Zhouyi I Ching Hexagram 28, Great Excess, Lake over Wind, Dui above Xun

Detailed Explanation of the First-Nine Line of the Twenty-Eighth Hexagram of the Zhouyi
Initial Six line statement
Six at the beginning. Spread white rushes beneath it as a mat; there is no blame.
The Image says: Using white thatch as a mat means that yieldingness is placed below.
Explanation in plain language
Six at the Beginning: Reverently place sacrificial vessels on white thatch; there will be no disaster.
The Image Commentary says: “Reverently placing sacrificial vessels on white thatch”—a soft object is laid beneath, just as the yielding line Six at the Beginning occupies the lowest place in the hexagram.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Neutral: Those who receive this line should act cautiously and can secure financial gains. Those facing misfortune should guard against the sorrow of mourning clothes. Officials who act carefully will consolidate their salary and position.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing and fortune: Treat people with broad-minded gentleness, and succeed together.
Wealth: Goods that are soft and white can bring profit.
Household: The surroundings are desolate.
Health: The body is weak from illness; use warm, drying medicines.
Initial Six changing hexagram


When the Six-at-the-Beginning line changes, it becomes Hexagram 43 of the Zhouyi: Breakthrough, Lake over Heaven. This is a complementary hexagram, with Qian below and Dui above, doubled. Qian is heaven and strength; Dui is lake and joy. Lake vapors rise, condense into rain, and rain falls upon the earth, nourishing all things. Five yang lines remove one yin line; removing it is not difficult—one simply decides to eliminate it—so it is called Breakthrough, meaning to decide and remove.

Philosophical meaning of the First Nine line

The First Line of Great Excess, line statement: Six at the Beginning: Use white thatch as a mat; no blame. Explanation of the line statement
“Mat” originally refers to a grass mat used during sacrifices to support ritual vessels. White thatch is a pure white, soft grass, here conveying sincerity, innocence, and gentleness.
The meaning of this line statement is: During a sacrifice, placing the vessels on a white thatch mat makes them more stable and prevents disaster.
The lesson of this line is: Caution makes for lasting safety. The vessels could simply be placed on the ground during a sacrifice, but for security, a grass mat is laid underneath. Such carefulness naturally prevents mistakes.
The Image Commentary explains: “Use white thatch as a mat”—yieldingness is placed below. This indicates that placing white thatch beneath the vessels means acting with great care and caution, so no disaster occurs.
Those who receive this line face forces stronger than themselves. There is no need to compete or prove superiority, because their own power is weak. To avoid harm, they must be extremely cautious and show exceptional humility and respect; only then can they avoid undeserved disaster and ensure safety.
Detailed Explanation of the Second-Nine Line of the Twenty-Eighth Hexagram of the Zhouyi
Statement of the Second Nine line
Nine in the Second. A withered willow sprouts; an old man gets a young wife. Nothing is unfavorable.
The Image says: An old husband and a young wife—excess is used to associate with one another.
Explanation in plain language
Nine in the Second: A withered willow sprouts; an old man marries a young girl, and there is nothing unfavorable.
The Image Commentary says: An old husband and a young wife—the ages are mismatched; this is an improper marriage match.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Good fortune: Those who receive this line may marry or take a concubine, or have a child; a superior person may gain a young wife and an adopted son. An official who has left office may be reinstated.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing and fortune: Gain fame late in life and turn defeat into victory.
Wealth: A timber business should bring profit.
Household: A withered tree blossoms; an old husband and young wife are able to have children.
Health: Though there is danger, safety is attained.

Transformation of the Second Nine line


When the Nine-in-the-Second line changes, it becomes Hexagram 31 of the Zhouyi: Influence, Lake over Mountain. This is a complementary hexagram, with Gen below and Dui above, doubled. Gen is mountain; Dui is lake. Dui’s yielding softness is above, Gen’s firmness below; water seeps downward, softness is above and firmness below, and they respond to one another. Through influence, completion is achieved.

