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Takashima Ekidan · hexagram readings
Takashima Ekidan · Hexagram 60 Shui Ze Jie (Water over Lake), Jie: Prosperity. Bitter restriction cannot be steadfastly maintained.
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Shui Ze Jie (Water over Lake), Jie: Prosperity. Bitter restriction cannot be steadfastly maintained.
Jie: Prosperity. Bitter restriction cannot be steadfastly maintained.
60 Shui Ze Jie
As a hexagram, Dui is below and Kan is above; Dui is the lake, and Kan is water. When water flows into the lake, it advances when full and stops when trapped in a depression, so water naturally has its proper measure. When the lake holds water, it receives when level and overflows when full, so the lake also has its restriction; this is what is meant by Jie (Limitation/Restriction). The hexagram swaps places with Kun (Oppression); when the lake is above water, it is called a leaking lake, and a leaking lake has no water, hence called Kun; when water is above the lake, it is called a deep lake, and a deep lake contains water, hence called Jie. This is why this hexagram is named Shui Ze Jie (Water over Lake).
Jie ［82］: Prosperity. Bitter restriction cannot be steadfastly maintained.
▲ Bronze Inscription for 'Jie'
The upper nuclear trigram is Gen, where 'Gen means stopping'; the lower nuclear trigram is Zhen, where 'Zhen means moving'. Moving when it is time to move and stopping when it is time to stop, attaining moderation in action and rest, is called Jie. Because moving and stopping attain moderation, it achieves prosperity. If one goes to extremes to correct a fault or remains stubbornly rigid, restriction becomes bitter. When restriction is bitter, there is no leeway for dealing with others, nor leeway for accommodating oneself, leading to deadlocks with nowhere to stand, hence 'cannot be steadfastly maintained.'
The Tuan Commentary says: Jie (Limitation) brings success. The firm and yielding are divided, and the firm attains the center. Bitter limitation cannot be persevered in, for its course comes to an end. Joyful in facing danger, exercising limitation in one's rightful place, achieving openness through balance and correctness. Heaven and Earth practice limitation, and thus the four seasons are completed. Exercising limitation through institutions prevents damage to wealth and harm to the people.
The Commentary on the Sequence of Hexagrams says: 'Huan means dispersion. Things cannot remain dispersed forever, hence it is received with Jie.' Jie means limitation or moderation. Jie is used to restrain excess and bring things into proper measure. The hexagram has three Yin and three Yang, evenly balanced. Kan (firm) is above, and Dui (yielding) is below; this is what is meant by 'firm and yielding are divided.' When firm and yielding are divided without order being disrupted between above and below, it attains the center. Attaining the center leads to success, hence 'Jie brings success.' If limitation fails to attain the center, like frugality that violates etiquette or archery that misses the target, it is merely self-inflicted hardship and cannot be proper—how then could it bring success? Lack of success leads to impasse; this is not the fault of limitation itself, but the fault of limitation without balance. The Image specifically points this out as a warning to remedy bias. Kan represents danger and Dui represents joy; using Dui to limit Kan allows people to feel joy without feeling constrained, which is 'joyful in facing danger.' The fifth line occupies the supreme position and is the ruler of Jie, which represents 'exercising limitation in one's rightful place.' Being balanced and correct, with position and virtue aligned, one can govern all people and achieve complete smoothness, which is 'achieving openness through balance and correctness.' The structure of this hexagram originally comes from Tai (Peace). The way of Jie also begins with Heaven and Earth: the sun and moon alternate in brightness, the four seasons rotate, cold and heat come and go, and the year's work is completed—this is the limitation of Heaven and Earth, hence 'Heaven and Earth practice limitation, and thus the four seasons are completed.' Modeling after the limitation of Heaven and Earth to establish institutions allows one to regulate wealth without damaging it, and govern the people without harming them. Thus, everyone under Heaven will gladly accept such limitation, enabling it to be executed without obstruction and applied everywhere as a standard. The key lies solely in firm and yielding attaining the center; how could it mean 'bitter limitation'?
Applying this hexagram to human affairs, failure to moderate food and drink leads to illness, failure to moderate speech causes embarrassment, failure to moderate financial expenditure ruins the family, and failure to moderate sexual desires harms the body—all of these are detriments in human affairs. To correct these faults, if one completely stops eating, seals one's mouth, hoards wealth stingily, or cuts off all desire, though there is limitation, one cannot bear the suffering. This is a limitation that fails to attain the center, leading instead to impasse; how could it bring success? Impasse in human affairs arises entirely from firm and yielding losing their balance: excess firmness leads to extravagance, while excess yielding leads to stinginess, causing the path to end in impasse. In this hexagram, Kan is above and Dui is below, separating the firm and the yielding. Using the joy of Dui to moderate the danger of Kan allows the heart to feel joy while forgetting the danger during action. By occupying the proper place to measure and regulate all matters, everything will be successful and smooth. Being balanced and correct means there is no bias; being successful and smooth means there are no obstacles. For human joy, anger, grief, and pleasure correspond to the rain, dew, thunder, and lightning of Heaven; human daily living, eating, and resting correspond to the day, night, darkness, and light of Heaven. Just as the human body has its natural regulations, Heaven and Earth have their natural movements—this is what is meant by 'Heaven and Earth practice limitation, and thus the four seasons are completed.' Human affairs are ultimately nothing beyond the Heavenly Way.
Applying this hexagram to a nation, national affairs are manifest in ten thousand ways, but in a single word, they rest entirely on limitation through system and regulation. When the system attains the center, that which is limited brings sweetness without bitterness, achieving both success and perseverance. When firm and yielding are equally divided, the way will not reach an impasse; when joy and danger balance each other, the position attains its propriety. Managing wealth with this principle will not damage wealth; governing the people with this principle will not harm the people. Across the vast four seas and among the multitude of people, the sage regulates them through institutions, making everyone feel joy, forget danger, and gladly follow limitations—this is 'exercising limitation in one's rightful place, achieving openness through balance and correctness.' In short, the sage uses joy to moderate danger, leaning neither toward firmness nor yielding, but taking the limitation of Heaven and Earth as their model. Heaven and Earth practice limitation and the four seasons are completed; the sage practices limitation and all people are delighted—their fundamental principle is one. Discussing line by line: 'occupying the proper place' refers to the nine at the fifth line, which, being central, is called 'sweet limitation.' The impasse of the way refers to the six at the top; the 'bitter limitation' in the Tuan Commentary applies to the top six line. The six at the fourth line attains the 'success' mentioned in the Tuan, hence it is called 'peaceful limitation.' The 'not going out' of the first line indicates cautious limitation. The second line's loss of position reflects losing the center. The third line's 'sighing' represents self-incurred blame. In summary, attaining the center brings good fortune, while exceeding the center brings misfortune. What the Tuan Commentary calls 'limitation brings success' primarily depends on 'firm and yielding are divided, and the firm attains the center.'
Looking at this hexagram as a whole, the hexagram image takes Kan below and Dui above; the line dynamics take the equal distribution of firm and yielding, where occupying the proper position brings good fortune. Yang is solid and Yin is empty; solidity creates blockage while emptiness allows passage. Jie means the node of a bamboo; the hollow space of bamboo represents passage, while the solid node represents blockage. All concepts such as establishing boundaries and dividing territories share the meaning of limitation. Therefore, a person without moral boundaries is like a year without seasonal sequence. If cold, heat, rain, and sunshine shift and alternate without proper measure, Heaven and Earth become blocked and the year's work fails; if a person lacks limitation, they become confused and chaotic, reaching an impasse in every action—this blame lies in not knowing moderation. Not knowing moderation is indeed unfortunate, but excess moderation is equally unfortunate. To ensure moderation is proper and successful, the sole key lies in firm and yielding attaining the center. The hexagram body is joyful inside and dangerous outside, with firm and yielding evenly divided; line nine at the fifth position occupies its rightful place with firmness attaining the center, using joy to moderate danger and achieving correctness through balance—thus its course faces no obstacles anywhere. The sage uses absolute balance as limitation, exercising limitation without conscious intention; Heaven and Earth use cycles as limitation, exercising limitation without visible form; the hexagram uses the mutual completion of Kan and Dui as limitation, exercising limitation with visible images. The sage models after water and earth below, taking this image to instruct people. In the Tuan Commentary, 'bitter' and 'impasse' warn against loss; 'success' and 'openness' highlight efficacy; 'attaining the center' and 'occupying the proper position' set the rules; 'not damaging wealth' and 'not harming people' praise its virtues. This hexagram also comes from Tai, hence in Jie one can also see the image of Heaven and Earth in harmonious communication. Water flows and Kan stops it, embodying the meaning of passage and blockage; hence all six lines take passage and blockage to determine good and bad fortune. The first line knows when to stop and stops, hence 'not going out' brings 'no blame'; the second line should pass but stops, losing timeliness and resulting in misfortune; the third line fails to stop and 'sighs', having no excuse for blame; the fourth line stops and finds 'peace', attaining the success of the Tuan; the fifth line is the ruler of the whole hexagram, achieving 'openness through balance and correctness'; the sixth line is blocked without passage, called 'bitter limitation.' Generally, the Way of Change warns against fullness, using limitation to prevent excess; yet over-prevention may lead to hesitation that ruins affairs, or stinginess that lacks propriety. Violating heavenly timing and defying human sentiment both inevitably lead to misfortune. The path considers firm balance as auspicious; this is why the sage values timely balance.
