Understanding your Hexagram (Water – related)
在宇宙万物里，一切都被列為能量 元素。這些能量是相輔相成的，形 成一个整体。 Everything in the universe is described as energies. These energies are inter-connected with one another.
03
加我數年，五十以學易，可以無大過矣 孔子
If some years were added to my life, I would give fifty to study the I-Ching, and might then escape falling into great errors. Confucius
11
05
何為易經（周易）
Introduction to I-Ching The Book of Changes (I-Ching) is one of the most important books in the world’s literature, built on the basis of yin and yang dualism that governs the law and operation of things. Being the oldest Chinese classical text, its origin goes back to mythical antiquity, and it has the attention of the most eminent scholars of China down to the present day. It is a collection of practical wisdom, pertaining to every conceivable situation, even accurate to the future development of things.
Hexagrams a figure composed by 2 trigrams
Trigrams represent the fundamental principles of reality, seen as a range of eight interrelated concepts
There are 64 different main kinds of situations in the I-Ching. Each one is indicated by a hexagram, which is a symbol made up by 6 lines, each of which can be broken or unbroken. The I-Ching is essentially a means of obtaining spiritual guidance, inspirational insight and Universal wisdom. It can help with personal development or provide encouragement in finding understanding and solutions to the important questions or decisions at any given time or situation. The book acts not only as a spiritual compass but also offers a wealth of beautiful poetry and Chinese philosophy that stretches back 5000 years into the origins of ancient Chinese customs and values. Its wisdom has the potential to stimulate your sensitivity, creativity and resourcefulness, even whilst experiencing the most challenging and demanding emotional periods of your life, often when those vital personal qualities are not readily accessed. In this regard the I-Ching can also be helpful as a meditation support, providing comfort and guidance.
《周易》是一部中華古哲學書籍，亦稱 易經，簡稱易，因周有周密、周遍、周流 等意，被相傳為周人所做。是建立在陰 陽二元論基礎上對事物運行規律加以論 證和描述的書籍，其對于天地万物進行 性狀歸類，天干地支五行論，甚至精确 到可以對事物的未來發展做出較為准确 的預測。《周易》是中華傳統思想文化中 自然哲學与倫理實踐的根源，對中華文 化產生了巨大的影响。是中華人民智慧 与文化的結晶，被譽為“群經之首，大道 之源”。在古代是帝王之學，政治家、軍 事家、商家的必修之術。《周易》含盖万 有，綱紀群倫，是中華傳統文化的杰出代 表；广大精微，包羅萬象，亦是中華文明 的源頭活水。 《周易》論變法的奇書，經中包含著64 卦的卦形符號与卦爻辭，個個都代表著 不同的形勢于應對方式。 通過 《周易》，我們能夠獲得精神的指 導，啟發靈感與智慧。它可以幫助個人 發展或，讓您理解當下的形勢和解決問 題的決策。 這本書的作用，不僅作為一種精神指南 針，但也提供了大量優美的詩歌和中國 哲學，可以追溯到5000年進入中國古代 的習俗和價值觀的起源。易經的智慧 有 潛力能刺激您的敏感性，創造力和智謀， 即使遇到的最具挑戰性和苛刻的情緒。 在這方面，“易經”也可以有助於冥想支 持，提供舒適和指導。
11
水：啟發启发 © 2013 Lyxudios Productions Pte Ltd
Publisher / 出版社 Lyxudios Productions Pte Ltd 903 Jurong West St 91 S(640903) Author / 編著者 Lek Yi Xian 陸益賢 Editorial / 編輯 Lek Yi Xian 陸益賢 Illustration and design / 插圖與設計 Lek Yi Xian 陸益賢 All rights reserved. No part of this publiction may be reproduced, stored in a retrieval system or transmitted in any form or by any means electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher. Printed in Singapore by Simple Digital Pte Ltd ISBN 875-396-85-1356-0
About the logo This logo has 3 layers of meaning. First of all, it resembles the water trigram, Kan, in the I-Ching, symbolising water. Secondly, when the trigram is rotated, it resembles the ancient word ‘water’. It is believed that this trigram influenced the innovation of chinese characters, perticularly from the word ‘water’. Lastly, ‘inspire’ is a drink that allows the consumer to internalize the water and activate the energy from within his body. Hence, it functions like a mirror, allowing the consumer to reflect and realise his potential from within.
