Hexagram 27: Yí (Nourishment)
山雷颐 · 第 27 卦 · Mountain over Thunder · 中文版
The Judgment
Yi indicates that with firm correctness there will be good fortune (in what is denoted by it). We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment.
颐：贞吉。观颐，自求口实。
Commentary on the Judgment (Tuan)
'Yi 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!
彖曰：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！
The Great Image
(The trigram representing) a mountain and under it that for thunder form Yi. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.
象曰：山下有雷，颐；君子以慎言语，节饮食。
The six lines
Line 1 (first): The first NINE, undivided, (seems to be thus addressed), 'You leave your efficacious tortoise, and look at me till your lower jaw hangs down.' There will be evil.
'You look at me till your (lower) jaw hangs down:' - (the subject of the line) is thus shown unfit to be thought noble.
In plain words: You let go of your magic tortoise and watch me with my jaws working: misfortune. The magic tortoise was said to live on breath alone, a picture of self-sufficiency; the working jaws picture craving. The first line is strong and could nourish itself, yet envies those above and hungers for food. The Small Image says this is not worth honouring.
初九：舍尔灵龟，观我朵颐，凶。 象曰：观我朵颐，亦不足贵也。
Line 2 (second): The second SIX, divided, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height (above), advance towards which will lead to evil.
'The evil of advance by the subject of the second SIX, (divided),' is owing to his leaving in his movements his proper associates.
In plain words: Seeking nourishment upside down, going against the norm; seeking it from the hill above, setting out brings misfortune. The hill is the top line. The second line is weak and cannot feed itself; looking down to the first line is upside down, and looking up to the top line finds no support. The Small Image says setting out loses one's own kind.
六二：颠颐，拂经，于丘颐，征凶。 象曰：六二征凶，行失类也。
Line 3 (third): The third SIX, divided, shows one acting contrary to the method of nourishing. However firm he may be, there will be evil. For ten years let him not take any action, (for) it will not be in any way advantageous.
'For ten years let him not take any action:' - his course is greatly opposed (to what is right).
In plain words: Going against nourishment; holding on brings misfortune; for ten years do not act; nothing is gained. The third line is weak, neither central nor correct, at the top of the lower trigram of movement, and cares only for its appetite. The Small Image says this goes far against the way.
六三：拂颐，贞凶，十年勿用，无攸利。 象曰：十年勿用，道大悖也。
Line 4 (fourth): The fourth SIX, divided, shows one looking downwards for (the power to) nourish. There will be good fortune. Looking with a tiger's downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error.
'The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position.
In plain words: Seeking nourishment from below: good fortune. Like a tiger, it watches intently, its desire unceasing: no fault. The fourth line is high but corresponds to the first; it looks below for worthy people to help nourish the world, so although it is "upside down", it is fortunate. The Chinese idiom for a tiger's stare comes from this line; it first meant intent focus, not menace. The Small Image says the one above spreads light.
六四：颠颐，吉，虎视眈眈，其欲逐逐，无咎。 象曰：颠颐之吉，上施光也。
Line 5 (fifth): The fifth SIX, divided, shows one acting contrary to what is regular and proper; but if he abide in firmness, there will be good fortune. He should not, (however, try to) cross the great stream.
'The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following (the subject of the line) above.
In plain words: Going against the norm; staying put and steadfast brings good fortune; one should not cross the great river. The fifth line is the ruler and ought to nourish the world, but being weak it can only rely on the top line to do so, hence "against the norm". The Small Image says its good fortune comes from yielding and following the worthy one above.
六五：拂经，居贞吉，不可涉大川。 象曰：居贞之吉，顺以从上也。
Line 6 (sixth (top)): The sixth NINE, undivided, shows him from whom comes the nourishing. His position is perilous, but there will be good fortune. It will be advantageous to cross the great stream.
'The good fortune, notwithstanding the peril of his position, of him from whom comes the nourishing,' affords great cause for congratulation.
In plain words: The source of nourishment: aware of danger, good fortune; it is favourable to cross the great river. The top line is strong and high, the ruler of the hexagram; the fifth line follows it and everyone depends on it for nourishment. The responsibility is heavy, so it must always keep danger in mind. The Small Image says there is great cause for celebration.
上九：由颐，厉吉，利涉大川。 象曰：由颐厉吉，大有庆也。
Line positions
3 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), 2 pairs are made of one strong and one weak line.
| Line | Proper place | Central | Corresponds with |
|---|---|---|---|
| top (strong) | — | — | 3rd line: yes |
| 5th (weak) | — | yes | 2nd line: no |
| 4th (weak) | yes | — | 1st line: yes |
| 3rd (weak) | — | — | top line: yes |
| 2nd (weak) | yes | yes | 5th line: no |
| 1st (strong) | yes | — | 4th line: yes |
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 Xun palace runs: Xùn (head), Xiǎo Chù (1st change), Jiā Rén (2nd change), Yì (3rd change), Wú Wàng (4th change), Shì Kè (5th change), Yí (wandering soul), Gǔ (returning soul).
A recorded case from Takashima
Yi to Sun: a doctor asks about his son's future in trade: The physician Itō's son was in business in Yokohama, and Itō asked about the son's lifelong prospects. The second line of Yi, "nourishment turned upside down", led Takashima to say the son would drain his father's money rather than support him, and to urge that the shop be closed; the son refused and lost everything.
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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.