmonious. “Raised in the royal court”: the yielding rides upon the five firm lines. “A sincere proclamation, with danger”: through its danger, it becomes luminous. “Announce it from one’s own city; it is not beneficial to take up arms”: what is exalted has reached exhaustion. “It is beneficial to undertake a journey”: the firm grows and thereby reaches completion.
Lake is the marsh qi and Heaven is the sky; Lake signifies attaching and deciding, and the written form of decision follows Breakthrough, so Breakthrough takes its meaning from decision. One yielding line and five firm lines unite to form Breakthrough; this is called “the firm deciding against the yielding.” Heaven is vigorous and Lake is pleased: Heaven is vigorous and decisive, Lake is pleased and harmonious; this is called deciding while pleased. The five yang lines are below and decide against the one above. Since its crime is not made clear, its guilt cannot be properly rectified; therefore its offense must first be proclaimed and punishment demanded, openly publicized before the ruler’s court to demonstrate impartial justice. “Sincere” means trust; “proclamation” means an order; “danger” means peril. Holding Heaven’s trust, it summons all the yang lines to join forces in one decision. Breakthrough and Treading exchange positions. The fifth line of Treading says, “Resolute in treading, steadfast amid danger,” meaning that by embracing this danger one can tread on without guilt. The Tuan Commentary on Treading says, “It is luminous,” hence the Tuan Commentary on Breakthrough says, “Its danger thereby becomes luminous.” “Announce” means admonish. Yin occupies the high position and must have a fief; the “city” is the city of yin. “Announce it from one’s own city” means admonish and urge it to withdraw on its own. If it does not withdraw after being warned, authority must follow: all will rise and attack it. This is “taking up arms.” One resisting five is bound to be unfavorable. “Exalted” means added to; although yin is above the five yang lines, at this point yin has reached exhaustion. The unfavorable situation lies with yin, while the favorable one lies with yang. The firm yang lines advance together to decide against one yin—this is removing evil thoroughly; how could there be any unfavorable destination? As yielding diminishes and firmness grows, it says, “The firm grows and thereby reaches completion.” When a noble person removes a villain, he deliberates deeply and plans carefully, not daring to use a hasty decision. He first admonishes him with civilized virtue, and only when unavoidable resorts to martial force. This differs utterly from the villain’s harm to the noble person, which is cruel and ruthless.
Applying this hexagram to human affairs: yang is upright and yin is evil; the firm is straightforward and the yielding is crooked. Human affairs and affairs of state differ in scale, but the harm is the same. In managing a household, treachery and evil are enough to foretell disaster. If a group of villains advances together, the family must perish. Even if one villain is occasionally tolerated and seems harmless, the hidden remnants of evil will sprout from this and gradually multiply, eventually spreading until they cannot be removed. In friendship, eccentricity is enough to invite loss. If all one’s companions are corrupt, the breach will certainly deepen. Even if one merely associates with them occasionally, one may think oneself cautious, yet once one enters their faction, one’s reputation falls with it, and in the end one becomes entangled beyond release. It is like raising one hawk among a flock of birds, so that all the birds are devoured; or leaving one blighted grain among hundreds of grains, so that all the grain suffers harm. A noble person in this situation dares neither to tolerate evil simply because it is isolated nor to remove it lightly because it is isolated. He must declare its crimes, announce them to the public, make trust and righteousness clear, and summon all the yang lines. Though the matter is dangerous, this course is luminous. Even so, he does not wish to act hastily or use excessive force, lest he lose the way of loyalty and generosity. Therefore he must go to the villain’s own household and warn him, commanding him to abandon evil and return to what is right, and not remain forever “lost in returning.” If he does not comply, the people must be raised and force used; this cannot be avoided. The disadvantage is on his side, while the ultimate advantage is on ours. As the one yin weakens and the many yang lines grow strong, nothing one undertakes will fail to benefit. Remove evil as one removes weeds, making sure to destroy the roots so they cannot sprout again. However slight the one yin may be, it must be decisively eliminated. Then yin will be completely extinguished and yang can grow to its full extent; only then will the work of Breakthrough be complete. If this hexagram’s meaning is applied to human affairs, yin will fade and the household order will be upright, evil will depart and the way of friendship will become good. In all daily conduct and movement, make honoring the righteous and rejecting evil the guiding principle; then human affairs will be complete.
Applying this hexagram to the state: In terms of its structure, the five yang lines represent five noble persons who embody Heaven’s yang virtue—firm, upright, balanced, and correct. With worthy men in office, this cannot be called anything but a blessing for the state. Sadly, the one who alone occupies the highest position is a sinister and treacherous villain, like Cao Cao during the reign of Emperor Xian of Han, or Qin Hui during the reign of Emperor Gaozong of Song. At first, even a corrupt minister may humble himself before worthy men, recruit talented people from every quarter, and gather popular support. But upright gentlemen will not submit to his control; they seek to eliminate treachery and cleanse the government. Some may memorialize the ruler to expose a traitor; others may receive an imperial edict to suppress disorder. If their plans are not kept secret, they may instead be denounced as criminal ministers and labeled a faction. Throughout history, many loyal ministers and outstanding men have suffered disaster in this way. All of them failed to examine the meaning of Breakthrough in detail.
The structure of Breakthrough is Lake above and Heaven below: five yang lines below and one yin above. The meaning of Breakthrough is to unite the five yang lines and decide against the one yin. The Image says, “A lake above Heaven: Breakthrough,” implying an intention to break through the water above Heaven and make it flow downward. If Breakthrough is handled carelessly, the flood will inevitably reach the sky; the one yin will not be removed, and the five yang lines will instead be corrupted. The “firm” refers to yang, and the “yielding” to yin. “Vigorous yet pleased” means that one must not rely solely on vigor; “deciding yet harmonious” means that one must not apply decision too abruptly. How cautious and thorough this is! “Raised in the royal court” means proclaiming the crime and demanding punishment; “a sincere proclamation, with danger” means remaining vigilant and alert at night. Yet one still does not wish to act by direct force. Though hatred of evil is severe, encouragement of goodness remains earnest. One must first step forward and say: “Hun Dou and Gong Gong were banished in the sage age; E Lai and Fei Lian were executed under a flourishing dynasty. Do not rely on high rank; you should surrender early. If you comply, your office will be restored; if you refuse, you will be executed before the ancestral shrine. Whether this is advantageous or not, choose for yourself!” This is what is meant by “Announce it from one’s own city; it is not beneficial to take up arms; what is exalted has reached exhaustion.” We who share the same purpose must suppress evil and honor righteousness, bring brilliance to the government, and discipline officialdom. Our resolve is to proceed without fail and complete the task. This is what is meant by “It is beneficial to undertake a journey; the firm grows and thereby reaches completion.”
Throughout history, villains have harmed noble persons by committing every possible atrocity, while noble persons have often treated villains with indulgent tolerance and thereby suffered disaster. The Tuan Commentary’s statement, “The firm grows and thereby reaches completion,” shows later generations the way of eliminating evil completely. The six lines of Contemplation contain not one auspicious statement; most use misfortune and blame as warnings, both to utterly reject villains and to admonish noble persons. The one yin in Treading is called a tiger, for a noble person’s precaution against a villain is no different from precaution against a tiger; otherwise one will be bitten. Is this not the meaning of “vigorous yet pleased, deciding yet harmonious” in the Tuan Commentary?
Viewed as a whole, there are four hexagrams composed of five yang lines and one yin: Treading, Breakthrough, Coming to Meet, and Small Accumulation. In Coming to Meet and Small Accumulation, the one yin belongs to Xun; in Breakthrough and Treading, the one yin belongs to Lake. In Treading the one yin is in the third place, and in Small Accumulation it is in the fourth, so the villain stands among noble persons. In Coming to Meet the one yin is below: it is a villain just beginning to advance, inherently isolated and weak. In Breakthrough the one yin is above: the villain occupies a high position and looks down from above, powerful enough to suppress the firm lines; one must not lightly use force to decide against it. Therefore the Tuan Commentary speaks of vigor, decision, proclamation, calling, and going, all showing that a breakthrough is necessary; and it speaks of pleasure, harmony, danger, peril, and disadvantage, all warning of the fear involved in using breakthrough. The warning in Great Strength against “using strength” has the same meaning as Breakthrough’s use of decision. If one despises the solitary yin, relies on the flourishing power of the many yang lines, and hastily seeks a decision, that is private cleverness and self-exaltation, not the way of observing change and acting at the right time. The disasters caused by factions throughout history may serve as a warning. The six line texts mostly correspond with the Tuan Commentary: the first warns “not prevailing,” the second cautions “there are weapons,” and the third warns “there is misfortune.” The inner three lines belong to Heaven, which is vigorous; vigor is why advancement is appropriate. The fourth says, “Leading the sheep, regret vanishes”; the fifth says, “No blame”; and the top says, “It cannot last.” The outer three lines belong to Lake, which is harmony; only through harmony can breakthrough be used. With five yang lines holding firm and deciding against the yielding, prosperity decides against decline and strength decides against weakness, which should seem easy. Yet the Zhouyi’s words repeatedly and earnestly warn, filled with fear of danger, for the yin is easy to weaken but villains are hard to make retreat—this has long been so. When the one yin of Breakthrough has not been fully eliminated, the one yin of Coming to Meet arises below. The waxing and waning of yin and yang cannot contend with the Creator; one can only preserve and protect according to the time, and that depends on the person.
The Great Image says: “A lake above Heaven: Breakthrough. Thus the noble person extends rewards downward; hoarding virtue is forbidden.”
The qi of Lake is the qi of a marsh; when it rises into the sky, it transforms into rain and descends, which is the image of Breakthrough. Hence it says, “A lake above Heaven: Breakthrough.” The noble person follows this image, takes the wealth, honor, and virtuous grace of those above, and distributes them to those below; hence, “extends rewards downward.” Rewards reaching those below are like Heaven’s rain nourishing all things; those below awaiting rewards are like all things awaiting Heaven’s rain. Noble persons and worthy men jointly administer Heaven’s duties and jointly partake of Heaven’s emoluments; they never regard virtue as their private possession. If they hoard virtue selfishly, begrudge it, and refuse to distribute it, they lose the meaning of decisive Breakthrough. Hence, “hoarding virtue is forbidden.” “Forbidden” means prohibited. In acts of generosity and kindness, one should delight in deciding to give and avoid hoarding; in acts that invite danger and resentment, one should avoid deciding and not delight in holding on. This is an especially important implication of the sage’s words.
[Divination]
○ Asked about current fortune: At present, the momentum is strong. Wealth should be distributed, not accumulated; accumulation will bring disaster.
○ Asked about military campaigns: Rewards must be clear and punishments fair. Do not boast, claim personal credit, or reduce the army’s provisions.
○ Asked about business: The profit is quite substantial. But benefit yourself and others; divide the wealth fairly. If you are stingy and refuse to distribute it, you will certainly arouse public jealousy.
○ Asked about recognition and achievement: A lake above Heaven suggests occupying a high position. Fullness brings loss; you should warn yourself against it.
