Takashima Ekidan · Hexagram 47 Lake over Water, Kun: Success. Perseverance. The great person has good fortune; no blame. Words are not believed.

Kun: Success. Perseverance. The great person has good fortune; no blame. Words are not believed.

47 — Lake over Water, Kun

The hexagram’s structure is fundamentally Qian, Kun, and Pi. The top yin of Kun moves to Qian, forming Dui; the central yang of Qian moves to Kun, forming Kan. Thus it is Dui above and Kan below. Reversing the positions produces Jie. The Image of Jie says, “Water in the lake,” meaning that the lake can contain water, preventing leakage and overflow; it remains moist rather than drying up. The reverse is Kun: with the lake above the water, nothing contains the water, so it pours away and the lake dries up. The upper nuclear trigram is Xun; Xun is wood, and when the lake is exhausted, the wood withers. The lower nuclear trigram is Li; Li is the sun, “the sun scorches it,” so the water dries even more. The Sequence Commentary says, “Rising without stopping must lead to distress; therefore Kun follows.” There must be descent after ascent. If one keeps rising without descending, the higher rises ever more while the lower is ever more depleted; depletion brings distress. Therefore the hexagram is named Kun.

Kun: Success. Perseverance. The great person has good fortune; no blame. Words are not believed.



▲ Oracle-bone script for Kun



▲ Seal script for Kun

The character “Kun” is composed of wood inside an enclosure. Wood is the generative vitality of yang; passing through Kan’s terrain, it withers, and encountering Dui’s metal, it is punished—thus the wood is distressed. It must proceed from Dui to Kan and then turn into Zhen; Zhen is spring and life, and only then does the way of wood become successful. Since ancient times, worthy sages who endured hardship and maintained steadfastness, undergoing who knows how many trials before finally attaining success, have generally followed this pattern. Hence it says, “The great person has good fortune; no blame.” “Words are not believed” means that in such straitened circumstances, when one’s person is not employed, how could one’s words carry weight? One should simply remain sparing in speech, silent, patient, and guard one’s way. If one chatters on and on, one merely invites blame; who would listen or believe?

The Tuan Commentary says: Kun means the firm is covered over. Danger and joy: in distress yet not losing the place of success—could this be anyone but the noble person? Perseverance brings the great person good fortune because of firmness at the center. Words are not believed; relying on speech alone leads to exhaustion.

Kun is like an enemy trapped within encircling forces or an animal caught in a pit: trapped and unable to escape—this is what the Tuan Commentary calls “covered over.” Kan is firm and Dui yielding. The second yang line is covered by two yin lines; the fourth and fifth are covered by the top sixth; the yang of the inner Kan is covered by the yin of the outer Dui. This is “the firm is covered over,” and thus distress arises. Kan is danger and Dui is joy: distress is present in the person, but the way of success remains. The second and fifth lines are firm and central, presenting the image of the great person. To remain successful amid distress, and to keep the way correct, is something only the noble person can fulfill. In virtue one is called a noble person; in position, a great person. Because of firmness at the center, one does not lose the place of success, and so it is auspicious. This is like King Wen imprisoned while playing the qin, the Duke of Zhou living in the east wearing red shoes, and Confucius enduring hardship yet singing—dangerous yet joyful, distressed yet successful. They delighted in Heaven and understood destiny; no peril or hardship could seize their resolve. Dui represents the mouth, hence “words.” Kan represents trust; Kan’s firmness is covered by Dui’s yielding, hence “not believed.” When people are in distress, some present writings to seek advancement, others set forth theories to display their talent. From the standpoint of the noble person, one can only sigh at their merely exalting speech. Since their way cannot be practiced in the world, their words will certainly not be trusted; extravagant, tedious talk only deepens their poverty. The great person handles it by holding firm and walking the center, thereby relieving the distress.

Applying this hexagram to human affairs, the characters for distress and imprisonment resemble each other: wood inside an enclosure means distress, and a person inside an enclosure means imprisonment. Thus Kun also carries the meaning of confinement; it is the time when a person encounters poverty and hardship. Distress and success are opposites: distress cannot be success, and success cannot be distress. Yet when the noble person faces it, the body may be distressed while the mind remains successful; the circumstances may be distressed while the way remains successful. Not losing one’s place of success depends on maintaining this perseverance. With perseverance, one does not fall into the excesses of petty people but attains the good fortune of the great person; this hardship is precisely how Heaven perfects the great person. In the hexagram, firmness is covered by yielding: firm yang rises from Sheng into Kun, is suppressed by yielding, bends without extending, and therefore is distressed. The hexagram’s structure is danger below and joy above. Though dwelling amid Kan’s danger, one does not lose Dui’s joy—one leaves without resentment, is poor without sorrow, and strives only over whether one’s way succeeds, without asking whether one’s circumstances are distressed. The image is a lake without water. A lake is moistened by water; without water it dries, yet the lake does not resent the water because it has dried. Likewise, a person should not resent destiny because of distress. “Fulfilling Heaven’s command and accomplishing one’s purpose”—this is what makes the noble person noble. Petty people who refuse to accept destiny, upon meeting difficulty, inevitably become resentful, act rashly and agitatedly, first using sweet words to flatter the world and beg for pity; when their plea is unanswered, they become provoked and turn to words of resentment. They do not realize that speaking because of distress ultimately causes greater distress because of their words. This is “words are not believed; relying on speech alone leads to exhaustion.” Examining the six line texts, “going” is often ominous and “coming” auspicious. “Going” means wanting to go forward and contend, showing ignorance of destiny; “coming” means waiting for it to come and remaining at ease, showing the ability to await destiny. The great purport of the I Ching is no more than supporting yang and suppressing yin—thereby warning petty people and advancing noble people. Observe petty people in distress: distress ends in further distress. Observe noble people in distress: distress itself becomes success.

Applying this hexagram to the state, distress and success in a person correspond to order and disorder in a country. A person cannot have success without distress, and a country cannot have order without disorder. Distress does not last forever: if one upholds correctness and maintains it, distress becomes success. Disorder does not last forever: if one governs it through the Way, disorder becomes order. The source of disorder lies in drawing close to petty people and distancing oneself from noble people. Petty people are yielding; noble people are firm. Thus the yielding covers the firm. Kan is danger and Dui is joy. Danger means hardship, separation, and disorder. When a country faces this, government disperses, people flee, and all above and below are distressed; how difficult is it to make them joyful and unite the people! If amid danger one can still bring joy, using Dui to aid Kan, danger will not remain danger forever. King Tai avoided the Di and moved to Qi, eventually flourishing and establishing Zhou; Goujian endured hardship and humiliation, eventually destroying Wu. These are cases of remaining in distress without losing success: though disorder prevailed, order ultimately followed. The reason for order and disorder lies in firmness at the center. “Firm at the center” refers to lines two and five, both of which attain the center. The fifth is the ruler, the second the minister. When ruler and minister unite their purposes and together overcome the difficulties of the age, as King Wen had Lü Wang and the King of Yue had Fan Li, disorder gives way to order; these are the achievements of lines two and five. Thus neither the “secluded valley” can hide them, nor “thistles” prick them, nor “creeping vines” entangle them. Nothing under Heaven is impossible; all depends on occupying firmness, treading the center, responding to Heaven, and following people. If one merely confuses the world with empty words, then only the mouth will stir up war and will instead feed disorder—what benefit could that bring?

Viewed as a whole, this hexagram, like the Hexagrams of Jian, Xu, and Kun, all deals with being in danger. Jian means “danger, yet able to stop,” which is enough to avoid disaster; Xu means danger without falling into it, so one’s principles do not reach exhaustion; in Kun, the three firm lines above and below are covered by the yielding lines, leaving them no room—this is Kun. The purport of the Tuan Commentary is that through danger comes delight, and through distress comes success; the meaning of the line images is that going brings misfortune, while coming brings good fortune. Going means moving upward from below; coming means descending from above. Those who come encounter obstruction and cannot unite; those who go are blocked both inside and outside. The first line’s “stump” obstructs the interior; the third line’s “caltrop” bars the center; the top line’s “creeper” covers the upper part. Nine in the second place is in danger; Nine in the fifth shares its virtue and is the lord who can relieve the distress, but the fourth line separates them. The fourth corresponds with the first, yet is separated from the second. Only when the fourth comes to the first can the fifth unite with the second. If the third line’s “caltrop” is not removed, the fourth cannot move; if the top line’s “creeper” is not removed, the fifth likewise cannot get through. Thus the harm in Kun lies in the third and top lines; once they are removed, the first line need no longer be feared. In general, the one that causes Kun is the yielding element, while what is distressed by it is the firm element—this is what the Tuan Commentary calls “the firm being covered.” Yet who knows that when the firm is distressed, the yielding is distressed as well? For the firm, distress becomes “wine and food,” a “golden carriage,” and a “scarlet sash”; delight is below, and this is the image of distress leading to success. For the yielding, distress becomes wood and stone, “caltrops,” “cut nose and severed feet,” and “creepers”; danger is above, and this is the image of people being distressed. Precisely because danger can be accompanied by delight, danger does not become entrapment: one follows the trustworthiness of Kan, through which one can overcome danger, and gains the delight of Dui, through which Kun can prosper. The “wine and food,” “scarlet sash,” and “golden carriage” arise from the wood and stone, “caltrops,” “cut nose and severed feet,” and “creepers”; all those countless hardships and trials are exactly what test and fulfill a person. The deeper the distress, the greater the achievement. The chapter of Mencius on “Heaven’s assigning a great task” can serve as a footnote to the Kun hexagram.