The Commentary on the Great Image says: Above the marsh is water: this is Jie (Limitation). The noble person, in accordance with this, formulates numbers and measures, and discusses moral virtues and conduct.
'A marsh without water' represents Kun (Distress); 'a marsh with water' represents Jie (Limitation). If there is water without regulation, the marsh will eventually dry up, which is why the noble person draws lessons from Jie. 'Numbers and measures' refer to standards of weight, capacity, and regulations; 'moral virtues and conduct' refer to matters of morality, human nature, and life destiny. Dui transforms from Kun: Kun represents gravity and frugality, symbolizing 'numbers and measures'; Kan transforms from Qian: Qian represents the Way and human nature, symbolizing moral virtues and conduct. Kan represents fairness, meaning decisions and regulations achieve equity; Dui represents the mouth, meaning discussions originate from spoken words. Therefore, the noble person uses this to 'formulate numbers and measures, and discuss moral virtues and conduct.'
[Divination]
Fortune: The current fortune is upright and balanced, with abundant financial sources. However, one should externally control income and expenditure, and internally moderate body and mind. Auspicious.
Military: A well-disciplined army that can ascend heights and cross dangers, capable of both defense and attack.
Commerce: Water in the marsh is an image of abundance and wealth. With precise laws and sound discussions, profit is guaranteed.
Career / Fame: Noble character and meticulous standards, presenting the image of fish and dragons finding water.
Marriage: Kan male and Dui female, water and marsh completing each other. Auspicious.
Residential Building / Household: The residence faces a large marsh, and the household is prosperous and wealthy. Auspicious.
Illness: For illness, one should practice moderation in diet and caution in movement.
○ Pregnancy: A boy will be born.
60 Shui Ze Jie
As a hexagram, Dui is below and Kan is above; Dui is the lake, and Kan is water. When water flows into the lake, it advances when full and stops when trapped in a depression, so water naturally has its proper measure. When the lake holds water, it receives when level and overflows when full, so the lake also has its restriction; this is what is meant by Jie (Limitation/Restriction). The hexagram swaps places with Kun (Oppression); when the lake is above water, it is called a leaking lake, and a leaking lake has no water, hence called Kun; when water is above the lake, it is called a deep lake, and a deep lake contains water, hence called Jie. This is why this hexagram is named Shui Ze Jie (Water over Lake).
Jie ［82］: Prosperity. Bitter restriction cannot be steadfastly maintained.
▲ Bronze Inscription for 'Jie'
The upper nuclear trigram is Gen, where 'Gen means stopping'; the lower nuclear trigram is Zhen, where 'Zhen means moving'. Moving when it is time to move and stopping when it is time to stop, attaining moderation in action and rest, is called Jie. Because moving and stopping attain moderation, it achieves prosperity. If one goes to extremes to correct a fault or remains stubbornly rigid, restriction becomes bitter. When restriction is bitter, there is no leeway for dealing with others, nor leeway for accommodating oneself, leading to deadlocks with nowhere to stand, hence 'cannot be steadfastly maintained.'
The Tuan Commentary says: Jie (Limitation) brings success. The firm and yielding are divided, and the firm attains the center. Bitter limitation cannot be persevered in, for its course comes to an end. Joyful in facing danger, exercising limitation in one's rightful place, achieving openness through balance and correctness. Heaven and Earth practice limitation, and thus the four seasons are completed. Exercising limitation through institutions prevents damage to wealth and harm to the people.
The Commentary on the Sequence of Hexagrams says: 'Huan means dispersion. Things cannot remain dispersed forever, hence it is received with Jie.' Jie means limitation or moderation. Jie is used to restrain excess and bring things into proper measure. The hexagram has three Yin and three Yang, evenly balanced. Kan (firm) is above, and Dui (yielding) is below; this is what is meant by 'firm and yielding are divided.' When firm and yielding are divided without order being disrupted between above and below, it attains the center. Attaining the center leads to success, hence 'Jie brings success.' If limitation fails to attain the center, like frugality that violates etiquette or archery that misses the target, it is merely self-inflicted hardship and cannot be proper—how then could it bring success? Lack of success leads to impasse; this is not the fault of limitation itself, but the fault of limitation without balance. The Image specifically points this out as a warning to remedy bias. Kan represents danger and Dui represents joy; using Dui to limit Kan allows people to feel joy without feeling constrained, which is 'joyful in facing danger.' The fifth line occupies the supreme position and is the ruler of Jie, which represents 'exercising limitation in one's rightful place.' Being balanced and correct, with position and virtue aligned, one can govern all people and achieve complete smoothness, which is 'achieving openness through balance and correctness.' The structure of this hexagram originally comes from Tai (Peace). The way of Jie also begins with Heaven and Earth: the sun and moon alternate in brightness, the four seasons rotate, cold and heat come and go, and the year's work is completed—this is the limitation of Heaven and Earth, hence 'Heaven and Earth practice limitation, and thus the four seasons are completed.' Modeling after the limitation of Heaven and Earth to establish institutions allows one to regulate wealth without damaging it, and govern the people without harming them. Thus, everyone under Heaven will gladly accept such limitation, enabling it to be executed without obstruction and applied everywhere as a standard. The key lies solely in firm and yielding attaining the center; how could it mean 'bitter limitation'?
Applying this hexagram to human affairs, failure to moderate food and drink leads to illness, failure to moderate speech causes embarrassment, failure to moderate financial expenditure ruins the family, and failure to moderate sexual desires harms the body—all of these are detriments in human affairs. To correct these faults, if one completely stops eating, seals one's mouth, hoards wealth stingily, or cuts off all desire, though there is limitation, one cannot bear the suffering. This is a limitation that fails to attain the center, leading instead to impasse; how could it bring success? Impasse in human affairs arises entirely from firm and yielding losing their balance: excess firmness leads to extravagance, while excess yielding leads to stinginess, causing the path to end in impasse. In this hexagram, Kan is above and Dui is below, separating the firm and the yielding. Using the joy of Dui to moderate the danger of Kan allows the heart to feel joy while forgetting the danger during action. By occupying the proper place to measure and regulate all matters, everything will be successful and smooth. Being balanced and correct means there is no bias; being successful and smooth means there are no obstacles. For human joy, anger, grief, and pleasure correspond to the rain, dew, thunder, and lightning of Heaven; human daily living, eating, and resting correspond to the day, night, darkness, and light of Heaven. Just as the human body has its natural regulations, Heaven and Earth have their natural movements—this is what is meant by 'Heaven and Earth practice limitation, and thus the four seasons are completed.' Human affairs are ultimately nothing beyond the Heavenly Way.
