I Ching
I Ching | 64 Hexagrams | Core Hexagrams | Yarrow Stalks | Explanations | Hosts | Interpretation | Moving Line
Wikibooks - I Ching Project
[edit | edit source]I Ching (pronounced as Yi-Ching) is an ancient Chinese book that has been used for divination. The I Ching is also known as the Zhou I (pronounced as Zhou-Yi).
Location Table
[edit | edit source]There are 64 hexagrams used in I Ching. Each hexagram is comprised of an upper trigram (as shown in the top row), and a lower trigram (as shown in the first column) of the table below:
|
Trigrams: |
☰ 乾 Qián |
☳ 震 Zhèn |
☵ 坎 Kǎn |
☶ 艮 Gèn |
☷ 坤 Kūn |
☴ 巽 Xùn |
☲ 離 Lí |
☱ 兌 Duì |
| ☰ 乾 Qián |
01 ䷀ (乾 qián) Initiating |
34 ䷡ (大壯 dà zhuàng) Great Strength |
05 ䷄ (需 xū) Needing |
26 ䷙ (大畜 dà chù) Great Accumulation |
11 ䷊ (泰 tài) Advance |
09 ䷈ (小畜 xiǎo chù) Little Accumulation |
14 ䷍ (大有 dà yǒu) Great Harvest |
43 ䷪ (夬 guài) Eliminating |
| ☳ 震 Zhèn |
25 ䷘ (無妄 wú wàng) Without Falsehood |
51 ䷲ (震 zhèn) Taking Action |
03 ䷂ (屯 zhūn) Beginning |
27 ䷚ (頤 yí) Nourishing |
24 ䷗ (復 fù) Turning Back |
42 ䷩ (益 yì) Increasing |
21 ䷔ (噬嗑 shì kè) Eradicating |
17 ䷐ (隨 suí) Following |
| ☵ 坎 Kǎn |
06 ䷅ (訟 sòng) Contention |
40 ䷧ (解 xiè) Relief |
29 ䷜ (坎 kǎn) Darkness |
04 ䷃ (蒙 méng) Childhood |
07 ䷆ (師 shī) Multitude |
59 ䷺ (渙 huàn) Dispersing |
64 ䷿ (未濟 wèi jì) Not Yet Fulfilled |
47 ䷮ (困 kùn) Exhausting |
| ☶ 艮 Gèn |
33 ䷠ (遯 dùn) Retreat |
62 ䷽ (小過 xiǎo guò) Little Exceeding |
39 ䷦ (蹇 jiǎn) Hardship |
52 ䷳ (艮 gèn) Keeping Still |
15 ䷎ (謙 qiān) Humbleness |
53 ䷴ (漸 jiàn) Developing Gradually |
56 ䷷ (旅 lǚ) Travelling |
31 ䷞ (咸 xián) Mutual Influence |
| ☷ 坤 Kūn |
12 ䷋ (否 pǐ) Hindrance |
16 ䷏ (豫 yù) Delight |
08 ䷇ (比 bǐ) Union |
23 ䷖ (剝 bō) Falling Away |
02 ䷁ (坤 kūn) Responding |
20 ䷓ (觀 guān) Watching |
35 ䷢ (晉 jìn) Proceeding Forward |
45 ䷬ (萃 cuì) Bringing Together |
| ☴ 巽 Xùn |
44 ䷫ (姤 gòu) Encountering |
32 ䷟ (恆 héng) Long Lasting |
48 ䷯ (井 jǐng) Replenishing |
18 ䷑ (蠱 gǔ) Remedying |
46 ䷭ (升 shēng) Growing Upward |
57 ䷸ (巽 xùn) Proceeding Humbly |
50 ䷱ (鼎 dǐng) Establishing The New |
28 ䷛ (大過 dà guò) Great Exceeding |
| ☲ 離 Lí |
13 ䷌ (同人 tóng rén) Seeking Harmony |
55 ䷶ (豐 fēng) Abundance |
63 ䷾ (既濟 jì jì) Already Fulfilled |
22 ䷕ (賁 bì) Adorning |
36 ䷣ (明夷 míng yí) |
37 ䷤ (家人 jiā rén) Household |
30 ䷝ (離 lí) Brightness |
49 ䷰ (革 gé) Abolishing The Old |
| ☱ 兌 Duì |
10 ䷉ (履 lǚ) Fulfillment |
54 ䷵ (歸妹 guī mèi) Marrying Maiden |
60 ䷻ (節 jié) Restricting |
41 ䷨ (損 sǔn) Decreasing |
19 ䷒ (臨 lín) Approaching |
61 ䷼ (中孚 zhōng fú) Innermost Sincerity |
38 ䷥ (睽 kuí) Diversity |
58 ䷹ (兌 duì) Joyful |
The 8 Trigrams
[edit | edit source]Each hexagram is made up of two parts, namely an upper trigram and a lower trigram, which are also known as the outer gua and the inner gua respectively. Each trigram is made up of 3 lines, and each line can either be a Yin line or a Yang line. A Yin line is a broken line and a Yang line is an unbroken line. For example, Qian (Heaven) is represented by 3 Yang lines, and Kun (Earth) is represented by 3 Yin lines. The lines are read from bottom to top, and the bottom line is called line 1. For example, line 1 of Zhen (Thunder) is a Yang line, and lines 2 and 3 of Zhen are Yin lines. The order of the lines is important when a hexagram is cast (written down) or read/interpreted. The order is also used when determining the moving line(s).
In order, the eight trigrams are:
| Number | Trigram | Traditional Chinese | Simplified Chinese |
|---|---|---|---|
| 1 | ☰ | (乾) Qián (Heaven) | (乾) Qián (Heaven) |
| 2 | ☷ | (坤) Kūn (Earth) | (坤) Kūn (Earth) |
| 3 | ☳ | (震) Zhèn (Thunder) | (震) Zhèn (Thunder) |
| 4 | ☵ | (坎) Kǎn (Water) | (坎) Kǎn (Water) |
| 5 | ☶ | (艮) Gèn (Mountain) | (艮) Gèn (Mountain) |
| 6 | ☴ | (巽) Xù (Wind) | (巽) Xùn (Wind) |
| 7 | ☲ | (離) Lí (Flame or Fire) | (离) Lí (Flame or Fire) |
| 8 | ☱ | (兌) Duì (Lake or Marsh) | (兑) Duì (Lake or Marsh) |
Since 1703 when Leibniz related yin and yang to zero and one, binary numbers have been considered in connection with the I Ching. Each trigram can be read as an octal number with the top line corresponding to four when yang, the middle line to two when yang, and the bottom line as one when yang. The sum of the yang lines is then between 1 and 7, with zero corresponding to ☷. The use of octal numbers and yin-yang complementation is described in the chapter Octal Bagua.
Circular Arrangement (Early Heaven)
[edit | edit source]For the purpose of divination, the 8 trigrams may be arranged in a circle, and ordered as follows:
Anti-clockwise Direction
- ☰ (乾) Qián (Heaven) pointing South, at the top of the circle
- ☱ (兌) Duì (Lake or Marsh), pointing South-East
- ☲ (離) Lí (Flame or Fire) pointing East, on the left-hand-side of the circle
- ☳ (震) Zhèn (Thunder), pointing North-East
Clockwise Direction
- ☴ (巽) Xùn (Wind), pointing South-West
- ☵ (坎) Kǎn (Water) pointing West, at the right-hand-side of the circle
- ☶ (艮) Gèn (Mountain), pointing North-West
- ☷ (坤) Kūn (Earth) pointing North, at the bottom of the circle
| Dui ☱ 2 |
Qian ☰ 1 |
Xun ☴ 5 |
|---|---|---|
| Li ☲ 3 |
Kan ☵ 6 | |
| Zhen ☳ 4 |
Kun ☷ 8 |
Gen ☶ 7 |
The Moving Line
[edit | edit source]Whilst a Gua gives an initial understanding of the present situation, the Moving Line is used to obtain a deeper understanding of the present situation, by understanding the current stage that a person is at in a given situation, as well as a future potential situation. When the Moving Line is converted to its counterpart (that is, a Yin line is converted to a Yang line, or a Yang line is converted to a Yin line), a new Gua, the approached Gua, emerges. A line in a Gua is also known as a "Yao" in Chinese.
According to Alfred Huang, who wrote The Complete I Ching, in the case of a Gua (Hexagram) with more than 1 moving line, not all moving lines are to be consulted. The rules for consulting a moving line are:
- If there are two moving lines - one Yin and the other Yang - consult only the Yin moving line
- If the two moving lines are both Yin or both Yang, consult the lower one
- If there are three moving lines, consult only the middle one
- If there are four moving lines, consult only the upper of the two non-moving lines
- If there are five moving lines, consult only the other, non-moving line
- If six lines are all moving, consult the Decision of the new Gua, the approached Gua
- Since there is a seventh invisible line in the first and second Gua, Qian and Kun, for these Gua consult the seventh Yao Text, called All Nines or All Sixes
Notes: In the table below,
(1) "SC" refers to the name of the Gua in Simplified Chinese
(2) "Change in Line 1" means that Line 1 is the Moving Line. Ditto for the other lines.
(3) For each Gua, the top line in the "Line Interpretation" column is the binary representation of the Gua. For example, the first Gua is "Qian", and it can be represented by "111111". When the table is sorted by the "Line Interpretation" column, it will also be sorted by the binary representation of the Gua, and the I Ching hexagrams arranged by Shao Yong, in vertical sequence, appears. In other words, Shao Yong arranged the Gua from "000000" (as the first hexagram) to "111111" (as the last hexagram, in strict binary order, about a thousand years ago.
| Gua (Hexagram) | SC | Line Interpretation |
|---|---|---|
| 01 ䷀ (乾 qián) | 乾 | 111111
Hidden dragon. Do not act.
Dragon appearing in the field. It furthers one to see the great man.
All day long the superior man is creatively active. At nightfall his mind is beset with cares. Danger. No blame.
Wavering flight over the depths. No blame.
Flying dragon in the heavens. It furthers one to see the great man.
Arrogant dragon will have cause to repent.
There appears a flight of dragons without heads. Good fortune. |
| 02 ䷁ (坤 kūn) | 坤 | 000000
When there is hoarfrost underfoot, Solid ice is not far off.
Straight, square, great. Without purpose, Yet nothing remains unfurthered.
Hidden lines. One is able to remain persevering. If by chance you are in the service of a king, Seek not works, but bring to completion.
A tied-up sack. No blame, no praise.
A yellow lower garment brings supreme good fortune.
Dragons fight in the meadow. Their blood is black and yellow.
Lasting perseverance furthers. |
| 03 ䷂ (屯 zhūn) | 屯 | 010001
Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.
Difficulties pile up. Horse and wagon part. He is not a robber; He wants to woo when the time comes. The maiden is chaste, She does not pledge herself. Ten years--then she pledges herself.
Whoever hunts deer without the forester Only loses his way in the forest. The superior man understands the signs of the time And prefers to desist. To go on brings humiliation.
Horse and wagon part. Strive for union. To go on brings good fortune. Everything acts to further.
Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.
Horse and wagon part. Bloody tears flow. |
| 04 ䷃ (蒙 méng) | 蒙 | 100010
To make a fool develop It furthers one to apply discipline. The fetters should be removed. To go on in this way brings humiliation.
To bear with fools in kindliness brings good fortune. To know how to take women Brings good fortune. The son is capable of taking charge of the household.
Take not a maiden who, when she sees a man of bronze, Loses possession of herself. Nothing furthers.
Entangled folly brings humiliation.
Childlike folly brings good fortune.
In punishing folly It does not further one To commit transgressions. The only thing that furthers Is to prevent transgressions. |
| 05 ䷄ (需 xū) | 需 | 010111
Waiting in the meadow. It furthers one to abide in what endures. No blame.
Waiting on the sand. There is some gossip. The end brings good fortune.
Waiting in the mud Brings about the arrival of the enemy.
Waiting in blood. Get out of the pit.
Waiting at meat and drink. Perseverance brings good fortune.
One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune. |
| 06 ䷅ (訟 sòng) | 讼 | 111010
If one does not perpetuate the affair, There is little gossip. In the end, good fortune comes.
One cannot engage in conflict; One returns home, gives way. The people of his town, Three hundred households, Remain free of guilt.
To nourish oneself on ancient virtue induces perseverance. Danger. In the end, good fortune comes. If by chance you are in the service of a king, Seek not works.
One cannot engage in conflict. One turns back and submits to fate, Changes one's attitude, And finds peace in perseverance. Good fortune.
To contend before him Brings good fortune.
Even if by chance a leather belt is bestowed on one, By the end of morning It will have been snatched away three times. |
| 07 ䷆ (師 shī) | 师 | 000010
An army must set forth in proper order. If the order is not good, misfortune threatens.
In the midst of the army. Good fortune. No blame. The king bestows a triple decoration.
Perchance the army carries corpses in the wagon. Misfortune.
The army retreats. No blame.
There is game in the field. It furthers one to catch it. Without blame. Let the eldest lead the army. The younger transports corpses; Then perseverance brings misfortune.
The great prince issues commands, Founds states, vests families with fiefs. Inferior people should not be employed. |
| 08 ䷇ (比 bǐ) | 比 | 010000
Hold to him in truth and loyalty; This is without blame. Truth, like a full earthen bowl: Thus in the end Good fortune comes from without.
Hold to him inwardly. Perseverance brings good fortune.
You hold together with the wrong people.
Hold to him outwardly also. Perseverance brings good fortune.
Manifestation of holding together. In the hunt the king uses beaters on three sides only And foregoes game that runs off in front. The citizens need no warning. Good fortune.
He finds no head for holding together. Misfortune. |
| 09 ䷈ (小畜 xiǎo chù) | 小畜 | 110111
Return to the way. How could there be blame in this? Good fortune.
He allows himself to be drawn into returning. Good fortune.
The spokes burst out of the wagon wheel. Man and wife roll their eyes.
If you are sincere, blood vanishes and fear gives way. No blame.
If you are sincere and loyally attached, You are rich in your neighbor.
The rain comes, there is rest. This is due to the lasting affect of character. Perseverance brings the woman into danger. The moon is nearly full. If the superior man persists, Misfortune comes. |
| 10 ䷉ (履 lǚ) | 履 | 111011
Simple conduct. Progress without blame.
Treading a smooth, level course. The perseverance of a dark man Brings good fortune.
A one-eyed man is able to see, A lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince.