The Great Image says: A lake without water is Kun. Thus the noble man stakes his life and fulfills his aspiration.

The Image of Jing says “water above wood,” taking the image of water that can be drawn and nourish; the Image of Shi says “water within the earth,” taking the image of water that can contain and store; the Image of Kun says “a lake without water.” Without water, there is nothing to draw for nourishment, nor anything to contain and store, and the lake is distressed. Kan is water, and is also aspiration. The noble man observes this and says that a lake lacking water is like a scholar unable to realize his aspirations. Confucius said that whether one obtains or does not obtain is called destiny. When destiny places one in distress, the body may be constrained, but the aspiration cannot be taken away. It is like defending a perilous city alone while a powerful enemy attacks from all sides: the troops inside are exhausted, outside aid is cut off, arrows are gone and strength spent; one dies in battle, thereby fulfilling loyal devotion to peace and duty. This does not lose the meaning of giving one’s life when danger appears. This is what is meant by “the noble man stakes his life and fulfills his aspiration.” Destiny lies with Heaven; aspiration lies with oneself. When the time is one of extreme poverty and distress, nothing can be done about it: as to destiny, one listens to Heaven; as to aspiration, one exhausts what depends on oneself. One plans for the Way, not for one’s body; one calculates for a hundred years, not for a single day. “In distress, yet not losing the place through which success comes”—only the noble man can do this.

　　[Divination]
○ Asked about timing and fortune: With poverty and distress reaching this point, one should calmly accept one’s destiny.


○ Asked about warfare: This is the moment of an isolated city in grave danger. One must exhaust every effort to preserve its existence, without counting life or death.

○ Asked about achievement and reputation: If the reputation is secured, the person may not remain safe; if the person survives, the reputation may be ruined. One must know how to conduct oneself well.

○ Asked about business: Capital and wealth have been exhausted, and circumstances are dangerous. The line says going is unlucky and coming is lucky; it is better to return, which may avert the distress.

○ Asked about marriage: The Tuan Commentary says “the firm is covered.” The man will certainly die young, and the woman will certainly become a widow. If the positions are changed, it becomes Jie; the woman will surely preserve her chastity and gain a name.

○ Asked about the home: There is a dry well in the residence; guard against loss of life.

○ Asked about litigation: Not only will the lawsuit fail to establish justice; also beware of losing one’s life because of it.

○ Asked about a traveler: He is suffering unbearably away from home, and his life is also in danger.

○ Asked about illness: Kidney water is depleted and weak; the symptoms are already dangerous.

○ Asked about a lost object: It has fallen beneath a deep pool and cannot be recovered.

○ Pregnancy: A boy will be born.

Six in the first place: The buttocks are distressed by a stump; one enters a secluded valley and for three years is not seen.

The Commentary on the Image says: Entering the secluded valley means darkness and lack of clarity.

