Philosophy
易經
I Ching
XLVII. 困 The Khwăn Hexagram
In (the condition denoted by) Khwăn 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.
1. 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).
2. 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.
3. 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.
4. 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.
5. 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).
6. 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.
困 – Kun
亨，贞，大人吉，无咎，有言不信。
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。
象曰：泽无水，困；君子以致命遂志。
初六：臀困于株木，入于幽谷，三岁不见。
象曰：入于幽谷，幽不明也。
九二：困于酒食，朱绂方来，利用亨祀，征凶，无咎。
象曰：困于酒食，中有庆也。
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。
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。
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。
上六：困于葛藟1，于臲2卼3，曰动悔。
有悔，征吉。
象曰：困于葛藟1，未当也。
动悔，有悔吉，行也。
1: 藟 = 上 (top) 艹 + 三个 "品" 字形的 "田"
2: 臲 = 左上 "自" 左下 "木" 右 "危"
3: 卼 = 兀 + 危
Appendix 1
1. In Khwăn (we see) the strong (lines) covered and obscured (by the weak).
2. 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.
Appendix 2
(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 Khwăn. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.
1. 'He enters a dark valley:'—so benighted is he, and without clear vision.
2. 'He is straitened amidst his wine and viands:'—(but) his position is central, and there will be ground for congratulation.
3. '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.
4. '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.
5. '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.
6. '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.
Footnotes
XLVII The character Khwăn presents us with the picture of a tree within an enclosure; 'a plant,' according to Williams, 'fading for want of room;' 'a tree,' according to Tai Tung, 'not allowed to spread its branches.' However this be, the term conveys the idea of being straitened and distressed; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the development, which, by skilful management on the part of 'the great man' and others, is finally secured for them.
Looking at the figure we see that the two central places are occupied by strong lines; but 2 is confined between 1 and 3, both of which are weak, and 5 (the ruler), as well as 4 (his minister), is covered by the weak 6; all which peculiarities are held to indicate the repression or straitening of good men by bad. For the way in which the same view is derived from the great symbolism, see Appendix II, in loc.
The concluding sentence of the Thwan is literally, 'If he speak, he will not be believed;' but the Khang-hsî editors give sufficient reasons for changing one character so as to give the meaning in the translation. 'Actions,' not words, are what are required in the case.
The symbolism of 'buttocks' is rather a favourite with the duke of Kâu;—'chacun à son goût.' The poor subject of line 1 sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4, which is its proper correlate, is so circumstanced as not to be able to render it help; hence comes the unfavourable auspice. 'Three years' is used, as often, for a long time.
The three strong lines in the figure (2, 4, and 5) are all held to represent 'superior men;' and their being straitened is not in their persons or estates, but in their principles which are denied development. Hence the subject of 2 is straitened while he fares sumptuously. His correlate in 5, though not quite proper, occupies the ruler's place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph 5. Let 2 cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings; and then, if he keep quiet, all will be well.
For I a full explanation' of paragraph 3 Kû Hsî refers his readers to what Confucius is made to say on it in Appendix III, ii, 35. The reader, however, will probably not find much light in that passage. The Khang-hsî editors say here:—'The subjects of the three divided lines (1, 3, and 6) are all unable to deal aright with the straitened state indicated by the figure. The first is at the bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat; and he advances and is distressed. Wounded abroad, he returns to his family, and finds none to receive him; so graphically is there set forth the distress which reckless action brings.'
Line 4 is the proper correlate of 1, but it is a strong line in an even place, and its assistance is given dilatorily. Then 1 is overridden by 2, which is represented by 'a chariot of metal.' It is difficult for the subjects of 1 and 4 to come together, and effect much; but 4 is near 5, which is also a strong line. Through a common sympathy, the subject of 5 will have a measure of success. So the symbolism of this line has been explained,—not very satisfactorily.
Line 5 is repressed by 6, and pressed on by 4. Above and below its subject is wounded. Especially is he straitened by the minister in 4, with his scarlet knee-covers. But the upper trigram is Tui, with the quality of complacent satisfaction. And this indicates, it is said, that the subject of 5 gets on notwithstanding his straits, especially by his sincerity. This explanation is not more satisfactory than the last.
Line 6 is at the top of the figure, where the distress may be supposed to reach its height. Its subject appears bound and on a perilous summit. But his extremity is also his opportunity. He is moved to think of repenting; and if he do repent, and go forward, his doing so will be fortunate.
App-1-2:XLVII 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khwăn requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly.
2. 'Perilousness' is the attribute of the lower trigram, and 'satisfaction' that of the upper. The superior man, however straitened, remains master of himself, and pursues the proper end of principle settled in his mind.
Why should the subject of Khwăn make speeches, be fond of arguing or pleading,—as the characters say, if we could translate them literally, 'setting a value on the mouth?' The reply to this is found in the trigram denoting 'satisfaction,' or 'being pleased.' The party in the extremity of Khwăn yet wishes and tries to make men pleased with him.
App-2-2:XLVII The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be 'a marsh with no water is Khwăn;' and this might certainly suggest to us a condition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Khân, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by Kû Hsî:—'The water descending and leaking away, the marsh above will become dry.' The application is good in itself, but the concatenation between it and the Symbolism is hardly discernible.
So stupid is the subject of line 1 that by his own act he increases his distress.
The Khang-hsî editors say that the 'ground for congratulation in paragraph 2 is the banqueting and sacrificing.' I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time.
See the extract from the Khang-hsî editors on the symbolism of the third line of the Text.
The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix.