I Ching Hexagram 50:Dǐng(Cauldron)

The Ding (鼎), an ancient Chinese cooking vessel, not only symbolizes cooking but also signifies the nourishment of wise and virtuous individuals. The Ding hexagram is composed of the Xun (巽) and Li (离) trigrams.

From the perspective of the hexagram’s structure, Xun, representing wood, forms the lower trigram, while Li, representing fire, is positioned at the top. The imagery of wood over fire suggests the idea of using wood as fuel to create a fire, which is then used to cook food—evoking the act of cooking itself. Moreover, the Ding hexagram is a pictorial one, where the symbolism of the individual lines (called yao 爻) becomes apparent: the first line (the yin or soft line) represents the feet of the Ding vessel; the second, third, and fourth lines, all yang or hard lines, symbolize the body of the vessel; the fifth line, a soft line, represents the ears of the vessel; and the top line, a hard line, represents the Xuan (铉) part, the lid.

Looking deeper at the moral and philosophical implications of this hexagram, Xun symbolizes gentleness and yielding, as it is located in the lower trigram; Li, on the other hand, represents civilization and is placed at the top. The fifth line, being a soft line, occupies the position of respect within the hexagram, suggesting that the ruler, positioned at the top, governs with grace, wisdom, and civilization. Meanwhile, the subjects, represented by the lower trigram, follow with obedience and respect. This embodies the notion of a wise ruler nurturing talent and governing in harmony with the people, fostering a peaceful and prosperous realm.

The Ding hexagram conveys a message of great fortune and prosperity: “Yuan Ji, Heng” (元吉。亨), indicating that the approach of nurturing and yielding, like that of a virtuous ruler, brings stability to the land. The wise ruler—symbolized by the soft line in the position of authority—attracts talented ministers, symbolized by the hard line in the lower trigram. The balance of gentleness and strength in governance leads to a flourishing, stable kingdom. This is why the Ding hexagram brings supreme fortune.

A Historical Example: During the Northern and Southern Dynasties period, Xiong Ansheng of the Northern Qi Dynasty was an expert in the Three Rites (三礼). When news of the Northern Zhou’s Wu Emperor’s conquest of Northern Qi reached Xiong Ansheng, he immediately instructed his household to clean up the doorsteps. His family, puzzled, asked why. Xiong Ansheng replied, “The Wu Emperor, a ruler who reveres Confucianism and the Way, will surely come to visit me.” Sure enough, not long after, the emperor visited him.

This story illustrates the principle that if a ruler sincerely seeks wisdom, respects and values talented individuals, wise and capable ministers will naturally serve him. When ruler and ministers unite in their pursuit of good governance, the kingdom flourishes, just as the Northern Zhou’s rulers, working hand-in-hand with their ministers, laid the foundation for the prosperous unification of the Sui and Tang dynasties.

Initial Line Six:

The Ding tips over, its feet in the air. It is advantageous to expel what is foul from it. One gains a concubine, along with her child, without fault.

The word “fei” (否), meaning something foul or polluted, here refers to impurities. The first line of the Ding hexagram is at the very bottom, symbolizing the feet of the Ding vessel. Positioned as a soft line in a yang position, it is aligned with the fourth line, a hard line, which strives upward. If the Ding’s feet are raised, the vessel itself will be unbalanced, as if turned upside down—its mouth downward and feet facing upward—allowing the expulsion of impurities. This suggests that at the beginning of cooking, the vessel should be purified first, with the impurities cleared out. Thus, the phrase “Ding tips over, and it is advantageous to expel what is foul” emphasizes the importance of cleaning the vessel before use.

Furthermore, the first line is a soft, humble line, in a low position, not properly placed within the hexagram, but by aligning with the fourth line, it yields and listens. The concubine metaphor reflects someone of humble status, but through the virtue of their offspring (represented by the child), they avoid blame. This mirrors how even when things seem illogical, such as the Ding tipping over, they might be necessary at the start of the process (clearing out the impurities).

Practical Insight: To develop noble character, one must first rid oneself of bad habits, just as a farmer must prepare the land before sowing seeds. One must first abstain from certain actions (“有所不为“), to then engage in those that are beneficial (“有所为“). Without such self-discipline, bad habits will undermine moral growth. This is the wisdom embedded in “Ding tips over, expelling the foul.”

Second Line Two:

The Ding has substance. My enemy is ill. I cannot take action, but it is auspicious.

