I Ching Hexagrams:Bo Trigram

The term “剥” refers to the meaning of peeling or shedding. From the perspective of yin-yang changes, “剥” represents the dominance of yin and the decline of yang. The “剥” hexagram consists of two trigrams: Kun (坤) representing the earth, and Gen (艮) representing the mountain. In this arrangement, the mountain is above the earth, symbolizing the process of the mountain (which was originally higher than the earth) gradually sinking and merging with the earth’s surface. This symbolizes the erosion of the solid foundation, much like how stones or soil peel away over time.

Looking at the hexagram’s structure, the “剥” hexagram is made up of five soft (yin) lines at the bottom and one hard (yang) line at the top, representing the image of a “bed” or “gate” (门). This symbolizes the period when yin is growing stronger and yang is fading away. The person lying on the bed represents the soft (yin) forces gaining strength. This is a time when the “gentle” (yin) forces begin to prevail over the “firm” (yang) forces.

At this moment, “剥” represents the principle where the way of the noble (君子) is declining, and the way of the petty person (小人) is rising. From a moral perspective, the inner trigram Kun represents harmony and receptiveness, while the outer trigram Gen signifies stopping or halting. When a noble person finds himself in a world where petty people are in power and justice is lacking, he should understand the importance of going along with the times and refraining from rash actions. This is the principle of “inner harmony and outer restraint,” which helps one avoid the harm of deceitful individuals. As the Xiang (象传) text states: “The noble person values the ebb and flow, just as the heavens move in cycles.”

The operation of the heavens and the life and death of all things follow the law of yin and yang, where they alternate in strength and decline. When one is in the phase of “剥,” understanding the trend of yin gradually increasing and filling up while yang is fading will allow one to act in accordance with the situation, avoid rash decisions, and prevent being harmed by petty people. When the situation eventually shifts, and yin fades while yang rises, one can then take proactive and effective actions.

From the relationships of the six lines, the top line (line nine) is the hard (yang) line that is about to be replaced by the five soft (yin) lines below. However, the third and fifth lines are in direct correspondence or relationship with the top line, and they are not trying to peel away the yang force. Hence, the hexagram is interpreted as “no blame” and “no harm.”

The hexagram “剥” suggests that the time is not right for moving forward and that the rise of petty people can cause the destruction of righteousness and the persecution of the noble. During this period, the noble person must act with caution, speak carefully, and avoid rash actions to prevent being harmed by these petty forces. This is why it is said that “there is no benefit in going forward.”

There is a saying: “As long as the green mountains remain, there’s no fear of firewood running out.” When the situation is unfavorable, one should know when to hold back and adapt to the environment. By doing so, one can avoid disaster, conserve energy, and be ready to act when the time is right. This wisdom is reflected in the example of the Han Dynasty general, Han Xin, who endured great humiliation in his youth. His ability to “wait for the right moment” allowed him to achieve great success later in life. Had he acted out of pride and defiance, refusing to submit, he may not have been able to accomplish his future achievements.

Initial Line Six:

“Peel the bed, with your feet trampled. Firmness brings misfortune.”

The word “以” here means “to reach” or “to approach.” The character “剥” is related to the character “灭,” which signifies destruction or extinction. “贞” refers to firmness or holding one’s ground. The hexagram’s symbolism suggests that the soft (yin) forces are gradually consuming the hard (yang) forces from below. In this case, the bed metaphorically represents this process. The lowest part of the bed, its feet, is the first to be worn down and destroyed, and this continues upward, eventually affecting the person lying on the bed.

At a time represented by this hexagram, when the yin forces are strong and growing while the yang forces are weakening, it is a moment when the way of the noble is being overshadowed by the way of the petty person. The noble should adapt to the situation and know when to refrain from action. If one cannot recognize the shift between the rising of yin and the decline of yang, and continues to stand firm despite the growing power of petty individuals, the result will be destruction, even if it starts with something as small as “trampling the bed with your feet.” This may seem like a minor setback, but over time, as the yin forces grow stronger and consume the yang, it will eventually endanger the noble. This is why the hexagram warns with “Firmness brings misfortune,” indicating that inflexibility without adaptation will lead to disaster.

Example:
In the evolution of life, all species follow the principle of “survival of the fittest.” When the environment changes drastically, only those who adapt survive, while those who do not face extinction. Take the dinosaurs, for example: they failed to adapt to the extreme environmental changes and, as a result, were wiped out. This illustrates the warning of “trampling the bed with your feet”—that one should recognize danger early on and make necessary adjustments to avoid disaster.

Line Six Two:

“Peel the bed, starting from the center. Firmness brings misfortune.”

The word “辨” here refers to the central support beam of the bed. Line Six Two goes beyond the initial stage of destruction at the feet, now extending to the central part of the bed, symbolizing how the influence of petty individuals is growing stronger and more dangerous. If the noble person continues to resist change, stubbornly holding to their position without adapting to the shifting times, it will inevitably lead to trouble. Therefore, the hexagram again warns with “Firmness brings misfortune.”

Example:
In the case of an infectious disease outbreak: it is critical to take immediate action as soon as the disease emerges. Preventing the spread of infection by cutting off transmission channels is key to controlling the situation. If, however, the threat is underestimated and no proactive measures are taken, the situation can quickly spiral out of control. This is the essence of “peeling the bed, starting from the center,” where ignoring early signs of danger only makes the eventual crisis more difficult to manage

Line Six Three:

“Peel, but no blame.”

