“People sacrifice the present for the future. But life is only available in the present

The original accomplishment; durability is favorable. The one who is wrong will have (self-caused) trouble. It is unfavorable for him to have somewhere to perform.

Immaculate performance. - Happiness.
If, without plowing the field, you reap the harvest, and without working (in the first year) in the field, (in the third year) you use it, then it is favorable to have somewhere to go.
For the blameless - a natural disaster. He may tie (his) bull, (and) a passer-by will take possession of (him). For (him) living in (this) city, it is a natural disaster.
(If) you can be steadfast, there will be no blasphemy.
The disease of the immaculate. - Don't take medicine. There will be joy.
Integrity goes away. - There will be trouble (through your own fault). Nothing favorable.

Name

U-wan (Immaculateness): u - deprived, not having; van - caught, unfree, participating, confused; vanity, haste, anxiety, stupidity; lie, deceive; idle, vain, groundless, false; cruel, crazy, disorganized.

Figurative series

This is a time of rising above everyday life. Don't let events carry you away and confuse you. If you free yourself from empty passions, vanity and vanity, you will be able to act with ease and confidence. Get rid of anger, lust, hatred and greed. You can directly influence the course of events. However, if you don't do this, you will continually make mistakes based on ignorance and misperception. Then everything will be useless. The current situation is inspired by the spirit of Heaven. Stay in the spirit and move forward, step by step. If you do this, you will be successful. If you get confused in everyday life and lose touch with Heaven, only repentance will remain.

Outer and Inner worlds

Sky and Thunder

Inner growth remains free from difficulties due to constant connection with Heaven.

Freedom from conflicting passions contains the hidden possibility of gradually approaching the goal.

Subsequence

Full return frees you from worldly bonds. Realizing this allows you to enjoy integrity.

Definition

Purity means inner purity.

Image

a gem hidden in a cobblestone.

Symbol

reluctance to accept changes that are not what they seem.

Thunder rumbles under the sky. Purity.

The rulers of ancient times took advantage of the abundance for food.

Hexagram lines

First nine

Immaculate performance. Happiness.

You begin to act, freed from unnecessary passions and worries. The way is open. Carry out your plan.

Six second

If, without plowing the field, you reap the harvest,
And, having not developed the field in the first year, in the third year you use it,
It will be beneficial to have somewhere to perform.

This is one of the most difficult and controversial points to interpret. It is generally accepted that harvesting without plowing the field means being content with little. Anyone who uses a field without developing it is like a person who achieves his goal in a roundabout way, without leaving the shadows. Therefore, if you achieve what you want gradually, without thinking about material gain, then the outcome will be favorable for you.

Six third

For the blameless - disaster.
He might tie his bull, and a passer-by would take possession of it.
For those living in this city it is a disaster.

You are in a difficult situation where your advice benefits others, but you yourself cannot achieve anything. Moreover, someone else may take advantage of your previous achievements. Only time can change things.

Nine fourth

If you can be persistent, there will be no blasphemy.

Events are starting to develop in a favorable direction, but you must take a wait-and-see approach. Patience is all you need now.

Nine fifth

The disease of the immaculate.
Don't take medications - you will be happy.

Your painful condition is caused by conflicting desires or violent emotions, so it is useless to treat it with external means. Try to cope on your own.

Top nine

Integrity goes away. There will be trouble through your own fault.
Nothing favorable.

The end of the situation is due to the fact that you relieve yourself of responsibility for what is happening. Nevertheless, everything happened because of you. There is no way you can correct the situation until the next cycle begins.

Associative interpretation

An official shoots a deer with a bow. This means that he will be promoted soon.
The deer holds a document in its mouth. This means that something will be completed very quickly.
A pile of coins underwater means that wealth can be seen, but not obtained.
Mouse means good luck in the hour, day, month or year of the Mouse.

Explanation of individual yao according to Zhou Gong.

First Yao.

Starting nine. Innocent action brings good luck.

You feel called to do something good and do it to perfection.
Let nature choose its own course.
Be conservative, careful and practical.

Second Yao.
Six second. If you don’t think about the harvest when you plow the land, and you don’t think about the use of the land when you clear it of forest, only then is it worth doing something.

