[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-63":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-63",false,"2026-08-11T01:18:30.673Z","2026-07-04T14:35:18.000Z","Water over Fire (Jiji): \"Jiji (Already Fording \u002F Completion): Small success. Perseverance brings reward. Good fortune at the beginning, disorder at the end.\"","Takashima Ekidan Hexagram 63 Water-Fire Jiji (After Completion) _ Original Hexagram Text and Explanation _ Eastern Metaphysics Repository","Takashima Ekidan Hexagram 63 Water-Fire Jiji Explanation: Hexagram Judgment: \"Jiji: Success in small matters, favorable to persevere; initial good fortune leads to final disorder.\" Includes judgment comments and detailed real divination case analysis.","䷾",63,"\"Jiji (Already Fording): Small success. Perseverance brings reward. Good fortune at the beginning, disorder at the end.\" \u003Cbr> \n  \u003Cbr> \n 63 Water over Fire (Jiji) \u003Cbr> \n  \u003Cbr> \n The hexagram originally derives from Heaven and Earth Tai (Peace); because Tai achieves interchange, water and fire complete each other. Water in the earth has not yet ascended into a vessel, and fire in wood still adheres in the void; this hexagram takes that which moistens downward and places it upon fire, and takes that which blazes upward and contains it beneath water. This is called Jiji (Already Fording). Hence this hexagram is named Water over Fire Jiji. \u003Cbr> \n  \u003Cbr> \n Jiji (Already Fording) [90]: Success. Small affairs benefit from perseverance. Good fortune at the beginning, disorder at the end. \u003Cbr> \n  \u003Cbr> \n \"Ji\" means to ford or cross over; \"Ji\" means complete or fulfilled. When all affairs are successfully accomplished, it is called Jiji. The hexagram is formed by Kan and Li: Kan water moistens downward, while Li fire blazes upward. They interact for mutual utility, Yin and Yang harmonize, and all endeavors fall into order, leaving nothing unprosperous. However, the success of Jiji is merely a small success, hence \"small success.\" Those in a state of Jiji must not indulge in arrogance because of success, but should strive to maintain upright perseverance—upright at the beginning and upright at the end—so there will be good fortune without disorder; hence \"perseverance brings reward.\" If one cannot preserve uprightness long-term, prosperity will not endure, and danger and chaos will follow; hence \"good fortune at the beginning, disorder at the end.\" \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: \"Jiji has success\": the small achieved success. \"Perseverance brings reward\": firm and yielding are correct and in their proper positions. \"Good fortune at the beginning\": the yielding obtains the center. \"If it stops at the end, disorder follows\": its course has reached its limit. \u003Cbr> \n  \u003Cbr> \n The Sequence of the Hexagrams says: \"One who surpasses things will surely complete crossings; hence Jiji follows.\" For instance, only one with extraordinary talent and virtue can save the world; this is why Jiji follows Xiaoguo. Jiji and Weiji reside at the end of the Lower Canon of the I Ching, and their images are both derived from Kan and Li. Kan and Li represent the great Dao of heaven and earth; water and fire represent the great utility of human life. When water meets fire it does not freeze, spreading benefits for sustaining life; when fire meets water it does not scorch, accomplishing the work of cooking. Water and fire aiding each other is called Jiji. In Jiji, firm and yielding obtain the center, all things are completed, and even small affairs are unobstructed; hence \"small success.\" The Commentary says \"the small achieved success\"; if even small things achieve success, how much more so for great things? Since the path of success comes from completion, those who obtain success must all the more preserve their completion; thus \"perseverance brings reward.\" \"Firm and yielding are correct and in their proper positions\"—this is why Jiji is Jiji. Through this comes success, through this comes perseverance, through this comes a proper beginning, and through this comes a proper ending; thus order is maintained without chaos. The Commentary's phrase \"good fortune at the beginning, disorder at the end\" serves precisely as a warning to those who cannot maintain the end. Therefore, in times of Jiji, what is valuable is to nip evils in the bud, maintain abundance and preserve prosperity, diligently seeking good governance so that one does not start well but end poorly. If one merely clings to the present moment, becoming arrogant and complacent without self-vigilance, then order will stop here and chaos will arise from here—how can one not be cautious? The Commentary explains \"good fortune at the beginning\" through \"yielding obtaining the center,\" meaning that if even the yielding and small obtain the center, then the firm and great will surely succeed, hence good fortune. It explains \"disorder at the end\" through \"the course reaching its limit,\" meaning that once self-cultivation ceases halfway, past accomplishments cannot be relied upon, hence disorder. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs, no utility in human affairs is greater than water and fire. In the human body, blood and Qi correspond to water, while mind and spirit correspond to fire; in daily life, irrigation requires water, and cooking requires fire. Moreover, without fire, water cannot accomplish its function; without water, fire cannot fulfill its utility. Although water and fire are mutually destructive, they actually complete each other. Completing each other leads to mutual aid, and mutual aid leads to universal flow. If only minor things flowed through, it could not be called completion; in Jiji, everything flows through without obstruction, hence \"Jiji small success.