Takashima Ekidan · Hexagram 53 Wind over Mountain, Gradual Progress: The maiden’s marriage is auspicious; beneficial to remain steadfast.

Gradual Progress: The maiden’s marriage is auspicious; beneficial to remain steadfast.

53　Wind over Mountain, Gradual Progress

The Sequence Commentary says: “Gen means stopping. Things cannot stop forever, so they receive Gradual Progress next. Gradual Progress means advancement.” The lower trigram is Gen and the upper is Xun. Xun is wind and wood; Gen is mountain. Wind penetrates well, and wood grows easily, giving an image of advancement. The mountain, however, stops and does not move; one wishes to advance but is stopped by the mountain, so progress is not rapid. The Correct Meaning says, “When anything changes or shifts slowly rather than quickly, it is called gradual.” That is why this hexagram is named Gradual Progress.

Gradual Progress [62]: The maiden’s marriage is auspicious; beneficial to remain steadfast.

Gradual Progress reverses into the Marrying Maiden, and both take their image from a woman. The young girl of the Marrying Maiden marries through delight, which is inferior to the elder daughter of Gradual Progress, who marries through compliance. Marrying through compliance means the matchmaker speaks, the parents command, and when she reaches marriageable age, she gradually proceeds and attains what is proper. Hence, “The maiden’s marriage is auspicious.” Gen is the man and Dui the woman; their hexagram is called Mutual Attraction because the man takes a wife. Therefore it first warns, “Beneficial to remain steadfast,” and then says, “Taking a wife is auspicious.” Gradual Progress has Gen as the man and Xun as the woman, with the woman going to the man; therefore it first says, “The maiden’s marriage is auspicious,” and then advises, “Beneficial to remain steadfast.”

The Tuan Commentary says: “The advancement of Gradual Progress is the auspicious marriage of the maiden. Advancing while attaining the proper position means that going forward brings achievement. Advancing in what is correct enables one to set the state right. ‘Its position’ means firmness has attained the center. Stopping while being compliant means that movement does not reach an impasse.”

“Gradual” means proceeding in sequence and advancing step by step. The hexagram’s structure has three yin lines and three yang lines, all derived from Qian and Kun. Qian is the father and Kun the mother. Qian, through its third division, produces Gen, the youngest son; Kun, through its first division, produces Xun, the eldest daughter. Hence the image takes “the maiden’s marriage” as its theme. A woman’s marrying is called “returning.” For a woman to marry at the proper time, after the formal gifts have been accepted and she goes to her husband’s home, is the meaning of Gradual Progress. The auspiciousness of the maiden’s marriage means that she advances gradually and appropriately. The woman occupies her proper place within, and the man his proper place without; when the woman advances and attains her place, she must attain what is correct. Since a woman takes her husband’s home as her own, this is called “returning”; when a mother marries off her daughter, it is called “going.” Because the advance attains its proper place, “going brings accomplishment.” Gradual Progress and Insect Decay exchange their upper and lower trigrams. In Insect Decay, the second yang line advances and becomes the fifth line of Gradual Progress; this is “attaining the proper place.” A yang line in the fifth position has both the line and position correct; this is “advancing through correctness.” Husband and wife are the source of royal transformation. Correcting the family and correcting the state both rest on this foundation; therefore its effects are carried to the utmost: “It can set the state right.” “The firm attains the center” refers to the fifth yang line. “Stopping and yielding, movement is inexhaustible” is said of the two component trigrams together: stopping is the substance, compliance the function. It embodies Gen’s solid sincerity and moves as Xun’s profitable activity; hence, “movement is inexhaustible.”

Applying this hexagram to human affairs, its name is Gradual Progress, and its meaning lies in advancement. Nothing under Heaven fails to value progress, but progress should not be prized for speed; it should be prized for ease and deliberation. This is what gradualness means. Since the world favors urgent achievements, the way of gradualness has been lost. Only in “the maiden’s marriage” does its meaning still survive; hence the line images alone choose “the maiden’s marriage.” Men and women are the beginning of human relationships and the most important part of human affairs. In the second line of Difficulty at the Beginning it says, “The maiden remains chaste and does not marry; after ten years, she marries.” In the fourth line of Marrying Maiden it says, “The marriage is in due season,” and in the fifth, “The position is in the center.” The Tuan Commentary of Family Members says, “When the family is set right, the world is settled.” In the marriage passages of the I Ching, attaining the proper time is generally correctness, and attaining the proper position is centeredness. Proceeding from this, one can accomplish the work of inner assistance and thereby lay the foundation for governing the state. Other hexagrams discuss these separately, whereas Gradual Progress discusses them together; the fifth yang line is auspicious because it is firm and centered. The hexagram has Gen for stopping and Xun for movement. Knowing when to stop and then advancing, its progress has order and its function is inexhaustible. This is the principle of correcting oneself in order to correct the court, correcting the court in order to correct the officials, and correcting the officials in order to correct the world. Its function is always gradual advancement and gradual expansion.

