Hexagram 43, Trạch Thiên Quải (夬): Decisive and Public Removal of What Is Wrong

# Hexagram Trạch Thiên Quải (number 43, 夬): Decisive Action and Openly Casting Off What Is Bad

What is the Trạch Thiên Quải hexagram?

Trạch Thiên Quải (澤天夬) is the 43rd hexagram of the 64 hexagrams of the I Ching, with the upper trigram being Đoài (Lake) and the lower trigram being Càn (Heaven). The character Quải (夬) means to decide, to cut off, to be resolute. The hexagram consists of five yang lines below and a single yin line at the very top.

By the common understanding, the hexagram has the following attributes:

In imagery, the inner trigram Càn is heaven, the power of firm strength; the outer trigram Đoài is pond, lake, of a harmonious nature. The water of a pond is normally in a low place; now it rises up to heaven, which is a state that has filled to the point of overflowing. This image suggests a tense balance: five yang lines below are overwhelming a single yin line at the very top.

Tradition attributes the drawing of the hexagrams to Fu Xi, the naming and writing of the hexagram texts to King Wen, the writing of the line texts to the Duke of Zhou, and the writing of the Ten Wings to Confucius; modern scholarship does not regard this chain of authorship as proven, but places the classic text and the commentaries in different layers of dating.

Why does Quải come after hexagram 42?

The Treatise on the Sequence of Hexagrams, the later commentary section discussing the order of the hexagrams, explains that after Ích (hexagram 42) comes Quải, because what increases without cease must eventually burst. Ích is to add to, to build up; adding on and on until full must overflow, so what follows is Quải, meaning to decide, to cut off. This explanation matches the hexagram image: water rising to heaven is the picture of something that has filled to its utmost.

The layers of text need to be clearly distinguished. The classic text, comprising the hexagram text and the line texts, is the oldest part. The Thoán Commentary, the Tượng Commentary, the Hệ Từ, and the Treatise on the Sequence of Hexagrams all belong to the Ten Wings, which are later commentaries, and are not to be lumped together with the classic text.

What does the hexagram text record, and how does Wang Bi comment on it?

The hexagram text of Quải is recorded in the original Chinese and in Sino-Vietnamese reading as follows:

夬：揚于王庭，孚號，有厲，告自邑，不利即戎，利有攸往。

Quải: Dương vu vương đình, phu hào, hữu lệ, cáo tự ấp, bất lợi tức nhung, lợi hữu du vãng.

That is: proclaim it in the king's court, call out with sincerity, there is danger; announce it from your own town, it is not favorable to take up arms, it is favorable to have somewhere to go.

Wang Bi's commentary: Quải and Bác are two hexagrams that are the inverse of each other. Bác uses yin weakness to transform yang strength, to the point where yang is nearly gone. Quải uses yang strength to resolutely cast off yin weakness, as Bác gradually erodes yang. When yang is lost, the way of the gentleman fades; when yin is gone, the way of the petty person perishes. When the way of the gentleman fades, the virtue of firm correctness cannot be used by following the straight path, and the authority of punishment cannot be carried out expansively. "Proclaim it in the king's court," that is the open way.

Wang Bi continues on the Thoán Commentary: the virtues of firmness are both great, one yin creates opposition, everyone joins to destroy it without holding back, so it can "proclaim it in the king's court." With firm correctness and clear trustworthiness to proclaim orders, then the weak and depraved are in danger, so it says "there is danger, its danger is then bright." Using firmness to decide and control, issuing orders, is acceptable. "Announce it from your own town" means carrying out orders within the town. To use firmness and raise troops is to prize force in order to win; to prize force in order to win means being hated by all things alike. The greater the virtue of firmness, the more the weak and depraved fade, so "it is favorable to have somewhere to go," and the way is completed.

What do the Thoán Commentary and the Great Image say?

The Thoán Commentary records:

夬，決也，剛決柔也。健而說，決而和，揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。

That is: Quải is to decide, firmness decides weakness. Strong yet joyful, decisive yet harmonious. "Proclaim it in the king's court," because weakness rides above five firm lines. "Call out with sincerity, there is danger," its danger is then bright. "Announce it from your own town, it is not favorable to take up arms," what is prized will be exhausted. "It is favorable to have somewhere to go," when firmness grows it is completed.

The Great Image records:

澤上于天，夬；君子以施祿及下，居德則忌。

Trạch thượng vu thiên, Quải; quân tử dĩ thí lộc cập hạ, cư đức tắc kỵ.

That is: the water of the lake rises above heaven, that is the image of Quải. The gentleman accordingly distributes blessings down to those below, and in dwelling in virtue is wary.

The six line texts of the Trạch Thiên Quải hexagram

The six lines describe six different situations in a time of having to decide. Read from the bottom up: the first line is the lowest, the top line is the highest. The line names, the position of each line, and the changed hexagram when each line moves are worked out in the table at the end of the article.

First line, Sơ Cửu

初九：壯于前趾，往不勝為咎。

Sơ cửu: Tráng vu tiền chỉ, vãng bất thắng vi cữu.