Applying this hexagram to a nation, national affairs are manifest in ten thousand ways, but in a single word, they rest entirely on limitation through system and regulation. When the system attains the center, that which is limited brings sweetness without bitterness, achieving both success and perseverance. When firm and yielding are equally divided, the way will not reach an impasse; when joy and danger balance each other, the position attains its propriety. Managing wealth with this principle will not damage wealth; governing the people with this principle will not harm the people. Across the vast four seas and among the multitude of people, the sage regulates them through institutions, making everyone feel joy, forget danger, and gladly follow limitations—this is 'exercising limitation in one's rightful place, achieving openness through balance and correctness.' In short, the sage uses joy to moderate danger, leaning neither toward firmness nor yielding, but taking the limitation of Heaven and Earth as their model. Heaven and Earth practice limitation and the four seasons are completed; the sage practices limitation and all people are delighted—their fundamental principle is one. Discussing line by line: 'occupying the proper place' refers to the nine at the fifth line, which, being central, is called 'sweet limitation.' The impasse of the way refers to the six at the top; the 'bitter limitation' in the Tuan Commentary applies to the top six line. The six at the fourth line attains the 'success' mentioned in the Tuan, hence it is called 'peaceful limitation.' The 'not going out' of the first line indicates cautious limitation. The second line's loss of position reflects losing the center. The third line's 'sighing' represents self-incurred blame. In summary, attaining the center brings good fortune, while exceeding the center brings misfortune. What the Tuan Commentary calls 'limitation brings success' primarily depends on 'firm and yielding are divided, and the firm attains the center.'
Looking at this hexagram as a whole, the hexagram image takes Kan below and Dui above; the line dynamics take the equal distribution of firm and yielding, where occupying the proper position brings good fortune. Yang is solid and Yin is empty; solidity creates blockage while emptiness allows passage. Jie means the node of a bamboo; the hollow space of bamboo represents passage, while the solid node represents blockage. All concepts such as establishing boundaries and dividing territories share the meaning of limitation. Therefore, a person without moral boundaries is like a year without seasonal sequence. If cold, heat, rain, and sunshine shift and alternate without proper measure, Heaven and Earth become blocked and the year's work fails; if a person lacks limitation, they become confused and chaotic, reaching an impasse in every action—this blame lies in not knowing moderation. Not knowing moderation is indeed unfortunate, but excess moderation is equally unfortunate. To ensure moderation is proper and successful, the sole key lies in firm and yielding attaining the center. The hexagram body is joyful inside and dangerous outside, with firm and yielding evenly divided; line nine at the fifth position occupies its rightful place with firmness attaining the center, using joy to moderate danger and achieving correctness through balance—thus its course faces no obstacles anywhere. The sage uses absolute balance as limitation, exercising limitation without conscious intention; Heaven and Earth use cycles as limitation, exercising limitation without visible form; the hexagram uses the mutual completion of Kan and Dui as limitation, exercising limitation with visible images. The sage models after water and earth below, taking this image to instruct people. In the Tuan Commentary, 'bitter' and 'impasse' warn against loss; 'success' and 'openness' highlight efficacy; 'attaining the center' and 'occupying the proper position' set the rules; 'not damaging wealth' and 'not harming people' praise its virtues. This hexagram also comes from Tai, hence in Jie one can also see the image of Heaven and Earth in harmonious communication. Water flows and Kan stops it, embodying the meaning of passage and blockage; hence all six lines take passage and blockage to determine good and bad fortune. The first line knows when to stop and stops, hence 'not going out' brings 'no blame'; the second line should pass but stops, losing timeliness and resulting in misfortune; the third line fails to stop and 'sighs', having no excuse for blame; the fourth line stops and finds 'peace', attaining the success of the Tuan; the fifth line is the ruler of the whole hexagram, achieving 'openness through balance and correctness'; the sixth line is blocked without passage, called 'bitter limitation.' Generally, the Way of Change warns against fullness, using limitation to prevent excess; yet over-prevention may lead to hesitation that ruins affairs, or stinginess that lacks propriety. Violating heavenly timing and defying human sentiment both inevitably lead to misfortune. The path considers firm balance as auspicious; this is why the sage values timely balance.
The Commentary on the Great Image says: Above the marsh is water: this is Jie (Limitation). The noble person, in accordance with this, formulates numbers and measures, and discusses moral virtues and conduct.
'A marsh without water' represents Kun (Distress); 'a marsh with water' represents Jie (Limitation). If there is water without regulation, the marsh will eventually dry up, which is why the noble person draws lessons from Jie. 'Numbers and measures' refer to standards of weight, capacity, and regulations; 'moral virtues and conduct' refer to matters of morality, human nature, and life destiny. Dui transforms from Kun: Kun represents gravity and frugality, symbolizing 'numbers and measures'; Kan transforms from Qian: Qian represents the Way and human nature, symbolizing moral virtues and conduct. Kan represents fairness, meaning decisions and regulations achieve equity; Dui represents the mouth, meaning discussions originate from spoken words. Therefore, the noble person uses this to 'formulate numbers and measures, and discuss moral virtues and conduct.'
[Divination]
Fortune: The current fortune is upright and balanced, with abundant financial sources. However, one should externally control income and expenditure, and internally moderate body and mind. Auspicious.
Military: A well-disciplined army that can ascend heights and cross dangers, capable of both defense and attack.
Commerce: Water in the marsh is an image of abundance and wealth. With precise laws and sound discussions, profit is guaranteed.
Career / Fame: Noble character and meticulous standards, presenting the image of fish and dragons finding water.
Marriage: Kan male and Dui female, water and marsh completing each other. Auspicious.
Residential Building / Household: The residence faces a large marsh, and the household is prosperous and wealthy. Auspicious.
Illness: For illness, one should practice moderation in diet and caution in movement.
○ Pregnancy: A boy will be born.
Initial Nine: Not going out of the inner courtyard brings no blame.
Initial Nine: Not going out of the inner courtyard brings no blame.
The Commentary on the Image says: 'Not going out of the inner courtyard' shows knowing when there is passage and when there is blockage.
The initial line is Yang residing in a Yang position, marking the beginning of Jie. Yang is solid while Yin is empty; the initial line is firm Yang, a single bar sealing the mouth of Dui, hence 'not going out.' The upper nuclear trigram is Gen; Gen represents windows and dwellings, giving the image of an 'inner courtyard.' Gen also represents stopping, giving the image of not going out, hence 'not going out of the inner courtyard.' This hexagram follows Huan (Dispersion); at the start, when dispersed elements have just gathered, it is appropriate to seal rather than open up. Even within the close distance of the inner courtyard, one does not dare to venture out, so every step and action is guided by moderation, bringing 'no blame.' When the initial line moves, the lower trigram becomes Kan; Kan water signifies wisdom, and wisdom allows one to evaluate circumstances, knowing when to open and when to block, when to go out and when to stay in—all with moderation. Therefore, the Commentary on the Image explains it as 'knowing when there is passage and when there is blockage.'
[Divination]
Fortune: Current fortune has not yet flourished; one should cautiously remain at home to avoid blame.
Commerce: Suitable for stationary merchants, unsuitable for traveling merchants; no blame.
Career / Fame: At present, one should close doors and stay quiet; fame can be achieved by the fourth line.
Military: Just after a period of dispersion, when soldiers and civilians have just assembled, one should conserve energy and refrain from going out to fight.
Marriage: The first line responds to the fourth line; the fourth line exhibits yielding compliance, representing proper womanly virtue, hence no blame.
Illness: One should rest peacefully at home; no harm.
Lost Items: Still inside the inner courtyard; can be found.
Traveler: Has not yet departed.
○ Question about pregnancy: A girl will be born.
[Example] A friend came to ask about his residence, and divine Jie transforming to Kan.
Judgment: The hexagram image shows Dui in the west and Kan in the north; the line image shows the outer door and inner courtyard. The initial line is below Dui, a single firm Yang line, like a lock on a courtyard door to regulate entry and exit, hence 'not going out of the inner courtyard'; staying deep inside to avoid disaster brings 'no blame.' Now you ask about your residence and obtain the initial line of Jie; this house is likely your first move, and all household affairs are waiting to be arranged. To preserve prosperity, you should adhere to frugality, close doors, and decline outside affairs, which will ensure no blame.
The Commentary on the Image says: 'Not going out of the inner courtyard' shows knowing when there is passage and when there is blockage.
