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Capítulo 36 de 64
东坡易传
The Ming Yi Hexagram (Hexagram 36)
Hexagram Image: Earth over Fire, Ming Yi — Kun above, Li below 🌍🔥
Hexagram Statement: "Ming Yi": Advantage lies in perseverance amidst hardship.
The Commentary on the Hexagram says: Light sinks into the earth — this is the image of Ming Yi. Within, maintain civility and enlightenment; without, display gentleness and compliance. By this means one endures great calamities — this is how King Wen of Zhou conducted himself. "Advantage lies in perseverance amidst hardship" means hiding one's own light. When one faces difficulties from within yet can still rectify one's mind and will — this is how the Viscount of Ji conducted himself.
The Commentary on the Image says: Light sinking into the earth — this is the image of Ming Yi. The superior person, in governing the people, should conceal his own cleverness; paradoxically, this is what enables true discernment.
Wang Bi says: Displaying one's discernment outwardly is precisely what ought to be avoided.
The Commentary on the Image says: "The superior person sets forth" — from the standpoint of righteousness, he ought not to eat this meal.
The ruling line of the Ming Yi hexagram is the top Six. The second line and the fifth line are both positions where the top Six exercises its influence. But the Nine in the Third position commands strength equal to the ruling line — its power is sufficient to correct the top Six. These three lines all bear responsibility for the age of Ming Yi. The superior person bearing responsibility in such an age: if capable of rescue, he goes to rescue — this is the way of "using rescue" in the Six in the Second; if capable of correction, he goes to correct — this is the way of the "southern hunt" in the Nine in the Third; if neither rescue nor correction is possible, then the superior person does not dare to escape disgrace merely for his own convenience — this is the way of the "Viscount of Ji" in the Sixth in the Fifth. When the superior person finds himself in an age of Ming Yi, if he bears responsibility, he must act to shoulder it; if he bears no responsibility, he must preserve himself without losing his integrity. The Initial Nine and the Six in the Fourth bear no responsibility in this age. Thus, the one closer to the ruling line enters the heartland to obtain its intent — "departing through the gate of the courtyard" — while the one farther away takes to the road without time to eat. The meaning of Ming Yi is: to accept injury upon oneself in order to preserve one's own light. When about to fly, spreading the wings invites entanglement, hence "drooping its wings" — this signals the intent not to take flight. Before the moment of departure, "drooping the wings" is extremely slow and unhurried; when the moment of departure arrives, going three days without food is extremely urgent. Why is this? Because of fear lest one not escape unharmed. The ruling line of Ming Yi, the top Six, has already lost the people's hearts. If I have somewhere to go, my destination is inevitably its enemy. Leaving the ruler and going to its enemy, the ruler will suspect that I am plotting against it — hence "the host speaks against him." "The host" refers to the top Six.
The Commentary on the Image says: The good fortune of the Six in the Second lies in its compliance and adherence to the proper way.
Where the text speaks of "left and right," it is like speaking of "inner and outer." What is above me, with respect to me, is the left. In the age of Ming Yi, "Kun" represents the ruler, about to be deposed; "Li" represents the minister, currently flourishing. Viewed from the perspective of "Li," the deposing of "Kun" is an injury to its left thigh. The Six in the Second is loyal and compliant to the utmost, so it goes to its rescue. Yet one must cherish its loyalty while worrying that its strength may prove insufficient. Hence the admonition: going alone is not enough to rescue. Only when the horse is strong does good fortune follow — the horse is that which carries the injured.
The Commentary on the Image says: The aspiration of the "southern hunt" achieves a great capture.
The Six in the Second occupies a favorable position and does not fail in the standard of the minister, so it can rescue an unenlightened ruler. It has merit without arousing suspicion, hence its good fortune. As for the Nine in the Third, its circumstances have already become pressing. Though it too wishes to rescue, it cannot, hence the "southern hunt" to correct matters. Ming Yi begins with self-concealment of one's light; the "southern hunt" is where one's light is displayed. When yang acts directly upon yang, one must guard against excessive speed. Hence, once the "great leader" has been captured, one must not hasten to demand immediate restoration to the proper way.
The Commentary on the Image says: "Entering the left side of the belly" means capturing the other's intent.
One approaches an unenlightened ruler, yet one's position is not one of active authority. Though one might avoid injury through humility. Hence, "entering the left side of the belly to obtain the intent," and the superior person does not blame this course — because of the swiftness of departing through the gate. The superior person in this position fears only that he might not escape harm. Once harm is avoided, none fail to depart; and if harm has been avoided yet one remains — lingering at the gate, seeking further gains — the transgression is grave indeed.