“My enemy” refers to the first line, as the hard yang of the second line is opposed by the soft yin of the first. “Ji” (即) means to act or take action, and here it suggests potential harm. The first line, the foot of the Ding, is in contrast to the second line, located in the Ding’s middle. The second line, being hard and firm, represents substance—the Ding contains nourishment, symbolizing the presence of food. With the second line corresponding to the fifth line above, it indicates that the food in the Ding can be taken out to be consumed.

The second line represents a righteous minister who, though strong, is weighed down by the first line’s weakness (symbolizing the enemy). However, the second line is well-placed in the lower trigram, which helps it maintain its integrity. Evil forces cannot sway it, so the situation remains favorable, leading to an outcome of good fortune.

Practical Insight: Democracy must be grounded in reason. Populism, which often relies blindly on public opinion, can lead to the collapse of democratic systems. Just as Hitler manipulated public votes to create a false sense of popular support, a responsible politician must respect the people’s will but also approach it with the attitude of “My enemy is ill. I cannot take action, but it is auspicious.” A wise leader is not swayed by extreme factions or shallow viewpoints. Instead, they should guide the people with rational discourse, leading them toward the greater good and the stability of the nation.

This wisdom resonates deeply today, encouraging leaders to remain steadfast in principle and to act with foresight and prudence, even in the face of populist pressure.

Line Nine Three

The Ding’s ears are altered. Its movement is blocked. The pheasant’s fat does not nourish the land where the rain is about to fall. There is regret from insufficiency, but eventually, it will turn out well.

The term “Ding’s ears” refers to the fifth line (sixth-five, 六五), and “Sai” (塞) means blockage or obstruction. The “Gao” (膏) refers to the nourishing, sweet food within the vessel, symbolizing official positions or rewards. “Fang Yu” (方雨) refers to the impending rain, symbolizing harmony between the Yin and Yang elements. “Kui Hui” (亏悔) suggests regret due to insufficiency, while “Zhong Gu” (终古) implies that in the end, everything will turn out fine.

In this hexagram, the third line (nine-three) does not correspond to the fifth line (sixth-five), and their relationship reflects a disconnect. Nine-three is a strong, yang line in an upward position, yet it is “correct but not in place,” while six-five is a soft, yin line, positioned in a central location but “correct but not just.” Their disharmony symbolizes that the ruler (represented by the sixth-five) and the minister (represented by the third line) do not align, which causes a blockage in the potential for success. The minister, symbolized by the pheasant’s fat, does not receive the rewards of the ruler, as the minister’s position is not well-placed or rewarded.

However, while the third line (nine-three) does not receive the proper nourishment, the ultimate outcome is still favorable. This is illustrated by the impending rain—when harmony between Yin and Yang is achieved, things fall into place, just as when a righteous ruler and a virtuous minister come together, success will follow.

Practical Insight: In the Warring States period, the ruler of Qin, Duke Xiao, initially dismissed Shang Yang (商鞅), a statesman who proposed reforms, when Shang Yang spoke of the “Way of the Emperor.” The Duke even scolded the advisor who recommended Shang Yang. The first two attempts to convince him failed, aligning with the message of “Ding’s ears altered. Its movement is blocked.” It was only on the third attempt, when Shang Yang spoke of the “Way of Power,” that Duke Xiao accepted him, allowing Shang Yang to implement reforms and lead Qin to prosperity—just as the hexagram suggests, “eventually, it will turn out well.”

Line Nine Four

The Ding’s foot is broken. The ruler is alarmed. Its form is stained. It is an ominous sign.

“Song” (悚) refers to the food within the Ding vessel, symbolizing the nourishment that is now threatened. “Xing Wo” (形渥) describes the feeling of being ashamed, flushed with embarrassment, and drenched in sweat. Nine-four is positioned at the very top of the Ding‘s body, symbolizing the lid of the vessel. It represents a situation where the vessel is full, and there is a risk of the contents spilling out or even the vessel toppling over.

The relationship between the fourth and fifth lines is one of discord: the fourth line is a strong, yang line that contrasts with the soft, yin line of the fifth line. Additionally, the fourth line is aligned with the first line, a soft line, leading to an imbalanced situation. The minister (represented by the fourth line) oversteps their bounds, relying on a subordinate (the first line) who is incapable of fulfilling the responsibility, leading to disaster, much like the Ding’s foot breaking and causing the contents to spill.

