Takashima Ekidan · Hexagram 57 Xun represents Wind. Xun: Small success. It is advantageous to have somewhere to go, and advantageous to see a great man.

Xun: Small success. It is advantageous to have somewhere to go, and advantageous to see a great man.

57 Xun represents Wind

The Commentary on the Sequence of the Hexagrams says: "Wandering on a journey with nowhere to be received, one is thus received with Xun (Gently Entering). Xun means entering." As a hexagram, it has two Yang lines above and one Yin line lurking below. Yang is solid and Yin is hollow; being hollow, it can enter. Wind has no shape and no color, being inherently a symbol of emptiness; where the wind travels, no crevice is left unentered. Among things that are hollow and excel at entering, nothing surpasses the wind. The lower two broken line marks of Xun represent emptiness, hence it symbolizes wind. Taking humility and compliance as its substance and gentle penetration as its application, this hexagram is named Xun.

Xun [75]: Small success. It is advantageous to have somewhere to go. It is advantageous to see a great man.



▲ Seal script form of Xun

Xun originally derives from the structure of Qian. The virtue of Qian is supreme success, also called great success. When the initial line changes, it becomes Xun, converting pure firmness into gentleness, hence it is "small success." When the Tuan Commentary of the hexagram states "it is advantageous to have somewhere to go," this refers to Daguo, Heng, and Yi, which all derive from Xun. A person who is excessively rigid will surely meet with exhaustion wherever they go. Xun uses the first Yin line of Kun to enter Qian, neutralizing rigidity with gentleness, enabling one to press forward diligently. Since Xun signifies advantage, it is said "it is advantageous to have somewhere to go." "Great man" refers to lines two and five. Lines two and five in Xun both stem from Qian; in Qian, both lines two and five state "it is advantageous to see a great man." The Tuan text of Xun originates from Qian, where Qian represents advantage, and the upper nuclear trigram is Li, which signifies seeing. Therefore, the Tuan Commentary of Xun also states "it is advantageous to see a great man."

The Tuan Commentary says: Reiterated Xun serves to clarify commands. The firm is submissive and penetrates through central correctness so its aspirations are carried out; the yielding lines all comply with the firm. Thus there is small success, it is advantageous to have somewhere to go, and it is advantageous to see a great man.

Both the upper and lower trigrams are Xun, which is called "reiterated Xun." Xun represents command, and "shen" means repetition or reiteration. "Clarifying commands" means repeated admonition and instruction. The hexagram takes lines one and four as yielding; acquiring the Qi of Kun, they serve as the masters of the hexagram. The four firm lines above serve as the practical function of the hexagram, so the Commentary specifically emphasizes them as "the firm." When using firmness excessively, the danger lies in failing to attain central correctness; yet in applying firmness, nothing is better than Xun. Hence the Commentary states, "The firm is submissive and penetrates through central correctness." Thus, every action of the yielding aligns with the firm, and every action of the firm aligns with the yielding. Commands issue forth like the wind, swiftly effective like shadows and echoes, with nothing failing to accord with one's aspirations. The Yin-yielding nature of lines one and four perfectly complements the Yang-firmness of lines two and five, which is why it is said "the yielding lines all comply with the firm." Yang represents the great, while Yin represents the small; hence it is called "small success." Moving from below to above is called "going"; since Yang-firmness resides above, it is advantageous to go. A "great man" is one who possesses the virtue of Yang-firmness, making it advantageous to see them; this is precisely what is meant by "complying with the firm." Those who "comply with the firm" must be skilled in using gentleness; this is why Xun is truly Xun.

