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Chapter 64 of 64
东坡易传
"Before Completion": Success; But if the little fox, almost across, wets its tail, there is nothing that would be of benefit.
The Hexagram of Weiji symbolizes that things are not yet completed and are still in transition 🌊. The Judgment says: Although not yet complete, there is still the possibility of success. However, if one, like the little fox, rashly attempts to cross the river before it has fully dried up, the result will be a wet tail — this is of no benefit.
The Commentary on the Judgment says: "'Before Completion': Success," because the yielding line has attained the central position.
The Commentary explains that success is possible even in a state of incompletion because the yielding line has attained the central position — this refers to the sixth line in the fifth place (Six at the fifth place). This line, being yielding by nature and occupying the central position of the upper trigram, symbolizes the ability to maintain the core through a gentle and upright way, waiting for the right time to mature, even amid incompletion.
"The little fox is almost across": It has not yet emerged from the center. "It wets its tail, there is nothing that would be of benefit": It cannot continue to the end.
"The little fox wading across the stream" describes a situation where it rushes into action before truly emerging from the central position; "wetting its tail, there is nothing of benefit" describes its inability to persevere to the finish. In the time of "Before Completion," all the yang lines are above the yin lines; the distinction between superior and inferior is already established, and rash action is fundamentally inadvisable. "Qi" (汔) means "dried up." 🔥Li (Fire) above 🌊Kan (Water): when the water is full and fire churns below, this is an inevitable situation of advance — hence, although the water is full, one can still cross. But when Kan (Water) is below Li (Fire): the water has dried up and fire rests peacefully above — this is a situation of non-advance — hence, although the water has dried up, one cannot cross.
The noble one sees the distant and great; the petty one sees only the immediate and small. The first line (Initial Six) and the third line (Six in the third place) are both petty persons: seeing the water dry up, they assume they can cross — this is "the little fox, almost across." But the second line (Nine in the second place) is a noble one who perceives that crossing is not yet possible and, like one who "drags back the wheel," holds back from advancing — how could the little fox cross alone? This is what is meant by "not yet emerged from the center." The two yin lines act recklessly, and Nine in the second place offers no support — hence Six in the third place: "To go forward brings misfortune." Initial Six: "wets its tail," and even Nine in the second place is implicated, hence the saying: "there is nothing that would be of benefit." When one lightly commits offense at the sight of ease and retreats in the face of difficulty, even a person of wisdom cannot handle the aftermath — hence the saying: "it cannot continue to the end."
Although the positions are not appropriate, the firm and yielding lines correspond with one another.
Although none of the six lines occupies its proper position, the firm and the yielding lines respond to each other. Among the hexagrams in the Book of Changes in which the second, third, fourth, and fifth lines all lose their proper positions, there are only "Before Completion" and "The Marrying Maiden" (Gui Mei). Therefore both are said to have "nothing that would be of benefit"; the additional reason "Gui Mei" is said to have "misfortune in going forward" is that in it the firm and yielding lines do not respond to one another.
The Image says: Fire over water: "Before Completion." The noble one, in accordance with this, is careful in distinguishing things and in giving them their proper places.
The Image says: 🔥Fire over 🌊Water — this constitutes the image of "Before Completion." The noble one understands from this that he ought to carefully distinguish the nature of things and settle in the appropriate position. When all parties above and below are content in their places and disinclined toward advancement, the noble one should carefully maintain stillness, distinguish matters, and abide in their proper positions, awaiting the confluence of circumstances.
The Image says: "Wets its tail" — this is because it does not know the limit.
Translation: The initial six line: Wets its tail — cause for regret. The Image says: "Wets its tail" — it is also because one does not know the extreme limit.
Fire and water contend and spurt at each other; only when the extreme is reached can their function be manifested. Hence "completion" (crossing successfully) must await the attainment of the extreme condition; a "hasty crossing" (before the water has dried) is not the time of extremity. The initial six, being at the lowest position, sees the water seemingly about to dry up and acts rashly, thereby wetting its tail — a regret arising from failing to discern the opportune moment.
The Image says: Nine in the second place: "Perseverance brings good fortune" — because it acts correctly by holding to the center.
Translation: Nine in the second place: Drags back the wheel — persevering brings good fortune. The Image says: Nine in the second place's "perseverance brings good fortune" — because it practices correctness by means of the central way.
Outwardly appearing not to act, inwardly it exercises the correct way through the central principle. Situated in the central position of the lower trigram, this firm yet centered line understands that the appointed time has not yet arrived and actively "drags back the wheel" — exercising self-restraint and refusing to follow the recklessness of Initial Six and Six in the third place — hence "perseverance brings good fortune."
The Image says: "Before completion, to go forward brings misfortune" — because the position is not appropriate.
