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Chapter 40 of 64
东坡易传
The Hexagram of Jie (Deliverance) (Hexagram 40) ⚡
Thunder and Water over Thunder — Jie ☳ over ☵
Hexagram statement: "Jie": It is favorable to go to the southwest. If there is nowhere to go, returning to one's proper place is auspicious. If there is somewhere to go, acting early is auspicious.
The Tuan Zhuan says: "Jie" — being in peril yet able to act, acting enables escape from danger and difficulty; this is "Jie." "Jie, favorable in the southwest," going forth enables one to gain the support of the multitudes; "Returning and coming back, auspicious," returning to one's proper place attains the Mean. "If there is somewhere to go, acting early is auspicious," going forth enables one to establish merit.
The components constituting "Jie" are Zhen (Thunder) and Kan (Water). Zhen corresponds to the east, Kan to the north. One who unties is here; what is untied is there. The northeast is where the one who unties stands; the southwest is the place to be untied. Dwelling in distress and longing for release, residing in tranquility and abhorring turbulence — this is the common inclination of all things. When dwelling in distress, going forth enables one to gain the multitudes, hence "favorable in the southwest"; when there is no longer distress, going forth again would harm other things, hence "returning and coming back, auspicious." "Return" means returning to the proper position in the northeast. The northeast ought to be returned to at the appropriate time; therefore it is not said to be unfavorable. The reason "returning and coming back" is "auspicious" is that it occurs after the time for going forth has passed; if one "has somewhere to go," there is no alternative but to act early. Acting late when one has somewhere to go — then the calamity has already deepened and cannot be untied.
When Heaven and Earth are "untied," thunder and rain arise; when thunder and rain arise, then the hundred fruits, grasses, and trees all break through their shells and sprout. How great is the timely significance of "Jie"!
The Xiang Zhuan says: Thunder and rain arise; this is "Jie." The noble person thereby pardons transgressions and forgives offenses.
Initial Six: No blame.
The Xiang Zhuan says: The firm and the yielding connect with each other; from the standpoint of righteousness, "no blame."
Within the hexagram of Jie, there are two yang lines: Nine in the Second corresponds with Six in the Fifth, and Nine in the Fourth corresponds with Initial Six; each attains its proper position, and their designations are fixed. Only Six in the Third has no corresponding line and sits between two yang lines, simultaneously connecting with both yang lines while seeking deliverance — from this, contention is born. Therefore, within the hexagram of Jie, nothing is more troubling than Six in the Third. Six in the Third desires to use its own incorrectness to disturb the correctness of others; thus both Initial Six and Six in the Fifth become objects of its suspicion and blame. Precisely because of this suspicion and blame, the text specifically clarifies its "no blame" — this is saying that the firm and yielding connection between Initial Six and Nine in the Fourth is, from the standpoint of righteousness, without blame.
Nine in the Second: The hunt obtains three foxes; it obtains a yellow arrow; persevering in correctness is auspicious.
The Xiang Zhuan says: Nine in the Second's "perseverance is auspicious" is because it attains the Mean.
What Nine in the Second ought to obtain is Six in the Fifth. Those nearby that may be taken are Initial Six and Six in the Third. This is what is called the "three foxes." All three foxes may be taken, but obtaining Six in the Fifth constitutes "perseverance and good fortune." This is what is called the "yellow arrow" — "yellow" represents the Mean; "arrow" represents straightforwardness. Directly aiming at what it ought to obtain, thus Six in the Fifth is the "yellow arrow"; setting aside the three foxes that should not be taken and obtaining the single arrow that is appropriate — this is the method of dissolving contention.
Six in the Third: Carrying a heavy burden while riding in a carriage invites bandits; even persevering in correctness brings regret.
The Xiang Zhuan says: "Carrying a burden and riding" — this is also shameful; when one personally invites the calamity of warfare, whom can one blame?
With respect to Nine in the Fourth, Six in the Third "carries" (looking up from below); with respect to Nine in the Second, it "rides" (pressing down from above). If there were only "riding" without "carrying," or only "carrying" without "riding," one might still escape the calamity of bandits. What bandits attack are precisely those who both "carry" and "ride." If Six in the Third attached only to Nine in the Fourth without attaching to Nine in the Second, then Nine in the Fourth would not come to attack; if it attached only to Nine in the Second without attaching to Nine in the Fourth, then Nine in the Second would not come to attack. The reason it invites bandits is that it attaches to both sides. Neither Nine in the Second nor Nine in the Fourth is its proper match; even if it devoted itself exclusively to one, there would still be regret — how much worse to attach to both simultaneously? This is truly disgraceful!