Philosophical meaning of the Second Nine line

The Second Line of Great Excess, line statement: Nine in the Second: A withered willow sprouts; an old man gets a young wife. Nothing is unfavorable. Explanation of the line statement
“Yang” refers to the willow tree. “Sprout” is the root of a tree; “growing sprouts” means tender shoots have grown from the tree’s roots.
The meaning of this line statement is: New branches and leaves grow again from the roots of a withered willow grove; an elderly man marries a young wife, and nothing is unfavorable.
This line suggests the image of a withered tree meeting spring. From the hexagram image, the yang energy in this hexagram is excessive; the yang lines need yin lines to harmonize them. The Nine in the second place has no corresponding line above, so it can only look back to the Six at the beginning in hopes of bringing yin and yang into accord. The Nine in the second place occupies the central position and is also in a relationship of mutual support with the Six at the beginning, so it is filled with vitality.
Those who receive this line: If you are a man, you may encounter a woman younger than yourself in marriage. Joining with her is not wrong, and you may also have sons and daughters.
In career, you may encounter a good project or obtain a capable assistant. Like a withered tree meeting spring, a formerly declining career becomes lively again, and you may profit from it.
Nine in the Second is the lowest line of the lower nuclear Qian trigram in Great Excess. Qian carries the meaning of an old man, and Nine in the Second harmonizes yin and yang with Six at the Beginning, hence the image of an old man obtaining a young wife. In ancient society, men held authority, so an older man marrying a young wife was considered a happy event. Hence “nothing is unfavorable.”
Detailed Explanation of the Third-Nine Line of the Twenty-Eighth Hexagram of the Zhouyi
Statement of the Third Nine line
Nine in the Third. The ridgepole sags. Misfortune.
The Image says: The misfortune of the sagging ridgepole is that it cannot be supported.
Explanation in plain language
Nine in the Third: The roof beam is bent; this is an ominous sign.
The Image Commentary says: The sagging roof beam is dangerous because when the beam bends, the house collapses and cannot be supported.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Misfortune: Those who receive this line must guard against great disaster that may cause loss of property, or ailments of the feet and eyes. Officials must beware of demotion.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing and fortune: Stubbornly self-willed; even if you succeed, you will ultimately fail.
Wealth: Relying only on yourself leads to loss of both money and people.
Household: The ridgepole breaks, making the home uninhabitable; marriage is unfavorable.
Health: There may be an unexpected mishap.

Transformation of the Third Nine line


When the Nine-in-the-Third line changes, it becomes Hexagram 47 of the Zhouyi: Exhaustion, Lake over Water. This is a complementary hexagram, with Kan below and Dui above, doubled. Dui is yin and lake, symbolizing joy; Kan is yang and water, symbolizing danger. Lake water brings exhaustion: one falls into difficulty, talents are hard to apply, yet by holding to the right path and finding joy within oneself, one can accomplish the matter and escape hardship.