○ Asked about the home: “A lake above Heaven”—beware the danger of overflowing water.
○ Asked about marriage: Breakthrough carries the meaning of severance, and Breakthrough reverses into Coming to Meet. Coming to Meet says, “Do not take a girl in marriage”; this marriage will not take place.
○ Asked about litigation: Breakthrough means decision and has the meaning of judgment; once a decision is made, the lawsuit can be settled.
○ Pregnancy: A boy will be born.
43 Lake over Heaven, Breakthrough
The Sequence Commentary says: “Increase that does not cease must eventually break through; therefore Increase is followed by Breakthrough. Breakthrough means decision.” No thing can increase, become full, and yet avoid bursting; therefore Breakthrough follows Increase. Breakthrough reverses Stripping. Stripping uses five yin lines to strip away one yang, bringing yang nearly to extinction. Stripping means cutting away; its intent is dangerous, so its stripping is deep and severe. Breakthrough uses five yang lines to decide against one yin, bringing yin nearly to extinction. “Breakthrough means decision”: its energy is firm, so its decision is public and clear. The hexagram has Heaven below and Lake above. A lake in the sky has the potential to break through and descend; hence the hexagram is named Breakthrough.
Breakthrough [33]: Raised in the royal court; a sincere proclamation, with danger, but auspicious. Announce it from one’s own city; it is not beneficial to take up arms, but it is beneficial to undertake a journey.
▲ Seal script for Breakthrough
Breakthrough has five yang lines growing strong while the lone yin is nearly exhausted. Lake is above Heaven: one yin stands above the assembled yang lines, and its position is powerful enough to suppress them. Though the yang lines are flourishing, they dare not seek a hasty breakthrough. Heaven represents the king, and Lake represents the mouth. “Raised in the royal court” means publicly declaring the villain’s treachery before the royal court. “A sincere proclamation” means that the five firm lines unite in purpose, speaking with one voice and calling their companions to eliminate the one yin. “With danger” is like treading on a tiger that bites a person: the moment is fraught with peril and fear, hence danger. When the second line of Lake moves, it becomes Thunder; Thunder represents announcement. The Lake trigram above originally comes from Earth; Earth represents a city. To announce to the city is to announce to Earth. Earth’s force has reached Lake and is now isolated; announcing to Earth is intended to have it change once, follow Heaven, abandon evil, return to righteousness, and become a noble person. If this one yin relies on its position and resists the five yang lines, the yang lines will certainly fight: “Their blood is dark yellow.” What could be more unfavorable? Hence, “It is not beneficial to take up arms.” Heaven represents vigorous movement. Heaven’s yang is firm and upright, not deterred by difficulty; as firm virtue advances day by day, yin and evil retreat day by day. Hence, “It is beneficial to undertake a journey.”
The Tuan Commentary says: Breakthrough means decision—the firm deciding against the yielding. Vigorous yet pleased, deciding yet harmonious. “Raised in the royal court”: the yielding rides upon the five firm lines. “A sincere proclamation, with danger”: through its danger, it becomes luminous. “Announce it from one’s own city; it is not beneficial to take up arms”: what is exalted has reached exhaustion. “It is beneficial to undertake a journey”: the firm grows and thereby reaches completion.
Lake is the marsh qi and Heaven is the sky; Lake signifies attaching and deciding, and the written form of decision follows Breakthrough, so Breakthrough takes its meaning from decision. One yielding line and five firm lines unite to form Breakthrough; this is called “the firm deciding against the yielding.” Heaven is vigorous and Lake is pleased: Heaven is vigorous and decisive, Lake is pleased and harmonious; this is called deciding while pleased. The five yang lines are below and decide against the one above. Since its crime is not made clear, its guilt cannot be properly rectified; therefore its offense must first be proclaimed and punishment demanded, openly publicized before the ruler’s court to demonstrate impartial justice. “Sincere” means trust; “proclamation” means an order; “danger” means peril. Holding Heaven’s trust, it summons all the yang lines to join forces in one decision. Breakthrough and Treading exchange positions. The fifth line of Treading says, “Resolute in treading, steadfast amid danger,” meaning that by embracing this danger one can tread on without guilt. The Tuan Commentary on Treading says, “It is luminous,” hence the Tuan Commentary on Breakthrough says, “Its danger thereby becomes luminous.” “Announce” means admonish. Yin occupies the high position and must have a fief; the “city” is the city of yin. “Announce it from one’s own city” means admonish and urge it to withdraw on its own. If it does not withdraw after being warned, authority must follow: all will rise and attack it. This is “taking up arms.” One resisting five is bound to be unfavorable. “Exalted” means added to; although yin is above the five yang lines, at this point yin has reached exhaustion. The unfavorable situation lies with yin, while the favorable one lies with yang. The firm yang lines advance together to decide against one yin—this is removing evil thoroughly; how could there be any unfavorable destination? As yielding diminishes and firmness grows, it says, “The firm grows and thereby reaches completion.” When a noble person removes a villain, he deliberates deeply and plans carefully, not daring to use a hasty decision. He first admonishes him with civilized virtue, and only when unavoidable resorts to martial force. This differs utterly from the villain’s harm to the noble person, which is cruel and ruthless.
Applying this hexagram to human affairs: yang is upright and yin is evil; the firm is straightforward and the yielding is crooked. Human affairs and affairs of state differ in scale, but the harm is the same. In managing a household, treachery and evil are enough to foretell disaster. If a group of villains advances together, the family must perish. Even if one villain is occasionally tolerated and seems harmless, the hidden remnants of evil will sprout from this and gradually multiply, eventually spreading until they cannot be removed. In friendship, eccentricity is enough to invite loss. If all one’s companions are corrupt, the breach will certainly deepen. Even if one merely associates with them occasionally, one may think oneself cautious, yet once one enters their faction, one’s reputation falls with it, and in the end one becomes entangled beyond release. It is like raising one hawk among a flock of birds, so that all the birds are devoured; or leaving one blighted grain among hundreds of grains, so that all the grain suffers harm. A noble person in this situation dares neither to tolerate evil simply because it is isolated nor to remove it lightly because it is isolated. He must declare its crimes, announce them to the public, make trust and righteousness clear, and summon all the yang lines. Though the matter is dangerous, this course is luminous. Even so, he does not wish to act hastily or use excessive force, lest he lose the way of loyalty and generosity. Therefore he must go to the villain’s own household and warn him, commanding him to abandon evil and return to what is right, and not remain forever “lost in returning.” If he does not comply, the people must be raised and force used; this cannot be avoided. The disadvantage is on his side, while the ultimate advantage is on ours. As the one yin weakens and the many yang lines grow strong, nothing one undertakes will fail to benefit. Remove evil as one removes weeds, making sure to destroy the roots so they cannot sprout again. However slight the one yin may be, it must be decisively eliminated. Then yin will be completely extinguished and yang can grow to its full extent; only then will the work of Breakthrough be complete. If this hexagram’s meaning is applied to human affairs, yin will fade and the household order will be upright, evil will depart and the way of friendship will become good. In all daily conduct and movement, make honoring the righteous and rejecting evil the guiding principle; then human affairs will be complete.
Applying this hexagram to the state: In terms of its structure, the five yang lines represent five noble persons who embody Heaven’s yang virtue—firm, upright, balanced, and correct. With worthy men in office, this cannot be called anything but a blessing for the state. Sadly, the one who alone occupies the highest position is a sinister and treacherous villain, like Cao Cao during the reign of Emperor Xian of Han, or Qin Hui during the reign of Emperor Gaozong of Song. At first, even a corrupt minister may humble himself before worthy men, recruit talented people from every quarter, and gather popular support. But upright gentlemen will not submit to his control; they seek to eliminate treachery and cleanse the government. Some may memorialize the ruler to expose a traitor; others may receive an imperial edict to suppress disorder. If their plans are not kept secret, they may instead be denounced as criminal ministers and labeled a faction. Throughout history, many loyal ministers and outstanding men have suffered disaster in this way. All of them failed to examine the meaning of Breakthrough in detail.
The structure of Breakthrough is Lake above and Heaven below: five yang lines below and one yin above. The meaning of Breakthrough is to unite the five yang lines and decide against the one yin. The Image says, “A lake above Heaven: Breakthrough,” implying an intention to break through the water above Heaven and make it flow downward. If Breakthrough is handled carelessly, the flood will inevitably reach the sky; the one yin will not be removed, and the five yang lines will instead be corrupted. The “firm” refers to yang, and the “yielding” to yin. “Vigorous yet pleased” means that one must not rely solely on vigor; “deciding yet harmonious” means that one must not apply decision too abruptly. How cautious and thorough this is! “Raised in the royal court” means proclaiming the crime and demanding punishment; “a sincere proclamation, with danger” means remaining vigilant and alert at night. Yet one still does not wish to act by direct force. Though hatred of evil is severe, encouragement of goodness remains earnest. One must first step forward and say: “Hun Dou and Gong Gong were banished in the sage age; E Lai and Fei Lian were executed under a flourishing dynasty. Do not rely on high rank; you should surrender early. If you comply, your office will be restored; if you refuse, you will be executed before the ancestral shrine. Whether this is advantageous or not, choose for yourself!” This is what is meant by “Announce it from one’s own city; it is not beneficial to take up arms; what is exalted has reached exhaustion.” We who share the same purpose must suppress evil and honor righteousness, bring brilliance to the government, and discipline officialdom. Our resolve is to proceed without fail and complete the task. This is what is meant by “It is beneficial to undertake a journey; the firm grows and thereby reaches completion.”
Throughout history, villains have harmed noble persons by committing every possible atrocity, while noble persons have often treated villains with indulgent tolerance and thereby suffered disaster. The Tuan Commentary’s statement, “The firm grows and thereby reaches completion,” shows later generations the way of eliminating evil completely. The six lines of Contemplation contain not one auspicious statement; most use misfortune and blame as warnings, both to utterly reject villains and to admonish noble persons. The one yin in Treading is called a tiger, for a noble person’s precaution against a villain is no different from precaution against a tiger; otherwise one will be bitten. Is this not the meaning of “vigorous yet pleased, deciding yet harmonious” in the Tuan Commentary?