\" Thus, Jiji in human affairs—from state and nation at large down to body and mind on a small scale, as well as adversity and success, gain and loss, life and death, survival and ruin—contains all these principles. The Commentary says \"the small achieved success,\" and indeed the great also achieves success everywhere. The structure of the hexagram has yielding occupying yielding positions and firm occupying firm positions, each gaining correctness and residing in its proper place; this is like human affairs having no bias or distortion, where righteousness benefits from perseverance, and depravity cannot proceed. \"Yielding obtains the center\" refers to the central emptiness of Li; emptiness produces clarity, and since Li is below, it is called \"good fortune at the beginning.\" \"If it stops at the end, disorder follows\" refers to the central fullness of Kan; fullness brings danger, and since Kan is above, it is called \"disorder at the end.\" In all human affairs, every endeavor has a beginning, but few achieve a proper ending. Observing Jiji, one must learn what to guard against. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to the nation, the inner hexagram is Li and the outer hexagram is Kan; Kan represents difficulty, and Li represents clarity. Thus clarity aids in overcoming difficulty, which aligns with the principle in Mingyi of being civilized and yielding while encountering great difficulty. Using clarity to relieve difficulty settles the difficulty; this is called Jiji (Already Fording). If after completion one still acts as if uncompleted, then one succeeds at the beginning and also succeeds at the end; thus prosperity endures forever, perseverance endures forever, and the way of governance will not reach an impasse. If after completion one complacently relies on completion, one's path reaches a dead end. Is this not the essence of the ancient emperors' lineage of minding the subtle and precarious nature of the mind? What the Great Image Commentary calls \"thinking of trouble and guarding against it beforehand\" is precisely the way to preserve the end of Jiji. \u003Cbr> \n  \u003Cbr> \n Looking at this hexagram overall, among the sixty-four hexagrams of the I Ching, Qian and Kun are at the beginning, and the thirty hexagrams of the Upper Canon end with Kan and Li, representing the completion of heaven and earth. The thirty-four hexagrams of the Lower Canon end with Jiji and Weiji, representing the interchange of Kan and Li. In world affairs, when in Weiji (Not Yet Fording) one worries about not succeeding, and when in Jiji (Already Fording) one should plan for enduring success. Yet there is no end without a beginning, no departure without a return; alternating order and chaos is Heaven, and alternating Yin and Yang is the Dao. Heaven has no Yang without Yin, and the world has no governance without chaos. Now observing the lines, all six positions are properly assigned—no hexagram matches Jiji in this: odd and even are three each, balanced in number; Yin occupies Yin positions and Yang occupies Yang positions, proper in placement; across all six lines above and below, firm and yielding pair correctly, correct in correspondence. Since Qian and Kun, through 372 lines cycling and changing in intricate interplay, Jiji is finally reached. Clarity of Li is within, and danger of Kan is without; clarity dissipates danger, opening an avenue for saving the world and achieving success. From here, if one exercises prudence at the start and plans for the end, maintaining order without chaos, it will surely bring lasting happiness to countless generations. However, when chaos reaches its extreme, order is sought; when order reaches its peak, chaos is bred. The heavenly cycle of decline and return is already revealed in the hexagram image. Li below forms a mutual Kan, and Kan above forms a mutual Li—an image of reversal. Yin riding upon Yang, initial order stopping at the end—these are signs of prosperity turning into decline. Hence the Tuan Commentary says, \"if it stops at the end, disorder follows.\" This shows that the numerical cycles of nature cannot remain in peace and order forever, and human force cannot guarantee perpetual completion. Inferring from numbers, line 1 firm, line 2 yielding, line 3 firm, line 4 yielding, line 5 firm, line 6 yielding align with Heaven 1, Earth 2, Heaven 3, Earth 4, Heaven 5, Earth 6; yet it stops at 6, showing that heaven and earth have no absolute final number, which is why Weiji naturally follows—all these are natural phenomena. Therefore, ordinary people rejoice in Jiji, while the sage grieves over Jiji. Why? What is not yet governed is easy to govern, but what is already governed is hard to preserve. The six lines strive diligently to maintain success, each with its order: line 1 is the start of completion, striving for success; line 2 obtains the center of completion, not losing success; line 3 treads the danger of completion, showing its immense difficulty; line 4 resides in the time of completion, fearing success might be lost again; line 5 receives the blessing of completion, rejoicing in its timely arrival; line 6 reaches the extreme of completion, worrying that success cannot endure. Every hexagram reaches its