The Commentary on the Image says: The steadfastness maintained by the Viscount of Ji shows that light can never be extinguished.
The Six in the Fifth, with respect to the top Six: correcting it, one's forces are insufficient; rescuing it, one's strength is inadequate; leaving it, righteousness forbids — this is the most difficult position to handle. Only a person like the Viscount of Ji can manage it. The Viscount of Ji, in this situation, could endure humiliation of the body; yet "light can never be extinguished."
The Commentary on the Image says: "At first ascending to heaven" — its light once shone upon the four regions; "afterward descending into the earth" — it has lost the proper law.
All six lines pertain to obscurity, yet the reasons for their obscurity differ: from the fifth line downward, each possesses original brightness yet actively conceals it; as for the top Six, it possesses no original brightness and is truly darkened. Hence the text says "not illumined but darkened" — its darkness is genuine, not a matter of deliberate concealment. One who is bright yet actively hides his light begins in obscurity but ends in brightness; one who is not bright and truly dark forces a semblance of brightness while actually remaining dark — this is the distinction between them.
The central proposition of the Ming Yi hexagram is this: how can light survive in a time that offers it no welcome? The entire hexagram constructs a symbolic system of "light entering the earth" — the Li fire positioned beneath the Kun earth, like the sun sinking below the surface of the ground; light is shrouded, yet it has not perished.
Su Shi's reading particularly emphasizes a principle of matching responsibility to circumstance:
This layered, escalating structure presents a complete spectrum of strategies for responding to adversity according to one's precise position within it.
Essentially, the Ming Yi hexagram is a model of survival strategies for adverse conditions.
Translated into contemporary terms, the "Ming Yi" condition can be mapped onto:
| Traditional Situation | Modern Equivalent |
|---|---|
| An unenlightened ruler above, worthy ministers suppressed and sidelined | An unjust atmosphere within an organization, talented people pushed to the margins |
| Light forced into the earth, unfavorable times | Industry downturn cycles, individual worth temporarily unrecognized |
| The Viscount of Ji feigning madness | Discreetly sheathing one's edge and husbanding one's capacities in unfavorable environments |
| The southern hunt setting matters right | Seizing carefully chosen timing, then forcefully correcting systemic errors |
Crucial lessons for the present day:
Position determines strategy. The "drooping wing, slow departure" of the Initial Nine and the "grasp the inner intent, then exit" of the Six in the Fourth read superficially as passivity; in truth they are the optimal paths of self-preservation for those without responsibility for the condition. Conversely, the "rescue" mode of the Second and "hunt" mode of the Third demand genuine resources and institutional leverage to be viable. Deploying the wrong strategy from the wrong position is very often the deep source of catastrophes.
The dialectic of speed. The Initial Nine is exceedingly slow prior to departure ("drooping its wings"), and exceedingly fast at the point of departure ("three days without food" — moving with urgent haste). The critical faculty is judging precisely when to switch from one register to the other — this is more decisive in determining outcomes than the act itself. The Fourth's command to exit the gate immediately upon gaining insight says the same: withdrawal must be decisive; hesitation is already transgress.
The distinction between "obscured without light" and "obscured though light-filled" lies at the diagnostic heart of the entire text. The former amounts to a genuine deficit of capability; the latter, to an active choice of strategy. In modern professional life, many armor themselves in pretense of the second (self-styled "wisdom that hides itself"), while in reality embodying something close to the first (hiding because there is nothing underneath). The test that separates with certainty are precisely these words of the text — does in fact what began in darkness or seeming-darkness eventually answer, arrive, return.* More precisely asked: one's obscurity an illuminated concealment which is the presence that necessarily unfoldings preserving their own end**: does application's visible conclusion (始晦而终明) actually proceed any continuation as lasting ongoing cultivation、患者 requires sustained possession every honesty plus long yield tolerant desire and commitment toward faithful、rather than rhetorical alibi؟
For Su Shi's original vocabulary captures exact shift between different principal principles: an intended disappearance that inevitably releases light (will“hold”：exit hidden never remains darkness永远守护）
"Obscuring one's light" and "The light may not be extinguished" form a profound paradox.
The essential meaning of "perseverance amidst hardship" is not the renunciation of light but a safeguarding of all light's eventual possibility precisely through the strategic act of keeping it hidden for a present. Which opens a properly ontological question: in order for**“light”，于本源终极，生存 if possession**,必須前期形成某个基础阶段以上 concealed/sineterization—only to maintain fundamental viability on the delayed长週 time尺度的延续如何可能先以遮蔽之义被适度置离开、能否更長期反而保障本然？
In seeking an answer Su Shi summons forward both monarchs: they exemplify the alignment.Wondric using內: display/持质 distilling in western的compaction×scale同时无耗 in truth: So King displays 内战civil not损内刚持具足 without inner essence colla幅度se; for in.self posture no qualitative**exact.