Applying this hexagram to human affairs, the Correct Meaning states: If applied to human affairs, it tolerates everything; being able to humble oneself with gentle submissiveness is the finest virtue in human affairs, and nothing surpasses using gentleness. The hexagram structure shows Xun both above and below, clearly manifesting submissiveness upon submissiveness. In all endeavors, one can only rely on firmness to stand and cannot establish oneself independently, thus achievements are not great; hence it is called "small success." Now, human beings cannot exist without somewhere to go, nor without someone to see; going must aim for benefit, and seeing must be with a great man—this is indeed what people desire. However, the hexagram's structure has one Yin as the master and two Yangs yielding below, relying entirely on gentleness. Symbolized as "reiterated Xun," such a person is gentle and yielding by nature, careful and thorough in every word, patiently explaining things—as the saying goes, "words of gentle guidance." Yet if gentle words are not heeded, the fault lies in being overly submissive. Therefore, gentleness must be combined with firmness to be truly effective, called "firm yet gentle." This means combining law with gentleness, being tactful yet hitting the mark, complying while maintaining correctness. Thus, when an order is issued, it is executed; this is called "firm yet gentle, holding the center and correct, so the aspiration is carried out." Ultimately, though the aspiration is carried out, the way is not grand. Why? Because "the yielding lines all comply with the firm, hence there is small success." Xun signifies advancing and retreating, where advancing means going; wind penetrates everywhere it goes, hence going brings benefit. The Shuogua Zhuan states, "Brought into order in Xun, meeting one another in Li." Li symbolizes the great man, hence Xun says "it is advantageous to see a great man." When one navigates the world, action involves going, and application involves seeking audiences. The way should blend firmness and gentleness, using central correctness as the balance. The Daxiang says, "The superior person clarifies commands and carries out affairs," and the Way is contained entirely in this.

Applying this hexagram to the nation, the symbol of Xun behaves as wind when moving in the heavens, and as decree when moving within the realm. Wind is the mandate of Heaven, penetrating everywhere without exception. Thus, the upper trigram represents the government, obeying Heaven's mandate above to issue decrees without opposing the hearts of the people; the lower trigram represents the populace, respectfully obeying the court's teachings without daring to transgress. The ruler uses the way of Xun to transform those below, and those below use the way of Xun to serve the ruler. Upper and lower are both Xun, exemplifying "the virtue of the gentleman is like the wind, and the virtue of the commoner is like the grass; when the wind blows over the grass, it surely bends." This is the symbol of national peace and prosperity. However, in worldly affairs, combining with Yang-firmness makes the way grand, while acting solely with Yin-yielding makes the capacity narrow. This hexagram is dominated by Yang, but the strength is weak, the expansion is small, the planning is loose, and the implementation is shallow. Being neither central nor correct, even if successful, it is small. The Xici Zhuan says, "Xun is the regulation of virtue," and also, "Xun is used to exercise discretion." Virtue requires combining gentleness and firmness; discretion requires balancing established rules and flexibility. In ancient times, during harmonious reigns, the nine virtues were expounded, with leniency and strictness complementing each other, issuing orders that achieved centrality among the people, causing all four directions to respond like wind. This is the origin of "firm yet gentle, holding the center and correct, so the aspiration is carried out." The Daxiang says, "Wind following wind forms Xun." The Shuogua Zhuan says, "Nothing agitates the myriad things faster than the wind." Announcements to the four directions always carry mandates; as wind flows and orders are executed, governance and education spread far and wide. Those who go with compliance prosper, and those who meet with compliance succeed; the six lines are mostly auspicious because the yielding complies with the firm. If the top line loses the essence of Xun, it results in misfortune.