Sinking
Bursting
Obscurity
Waiting
Contention
Multitude
Collaboration
Obstruction
Deliverance
Repression
Source
Dispersion
Regulation
Completion
Incompletion
水 ：
啟 發 Contents
05 10
18
54
Introduction to I-Ching Yin Yang: The oneness of duality
Portraying Universe through strokes
12
8 Trigrams
14
64 Hexagrams
16
Water — The Essence of Creation Water-related Hexagrams
Zhun : Bursting
22
Meng : Obscurity
24
Xu
26
Song : Contention
28
Shi : Multitude
30
Bi
32
Kan : Sinking
34
Jian : Obstruction
38
Xie : Deliverance
40
Kun : Repression
42
Jing : Source
44
Huan : Dispersion
46
Jie
48
Ji Ji : Completion
50
Wei Ji : Incompletion
52
: Waiting
: Collaboration
: Limitation
Personal Thoughts and Acknowledgement
陰 YIN
一陰一陽之謂道
é™˝ YANG
The oneness of duality
12
以‘爻’來描繪宇宙萬物
Portraying Universe through strokes Yin is a broken bar and Yang is a solid bar. They are complementary and antagonistic forces. They form a constant cycle of regeneration and degeneration. Their regulation is the fundamental process of exisitance (so in I-ching, we are always changing, even though some times it doesn’t seems).
當伏羲分析與觀察宇宙萬物時，他
It is believed that the phenomenal world was created through the interaction of Yin and Yang. The yang state of Tai Chi (called great ultimate) arose spontaneously from the yin state Wu Chi (ultimate nothingness).
無極（無形）生太極（有形），太極 生兩儀（陰陽）。當這兩個互動，他 們生產的四個複雜的能源組合（稱 為四象）。每個組合象徵由兩個/陰 陽線。每個組合中的最上一行代表 著天，底下一行代表著地（這意味 著，陽中有陰，陰中有陽）。 然後，四象就演變成八卦。第三條 線插入的每個組合（確保達到三位 一體，天堂，地球和人類）。這條線 被插入的組合（即人類）的中間。八 卦顯現出宇宙萬物自然過程，以能 讓我們明白一切形勢或性格（可以 被用來解釋所有的生理，心理，自然 和社會的表現）。
After the ultimate beginning , heaven ( yang) and earth ( yin) were created. When those two interacted they produced four complex energy combinations (known as the four phases). Each combination symbolized by two yin/yang lines. The top line in each combination is the heaven line (this means that even though earth is yin and heaven is yang, there will still be variations on their lines), and the bottom line is the earth line. Then, a third line was inserted for each combination (ensuring trinity — heaven, earth and humanity was attained). This line was inserted on the middle of the combinations (representing humanity), resulting in three-line combinations (known as the eight trigrams). The eight trigrams unveil the heavenly process in nature and to aid in understand the character of everything (they could be used to explain the existence of all physical, psychological, natural and social manifestations.
無極
以一個堅實的爻來代表‘陽’，以一 個分成兩段的爻來代表‘陰’。他們 是互補敵對的，形成一個恆定的循 環再生和變性。他們的調節是基本 的生存過程（所以根據易經，我們總 是在不斷變化，只是我們沒察覺到） 。陰陽的相互作用創造現象界。
太極
兩儀
四象
八卦
13
Ultimate Nothingness
Great Ultimate
Yang
Yin
Great Yin
Earth
Lesser Yin
Water
Thunder
Lesser Yang
Lake
Mountain
Wind/ Wood
Great Yang
Fire
Heaven
14
八卦
8 Trigrams The trigrams were originally formed to describe the evolution of things stemming from the duality of yin and yang. Trigrams were first attributed to Fu Hsi (Xi), the legendary Emperor of China (circa 3300 B.C.), and, as the story goes, the discovery was made from the markings on the back of a tortoise. From the drawings of those markings, he formed a document known as the Yellow River Map, and then developed a mathematical ordering of the trigrams. The trigrams represent all the cosmic and physical conditions on earth. They were used prior to the hexagrams that are used in the I Ching for divination. Each of the eight trigrams has an inner structure, image, motivation and essence.
八卦歌訣 乾三連，坤六斷，震仰盂，艮覆碗， 離中虛，坎中滿，兌上缺，巽下斷。 a poem to memorise the trigrams
最初形成的卦來形容事情源於陰陽 二重性的演進。 八卦伏羲（西安），傳說中的中國 皇帝（約公元前3300年），隨著 故事的推移，發現從背面烏龜上 的標記。 從這些標記的圖紙，他形成了一個 文件，被稱為黃河地圖，並開發了 一個數學的卦序。卦指地球上所有 的宇宙和物理條件。他們之前使 用中所使用的“易經”的六十四 卦占卜。 每一個八卦的內部結構，形象，動 機和本質。
15
QIAN. Awareness Living in tune with the spirit of the time, the East. The image is the night heaven. The motivation is creativity.
KUN. Earth The image is the vastness of our planet. The motivation is the receptive, to receive the germ and let it grow.
KAN. Soul The soul is between heaven and earth, spirit and body. It is always in danger of stagnation. The Soul, like the river, has to flow from the source to be transformed. The motivation is danger and the abyss.