He treads on the tail of the tiger. Caution and circumspection Lead ultimately to good fortune.
Resolute conduct. Perseverance with awareness of danger.
Look to your conduct and weigh the favorable signs. When everything is fulfilled, supreme good fortune comes. |
| 11 ䷊ (泰 tài) | 泰 | 000111
When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune.
Bearing with the uncultured in gentleness, Fording the river with resolution, Not neglecting what is distant, Not regarding one's companions: Thus one may manage to walk in the middle.
No plain not followed by a slope. No going not followed by a return. He who remains persevering in danger Is without blame. Do not complain about this truth; Enjoy the good fortune you still possess.
He flutters down, not boasting of his wealth, Together with his neighbor, Guileless and sincere.
The sovereign I Gives his daughter in marriage. This brings blessing And supreme good fortune.
The wall falls back into the moat. Use no army now. Make your commands known within your own town. Perseverance brings humiliation. |
| 12 ䷋ (否 pǐ) | 否 | 111000
When the ribbon grass is pulled up, the sod comes with it. Each according to his kind. Perseverance brings good fortune and success.
They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man attain success.
They bear shame.
He who acts at the command of the highest Remains without blame. Those of like mind partake of the blessing.
Standstill is giving way. Good fortune for the great man. "What if it should fail, what if it should fail?" In this way, he ties it to a cluster of mulberry shoots.
The standstill comes to an end. First standstill, then good fortune. |
| 13 ䷌ (同人 tóng rén) | 同人 | 111101
Fellowship with men at the gate. No blame.
Fellowship with men in the clan. Humiliation.
He hides weapons in the thicket; He climbs the high hill in front of it. For three years he does not rise up.
He climbs up on his wall; he cannot attack. Good fortune.
Men bound in fellowship first weep and lament, But afterward the laugh. After great struggles they succeed in meeting.
Fellowship with men in the meadow. No remorse. |
| 14 ䷍ (大有 dà yǒu) | 大有 | 101111
No relationship with what is harmful; There is no blame in this. If one remains conscious of difficulty, One remains without blame.
A big wagon for loading. One may undertake something. No blame.
A prince offers it to the Son of Heaven. A petty man cannot do this.
He makes a difference Between himself and his neighbor. No blame.
He whose truth is accessible, yet dignified, Has good fortune.
He is blessed by heaven. Good fortune. Nothing that does not further. |
| 15 ䷎ (謙 qiān) | 谦 | 000100
A superior man modest about his modesty May cross the great water. Good fortune.
Modesty that comes to expression. Perseverance brings good fortune.
A superior man of modesty and merit Carries things to conclusion. Good fortune.
Nothing that would not further modesty In movement.
No boasting of wealth before one's neighbor. It is favorable to attack with force. Nothing that would not further.
Modesty that comes to expression. It is favorable to set armies marching To chastise one's own city and one's country. |
| 16 ䷏ (豫 yù) | 豫 | 001000
Enthusiasm that expresses itself Brings misfortune.
Firm as a rock. Not a whole day. Perseverance brings good fortune.
Enthusiasm that looks upward creates remorse. Hesitation brings remorse.
The source of enthusiasm. He achieves great things. Doubt not. You gather friends around you As a hair clasp gathers the hair.
Persistently ill, and still does not die.
Deluded enthusiasm. But if after completion one changes, There is no blame. |
| 17 ䷐ (隨 suí) | 随 | 011001
The standard is changing. Perseverance brings good fortune. To go out of the door in company Produces deeds.
If one clings to the little boy, One loses the strong man.
If one clings to the strong man, One loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
Following creates success. Perseverance brings misfortune. To go one's own way with sincerity brings clarity. How could there be blame in this?
Sincere in the good. Good fortune.
He meets with firm allegiance And is still further bound. The king introduces him To the Western Mountain. |
| 18 ䷑ (蠱 gǔ) | 蛊 | 100110
Setting right what has been spoiled by the father. If there is a son, No blame rests upon the departed father. Danger. In the end good fortune.
Setting right what has been spoiled by the mother. One must not be too persevering.
Setting right what has been spoiled by the father. There will be little remorse. No great blame.
Tolerating what has been spoiled by the father. In continuing one sees humiliation.
Setting right what has been spoiled by the father. One meets with praise.
He does not serve kings and princes, Sets himself higher goals. |
| 19 ䷒ (臨 lín) | 临 | 000011
Joint approach. Perseverance brings good fortune.
Joint approach. Good fortune. Everything furthers.
Comfortable approach. Nothing that would not further. If one is induced to grieve over it, One becomes free of blame.
Complete approach. No blame.
Wise approach. This is right for a great prince. Good fortune.
Greathearted approach. Good fortune. No blame. |
| 20 ䷓ (觀 guān) | 观 | 110000
Boylike contemplation. For an inferior man, no blame. For a superior man, humiliation.
Contemplation through the crack of the door. Furthering for the perseverance of a woman.
Contemplation of my life Decides the choice Between advance and retreat.
Contemplation of the light of the kingdom. It furthers one to exert influence as the guest of a king.
Contemplation of my life. The superior man is without blame.
Contemplation of his life. The superior man is without blame. |
| 21 ䷔ (噬嗑 shì kè) | 噬嗑 | 101001
His feet are fastened in the stocks, So that his toes disappear. No blame.
Bites through tender meat, So that his nose disappears. No blame.
Bites on old dried meat And strikes on something poisonous. Slight humiliation. No blame.
Bites on dried gristly meat. Receives metal arrows. It furthers one to be mindful of difficulties And to be persevering. Good fortune.
Bites on dried lean meat. Receives yellow gold. Perseveringly aware of danger. No blame.
His neck is fastened in the wooden cangue, So that his ears disappear. Misfortune. |
| 22 ䷕ (賁 bì) | 贲 | 100101
He lends grace to his toes, leaves the carriage, and walks.
Lends grace to the beard on his chin.
Graceful and moist. Constant perseverance brings good fortune.
Grace or simplicity? A white horse comes as if on wings. He is not a robber, He will woo at the right time.
Grace in the hills and gardens. The roll of silk is meager and small. Humiliation, but in the end good fortune.
Simple grace. No blame. |
| 23 ䷖ (剝 bō) | 剥 | 100000
The leg of the bed is split. Those who persevere are destroyed. Misfortune.
The bed is split at the edge. Those who persevere are destroyed. Misfortune.
He splits with them. No blame.
The bed is split up to the skin. Misfortune.
A shoal of fishes. Favor comes through the court ladies. Everything acts to further.
There is a large fruit still uneaten. The superior man receives a carriage. The house of the inferior man is split apart. |
| 24 ䷗ (復 fù) | 复 | 000001
Return from a short distance. No need for remorse. Great good fortune.
Quiet return. Good fortune.
Repeated return. Danger. No blame.
Walking in the midst of others, One returns alone.
Noblehearted return. No remorse.
Missing the return. Misfortune. Misfortune from within and without. If armies are set marching in this way, One will in the end suffer a great defeat, Disastrous for the ruler of the country. For ten years It will not be possible to attack again. |
| 25 ䷘ (無妄 wú wàng) | 无妄 | 111001
Innocent behavior brings good fortune.
If one does not count on the harvest while plowing, Nor on the use of the ground while clearing it, It furthers one to undertake something.
Undeserved misfortune. The cow that was tethered by someone Is the wanderer's gain, the citizen's loss.
He who can be persevering Remains without blame.
Use no medicine in an illness Incurred through no fault of your own. It will pass of itself.
Innocent action brings misfortune. Nothing furthers. |
| 26 ䷙ (大畜 dà chù) | 大畜 | 100111
Danger is at hand. It furthers one to desist.
The axletrees are taken from the wagon.
A good horse that follows others. Awareness of danger, With perseverance, furthers. Practice chariot driving and armed defense daily. It furthers one to have somewhere to go.
The headboard of a young bull. Great good fortune.
The tusk of a gelded boar. Good fortune.
One attains the way of heaven. Success. |
| 27 ䷚ (頤 yí) | 颐 | 100001
You let your magic tortoise go, And look at me with the corners of your mouth drooping. Misfortune.
Turning to the summit for nourishment, Deviating from the path To seek nourishment from the hill. Continuing to do this brings misfortune.
Turning away from nourishment. Perseverance brings misfortune. Do not act thus for ten years. Nothing serves to further.
Turning to the summit For provision of nourishment Brings good fortune. Spying about with sharp eyes Like a tiger with insatiable craving. No blame.
Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.
The source of nourishment. Awareness of danger brings good fortune. It furthers one to cross the great water. |
| 28 ䷛ (大過 dà guò) | 大过 | 011110
To spread white rushes underneath. No blame.
A dry poplar sprouts at the root. An older man takes a young wife. Everything furthers.
The ridgepole sags to the breaking point. Misfortune.
The ridgepole is braced. Good fortune. If there are ulterior motives, it is humiliating.
A withered poplar puts forth flowers. An older woman takes a husband. No blame. No praise.
One must go through the water. It goes over one's head. Misfortune. No blame. |
| 29 ䷜ (坎 kǎn) | 坎 | 010010
Repetition of the Abysmal. In the abyss one falls into a pit. Misfortune.
The abyss is dangerous. One should strive to attain small things only.
Forward and backward, abyss on abyss. In danger like this, pause at first and wait, Otherwise you will fall into a pit in the abyss. Do not act in this way.
A jug of wine, a bowl of rice with it; Earthen vessels Simply handed in through the window. There is certainly no blame in this.
The abyss is not filled to overflowing, It is filled only to the rim. No blame.
Bound with cords and ropes, Shut in between thorn-hedged prison walls: For three years one does not find the way. Misfortune. |
| 30 ䷝ (離 lí) | 离 | 101101
The footprints run crisscross. If one is seriously intent, no blame.
Yellow light. Supreme good fortune.
In the light of the setting sun, Men either beat the pot and sing Or loudly bewail the approach of old age. Misfortune.
Its coming is sudden; It flames up, dies down, is thrown away.
Tears in floods, sighing and lamenting. Good fortune.
The king uses him to march forth and chastise. Then it is best to kill the leaders And take captive the followers. No blame. |
| 31 ䷞ (咸 xián) | 咸 | 011100
The influence shows itself in the big toe.
The influence shows itself in the calves of the legs. Misfortune. Tarrying brings good fortune.
The influence shows itself in the thighs. Holds to that which follows it. To continue is humiliating.
Perseverance brings good fortune. Remorse disappears. If a man is agitated in mind, And his thoughts go hither and thither, Only those friends On whom he fixes his conscious thoughts Will follow.
The influence shows itself in the back of the neck. No remorse.
The influence shows itself in the jaws, cheeks and tongue. |
| 32 ䷟ (恆 héng) | 恒 | 001110
Seeking duration too hastily brings misfortune persistently. Nothing that would further.
Remorse disappears.
He who does not give duration to his character Meets with disgrace. Persistent humiliation.
No game in the field.
Giving duration to one's character through perseverance. This is good fortune for a woman, misfortune for a man.
Restlessness as an enduring condition brings misfortune. |
| 33 ䷠ (遯 dùn) | 遯 | 111100
At the tail in retreat. This is dangerous. One must not wish to undertake anything.
He holds him fast with yellow oxhide. No one can tear him loose.
A halted retreat Is nerve-wracking and dangerous. To retain people as men- and maidservants Brings good fortune.
Voluntary retreat brings good fortune to the superior man And downfall to the inferior man.
Friendly retreat. Perseverance brings good fortune.
Cheerful retreat. Everything serves to further. |
| 34 ䷡ (大壯 dà zhuàng) | 大壮 | 001111
Power in the toes. Continuing brings misfortune. This is certainly true.
Perseverance brings good fortune.
The inferior man works through power. The superior man does not act thus. To continue is dangerous. A goat butts against a hedge And gets its horns entangled.
Perseverance brings good fortune. Remorse disappears. The hedge opens; there is no entanglement. Power depends upon the axle of a big cart.
Loses the goat with ease. No remorse.
A goat butts against a hedge. It cannot go backward, it cannot go forward. Nothing serves to further. If one notes the difficulty, this brings good fortune. |
| 35 ䷢ (晉 jìn) | 晋 | 101000
Progressing, but turning back. Perseverance brings good fortune. If one meets with no confidence, one should remain calm. No mistake.
Progressing, but in sorrow. Perseverance brings good fortune. Then one obtains happiness from one's ancestress.
All are in accord. Remorse disappears.
Progress like a hamster. Perseverance brings danger.
Remorse disappears. Take not gain and loss to heart. Undertakings bring good fortune. Everything serves to further.
Making progress with the horns is permissible Only for the purpose of punishing one's own city. To be conscious of danger brings good fortune. No blame. Perseverance brings humiliation. |
| 36 ䷣ (明夷 míng yí) | 明夷 | 000101
Darkening of the light during flight. He lowers his wings. The superior man does not eat for three days On his wanderings. But he has somewhere to go. The host has occasion to gossip about him.
Darkening of the light injures him in the left thigh. He gives aid with the strength of a horse. Good fortune.
Darkening of the light during the hunt in the south. Their great leader is captured. One must not expect perseverance too soon.
He penetrates the left side of the belly. One gets at the very heart of the darkening of the light, And leaves gate and courtyard.
Darkening of the light as with Prince Chi. Perseverance furthers.
Not light but darkness. First he climbed up to heaven, Then he plunged into the depths of the earth. |
| 37 ䷤ (家人 jiā rén) | 家人 | 110101
Firm seclusion within the family. Remorse disappears.
She should not follow her whims. She must attend within to the food. Perseverance brings good fortune.
When tempers flare up in the family, Too great severity brings remorse. Good fortune nonetheless. When woman and child dally and laugh, It leads in the end to humiliation.
She is the treasure of the house. Great good fortune.
As a king he approaches his family. Fear not. Good fortune.
His work commands respect. In the end good fortune comes. |
| 38 ䷥ (睽 kuí) | 睽 | 101011
Remorse disappears. If you lose your horse, do not run after it; It will come back of its own accord. When you see evil people, Guard yourself against mistakes.
One meets his lord in a narrow street. No blame.
One sees the wagon dragged back, The oxen halted, A man's hair and nose cut off. Not a good beginning, but a good end.
Isolated through opposition, One meets a like-minded man With whom one can associate in good faith. Despite the danger, no blame.
Remorse disappears. The companion bites his way through the wrappings. If one goes to him, How could it be a mistake?