Looking at this hexagram as a whole, its structure features one Yin line lurking beneath two Yang lines. Yang is above and Yin is below, so their feelings naturally accord; furthermore, the Yin line is able to lower itself, penetrating into the Yang lines, such that the Yang lines yield to its orders. Thus, Yin serves as the master while Yang follows. Therefore, the Yin of Xun possesses authority and restraint, rather than being indecisive or weak. One broken mark of the hexagram symbolizes emptiness; empty things can be penetrated, and wind is also empty, hence taking wind as its image. When wind blows, all things are animated; when orders are issued, all people follow. Wind has sound without shape, and orders also have sound without shape, hence the image is taken. One who excels at commanding the people humbles themselves to examine the conditions of the populace, then leisurely instructs them; once the mandate is issued, all comply uniformly to achieve results. This is what is meant by "firm yet gentle, holding the center and correct, so the aspiration is carried out," which explains why the fourth line "has gains" and the fifth line "has nothing that is not advantageous." Precisely because the yielding complies with the firm, most of the six lines are auspicious. The initial line's "advancing and retreating" and the second line's "profusion" reflect deliberate planning, so their mandates are smooth. If planning is careless, right and wrong unclear, and appropriateness unweighed, merely offering sweet words for pleasure, who will comply? The fault of non-submissiveness arises from self-absorption; hence the lower trigram plans compliance to issue orders, while the upper trigram executes orders as actions. The initial line is "doubtful in mind" and indecisive; the second line deliberates carefully; the third line is neither central nor correct, unable to plan or decide; the fourth line achieves success through decisiveness; the fifth line issues central and correct mandates so its aspiration is carried out; the top line is timid and incompetent, worse than line three, ultimately becoming rash, hence unfortunate. Xun means selection, connected with calculation; calculation enables discretion, and discretion means planning. Xun is "measured yet concealed," which does not mean mere flattery and subservience. It speaks of "the warrior," "hunting gains," and "axes," and its images include height and length; thus Xun is not merely gentle. Yin and Yang, firmness and gentleness, complement each other in application. If Yang rides on Yang, Yang has nowhere to apply itself; if firmness uses firmness, firmness cannot enter anywhere. Yin is empty to receive Yang, and gentle compliance is used to apply firmness. Therefore, in applying firmness, nothing equals Xun; this is why the Tuan Commentary calls it "small success." Now, why does the Tuan of the fifth line mention "before Geng" and "after Geng"? Xun and Dui oscillate with each other. Xun resides in the southeast, associated with Heavenly Stem Jia-Wood; Dui resides in the west, associated with Heavenly Stem Geng-Metal. Wood is soft yet capable of firmness, hence it follows straightness; Metal is firm yet capable of softness, hence it follows change (Ge). The nature of Wood ascends and returns to its roots in the earth, thus complying downward; the nature of Metal sinks, benefiting application, thus pleasing above. Complying leads to following rules and understanding principles; pleasing leads to change and effective use. The season of Xun is spring, and the season of Dui is autumn. All things are ordered in Xun and pleased in Dui; one exiting and one entering, one beginning and one ending, fulfilling the function of heaven and earth in the southwest.The two hexagrams assist each other. When Metal transforms back into Wood, it becomes "after Jia"; hence Dui in Sui transforms into Xun in Gu. Dui represents "before Jia"; returning from autumn to spring symbolizes having affairs to handle. When Wood transforms back into Metal, it becomes "after Geng"; hence the top of Xun transforms into the bottom of Dui, making Xun "before Geng"—a symbol of moving from spring to autumn, bringing joy and benefit. When Xun enters and conceals itself, it lacks joy, so it transforms into Dui; when Dui emerges and breaks, it lacks compliance, so it transforms into Xun. However, Dui cannot bring joy without compliance, nor can Metal produce benefits without a foundational resource. Thus Xun uses Yang complying with Yin to descend, while Dui uses Yang pleasing Yin to ascend—a natural symbolic law of contraction and expansion. The reason Xun does not become Gu lies solely in the fifth line. The sage warns rulers to issue commands before disorder arises, borrowing the Tuan text of Gu for the line text of Xun. In Gu, it is about reforming and renewing as order and chaos alternate, hence "before Jia," "after Jia," and "end leading to a new beginning." In Xun, there is no need to start anew, but merely to "reiterate commands and execute affairs," hence "before Geng" and "after Geng" have no initial beginning yet naturally attain an end. For Jia has a beginning, whereas Geng has no initial start to speak of—three days after Geng ends with Gui. If one overthrows rules and acts self-indulgently under the guise of issuing commands, or acts servilely and compliantly under the guise of Xun, neither constitutes governance through clarified commands, and Gu will surely arrive. This is why the line warns the fifth line.

The Great Image says: Wind following wind forms Xun. The superior person thereby reiterates commands and executes affairs.

