I Ching Hexagram 58:Duì(The Lake)

The character “兑” (duì) means “to speak,” and it is synonymous with “悦” (yuè), which signifies “joy” or “happiness.” In the single hexagram of “兑,” a soft line is placed at the top, while two firm lines are positioned below, symbolizing sincerity that resides in the heart, yet outwardly expressed with a gentle attitude towards others. This naturally brings about joy. Because this joy emanates from a heartfelt sincerity, it is not simply a matter of flattering others with empty words. Therefore, the hexagram is named “兑” rather than “说” (shuō, “speak”), implying a “silent speech.” This is similar to the “咸” (xián) hexagram, which refers to “an unspoken feeling.” Both emphasize the sincere expression of emotions that align with natural law and human sentiment, free from selfish motives or superficial pretensions.

Looking at the hexagram’s image, “兑” represents a marsh or a pond, as water nourishes life, causing all things to flourish and spread joy. The “坎” (kǎn) hexagram symbolizes flowing water, where the lower line is a soft line. If this soft line were replaced with a firm line, it would transform into “兑,” symbolizing a blockage of the water’s flow, allowing the accumulated water to form a marsh.

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The double “兑” hexagram is formed by stacking two single “兑” hexagrams. From the image, we can see that “兑” represents a marsh, and when two “兑” hexagrams are stacked, they symbolize two adjacent and interconnected marshes. These two marshes can nourish and benefit each other, much like the interaction between friends—mutually learning from each other, helping each other grow, and thus achieving success together.

The “兑” hexagram teaches how to use words and speech skillfully. In “兑,” the firm lines represent uprightness and sincerity, where joy is moderate and not excessive flattery, making those nearby happy and attracting those farther away. The soft lines, however, represent deceit and flattery, constantly seeking to please others. This might win temporary favor, but, as the saying goes, “A long road reveals a horse’s strength; time reveals a person’s heart.” Ultimately, this behavior will be rejected by others.

“兑. Hèng. Lì zhēn” (“兑 hexagram: success. Benefit in persistence.”) In the “兑” hexagram, the lines at positions 9-5 and 9-2 are firm and occupy the middle positions, symbolizing genuine virtue, not superficiality. Meanwhile, the soft lines at 6-6 and 6-3 in the upper positions symbolize an outwardly gentle manner, not harsh or rude. Holding sincerity in the heart and exhibiting gentleness in behavior leads to success.

Indeed, interacting with others requires gentleness, but if one cannot adhere to the right principles, it is easy to fall into flattery and insincerity, becoming a mere “yes-man” (乡愿). Therefore, when following the “兑” hexagram, it is essential to maintain one’s principles, stay upright, and avoid compromising one’s integrity, lest one fall into sycophantic behavior.

Example Explanation: Being kind and willing to help others is admirable, but if one cannot distinguish right from wrong, or good from evil, they may become nothing more than a “do-gooder.” Such individuals may have good intentions but are overly concerned with how others perceive them, sometimes losing sight of what is right and falling into the trap of becoming a “yes-man.” Only by adhering to the Confucian ideal of “loving what is good in one’s community and rejecting what is not”—where joy or aversion stems from natural law and true inner sincerity—can one truly earn the respect of others.

Chū Jiǔ (Initial Nine)

Hé duì. Jí (Harmony with the Marsh: Good Fortune)
The Initial Nine is a firm line in the yang (positive) position, where it is correctly placed and in harmony with its role. Furthermore, it does not have a corresponding relationship with the two soft lines at positions 6-3 and 6-6, allowing it to remain upright and true to itself without any suspicion of sycophantic behavior. Being in the initial position of the “兑” (duì) hexagram, it embodies a humble and respectful attitude toward others. Such a person, with humility and a commitment to the right path, avoids falling into flattery, truly exemplifying the ideal gentleman who embodies harmony without compromising principles. This is why it leads to good fortune. Confucius once said: “A gentleman is easy to serve but hard to please. He does not seek pleasure through improper means.” [Example Interpretation] This means a gentleman is approachable and easy to get along with but remains steadfast in adhering to his principles, unaffected by the flattery of lesser individuals. “Harmony without compromise” is the true essence of the gentleman in Confucius’ teachings.

Jiǔ Èr (Nine Two)

Fú duì. Jí. Huǐ wáng. (Trust in the Marsh: Good Fortune, Regret Gone)
The Nine Two, a firm line in the yin (negative) position, is improperly placed in the hexagram, and as it connects with the soft line at 6-3, there is an inherent risk of regret, especially when dealing with less virtuous individuals. However, the Nine Two also occupies the middle position of the lower hexagram, where it retains its inherent firmness and virtue. By accumulating trust and sincerity in the heart, even while engaging with less righteous people in a harmonious manner, the Nine Two can still remain true to its path and not be swayed. This mirrors Confucius’ teaching that a gentleman is harmonious yet steadfast in his principles, earning “good fortune” and “regret gone.”

[Example Interpretation] During the Spring and Autumn period, the Duke of Lu, Liu Xià Huì, once said, “You live your life, and I live mine. Even if you were to sit beside me, bare-chested, I would remain unaffected.” Liu Xià Huì could effortlessly get along with even the most coarse and vulgar individuals, yet he remained unwavering in his principles and true to his path. For this reason, Mencius praised him as “the sage who embodies harmony.”

