I Ching Hexagram 42 – Yi (Benefit)

Benefit: The Art of Augmentation

“Benefit” signifies more than mere gain—it embodies the art of subtracting the excesses of those at the top to enrich the deficits of those at the bottom. The Benefit Hexagram itself is a clever fusion of the trigrams Thunder (Zhen) and Wind (Xun).

According to the Xiang Zhuan (Image Commentary), “Subtract from above, augment below; the people shall then declare boundless abundance. From the very top to the bottom, its path radiates resplendent light.” In essence, the Benefit Hexagram was born by repositioning the robust Yang line of the fourth position from the Negation Hexagram to the initial slot, while a Yang line from the upper trigram is reassigned to the lowest spot of the lower trigram—hence the phrase “from top to bottom.” Here, “subtract from above” refers to the deliberate softening of the original, unbridled Yang (the fourth line) into a more yielding Yin quality; conversely, “augment below” means transforming the initial Yin of the Negation Hexagram into a vibrant Yang force.

From an imagery standpoint, Thunder (Zhen) roars with vigor while Wind (Xun) sweeps in with nimble grace. Much like a tempest where a booming thunderclap inspires a tiger-like howl from the wind—and the brisk gust, in turn, quickens the cadence of thunder—each element spurs the other into greater dynamism. This mutual encouragement is why we call it “Benefit.” Morally speaking, if movement (Zhan) embodies active change and inward progress (Xun) signifies earnest engagement, then increased activity naturally enriches and uplifts others.

At its core, Benefit teaches that those in positions of power can best serve their people by curtailing their own extravagances. As the venerable Shangshu (Book of Documents) reminds us: “The people are the foundation of the state; when the foundation is firm, the nation enjoys peace.” If the mighty are willing to trim their own indulgences to expand the welfare of the populace, then the common folk will thrive, and the state will stand strong and serene. In short, the principle of the Benefit Hexagram is to subtract from above in order to enrich below, effectively storing the nation’s true wealth among its people.

Benefit: A Roadmap for Action

• “It is advantageous to have a destination.”
  Within the Benefit Hexagram, the steadfast Yang of the fifth line occupies a central position in the upper trigram, while the yielding Yin of the second line holds court in the lower trigram—each maintaining perfect balance and resonance. Leaders who forgo personal gains to bolster the well-being of their people ensure prosperity and strength, clearly demonstrating that having a purposeful goal is indeed beneficial.
• “It is advantageous to cross great rivers.”
  When those in authority master the art of self-restraint—eschewing hedonistic pleasures and avoiding arbitrary exactions—they cultivate an environment where citizens flourish in comfort and abundance. Such thoughtful leadership naturally inspires loyalty and unity from the grassroots to the grandest heights. With the entire nation aligned in purpose, no obstacle (not even a mighty river) is too formidable to overcome.

A Lesson from History: General Wu Qi

Consider the illustrious General Wu Qi of the Warring States period (circa ?–381 BC). Far from the stereotype of a privileged commander, Wu Qi shunned special treatment. Instead, he stoically shared in the hardships of his troops—eating the same modest fare and wearing attire of similar quality. Even when rewards flowed his way, he never monopolized the spoils, choosing instead to share generously with his subordinates. By living the principle of “subtracting from above, benefiting below,” Wu Qi not only won the hearts of his soldiers—who were more than willing to sacrifice their lives for him—but also forged an army renowned for its invincibility and tactical brilliance.

Inspiration for Today

In our modern quest for leadership excellence, the timeless wisdom of Benefit reminds us that true power lies not in hoarding wealth or privilege, but in the magnanimous act of empowering others. Whether you’re steering a multinational corporation, managing a community, or simply leading by example in your daily life, consider this: when you lighten your own load to elevate those around you, you build a foundation for collective success that can surmount even the mightiest challenges.

Embrace the spirit of Benefit—dare to subtract from your excesses to multiply the gains of your team, and watch as together you cross rivers that once seemed uncrossable.

Initial Nine

Embracing Grand Endeavors

“It is advantageous to undertake great works. Supreme good fortune. No misfortune.”