LI. Thinking Thinking has a beginning and end, visualized in the image of burning wood. You should not think beyond the solution of the problem. The motivation is to attain clarity, unattached to the thought.
ZHEN. The Spirit It is defined by the images of thunder and lightning, and the motivation is the inciting. First you experience awe and anxiety, then laughter, because you understand the game and the rules.
GEN. Body The image is the mountain, the motivation is keeping still. Only in the tranquility of silence, of deep sleep or illness, can your body talk to you about his/her motivations.
SUN. Sensing The image is grass and wind; the wind does not harm the rooted grass. The motivation is to be soft and penetrating.
DUI. Feeling The image is the clear lake which you can look through. The motivation is serenity, to be joyous together, and not to be together in pity or sympathy, which means emphatic suffering with the another.
16
17
六十四卦
64 Hexagrams The I Ching is more than a book to be understood. It is a tool invented by the Chinese to help a person reach their creative state by proper alignment of their inner and outer attitude. Each Hexagram selected can also change into another by means of changing lines, whereby a yin line can change into a yang, or a yang to a yin. The random selection of the hexagram is traditionally accomplished either by a complicated process of using 50 yarrow sticks, or by throwing three coins. First three lines (from bottom up) constitute the lower trigram and symbolizes the inner world. Top three lines constitute the upper trigram and symbolizes the outer world.
Where moving/changing lines are present within your hexagram this can mean that the situation or question presented is in an extreme state of flux, unbalanced or due for immediate change and attention. Your two hexagrams can then be read together (the main body text and relevant line passages of the primary hexagram and the main body text of the extension hexagram) to disclose the full meaning of the guidance being offered.
Representation The lower trigram of the Hexagram represents the attitude towards motivation, the upper towards intention.
Using Confucian terminology the first line at the bottom of the hexagram, the sensing line, is called the “cause outside of you”. The sixth line at the top of the hexagram, the spirit line, is the “result”. Like the first line, the sixth does not depend on your consciousness, it represents a cause outside of you. The second line from the bottom, the thinking line, is known as the “official”. The fifth soul line is the place of the “prince”. The third feeling line shows your motivation which will lead to the fourth body line of karma. All these come from you, and from the random process itself, the Strange Attractor.
易經是超過一本書，可以理解。 它是中國人發明的一種工具，幫 助一個人達到他們的創作狀態， 其內部和外部的態度正確對齊。 像一本書，一個人可以讀“易 經”，但它的最高目的是要諮 詢，或使用像一個內省的工具。 您諮詢“易經”通過使用一個隨 機選擇的過程，選擇的六十四卦 之一，回答問題。 選擇每個卦也可以改變成另一種 通過改變線，從而可以改變一個 陰陽線成陽，或陽一陰。隨機選 擇的卦是傳統的完成可以通過使 用50蓍草枝，或一個複雜的過 程，通過投擲三枚硬幣。 用儒家術語的卦底部的第一線， 檢測線，被稱為“你之外的原 因”。在頂部的卦，精神線，第 六行是“結果”。喜歡的第一 行，第六不依賴於你的意識，它 代表你之外的原因。從底部，第 二行的思想線，被稱為“官方” 。第五魂線是“王子”的地方。 感覺第三行顯示你的動機，這將 導致第四車身線條因果報應。所 有這些都從你而來，並從隨機過 程本身，奇怪吸引。
11
12
Water
Essence of creation Water plays a significant role in the development of the universe. It is the essence of creation.
Water can be used to harvest inspirations.
ć°´
11
Bursting
Obscurity
Waiting
Contention
Multitude
Collaboration
Sinking
First 30 hexagrams describes the universal development of all matters, including the world. The main elemental trigrams that are occuring in these section are Heaven, Earth, Fire and Water. Here, the water-related trigrams (Kan) are positioned at the front of the 30 hexgrams, signifying the importance of water in development.
22
屯
ZHÚN
Bursting (Initial Difficulty) Zhún (indicates that in the case which it presupposes) there will be great progress and success, and the advantage will come from being correct and firm. (But) any movement in advance should not be (lightly) undertaken. There will be advantage in appointing feudal princes.
Representation Clouds and thunder form Chún. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.
The first NINE, undivided, shows the difficulty (its subject has) in advancing. It will be advantageous for him to abide correct and firm; advantageous (also) to be made a feudal ruler. The second SIX, divided, shows (its subject) distressed and obliged to return; (even) the horses of her chariot (also) seem to be retreating. (But) not by a spoiler (is she assailed), but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children. The third SIX, divided, shows one following the deer without (the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it. The fourth SIX, divided, shows (its subject as a lady), the horses of whose chariot appear in retreat. She seeks, however, (the help of) him who seeks her to be his wife. Advance will be fortunate; all will turn out advantageously.