Liù Sān (Six Three)

Lái duì. Xiōng (Approaching the Marsh: Misfortune)
The Six Three is a soft line placed in the yang (positive) position, which is incorrect and not in its proper place. The soft line symbolizes a lack of true virtue and an inability to adhere to the right path, leading to an unstable position and an obsession with pleasing others. The Six Three lies at the junction of the upper and lower “兑” (duì) hexagrams, with one approaching its end and the other about to begin. The heart is devoid of sincerity, focusing only on superficial flattery to gain favor from others. This is why the hexagram is described as “lái duì” (“approaching the marsh”). Lacking true ability or virtue, this person is constantly shifting, attempting to please everyone for personal gain, which ultimately reveals their true nature and leads to disdain from others. Thus, this situation is deemed “misfortune” (xiōng).
[Example Interpretation] In Aesop’s Fables, during a battle between the beasts and the birds, the bat, seeing that the beasts were prevailing, claimed to belong to their side and offered to fight alongside them. When the birds gained the upper hand, the bat immediately switched sides. Ultimately, neither the beasts nor the birds wanted to accept the bat, and it was forced to retreat into a cave, living a solitary life. In real life, people who constantly flip-flop to please both sides are equally unwelcome. As a foreign proverb wisely states: “A person who tries to please everyone will end up pleasing no one.”

Jiǔ Sì (Nine Four)

Shāng duì wèi níng. Jiè jí yǒu xǐ (The Merchant’s Marsh: No Peace Yet, But There Is Joy)
“Shāng” refers to measuring and weighing, “níng” means tranquility, “jiè” signifies separation, and “jí” refers to illness, used here metaphorically to represent the harm of associating with corrupt or malevolent individuals. “Xǐ” means joy, indicating the removal of illness or harm. In the Yì Jīng (I Ching), the characters “jí” and “xǐ” often appear together, such as in the Wú Wàng hexagram (which symbolizes the absence of falsehood) where the line at Nine Five says: “The illness of falseness, no medicine, but joy follows,” or in the Sǔn hexagram, where the line at Six Four states: “The illness removed brings joy, no harm.” These references highlight the happiness that follows the removal of affliction or harm.

In the case of Nine Four, it holds a firm line in the yin (negative) position, which is not ideal, yet it is connected to the firm and upright Nine Five above, while aligning with the soft and corrupt Six Three below. The firm line in the yin position symbolizes a wavering will, causing the individual to experience uncertainty and inner conflict. However, because Nine Four is fundamentally a firm and upright line, despite associating with questionable individuals, it can eventually distance itself from these negative influences and remove the harmful effects, leading to joy.

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[Example Interpretation] A psychological term called “approach-avoidance conflict” is one of the sources of stress. For example, a child might want to enjoy their vacation but is worried about getting punished by the teacher for not completing homework; or someone who loves sweets but fears gaining weight or getting cavities. The mind becomes conflicted, unsure whether to indulge in desires or restrain them to avoid negative consequences, thus creating psychological stress. In such moments, if one has enough self-control, as in Nine Four’s “shāng duì wèi níng, jiè jí yǒu xǐ” (The merchant’s marsh is not yet at peace, but joy follows once harm is removed), the bad outcomes can be avoided, and the psychological burden is naturally eased.

Jiǔ Wǔ (Nine Five)

Fú yú Bō. Yǒu Lì (Trust in the Peeling: There Is Danger)
“Bō” refers to peeling away the yang (masculine) strength. The Nine Five, a firm line in the yang position, is ideally placed in the middle of the upper hexagram, embodying the virtuous and upright ruler. However, the Nine Five is closely connected to the soft line at 6-6, symbolizing a ruler’s proximity to corrupt, sycophantic individuals. The line at 6-6, being the dominant line in the upper hexagram and the ultimate line of “兑” (duì), represents the epitome of flattery, which gradually weakens the strength of the ruler, erodes the virtue of the gentleman, and, in extreme cases, can even lead to the downfall of the nation. If the supreme ruler, represented by Nine Five, blindly trusts the slanderous words of such individuals, great disaster will inevitably follow. Thus, the phrase “fú yú bō, yǒu lì” (Trust in the peeling: There is danger) serves as a cautionary warning for rulers to distance themselves from such individuals and not be swayed by their flattery, in order to avoid peril.

[Example Interpretation] During the Warring States period, a handsome man from the state of Qi named Zōu Jì wanted to know whether he or Lord Xú from the northern part of the city was more handsome. He asked his wife, concubines, and friends who visited him, and they all claimed that Zōu Jì was the more attractive one. One day, Zōu Jì met Lord Xú and realized that he was far less handsome than Lord Xú. This revelation led him to understand the truth. He then told King Wèi of Qi, explaining that his wife praised his looks out of partiality, his concubines out of respect, and his friends because they had something to gain from him. As a ruler, one’s position attracts more sycophants, and thus the level of deception is even greater. After hearing this, King Wèi was deeply moved, so he opened the channels for honest communication and worked hard to improve his governance, which brought prosperity to Qi. From this, we can see that the higher one’s position, the more one must heed the warning of “fú yú bō, yǒu lì” to avoid being deceived by sycophants.

Shàng Liù (Upper Six)

Yǐn duì (Leading the Marsh)
The Upper Six is a soft line placed in the yin (negative) position, and it resides at the end of the “兑” (duì) hexagram. The soft and yielding nature represents a lack of true virtue, and the line at the end of the hexagram symbolizes a person who has no self-control. This line represents an extremely corrupt and deceptive individual. Without a foundation of true virtue, such a person is easily swayed by external influences and is drawn to temptation as soon as it appears. Hence, the phrase “yǐn duì” (leading the marsh) implies that such a person is easily led astray.

Confucius said: “A petty person is easy to please but hard to work with.” This means that those who are soft and lacking in integrity focus solely on external pleasures and are unconcerned with right and wrong, good and evil. Such individuals are quick to please, but their actions are fickle and unreliable, making it very difficult to maintain a long-term relationship with them.

[Example Interpretation] The “yǐn duì” type of person is like the one who, though easily pleased, cannot be trusted in matters of importance. Their inconsistency and lack of moral grounding make them unreliable companions in both personal and professional matters.