Philosophy
易經
I Ching
XII . 否 The Phî Hexagram
In Phî there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come.
1. The first SIX, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress.
2. The second SIX, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comport himself) as the distress and obstruction require, he will have success.
The third SIX, divided, shows its subject ashamed of the purpose folded (in his breast).
4. The fourth NINE, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness.
5. In the fifth NINE, undivided, we see him who brings the distress and obstruction to a close,#8212;the great man and fortunate. (But let him say), 'We may perish! We may perish!' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees.
6. The sixth NINE, undivided, shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy.
否 – Pi
否之匪人，不利君子贞，大往小来。
彖曰：否之匪人，不利君子贞。
大往小来，
则是天地不交，而万物不通也；上下不交，而天下无邦也。
内阴而外阳，内柔而外刚，内小人而外君子。
小人道长，君子道消也。
象曰：天地不交，否；君子以俭德辟难，不可荣以禄。
初六：拔茅茹，以其夤，贞吉亨。
象曰：拔茅贞吉，志在君也。
六二：包承。
小人吉，大人否亨。
象曰：大人否亨，不乱群也。
六三：包羞。
象曰：包羞，位不当也。
九四：有命无咎，畴离祉。
象曰：有命无咎，志行也。
九五：休否，大人吉。
其亡其亡，系于苞桑。
象曰：大人之吉，位正当也。
上九：倾否，先否后喜。
象曰：否终则倾，何可长也。
Appendix 1
'The want of good understanding between the (different classes of) men in Phî, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come:'—all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.
Appendix 2
(The trigrams of) heaven and earth, not in intercommunication, form Phî. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.
1. 'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.
2. 'The great man, comporting himself as the distress and obstruction require, will have success:—'he does not allow himself to be disordered by the herd (of small men).
3. That 'his shame is folded in his breast' is owing to the inappropriateness of his position.
4. 'He acts in accordance with the ordination (of Heaven), and commits no error:'—the purpose of his mind can be carried into effect.
5. The good fortune of the great man' arises from the correctness of his position.
6. 'The distress and obstruction having reached its end, it is overthrown and removed:'—how could it be prolonged?
Footnotes
XII The form of Phî, it will be seen, is exactly the opposite of that of Thâi. Much of what has been said on the interpretation of that will apply to this, or at least assist the student in making out the meaning of its symbolism. Phî is the hexagram of the seventh month. Genial influences have done their work, the processes of growth are at an end. Henceforth increasing decay must be looked for.
Naturally we should expect the advance of the subject of the first of the three weak lines to lead to evil; but if he set himself to be firm and correct, he will bring about a different issue.
Patience and obedience are proper for the small man in all circumstances. If the great man in difficulty yet cherish these attributes, he will soon have a happy issue out of the distress.
The third line is weak. Its place is odd, and therefore for it incorrect. Its subject would vent his evil purpose, but has not strength to do so. He is left therefore to the shame which he ought to feel without a word of warning. Does the ming of the fourth line mean 'the ordination of Heaven,' as Kû Hsî thinks; or the orders of the ruler, as Khăng-žze says? Whichever interpretation be taken (and some critics unite the two), the action of the subject of the line, whose strength is tempered by the even position, will be good and correct, and issue in success and happiness.
The strong line in the fifth, (its correct), place, brings the distress and obstruction to a close. Yet its subject—the ruler in the hexagram-is warned to continue to be cautious in two lines of rhyme:—
'And let him say, "I die! I die I"
So to a bushy clump his fortune he shall tie.'
There is an end of the condition of distress. It was necessary, that condition should give place to its opposite; and the strong line in the topmost place fitly represents the consequent joy.
App-1-1:XII All the symbolism here springs from the trigram Khwăn occupying in the figure the inner or lower place, and Khien the outer or upper. It is for the inner trigram to take the initiative; but how can earth (symbolised by Khwăn) take the place of heaven (symbolised by Khien)? As in nature it is heaven that originates and not earth, so in a state the upper classes must take the initiative, and not the lower.
App-2-1:XII 'The Great Symbolism' here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,—in great merit not meeting with its reward.
The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler.
The subject of the second line is a 'great man,' and occupies the place in the centre.
The subject of the third line is weak, and does not occupy his correct position;—hence the symbolism.
The fourth line is near the fifth, the ruler's place. It is a strong line in an even place; but acting according to the will of Heaven or of the ruler, its subject gets his purpose carried out.
The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see how the distress and obstruction are come to an end. It was in the order of change that they should do so.