屯。元亨。利貞。勿用有攸往。利建侯。
初九。磐桓。利居貞。利建侯。 六二。屯如邅如。乘馬班如。匪寇婚媾。 女子貞不字。十年乃字。 六三。既鹿無虞。惟入于林中。君子幾。 不如舍。往吝。 六四。乘馬班如。求婚媾。往吉。無不利。 九五。屯其膏。小貞吉。大貞凶。 上六。乘馬班如。泣血漣如。
The fifth NINE, undivided, shows the difficulties in the way of (its subject’s) dispensing the rich favours that might be expected from him. With firmness and correctness there will be good fortune in small things; (even) with them in great things there will be evil. The topmost SIX, divided, shows (its subject) with the horses of his chariot obliged to retreat, and weeping tears of blood in streams.
23
3. Clouds and thunder. 水雷屯
24
蒙
MÉNG
Obscurity (Youthful Folly) Méng (indicates that in the case which it presupposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced, but he comes and seeks me. When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome; and I do not instruct the troublesome. There will be advantage in being firm and correct.
The first SIX, divided, (has respect to) the dispelling of ignorance. It will be advantageous to use punishment (for that purpose), and to remove the shackles (from the mind). But going on in that way (of punishment) will give occasion for regret. The second NINE, undivided, (shows its subject) exercising forbearance with the ignorant, in which there will be good fortune; and admitting (even the goodness of women, which will also be fortunate. (He may be described also as) a son able to (sustain the burden of) his family.
Representation A mountain, and beneath it that for a spring issuing forth form Méng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.
The third SIX, divided, (seems to say) that one should not marry a woman whose emblem it might be, for that, when she sees a man of wealth, she will not keep her person from him, and in no wise will advantage come from her. The fourth SIX, divided, (shows its subject as if) bound in chains of ignorance. There will be occasion for regret. The fifth SIX, divided, shows its subject as a simple lad without experience. There will be good fortune.
蒙。亨。匪我求童蒙。童蒙求我。初噬告。 再三瀆。瀆則不告。利貞。
初六。發蒙。利用刑人。用說桎梏。以往吝。 九二。包蒙吉。納婦吉。子克家。 六三。勿用取女。見金夫。不有躬。無攸利。 六四。困蒙。吝。 六五。童蒙。吉。 上九。擊蒙。不利為寇。利禦寇。
The topmost NINE, undivided, we see one smiting the ignorant (youth). But no advantage will come from doing him an injury. Advantage would come from warding off injury from him.
25
4. A springs wells up at the foot of the mountain. 山水蒙
26
需
XŪ
Waiting (Nourishment) Xu intimates that, with the sincerity which is declared in it, there will be brilliant success. With firmness there will be good fortune; and it will be advantageous to cross the great stream.
Representation Clouds ascending over that for the sky forms Xu. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).
The first NINE, undivided, shows its subject waiting in the distant border. It will be well for him constantly to maintain (the purpose thus shown), in which case there will be no error. The second NINE, undivided, shows its subject waiting on the sand (of the mountain stream). He will (suffer) the small (injury of) being spoken (against), but in the end there will be good fortune. The third NINE, undivided, shows its subject in the mud (close by the stream). He thereby invites the approach of injury. The fourth SIX, divided, shows its subject waiting in (the place of) blood. But he will get out of the cavern. The fifth NINE, undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune. The topmost SIX, divided, shows its subject entered into the cavern. (But) there are three guests coming, without being urged, (to his help). If he receive them respectfully, there will be good fortune in the end.
需。有孚。光亨。貞吉。利涉大川。
初九。需于郊。利用恆。無咎。 九二。需于沙。小有言。 終。 九三。需于泥。致寇至。 六四。需于血。出自穴。 九五。需于酒食。貞吉。 上六。入于穴。有不速之客 三人來。敬之終吉。
27
5. Clouds rise up to heaven. 水天需
28
訟
SÒNG
Contention (Conflict) Sòng intimates how, though there is sincerity in one’s contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune, while, if he must prosecute the contention to the (bitter) end, there will be evil. It will be advantageous to see the great man; it will not be advantageous to cross the great stream.
The first SIX, divided, shows its subject not perpetuating the matter about which (the contention is). He will suffer the small (injury) of being spoken against, but the end will be fortunate.
Representation
The third SIX, divided, shows its subject keeping in the old place assigned for his support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should he perchance engage in the king’s business, he will not (claim the merit of) achievement.
Heaven and water, moving away from each other, form Sòng. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.
The second NINE, undivided, shows its subject unequal to the contention. If he retire and keep concealed (where) the inhabitants of his city are (only) three hundred families, he will fall into no mistake.