Viewed as a whole, there are four hexagrams composed of five yang lines and one yin: Treading, Breakthrough, Coming to Meet, and Small Accumulation. In Coming to Meet and Small Accumulation, the one yin belongs to Xun; in Breakthrough and Treading, the one yin belongs to Lake. In Treading the one yin is in the third place, and in Small Accumulation it is in the fourth, so the villain stands among noble persons. In Coming to Meet the one yin is below: it is a villain just beginning to advance, inherently isolated and weak. In Breakthrough the one yin is above: the villain occupies a high position and looks down from above, powerful enough to suppress the firm lines; one must not lightly use force to decide against it. Therefore the Tuan Commentary speaks of vigor, decision, proclamation, calling, and going, all showing that a breakthrough is necessary; and it speaks of pleasure, harmony, danger, peril, and disadvantage, all warning of the fear involved in using breakthrough. The warning in Great Strength against “using strength” has the same meaning as Breakthrough’s use of decision. If one despises the solitary yin, relies on the flourishing power of the many yang lines, and hastily seeks a decision, that is private cleverness and self-exaltation, not the way of observing change and acting at the right time. The disasters caused by factions throughout history may serve as a warning. The six line texts mostly correspond with the Tuan Commentary: the first warns “not prevailing,” the second cautions “there are weapons,” and the third warns “there is misfortune.” The inner three lines belong to Heaven, which is vigorous; vigor is why advancement is appropriate. The fourth says, “Leading the sheep, regret vanishes”; the fifth says, “No blame”; and the top says, “It cannot last.” The outer three lines belong to Lake, which is harmony; only through harmony can breakthrough be used. With five yang lines holding firm and deciding against the yielding, prosperity decides against decline and strength decides against weakness, which should seem easy. Yet the Zhouyi’s words repeatedly and earnestly warn, filled with fear of danger, for the yin is easy to weaken but villains are hard to make retreat—this has long been so. When the one yin of Breakthrough has not been fully eliminated, the one yin of Coming to Meet arises below. The waxing and waning of yin and yang cannot contend with the Creator; one can only preserve and protect according to the time, and that depends on the person.
The Great Image says: “A lake above Heaven: Breakthrough. Thus the noble person extends rewards downward; hoarding virtue is forbidden.”
The qi of Lake is the qi of a marsh; when it rises into the sky, it transforms into rain and descends, which is the image of Breakthrough. Hence it says, “A lake above Heaven: Breakthrough.” The noble person follows this image, takes the wealth, honor, and virtuous grace of those above, and distributes them to those below; hence, “extends rewards downward.” Rewards reaching those below are like Heaven’s rain nourishing all things; those below awaiting rewards are like all things awaiting Heaven’s rain. Noble persons and worthy men jointly administer Heaven’s duties and jointly partake of Heaven’s emoluments; they never regard virtue as their private possession. If they hoard virtue selfishly, begrudge it, and refuse to distribute it, they lose the meaning of decisive Breakthrough. Hence, “hoarding virtue is forbidden.” “Forbidden” means prohibited. In acts of generosity and kindness, one should delight in deciding to give and avoid hoarding; in acts that invite danger and resentment, one should avoid deciding and not delight in holding on. This is an especially important implication of the sage’s words.
[Divination]
○ Asked about current fortune: At present, the momentum is strong. Wealth should be distributed, not accumulated; accumulation will bring disaster.
○ Asked about military campaigns: Rewards must be clear and punishments fair. Do not boast, claim personal credit, or reduce the army’s provisions.
○ Asked about business: The profit is quite substantial. But benefit yourself and others; divide the wealth fairly. If you are stingy and refuse to distribute it, you will certainly arouse public jealousy.
○ Asked about recognition and achievement: A lake above Heaven suggests occupying a high position. Fullness brings loss; you should warn yourself against it.
○ Asked about the home: “A lake above Heaven”—beware the danger of overflowing water.
○ Asked about marriage: Breakthrough carries the meaning of severance, and Breakthrough reverses into Coming to Meet. Coming to Meet says, “Do not take a girl in marriage”; this marriage will not take place.
○ Asked about litigation: Breakthrough means decision and has the meaning of judgment; once a decision is made, the lawsuit can be settled.
○ Pregnancy: A boy will be born.
Nine in the first place: Strong in the forward toes; going forth without prevailing brings blame.
Nine in the first place: Strong in the forward toes; going forth without prevailing brings blame.
The Commentary on the Image says: To go forth without prevailing is blameworthy.
The Initial Nine occupies the bottom of the hexagram and marks the beginning of Breakthrough; it is the one who takes the lead in applying breakthrough. Hence it says, “Strength in the front toes.” The wording about strong toes is the same as that of the first line of Great Strength. The “front” here extends even farther forward than in Great Strength, which has one more yang line. With the lowest yang proceeding to confront the highest yin, the disparity between above and below is extreme, and defeat is certain. If one follows one’s impulse and rushes straight ahead, not only will nothing be accomplished, but blame will be invited. What benefit, then, could there be in going forward? The line statement tells the Initial Nine to observe changes, await the right time, measure its strength, and advance only then; it must not hasten rashly toward disaster. The Commentary on the Image explains this as “going forward despite being unable to prevail,” meaning that even before setting out, one already knows one cannot win. This is still more forceful than the line statement.
[Divination]
○ Inquiry about current fortune: Pride is excessive; acting recklessly on impulse will inevitably bring blame.
○ Inquiry about warfare: With a minor officer in a low position relying on courage and charging straight ahead, defeat is certain; the blame is self-inflicted.
○ Inquiry about business: Failing to assess one’s position or examine the circumstances, one rashly transports goods onward; not only money may be lost, but life itself may be endangered. Be cautious and take warning!
○ Inquiry about career and recognition: Advancing rashly leads to defeat.
○ Inquiry about marriage: The families are mismatched; the union is unsuitable, and if it proceeds, it will bring trouble.
○ Inquiry about the residence: This site is low-lying; moving there is unfavorable.
○ Inquiry about a traveler: They should return at once; that can avert trouble.
○ Inquiry about a lost item: There is no need to search; searching will instead bring further trouble.
○ Inquiry about litigation: It is best to end the lawsuit immediately.
○ Pregnancy: A boy will be born.
【Example】 Someone from the Toyoshima family came and said: “I have recently been planning something. Please divine whether it will succeed.” The casting yielded Breakthrough changing to Great Excess.
I said: “Breakthrough means decision”; the meaning of the hexagram lies in using firmness to decide against softness. The first line says that being unable to prevail brings blame; this means one must not rush forward. You have drawn the first line in asking about your plan. In terms of the hexagram’s position, the first line is at the very bottom; in terms of the line statement, going forward will certainly fail. I imagine the matter you are planning concerns a position of great importance, difficult to attain. Though there are still many who share your aspirations, you alone wish to throw yourself forward without knowing your own limits. Not only will your plan be difficult to accomplish, it will instead bring blame. You should pursue it slowly and cautiously.
Later, the person ignored the divination and went ahead hastily with the plan; as expected, he brought humiliation upon himself.
The Commentary on the Image says: To go forth without prevailing is blameworthy.
The Initial Nine occupies the bottom of the hexagram and marks the beginning of Breakthrough; it is the one who takes the lead in applying breakthrough. Hence it says, “Strength in the front toes.” The wording about strong toes is the same as that of the first line of Great Strength. The “front” here extends even farther forward than in Great Strength, which has one more yang line. With the lowest yang proceeding to confront the highest yin, the disparity between above and below is extreme, and defeat is certain. If one follows one’s impulse and rushes straight ahead, not only will nothing be accomplished, but blame will be invited. What benefit, then, could there be in going forward? The line statement tells the Initial Nine to observe changes, await the right time, measure its strength, and advance only then; it must not hasten rashly toward disaster. The Commentary on the Image explains this as “going forward despite being unable to prevail,” meaning that even before setting out, one already knows one cannot win. This is still more forceful than the line statement.
[Divination]
○ Inquiry about current fortune: Pride is excessive; acting recklessly on impulse will inevitably bring blame.
○ Inquiry about warfare: With a minor officer in a low position relying on courage and charging straight ahead, defeat is certain; the blame is self-inflicted.
○ Inquiry about business: Failing to assess one’s position or examine the circumstances, one rashly transports goods onward; not only money may be lost, but life itself may be endangered. Be cautious and take warning!
○ Inquiry about career and recognition: Advancing rashly leads to defeat.
○ Inquiry about marriage: The families are mismatched; the union is unsuitable, and if it proceeds, it will bring trouble.
○ Inquiry about the residence: This site is low-lying; moving there is unfavorable.
○ Inquiry about a traveler: They should return at once; that can avert trouble.
○ Inquiry about a lost item: There is no need to search; searching will instead bring further trouble.
○ Inquiry about litigation: It is best to end the lawsuit immediately.
○ Pregnancy: A boy will be born.
【Example】 Someone from the Toyoshima family came and said: “I have recently been planning something. Please divine whether it will succeed.” The casting yielded Breakthrough changing to Great Excess.
I said: “Breakthrough means decision”; the meaning of the hexagram lies in using firmness to decide against softness. The first line says that being unable to prevail brings blame; this means one must not rush forward. You have drawn the first line in asking about your plan. In terms of the hexagram’s position, the first line is at the very bottom; in terms of the line statement, going forward will certainly fail. I imagine the matter you are planning concerns a position of great importance, difficult to attain. Though there are still many who share your aspirations, you alone wish to throw yourself forward without knowing your own limits. Not only will your plan be difficult to accomplish, it will instead bring blame. You should pursue it slowly and cautiously.
Later, the person ignored the divination and went ahead hastily with the plan; as expected, he brought humiliation upon himself.
Nine in the Second: A warning cry; at night there are arms, but do not worry.
Nine in the Second: A warning cry; at night there are arms, but do not worry.
The Commentary on the Image says: “When there are arms, do not worry”; this is attaining the middle way.
The second line occupies the middle of Qian and embodies Qian’s meaning of being vigilant even in the evening; hence, “a warning cry; at night.” “A warning cry” means being inwardly stern and vigilant while issuing strict orders outwardly. This is precisely the idea expressed in the Tuan Commentary: “A trustworthy cry, with danger.” “At night” refers to the fact that all yin lines belong to the image of Kun, and Kun represents night. Robbery and theft by Dui often occur when people are unprepared, especially at dusk and in darkness; therefore defenses should be strict and vigilance should be increased at night. When the second line moves, its body becomes Li; Li represents weapons, hence “there are arms.” “Do not worry” means that the Nine in the Second is a Kan line; Kan represents concern, and when Kan changes into Kun, there is therefore “no concern.” “There are arms, do not worry” means that preparation prevents disaster. The Commentary on the Image explains it as “attaining the middle way”: the second line is in the center of Qian, so “there are arms, do not worry” means being able to attain the way of “great indeed is the origin of Qian,” the way of being firm, vigorous, centered, and upright.
[Divination]
○ Inquiry about current fortune: At present your luck is on the right course. Be cautious in everything; even unexpected events can then be faced calmly without trouble.
○ Inquiry about warfare: Night attacks are the greatest danger in military affairs. Establish timely precautions and there will be nothing to worry about.
○ Inquiry about business: For transporting goods, theft, fire, and water damage should all be covered by insurance so that one can remain free of worry.
○ Inquiry about the residence: This house has excessive yang energy. Since the second line moves and changes to Li, fire should be guarded against; special care is needed at night.
○ Inquiry about marriage: The word for marriage combines woman and dusk, hence marriage rites are called dusk rites and carry the image of nightfall. The Odes say, “Shoot ducks and geese”; shooting has the image of arms. “Do not worry” means joy, so the marriage is auspicious.
○ Inquiry about litigation: It can be settled at once without worry.
○ Inquiry about illness: It is mild by day and worse at night, a condition of deficient yin with excessive fire. It should be treated carefully and regulated; then there will be no danger.
○ Pregnancy: A boy will be born.