You carefully study the first lesson of a new training course, while your neighbor, who is already thinking about his diploma, cannot concentrate on his studies.
You will enjoy good health and financial independence.

Third Yao.
Six third. Undeserved failure. A cow tied to graze is a gain for a tramp and a loss for a worker.

You leave your keys in the car. Local punks steal it for a ride and burn the engine.
You may have unexpected misfortune.

Fourth Yao.
Nine fourth. He who can be persistent will remain without reproach.

Everyone is trying to persuade you to do this or that way, but you follow your inner feeling. the right way and, as a result, you don’t make serious mistakes.
Leave your boat and walk on solid ground.
There is true and sincere friendship between you.

Fifth Yao.
Nine five. Do not take medicine for an illness that is not your fault. It will go away on its own.

You feel feverish. Your doctor says it's a new form of the flu and sends you home to rest for a couple of days.
You will fail if you try to take advantage of the situation.
If you are unwell, do not go to a quack or an inexperienced doctor. Sometimes their treatment only causes more trouble.

Sixth Yao.
Top nine. Innocent action brings bad luck. This is not the time to act.

Without thinking that the ice on the river should be thin in this place, you walk carelessly and fall into the water.
The weather is turning bad, and you are planning an activity for tomorrow that requires good weather.
A small glitch at the beginning leads to a huge error at the end.

General interpretation according to Yu. Shutsky

Genuine return leads to the complete repayment of guilt, to the complete disappearance of any defilement. It is absolutely natural, therefore, that the situation of Return is immediately followed by Purity. However, it would be a big mistake to believe that this situation is a time when vigilance and attentiveness to one’s thoughts, words and actions can be weakened. It is here that all this is especially necessary, because from the integrity of this situation further correct development is possible and necessary. It has not yet arrived, and this situation - the moment before its onset - is not predisposed to immediately taking any action. That’s why we read in the text: Integrity. Initial development. Favorable fortitude. If someone is wrong, (he) will have trouble. It is not favorable to have a place to perform.

1
If the previous text indicates the need to “not speak”, to remain in place, then this does not mean complete inactivity. Movement and development within a given situation, movement guided by vigilance towards action, noted above, movement that preserves the specificity of a given situation, is here harmoniously included in the general development of the world. Failure to comply with such a situation requirement into something else, i.e. into depravity of one kind or another. This position, which follows from the general content of the texts of this hexagram, must be kept in mind when interpreting the laconic text: At the beginning there is a strong line. Immaculate performance. Fortunately.

2
Interpretation at this moment It is especially difficult because there are completely different opinions on the relevant text in the commentary literature. The commentator Wang Yi, whom we adhere to mainly for ideological interpretation, gives an understanding of the text that, at the beginning, does not differ from the understanding of this passage in R. Wilhelm. However, here it is better to give preference to Wang Bi's understanding. The whole meaning of this hexagram is in the perfection of immaculateness, in its naturalness, in which preparatory actions are unnecessary. The point is not to “having plowed the field and not think about the harvest,” as R. Wilhelm believes, but to “harvest the harvest without plowing the field,” i.e. to be satisfied with what (small?) is given in a given situation by itself. The latter understanding is preferable also because in the oldest commentary of the fourth layer of the “Book of Changes” (“Xiao Xiang-zhuan”) it only says: “(this) is not yet wealth.” This particular understanding of this passage by Wang Bi is especially emphasized by one of the best comments. I mean the subcommentaries to Wang Bi's commentary, which were created by an entire commission of educators under the leadership of Kung Ying-da during the Tang dynasty. The phrase Wang Bi: “to reap the harvest without plowing the field” according to this subcommentary means: “to do everything that is necessary on the path of the subject, not to dare to create what is worth at the beginning, but only to preserve what (turns out) at the end. So, for example, to a farmer: don’t dare, putting the beginning - to plow, but only standing in second place - to reap the harvest,” etc. However, our commentator Wang Yi comes, at the end of the commentary passage to this passage, to the understanding that Wang Bi began: “Not plowing, not developing a field in the first year means not counting at all on harvesting, on using the field in the third year.” . But how can one then achieve the goal of reaping the harvest and using the field in the third year? Confucius spoke of “those living in the shadows and thus achieving their aspirations, fulfilling their due and thus achieving their truth”; in addition, he said: “In plowing, hunger is already contained in it (as something that stimulates purposeful activity); in training, it already contains a salary (as an object of aspiration).” The weak feature in the second position has passive compliance, balance and rightness; it at the top has a correspondence with the sovereign - the strong feature in the fifth position, which has active tension, balance and rightness. In such a situation, you should only think about how to achieve your aspirations and achieve the truth, and not even dream of wealth, nobility, benefit and salary. And then it will be “favorable to have somewhere to speak” and not change your basis (position). Since this passage of Wang Yi’s commentary can still be interpreted in the spirit of R. Wilhelm, and not in the spirit of Wang Bi, it was necessary to give an explanation somewhat beyond the size of our introductory remarks in order to justify the translation of the text: The weak line on second place. If, without plowing, you harvest the crop without developing the field (in the first year), you use it (in the third), then it will be favorable to have somewhere to go.

