Hexagram Thủy Hỏa Ký Tế (No. 63, 既濟, ䷾): When the Work Is Done and Why 'Good at First, Chaos at the End'?

What is the Thủy Hỏa Ký Tế hexagram?

The Thủy Hỏa Ký Tế hexagram (既濟, ䷾) is hexagram number 63 among the 64 hexagrams in the Chu Dịch (I Ching) sequence. The upper trigram is Khảm (Water), the lower trigram is Ly (Fire). The name Ký Tế means having crossed the river, having finished the work.

The hexagram has three yang lines and three yin lines, alternating in exactly the right positions. This is the only hexagram among the 64 in which all six lines are in their proper place (yang in odd positions, yin in even positions) and all have a correspondence (line 1 corresponds to line 4, line 2 to line 5, line 3 to line 6).

On traditional authorship: tradition attributes the drawing of the trigrams to Phục Hy, the naming and writing of the quái từ (hexagram statement) to Văn Vương, the writing of the hào từ (line statements) to Chu Công, and the writing of the Thập Dực (Ten Wings) to Khổng Tử; modern scholarship does not regard these attributions as proven.

The quái từ and the truyện of the Thủy Hỏa Ký Tế hexagram

Quái từ

Original text: 既濟：亨小。利貞。初吉終亂。

Sino-Vietnamese reading: Ký Tế: Hanh tiểu. Lợi trinh. Sơ cát chung loạn.

Meaning: Ký Tế is having finished, having crossed the river. Small success, perseverance brings benefit, good at the start, chaos at the end.

Thoán truyện

Original text: 既濟，亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。

Sino-Vietnamese reading: Ký Tế, hanh, tiểu giả hanh dã. Lợi trinh, cương nhu chính nhi vị đương dã. Sơ cát, nhu đắc trung dã. Chung chỉ tắc loạn, kỳ đạo cùng dã.

Meaning: Ký Tế is success, meaning the small succeeds. Perseverance brings benefit, because firm and yielding are both correct and their positions are fitting. Good at the start, because the yielding gains the center. Stopping at the end brings chaos, its way has reached its end.

Đại Tượng

Original text: 水在火上，既濟；君子以思患而豫防之。

Sino-Vietnamese reading: Thủy tại hỏa thượng, Ký Tế; quân tử dĩ tư hoạn nhi dự phòng chi.

Meaning: Water above fire, that is Ký Tế; the noble person accordingly thinks of trouble and guards against it in advance.

The six lines of the Thủy Hỏa Ký Tế hexagram

The six lines are read from the bottom up: the Sơ line is the lowest, the Thượng line is the highest.

Commentary by Wang Bi and Zhu Xi

Wang Bi's commentary

On the Thoán truyện, Wang Bi comments: "Cương nhu chính nhi vị đương, tắc tà bất khả dĩ hành hĩ, cố duy chính nãi lợi trinh dã." (When firm and yielding are both correct and their positions are fitting, then evil cannot be carried out, and so only correctness is lợi trinh.)

On the Sơ cửu line, Wang Bi comments: "Tối xử Ký Tế chi sơ, thủy tế giả dã. Thủy tế vị thiệp ư táo, cố luân duệ nhi vĩ nhu dã. Tuy vị tạo dịch, tâm vô cố luyến, chí khí nan giả dã. Kỳ vi nghĩa dã, vô sở cữu dã." (Standing right at the beginning of Ký Tế, this is the time of having just crossed the river. Having just crossed, one has not yet waded onto dry ground, and so the wheel is dragged back and the tail gets wet. Though not yet at the easy place, the heart has no lingering attachment, the will has abandoned what is difficult. The meaning of it is that there is no fault.)