【Example】 A man named Kangen from the household of a certain wealthy merchant came and said: “I am traveling for business and temporarily entrusted my shop to friends to manage. Unexpectedly, they colluded in fraud, withdrew my money without authorization, falsely raised the prices of goods, and fabricated fictitious accounts. I have recently learned of their misconduct. Should I expose their private crimes and have them punished, or conceal the evidence and settle the matter? Which of the two should I do? Please cast a divination.” The casting yielded Breakthrough changing to Revolution.
I said: Breakthrough uses firmness to decide against softness; it is the hexagram of removing petty people. The single yin line at the top is the ringleader of corruption, while the five yang lines below unite in purpose to remove slander. The Tuan Commentary says, “A trustworthy cry, with danger,” meaning that even when a clear and sincere order is issued, danger remains; this is how difficult it is to eliminate corruption. You have drawn the second line. Its statement says, “A warning cry; at night there are arms, but do not worry.” All fraud and corruption are conspiracies; yin represents night. Moreover, petty thieves hide by day and move at night, so their image too is “night,” while measures to guard against the affair must likewise be taken “at night.” “A warning cry” means issuing an alert and an order, like guarding against thieves and striking the watch all night. Dui represents the mouth; only through words can conflict arise. If you interrogate them too harshly, they will become desperate bandits: at the least there will be verbal conflict, and at worst violence, which cannot be avoided. Yet your case is just and your words are warranted; even if they resort to force, you need not worry, hence “do not worry.” As for the overall meaning of Breakthrough, although it centers on removing petty people, the Commentary on the Tuan says, “Vigorous and joyful, decisive yet harmonious.” Thus even within Breakthrough, one must not lose the intention of loyalty and generosity. Consider carefully before acting. Kangen was deeply moved on hearing this and followed the divination in full; the matter was settled peacefully.
The Commentary on the Image says: “When there are arms, do not worry”; this is attaining the middle way.
The second line occupies the middle of Qian and embodies Qian’s meaning of being vigilant even in the evening; hence, “a warning cry; at night.” “A warning cry” means being inwardly stern and vigilant while issuing strict orders outwardly. This is precisely the idea expressed in the Tuan Commentary: “A trustworthy cry, with danger.” “At night” refers to the fact that all yin lines belong to the image of Kun, and Kun represents night. Robbery and theft by Dui often occur when people are unprepared, especially at dusk and in darkness; therefore defenses should be strict and vigilance should be increased at night. When the second line moves, its body becomes Li; Li represents weapons, hence “there are arms.” “Do not worry” means that the Nine in the Second is a Kan line; Kan represents concern, and when Kan changes into Kun, there is therefore “no concern.” “There are arms, do not worry” means that preparation prevents disaster. The Commentary on the Image explains it as “attaining the middle way”: the second line is in the center of Qian, so “there are arms, do not worry” means being able to attain the way of “great indeed is the origin of Qian,” the way of being firm, vigorous, centered, and upright.
[Divination]
○ Inquiry about current fortune: At present your luck is on the right course. Be cautious in everything; even unexpected events can then be faced calmly without trouble.
○ Inquiry about warfare: Night attacks are the greatest danger in military affairs. Establish timely precautions and there will be nothing to worry about.
○ Inquiry about business: For transporting goods, theft, fire, and water damage should all be covered by insurance so that one can remain free of worry.
○ Inquiry about the residence: This house has excessive yang energy. Since the second line moves and changes to Li, fire should be guarded against; special care is needed at night.
○ Inquiry about marriage: The word for marriage combines woman and dusk, hence marriage rites are called dusk rites and carry the image of nightfall. The Odes say, “Shoot ducks and geese”; shooting has the image of arms. “Do not worry” means joy, so the marriage is auspicious.
○ Inquiry about litigation: It can be settled at once without worry.
○ Inquiry about illness: It is mild by day and worse at night, a condition of deficient yin with excessive fire. It should be treated carefully and regulated; then there will be no danger.
○ Pregnancy: A boy will be born.
【Example】 A man named Kangen from the household of a certain wealthy merchant came and said: “I am traveling for business and temporarily entrusted my shop to friends to manage. Unexpectedly, they colluded in fraud, withdrew my money without authorization, falsely raised the prices of goods, and fabricated fictitious accounts. I have recently learned of their misconduct. Should I expose their private crimes and have them punished, or conceal the evidence and settle the matter? Which of the two should I do? Please cast a divination.” The casting yielded Breakthrough changing to Revolution.
I said: Breakthrough uses firmness to decide against softness; it is the hexagram of removing petty people. The single yin line at the top is the ringleader of corruption, while the five yang lines below unite in purpose to remove slander. The Tuan Commentary says, “A trustworthy cry, with danger,” meaning that even when a clear and sincere order is issued, danger remains; this is how difficult it is to eliminate corruption. You have drawn the second line. Its statement says, “A warning cry; at night there are arms, but do not worry.” All fraud and corruption are conspiracies; yin represents night. Moreover, petty thieves hide by day and move at night, so their image too is “night,” while measures to guard against the affair must likewise be taken “at night.” “A warning cry” means issuing an alert and an order, like guarding against thieves and striking the watch all night. Dui represents the mouth; only through words can conflict arise. If you interrogate them too harshly, they will become desperate bandits: at the least there will be verbal conflict, and at worst violence, which cannot be avoided. Yet your case is just and your words are warranted; even if they resort to force, you need not worry, hence “do not worry.” As for the overall meaning of Breakthrough, although it centers on removing petty people, the Commentary on the Tuan says, “Vigorous and joyful, decisive yet harmonious.” Thus even within Breakthrough, one must not lose the intention of loyalty and generosity. Consider carefully before acting. Kangen was deeply moved on hearing this and followed the divination in full; the matter was settled peacefully.
Nine in the Third: Strength in the cheekbone. There is danger. The noble person is decisively decisive; going alone encounters rain and seems soaked, with resentment, but no blame.
Nine in the Third: Strength in the cheekbone. There is danger. The noble person is decisively decisive; going alone encounters rain and seems soaked, with resentment［34］, but no blame.
The Commentary on the Image says: “The noble person is decisively decisive”; in the end there is no blame.
“Cheekbone” means the cheek and cheekbone. The third line is at the extreme of Qian, excessively firm and not centered. Moreover, the overall image of Breakthrough closely resembles that of Great Strength, which is why both the first and third lines use the word “strength.” “Strength” means firm strength; “strength in the cheekbone” means the force of anger first appears on the face. When planning to drive out treacherous ministers, one must devise deeply and deliberate secretly, without revealing emotion. If anger shows before the action begins, the matter will not remain secret and disaster will reach one’s own person; hence, “there is danger.” The noble person of the third line of Breakthrough is also the third line of Qian. Qian says “ceaselessly vigorous,” so Breakthrough likewise says “decisively decisive,” meaning breakthrough upon breakthrough. The yin of Breakthrough has five yang lines, and only the third corresponds with the top line; Qian represents movement, hence “going alone.” Dui represents rain, and when Breakthrough is inverted it becomes Encounter; Encounter means meeting, hence “encounters rain.” Dui’s lake above gives the image of rain descending, while the third line alone advances, giving the image of encountering rain. “Soaked” means hindered and delayed: going alone and encountering rain, one seems to be held back by wetness. “Resentment” is what the Odes call “resented by the multitude of petty men,” hence “with resentment.” Yet the noble person’s aim is to expel evil. Although the third line corresponds with the top line, it is in truth opposed to it; even if delayed, it must advance. Though there is resentment, there is no blame. The Commentary on the Image explains this as “in the end there is no blame,” meaning that “no blame” comes from the third line of Qian. Yang is full at the third line, at the meeting of above and below, a naturally dangerous position. The noble person’s decisive solitary advance may seem soaked and resentful, but the mind is alert to danger while the situation itself is not dangerous; therefore in the end there is no blame.
[Divination]
○ Inquiry about current fortune: Your luck is presently on the right course, but yang energy is excessively strong. Acting alone on impulse may cause others to become suspicious or jealous, though fortunately no blame will result.
○ Inquiry about warfare: An isolated army entering alone should guard against obstruction by water along the way, but there will still be no blame.
○ Inquiry about business: A solitary traveler doing business may avoid blame, but may encounter rain that causes obstruction and delays the schedule.
○ Inquiry about career and recognition: One’s solitary excellence is admired alone, but one may incur the jealousy of petty people.
○ Inquiry about the residence: This house has an impressive frontage, but the roof ridge may leak and cause dampness; repair it promptly and there will be no blame.
○ Inquiry about marriage: The line statement says “alone”; a fine match will not be found for the time being.
○ Inquiry about illness: Facial swelling is certainly caused by damp heat rising upward; treatment will bring no blame.
○ Pregnancy: A boy will be born.
【Example】In a certain month of Meiji 22, a divination was performed about excavating Inbanuma.
Note: The fertile plains of Kanto, the fields of Kazusa and Shimousa, were all formed from soil carried down by the Tone and Tota Rivers, extending into Awa Province. Thus the provinces of Kazusa and Shimousa are also called the Upper-Sand and Lower-Sand regions, and we can see that the inhabitants of Kanto all benefit from the Tone and Tota Rivers. Of the two rivers, the Tone is the larger. Its waters normally flow into the Choshi harbor in Shimousa; the sediment carried out to sea is lost in the ocean, which deeply pains those who understand the value of the land for the nation. If Inbanuma could be excavated and the Kenmikai River opened, this outflowing sediment could be guided and stored in Tokyo Bay. Over time it would become a broad stretch of fertile land, creating a central region between Kazusa and Shimousa and bringing the same benefits as those achieved in earlier projects by Tenmei, Tanuma, Genbanokami, and Tempo, and by Mizuno, Echizen-no-kami. At the excavation site, there is a kind of material called diatomaceous earth. When mixed with water and stirred, half floats and half sinks; the soil has no greasy cohesion, so embankments made of it quickly collapse. It should instead be piled along both banks and pressed down with heavy objects; then the mud at the bottom will be forced upward and become firm. The excavation area is estimated at four ri in total. From Inbanuma to Owada, a distance of one and a half ri, the ground is flat, with only one or two jo of variation. In the mountainous section, an embankment three jo high should be built, with twenty twenty-horsepower pumps installed on top. Using these pumps, five ten-thousand square-steps of water could be pumped into the embankment in a day and a night, creating a great lake stored in the mountains. Downstream from where the pumping force reaches, the water would cut beneath Hanayama and Kannon-yama. The diatomaceous earth stored below those mountains would be struck by the water each day, and about two ten-thousand square-steps of sand and soil could flow out. The waterpower of one day and night could thus replace the labor of tens of thousands of people. As it accumulated and flowed away, over the course of a year the soil on both sides of the mountains would be washed out, transforming the riverbed into one like that of the Tone. Consider the small pumps used at the Yokosuka shipyard: they can drain a shipyard’s water in a short time, showing how great the power of pumps is. When the mountains have been leveled and the plains formed, removing the embankment in the mountains would create another peaceful and pleasant land between Owada and Inbanuma. Between Fusen and the new fields, a weir should be built according to the terrain to block the upper Tone and divert its water into Tokyo Bay—some say this means moving the Tone River to Tokyo Bay. Those concerned that the reduced flow downstream would seriously impair navigation say that a good plan should be prepared in advance;I do not know whether they realize that the terrain at Choshi harbor is extremely flat: to the south lie the reefs off Cape Inubosaki, and to the north the sandy wasteland of Hitachi; when the river flows into the sea and a flood occurs in the Tone, the mouth is too narrow for the water to escape, so it repeatedly backs up and surges into Kasumigaura and Kitanoura. The fields along the lakes are then inundated, causing enormous damage. Completing this excavation would be more than merely preventing that disaster; it would newly create several tens of thousands of cho of rich farmland. I now ask for a divination to determine whether this will succeed. The casting yielded Breakthrough changing to Dui.