3
In the position of integrity, there are three qualities: inflexibility, the ability to always be in one’s place and the so-called absence of correspondence, i.e. the absence of an echo in the other, which can be understood as the absence of personal connections. Integrity is objective and therefore devoid of personal connections. Naturally, the presence of the latter would only lead to misfortune. Since the third position represents a way out, here this way out is further complicated by the fact that genuine knowledge has not been accumulated here. However, when going out, a person may feel a desire to teach others. For them, for others, these teachings may be beneficial, but the person himself will not be able to achieve anything. Someone else may take possession of his property, but he, encrypted in this text in the form of a person living in his city, will not receive anything. Therefore, in the text we read: The weak point is in third place. For the blameless - disaster. He might tie his bull, and a passer-by would take possession of it. For him, living in this city, it is a disaster.

4
The fourth position, as we know, is a position gravitating towards the fifth. The fifth, as the central one, occupies the most important, dominant position in the entire hexagram. The essence of this hexagram of purity is the preparatory period, which is mentioned in the introduction to the entire hexagram. Therefore, the fourth position, which here gravitates towards the fifth, is characterized very succinctly. What is needed here is only perseverance, steadfast adherence to one’s integrity, nothing more. Therefore, the text very succinctly in this case only says: The strong trait is in fourth place. If you can be persistent, there will be no blasphemy.

5
The fifth line is the main one in this hexagram. Everything exists for a person, but a person experiencing a situation where he perceives everything as existing for himself can involuntarily be inclined to make a mistake, to an egoistic perception of the world. For a situation of integrity, such a state of a person can only be called painful. But it would be completely wrong to treat such pain with something external. The external here is symbolized by the sixth line. As we know, the sixth line represents a way out of this situation, i.e. exit from integrity, transformation of integrity into something else, i.e. into depravity. Therefore, the sixth line cannot symbolize healing power. Consequently, the way out of this situation - the healing of diseases - can only be internal, only by those forces that were indicated in the second line. Therefore, the text says: The strong trait is in fifth place. The disease of the immaculate. Don't take medications, you will be happy.

6
The sixth feature characterizes the overdevelopment of this process. The nature of this entire hexagram of purity, which requires complete vigilance in its execution, indicates to us that the consciousness of one’s own responsibility for all one’s actions plays the greatest role here. Since we have the end of the situation here, we also have the end of this vigilance, the end of our own, personal responsibility. Hence the image of the misfortune that a person brought upon himself through his own fault appears in the text in which we read: There is a strong line at the top. Integrity goes away. There will be trouble caused through your own fault. Nothing favorable.

The unity of clarity and simplicity prevails, which will benefit you if you carry out worthy plans through worthy means. The time of supreme activity has not yet come. Fate will soon smile on you, but only if you know how to wait patiently. Sometimes you are too preoccupied with love affairs, but don’t worry, all your wishes will come true in due time.