On the Lục nhị line, Wang Bi comments: "Cư trung lý chính, xử văn minh chi thịnh, nhi ứng hồ ngũ, âm chi quang thịnh giả dã. Nhiên cư sơ, tam chi gian, nhi cận bất tương đắc, thượng bất thừa tam, hạ bất tỉ sơ. Phù dĩ quang thịnh chi âm, xử ư nhị dương chi gian, cận nhi bất tương đắc, năng vô kiến xâm hồ? Cố viết 'táng kỳ phất' dã. Xưng 'phụ' giả, dĩ minh tự hữu phu, nhi tha nhân xâm chi dã. Phất, thủ sức dã. Phù dĩ trung đạo chấp hồ trinh chính, nhi kiến xâm giả, chúng chi sở trợ dã. Xử Ký Tế chi thời, bất dung tà đạo giả dã. Thời ký minh tuấn, chúng hựu trợ chi, thiết chi giả đào thoán nhi mạc chi quy hĩ. Lượng tư thế dã, bất quá thất nhật, bất tu dĩ trục, nhi tự đắc dã." (Dwelling in the center and keeping to correctness, standing in the fullness of brightness, and corresponding to line five, this is the yin that is bright and full. But it stands between the first and third lines, and though near, they do not correspond; above it does not ride on the third, below it is not adjacent to the first. Now when a bright and full yin stands between two yang lines, near but not corresponding, can it avoid being encroached upon? And so it says 'loses her screen'. Calling her 'wife' is to make clear she has a husband, yet another encroaches upon her. Phất is an ornament for the head. Now to hold to the central way and keep to correctness, and yet be encroached upon, is something everyone helps with. In the time of Ký Tế, the evil way is not tolerated. When the time is already clear and wise, and everyone further helps, the thief flees and has nowhere to return. Measuring such a situation, it is no more than seven days, there is no need to chase, and it is recovered on its own.)

On the Cửu tam line, Wang Bi comments: "Xử Ký Tế chi thời, cư văn minh chi chung, lý đắc kỳ vị, thị cư suy mạt nhi năng tế giả, 'Cao Tông phạt Quỷ Phương, tam niên nãi khắc' dã. Quân tử xử chi, cố năng hưng dã, tiểu nhân cư chi, toại táng bang dã." (In the time of Ký Tế, standing at the end of brightness, dwelling in one's proper position, this is standing at the decline's end yet able to rescue, 'Cao Tông attacks Quỷ Phương, three years before victory'. When the noble person stands there, he can therefore flourish; when a petty person dwells there, he then loses the state.)

On the Lục tứ line, Wang Bi comments: "Nhu nghi viết nhu, y nhự, sở dĩ tắc chu lậu dã. Lý đắc kỳ chính, nhi cận bất dữ tam, ngũ tương đắc. Phù hữu khích chi khí chu, nhi đắc tế giả, hữu y nhự dã. Lân ư bất thân, nhi đắc toàn giả, chung nhật giới dã." (Nhu should be read as nhu, patched clothing, which is what plugs a leak in the boat. Dwelling in one's correctness, yet near but not joining with the third and fifth lines. Now when a boat has a cracked seam and still crosses, it is because there is patched clothing. When near but not intimate, and yet one is kept whole, it is because of being vigilant all day.)

On the Cửu ngũ line, Wang Bi comments: "Ngưu, tế chi thịnh giả dã. Thược, tế chi bạc giả dã. Cư Ký Tế chi thời, nhi xử tôn vị, vật giai thịnh hĩ, tương hà vi yên? Kỳ sở vụ giả, tế tự nhi dĩ. Tế tự chi thịnh, mạc thịnh tu đức, cố chiểu chỉ chi mao, tần phiền chi thái, khả tu ư quỷ thần, cố 'thử tắc phi hinh, minh đức duy hinh', thị dĩ 'Đông lân sát ngưu, bất như tây lân chi thược tế, thực thụ kỳ phúc' dã." (An ox is the richest offering. Thược is the simplest offering. In the time of Ký Tế, and standing in the honored position, all things are already full, what is there to do? What one should attend to is nothing but sacrifice. In sacrifice, nothing is richer than cultivating virtue, and so marsh grasses and duckweed, the vegetables of the ponds, can be offered to the spirits, and so 'millet is not fragrant, bright virtue alone is fragrant', and therefore 'the eastern neighbor slaughters an ox, it is not equal to the western neighbor's thược offering, who truly receives the blessing'.)