The line statement says: “Nine in the Third: Strength in the cheekbone. There is danger. The noble person is decisively decisive; going alone encounters rain and seems soaked, with resentment, but no blame.”
I said: A lake is a place that receives water and serves through being low. The Commentary on the Image says, “The lake is above Heaven”; this is a flood reaching the sky, an extremely dangerous force. Hence the hexagram takes repeated breakthrough and removal as its meaning. Breakthrough means decision. The character for decision combines water with breakthrough, clearly showing the image of cutting through water, which accords perfectly with the matter asked about—the excavation of Inbanuma. You have now drawn the third line, whose statement says: “Strength in the cheekbone. There is danger. The noble person is decisively decisive; going alone encounters rain and seems soaked, with resentment, but no blame.” The cheekbone is on the head and face, a high place; this is like saying that water rises powerfully above, and once it bursts through, its force is extremely dangerous, hence “danger.” “The noble person” refers to the person who undertakes this excavation; “decisively decisive” means that the work cannot be completed by a single breakthrough. “Going alone encounters rain” means that although many share the proposal, the third line is the pioneering leader, hence “going alone”; water flowing downward is like rain descending, hence “encounters rain.” “Seems soaked, with resentment” means that once the water is cut through, it will inevitably rush downward turbulently, and nearby villages may be somewhat flooded, inevitably causing resentment; hence the phrase. There is a proverb: “One who plans a great undertaking does not remember small grievances; one who achieves a great accomplishment does not concern himself with minor harms.” Once the lake is excavated, its benefits will reach hundreds of thousands of people and its achievement will endure for centuries. Hence the Commentary on the Image says, “In the end there is no blame.” Every benefit brings some drawback; when the Image says “in the end there is no blame,” we know that this undertaking has both advantages and disadvantages, yet can endure to the end. Its benefit is therefore immensely great.
The Commentary on the Image says: “The noble person is decisively decisive”; in the end there is no blame.
“Cheekbone” means the cheek and cheekbone. The third line is at the extreme of Qian, excessively firm and not centered. Moreover, the overall image of Breakthrough closely resembles that of Great Strength, which is why both the first and third lines use the word “strength.” “Strength” means firm strength; “strength in the cheekbone” means the force of anger first appears on the face. When planning to drive out treacherous ministers, one must devise deeply and deliberate secretly, without revealing emotion. If anger shows before the action begins, the matter will not remain secret and disaster will reach one’s own person; hence, “there is danger.” The noble person of the third line of Breakthrough is also the third line of Qian. Qian says “ceaselessly vigorous,” so Breakthrough likewise says “decisively decisive,” meaning breakthrough upon breakthrough. The yin of Breakthrough has five yang lines, and only the third corresponds with the top line; Qian represents movement, hence “going alone.” Dui represents rain, and when Breakthrough is inverted it becomes Encounter; Encounter means meeting, hence “encounters rain.” Dui’s lake above gives the image of rain descending, while the third line alone advances, giving the image of encountering rain. “Soaked” means hindered and delayed: going alone and encountering rain, one seems to be held back by wetness. “Resentment” is what the Odes call “resented by the multitude of petty men,” hence “with resentment.” Yet the noble person’s aim is to expel evil. Although the third line corresponds with the top line, it is in truth opposed to it; even if delayed, it must advance. Though there is resentment, there is no blame. The Commentary on the Image explains this as “in the end there is no blame,” meaning that “no blame” comes from the third line of Qian. Yang is full at the third line, at the meeting of above and below, a naturally dangerous position. The noble person’s decisive solitary advance may seem soaked and resentful, but the mind is alert to danger while the situation itself is not dangerous; therefore in the end there is no blame.
[Divination]
○ Inquiry about current fortune: Your luck is presently on the right course, but yang energy is excessively strong. Acting alone on impulse may cause others to become suspicious or jealous, though fortunately no blame will result.
○ Inquiry about warfare: An isolated army entering alone should guard against obstruction by water along the way, but there will still be no blame.
○ Inquiry about business: A solitary traveler doing business may avoid blame, but may encounter rain that causes obstruction and delays the schedule.
○ Inquiry about career and recognition: One’s solitary excellence is admired alone, but one may incur the jealousy of petty people.
○ Inquiry about the residence: This house has an impressive frontage, but the roof ridge may leak and cause dampness; repair it promptly and there will be no blame.
○ Inquiry about marriage: The line statement says “alone”; a fine match will not be found for the time being.
○ Inquiry about illness: Facial swelling is certainly caused by damp heat rising upward; treatment will bring no blame.
○ Pregnancy: A boy will be born.
【Example】In a certain month of Meiji 22, a divination was performed about excavating Inbanuma.
Note: The fertile plains of Kanto, the fields of Kazusa and Shimousa, were all formed from soil carried down by the Tone and Tota Rivers, extending into Awa Province. Thus the provinces of Kazusa and Shimousa are also called the Upper-Sand and Lower-Sand regions, and we can see that the inhabitants of Kanto all benefit from the Tone and Tota Rivers. Of the two rivers, the Tone is the larger. Its waters normally flow into the Choshi harbor in Shimousa; the sediment carried out to sea is lost in the ocean, which deeply pains those who understand the value of the land for the nation. If Inbanuma could be excavated and the Kenmikai River opened, this outflowing sediment could be guided and stored in Tokyo Bay. Over time it would become a broad stretch of fertile land, creating a central region between Kazusa and Shimousa and bringing the same benefits as those achieved in earlier projects by Tenmei, Tanuma, Genbanokami, and Tempo, and by Mizuno, Echizen-no-kami. At the excavation site, there is a kind of material called diatomaceous earth. When mixed with water and stirred, half floats and half sinks; the soil has no greasy cohesion, so embankments made of it quickly collapse. It should instead be piled along both banks and pressed down with heavy objects; then the mud at the bottom will be forced upward and become firm. The excavation area is estimated at four ri in total. From Inbanuma to Owada, a distance of one and a half ri, the ground is flat, with only one or two jo of variation. In the mountainous section, an embankment three jo high should be built, with twenty twenty-horsepower pumps installed on top. Using these pumps, five ten-thousand square-steps of water could be pumped into the embankment in a day and a night, creating a great lake stored in the mountains. Downstream from where the pumping force reaches, the water would cut beneath Hanayama and Kannon-yama. The diatomaceous earth stored below those mountains would be struck by the water each day, and about two ten-thousand square-steps of sand and soil could flow out. The waterpower of one day and night could thus replace the labor of tens of thousands of people. As it accumulated and flowed away, over the course of a year the soil on both sides of the mountains would be washed out, transforming the riverbed into one like that of the Tone. Consider the small pumps used at the Yokosuka shipyard: they can drain a shipyard’s water in a short time, showing how great the power of pumps is. When the mountains have been leveled and the plains formed, removing the embankment in the mountains would create another peaceful and pleasant land between Owada and Inbanuma. Between Fusen and the new fields, a weir should be built according to the terrain to block the upper Tone and divert its water into Tokyo Bay—some say this means moving the Tone River to Tokyo Bay. Those concerned that the reduced flow downstream would seriously impair navigation say that a good plan should be prepared in advance;I do not know whether they realize that the terrain at Choshi harbor is extremely flat: to the south lie the reefs off Cape Inubosaki, and to the north the sandy wasteland of Hitachi; when the river flows into the sea and a flood occurs in the Tone, the mouth is too narrow for the water to escape, so it repeatedly backs up and surges into Kasumigaura and Kitanoura. The fields along the lakes are then inundated, causing enormous damage. Completing this excavation would be more than merely preventing that disaster; it would newly create several tens of thousands of cho of rich farmland. I now ask for a divination to determine whether this will succeed. The casting yielded Breakthrough changing to Dui.
The line statement says: “Nine in the Third: Strength in the cheekbone. There is danger. The noble person is decisively decisive; going alone encounters rain and seems soaked, with resentment, but no blame.”
I said: A lake is a place that receives water and serves through being low. The Commentary on the Image says, “The lake is above Heaven”; this is a flood reaching the sky, an extremely dangerous force. Hence the hexagram takes repeated breakthrough and removal as its meaning. Breakthrough means decision. The character for decision combines water with breakthrough, clearly showing the image of cutting through water, which accords perfectly with the matter asked about—the excavation of Inbanuma. You have now drawn the third line, whose statement says: “Strength in the cheekbone. There is danger. The noble person is decisively decisive; going alone encounters rain and seems soaked, with resentment, but no blame.” The cheekbone is on the head and face, a high place; this is like saying that water rises powerfully above, and once it bursts through, its force is extremely dangerous, hence “danger.” “The noble person” refers to the person who undertakes this excavation; “decisively decisive” means that the work cannot be completed by a single breakthrough. “Going alone encounters rain” means that although many share the proposal, the third line is the pioneering leader, hence “going alone”; water flowing downward is like rain descending, hence “encounters rain.” “Seems soaked, with resentment” means that once the water is cut through, it will inevitably rush downward turbulently, and nearby villages may be somewhat flooded, inevitably causing resentment; hence the phrase. There is a proverb: “One who plans a great undertaking does not remember small grievances; one who achieves a great accomplishment does not concern himself with minor harms.” Once the lake is excavated, its benefits will reach hundreds of thousands of people and its achievement will endure for centuries. Hence the Commentary on the Image says, “In the end there is no blame.” Every benefit brings some drawback; when the Image says “in the end there is no blame,” we know that this undertaking has both advantages and disadvantages, yet can endure to the end. Its benefit is therefore immensely great.
Nine in the Fourth: The buttocks have no skin; one’s progress is halting. Leading a sheep, regret disappears; hearing these words, one does not believe them.
Nine in the Fourth: The buttocks have no skin; one’s progress is halting. Leading a sheep, regret disappears; hearing these words, one does not believe them.
The Commentary on the Image says: “One’s progress is halting”; the position is inappropriate. “Hearing these words, one does not believe them”; one’s hearing is not clear.