The philosophical meaning of the line of Nine in the third place

The Third Line of Great Excess, line statement: Nine in the Third: The ridgepole sags; misfortune. Explanation of the line statement
The meaning of this line is: The roof’s main beam bears excessive pressure and bends downward; the inevitable result is misfortune.
The lesson of this line is: What is too rigid breaks easily.
The judgment of Great Excess says “the ridgepole sags,” yet the result is “success.” Why does it become “misfortune” in this line? Because the judgment tells people to be “firm yet centered” and to “blend firmness and flexibility,”
only then will there be success. This line, Nine in the Third, cannot follow the principle of blending firmness and flexibility: it cannot adapt, acts stubbornly according to its own will, holds doggedly to its views, pushes aggressively, lacks resilience, and no one is willing to follow or help it. The inevitable result is misfortune.
The Image says: “The misfortune of the sagging ridgepole”—it cannot have support. This indicates that firmness has become excessively extreme, so it cannot be assisted further; otherwise the consequences would be unimaginable.
At work, you may be highly capable and a person who carries the main burden, shouldering major responsibilities. Yet your manner is overbearing, you act stubbornly according to your own will, and you ignore advice. For example, you insist on completing in one day something that cannot be done in a day. Others then think you are showing off and refuse to help, while you complete it alone and exhaust your body.
It is good not to give up when facing difficulties, but sometimes one’s ability is limited, and it is better to find another route—a “roundabout way to save the country.” If one does not understand such flexibility or know how to use adaptable methods, one will ruin the matter.
Nine in the Third corresponds with Six at the Top. From the hexagram image, Nine in the Third represents a section of the ridgepole and is firm, while Six at the Top represents one end of it, with yin being yielding and damp. Thus this section of the ridgepole becomes damp and bends. By extension, it may mean that a woman causes the body to weaken; it may also be understood as listening to a woman’s words and thereby changing one’s allegiance. The result is naturally dangerous.
Detailed Explanation of the Fourth-Nine Line of the Twenty-Eighth Hexagram of the Zhouyi
Statement of the Fourth Nine line
Nine in the Fourth. The ridgepole rises. Good fortune. Something else would bring regret.
The Image says: The good fortune of the rising ridgepole comes from its not bending downward.
Explanation in plain language
Nine in the Fourth: The roof beam is straight and upright; good fortune. But if an unexpected problem occurs, it will be difficult to handle.
The Image Commentary says: The roof beam is straight and auspicious because when the beam does not bend, the house does not collapse.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Good fortune: Those who receive this line will have many construction or renovation matters and can undertake major tasks; do not pursue trivial ones. Officials will certainly be entrusted with important duties. Scholars will advance and become known.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing and fortune: You can shoulder major responsibilities; do not aim at minor matters.
Wealth: A timber business can bring profit.
Household: The entrance and household are grand.
Health: Chest distension, but no harm.

Transformation of the Fourth Nine line


When the Nine-in-the-Fourth line changes, it becomes Hexagram 48 of the Zhouyi: The Well, Water over Wind. This is a complementary hexagram, with Xun below and Kan above, doubled. Kan is water; Xun is wood. Trees flourish when they receive water. People depend on wells for life, and wells are dug by people. They nourish one another: the well nourishes people with water and never runs dry. People should take this virtue as an example and urge themselves to work diligently.

Philosophical meaning of the Nine in the fourth place line

The Fourth Line of Great Excess, line statement: Nine in the Fourth: The ridgepole rises; good fortune; something else would bring regret. Explanation of the line statement
“Rise” means to arch upward or bend upward at the central section.
The meaning of this line statement is: The roof’s main beam arches upward, bringing good fortune; but if another change occurs, or insects infest it, problems will still arise.
Nine in the Fourth is immediately next to the honored Nine in the Fifth, making it a minister close to the ruler and a pillar of the state.
The Image Commentary analyzes it thus: “The good fortune of the rising ridgepole” comes from its not bending downward. This points out that the roof beam rises upward and overcomes its bending, bringing good fortune because the Nine-in-the-Fourth line itself prevents the beam from bending downward.
Nine in the Fourth is a yin line occupying a yang position, with firmness and flexibility properly balanced. It has the talent of yang strength as well as the virtue of yielding compliance. Within Great Excess, most yang lines rush forward and act on their own; Nine in the Fourth is exceptionally valuable, so it gains good fortune.
Those who receive this line may have heavy work duties, perhaps even enough to bend their backs, but must lift their spirits and maintain an elevated state of mind. Correct their minor faults and prevent unexpected changes from bringing humiliation. At the same time, blend firmness with flexibility: while possessing outstanding ability, maintain humility. Only then can good fortune be achieved.
Like Nine in the Second, Nine in the Fourth is also comparable to a dampened section of the ridgepole. Because it corresponds with Six at the Beginning, it too has the image of becoming damp and bending, or changing allegiance because of a woman. Fortunately, Nine in the Fourth is in the upper trigram, so it bends upward rather than downward. For a house, a ridgepole bending upward will not cause the roof to collapse, so it is auspicious. But why is there still another worry or regret? Because it has become damp. By extension, this means listening to a woman’s words and changing one’s allegiance because of her, which brings worry and regret.
Detailed Explanation of the Fifth-Nine Line of the Twenty-Eighth Hexagram of the Zhouyi
Statement of the Fifth Nine line
Nine in the Fifth. A withered willow produces flowers; an old woman gets a young husband. No blame, no praise.
The Image says: A withered willow produces flowers—how could they last long? An old woman and a young husband—how could that not be disgraceful?
Explanation in plain language
Nine in the Fifth: A withered willow blossoms; an old woman marries a young man. The matter is neither good nor bad.
The Image Commentary says: A withered willow blossoms—how could its flowers remain in bloom forever? An old woman marrying a young man is, in any case, not very honorable.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Neutral: Those who receive this line will find their plans unfavorable; worry may arise amid joy, and a beautiful matter may become ugly. It is an image of reversal from adversity to smoothness. Officials should not remain in office for long.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing and fortune: Find satisfaction late in life; seek only peace and smoothness.
Wealth: Beware of excessive sentimentality, or both fame and profit will be lost.
Household: The inner chamber is improper; the woman is older than the man.
Health: Neither good nor bad.

