I Ching Hexagram 63 Jì Jì (Completed Success)

Already Completed

“Already Completed” signifies having successfully crossed the river and reached the far bank, and by extension, it means that a matter has been fully accomplished. The hexagram of Already Completed is composed of the trigrams Lí and Kǎn. In this configuration, Lí (symbolizing fire) is positioned below, while Kǎn (representing water) occupies the upper slot. Fire’s inherent tendency is to surge upward and blaze, whereas water flows downward to nourish; with water placed above fire, the two elements engage in a dynamic interplay of mutual reinforcement. However, if the water becomes excessively forceful, it may douse the fire, and if the fire burns too fiercely, it might evaporate the water. Thus, beneath the harmonious facade of water and fire supporting each other, there lurks the latent possibility of mutual annihilation. Notably, all six lines (yao) of the Already Completed hexagram are perfectly positioned, with yin and yang in complete correspondence—making it uniquely well-arranged among the 64 hexagrams.

Already Completed. Minor Success. Advantage in Steadfastness. Initial Auspiciousness, Ultimate Disorder.

The term “Minor Success” refers to a modest triumph. Since Already Completed denotes that an undertaking has reached its fulfillment and its goal achieved, smooth progress is naturally expected. Yet, when a matter is consummated, it is most prudent to remain steadfast and preserve one’s core integrity. According to the principle that excess leads to reversal, the very moment of success also marks the inception of potential downfall. In the harmonious interplay between water and fire, the seeds of mutual destruction are subtly sown, hence the hexagram’s admonition: “Initial Auspiciousness, Ultimate Disorder.”

Explanatory Example:
The ancient Romans once cherished a tradition of martial valor. However, after external threats subsided and the nation became strong, stability led to complacency; military service lost its prestige, and reliance shifted to mercenaries for national defense. Thus, what began auspiciously eventually devolved into chaos, and the zenith of Roman glory inexorably gave way to decline. In contrast, modern Switzerland—although a neutral country—maintains one of the world’s foremost standards in national defense. During the early stages of World War II, Nazi Germany contemplated an armed occupation of Switzerland, but due to the nation’s vigilant preparedness, Hitler was ultimately compelled to abandon his invasion plans.

Line 1

Initial Nine: “Drag its wheel. Moisten its tail. No fault.”

The term “drag” here connotes deliberately slowing progress. “Dragging its wheel” implies restraining the chariot’s forward motion, while “moisten its tail” evokes the image of a creature, such as a fox, whose tail is wetted—not to hasten its pace, but rather to temper its advance. The Initial Nine, positioned as a resolute yang line in dynamic correspondence with the upper line (the Six-Four), is innately spirited and inclined to surge upward. Yet, at the inception of the Already Completed hexagram, prudence calls for a cautious consolidation of success and the preservation of stability. Thus, the injunction to “drag its wheel” and “moisten its tail” serves to avert potential misfortune.

For example, consider a professional who has attained modest success and begun to build a promising enterprise. While it is natural to strive for further development, one must resist the temptation of overreach. An imprudent rush to expand—without due diligence—might lead to a rapid collapse, thereby negating all previous achievements.

Line 2

Six-Two: “The woman loses her drapery. Do not pursue; in seven days it is obtained.”

Here, “lose” signifies the absence of the drapery that traditionally adorned a chariot—a covering once employed by women in antiquity to shield their countenance from public view. The Six-Two line, embodying the supple yet upright virtue of the receptive yin, harmonizes with the assertive Nine-Five above. In a state where completion has rendered the world orderly, a ruler’s (represented by the Nine-Five) active pursuit of talent is no longer requisite.

At this juncture, the Six-Two line is likened to a woman poised to depart by chariot but hindered by the loss of her covering. Persisting in a quest to recover it, in hopes of attracting the ruler’s favor, would contravene the principle of contentment and measured restraint. As the hexagram’s six lines delineate successive stages of development, once these phases have culminated, the prevailing conditions naturally evolve. Hence, the counsel: “Do not pursue; in seven days it is obtained.” This allegory intimates that by steadfastly upholding the virtues of gentleness and integrity, though immediate success may elude one, eventual recognition and reward are assured.

For instance, during the twilight of the Shang dynasty, Jiang Ziya—disillusioned by King Zhou’s tyranny—retired to fish by the Wei River, awaiting the emergence of a sagacious sovereign. Ultimately, at the venerable age of eighty, he was embraced by King Wen and became instrumental in the founding of the Zhou dynasty. Had he rashly sought favor under the despotic regime, when King Zhou’s pride blinded him to honest counsel, Jiang Ziya might have been executed, and his illustrious future would have been foreclosed.

Line Three

“Gaozong’s Campaign Against the Guifang; Conquered in Three Years. Do Not Employ Petty Men.”