The Qian hexagram and the Gou hexagram oppose each other. The fourth line of Gou says, “The buttocks are without flesh; his steps falter,” while Gou’s fourth line is Qian’s third line, so their wording is the same. The fourth line’s body is Kan; Kan represents the buttocks, hence the image of buttocks. In the conventions of the I Ching, yang represents the back and yin the flesh. The fourth line is originally a yin position, hence “without flesh.” Moreover, Qian’s nuclear connection is Bo; Bo’s fourth line says, “Stripping the bed by the flesh.” “Without flesh” means that Bo has already been stripped to the end. Qian’s adjacent exchange is Bo, and Qian’s fourth line changes from Qian into Dui. Sharing the same body as the upper line, it cannot be free from the intention of looking aside and showing partiality; hence, “his steps falter”: he wants to advance but retreats again. Dui represents a sheep, and sheep are good at charging through; the fourth line is also one of the sheep. If it can lead the flock forward, regret can disappear. Zhu Xi said, “One who leads sheep does not advance when they are in front; instead, one follows behind and urges them forward, and then it is possible to proceed.” The fourth line follows the ninth fifth line and can urge it onward. “Hearing the words, he does not believe” refers to the words “a sincere proclamation” in the Commentary on the Image: a public denunciation and call to punishment, loudly proclaimed so that no one under Heaven fails to hear. The fourth line, however, hesitates between two sides, and “its steps falter.” It is not that the fourth line has failed to hear the words; rather, because it cannot settle whether to believe, it wants to advance and then stops. Can it still be said to have ears capable of hearing? The Commentary on the Image explains “faltering” with “the position is inappropriate,” meaning that yang occupies a yin position, so firmness is covered by yin; hence, “the position is inappropriate.” It explains “does not believe” with “its understanding is not clear,” meaning that the fourth line is at the beginning of Dui and is adjacent to the upper line; hence, “its understanding is not clear.”
[Divination]
○ Asked about current fortune: Your fortunes are currently unfavorable. Things are turned upside down, your mind is unsettled, and what you plan will be difficult to accomplish.
○ Asked about business: Lacking firm judgment, you often miss the right opportunities when buying and selling goods, so making a profit is especially difficult.
○ Asked about honors: “Faltering” describes a failure to advance. How could you gain a name?
○ Asked about warfare: “The buttocks are without flesh” shows injury; “the steps falter” shows an intent to retreat; “hearing the words, he does not believe” shows that orders are not carried out. How could victory be won by conducting an army this way?
○ Asked about illness: Is this the disaster of stripped flesh—the affliction of scabies and sores? Guard against ulceration spreading to the ears, causing deafness in both ears.
○ Asked about the home: There is no spare ground behind this house, and the road in front winds crookedly like a narrow sheep-intestine path. Those living there will nevertheless suffer no disaster or regret.
○ Asked about marriage: At first there will be hesitation and indecision; after a long time, the marriage can be arranged by leading the sheep to the ceremony.
○ Asked about litigation: Guard against the calamity of corporal punishment.
○ Asked about a traveler: He will not return for some time.
○ Question about pregnancy: A girl will be born.
【Case】 Two men, Senate official Nishimura Teiyō and former governor of Kanagawa Prefecture Isseki Moritaka, visited with a merchant. They pointed to the merchant and said: “This is Keijirō Amemiya, a foreign-silver broker in Yokohama. Recently, taking advantage of the current foreign-silver price, this friend made a wager and won 150,000 yen, obtaining this immense sum. He wishes to consider how to establish his future livelihood and has come with us to request a divination to decide the matter.” The cast produced Guai changing to Xu.
The judgment said: “By one wager you suddenly obtained 150,000 in gold; this may be called great fortune. You wish to settle your future livelihood and have asked the I Ching for an oracle. I have one proposal, which I shall first tell you. Yamanashi is the homeland of your parents. The Fuji River lies below the prefecture, but its channel is shallow and narrow and cannot carry heavy cargo. If the land route to Yokohama and Tokyo were open, the road would be difficult and travel on it burdensome. If you could use this great sum to initiate a major enterprise—building a horse-drawn railway from Yamanashi through Hachiōji to Tokyo—wealthy gentlemen throughout the prefecture would surely be inspired to rise to the occasion, and you could establish an enterprise in one stroke. If the people of Yamanashi and Nagano joined together to open a public transport route, Tokyo could be reached in a day. What would its profits be like! With your 150,000 gold, even at an annual return of five zhu, you would receive approximately 7,500 yen a year. Compared with the hereditary stipend of a noble family, it would not fall short. Now you have obtained the fourth line of Guai, whose text says, ‘The buttocks are without flesh; his steps falter. Lead the sheep; regret disappears. Hearing the words, he does not believe.’ ‘The buttocks are without flesh’: the buttocks are the lower part of the human body, and ‘without flesh’ means the skin is injured. This shows that your fortunes were poor in your early years and that you could not avoid the affliction of stripped flesh. Now the skin has been removed and flesh has appeared, full and plump; this is the image of your present acquisition of great wealth. ‘His steps falter’ means that after obtaining this great sum, you cannot decide how to plan, and your movements are unsettled; this is precisely why you came to consult the oracle. ‘Lead the sheep; regret disappears’: Dui represents sheep and also metal or money. ‘Lead’ means to guide and marshal. It says that you should take this great sum and, in Yamanashi, establish a horse-drawn railway, leading the wealthy merchants to join you and complete the undertaking. The meaning of sheep also connects with auspiciousness. When Guai changes position, it becomes Lü; the second line of Lü says, ‘The path underfoot is broad and smooth,’ and its top line says, ‘Observe one’s steps and examine the auspicious signs.’ Is this not what it means? Since it speaks of auspiciousness, regret naturally disappears. ‘Hearing the words, he does not believe’: the words are what I have just said; ‘does not believe’ means that you doubt and cannot follow them. In terms of the meaning of the Guai hexagram, Guai also means cutting away danger and evil to create a level, open road.”
After hearing this, Amemiya repeatedly bowed and left. Fourteen days later he returned and said: “I was truly grateful for your instruction the other day and engraved it in my heart. Unexpectedly, on my way home I met a fellow merchant who urged me to take advantage of this prosperous run and make another wager. I then suffered a great loss, losing more than half. If I later obtain another great profit, I will certainly follow your instructions.” I replied: “Alas! It is over. What the line image indicated has been confirmed even more by this. ‘The buttocks are without flesh’ means that an immediate disaster has come upon you; you will ultimately be unable to sit securely and enjoy fortune. ‘His steps falter’ and ‘hearing the words, he does not believe’ correspond exactly and plainly to your conduct; no explanation is needed to make it clear. ‘Lead the sheep; regret disappears’ means that from now on you must hold this sheep firmly and must not give birth to greed; otherwise this sheep too will be lost. Human gains and losses have their own fixed measure. The Way of the I Ching knows them beforehand; they cannot be forced.”
The Commentary on the Image says: “One’s progress is halting”; the position is inappropriate. “Hearing these words, one does not believe them”; one’s hearing is not clear.
The Qian hexagram and the Gou hexagram oppose each other. The fourth line of Gou says, “The buttocks are without flesh; his steps falter,” while Gou’s fourth line is Qian’s third line, so their wording is the same. The fourth line’s body is Kan; Kan represents the buttocks, hence the image of buttocks. In the conventions of the I Ching, yang represents the back and yin the flesh. The fourth line is originally a yin position, hence “without flesh.” Moreover, Qian’s nuclear connection is Bo; Bo’s fourth line says, “Stripping the bed by the flesh.” “Without flesh” means that Bo has already been stripped to the end. Qian’s adjacent exchange is Bo, and Qian’s fourth line changes from Qian into Dui. Sharing the same body as the upper line, it cannot be free from the intention of looking aside and showing partiality; hence, “his steps falter”: he wants to advance but retreats again. Dui represents a sheep, and sheep are good at charging through; the fourth line is also one of the sheep. If it can lead the flock forward, regret can disappear. Zhu Xi said, “One who leads sheep does not advance when they are in front; instead, one follows behind and urges them forward, and then it is possible to proceed.” The fourth line follows the ninth fifth line and can urge it onward. “Hearing the words, he does not believe” refers to the words “a sincere proclamation” in the Commentary on the Image: a public denunciation and call to punishment, loudly proclaimed so that no one under Heaven fails to hear. The fourth line, however, hesitates between two sides, and “its steps falter.” It is not that the fourth line has failed to hear the words; rather, because it cannot settle whether to believe, it wants to advance and then stops. Can it still be said to have ears capable of hearing? The Commentary on the Image explains “faltering” with “the position is inappropriate,” meaning that yang occupies a yin position, so firmness is covered by yin; hence, “the position is inappropriate.” It explains “does not believe” with “its understanding is not clear,” meaning that the fourth line is at the beginning of Dui and is adjacent to the upper line; hence, “its understanding is not clear.”
[Divination]
○ Asked about current fortune: Your fortunes are currently unfavorable. Things are turned upside down, your mind is unsettled, and what you plan will be difficult to accomplish.
○ Asked about business: Lacking firm judgment, you often miss the right opportunities when buying and selling goods, so making a profit is especially difficult.
○ Asked about honors: “Faltering” describes a failure to advance. How could you gain a name?
○ Asked about warfare: “The buttocks are without flesh” shows injury; “the steps falter” shows an intent to retreat; “hearing the words, he does not believe” shows that orders are not carried out. How could victory be won by conducting an army this way?
○ Asked about illness: Is this the disaster of stripped flesh—the affliction of scabies and sores? Guard against ulceration spreading to the ears, causing deafness in both ears.
○ Asked about the home: There is no spare ground behind this house, and the road in front winds crookedly like a narrow sheep-intestine path. Those living there will nevertheless suffer no disaster or regret.
○ Asked about marriage: At first there will be hesitation and indecision; after a long time, the marriage can be arranged by leading the sheep to the ceremony.
○ Asked about litigation: Guard against the calamity of corporal punishment.
○ Asked about a traveler: He will not return for some time.
○ Question about pregnancy: A girl will be born.
【Case】 Two men, Senate official Nishimura Teiyō and former governor of Kanagawa Prefecture Isseki Moritaka, visited with a merchant. They pointed to the merchant and said: “This is Keijirō Amemiya, a foreign-silver broker in Yokohama. Recently, taking advantage of the current foreign-silver price, this friend made a wager and won 150,000 yen, obtaining this immense sum. He wishes to consider how to establish his future livelihood and has come with us to request a divination to decide the matter.” The cast produced Guai changing to Xu.
