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Chapter 16 of 64
东坡易传
The Yu Hexagram (Hexagram 16): Thunder over Earth, Zhen above Kun below.
"Yu": It is favorable to establish feudal lords and to dispatch armies on punitive expeditions.
"Yu" means leisure. To take delight in one's affairs with a leisurely heart is called "Yu." Establishing feudal lords is for the purpose of gaining leisure; only with leisure can one dispatch armies on punitive expeditions. Thus it is said: "Favorable to establish feudal lords and to dispatch armies." If one possesses the people but does not enfeoff them to others, even if one desires "Yu," how could it be obtained? Zizhong asked about the way of valor in Jin, and Luan Zhen replied: "It lies in being leisurely and composed." Therefore, only those who remain leisurely and self-possessed can command armies.
The Tuan Zhuan says: In "Yu," the firm (yang) line receives response and the aspiration is thereby carried out. Acting in accordance with the time and moving accordingly — this is "Yu." "Yu" means moving in accordance with circumstances, and therefore Heaven and Earth are likewise.
This is to say that Heaven and Earth also move by accordance.
How much more so for establishing feudal lords and dispatching armies? Because Heaven and Earth move in accordance, the sun and moon revolve without deviation, and the four seasons alternate without error. When sages act in accordance, punishments become clear and the people submit willingly.
When those in superior positions act in accordance, then all who are touched by punishment are those who have erred by their own doing.
How great is the significance of the time of "Yu"!
No hexagram is not matched to its time. No time exists without meaning; none exists without function. If one happens to meet the right time, with meaning and function, where could one go without achieving greatness? Thus it is said "time and meaning," and again "time and function," and directly "time" alone — all are merely the appropriate expressions for the particular context. If one insists on forcing an interpretation for this, it would be overreaching. If one must investigate the rationale for such phrasing, then all hexagrams that do not use such expressions would have to be questioned as to why they do not, producing endless divergent theories that would weary readers. Why not take a comprehensive view? Where the text speaks of Heaven and Earth, and of sage-kings and feudal lords, such expressions frequently appear precisely because the subject matter is grand, and only then are such phrases employed — this is the natural tendency of language. This manner of speaking is not unique to this one instance — there are four hexagrams revealing the feelings of Heaven and Earth, five hexagrams speaking of "favorable to see the great man," and countless others with similar parallels. How could all of these be regarded as uniquely different and forcibly interpreted as such?
The Xiang Zhuan says: Thunder bursts forth from the earth — "Yu." The ancient kings therefore created music to honor virtue, presenting it solemnly to the Supreme Deity, and offering it together with their ancestors.
Initial Six: Proclaiming Yu — misfortune.
The Xiang Zhuan says: "The Initial Six proclaims Yu" — the aspiration is exhausted, leading to misfortune.
That which makes "Yu" possible is the Nine in the Fourth place; the Initial Six responds to it, hence "proclaiming." Without the ability to attain joy on its own, it relies on its counterpart for pleasure — its aspiration is not far-reaching. One who depends on others' joy: when others are happy, they are happy; when others are worried, they are worried. The aspiration lies merely in attaching to others. When the one upon whom they depend is exhausted, misfortune is unavoidable.
Six in the Second: As firm as a rock — not for a whole day. Perseverance brings good fortune.
The Xiang Zhuan says: "Not for a whole day — perseverance brings good fortune" — because of centrality and correctness.
A yin line in a yin position, dwelling between two yin lines — this is the extreme of obscurity and the height of stillness. Observing brightness through obscurity, watching movement through stillness, then all comings of good fortune and misfortune, of blessing and calamity, appear as clearly as long and short, black and white set before one's eyes. Therefore movement and stillness are so decisive and resolute. "As firm as a rock" is decisiveness in stillness; "not for a whole day" is decisiveness in movement. Thus Confucius regarded this as the wisdom of "perceiving the incipient."
Six in the Third: Gazing upward at Yu — regret; hesitation brings further regret.
The Xiang Zhuan says: "Gazing upward at Yu" has "regret" — because the position is improper.
A yang line in a yang position is like a strong person driving a vigorous horse, having the capacity to subdue it. But the Six in the Third is not one who can master what it rides; it rides what it cannot handle, letting the horse gallop freely. Such a person's inner spirit is disordered while the eyes wander outward (xu). One who relies on stillness to observe external things can see their true nature — this is the Six in the Second. One who rides movement to chase external things can only see their surfaces — this is the Six in the Third. Among things, those that appear auspicious tempt people forward; those that appear ominous coerce people to flee. People hurriedly rush toward them with dazzled eyes, and when they later discover the error, then even if genuine good fortune appears thereafter, they dare not pursue it. Thus at the beginning they err through rashness, and in the end invariably regret through hesitation.
Nine in the Fourth: From this comes Yu — great attainment. Do not doubt; friends will gather as hair is fastened by a clasp.
The Xiang Zhuan says: "From this comes Yu — great attainment" — the aspiration is greatly carried out.