Isolated through opposition, One sees one's companion as a pig covered with dirt, As a wagon full of devils. First one draws a bow against him, Then one lays the bow aside. He is not a robber; he will woo at the right time. As one goes, rain falls; then good fortune comes. |
| 39 ䷦ (蹇 jiǎn) | 蹇 | 010100
Going leads to obstructions, Coming meets with praise.
The king's servant is beset by obstruction upon obstruction, But it is not his own fault.
Going leads to obstructions; Hence he comes back.
Going leads to obstructions, Coming leads to union.
In the midst of the greatest obstructions, Friends come.
Going leads to obstructions, Coming leads to great good fortune. It furthers one to see the great man. |
| 40 ䷧ (解 xiè) | 解 | 001010
Without blame.
One kills three foxes in the field And receives a yellow arrow. Perseverance brings good fortune.
If a man carries a burden on his back And nontheless rides in a carriage, He thereby encourages robbers to draw near. Perseverance leads to humiliation.
Deliver yourself from your great toe. Then the companion comes, And him you can trust.
If only the superior man can deliver himself, It brings good fortune. Thus he proves to inferior men that he is in earnest.
The prince shoots at a hawk on a high wall. He kills it. Everything serves to further. |
| 41 ䷨ (損 sǔn) | 损 | 100011
Going quickly when one's tasks are finished Is without blame. But one must reflect on how much one may decrease others.
Perseverance furthers. To undertake something brings misfortune. Without decreasing oneself, One is able to bring increase to others.
When three people journey together, Their number decreases by one. When one man journeys alone, He finds a companion.
If a man decreases his faults, It makes the other hasten to come and rejoice. No blame.
Someone does indeed increase him. Ten pairs of tortoises cannot oppose it. Supreme good fortune.
If one is increased without depriving others, there is no blame. Perseverance brings good fortune. It furthers one to undertake something. One obtains servants But no longer has a separate home. |
| 42 ䷩ (益 yì) | 益 | 110001
It furthers one to accomplish great deeds. Supreme good fortune. No blame.
Someone does indeed increase him; Ten pairs of tortoises cannot oppose it. Constant perseverance brings good fortune. The king presents him before God. Good fortune.
One is enriched through unfortunate events. No blame, if you are sincere And walk in the middle, And report with a seal to the prince.
If you walk in the middle And report to the prince, He will follow. It furthers one to be used In the removal of the capital.
If in truth you have a kind heart, ask not. Supreme good fortune. Truly, kindness will be recognized as your virtue.
He brings increase to no one. Indeed, someone even strikes him. He does not keep his heart constantly steady. Misfortune. |
| 43 ䷪ (夬 guài) | 夬 | 011111
Mighty in the forward-striding toes. When one goes and is not equal to the task, One makes a mistake.
A cry of alarm. Arms at evening and at night. Fear nothing.
To be powerful in the cheekbones Brings misfortune. The superior man is firmly resolved. He walks alone and is caught in the rain. He is bespattered, And people murmur against him. No blame.
There is no skin on his thighs, And walking comes hard. If a man were to let himself be led like a sheep, Remorse would disappear. But if these words are heard They will not be believed.
In dealing with weeds, Firm resolution is necessary. Walking in the middle Remains free of blame.
No cry. In the end misfortune comes. |
| 44 ䷫ (姤 gòu) | 姤 | 111110
It must be checked with a brake of bronze. Perseverance brings good fortune. If one lets it take its course, one experiences misfortune. Even a lean pig has it in him to rage around.
There is a fish in the tank. No blame. Does not further guests.
There is no skin on his thighs, And walking comes hard. If one is mindful of the danger, No great mistake is made.
No fish in the tank. This leads to misfortune.
A melon covered with willow leaves. Hidden lines. Then it drops down to one from heaven.
He comes to meet with his horns. Humiliation. No blame. |
| 45 ䷬ (萃 cuì) | 萃 | 011000
If you are sincere, but not to the end, There will sometimes be confusion, sometimes gathering together. If you call out, Then after one grasp of the hand you can laugh again. Regret not. Going is without blame.
Letting oneself be drawn Brings good fortune and remains blameless. If one is sincere, It furthers one to bring even a small offering.
Gathering together amid sighs. Nothing that would not further. Going is without blame. Slight humiliation.
Great good fortune. No blame.
If in gathering together one has position, This brings no blame. If there are some who are not yet sincere in the work, Sublime and enduring perseverance is needed. Then remorse disappears.
Lamenting and sighing, floods of tears. No blame. |
| 46 ䷭ (升 shēng) | 升 | 000110
Pushing upward that meets with confidence Brings great good fortune.
If one is sincere, It furthers one to bring even a small offering. No blame.
One pushes upward into an empty city.
The king offers him Mount Ch'i. Good fortune. No blame.
Perseverance brings good fortune. One pushes upward by steps.
Pushing upward in darkness. It furthers one to be unremittingly persevering. |
| 47 ䷮ (困 kùn) | 困 | 011010
One sits oppressed under a bare tree And strays into a gloomy valley. For three years one sees nothing.
One is oppressed while at meat and drink. The man with the scarlet knee bands is just coming. It furthers one to offer sacrifice. To set forth brings misfortune. No blame.
A man permits himself to be oppressed by stone, And leans on thorns and thistles. He enters his house and does not see his wife. Misfortune.
He comes very quietly, oppressed in a golden carriage. Humiliation, but the end is reached.
His nose and feet are cut off. Oppression at the hands of the man with the purple knee bands. Joy comes softly. It furthers one to make offerings and libations.
He is oppressed by creeping vines. He moves uncertainly and says, "Movement brings remorse. " If one feels remorse over this and makes a start, Good fortune comes. |
| 48 ䷯ (井 jǐng) | 井 | 010110
One does not drink the mud of the well. No animals come to an old well.
At the well hole one shoots fishes. The jug is broken and leaks.
The well is cleaned, but no one drinks from it. This is my heart's sorrow, For one might draw from it. If the king were clear-minded, Good fortune might be enjoyed in common.
The well is being lined. No blame.
In the well there is a clear, cold spring From which one can drink.
One draws from the well Without hindrance. It is dependable. Supreme good fortune. |
| 49 ䷰ (革 gé) | 革 | 011101
Wrapped in the hide of a yellow cow.
When one's own day comes, one may create revolution. Starting brings good fortune. No blame.
Starting brings misfortune. Perseverance brings danger. When the talk of revolution has gone the rounds three times, One may commit himself, And men will believe him.
Remorse disappears. Men believe him. Changing the form of government brings good fortune.
The great man changes like a tiger. Even before he questions the oracle He is believed.
The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune. To remain persevering brings good fortune. And makes the seasons clear. |
| 50 ䷱ (鼎 dǐng) | 鼎 | 101110
A ting with legs upturned. Furthers removal of stagnating stuff. One takes a concubine for the sake of her son. No blame.
There is food in the ting. My comrades are envious, But they cannot harm me. Good fortune.
The handle of the ting is altered. One is impeded in his way of life. The fat of the pheasant is not eaten. Once rain falls, remorse is spent. Good fortune comes in the end.
The legs of the ting are broken. The prince's meal is spilled And his person is soiled. Misfortune.
The ting has yellow handles, golden carrying rings. Perseverance furthers.
The ting has rings of jade. Great good fortune. Nothing that would not act to further. |
| 51 ䷲ (震 zhèn) | 震 | 001001
Shock comes--oh, oh! Then follow laughing words--ha, ha! Good fortune.
Shock comes bringing danger. A hundred thousand times You lose your treasures And must climb the Change hills. Do not go in pursuit of them. After seven days you will get them back.
Shock comes and makes one distraught. If shock spurs to action One remains free of misfortune.
Shock is mired.
Shock goes hither and thither. Danger. However, nothing at all is lost. Yet there are things to be done.
Shock brings ruin and terrified gazing around. Going ahead brings misfortune. If is has not yet touched one's own body But has reached one's neighbor first, There is no blame. One's comrades have something to talk about. |
| 52 ䷳ (艮 gèn) | 艮 | 100100
Keeping his toes still. No blame. Continued perseverance furthers.
Keeping his calves still. He cannot rescue him whom he follows. His heart is not glad.
Keeping his hips still. Making his sacrum stiff. Dangerous. The heart suffocates.
Keeping his trunk still. No blame.
Keeping his jaws still. The words have order. Remorse disappears.
Noblehearted keeping still. Good fortune. |
| 53 ䷴ (漸 jiàn) | 渐 | 110100
The wild goose gradually draws near the shore. The young son is in danger. There is talk. No blame.
The wild goose gradually draws near the cliff. Eating and drinking in peace and concord. Good fortune.
The wild goose gradually draws near the plateau. The man goes forth and does not return. The woman carries a child but does not bring it forth. Misfortune. It furthers one to fight off robbers.
The wild goose gradually draws near the tree. Perhaps it will find a flat branch. No blame.
The wild goose gradually draws near the summit. For three years the woman has no child. In the end nothing can hinder her. Good fortune.
The wild goose gradually draws near the cloud heights. Its feathers can be used for the sacred dance. Good fortune. |
| 54 ䷵ (歸妹 guī mèi) | 归妹 | 001011
The marrying maiden as a concubine. A lame man who is able to tread. Undertakings bring good fortune.
A one-eyed man who is able to see. The perseverance of a solitary man furthers.
The marrying maiden as a slave. She marries as a concubine.
The marrying maiden draws out the allotted time. A late marriage comes in due course.
The sovereign I gave his daughter in marriage. The embroidered garments of the princess Were not as gorgeous As those of the servingmaid. The moon that is nearly full Brings good fortune.
The woman holds the basket, but there are no fruits in it. The man stabs the sheep, but no blood flows. Nothing that acts to further. |
| 55 ䷶ (豐 fēng) | 丰 | 001101
When a man meets his destined ruler, They can be together ten days, And it is not a mistake. Going meets with recognition.
The curtain is of such fullness That the polestars can be seen at noon. Through going one meets with mistrust and hate. If one rouses him through truth, Good fortune comes.
The underbrush is of such abundance That the small stars can be seen at noon. He breaks his right arm. No blame.
The curtain is of such fullness That the polestars can be seen at noon. He meets his ruler, who is of like kind. Good fortune.
Lines are coming, Blessing and fame draw near. Good fortune.
His house is in a state of abundance. He screens off his family. He peers through the gate And no longer perceives anyone. For three years he sees nothing. Misfortune. |
| 56 ䷷ (旅 lǚ) | 旅 | 101100
If the wanderer busies himself with trivial things, He draws down misfortune upon himself.
The wanderer comes to and inn. He has his property with him. He wins the steadfastness of a young servant.
The wanderer's inn burns down. He loses the steadfastness of his young servant. Danger.
The wanderer rests in a shelter. He obtains his property and an ax. My heart is not glad.
He shoots a pheasant. It drops with the first arrow. In the end this brings both praise and office.
The bird's nest burns up. The wanderer laughs at first, Then must needs lament and weep. Through carelessness he loses his cow. Misfortune. |
| 57 ䷸ (巽 xùn) | 巽 | 110110
In advancing and in retreating, The perseverance of a warrior furthers.
Penetration under the bed. Priests and magicians are used in great number. Good fortune. No blame.
Repeated penetration. Humiliation.
Remorse vanishes. During the hunt Three kinds of game are caught.
Perseverance brings good fortune. Remorse vanishes. Nothing that does not further. No beginning, but an end. Before the change, three days. After the change, three days. Good fortune.
Penetration under the bed. He loses his property and his ax Perseverance brings misfortune. |
| 58 ䷹ (兌 duì) | 兑 | 011011
Contented joyousness. Good fortune.
Sincere joyousness. Good fortune. Remorse disappears.
Coming joyousness. Misfortune.
Joyousness that is weighed is not at peace. After ridding himself of mistakes a man has joy.
Sincerity toward disintegrating influences is dangerous.
Seductive joyousness. |
| 59 ䷺ (渙 huàn) | 涣 | 110010
He brings help with the strength of a horse. Good fortune.
At the dissolution He hurries to that which supports him. Remorse disappears.
He dissolves his self. No remorse.
He dissolves his bond with his group. Supreme good fortune. Dispersion leads in turn to accumulation. This is something that ordinary men do not think of.
His loud cries are as dissolving as sweat. Dissolution! A king abides without blame.
He dissolves his blood. Departing, keeping at a distance, going out, Is without blame. |
| 60 ䷻ (節 jié) | 节 | 010011
Not going out of the door and the courtyard Is without blame.
Not going out of the gate and the courtyard Brings misfortune.
He who knows no limitation Will have cause to lament. No blame.
Contented limitation. Success.
Sweet limitation brings good fortune. Going brings esteem.
Galling limitation. Perseverance brings misfortune. Remorse disappears. |
| 61 ䷼ (中孚 zhōng fú) | 中孚 | 110011
Being prepared brings good fortune. If there are secret designs, it is disquieting.
A crane is calling in the shade. Its young answers it. I have a good goblet. I will share it with you.
He finds a comrade. Now he beats the drum, now he stops. Now he sobs, now he sings.
The moon nearly at the full. The team horse goes astray. No blame.
He possesses truth, which links together. No blame.
Cockcrow penetrating to heaven. Perseverance brings misfortune. |
| 62 ䷽ (小過 xiǎo guò) | 小过 | 001100
The bird meets with misfortune through flying.
She passes by her ancestor And meets her ancestress. He does not reach his prince And meets the official. No blame.
If one is not extremely careful, Somebody may come up from behind and strike him. Misfortune.
No blame. He meets him without passing by. Going brings danger. One must be on guard. Do not act. Be constantly persevering.
Dense clouds, No rain from our western territory. The prince shoots and hits him who is in the cave.
He passes him by, not meeting him. The flying bird leaves him. Misfortune. This means bad luck and injury. |
| 63 ䷾ (既濟 jì jì) | 既济 | 010101
He brakes his wheels. He gets his tail in the water. No blame.
The woman loses the curtain of her carriage. Do not run after it; On the seventh day you will get it.
The Illustrious Ancestor Disciplines the Devil's Country. After three years he conquers it. Inferior people must not be employed.
The finest clothes turn to rags. Be careful all day long.
The neighbour in the east who slaughters an ox Does not attain as much real happiness As the neighbour in the west With his small offering.
He gets his head in the water. Danger. |
| 64 ䷿ (未濟 wèi jì) | 未济 | 101010
He gets his tail in the water. Humiliating.