This situation calls for shame and regret, as the minister’s poor judgment and mismanagement of the situation result in failure, symbolized by “覆公悚”—the ruler is alarmed and embarrassed.

Practical Insight: One reason behind the failure of Wang Anshi’s reforms during the Northern Song Dynasty was his overemphasis on legal systems while neglecting the importance of the right personnel. His exclusion of those who disagreed with him led to being surrounded by sycophants, and although his reforms had noble intentions, their implementation was flawed. This led to the public being disrupted rather than helped, aligning with the warning in “Ding’s foot broken. The ruler is alarmed.” It shows that no matter how noble a reform may be, improper execution and wrong personnel choices can lead to disastrous outcomes, as symbolized by the Ding‘s foot breaking and spilling its contents.

Line Six Five

The Ding has yellow ears. It is adorned with a golden Xuan. It is auspicious to be steadfast.

“Ding ears” refers to the fifth line, and “Huang” (黄) refers to the color yellow, symbolizing the middle ground. The fifth line, a soft line, occupies the central position, which is why it is called the Ding Huang Ear. The “Jin” (金) represents solid and rigid substances, while “Xuan” (铉) refers to the rod used to lift the Ding, the central support that passes through the ears of the vessel. “Jin Xuan” refers to the top line, Shang Jiu (上九), which is the solid, unyielding rod.

In this hexagram, the Ding ears and Xuan must work together. If there is no hollow space in the ear of the Ding, the rod (the Xuan) has nowhere to pass through. If the Xuan is absent, the food in the Ding is inaccessible. The harmonious cooperation between the Ding ears and the Xuan symbolizes a ruler (represented by the soft line in the central position) humbly accepting the help of wise individuals (represented by the top line) to provide for the people. Just as the ear and the rod cooperate to allow access to the Ding‘s contents, the ruler and the wise advisors work together for the welfare of the nation.

However, the fifth line is a soft line in the yang position, not properly placed. Therefore, the phrase “Li Zhen” (利贞), meaning “it is advantageous to be steadfast,” advises the ruler to remain true to the right path and adhere to the principles of governance.

Practical Insight: Emperor Guangwu of the Eastern Han Dynasty is a prime example of this principle. He was able to restore the Han dynasty by humbly seeking out wise advisors and placing Confucian scholars in positions of power. He even sought out reclusive scholars from the New Wang Dynasty, who had retreated from public life. Emperor Guangwu regularly discussed Confucian teachings with his ministers and generals. This approach ultimately allowed him to revive the Han dynasty, laying the foundation for a prosperous and stable reign, just as the cooperation between the Ding ears and the Xuan ensures the successful use of the Ding.

Line Nine Nine

The Ding has a jade Xuan. It is a great fortune. Nothing will be unfavorable.

“Ding Xuan” refers to the top line, and “Yu” (玉) symbolizes jade, which is both firm and smooth. While the Ding operates effectively in the fifth line, it is at the top line (Shang Jiu) that the full power of the Xuan is realized. The top line, a hard line, is positioned above the fifth line, and it represents the solid, unyielding Xuan.

Looking from the perspective of the soft line (six-five), the top line (Shang Jiu) is seen as firm and unyielding, which is why the fifth line’s description refers to it as “Jin Xuan” (金铉), emphasizing its strength. In reality, the top line, while hard, is also situated in the yin position, balancing strength with softness. This combination of hard and soft qualities is represented by jade, which is both strong and smooth. Therefore, the top line is referred to as “Ding Yu Xuan” (鼎玉铉), symbolizing the harmonious blend of these opposing forces.

The harmony between firmness and flexibility leads to the successful completion of the Ding’s purpose, which results in great fortune and the absence of any unfavorable outcomes.

Practical Insight: The heroes who contributed to the revival of the Eastern Han Dynasty, such as Deng Yu, Guan Xun, Feng Yi, Jia Fu, and Zhuo Mao, were all deeply versed in Confucianism and shared a commitment to cultivating virtue and governance. Their efforts were in stark contrast to the more rough-and-tumble heroes of the Western Han Dynasty, who rose from humble beginnings. These ministers, imbued with the ideal of stabilizing the state and benefiting the people, helped bring about the flourishing of the Eastern Han dynasty, surpassing the achievements of the Western Han in terms of culture, governance, and prosperity—much like the harmonious blending of hard and soft elements in the Ding’s jade Xuan leading to the successful completion of its task.