Applying this hexagram to the state, the image specifically takes “the maiden’s marriage,” and all six lines speak of the ritual propriety by which men and women are joined—seemingly unrelated to the state. Yet the Tuan Commentary says, “Advance through correctness; it can set the state right,” showing that the way to set the state right is rooted in setting the family right. The Classic of Poetry says, “He set an example for his humble wife, and extended it to the family and state.” This is what it means. Gradualness means proceeding slowly rather than quickly. In government, the injunction not to seek results too quickly likewise draws on the meaning of Gradual Progress. State affairs should advance in sequence, and the spread of education and moral influence should produce results day by day. The sagely Son of Heaven occupies the correct place and holds the Mandate firmly; being firm and centered, he governs from his person. Within, the palace quarters; without, the state—everything derives order from him. From the poems “The Curved Tree” and “The Plantain,” we know that the king’s transformation of the realm was rooted in the chaste, quiet virtue of the consorts. Proceeding from near to far, gradually extending and broadening, the regions between the Ru and Fen, and along the Jiang and Han, all came under the influence of fine customs; this was the result of accumulated gradual progress, and it had its cause. Although the Tuan Commentary begins with “the maiden’s marriage,” the way from ordering the family to governing the state is fundamentally one and the same. “Stopping and yielding, movement is inexhaustible”—taking Gen and Xun together, Gen represents the altars of the state and Xun represents proclamations and commands; in both, one can see movement that does not end. How could this refer only to a woman’s marriage? Readers of the I Ching must ponder and search until they grasp it.

Viewed as a whole, this hexagram originates from the coming and going of the third and fourth lines of Qian and Kun. Yin advances and stops at the fourth position; the nine occupies the fifth and attains the center; the upper sixth, yin in a yin place, has each in its proper position. The lines correspond to those of Family Members, and the only difference is the distinction between the nine and six in the first line. Thus, in the family there is harmony between inner and outer; in the state, peace between above and below. The Tuan Commentary and the Commentary on the Image take “the woman,” while the line images take “the goose.” The hexagram has Gen, the male, below and Xun, the female, above, and this culminates in the auspicious marriage. The Classic of Poetry says, “They hunt ducks and wild geese,” proving that the goose was used in wedding rites. The goose flies with awareness of the seasons, while the woman awaits the betrothal; this is the meaning of Gradual Progress. Yet geese fly in order, knowing the rites between elders and juniors; their flocks are paired, emphasizing the distinction between husband and wife; they arrive at appointed times, fitting the seasons of cold and heat. Among creatures that advance gradually, none does so more aptly than the goose. Therefore the images of the six lines begin with resting very near and end with flying very far. The first speaks of the riverbank, symbolizing the beginning of its advance; the second of a flat rock, symbolizing secure progress; the third of land, which is not a place of safety; the fourth of a tree, initially dangerous but ultimately safe; the fifth of a hill, symbolizing ascent to the high place of Heaven; the top speaks of land beyond the position of human beings. The first cannot find a safe place because it has no correspondence and cannot advance. The third cannot find a safe place because it lacks virtue and cannot advance. The fourth rides upon firmness and has virtue, so it can be secure. The top is excessively high, yet its virtue is still fit to serve as a model. The second and fifth correspond through centered correctness, and so alone obtain good fortune. The hexagram diagram always places an odd line before an even line, symbolizing the ordered flight of geese. The lower trigram has one odd line leading two even lines; the upper has one even line following two odd lines, symbolizing the larger geese flying first and the smaller following. Yang is large and yin small: this is the observance between elders and juniors, the rite of leading and following, and the way of husband and wife. All six lines speak of gradualness; from beginning to top, each has its own sequence. This truly illuminates and complements the meaning of gradual advance in the Tuan text.