It is here that all this is especially necessary, because from the integrity of this situation further correct development is possible and necessary. It has not yet arrived, and this situation - the moment before its onset - is not predisposed to immediately taking any action. Therefore, in the text we read:

Purity. Initial development. Favorable fortitude. If anyone is wrong, [he] will be in trouble. It is not favorable to have a place to perform.

If the previous text indicates the need to “not speak”, to remain in place, then this does not mean complete inactivity. Movement and development within a given situation, movement guided by vigilance towards action, noted above, movement that preserves the specificity of a given situation, is here harmoniously included in the general development of the world. Failure to comply with such a situation requirement into something else, i.e. into depravity of one kind or another. This position, which follows from the general content of the texts of this hexagram, must be kept in mind when interpreting the laconic text:

The beginning is a strong trait. Immaculate performance. Fortunately.

The interpretation of this point is especially difficult because there are completely different opinions in the commentary literature regarding the corresponding text. The commentator Wang Yi, whom we adhere to mainly for ideological interpretation, gives an understanding of the text that, at the beginning, does not differ from the understanding of this passage in R. Wilhelm. However, here it is better to give preference to Wang Bi's understanding. The whole meaning of this hexagram is in the perfection of immaculateness, in its naturalness, in which preparatory actions are unnecessary. The point is not to “having plowed the field and not think about the harvest...”, as R. Wilhelm believes, but to “harvest the harvest without plowing the field,” i.e. to be satisfied with what (small?) is given in a given situation by itself. The latter understanding is preferable also because in the oldest commentary of the fourth layer of the “Book of Changes” [“Xiao Xiang-Zhuan”] it only says: “[this] is not yet wealth.” This particular understanding of this passage by Wang Bi is especially emphasized by one of the best comments. I mean the subcommentaries to Wang Bi's commentary, which were created by an entire commission of educators under the leadership of Kung Ying-da during the Tang dynasty. The phrase Wang Bi: “to reap the harvest without plowing the field” according to this subcommentary means: “to do everything that is necessary on the path of the subject, not to dare to create what is worth at the beginning, but only to preserve what [turns out] at the end. So, for example, to a farmer: don’t dare, putting the beginning - to plow, but only standing in second place - to reap the harvest...”, etc. However, our commentator Wang Yi comes, at the end of the commentary passage to this passage, to the understanding that Wang Bi began: “...Not plowing, not developing the field in the first year means not counting at all on harvesting, on using the field in the third year " But how can one then achieve the goal of reaping the harvest and using the field in the third year? Confucius spoke of “those living in the shadows and thus achieving their aspirations, fulfilling their due and thus achieving their truth”; in addition, he said: “In plowing, hunger is already contained in it (as something that stimulates purposeful activity); in training, it already contains a salary (as an object of aspiration).” The weak trait in the second position has passive compliance, balance and rightness, it at the top has a correspondence with the sovereign - the strong trait in the fifth position, which has active tension, balance and rightness. In such a situation, you should only think about how to achieve your aspirations and achieve the truth, and not even dream of wealth, nobility, benefit and salary. And then it will be “favorable to have somewhere to speak” and not change your basis (position). Since this passage of Wang Yi’s commentary can still be interpreted in the spirit of R. Wilhelm, and not in the spirit of Wang Bi, it was necessary to give an explanation somewhat beyond the size of our introductory remarks in order to justify the translation of the text:

The weakest feature comes second. If, without plowing, you harvest the crop without developing the field [in the first year], you use it [in the third], then it will be favorable to have somewhere to go.

In the position of integrity, there are three qualities: inflexibility, the ability to always be in one’s place and the so-called absence of correspondence, i.e. the absence of an echo in the other, which can be understood as the absence of personal connections. Integrity is objective and therefore devoid of personal connections. Naturally, the presence of the latter would only lead to misfortune. Since the third position represents a way out, here this way out is further complicated by the fact that genuine knowledge has not been accumulated here. However, when going out, a person may feel a desire to teach others. For them, for others, these teachings may be beneficial, but the person himself will not be able to achieve anything. Someone else may take possession of his property, but he, encrypted in this text in the form of a person living in his city, will not receive anything. Therefore in the text we read:

The weak point is in third place. For the blameless - disaster. He might tie his bull, and a passer-by would take possession of it. For him, living in this city, it is a disaster.

