Hexagram 47: Kùn (Exhaustion)

The Judgment

In (the condition denoted by) Kun 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.

困：亨，贞，大人吉，无咎，有言不信。

Commentary on the Judgment (Tuan)

In Kun (we see) the strong (lines) covered and obscured (by the weak). We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end? 'For the firm and correct, the (really) great man, there will be good fortune:' - this is shown by the central positions of the strong (lines). 'If he make speeches, his words cannot be made good:' - to be fond of arguing or pleading is the way to be reduced to extremity.

彖曰：困，刚掩也。险以说，困而不失其所亨，其唯君子乎？贞大人吉，以刚中也。有言不信，尚口乃穷也。

The Great Image

(The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Kun. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.

象曰：泽无水，困；君子以致命遂志。

The six lines

1. Line 1 (first): 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).

   'He enters a dark valley:' - so benighted is he, and without clear vision.

   In plain words: Sitting trapped on a bare stump, one goes into a dark valley and for three years sees no one. The first line is weak at the very bottom of the hexagram of oppression, sitting stuck and sinking deeper. The Small Image says it is dark and without light.

   初六：臀困于株木，入于幽谷，三岁不觌。 象曰：入于幽谷，幽不明也。

2. Line 2 (second): 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.

   'He is straitened amidst his wine and viands:' - (but) his position is central, and there will be ground for congratulation.

   In plain words: Oppressed amid wine and food; the one in the red knee-cover is about to come; it is favourable to make offerings; setting out brings misfortune, no fault. The red knee-cover was worn by nobles. The second line is strong and central; even in hardship it has food and drink, but it should wait sincerely to be called on by the fifth line and not act rashly. The Small Image says keeping to the middle brings celebration.

   九二：困于酒食，朱绂方来，利用享祀，征凶，无咎。 象曰：困于酒食，中有庆也。

3. Line 3 (third): 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.

   'He lays hold of thorns:' - (this is suggested by the position of the line) above the strong (line). 'He enters his palace, and does not see his wife:' - this is inauspicious.

   In plain words: Oppressed by stone, leaning on thorns; entering one's house, one does not see one's wife: misfortune. The third line is weak, neither central nor correct; the fourth line ahead is the stone and the second below is the thorns, so there is nothing to lean on either way. The Great Commentary says: to be oppressed by what need not oppress you brings disgrace to your name. The Small Image says leaning on thorns means riding on the strong, and not seeing one's wife is inauspicious.

   六三：困于石，据于蒺藜，入于其宫，不见其妻，凶。 象曰：据于蒺藜，乘刚也。入于其宫，不见其妻，不祥也。

4. Line 4 (fourth): 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.

   'He proceeds very slowly (to help the subject of the first line):' - his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together.

   In plain words: Coming slowly, oppressed by a golden carriage: regret, but a good end. The golden carriage is the second line. The fourth line corresponds to the first and wants to go down to help it, but the second line is in the way. The Small Image says its aim is with the first line below, and though its position is improper, it has a partner.

   九四：来徐徐，困于金车，吝，有终。 象曰：来徐徐，志在下也。虽不当位，有与也。

5. Line 5 (fifth): 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).

   'His nose and feet are cut off:' - his aim has not yet been gained. 'He is leisurely, however, in his movements, and is satisfied:' - his position is central and (his virtue) is correct. 'It will be well for him to be (as sincere as) in sacrificing:' - so shall he receive blessing.

   In plain words: Nose and feet cut off, oppressed by the one in the red knee-cover; slowly joy comes; it is favourable to make offerings. The punishments stand for being hurt from above and below. The fifth line holds the place of honour and is hurt in its oppression, but being central and correct, it slowly comes free. The Small Image says its aims are not yet achieved; joy comes slowly because it is central and straight; making offerings brings blessing.

   九五：劓刖，困于赤绂，乃徐有说，利用祭祀。 象曰：劓刖，志未得也。乃徐有说，以中直也。利用祭祀，受福也。

6. Line 6 (sixth (top)): The sixth 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.

   'He is straitened as if bound with creepers: (his spirit and action) are unsuitable. '(He says), "If I move, I shall repent of it." And he does repent (of former errors), which leads to good fortune:' - so he (now) goes on.

   In plain words: Oppressed by creeping vines, on a high and shaky place, one says, "If I move I will regret it." But having regrets and moving on brings good fortune. The top line is at the end of oppression; when hardship reaches its limit, it is time to change. The Small Image says being caught in the vines means things were not handled properly, and moving on after regret is a fortunate course.

   上六：困于葛藟，于臲卼，曰动悔。有悔，征吉。 象曰：困于葛藟，未当也。动悔有悔，吉行也。

Line positions

2 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 strong, 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

Kun (Oppression) to Kan: a loan held up by someone in between: A friend asked about his fortunes but was really thinking about a loan. The fourth line of Kun, "coming slowly, held up by a bronze carriage", led Takashima to read the first line as the borrower and the fourth as the lender: the lender was willing but blocked by the second line, and the friend should get the fifth line to talk the second round. He did, and the loan went through.

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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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