Hexagram 15: Qiān (Modesty)

The Judgment

Qian indicates progress and success. The superior man, (being humble as it implies), will have a (good) issue (to his undertakings).

谦：亨，君子有终。

Commentary on the Judgment (Tuan)

Qian 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 honour 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).'

彖曰：谦，亨。天道下济而光明，地道卑而上行。天道亏盈而益谦，地道变盈而流谦，鬼神害盈而福谦，人道恶盈而好谦。谦尊而光，卑而不可逾，君子之终也。

The Great Image

(The trigram for) the earth and (that of) a mountain in the midst of it form Qian. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).

象曰：地中有山，谦；君子以裒多益寡，称物平施。

The six lines

1. Line 1 (first): The first SIX, divided, shows us the superior man who adds humility to humility. (Even) the great stream may be crossed with this, and there will be good fortune.

   'The superior man who adds humility to humility' is one who nourishes his (virtue) in lowliness.

   In plain words: The noble person, modest in modesty, may cross the great river: good fortune. The first line is at the very bottom of the hexagram of modesty, as modest as can be. The Small Image says it cultivates itself through humility.

   初六：谦谦君子，用涉大川，吉。 象曰：谦谦君子，卑以自牧也。

2. Line 2 (second): The second SIX, divided, shows us humility that has made itself recognised. With firm correctness there will be good fortune.

   'The good fortune consequent on being firm and correct, where the humility has made itself recognised, is owing to the possessor's having (the virtue) in the core of his heart.

   In plain words: Modesty that is heard of; steadfastness brings good fortune. "Heard of" means its reputation spreads. The second line is yielding, central and correct; its modesty comes from within, and so people naturally praise it. The Small Image says this is something truly gained in the heart.

   六二：鸣谦，贞吉。 象曰：鸣谦贞吉，中心得也。

3. Line 3 (third): The third NINE, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune.

   'The superior man of (acknowledged) merit, and yet humble:' - the myriads of the people will submit to him.

   In plain words: The noble person, modest in achievement, carries things to the end: good fortune. The third line is the only yang line in the hexagram and the line that makes it; it has worked hard and achieved much, yet claims no credit. The Small Image says all the people submit to it willingly.

   九三：劳谦君子，有终吉。 象曰：劳谦君子，万民服也。

4. Line 4 (fourth): The fourth SIX, divided, shows one, whose action would be in every way advantageous, stirring up (the more) his humility.

   'One, whose action would be in every way advantageous, stirs up his humility the more:'(but in doing so) he does not act contrary to the (proper) rule.

   In plain words: Nothing that is not favourable: exercising modesty. The fourth line is at the bottom of the upper trigram, placed above the hard-working third line, and so must be all the more yielding. The Small Image says this does not go against the rule.

   六四：无不利，撝谦。 象曰：无不利撝谦，不违则也。

5. Line 5 (fifth): The fifth SIX, divided, shows one who, without being rich, is able to employ his neighbours. He may advantageously use the force of arms. All his movements will be advantageous.

   'He may advantageously use the force of arms:' - correcting, that is, those who do not submit.

   In plain words: Not relying on wealth, it wins its neighbours; it is favourable to attack those who will not submit, and nothing is unfavourable. The fifth line is yielding in the place of honour and wins people through modesty; against the stubbornly defiant, force may still be used. The Small Image says this is to punish those who do not submit.

   六五：不富，以其邻，利用侵伐，无不利。 象曰：利用侵伐，征不服也。

6. Line 6 (sixth (top)): The sixth SIX, divided, shows us humility that has made itself recognised. The subject of it will with advantage put his hosts in motion; but (he will only) punish his own towns and state.

   'His humility has made itself recognised:' - (but) all his aims have not yet been attained. He may employ the force of arms, (but only) in correcting (his own) towns and state.'

   In plain words: Modesty that is heard of; it is favourable to set the army in motion to bring one's own city and state to order. The top line is at the far end of modesty: its name is known, but its aims are not fulfilled, and it can only put its own domain in order. The Small Image says its aims are not achieved; the army may be used only to set its own city and state right.

   上六：鸣谦，利用行师，征邑国。 象曰：鸣谦，志未得也。可用行师，征邑国也。

Line positions

4 of the six lines stand in their proper place (strong lines in odd places, weak lines in even places).

The second and fifth lines hold the central places of the lower and upper trigrams; both are weak, so they do not correspond.

Of the three pairs of corresponding places (first and fourth, second and fifth, third and top), 1 pair is made of one strong and one weak line.

Strong lines belong in odd places and weak lines in even places; the second and fifth are the central places; first and fourth, second and fifth, third and top correspond, and they "respond" when one is strong and the other weak.

These are structural conventions, not scores of good or bad fortune. Commentators differ: Wang Bi treats the first and top places as beginning and end without fixed yin or yang positions. Read each line with its Small Image and the whole hexagram.

Place in Jing Fang's eight palaces

Jing Fang grouped the 64 hexagrams into eight "palaces" of eight, each headed by a doubled trigram. Changing the lines of the head hexagram one by one from the bottom gives the next five; the last two are the "wandering soul" and "returning soul" hexagrams. The Dui palace runs: Duì (head), Kùn (1st change), Cuì (2nd change), Xián (3rd change), Jiǎn (4th change), Qiān (5th change), Xiǎo Guò (wandering soul), Guī Mèi (returning soul).

A recorded case from Takashima

Qian (Modesty) to Xiao Guo: how an institution should raise up talent: A dignitary asked about the fortunes of a certain council and received the fourth line of Qian (Modesty), "nothing unfavourable; spreading modesty". Takashima said the body, though full of able men, had gone slack, and should seek out and promote the capable person serving below.

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English text: James Legge, The Yi King (Sacred Books of the East, vol. 16, 1882), public domain, as transcribed by the Chinese Text Project. Chinese: the received text. Offered for study and reflection, not as prediction.

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