Here, “Gaozong” designates the virtuous King Wu Ding of the Shang dynasty—the paragon who ushered in its renaissance. The “Guifang” refers to a distant people from antiquity. The Nine-Three line, depicted as a resolute yang line positioned atop the lower trigram’s Lí—symbolic of civilization—embodies a potent blend of strength and cultured capability. The phrase “Gaozong’s Campaign Against the Guifang; Conquered in Three Years” intimates that even a revitalizing sovereign such as Wu Ding required three arduous years to subdue the Guifang, underscoring the tremendous cost and exhaustion wrought by warfare. This serves as a prudent admonition against the capricious initiation of conflict. Moreover, even after the distant campaign is secured, utmost care is essential to forestall the rise of petty, self-serving individuals who, intoxicated by their own achievements, might seize power—ultimately precipitating political disorder and, perhaps, national ruin. This lesson echoes the sentiment of the upper line of the Master (師) hexagram: “Do not employ petty men.”

Example:
In the mid-Ming era, as the political climate deteriorated and the state’s fortunes waned, Emperor Xiaozong Zhu Youtong (1470–1505) strove to invigorate the realm by championing reforms—a period later heralded as the “Hongzhi Restoration.” However, following the ousting of disreputable ministers such as Wan An and Li Zixian, the emperor’s undue favor toward Liu Ji—despite repeated remonstrations from his officials—precipitated the rise of severe penal institutions and the persecution of loyal ministers, nearly emptying the court of virtuous advisers. This misstep, born of neglecting the caution that “petty men should not be employed,” substantially undercut the achievements of his reformative efforts.

Line Four

“A Tattered Garment Appears at First; Remain Vigilant Throughout the Day.”

In this passage, the character originally read as “xū” is to be interpreted as “ní,” meaning “to seep” or “leak.” The “garment” here refers to worn-out clothing—once used to plug leaks in a boat. As the Already Completed hexagram transitions into the upper trigram Kǎn, the element of water emerges, bringing with it the risk of water seeping in through any breach. Moreover, the Six-Four line, as a gentle yin line situated at the critical junction between the two trigrams, represents a vulnerable juncture that demands continuous vigilance to forestall calamity. Just as one sailing on water must always have patching materials at the ready to prevent unnoticed leaks from flooding the vessel, one must remain ever watchful. Only through such constant preparedness can disaster be averted, thereby adhering to the prudent path of the Already Completed state.

Example:
As the philosopher Mencius famously remarked, “Adversity breeds vigilance, while ease sows complacency.” In other words, even in times of tranquility, one must maintain a readiness for potential peril—aptly captured in the adage, “With a garment at hand, remain vigilant throughout the day.”

Line Five

“The Eastern Neighbor Slaughters a Bull; It Cannot Compare to the Western Neighbor’s Modest Sacrifice. Thus, True Blessings Are Received.”

In this passage, the appellations “eastern neighbor” and “western neighbor” are used metaphorically—much like casually referring to “this one” or “that one.” “Slaughtering a bull” symbolizes an extravagant, sumptuous sacrificial rite, whereas a modest or scant offering signifies a humble ritual. By the time the Already Completed hexagram attains its Nine-Five stage, even a lavish sacrifice like a bull pales in comparison to the western neighbor’s modest yet heartfelt offering, which in turn attracts far greater divine favor. This is because in sacrificial ceremonies, the sincerity of devotion outweighs the mere abundance of gifts. A ruler in a period of peace and prosperity may be prone to arrogance and indulgence, mistakenly assuming his merits are unsurpassed and neglecting the need for cautious humility. Consequently, no matter how opulent the offerings, the deities will not bestow their blessings unless the heart remains truly sincere. This serves as a caution to statesmen: to ensure enduring peace and stability, one must maintain earnest reverence and modesty, for divine favor cannot be secured solely through lavish sacrifices.

Example:
During the Qing dynasty, from the Shunzhi through the Yongzheng eras, successive administrations painstakingly bolstered the nation’s strength. Yet, when Emperor Qianlong (1711–1799) ascended the throne, buoyed by burgeoning national power, he embarked on expansive military campaigns east and west, extolling his “complete martial prowess” and even dubbing himself the “Sage of Total Virtue.” Although his reign once shone like the noonday sun, his growing vanity, overreaching ambition, and the mismanagement of state finances—compounded by his undue favoritism toward sycophants like Heshen—precipitated the gradual decline of the empire. At that juncture, seeking to reverse fate with even more lavish offerings proved tragically futile.

Line Six

“Moisten Its Head—A Harbinger of Imminent Peril.”

Here, the Upper Six line, embodying a supple yin quality, occupies the terminal position of the Already Completed hexagram, resting atop the water element (Kǎn). It is reminiscent of a fox crossing a river that imprudently allows its head to become soaked—a vivid illustration of the latent danger inherent in overstepping prudent bounds.

Example:
Consider the case of General Nian Gengyao during Emperor Yongzheng’s reign in the Qing dynasty. Celebrated for his prodigious military achievements in pacifying the northwest and once held in high esteem as a confidant of the emperor, his unchecked pride and overconfidence ultimately imperiled the state. His eventual downfall—and execution by Emperor Yongzheng—served as a stark reminder that even great achievements can lead to ruin if one neglects humility and caution.