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賁 bì · Adornment

賁Adornment

bìAlso known as “Grace” (Wilhelm/Baynes) and “Pî” (Legge)

adornmentgraceform

In plain words

Fire at the foot of the mountain: beauty lighting the forms of things. Success in small matters through grace and style; ornament should serve substance, not replace it.

The attitude it asks for

Refine presentation and manners, but settle big questions on substance; in the end plain white is the highest adornment.

Structure

Upper trigram艮Gen (Keeping Still)山 · mountain · Earth
Lower trigram離Li (the Clinging)火 · fire · Fire

卦辭 The Judgment

賁:亨。小利有攸往。

Pî indicates that there should be free course (in what it denotes). There will be little advantage (however) if it be allowed to advance (and take the lead).

Commentary on the Judgment
賁,亨;柔來而文剛,故亨。分剛上而文柔,故小利有攸往。天文也;文明以止,人文也。觀乎天文,以察時變;觀乎人文,以化成天下。

(When it is said that) Pî indicates that there should be free course (in what it denotes):— (We see) the weak line coming and ornamenting the strong lines (of the lower trigram), and hence (it is said that ornament) 'should have free course.' On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that 'there will be little advantage, if (ornament) be allowed to advance (and take the lead).' (This is illustrated in the) appearances that ornament the sky. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society). We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven.

The Image
山下有火,賁;君子以明庶政,无敢折獄。

(The trigram representing) a mountain and that for fire under it form Pî. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.

爻辭 The six lines

When one line moves, the hexagram becomes another:

  1. 上九Nine at the top
    白賁,无咎。

    The sixth line, undivided, shows one with white as his (only) ornament. There will be no error.

    Its symbolism
    白賁无咎,上得志也。

    'The freedom from error attached to (the subject of) the topmost line, with no ornament but the (simple white),' shows how he has attained his aim.

    If this line changes → ䷣ 36 明夷 Brightness Hidden
  2. 六五Six in the fifth place
    賁于丘園,束帛戔戔,吝,終吉。

    The fifth line, divided, shows its subject adorned by (the occupants of) the heights and gardens. He bears his roll of silk, small and slight. He may appear stingy; but there will be good fortune in the end.

    Its symbolism
    六五之吉,有喜也。

    'The good fortune falling to the fifth line, divided,' affords occasion for joy.

    If this line changes → ䷤ 37 家人 Household
  3. 六四Six in the fourth place
    賁如皤如,白馬翰如,匪寇婚媾。

    The fourth line, divided, shows one looking as if adorned, but only in white. As if (mounted on) a white horse, and furnished with wings, (he seeks union with the subject of the first line), while (the intervening third pursues), not as a robber, but intent on a matrimonial alliance.

    Its symbolism
    六四,當位疑也。匪寇婚媾,終无尤也。

    'The place occupied by the fourth line, divided,' affords ground for doubt (as to its subject); but '(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,' he will in the end have no grudge against him.

    If this line changes → ䷝ 30 離 Brightness (Fire)
  4. 九三Nine in the third place
    賁如濡如,永貞吉。

    The third line, undivided, shows its subject with the appearance of being adorned and bedewed (with rich favours). But let him ever maintain his firm correctness, and there will be good fortune.

    Its symbolism
    永貞之吉,終莫之陵也。

    'The good fortune consequent on his ever maintaining firm correctness' is due to this,—that to the end no one will insult him.

    If this line changes → ䷚ 27 頤 Jaws / Nourishment
  5. 六二Six in the second place
    賁其須。

    The second line, divided, shows one adorning his beard.

    Its symbolism
    賁其須,與上興也。

    'He adorns his beard:'—he rouses himself to action (only) along with the (subject of the) line above.

    If this line changes → ䷙ 26 大畜 Great Accumulation
  6. 初九Nine at the beginning
    賁其趾,舍車而徒。

    The first line, undivided, shows one adorning (the way of) his feet. He can discard a carriage and walk on foot.

    Its symbolism
    舍車而徒,義弗乘也。

    'He can discard a carriage and walk on foot:'—- righteousness requires that he should not ride.

    If this line changes → ䷳ 52 艮 Stillness (Mountain)

Shown in the classical Chinese with James Legge's English (1882).

Questions about this hexagram

What does Hexagram 22, Adornment, mean?
Fire at the foot of the mountain: beauty lighting the forms of things. Success in small matters through grace and style; ornament should serve substance, not replace it.
Which trigrams form Adornment?
艮 above 離 — mountain over fire. Its nuclear hexagram (lines 2–5) is 解 Release.
What happens when a line of Adornment changes?
A moving line turns the hexagram into another one; the list above shows all six. With several moving lines, the guide to changing lines explains which text to read.
How do I get Adornment in a reading?
Build six lines from the bottom up with three coins or yarrow stalks; the pattern — - - — - - - - — is Adornment. You can also cast a reading here — the lines are decided by code, the text is this page's.

Chinese text: the received Zhouyi (Wuyingdian lineage). English: James Legge, The Yî King, Sacred Books of the East XVI, 1882 (public domain).

Hexagram 22 Adornment (賁) — Grace: meaning, judgment and lines · TianEon