He brakes his wheels. Perseverance brings good fortune.
Before completion, attack brings misfortune. It furthers one to cross the great water.
Perseverance brings good fortune. Remorse disappears. Shock, thus to discipline the Devil's Country. For three years, great realms are awarded.
Perseverance brings good fortune. No remorse. The light of the superior man is true. Good fortune.
There is drinking of wine In genuine confidence. No blame. But if one wets his head, He loses it, in truth. |
Ref: Yi Ching, translated by James Legge (1815 –1897)
The 64 Hexagrams (Gua)
[edit | edit source]Twelve of the sixty-four hexagrams correspond to months of the year according to light in the northern hemisphere. The winter solstice is marked by all yin lines in hexagram 2. The summer solstice is marked by all yang lines in hexagram 1. As the light returns in winter and spring, yang lines enter from below: hexagrams 24, 19, 11, 34, and 43. As the light fades in summer and fall, yin lines enter the hexagram from below: 44, 33, 12, 20, and 23. Note the adjacent hexagrams across the line of symmetry between the solstices.
Table of 64 Hexagrams
| No | Gua | TC | Pinyin | SC | English | Binary | OD |
|---|---|---|---|---|---|---|---|
| 01 | ䷀ | 乾 | qián | 乾 | Initiating | 111111 | 02 |
| 02 | ䷁ | 坤 | kūn | 坤 | Responding | 000000 | 01 |
| 03 | ䷂ | 屯 | zhūn | 屯 | Beginning | 010001 | 50 |
| 04 | ䷃ | 蒙 | méng | 蒙 | Childhood | 100010 | 49 |
| 05 | ䷄ | 需 | xū | 需 | Needing | 010111 | 35 |
| 06 | ䷅ | 訟 | sòng | 讼 | Contention | 111010 | 36 |
| 07 | ䷆ | 師 | shī | 师 | Multitude | 000010 | 13 |
| 08 | ䷇ | 比 | bǐ | 比 | Union | 010000 | 14 |
| 09 | ䷈ | 小畜 | xiǎo chù | 小畜 | Little Accumulation | 110111 | 16 |
| 10 | ䷉ | 履 | lǚ | 履 | Fulfillment | 111011 | 15 |
| 11 | ䷊ | 泰 | tài | 泰 | Advance | 000111 | 12 |
| 12 | ䷋ | 否 | pǐ | 否 | Hindrance | 111000 | 11 |
| 13 | ䷌ | 同人 | tóng rén | 同人 | Seeking Harmony | 111101 | 07 |
| 14 | ䷍ | 大有 | dà yǒu | 大有 | Great Harvest | 101111 | 08 |
| 15 | ䷎ | 謙 | qiān | 谦 | Humbleness | 000100 | 10 |
| 16 | ䷏ | 豫 | yù | 豫 | Delight | 001000 | 09 |
| 17 | ䷐ | 隨 | suí | 随 | Following | 011001 | 18 |
| 18 | ䷑ | 蠱 | gǔ | 蛊 | Remedying | 100110 | 17 |
| 19 | ䷒ | 臨 | lín | 临 | Approaching | 000011 | 33 |
| 20 | ䷓ | 觀 | guān | 观 | Watching | 110000 | 34 |
| 21 | ䷔ | 噬嗑 | shì kè | 噬嗑 | Eradicating | 101001 | 48 |
| 22 | ䷕ | 賁 | bì | 贲 | Adorning | 100101 | 47 |
| 23 | ䷖ | 剝 | bō | 剥 | Falling Away | 100000 | 43 |
| 24 | ䷗ | 復 | fù | 复 | Turning Back | 000001 | 44 |
| 25 | ䷘ | 無妄 | wú wàng | 无妄 | Without Falsehood | 111001 | 46 |
| 26 | ䷙ | 大畜 | dà chù | 大畜 | Great Accumulation | 100111 | 45 |
| 27 | ䷚ | 頤 | yí | 颐 | Nourishing | 100001 | 28 |
| 28 | ䷛ | 大過 | dà guò | 大过 | Great Exceeding | 011110 | 27 |
| 29 | ䷜ | 坎 | kǎn | 坎 | Darkness | 010010 | 30 |
| 30 | ䷝ | 離 | lí | 离 | Brightness | 101101 | 29 |
| 31 | ䷞ | 咸 | xián | 咸 | Mutual Influence | 011100 | 41 |
| 32 | ䷟ | 恆 | héng | 恒 | Long Lasting | 001110 | 42 |
| 33 | ䷠ | 遯 | dùn | 遯 | Retreat | 111100 | 19 |
| 34 | ䷡ | 大壯 | dà zhuàng | 大壮 | Great Strength | 001111 | 20 |
| 35 | ䷢ | 晉 | jìn | 晋 | Proceeding Forward | 101000 | 05 |
| 36 | ䷣ | 明夷 | míng yí | 明夷 | Brilliance Injured | 000101 | 06 |
| 37 | ䷤ | 家人 | jiā rén | 家人 | Household | 110101 | 40 |
| 38 | ䷥ | 睽 | kuí | 睽 | Diversity | 101011 | 39 |
| 39 | ䷦ | 蹇 | jiǎn | 蹇 | Hardship | 010100 | 38 |
| 40 | ䷧ | 解 | xiè | 解 | Relief | 001010 | 37 |
| 41 | ䷨ | 損 | sǔn | 损 | Decreasing | 100011 | 31 |
| 42 | ䷩ | 益 | yì | 益 | Increasing | 110001 | 32 |
| 43 | ䷪ | 夬 | guài | 夬 | Eliminating | 011111 | 23 |
| 44 | ䷫ | 姤 | gòu | 姤 | Encountering | 111110 | 24 |
| 45 | ䷬ | 萃 | cuì | 萃 | Bringing Together | 011000 | 26 |
| 46 | ䷭ | 升 | shēng | 升 | Growing Upward | 000110 | 25 |
| 47 | ䷮ | 困 | kùn | 困 | Exhausting | 011010 | 22 |
| 48 | ䷯ | 井 | jǐng | 井 | Replenishing | 010110 | 21 |
| 49 | ䷰ | 革 | gé | 革 | Abolishing The Old | 011101 | 04 |
| 50 | ䷱ | 鼎 | dǐng | 鼎 | Establishing The New | 101110 | 03 |
| 51 | ䷲ | 震 | zhèn | 震 | Taking Action | 001001 | 57 |
| 52 | ䷳ | 艮 | gèn | 艮 | Keeping Still | 100100 | 58 |
| 53 | ䷴ | 漸 | jiàn | 渐 | Developing Gradually | 110100 | 54 |
| 54 | ䷵ | 歸妹 | guī mèi | 归妹 | Marrying Maiden | 001011 | 53 |
| 55 | ䷶ | 豐 | fēng | 丰 | Abundance | 001101 | 59 |
| 56 | ䷷ | 旅 | lǚ | 旅 | Travelling | 101100 | 60 |
| 57 | ䷸ | 巽 | xùn | 巽 | Proceeding Humbly | 110110 | 51 |
| 58 | ䷹ | 兌 | duì | 兑 | Joyful | 011011 | 52 |
| 59 | ䷺ | 渙 | huàn | 涣 | Dispersing | 110010 | 55 |
| 60 | ䷻ | 節 | jié | 节 | Restricting | 010011 | 56 |
| 61 | ䷼ | 中孚 | zhōng fú | 中孚 | Innermost Sincerity | 110011 | 62 |
| 62 | ䷽ | 小過 | xiǎo guò | 小过 | Little Exceeding | 001100 | 61 |
| 63 | ䷾ | 既濟 | jì jì | 既济 | Already Fulfilled | 010101 | 64 |
| 64 | ䷿ | 未濟 | wèi jì | 未济 | Not Yet Fulfilled | 101010 | 63 |
Note:
- In the above table, "Gua" refers to the symbol of the Hexagram
- "TC" is the acronym for Traditional Chinese
- "SC" is the acronym for Simplified Chinese
- "Binary" refers to the binary equivalent of a Gua, where a broken line (YIN) is represented by "0", and an unbroken line (YANG) is represented by "1"
- "Pinyin" refers to the transliteration/romanization of the Chinese characters
- "OD" refers to the number of the Gua that sits in the Opposite Direction of the original Gua in a Luopan. The OD Gua can be obtained by inverting every line of the original Gua. A line in a Gua is known as a Yao. If we use the YIN/YANG representation, we replace every broken line with an unbroken line, and every unbroken line in a Gua with a broken line. If we use the binary representation of the original Gua, we simply replace every "0" with a "1", and every "1" with a "0" to obtain the OD Gua.
- The names of the Gua are translated by Alfred Huang in "The Complete I Ching". These names may be translated differently by different translators. For example, Alfred Huang translated hexagram 07 (师) as "Multitude", whereas James Legge translated it as "The Army". The I-Ching translation of Richard Wilhelm, rendered in English by Baynes, also translated this word as "The Army". The Collins Chinese-English Dictionary translates the Chinese word (师) as either "teacher" or "division". In a class of its own, Google Translate renders the Chinese word as "Reverend". Some Chinese dictionaries interpret the term as "众人", which is essentially the understanding of Alfred Huang. However, as Chinese terms may have layers of meanings, a single translation may not be able to convey the whole range of meanings in a Chinese word.
Host Of The Hexagrams
[edit | edit source]Each of the 64 Hexagrams (Gua) has one or more Hosts. A Host represents the main characteristics of a Gua. A Host is a line in a Gua, and the line number, as shown below, is counted from bottom to top, where the bottom line is counted as 1, the second line from the bottom as 2, and the top line is counted as 6. For example, in Hexagram 07, the Host is 2, the only Yang line in the Gua. The lines 2 and 5 are frequently the hosts of the Gua, as they occupy the central position of the lower/inner and upper/outer trigrams respectively.
| Hexagram (Gua) | Host of the Gua
(line number) |
|---|---|
| 01 ䷀ (乾 qián) | 5 |
| 02 ䷁ (坤 kūn) | 2 |
| 03 ䷂ (屯 zhūn) | 1, 5 |
| 04 ䷃ (蒙 méng) | 2, 5 |
| 05 ䷄ (需 xū) | 5 |
| 06 ䷅ (訟 sòng) | 5 |
| 07 ䷆ (師 shī) | 2 |
| 08 ䷇ (比 bǐ) | 5 |
| 09 ䷈ (小畜 xiǎo chù) | 4 |
| 10 ䷉ (履 lǚ) | 3, 5 |
| 11 ䷊ (泰 tài) | 2, 5 |
| 12 ䷋ (否 pǐ) | 2, 5 |
| 13 ䷌ (同人 tóng rén) | 2, 5 |
| 14 ䷍ (大有 dà yǒu) | 5 |
| 15 ䷎ (謙 qiān) | 3 |
| 16 ䷏ (豫 yù) | 4 |
| 17 ䷐ (隨 suí) | 1 |
| 18 ䷑ (蠱 gǔ) | 6 |
| 19 ䷒ (臨 lín) | 1, 2 |
| 20 ䷓ (觀 guān) | 5, 6 |
| 21 ䷔ (噬嗑 shì kè) | 4 |
| 22 ䷕ (賁 bì) | 2, 6 |
| 23 ䷖ (剝 bō) | 6 |
| 24 ䷗ (復 fù) | 1 |
| 25 ䷘ (無妄 wú wàng) | 1, 5 |
| 26 ䷙ (大畜 dà chù) | 6 |
| 27 ䷚ (頤 yí) | 6 |
| 28 ䷛ (大過 dà guò) | 2, 5 |
| 29 ䷜ (坎 kǎn) | 2, 5 |
| 30 ䷝ (離 lí) | 2, 5 |
| 31 ䷞ (咸 xián) | 3, 6 |
| 32 ䷟ (恆 héng) | 2 |
| 33 ䷠ (遯 dùn) | 2 |
| 34 ䷡ (大壯 dà zhuàng) | 4 |
| 35 ䷢ (晉 jìn) | 5 |
| 36 ䷣ (明夷 míng yí) | 2, 5 |
| 37 ䷤ (家人 jiā rén) | 2, 5 |
| 38 ䷥ (睽 kuí) | 2, 5 |
| 39 ䷦ (蹇 jiǎn) | 5 |
| 40 ䷧ (解 xiè) | 2, 5 |
| 41 ䷨ (損 sǔn) | 5 |
| 42 ䷩ (益 yì) | 1 |
| 43 ䷪ (夬 guài) | 6 |
| 44 ䷫ (姤 gòu) | 1 |
| 45 ䷬ (萃 cuì) | 2, 5 |
| 46 ䷭ (升 shēng) | 1 |
| 47 ䷮ (困 kùn) | 5 |
| 48 ䷯ (井 jǐng) | 5 |
| 49 ䷰ (革 gé) | 5 |
| 50 ䷱ (鼎 dǐng) | 5 |
| 51 ䷲ (震 zhèn) | 1 |
| 52 ䷳ (艮 gèn) | 6 |
| 53 ䷴ (漸 jiàn) | 2, 5 |
| 54 ䷵ (歸妹 guī mèi) | 3, 5 |
| 55 ䷶ (豐 fēng) | 5 |
| 56 ䷷ (旅 lǚ) | 5 |
| 57 ䷸ (巽 xùn) | 5 |
| 58 ䷹ (兌 duì) | 2, 5 |
| 59 ䷺ (渙 huàn) | 4, 5 |
| 60 ䷻ (節 jié) | 5 |
| 61 ䷼ (中孚 zhōng fú) | 2, 5 |
| 62 ䷽ (小過 xiǎo guò) | 2, 5 |
| 63 ䷾ (既濟 jì jì) | 2 |
| 64 ䷿ (未濟 wèi jì) | 5 |
Core Hexagrams
[edit | edit source]The Core Hexagrams (Core Gua) are constructed from the middle 4 lines of a non-core Gua, by taking lines {2, 3, 4} as the lower trigram of the Core Gua, and lines {3 ,4, 5} as the upper trigram of the Core Gua. Lines 1 and 6 of a non-core Gua are ignored. The Core Gua is also called the Mutual Gua. In Chinese, the term "Gua" is written as 卦. A Core Gua provides another level of understanding about a person's current situation.
