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Chapter 11 of 64
东坡易传
The Tai (Peace) Hexagram: Kun above, Qian below — Earth and Heaven in communion. ☯️
"Tai: The small departs, the great arrives. Auspicious and prosperous." — The small recedes, the great arrives. Auspicious and penetrating. 🍀
The Tuan Zhuan says: "'Tai: the small departs, the great arrives. Auspicious and prosperous' — this speaks of the vital forces of Heaven and Earth intermingling so that all things flow freely, and of the wills of those above and those below communicating so that they share the same mind and virtue. Within is yang and without is yin; within resides firmness and strength while without manifests gentleness and compliance; within dwell the noble persons and without are the petty persons. The way of the noble person grows daily; the power of the petty person recedes daily. 🌱
The yang force begins to stir with the Fu (Return) hexagram and reaches equilibrium and free flow with the Tai hexagram. After Tai comes Dazhuang (Great Strength), and after Dazhuang comes Guai (Breakthrough). In the age of Tai, the petty persons are not yet as weakened, nor the noble persons as flourishing, as in the ages of Dazhuang and Guai. Yet the sage finds peace only in the Tai hexagram, because the petty persons of this world can never be utterly eradicated — if one insists on pressing and driving them out, driving them to desperation with nowhere to return, the situation will inevitably lead to struggle, and when struggle ensues, victory and defeat are uncertain. Therefore the sage alone rests secure in the way of Tai: let the noble persons occupy the core and always hold the pivot of destiny; while the petty persons remain outside, yet are not without a place of安置安置. In this way, misfortunes for the noble persons have no occasion to arise — this is why the Tai hexagram represents the most stable and secure state. 🛡️
The Xiang Zhuan says: Heaven and Earth unite — this is the image of the Tai hexagram. The ruler thereby trims and completes the way of Heaven and Earth, assists what is fitting for Heaven and Earth, and employs this to guide the common people.
"Cai" (財) means "cai" (材), referring to the act of measuring and utilizing material according to its nature. When things reach the state of Tai, they have reached the extreme — nothing further can be added. Therefore one conforms to the way of Heaven and Earth and trims it into completion; one follows what is fitting for Heaven and Earth and assists it, employing this to guide the people so that they do not slide into the obstructed state of Pi (Stagnation). No state of obstruction ever begins without being bred from excess, so by regulating and guiding, ensuring that the Mean is not lost, Tai can be preserved for long. ⚖️
When you pull up the cogongrass, the roots bring along those of the same kind. Setting forth brings good fortune.
The Xiang Zhuan says: "Pulling up the reed" and "good fortune in setting forth" — because the mind's aspiration lies in outward expansion.
Wang Bi's commentary explains: With this kind of grass, when you pull up its roots, it draws up those connected with it. Ru (茹) describes the intertwined appearance. The three yang lines share the same aspiration and the same mind — all are oriented toward outward development. The Initial Nine is the leader of its kind; when it acts, its kind follows. Hence the text says "with its kind, setting forth brings good fortune." 🌿
Embrace the wild and desolate, employ the brave who wade across rivers, do not neglect those far away; renounce factional associations, and thereby be honored for following the central way.
The Xiang Zhuan says: "Embracing the barren" and "being esteemed for the central course" — because it is open and aboveboard.
The yang lines all dwell within, occupying positions of authority; while the three yin lines are pushed to the outside — this is what yin cannot tolerate. When yin cannot tolerate it, it will inevitably regard yang with hostility; when it regards yang with hostility, it will struggle against it. The Nine in the Second is the leader of the yang lines, hence "embracing the barren, employing those who wade rivers." "Wading rivers" refers to employing the courage of petty persons; what petty persons have that can be employed is only their courage. The "barren" refers to those who seem useless; those who are useful are employed, those who are useless are embraced rather than distantly discarded — this is the method of pacifying petty persons. When a noble person thus embraces and pacifies petty persons, his own associates consider it wrong, and some leave him — hence the text says "parting with associates." Yet he thereby connects in correspondence with the Six in the Fifth, receiving strong support from above, and the noble person becomes all the more secure. Though he loses his associates, he ultimately relies on this relationship to attain peace — this is what is meant by "open and aboveboard." 🌟
There is no level ground without slopes, and no departure without a return. If you remain steadfast and true amid difficulty, there will be no blame. Do not be anxious about your good faith; in the matter of food and drink, there will be blessings.