Nine in the Fourth: Untying the restraint on your big toe; when a friend arrives, only then can trust be gained.
The Xiang Zhuan says: "Untying the big toe" is because one has not yet assumed the appropriate position.
"Big toe" refers to Six in the Third; "friend" refers to Nine in the Second. When Six in the Third comes to attach itself, untie the restraint and do not take it — then Nine in the Second will trust him. "Not yet in the appropriate position" explains that the circumstances render contention impossible.
Six in the Fifth: The noble person maintains deliverance; auspicious. Even toward the petty person, there is sincerity.
The Xiang Zhuan says: When the noble person has "deliverance," the petty person naturally withdraws.
Six in the Fifth is the partner of Nine in the Second. Yet it is also close to Nine in the Fourth; Six in the Third desires simultaneously to attach to both Nine in the Second and Nine in the Fourth, thus it has suspicion and resentment. With the central and straightforward path of Six in the Fifth, how could it contend with Six in the Third over objects of attachment? Yet Six in the Third measures the noble person's heart by the petty person's mind; therefore Six in the Fifth "maintains deliverance, auspicious." "Maintaining deliverance" means deliverance from everything without exception. In the near, it unties Nine in the Fourth; in the far, it unties Nine in the Second; therefore Six in the Third is released and withdraws.
Top Six: The duke shoots the falcon from atop the high wall; nothing is unfavorable.
The Xiang Zhuan says: "The duke shoots the falcon" is to eliminate the rebellious.
"Falcon" refers to Six in the Third; "high wall" refers to the position between the two yang lines; "rebellion" refers to contention. The reason the two yang lines contend without ceasing is that Six in the Third refuses to depart. Who can remove it? Send Nine in the Second and Nine in the Fourth? Nine in the Second and Nine in the Fourth originally desired to obtain it. Send Initial Six and Six in the Fifth? Initial Six and Six in the Fifth are the partners of the two yang lines and are those whom Six in the Third suspects. Desiring to end what is contended and dissolve the strife — only one who does not enter into the partisan struggle can accomplish this; therefore, the falcon upon the "high wall" is something only Top Six can shoot and capture. Once the falcon is captured and the contention dissolved, there is nothing unfavorable for Nine in the Second and Nine in the Fourth.
The core of the Jie hexagram lies in "movement that escapes danger" 🕊️. Su Shi's interpretation grasps a main thread: the fundamental predicament of deliverance lies not in external obstacles but in internal contention.
The structure of the Jie hexagram reveals a subtle configuration: the two yang lines, Nine in the Second and Nine in the Fourth, each have their proper correspondences (Nine in the Second responds to Six in the Fifth; Nine in the Fourth responds to Initial Six), and should each rest in their proper positions. But Six in the Third — this yin line — inserts itself between the two yang lines, attaching to both simultaneously, breaking the balance and giving rise to contention. Su Shi compares Six in the Third to a "falcon," one of the "three foxes," a transgressor who "carries and rides" — it is the root ailment of the entire deliverance scenario.
The hexagram statement says "favorable in the southwest," "returning and coming back, auspicious," and "acting early, auspicious." Su Shi interprets this as a philosophy of timing: in times of distress, one should move and go forth; once distress has been dissolved, one should retreat and return. This is not a simple matter of advancing or retreating, but rather a grasp of the rhythm of "deliverance" — deliver too late and the calamity deepens; deliver too hastily and things are harmed.
The modern meaning of the Jie hexagram can be understood as "removing restraints and resolving conflicts."
Su Shi's portrait of Six in the Third — carrying a burden while riding — has vivid resonance in contemporary times: a person who appropriates resources and status that do not belong to them, simultaneously climing upward and pressing downward, will inevitably invite conflict. This pattern of "dual attachment," whether in the workplace, interpersonal relationships, or power structures, is a typical cause of discord.
The strategy offered by the Nine in the Second line — "the hunt obtains three foxes, and the yellow arrow is obtained" — provides the solution: clarify the objective (the yellow arrow), relinquish temptations (the three foxes). In modern decision-making contexts, this can be translated into the wisdom of "focusing on core interests and refusing greed."