The judgment said: “By one wager you suddenly obtained 150,000 in gold; this may be called great fortune. You wish to settle your future livelihood and have asked the I Ching for an oracle. I have one proposal, which I shall first tell you. Yamanashi is the homeland of your parents. The Fuji River lies below the prefecture, but its channel is shallow and narrow and cannot carry heavy cargo. If the land route to Yokohama and Tokyo were open, the road would be difficult and travel on it burdensome. If you could use this great sum to initiate a major enterprise—building a horse-drawn railway from Yamanashi through Hachiōji to Tokyo—wealthy gentlemen throughout the prefecture would surely be inspired to rise to the occasion, and you could establish an enterprise in one stroke. If the people of Yamanashi and Nagano joined together to open a public transport route, Tokyo could be reached in a day. What would its profits be like! With your 150,000 gold, even at an annual return of five zhu, you would receive approximately 7,500 yen a year. Compared with the hereditary stipend of a noble family, it would not fall short. Now you have obtained the fourth line of Guai, whose text says, ‘The buttocks are without flesh; his steps falter. Lead the sheep; regret disappears. Hearing the words, he does not believe.’ ‘The buttocks are without flesh’: the buttocks are the lower part of the human body, and ‘without flesh’ means the skin is injured. This shows that your fortunes were poor in your early years and that you could not avoid the affliction of stripped flesh. Now the skin has been removed and flesh has appeared, full and plump; this is the image of your present acquisition of great wealth. ‘His steps falter’ means that after obtaining this great sum, you cannot decide how to plan, and your movements are unsettled; this is precisely why you came to consult the oracle. ‘Lead the sheep; regret disappears’: Dui represents sheep and also metal or money. ‘Lead’ means to guide and marshal. It says that you should take this great sum and, in Yamanashi, establish a horse-drawn railway, leading the wealthy merchants to join you and complete the undertaking. The meaning of sheep also connects with auspiciousness. When Guai changes position, it becomes Lü; the second line of Lü says, ‘The path underfoot is broad and smooth,’ and its top line says, ‘Observe one’s steps and examine the auspicious signs.’ Is this not what it means? Since it speaks of auspiciousness, regret naturally disappears. ‘Hearing the words, he does not believe’: the words are what I have just said; ‘does not believe’ means that you doubt and cannot follow them. In terms of the meaning of the Guai hexagram, Guai also means cutting away danger and evil to create a level, open road.”
After hearing this, Amemiya repeatedly bowed and left. Fourteen days later he returned and said: “I was truly grateful for your instruction the other day and engraved it in my heart. Unexpectedly, on my way home I met a fellow merchant who urged me to take advantage of this prosperous run and make another wager. I then suffered a great loss, losing more than half. If I later obtain another great profit, I will certainly follow your instructions.” I replied: “Alas! It is over. What the line image indicated has been confirmed even more by this. ‘The buttocks are without flesh’ means that an immediate disaster has come upon you; you will ultimately be unable to sit securely and enjoy fortune. ‘His steps falter’ and ‘hearing the words, he does not believe’ correspond exactly and plainly to your conduct; no explanation is needed to make it clear. ‘Lead the sheep; regret disappears’ means that from now on you must hold this sheep firmly and must not give birth to greed; otherwise this sheep too will be lost. Human gains and losses have their own fixed measure. The Way of the I Ching knows them beforehand; they cannot be forced.”
Nine in the fifth place: Amaranth, decisively and repeatedly cut away; following the middle path, there is no blame.
Nine in the fifth place: Amaranth, decisively and repeatedly cut away; following the middle path, there is no blame.
The Commentary on the Image says: “Following the middle path, there is no blame”—the middle has not yet become radiant.
Regarding the meaning of “amaranth,” Ma Rong, Zheng Xuan, and Wang Bi all said that it is shanglu, a plant also called medicinal pokeweed. Song Zhong took amaranth as one plant and shanglu as another; the basic meaning follows him. The Yu Commentary on the I Ching writes “guan mu,” taking the first character as a reed mat and the second as mu; the interpretations are confused and numerous, each explaining only one side. According to the Shuowen, “The character for amaranth refers to a mountain goat with fine horns; pronounced huan.” The character is formed with the graph for “twenty,” depicting goat horns, not with the grass radical. The entire Guai hexagram is Dui and therefore consistently bears the image of a sheep or goat. Sheep are good at charging decisively. When the fifth line moves, its body becomes Dazhuang, and the line images of Guai often correspond to those of Dazhuang; line five of Dazhuang says, “The sheep is lost,” so Guai’s fifth line takes the image of a mountain goat. In antiquity, when Gao Yao judged lawsuits, if a crime was doubtful, he had the suspect face a sheep; the sheep could charge and distinguish the wrongdoer, which is clear evidence. The fourth line says “lead the sheep”: the sheep refers to the fifth line, and the fourth line is behind it and leads it. “Decisively and repeatedly cut away” means that the fourth and fifth lines are in the same hexagram, drawing one another forward and advancing together; hence “decisively and repeatedly.” The fifth line occupies the center of Dui and receives Qian from below; Qian represents movement, hence “following the middle.” Yang reaches the fifth line and is complete; above it is one yin line, close beside the fifth, most liable to confuse its understanding. It must cut away again and again before it can remove slanderers, distance flatterers, and clear the royal court. “Following the middle” means proceeding along the middle way, showing no partiality or crookedness and not going to excess. The Commentary on the Image explains it with “the middle has not yet become radiant,” meaning that the fifth line initially approaches petty people; even if it joins the other yang lines to cut them away, it does not lose the middle, but the substance of illumination is still not fully displayed. Hence it says, “The middle has not yet become radiant.”
[Divination]
○ Asked about current fortune: Your fortune is balanced and upright; all matters will be free of blame.
○ Asked about warfare: The fifth line is the ruler of the hexagram and represents the commander. He leads all the troops forward in formation. “Following the middle” means proceeding on the main road, and therefore there is no blame.
○ Asked about business: Guai means cutting away. Since this line occupies the fifth position and the season is about to pass, goods should be decisively sold quickly; then there will be no blame. Otherwise, regret will arise.
○ Asked about honors: The fifth position is the position of honor, so your name will surely become prominent. You must, however, stay far from petty people and close to virtuous people; then there will be no blame.
○ Asked about the home: Vines and weeds are growing densely around this residence and it is nearly abandoned. They should be cut away completely without delay; then living there will bring no blame.
○ Asked about marriage: The fifth line responds to the second. The fifth is in the center of Dui and the second in the center of Qian; yin and yang harmonize. “Sheep” carries the meaning of auspiciousness, indicating good fortune, so there is no blame.
○ Asked about illness: The fifth line is yang in a yang position, so its qi is excessively strong. It should be regulated and brought to the middle; then there will be no blame.
○ Asked about litigation: Use righteousness to decide against evil, remove it completely and prevent it from sprouting again; then the lawsuit will turn out favorably.
○ Question about pregnancy: A girl will be born.
【Case】 A servant from a noble household came to ask for a divination concerning his aged master’s fortune. The cast produced Guai changing to Dazhuang.
The judgment said: The fifth and top lines are adjacent, with one yin line among the group of yang lines below. The yang lines cooperate and advance together to remove the petty person and cleanse the ruler’s side; hence the hexagram is named Guai. Your honored master has long suffered from epilepsy. Since the Restoration, he has lived in seclusion in another residence, abandoned his old associates, and kept close company with petty people. As a result, everyone knows that the family fortune has declined day by day. Now the fifth line of Guai has been obtained. The meaning of Guai is to use firmness to decide against yielding softness. Amaranth grass is weak and grows readily; if Guai does not eliminate it completely, it will gradually sprout again. Therefore it must be cut away and then cut away again, with the roots and seeds destroyed. Yet without the way of following the middle, it cannot subdue evil, nor can it remove harm. Only by following the middle can there be no blame. The fifth line is the ruler of the hexagram and exactly matches the image of your honored master. You must urge the honored master to stay far from petty people and close to virtuous people; then the family way will be set right and his fortunes will flourish.
The Commentary on the Image says: “Following the middle path, there is no blame”—the middle has not yet become radiant.
Regarding the meaning of “amaranth,” Ma Rong, Zheng Xuan, and Wang Bi all said that it is shanglu, a plant also called medicinal pokeweed. Song Zhong took amaranth as one plant and shanglu as another; the basic meaning follows him. The Yu Commentary on the I Ching writes “guan mu,” taking the first character as a reed mat and the second as mu; the interpretations are confused and numerous, each explaining only one side. According to the Shuowen, “The character for amaranth refers to a mountain goat with fine horns; pronounced huan.” The character is formed with the graph for “twenty,” depicting goat horns, not with the grass radical. The entire Guai hexagram is Dui and therefore consistently bears the image of a sheep or goat. Sheep are good at charging decisively. When the fifth line moves, its body becomes Dazhuang, and the line images of Guai often correspond to those of Dazhuang; line five of Dazhuang says, “The sheep is lost,” so Guai’s fifth line takes the image of a mountain goat. In antiquity, when Gao Yao judged lawsuits, if a crime was doubtful, he had the suspect face a sheep; the sheep could charge and distinguish the wrongdoer, which is clear evidence. The fourth line says “lead the sheep”: the sheep refers to the fifth line, and the fourth line is behind it and leads it. “Decisively and repeatedly cut away” means that the fourth and fifth lines are in the same hexagram, drawing one another forward and advancing together; hence “decisively and repeatedly.” The fifth line occupies the center of Dui and receives Qian from below; Qian represents movement, hence “following the middle.” Yang reaches the fifth line and is complete; above it is one yin line, close beside the fifth, most liable to confuse its understanding. It must cut away again and again before it can remove slanderers, distance flatterers, and clear the royal court. “Following the middle” means proceeding along the middle way, showing no partiality or crookedness and not going to excess. The Commentary on the Image explains it with “the middle has not yet become radiant,” meaning that the fifth line initially approaches petty people; even if it joins the other yang lines to cut them away, it does not lose the middle, but the substance of illumination is still not fully displayed. Hence it says, “The middle has not yet become radiant.”
[Divination]
○ Asked about current fortune: Your fortune is balanced and upright; all matters will be free of blame.
○ Asked about warfare: The fifth line is the ruler of the hexagram and represents the commander. He leads all the troops forward in formation. “Following the middle” means proceeding on the main road, and therefore there is no blame.
○ Asked about business: Guai means cutting away. Since this line occupies the fifth position and the season is about to pass, goods should be decisively sold quickly; then there will be no blame. Otherwise, regret will arise.
○ Asked about honors: The fifth position is the position of honor, so your name will surely become prominent. You must, however, stay far from petty people and close to virtuous people; then there will be no blame.
○ Asked about the home: Vines and weeds are growing densely around this residence and it is nearly abandoned. They should be cut away completely without delay; then living there will bring no blame.
○ Asked about marriage: The fifth line responds to the second. The fifth is in the center of Dui and the second in the center of Qian; yin and yang harmonize. “Sheep” carries the meaning of auspiciousness, indicating good fortune, so there is no blame.
○ Asked about illness: The fifth line is yang in a yang position, so its qi is excessively strong. It should be regulated and brought to the middle; then there will be no blame.
○ Asked about litigation: Use righteousness to decide against evil, remove it completely and prevent it from sprouting again; then the lawsuit will turn out favorably.
○ Question about pregnancy: A girl will be born.
【Case】 A servant from a noble household came to ask for a divination concerning his aged master’s fortune. The cast produced Guai changing to Dazhuang.