Kan represents the buttocks; the first line is at the bottom of the inner trigram, and the buttocks are below the human body, hence the image from the bottom of Kan. The Image Commentary says “a lake without water,” making it a leaking lake; the buttocks likewise represent leakage downward. In relation to wood, Kan means something hard with many cores; a “stump” is rooted in the earth and lies at the lowest level. For a person, the buttocks are the lower part; for a tree, the stump is the lower part. Hence “the buttocks are distressed by a stump.” Among people, someone who stays idle after losing employment is called “guarding a stump,” which may serve as evidence. Dui represents a valley and seclusion; Kan represents entering, a cavity, and entrapment. A yielding line also represents a cavity. “Entering the secluded valley” means sinking to the bottom of Kan. Dui represents seeing; Kan represents three years. Kan is hidden beneath Dui; from the first through the fourth line, after passing three lines Dui first appears. Hence “entering the secluded valley, for three years not seen.” All these images derive from Kan as concealment and hiding. The Image Commentary explains it as “darkness and lack of clarity.” “Seclusion” means darkness. When distress arrives, one should examine the opportunity, assess the situation, choose one’s ground, and proceed carefully, hoping to avoid the calamity. “Distressed by a stump, entering a secluded valley” means distress piled upon distress, caused also by one’s lack of clarity.

　　[Divination]
○ Asked about timing and fortune: Misfortune has just begun and one is gradually entering hardship; after three years, favorable circumstances may be expected.


○ Asked about warfare: The army has fallen into dangerous terrain, like the Sima clan’s forces entering Hulu Valley.

○ Asked about business: This concerns the business of transporting timber; the wood is in a deep valley and is hindered from shipment.

○ Asked about achievement and reputation: This is an image of lowliness; the reputation will certainly not become prominent.

○ Asked about the home: The residence is in a deep mountain, rarely visited by people; it suits a secluded person.

○ Asked about illness: “Stump” and “secluded valley” suggest a coffin and a grave mound; ominous.

○ Asked about marriage: The man’s family is humble; there is fear of lamenting that one has encountered an unsuitable person.

○ Asked about a traveler: He may return after three years.

○ Pregnancy: A boy will be born.

【Case】 In the seventh month of Meiji 19, a friend from Yokohama came and said: This year, cholera has spread in the military depots and other places in Osaka, but fortunately Tokyo and Yokohama have remained safe. Unexpectedly, this month someone in Yokohama’s Hanamachi district suddenly contracted the illness, and since I live nearby, it has also spread to me. I am deeply worried. Please cast a divination to determine whether it is auspicious or ominous. The result was Kun changing to Dui.

The judgment says: Kan represents illness and disaster, so the presence of disease is clearly visible. The hexagram is named Kun, meaning difficulty. The image is “a lake without water”: the lake is above water, so the water must leak downward; the buttocks are an opening, so this must be a case of diarrhea. Dui represents autumn, and Kan represents winter. The illness begins in autumn and extends into winter; this is an epidemic. The divination now concerns the first line, whose text says “the buttocks are distressed by a stump,” resembling a coffin, and “entering the secluded valley,” resembling a burial pit. The line image is quite ominous. Fortunately, it is the first line, so the illness is at its onset. The Tuan Commentary says “Kun prospers,” clearly showing that even within Kun there is a way to attain prosperity. “Entering the secluded valley” may be indicating a place to avoid the epidemic. A “secluded valley” must be a remote, quiet place in the deep mountains. “For three years not seen” means that from the first through the fourth line, after passing three lines, the fourth enters Dui. Dui means delight and seeing; once one reaches Dui, the disaster is cast off, the heart becomes joyful, and one can go out to meet others. Three is one of the numbers of change: briefly it means three years, or over a longer period, three months; both take the number three. Considering this divination text, you should temporarily seek refuge in places such as Hakone or Ikaho, and you should be free of trouble. Hearing this, the man was greatly alarmed and departed that very day for Ikaho. As it turned out, he remained safe and suffered no disaster.

Nine in the second place: Distressed by wine and food. The scarlet sash is about to come; it is beneficial to offer the sacrifice. Going on an expedition brings misfortune, but there is no blame.

The Commentary on the Image says: Distressed by wine and food means there is celebration within.