The fourth NINE, undivided, shows its subject unequal to the contention. He returns to (the study of Heaven’s) ordinances, changes (his wish to contend), and rests in being firm and correct. There will be good fortune. The fifth NINE, undivided, shows its subject contending;--and with great good fortune.
訟。有孚。窒惕。中吉。終凶。利見大人。 不利涉大川。
初六。不永所事。小有言。終吉。 九二。不克訟。歸而逋。其邑人三百戶。無眚。 六三。食舊德。貞厲。終吉。或從王事。無成。 九四。不克訟。復自命。渝安貞。吉。 九五。訟元吉。 上九。或錫之鞶帶。終朝三褫之。
The topmost NINE, undivided, shows how its subject may have the leathern belt conferred on him (by the sovereign), and thrice it shall be taken from him in a morning.
29
6. Heaven and water go their opposite ways. 天水訟
30
師
SHĪ
Multitude (The Army) Shi indicates how, in the case which it supposes, with firmness and correctness, and (a leader of) age and experience, there will be good fortune and no error.
Representation The earth and in the midst of it, that representing water, form Shi. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).
The first SIX, divided, shows the host going forth according to the rules (for such a movement). If these be not good, there will be evil. The second NINE, undivided, shows (the leader) in the midst of the host. There will be good fortune and no error. The king has thrice conveyed to him the orders (of his favour). The third SIX, divided, shows how the host may, possibly, have many inefficient leaders. There will be evil. The fourth SIX, divided, shows the host in retreat. There is no error. The fifth SIX, divided, shows birds in the fields, which it will be advantageous to seize (and destroy). In that case there will be no error. If the oldest son leads the host, and younger men (idly occupy offices assigned to them), however firm and correct he may be, there will be evil. The topmost SIX, divided, shows the great ruler delivering his charges, (appointing some) to be rulers of states, and others to undertake the headship of clans; but small men should not be employed (in such positions).
師。貞。丈人。吉無咎。
初六。師出以律。否臧凶。 九二。在師中。吉無咎。王三錫命。 六三。師或輿尸。凶。 六四。師左次。無咎。 六五。田有禽。利執言。無咎。 長子帥師。弟子輿尸。貞凶。 上六。大君有命。開國承家。小人勿用。
31
7. Water in the midst of Earth. 地水師
32
比
BI
Collaboration (Holding together) Bi indicates that (under the conditions which it supposes) there is good fortune. But let (the principal party intended in it) re-examine himself, (as if) by divination, whether his virtue be great, unintermitting, and firm. If it be so, there will be no error. Those who have not rest will then come to him; and with those who are (too) late in coming it will be ill.
The first SIX, divided, shows its subject seeking by his sincerity to win the attachment of his object. There will be no error. Let (the breast) be full of sincerity as an earthenware vessel is filled with contents, and it will in the end bring other advantages.
Representation
The third SIX, divided, we see its subject seeking for union with such as ought not to be associated with.
The earth, with water over it, form Bi. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.
In the second SIX, divided, we see the movement towards union and attachment proceeding from the inward (mind). With firm correctness there will be good fortune.
The fourth SIX, divided, we see its subject seeking for union with the one beyond himself. With firm correctness, there will be good fortune. The fifth NINE, undivided, affords the most illustrious instance of seeking union and attachment. (We seem to see in it) the king urging his pursuit of the game (only) in three directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another (to prevent it). There will be good fortune.
比。吉。原筮元永貞。無咎。 不寧方來。後夫凶。
初六。有孚比之。無咎。有孚盈缶。 終來有他。吉。 六二。比之自內。貞吉。 六三。比之匪人。 六四。外比之。貞吉。 九五。顯比。王用三驅。失前禽。 邑人不誡。吉。 上六。比之無首。凶。
The topmost SIX, divided, we see one seeking union and attachment without having taken the first step (to such an end). There will be evil.
33
8. On the earth is water. 水地比
34
坎
KAN
Sinking (The Abysmal) Kan, here repeated, shows the possession of sincerity, through which the mind is. penetrating. Action (in accordance with this) will be of high value.
The first SIX, divided, shows its subject in the double defile, and (yet) entering a cavern within it. There will be evil.
Representation
The second NINE, undivided, shows its subject in all the peril of the defile. He will, however, get a little (of the deliverance) that he seeks for.
Water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.
The third SIX, divided, shows its subject, whether he comes or goes ( descends or ascends), confronted by a defile. All is peril to him and unrest. (His endeavours) will lead him into the cavern of the pit. There should be no action (in such a case). The fourth SIX, divided, shows its subject (at a feast), with (simply) a bottle of spirits, and a subsidiary basket of rice, while (the cups and bowls) are (only) of earthenware. He introduces his important lessons (as his ruler’s) intelligence admits. There will in the end be no error. The fifth NINE, undivided, shows the water of the defile not yet full, (so that it might flow away); but order will (soon) be brought about. There will be no error.