"Sui" (following) means continuity. "Reiterating commands and executing affairs" means repeating the sovereign's commands and carrying them out. Xun signifies compliance, and compliance means following. Furthermore, Xun is wind; wind following wind leaves nowhere unpenetrated, hence it is called "wind following wind." "Wind following wind" is like saying following the wind, which refers to "reiterated Xun." Wind flowing in succession blows everything along its path; when commands are issued, they accord with the hearts of the people, and none fail to comply—this is what is meant by "the virtue of the gentleman is like the wind." Additionally, the upper trigram Xun symbolizes the great ruler issuing commands, while the lower trigram Xun symbolizes subjects and citizens executing commands. The ruler commanding and subjects executing is the great principle between ruler and subject, hence it is said "the superior person thereby reiterates commands and executes affairs."

　　[Divination]
○ Fortune: The path is smooth and harmonious; all affairs are highly favorable.


○ Business: It is best to adapt to circumstances and act according to instructions; gains can then be realized.

○ Fame / Career: "Wind follows the tiger"; there is an omen of a tiger-like transformation.

○ Military / War: Military orders are executed as swiftly as wind and fire; once issued, they must be carried out without delay.

○ Marriage: Relying on parents' guidance and matchmakers' words adheres to proper decorum. Husband and wife harmony leads to growing old together. Auspicious.

○ Illness: Symptoms of wind-bi (rheumatism/paralysis); physical support is needed to walk.

○ Litigation: Re-filing or restating the petition is necessary.

○ Lost Property: Blown away by the wind; search thoroughly again, and it may be recovered.

○ Question about pregnancy: A girl will be born.

Initial Six: Advancing and retreating. It is advantageous to have the steadfastness of a warrior.

The Commentary on the Image says: Advancing and retreating indicates doubt in one's aspirations. It is advantageous to have the steadfastness of a warrior, for one's aspiration becomes disciplined.

The initial line is Yin and yielding, residing at the bottom as the primary line of Xun. Xun means compliance; being yielding and submissive, it lacks decisiveness, hence symbolized by advancing and retreating. Hesitation and indecision often appear at the onset of a plan; harboring doubt ruins planning, which is why one's aspiration remains undisciplined. When Xun inverts it forms Dui; Dui symbolizes a warrior. A warrior is resolute, capable of cutting through doubt, hence it is said "it is advantageous to have the steadfastness of a warrior." "Steadfastness" means correctness; this resolute and energetic spirit can correct the bias of hesitation and fear. The Commentary on the Image interprets this as "one's aspiration becomes disciplined," meaning resolving doubt through military firmness, which uses Dui to control Xun.

　　[Divination]
○ Fortune: The path is not straightforward, and the mind is hesitant; thus, planned affairs end up upside down without success.


○ Business: Xun inherent carries profit, but hesitation leads to failure, while decisiveness brings success. Know that indecision makes it hard to gain profit.

○ Fame / Career: Success can be achieved in military pursuits.

○ Marriage: Not suitable for a gentle scholar, but well-suited for a valiant military officer.

○ House / Residence: The house faces southeast, but the positioning is inappropriate, making entry and exit inconvenient. Changing the orientation to face west will be advantageous.

○ Question about pregnancy: A girl will be born.

[Example] A friend came to ask about his fortune and divined the Initial Line of Xun, which changes to Xiaochu.

Judgment: Xun represents wind. As an element, wind blows east or west, coming and going unpredictably, much like a doubtful person who hesitates back and forth. The "warrior" is taken for his firmness and ability to decide. Now you ask about your fortune and obtain this initial line; Xun corresponds to the seventh and eighth months, and Xun also symbolizes Wood. Knowing that you are currently in a Wood cycle during early autumn, the wood is shaken uncertainly by the blowing wind—an analogy for a mind filled with doubt, leading to indecision in advancing or retreating. The "warrior" is an image of solemn severity; as Heaven relies on autumn's severity to complete the year, so humans rely on firm decisiveness to achieve goals. You act entirely with gentle submissiveness, failing to decide when faced with matters, drifting like a leaf in the wind with no fixed opinion. Originally trying to avoid trouble, you unwittingly cause more troubles. I advise you to deal with matters with reserved firmness, which will lead to the proper path.