The Xiang Zhuan says: "No departure without return" — because this is the juncture of the interaction between Heaven and Earth.
Qian was originally above, and Kun was originally below. When the two forces unite through their interaction, Qian comes to dwell within, while Kun resides without. If Qian cannot rest content in its position and hastens to press against Kun, then the yielding one will also turn rebellious — hence "no flatness without slopes." If Kun cannot rest content above, it will return downward to contend with Qian for its position, and Qian's pressing forward only accelerates Kun's return — hence "no departure without return." At this moment, Kun already knows the difficulty; if it adheres firmly and faithfully to the correct path in relation to us, there will be "no blame." What the Nine in the Third trusts are the Initial Nine and the Nine in the Second; if it delights in trusting its companions, pressing against Kun and repeatedly violating it, the danger is acute. Thus the teaching is "do not worry about your sincerity" — rest content in the joy of sustenance, and only then will there be the blessings of the Tai state. 🍽️
Fluttering lightly downward, not prideful in wealth, acting together with one's neighbors, without admonition there is natural good faith.
The Xiang Zhuan says: "Fluttering down, not relying on wealth" — because all have lost their substantive positions; "without warning bound by sincerity" — because it arises from heartfelt wishes within.
Wang Bi's commentary explains: Qian delights in returning upward, and Kun delights in returning downward. The Six in the Fourth is the first line of the Kun trigram, and the Six in the Fifth and the Top Six have all lost their original positions and delight in moving downward. Thus they flutter down together, without needing wealth to move their neighbors and without requiring admonition to be naturally sincere. 🕊️
Emperor Yi marries off his maiden sister — by this act receiving blessings and great good fortune.
The Xiang Zhuan says: "Receiving blessings and great auspiciousness" — because through the central course one fulfills one's aspiration.
"Mei" (妹) refers to a younger sister. In the Book of Changes, when the female is younger and the male is older, authority resides with the female side. The Six in the Fifth, as a yin line occupying the honored position, presents the image of "Emperor Yi marrying off his younger sister." Kun delights in returning downward, but if it returns downward to contend for the Qian position, Qian would become困病 (exhausted and afflicted), yet this is not in Kun's interest either. If Qian becomes sick and resents Kun, Kun would also be wounded. The optimal method to prevent Qian from becoming sick and Kun from being wounded is to actualize the wish to return downward in a spirit of assisting Qian — like the imperial daughter who marries into her husband's household. When the imperial daughter marries, her purpose is not to overpower her husband but to bring blessings. When Kun returns downward, it should not be to seize from Qian but to assist it — this is the correct way. 💍
The city wall falls back into the moat. Do not deploy troops. Proclaim your commands from your own domain. Persevering in this brings regret.
The Xiang Zhuan says: "The city wall falls back into the moat" — because orders have become chaotic.
Earth was taken from the moat and built up into the city wall; raising the earth to its height is not for the benefit of the wall itself, but for the protection of people. So too, in the Tai hexagram, the heaviness of Kun on the outside is not for Kun's benefit — it likewise serves to protect Qian. When Kun occupies the superior position yet desires to return below, it is like the earth that made the wall wishing to go back into the moat. Having a city wall yet failing to reinforce it, letting it topple back into the moat — this is not the fault of the wall, but the failure of people. Therefore "do not employ the army." When those above lose their protection, those below will want to issue orders arbitrarily — hence "issue orders from your own domain." A city or town (邑) is not the proper place from which to issue orders, yet since propriety has already been lost, following the current situation and pacifying is still acceptable; forcefully correcting it will only arouse regret. 🏰
Dongpo's central insight in interpreting the Tai hexagram lies in this principle: "The way of stable peace lies in inclusion, not extermination."
The reason Tai represents "peace" is not that the noble persons have utterly overwhelmed the petty persons, but rather that it establishes an order of dynamic equilibrium: the noble persons occupy the center with authority, while the petty persons are positioned stably on the periphery. The sage "finds peace uniquely in Tai" rather than pursuing the absolute advantage seen in Dazhuang or Guai, and the reasons are:
The wisdom of the Tai hexagram has potent practical relevance in modern society:
Governance Wisdom 🏛️: No organization, corporation, or nation can exist without "dissidents" or "competitors." Dongpo points out that attempts to completely eradicate opposition often backfire — the greater the oppression, the fiercer the backlash. True "Tai" means allowing different forces to settle into their appropriate positions — mainstream values holding central leadership while giving peripheral groups room to survive. This aligns remarkably with the concept of "inclusive institutions" in modern political science.
