I Ching Hexagrams:Suí Trigram

The term “隨” (Suí) refers to the idea of following or accompanying. The Suí hexagram consists of the Zhen hexagram (☳) and the Dui hexagram (☱). Looking at the two components of the Suí hexagram, Zhen is a yang hexagram composed of one yang line and two yin lines, while Dui is a yin hexagram composed of one yin line and two yang lines. The yang hexagram (Zhen) is positioned beneath the yin hexagram (Dui), symbolizing the concept of a strong and assertive Zhen following a soft and yielding Dui. In terms of the hexagram’s structure, the yang lines are always positioned below the yin lines, further representing the idea of strength following softness.

Among the 64 hexagrams, Suí is the only one that exemplifies this “strong following the weak” dynamic. The key message of Suí is the concept of willingly following someone or something with greater humility and openness, even if one is in a position of power or authority. This could mean a noble person humbling themselves to seek guidance from someone of lower status or a knowledgeable person being unashamed to ask questions and learn from others. By putting aside one’s own strength to follow others, one will naturally progress in virtue and wisdom, which is the essence of the Suí hexagram.

The Hexagram’s Text: “元亨。利贞。无咎。”
“Great success. Beneficial to remain steadfast. No blame.”

The path of following others lies in using one’s strength to seek softness, and in yielding to those of lower status. When one follows others in such a manner, others will be more inclined to follow them in return. Mutual support and understanding will lead to great success, hence the statement “Great success” in the text. However, following others must be done with integrity and adherence to proper principles, so as not to form factions or engage in harmful behavior, which is why the text also says “Beneficial to remain steadfast. No blame.” The essential meaning of Suí is that one should follow others, but any reciprocity (others following you) is simply a result of the process.

Example Analysis:
From the perspective of leadership, a leader who remains humble and listens to subordinates, who actively seeks to understand their difficulties and accepts their feedback, will win genuine support from those they lead. This is the principle of following others in a way that encourages others to follow you. By being willing to follow the needs of others, one ultimately earns their trust and loyalty, creating a harmonious and effective relationship.

Initial Nine (〇初九):
“官有渝。贞吉。出门交有功。”
“官” refers to the leader or superior position, while “渝” means change or deviation. The Initial Nine is the principal line in the lower position of the Zhen hexagram, representing movement. Since it is a yang line in the yang position, it symbolizes an active role. In the context of the Suí hexagram, any action or movement signifies the decision to follow someone else, shifting from the position of a leader to that of a follower. Hence, the hexagram text says “官有渝” (the leader has changed).

Once the position changes, it cannot be assumed that the shift is entirely fair or impartial, which is why the text emphasizes that the change must follow the right path in order to bring about success. If the change deviates from the right path, it will be no different from going beyond or falling short of the middle way, and it is better to not change at all.

“出门交有功” (When stepping out, making connections leads to success) highlights that within a family, there are close and often emotional ties that may make it difficult to follow the right course. However, once a person steps out of their immediate environment, such as stepping beyond family relationships, and encounters the right situation, like meeting the Second Line (Six Two), they should follow it with the strength of the Initial Nine, which signifies yang following yin. By recognizing others’ goodness and acting to follow them, success will be achieved, and mistakes can be avoided.

Example:
During the Three Kingdoms period, Lü Bu (?-198) was renowned as the greatest warrior of his time, but he was notoriously fickle, constantly changing allegiances. Initially, he followed Dong Zhuo, lured by the power and position, even murdering his adoptive father, Ding Yuan, at Dong Zhuo’s instigation. Later, he betrayed Dong Zhuo due to the influence of the beauty Diao Chan. Lü Bu continued to switch sides, eventually aligning himself with Yuan Shu, Yuan Shao, and others. Ultimately, he was defeated by Cao Cao, who feared Lü Bu as a threat and had him executed. Lü Bu’s life was marked by opportunistic decisions, choosing sides based on immediate benefits rather than following the right path. Despite his martial prowess, he met a tragic end, illustrating the consequences of failing to follow the righteous way of allegiance.

Six Two (六二):
“系小子。失丈夫。”
“小子” refers to the Initial Nine (〇初九), and “丈夫” refers to the Fifth Line (九五). Six Two’s relationship with Initial Nine is one of reverse comparison, while Six Two and Nine Five have a natural alignment between yin and yang. However, Six Two is inherently soft and yin, and it is unable to patiently wait for the right time to correspond with the yang, upright Nine Five.

Therefore, Six Two, being influenced by the reverse comparison with Initial Nine, abandons the rightful response with Nine Five. This action is a mistake and leads to misfortune.

Example:
Li Si (?-208 BC) was instrumental in helping Qin Shi Huang unify China and establish laws and systems. His contributions were undeniably significant. However, after Qin Shi Huang’s death, Li Si failed to uphold the late emperor’s will by not supporting his chosen heir, Prince Fusu. Instead, under the threat and persuasion of Zhao Gao, Li Si helped crown Hu Hai as the second emperor of the Qin dynasty. This decision, along with Zhao Gao’s manipulation, led to the downfall of the Qin dynasty. Li Si, having abandoned the righteous path of a minister, followed Zhao Gao’s schemes, thereby nullifying his earlier accomplishments. He was eventually executed along with his entire family. Li Si’s tragic end serves as a lesson on the dangers of abandoning the righteous path and following the wrong course.