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The Ming Yi Hexagram (Hexagram 36)
Hexagram Image: Earth over Fire, Ming Yi — Kun above, Li below 🌍🔥
Hexagram Statement: "Ming Yi": Advantage lies in perseverance amidst hardship.
The Commentary on the Hexagram (Tuan Zhuan) says: Light sinks into the earth — this is the image of Ming Yi. Within, maintain civility and enlightenment; without, display gentleness and compliance. By this means one endures great calamities — this is how King Wen of Zhou conducted himself. "Advantage lies in perseverance amidst hardship" means hiding one's own light. When one faces difficulties from within yet can still rectify one's mind and will — this is how the Viscount of Ji conducted himself.
The Commentary on the Image (Xiang Zhuan) says: Light sinking into the earth — this is the image of Ming Yi. The superior person, in governing the people, should conceal his own cleverness; paradoxically, this is what enables true discernment.
Wang Bi says: Displaying one's discernment outwardly is precisely what ought to be avoided.
The Commentary on the Image says: "The superior person sets forth" — from the standpoint of righteousness, he ought not to eat this meal.
The ruling line of the Ming Yi hexagram is the top Six. The second line and the fifth line are both positions where the top Six exercises its influence. But the Nine in the Third position commands strength equal to the ruling line — its power is sufficient to correct the top Six. These three lines all bear responsibility for the age of Ming Yi. The superior person bearing responsibility in such an age: if capable of rescue, he goes to rescue — this is the way of "using rescue" in the Six in the Second; if capable of correction, he goes to correct — this is the way of the "southern hunt" in the Nine in the Third; if neither rescue nor correction is possible, then the superior person does not dare to escape disgrace merely for his own convenience — this is the way of the "Viscount of Ji" in the Sixth in the Fifth. When the superior person finds himself in an age of Ming Yi, if he bears responsibility, he must act to shoulder it; if he bears no responsibility, he must preserve himself without losing his integrity. The Initial Nine and the Six in the Fourth bear no responsibility in this age. Thus, the one closer to the ruling line enters the heartland to obtain its intent — "departing through the gate of the courtyard" — while the one farther away takes to the road without time to eat. The meaning of Ming Yi is: to accept injury upon oneself in order to preserve one's own light. When about to fly, spreading the wings invites entanglement, hence "drooping its wings" — this signals the intent not to take flight. Before the moment of departure, "drooping the wings" is extremely slow and unhurried; when the moment of departure arrives, going three days without food is extremely urgent. Why is this? Because of fear lest one not escape unharmed. The ruling line of Ming Yi, the top Six, has already lost the people's hearts. If I have somewhere to go, my destination is inevitably its enemy. Leaving the ruler and going to its enemy, the ruler will suspect that I am plotting against it — hence "the host speaks against him." "The host" refers to the top Six.
The Commentary on the Image says: The good fortune of the Six in the Second lies in its compliance and adherence to the proper way.
Where the text speaks of "left and right," it is like speaking of "inner and outer." What is above me, with respect to me, is the left. In the age of Ming Yi, "Kun" represents the ruler, about to be deposed; "Li" represents the minister, currently flourishing. Viewed from the perspective of "Li," the deposing of "Kun" is an injury to its left thigh. The Six in the Second is loyal and compliant to the utmost, so it goes to its rescue. Yet one must cherish its loyalty while worrying that its strength may prove insufficient. Hence the admonition: going alone is not enough to rescue. Only when the horse is strong does good fortune follow — the horse is that which carries the injured.
The Commentary on the Image says: The aspiration of the "southern hunt" achieves a great capture.
The Six in the Second occupies a favorable position and does not fail in the standard of the minister, so it can rescue an unenlightened ruler. It has merit without arousing suspicion, hence its good fortune. As for the Nine in the Third, its circumstances have already become pressing. Though it too wishes to rescue, it cannot, hence the "southern hunt" to correct matters. Ming Yi begins with self-concealment of one's light; the "southern hunt" is where one's light is displayed. When yang acts directly upon yang, one must guard against excessive speed. Hence, once the "great leader" has been captured, one must not hasten to demand immediate restoration to the proper way.
The Commentary on the Image says: "Entering the left side of the belly" means capturing the other's intent.