Management Philosophy 👔: The Nine in the Second's "embracing the barren, employing those who wade rivers" embodies the management wisdom of using people's strengths while tolerating their weaknesses. Those who wade rivers (the aggressive and adventurous) can be employed for their courage; the "barren" (those who seem useless) need not be hastily abandoned. Dongpo says "employ the useful, and contain the useless" — this is a highly mature philosophy of human resources.
Crisis Early Warning ⚠️: The Nine in the Third's "no flatness without slopes, no departure without return" reveals a universal principle: There are no eternal advantages, and no trends that only go forward without reversing. Every period of prosperity contains within it the seeds of turning; only "perseverance in difficulty" — maintaining a steadfast mindset in the midst of favorable circumstances — enables one to remain "without blame."
Power and Mutual Support 🤝: The Six in the Fifth's "Emperor Yi marrying off his younger sister" is an exceptionally apt metaphor — the ideal relationship between the strong and the weak is not conquest but marital union. Kun (the subordinate/weaker/those being managed) proactively integrates into the system of Qian (the superior/the stronger/those who manage), not to seize power but to assist in perfecting it, ultimately achieving a win-win outcome. 💎
| Scenario | Insight from Tai | Recommendation for Action |
|---|---|---|
| Workplace Collaboration | "Embracing the barren, employing those who wade rivers" — embrace colleagues of different temperaments | Do not attempt to change or exclude those who differ; employ each person's strengths |
| Family Relationships | "Emperor Yi marries the younger sister" — engage with an attitude of support, not contention | Let go of the "who has the final say" fixation; focus on the common goal of benefiting the family |
| Investment Decisions | "No flatness without slopes, no departure without return" — the principle of cyclicality cannot be violated | Maintain a "persevering amid difficulty" mindset during prosperity; reserve a margin of safety |
| Crisis Response | "The city wall falls back into the moat; do not employ troops" — do not attack forcefully when the system is out of control | When a system collapses, blame and forcible correction will only accelerate deterioration; first pacify, then adjust |
| Team Building | "Fluttering down, not relying on wealth, with its neighbors" — bound together by shared aspiration, not interest alignment | Build a shared vision, not just material incentives |
Reference for Divinatory Application 🔮: If one divines the Tai hexagram, it signifies that the present period is one of free flow and smooth progress — but remember:
Dongpo's interpretation of the Tai hexagram contains an exceptionally profound philosophical proposition: "The greatest stability lies not in absolute victory, but in dynamic equilibrium."
Dazhuang and Guai represent the overwhelming superiority of noble persons over petty persons, yet Dongpo contends this is not the most stable state. The reason lies in this: absolute advantage itself breeds absolute resistance. When one side entirely loses its space of survival, desperate counterattack possesses destructive force. The wisdom of Tai acknowledges the plurality and incompleteness of the world — the existence of petty persons is an objective reality; rather than fantasizing about elimination, one should construct an order that can contain them.
This echoes deeply with Laozi's "Great completion seems deficient" and the Doctrine of the Mean's principle of "holding both ends and employing the middle." Dongpo further advances the concept of "measuring and completing" (材成): true governance is not creation or imposition, but conforming to already-existing "material" and measuring it appropriately — like a master carpenter working with the grain of the wood rather than forcing it against its nature.
The image of "the city wall toppling back into the moat" is especially thought-provoking: the earth of the city wall originally came from the moat, and its collapse is merely a return to its origin. This implies that all man-made structures of order will ultimately return to their natural state — the stability of Tai is not eternal. Only through ceaselessly "assisting what is fitting for Heaven and Earth," dynamically adjusting along the central course, can one delay or avert the transition from "Tai's extreme" to "Pi." 🔄
Key Terminology Index: Tai 泰, Small Departure and Great Arrival 小往大来, Trimming and Assisting with Completion 财成辅相, Embracing the Barren 包荒, Wading the River 冯河, Parting with Associates 朋亡, No Flatness Without Slopes 无平不陂, No Departure Without Return 无往不复, Emperor Yi Marries Off His Younger Sister 帝乙归妹, City Wall Toppling into the Moat 城复于隍
Hexagram Snapshot: ☷Kun above ☰Qian below | Heaven and Earth interact and all things flow freely | Inner strength with outer compliance | The way of the noble person grows | Beware that Tai's extremity may usher in Pi