That is: strong in the front toes, to go and not win is a fault.

Wang Bi's commentary: at the beginning of firm strength, this is the time of starting to decide, so one should consider plans before acting. Strong in the front toes, to go and not win, the fault is bound to be so.

The Small Image records: 不勝而往，咎也. To go without winning, that is a fault.

In Nhật Nguyệt's reading: this is the line of one who wants to act at once, full of energy but not yet sufficiently prepared. One should check again whether one has enough information, enough support.

Nhật Nguyệt's suggestion: if you are weighing a turning point at work and feel you are not yet sure, pause and gather more information before acting.

Second line, Cửu nhị

九二：惕號，莫夜有戎，勿恤。

Cửu nhị: Dịch hào, mạc dạ hữu nhung, vật tuất.

That is: vigilant and calling out, in the dark of night there are foes, do not worry.

Wang Bi's commentary: dwelling in firmness while treading the middle, using that to decide matters, one can examine oneself and measure others without doubt. So even if there is fearful calling out, and foes in the dark of night, there is no worry of loss, so it says "do not worry."

The Small Image records: 莫夜有戎，得中道也. Foes in the dark of night, one has obtained the middle way.

In Nhật Nguyệt's reading: this is the person who already knows what must be cut off, but danger can come unexpectedly, even when things seem settled.

Nhật Nguyệt's suggestion: anyone preparing for a big change should have a backup plan, and stay calm when an unexpected situation arises.

Third line, Cửu tam

九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡有慍，无咎。

Cửu tam: Tráng vu cừu, hữu hung. Quân tử quải quải, độc hành ngộ vũ, nhược nhu hữu uẩn, vô cữu.

That is: strong in the cheekbones, there is misfortune. The gentleman decides and decides again, walking alone meets rain, though soaked and resentful, no fault.

Wang Bi's commentary: Cừu is the cheekbone, referring to the top line, the sixth. Being at the top of the body, so it says "cheekbone." The third line of Bác takes responding yang as good. When firmness is great, the way of the gentleman flourishes; when weakness is abundant, the way of the petty person grows. So in a time of weakness being great, to help yang is good; in a time of firmness being great, to help weakness is bad. Quải is firmness being great, yet the third line alone responds to the top sixth, helping the petty person, and so is bad. The gentleman in that place must cast off the entanglement of feeling, deciding without doubt, so it says "decides and decides again." If he does not herd with the other yang lines but walks apart with a different aim, responding to the petty person, then he suffers hardship. "Meets rain and is soaked," he has resentment but no fault.

The Small Image records: 君子夬夬，終无咎也. The gentleman decides and decides again, in the end no fault.

In Nhật Nguyệt's reading: this is the line most discussed by commentators in the hexagram. Sometimes a right decision still leaves those around you displeased.

Nhật Nguyệt's suggestion: if a correct decision gets you misunderstood or blamed, accept short-term discomfort for long-term ease, and hold your ground.

Fourth line, Cửu tứ

九四：臀无膚，其行次且。牽羊悔亡，聞言不信。

Cửu tứ: Đồn vô phu, kỳ hành thứ thả. Khiên dương hối vong, văn ngôn bất tín.

That is: the buttocks without skin, walking is difficult. Leading a sheep, regret vanishes, hearing words but not believing.

Wang Bi's commentary: not firm yet advancing, not the place one holds, one is sure to be invaded and wounded, losing one's resting place, so "the buttocks without skin, walking is difficult." The sheep is a creature that resists and is hard to move, referring to the fifth line. The fifth is the ruler of Quải, not a place for the lower line to encroach upon. If one leads into the fifth, then one can only obtain "regret vanishes." Firm and high, unable to accept words, considering one's own place to be right, hearing words but not believing, going on that way, the misfortune can be known.

The Small Image records: 其行次且，位不當也。聞言不信，聰不明也. Walking is difficult, because the position is not fitting. Hearing words but not believing, because the hearing is not clear.

In Nhật Nguyệt's reading: this is the person in a position of being caught between advancing and retreating, wanting to decide but unable to finish, wanting to go but with unsteady feet.

Nhật Nguyệt's suggestion: if you want to cut something off but fear the consequences, do it in small steps rather than one clean stroke, and make the effort to listen to others before deciding on your own.

Fifth line, Cửu ngũ

九五：莧陸夬夬，中行无咎。

Cửu ngũ: Hiện lục quải quải, trung hành vô cữu.

That is: the hiện lục plant, deciding and deciding again, walking the middle path, no fault.

Wang Bi's commentary: Hiện lục is a kind of soft, weak plant. To decide it is very easy, so it says "decides and decides again." The meaning of Quải is to use firmness to decide weakness, to use the gentleman to remove the petty person. Yet the fifth line is in the honored position, closest to the petty person, and decides it on its own. With the most honored to oppose the most lowly, even if one wins, it is not enough to praise. To walk in the middle is enough merely to avoid fault, not enough to be bright.