The Core of the Core Hexagrams are constructed from the Core Hexagrams, using the middle 4 lines of the Core Hexagrams. All the 64 Hexagrams can be converted into 12 Core Hexagrams which in turn, using the same process, can then be converted into 4 Core of the Core Hexagrams.
| Core of the Core Gua | Core Gua | Non-core Gua |
|---|---|---|
| 01 ䷀ (乾 qián) | ||
| 28 ䷛ (大過 dà guò) | ||
| 30 ䷝ (離 lí) | ||
| 55 ䷶ (豐 fēng) | ||
| 56 ䷷ (旅 lǚ) | ||
| 62 ䷽ (小過 xiǎo guò) | ||
| 43 ䷪ (夬 guài) | ||
| 14 ䷍ (大有 dà yǒu) | ||
| 32 ䷟ (恆 héng) | ||
| 34 ䷡ (大壯 dà zhuàng) | ||
| 50 ䷱ (鼎 dǐng) | ||
| 44 ䷫ (姤 gòu) | ||
| 13 ䷌ (同人 tóng rén) | ||
| 31 ䷞ (咸 xián) | ||
| 33 ䷠ (遯 dùn) | ||
| 49 ䷰ (革 gé) | ||
| 02 ䷁ (坤 kūn) | ||
| 23 ䷖ (剝 bō) | ||
| 03 ䷂ (屯 zhūn) | ||
| 08 ䷇ (比 bǐ) | ||
| 20 ䷓ (觀 guān) | ||
| 42 ䷩ (益 yì) | ||
| 24 ䷗ (復 fù) | ||
| 04 ䷃ (蒙 méng) | ||
| 07 ䷆ (師 shī) | ||
| 19 ䷒ (臨 lín) | ||
| 41 ䷨ (損 sǔn) | ||
| 27 ䷚ (頤 yí) | ||
| 29 ䷜ (坎 kǎn) | ||
| 59 ䷺ (渙 huàn) | ||
| 60 ䷻ (節 jié) | ||
| 61 ䷼ (中孚 zhōng fú) | ||
| 63 ䷾ (既濟 jì jì) | ||
| 38 ䷥ (睽 kuí) | ||
| 05 ䷄ (需 xū) | ||
| 09 ䷈ (小畜 xiǎo chù) | ||
| 48 ䷯ (井 jǐng) | ||
| 57 ䷸ (巽 xùn) | ||
| 40 ䷧ (解 xiè) | ||
| 15 ䷎ (謙 qiān) | ||
| 22 ䷕ (賁 bì) | ||
| 36 ䷣ (明夷 míng yí) | ||
| 52 ䷳ (艮 gèn) | ||
| 54 ䷵ (歸妹 guī mèi) | ||
| 11 ䷊ (泰 tài) | ||
| 18 ䷑ (蠱 gǔ) | ||
| 26 ䷙ (大畜 dà chù) | ||
| 46 ䷭ (升 shēng) | ||
| 64 ䷿ (未濟 wèi jì) | ||
| 37 ䷤ (家人 jiā rén) | ||
| 06 ䷅ (訟 sòng) | ||
| 10 ䷉ (履 lǚ) | ||
| 47 ䷮ (困 kùn) | ||
| 58 ䷹ (兌 duì) | ||
| 39 ䷦ (蹇 jiǎn) | ||
| 16 ䷏ (豫 yù) | ||
| 21 ䷔ (噬嗑 shì kè) | ||
| 35 ䷢ (晉 jìn) | ||
| 51 ䷲ (震 zhèn) | ||
| 53 ䷴ (漸 jiàn) | ||
| 12 ䷋ (否 pǐ) | ||
| 17 ䷐ (隨 suí) | ||
| 25 ䷘ (無妄 wú wàng) | ||
| 45 ䷬ (萃 cuì) |
Interpretation
[edit | edit source]Notes: In the table below,
- The column "SC" gives the name of the Gua in Simplified Chinese.
- The third column (Name And Decision Of Gua) gives the name and meaning of each hexagram according to King Wen. The term "Decision Of Gua" is sometimes translated as "Judgement of the Gua".
- The last column (Symbolic Interpretation) interprets the two trigrams (symbols) constituting the hexagram. For example, Hexagram 64 is described as "Fire over water" because BEFORE COMPLETION is a hexagram made up of the "Fire" trigram on top, and the "Water" trigram below. In the same way, Hexagram 33 is described as "Mountain under Heaven".
- All the columns are sortable. For example, if we sort the third column, we may expeditiously find the name of a hexagram, as the names will be sorted alphabetically in ascending order.
| Gua (Hexagram) | SC | Name And Decision Of Gua | Symbolic Interpretation |
|---|---|---|---|
| 01 ䷀ (乾 qián) | 乾 | THE CREATIVE:
The Creative works sublime success, Furthering through perseverance. |
The movement of heaven is full of power.
|
| 02 ䷁ (坤 kūn) | 坤 | THE RECEPTIVE:
The Receptive brings about sublime success, Furthering through the perseverance of a mare. If the superior man undertakes something and tries to lead, He goes astray; But if he follows, he finds guidance. It is favorable to find friends in the west and south, To forego friends in the east and north. Quiet perseverance brings good fortune. |
The earth's condition is receptive devotion.
Carries the outer world. |
| 03 ䷂ (屯 zhūn) | 屯 | DIFFICULTY AT THE BEGINNING:
Difficulty at the Beginning works supreme success, Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers. |
Clouds and thunder:
Thus the superior man Brings order out of confusion. |
| 04 ䷃ (蒙 méng) | 蒙 | YOUTHFUL FOLLY:
Youthful Folly has success. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers. |
A spring wells up at the foot of the mountain:
Thus the superior man fosters his character By thoroughness in all that he does. |
| 05 ䷄ (需 xū) | 需 | WAITING:
If you are sincere, You have light and success. Perseverance brings good fortune. It furthers one to cross the great water. |
Clouds rise up to heaven:
Thus the superior man eats and drinks, Is joyous and of good cheer. |
| 06 ䷅ (訟 sòng) | 讼 | CONFLICT:
You are sincere And are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water. |
Heaven and water go their opposite ways:
Thus in all his transactions the superior man Carefully considers the beginning. |
| 07 ䷆ (師 shī) | 师 | THE ARMY:
The army needs perseverance And a strong man. Good fortune without blame. |
In the middle of the earth is water:
Thus the superior man increases his masses By generosity toward the people. |
| 08 ䷇ (比 bǐ) | 比 | HOLDING TOGETHER:
Holding Together brings good fortune. Inquire of the oracle once again Whether you possess sublimity, constancy, and perseverance; Then there is no blame. Those who are uncertain gradually join. Whoever comes too late Meets with misfortune. |
On the earth is water:
Thus the kings of antiquity Bestowed the different states as fiefs And cultivated friendly relations With the feudal lords. |
| 09 ䷈ (小畜 xiǎo chù) | 小畜 | THE TAMING POWER OF THE SAMLL:
The Taming Power of the Small has success. Dense clouds, no rain from our western region. |
The wind drives across heaven:
Thus the superior man Refines the outward aspect of his nature. |
| 10 ䷉ (履 lǚ) | 履 | TREADING:
Treading upon the tail of the tiger. It does not bite the man. Success. |
Heaven above, the lake below:
Thus the superior man discriminates between high and low, And thereby fortifies the thinking of the people. |
| 11 ䷊ (泰 tài) | 泰 | PEACE:
The small departs, The great approaches. Good fortune. Success. |
Heaven and earth unite: the image of Peace.
Divides and completes the course of heaven and earth; He furthers and regulates the gifts of heaven and earth, And so aids the people. |
| 12 ䷋ (否 pǐ) | 否 | STANDSTILL:
Evil people do not further The perseverance of the superior man. The great departs; the small approaches. |
Heaven and earth do not unite:
Thus the superior man falls back upon his inner worth In order to escape the difficulties. He does not permit himself to be honored with revenue. |
| 13 ䷌ (同人 tóng rén) | 同人 | FELLOWSHIP WITH MEN:
Fellowship with Men in the open. Success. It furthers one to cross the great water. The perseverance of the superior man furthers. |
Heaven together with fire:
Thus the superior man organizes the clans And makes distinctions between things. |
| 14 ䷍ (大有 dà yǒu) | 大有 | POSSESSION IN GREAT MEASURE:
|
Fire in heaven above:
Thus the superior man curbs evil and furthers good, And thereby obeys the benevolent will of heaven. |
| 15 ䷎ (謙 qiān) | 谦 | MODESTY:
Modesty creates success. The superior man carries things through. |
Within the earth, a mountain:
Thus the superior man reduces that which is too much, And augments that which is too little. He weighs things and makes them equal. |
| 16 ䷏ (豫 yù) | 豫 | ENTHUSIASM:
It furthers one to install helpers And to set armies marching. |
Thunder comes resounding out of the earth:
Thus the ancient kings made music In order to honor merit, And offered it with splendor To the Supreme Deity, Inviting their ancestors to be present. |
| 17 ䷐ (隨 suí) | 随 | FOLLOWING:
Following has supreme success. Perseverance furthers. No blame. |
Thunder in the middle of the lake:
Thus the superior man at nightfall Goes indoors for rest and recuperation. |
| 18 ䷑ (蠱 gǔ) | 蛊 | DECAY:
Work on What Has Been Spoiled (decay) Has supreme success. It furthers one to cross the great water. Before the starting point, three days. After the starting point, three days. |
The wind blows low on the mountain:
Thus the superior man stirs up the people And strengthens their spirit. |
| 19 ䷒ (臨 lín) | 临 | APPROACH:
Approach has supreme success. Perseverance furthers. When the eight month comes, There will be misfortune. |
The earth above the lake:
Thus the superior man is inexhaustible In his will to teach, And without limits In his tolerance and protection of the people. |
| 20 ䷓ (觀 guān) | 观 | CONTEMPLATION:
The ablution has been made, But not yet the offering. Full of trust they look up to him. |
The wind blows over the earth:
Thus the kings of old visited the regions of the world, Contemplated the people, And gave them instruction. |
| 21 ䷔ (噬嗑 shì kè) | 噬嗑 | BITING THROUGH:
Biting Through has success. It is favorable to let justice be administered. |
Thunder and lightning:
Thus the kings of former times made firm the laws Through clearly defined penalties. |
| 22 ䷕ (賁 bì) | 贲 | GRACE:
Grace has success. In small matters It is favorable to undertake something. |
Fire at the foot of the mountain:
Thus does the superior man proceed When clearing up current affairs. But he dare not decide controversial issues in this way. |
| 23 ䷖ (剝 bō) | 剥 | SPLITTING APART:
It does not further one To go anywhere. |
The mountain rests upon the earth:
Thus those above can insure their position Only by giving generously to those below. |
| 24 ䷗ (復 fù) | 复 | THE TURNING POINT:
Success. Going out and coming in without error. Friends come without blame. To and Fro goes the way. On the seventh day comes return. It furthers one to have somewhere to go. |
Thunder within the earth:
Thus the kings of antiquity closed the passes At the time of solstice. Merchants and strangers did not go about, And the ruler Did not travel through the provinces. |
| 25 ䷘ (無妄 wú wàng) | 无妄 | INNOCENCE:
Supreme success. Perseverance furthers. If someone is not as he should be, He has misfortune, And it does not further him To undertake something. |
Under heaven thunder rolls:
Thus the kings of old, Rich in virtue, and in harmony with the time, Fostered and nourished all beings. |
| 26 ䷙ (大畜 dà chù) | 大畜 | THE TAMING POWER OF THE GREAT:
Not eating at home brings good fortune. It furthers one to cross the great water. |
Heaven within the mountain:
Thus the superior man aquaints himself with many sayings of antiquity And many deeds of the past, In order to strengthen his character thereby. |
| 27 ䷚ (頤 yí) | 颐 | THE CORNERS OF THE MOUTH:
Pay heed to the providing of nourishment. And to what a man seeks To fill his own mouth with. |
At the foot of the mountain, thunder:
Thus the superior man is careful of his words And temperate in eating and drinking. |
| 28 ䷛ (大過 dà guò) | 大过 | PREPONDERANCE OF THE GREAT:
It furthers one to have somewhere to go. Success. |
The lake rises above the trees:
Thus the superior man, when he stands alone, Is unconcerned, And if he has to renounce the world, He is undaunted. |
| 29 ䷜ (坎 kǎn) | 坎 | THE ABYSMAL:
The Abysmal repeated. If you are sincere, you have success in your heart, And whatever you do succeeds. |
Water flows on uninterruptedly and reaches it goal:
Thus the superior man walks in lasting virtue And carries on the business of teaching. |
| 30 ䷝ (離 lí) | 离 | THE CLINGING (FIRE):
Perseverance furthers. It brings success. Care of the cow brings good fortune. |
That which is bright rises twice:
Thus the great man, by perpetuating this brightness, Illumines the four quarters of the world. |
| 31 ䷞ (咸 xián) | 咸 | INFLUENCE:
Success. Perseverance furthers. To take a maiden to wife brings good fortune. |
A lake on the mountain:
Thus the superior man encourages people to approach him By his readiness to receive them. |
| 32 ䷟ (恆 héng) | 恒 | DURATION:
Success. No blame.
It furthers one to have somewhere to go. |
Thunder and wind: the image of Duration.
And does not change his direction. |
| 33 ䷠ (遯 dùn) | 遯 | RETREAT:
Success. In what is small, perseverance furthers. |
Mountain under heaven: the image of Retreat.
Not angrily but with reserve. |
| 34 ䷡ (大壯 dà zhuàng) | 大壮 | THE POWER OF THE GREAT:
Perseverance furthers. |
Thunder in heaven above:
Thus the superior man does not tread upon paths That do not accord with established order. |
| 35 ䷢ (晉 jìn) | 晋 | PROGRESS:
The powerful prince Is honored with horses in large numbers. In a single day he is granted audience three times. |
The sun rises over the earth:
Thus the superior man himself Brightens his bright virtue. |
| 36 ䷣ (明夷 míng yí) | 明夷 | DARKENING OF THE LIGHT:
In adversity It furthers one to be persevering. |
The light has sunk into the earth:
Thus does the superior man live with the great mass: He veils his light, yet still shines. |
| 37 ䷤ (家人 jiā rén) | 家人 | THE FAMILY:
The perseverance of the woman furthers. |
Wind comes forth from fire:
Thus the superior man has substance in his words And duration in his way of life. |
| 38 ䷥ (睽 kuí) | 睽 | OPPOSITION:
In small matters, good fortune. |
Above fire; below, the lake:
Thus amid all fellowship The superior man retains his individuality. |
| 39 ䷦ (蹇 jiǎn) | 蹇 | OBSTRUCTION:
The southwest furthers. The northeast does not further. It furthers one to see the great man. Perseverance brings good fortune. |
Water on the mountain:
Thus the superior man turns his attention to himself And molds his character. |
| 40 ䷧ (解 xiè) | 解 | DELIVERANCE:
The southwest furthers. If there is no longer anything where one has to go, Return brings good fortune. If there is still something where one has to go, Hastening brings good fortune. |
Thunder and rain set in:
Thus the superior man pardons mistakes And forgives misdeeds. |
| 41 ䷨ (損 sǔn) | 损 | DECREASE:
Decrease combined with sincerity Brings about supreme good fortune Without blame. One may be persevering in this. It furthers one to undertake something. How is this to be carried out? One may use two small bowls for the sacrifice. |
At the foot of the mountain, the lake:
Thus the superior man controls his anger And restrains his instincts. |
| 42 ䷩ (益 yì) | 益 | INCREASE:
It furthers one To undertake something. It furthers one to cross the great water. |
Wind and thunder: the image of Increase.