The fourth position, as we know, is a position gravitating towards the fifth. The fifth, as the central one, occupies the most important, dominant position in the entire hexagram. The essence of this hexagram of purity is the preparatory period, which is mentioned in the introduction to the entire hexagram. Therefore, the fourth position, which here gravitates towards the fifth, is characterized very succinctly. What is needed here is only steadfastness, steadfast adherence to one’s integrity—nothing else. Therefore, the text very succinctly in this case only says:

The strong point is in fourth place. If you can be persistent, there will be no blasphemy.

The fifth line is the main one in this hexagram. Everything exists for a person, but a person experiencing a situation where he perceives everything as existing for himself can involuntarily be inclined to make a mistake, to an egoistic perception of the world. For a situation of integrity, such a state of a person can only be called painful. But it would be completely wrong to treat such pain with something external. The external here is symbolized by the sixth line. As we know, the sixth line represents a way out of this situation, i.e. exit from integrity, transformation of integrity into something else, i.e. into depravity. Therefore, the sixth line cannot symbolize healing power. Consequently, the way out of this situation - the healing of diseases - can only be internal, only by those forces that were indicated in the second line. Therefore the text says:

The strong point is in fifth place. The disease of the immaculate. Don't take medicine, you will be happy.

The sixth feature characterizes the overdevelopment of this process. The nature of this entire hexagram of purity, which requires complete vigilance in its execution, indicates to us that the consciousness of one’s own responsibility for all one’s actions plays the greatest role here. Since we have the end of the situation here, we also have the end of this vigilance, the end of our own, personal responsibility. Hence the image of the misfortune that a person brought upon himself through his own fault appears in the text in which we read:

There is a strong feature at the top. Integrity goes away. There will be trouble caused through your own fault. Nothing favorable.

You are moving towards creative heights. You can undoubtedly be proud of yourself and your accomplishments, but don’t be arrogant. You should be alert to prevent troubles in time. Do not be distracted by trifles, now all your forces should be concentrated to realize your main plan. Don't rush - you have to carefully choose the right moment to move forward. Be especially attentive and sensitive in terms of newly established acquaintances.

your wish

Your wish will come true very soon, but, unfortunately, not completely. You will achieve results that will allow you to get very close to the goal, but the goal itself is still unattainable.

Explanation of the hexagram

full explanation of the 25th hexagram → Wu Wang: Purity

Explanation of each trait

explanation of the hexagram features from bottom to top

Genuine return leads to the complete repayment of guilt, to the complete disappearance of any defilement. It is absolutely natural, therefore, that the situation of Return is immediately followed by Purity. However, it would be a big mistake to believe that this situation is a time when vigilance and attentiveness to one’s thoughts, words and actions can be weakened. It is here that all this is especially necessary, because from the integrity of this situation further correct development is possible and necessary. It has not yet arrived, and this situation - the moment before its onset - is not predisposed to immediately taking any action. That’s why we read in the text: Integrity. Initial development. Favorable fortitude. If anyone is wrong, [he] will be in trouble. It is not favorable to have a place to perform.

If the previous text indicates the need to “not speak” and remain in place, this does not mean complete inactivity. Movement and development within a given situation, movement guided by vigilance towards action, noted above, movement that preserves the specificity of a given situation, is here harmoniously included in the general development of the world. Failure to comply with such a situation requirement into something else, i.e. into depravity of one kind or another. This position, which follows from the general content of the texts of this hexagram, must be kept in mind when interpreting the laconic text: At the beginning there is a strong line. Immaculate performance. Fortunately.