The initial line is Yang residing in a Yang position, marking the beginning of Jie. Yang is solid while Yin is empty; the initial line is firm Yang, a single bar sealing the mouth of Dui, hence 'not going out.' The upper nuclear trigram is Gen; Gen represents windows and dwellings, giving the image of an 'inner courtyard.' Gen also represents stopping, giving the image of not going out, hence 'not going out of the inner courtyard.' This hexagram follows Huan (Dispersion); at the start, when dispersed elements have just gathered, it is appropriate to seal rather than open up. Even within the close distance of the inner courtyard, one does not dare to venture out, so every step and action is guided by moderation, bringing 'no blame.' When the initial line moves, the lower trigram becomes Kan; Kan water signifies wisdom, and wisdom allows one to evaluate circumstances, knowing when to open and when to block, when to go out and when to stay in—all with moderation. Therefore, the Commentary on the Image explains it as 'knowing when there is passage and when there is blockage.'
[Divination]
Fortune: Current fortune has not yet flourished; one should cautiously remain at home to avoid blame.
Commerce: Suitable for stationary merchants, unsuitable for traveling merchants; no blame.
Career / Fame: At present, one should close doors and stay quiet; fame can be achieved by the fourth line.
Military: Just after a period of dispersion, when soldiers and civilians have just assembled, one should conserve energy and refrain from going out to fight.
Marriage: The first line responds to the fourth line; the fourth line exhibits yielding compliance, representing proper womanly virtue, hence no blame.
Illness: One should rest peacefully at home; no harm.
Lost Items: Still inside the inner courtyard; can be found.
Traveler: Has not yet departed.
○ Question about pregnancy: A girl will be born.
[Example] A friend came to ask about his residence, and divine Jie transforming to Kan.
Judgment: The hexagram image shows Dui in the west and Kan in the north; the line image shows the outer door and inner courtyard. The initial line is below Dui, a single firm Yang line, like a lock on a courtyard door to regulate entry and exit, hence 'not going out of the inner courtyard'; staying deep inside to avoid disaster brings 'no blame.' Now you ask about your residence and obtain the initial line of Jie; this house is likely your first move, and all household affairs are waiting to be arranged. To preserve prosperity, you should adhere to frugality, close doors, and decline outside affairs, which will ensure no blame.
Nine at the Second Position: Not going out of the outer door and courtyard brings misfortune.
Nine at the Second Position: Not going out of the outer door and courtyard brings misfortune.
The Commentary on the Image says: 'Not going out of the outer door and courtyard' brings misfortune, for one has lost the timing to the extreme.
An inner door is inside; an outer gate is outside. The first line represents the inner door, and the second line represents the outer gate, moving from inside to outside. At the first line inside, Kan water is just arriving, so one blocks it to prevent leakage. At the second line, moving outward, the water is already abundant and should be allowed passage, yet it still says 'not going out of the outer door and courtyard,' showing knowledge of blockage but not passage. The second line possesses firm and central talent, and should adapt to circumstances, going out to accomplish things so the world can benefit from moderation. Trigrams from line one to three form nuclear Zhen, and line four to six form nuclear Gen; yet it fails to act like Zhen and instead rigidly adheres to the stopping of Gen, closing doors, cutting off footprints, and sitting by as opportunities are lost—hence misfortune. Therefore, the Commentary on the Image censures it as losing timing to the extreme.
[Divination]
Fortune: The current fortune is flourishing and opportunity is good; the fault lies in delays and self-deception, which is regrettable.
Military: The time is right to advance, yet fearing everything and staying put will instead invite misfortune.
Commerce: Goods are abundant and current prices are good; profits could have been made, but rigid adherence causing miss of opportunity will lead to losses instead. Dui represents damage, which matches the image.
Career / Fame: Opportunities have not yet arrived, making it difficult to achieve fame.
Marriage: Missing the prime age for marriage leads to long-standing resentment and grief; misfortune.
Residential Building / Household: Doors are locked tight with an image of no inhabitants; misfortune.
Illness: Disease stems from walking difficulties, almost becoming paralysis.
Lost Items: Theft committed by an insider.
Litigation: Fear of imprisonment and captivity.
○ Question about pregnancy: A girl will be born.
[Example] A police officer came and said: 'My friend, a former retainer of a domain, gave his life for the king during the Restoration, and his descendants fell into poverty with no support. Remembering our old friendship, I did my best to aid them. I brought his three sons to the capital to study for over ten years, accumulating a debt of six or seven thousand gold pieces. However, their rural land property was worth ten thousand gold pieces, which could have cleared the debt. Unexpectedly, interest doubled, reaching 13,000 gold pieces today, while their property value plummeted by more than half due to falling prices. Paying it off is impossible as funds are insufficient, yet leaving it unpaid keeps the debt unresolved. Trapped in this dilemma with no way out, I fell ill with depression and cannot perform my duties. Please give me guidance.' I performed a divination and obtained Jie transforming to Tun.
Judgment: Nine at the second line resides in the middle of Dui (Lake). The Tuan Commentary states 'joyful in moving through danger,' which applies to Nine at the Second. The line text says 'not going out of the courtyard,' meaning one is content to remain trapped in danger and unable to act through danger; because one does not go out, it is ominous. You queried about handling your debt and obtained the second line of the Jie hexagram (Limitation). The line text says 'Not going out of the courtyard is ominous,' which reveals that not going out brings misfortune, while going out allows one to avoid misfortune. However, 'going out' has two meanings: one is going outside to avoid it, and the other is putting forth all one's resources to repay it; both are called 'going out.' There must be proper regulation here. Drawing on the meaning of the line text, I have calculated a plan for your debt. Your total debt is 13,000 gold pieces. Selling your rural land and property at a discount yields about 3,000 gold pieces to pay the creditors. Then, out of your monthly salary of 200 gold pieces, use 80 for household expenses and the remaining 120 to repay monthly. In total, 1,440 gold pieces will be repaid in one year. This uses surplus savings to cover the deficit, and the debt can be fully cleared in under ten years. The line statement 'Not going out of the courtyard is ominous' clearly serves as a warning to you. You must not hesitate or shrink back in fear and miss the opportunity. You must step forth to negotiate with your creditors: first repaying with the money from selling your property, then paying the rest from your surplus monthly salary, asking them to waive interest and extend the deadline. If the creditors refuse, this debt will be difficult to settle; but if they agree, you will avoid bankruptcy and the creditors will ultimately receive their money, so why would they refuse? Dui represents the mouth and friends, symbolizing consulting with friends. The Dui line text says 'Deliberating in joy, not yet at peace; firm against illness brings joy,' which precisely reflects your current situation. Step forth quickly to manage this, and do not miss this opportunity.
The person was delighted upon hearing this and said, 'This is the most wonderful plan!' A few days later, news came stating that he had followed this judgment, stepped forth, and settled the matter.
The Commentary on the Image says: 'Not going out of the outer door and courtyard' brings misfortune, for one has lost the timing to the extreme.
An inner door is inside; an outer gate is outside. The first line represents the inner door, and the second line represents the outer gate, moving from inside to outside. At the first line inside, Kan water is just arriving, so one blocks it to prevent leakage. At the second line, moving outward, the water is already abundant and should be allowed passage, yet it still says 'not going out of the outer door and courtyard,' showing knowledge of blockage but not passage. The second line possesses firm and central talent, and should adapt to circumstances, going out to accomplish things so the world can benefit from moderation. Trigrams from line one to three form nuclear Zhen, and line four to six form nuclear Gen; yet it fails to act like Zhen and instead rigidly adheres to the stopping of Gen, closing doors, cutting off footprints, and sitting by as opportunities are lost—hence misfortune. Therefore, the Commentary on the Image censures it as losing timing to the extreme.
[Divination]
Fortune: The current fortune is flourishing and opportunity is good; the fault lies in delays and self-deception, which is regrettable.
Military: The time is right to advance, yet fearing everything and staying put will instead invite misfortune.
Commerce: Goods are abundant and current prices are good; profits could have been made, but rigid adherence causing miss of opportunity will lead to losses instead. Dui represents damage, which matches the image.
Career / Fame: Opportunities have not yet arrived, making it difficult to achieve fame.
Marriage: Missing the prime age for marriage leads to long-standing resentment and grief; misfortune.