If he sees good, he imitates it; If he has faults, he rids himself of them. |
| 43 ䷪ (夬 guài) | 夬 | BREAK-THROUGH:
One must resolutely make the matter known At the court of the king. It must be announced truthfully. Danger. It is necessary to notify one's own city. It does not further to resort to arms. It furthers one to undertake something. |
The lake has risen up to heaven:
Thus the superior man Dispenses riches downward And refrains from resting on his virtue. |
| 44 ䷫ (姤 gòu) | 姤 | COMING TO MEET:
The maiden is powerful. One should not marry such a maiden. |
Under heaven, wind:
Thus does the prince act when disseminating his commands And proclaiming them to the four quarters of heaven. |
| 45 ䷬ (萃 cuì) | 萃 | GATHERING TOGETHER:
Success. The king approaches his temple. It furthers one to see the great man. This brings success. Perseverance furthers. To bring great offerings creates good fortune. It furthers one to undertake something. |
Over the earth, the lake:
Thus the superior man renews his weapons In order to meet the unforeseen. |
| 46 ䷭ (升 shēng) | 升 | PUSHING UPWARD:
Pushing Upward has supreme success. One must see the great man. Fear not. Departure toward the south Brings good fortune. |
Within the earth, wood grows:
Thus the superior man of devoted character Heaps up small things In order to achieve something high and great. |
| 47 ䷮ (困 kùn) | 困 | OPPRESSION:
Success. Perseverance.
No blame. When one has something to say, It is not believed. |
There is no water in the lake:
Thus the superior man stakes his life On following his will. |
| 48 ䷯ (井 jǐng) | 井 | THE WELL:
The town may be changed, But the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water And the rope does not go all the way, Or the jug breaks, it brings misfortune. |
Water over wood: the image of The Well.
And exhorts them to help one another. |
| 49 ䷰ (革 gé) | 革 | REVOLUTION:
On your own day You are believed. Supreme success. Furthering through perseverance. Remorse disappears. |
Fire in the lake: the image of Revolution.
Sets the calendar in order. |
| 50 ䷱ (鼎 dǐng) | 鼎 | THE CALDRON:
Supreme good fortune. Success. |
Fire over wood:
Thus the superior man consolidates his fate By making his position correct. |
| 51 ䷲ (震 zhèn) | 震 | THE AROUSING:
Shock brings success. Shock comes--oh, oh! Laughing words--ha, ha! The shock terrifies for a hundred miles, And he does not let fall the sacrificial spoon and chalice. |
Thunder repeated: the image of Shock.
The superior man sets his life in order And examines himself. |
| 52 ䷳ (艮 gèn) | 艮 | KEEPING STILL:
Keeping his back still So that he no longer feels his body. He goes into the courtyard And does not see his people. No blame. |
Mountains standing close together:
Thus the superior man Does not permit his thoughts To go beyond his situation. |
| 53 ䷴ (漸 jiàn) | 渐 | DEVELOPMENT:
The maiden Is given in marriage. Good fortune. Perseverance furthers. |
On the mountain, a tree:
Thus the superior man abides in dignity and virtue, In order to improve the mores. |
| 54 ䷵ (歸妹 guī mèi) | 归妹 | THE MARRYING MAIDEN:
Nothing that would further. |
Thunder over the lake:
Thus the superior man Understands the transitory In the light of the eternity of the end. |
| 55 ䷶ (豐 fēng) | 丰 | ABUNDANCE:
Abundance has success. The king attains abundance. Be not sad. Be like the sun at midday. |
Both thunder and lightning come:
Thus the superior man decides lawsuits And carries out punishments. |
| 56 ䷷ (旅 lǚ) | 旅 | THE WANDERER:
Success through smallness. Perseverance brings good fortune To the wanderer. |
Fire on the mountain:
Thus the superior man Is clear-minded and cautious In imposing penalties, And protracts no lawsuits. |
| 57 ䷸ (巽 xùn) | 巽 | THE GENTLE:
Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man. |
Winds following one upon the other:
Thus the superior man Spreads his commands abroad And carries out his undertakings. |
| 58 ䷹ (兌 duì) | 兑 | THE JOYOUS:
Success. Perseverance is favorable. |
Lakes resting on one another:
Thus the superior man joins with his friends For discussion and practice. |
| 59 ䷺ (渙 huàn) | 涣 | DISPERSION:
Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers. |
The wind drives over the water:
Thus the kings of old sacrificed to the Lord And built temples. |
| 60 ䷻ (節 jié) | 节 | LIMITATION:
Success. Galling limitation must not be persevered in. |
Water over Lake: the image of Limitation.
Creates numbers and measure, And examines the nature of virtue and correct conduct. |
| 61 ䷼ (中孚 zhōng fú) | 中孚 | INNER TRUTH:
Pigs and fishes. Good fortune. It furthers one to cross the great water. Perseverance furthers. |
Wind over lake: the image of Inner Truth.
In order to delay executions. |
| 62 ䷽ (小過 xiǎo guò) | 小过 | PREPONDERANCE OF THE SMALL:
Success. Perseverance furthers. Small things may be done; great things should not be done. The flying bird brings the message: It is not well to strive upward, It is well to remain below. Great good fortune. |
Thunder on the mountain:
Thus in his conduct the superior man gives preponderance to reverence. In bereavement he gives preponderance to grief. In his expenditures he gives preponderance to thrift. |
| 63 ䷾ (既濟 jì jì) | 既济 | AFTER COMPLETION:
Success in small matters. Perseverance furthers. At the beginning good fortune, At the end disorder. |
Water over fire: the image of the condition
Thus the superior man Takes thoughts of misfortune And arms himself against it in advance. |
| 64 ䷿ (未濟 wèi jì) | 未济 | BEFORE COMPLETION:
Success. But if the little fox, after nearly completing the crossing, Gets his tail in the water, There is nothing that would further. |
Fire over water:
Thus the superior man is careful In the differentiation of things, So that each finds its place. |
Ref: Yi Ching, translated by James Legge (1815 –1897)
Explanation Of Hexagrams And Lines
[edit | edit source]Explanation Of I Ching Hexagrams And Lines
Notes: In the table below,
- The column on the right gives the name of the Gua (hexagram) in Simplified Chinese. The name of each hexagram in Traditional Chinese can be found in the left column.
- For each Gua, the left column gives the binary representation of the Gua. For example, the first Gua is "Qian", and it can be represented by "111111". When the table is sorted by this column, it will also be sorted by the binary representation of the Gua, and the I Ching hexagrams arranged by Shao Yong, in vertical sequence, appears. In other words, Shao Yong arranged the Gua from "000000" (as the first hexagram) to "111111" (as the last hexagram), in strict binary order, about a thousand years ago.
- When the table is sorted by the right column, we can conveniently find a hexagram by its name as transliterated from Chinese. However, this name is not in Pinyin or Wade-Giles, and the tonal pronunciation can only be found in the left column. For example, if we look for "Jian" and "Qian" in the column on the right, we will find two entries for each of these terms. We can then proceed to obtain the pronunciation in the left column, one for each entry. The transliteration in the right column serves as a pointer to the accurate pronunciation and Chinese characters representing each of the 64 hexagrams.
- The translation and transliteration of the Chinese characters representing the hexagrams can differ substantially between authors, depending on their understanding and interpretation, as well as whether they use Pinyin, Wade-Giles, or their own method of transliteration. For example, Qian (the first hexagram) is translated as "Initiating" by Alfred Huang, and translated as "The Creative" by James Legge. In addition, this hexagram is transliterated as "Qian" and "Ch'ien" by the two authors respectively, and in Pinyin it is represented as "qián". The hexagrams themselves are the only unchanging references between books by different authors.
- The translation of some basic terms can be problematic, and sometimes Legge attempts a word-for-word translation. For example, the term "small man" means 小人, although it actually means a petty or mean-spirited person, of either gender. The term "superior man" means 君子, and indicates a person of virtue (in the Confucian sense of the term), regardless of gender. In other words, the terms "small" and "superior" refer to the moral and ethical stature and not the physical size of a person. Similarly, the terms "man" or "men" usually refer to person(s)/human(s) and are not indicative of gender.
| (Binary Representation)
& Name of Gua (translated by Alfred Huang) and its explanation (by King Wen) |
Name of Gua
(transliterated from Chinese) and explanation of the lines (by the Duke of Kau) |
|---|---|
| (111111)
Initiating : 01 ䷀ (乾 qián) Vast is the 'great and originating power' indicated by Ch'ien! All things owe to it their beginning: it contains all the meanings belonging to the name heaven. The clouds move and the rain is distributed; the various things appear in their developed forms. The sages grandly understand the connection between the end and the beginning, and how the indications of the six lines in the hexagram are accomplished, each in its season. Accordingly they mount the carriage drawn by those six dragons at the proper times, and drive through the sky. The method of Ch'ien is to change and transform, so that everything obtains its correct nature as appointed by the mind of Heaven; and thereafter the conditions of great harmony are preserved in union. The result is 'what is advantageous, and correct and firm.' The sage appears aloft, high above all things, and the myriad states all enjoy repose. |
Qian :乾
|
| (000000)
Responding : 02 ䷁ (坤 kūn) Complete is the great and originating capacity indicated by K'un! All things owe to it their birth; it receives obediently the influences of Heaven. K'un, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power of Ch'ien. Its comprehension is wide, and its brightness great. The various things obtain by it their full development. The mare is a creature of earthly kind. Its power of moving on the earth is without limit; it is mild and docile, advantageous and firm: such is the course of the superior man. If he take the initiative, he goes astray: he misses, that is, his proper course. If he follow, he is docile, and gets into his regular course. In the southwest he will get friends: he will be walking with those of his own class. In the northeast he will lose friends: but in the end there will be ground for congratulation. The good fortune arising from resting in firmness corresponds to the unlimited capacity of the earth. |
Kun :坤
|
| (010001)
Beginning : 03 ䷂ (屯 zhūn) In Chun we have the strong Ch'ien and the weak K'un commencing their intercourse, and difficulties arising. Movement in the midst of peril gives rise to great progress and success, through firm correctness. By the action of the thunder and rain, which are symbols of Chên and K'an, all between Heaven and Earth is filled up. But the condition of the time is full of irregularity and obscurity. Feudal princes should be established, but the feeling that rest and peace have been secured should not be indulged even then. |
Zhun :屯
|
(100010)
Childhood : 04 ䷃ (蒙 méng)
In Mêng we have the trigram for a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest of progress suggested by these give the idea in Mêng. Mêng indicates that there will be progress and success: for there is development at work in it, and its time of action is exactly what is right. 'I do not seek the youthful and inexperienced; he seeks me:' so does will respond to will. When he shows the sincerity that marks the first recourse to divination, I instruct him: for possessing the qualities of the undivided line and being in the central place, the subject of the second line thus speaks. A second and third application create annoyance, and I do not instruct so as to create annoyance, annoyance he means to the ignorant. The method of dealing with the young and ignorant is to nourish the correct nature belonging to them; this accomplishes the service of the sage. |
Meng :蒙
|
(010111)
Needing : 05 ䷄ (需 xū)
Hsu denotes waiting. The figure shows peril in front; but notwithstanding the firmness and strength indicated by the inner trigram, its subject does not allow himself to be involved in the dangerous defile: it is right he should not be straightened or reduced to extremity. When it is said that, with the sincerity declared in Hsu, there will be brilliant success, and with firmness there will be good fortune, this is shown by the position of the fifth line in the place assigned by Heaven, and its being the correct position for it, and in the centre. It will be advantageous to go through the great stream; that is, going forward will be followed by meritorious achievement. |
Xu :需
|
(111010)
Contention : 06 ䷅ (訟 sòng)
The upper portion of Sung is the trigram representing strength and the lower that representing peril. The coming together of strength and peril gives the idea in Sung. Sung intimates how, though there is sincerity in one's contention, he will yet meet with opposition and obstruction; but if he cherish and apprehensive caution, there will be good fortune. A strong line has come and got the central place in the lower trigram. If he must presecute the contention to the bitter end, there will be evil; contention is not a thing to be carried on to extremity. It will be advantageous to meet with the great man; what he sets a value on is the due mean, and the correct place. It will not be advantageous to cross the great stream; one attempting to do so would find himself in an abyss. |
Song :讼
|
(000010)
Multitude : 07 ䷆ (師 shī)
The name Shih describes the multitude of the host. The firmness and correctness which the hexagram indicates refer to more correctness of aim. When the mover is able to use the multitude with such correctness, he may attain to the royal sway. There is the symbol of strength in the centre of the trigram below, and it is responded to by its proper correlate above. The action gives rise to perils, but it is in accordance with the best sentiments of men. Its mover may by such action distress all the country, but the people will follow him: there will be good fortune, and what error should there be? |
Shi :师
|
(010000)
Union : 08 ䷇ (比 bǐ)
Pi indicates that there is good fortune: the name Pi denotes help; and we see in the figure inferiors docilely following their superior. Let the principal party intended in it reexamine himself, as if by divination, whether his virtue be great, unintermitting, and firm; if it be so, there will be no error: all this follows from the position of the strong line in the centre of the upper trigram. Those who have no rest will come to him: high and low will respond to its subject. With those who are too late in coming it will be ill: for them the way of good fortune here indicated has been exhausted. |
Bi :比
|
(110111)
Little Accumulation : 09 ䷈ (小畜 xiǎo chù)
In Hsiao Ch'u the weak line occupies its proper position, and the lines above and below respond to it. Hence come the name of Hsiao Ch'u, Small Restraint. It presents the symbols of strength and flexibility. Strong lines are in the central places, and the will of their subjects will have free course. Thus it indicates that there will be progress and success. Dense clouds but no rain indicate the movement of the strong lines still going forward. The Commencing at our western border indicates that the beneficial influence has not yet been widely displayed. |
Xiao Xu :小畜
|
(111011)
Fulfillment : 10 ䷉ (履 lǚ)
In Lu we have the symbol of weakness treading on that of strength. The lower trigram indicates pleasure and satisfaction, and responds to the upper indicating strength. Hence it is said, he treads on the tail of a tiger, which does not bite him; there will be progress and success. The fifth line is strong, in the centre, and in its correct place. Its subject occupies the God given position, and falls into no distress or failure; his action will be brilliant. |
Lu :履
|
(000111)
Advance : 11 ䷊ (泰 tài)
The little come and the great gone in T'ai, and its indication that there will be good fortune with progress and success show to us heaven and earth in communication with each other, and all things in consequence having free course, and also the high and the low, superiors and inferiors, in communication with one another, and possessed by the same aim. The inner trigram is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is the symbol of strength, and the outer of docility; the inner represents the superior man and the outer the small man. Thus the way of the superior man appears increasing, and that of the small man decreasing. |
Tai :泰
|
(111000)
Hindrance : 12 ䷋ (否 pǐ)
The want of good understanding between the different classes of men in P'i and its indication as unfavorable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come: all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no well-regulated states under the sky. The inner trigram is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is the symbol of weakness, and the outer of strength; the inner represents the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing. |