The Great Image Commentary says: “A tree on a mountain is Gradual Progress. Thus the junzi dwells in worthy virtue and improves customs.”

A tree on a mountain, with the tree in its proper place, is like the maiden finding her proper place by marrying. The junzi follows this image. Observing how a tree grows gradually, not something that can be completed in one moment, he understands that customs become good gradually and cannot be transformed in a single day. One must first embody virtue and serve as an example, causing people gradually to practice benevolence and cultivate righteousness; then customs will become good of themselves. It was said in ancient times that the virtue of the wife of Que and the virtue of Meng Guang were enough to transform customs. How much more so for a scholar-gentleman who personally dwells in worthy virtue? In transforming the people and forming customs, there is indeed progress that becomes better day by day. The whole hexagram takes the female Xun as its image, yet the Image Commentary alone calls it the junzi because Gen represents the worthy person; hence it says, “The junzi dwells in worthy virtue.” One should understand that a junzi and a virtuous woman can be well matched: their virtue is alike, and their transforming influence is alike. “Improve customs” is written “improve the local ways” in Wang Su’s recension; in the Original Meaning, “worthy” is said to be an interpolation.

　　[Divination]
○ Asked about timing and fortune: Like a tree on a high mountain, it indicates meeting spring and flourishing growth.


○ Asked about business: The mountain conceals goods and wealth, while the tree can grow and flourish. Xun also represents commerce and profits tripled. Obtaining this image, one will naturally gain profit gradually.

○ Asked about honors: You are fully qualified to be selected among the worthy and talented.

○ Asked about warfare: Guard against advancing the three armies into deep mountains and dense forests, where enemy troops may be lying in ambush.

○ Asked about marriage: It will certainly be a virtuous and worthy woman; hence, “The junzi seeks a fine mate.”

○ Asked about the household: It will surely be a virtuous family and benevolent neighborhood, where a junzi dwells.

○ Asked about illness: It is an illness caused by wood overcoming earth; one should rest at home and regulate the body.

○ Asked about pregnancy: If birth is expected before the reference date, it will be a boy; if after it, a girl.

Six at the beginning: The goose gradually approaches the riverbank. The young man is in danger; there are words, but no blame.

The Tuan Commentary says: “The young man’s danger is, in principle, without blame.”

The goose is a waterfowl that comes and goes in season and flies in orderly formation. Tradition says that Han wedding rites used geese, taking their orderly flight and the fact that, once they lose a mate, they do not take another, as an image of a woman’s fidelity. The large bird is called a goose and the small one a wild goose, but they are one kind. Since the Tuan Commentary says “the maiden’s marriage,” all six lines use the goose as a metaphor. “The riverbank” is the water’s edge. The goose gradually approaches the bank and finds a place to roost, just as a woman marries and finds someone to rely on. But Gen represents the young man, so he is called “the young man.” Xun represents the eldest daughter; with one older and one younger, their ages are far apart, so the marriage may unavoidably be delayed, or an unforeseen change may occur. This is “the young man is in danger.” The Explanation of the Trigrams says, “Completion is spoken of in Gen.” “There are words” means that a formal promise has been made. Once a girl has been promised in marriage, relying on the matchmaker’s word, one must not break it because circumstances change; hence, “there are words, but no blame.” The first line corresponds to the top line. Their positions are extremely far apart, which also shows a great difference in the ages of husband and wife, elder and younger. If the girl can wait until the proper age without disorder, observing ritual propriety without error, what danger is there? What blame could remain? The Tuan Commentary explains it as “in principle, without blame”: when one is grounded in right principle, blame naturally disappears.

　　[Divination]
○ Asked about timing and fortune: You are of humble status and young in years; your fortunes are just beginning. Though there is danger, there is no blame.


○ Asked about warfare: Stationing troops at the riverbank, beware of danger. Fortunately, a spy’s report arrives, allowing you to avoid blame.

○ Asked about business: In trading goods, beware of petty people creating obstacles. Because the agreement was concluded early, harm can be avoided.

○ Asked about honors: Your goose-fortune is opening smoothly; although initially in a low position, there is an image of gradual advancement.

○ Asked about marriage: The woman is older and the man younger. Since the matchmaker’s word is settled, marry when the proper age is reached; there is no blame.