The third, fourth, and fifth lines are yang lines, all oppressed by wealth and rank. The second and fifth correspond; the clothing and sacrificial offerings mentioned in the second line are the same as those of the fifth. Although the fifth does not mention “wine and food,” where there are sacrificial offerings, there must also be wine and food, so the meaning connects. The fifth line of Kan says, “A goblet of wine and two bamboo vessels,” hence the image of wine and food. Oppression has three yin lines and three yang lines, and the hexagram derives from Qian and Kun. Qian represents clothing and also red; Kun represents the lower garment. Hence there is the image of a red ceremonial sash. When the second line moves, the resulting body is Gathering; the second line of Gathering says, “It is beneficial to make a small offering,” hence the image of sacrificial worship. Note: The sash is a knee-covering garment worn for ritual; it is also written with another character. The Rites of Jade Adornments says: “With the first appointment, wear a dark sash with a dark horizontal bar; with the second appointment, a red sash with a dark horizontal bar; with the third appointment, a vermilion sash with a green horizontal bar.” The second line is a grandee, so his ritual garment uses a vermilion sash. The second line receives Qian’s energy and is just assuming the appointment of grandee, hence “is just arriving.” “Wine and food” and “vermilion sash” mean that rich food can harm life, while embroidered finery can cause one to lose one’s aspirations. The oppression caused by wealth and rank is precisely what is meant by dying in comfort and pleasure. The noble person understands this: he does not nourish himself with wine and food, nor display himself through a vermilion sash, but uses them in sacrifice. Then the sacrificial vessels are fragrant, and the filial descendant receives blessing. “An expedition is ominous”: if one proceeds on this basis, the danger of Kan lies ahead and is blocked by the third line, hence “ominous.” Fortunately, the second line is in the center of Kan and therefore obtains “no blame.” Thus the Tuan Commentary explains it with “there is celebration within.”

　　[Divination]
○ Asked about timing and fortune: The line image suggests wealth and rank, so the fortune is not bad; unfortunately, one does not know restraint and is instead distressed by wealth and rank.


○ Asked about warfare: Beware of mishandling affairs through wine and food, leading to defeat; the commander becomes distressed and suffers the disgrace of being stripped of his scarlet robe.

○ Asked about business: One may build a family through commerce; rich food and fine embroidery are enough to bring honor and prosperity, but going again brings misfortune.

○ Asked about achievement and reputation: The achievement and reputation are already prominent, but one may become distressed by them.

○ Asked about illness: This is excessive indulgence and overindulgence in drunkenness and eating. One should pray.

○ Asked about the home: This is a wealthy and noble household, but the household spirits are unsettled; a devout offering should be made. There is no blame.

○ Asked about marriage: The betrothal gifts are beginning to be prepared and the bride-price is about to arrive; one proposal will make it happen.

○ Pregnancy: A boy will be born.

【Case】Earl Itagaki divined about his fortunes and received this line. The judgment is appended to the top line of Return over Earthquake; it may be consulted for comparison.

Six in the third place: Distressed by rocks, resting on caltrops. Entering his palace, he does not see his wife. Misfortune.

The Commentary on the Image says: Resting on caltrops means mounting a firm line. Entering his palace and not seeing his wife means an ill omen.

The first, third, and top lines are yielding; all are people distressed by adversity. The yielding lines take their images from plants and trees. The third corresponds with the top: the third says “caltrops,” while the top says “creepers,” whose images are similar. The third is at the extreme of Kan, with the nuclear body Gen; Gen represents small stones. The Image says “a lake without water”: in a waterless place, the soil becomes sand and gravel, giving the image of stones, hence “distressed by rocks.” Kan represents caltrops—plants with thorns. In the army there are iron caltrops, shaped like caltrops and made of iron, scattered on the ground so the enemy cannot advance. The third line is sunk below and rides on the firm second line; it wants to advance but cannot, and wants to retreat but cannot, resembling “resting on caltrops.” Kan represents a palace and entering; Dui represents a young woman, giving the image of a wife, and also represents seeing. When the third line moves, the resulting body is Great Exceeding. Its second line says “a young wife,” its fifth says “an old woman,” while its third says “the ridgepole bends”; therefore the palace collapses. Once the palace is empty and silent, how could there be a “young wife” or an “old woman”? Hence “entering his palace, he does not see his wife.” The Commentary on the Appended Statements says: “If one is distressed where one should not be distressed, one’s name will surely be disgraced; if one relies where one should not rely, one’s person will surely be endangered.” Disgrace and danger together bring misfortune. The Image Commentary explains resting on “caltrops” as riding on firmness—the third rides on the firmness of the second—and explains entering the palace as ill omened, because not seeing the wife is ominous.

　　[Divination]
○ Asked about timing and fortune: The circumstances are awkward; advancing and retreating are both difficult. Misfortune.