Pi :否
|
(111101)
Seeking Harmony : 13 ䷌ (同人 tóng rén)
In T'ung Jên the weak line has the place of influence, the central place, and responds to the corresponding line in Ch'ien (above); hence comes its name of T'ung Jên (or Union of Men). T'ung Jên says: The language, T'ung Jên appears here as we find it in the remote districts of the country, indicating progress and success, and that it will be advantageous to cross the great stream, is moulded by its containing the strength symbolled in Ch'ien. Then we have the trigram indicating elegance and intelligence, supported by that indicating strength; with the line in the central, and its correct, position, and responding to the corresponding line above: all representing the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky. |
Tong Ren :同人
|
(101111)
Great Harvest : 14 ䷍ (大有 dà yǒu)
In Ta Yu the weak line has the place of honor, is grandly central, and the strong lines above and below respond to it. Hence come its name of Ta Yu, having what is great. The attributes of its component trigrams are strength and vigor with elegance and brightness. The ruling line in it responds to the ruling line in the symbol of heaven, and consequently its action is all at the proper times. In this way it is said to indicate great progress and success. |
Da You :大有
|
(000100)
Humbleness : 15 ䷎ (謙 qiān)
Ch'ien indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and there to act. It is the way of Heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honor makes that still more brilliant; and in a low position men will not seek to pass beyond it. Thus it is that the superior man will have a good issue to his undertakings. |
Qian :谦
|
(001000)
Delight : 16 ䷏ (豫 yù)
In Yu we see the strong line responded to by all the others, and the will of him whom it represents being carried out; and also docile obedience employing movement for its purposes. From these things come Yu the Condition of harmony and satisfaction. In this condition we have docile obedience employing movement for its purposes, and therefore it is so as between heaven and earth; how much more will it be so among men in the setting up of feudal princes and putting the hosts in motion. Heaven and earth show that docile obedience in connection with movement and hence the sun and moon make no error in time, and the four seasons do not deviate from their order. The sages show such docile obedience in connection with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yu. |
Yu :豫
|
(011001)
Following : 17 ䷐ (隨 suí)
In Sui, we see the strong trigram come and place itself under the weak; we see in the two the attributes of movement and pleasure: this gives the idea of Sui. There will be great progress and success; and through firm correctness no error: all under heaven will be found following at such a time. Great indeed are the time and significance indicated in Sui. |
Sui :随
|
(100110)
Remedying : 18 ䷑ (蠱 gǔ)
In Ku we have the strong trigram above, and the weak one below; we have below pliancy, and above stopping: these give the idea of Ku, a troublous condition of affairs verging to ruin. Ku indicates great progress and success: through the course shown in it, all under heaven there will be good order. There will be advantage in crossing the great stream: he who advances will encounter the business to be done. He should weigh well, however, the events of three days before the turning point, and those to be done three days after it: the end of confusion is the beginning of order; such is the procedure of Heaven. |
Gu :蛊
|
(000011)
Approaching : 19 ䷒ (臨 lín)
In Lin we see the strong lines gradually increasing and advancing. The lower trigram is the symbol of being pleased, and the upper of being compliant. The strong line is in the central position, and is properly responded to. There is great progress and success, along with firm correctness: this is the way of Heaven. In the eighth month there will be evil: the advancing power will decay after no long time. |
Lin :临
|
(110000)
Watching : 20 ䷓ (觀 guān)
The great manifestor occupies an upper place in the figure, which consists of the trigrams whose attributes are docility and flexibility. He is in the central position and his correct place, and thus exhibits his lessons to all under Heaven. Kuan shows its subject like a worshipper who has washed his hands, but not yet presented his offerings; with sincerity and an appearance of dignity commanding reverent regard: all beneath look to him and are transformed. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed without error. The sages, in accordance with this spirit-like way, laid down their instructions, and all under heaven yield submission to them. |
Guan :观
|
(101001)
Eradicating : 21 ䷔ (噬嗑 shì kè)
The existence of something between the jaws gives rise to the name Shih Ho, union by means of biting through the intervening article. The Union by means of biting through the intervening article indicates the successful progress denoted by the hexagram. The strong and weak lines are equally divided in the figure. Movement is denoted by the lower trigram, and bright intelligence by the upper; thunder and lightning uniting in them, and having brilliant manifestation. The weak fifth line is in the center, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints. |
Shi He :噬嗑
|
(100101)
Adorning : 22 ䷕ (賁 bì)
When it is said that Pi indicates there should be free course in what it denotes. We see the weak line coming and ornamenting the strong lines of the lower trigram, and hence it is said that ornament should have free course. On the other hand, the strong line above ornaments the weak ones of the upper trigram, and hence it is said that there will be little advantage, if ornament be allowed to advance and take the lead. This is illustrated in the appearances that ornament the sky. Elegance and intelligence denoted by the lower trigram regulated by the arrest denoted by the upper suggest the observances that adorn human society. We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand the processes of transformation are accomplished all under heaven. |
Bi :贲
|
(100000)
Falling Away : 23 ䷖ (剝 bō)
Po denotes overthrowing or being overthrown. We see in the figure the weak lines threatening to change the last strong line into one of themselves. That it will not be advantageous to make a movement in any direction whatever appears from the fact that the small men are now growing and increasing. The superior man acts according to the exigency of the time, and stops all forward movement, looking at the significance of the process of decrease and increase, of fullness and the decadence, as seen in the movements of the heavenly bodies. |
Bo :剥
|
(000001)
Turning Back : 24 ䷗ (復 fù)
Fu indicates the free course and progress of what it denotes: it is the coming back of what is intended by the undivided line. Its subject's actions show movement directed by accordance with natural order. Hence he finds no one to distress him in his exits and entrances, and friends come to him, and no error is committed. He will return and repeat his proper course; in seven days comes his return: such is the movement of the heavenly revolution. There will be advantage in whatever direction movement is made: the strong lines are growing and increasing. Do we not see in Fu the mind of heaven and earth. |
Fu :复
|
(111001)
Without Falsehood : 25 ䷘ (無妄 wú wàng)
In Wu Wang we have the strong first line come from the outer trigram, and become in the inner trigram lord of the whole figure; we have the attributes of motive power and strength; we have the strong line of the fifth place in the central position, and responded to by the weak second: there will be great progress proceeding from correctness; such is the appointment of Heaven. If its subject and his action be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction: Whither can he who thinks he is free from all insincerity, and yet is as here described proceed? Can anything be done advantageously by him whom the will and appointment of Heaven do not help? |
Wu Wang :无妄
|
(100111)
Great Accumulation : 26 ䷙ (大畜 dà chù)
In the trigrams composing Ta Ch'u we have the attributes of the greatest strength and substantial solidity, which emit a brilliant light; and indicate a daily renewal of his virtue by the subject of it. The strong line is in the highest place, and suggests the value set on talents and virtue; there is power in the upper trigram and to keep the strongest in restraint: all this shows the great correctness required in the hexagram. The good fortune attached to the subject's not seeking to enjoy his revenues in his own family shows how talents and virtue are nourished. It will be advantageous to cross the great stream: the fifth line, representing the ruler, is responded to by the second, the central line of Ch'ien, representing Heaven. |
Da Xu :大畜
|
(100001)
Nourishing : 27 ䷚ (頤 yí)
I indicates that with firm correctness there will be good fortune: when the nourishing is correct, there will be good fortune. We must look at what we are seeking to nourish: we must look at those whom we wish to nourish. We must by the exercise of our thoughts seek the proper aliment: we must look to our own nourishing of ourselves. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is the work intended by this nourishing in its time. |
Yi :颐
|
(011110)
Great Exceeding : 28 ䷛ (大過 dà guò)
Ta Kuo shows the great one (undivided lines) in excess. In the beam that is weak we see weakness both in the lowest and the topmost lines. The strong lines are in excess, but two of them are in the central positions. The action of the hexagram is represented by the symbols flexibility and satisfaction. Hence it is said, there will be advantage in moving in any direction whatever; yea, there will be success. |
Da Guo :大过
|
(010010)
Darkness : 29 ䷜ (坎 kǎn)
K'an repeated shows us one defile succeeding another. This is the nature of water; it flows on, without accumulating its volume so as to overflow; it pursues its way through a dangerous defile, without losing its true nature. That the mind is penetrating is indicated by the strong line in the center. That action in accordance with this will be of high value tells us that advance will be followed by achievement. The dangerous height of heaven cannot be ascended; the difficult places of the earth are mountains, rivers, hills, and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of what is here taught about seasons of peril. |
Kan :坎
|
(101101)
Brightness : 30 ䷝ (離 lí)
Li means being attached to. The sun and moon have their place in the sky. All the grains, grass, and trees have their place on the earth. The double brightness of the two trigrams adheres to what is correct, and the result is the transforming and perfecting all under the sky. The weak second line occupies the middle and correct position, and gives the indication of a free and successful course; and, moreover, nourishing docility like that of the cow will lead to good fortune. |
Li :离
|
(011100)
Mutual Influence : 31 ䷞ (咸 xián)
Hsien is here used in the sense of Kên, meaning mutually influencing. The weak trigram above, and the strong one below; their two influences moving and responding to each other, and thereby forming a union; the repression of the one and the satisfaction of the other; with their relative position, where the male is placed below the female: all these things convey the notion of a free and successful course on the fulfillment of the conditions, while the advantage will depend on being firm and correct, as in marrying a young lady, and there will be good fortune. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace all under the sky. If we look at the method and issues of those influences, the true character of heaven and earth and of all things can be seen. |
Xian :咸
|
(001110)
Long Lasting : 32 ䷟ (恆 héng)
Hêng denotes long continuance. The strong trigram is above, and the weak one below; they are the symbols of thunder and wind, which are in mutual communication; they have the qualities of docility and motive force; their strong and weak lines all respond, each to the other: these things are all found in Hêng. When it is said that Hêng indicates successful progress and no error in what it denotes; but the advantage will come from being firm and correct, this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. When it is said that movement in any direction whatever will be advantageous, this implies that when the moving power is spent, it will begin again. The sun and moon, realizing in themselves the course of Heaven, can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production of things. The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen. |
Heng :恒
|
(111100)
Retreat : 33 ䷠ (遯 dùn)
Tun indicates successful progress: that is, in the very retiring which Thun denotes there is such progress. The strong line is in the ruling place, the fifth, and is properly responded to by the second line. The action takes place according to the requirement of the time. To a small extent it will still be advantageous to be firm and correct: the small men are gradually encroaching and advancing. Great indeed is the significance of what is required to be done in the time that necessitates retiring. |
Dun :遯
|
(001111)
Great Strength : 34 ䷡ (大壯 dà zhuàng)
In Ta Chuang we see that which is great becoming strong. We have the trigram denoting strength directing that which denotes movement, and hence the whole is expressive of vigor. Ta Chuang indicates that it will be advantageous to firm and correct: that which is great should be correct. Given correctness and greatness in their highest degree, and the character and tendencies of heaven and earth can be seen. |
Da Zhuang :大壮
|
(101000)
Proceeding Forward : 35 ䷢ (晉 jìn)
In Chin we have the bright sun appearing above the earth; the symbol of docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above: all these things give us the idea of a prince who secures the tranquillity of the people, presented on that account with numerous horses by the king, and three times in a day received at interviews. |
Jing :晋
|
(000101)
Brilliance Injured : 36 ䷣ (明夷 míng yí)
The symbol of the Earth and that of Brightness entering into the midst of it give the idea of Ming I, Brightness wounded or obscured. The inner trigram denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wan was that of one who with these qualities was yet involved in great difficulties. It will be advantageous to realize the difficulty of the position, and maintain firm correctness: that is , the individual concerned should obscure his brightness. The case of the count of Ki was that of one who, amidst the difficulties of his house was able thus to maintain his aim and mind correct. |
Ming Yi :明夷
|
(110101)
Household : 37 ䷤ (家人 jiā rén)
In Chia Jên the wife has her correct place in the inner trigram, and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown in the relation and positions of heaven and earth. In Chia Jên we have the idea of an authoritative ruler; than, namely, represented by the parental authority. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother; let the husband be indeed husband, and the wife wife: then will the family be in its normal state. Bring the family to that state, and all under heaven will be established. |
Jia Ren :家人
|
(101011)
Diversity : 38 ䷥ (睽 kuí)
In K'uei we have the symbol of Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have also the symbols of two sisters living together, but whose wills do not move in the same direction. We see how the inner trigram expressive of harmonious satisfaction is attached to the outer expressive of bright intelligence; we see the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong line below. These indications show that in small matters there will still be good fortune. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation. |
Kui :睽
|
(010100)
Hardship : 39 ䷦ (蹇 jiǎn)
Chien denotes difficulty. There is the trigram expressive of perilousness in front. When one, seeing the peril, can arrest his steps in accordance with the significance of the lower trigram, is he not wise. The language of Chien, that advantage and in the central place. That there will be no advantage in the northeast, intimates that the way of dealing with the Kien state is exhausted. That it will be advantageous to see the great man, intimates that advance will lead to achievement. That the places of the different lines after the first are those appropriate to them indicates firm correctness and good fortune, with which the regions of the kingdom are brought to their normal state. Great indeed is the work to be done in the time of Chien. |
Jian :蹇