The judgment said: The fifth and top lines are adjacent, with one yin line among the group of yang lines below. The yang lines cooperate and advance together to remove the petty person and cleanse the ruler’s side; hence the hexagram is named Guai. Your honored master has long suffered from epilepsy. Since the Restoration, he has lived in seclusion in another residence, abandoned his old associates, and kept close company with petty people. As a result, everyone knows that the family fortune has declined day by day. Now the fifth line of Guai has been obtained. The meaning of Guai is to use firmness to decide against yielding softness. Amaranth grass is weak and grows readily; if Guai does not eliminate it completely, it will gradually sprout again. Therefore it must be cut away and then cut away again, with the roots and seeds destroyed. Yet without the way of following the middle, it cannot subdue evil, nor can it remove harm. Only by following the middle can there be no blame. The fifth line is the ruler of the hexagram and exactly matches the image of your honored master. You must urge the honored master to stay far from petty people and close to virtuous people; then the family way will be set right and his fortunes will flourish.
Six at the top: No proclamation; in the end there is danger.
Six at the top: No proclamation; in the end there is danger.
The Commentary on the Image says: “The danger of making no proclamation”—in the end, it cannot last.
“Proclamation” is the same as the “sincere proclamation” of the Tuan Commentary and the “alarmed proclamation” of the second line. At the top, the hexagram has reached its end and Guai has been completed; the way of the petty person has disappeared, so one might say “no proclamation.” Yet if there is no proclamation, the petty person’s crimes will not be made manifest, and his schemes will rise again. Guai ends here, and Gou begins here; hence, “in the end there is danger.” The Commentary on the Image emphasizes this by saying, “The danger of making no proclamation cannot last in the end.” Gou and Guai are opposites. Gou has five yang lines above and rejoices that the virtuous still remain; Guai has one yin line above and fears that the petty person will again flourish. The waxing and waning of yin and yang depend on each other and recur in turn. Clearly, the danger of “no proclamation,” the beginning of Gou, is already latent in Guai’s ending; hence, “in the end it cannot last.”
[Divination]
○ Asked about current fortune: Your proper fortune has already declined. You should be especially vigilant; then danger can be avoided.
○ Asked about warfare: Military operations are nearing completion, but remnants of the enemy remain. Orders must be reiterated and vigilance and strict defenses maintained before the area can be fully cleared. If you become complacent and forget preparedness, danger will certainly result in the end.
○ Asked about business: The top line marks the end of the hexagram; the goods are nearly completely sold. You must renew the agreements for what follows so that the business can continue. “No proclamation” means there is no business name or designation; the enterprise will inevitably end badly.
○ Asked about honors: “No proclamation” is an image of one’s reputation being extinguished; it is inauspicious.
○ Asked about the home: In any household there may be the sound of reading, singing, laughter and conversation, even the crowing of roosters and barking of dogs; all are sounds. “No proclamation” means silence and total absence of sound, so the household will certainly suffer misfortune.
○ Asked about illness: This is an illness in which yang is exhausted and yin grows. Pain and itching are no longer felt, and cries produce no sound; the condition is critical. Inauspicious.
○ Asked about marriage: The matchmaker says nothing; the marriage will not take place.
○ Asked about litigation: The wrong cannot be redressed, and the lawsuit will not be judged in your favor. Inauspicious.
○ Asked about a traveler: No news has been received; inauspicious.
○ Question about pregnancy: A girl will be born.
【Case】 One day, Foreign Ministry secretary Kitazawa Masanobu came to visit and said:
“I was a fellow domain retainer of Mr. Sakuma Shōzan, a man of aspiration in this age. He studied Western learning early and also discussed the principles of the I Ching. I once studied under him and often heard him lecture. When Mr. Yoshida Shōin of the Chōshū domain secretly planned to travel abroad, Shōzan greatly praised his ambition and composed a poem to present to him. When Shōin’s affair came to light, Shōzan was censured and confined in Edo, but was released not long afterward. At that time, both the lords of Tosa and Satsuma admired his reputation and sent envoys to recruit him, but he declined both offers. Later, Lord Hitotsubashi sent a formal invitation with great courtesy, and Shōzan accepted. I said, ‘The teacher is fond of the I Ching. Before this journey, please cast one divination.’ The teacher said, ‘The four foreign peoples are invading within our borders, and the nation’s path is difficult. For a scholar to answer the shogun’s summons is the greatest honor; this is precisely the time to go out and accomplish something. Why use divination?’ I pressed him again, and he finally cast the yarrow stalks, obtaining Guai changing to Qian. The teacher said, ‘This hexagram has an ominous image, but since I have accepted the summons, I will not hesitate further; I must only be cautious.’ As he packed to depart, he had difficulty obtaining a horse. Just then, the Kiso family offered a horse for sale. Shōzan recognized it as a fine steed, bought it at a high price, and named it Miyakoji, taking the meaning of riding to the capital. When he passed through Ōgaki, he stayed at the residence of his old friend Ohara Jinbei, who also understood the I Ching. Ohara asked, ‘What did the I Ching say about this journey?’ Shōzan replied, ‘Guai changing to Qian.’ Ohara remained silent for a long time, as though he sensed an obstruction. Shōzan said nothing, bade him farewell, and continued on. When he reached Kyoto, court nobles came in great numbers to congratulate him. One day he went in response to a summons from Prince Nakayama. Over drinks he described the situation in Europe, well-organized military preparations, and cavalry and guard techniques. At the height of his excitement, he asked for a horse, mounted Miyakoji, and demonstrated his riding skill to boast of his prowess. Prince Nakayama praised him greatly and personally offered him a cup of wine. Shōzan, deeply moved, said, ‘This humble minister comes from a lowly background, yet I have been favored by Your Highness; my honor is complete.’ He then renamed Miyakoji Ōbate and withdrew after bowing in thanks. When he returned to Kiya Street, rōnin ambushed him from both sides and killed him on horseback. I was at the domain residence at the time. Hearing of the incident, I lamented, and was astonished by the marvelous subtlety of the I Ching’s principles: when disaster comes, there are times when one cannot escape it by good fortune.”
After hearing Kitazawa’s account, I thought that although Shōzan understood the I Ching, it was regrettable that he could not abide by its teachings, and was ultimately misled by his eagerness to serve the world. Moved by this, I have abridged his words and appended them here.
The Commentary on the Image says: “The danger of making no proclamation”—in the end, it cannot last.
“Proclamation” is the same as the “sincere proclamation” of the Tuan Commentary and the “alarmed proclamation” of the second line. At the top, the hexagram has reached its end and Guai has been completed; the way of the petty person has disappeared, so one might say “no proclamation.” Yet if there is no proclamation, the petty person’s crimes will not be made manifest, and his schemes will rise again. Guai ends here, and Gou begins here; hence, “in the end there is danger.” The Commentary on the Image emphasizes this by saying, “The danger of making no proclamation cannot last in the end.” Gou and Guai are opposites. Gou has five yang lines above and rejoices that the virtuous still remain; Guai has one yin line above and fears that the petty person will again flourish. The waxing and waning of yin and yang depend on each other and recur in turn. Clearly, the danger of “no proclamation,” the beginning of Gou, is already latent in Guai’s ending; hence, “in the end it cannot last.”
[Divination]
○ Asked about current fortune: Your proper fortune has already declined. You should be especially vigilant; then danger can be avoided.
○ Asked about warfare: Military operations are nearing completion, but remnants of the enemy remain. Orders must be reiterated and vigilance and strict defenses maintained before the area can be fully cleared. If you become complacent and forget preparedness, danger will certainly result in the end.
○ Asked about business: The top line marks the end of the hexagram; the goods are nearly completely sold. You must renew the agreements for what follows so that the business can continue. “No proclamation” means there is no business name or designation; the enterprise will inevitably end badly.
○ Asked about honors: “No proclamation” is an image of one’s reputation being extinguished; it is inauspicious.
○ Asked about the home: In any household there may be the sound of reading, singing, laughter and conversation, even the crowing of roosters and barking of dogs; all are sounds. “No proclamation” means silence and total absence of sound, so the household will certainly suffer misfortune.
○ Asked about illness: This is an illness in which yang is exhausted and yin grows. Pain and itching are no longer felt, and cries produce no sound; the condition is critical. Inauspicious.
○ Asked about marriage: The matchmaker says nothing; the marriage will not take place.
○ Asked about litigation: The wrong cannot be redressed, and the lawsuit will not be judged in your favor. Inauspicious.
○ Asked about a traveler: No news has been received; inauspicious.
○ Question about pregnancy: A girl will be born.
【Case】 One day, Foreign Ministry secretary Kitazawa Masanobu came to visit and said:
“I was a fellow domain retainer of Mr. Sakuma Shōzan, a man of aspiration in this age. He studied Western learning early and also discussed the principles of the I Ching. I once studied under him and often heard him lecture. When Mr. Yoshida Shōin of the Chōshū domain secretly planned to travel abroad, Shōzan greatly praised his ambition and composed a poem to present to him. When Shōin’s affair came to light, Shōzan was censured and confined in Edo, but was released not long afterward. At that time, both the lords of Tosa and Satsuma admired his reputation and sent envoys to recruit him, but he declined both offers. Later, Lord Hitotsubashi sent a formal invitation with great courtesy, and Shōzan accepted. I said, ‘The teacher is fond of the I Ching. Before this journey, please cast one divination.’ The teacher said, ‘The four foreign peoples are invading within our borders, and the nation’s path is difficult. For a scholar to answer the shogun’s summons is the greatest honor; this is precisely the time to go out and accomplish something. Why use divination?’ I pressed him again, and he finally cast the yarrow stalks, obtaining Guai changing to Qian. The teacher said, ‘This hexagram has an ominous image, but since I have accepted the summons, I will not hesitate further; I must only be cautious.’ As he packed to depart, he had difficulty obtaining a horse. Just then, the Kiso family offered a horse for sale. Shōzan recognized it as a fine steed, bought it at a high price, and named it Miyakoji, taking the meaning of riding to the capital. When he passed through Ōgaki, he stayed at the residence of his old friend Ohara Jinbei, who also understood the I Ching. Ohara asked, ‘What did the I Ching say about this journey?’ Shōzan replied, ‘Guai changing to Qian.’ Ohara remained silent for a long time, as though he sensed an obstruction. Shōzan said nothing, bade him farewell, and continued on. When he reached Kyoto, court nobles came in great numbers to congratulate him. One day he went in response to a summons from Prince Nakayama. Over drinks he described the situation in Europe, well-organized military preparations, and cavalry and guard techniques. At the height of his excitement, he asked for a horse, mounted Miyakoji, and demonstrated his riding skill to boast of his prowess. Prince Nakayama praised him greatly and personally offered him a cup of wine. Shōzan, deeply moved, said, ‘This humble minister comes from a lowly background, yet I have been favored by Your Highness; my honor is complete.’ He then renamed Miyakoji Ōbate and withdrew after bowing in thanks. When he returned to Kiya Street, rōnin ambushed him from both sides and killed him on horseback. I was at the domain residence at the time. Hearing of the incident, I lamented, and was astonished by the marvelous subtlety of the I Ching’s principles: when disaster comes, there are times when one cannot escape it by good fortune.”
After hearing Kitazawa’s account, I thought that although Shōzan understood the I Ching, it was regrettable that he could not abide by its teachings, and was ultimately misled by his eagerness to serve the world. Moved by this, I have abridged his words and appended them here.