On the Thượng lục line, Wang Bi comments: "Xử Ký Tế chi cực, Ký Tế đạo cùng, tắc chi ư Vị Tế, chi ư Vị Tế, tắc thủ tiên phạm yên. Quá duy bất dĩ, tắc ngộ ư nan, cố nhu kỳ thủ dã. Tương một bất cửu, nguy mạc tiên yên." (Standing at the extreme of Ký Tế, the way of Ký Tế is exhausted, and so one moves to Vị Tế; moving to Vị Tế, one is the first to enter it. If one goes too far without stopping, one meets difficulty, and so the head gets wet. About to sink before long, nothing is more imminent than the danger.)

Zhu Xi's commentary (Chu Dịch bản nghĩa)

On the quái từ, Zhu Xi comments: "Ký Tế sự chi ký thành dã vi quái thủy hỏa tương giao các đắc kỳ dụng lục hào chi vị các đắc kỳ chính cố vi Ký Tế hanh tiểu đương vi tiểu hanh đại để thử quái cập lục hào chiêm từ giai hữu cảnh giới chi ý thời đương nhiên dã." (Ký Tế is the matter already accomplished; as a hexagram, water and fire intermingle and each gets its use, the positions of the six lines each get their correctness, and so it is Ký Tế. 'Hanh tiểu' should be 'tiểu hanh'. Broadly, this hexagram and the divination statements of its six lines all carry a sense of warning; the time is naturally so.)

On the Sơ cửu line, Zhu Xi comments: "Duệ dĩ chế phản nhu âm như○luân tại hạ vĩ tại hậu sơ chi tượng dã duệ luân tắc xa bất tiền nhu vĩ tắc hồ bất tế Ký Tế chi sơ cẩn giới như thị vô cữu chi đạo chiêm giả như thị tắc vô cữu hĩ." (Duệ means to restrain, nhu is yin-like. The wheel is below, the tail is behind, this is the image of the first line. Dragging the wheel, the cart does not advance; wetting the tail, the fox does not cross. At the beginning of Ký Tế, being cautious and vigilant like this is the way of no fault; if the diviner is like this, then there is no fault.)

On the Lục nhị line, Zhu Xi comments: "Tang tức lãng phản phất lực phật phản○nhị dĩ văn minh trung chính chi đức thượng ứng cửu ngũ cương dương trung chính chi quân nghi đắc hành kỳ chí nhi cửu ngũ cư Ký Tế chi thời bất năng hạ hiền dĩ hành kỳ đạo cố nhị hữu phụ tang kỳ phất chi tượng phất phụ xa chi tế ngôn thất kỳ sở dĩ hành dã nhiên trung chính chi đạo bất khả chung phế thời quá tắc hành hĩ cố hựu hữu vật trục nhi tự đắc chi giới." (Tang is tức lãng phản, phất is lực phật phản. Line two, with the virtue of bright centrality and correctness, corresponds above to the firm yang central and correct ruler at cửu ngũ, and ought to be able to carry out its will; but cửu ngũ, in the time of Ký Tế, cannot bring down the worthy to carry out its way, and so line two has the image of 'the wife loses her screen'. Phất is the wife's carriage screen, meaning she loses what she uses to travel. But the way of centrality and correctness cannot in the end be abandoned; when the time passes, she travels, and so there is again the warning 'do not chase, and it is recovered on its own'.)

On the Cửu tam line, Zhu Xi comments: "Ký Tế chi thời dĩ cương cư cương Cao Tông phạt Quỷ Phương chi tượng dã tam niên khắc chi ngôn kỳ cửu nhi hậu khắc giới chiêm giả bất khả khinh động chi ý tiểu nhân vật dụng chiêm pháp dữ sư thượng lục đồng." (In the time of Ký Tế, with firmness in the firm place, this is the image of Cao Tông attacking Quỷ Phương. 'Three years before victory' says it took long before victory, warning the diviner that he must not act rashly. 'Do not employ petty people' is the same divination method as the top line of the Sư hexagram.)