坎‧習坎‧有孚‧維心亨‧行有尚‧
初六。習坎。入于坎窞。凶。 九二。坎有險。求小得。 六三。來之坎坎。險且枕。入于坎窞。勿用。 六四。樽酒。簋貳用缶。納約自牖。終無咎。 九五。坎不盈。祗既平。無咎。 上六。 遯用徽纆。置于叢棘。三歲不得。凶。
The topmost SIX, divided, shows its subject bound with cords of three strands or two strands, and placed in the thicket of thorns. But in three years he does not learn the course for him to pursue. There will be evil.
35
29. Water flows on uninterruptedly and reaches its goal. 坎為水
11
Obstruction
Deliverance
Repression
Source
Dispersion
Regulation
Completion
Incompletion
Next 34 hexagrams This part revolves around human interaction and relations. The main elemental trigrams that are occuring in these trigrams are Thunder, Lake, Mountain, Wind or Wood. Here, the water-related trigram (Kan) is positioned randomly at 39-40, 47-48, 59-60, 63-64.
38
蹇
JIAN
Obstruction In (the state indicated by) Jian advantage will be found in the south-west, and the contrary in the north-east. It will be advantageous (also) to meet with the great man. (In these circumstances), with firmness and correctness, there will be good fortune.
The first SIX, divided, we learn that advance (on the part of its subject) will lead to (greater) difficulties, while remaining stationary will afford ground for praise.
Representation
The third NINE, undivided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and returns (to his former associates).
A mountain, and above it that for water, form Jian. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.
The second SIX, divided, shows the minister of the king struggling with difficulty on difficulty, and not with a view to his own advantage.
The fourth SIX, divided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and unites (with the subject of the line above). The fifth NINE, undivided, shows its subject struggling with the greatest difficulties, while friends are coming to help him. The topmost SIX, divided, shows its subject going forward, (only to increase) the difficulties, while his remaining stationary will be (productive of) great (merit). There will be good fortune, and it will be advantageous to meet with the great man.
蹇。利西南。不利東北。 利見大人。貞吉。
初六。往蹇。來譽。 六二。王臣蹇蹇。 匪躬之故。 九三。往蹇來反。 六四。往蹇來連。 九五。大蹇朋來。 上六。往蹇來碩。吉。 利見大人。
39
39. Water on the mountain. 水山蹇
40
解
XIÈ
Deliverance In (the state indicated by) Xiè advantage will be found in the south-west. If no (further) operations be called for, there will be good fortune in coming back (to the old conditions). If some operations be called for, there will be good fortune in the early conducting of them.
Representation Thunder and that for rain, with these phenomena in a state of manifestation, form Xiè. The superior man, in accordance with this, forgives errors, and deals gently with crimes.
The first SIX, divided, shows that its subject will commit no error. The second NINE, undivided, shows its subject catch, in hunting, three foxes, and obtain the yellow (golden) arrows. With firm correctness there will be good fortune. The third SIX, divided, shows a porter with his burden, (yet) riding in a carriage. He will (only) tempt robbers to attack him. However firm and correct he may (try to) be, there will be cause for regret. The fourth NINE, undivided, (it is said), ‘Remove your toes. Friends will (then) come, between you and whom there will be mutual confidence.’ The fifth SIX, divided, shows (its subject), the superior man (the ruler), executing his function of removing (whatever is injurious to the idea of The Judgment), in which case there will he good fortune, and confidence in him will be shown even by the small men. The topmost SIX, divided, we see a feudal prince (with his bow) shooting at a falcon on the top of a high wall, and hitting it. (The effect of his action) will be in every way advantageous.
解。利西南。無所往。其來復吉。 有攸往。夙吉。
初六。無咎。 九二。田獲三狐。得黃矢。貞吉。 六三。負且乘。致寇至。貞吝。 九四。解而拇。朋至斯孚。 六五。君子維有解。吉。有孚于小人。 上六。公用射隼于高墉之上。獲之無不利。
41
40. Thunder and rain set in. 雷水解
42
困
KÙN
Repression (Exhaustion) In (the condition denoted by) Kùn there may (yet be) progress and success. For the firm and correct, the (really) great man, there will be good fortune. He will fall into no error. If he make speeches, his words cannot be made good.
Representation A marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Kùn. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.
The first SIX, divided, shows its subject with bare buttocks straitened under the stump of a tree. He enters a dark valley, and for three years has no prospect (of deliverance). The second NINE, undivided, shows its subject straitened amidst his wine and viands. There come to him anon the red knee-covers (of the ruler). It will be well for him (to maintain his sincerity as) in sacrificing. Active operations (on his part) will lead to evil, but he will be free from blame. The third SIX, divided, shows its subject straitened before a (frowning) rock. He lays hold of thorns. He enters his palace, and does not see his wife. There will be evil. The fourth NINE, undivided shows its subject proceeding very slowly (to help the subject of the first line), who is straitened by the carriage adorned with metal in front of him. There will be occasion for regret, but the end will be good.