○ Asked about the household: This residence is beside water. Beware that a petty person may suffer illness or misfortune, but there will be no major blame.

○ Asked about illness: It is unfavorable for a petty person; an important person will be without blame.

○ Question about pregnancy: A girl will be born.

[Case] A friend came to ask whether his career would succeed, and the divination produced Gradual Progress changing to Family Members.

The judgment said: Gradual Progress means advancing gradually. The first line is the initial foundation of progress. “The riverbank” is also a low place. Since you asked about your career and received the first line of Gradual Progress, I know this undertaking must be newly started. Like an autumn goose arriving for the first time, it is still flying and gathering at the riverbank and has not yet taken a distant flight. At the beginning of any undertaking, it is difficult to avoid petty people emerging to obstruct it. You must firmly hold to your original intention and not change the promise once made; then you will avoid blame. Yet because this is the first line, its advance is still slight. Only after four years, when the movement reaches the top line, will you obtain support and response and certainly reap great benefit.

Six in the second place: The goose gradually approaches a flat rock［63］. Eating and drinking joyfully. Good fortune.

The Tuan Commentary says: “Eating and drinking joyfully; it is not being full for nothing.”

A flat rock is level stone in the water. “Joyfully” describes harmony and delight. “The goose gradually approaches a flat rock”: there is water to drink and reeds, fish, rice, and grain to eat, so it has ample joy. This is like a woman marrying a husband, drinking the nuptial cup together and sharing the sacrificial meal, visibly fulfilling “a fitting wife and home, harmonious and joyful.” The second and fifth lines correspond and thus form a married pair. The wife’s virtue is sufficient to provide inner assistance; she is certainly not merely eating her husband’s food for nothing. The Tuan Commentary explains it as “not being full for nothing,” which means precisely this.

　　[Divination]
○ Asked about timing and fortune: You have attained both ease and joy, and drunken fullness without worry. Good fortune.


○ Asked about warfare: Provisions and food for the troops are sufficient, and the army’s morale is joyful; there is naturally an image of security firm as a rock.

○ Asked about business: The second line is in the center of Xun. Xun represents commerce and profit. In the line text, advancing from the riverbank to the flat rock indicates a tendency to rise gradually; good fortune.

○ Asked about honors: There is an image of a joyful banquet with honored guests; fame will certainly be achieved. Good fortune.

○ Asked about marriage: The second and fifth lines correspond, so the marriage is between the second and fifth. Both are auspicious; one may sing of growing old together for a hundred years.

○ Asked about the household: The foundation of this residence is firm, and the whole household is harmonious and joyful. Good fortune.

○ Asked about illness: It was caused by overeating; digest the food and calm the stomach, and the illness should soon be cured.

○ Question about pregnancy: A girl will be born.

[Case] In the twenty-third year of the Meiji era, a divination was performed about the fortunes of a certain eminent person, producing Gradual Progress changing to Xun.

The judgment said: Gradual Progress means gradual advancement. Advancing from disorder to order and from decline to prosperity are both images of gradual progress. You asked about the fortunes of a distinguished person and received the second line of Gradual Progress. The line text says, “The goose gradually approaches a flat rock.” Advancing from the riverbank to the flat rock is also gradual advancement and gradual elevation. Thus the administration of your position will certainly improve and flourish day by day. The line also says, “Eating and drinking joyfully.” The northern sea region is a land where fish, clams, and shellfish abound. Its abundant products can supply food and drink; the people who live there enjoy the benefits, their households prosper, and harmony and joy prevail. They naturally attain the happiness of joyful eating and drinking. The line says “good fortune,” and this is surely clear.

[Case] In the thirty-second year of the Meiji era, a divination was performed about the fortunes of the Hokkaido Government Office, producing Gradual Progress changing to Xun.

The judgment said: Gradual Progress means advancing gradually. Advancing from disorder to order and from decline to prosperity are both images of gradual progress. Now, in divining the fortunes of the Hokkaido Government Office, the second line of Gradual Progress was obtained. The line text says, “The goose gradually approaches a flat rock.” Advancing from the riverbank to the flat rock is also gradual advancement and gradual elevation. Thus it is known that the administration of the Hokkaido Government Office will certainly improve and prosper day by day. The line also says, “Eating and drinking joyfully.” The northern sea region is a land rich in fish, pearl oysters, and clams. Its abundant produce can supply food and drink; the people living there gain its benefits, their households become prosperous, and harmony and joy prevail. They naturally obtain the happiness of joyful eating and drinking. Since the line says “good fortune,” the result is certainly clear.