"He" means "why not"; "zan" means to bind firmly. All five yin lines obtain their "Yu" from the Nine in the Fourth, hence "great attainment." In "Yu," there are three instances of "Yu" (Initial Six, Six in the Third, Top Six) and two of "perseverance" (Six in the Second, Six in the Fifth). The three "Yu" ones are easy to win over, while the two "perseverance" ones are difficult to attract. If one harbors doubt toward those difficult to attract, then those who do attach themselves are merely united by self-interest. Those united by self-interest will also part when self-interest dissipates. Therefore, whether they come, go, or observe without approaching, if one has no doubt toward them all, then how could our friends fail to be firmly united?
Six in the Fifth: Persevering yet diseased — yet enduring without death.
The Xiang Zhuan says: "The Six in the Fifth perseveres yet is diseased" — because it rides atop the firm (yang) line; "enduring without death" — because the central way is not yet lost.
The Six in the Second and the Six in the Fifth are both "persevering" ones. Those who persevere do not set their aspirations on profit, therefore neither can be named by "Yu." Their perseverance is the same, but the reasons for their perseverance differ — thus the Six in the Second thereby attains good fortune, while the Six in the Fifth thereby attains disease. The perseverance of the Six in the Second is not a stubborn refusal to follow the Nine in the Fourth. It advances when possible, withdraws when not — is it not fitting that it attains good fortune? The Six in the Fifth, with respect to the Nine in the Fourth, has yin substance in a yang position. With yin substance, its strength cannot contend; with a yang position, it harbors an unwillingness to yield. Unable to contend yet unwilling to yield — then its perseverance is sufficient to become disease, nothing more. The three "Yu" ones are those who have inwardly lost their integrity and outwardly pursue "Yu" — thus the light ones bring regret and distress, the severe ones bring misfortune. The perseverance of the Six in the Fifth, though it becomes disease, preserves something within that is not lost, and thus endures without death. The noble person thus knows that "perseverance" is worthy of reliance.
Top Six: Yu in darkness — completion; if there is change, no blame.
The Xiang Zhuan says: "'Yu' in darkness at the top position — how could it last long?"
"Darkness" (ming) is the state in which the noble person should rest. When "Yu" reaches the Top Six, it should rest — thus it is said "Yu in darkness — completion — if there is change," meaning fullness necessarily transforms. Fullness then transforms, and therefore it can become inexhaustible "Yu."
The core of the Yu hexagram lies not in "pleasure" but in "leisure." Su Dongpo interprets "Yu" through "leisure," revealing a profound state of life: true joy is not the pursuit of external stimulation but a state of inner composure and spiritual ease. The hexagram statement "favorable to establish feudal lords and dispatch armies" essentially teaches: only by first establishing the foundation of order (building lords) can one obtain the capital of ease (leisure), and only then have the capacity to undertake significant actions (dispatching armies).
"Moving in accordance" is the fundamental principle of the Yu hexagram. Heaven and Earth move in accordance, and thus the sun and moon do not overstep and the four seasons do not err. Sages act in accordance, and thus punishments become clear and the people submit. Accordance is not passivity — it is effortless action that follows the grasp of inherent principles.
The six lines present six attitudes toward "Yu":
| Line Position | Attitude | Result | Symbol |
|---|---|---|---|
| Initial Six | Depending on others' joy (proclaiming Yu) | Misfortune | Joy through others, aspiration exhausted |
| Six in the Second | Still observation with steadfast integrity (firm as a rock) | Perseverance brings good fortune | Wisdom of perceiving the incipient |
| Six in the Third | Chasing surface appearances (gazing at Yu) | Regret | Spirit disordered, eyes wandering |
| Nine in the Fourth | Taking responsibility and spreading joy (Yu from this) | Great attainment | Aspiration greatly carried out |
| Six in the Fifth | Persevering without yielding (perseverance as disease) | Enduring without death | The center not yet lost |
| Top Six | Knowing change at the peak of joy (Yu in darkness) | No blame | Fullness then transforms |
The Yu hexagram holds profound practical relevance in contemporary society:
The scarcity of "leisure": The core dilemma of modern people is not a lack of happiness but a lack of capacity for "leisure." Busyness has become the norm, but "being busy" does not equal "being productive." The Yu hexagram suggests that true efficiency and creativity spring from a state of composure and unhurriedness. Taking delight in "leisure" is the ancients' plain description of the "flow state."
The steadfastness of "firm as a rock": The Six in the Second's "firm as a rock — not for a whole day" is the paradigm of perceiving the incipient. In an age of information overload, maintaining inner stillness is the prerequisite for seeing things as they truly are. Modern people's "gazing at Yu" — being attracted by various seemingly advantageous opportunities, only to discover they are traps after pursuing them — is precisely the pitfall warned against by the Six in the Third.
Insights for leadership: The Nine in the Fourth's "from this comes Yu — great attainment; do not doubt; friends will gather as hair is fastened by a clasp" reveals the core quality of a leader: trust. When leaders can take responsibility for enabling others to attain "Yu" and harbor no suspicion toward all who come, the team can truly unite. Those united by profit will scatter when profit dissipates; only trust can form enduring cohesion.