The interpretation of this point is especially difficult because there are completely different opinions in the commentary literature regarding the corresponding text. The commentator Wang Yi, whom we adhere to mainly for ideological interpretation, gives an understanding of the text that, at the beginning, does not differ from the understanding of this passage in R. Wilhelm. However, here it is better to give preference to Wang Bi's understanding. The whole meaning of this hexagram is in the perfection of immaculateness, in its naturalness, in which preparatory actions are unnecessary. The point is not to “having plowed the field and not think about the harvest,” as R. Wilhelm believes, but to “harvest the harvest without plowing the field,” i.e. to be satisfied with what (small?) is given in a given situation by itself. The latter understanding is preferable also because in the most ancient commentary of the fourth layer of the “Book of Changes” [“Xiao Xiang-Zhuan”] it only says: “[this] is not yet wealth.” This particular understanding of this passage by Wang Bi is especially emphasized by one of the best comments. I mean the subcommentaries to Wang Bi's commentary, which were created by an entire commission of educators under the leadership of Kung Ying-da during the Tang dynasty. The phrase Wang Bi: “to reap the harvest without plowing the field” according to this subcommentary means: “to do everything that is necessary on the path of the subject, do not dare to create what is at the beginning, but only preserve what [turns out] at the end. So , for example, to a farmer: do not dare, putting the beginning - to plow, but only standing in second place - to harvest: ", etc. However, our commentator Wang Yi, at the end of the commentary passage on this passage, comes to the understanding that Wang Bi began: “Not plowing, not developing the field in the first year means not counting at all on harvesting, on using the field in the third year.” . But how can one then achieve the goal of reaping the harvest and using the field in the third year? Confucius spoke of “those living in the shadows and thus achieving their aspirations, fulfilling their due and thus achieving their truth”; in addition, he said: “In plowing, it already contains hunger (as something that stimulates purposeful activity); in learning, it already contains salary (as an object of aspiration).” The weak feature in the second position has passive compliance, balance and rightness; it at the top has a correspondence with the sovereign - the strong feature in the fifth position, which has active tension, balance and rightness. In such a situation, you should only think about how to achieve your aspirations and achieve the truth, and not even dream of wealth, nobility, benefit and salary. And then it will be “favorable to have somewhere to speak” and not change your basis (position). Since this passage of Wang Yi’s commentary can still be interpreted in the spirit of R. Wilhelm, and not in the spirit of Wang Bi, it was necessary to give an explanation somewhat beyond the size of our introductory remarks in order to justify the translation of the text: The weak line on second place. If, without plowing, you harvest the crop without developing the field [in the first year], you use it [in the third], then it will be favorable to have somewhere to go.

The fourth position, as we know, is a position gravitating towards the fifth. The fifth, as the central one, occupies the most important, dominant position in the entire hexagram. The essence of this hexagram of purity is the preparatory period, which is mentioned in the introduction to the entire hexagram. Therefore, the fourth position, which here gravitates towards the fifth, is characterized very succinctly. What is needed here is only perseverance, steadfast adherence to one’s integrity, nothing more. Therefore, the text very succinctly in this case only says: The strong trait is in fourth place. If you can be persistent, there will be no blasphemy.

Select hexagram number 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 and see its interpretation below

Book of Changes - interpretation of hexagram No. 25

U van. Purity

The true return, which was discussed in the previous hexagram, if it is not a mechanical restoration, leads to an equally complete repayment of guilt, to the complete disappearance of any defilement. It is absolutely natural, therefore, that the situation of Return is immediately followed by Integrity - as the first result of the removal of error. However, it would be a big mistake to believe that this situation is a time when vigilance and attentiveness to one’s thoughts, words and actions can be weakened. It is here that all this is especially necessary, because from the integrity of this situation further correct development is possible and necessary. It has not yet arrived, and this situation - the moment before its onset - is not predisposed to immediately taking any action. Therefore, in the text we read:

Purity.
Initial development.
Favorable fortitude.
[If] someone is wrong, [he] will have trouble.
It is not favorable to have somewhere to perform.

1. If the previous text indicates the need to “not speak,” to remain in place, then this does not mean complete inactivity and immobility. Movement and development within a given situation, movement guided by vigilance towards action, noted above, movement that preserves the specificity of a given situation, is here harmoniously included in the general development of the world. Failure to comply with such a requirement of vigilance means leaving a given situation for something else, i.e. into depravity of one kind or another. This position, which follows from the general content of the texts of this hexagram, must be kept in mind when interpreting the laconic text:

The beginning is a strong trait.
Immaculate performance.
Fortunately.