○ Asked about warfare: Arrows and stones are deployed above, traps are set below; advancing puts one’s person in great danger, while retreating means one’s vital interests have already fallen into the trap. A very ominous image.

○ Asked about achievement and reputation: If the person cannot be preserved, what use is a reputation?

○ Asked about business: In divination convention, the wife represents the wealth line, and the palace represents the life palace. Having lost both life and wealth, this is extremely ominous.

○ Asked about illness: The Commentary on the Appended Statements says “the time of death is near”; the illness cannot be saved.

○ Asked about marriage: Beware the grief of mourning a death.

○ Asked about a lost object: It will not be recovered.

○ Asked about litigation: It will certainly be dissolved.

○ Pregnancy: A boy will be born.

【Case】 In the seventh month of Meiji 19, to avoid the cholera epidemic, I stayed at Kiga Hot Spring in the Hakone Pass. A Tokyo merchant of goods, Fujita, had likewise come to avoid the epidemic. Staying at the same inn, he sent me a letter from Tokyo saying: A woman of my relative’s family, Mrs. So-and-so, suddenly contracted the epidemic; I do not know whether she will live or die. I respectfully request one divination. The result was Kun changing to Great Exceeding.

The judgment says: The Commentary on the Appended Statements says of the third line of Kun, “distressed where one should not be distressed, resting where one should not rest,” and “the time of death is near—could one possibly see the wife?” The ominous result is already clearly shown; it is known without waiting for further judgment.

The next day a telegram arrived saying that the woman had died. Calculating the time, it was exactly the moment when the yarrow stalks were being counted the previous day, coinciding with the time she was being placed in the coffin. The three changes produced Great Exceeding; the I Ching takes Great Exceeding as a coffin, making the correspondence even more wondrous.

Nine in the fourth place: Coming slowly, distressed by a golden carriage. Embarrassment, but there is an end.

The Commentary on the Image says: Coming slowly means the aspiration is directed downward. Although the line is not in its proper place, it has a companion.

Dui signifies metal, and Kan signifies a cart. The Nine in the Fourth place is a Zhen line; Chen is in Mao, and the Room lunar mansion is above it. Shi Shi says, “The Room governs carriages,” hence the image of a metal cart. The Fourth corresponds with the First, so they come and go toward each other. “Coming slowly” describes a relaxed, unhurried state. The First is at the very bottom; the Fourth comes from outside but is separated by the Second, so it hesitates in fear and does not advance. Thus it says, “coming slowly.” The Fourth is a feudal lord and is able to ride in a metal cart; it is also one who rides upon firmness yet is troubled by wealth and rank. Troubled in the Kan palace means trouble in the body; troubled by wealth and rank means trouble in the heart. The Fourth knows that the First is troubled by weakness, but seems not to know that it itself is troubled by firmness. Riding this metal cart, it comes and goes slowly, yet cannot relieve the distress; the cart is worn and the horse exhausted, so it merely causes itself hardship. Hence, “regret.” As a yang line in a yin place, its conduct is inappropriate to its position. Yet although it lacks the centrality of the Second and Fifth, it possesses the firmness of the Second and Fifth. Only firmness enables one to stand independently; the Fourth obtains that firmness, while the Second and Fifth again push and pull in support. Perhaps together they can accomplish something—how could it remain forever “troubled by the metal cart”? Hence, “there will be an end.” Therefore the Commentary on the Image explains it as “having support.”

　　[Divination]
○ Question about current fortune: Your fortune is not bad, but your position is inappropriate, causing much hesitation and fear; you cannot avoid being despised by others.


○ Question about military action: Advancing too slowly causes the wheel tracks to become disordered; fortunately, reinforcements arrive, so there is no final defeat.

○ Question about business: Ineffective handling causes the transported goods to be lost midway; prompt rescue preserves them.

○ Question about career and distinction: Troubled at first, successful in the end.

○ Question about the home: The position is inappropriate, and an intermediary causes separation, preventing unity; waiting patiently is better.

○ Question about marriage: It can be completed gradually.

○ Question about illness: The illness is slow-moving and has lasted more than a day; it was probably caused by exhaustion from constant travel. The line says “there will be an end”—its life will end forever.

○ Question about a lost object: It was probably left in a vehicle; searching there should recover it.

○ Question about litigation: It has dragged on for a long time and can only now be brought to an end.

