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Chapter 60 of 64
东坡易传
水泽节：坎上兑下
| 要素 | 内容 |
|---|---|
| 上卦 | ☵ 坎（水） |
| 下卦 | ☱ 兑（泽） |
| 卦名 | 节 |
| 卦序 | 第六十 |
卦辞："节，亨。苦节，不可贞。"
整体意译：
The Hexagram of Restraint (Jie) symbolizes restraint and moderation, and its fundamental spirit is "prosperity and smoothness." 🌱 If all things in heaven and earth practice restraint at the appropriate time and in the appropriate manner, the development of things will naturally flow without obstruction. However, once restraint becomes excessive and unbearable, it degenerates into "bitter restraint" — such excessive restriction cannot be maintained for long, lest it cause things to become rigid and collapse. ⚠️
The Tuan Zhuan further explains: the reason the Hexagram of Restraint is prosperous lies in the fact that the firm and soft are clearly distinguished while the firm occupies the central position. "The firm and soft are distinguished" means that the lower trigram Dui (Lake) resides below and the upper trigram Kan (Water) resides above, with yin and yang each resting in their proper positions; "the firm obtains centrality" means that the second and fifth lines (both yang) respectively occupy the central positions of the lower and upper trigrams, symbolizing that the one who practices restraint grasps the Middle Way, remaining impartial and unbiased. This is precisely the essence of the "prosperity" of the Hexagram of Restraint.
"Bitter restraint cannot be maintained," which is to say that this path of restraint has reached its dead end — this refers to the third line (six at the third place). The third line, a yin line residing in a yang position at the extreme of the Lake trigram, does not know restraint; only after overflowing and collapsing does it belatedly attempt remediation, and thus its path is exhausted.
"Joyfully proceeding through peril, exercising restraint from a proper position, and attaining smoothness through centrality and correctness" — this speaks of the second line (nine at the second place). Dui signifies joy; Kan signifies peril. To move through peril with a joyous heart means to exercise restraint through harmony and delight, not through coercion and oppression. The second line, a yang line residing in a yin position, obtains the Middle Way — this is precisely "exercising restraint from a proper position." The fifth line, strong and central and correct, enables the path of restraint to flow smoothly.
Extending this broadly: because heaven and earth possess restraint, the four seasons succeed one another in an orderly fashion, and cold and heat never err. The sage emulates the restraint of heaven and earth, using institutions to regulate conduct — neither wasting resources nor harming the people. ⏳
原文："泽上有水，节；君子以制数度、议德行。"
意译：
Water above the Lake is the image of Restraint. The capacity of a lake is limited: when water is scarce, it absorbs; when full, it overflows — this is a natural mechanism of restraint. 🌊
The superior person contemplates this image and perceives two dimensions of restraint:
Both serve to ensure that all people and all things obtain what is fitting for them and rest securely in their proper stations. Su Dongpo particularly points out: "measures and standards" pertain to governance, while "virtuous conduct" pertains to edification — both are forms of restraint for the people and all things.
原文："不出户庭，无咎。"《象》曰："不出户庭，知通塞也。"
意译：
The first line (nine at the beginning) dwells at the very bottom of the Hexagram of Restraint; the time is still premature, and one ought to remain dormant and self-contained. 🌑 Not stepping out of the inner courtyard gate incurs no fault. For the first line deeply understands the principle of "passage and obstruction" — when it is time to be blocked, one must be blocked; one must not act rashly. At this time, being closed off is the correct choice; recognizing the situation and knowing when to stop prevents one from bringing fault upon oneself.
Su Dongpo explains: when water first begins to flow into a lake, the lake ought to be sealed and not drained. The first line is precisely the beginning of the Lake; when it is time to be closed, "not stepping out of the courtyard gate" perfectly accords with the exigencies of this moment.
原文："不出门庭，凶。"《象》曰："不出门庭，凶；失时极也。"
意译：
The situation of the second line (nine at the second place) is diametrically opposed to that of the first line. Now the water has already arrived in the lake, reaching the critical juncture when one ought to open the sluice and release the water. If one still "does not step out of the courtyard gate" — refusing to act, stubbornly holding back — this is auspicious only in the sense of being ominous. 🔥
Su Dongpo interprets "restraint" as "the convergence of affairs": the superior person must discern the subtle signs of fortune and misfortune and act decisively at the critical junctures in the development of things. Only this constitutes true "restraint." He cites the Book of Songs, "Before the East has not yet dawned" as proof: "Not knowing morning from night, one is either too early or too late." — Those without restraint cannot grasp the proper timing of action, being either too premature or too belated.