"Yu in darkness" and transformation: The Top Six's "Yu in darkness — completion — if there is change, no blame" suggests: when success and joy reach their peak, that is precisely the moment to proactively seek change. Fullness then transforms; without transformation, decline follows. This echoes the "Second Curve" theory in modern management studies.
Scenario One: "Establishing lords" and "dispatching armies" in career development In the workplace, "establishing lords" can be understood as building a solid professional foundation and network; "dispatching armies" means undertaking major projects or entrepreneurship. The Yu hexagram advises: first build your foundation, gain composure, then plan great endeavors. Those who rush toward quick results often fall into the Six in the Third's "gazing at Yu" trap — chasing appearances and losing direction.
Action Checklist:
Scenario Two: Investment and decision-making "Gazing at Yu" manifests with particular clarity in investment: chasing seemingly favorable opportunities (things resembling blessings tempt one forward), selling out of fear (things resembling calamities coerce one to flee). The wisdom of the Six in the Second's "firm as a rock" lies in: observing movement through stillness, perceiving clarity through obscurity, maintaining sound judgment amid mixed information. The Top Six's "Yu in darkness" reminds us: when profits are abundant, remain vigilant and adjust strategy at the right time.
The dialectical relationship between "leisure" and "joy": Su Dongpo's interpretation of "Yu" through "leisure" redirects the root of joy from external conditions to internal states. Happiness is not something to be pursued; it emerges naturally in composure. This resonates with Daoist "non-action yet nothing left undone," Buddhist "letting go brings freedom," and the Stoic view that "inner tranquility is the highest virtue."
The openness of "time and meaning": Su Dongpo opposes over-interpretation of the hexagram statement, holding that "time, meaning, time, function" are merely natural movements of language and need not be forcibly explained. This reflects Su Dongpo's rational attitude in interpreting the Changes — acknowledging the openness and contextual nature of classical texts while opposing far-fetched allegorizing. This attitude holds methodological significance for modern readers of classics: respecting the historical context of texts while maintaining interpretive flexibility.
The duality of "perseverance" (zhen): The Six in the Second's perseverance gains good fortune; the Six in the Fifth's perseverance gains disease. The same "perseverance" — steadfast adherence to the right way — yields different results. The difference: the Six in the Second's perseverance is "advance when possible, withdraw when not" — flexible; the Six in the Fifth's perseverance is "unable to contend yet unwilling to yield" — rigid and powerless. This suggests: upholding principles requires wisdom; stubborn dogmatism is not "perseverance" but ossification. True "perseverance" is a living commitment, not a dead fixation.
The transformative wisdom of "darkness": "Darkness" (ming) is not merely obscurity — it is rest and transformation. Su Dongpo's statement "fullness then transforms, and thus becomes inexhaustible Yu" reveals a profound truth: eternal joy lies not in maintaining a peak state but in knowing when to willingly embrace "darkness" at the peak — allowing fully charged energy to transform into new possibilities. This is consistent with the core spirit of the Book of Changes: "when the course is exhausted, transform; when transformed, achieve流通; when流通, endure."
"Perceiving the incipient" (zhi ji): From the Xici Zhuan: "Does not perceiving the incipient attain divinity? The incipient is the minute beginning of movement, the precursor of good fortune. The noble person perceives the incipient and acts, without waiting for a whole day." Confucius specifically cites the Six in the Second of the Yu hexagram as the paradigm of "perceiving the incipient," because "firm as a rock — not for a whole day" embodies the ability to discern and act decisively at the earliest stirring of events.
"Establishing lords and dispatching armies": Establishing lords is a political act; dispatching armies is a military one — symbolizing respectively "securing within" and "repelling without." The Yu hexagram addresses both together, showing that the composed state of "leisure" is the common prerequisite for governance and warfare. This parallels Sun Tzu's strategic thought: "First make yourself invincible, then await the enemy's vulnerability."
"Offering with ancestors": In ancient ritual system, ancestors were offered alongside when sacrificing to the Supreme Deity. The ancient kings created music to honor virtue, elevating human "Yu" into a religious ritual, embodying the "unity of Heaven and humanity" spiritual ideal of ritual-music civilization. The essence of music is harmony, fully consistent with the spirit of "moving in accordance" in the Yu hexagram.
Flow theory and the Yu hexagram: The "flow" concept in modern positive psychology (proposed by Csikszentmihalyi), describing a state of total absorption and inner order, bears remarkable similarity to Su Dongpo's "taking delight in leisure." Both emphasize: the essence of joy stems from establishing inner order, not from acquiring external stimulation.
"Still observation" in decision science: The wisdom of the Six in the Second's "firm as a rock" aligns with concepts of "delayed judgment" and "cognitive noise reduction" in modern decision theory. Research shows that maintaining composure amid noisy information significantly improves judgment quality.
Organizational trust research: The Nine in the Fourth's "do not doubt; friends will gather as hair is fastened by a clasp" aligns with findings in organizational behavior that "trust fosters organizational commitment." In high-trust environments, members' sense of belonging and collaborative efficiency far exceed those of purely incentive-driven teams.