Nine in the third place: The goose gradually approaches the land. The husband goes on campaign and does not return; the wife becomes pregnant but does not give birth. Misfortune. It is beneficial to repel invaders.

The Tuan Commentary says: “The husband goes on campaign and does not return”—he has left his kindred. “The wife becomes pregnant but does not give birth”—she has lost the proper way. “It is beneficial to repel invaders”—through compliance, they preserve one another.

“The riverbank” is high, level ground where swans gather. The firm Yang Nine in the third place represents the husband, while the yielding Yin Six in the fourth represents the wife; moreover, the Third and the Sixth are properly corresponding lines, and the Six is likewise called “the riverbank.” Going from within toward without is advancing. The Third goes outward to the outer riverbank and thereby abandons the inner riverbank, hence “does not return.” The upper nuclear trigram is Li, which signifies a large abdomen—the image of pregnancy; the lower nuclear trigram is Kan, which signifies disaster and ghosts—the image of failure to bear a child. The Third and Fourth, being neighboring lines, engage in illicit intercourse, damaging the great bonds of human relations and violating the great principle of gradual progress. How could they obtain harmony in the household, grow old together as husband and wife, and bear children to continue the blessings of their descendants? Hence it says: “The husband advances and does not return; the wife becomes pregnant but does not bear a child—inauspicious.” Moreover, wild geese call to warn each other away from reed arrows, call to keep watch at night, fly together, and protect one another when resting; this too is an image of defending against invaders, hence “favorable for defending against invaders.” The male and female of the swan are like a human husband and wife. When the male flies away and does not return, he has left his flock; the proper course of pregnancy is to hope for growth and nurture, and to become pregnant without giving birth is to lose that proper course. Male and female keeping watch over each other is why they “defend against invaders” and “protect one another in accord.” The Commentary on the Image explains each phrase one by one—truly masterful!

　　[Divination]
○ Question about current fortune: The course of your fortunes is improper; beware of trouble from outside.


○ Question about warfare: Favorable for defense, unfavorable for launching an offensive.

○ Question about commerce: Profit is difficult to expect; beware of the danger of theft or robbery.

○ Question about fame and office: Only through military or governmental service can one gain a reputation.

○ Question about marriage: Beware of the regret of a disorderly beginning ending in separation.

○ Question about the household: This residence is unfavorable for childbirth.

○ Question about illness: In a woman’s childbirth, I fear the mother and child may not both survive.

○ Question about pregnancy: A girl will be born.

【Example】 In the old days, while I was imprisoned, a prison officer named Wada suddenly said to me: “Why not cast a divination about this current criminal case?” Earlier, I had divined my own fortunes and obtained Mountain, changing to Gradual; the detailed judgment was recorded under the third line. Now I cast once more and obtained Gradual, changing to Contemplation.

The judgment was: “The husband advances and does not return”—this means the case is over and will not be pursued further. “The wife becomes pregnant” means the seed of trouble; “does not bear a child” means the case will not produce further complications. “Defending against invaders” refers to the officials who hear the case; “protecting one another in accord” means they will surely protect me. Yet the one meant by “protecting one another” must be Wada.

A week or two later, the former magistrate retired, and Shimizu succeeded him. Wada, being the magistrate’s second-ranking official, then conferred with Shimizu. Together they reduced my sentence of fifty months’ imprisonment to twenty months, enabling me to obtain release from the charge.

Nine in the fourth place: The swan gradually reaches a tree; perhaps it finds a broad, level branch. No blame.

The Tuan Commentary says: “Perhaps it finds a broad, level branch; this is compliance joined with gentleness.”

The Fourth is at the beginning of Xun, and Xun signifies wood. The swan is a water bird and normally does not roost in trees. A “broad, level branch” is a large, flat branch. Among the branches of a tree, finding one that is square and level can at least provide a place for its feet. “Perhaps” expresses the good fortune of finding it. Here the swan’s loss of its proper place is used to illustrate a wife’s loss of hers. The husband of the Fourth is in the Third; the Third “advances and does not return,” so the Fourth, as wife, has lost her place. Yet if she happens to find a broad, level branch and settles there, there is no blame. By remaining compliant and guarding herself, she does not lose the correctness of a wife’s way; even without a husband, that is acceptable.