Line Six Three corresponds to Line Nine at the top of the hexagram, and when two lines correspond, they support and help each other. In the time of the growth of the yin forces and the decline of the yang forces, Line Six Three aligns with the noble, yang energy of Line Nine, not following the path of Line Six, Line Two, or Line Four, who are more aligned with the diminishing yang forces. As a result, Line Six Three can avoid the mistakes of the lower lines and is able to maintain integrity, thus avoiding misfortune in a time of chaos and corruption.

The hexagram here suggests that when the petty forces are in control, and righteousness is on the decline, those who maintain their principles and resist joining in with the corrupt actions of others are free from blame.

Example:
In the Eastern Han Dynasty, the influence of the eunuchs grew significantly, with many abusing their power. However, there were still a few eunuchs who maintained their integrity. One example is the eunuch Liang He, who was known for his loyalty and modest lifestyle. When the emperor issued an edict for officials to recommend worthy individuals, Liang He refused to do so, explaining that he was too isolated in the palace to know who had true talent and did not want to risk making an unwise recommendation. This action shows that Liang He exemplified the “no blame” aspect of this hexagram—remaining honest and true to his principles.

Line Six Four:

“Peel the bed, down to the skin. Misfortune.”

Unlike Line Six Three, Line Six Four does not correspond to or align with Line Nine at the top of the hexagram, and it has no supportive relationship with the other lines, particularly Line Six and Line Two. Here, the destruction goes further, now metaphorically reaching the skin. This is a more severe stage where the danger is imminent and has reached a critical point. The misfortune is no longer just a warning; it is direct and undeniable. The hexagram plainly states “Misfortune” without the qualifier “firmness brings misfortune,” signaling that the threat is now imminent and unavoidable.

Example:
After the mid-Ming Dynasty, the power of the eunuchs reached its peak. During the reign of Emperor Xizong, the eunuch Wei Zhongxian wielded enormous power, forging imperial decrees and executing righteous officials like Yang Lian. The entire court was gripped by fear, with many officials fawning over Wei and his associates. Even the Zhejiang Governor, Pan Ruzhen, built a temple in Wei Zhongxian’s honor, and some students even suggested he be enshrined alongside Confucius. Although Wei Zhongxian was eventually executed, the damage to the integrity of the scholar-officials had already been done. The spirit of the people had been crushed, and the country’s decline was evident. This is a clear example of the “peel the bed, down to the skin” warning—when corruption and evil have penetrated so deeply that the very core of the system is at risk.

Line Six Five:

“The fish are strung together with the favor of the palace women. There is no misfortune.”

The term “鱼” (fish) represents yin energy, and “贯鱼” refers to the arrangement of five soft (yin) lines strung together, like fish in a row. “宫人” refers to the women in the emperor’s harem, and “宠” means receiving the emperor’s favor. Line Six Five, situated at the highest position among the five soft lines in the hexagram, represents the leader of the yin forces. In the context of the “剥” hexagram, where the yin forces dominate and the yang forces are waning, Line Six Five is in alignment with the strong yang energy of Line Nine at the top, and they help and support each other.

Rather than contributing to the erosion of the yang force, Line Six Five controls the other soft lines, preventing them from advancing and overpowering the yang energy at the top. The metaphor of “fish strung together with the favor of the palace women” signifies that by aligning with the strong yang energy at the top (Line Nine), the soft lines beneath it (like the fish) gain favor and strength. As a result, Line Six Five avoids contributing to the weakening of the yang and instead supports the restoration of balance, leading to success.

Example:
During the Sixteen Kingdoms period in Eastern Jin, the Xianbei leader Murong Yuan (269-333) established the kingdom of Former Yan. Murong Yuan understood that for his country to thrive in the long term, it was essential to adopt and absorb Han Chinese culture. He promoted Confucianism and appointed Liu Zan, a learned Han scholar, as the head of the Eastern School. Murong Yuan himself attended lectures in his spare time. Under his leadership, the Xianbei people embraced Chinese culture, and the country flourished. This is an example of the principle of “the fish are strung together with the favor of the palace women, and there is no misfortune,” showing how alignment with the correct principles brings success and prosperity.

Line Nine:

“The fruit is not eaten. The noble person rides in a carriage.”

“硕果” (ripe fruit) refers to the solitary yang line at the top of the hexagram, Line Nine, which represents the culmination of the yang force. According to the Shuo Gua commentary, the hexagram “乾” (the Creative) symbolizes the growth of trees and fruit. In the “剥” hexagram, as the yang force wanes, only Line Nine remains at the top, symbolizing a large, unpicked fruit. This fruit, as the seed of the plant, represents continuity and renewal. “The fruit is not eaten” suggests that while the fruit is ripe, it has not yet been harvested, signifying the potential for rebirth and growth after a period of decline.

Line Nine at the top stands alone, representing a strong, noble individual who rises above the soft (yin) lines below. This person, like a noble on a carriage, is supported by the people beneath, who rally to restore order and righteousness. This is the moment when the forces of chaos are at their peak, but the opportunity for recovery and renewal has arrived.

On the other hand, if the petty individuals do not understand the cyclical nature of yin and yang and continue to attack the noble forces, they risk destroying the very foundation that supports them. This is the concept of “小人剥庐” (the petty person destroys the shelter), meaning that when the yang is completely destroyed, the shelter (which protects the lower lines) is also lost, leading to misfortune.

Example:
Throughout history, even in times of extreme political darkness when tyrants ruled and corruption spread, there were always righteous individuals—whether retreating into the mountains, writing important works, or teaching the next generation—who fought to maintain the right path. This persistent force of righteousness is the hope of the era, just as the ripe fruit that is not yet eaten will eventually grow again. At such times, when those with noble ideals rise up and call for change, they can lead a revolution that garners widespread support, like the noble person riding in a carriage, and the world will return to the right path.