On the Lục tứ line, Zhu Xi comments: "Nhu nhi chu phản nhự nữ cư phản○Ký Tế chi thời dĩ nhu cư nhu năng dự bị nhi giới cụ giả dã cố kỳ tượng như thử Trình tử viết nhu đương tác nhu y nhự sở dĩ tắc chu chi hạ lậu." (Nhu is nhu nhi chu phản, nhự is nữ cư phản. In the time of Ký Tế, with yielding in the yielding place, one can prepare in advance and be vigilant and fearful, and so its image is like this. Master Trình said: 'nhu' should be read as 'nhu', patched clothing is what plugs a leak in the boat.)

On the Cửu ngũ line, Zhu Xi comments: "Đông dương tây âm ngôn cửu ngũ cư tôn nhi thời dĩ quá bất như lục nhị chi tại hạ nhi thủy đắc thời dã hựu đương Văn Vương dữ Trụ chi sự cố kỳ tượng chiêm như thử thoán từ sơ cát chung loạn diệc thử ý dã." (East is yang, west is yin; it says cửu ngũ stands in the honored place but the time has already passed, and is not equal to lục nhị below, which has just gained the time. It also matches the affair of Văn Vương and Trụ, and so its image and divination are like this. The Thoán statement 'good at the start, chaos at the end' is also this meaning.)

On the Thượng lục line, Zhu Xi comments: "Ký Tế chi cực hiểm thể chi thượng nhi dĩ âm nhu xử chi vi hồ thiệp thủy nhi nhu kỳ thủ chi tượng chiêm giả bất giới nguy chi đạo dã." (At the extreme of Ký Tế, at the top of the danger trigram, and with yin yieldingness dwelling there, this is the image of the fox wading the water and wetting its head. For the diviner not to be vigilant is the way of danger.)

How should one understand meeting the Thủy Hỏa Ký Tế hexagram when asking about work?

According to Nhật Nguyệt's understanding: the quái từ says "sơ cát chung loạn", so when the work is already done, one should pay attention to preserving the results and guarding against risk. The Đại Tượng says: "the noble person thinks of trouble and guards in advance".

Nhật Nguyệt's suggestion: in work, when a project is completed, one should prepare for the next stage and review risks. In finance, when one has accumulated savings, one should be cautious in investment and avoid complacency. In relationships, when things are stable, one should keep nurturing them and avoid growing lax.

Is the Thủy Hỏa Ký Tế hexagram auspicious or inauspicious?

One cannot state absolutely whether this hexagram is auspicious or inauspicious. The Ký Tế hexagram carries the meaning "the work is done", like the image of "having one's name posted on the golden roll", a prosperous and successful time, with everything sailing smoothly. However, the hexagram statement also warns "sơ cát chung loạn", good at the start, chaos at the end.

According to Nhật Nguyệt's understanding: when everything is accomplished, people easily lose their goal, grow lazy, and begin to decline. Therefore one should be cautious, not arrogant, not negligent. Different schools of Dịch studies may emphasize different aspects: Wang Bi stresses "the essence of Ký Tế lies in the yielding gaining the center", Zhu Xi stresses "the sense of warning".

Which hexagrams is the Thủy Hỏa Ký Tế hexagram related to?

According to the principles of change in the Kinh Dịch, the Ký Tế hexagram has the following relationships:

Thus the hỗ quái, thác quái and tổng quái of Ký Tế are all Hỏa Thủy Vị Tế (hexagram 64). This shows the close connection between the two hexagrams: Ký Tế is finished, Vị Tế is unfinished. When it is finished, if it is not maintained, it will return to the unfinished state.

The structure of the Thủy Hỏa Ký Tế hexagram in one table