　　[Divination]
○ Question about current fortune: Your fortunes have lost their proper course. If you conduct yourself compliantly and find peace wherever you are, there will still be no blame.


○ Question about commerce: You may gain a little, just enough to avoid blame.

○ Question about warfare: You have found a place to lean on; the enemy’s strength has already declined.

○ Question about fame and office: If you engage in competition, what you gain will be slight.

○ Question about illness: The illness lies in excessive Liver Wood; regulate the qi and recuperate appropriately.

○ Question about the household: This residence has many women living alone; there is a feeling of having encountered an unsuitable man.

○ Question about a traveler: Away from home, he has lost the year; he is merely accommodating himself to survive and will not return for a while.

○ Pregnancy: A boy will be born.

【Example】 The former lord of the Oga Domain, the nobleman Toda, served his mother and borrowed my villa in Kanagawa, where he lived quietly and recuperated for several months. The physician Totsuka Bunkai came from Tokyo to examine him every other day. One day Totsuka said to me: “When I examined Lord Toda’s illness, it was quite worrying four or five days ago. Recently he has felt somewhat better, but because of his old age and frailty, a rapid recovery is unlikely.” I replied: “Recently I cast a divination on his behalf and obtained Gradual changing to Retreat. Considering the line text now, I know that the lord’s recent illness is not serious; I fear, however, that his allotted life span will encounter an obstacle in the year after next.”

Totsuka bowed his head and said nothing. An elder of the Matsuno family came forward and asked: “Will our lord’s life end in the year after next?” I replied: “Please do not tell outsiders!” Three years later, the lord indeed passed away. On the day of the funeral, Totsuka recalled my earlier words and marveled at the I Ching’s foreknowledge. Gradual represents the eldest daughter, and the hexagram is a returning-soul hexagram. From the Fourth through the Upper line there are three lines, signifying three years; from this, the time of death could be predicted in advance.

Nine in the fifth place: The swan gradually reaches the high ridge. The wife does not become pregnant for three years, but in the end nothing can overcome them. Auspicious.

The Tuan Commentary says: “In the end nothing can overcome them; auspicious”—they obtain what they desire.

The Erya says: “A great mound is called a ridge”; and among the Eight Ridges are the Northern Ridge, Western Yu, and Yanmen. This ridge should be the Northern Ridge, the home of the wild goose. The Monthly Ordinances says: “In late autumn, wild geese arrive as guests.” The southward-flying swan comes as a guest; the Northern Ridge is its home, and pregnancy and childrearing take place at home. The Fifth properly corresponds with the Second as husband and wife, hence “the swan gradually reaches the ridge” symbolizes husband and wife dwelling at home. The nuclear Li from the Third through the Fifth signifies a large abdomen; when the Third changes, Li is destroyed, hence “does not become pregnant.” Counting from the Second through the Fifth passes three lines, symbolizing “three years.” Gen is the young man, Xun the eldest daughter. The woman has reached marriageable age while the man has not yet undergone his capping ceremony; thus they cannot have children. When the proper time arrives and Yin and Yang unite harmoniously, pregnancy naturally occurs. The man is young and the woman older, seeming to give the woman the advantage; yet the Second and Fifth properly correspond, inside and outside are appropriately matched, and the husband leads while the wife follows. Hence it says, “in the end nothing can overcome them.” When the time comes and pregnancy occurs, each obtains what is desired; the auspiciousness is evident. It is also said: In this hexagram, both the Third and Fifth speak of the wife. For the Nine in the Fifth, taking the Second as wife is proper; for the Nine in the Third, taking the Fourth as wife is improper. Therefore, the Third and Fourth, being neighbors, become husband and wife: although pregnancy occurs, they dare not give birth. The woman’s marriage was not conducted gradually, hence misfortune. The Second and Fifth become husband and wife through correspondence; although pregnancy is delayed, they obtain what they desire because the woman’s marriage proceeds gradually, hence good fortune.

　　[Divination]
○ Question about current fortune: The course of your fortunes is centered and upright. After three years, nothing you undertake will be unfavorable. Auspicious.


