Hexagram 24 of 64
復 Fù · Return
上 坤 Earth (Kūn) over 下 震 Thunder (Zhèn)
Return to the small first thing.
Judgment
Zhouyi, hexagram 24, judgment. English translation in preparation.
Image
In short: thunder within the earth.
Zhouyi, hexagram 24, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Fù shows thunder sleeping within the deep earth; before its roar has surfaced, the yang life-breath has already turned back. Fù speaks of returning to that very first small deed—not starting the whole journey anew from scratch, but splicing the severed thread back to its root. That step backward may resemble retreat, but in truth it reattaches the path forward.
Koyonari commentary.
The Six Lines
“Returning from not far away, without needing remorse; supreme good fortune.” Having strayed only a short distance from the right path, one returns in time, before reaching the point of regret. Zhī is interpreted here as ‘to reach’; ‘great good fortune’ means a very good outcome. The first line of Fù affirms recognizing and correcting a fault as soon as it begins.
Zhouyi, hexagram 24, line 1. Koyonari translation.
“Returning from not far: cultivating the self.” Returning to correctness before straying far, the Xiang Commentary explains that one cultivates personal virtue by promptly correcting errors, ensuring self-discipline remains aligned with the proper course.
Zhouyi, hexagram 24, line 2. Koyonari translation.
“Restful and beautiful return; good fortune.” ‘A beautiful return’ means returning to the right path. The second line is central and close to the first line, which returns before the others. It can take someone inclined toward goodness as its guide, so the judgment is ‘good fortune’, a good outcome. It depicts a smooth return through closeness to good conduct.
Zhouyi, hexagram 24, line 3. Koyonari translation.
“Good fortune of returning beautifully: deferring to the benevolent.” Attaining good fortune through a beautiful return, the Xiang Commentary explains that six in the second humbly defers to the benevolent person of initial nine below, choosing what is good and following it.
Zhouyi, hexagram 24, line 4. Koyonari translation.
“Repeated returning; dangerous, but no blame.” Repeatedly straying and repeatedly returning is what ‘repeated return’ means. Repeated failures to hold firm bring ‘danger’ to the situation. Yet it can still return to the right path, so there is ‘no blame’, meaning no fault. This line both points to the danger of failing to stay steadfast and affirms a willingness to correct each mistake once it is recognized.
Zhouyi, hexagram 24, line 5. Koyonari translation.
“Repeated return is perilous, but righteously there is no blame.” Though repeatedly erring and returning carries danger, the Xiang Commentary explains that in righteousness one is ultimately freed from blame, because despite repeated lapses one still turns toward good.
Zhouyi, hexagram 24, line 6. Koyonari translation.
“Walking among the crowd, returning alone.” Moving with others, one nevertheless returns alone to the right path. The fourth line is in the middle of five yin lines and corresponds to the first line. This symbolizes remaining close to the first to return, even while among companions. The emphasis is on choosing to return independently, without following companions into losing the way.
Zhouyi, hexagram 24, line 7. Koyonari translation.
“Walking in the middle, returning alone: following the way.” Dwelling amidst yin lines yet returning alone, the Xiang Commentary says, is to follow the proper path.
Zhouyi, hexagram 24, line 8. Koyonari translation.
“Earnest and generous return; no remorse.” ‘Wholehearted return’ means returning to the right path with kindness and sincerity. The fifth line is central and can hold firmly to its intention to return, rather than merely making an occasional correction. Hence ‘no regret’ means there is nothing to regret. What matters here is sincerity and resolve in returning.
Zhouyi, hexagram 24, line 9. Koyonari translation.
“Earnestly returning, no regret: using the center to fulfill oneself.” Returning with steadfast devotion brings no regret; the Xiang Commentary says this is “using the center to fulfill oneself”: six in the fifth holds the center, achieving self-fulfillment through the middle way (ancient commentaries gloss kǎo as “completion,” though some interpret it as self-examination).
Zhouyi, hexagram 24, line 10. Koyonari translation.
“Confused return, misfortune; calamities and errors. Using armies ends in great defeat, bringing disaster to the ruler; for ten years unable to march.” Losing the way without knowing to return is judged ‘misfortune’, an unfavorable situation, with calamities and troubles caused by wrongdoing. Waging war in this state ends in a great defeat that implicates the ruler, and is still judged misfortune; even after ten years, an expedition remains impossible. The image of prolonged military setbacks warns of the consequences of losing the right path and being unable to return.
Zhouyi, hexagram 24, line 11. Koyonari translation.
“The misfortune of returning confused: opposing the ruler's path.” The misfortune of being lost without returning, the Xiang Commentary says, lies in opposing the proper way of a ruler.
Zhouyi, hexagram 24, line 12. Koyonari translation.