It will be advantageous to meet the great man: by his course he follows that noble lord of the figure. |
(001010)
Relief : 40 ䷧ (解 xiè)
In Hsieh we have the trigram expressive of peril going on to that expressive of movement. By movement there is an escape from the peril: this is the meaning of Hsieh. In the state indicated byHsieh, advantage will be found in the southwest: the movement thus intimated will win all. That there will be good fortune in coming back to the old conditions shows that such action is that of the due medium. That if some operations be necessary, there will be good fortune in the early conducting of them shows that such operations will be successful. When heaven and earth are freed from the grasp of winter, we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Hsieh. |
Jie :解
|
(100011)
Decreasing : 41 ䷨ (損 sǔn)
In Sun we see the lower trigram diminished, and the upper added to. But the method of action implied in this operates also above or, mounts upwards also and operates. If there be sincerity in this method of diminution, there will be great good fortune; freedom from error; firmness and correctness that can be maintained; and advantage in every movement that shall be made. In what shall this sincerity in the exercise of Sun be employed? Even in sacrifice, two baskets of grain, though there be nothing else, may be presented: for these two baskets there ought to be the fitting time. There is a time when the strong should be diminished, and the weak should be strengthened. Diminution and increase, overflowing and emptiness: these take place in harmony with the conditions of the time. |
Sun :损
|
(110001)
Increasing : 42 ䷩ (益 yì)
In I we see the upper trigram diminished, and the lower added to. The satisfaction of the people in consequence of this is without limit. What descends from above reaches to all below, so great and brilliant is the course of its operation. That there will be advantage in every movement which shall be undertaken appears from the central and correct positions of the second and fifth lines, and the general blessing the dispensing of which they imply. I is made up of the trigrams expressive of movement and docility, through which there is daily advancement to an unlimited extent. We have also in it heaven dispensing and earth producing, leading to an increase without restriction of place. Everything in the method of this increase proceeds according to the requirements of the time. |
Yi :益
|
(011111)
Eliminating : 43 ䷪ (夬 guài)
Kuai is the symbol of displacing or removing. We see in the figure the strong line displacing the weak. We have in it the attributes of strength and complacency. There is displacement, but harmony continues. The exhibition of the criminal's guilt in the royal courtyard is suggested by the one weak line mounted on the five strong lines. There is an earnest and sincere appeal for sympathy and support, and a consciousness of the peril involved in the undertaking: it is the realization of this danger, which makes the method of compassing the object brilliant. He should make an announcement in his own city, and show that it will not be well to have recourse at once to arms: if he have recourse to arms, what he prefers will soon be exhausted. There will be advantage in whatever he shall go forward to: when the growth of the strong lines has been completed, there will be an end of the displacement. |
Guai :夬
|
(111110)
Encountering : 44 ䷫ (姤 gòu)
Kou has the significance of unexpectedly coming on. We see in it the weak line coming unexpectedly on the strong ones. It will not be good to marry such a female: one so symbolized should not be long associated with. Heaven and earth meeting together as here represented, all the variety of natural things become fully displayed. When a strong line finds itself in the central and correct position, good government will greatly prevail all under the sky. Great indeed is the significance of what has to be done at the time indicated by Kou. |
Gou :姤
|
(011000)
Bringing Together : 45 ䷬ (萃 cuì)
Ts'ui indicates the condition of union, or being collected. We have in it the symbol of docile obedience going on to what is expressed by that of satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the idea of union. |
Cui :萃
|
(000110)
Growing Upward : 46 ䷭ (升 shēng)
We find the weak line, as it finds the opportunity, ascending upwards. We have the attribute of flexibility and that of obedience; we have the strong line below and its proper correlate above: these things indicate that there will be great progress and success. Seeking by the qualities implied in Shêng to meet with the great man, its subject need have no anxiety: there will be ground for congratulation. Advance to the south will be fortunate: his aim will be carried out. |
Sheng :升
|
(011010)
Exhausting : 47 ䷮ (困 kùn)
In K'un we see the strong lines covered and obscured by the weak. We have in it the attribute of perilousness going on to that of satisfaction. Who is it but the superior man that, though straightened, still does not fail in making progress to his proper end. For the firm and correct, the really great man, there will be good fortune: this is shown by the central positions of the strong lines. If he make speeches, his words cannot be made good: to be fond of arguing or pleading is the way to be reduced to extremity. |
Kun :困
|
(010110)
Replenishing : 48 ䷯ (井 jǐng)
We have the symbol of wood in the water and the raising of the water; which gives us the idea of a well. A well supplies nourishment and is not itself exhausted. The site of a town may be changed, while the fashion of its wells undergoes no change: this is indicated by the central position of the strong lines in the second and fifth places. The drawing is nearly accomplished, but the rope has not yet reached the water of the well: its service has not yet been accomplished. The bucket is broken: it is this that occasions evil. |
Jing :井
|
(011101)
Abolishing The Old : 49 ䷰ (革 gé)
In Ko we see water and fire extinguishing each other; we see also two daughters dwelling together, but with their minds directed to different objects: on account of these things it is called the hexagram of change. It is believed in only after it has been accomplished: when the change has been made, faith is accorded to it. We have cultivated intelligence as the basis of pleased satisfaction, suggesting great progress and success, coming from what is correct. When change thus takes place in the proper way, occasion for repentance disappears. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment of the line of Hsia to the throne, and Wu that of the line of Shang, in accordance with the will of Heaven, and in response to the wishes of men. Great indeed is what takes place in a time of change. |
Ge :革
|
(101110)
Establishing The New : 50 ䷱ (鼎 dǐng)
In Ting we have symbolically the figure of a cauldron. We see the symbol of wood entering into that of fire, which suggests the idea of a cooking. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able ministers. We have the symbol of flexible obedience, and that which denotes ears quick of hearing and eyes clear-sighted. We have also the weak line advanced and acting above, in the central place, and responded to by the strong line below. All these things give the idea of great progress and success. |
Ding :鼎
|
(001001)
Taking Action : 51 ䷲ (震 zhèn)
Chên gives the intimation of ease and development. When the time of movement which it indicates comes, its subject will be found looking out with apprehension: that feeling of dread leads to happiness. An yet smiling and talking cheerfully: the issue of his dread is that he adopts proper laws for his course. The movement like a crash of thunder terrifies all within a hundred li: it startles the distant and frightens the near. He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits: he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices. |
Zhen :震
|
(100100)
Keeping Still : 52 ䷳ (艮 gèn)
Kên denotes stopping or resting: resting when it is the time to rest, and acting when it is the time to act. When one's movements and restings all take place at the proper time for them, his way of proceeding is brilliant and intelligent. Resting in one's resting-point is resting in one's proper place. The upper and lower lines of the hexagram exactly correspond to each other, but are without any interaction; hence it is said that the subject of the hexagram has no consciousness of self; that when he walks in his courtyard, he does not see any of the persons in it; and that there will be no error. |
Gen :艮
|
(110100)
Developing Gradually : 53 ䷴ (漸 jiàn)
The advance indicated by Chien is like the marrying of a young lady which is attended by good fortune. The lines as they advance get into their correct places: this indicates the achievements of a successful progress. Among the places of the hexagram we see the strong undivided line in the centre. In the attributes of restfulness and flexible penetration we have the assurance of an onward movement that is inexhaustible. |
Jian :渐
|
(001011)
Marrying Maiden : 54 ䷵ (歸妹 guī mèi)
By Kuei Mei, the marrying away of a younger sister, the great and righteous relation between heaven and earth is suggested to us. If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end of her maidenhood and the beginning of her motherhood. We have in the hexagram the desire of pleasure and, on the ground of that, movement following. The marrying away is of a younger sister. Any action will be evil: the places of the lines are not those appropriate to them. It will be in no wise advantageous: the weak third and fifth line are mounted on strong lines. |
Gui Mei :归妹
|
(001101)
Abundance : 55 ䷶ (豐 fēng)
Fêng has the signification of being great. It is made up of the trigrams representing intelligence and movement directed by that intelligence. It is thus that it has that signification. The king has reached the condition denoted by Fêng: he has still to make it greater. There is no occasion to be anxious. Let him be as the sun at noon: It is for him to cause his light to shine on all under the sky. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The interaction of heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with the operations of men. How much more also with the spiritual agency. |
Feng :丰
|
(101100)
Travelling : 56 ䷷ (旅 lǚ)
Lu indicates that there may be some small attainment and progress: the weak line occupies the central place in the outer trigram, and is obedient to the strong lines on either side of it. We have also the attributes of quiet resting closely attached to intelligence in the component trigrams. Hence it is said, there may be some small attainment and progress. If the stranger or traveler be firm and correct as he ought to be, there will be good fortune. Great is the time and great is the right course to be taken as intimated in Lu. |
Lu :旅
|
(110110)
Proceeding Humbly : 57 ䷸ (巽 xùn)
The double Sun shows how, in accordance with it, governmental orders are reiterated. We see that the strong fifth line has penetrated into the central and correct place, and the will of its subject is being carried into effect; we also see the weak first and fourth lines both obedient to the strong line above them. It is hence said, there will be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man. |
Xun :巽
|
(011011)
Joyful : 58 ䷹ (兌 duì)
Tui has the meaning of pleased satisfaction. We have the strong lines in the center, and the weak lines on the outer edge of the two trigrams, indicating that in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with the will of heaven, and a correspondence with the feelings of men. When such pleasure goes before the people, and leads them on, they forget their toils; when it animates them in encountering difficulties, they forget the risk of death. How great is the power of this pleased satisfaction, stimulating in such a way the people. |
Dui :兑
|
(110010)
Dispersing : 59 ䷺ (渙 huàn)
Huan intimates that there will be progress and success: we seethe strong line in the second place of the lower trigram, and not suffering any extinction there; and also the weak line occupying its place in the outer trigram, and uniting its action with that of the line above. The king goes to his ancestral temple: the king's mind is without any deflection. It will be advantageous to cross the great stream: the subject of the hexagram rides in a vessel of wood over water, and will do so with success. |
Huan :涣
|
(010011)
Restricting : 60 ䷻ (節 jié)
Chieh intimates progress and attainment: the strong and weak lines are equally divided, and the strong lines occupy the central places. If the regulations which Chieh prescribes be severe and difficult, they cannot be permanent: its course of action will in that case come to an end. We have the feeling of pleasure and satisfaction directing the course amidst peril. We have all regulations controlled by authority in its proper place. We have free action proceeding from the central and correct position. Heaven and earth observe their regular terms, and we have the four seasons complete. If rulers frame their measures according to the due regulations, the resources of the state suffer no injury, and the people receive no hurt. |
Jie :节
|
(110011)
Innermost Sincerity : 61 ䷼ (中孚 zhōng fú)
In Chung Fu we have the two weak lines in the innermost part of the figure, and strong lines occupying the central places in the trigrams. We have the attributes of pleased satisfaction and flexible penetration. Sincerity this symbolled will transform a country. Pigs and fish are moved, and there will be good fortune: sincerity reaches to and affects even pigs and fishes. There will be advantage in crossing the great stream: we see in the figure one riding on the emblem of wood, which forms an empty boat. In the exercise of the virtue denoted by Chung Fu, it is said that there will be advantage in being firm and correct: in that virtue indeed we have the response of man to Heaven. |
Zhong Fu :中孚
|
(001100)
Little Exceeding : 62 ䷽ (小過 xiǎo guò)
In Hsiao Kuo we see the small lines exceeding the others, and giving the intimation of progress and attainment. Such exceeding, in order to its being advantageous, must be associated with firmness and correctness: that is, it must take place only according to the requirements of the time. The weak lines are in the central places, and hence it is said that what the name denotes may be done in small affairs, and there will be good fortune. Of the strong lines one is not in its proper place, and the other is not central, hence it is said that what the name denotes should not be done in great affairs. In the hexagram we have the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune: to ascend is contrary to what is reasonable in the case, while to descend is natural and right. |
Xiao Guo :小过
|
(010101)
Already Fulfilled : 63 ䷾ (既濟 jì jì)
Chi Chi intimates progress and success: in small matters, that is, there will be that progress and success. There will be advantage in being firm and correct: the strong and weak lines are correctly arranged, each in its appropriate place. There has been good fortune in the beginning: the weak second line is in the center. In the end there is a cessation of effort, and disorder arises: the course that led to rule and order is now exhausted. |
Ji Ji :既济
|
(101010)
Not Yet Fulfilled : 64 ䷿ (未濟 wèi jì)
Wei Chi intimates progress and success in the circumstances which it implies: the weak fifth line is in the center. The young fox has nearly crossed the stream: but he has not yet escaped from the midst of the danger and calamity. Its tail gets immersed. There will be no advantage in any way: there is not at the end a continuance of the purpose at the beginning. Although the places of the different lines are not those appropriate to them, yet a strong line and a weak line always respond to each other. |
Wei Ji :未济
|
Ref: Yi Ching translated by James Legge (1815 –1897). Both the explanation of the Gua by King Wen and the explanation of the lines by the Duke of Kau were translated by James Legge.
Casting Hexagrams
[edit | edit source]There are many ways to cast an I Ching hexagram. The ancient yarrow stalk method will take about half an hour to obtain a hexagram. The modified yarrow stalk method, as described by Alfred Huang in "The Complete I Ching", takes about five minutes and is much more convenient.
- The Ancient Yarrow Stalk Method
- The Modified Yarrow Stalk Method
- The 3-coin Method
- The Modified 3-coin Method
Translations of the I Ching
[edit | edit source]I Ching: The Book of Changes. Translated by James Legge. Oxford: Clarendon Press, 1899.
The I Ching or Book of Changes. Translated by Richard Wilhelm and Cary F. Baynes, with a foreword by C.G. Jung. Princeton, NJ: Princeton University Press, 1950.
Xuan Kong Da Gua
[edit | edit source]The I Ching hexagrams have been used in other areas of Chinese culture, including Feng Shui, such as Xuan Kong Da Gua (玄空大卦).