Residential Building / Household: Doors are locked tight with an image of no inhabitants; misfortune.
Illness: Disease stems from walking difficulties, almost becoming paralysis.
Lost Items: Theft committed by an insider.
Litigation: Fear of imprisonment and captivity.
○ Question about pregnancy: A girl will be born.
[Example] A police officer came and said: 'My friend, a former retainer of a domain, gave his life for the king during the Restoration, and his descendants fell into poverty with no support. Remembering our old friendship, I did my best to aid them. I brought his three sons to the capital to study for over ten years, accumulating a debt of six or seven thousand gold pieces. However, their rural land property was worth ten thousand gold pieces, which could have cleared the debt. Unexpectedly, interest doubled, reaching 13,000 gold pieces today, while their property value plummeted by more than half due to falling prices. Paying it off is impossible as funds are insufficient, yet leaving it unpaid keeps the debt unresolved. Trapped in this dilemma with no way out, I fell ill with depression and cannot perform my duties. Please give me guidance.' I performed a divination and obtained Jie transforming to Tun.
Judgment: Nine at the second line resides in the middle of Dui (Lake). The Tuan Commentary states 'joyful in moving through danger,' which applies to Nine at the Second. The line text says 'not going out of the courtyard,' meaning one is content to remain trapped in danger and unable to act through danger; because one does not go out, it is ominous. You queried about handling your debt and obtained the second line of the Jie hexagram (Limitation). The line text says 'Not going out of the courtyard is ominous,' which reveals that not going out brings misfortune, while going out allows one to avoid misfortune. However, 'going out' has two meanings: one is going outside to avoid it, and the other is putting forth all one's resources to repay it; both are called 'going out.' There must be proper regulation here. Drawing on the meaning of the line text, I have calculated a plan for your debt. Your total debt is 13,000 gold pieces. Selling your rural land and property at a discount yields about 3,000 gold pieces to pay the creditors. Then, out of your monthly salary of 200 gold pieces, use 80 for household expenses and the remaining 120 to repay monthly. In total, 1,440 gold pieces will be repaid in one year. This uses surplus savings to cover the deficit, and the debt can be fully cleared in under ten years. The line statement 'Not going out of the courtyard is ominous' clearly serves as a warning to you. You must not hesitate or shrink back in fear and miss the opportunity. You must step forth to negotiate with your creditors: first repaying with the money from selling your property, then paying the rest from your surplus monthly salary, asking them to waive interest and extend the deadline. If the creditors refuse, this debt will be difficult to settle; but if they agree, you will avoid bankruptcy and the creditors will ultimately receive their money, so why would they refuse? Dui represents the mouth and friends, symbolizing consulting with friends. The Dui line text says 'Deliberating in joy, not yet at peace; firm against illness brings joy,' which precisely reflects your current situation. Step forth quickly to manage this, and do not miss this opportunity.
The person was delighted upon hearing this and said, 'This is the most wonderful plan!' A few days later, news came stating that he had followed this judgment, stepped forth, and settled the matter.
Six at the third line: Not limiting oneself results in sighing and lamentation. No blame.
Six at the third line: Not limiting oneself results in sighing and lamentation. No blame.
The Commentary on the Image says: The lamentation of not limiting oneself—who else is there to blame?
Line Three resides at the top of Dui (Lake), where the top line is open, representing a leaking lake and a symbol of non-limitation. When the Dui lake reaches Line Three and the Kan water is already full, one draws from it arbitrarily at will without knowing how to economize. Eventually, resources fail to sustain, leading inevitably to sighs and regrets; hence it is said, 'Not limiting oneself results in sighing and lamentation.' This represents joy turning into sorrow at its peak; misfortune is brought upon oneself, leaving no one else to blame, which is why it says 'no blame.' The Commentary on the Image asks 'who else is there to blame?', meaning when one ought to limit oneself but fails to do so, both the lack of limitation and the resulting lamentation come from oneself—so whom else can one blame?
[Divination]
○ Fortune: Failing to exercise self-restraint in one's prime leads to empty grief in old age; who else can be blamed?
○ Military campaigns: Failing to plan when the moment arrives leads to regrets that cannot be remedied.
○ Business: Indulging in pride and extravagance without moderation when making profits leads to sorrow and lamentation once losses occur; the blame is entirely self-inflicted.
○ Marriage: There is an omen of initial joy followed by sorrow.
○ Career and fame: Gained and lost just as quickly.
○ Household: Line Three is a yin line in a yang position, lacking proper status. It inevitably leads to initial wealth followed by poverty.
○ Illness: The illness is caused by lack of restraint in food and drink; fortunately, there is no serious harm.
○ Lost property: Sigh and let it go; there is no need to blame others.
○ Question about pregnancy: A girl will be born.
【Example】 In November of the ZXKEEP20XZth year of Meiji, Count Toda Ujitomo, former lord of the Ogaki Domain, was appointed Minister Plenipotentiary to Austria and was heading to his post with his family. Before departing Yokohama, he condescended to visit my residence. At that time, no fewer than several dozen people were seeing him off. The Count asked, 'Please divine whether our voyage across the sea will be safe.' I divined and obtained the Jie hexagram (Limitation) changing to Xu (Waiting).
Judgment: The third line lies at the junction of the inner and outer trigrams, perfectly matching the omen of Your Excellency traveling far abroad. Kan is water and Dui is lake, giving the image of a vast ocean. When Line Three moves, the lower body becomes Xu (Waiting); the Tuan Commentary of Xu states 'danger lies ahead,' showing that caution is needed against peril on this journey. The reversed hexagram is Huan (Dispersion), whose image is 'wind blowing over the water,' indicating there will surely be strong winds. Dui is due west and Kan is due north, showing that the wind will blow from the west toward the north. The line statement says 'Not limiting oneself results in sighing and lamentation,' meaning that if one does not act with proper restriction and discipline, lamentation will follow. However, Your Excellency is currently on an official diplomatic mission holding the imperial tally; you will surely command the reverence of the ocean spirits and the protection of all deities. Even if you encounter wind and danger, there will be no blame. Furthermore, the Tuan Commentary of Xu says 'favorable to cross the great stream; going forward brings success,' for which I offer my congratulations to Your Excellency.
Among those present at the send-off were former domain retainer Ida Gorazo, Aomori Prefecture Governor Hishida Bunzo, Supreme Court Judge Torii Danzo, and Shinto High Priest Otori Setsuso, all seated together. After listening attentively, some remarked that according to this judgment, the storm at sea was as vivid as if witnessed with one's own eyes, and future events were known in advance, suspecting that my prediction was mere speculation and not necessarily reliable. Mr. Otori Setsuso alone stated: 'Mr. Takashima's I Ching divination has long been hailed as divine, beyond the comprehension of most people.' I replied: 'I merely judge based on the lines; whether it proves accurate is not for me to know. Yet among my past judgments, none have ever failed to come true, echoing like a prompt response.' The gentlemen nodded repeatedly and spoke no more. Four years later, Count Toda returned to court and informed me that the difficulties at sea back then unfolded exactly as predicted by the I Ching.
The Commentary on the Image says: The lamentation of not limiting oneself—who else is there to blame?
Line Three resides at the top of Dui (Lake), where the top line is open, representing a leaking lake and a symbol of non-limitation. When the Dui lake reaches Line Three and the Kan water is already full, one draws from it arbitrarily at will without knowing how to economize. Eventually, resources fail to sustain, leading inevitably to sighs and regrets; hence it is said, 'Not limiting oneself results in sighing and lamentation.' This represents joy turning into sorrow at its peak; misfortune is brought upon oneself, leaving no one else to blame, which is why it says 'no blame.' The Commentary on the Image asks 'who else is there to blame?', meaning when one ought to limit oneself but fails to do so, both the lack of limitation and the resulting lamentation come from oneself—so whom else can one blame?
[Divination]
○ Fortune: Failing to exercise self-restraint in one's prime leads to empty grief in old age; who else can be blamed?
○ Military campaigns: Failing to plan when the moment arrives leads to regrets that cannot be remedied.
○ Business: Indulging in pride and extravagance without moderation when making profits leads to sorrow and lamentation once losses occur; the blame is entirely self-inflicted.