In this context, “good fortune” signifies benevolence. The Initial Nine, represented by a firm Yang line in a Yang position, exudes an abundance of vigor. Its corresponding counterpart, the Fourth Six, is a yielding Yin line in a Yin position, indicating excessive softness and a lack of strength. Thus, the Initial Nine lends its surplus vitality to bolster the Fourth Six’s deficiency. The Fourth Six, being the principal line of the Xun trigram, symbolizes a high-ranking minister close to the sovereign. The Initial Nine, having received the trust of the Fourth Six and situated at the commencement of the Benefit Hexagram, is poised for significant achievements. However, only by striving for utmost excellence can it avoid blame; any shortfall may lead to fault. This is because the Initial Nine occupies the lowest position in the hexagram, a humble station where merits are easily overlooked, and minor errors can invite calamity, making it unsuitable for heavy responsibilities. Now, having earned the confidence of the Fourth Six, a minister close to the ruler, the Initial Nine must exert itself fully, achieving success without claiming credit, to attain perfection.

Illustrative Example:

In a corporate setting, a low-ranking employee holds the most modest position. If one day they receive an exceptional promotion from the manager, it may attract the attention of colleagues. At this juncture, even minor mistakes or less-than-ideal performance can become the subject of gossip and criticism. Even with outstanding performance, one should remain humble, recognizing that the opportunity arose due to the manager’s promotion. Only by embracing the spirit of “undertaking great works” and striving for perfection in their duties can they earn the affirmation of others.

Second Six :

The Gift of the Tenfold Tortoise

“Someone augments you with a tortoise worth ten pairs of shells. Do not refuse. Persevere steadfastly; good fortune. The king uses it to make offerings to the deity; good fortune.”

The term “ten pairs” originally referred to “eyes.” In ancient times, shells served as currency, with two shells or five shells constituting a “pair.” A “tortoise worth ten pairs” metaphorically represents an extremely valuable treasure. “Deity” refers to the Supreme Being or Heavenly Emperor. Offering sacrifices to heaven is the prerogative of the sovereign, hence “the king uses it to make offerings to the deity.” “Eternal” signifies permanence. The Second Six, a yielding line in a Yin position, lacks firmness; its corresponding counterpart, the Fifth Nine, is a firm Yang line in a Yang position, possessing surplus strength. The Fifth Nine, residing in the central position of the upper trigram, embodies the virtue of firm centrality as a monarch. The Second Six, situated in the central position of the lower trigram, represents the virtue of yielding centrality as a minister. The resonance between the Fifth Nine and the Second Six symbolizes the monarch reducing their excess strength to supplement the minister’s deficiency, leading to good fortune. “Someone augments you with a tortoise worth ten pairs; do not refuse. Persevere steadfastly; good fortune” implies that even if endowed with a treasure as valuable as a tortoise worth ten pairs, the Second Six should not decline. By steadfastly adhering to virtuous principles, good fortune ensues. The Second Six, embodying the virtue of yielding centrality, is both humble and steadfast in maintaining enduring virtue. The monarch employs the Second Six to preside over sacrifices to the deity, resulting in good fortune.

Illustrative Example:

The Liao Dynasty was established by the Khitan people. A Han Chinese named Zhang Jian (963–1053) earned the appreciation of Emperor Shengzong of Liao, receiving multiple promotions, ultimately becoming the prime minister and being ennobled as the King of Han—a true instance of “being augmented with a tortoise worth ten pairs.” Zhang Jian was upright and frugal, tirelessly promoting talented individuals. Historical records note that “during his more than twenty years in office, his contributions were numerous,” epitomizing “persevere steadfastly; good fortune.”

Line 3

Enhancing Through Calamity, Yet No Blame

“Liù sān. Yì zhī yòng xiōng shì. Wú jiù. Yǒu fú zhōng xíng gào gōng yòng guī.”
六三。益之用凶事。无咎。有孚中行告公用圭。

In this cryptic yet profound line, the term “yòng” (用) serves as a variant of “yǐ” (以), meaning through or by means of. Meanwhile, “xiōng shì” (凶事) refers to significant catastrophes or dire adversities. “Fú” (孚) signifies integrity and sincerity, whereas “zhōng xíng” (中行) implies adherence to the middle path. “Guī” (圭), a jade scepter held by ancient officials, served as an emblem of authority, wielded during grand ceremonies, royal audiences, or diplomatic missions to signify legitimacy.