limit at its end; the end of Jiji becomes Weiji, and the sixty-four hexagrams culminate in Weiji. Jiji changing into Weiji is not merely the end of Jiji! How then can \"good fortune at the beginning\" be relied upon? \u003Cbr> \n  \u003Cbr> \n The Image Commentary says: Water over fire forms Jiji (Already Fording). In accordance with this, the noble person reflects on trouble and guards against it beforehand. \u003Cbr> \n  \u003Cbr> \n The nature of water is to moisten downward, and the nature of fire is to blaze upward. Water being above fire and fire being below water allows the two to support each other for utility, thereby accomplishing the merit of Jiji (Already Fording). The noble person contemplates its image with awe, not regarding Jiji as something to be relied upon complacently, but rather as a precarious state. The danger of Kan on the outside is the image of guarding against trouble; the clarity of Li on the inside is the image of reflecting beforehand. Disaster often arises from the unforeseen, and harm lurks within apparent tranquility; by reflecting beforehand and guarding against it in time, one can preserve \"good fortune at the beginning\" and restrain \"disorder at the end.\" Hence it is said, \"the noble person reflects on trouble and guards against it beforehand.\" \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n Divination on fortune: Your fortune is at its absolute peak; peak prosperity inevitably brings decline, so you must guard against future troubles. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Divination on business: Present goods are selling at the right time and right price, reaching full satisfaction; you must leave room for a retreat. \u003Cbr> \n  \u003Cbr> \n Divination on official status \u002F reputation: Standing high, reflect on danger; guard against potential failure at the end. \u003Cbr> \n  \u003Cbr> \n Divination on military expedition: Great hardship has been quelled and great danger settled, achieving victory and merit; you should still exercise prudence at the start to guard the end, leaving no future troubles. \u003Cbr> \n  \u003Cbr> \n Divination on residential home: The great mansion is already built; even if modest and practical, the legacy planned for descendants is profound and far-reaching. \u003Cbr> \n  \u003Cbr> \n Divination on marriage: Sign of a harmonious union lasting a hundred years. \u003Cbr> \n  \u003Cbr> \n Divination on illness: The severe illness has fully cured; you should take even greater care to preserve health. \u003Cbr> \n  \u003Cbr> \n Divination on litigation: Do not engage in further lawsuits. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: Giving birth to a girl in spring or summer, and a boy in autumn or winter.","Initial Nine: Dragging its wheels, getting its tail wet. No blame.","Initial Nine: Dragging its wheels, getting its tail wet. No blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: \"Dragging its wheels\": in principle, there is no blame. \u003Cbr> \n  \u003Cbr> \n The line meanings of Jiji are broadly similar to those of Tai (Peace). In Tai, the lower three lines are Tai within Tai, and the upper three lines are Pi (Stagnation) within Tai; Jiji is the same. The distinction between inner and outer is that Li is clarity and Kan is danger, just as in Tai, Qian represents abundance and Kun represents insufficiency. The initial line of Jiji derives its meaning from crossing the river, hence presenting the image of dragging wheels and wetting the tail: Kan is wheels and dragging, while the initial position is the tail. \"Dragging its wheels\" means dragging them forward, applying effort to achieve crossing. As noted in the Book of Songs, \"Crossing full waters without wetting the axle; at the start of crossing, it wets up to the horse's tail,\" which speaks of the difficulty of crossing. Yet although the tail gets wet, dragging continues untiringly; those who drag will cross successfully. Line 1 stands at the beginning of crossing, striving so earnestly for completion, hence \"no blame.\" The Commentary on the Image explains it precisely with \"no blame.\" \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n Divination on fortune: Your fortune has not yet escaped danger; you must exert yourself diligently, and then you can avoid blame. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Divination on business: Managing for the first time, journeying through many hardships; moving forward without stopping, although in danger you will achieve success and avoid blame. \u003Cbr> \n  \u003Cbr> \n Divination on official status \u002F reputation: Hardship first, gain later. \u003Cbr> \n  \u003Cbr> \n Divination on military expedition: Though there is danger of wheels coming off and horses stumbling, pressing forward with vigor will surely secure victory. \u003Cbr> \n  \u003Cbr> \n Divination on residential home: Moving for the first time; although this house may lack grand beauty or be incomplete from start to finish, residing in it brings no blame. \u003Cbr> \n  \u003Cbr> \n Divination on marriage: Fire is the consort of water; initial betrothal brings good fortune. \u003Cbr> \n  \u003Cbr> \n Divination on illness: Initial stage of illness; though dangerous, there will be no disaster. \u003Cbr> \n  \u003Cbr> \n Divination on pregnancy: First pregnancy yields a girl. \u003Cbr> \n  \u003Cbr> \n Divination on lost property: The item has touched water; search inside a vehicle and it will be found. \u003Cbr> \n  \u003Cbr> \n Divination on traveler: On the journey, encountering