I Ching Hexagrams:Shi He Trigram

The character “噬” is the same as “齧,” meaning to bite or gnaw with teeth. “嗑” means to close or fit together. The term “噬嗑” refers to having something in your mouth, eating it, and then closing your mouth. The “噬嗑” hexagram is made up of the trigrams Zhen (震) and Li (离).

Looking at the hexagram structure, the upper and lower positions, 9th and 1st, represent the two strong lines, while the middle positions, 6th in the 2nd, 3rd, and 5th, represent softer lines. The outer part is solid, but the inner part is empty, symbolizing the upper and lower rows of teeth, with the middle representing the mouth. Between the three soft lines, there is a strong line in position 4, which suggests that there is something in the mouth. When something is in the mouth, the mouth cannot fully close, and it must be eaten before it can be closed. This is the essence of “噬嗑.”

In terms of human affairs, the 9th position at 4th is seen as a hindrance, symbolizing the petty people who create discord and prevent harmony. Such individuals should be dealt with using punishment or removed, so that peace can be restored.

Furthermore, Zhen represents thunder, which signifies power, while Li represents fire, symbolizing clarity and brightness. Zhen is in the inner trigram, and Li is in the outer trigram, meaning that the inner influence comes with strength and sound, while the outer influence brings clarity and illumination. This suggests that the law must be executed fairly, with keen observation and wisdom, in order to establish authority and ensure that people follow the law.

If law enforcement is lenient, and judgments are unfair, with corrupt officials remaining unchecked while the law-abiding suffer unjust consequences, society will fall into chaos. Thus, the principle of “inner strength and outer clarity” is the key to justice. Analyzing the positions of the six lines: the first line is at the lowest position, and the upper line is on the outer part of the hexagram, both of which lack noble status, suggesting the possibility of punishment. The middle four lines represent the ruler, ministers, and officials, who must apply the law and punishment appropriately according to their respective roles.

“噬嗑” indicates success and the use of punishment. When something is blocked, it must be removed in order to proceed smoothly. This is why the text says “噬嗑,亨” (success through proper application of punishment). The key to handling punishment lies in combining authority with fairness—by shining light on all matters, nothing will be hidden, and by wielding authority, no one will dare disobey.

Among the six lines, the 5th line holds the highest position and is central in the Li trigram, which allows for sharp insight and the ability to execute laws fairly. As this line is a soft line in a yang position, it can balance firmness and flexibility, ensuring that punishment is neither too harsh nor too lenient. With this balance, the people will be convinced and follow the law.

Example: In any organization, whether it be a school, community, or company, in order to maintain the group’s interests and harmony, members must follow certain behavioral norms. If someone violates these norms, and the situation is serious, punishment may be needed to encourage reform. Without enforcement, the violators will become bolder, and the order of the group will collapse.

Initial Line Nine:

Repeatedly applying the wooden collar to the toes. No blame.

The term “屡” refers to something that continues across the toes. “校” is a general term for wooden punishment devices, used on the neck, hands, and feet. These devices are referred to as “枷” (wooden collar), “梏” (wooden handcuffs), and “桎” (wooden foot shackles). “灭” means to cover or conceal, rather than inflict harm.

The position of the first line in the “噬嗑” hexagram represents the lowest rank, symbolizing the common people who are subjected to punishment. In the human body, the lowest part is the toes, so “屡校灭趾” means placing a wooden collar on the toes, effectively covering or restricting them. This is considered a light punishment. Since it is a first-time offense, the crime is seen as minor, and only a small punishment is given. The hope is that this will cause the person to reflect and change their ways, as the Xici (an ancient Chinese text) says: “A small punishment with a big warning—this is the fortune of the petty person.” The saying “To know one’s mistake and correct it is the greatest virtue” applies here. As long as one is willing to change, they will ultimately face “no blame.”

Example: For juvenile offenders, the law often reduces the punishment or only provides rehabilitative education, because the purpose of punishment is to correct behavior and encourage virtue. Young people might lack full understanding of their crime or may act impulsively due to their youthful energy. Therefore, only a light punishment, such as “屡校灭趾,” is needed to help them turn over a new leaf.

Sixth Line Two:

Bite the flesh and cover the nose. No blame.

“肤” refers to the soft and easily bitten flesh. “灭” means to cover or conceal. Line Six Two represents the most delicate and weakest of the lines in this hexagram. It symbolizes “flesh” because of its softness. Line Six Two is positioned below Line One, which is strong, like tender meat placed under sharp teeth, where it is easily bitten. As a result, the nose is covered or hidden. This describes the action of “biting the flesh and covering the nose.” From the perspective of punishment, Line Six Two’s soft and gentle approach to punishment helps the person being punished to accept it willingly, just like biting the flesh and covering the nose, which results in “no blame.”

Example: The Huainanzi states: “Punish the wrongdoer where the people dislike, so that one punishment makes the whole nation fear.” It also says: “Rewarding the good encourages virtue, while fear of punishment prevents wrongdoing. When the laws are justly enforced from above, the people will obey below.” Indeed, it is necessary to have a system of rewards and punishments for good governance. However, the Huainanzi also emphasizes: “Harsh laws and severe punishments are not the practices of a true ruler; excessive regulations do not lead to long-term success.” The focus should be on implementing punishment in a fair and measured manner, so that the people trust the system and are willing to follow the law.

Sixth Line Three:

Bite dried meat, encounter rot. Small resentment. No blame.

“腊肉” (dried cured meat) refers to meat that has been dried and cured, making it tough and firm. “毒” (rot or poison) refers to the bad smell that develops when dried meat has been stored too long and has begun to spoil. Line Six Three represents a soft line in a strong position, symbolized by dried meat. The “meat” represents softness, while the “腊” (dried) represents strength. “Encountering rot” means that Line Six Three is far from Lines Nine and Nine at the top, and thus fails to act in time, letting the situation deteriorate into something unpleasant and foul like rotten dried meat. Because Line Six Three is a soft line in a yang position, it is improperly placed, and the punishment it enforces is ineffective, much like eating rotten meat—it leaves a bad taste and causes some resentment. However, in the context of the “噬嗑” hexagram, the task is to remove obstacles from the mouth. Only by chewing (噬) and then clearing (嗑) can one avoid serious missteps.

Example: The saying “养不教，父之过” (If a child is raised without proper education, it is the father’s fault) reflects how important it is for parents to nurture and guide their children, as this will shape the child’s character and future. If parents neglect their duties and fail to teach good habits, causing their children to develop deviant behaviors, and then attempt to correct these behaviors too late, they often face resistance from the children. This is like “biting dried meat and encountering rot.” Nonetheless, parents must continue their efforts to educate and discipline their children, as this is the responsibility of being a parent.

Line Nine Four:

Bite the dried lung. Obtain a golden arrow. It is beneficial to be resolute. Good fortune.

“肺” (lung) refers to meat with bones. “Dried lung” refers to dried meat with bones, which is very hard and difficult to chew. “Obtain a golden arrow” is a metaphor for gaining a firm, upright character, with “metal” symbolizing strength and “an arrow” symbolizing directness. Line Nine Four is the only strong line in the hexagram, making it particularly tough and difficult to bite—just like biting dried lung. However, Line Nine Four’s position in the yin (feminine) trigram allows for a balance of strength and softness, making it particularly skilled in applying law and punishment. Although dried lung is tough, as long as one remains steadfast and true, adhering to the firm, upright virtues symbolized by the golden arrow, one will endure the hardships and stay resolute, ultimately achieving good fortune.

Example: During the Three Kingdoms period, the Southern Wu kingdom faced ongoing troubles from the rebellious mountain tribes. Sun Quan, the founder of Wu (182-251 AD), persisted for forty years in negotiations and military action against the mountain tribes, deeply embodying the principle of “biting the dried lung and obtaining the golden arrow, benefitting from resoluteness and firm perseverance.” In the end, Sun Quan pacified the mountain tribes, solidified Wu’s control over the southern region, and made significant contributions to the integration of different ethnic groups and the development of the southern territories.

Sixth Line Five:

Bite dried meat. Obtain gold. Be resolute and careful. No blame.

“干肉” (dried meat) is tougher than “肤” (skin) but softer than “腊肉” (dried cured meat) and “干肺” (dried lung). “黄” refers to a neutral color. “金” represents something strong and firm. “黄金” (gold) is used metaphorically to represent a firm, upright character.

Line Six Five represents a soft line in a strong position. It is stronger and tougher than Line Six Two, which is soft in a soft position, and it is easier to “bite” than Line Six Three. This line symbolizes the ruler who applies law and punishment from above with ease, much like biting dried meat. As Line Six Five is in the middle of the upper trigram, it is seen as a ruler who is both wise and just, balancing strength and gentleness with the help of a firm and upright minister, like “obtaining gold.” This line embodies the principles of fair and balanced rule. However, when applying punishment, one must be cautious, firm in the right path, and always mindful of the risks. This will allow for sharp insight without being overly harsh, and the ruler will earn respect and avoid mistakes.

Example: When Emperor Kangxi (1654-1722) of the Qing Dynasty first ascended the throne, the Qing Dynasty’s rule was not yet secure, and there were still many rebel forces seeking to restore the Ming Dynasty. This is akin to “biting dried meat.” Kangxi used both strict law enforcement and conciliation. On one hand, he severely punished the rebels to establish the authority of the court; on the other hand, he treated the loyal Han scholars with respect, building a government based on civil rule. By “obtaining gold,” Kangxi promoted national unity with his firm and upright character, while also being “resolute and careful” in his governance, opening the path to the flourishing Qing Dynasty.

Top Line Nine:

Bite off your ears. Misfortune.

“何” (pronounced as “hé”) means to bear a load. “灭” means to cover or hide. Both the first line and the top line represent people who are punished. The first line represents a mild offense that eventually results in no blame. However, Line Nine at the top represents the extreme end of the hexagram. It represents someone who is overly confident, refusing to repent, and whose small wrongdoings accumulate into a large crime. Ultimately, this person is punished, burdened with a heavy load, like being strapped into a wooden collar that covers their ears. This is symbolized by “何校灭耳,” indicating that the person’s fate is dire and misfortune is inevitable.

This suggests that when someone commits a series of minor wrongs and does not take them seriously, they may think that getting a light punishment is nothing to worry about. However, if they continue down this path, they will find it difficult to turn back, and regret will come too late. As the saying goes: “Do not neglect small acts of kindness, and do not commit even small acts of evil.”

Example: When the body suffers from illness, it often sends signals of discomfort. Ignoring these warning signs may not lead to immediate problems, but if the issue is left unresolved, it could escalate into a more serious illness, and multiple health problems may arise at once. At that point, even the best doctors would find it difficult to help, as the damage has already been done. Similarly, ignoring minor wrongdoings can lead to much bigger consequences in the future.