In this context, Line 3 finds itself in a precarious position—it is a yin line occupying a yang position, signifying a state of balanced resilience. It corresponds with Line 9 at the top, another mismatched pairing where a yang line resides in a yin place, creating a delicate interplay of strength and restraint. Ideally, neither position demands augmentation or diminution, yet the very nature of Hexagram 42 (Increase, 益) suggests an inevitable tipping point—when enhancement reaches its zenith, it transforms into its opposite: reduction. Thus, the topmost yang line, now excessive, shifts its burden downward, imposing hardship upon Line 3 in the form of calamities or trials.

However, Line 3, positioned at the extremity of the lower trigram, is no lowly pawn—it wields enough authority to act decisively. In times of crisis, it dares to break convention, implementing emergency measures that curtail excesses at the top to benefit the people below. Imagine a famine-stricken kingdom: a wise ruler does not await imperial decrees but instead flings open the granaries to feed the starving masses. Can such action be deemed wrong? Certainly not! Hence, the text assures: “wú jiù” (无咎)—no blame.

Yet, there is a caveat: such bold interventions must be executed with sincerity (yǒu fú, 有孚) and adhere to the middle way (zhōng xíng, 中行), ensuring the trust of higher authorities. Without this delicate balance, well-intended actions could be misconstrued as rebellion rather than righteous governance.

Historical Illustration: The Art of Timely Intervention

In ancient times, the dissemination of information was painfully sluggish. Should a remote province be ravaged by drought or floods, the imperial court might remain oblivious for months. A rigid official, shackled by bureaucracy, might insist on awaiting royal directives before distributing relief, unwittingly dooming thousands to starvation. Conversely, a discerning magistrate, embracing 权宜之计 (quán yí zhī jì, expedient measures), would defy protocol, immediately opening grain reserves to avert disaster. However, such an official must operate under the principle of “yǒu fú zhōng xíng”—acting with both integrity and prudence—to secure the emperor’s trust rather than provoke suspicion of overreach.

Line 4:

Walking the Middle Path, Gaining the King’s Trust

“Liù sì. Zhōng xíng. Gào gōng cóng. Lì yòng wéi yī qiān guó.”
六四。中行。告公从。利用为依迁国。

This line continues the theme of balanced governance, emphasizing the importance of moderation and political wisdom. “Wéi yī” (为依) denotes reliance on a superior, while “qiān guó” (迁国) refers to the historical practice of mass relocation when a state could no longer sustain its people. Such migrations were no trivial affairs; they aimed to enhance the populace’s well-being by securing more hospitable lands. Success depended on aligning with the people’s will—forcing an unwilling populace to move would only breed resentment and turmoil.

Line 4, a yin line in a yin position, occupies a pivotal role within the hexagram. It serves as an intermediary between the resolute Line 9 at the top (a yang ruler) and Line 1 at the bottom (a rising force of potential). Positioned at the core of the upper trigram, Line 4 embodies diplomacy and balance, persuading both the sovereign above and the populace below to embrace wise policies. It functions as the principal agent of the Xùn (巽, Wind) trigram, which symbolizes persuasion, strategy, and adaptability.

A capable minister in this role does not act unilaterally but aligns with a virtuous and decisive ruler (Line 9 at the fifth position) to enact policies that uplift the common people. Simultaneously, this minister must recognize and harness the raw talents of Line 1, ensuring their potential is fully realized rather than wasted.

Historical Illustration: Reform Through Meritocracy

During the chaotic Northern and Southern Dynasties, the Northern Wei dynasty fractured into Eastern and Western factions. In the Western Wei, de facto power rested with Yuwen Tai, an astute political strategist. His advisor Su Chuo (苏绰) played the quintessential Line 4 role—implementing sweeping reforms that dismantled aristocratic privilege and promoted governance based on merit rather than lineage. His policies, revolutionary for the time, adhered to the doctrine of “zhōng xíng, gào gōng cóng”—operating with moderation, offering wise counsel to his ruler, and securing royal endorsement. Through his balanced approach, Su Chuo cultivated a political landscape that rewarded competence, ensuring stability amid upheaval.