Nine at the Second Line: Xun lies beneath the bed. Using scribes and shamans in profusion brings good fortune and no blame.

The Commentary on the Image says: The good fortune of profusion is derived from attaining the central position.

"Xun" represents a bed, and below the bed is the initial line. Since Xun has a single yin line at the bottom, it is called "below the bed." Whenever yin qi affects a person, it inevitably makes their spirit restless, suspicious of ghosts and spirits, as if possessed by something; unless one uses firm strength to master it, these doubts and delusions cannot be removed. The "scribe" is the official in charge of divination; the "shaman" is the official in charge of exorcism and supplication; both are drawn from the image of Dui. Dui also signifies attachment and decision. Employing a scribe to dispel doubts and a shaman to ward off calamity moves the deities of heaven and earth, bringing together auspicious blessings; hence it says "in abundance, good fortune." "Fen" refers to a great multitude; "ruo" is a modal particle. The Commentary on the Image interprets this through "attaining the center," meaning that by walking the central path, one moves and gains the trust of the deities, thus obtaining the good fortune of "abundance."

　　[Divination]
○ Divination on fortune: Blessed by the deities, the journey ahead holds much good fortune.


○ Divination on business: When transporting goods, if there is any indecision, one should consult divination, which will naturally guide toward good fortune.

○ Divination on fame and career: Aided by divine forces, auspicious.

○ Divination on military campaigns: The position is low and advancing or retreating is difficult; at such a time, only by praying to the deities can good fortune be obtained. No blame.

○ Divination on marriage: Divining upon it yields good fortune.

○ Divination on residential status: It is suitable to pray.

○ Divination on illness: One should offer sacrifices and prayers to the Bed Gods (Chuang Gong and Chuang Po); thus, no blame will be incurred.

○ Question about pregnancy: A girl will be born.

[Example] A certain gentry member arrived and asked to divine the current political and social situation, obtaining the hexagram Xun changing to Jian.

Judgment: Xun means gentle and submissive; a person characterized by it is bound to be weak, incapable, and indecisive. Nine in the second line says "Xun is below the bed," portraying a state of crawling beneath the bed, bowing one's head, and begging for pity. Divining the current situation and obtaining this line text reveals that in today's world, both court and commoners treat flattery as the norm, regarding honesty and kindness as impractical, and craftiness as success. Waiting at the doors of high officials and catering to the influential have become the essential tactics relied upon by today's scholars and officials for advancement. They fail to realize that the further they degenerate, the more the world declines, and the disasters that follow are entirely self-inflicted. The line text says "employing scribes and shamans in abundance, good fortune," clearly showing that the path of humble submissiveness, if used toward power and nobility, is called adulation; if used toward the deities, it is sincere supplication. Sincere supplication to the gods will surely merit their protection, bringing good fortune without blame. If you desire to turn the tide of the times, you should now know how to act.

Nine in the third line: Repeated submissiveness, distress.

Commentary on the Image: The distress of repeated submissiveness shows the exhaustion of ambition.

The third line is a yang line occupying a yang position, residing at the limit of the lower Xun. "Pin" (frequent/repeated) means numerous times; as the lower Xun ends and the upper Xun connects, it is called "repeated submissiveness." What is meant by "the firm yields submissively to the central and correct" is certainly not merely taking submissiveness for its own sake. However, Nine in the third line urgently piles submissiveness upon submissiveness; as if one submissiveness were not enough, another is added. This is knowing only submissiveness as submissiveness without knowing how to govern submissiveness, leading to a bias toward submissiveness. Bias leads to distress, and distress leads to exhaustion. The Commentary on the Image explains this as "exhaustion of ambition." Occupying the end of the lower Xun, one's ambition becomes humble and one's path bends, ultimately leading to exhaustion.

　　[Divination]
○ Divination on fortune: Currently, the journey of fortune is low, inevitably causing one to be looked down upon by others.


