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易經
the Hexagrams, Index

In case you like to read a specific hexagram, then use this idex page.

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het Hexagrammenboek

In case you prefer to ask a question or if you like to read a specific hexagram, then use this idex.






Table 1,

Select a hexagram by combining the trigrams:


Trigrammemindeling
Trigrammemindeling


Table 2,

Select a hexagram from the drop-down list.
The hexagrams are ordered by number:









27. Yi

the Corners of the Mouth (Providing Nourishment)



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the yellow circle is indicating this line as the governing ruler of the hexagram
上九:由颐,厉吉,利涉大川。

Nine at the top means:

The source of nourishment.
Awareness of danger brings good fortune.
It furthers one to cross the great water.



This describes a sage of the highest order, from whom emanate all influences that provide nourishment for others. Such a position brings with it heavy responsibility. If he remains conscious of this fact, he has good fortune and may confidently undertake even great and difficult labors, such as crossing the great water. These undertakings bring general happiness for him and for all others.
the yellow circle is indicating this line as the governing ruler of the hexagram
六五:拂经,居贞吉,不可涉大川。

Six in the fifth place means:

Turning away from the path.
To remain persevering brings good fortune.
One should not cross the great water.



A man may be conscious of a deficiency in himself. He should be undertaking the nourishment of the people, but he has not the strength to do it. Thus he must turn from his accustomed path and beg counsel and help from a man who is spiritually his superior but undistinguished outwardly. If he maintains this attitude of mind perseveringly, success and good fortune are his. But he must remain aware of his dependence. He must not put his own person forward nor attempt great labors, such as crossing the great water.
六四:颠颐,吉,虎视眈眈,其欲逐逐,无咎。

Six in the fourth place means:

Turning to the summit
For provision of nourishment
Brings good fortune.
Spying about with sharp eyes
Like a tiger with insatiable craving.
No blame.



In contrast to the six in the second place, which refers to a man bent exclusively on his own advantage, this line refers to one occupying a high position and striving to let his light sine forth. To do this he needs helpers, because he cannot attain his lofty aim alone. With the greed of a hungry tiger he is on the lookout for the right people. Since he is not working for himself but for the good of all, there is no wrong in such zeal.
六三:拂颐,贞凶,十年勿用,无攸利。

Six in the third place means:

Turning away from nourishment.
Perseverance brings misfortune.
Do not act thus for ten years.
Nothing serves to further.



He who seeks nourishment that does not nourish reels from desire to gratification and in gratification craves desire. Mad pursuit of pleasure for the satisfaction of the senses never brings one to the goal. One should never (ten years is a complete cycle of time) follow this path, for nothing good can come of it.
六二:颠颐,拂经,于丘颐,征凶。

Six in the second place means:

Turning to the summit for nourishment,
Deviating from the path
To seek nourishment from the hill.
Continuing to do this brings misfortune.



Normally a person either provides his own means of nourishment or is supported in a proper way by those whose duty of privilege it is to provide for him. If, owing to weakness of spirit, a man cannot support himself, a feeling of uneasiness comes over him; this is because in shirking the proper way of obtaining a living, he accepts support as a favor from those in higher place. This is unworthy, for he is deviating from his true nature. Kept up indefinitely, this course leads to misfortune.
初九:舍尔灵龟,观我朵颐,凶。

Nine at the beginning means:

You let your magic tortoise go,
And look at me with the corners of your mouth drooping.
Misfortune.



The magic tortoise is a creature possessed of such supernatural powers that it lives on air and needs no earthly nourishment. The image means that a man fitted by nature and position to live freely and independently renounces this self-reliance and instead looks with envy and discontent at others who are outwardly in better circumstances. But such base envy only arouses derision and contempt in those others. This has bad results.
the Sign of hexagram the Corners of the Mouth (Providing Nourishment) Ris:

the primary trigrams:
   above Trigram Gen , Keeping Still, the mountain
   below Trigram Zhen , the Arousing, the thunder

the nuclear trigrams:
   above Trigram Kun , the Receptive, the earth
   below Trigram Kun , the Receptive, the earth

the enveloping trigrams:
   above Trigram Li , the Clinging, the fire
   below Trigram Li , the Clinging, the fire

This hexagram is a picture of an open mouth; above and below are firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.

The sequence:
When things are held fast, there is provision of nourishment. Hence there follows the hexagram of the Corners of the Mouth. “The corners of the mouth” means the providing of nourishment.

Miscellaneous notes:
The Corners of the Mouth means providing nourishment for what is right.

The two primary trigrams are opposed in movement. Gen, the upper, stands still; Zhen, the lower, moves upward. This suggests the jaws and teeth. The upper jaw is immobile, the lower moves; hence the designation of the hexagram as the Corners of the Mouth. In contrast to Xu, Waiting (5), which also deals with provision of nourishment but emphasizes man’s dependence on nourishment, the theme of the hexagram I is rather the human role in the providing of nourishment. A secondary meaning is that of providing nourishment first for men of worth, in order that thereby the people also may be nourished. The two hexagrams therefore present provision of nourishment as a natural process (Xu, Waiting) and as a social problem (Yi, The Corners of the Mouth). A similar contrast obtains between the two hexagrams denoting nourishment in itself - Jing, the Well (48), the water necessary for nourishment, and Ding, the Caldron (50), the food necessary for nourishment.
the Judgement for hexagram the Corners of the Mouth (Providing Nourishment) Ris:

颐:贞吉。观颐,自求口实。

Corners of the Mouth.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.