slight water trouble, but no harm will ensue. \u003Cbr> \n  \u003Cbr> \n [Case Study] In the 21st year of the Meiji period (1888), a certain gentleman came to request a divination regarding his personal fortune. He divined and obtained Hexagram Jiji (Already Fording) changing to Hexagram Jian (Limping). \u003Cbr> \n  \u003Cbr> \n Judgment says: \"Wheels\" are carriage wheels, tools for fording water; \"tail\" is the horse's tail, soaked by water. This means dragging wheels to ford the water while the horse's tail gets wet, speaking of the difficulty at the start of crossing. If one can exert effort at the beginning to achieve crossing, one will ultimately avoid blame; this shows that when facing danger, if one fights vigorously to escape danger, no hazard is insurmountable. Now you divine your fortune and obtain the initial line of Jiji; I know that your prosperous fortune has arrived, and you enjoy peace and wellness. However, having just escaped danger, there are still minor troubles, though nothing to worry about. Over the next two to three years, you must still remain cautious; after four years, good fortune and blessings will arrive, bringing full prosperity and success in all endeavors.","Six at Second: The woman loses her carriage screen. Do not pursue it; in seven days it will be recovered.","Six at Second: The woman loses her carriage screen. Do not pursue it; in seven days it will be recovered. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: \"In seven days it will be recovered\": because of acting in accordance with the central path. \u003Cbr> \n  \u003Cbr> \n Fire is the consort of Water, so the second line\u002FLi trigram symbolizes a woman. \"Fu\" means a carriage screen. The Erya states: \"For leather carriages, the front screen is called jian and the rear is called fu; for bamboo carriages, the front is called yu and the rear is called bi.\" The distinction between \"fu\" and \"bi\" depends on whether it is made of bamboo or leather. The Book of Odes uses \"fu\" as a general term: \"The tall lady in her carriage with pheasant-feather screen comes to court.\" Kong's Commentary notes: When a woman rides in a carriage, she does not reveal herself; screens are set at both the front and rear of the carriage for concealment, which are called \"fu.\" \"Losing her screen\" means losing her concealment. When the second line faces the time of crossing over and drives the carriage forward, the carriage is in front and the screen is behind. If the screen is lost halfway, stopping the carriage to pursue it would mean wishing to cross over but missing the timing, which is why it instructs \"do not pursue it.\" \"Obtained in seven days\" means recovery. The cycle of Yin and Yang returns at seven; a hexagram has six lines circulating repeatedly, so starting from after line two and counting seven steps lands on line two again, thus it is naturally recovered in no more than seven days. The Commentary on the Image explains this with \"the middle course\": among twelve daily branches, seven days is right in the middle. Regarding \"losing the screen,\" some say that as line two drives toward line five, line four lies ahead of it; line four (in the Kan trigram) represents a thief, who steals the screen. This theory is also reasonable. Regarding \"fu,\" Jingdian Shiwen states it means head ornament. However, the Book of Odes repeatedly uses \"fu\" as a carriage screen; moreover, line one mentions \"dragging wheels\" and line two mentions \"carriage screen,\" matching the imagery perfectly, so it should be interpreted as carriage screen. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n Divination on fortune: Do not mind minor gains and losses; only then can you escape great hardship and accomplish great success. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Divination on business: Sign of regaining what was lost. \u003Cbr> \n  \u003Cbr> \n Divination on Career: Within seven years, reinstatement is certain. \u003Cbr> \n  \u003Cbr> \n Divination on Military Campaigns: Plundered en route and losing heavy baggage, but a victorious battle will surely be won within seven days. \u003Cbr> \n  \u003Cbr> \n Divination on Marriage: Reunited within seven months at the earliest, or seven years at the latest. \u003Cbr> \n  \u003Cbr> \n Divination on Residence: The house is occupied by others, but after seven years, it will be returned to the original owner. \u003Cbr> \n  \u003Cbr> \n Divination on Illness: Recovery is certain within seven days. \u003Cbr> \n  \u003Cbr> \n Divination on Lost Property: It will be recovered soon. \u003Cbr> \n  \u003Cbr> \n Divination on Pregnancy: Childbirth within seven days; it will be a girl. \u003Cbr> \n  \u003Cbr> \n [Case] A friend visited my villa and brought up a certain high dignitary, saying: \"The dignitary regrets not having been awarded a decoration, and requests a divination for this.\" Divination yielded After Completion (Jiji) changing to Waiting (Xu). \u003Cbr> \n  \u003Cbr> \n Judgment: A carriage screen (fu) is a cover for a carriage, used by a woman when riding to conceal herself; losing the carriage screen means losing that concealment. \"Do not pursue\" means that for a trivial small loss, there is no need to chase after it, for it will naturally be recovered before long. This metaphor signifies that one should establish great achievements and meritorious deeds; the gain or loss of small, trifling items has nothing to do with honor or disgrace. Now, divining about the decoration for this dignitary and obtaining this line image, the message of the line image clearly instructs that the dignitary need not worry. \"Recovered in seven days\" means that before long, he will surely be honored with the gracious award. \u003Cbr> \n  \u003Cbr> \n Later, the friend returned and said: \"The divination was remarkably accurate. The dignitary has indeed received the honor of the decoration. The words of the line statement seem as if specifically tailor-made for him.