○ Divination on military campaigns: Blindly dispirited, with weak power and fading ambition, it is difficult to avoid humiliation.

○ Divination on fame and career: Abasing oneself again and again, what is gained will also be trivial.

○ Divination on business: Overly submissive and compliant, unable to compete strongly with others, how can profits be made?

○ Divination on marriage: The family background is low and humble; even if accomplished, it brings shame.

○ Divination on residential status: The house is small and low, bound to be a poor household.

○ Divination on lawsuits: Weak and bullied by others, the blame is self-inflicted.

○ Question about pregnancy: A girl will be born.

[Example] A friend came to ask for a divination on his personal fortune, obtaining the hexagram Xun changing to Huan.

Judgment: Nine in the third line is situated between the inner and outer trigrams; yielding again and again is called "double Xun." This represents pure spiritlessness that cannot avoid disaster and instead invites humiliation. Divining your personal fortune and receiving this line text shows that your current fortune is weak, lacking the strength to rise up. You should handle matters according to what the Tuan Commentary calls "the firm yields submissively to the central and correct"; thus submissiveness finds its proper remedy and suffices to strengthen oneself, allowing one's ambition to be carried out and one's path not to end in exhaustion.

[Example] In the 30th year of Meiji, divining the fortune of the House of Peers, obtaining the hexagram Xun changing to Huan.

Judgment: The line text says "repeated submissiveness," which means both top and bottom are Xun. The Zhengyi commentary interprets "pin" as a look of frequent sorrow and distress, indicating that one's ambition is constrained and cannot be fulfilled; dwelling in the time of Xun, one can only endure humiliation, hence "repeated submissiveness, distress." Divining for the House of Peers now and receiving this line text reveals that the members of the House today all hold submissiveness in their hearts and practice the way of Xun. Dwelling in the time of Xun, with exhausted ambition and weak power, they can only endure humiliation, leading to frequent sorrow and displeasure. This year, the House of Peers will surely have no visible achievements to show.

Six in the fourth line: Regret vanishes. The hunt yields three categories of game.

Commentary on the Image: The hunt yields three categories of game, demonstrating merit.

The fourth line is the ruler of the repeated Xun, being correct and complying with the strong, hence "regret vanishes." The fourth line shares the same body with the initial line; the initial line says "favorable for a military man," drawing from Li as armor and bows/arrows, while the fourth line says "hunt," also drawing from Li as hunting nets, making their imagery similar. The seasonal hunts in the Rites of Zhou all issue warnings in advance, and when orders are followed, it embodies the meaning of "reiterating orders and carrying out affairs" mentioned in the Great Image. "Yields" refers to what is caught in the hunt. "Three categories" are: first for dried sacrificial vessels, second for entertaining guests, and third for filling the sovereign's kitchen. The Commentary on the Image explains this as "having merit," akin to what is chanted in the Odes of Bin in the Book of Songs: "Presenting large boars and keeping small pigs to continue military achievements," referring to capturing beasts and obtaining merit. Another view states that Nine in the second line of Xie says "hunting three foxes," referring to eliminating petty people, while Nine in the fourth line of Xun says "hunting yields three categories," referring to employing noble persons.

　　[Divination]
○ Divination on fortune: The journey of fortune attains correctness, disasters and regrets are both gone, and stepping forward yields merit.


○ Divination on military campaigns: Advancing troops from the southeast will naturally result in captures and merit.

○ Divination on fame and career: One will receive rewards by presenting achievements, establishing oneself and becoming famous.

○ Divination on business: One will achieve wealth by procuring items such as hides, leather, and feathers.

○ Divination on marriage: For wedding rituals, in ancient times wild ducks and sparrows were hunted, which also shares the hunting image.

○ Divination on illness: Since it says "regret vanishes," the illness will surely be cured.

○ Inquiry about a lost item: It can be recovered.

○ Question about pregnancy: A girl will be born.

[Example] A merchant from Yokohama came and said: "I am planning an undertaking now, please divine its gains and losses." He obtained the hexagram Xun changing to Gou.

