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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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易經
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:









22. Bi

Grace



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the yellow circle is indicating this line as the governing ruler of the hexagram
上九:白贲,无咎。

Nine at the top means:

Simple grace. No blame.



Here at the highest stage of development all ornament is discarded. Form no longer conceals content but brings out its value to the full. Perfect grace consists not in exterior ornamentation of the substance, but in the simple fitness of its form.
六五:贲于丘园,束帛戋戋,吝,终吉。

Six in the fifth place means:

Grace in the hills and gardens.
The roll of silk is meager and small.
Humiliation, but in the end good fortune.



A man withdraws from contact with people of the lowlands, who seek nothing but magnificence and luxury, in to the solitude of the heights. There he finds an individual to look up to, whom he would like to have as a friend. But the gifts he has to offer are poor and few, so that he feels ashamed. However, it is not the material gifts that count, but sincerity of feeling, and so all goes well in the end.
六四:贲如皤如,白马翰如,匪寇婚媾。

Six in the fourth place means:

Grace or simplicity?
A white horse comes as if on wings.
He is not a robber,
He will woo at the right time.



An individual is in a situation in which doubts arise as to which is better-to pursue the grace of external brilliance, or to return to simplicity. The doubt itself implies the answer. Confirmation comes from the outside; it comes like a white winged horse. The white color indicates simplicity. At first it may be disappointing to renounce the comforts that might have been obtained, yet one finds peace of mind in a true relationship with the friend who courts him. The winged horse is the symbol of the thoughts that transcend all limits of space and time.
九三:贲如濡如,永贞吉。

Nine in the third place means:

Graceful and moist.
Constant perseverance brings good fortune.



This represents a very charming life situation. One is under the spell of grace and the mellow mood induced by wine. This grace can adorn, but it can also swamp us. Hence the warning not to sink into convivial indolence but to remain constant in perseverance. Good fortune depends on this.
the yellow circle is indicating this line as the governing ruler of the hexagram
六二:贲其须。

Six in the second place means:

Lends grace to the beard on his chin.



The beard is not an independent thing; it moves only with the chin. The image therefore means that form is to be considered only as a result and attribute of content.
The beard is a superfluous ornament. To devote care to it for its own sake, without regard for the inner content of which it is an ornament, would bespeak a certain vanity.
初九:贲其趾,舍车而徒。

Nine at the beginning means:

He lends grace to his toes, leaves the carriage, and walks.



A beginner in subordinate place must take upon himself the labor of advancing. There might be an opportunity of surreptitiously easing the way - symbolized by the carriage - but a self-contained man scorns help gained in a dubious fashion. He thinks it more graceful to go on foot than to drive in a carriage under false pretenses.
the Sign of hexagram Grace Bis:

the primary trigrams:
   above Trigram Gen , Keeping Still, the mountain
   below Trigram Li , the Clinging, the fire

the nuclear trigrams:
   above Trigram Zhen , the Arousing, the thunder
   below Trigram Kan , the Abysmal, the water

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

This hexagram shows a fire that breaks out of the secret depths of the earth and, blazing up, illuminates and beautifies the mountain, the heavenly heights. Grace - beauty of form - is necessary in any union if it is to be well ordered and pleasing rather than disordered and chaotic.

The sequence:
Things should not unite abruptly and ruthlessly; hence there follows the hexagram of Grace. Grace is the same as adornment.

Miscellaneous notes:
Grace means being undyed.

The most perfect grace consists not in external ornamentation but in allowing the original material to stand forth, beautified by being given form. The upper trigram Gen, the mountain, is disposed to remain still; fire, Li, blazes up from below and illumines the mountain. This movement is strengthened by the nuclear trigram Zhen, which likewise moves upward, while the resting weight of the mountain is activated to a falling movement by the lower nuclear trigram Kan. Thus the inner structure of the hexagram shows a harmonious equalization of movement, giving no excess of energies to the one side or the other. This hexagram is the inverse of the preceding one.
the Judgement for hexagram Grace Bis:

贲:亨。小利有攸往。

Grace has success.
In small matters
It is favorable to undertake something.



Grace brings success. However, it is not the essential or fundamental thing; it is only the ornament and therefore be used sparingly and only in little things. In the lower trigram of fire a yielding line comes between two strong lines and makes them beautiful, but the strong lines are the essential content and the weak line is the beautifying form. In the upper trigram of the mountain, the strong line takes the lead, so that here again the strong element must be regarded as the decisive factor. In nature we see in the sky the strong light of the sun; the life of the world depends on it. But this strong, essential thing is changed and given pleasing variety by the moon and the stars. In human affairs, aesthetic form comes into being when traditions exist that, strong and abiding like mountains, are made pleasing by a lucid beauty. By contemplating the forms existing in the heavens we come to understand time and its changing demands. Through contemplation of the forms existing in human society it becomes possible to shape the world.