\"","Nine at the third line: Emperor Gaozong attacked the Guifang region; after three years he subdued it. Small men should not be employed.","Nine at the third line: Emperor Gaozong attacked the Guifang region; after three years he subdued it. Small men should not be employed. \u003Cbr> \n  \u003Cbr> \n Commentary on the Image says: \"After three years he subdued it,\" indicating exhaustion. \u003Cbr> \n  \u003Cbr> \n \"Gaozong\" was the wise ruler who revived the Yin\u002FShang dynasty; \"Guifang\" was the name of a state of the Western Qiang. According to the Bamboo Annals, in the 32nd year of Wu Ding's reign he attacked Guifang and stationed his troops at Jing; in the 34th year he conquered Guifang, and the Qiang tribes came to pay tribute. This matches the actual historical event of \"Gaozong attacked Guifang, subduing it in three years.\" In the line images of After Completion (Jiji), the first and second lines are still in the process of crossing, and only at the third line is completion achieved; hence the metaphor of subduing Guifang in three years is drawn. Gaozong was a worthy ruler, and Guifang a small state, yet even when the royal armies were deployed, it took three years to defeat them, leaving the army exhausted—illustrating how difficult it is to cross Kan (the Water\u002FAbyss). Things in this world are often gained through hardship and lost through ease and comfort; in the beginning, years of effort are barely enough, but later on, destruction happens in a single instant with ruin to spare. The root of this ill lies in distancing noble persons while drawing close to small men; therefore, the warning is \"small men should not be employed.\" Those who find themselves in After Completion must remain reverently cautious. The top line of The Army (Shi) says, \"To found a state and inherit a family, small men should not be employed,\" which shares exactly the same intent as this line statement. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n Divination on Fortune: Endure hardship and work diligently, and all undertakings will surely succeed. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Divination on Business: Profits can only be attained after years of persistent management. \u003Cbr> \n  \u003Cbr> \n Divination on Career: Achieved through hard work and toil. \u003Cbr> \n  \u003Cbr> \n Divination on Military Campaigns: A long campaign exhausting the troops; though the target is captured, the army is thoroughly worn out. \u003Cbr> \n  \u003Cbr> \n Divination on Marriage: Union will be consummated within three years. \u003Cbr> \n  \u003Cbr> \n Divination on Residence: The residence has too much Yin energy; it will only be suitable for occupation after three years. \u003Cbr> \n  \u003Cbr> \n Divination on Illness: The illness seems harmless for the moment, but within three years it will be hard to preserve life. \u003Cbr> \n  \u003Cbr> \n Divination on Litigation: Settled in three years, but guard against small men stirring up trouble again; caution is advised. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] A merchant came and requested a divination on whether his planned venture would succeed. Divination yielded After Completion (Jiji) changing to Difficulty at the Beginning (Zhun). \u003Cbr> \n  \u003Cbr> \n Judgment: \"Emperor Gaozong attacked Guifang,\" taking three years to conquer it; this symbolizes that the third line sits at the end of the inner trigram, enduring the hardships of the first and second lines before finally achieving completion. The image corresponds exactly, showing that planning a venture is by no means easy. Now you divine on whether your venture will succeed and obtain this line statement, showing that what you plan cannot be settled immediately. In three months at the earliest, or three years at the latest, can an agreement be reached and completed. Two years after completion, there will surely be great good fortune arriving (\"great coming\"). However, collaborating with noble persons will yield profit, whereas collaborating with small men will surely lead to ruin; you should pay particular attention to this. \u003Cbr> \n  \u003Cbr> \n [Case] In the 30th year of Meiji (1897), Mr. Shigetake Sugiura came and said: \"The Ashio copper mine pollution incident has caused widespread public debate and commotion in both the government and opposition. Please divine what the outcome will be.