Judgment: Xun is the hexagram of "trading near the market, yielding a threefold profit," and Six in the fourth line is the ruler of repeated Xun, fully capable of sustaining it. Now divining and obtaining the fourth line, which says "regret vanishes, the hunt yields three categories of game," explicitly states there is no regret and there are gains. It can be known that your planned undertaking holds great profit. Do not hesitate; dedicate your full efforts to engaging in it.

The merchant was overjoyed; he pooled his capital, went straight to the Nikko and Aizu regions to purchase ginseng, and resold it to Qing Dynasty merchants, indeed securing great profits as predicted.

Nine in the fifth line: Righteousness brings good fortune. Regret vanishes. Nothing is unfavorable. No beginning, but there is an end. Three days before geng 76, three days after geng, good fortune.

Commentary on the Image: The good fortune of Nine in the fifth line comes from its central and correct position.

Nine in the fifth line occupies the honorable position of the hexagram, being central and correct; this is precisely the great person who "firmly yields to the central and correct," hence all forms of good fortune are present. "Three days before geng" refers to Ding, where Ding conveys the meaning of repeated admonition and warning; "three days after geng" refers to Gui, where Gui conveys the meaning of thorough deliberation and planning. When the fifth line of this hexagram changes, it becomes Gu. Six in the fifth line of Gu says "three days before jia" (Xin) and "three days after jia" (Ding); Nine in the fifth line of Xun says "three days before geng" (Ding). Gu ends at Ding, whereas Xun begins at Ding, not beginning at the Xin of "before jia," which accounts for "no beginning." Gui is the end of the Ten Heavenly Stems, and Xun ends at the Gui of "after geng," which accounts for "there is an end," hence it says "no beginning, but there is an end." Gu is the hexagram for the third lunar month, when spring flourishes in wood, so Jia is used; Xun is the hexagram for the eighth lunar month, when autumn flourishes in metal, so Geng is used. When wood rots, worms breed and create Gu; Xun uses metal to overcome it, preventing it from transforming into Gu. Thus Gu uses Jia and has "slight regret, no great blame," while Xun uses Geng and obtains "righteousness brings good fortune" and "regret vanishes." The Commentary on the Image explains this through position, stating that being "central and correct" brings good fortune. Among all sixty-four hexagrams, this is the only line at Nine in the fifth position that states "righteousness brings good fortune, regret vanishes."

　　[Divination]
○ Divination on fortune: Undertaking affairs on Ding and Gui days will bring success in everything, greatly auspicious.


○ Divination on business: For occupation, line element of wood is suitable; for dates, metal days are suitable. Though there may be slight regret at first, great profit will surely follow, auspicious.

○ Divination on fame and career: The position attains centrality and correctness, and the line says "righteousness brings good fortune." In Ding or Gui years, one is sure to achieve fame.

○ Divination on military campaigns: Regarding the troops, one must give detailed admonitions and warnings; regarding the terrain, one must deliberate thoroughly. Careful in planning when facing affairs, diligent from beginning to end, hence victorious in every battle, greatly auspicious.

○ Divination on marriage: Ding is fire and Gui is water; water and fire match harmoniously, auspicious.

○ Divination on residential status: The residence faces south with its back to the north, its location being central and correct, greatly auspicious.

○ Divination on illness: Recovery within three days.

○ Question about pregnancy: A girl will be born.

[Example] In the 24th year of Meiji, divining the fortune of a certain dignitary, obtaining the hexagram Xun changing to Gu.

Judgment: Judging from the line images, fortune prospers under metal and water; during the seven years from Ding to Gui, one enters a flourishing period of fortune, corresponding to "righteousness brings good fortune, regret vanishes, nothing is unfavorable." The Great Image says "the position attains centrality and correctness," showing that you will surely be promoted to a prominent post this year, with salary and status rising further, precisely a time for great accomplishments. The fifth line moves, changing Six in the fifth line into Gu; Gu means worms in the belly, symbolizing internal unrest in state governance. If you can emulate Xun's use of Geng—where Geng means reform—executing power through submissiveness, adapting to times and circumstances, reforming the old and adopting the new, issuing orders with repeated admonitions, and acting after thorough deliberation, then what the Tuan Commentary calls "the firm yields submissively to the central and correct, and ambition is carried out" will truly rest with you.