Six Three (六三):
“系丈夫。失小子。随有求得。利隐濑居贞。”
“丈夫” refers to the Fourth Line (九四), and “小子” refers to the Initial Nine (〇初九). The Sixth Line (六三), a yin line, is in the same position as the Initial Nine in the Zhen hexagram, both of which represent movement. However, Six Three has a correct correspondence with the yang line of Nine Four, and since Nine Four and Initial Nine are in a mutual opposition, the Sixth Line would follow Nine Four. When Six Three follows Nine Four, Nine Four will naturally respond in a positive and beneficial way, and Six Three can achieve its goal.

However, the path of following others must always seek the highest good and follow the right way, hence the line states “利居贞” (benefit comes from staying true to the right path). This teaches Six Three that following the righteous course will lead to success, avoiding the suspicion of selfish ambition, and ensuring the action is aligned with proper principles.

Example:
Confucius said, “I have never refused to teach anyone who sincerely seeks knowledge.” When Confucius taught his students, he did not discriminate by social class or wealth; anyone with a genuine desire to learn was welcome. His method of teaching fostered mutual growth between teacher and student, which exemplifies the idea that “随有求得” (success comes from following the right path). However, Confucius also cautioned, “It is difficult to teach someone who is full and lazy, with no true desire to learn.” If students are not sincere in their pursuit of knowledge, the teacher cannot help them. For instance, when Zai Yu failed to study properly, Confucius criticized him by saying, “A rotten wood cannot be carved.” This highlights the importance of sincerity and following the right path in learning.

Nine Four (〇九四):
“随有获。贞凶。有孚在道。以明。何咎。”
Here, the term “贞” does not mean “correct” but rather “to remain steadfast” or “to hold to a single path.” The “Zheng” of “贞凶” refers to the idea of constancy in adversity, as explained in the “Xici Zhuan” (the Commentary on the Trigrams), which states: “Good and bad outcomes alternate with each other. The way of heaven and earth is to remain constant. The way of the sun and moon is to remain consistent. The way of all things in the world is to remain steadfast.” Opposites such as good and bad, light and dark, constantly alternate, and this is the natural order of things. “贞凶” means that although the outcome appears unfavorable (the bad side prevails), this is simply a phase, and within the bad outcome, there lies the potential for transformation into something good.

In this context, Nine Four is close to Nine Five (the ruler), and as a minister, it gains the following of Six Three. However, this situation could raise suspicion of overstepping, as Nine Four may be seen as gaining the hearts of the people, potentially overshadowing the ruler. Therefore, the line warns that only by maintaining sincerity, cultivating trust, and adhering strictly to the right path can Nine Four avoid blame. Acting with integrity and wisdom, and ensuring that the ruler’s authority is respected, will prevent misunderstandings and maintain harmony.

Example:
During the Three Kingdoms period, Liu Shan, the weak and ineffective ruler of Shu Han, was greatly assisted by the loyal minister Zhuge Liang (181–234). The people of Shu followed Zhuge Liang because of his wisdom and integrity. Despite Liu Shan’s incompetence, Zhuge Liang never forgot his late master Liu Bei’s wishes, and he remained sincere in his service to the throne. Although Zhuge Liang died before his mission was accomplished, he was highly regarded by later generations, not for the success or failure of his endeavors, but for his unwavering commitment and integrity. This aligns with the idea expressed in the line, “有孚在道，以明，何咎” (With sincerity and adherence to the way, how could there be blame?).

Nine Five (〇九五):
“孚于嘉。吉。”
“嘉” means goodness or virtue. The success of following the right path lies in pursuing goodness and adhering to righteousness. Nine Five, as a yang line in a high position, represents a noble and virtuous ruler who follows the principles of justice and the middle way, showing sincere respect for virtue. Nine Five, by willingly following the higher moral ground of Line Six, even though it is a lower position, demonstrates humility and respect for wisdom. By honoring virtuous individuals, the ruler gains the loyalty and respect of their people, leading to the natural prosperity of the state. The favorable outcome of “吉” (success) is simply a reflection of following the right way.

Example:
Throughout history, wise rulers have always honored virtuous individuals. For example, according to the Records of the Grand Historian (Shiji), King Cheng Tang of the Shang dynasty repeatedly sought out the sage Yi Yin, even sending envoys five times to invite him to serve in his court. Once Yi Yin agreed to assist him, the people united under Cheng Tang’s rule. A ruler who believes in and honors virtuous advisors will naturally inspire loyalty and respect from their people, leading to the strength and prosperity of the nation.

Upper Six (上六):
“拘系之。乃从维之。王用亨于西山。”
“西山” refers to Mount Qi, the symbolic location where the Zhou dynasty’s royal family began their rule. The Upper Six represents the final stage of the Suí hexagram, where following and harmony begin to give way to separation. The shift from following to dispersing occurs here. Because the Upper Six is inclined toward dispersion, but Nine Five honors virtue, Nine Five strives to hold the Upper Six together, preventing separation. Nine Five does this by binding the Upper Six, maintaining a strong connection with sincerity, ensuring the wise individual does not depart, and finally achieving the foundation of royal power.

Example:
During the conflict between Chu and Han, Xiang Yu (232–202 BCE), who was a formidable general, heavily relied on his strategist Fan Zeng, whom he regarded as his “second father” and consulted on every major decision. With Fan Zeng’s guidance, Xiang Yu was victorious in many battles. However, due to Xiang Yu’s arrogance and stubbornness, a rift developed between them, and he fell prey to Liu Bang’s tactics of sowing discord. As a result, Fan Zeng was forced to leave. After Fan Zeng’s departure, Xiang Yu’s power waned, and he was eventually surrounded and defeated at Gaixia. Had Xiang Yu known how to sincerely keep Fan Zeng from leaving, history might have been different, and his downfall might have been averted.