\" Divination yielded After Completion (Jiji) changing to Difficulty at the Beginning (Zhun). \u003Cbr> \n  \u003Cbr> \n Judgment: Considering Nine at the third line with Gen (Mountain), Gen is the \"ghost gate\" (guimen), hence \"Guifang\". Line 3 lies between Kan and Li; Kan represents poison and disease, Li represents the large belly; line 3 responds to the top line, spanning three lines from line 3 to top line, hence \"three years\". \"Subduing it\" means resolving and treating it. The image shows the abdomen affected by poison leading to death; the poison actually originates from Li fire and emerges through Kan water, having built up over time. As for \"Gaozong attacked Guifang\" in the line statement, \"Guifang\" symbolizes the danger of the terrain. Gaozong, a worthy ruler, symbolizes that a capable person must come forward to resolve it. Today, divining on the Ashio mine pollution and getting this line image: the Ashio Copper Mine yields 12 million catties of copper per year, worth no less than 3 million yen; the government collects 150,000 yen in taxes, and about 18,000 laborers depend on it for their livelihood, making it the largest mine in our country. The poison stems from copper refined into chalcanthite (copper sulfate), which is poisonous and enters rivers. Normally its harm is unheard of, but floodwaters inundated farmland, spreading the poison. The flood breaching was due to weak levees, the fault of which falls on the Civil Engineering Bureau; for the Civil Engineering Bureau to repair levees requires funds, the responsibility for which falls on the Ministry of Finance. Currently, the mine pollution issue remains endlessly debated without conclusion, mostly because small men are inciting agitation behind the scenes. I fear this case will also stretch out for three years. Those who have no real connection to this matter must not be allowed to interfere—this is meant by \"small men should not be employed.\" Repairing the levees to prevent the hazard of Kan water will naturally bring this case to a final conclusion.","Six at the fourth line: Fine silk carries rags for patching; be on guard all day long.","Six at the fourth line: Fine silk carries rags for patching; be on guard all day long. \u003Cbr> \n  \u003Cbr> \n Commentary on the Image says: \"Be on guard all day long,\" because there is something to be apprehensive about. \u003Cbr> \n  \u003Cbr> \n Note: \"Xu\" refers to fine patterned silk, while \"ru\" refers to tattered clothing. The fourth line lies at the junction of the inner and outer trigrams, exiting Li and entering Kan. Xu possesses the image of refined civilization, derived from Li; ru signifies ruined clothing, as Kan represents damage and breakage, derived from Kan. This indicates that line four faces the height of the Jiji hexagram (After Completion), where caps and gowns are splendid, and cultural prestige is gloriously renewed. However, the mandate of heaven is not constant; prosperity suddenly turns to decline, and the new quickly becomes old. If one does not mend things according to the times, before long ruin will instantly result—just like a magnificent embroidered robe that soon turns into tattered, worn-out rags. Thus it says, \"Fine silk has tattered rags.\" Jiji originates from the exchange of the second and fifth lines of Qian and Kun. \"Vigilant all day long\" carries the meaning of Qian's \"vigilant all day long, at evening still wary.\" In the midst of Jiji, one must all the more cultivate a sense of peril, being cautious and guarded endlessly; thus it says, \"vigilant all day long.\" The Commentary explains this with \"having doubt\"; Kan represents doubt, and doubt means worrying about what might happen before it occurs, which is also a form of vigilance. Regarding \"xu,\" Wang Bi stated that it should be taken as \"ru\" (soaked), interpreting \"clothing and rags\" as using tattered clothes to plug a leaking boat. Wang Bi's interpretation forcibly derives meaning from the word \"ji\" (crossing), claiming that crossing requires a boat, and if a boat leaks, things get wet, so tattered clothes are used to plug it. This adds unnecessary complications to the line statement \"Fine silk has tattered rags\" to rationalize his own theory, which is inevitably forced. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n Divination on Fortune: Fortune is at its absolute peak, but without precaution, decline will arrive immediately; careful vigilance is required. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Divination on Business: Like a boat sailing that springs a leak in midstream; urgent repairs are needed. \u003Cbr> \n  \u003Cbr> \n Divination on Career: There is fear of sudden award followed by sudden revocation. \u003Cbr> \n  \u003Cbr> \n Divination on Military Campaigns: Banners are captured and changed; when victorious, one must anticipate defeat, valuing caution and apprehension in the face of action. \u003Cbr> \n  \u003Cbr> \n Divination on Marriage: Ancients often likened clothing to husband and wife, signifying that one must not favor the new and abandon the old. \u003Cbr> \n  \u003Cbr> \n Divination on Illness: It is an illness of old age and bodily weakness. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n [Case] One day Mr. Sutemi Nishimura came and said: \"I serve as the Director of the Civil Engineering Bureau. For several years, I have toured the country three times to oversee water control. Before the Meiji Restoration, each domain protected its own territory, enforcing strict bans regarding levees, forests, and mountains. As a result, timber flourished, the soil remained firm, and there was no danger of levees breaching. Since the Restoration, government regulations changed completely: hills and valleys have been cleared for cultivation without exception, causing soil erosion to clog river channels, blocking the flow and spilling over the levees. Floods rage, causing severe disasters, and we lack a plan to permanently stabilize the waters. Please perform a divination to show how to address this.