○ Marriage: There is an omen of initial joy followed by sorrow.
○ Career and fame: Gained and lost just as quickly.
○ Household: Line Three is a yin line in a yang position, lacking proper status. It inevitably leads to initial wealth followed by poverty.
○ Illness: The illness is caused by lack of restraint in food and drink; fortunately, there is no serious harm.
○ Lost property: Sigh and let it go; there is no need to blame others.
○ Question about pregnancy: A girl will be born.
【Example】 In November of the ZXKEEP20XZth year of Meiji, Count Toda Ujitomo, former lord of the Ogaki Domain, was appointed Minister Plenipotentiary to Austria and was heading to his post with his family. Before departing Yokohama, he condescended to visit my residence. At that time, no fewer than several dozen people were seeing him off. The Count asked, 'Please divine whether our voyage across the sea will be safe.' I divined and obtained the Jie hexagram (Limitation) changing to Xu (Waiting).
Judgment: The third line lies at the junction of the inner and outer trigrams, perfectly matching the omen of Your Excellency traveling far abroad. Kan is water and Dui is lake, giving the image of a vast ocean. When Line Three moves, the lower body becomes Xu (Waiting); the Tuan Commentary of Xu states 'danger lies ahead,' showing that caution is needed against peril on this journey. The reversed hexagram is Huan (Dispersion), whose image is 'wind blowing over the water,' indicating there will surely be strong winds. Dui is due west and Kan is due north, showing that the wind will blow from the west toward the north. The line statement says 'Not limiting oneself results in sighing and lamentation,' meaning that if one does not act with proper restriction and discipline, lamentation will follow. However, Your Excellency is currently on an official diplomatic mission holding the imperial tally; you will surely command the reverence of the ocean spirits and the protection of all deities. Even if you encounter wind and danger, there will be no blame. Furthermore, the Tuan Commentary of Xu says 'favorable to cross the great stream; going forward brings success,' for which I offer my congratulations to Your Excellency.
Among those present at the send-off were former domain retainer Ida Gorazo, Aomori Prefecture Governor Hishida Bunzo, Supreme Court Judge Torii Danzo, and Shinto High Priest Otori Setsuso, all seated together. After listening attentively, some remarked that according to this judgment, the storm at sea was as vivid as if witnessed with one's own eyes, and future events were known in advance, suspecting that my prediction was mere speculation and not necessarily reliable. Mr. Otori Setsuso alone stated: 'Mr. Takashima's I Ching divination has long been hailed as divine, beyond the comprehension of most people.' I replied: 'I merely judge based on the lines; whether it proves accurate is not for me to know. Yet among my past judgments, none have ever failed to come true, echoing like a prompt response.' The gentlemen nodded repeatedly and spoke no more. Four years later, Count Toda returned to court and informed me that the difficulties at sea back then unfolded exactly as predicted by the I Ching.
Six at the fourth line: Contented limitation brings success.
Six at the fourth line: Contented limitation brings success.
The Commentary on the Image says: The success of contented limitation comes from supporting the path of the superior.
Line Four originally belongs to the Kun body, and Kun represents peaceful contentment, hence 'contented.' It sits at the beginning of Kan (Danger), and Kan is perilous; by regulating it with Dui (Joy/Lake), peril is transformed into safety, hence 'contented limitation.' 'Contented limitation' means proceeding with peace and ease without losing proper regulation; thus, where could one go without finding success? Hence it says 'Contented limitation brings success.' Line Four is correctly positioned and supports Line Five. Line Five is 'correct and centered to achieve smooth flow,' and Line Four communicates with it first; thus the success mentioned in the Tuan Commentary belongs primarily to Line Four. Because Line Four supports Line Five and achieves success, everything under heaven becomes smooth and successful. The Commentary on the Image states 'supporting the path of the superior,' where 'superior' refers to Line Five, and 'path' refers to the way of limitation—meaning Line Five sets the norm of limitation for the world, and Line Four, being adjacent to Line Five, is the first to receive and implement its way.
[Divination]
○ Fortune: Smooth sailing and peace all the way.
○ Military campaigns: A skilled commander first stabilizes morale; when morale is secure, troops face danger without fear and achieve victory wherever they turn.
○ Business: Line Four is at the start of the outer trigram, indicating a first business trip abroad. Being frugal in all matters enables a peaceful stay in a foreign land, and all endeavors will prosper.
○ Career and fame: Able to carry out the wishes of superiors; success and fame are assured.
○ Marriage: Line Four is a yin line in a yin position, properly positioned and supporting a yang line, ensuring family peace and security.
○ Household: Peaceful and auspicious.
○ Illness: Disease enters through the mouth; by regulating food and drink, health and wellbeing will be restored.
○ Pregnancy: A boy will be born.
【Example】 A certain official came to inquire about official promotion. Divining this, he obtained the Jie hexagram (Limitation) changing to Dui (Lake).
Judgment: Six at the fourth line represents a double yin line; its image is quiet and calm, with all actions adhering to proper moderation, hence bringing success. The Commentary on the Image says 'supporting the path of the superior'; 'superior' refers to Line Five. Line Four is adjacent to Line Five and can honor the superior's intentions while practicing proper limitation. Now you divine about promotion in your official career and obtained the fourth line of Jie. Line Four responds to Line One, and Line One 'knows when to advance and when to hold back,' allowing Line Four to know its place, stay content, and keep its proper bounds. By acting purely according to the instructions of superiors, every action fits proper measure and succeeds everywhere. Promotion is certain. Since there is a gap of one line between Line Four and Line Five, the promotion should take place next year.
The Commentary on the Image says: The success of contented limitation comes from supporting the path of the superior.
Line Four originally belongs to the Kun body, and Kun represents peaceful contentment, hence 'contented.' It sits at the beginning of Kan (Danger), and Kan is perilous; by regulating it with Dui (Joy/Lake), peril is transformed into safety, hence 'contented limitation.' 'Contented limitation' means proceeding with peace and ease without losing proper regulation; thus, where could one go without finding success? Hence it says 'Contented limitation brings success.' Line Four is correctly positioned and supports Line Five. Line Five is 'correct and centered to achieve smooth flow,' and Line Four communicates with it first; thus the success mentioned in the Tuan Commentary belongs primarily to Line Four. Because Line Four supports Line Five and achieves success, everything under heaven becomes smooth and successful. The Commentary on the Image states 'supporting the path of the superior,' where 'superior' refers to Line Five, and 'path' refers to the way of limitation—meaning Line Five sets the norm of limitation for the world, and Line Four, being adjacent to Line Five, is the first to receive and implement its way.
[Divination]
○ Fortune: Smooth sailing and peace all the way.
○ Military campaigns: A skilled commander first stabilizes morale; when morale is secure, troops face danger without fear and achieve victory wherever they turn.
○ Business: Line Four is at the start of the outer trigram, indicating a first business trip abroad. Being frugal in all matters enables a peaceful stay in a foreign land, and all endeavors will prosper.
○ Career and fame: Able to carry out the wishes of superiors; success and fame are assured.
○ Marriage: Line Four is a yin line in a yin position, properly positioned and supporting a yang line, ensuring family peace and security.
○ Household: Peaceful and auspicious.
○ Illness: Disease enters through the mouth; by regulating food and drink, health and wellbeing will be restored.
○ Pregnancy: A boy will be born.
【Example】 A certain official came to inquire about official promotion. Divining this, he obtained the Jie hexagram (Limitation) changing to Dui (Lake).
Judgment: Six at the fourth line represents a double yin line; its image is quiet and calm, with all actions adhering to proper moderation, hence bringing success. The Commentary on the Image says 'supporting the path of the superior'; 'superior' refers to Line Five. Line Four is adjacent to Line Five and can honor the superior's intentions while practicing proper limitation. Now you divine about promotion in your official career and obtained the fourth line of Jie. Line Four responds to Line One, and Line One 'knows when to advance and when to hold back,' allowing Line Four to know its place, stay content, and keep its proper bounds. By acting purely according to the instructions of superiors, every action fits proper measure and succeeds everywhere. Promotion is certain. Since there is a gap of one line between Line Four and Line Five, the promotion should take place next year.