2. The interpretation of this point is especially difficult because there are completely different opinions regarding the corresponding text in the commentary literature, which we indicated in the note to the translation of this text in the philological consideration. Commentator Ou-i, whom we adhere to mainly for ideological interpretation, gives an understanding of the text that at first does not differ from the understanding of this passage in R. Wilhelm. However, it has already been pointed out that here it is better to give preference to Wang Bi's understanding. The whole meaning of this hexagram is in the perfection of immaculateness, in its naturalness, in which preparatory actions are unnecessary. The point is not to “having plowed the field and not think about the harvest...”, as R. Wilhelm believes, but to “harvest the harvest without plowing the field,” i.e. to be satisfied with what (small?) is given in a given situation by itself. The latter understanding is preferable also because in the oldest commentary of the fourth layer of the “Book of Changes” (“Xiao Xiang Zhuan”) it only says: “[this] is not yet wealth.” This particular understanding of this passage by Wang Bi is especially emphasized by one of the best comments. I mean the sub-commentaries to Wang Bi's commentary, which were created by an entire commission of reciters under the leadership of Kung Ying-da during the Thai dynasty. Wang Bi’s phrase: “To reap the harvest without plowing the field” according to this subcommentary means: “... To do everything that is necessary on the path of the subject, do not dare to create what is at the beginning, but only preserve what [turns out] in end. So, for example, a farmer: do not dare, having laid the beginning, to plow, but only standing in second place to harvest the harvest..." etc. However, our commentator Ou-i comes, at the end of the commentary passage to this place, to the understanding that Wang Bi began: “...Not to plow, not to develop a field in the first year means not to count at all on harvesting, on using the field in the third year." But how can one then achieve the goal of reaping the harvest and using the field in the third year? Confucius speaks of “those living in the shadows and thus achieving their aspirations, fulfilling their due and thus achieving their truth”; in addition, he said: “In plowing, [already] it contains hunger (as something that stimulates purposeful activity. - Yu.Sch.); in training, [already] it contains salary (as an object of aspiration. - Yu.Sh.)". The weak trait in the second position has passive compliance, balance and rightness, it at the top has a correspondence with the sovereign - the strong trait in the fifth position, which has active tension, balance and rightness. In such a situation, you should only think about how to achieve your aspirations and achieve the truth, and not even dream of wealth, nobility, benefit and salary. And then it will be “favorable to have somewhere to speak” and not change your basis (position). Because and this passage of Ou-i's commentary may still be interpreted in the spirit of R. Wilhelm, and not in the spirit of Wang Bi, it was necessary to give an explanation somewhat beyond the size of our introductory remarks in order to justify the translation of the text:

The weakest feature is in second [place].
If you harvest without plowing,
without developing the field [in the first year], you will use it
[on the third], it will be favorable to have somewhere to perform.

3. In the position of integrity, there are three qualities: inflexibility, the ability to always be in one’s place and the so-called absence of correspondence, i.e. the absence of an echo in the other, which can be understood as the absence of personal connections. Integrity is objective and therefore devoid of personal connections. Naturally, the presence of the latter would only lead to misfortune. Because the third position represents a way out; here this way out is completely complicated by the fact that genuine knowledge has not been accumulated. However, when going out, a person may feel a desire to teach others. For those, these teachings may be beneficial, but the person himself will not be able to achieve anything. As a matter of fact, such a person would only mark time. Someone else may take possession of his property, but he, encrypted in this text in the form of a person living in his city, will not receive anything. Therefore in the text we read:

The weak point is in third [place].
For the blameless - disaster.
[He], perhaps, will tie [his] bull, [and] a passer-by will take possession of [it].
For [him], living in [this] city, it is a disaster.

4. The fourth position, as we know, gravitates towards the fifth. The fifth, as the central one, occupies the most important, dominant position in the entire hexagram. The essence of this hexagram of purity is the preparatory period, which is mentioned in the introduction to the entire hexagram. Therefore, the fourth position, which gravitates towards the fifth, is characterized very succinctly. What is needed here is only steadfastness, steadfast adherence to one’s integrity—nothing else. Therefore, the text very succinctly in this case only says:

The strong point is in fourth [place].
[If] you can be persistent, there will be no blasphemy.