Commentary on the Decision:

贲:亨。小利有攸往。贲,亨;柔来而文刚,故亨。分刚上而文柔,故小利有攸往。天文也;文明以止,人文也。观乎天文,以察时变;观乎人文,以化成天下。

“Grace has success.” The yielding comes and gives form to the firm; therefore, “Success.” A detached firm line ascends and gives form to the yielding; therefore, “In small matters it is favorable to undertake something.” This is the form of heaven. Having form, clear and still: this is the form of men. If the form of heaven is contemplated, the changes of time can be discovered. If the forms of men are contemplated, one can shape the world.



The text of the commentary does not appear to be intact. There seems to be a sentence missing before, “This is the form of heaven.” Wang Bi (226-249) says: “The firm and the yielding unite alternately and construct forms: this is the form of heaven.” This was taken as the original text, now missing, but Mao Qiling (1623-1716) takes another view and sees in it only an explanation of the foregoing sentence. But something of the sort must in fact be presupposed.
The yielding element that comes is the six in the second place. It places itself between the two firm lines and gives them success, gives them form. The strong element that detaches itself is the nine at the top. It places itself at the head of the two upper yielding lines and gives them the possibility of attaining form. In each case, the yang principle is the content, the yin principle the form. In the first case it is the yin line that bestows form directly and therefore brings about success, whereas the ascending yang line, by lending content, only indirectly provides the material on which the otherwise empty form of the yin lines can work itself out. Hence the effect is that it is favorable for “the small” to undertake something.
The form of heaven is symbolized by the four trigrams constituting the hexagram. The lower primary trigram Li is the sun, the lower nuclear trigram Kan is the moon; the upper nuclear trigram Zhen by its movement represents the Great Bear, and the upper primary trigram Gen by its stillness represents the constellations. If one observes the rotation of the Great Bear, one knows the course of the year; through contemplation of the course of the sun and the phases of the moon, one recognizes the time of day and the periods of the month.
The form of human life results from the clearly defined (Li) and firmly established (Gen) rules of conduct, within which love (light principle) and justice (dark principle) build up the combinations of content and form. Here too love is the content and justice the form.
the Image going with hexagram Grace Bis:

山下有火,贲;君子以明庶政,无敢折狱。

Fire at the foot of the mountain:
The image of Grace.
Thus does the superior man proceed
When clearing up current affairs.
But he dare not decide controversial issues in this way.



The fire, whose light illuminates the mountain and makes it pleasing, does not shine far; in the same way, beautiful form suffices to brighten and to throw light upon matters of lesser moment, but important questions cannot be decided in this way. They require greater earnestness.




the nuclear hexagram:

40. Jie
Deliverance

5
the Sign:

the primary trigrams:
   above Trigram Gen , Keeping Still, the mountain
   below Trigram Li , the Clinging, the fire

the nuclear trigrams:
   above Trigram Zhen , the Arousing, the thunder
   below Trigram Kan , the Abysmal, the water

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

This hexagram shows a fire that breaks out of the secret depths of the earth and, blazing up, illuminates and beautifies the mountain, the heavenly heights. Grace - beauty of form - is necessary in any union if it is to be well ordered and pleasing rather than disordered and chaotic.

The sequence:
Things should not unite abruptly and ruthlessly; hence there follows the hexagram of Grace. Grace is the same as adornment.

Miscellaneous notes:
Grace means being undyed.

The most perfect grace consists not in external ornamentation but in allowing the original material to stand forth, beautified by being given form. The upper trigram Gen, the mountain, is disposed to remain still; fire, Li, blazes up from below and illumines the mountain. This movement is strengthened by the nuclear trigram Zhen, which likewise moves upward, while the resting weight of the mountain is activated to a falling movement by the lower nuclear trigram Kan. Thus the inner structure of the hexagram shows a harmonious equalization of movement, giving no excess of energies to the one side or the other. This hexagram is the inverse of the preceding one.


the Judgement:

贲:亨。小利有攸往。

Grace has success.
In small matters
It is favorable to undertake something.



Grace brings success. However, it is not the essential or fundamental thing; it is only the ornament and therefore be used sparingly and only in little things. In the lower trigram of fire a yielding line comes between two strong lines and makes them beautiful, but the strong lines are the essential content and the weak line is the beautifying form. In the upper trigram of the mountain, the strong line takes the lead, so that here again the strong element must be regarded as the decisive factor. In nature we see in the sky the strong light of the sun; the life of the world depends on it. But this strong, essential thing is changed and given pleasing variety by the moon and the stars. In human affairs, aesthetic form comes into being when traditions exist that, strong and abiding like mountains, are made pleasing by a lucid beauty. By contemplating the forms existing in the heavens we come to understand time and its changing demands. Through contemplation of the forms existing in human society it becomes possible to shape the world.