Nine at the fifth line: Sweet limitation brings good fortune; going forward earns esteem.
Nine at the fifth line: Sweet limitation brings good fortune; going forward earns esteem.
The Commentary on the Image says: The good fortune of sweet limitation comes from holding a central position.
Line Five occupies the supreme position and is the master of Jie (Limitation). What the Tuan Commentary calls 'holding proper position to limit, remaining centered and correct to attain smooth flow' applies solely to Line Five. The Tuan Commentary cautions first that 'bitter limitation must not be persevered in'; turning bitterness into sweetness makes its way upright and correct, and correctness yields good fortune—hence 'sweet limitation brings good fortune.' Line Four resides in the middle of Kan; the Tuan Commentary of Kan says 'action earns esteem,' and the phrase 'going forward earns esteem' in Jie Line Five stems from the Tuan Commentary of Kan. 'Going' means 'acting,' implying that if one can act and proceed in this way, it is truly praiseworthy. Among the five flavors, sweetness represents the middle balance, whereas salty, bitter, sour, and spicy are all extreme. Regulating extreme flavors to achieve the proper middle balance is called 'sweet limitation.' When limitation is sweet, everyone follows it joyfully without suffering from its hardship; this is why 'sweet limitation' brings good fortune. The Commentary on the Image explains this through 'holding a central position.' The Book of Rites (Yueling) states: 'The central earth has a sweet taste.' Sweetness belongs to the center, and Line Five represents the ruler, whose position is also central—this is the exact meaning captured by the Commentary on the Image.
[Divination]
○ Fortune: Fortune is like chewing sugarcane, growing sweeter with age.
○ Business: Agriculture produces sweetness; trading in grain and rice brings good fortune. 'Going forward earns esteem' means going abroad, especially shipping rice overseas for sale, which is guaranteed to yield profits.
○ Career and fame: Bitterness ends and sweetness arrives; career success and renown are guaranteed.
○ Household: Line Five holds proper position and the center is sweet, indicating that this residence is situated in an upright location with an honest family tradition; frugality is highly commendable.
○ Marriage: A woman marrying is called 'going,' and 'going forward earns esteem' means going forth to complete the marriage rites. 'Sweet' signifies willing devotion to one another, symbolizing a harmonious union for a hundred years. Auspicious.
○ Illness: The illness resides in the middle palace (digestive system); sweetness leads to fullness and bloating in the abdomen, so limiting food intake is essential.
○ Pregnancy: A boy will be born.
【Example】 A certain merchant came to ask about business profit and loss. Divining this, he obtained the Jie hexagram (Limitation) changing to Lin (Approach).
Judgment: A sweet taste is enjoyed by all, but excessive sweetness alters the taste; moderation is what brings it into proper balance. This holds true for flavors, and equally for all matters under heaven. 'Going forward earns esteem' means that from now on, everything will be commendable and bring good fortune. Now you divine about business profit and loss and obtained Line Five of Jie. You have operated your business for a long time, but previously suffered regrets due to a lack of proper regulation. Last year you achieved stability, and this year you will surely taste sweetness, which you must moderate and regulate. Practice restriction in all matters, and do not become arrogant with abundance; thus, your prosperity can be sustained long-term, which is why it is auspicious. 'Going forward' means proceeding according to this path of limitation; 'going forward earns esteem' also implies going forward to achieve success. Henceforth, your business will enjoy great profit.
The Commentary on the Image says: The good fortune of sweet limitation comes from holding a central position.
Line Five occupies the supreme position and is the master of Jie (Limitation). What the Tuan Commentary calls 'holding proper position to limit, remaining centered and correct to attain smooth flow' applies solely to Line Five. The Tuan Commentary cautions first that 'bitter limitation must not be persevered in'; turning bitterness into sweetness makes its way upright and correct, and correctness yields good fortune—hence 'sweet limitation brings good fortune.' Line Four resides in the middle of Kan; the Tuan Commentary of Kan says 'action earns esteem,' and the phrase 'going forward earns esteem' in Jie Line Five stems from the Tuan Commentary of Kan. 'Going' means 'acting,' implying that if one can act and proceed in this way, it is truly praiseworthy. Among the five flavors, sweetness represents the middle balance, whereas salty, bitter, sour, and spicy are all extreme. Regulating extreme flavors to achieve the proper middle balance is called 'sweet limitation.' When limitation is sweet, everyone follows it joyfully without suffering from its hardship; this is why 'sweet limitation' brings good fortune. The Commentary on the Image explains this through 'holding a central position.' The Book of Rites (Yueling) states: 'The central earth has a sweet taste.' Sweetness belongs to the center, and Line Five represents the ruler, whose position is also central—this is the exact meaning captured by the Commentary on the Image.
[Divination]
○ Fortune: Fortune is like chewing sugarcane, growing sweeter with age.
○ Business: Agriculture produces sweetness; trading in grain and rice brings good fortune. 'Going forward earns esteem' means going abroad, especially shipping rice overseas for sale, which is guaranteed to yield profits.
○ Career and fame: Bitterness ends and sweetness arrives; career success and renown are guaranteed.
○ Household: Line Five holds proper position and the center is sweet, indicating that this residence is situated in an upright location with an honest family tradition; frugality is highly commendable.
○ Marriage: A woman marrying is called 'going,' and 'going forward earns esteem' means going forth to complete the marriage rites. 'Sweet' signifies willing devotion to one another, symbolizing a harmonious union for a hundred years. Auspicious.
○ Illness: The illness resides in the middle palace (digestive system); sweetness leads to fullness and bloating in the abdomen, so limiting food intake is essential.
○ Pregnancy: A boy will be born.
【Example】 A certain merchant came to ask about business profit and loss. Divining this, he obtained the Jie hexagram (Limitation) changing to Lin (Approach).
Judgment: A sweet taste is enjoyed by all, but excessive sweetness alters the taste; moderation is what brings it into proper balance. This holds true for flavors, and equally for all matters under heaven. 'Going forward earns esteem' means that from now on, everything will be commendable and bring good fortune. Now you divine about business profit and loss and obtained Line Five of Jie. You have operated your business for a long time, but previously suffered regrets due to a lack of proper regulation. Last year you achieved stability, and this year you will surely taste sweetness, which you must moderate and regulate. Practice restriction in all matters, and do not become arrogant with abundance; thus, your prosperity can be sustained long-term, which is why it is auspicious. 'Going forward' means proceeding according to this path of limitation; 'going forward earns esteem' also implies going forward to achieve success. Henceforth, your business will enjoy great profit.
Top Six: Bitter limitation. Persevering in this brings misfortune, but regret vanishes.
Top Six: Bitter limitation. Persevering in this brings misfortune, but regret vanishes.
The Commentary on the Image says: Bitter limitation brings misfortune if persevered in, for its path has reached an exhaustion point.
The top line is a double yin without balance, sitting at the extreme of Jie (Limitation)—representing one who over-limits. The Erya states: 'Salty land is bitter'; Kan water moistens downward to create saltiness, and Dui represents harsh saltiness, which is the bitter taste. The top line and the first line form a complete cycle from beginning to end: the first line is at the bottom of the lake, limiting water to prevent leakage; the top line is at the mouth of the lake, governing inflow and outflow. Yet if one limits everything indiscriminately, one fails to understand when to open and when to block. Such extreme hardship is intolerable for all things and cannot endure for even a day; hence the 'bitter limitation' of the Tuan Commentary belongs exclusively to the top line. 'Regret vanishes' means that extravagance is not as good as frugality; by using this to cultivate oneself, regret naturally disappears. The Commentary saying 'its path has reached an exhaustion point' explains the Tuan Commentary. As for 'bitter limitation brings misfortune if persevered in,' figures from antiquity like Longfeng and Bigan sacrificed their lives for their nation, maintaining complete loyalty as ministers. Though their fate was tragic and ominous, their path was upright, serving as an exemplar for ten thousand generations—so what regret could there be?
[Divination]
○ Fortune: The path is upright, but stubborn inflexibility leads to lifelong hardship and poverty.
○ Business: The opportunity has reached its limit; failing to adapt brings extreme distress, suffering bitter pain in vain.