困。亨。貞。大人吉。無咎。有言不信。
初六。臀困于株木。入于幽谷。三歲不見。 九二。 困于酒食。朱紱方來。利用享祀。征凶。 無咎。 六三。困于石。據于蒺藜。入于其宮。不見 其妻。凶。 九四。來徐徐。困于金車。吝。有終。 九五。劓刖。困于赤紱。乃徐有說。利用祭祀。 上六。困于葛藟。于臲卼。曰動悔。有悔。征吉。
The fifth NINE, undivided, shows its subject with his nose and feet cut off. He is straitened by (his ministers in their) scarlet aprons. He is leisurely in his movements, however, and is satisfied. It will be well for him to be (as sincere) as in sacrificing (to spiritual beings). The topmost SIX, divided, shows its subject straitened, as if bound with creepers; or n a high and dangerous position, and saying (to himself), ‘If I move, I shall repent it.’ If he do repent of former errors, there will be good fortune in his going forward.
43
47. There is no water in the lake. 澤水困
44
井
JING
Source (The Well) (Looking at) Jing, (we think of) how (the site of) a town may be changed, while (the fashion of) its wells undergoes no change. (The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil.
Representation Wood and above it that for water form Jing. The superior man, in accordance with this, comforts the people, and. stimulates them to mutual helpfulness.
The first SIX, divided, shows a well so muddy that men will not drink of it; or an old well to which neither birds (nor other creatures) resort. The second NINE, undivided, shows a well from which by a hole the water escapes and flows away to the shrimps (and such small creatures among the grass), or one the water of which leaks away from a broken basket. The third NINE, undivided, shows a well, which has been cleared out, but is not used. Our hearts are sorry for this, for the water might be drawn out and used. If the king were (only) intelligent, both he and we might receive its benefit. The fourth SIX, divided, shows a well, the lining of which is well laid. There will be no error. The fifth NINE, undivided, shows a clear, limpid well, (the waters from) whose cold spring are (freely) drunk. The topmost SIX, divided, shows (the water from) the well brought to the top, which is not allowed to be covered. This suggests the idea of sincerity. There will be great good fortune.
井。改邑不改井。無喪無得。往來 井井。汔至。亦未繘井。羸其瓶。凶。
初六。井泥不食。舊井無禽。 九二。井谷射鮒。甕敝漏。 九三。井渫不食。為我民惻。 可用汲。王明。並受其福。 六四。井甃。無咎。 九五。井冽寒泉食。 上六。井收勿幕。有孚元吉。
45
48. Above wood there is water. 水風井
46
渙
HUÀN
Dispersion (Dissolution) Huàn intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to cross the great stream. It will be advantageous to be firm and correct.
Representation Water and that for wind moving above the water form Huàn. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
The first SIX, divided, shows its subject engaged in rescuing (from the impending evil) and having (the assistance of) a strong horse. There will be good fortune. The second NINE, undivided, shows its subject, amid the dispersion, hurrying to his contrivance (for security). All occasion for repentance will disappear. The third SIX, divided, shows its subject discarding any regard to his own person. There will be no occasion for repentance. The fourth SIX, divided, shows its subject scattering the (different) parties (in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of. The fifth NINE, undivided, shows its subject amidst the dispersion issuing his great announcements as the perspiration (flows from his body). He scatters abroad the accumulations in the royal granaries. There will be no error. The topmost NINE, undivided, shows its subject disposing of its bloody wounds, and going and separating himself from its anxious fears. There will be no error.
渙。亨。王假有廟。利涉大川。利貞。
初六。用拯馬壯。吉。 九二。 渙奔其机。悔亡。 六三。渙其躬。無悔。 六四。渙其群。元吉。渙有丘。 匪夷所思。 九五。渙汗其大號。渙王居。無咎。 上九。渙其血。去逖出。無咎。
47
59. The wind drives over the water. 風水渙
48
節
KÙN
Regulation Jié intimates that (under its conditions) there will be progress and attainment. (But) if the regulations (which it prescribes) be severe and difficult, they cannot be permanent.
The first NINE, undivided, shows its subject not quitting the courtyard outside his door. There will be no error. The second NINE, undivided, shows its subject not quitting the courtyard inside his gate. There will be evil.
Representation A lake, and above it that for water, form Jié. The superior man, in accordance with this, constructs his (methods of) numbering and measurement, and discusses (points of) virtue and conduct.