Transformation of the Fifth Nine line


When the Nine-in-the-Fifth line changes, it becomes Hexagram 32 of the Zhouyi: Duration, Thunder over Wind. This is a complementary hexagram, with Xun below and Zhen above, doubled. Zhen is the male and thunder; Xun is the female and wind. Firmness is above and yieldingness below. Firm above and yielding below, creation follows its constant patterns and they mutually reinforce one another. Yin and yang correspond, as in ordinary human relationships; hence it is called Duration.

Philosophical meaning of the Nine in the fifth place line

Nine in the Fifth: A withered willow produces blossoms; an old woman gets a young husband. No blame, no praise. Explanation of the line statement
“Blossom” is interchangeable with “flower.” “Producing blossoms” refers to luxuriant growth in the upper part.
The meaning of this line statement is: A withered willow blossoms again, and an already aged woman marries a young man; there is no fault, but it is not worthy of praise.
The lesson of this line is not to pursue short-term, false prosperity.
The Image Commentary analyzes it this way: “A withered willow produces blossoms”—how could that last long? “An old woman and a young husband”—is that not also disgraceful?
It points out: “A withered willow blossoms again”—how could a surface appearance last? “An old woman marries a young man”—such a match is deeply shameful.
Both are age-mismatched pairings. In Nine in the Second, an old husband with a young wife is “without blame,” whereas in this line an old wife with a young husband may also be “without blame” from the perspective of yin-yang complementarity. Yet “producing blossoms” cannot last; the flowers soon wither, so it is “without praise.” Another view holds that an old woman cannot bear children, which is why the ancients disapproved of such marriages.
The ninth in the fifth place represents the ruler’s position, referring to the leader of an organization. As a leader, one should not greedily seek short-term prosperity like a withered poplar suddenly blossoming, but should undergo thorough renewal and grow new branches and leaves in order to change a declining situation. For example, some organizational leaders borrow money to cover a company’s losses in an effort to reverse them. This is only a short-term method. The truly useful approach is to reform the company’s systems so that it can generate profits; only then can it achieve genuine, lasting prosperity.
Nine in the fifth place: A withered poplar blossoms; an old woman gets a young husband. No blame, no praise.
The Image says: A withered poplar blossoms—how could it last long? An old woman and a young husband—this too is shameful.
The classical text means: A withered poplar grows blossoms, and an old woman obtains a young man as her husband. There is neither disaster nor honor.
The Image commentary means: A withered poplar produces poplar blossoms—how could that last? An old woman gets a young man as her husband; that too is a disgrace.
Here, the ninth in the fifth place refers to the “young man,” while the “old woman” refers to the sixth in the sixth place above him. In the overall hexagram image, the lower trigram is Xun, representing wood, while the upper trigram is Dui, representing flowers; therefore the line statement speaks of “a withered poplar blossoming.” Since the yang line in the fifth place harmonizes in yin-yang terms with the yin line above, the image of “an old woman obtaining her young husband” arises: the old woman in the sixth place obtains the ninth in the fifth place as her husband.