\" Divination yielded After Completion (Jiji) changing to Radical Change (Ge). \u003Cbr> \n  \u003Cbr> \n Judgment says: In the line statement \"Fine silk has tattered rags,\" reading \"xu\" as \"ru\" (soaked) forms the image of soaking leaks, while \"tattered clothing\" serves the purpose of plugging leaks. \"Vigilant all day long\" means that danger is at its height and cannot be resolved in a moment, requiring round-the-clock defense and preparation. Although a boat leak is small, the method of flood control is already displayed in the image of this line. You divined regarding the method of flood control and obtained this line statement; as the saying goes, guard against what is dangerous, and plug up what leaks. The line mentions \"tattered clothing\" merely as a single metaphor; whether sand and soil or timber and stone are used, all can be treated by the example of \"tattered clothing.\" Adapt measures to local conditions and proceed from small to large, all at your discretion. The three words \"vigilant all day long\" are the most vital; precautions must be taken at every moment without the slightest relaxation, keeping a mind mindful of danger so as never to enter a place of danger. The way of flood control does not exceed this. \u003Cbr> \n  \u003Cbr> \n [Case] An acquaintance, Mr. Haruo Sakata, was once ordered to attend an exposition in Australia. One day I visited his home, and his mother said to me: \"Earlier there was a telegram reporting his return date, but now he is overdue and has not returned, nor has there been any subsequent telegram. I am deeply worried. Please perform a divination for me.\" Divination yielded After Completion (Jiji) changing to Radical Change (Ge). \u003Cbr> \n  \u003Cbr> \n Judgment: This hexagram has Kan above and Li below; Li represents South and Kan represents North. Now the fourth line exits Li and enters Kan, which is an image of the ship having crossed the Equator and entering northern waters. According to the line statement, there is worry of the sailing ship leaking, which is indeed concerning; however, Li's Yin line changes into Kan's Yang line, indicating no threat to life. Advancing one more line, the Yang line of the fifth line changes into Yin, transforming Water into Earth—an image of disembarking safely onto land. Escaping harm is certain. \u003Cbr> \n  \u003Cbr> \n At that time, there were three students studying Western subjects in the house. Hearing this judgment, they secretly mocked and laughed at it. I said: \"The principles of the I Ching are profoundly subtle, beyond what you gentlemen know. If you do not believe it, wait until Haruo returns, and you will see its divine accuracy.\" A few days later, Haruo returned and said that north of the equator, the ship was damaged by a hidden reef and had to put into port, causing the delay.","Nine at the fifth line: The Eastern Neighbor slaughters an ox, which is not equal to the Western Neighbor's spring sacrifice (yue); the latter truly receives its blessing.","Nine at the fifth line: The Eastern Neighbor slaughters an ox, which is not equal to the Western Neighbor's spring sacrifice (yue); the latter truly receives its blessing. \u003Cbr> \n  \u003Cbr> \n Commentary on the Image says: \"The Eastern Neighbor slaughters an ox, which is not equal to the Western Neighbor's...\" because of timeliness; \"truly receives its blessing,\" meaning great good fortune arrives. \u003Cbr> \n  \u003Cbr> \n Line 5 responds to line 2, just as East faces West; line 5 is the sovereign and line 2 is the minister. The Eastern Neighbor as sovereign represents the state of Zhou (King Zhou of Shang), and the Western Neighbor as minister represents the state of King Wen. Note that Zhou's capital was in the east and Qizhou in the west; Zheng Xuan noted that Eastern and Western neighbors refer to Yin and Zhou. Li represents the ox and Kan represents the pig; slaughtering an ox resulting in misfortune is inferior to slaughtering a pig and receiving blessings, symbolizing that luxury and arrogance are inferior to frugality and reverence. The upper trigram resides after completion, while the lower trigram represents the moment of just crossing. The Emperor of Yin used the grand sacrifice (tailao), hence slaughtering an ox; the Earl of the West (King Wen) could not use an ox and used a pig, hence performing the modest yue sacrifice. At that time, Yin's way had already declined, belonging to the era \"after completion\"; Zhou's virtue was freshly rising, belonging to the era \"just crossing.\" \"After completion\" means the time has passed; \"just crossing\" means the time is arriving. What has passed does not return, while what is arriving has no limit. Thus slaughtering an ox is not worth boasting about, whereas the simple yue sacrifice is thoroughly trustworthy; hence it says \"The Eastern Neighbor slaughters an ox, which is not equal to the Western Neighbor's spring sacrifice; the latter truly receives its blessing.\" Line 5 is a Yang line, and Yang represents reality\u002Fsolidity (\"shi\"); line 5 embodies Qian, and Qian represents blessing. The Commentary interprets this as \"great good fortune arrives.\" Hexagram Tai says \"the small departs, the great arrives; fortune and success.\" Coming from outside to inside is called \"arriving\"; the hexagram exchanges lines two and five from Qian to form Tai, meaning that blessing comes from Qian. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n Divination on Fortune: Retreat if already at peak, advance if currently rising; maintain frugality and avoid extravagance—good and bad fortune are entirely of one's own making. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Divination on Military Campaigns: Victorious momentum lies in the west; one should obey Heaven and cultivate virtue, rather than flashing weapons or flaunting military power. \u003Cbr> \n  \u003Cbr> \n Divination on Business: In joint ventures or partnerships, wealthy partners tend to be extravagant, whereas frugal ones will truly reap real profits. \u003Cbr> \n  \u003Cbr> \n Divination on Career: Those who have achieved success should be cautious; those who have not yet succeeded have great prospects. \u003Cbr> \n  \u003Cbr> \n Divination on Marriage: It is auspicious to seek marriage with a neighbor to the west. \u003Cbr> \n  \u003Cbr> \n Divination on Residence: A residence facing west is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: Prayers are advisable. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n [Case] The shop Tachibanaya on Benten-dori in Yokohama was an acquaintance of mine. Next door to it was a shop named Iwaiya, which specialized in Western furniture. In the 1st year of Meiji (1868), introduced by Tachibanaya, I sold timber worth several thousand yen to Iwaiya. Who would have guessed that while feigning wealth on the surface, he was actually impoverished within; after several days he failed to pay the amount, which worried me. Resolving it through divination, I obtained After Completion (Jiji) changing to Darkening of the Light (Ming Yi). \u003Cbr> \n  \u003Cbr> \n Judgment: The line says \"The Eastern Neighbor slaughters an ox, which is not equal to the Western Neighbor's spring sacrifice\" receiving blessings. In the hexagram, Nine at the fifth line is the Eastern Neighbor and Six at the fourth line is the Western Neighbor. Line 5 is the primary line and responds to Line 2, meaning the host is inferior to the responder. Evaluating the divination now: Iwaiya the buyer is the Eastern Neighbor, and Tachibanaya the introducer is the Western Neighbor. Thus I suspect Tachibanaya profited in between. If I demand payment from Tachibanaya, Tachibanaya cannot shirk responsibility. Regarding Tachibanaya as the Western Neighbor, its line position belongs to Li (Fire); what was sold was timber, and Wood generates Fire, making Fire flourish. As Fire gains momentum, Kan Water gets boiled, and so the Eastern Neighbor (Iwaiya) will have no choice but to come forward and pay. Furthermore, Li represents women; a woman can be sent to demand payment. \u003Cbr> \n  \u003Cbr> \n Later, I indeed consulted with Tachibanaya's wife and daughter, and consequently received payment in full.","Top six: Soaking its head; danger.","Top six: Soaking its head; danger. \u003Cbr> \n  \u003Cbr> \n Commentary on the Image says: \"Soaking its head; danger\"—how could this endure for long? \u003Cbr> \n  \u003Cbr> \n The top line sits at the ultimate extreme of After Completion (Jiji); turning over, it becomes Before Completion (Wei Ji). What was completed has barely passed, while what is yet to come awaits. Pushing forward without stopping, though the body is not yet submerged, the head is wet first, hence \"soaking its head.\" The prosperity of the Xia and Yin dynasties was ruined before long by Jie and Zhou; the rise under King Wen and King Wu declined before long under King You and King Li. As the saying goes, \"days of good order are few, while days of chaos are many\"—a shared lament throughout history; hence \"danger.\" The Commentary on the Image says \"how could this endure for long,\" offering a profound warning. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Divination on Fortune: Good fortune has already passed, and the situation is deeply perilous; one should be cautious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Divination on Warfare: The top line is at the extremity of the Kan danger. Top signifies the head\u002Fleader; there is fear that the chief commander will suffer misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Divination on Business: The initial business venture will surely find it difficult to turn a profit. \u003Cbr> \n  \u003Cbr> \n ○ Divination on Official Rank \u002F Fame: Promises achieving top honors. \u003Cbr> \n  \u003Cbr> \n ○ Divination on Marriage: The first wife will meet with calamity, but remarriage will bring no blame. \u003Cbr> \n  \u003Cbr> \n ○ Divination on Residence: Unfavorable for the eldest son\u002Feldest branch of the family in this residence. \u003Cbr> \n  \u003Cbr> \n ○ Divination on Lawsuits: Beware that the leader or chief person may be difficult to protect. \u003Cbr> \n  \u003Cbr> \n ○ Divination on Illness: The affliction is on the head and face, which is critical. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】 A certain friend came asking for a divination on his fortune, and divined Jiji (After Completion) changing to Jiaren (The Family). \u003Cbr> \n  \u003Cbr> \n Judgment: The top line resides at the end of Jiji (After Completion), where its conclusion cannot be preserved, causing Jiji to turn into Weiji (Before Completion). The top line represents the head, meaning the head is wet first. Metaphorically, in human life, the past fortune has gone and the future fortune is arriving; for that which has passed, danger is already smoothed out, but for that which is coming, dangers abound. I know that you are currently at the transition of fortunes: past fortune was excellent, but for future fortune you must remain cautious, only then can you escape danger and reach safety.",null,"Zhouyi \u002F I Ching, I Ching, Takashima Ekidan, Hexagram 63, Water-Fire Jiji, Sixty-Four Hexagrams, Hexagram Judgment, Line Statements, Divination",1787044936031]