○ Career and fame: The person is upright and unyielding, enduring hardship in solitude; fame and career success are hard to expect.
○ Military campaigns: The line image is double yin, weak and powerless; moreover, the situation and terrain are exhausted. Merely holding out bitterly without sallying forth will ultimately lead to misfortune.
○ Illness: Yin flourishes while yang declines; the illness has reached its ultimate severity. Ominous.
○ Pregnancy: A boy will be born.
【Example】 A business friend asked about the fluctuation of stock prices. Divining this, he obtained the Jie hexagram (Limitation) changing to Zhongfu (Inner Truth).
Judgment: This hexagram has the image of water over a lake. When a lake holds water, it should be released when full and retained when not full. Opening and blocking are the regulation of water. The top line sits at the upper mouth of the lake; where it should be open, it is blocked, representing over-limitation. Running water flows continuously and remains sweet; if the top is blocked and water stops flowing, it becomes stagnant runoff, turning sweetness into bitterness—hence it says 'bitter limitation brings misfortune if persevered in.' Now you divine about stock prices and obtain this line image. Stocks represent financial assets, and financial sources are like water sources: they should circulate, not be blocked. Furthermore, the top line indicates that time and position have reached their ultimate limit. If you block it relentlessly, hoarding to drive up prices and forcing others into desperate hardship where they cannot make a living, beware that extreme suffering brings upheaval. Then those who cause bitterness to others will end up suffering bitterness themselves; this is a path to misfortune and a path to exhaustion. You should quickly sell and allow circulation, so that misfortune can be avoided.
Upon hearing this, the person sold off his shares that very day. Shortly thereafter, the stock price plunged.
【Example】 In the ZXKEEP31XZ year of Meiji, I divined the political administration of the Hokkaido Government Office and obtained the Jie hexagram (Limitation) changing to Zhongfu (Inner Truth).
Judgment: The top line sits at the mouth of the Dui lake; when the Kan current is full, restricting it further without flow prevents the people from benefiting from its favor. This is called 'bitter limitation,' and its path is bound to be ominous. Divining the administration of the Hokkaido Government Office and obtaining this line image reveals that governance fails to adapt to geographical conditions and lacks understanding of public sentiment, resulting in blockage between upper and lower levels and unenforced decrees. The top line moves to become Zhongfu (Inner Truth); there should be rapid adaptation and transformation, so that trust can inspire and transform the country. Looking at the external phenomena, Dui lake is brimming with water, and fullness leads to overflow; Dui corresponds to autumn, so beware of flood disasters in autumn.
In September of that year, a flood disaster indeed occurred, bringing immense suffering to the people—such was the realization of the ominous omen.
【Example】 In the ZXKEEP31XZ year of Meiji, I divined the diplomatic situation and obtained the Jie hexagram (Limitation) changing to Zhongfu (Inner Truth).
Judgment: 'Bitter limitation' at the top line refers to over-limitation. When limitation achieves proper balance, it is sweet; when carried to excess, it becomes bitter. In all affairs under heaven, moderation is prized; excess brings suffering and calamity, which is an inevitable outcome. Now divining foreign diplomacy and obtaining this line image reveals that current international affairs are like a lake overflowing with water at a precarious crisis point. What is required is open circulation across the four seas and modifying regulations to fit expedient circumstances, thereby avoiding hardship. If one remains tightfisted, refusing to reach out and stubbornly holding out in isolation, misfortune is inevitable.
The Commentary on the Image says: Bitter limitation brings misfortune if persevered in, for its path has reached an exhaustion point.
The top line is a double yin without balance, sitting at the extreme of Jie (Limitation)—representing one who over-limits. The Erya states: 'Salty land is bitter'; Kan water moistens downward to create saltiness, and Dui represents harsh saltiness, which is the bitter taste. The top line and the first line form a complete cycle from beginning to end: the first line is at the bottom of the lake, limiting water to prevent leakage; the top line is at the mouth of the lake, governing inflow and outflow. Yet if one limits everything indiscriminately, one fails to understand when to open and when to block. Such extreme hardship is intolerable for all things and cannot endure for even a day; hence the 'bitter limitation' of the Tuan Commentary belongs exclusively to the top line. 'Regret vanishes' means that extravagance is not as good as frugality; by using this to cultivate oneself, regret naturally disappears. The Commentary saying 'its path has reached an exhaustion point' explains the Tuan Commentary. As for 'bitter limitation brings misfortune if persevered in,' figures from antiquity like Longfeng and Bigan sacrificed their lives for their nation, maintaining complete loyalty as ministers. Though their fate was tragic and ominous, their path was upright, serving as an exemplar for ten thousand generations—so what regret could there be?
[Divination]
○ Fortune: The path is upright, but stubborn inflexibility leads to lifelong hardship and poverty.
○ Business: The opportunity has reached its limit; failing to adapt brings extreme distress, suffering bitter pain in vain.
○ Career and fame: The person is upright and unyielding, enduring hardship in solitude; fame and career success are hard to expect.
○ Military campaigns: The line image is double yin, weak and powerless; moreover, the situation and terrain are exhausted. Merely holding out bitterly without sallying forth will ultimately lead to misfortune.
○ Illness: Yin flourishes while yang declines; the illness has reached its ultimate severity. Ominous.
○ Pregnancy: A boy will be born.
【Example】 A business friend asked about the fluctuation of stock prices. Divining this, he obtained the Jie hexagram (Limitation) changing to Zhongfu (Inner Truth).
Judgment: This hexagram has the image of water over a lake. When a lake holds water, it should be released when full and retained when not full. Opening and blocking are the regulation of water. The top line sits at the upper mouth of the lake; where it should be open, it is blocked, representing over-limitation. Running water flows continuously and remains sweet; if the top is blocked and water stops flowing, it becomes stagnant runoff, turning sweetness into bitterness—hence it says 'bitter limitation brings misfortune if persevered in.' Now you divine about stock prices and obtain this line image. Stocks represent financial assets, and financial sources are like water sources: they should circulate, not be blocked. Furthermore, the top line indicates that time and position have reached their ultimate limit. If you block it relentlessly, hoarding to drive up prices and forcing others into desperate hardship where they cannot make a living, beware that extreme suffering brings upheaval. Then those who cause bitterness to others will end up suffering bitterness themselves; this is a path to misfortune and a path to exhaustion. You should quickly sell and allow circulation, so that misfortune can be avoided.
Upon hearing this, the person sold off his shares that very day. Shortly thereafter, the stock price plunged.
【Example】 In the ZXKEEP31XZ year of Meiji, I divined the political administration of the Hokkaido Government Office and obtained the Jie hexagram (Limitation) changing to Zhongfu (Inner Truth).
Judgment: The top line sits at the mouth of the Dui lake; when the Kan current is full, restricting it further without flow prevents the people from benefiting from its favor. This is called 'bitter limitation,' and its path is bound to be ominous. Divining the administration of the Hokkaido Government Office and obtaining this line image reveals that governance fails to adapt to geographical conditions and lacks understanding of public sentiment, resulting in blockage between upper and lower levels and unenforced decrees. The top line moves to become Zhongfu (Inner Truth); there should be rapid adaptation and transformation, so that trust can inspire and transform the country. Looking at the external phenomena, Dui lake is brimming with water, and fullness leads to overflow; Dui corresponds to autumn, so beware of flood disasters in autumn.
In September of that year, a flood disaster indeed occurred, bringing immense suffering to the people—such was the realization of the ominous omen.
【Example】 In the ZXKEEP31XZ year of Meiji, I divined the diplomatic situation and obtained the Jie hexagram (Limitation) changing to Zhongfu (Inner Truth).
Judgment: 'Bitter limitation' at the top line refers to over-limitation. When limitation achieves proper balance, it is sweet; when carried to excess, it becomes bitter. In all affairs under heaven, moderation is prized; excess brings suffering and calamity, which is an inevitable outcome. Now divining foreign diplomacy and obtaining this line image reveals that current international affairs are like a lake overflowing with water at a precarious crisis point. What is required is open circulation across the four seas and modifying regulations to fit expedient circumstances, thereby avoiding hardship. If one remains tightfisted, refusing to reach out and stubbornly holding out in isolation, misfortune is inevitable.