Hexagram 54 of 64
歸妹 Guī Mèi · The Marrying Maiden
上 震 Thunder (Zhèn) over 下 兌 Lake (Duì)
First see where you stand.
Judgment
Zhouyi, hexagram 54, judgment. English translation in preparation.
Image
In short: thunder over the lake.
Zhouyi, hexagram 54, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Guī Mèi is thunder over the lake: movement stirs above while pleasure pleases below, making positions easy to confuse. Guī Mèi speaks of first recognizing clearly where you stand: only when title aligns with reality can things proceed smoothly. When standing is unclear, the more you do, the more easily you are misunderstood, and the more grievance accumulates.
Koyonari commentary.
The Six Lines
“Giving the maiden in marriage with a junior sister. A lame person can still walk: advancing brings good fortune.” The woman marries as a dì: she accompanies the principal wife into marriage and occupies a secondary wife’s position. Like someone with a limp who can still walk, she has limitations but can fulfill her duties. “Going forward brings good fortune” means that proceeding in this way has a favorable outcome, with the emphasis on being content with a position suited to her.
Zhouyi, hexagram 54, line 1. Koyonari translation.
“A maiden marries as a younger sister, adhering to constancy. The lame can walk, good fortune; there is mutual support.” Marrying as the accompanying younger sister (dì) follows the regular norm; being lame yet able to walk, advancing with good fortune, is because she gives support at her side and assists the principal wife.
Zhouyi, hexagram 54, line 2. Koyonari translation.
“One-eyed person can still see: favorable in the perseverance of a secluded hermit.” Impaired eyesight still allows sight, though not at a distance. This represents limitations in one’s circumstances that make great achievements difficult. Yōurén means someone who lives in seclusion while keeping to the right path, and “steadfastness” means upholding what is right. It is favorable to remain true to that path like a recluse, preserving integrity despite unsatisfactory circumstances.
Zhouyi, hexagram 54, line 3. Koyonari translation.
“Beneficial is the steadfastness of a secluded person; constancy is not altered.” It is suitable to maintain steadfastness like a secluded recluse, showing that although nine in the second place faces adversity (the line says one-eyed yet able to see), it has not changed its constant path.
Zhouyi, hexagram 54, line 4. Koyonari translation.
“The maiden waits to marry; turning back, she marries as a junior wife accompanying the principal wife.” The woman must wait for the right time to marry. Her position is neither central nor proper, making her unsuited to be the principal wife; she can only marry instead as a dì. Xū is read as “waiting”; dì means a woman accompanying the principal wife into marriage, with lower status.
Zhouyi, hexagram 54, line 5. Koyonari translation.
“Marrying with waiting; it is not yet proper.” Marrying yet needing to wait (xū means to wait) is because six in the third place lacks a proper position and the time is not yet ripe.
Zhouyi, hexagram 54, line 6. Koyonari translation.
“Giving the maiden in marriage prolongs the date: tardy marriage has its proper time.” The woman’s marriage is delayed beyond the usual time, but even a later marriage has its suitable moment. Qiānqī means passing the expected time. The passage links a temporary delay with a later marriage at the right moment, emphasizing that a marriage, too, calls for waiting until the timing is appropriate.
Zhouyi, hexagram 54, line 7. Koyonari translation.
“The intent of delaying past the time: there is a wait, and then she goes.” The intent to stay unmarried past the wedding season means waiting for something, after which she sets out to marry.
Zhouyi, hexagram 54, line 8. Koyonari translation.
“Sovereign Yi gives his daughter in marriage: the embroidered sleeves of the mistress are not as fine as those of her junior sister. The moon is almost full: good fortune.” Dì Yǐ gives his daughter in marriage. The principal wife’s sleeves are less splendid than those of the woman accompanying her. Jūn means the principal wife, and mèi means a sleeve. This shows someone of high status who does not compete through clothing. The moon, nearly but not yet full, likewise conveys modesty and restraint against excess. Hence “good fortune,” a favorable judgment.
Zhouyi, hexagram 54, line 9. Koyonari translation.
“Sovereign Yǐ marries his daughter; her sleeves equal not her sister’s. Her place is centered, proceeding with nobility.” Sovereign Yǐ married off his daughter, whose sleeves were less fine than those of the younger sister who accompanied her. Six in the fifth place holds the center of the upper trigram, marrying with noble standing rather than finery.
Zhouyi, hexagram 54, line 10. Koyonari translation.
“The woman holds a basket with no fruit; the gentleman slaughters a sheep with no blood. Nothing is favorable.” The woman holds a basket, but it contains no offerings; the man slaughters a sheep, but there is no sheep’s blood for the sacrifice. The ritual has only its outward form and lacks substance. “Nothing is favorable” means there is no advantage to be found. Through a failed sacrificial rite, this line depicts a marriage that lacks a substantive union.
Zhouyi, hexagram 54, line 11. Koyonari translation.
“Six at the top lacks substance, holding an empty basket.” Six at the top has no real contents, holding an empty basket, just as the line describes the woman holding a basket with nothing inside.
Zhouyi, hexagram 54, line 12. Koyonari translation.