5. The fifth line is the main one in this hexagram. Everything exists for a person, but a person experiencing a situation where he perceives everything as existing for himself can involuntarily be inclined to make a mistake, to an egoistic perception of the world. For a situation of integrity, such a state of a person can only be called painful. But it would be completely wrong to treat such pain with something external. The external here is symbolized by the sixth line. As we know, the sixth feature is a way out of this situation, i.e. exit from integrity, transformation of integrity into something else, i.e. into depravity. Therefore, the sixth line cannot symbolize healing power. Consequently, the way out of this situation - the healing of diseases - can only be internal, only by those forces that were indicated in the second line. Therefore the text says:

The strong point is in fifth [place].
The disease of the immaculate.
Don't take medications - you will be happy.

6. The sixth feature means the overdevelopment of this process. The nature of this entire hexagram of purity, which requires complete vigilance in its execution, indicates to us that the consciousness of one’s own responsibility for all one’s actions plays the greatest role here. Since we have the end of the situation, we have the end of this vigilance, the end of our own, personal responsibility. Hence the image of the misfortune that a person brought upon himself through his own fault appears in the text in which we read:

There is a strong feature at the top.
Integrity goes away.
There will be trouble [caused through one’s own fault].
Nothing favorable.

The symbol predicts opportunity starting soon success and a happy period in your destiny.

In your Everyday life simplicity and clarity reign. This time will be beneficial in implementing any plans in worthy ways. However, the time for the most successful activity has not yet come.

You are too worried about love relationships and unsettled personal life. There is no need to worry, everything will work out in the best way.

Everything will be fine, and your wishes will definitely come true soon. Fate will smile on you if you are patient and know how to wait.

To interpret the next hexagram, go to page.

Explanation of the interpretation of hexagram 25. Purity

If the answer of the ancient Chinese oracle is not completely clear and seems vague to you, read the explanation of the hexagram, which contains the main idea of the message, this will help you more correctly understand the oracle of ancient China.

The answer to the question posed is U-wan - Immaculateness.

U - not having, deprived.

Van is not free, caught, confused, participating.

Haste, anxiety, vanity, stupidity. To deceive, to lie; vain, groundless, idle; disorganized, cruel, crazy.

Semantic connections of hexagram 25. U-wan

Read the associative interpretation, and your intuition and imaginative thinking will help you understand the situation in more detail.

Figuratively, this hexagram can be represented as symbolizing the time of elevation above the bustle of everyday life. Free yourself from empty events and passions and act with confidence and ease. Get rid of anger and hatred, vanity and greed, lust and impatience. You are able to independently influence the course of events; do not let current events confuse and carry you away. If you fail to do this, then a series of mistakes awaits you, and the reason will be your ignorance and incorrect perception of what is happening. Now your actions are inspired by the spirit of Heaven. Success awaits you if you connect with the spirit of Heaven and move forward step by step. But if you get confused in the rush of everyday life and lose touch with Heaven, you will only be left with remorse and frustration.

Interpretation of the hexagram in the translation of the canonical text of the Book of Changes

Read the translation of the canonical text, perhaps you will have your own associations in the interpretation of the twenty-fifth hexagram.

[Primary accomplishment; favorable durability. The one who is wrong will have a self-inflicted disaster. It is not favorable for him to have somewhere to perform]

I. At the beginning there is nine.

Immaculate performance.

- Happiness!

II. Six second.

If, without plowing the field, you reap the harvest, and without developing the field in the first year, you use it in the third year, then it will be favorable to have somewhere to go.

III. Six third.

For the blameless - disaster! Perhaps he will tie (his) bull, and a passer-by will take possession of it.

For him, living in [this] city, it’s a disaster!

IV. Nine fourth.

If you can be persistent, there will be no blasphemy.

V. Nine fifth.

The disease of the immaculate.

- Don't take medicine! There will be joy.

VI. Nine at the top.

(If) Integrity goes away.

- There will be trouble [through our own fault].

- Nothing favorable.