Top Nine: Submissive below the bed, losing one's axes and wealth. Righteousness leads to misfortune.

Commentary on the Image: Submissive below the bed shows exhaustion at the top. Losing one's axes and wealth leads precisely to misfortune.

The top line and the initial line form the end and the beginning. The initial line at the bottom is suspicious, so it was shown "the righteousness of a military man." As for the top line occupying the extremity of the hexagram, its position is high and its responsibility heavy, so in undertaking affairs it ought to be all the more courageous and decisive. How can one blindly cower, willingly yielding and prostrating oneself, same as the "below the bed" of the second line? It is natural that the higher one is, the more precarious it becomes, leaving no way to stand on one's own. As for "axes and wealth" (zi fu), Yu Xi's Zhilin states that zi should be written as zhai (fasting/purification), referring to fasting, entering the ancestral temple, and receiving the battle-axe. This means that occupying a high position, entering the temple and receiving the axe suffices to assert one's authority, which is precisely the meaning of "favorable for a military man" in the initial line. However, being submissive and indecisive loses one's authority, which is the meaning of "losing one's axes." Fearing troubles makes troubles multiply; evading disaster makes disasters gather instead, hence "righteousness leads to misfortune." The Commentary interprets "below the bed" as "exhaustion at the top," indicating that sitting high in the imperial court while timidly flinching is no different from crouching beneath a bed, an exhaustion that is truly lamentable. It explains "righteousness leads to misfortune" with "precisely leads to misfortune," clarifying that excessive submissiveness loses correctness; losing correctness is why it brings misfortune.

　　[Divination]
○ Divination on fortune: The journey of fortune is improper, actions are dispirited; the higher one goes, the more perilous it gets, resulting in loss without gain, disastrous.


○ Divination on military campaigns: As commander-in-chief, hesitating and timid, one will surely bring defeat to the army and humiliation to the nation, with personal danger as well.

○ Divination on business: Indecisive when decision is needed, missing opportunities due to procrastination, heavy losses are inevitable.

○ Divination on fame and career: One certainly cannot preserve success to the end.

○ Divination on marriage: Has the image of henpecked fear of one's wife; difficult to expect growing old together, disastrous.

○ Divination on residential status: Indicates bereavement in the house, disastrous.

○ Question about pregnancy: A girl will be born.

[Example] In the 24th year of Meiji, divining the order and chaos of the national destiny, obtaining the hexagram Xun changing to Jing.

Judgment: Top Nine resides at the extremity of the hexagram; reaching the extreme prompts reflection and reversal, making this precisely a time for active achievement. The position of the top line is extremely high, with many responsibilities and heavy tasks; with authority in hand, one is well-positioned to act decisively and independently. When the nation meets such a grand era and obtains such talents, striving energetically for wealth and strength without settling for submissive weakness, then turning weakness into strength and poverty into wealth can easily be expected in short order. The worry is settling for the status quo without aiming higher, being dispirited, and content with playing second fiddle; in all diplomatic affairs, obeying timidly without striving for strength, losing wealth in commercial exchanges and losing authority in national negotiations—this is what is called "losing one's axes and wealth." Since the Restoration, although the government's urgent quest for good governance considered learning from Europe and America a sound strategy, what was learned remained mostly superficial without grasping its deep essence. Consequently, every matter falls below Europe and America, which is precisely what is meant by "submissive below the bed." As for today's strategy, orders should be reiterated, committing to national renewal together with the whole world without procrastination or carelessness; one should exert the authority of battle-axes to execute the ambition of firm submissiveness. Then, with military affairs clarified and reformed, surpassing Europe and America will not be difficult. This is the blessing of daily flourishing governance; may those in charge of state affairs strive for it!