One approaches an unenlightened ruler, yet one's position is not one of active authority. Though one might avoid injury through humility. Hence, "entering the left side of the belly to obtain the intent," and the superior person does not blame this course — because of the swiftness of departing through the gate. The superior person in this position fears only that he might not escape harm. Once harm is avoided, none fail to depart; and if harm has been avoided yet one remains — lingering at the gate, seeking further gains — the transgression is grave indeed.
The Commentary on the Image says: The steadfastness maintained by the Viscount of Ji shows that light can never be extinguished.
The Six in the Fifth, with respect to the top Six: correcting it, one's forces are insufficient; rescuing it, one's strength is inadequate; leaving it, righteousness forbids — this is the most difficult position to handle. Only a person like the Viscount of Ji can manage it. The Viscount of Ji, in this situation, could endure humiliation of the body; yet "light can never be extinguished."
The Commentary on the Image says: "At first ascending to heaven" — its light once shone upon the four regions; "afterward descending into the earth" — it has lost the proper law.
All six lines pertain to obscurity, yet the reasons for their obscurity differ: from the fifth line downward, each possesses original brightness yet actively conceals it; as for the top Six, it possesses no original brightness and is truly darkened. Hence the text says "not illumined but darkened" — its darkness is genuine, not a matter of deliberate concealment. One who is bright yet actively hides his light begins in obscurity but ends in brightness; one who is not bright and truly dark forces a semblance of brightness while actually remaining dark — this is the distinction between them.
The central proposition of the Ming Yi hexagram is this: how can light survive in a time that offers it no welcome? The entire hexagram constitutes a symbolic system of "light entering the earth" — the Li fire positioned beneath the Kun earth, like the sun sinking below the surface of the ground; light is shrouded, yet it has not perished.
Su Shi's reading particularly emphasizes a principle of matching responsibility to circumstance:
This layered, escalating structure presents a complete spectrum of responses to adversity according to one's positioning within it.
Essentially, the Ming Yi hexagram is a model of survival strategies for adversity.
Translated into contemporary terms, the "Ming Yi" condition can be mapped onto:
| Traditional Situation | Modern Equivalent |
|---|---|
| An unenlightened ruler above, worthy ministers suppressed | An unjust atmosphere within an organization, talented people pushed to the margins |
| Light forced into the earth, unfavorable times | Industry downturn cycles, an individual's value temporarily unrecognized |
| The Viscount of Ji feigning madness | Discreetly sheathing one's edge and husbanding strength in unfavorable environments |
| The southern hunt setting matters right | Seizing carefully chosen timing, then forcefully correcting systemic errors |
Crucial lessons for the present day:
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The Ming Yi Hexagram (Hexagram 36)
Hexagram Image: Earth over Fire, Ming Yi — Kun above, Li below 🌍🔥
Hexagram Statement: "Ming Yi": Advantage lies in perseverance amidst hardship.
The Commentary on the Hexagram (Tuan Zhuan) says: Light sinks into the earth — this is the image of Ming Yi. Within, maintain civility and enlightenment; without, display gentleness and compliance. By this means one endures great calamities — this is how King Wen of Zhou conducted himself. "Advantage lies in perseverance amidst hardship" means hiding one's own light. When one faces difficulties from within yet can still rectify one's mind and will — this is how the Viscount of Ji conducted himself.
The Commentary on the Image (Xiang Zhuan) says: Light sinking into the earth — this is the image of Ming Yi. The superior person, in governing the people, should conceal his own cleverness; paradoxically, this is what enables true discernment.
Wang Bi says: Displaying one's discernment outwardly is precisely what ought to be avoided.
The Commentary on the Image says: "The superior person sets forth" — from the standpoint of righteousness, he ought not to eat this meal.
The ruling line of the Ming Yi hexagram is the top Six. The second line and the fifth line are both positions where the top Six exerts its influence. But the Nine in the Third position commands strength equal to the ruling line — its power suffices to correct the top Six. These three lines all bear responsibility for the age of Ming Yi. The superior person bearing responsibility in such an age: if capable of rescue, he goes to rescue — this is the way of "using rescue" in the Six in the Second; if capable of correction, he goes to correct — this is the way of the "southern hunt" in the Nine in the Third; if neither rescue nor correction is possible, then the superior person does not dare to escape disgrace merely for his own convenience — this is the way of the "Viscount of Ji" in the Sixth in the Fifth. If the superior person in an age of Ming Yi bears responsibility, he must act to shoulder it; if he bears none, he must preserve himself without losing his integrity. The Initial Nine and the Six in the Fourth have no duty in this age. Hence the one nearer to the ruler enters to seize the inner mind, "issuing through the doorway of the court"; the one farther off marches forth too famished to eat. This sustains intent.
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