In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them.
Mencius says about this: If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.

Commentary on the Decision:

“The Corners of the Mouth. Perseverance brings good fortune.” If one provides nourishment for what is right, good fortune comes.
“Pay heed to the providing of nourishment,” that is, pay heed to what a man provides nourishment for.
“To what he seeks to fill his own mouth with,” that is, pay heed to what a man nourishes himself with.
Heaven and earth provide nourishment for all beings. The holy man provides nourishment for men of worth and thus reaches the whole people. Truly great is the time of Providing Nourishment.

颐贞吉,养正则吉也。观颐,观其所养也;自求口实,观其自养也。天地养万物,圣人养贤,以及万民;颐之时大矣哉!



As an image the hexagram is conceived as a whole = as the image of an open mouth; consequently there is no need of explaining how it came to mean provision of nourishment. But it stresses the idea that as regards the manner of providing nourishment, everything depends on its being in harmony with what is right. In accord with the character of the two trigrams - movement and keeping still - there is no relation of correspondence between the relevant lines of the lower and the upper trigram. The lower trigram seeks nourishment for itself, the upper affords nourishment for others.
the Image going with hexagram the Corners of the Mouth (Providing Nourishment) Ris:

山下有雷,颐;君子以慎言语,节饮食。

At the foot of the mountain, thunder:
The image of Providing Nourishment.
Thus the superior man is careful of his words
And temperate in eating and drinking.



"God comes forth in the sign of the Arousing": when in the spring the life forces stir again, all things comes into being anew. "He brings to perfection in the sign of Keeping Still": thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going form within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.




the nuclear hexagram:

2. Kun
the Receptive

@
the Sign:

the primary trigrams:
   above Trigram Gen , Keeping Still, the mountain
   below Trigram Zhen , the Arousing, the thunder

the nuclear trigrams:
   above Trigram Kun , the Receptive, the earth
   below Trigram Kun , the Receptive, the earth

the enveloping trigrams:
   above Trigram Li , the Clinging, the fire
   below Trigram Li , the Clinging, the fire

This hexagram is a picture of an open mouth; above and below are firm lines of the lips, and between them the opening. Starting with the mouth, through which we take food for nourishment, the thought leads to nourishment itself. Nourishment of oneself, specifically of the body, is represented in the three lower lines, while the three upper lines represent nourishment and care of others, in a higher, spiritual sense.

The sequence:
When things are held fast, there is provision of nourishment. Hence there follows the hexagram of the Corners of the Mouth. “The corners of the mouth” means the providing of nourishment.

Miscellaneous notes:
The Corners of the Mouth means providing nourishment for what is right.

The two primary trigrams are opposed in movement. Gen, the upper, stands still; Zhen, the lower, moves upward. This suggests the jaws and teeth. The upper jaw is immobile, the lower moves; hence the designation of the hexagram as the Corners of the Mouth. In contrast to Xu, Waiting (5), which also deals with provision of nourishment but emphasizes man’s dependence on nourishment, the theme of the hexagram I is rather the human role in the providing of nourishment. A secondary meaning is that of providing nourishment first for men of worth, in order that thereby the people also may be nourished. The two hexagrams therefore present provision of nourishment as a natural process (Xu, Waiting) and as a social problem (Yi, The Corners of the Mouth). A similar contrast obtains between the two hexagrams denoting nourishment in itself - Jing, the Well (48), the water necessary for nourishment, and Ding, the Caldron (50), the food necessary for nourishment.


the Judgement:

颐:贞吉。观颐,自求口实。

Corners of the Mouth.
Perseverance brings good fortune.
Pay heed to the providing of nourishment
And to what a man seeks
To fill his own mouth with.



In bestowing care and nourishment, it is important that the right people should be taken care of and that we should attend to our own nourishment in the right way. If we wish to know what anyone is like, we have only to observe on whom he bestows his care and what sides of his own nature he cultivates and nourishes. Nature nourishes all creatures. The great man fosters and takes care of superior men, in order to take care of all men through them.
Mencius says about this: If we wish to know whether anyone is superior or not, we need only observe what part of his being he regards as especially important. The body has superior and inferior, important and unimportant parts. We must not injure important parts for the sake of the unimportant, nor must we injure the superior parts for the sake of the inferior. He who cultivates the inferior parts of his nature is an inferior man. He who cultivates the superior parts of his nature is a superior man.