○ Question about warfare: Station your troops at the great ridge; after three years, you will be invincible wherever you advance. Auspicious.

○ Question about fame and office: It will certainly be achieved after three years.

○ Question about commerce: At present, profit is difficult to expect. By the Upper line, you can naturally monopolize substantial profits; that is, after three years.

○ Question about marriage: A child will come somewhat late. Auspicious.

○ Question about the household: The residence lies among great ridges. Auspicious.

○ Pregnancy: A boy will be born.

【Example】 A merchant came to ask about his fortunes and obtained Gradual changing to Keeping Still.

The judgment was: The Fifth is in the center of the outer trigram; progress has already reached a high point. Having gradually reached the top of a great ridge, there is nowhere further to advance. You have asked about your fortunes and received this line, so I know that you have been engaged in commerce for many years. Although your enterprise has gradually advanced and risen, you have not been able to make a profit at any one time—like a pair of swans following each other, one large and one small, unable to reproduce immediately. Since swans may become pregnant after three years, your business likewise will not yield substantial profit until after three years. “In the end nothing can overcome them” means that no other person can equal you. The line text says “auspicious,” so its auspiciousness is clear. The Image says “obtaining what is desired,” showing that your lifelong aspiration can be fulfilled.

Nine at the top: The swan gradually reaches the riverbank; its feathers can be used as ceremonial ornaments. Auspicious.

The Commentary on the Image says: “Its feathers can be used as ceremonial ornaments; auspicious”—they cannot be thrown into disorder.

The Top and the Third both occupy the extreme positions of the hexagram, so both are called “the riverbank.” All six lines of Gradual take images from the swan to illustrate husband and wife, following the meaning of the Tuan text, “the woman’s marriage.” The Third’s gradual advance to the riverbank shows an improper way of the husband, causing the wife to lose her place, unlike swans whose male and female remain together. The Top is still the riverbank and still gradual progress, yet by treating each other according to ritual propriety, people all praise them. It not only displays an exemplary model for the inner quarters, but is also sufficient to establish a harmonious ritual for the state. A single feather is inherently light, yet when the former kings established ritual, they used feathers in betrothal gifts and inquiries about the bride’s name. Is this not because the paired male and female remain free from disorder? The way of husband and wife is likewise. Hence it says, “its feathers can be used as ceremonial ornaments.” Is this perhaps the meaning of “auspicious for the woman’s marriage”?

　　[Divination]
○ Question about current fortune: Your vital fortune is at its height; you may emerge and put your abilities to use. Auspicious.


○ Question about warfare: Advance from the open plain; your martial bearing will be magnificent, and every attack will succeed.

○ Question about commerce: Your goods are fine and prices are high; profit is certain.

○ Question about fame and office: Come forth and serve the world; you can become a model for the realm.

○ Asked about marriage: Auspicious.

○ Question about the household: This residence has an elevated position, commands a brilliant view, and is auspicious.

○ Question about pregnancy: A boy.

【Example】 In Meiji 19, cholera spread through Yokohama. The families of all the Yokohama shops fled the epidemic to villas in Kanagawa, while friends in Tokyo returned to Tokyo. I took eight students who had come from afar to Kiga in Hakone. One day, a disciple from Tokyo, Judge Bito, sent a message saying: “I have just received an appointment to become chief judge of the Takada Court in Echigo. Before departing I cast a divination, and the line image was inauspicious. Please cast again to see how my fortunes are.” He obtained Gradual changing to Obstruction.

The judgment was: The whole hexagram takes gradual progress as its meaning. When the line reaches the Top, the meaning of gradual progress has ended; there is no further advance. It is the time when warmth returns, ice melts, and the swan flies back north. As Judge Bito’s fortunes produced this Top line, I knew he had been newly appointed to a judgeship in Takada in the northern country. The words “the swan gradually reaches the riverbank” suit the situation perfectly and are fundamentally an auspicious image. Yet this line is one of the eight returning-soul lines among the 384 lines of the I Ching; when a divination falls on it, the querent’s life meets an obstruction. I sighed and said: “He is the outstanding one among my students. This is the person who will one day inherit my I Ching studies. It is a great pity!”

At the time, the attendants who heard this judgment all said: “Since we are gathered together in one hall, how could you abruptly conclude from a single divination that he would certainly die?” Later Bito took up his post in Takada and died not long afterward.