The Small Image records: 中行无咎，中未光也. Walking the middle path, no fault, because the middle is not yet bright.

In Nhật Nguyệt's reading: this is the central position, with the power to decide, but the line text reminds one not to go to extremes.

Nhật Nguyệt's suggestion: if you have to dismiss someone, turn someone down, or judge a matter, do it with integrity, not with emotion, and keep fairness for all sides.

Top line, Thượng lục

上六：无號，終有凶。

Thượng lục: Vô hào, chung hữu hung.

That is: no one can be called on, in the end there is misfortune.

Wang Bi's commentary: at the extreme of Quải, the petty person is above, the way of the gentleman is great, no one joins to cast it off, so it is not something a wailing voice can prolong.

The Small Image records: 无號之凶，終不可長也. The misfortune of "no one can be called on," is that in the end it cannot last.

In Nhật Nguyệt's reading: this is the only yin line, standing at the very top, isolated, the image of one who has lost all allies.

Nhật Nguyệt's suggestion: if you are in a position where no one around supports you, ask yourself where you stand and adjust how you conduct yourself before it is too late.

Reading Quải together with Cấu as a pair

The opposite hexagram of Quải is Thiên Phong Cấu (number 44), the inverse of Quải. If Quải is five yang lines pushing out one yin line at the top, then Cấu is one yin line newly appearing at the bottom, just beginning to meet five yang lines. Reading the two hexagrams as a pair shows two different moments of the same problem: Cấu is when something bad has just slipped in, still young, easy to stop; Quải is when it has been pushed to the very end, and one must decide to finish it. Placed side by side, the two hexagrams show that handling it early is light, and letting it reach fullness, where it must burst, is heavy.

Differing views on the Cửu Tam line

The Cửu Tam line is where commentators disagree most. One line of reading emphasizes the phrase quải quải, deciding and deciding again, taking it as praiseworthy steadfastness: the gentleman, though walking alone, meeting rain, getting soaked and being resented, still has no fault. Another line of reading pays attention to the phrase tráng vu cừu, strong in the cheekbones, and the phrase hữu hung, there is misfortune, and only then speaks of the gentleman, and so holds that this line both warns against an over-eager attitude and acknowledges the legitimacy of one who keeps to what is right. This article does not choose one side as standard, but records both readings so the reader can weigh them. What both readings share is: the outcome of the line is not absolute good or bad fortune, but depends on whether the one acting keeps to what is right.

What should one understand when meeting the Trạch Thiên Quải hexagram in asking about work?

Nhật Nguyệt's suggestion: the hexagram suggests a time when a clear decision is needed: cut off unsuitable work, stop an ineffective project, turn down a partnership heading the wrong way. The hexagram text records that it must be done openly and without arms, so if you act, do it transparently, with a legitimate reason. This is a reference reading, not a certain statement about the future.

What about casting the Trạch Thiên Quải hexagram in asking about love?

Nhật Nguyệt's suggestion: casting Trạch Thiên Quải is usually read as signaling that a relationship is reaching a point where it must be decided: continue or stop, make it public or keep it hidden, forgive or part. If the relationship is good, one may consider making it public and taking a further step. If it is already over, one may consider cutting clean rather than dragging on. This is a reference reading, not advice about marriage or love for any individual.

What does the Trạch Thiên Quải hexagram say about money?

Nhật Nguyệt's suggestion: casting the Quải hexagram about finances is usually read as needing to cut losses or end an investment that brings no return. The hexagram text records "it is not favorable to take up arms," not favorable to use force, so the handling leans toward decisiveness without using strength. This is a reference reading, not investment advice.

How should the Trạch Thiên Quải hexagram and health be understood?

Nhật Nguyệt's suggestion: hexagram number 43 leans toward the need to cut off a bad habit affecting the body, or to stop delaying a medical visit. This is an encouraging reading, and does not replace medical examination and treatment.

The core lesson of the Trạch Thiên Quải hexagram

The general spirit of the hexagram is wrapped in one word: decide. Five yang lines are nearly strong enough, and only one last yin line remains to be cut off. But how to cut is what the hexagram emphasizes. The hexagram text has already pointed out two conditions: do it openly and do not use arms. The Great Image adds one more condition: when one already has power and strength, share it down to those below and keep virtue. There are periods when one must hold on, and periods when one must let go.

One note on context. Most of the line texts and the hexagram text were recorded in the old feudal social context, with norms such as ruler and minister, above and below, gentleman and petty person. When reading, one should regard them as historical material that helps in understanding the thinking of ancient times, and should not transfer them verbatim into advice for life today.

The structure of the Trạch Thiên Quải hexagram in one table

Where do the six lines of the Trạch Thiên Quải hexagram stand, and when a line moves, what hexagram does it turn into?

The table is read from the first line (bottom) up to the top line. The line name is composed of the position and the nature: yang is called Cửu, yin is called Lục. The last column is the changed hexagram when ONLY that particular line moves, worked out by the same method that Nhật Nguyệt's hexagram-casting tool uses.

Overview article on the topic: The 64 hexagrams of the I Ching