Commentary on the Decision:

贲:亨。小利有攸往。贲,亨;柔来而文刚,故亨。分刚上而文柔,故小利有攸往。天文也;文明以止,人文也。观乎天文,以察时变;观乎人文,以化成天下。

“Grace has success.” The yielding comes and gives form to the firm; therefore, “Success.” A detached firm line ascends and gives form to the yielding; therefore, “In small matters it is favorable to undertake something.” This is the form of heaven. Having form, clear and still: this is the form of men. If the form of heaven is contemplated, the changes of time can be discovered. If the forms of men are contemplated, one can shape the world.
 


The text of the commentary does not appear to be intact. There seems to be a sentence missing before, “This is the form of heaven.” Wang Bi (226-249) says: “The firm and the yielding unite alternately and construct forms: this is the form of heaven.” This was taken as the original text, now missing, but Mao Qiling (1623-1716) takes another view and sees in it only an explanation of the foregoing sentence. But something of the sort must in fact be presupposed.
The yielding element that comes is the six in the second place. It places itself between the two firm lines and gives them success, gives them form. The strong element that detaches itself is the nine at the top. It places itself at the head of the two upper yielding lines and gives them the possibility of attaining form. In each case, the yang principle is the content, the yin principle the form. In the first case it is the yin line that bestows form directly and therefore brings about success, whereas the ascending yang line, by lending content, only indirectly provides the material on which the otherwise empty form of the yin lines can work itself out. Hence the effect is that it is favorable for “the small” to undertake something.
The form of heaven is symbolized by the four trigrams constituting the hexagram. The lower primary trigram Li is the sun, the lower nuclear trigram Kan is the moon; the upper nuclear trigram Zhen by its movement represents the Great Bear, and the upper primary trigram Gen by its stillness represents the constellations. If one observes the rotation of the Great Bear, one knows the course of the year; through contemplation of the course of the sun and the phases of the moon, one recognizes the time of day and the periods of the month.
The form of human life results from the clearly defined (Li) and firmly established (Gen) rules of conduct, within which love (light principle) and justice (dark principle) build up the combinations of content and form. Here too love is the content and justice the form.


the Image:

山下有火,贲;君子以明庶政,无敢折狱。

Fire at the foot of the mountain:
The image of Grace.
Thus does the superior man proceed
When clearing up current affairs.
But he dare not decide controversial issues in this way.



The fire, whose light illuminates the mountain and makes it pleasing, does not shine far; in the same way, beautiful form suffices to brighten and to throw light upon matters of lesser moment, but important questions cannot be decided in this way. They require greater earnestness.


the Lines:


the yellow circle is indicating this line as the governing ruler of the hexagram
上九:白贲,无咎。

Nine at the top means:

Simple grace. No blame.



Here at the highest stage of development all ornament is discarded. Form no longer conceals content but brings out its value to the full. Perfect grace consists not in exterior ornamentation of the substance, but in the simple fitness of its form.


六五:贲于丘园,束帛戋戋,吝,终吉。

Six in the fifth place means:

Grace in the hills and gardens.
The roll of silk is meager and small.
Humiliation, but in the end good fortune.



A man withdraws from contact with people of the lowlands, who seek nothing but magnificence and luxury, in to the solitude of the heights. There he finds an individual to look up to, whom he would like to have as a friend. But the gifts he has to offer are poor and few, so that he feels ashamed. However, it is not the material gifts that count, but sincerity of feeling, and so all goes well in the end.


六四:贲如皤如,白马翰如,匪寇婚媾。

Six in the fourth place means:

Grace or simplicity?
A white horse comes as if on wings.
He is not a robber,
He will woo at the right time.



An individual is in a situation in which doubts arise as to which is better-to pursue the grace of external brilliance, or to return to simplicity. The doubt itself implies the answer. Confirmation comes from the outside; it comes like a white winged horse. The white color indicates simplicity. At first it may be disappointing to renounce the comforts that might have been obtained, yet one finds peace of mind in a true relationship with the friend who courts him. The winged horse is the symbol of the thoughts that transcend all limits of space and time.


九三:贲如濡如,永贞吉。

Nine in the third place means:

Graceful and moist.
Constant perseverance brings good fortune.



This represents a very charming life situation. One is under the spell of grace and the mellow mood induced by wine. This grace can adorn, but it can also swamp us. Hence the warning not to sink into convivial indolence but to remain constant in perseverance. Good fortune depends on this.


the yellow circle is indicating this line as the governing ruler of the hexagram
六二:贲其须。

Six in the second place means:

Lends grace to the beard on his chin.



The beard is not an independent thing; it moves only with the chin. The image therefore means that form is to be considered only as a result and attribute of content.
The beard is a superfluous ornament. To devote care to it for its own sake, without regard for the inner content of which it is an ornament, would bespeak a certain vanity.


初九:贲其趾,舍车而徒。

Nine at the beginning means:

He lends grace to his toes, leaves the carriage, and walks.



A beginner in subordinate place must take upon himself the labor of advancing. There might be an opportunity of surreptitiously easing the way - symbolized by the carriage - but a self-contained man scorns help gained in a dubious fashion. He thinks it more graceful to go on foot than to drive in a carriage under false pretenses.