Detailed explanation of the line at the ninth place of the upper trigram in Hexagram 28 of the Zhouyi
Upper Six line statement
Six in the sixth place: Wading too far, the water covers the head. Misfortune, but no blame.
The Image says: The misfortune of wading too far cannot be blamed.
Explanation in plain language
Six in the sixth place: Wading blindly into the water, with the water deeper than the head; although danger is encountered, ultimately there is no disaster.
The Image commentary says: Wading blindly into the water brings danger; once matters have reached this point, reproach is of no benefit.
Explanation by Shao Yong, a Northern Song scholar of the Changes
Misfortune: Those who obtain this line should not advance aggressively; retreating and holding their ground brings safety. There may be an illness of the face. Officials may face danger to their lives because their achievements surpass those of their ruler.
Interpretation by Fu Peirong, a Taiwanese master of traditional Chinese learning
Timing and fortune: After working hard through hardship, one wins a reputation.
Wealth: Handle the release of goods cautiously to avoid losses.
Home: Beware of flooding.
Health: Facial swelling, possibly difficult to treat.

Upper Six changing hexagram


When the line at the sixth place changes, it becomes Hexagram 44 of the Zhouyi: Heaven over Wind, Gou. This is a complementary hexagram, with Xun below and Qian above. Qian is Heaven and Xun is Wind. Wind moves beneath Heaven, blowing across the earth; yin and yang meet, and the myriad things flourish. The Gou hexagram is opposite to the Guai hexagram and they are “inverted hexagrams” of each other. Gou means union: yin and yang encounter each other. But with five yang lines and one yin line, they cannot remain together for long.

Philosophical meaning of the Upper Nine line

The sixth line of the Great Exceeding hexagram: Six in the sixth place—wading too far, the water covers the head; misfortune, but no blame. Explanation of the line statement
Wading: intervening or trying to stop someone. Water covering the head: facing mortal danger.
The meaning of this line statement is: Wading through water so deep that it submerges the head is dangerous, but it is not a fault.
In the hexagram image, the sixth line is at the very top of the hexagram. The symbolic meaning of the Great Exceeding hexagram is a flood submerging a wooden boat, and this line symbolizes river water rising over the head. The situation of the sixth line is driven by the overall trend, and there is nothing it can do. However, the sixth line is yin in a yin position and is therefore properly placed. Although danger exists, it is not at fault and should not be blamed
The Image says: “The misfortune of wading too far” cannot be blamed. This points out that “wading through water that is too deep will bring danger,” and one should not be blamed for it.
Those who obtain this line may have arrived at a new position. Many problems had accumulated previously, and at work you encounter difficulties
You failed to do the work well, or even botched it. But these were problems left by your predecessor, and you had no way to remedy them. Therefore, even if you did poorly, no one blamed you.
Six in the sixth place: Wading too far, the water covers the head; misfortune, but no blame.
The Image says: The misfortune of wading too far cannot be blamed.
The classical text means: Wading across a river on foot, one is submerged above the head—dangerous. There is nothing for which to be blamed.
The Image commentary means: Wading across the river on foot and encountering danger gives no grounds for blame.
The sixth line is at the extreme position of the Great Exceeding hexagram and is also the top line of the upper Dui trigram. Dui represents a marsh, giving the image of crossing a river. The image of the whole hexagram is precisely water from a marsh covering the tops of trees. The sixth line is eager to cross the river while standing in a great marsh deep enough to cover the treetops, hence “wading too far, the water covers the head.” The result is certainly dangerous. Yet this cannot be blamed, because one must cross the river to survive; being in the marsh, one cannot avoid crossing. Thus, although the result is dangerous, there is no basis for reproach.