Commentary on the Decision:

“The Corners of the Mouth. Perseverance brings good fortune.” If one provides nourishment for what is right, good fortune comes.
“Pay heed to the providing of nourishment,” that is, pay heed to what a man provides nourishment for.
“To what he seeks to fill his own mouth with,” that is, pay heed to what a man nourishes himself with.
Heaven and earth provide nourishment for all beings. The holy man provides nourishment for men of worth and thus reaches the whole people. Truly great is the time of Providing Nourishment.
 
颐贞吉,养正则吉也。观颐,观其所养也;自求口实,观其自养也。天地养万物,圣人养贤,以及万民;颐之时大矣哉!



As an image the hexagram is conceived as a whole = as the image of an open mouth; consequently there is no need of explaining how it came to mean provision of nourishment. But it stresses the idea that as regards the manner of providing nourishment, everything depends on its being in harmony with what is right. In accord with the character of the two trigrams - movement and keeping still - there is no relation of correspondence between the relevant lines of the lower and the upper trigram. The lower trigram seeks nourishment for itself, the upper affords nourishment for others.


the Image:

山下有雷,颐;君子以慎言语,节饮食。

At the foot of the mountain, thunder:
The image of Providing Nourishment.
Thus the superior man is careful of his words
And temperate in eating and drinking.



"God comes forth in the sign of the Arousing": when in the spring the life forces stir again, all things comes into being anew. "He brings to perfection in the sign of Keeping Still": thus in the early spring, when the seeds fall to earth, all things are made ready. This is an image of providing nourishment through movement and tranquillity. The superior man takes it as a pattern for the nourishment and cultivation of his character. Words are a movement going form within outward. Eating and drinking are movements from without inward. Both kinds of movement can be modified by tranquillity. For tranquillity keeps the words that come out of the mouth from exceeding proper measure, and keeps the food that goes into the mouth from exceeding its proper measure. Thus character is cultivated.


the Lines:


the yellow circle is indicating this line as the governing ruler of the hexagram
上九:由颐,厉吉,利涉大川。

Nine at the top means:

The source of nourishment.
Awareness of danger brings good fortune.
It furthers one to cross the great water.



This describes a sage of the highest order, from whom emanate all influences that provide nourishment for others. Such a position brings with it heavy responsibility. If he remains conscious of this fact, he has good fortune and may confidently undertake even great and difficult labors, such as crossing the great water. These undertakings bring general happiness for him and for all others.


the yellow circle is indicating this line as the governing ruler of the hexagram
六五:拂经,居贞吉,不可涉大川。

Six in the fifth place means:

Turning away from the path.
To remain persevering brings good fortune.
One should not cross the great water.



A man may be conscious of a deficiency in himself. He should be undertaking the nourishment of the people, but he has not the strength to do it. Thus he must turn from his accustomed path and beg counsel and help from a man who is spiritually his superior but undistinguished outwardly. If he maintains this attitude of mind perseveringly, success and good fortune are his. But he must remain aware of his dependence. He must not put his own person forward nor attempt great labors, such as crossing the great water.


六四:颠颐,吉,虎视眈眈,其欲逐逐,无咎。

Six in the fourth place means:

Turning to the summit
For provision of nourishment
Brings good fortune.
Spying about with sharp eyes
Like a tiger with insatiable craving.
No blame.



In contrast to the six in the second place, which refers to a man bent exclusively on his own advantage, this line refers to one occupying a high position and striving to let his light sine forth. To do this he needs helpers, because he cannot attain his lofty aim alone. With the greed of a hungry tiger he is on the lookout for the right people. Since he is not working for himself but for the good of all, there is no wrong in such zeal.


六三:拂颐,贞凶,十年勿用,无攸利。

Six in the third place means:

Turning away from nourishment.
Perseverance brings misfortune.
Do not act thus for ten years.
Nothing serves to further.



He who seeks nourishment that does not nourish reels from desire to gratification and in gratification craves desire. Mad pursuit of pleasure for the satisfaction of the senses never brings one to the goal. One should never (ten years is a complete cycle of time) follow this path, for nothing good can come of it.


六二:颠颐,拂经,于丘颐,征凶。

Six in the second place means:

Turning to the summit for nourishment,
Deviating from the path
To seek nourishment from the hill.
Continuing to do this brings misfortune.



Normally a person either provides his own means of nourishment or is supported in a proper way by those whose duty of privilege it is to provide for him. If, owing to weakness of spirit, a man cannot support himself, a feeling of uneasiness comes over him; this is because in shirking the proper way of obtaining a living, he accepts support as a favor from those in higher place. This is unworthy, for he is deviating from his true nature. Kept up indefinitely, this course leads to misfortune.


初九:舍尔灵龟,观我朵颐,凶。

Nine at the beginning means:

You let your magic tortoise go,
And look at me with the corners of your mouth drooping.
Misfortune.



The magic tortoise is a creature possessed of such supernatural powers that it lives on air and needs no earthly nourishment. The image means that a man fitted by nature and position to live freely and independently renounces this self-reliance and instead looks with envy and discontent at others who are outwardly in better circumstances. But such base envy only arouses derision and contempt in those others. This has bad results.