○ Question about pregnancy: A girl will be born.

【Example】 A friend came and asked for a divination about his general fortune; the resulting hexagram was Kun changing into Kan.

The judgment said: You asked about your general fortune, but your mind is focused entirely on borrowing goods or funds; I will interpret it in terms of the loan. The Fourth below corresponds with the First. The yielding First represents poverty, while the firm Fourth represents wealth, so the First should be assigned to you and the Fourth to the goods or funds. The Fourth is indeed inclined toward the First, but is obstructed by the Second, causing it to hesitate and preventing quick consent; the Fourth too cannot avoid regret. The present course is this: the Second corresponds with the Fifth, so you must bring the Fifth and Second together and explain matters to them. Then they will no longer obstruct one another but will help one another, and the loan will ultimately be approved. Later, he persuaded someone to speak to the Second, and it was indeed accomplished.

Nine in the Fifth place: The nose is cut, the feet are severed. Troubled by the red sash, one gradually finds release. It is beneficial to offer sacrifice.

The Commentary on the Image says: Cutting the nose and severing the feet—one's intent has not yet been fulfilled. Gradually finding release comes from central integrity. It is beneficial to offer sacrifice because one receives blessings.

Dui signifies destruction and severing, and also a punished person: cutting off the nose and severing the feet were the bodily punishments of antiquity. The Fifth occupies the honored position and is the ruler of Kun; thus it is the one who administers punishment. In a perfectly governed court, administration is simple and punishments clear; ruler and people correspond, not shamefully escaping punishment by luck, but knowing shame and submitting. Only this can be called fulfilling one's intent. If one relies solely on nose-cutting and foot-severing, prides oneself on sharp discernment, seeks above the glory of being obeyed, and below receives the suffering of red garments and prison carts, then one merely displays distress. Hence “troubled by the red sash” follows “cutting the nose and severing the feet.” Dui signifies the mouth. “Then gradually finding release” means that the way of assisting education enters by degrees, hence “gradually.” Once one knows that punishment cannot fulfill one's purpose, restraining people by punishments is inferior to guiding them by virtue; this is the gradual process of moral transformation. The current of benevolence and righteousness does not merely affect the skin and flesh. The Way lies in central integrity: centrality is freedom from bias, and straightness is freedom from crookedness. If one approaches the people with this central integrity and serves the spirits with it, then while wearing the red sash and presenting fragrant offerings, one will bring them to enjoyment and reverence, and Heaven will bestow distant blessings. One troubled by people will then surely not be troubled by Heaven. Hence “it is beneficial to offer sacrifice.” The Commentary on the Image explains this as “receiving blessings.” The Ninth in the Fifth place is a yang line and belongs to Qian; Qian signifies blessings. Blessings come from Qian, meaning that they are received from Heaven.

　　[Divination]
○ Question about current fortune: Your fate is strong, but what is too rigid must break; beware of injury. Handle matters with deliberation and patience, and disaster can be turned into blessing.


○ Question about business: Check the bottom and inner parts of the goods for rot or damage. Open, inspect, and arrange them, then sell gradually; there will be no blame.

○ Question about career and distinction: Beware that punishment or injury may follow wealth and rank; prayer is advisable.

○ Question about military action: Defeat is indicated; withdraw the troops slowly and cautiously, then victory may be planned later.

○ Question about the home: The family estate is actually good, but someone in the household will suffer a damaged nose or lame foot; prayer is advisable.

○ Question about illness: The illness is in the head and feet. Regulate and nourish yourself gradually, and seek divine or skilled treatment; recovery is possible.

○ Question about marriage: One party is likely to have a disability; it will not suit expectations at first, but later becomes whole and satisfactory.

○ Question about litigation: Beware of the calamity of imprisonment or punishment; argue your case patiently and carefully to obtain dismissal.

○ Question about a traveler: There is trouble away from home; prayer is advisable, and later the person can return satisfied.

○ Question about a lost object: It must have been damaged; after a long time it can be found.

○ Question about pregnancy: A girl will be born.

【Example】 A prominent gentleman came and asked for a divination about his general fortune; the resulting hexagram was Kun changing into Jie.