In the structure of the Hexagram of Restraint, the first, second, and third lines belong to the lower trigram Dui — these are the "restrainers" (the subjects who exercise restraint); the fourth, fifth, and sixth lines belong to the upper trigram Kan — these are the "restrained" (the objects upon whom restraint is exercised). The second line is precisely "the time of exercising restraint, the moment of eruption" — the optimal moment for action, arriving at exactly the right time. If one does not act now, one "loses the time and reaches the extreme," falling into the predicament of the third line. ⚠️
Su Shi cites Confucius to corroborate this: "If the ruler is not discreet, he loses his ministers; if the minister is not discreet, he loses his life. If the germination of affairs is not kept secret, it harms their completion." — Those who fail to grasp the subtle moment lose others at best and themselves at worst; at the extreme, they destroy great undertakings.
原文："不节若，则嗟若，无咎。"《象》曰："不节之嗟，又谁咎也？"
意译：
The third line (six at the third place) is at the extreme of the Lake trigram, a yin line occupying a yang position — it has already overflowed. 💧 Now a belated attempt at restraint is made — this is not proactive "restraint," but passive "sighing": sighing while reluctantly reining in. Though unsightly, there is no fault.
Su Dongpo's analysis is exquisite. He contrasts two levels of restraint:
| Line | Timing of Restraint | Attitude of the Restrainer | Experience of the Restrained |
|---|---|---|---|
| 九二 | Before fullness | Delights in restraint | Sweet — willing and glad |
| 六三 | After overflowing | Sighs while restraining | Bitter — hard to bear |
The restraint of the third line is "governance after overflow"; the time has already passed, and therefore the restrainer sighs while the restrained suffers. Yet people ultimately do not lay fault upon it, because they understand that the third line acts out of necessity and inevitability. The sigh is precisely the outward manifestation of this "inevitability."
"Without fault" is not praise, but empathy for its predicament: when the situation has already developed to the point where restraint is absolutely unavoidable, even awkward restraint is better than complete loss of control.
原文："安节，亨。"《象》曰："安节之亨，承上道也。"
意译：
The fourth line (six at the fourth place) has entered the Kan body and is the party "receiving restraint." Yet the fourth line accepts restraint with equanimity, offering no resistance, and therefore flourishes. 😌
Su Dongpo notes: the restraint borne by the fourth line comes from the fifth line above it. Because restraint is exercised from "above" rather than upon "its body" — meaning the restraining force originates from a higher-level normative order rather than a coercive imposition upon the fourth line personally — the fourth line is able to remain placid and composed. This is to wit: a restraint that descends from above, aligned with the Right Way; the one restrained is convinced in heart, and therefore there is prosperity.
原文："甘节，吉；往有尚。"《象》曰："甘节之吉，居位中也。"
意译：
The fifth line (nine at the fifth place), firm, central, and correct, occupies the central position of the Kan body and is the governing line of the hexagram. 🍯 The restraint it exercises is relished as sweet by the common lot; therefore it is auspicious. Proceeding with this Way receives high honor.
The brilliance of Su Dongpo's analysis lies in the dialectical relationship between "sweet" and "bitter." He relates back to the second line: "If one accumulates to the utmost extreme and then practices restraint, such restraint (exercise thereof) must inevitably lead to struggle." But the coordination between the second and fifth lines averts this outcome: The second line exercises restraint amid "non-contention," adjusting harmoniously before the waters have overflowed. The fifth line therefore delights in viewing subordinates' autonomous conduct of regulation of the common lot, with no need to impose harshly itself — this is the true meaning of "sweet restraint" — the highest art yields consensual compliance and even grate. 🍯
But Su Dongpo warns: "Pleasure tends toward indulgence; sweetness tends toward decay." When sweetness becomes excessive, it breeds rottenness. Therefore the fifth line's "forward movement is honored"—advancing to meet the sixth line. The sixth line is yin, the fifth is yang; yin and yang unite; the "sweetness" of the fifth line blends with the "bitterness'" of the sixth, ensuring lasting vitality. ⚖️ In this equilibrium dwells what should ever hold sway over us temporal beings but Sweet-sour alone imparts perennial mutual saving.
原文："苦节，贞凶；悔亡。"《象》曰："苦节贞凶，其道穷也。"
意译：
The sixth line (six at the top) dwells at the extreme of the Hexagram of Restraint, where its way of producing impediments has utterly run its own length of rut — and hence it is one confined within "bitter restraint." Such imposed mal-Restraint marks its whole altitude zone thus a double night-zone; whoever holds a prolonged course has future troubles running under them in chains sealed − thus when harness matters most does dearth leave failure feeding full on backfires?! one furthereance rots most bitterness grinding low.
But the text reads again "repentance will perish" — inevitably it may dissolves by tide whatever heaviness remains until drought yields way.
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