The Top Six line's "shooting the falcon atop the high wall" carries the deepest meaning: those who can truly dissolve strife are not any of the parties involved, but a third party unentangled in partisanship. This aligns highly with modern conflict mediation theory — the intervention of a neutral third party is often more effective than resolution by the conflicting parties themselves.
Conflict Management 🔥: When subordinates or team members exhibit "dual attachment" behavior (simultaneously aligning with two parties), leaders should be alert, for this is often the root of internal discord. The strategy of the Top Six line suggests: introducing a neutral third party for mediation, rather than letting the disputing parties resolve it themselves.
Timing Decisions 🌊: The "acting early, auspicious" of the hexagram statement reminds us to act promptly when facing problems. Procrastination only deepens problems, as Su Shi puts it, "the calamity deepens and cannot be untied." But we must also heed the wisdom of "returning and coming back, auspicious" — knowing when to stop after the problem is resolved, and not over-intervening.
Personal Cultivation 🌱: The Nine in the Fourth line's "untying the big toe" teaches us to actively sever improper attachments. When someone approaches you seeking alliance, one must judge whether such an alliance is proper. Only by untying improper relational bonds can one win friends truly worthy of trust.
Role Positioning ⛰️: The Six in the Fifth line's "maintaining deliverance" demonstrates an attitude of inclusiveness without contention — the noble person need not contest with the petty person's intentions; one's own integrity is itself the best response. The petty person ultimately "withdraws" because they are not acknowledged.
The profound revelation of the Jie hexagram is: "Deliverance" itself is not the end; harmony is.
In his interpretation, Su Shi repeatedly emphasizes the opposition between "correct" and "incorrect." The problem with Six in the Third is "using its incorrectness to disturb others' correctness" 🌪️. This implies that genuine "deliverance" is not simply the elimination of contradictions, but rather the restoration of all things to their proper positions. Nine in the Second and Nine in the Fourth each have proper correspondences; without the interference of Six in the Third, the Jie hexagram would need no "deliverance" at all.
Another philosophical dimension is the relationship between "deliverance" and "timeliness." Su Shi's intertextual interpretation of "returning and coming back, auspicious" and "acting early, auspicious" reveals the dialectic of action timing: acting too early is disturbance; acting too late is missing the opportunity. This is continuous with the thought of "timely mean" (shizhong) in the Doctrine of the Mean — action appropriate to the time is true "deliverance."
Finally, the image of Top Six shooting the falcon — standing atop the high wall — symbolizes a transcendent perspective. Only by leaping beyond the entanglement of interests can one see the essence of contention and thereby effect true dissolution. This is wisdom engaging the world while transcending it: not entering partisanship, yet possessing the power to dissolve it.
| Concept | Explanation |
|---|---|
| Zhen Hexagram ⚡ | The East; symbolizes thunder, movement, the eldest son. In the Jie hexagram, it represents the power of action and breakthrough. |
| Kan Hexagram 🌊 | The North; symbolizes water, peril, the middle son. In the Jie hexagram, it represents danger and fluidity. |
| Six-Line Correspondence | Initial Six corresponds to Nine in the Fourth; Six in the Fifth corresponds to Nine in the Second. Proper correspondence is the foundation of order in the Jie hexagram. |
| Dual Attachment (Jian Yu) | Refers to a line simultaneously attaching to two objects to which it ought not to attach; the paradigmatic state of disorder in the Jie hexagram. |
| Yellow Arrow | "Yellow" takes the meaning of the central color; "arrow" takes the meaning of straightforwardness. Symbolizes centrality, correctness, and clarity of purpose. |
Conflict Mediation Theory: The third-party intervention of Top Six's "shooting the falcon" resonates deeply with the principle of neutral mediation in contemporary Alternative Dispute Resolution (ADR) mechanisms. Scholars might further explore how this ancient thought inspires modern organizational conflict management.
Organizational Behavior: The transgressive behavior described by Six in the Third's "carrying and riding" corresponds to issues of role ambiguity and authority overstepping in modern organizations. "Dual attachment" behavior is especially common in matrix organizational structures, and its interpretation can offer traditionally-grounded approaches to structural optimization.
Decision Timing Theory: The temporal dialectic of Jie's "acting early, auspicious" and "returning and coming back, auspicious" has intrinsic resonance with the concept of the "action window" in decision science. Acting early achieves merit; acting late fails to reach it; yet overacting is as harmful as underacting — this thought serves as a bridge for dialogue between traditional decision wisdom and contemporary management practice.