Translation: Six in the third place: In a state of incompletion, going forward brings misfortune, yet it is favorable to cross the great river. The Image says: "In a state of incompletion, going forward brings misfortune" — because of the inappropriate position.
"Before completion" does not mean unable to complete but rather an expression denoting awaiting something. One should store up one's full strength and apply it only to great difficulties once those arise. After great difficulties have been settled, the small matters naturally resolve themselves — hence "it is favorable to cross the great river." Six in the third place, seeing the water dry, rejoices that the crossing seems easy and hastens to expend its strength; but greater rivers lie beyond, and its strength is wasted — hence "going forward brings misfortune." The one who crosses upon seeing the water dry is the same in both Initial Six and Six in the third place; but Initial Six meets only "regret," while Six in the third place reaches "misfortune" — because the position is improper — occupying a yang position with yin substance and residing at the extremity of the lower trigram, it is both improper in position and excessively eager to advance.
The Image says: "Perseverance brings good fortune, and regret disappears" — one's purpose is put into action.
Translation: Nine in the fourth place: Perseverance brings good fortune, regrets vanish. With thunderous force, one chastises the Ghost Region (distant enemies); after three years, one is rewarded by the great kingdom. The Image says: "Perseverance brings good fortune, regret disappears" — the will is carried out.
Possessing a momentum that could shake the ruler, this line, unless directed toward a campaign against the distant enemy (the Ghost Region), would have no field in which to exercise its ambitions — and one who shakes the ruler must certainly have regrets. By serving the ruler with correct principles and directing all strength toward external foes, "regret disappears" — the remorse naturally dissolves. Being a yang line residing in a yin position, Nine in the fourth place is inherently improper; yet through its resonance with the Initial Six and by redirecting its fierce energy toward external difficulties, it can consummate achievement.
The Image says: "The light of the noble one" — his radiance is auspicious.
Translation: Six in the fifth place: Perseverance brings good fortune, without regret. The radiance of the noble one, sustained by sincerity — auspicious. The Image says: "The light of the noble one" — his brilliance is auspicious.
Radiance issues outward from the embodied self, yet it does not need to be exercised by force. Among the expansive individuals among the noble, below there is Nine in the second place as the responding line, and beside her are Nine in the fourth and the Top Nine as neighbors. While danger and difficulty remain unsettled, all three are firm yang lines that cannot independently make use of each other; they will each request for my employment, being too occupied with themselves to have designs upon me. Hence the fifth line, trusting in these three, gets all three exerting themselves fully — while the ruler governs through non-action. This is the meaning of "perseverance brings good fortune, no regret, the light of the noble one." The fifth line, occupying the position of honor with yielding suppleness,uses sincerity to draw all the yang energies into resonance — demonstrating the principle that "the yielding attains the center."
The Image says: "Drinking wine" and wetting the head — this too is ignorance of moderation.
Translation: Top Nine: Through truthfulness, one may calmly drink wine — no blame. Yet if one indulges until the head is wet, even with sincerity one will lose hold of what is fitting. The Image says: "Drinking wine" yet wetting the head — this too is not knowing moderation.
"Moderation" is the crucial turning point of affairs. "What is fitting" is the opportune moment. If, at this moment, completion cannot yet be achieved, it can never be achieved. Hence what makes it possible for "Before Completion" to turn into "Completion" is precisely this decisive juncture. While perils remain unsettled, Sixth in the fifth place trusts me and is about to employ me; yet I am found at leisure with wine — why? I am waiting calmly for the convergence of circumstances — thereby "no blame." The Top Nine bears the designation "head"; "wetting the head" signals that the time when [final] crossing becomes possible has arrived; if one does not hasten to execute this critical point, and indulges in libations precisely when one can finally cross, then one who placed confidence in him shall miss the opportune moment.
The core wisdom of the Hexagram of Weiji lies in: within a state of things not yet completed, discern the boundary between what may and may not be done, and await with supreme patience that crucial juncture where quantity transforms into quality. Su Shi's commentary emphasizes three contrasts:
| Comparison | Reckless Advancer (Petty One) | Patient Awaiter (Noble One) |
|---|---|---|
| Awareness of timing | Sees water dried and assumes crossing is possible | Knows "only at the limit does function manifest" — awaits true drying |
| Manner of acting | Simp the easy, retreat from difficulty | Draws back wheel in restraint, gathers strength for its release |
| Outcome | "Wets its tail," "advanced → misfortune" | "Perseverance → fortune," "regrets vanish" |
Su Shi explicitly asserts: "Crossing must await the arrival at the extreme; the 'hasty crossing' does not yet reach that extreme." In other words, the crossing must wait for the genuine basin-the very bottom of conditions—whereas perceiving a receding water line and mistaking the moment for feasibility marks,a completely distinct assessment. This "extremity" (极) entails no passive adjournment but rather a precise calibration of the state of completeness of circumstances.