The third SIX, divided, shows its subject with no appearance of observing the (proper) regulations, in which case we shall see him lamenting. But there will be no one to blame (but himself). The fourth SIX, divided, shows its subject quietly and naturally (attentive to all) regulations. There will be progress and success. The fifth NINE, undivided, shows its subject sweetly and acceptably enacting his regulations. There will be good fortune. The onward progress with them will afford ground for admiration. The topmost SIX, divided, shows its subject enacting regulations severe and difficult. Even with firmness and correctness there will be evil. But though there will be cause for repentance, it will (by and by) disappear.
節。亨。苦節不可貞。
初九。不出戶庭。無咎。 九二。不出門庭。凶。 六三。不節若。則嗟若。無咎。 六四。安節。亨。 九五。甘節。吉。往有尚。 上六。苦節。貞凶。悔亡。
49
60. Water over lake. 水澤節
50
既 濟
JÌ JÌ
Completion Jì Jì intimates progress and success in small matters. There will be advantage in being firm and correct. There has been good fortune in the beginning; there may be disorder in the end.
Representation Fire and that for water above it form Jì Jì. The superior man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.
The first NINE, undivided, (shows its subject as a driver) who drags back his wheel, (or as a fox) which has wet his tail. There will be no error. The second SIX, divided, (shows its subject as) a wife who has lost her (carriage-)screen. There is no occasion to go in pursuit of it. In seven days she will find it. The third NINE, undivided, (suggests the case of) Kâo Žung, who attacked the Demon region, but was three years in subduing it. Small men should not be employed (in such enterprises). The fourth SIX, divided, shows its subject with rags provided against any leak (in his boat), and on his guard all day long. The fifth NINE, undivided, shows its subject (as) the neighbour in the east who slaughters an ox (for his sacrifice); but this is not equal to the (small) spring sacrifice of the neighbour in the west, whose sincerity receives the blessing. The topmost SIX, divided, shows its subject with his head immersed. The position is perilous.
既濟。亨。小利貞。初吉終亂。
初九。曳其輪。濡其尾。無咎。 六二。婦喪其茀。勿逐。七日得。 九三。高宗伐鬼方。三年克之。 小人勿用。 六四。繻有衣袽。終日戒。 九五。東鄰殺牛。不如西鄰之禴祭。 實受其福。 上六。濡其首。厲。
51
63. Water over fire. 水火既濟
52
未 濟
WÈI JÌ
Incompletion Wèi Jì intimates progress and success (in the circumstances which it implies). (We see) a young fox that has nearly crossed (the stream), when its tail gets immersed. There will be no advantage in any way.
Representation Water and that for fire above it form Wèi Jì. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy.
未濟。亨。小狐汔濟。濡其尾。無攸利。
初六。濡其尾。吝。 九二。曳其輪。貞吉。 六三。未濟。征凶。利涉大川。 九四。貞吉。悔亡。震用伐鬼方。三年 有賞于大國。 六五。貞吉。無悔。君子之光。 有孚。吉。 上九。有孚于飲酒。無咎。濡其首。 有孚失是。
The first SIX, divided, shows its subject (like a fox) whose tail gets immersed. There will be occasion for regret. The second NINE, undivided, shows its subject dragging back his (carriage) wheel. With firmness and correctness there will be good fortune. The third SIX, divided, shows its subject, with (the state of things) not yet remedied, advancing on; which will lead to evil. But there will be advantage in crossing the great stream. The fourth NINE, undivided, shows its subject by firm correctness obtaining good fortune, so that all occasion for repentance disappears. Let him stir himself up, as if he were invading the Demon region, where for three years rewards will come to him (and his troops) from the great kingdom. The fifth SIX, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the brightness of a superior man, and the possession of sincerity. There will be good fortune. The topmost NINE, undivided, shows its subject full of confidence and therefore feasting (quietly). There will be no error. (If he) cherish this confidence, till he (is like the fox who) gets his head immersed, it will fail of what is right.
53
64. Fire over water. 火水未濟
11
Consulting I-Ching is just an approach for you to review your directions when you are hit with a mental block, feeling uninspired or you need a new creative direction. Take theses as advices but not rules for you to live on. Make your own decisions and live out the best. New ideas are everywhere, view things at another perspective and you may see it. I’m sure it is within you as well.
Drink more water and be inspired.
易經的智慧深廣無比，是無需質疑的。人人常用它來占卦諮詢人 生里的大小事。不過，諮詢易經只是一個方法，讓我們檢討自己 的方向，給予我們靈感與啟發。但這不是我們人生中的規則。 到頭來，做決定的還是我們自己。新的點子到處都是，只要我們 換個角度看待事物，你可能會看到它。 多喝水，感受啟發，活出最好的人生。
Acknowledgement Special Thanks to Nanci Takeyama and the class of DV3000 for the guidance and feedbacks in the course of creating this project