Hexagram 6 of 64
訟 Sòng · Conflict
上 乾 Heaven (Qián) over 下 坎 Water (Kǎn)
Before you contend, set the facts straight.
Judgment
Zhouyi, hexagram 6, judgment. English translation in preparation.
Image
In short: heaven and water part.
Zhouyi, hexagram 6, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Sòng represents heaven rising upward and water falling downward, two forces moving in opposite directions, inevitably generating conflict. Sòng speaks of how disputes often stem not from fundamental stance, but from unaligned facts. Before speaking out in argument, align the sequence of events together; most friction shrinks on its own, leaving only what genuinely warrants discussion.
Koyonari commentary.
The Six Lines
“Do not prolong the dispute; though there is minor talk, in the end good fortune.” As a dispute begins, the matter at issue is not allowed to drag on. Although there may be a little talk or criticism, the outcome can still be good fortune, meaning a favorable result. This line concerns ending a dispute in time, so that a small disagreement does not continue and grow larger.
Zhouyi, hexagram 6, line 1. Koyonari translation.
“Not prolonging the matter: conflict must not be drawn out. Though there are slight words, discrimination is made clear.” Not dragging out litigation indicates that disputes must never be allowed to grow or linger; although minor reproaches are incurred, right and wrong are ultimately distinguished with clarity.
Zhouyi, hexagram 6, line 2. Koyonari translation.
“Unable to contend, returning to flee; the three hundred households of the settlement suffer no harm.” Unable to win the dispute, the person withdraws to their own settlement to take refuge. Bū means fleeing or retreating. The settlement is small, with only three hundred households. This stresses its very modest size and the person's humble, restrained position. Hence there is freedom from harm, meaning escape from calamity.
Zhouyi, hexagram 6, line 3. Koyonari translation.
“Failing in conflict, one flees into hiding. Suing superiors from below, calamity is brought upon oneself.” Unable to win litigation, one retreats into hiding; disputing superiors from below means calamity is directly invited and plucked by oneself.
Zhouyi, hexagram 6, line 4. Koyonari translation.
“Feeding on old virtue, steadfastness in danger brings eventual good fortune. If following public service, claim no personal achievement.” The existing position and stipend are retained, without seeking extra gains. Steadfastness amid danger, followed by good fortune, means keeping to the right course may be dangerous but can end favorably. If one takes part in the king’s affairs, having no achievement means not claiming the credit oneself. This line concerns keeping to one’s proper role without competing for credit.
Zhouyi, hexagram 6, line 5. Koyonari translation.
“Eating old virtue: following superiors brings good fortune.” Resting in and enjoying one's existing virtue and emolument, obeying superiors without disputing them, yields good fortune.
Zhouyi, hexagram 6, line 6. Koyonari translation.
“Unable to contend, turning back to submit to reason and changing mind; resting in steadfastness brings good fortune.” Unable to win the dispute, the person withdraws, follows sound principles, and changes their desire to prevail. Resting in steadfastness with good fortune means being content to keep to the right course, with a favorable outcome. The change involves both ending the dispute and bringing one’s intentions back to what is right.
Zhouyi, hexagram 6, line 7. Koyonari translation.
“Returning to submit to decree and changing mind; resting in steadfastness incurs no loss.” Changing one's mind to submit to principle and abandoning contention, resting peacefully in righteousness, avoids departing from the upright path of life.
Zhouyi, hexagram 6, line 8. Koyonari translation.
“Contending before an impartial judge brings supreme good fortune.” The fifth yang line occupies the honored position of the person presiding over disputes, who settles them according to fair principles. Yuán jí means great good fortune. This line emphasizes the adjudicator's balanced and upright conduct, which allows the dispute to be dealt with properly.
Zhouyi, hexagram 6, line 9. Koyonari translation.
“Conflict, supreme good fortune: through being central and correct.” Presiding over and adjudicating disputes brings great good fortune because Nine in the fifth place is honored, strong, central, and upright, capable of distinguishing right from wrong with absolute fairness.
Zhouyi, hexagram 6, line 10. Koyonari translation.
“Even if bestowed an ornamental leather sash, by the end of morning it is stripped thrice.” Victory in a dispute may earn a pán dài, a broad belt signifying status, only for it to be taken away three times in one morning. Chǐ means to strip away. Honor lost almost as soon as it is gained shows the difficulty of securely retaining honors obtained by striving to defeat others.
Zhouyi, hexagram 6, line 11. Koyonari translation.
“Receiving robes through conflict is not worthy of respect.” Bestowed official robes acquired through litigation are not worthy of honor.
Zhouyi, hexagram 6, line 12. Koyonari translation.