Within modern circumstances, the Hexagram of Weiji functions precisely as a metaphor for periods of transition, transformation, and targeting of "hard-won challenges." It describes the following scenarios:
Su Shi's comments on Nine in the fourth place carry remarkable management relevance: possessing thundering power that threatens the sovereigns — analogous to a particularly talented executive whose capabilities may outshine his leader's. Su's advice: direct such strength outward at external challenges ("punish the Ghost Region") , rather than allowing it to dissipate intra-organizationally. Such perspective shows striking parallels with modern organization behavior focusing on setting gratifying external challenges for high-potential talent in order to dissolve tensions within.
Six in the fifth place's message explores the force of leading openly through yielding — organizational distress amid mighty in-house talents is best met not but substantial intervention but by exact the resonance engendered by quality to convene around common goals, so that even the capable are self-driven in contributing while "sway through wu–wei." This parallels management chronicler—perhaps Deming's "Trust and empower people to do their best where power naturally opens the doors through delegation."
Practical applications presented within realms evident to today's situations:
A decision-screening rubric on proactive deliberations: When facing "should I move now whether?" deploy a tri-tonality reference for “Weiji” applications:
Bridge torn roles efficiently→(can introduce a timeless timing structure array, logging key signals until only the unflagged resources prime attempt! Reason within threshold upon marker advancement toward release ("approach their dry”: performance of Suzi's 'extreme': concrete gauge vs partial snap).
⏳ Employ two calendar columns matching
appointments with wait periods — a practice mirror
Su's principle whereas: *take ready no premature propulsion…*
revealed authentic 'arrived'
always should trigger execution.
Since Weiji concludes The Book of Changes, “closing as unfinished” arises laden with metaphysical impressions beyond seeming structure implications of ordering. Intrigue crucial to knowing schematical ordering recognizes deeper structural significance no place coincident. Su imbeds – as completes deliberately distinguished—by neither ends—universal flow cycle persists while process remains renewal-mode—publish comment through**drastic return-lores interplay framing*. Sum-in analysis: those hexagrams ring mutually referring pair contrary but as seen holistically arranged than completing interminable event continuous chain.* From 'already complete' = containing novel causes out 'before-finish loop ad-inf'.—Accent reflex - 'after (integrful two macrocosmic opposite state as fundamentally combined cycles run dialect as actual completion perpetual transition across to such actual.)
This rationale maintains implications advanced upon modern insights, but particularly with relative concept applied toward Physics context: In the standard entropal perspective universalizing seems path finite conclusion; potential dissipative yet systems generate open relational away-at-equilibrium contexts dynamic 'cold-reforming-holarchy' patterns observed as localized assembly along steady align external ‘opening-way-needs’.―the ideal.
In hidden lesson largest. Thus holds supreme: place during state of incomplete. Complete with mindful watchfall — engage ‘already-tranquil, in in dynamics foresightfull within resolve yielding-pheromantics’. Embody watch into… [formality abides at end-segment, per unified continuation.]
Associated Ideas
** The Hexagram of Extremeness / Before To Acc Finish (Jiji, 63): Inverse so neither separation yet firmed equal; The diagram in To Changes directly begins because the chapter comprises the closing-wise circle:** in an already finished page fringed with the half-prospects “Before com-frame”.
a match-scramble equals double "应" (response.) Su formal again signal reference his essays specifically read (rematches against "wed Maid honors” equivalent plus term) contrast. Moreover identity derives in force model within changes having core positional signal.
🧭 “中心 Middle-thought-Object proper-natural in integrated with Weight the outcome correct interplay comparing across order within I # inclusion.*
🔥**"Limit In Release-St and How"** a unique one -- called not a massive exit nuance balanced refined initiation--often degree-case conditions top mature angle reading break-in-vorbite see nature**The flowing-- with structure; recognized as the saturation domain.
Further Reading
Dongpo Yizhuan, on the Hexagram *Having Accomplishment (1/→63)– Study response sequential commentary align series Su formulation cycle intermeshing final.
Zheng Yi Expanded notes on Meaning (Zhouyi Zhengyi), with consistent annotated works by 主弼 Xuanxiyi sim multi-function counterpart an cross alignment look setting two contrasted ex’ reflections.
*Framework “Zhouyi Zhexpense-methods including–viele attitudinal broad study multiple ex ex> internal classical coverage Ji‑Eng complete unifications via song Neo-Conf schools interpret—Wei complete intro lines final versus multi..
*Moving contemporary chapters consider new direction see Crossing from Ab― interpretation /-Journal actual possible theory section near upon intellectual base signal future body change dynamic, page resources included within timeline application.