Line 5

Benevolence Rooted in Sincerity, The Pinnacle of Governance

“Jiǔ wǔ. Yǒu fú huì xīn. Wù wèn. Yuán jí. Yǒu fú huì wǒ dé.”
九五。有孚惠心。勿问。元吉。有孚惠我德。

Among all the virtues a ruler can bestow upon the people, none is greater than winning their hearts. Governance isn’t about flashy handouts or grandiose policies; it’s about attuning to the people’s needs and fulfilling them in ways that resonate deeply. When a ruler administers benevolence with sincerity, even a modest gesture can yield profound benefits. This is the essence of “huì xīn” (惠心)—a heart inclined to kindness.

Here, Line 5 is a yang line in a yang position, symbolizing robust leadership. It sits at the central position of the upper trigram, representing integrity and unwavering commitment to justice—hence, it embodies “yǒu fú” (有孚), or faith and sincerity. This placement allows the ruler to temper their inherent strength, redirecting it toward the benefit of the people, much like a sovereign who willingly relinquishes excess power or resources to uplift the masses.

Notably, the text states “wù wèn” (勿问)—do not ask. This suggests that a truly enlightened ruler does not administer kindness in expectation of gratitude. The act of benevolence itself is the reward, and when bestowed with sincerity, it naturally fosters loyalty and trust. The people, touched by such genuine care, reciprocate with unwavering devotion to their leader. Hence, the final line proclaims: “yuán jí” (元吉)—supreme good fortune.”

Historical Illustration: The Empathy of Emperor Taizong of Tang

During Emperor Tàizōng’s (太宗) reign, China faced a devastating locust plague. After several failed relief efforts, the emperor personally visited the affected regions. In a dramatic display of empathy, he picked up a locust and swallowed it whole, declaring, “Let it feast upon my organs rather than devouring the people’s grain.”

While modern science might raise an eyebrow at his entomophagy, the symbolic weight of his act was undeniable. His “yǒu fú huì xīn” (有孚惠心) moved his subjects deeply, strengthening the bond between ruler and people. Inspired by his sincerity, the empire united in its recovery efforts, and the nation flourished under his rule. This is the very embodiment of “yǒu fú huì wǒ dé” (有孚惠我德)—faith and benevolence beget enduring virtue.

Line 6

When Greed Consumes the Throne, The People Rise

“Shàng jiǔ. Mò yì zhī. Huò jī zhī. Lì xīn wù héng. Xiōng.”
上九。莫益之。或击之。立心勿恒。凶。

At the highest echelon of power, Line 6 represents the extreme of Yì (益, Increase)—where abundance transforms into excess. The principle of Yì dictates that those in power must diminish themselves to uplift those below. Yet, when rulers do the opposite—accumulating wealth and privilege at the expense of the people—their fate is sealed.

Here, the text warns: “mò yì zhī” (莫益之)—there is no longer any increase. When a ruler ceaselessly indulges in luxury, extracting resources from the common folk, the people cease their support. Worse still, they turn against the sovereign—hence the ominous “huò jī zhī” (或击之)—or they may strike.”

At its core, this passage cautions that the legitimacy of power is contingent upon its responsible use. A ruler who fails to maintain steadfast virtue (“lì xīn wù héng” 立心勿恒) and governs with selfish intent invites ruin (“xiōng” 凶—misfortune).

Historical Illustration: The Fall of the French Monarchy

Few historical episodes exemplify this principle more vividly than the French Revolution of 1789. For centuries, the French monarchy and aristocracy hoarded wealth, levied exorbitant taxes, and lived in opulence, while the common people languished in poverty. The monarchy’s unrestrained greed and detachment from reality pushed the populace beyond its breaking point.

When Queen Marie Antoinette allegedly scoffed, “Let them eat cake”, the people’s patience evaporated. No longer willing to increase the wealth of their rulers at their own expense, the citizens of France rose up in fury, deposing King Louis XVI and forever altering the course of European history.

This is the fate of rulers who forget the fundamental law of Increase: true power is sustained by lifting others, not by hoarding for oneself.