The judgment said: “Cutting the nose” means cutting off the nose; “severing the feet” means cutting off the feet. “Troubled by the red sash” means being troubled despite wealth and rank. “Then gradually finding release; it is beneficial to offer sacrifice” means easing tensions, explaining matters, and using wine and food to reconcile. I imagine that among your friends you have been excessively severe, making the other person lose face and leaving no room for retreat. Now that person deliberately makes things difficult for you, taking advantage of your embroidered robes in a public place to inflict great humiliation; this is what is meant by “troubled by the red sash.” You must humble your heart and lower your anger, explain yourself patiently, or perhaps set out wine and establish an oath, swearing never to remember the old resentment again. Only then can disaster be turned into blessing. Otherwise, grievances will pursue grievances without end. You obtained the Fifth line of Kun, whose line image is as stated. I have simply made this judgment from the divination; whether it fits or not, you should know for yourself.

Six at the top: Troubled by creeping vines, in a precarious state. It says: movement brings regret. Having regret, going forth is auspicious.

The Commentary on the Image says: Entangled by creeping vines—the softness has not found its proper place. Movement brings regret, and having regret—the journey is auspicious.

Dui signifies attached fruit and severance. Kong Yingda says, “Attached fruit refers to fruits and melons,” hence the image of creeping vines. The top Six is at the extreme of Dui and, together with the First and Third, forms the yin lines; therefore its image is taken from plants and trees. It represents one trapped in hardship. The top Six is already far from Kan and seems able to leave the dark valley and move to the tall trees. Yet, being excessively yielding and lacking centrality, it cannot stand independently, spreading like a creeping vine attached to an object and swaying restlessly; hence precariousness. This word describes unease; it is also written another way with the same sound and meaning. To escape this predicament, movement is indispensable, but movement cannot be without regret; hence “movement brings regret.” Only by recognizing that action entails regret and proceeding with care can one use regret to seek completeness, turning regret into grounds for going forth. The Way begins to open after reaching exhaustion, and sweetness is gained after hardship; therefore reforming oneself for the better must begin with regretting one's faults. From then on, every going forth is auspicious, hence “auspicious.” The Commentary on the Image first explains it as “not appropriate,” meaning that it is trapped by softness, which “has not found its proper place.” It then explains it as “the journey is auspicious,” meaning that movement brings regret, yet regret itself is auspicious.

　　[Divination]
○ Question about current fortune: The period of hardship is now ending. You could escape difficulty, but because your mind is unsettled you have not yet established a changed plan. Once you repent and change, good fortune will be gained.


○ Question about career and distinction: After a long period of poverty and distress, change is about to come; one act can make you famous. Auspicious.

○ Question about business: “Troubled by creeping vines” means the goods have been bundled up and unsold for a long time. Now that prices are moving, profit can be gained. Auspicious.

○ Question about military action: The line says “going forth is auspicious,” and the Image says “the journey is auspicious.” Although there may be disaster and regret along the way, victory can certainly be gained through regret.

○ Question about illness: This illness must have lingered for a long time, leaving the mind unsettled. Move somewhere quiet for recuperation, and recovery will naturally follow.

○ Question about the home: This residence is old, with vines growing thickly and beams and pillars leaning. Construction and alteration are advisable; then it will be auspicious.

○ Question about marriage: Beware of an unresolved entanglement. Observe how matters develop; after movement occurs, the marriage can be completed. Auspicious.

○ Question about litigation: The entanglement has not ended and has caused much precariousness; only after a judgment and settlement can the matter be put to rest.

○ Question about a traveler: The person is temporarily entangled in a matter and will have difficulty returning.

○ Question about a lost object: It is caught or wrapped around by something and cannot be seen; it will be found only after being moved.

○ Question about pregnancy: A girl will be born.

【Example】 A friend came and asked for a divination about his general fortune; the resulting hexagram was Kun changing into Song.

The judgment said: The Great Image says, “A lake without water.” Without water, things cannot be nourished and cannot grow; likewise, without wealth a person cannot make a living. This is the utmost poverty and distress. You have now obtained the top line, the end of Kun, so you could originally escape hardship. Yet the structure of Kun is excessively weak, like a creeping vine spread over a tree, unable to stand independently and consequently drifting uneasily. If you can decisively rouse yourself, act, and accomplish something, that is why it says, “going forth is auspicious.” “Going forth is auspicious” means it is beneficial to travel out, not to sit and wait. You should follow this judgment and act; your later fortune is truly favorable.