Hexagram of the Day Thursday, November 19, 2026: #41 Decrease (损)

Sun means decrease and reduction.

As a hexagram, it decreases the yang of the lowest trigram's top line and increases the yin of the uppermost trigram's top line; it decreases the depth of the Lake (Dui) and increases the height of the Mountain (Gen); it decreases the below to increase the above, decreases the inside to increase the outside—the image of stripping the people to serve the ruler, which is why it is Decrease.

If one decreases what ought to be decreased and possesses confidence, then in divination there should be the responses of the following four things. Gui is pronounced as gui.

This says that when it is time to decrease, even extreme frugality causes no harm.

The 'shang' in 'shang xing' (proceeding upward) is pronounced as shi and zhang in reverse [shàng]. Explaining the name and meaning of the hexagram through its structure. This explains the hexagram statement; 'time' refers to the proper time for decrease.

Cheng is pronounced as zhi and sheng in reverse [chéng].

In the noble person's self-cultivation, nothing among what ought to be decreased is more urgent than this.

Decrease. The Sequence of the Hexagrams states: 'Deliverance means relaxation. Relaxation inevitably brings loss; hence it is received with Decrease.' Indulging in relaxation inevitably causes loss, and loss is decrease; thus Decrease succeeds Deliverance.

As a hexagram, Gen is above and Dui is below: the Mountain's body is tall, and the Lake's body is deep. When the lower is deep, the upper becomes even higher, bearing the meaning of decreasing what is below to increase what is above.

Moreover, the Lake lies beneath the Mountain; its vapor ascends to nourish grass, trees, and all creatures, which is also decreasing what is below to increase what is above.

Furthermore, below is Dui (Joyous), whose three lines all correspond above, pleasing in order to serve the superior—another meaning of decreasing the lower to increase the upper.

Also, the lower Dui became Dui through the change of Six in the Third Place, and the upper Gen became Gen through the change of Top Nine: the third was originally firm but became yielding, while the top was originally yielding but became firm, which is likewise decreasing the lower to increase the upper.

Decreasing the upper to increase the lower is Increase; taking from the lower to increase the upper is Decrease. When those who stand above others extend their bounty down to the lower, that is increase; when they take from the lower to enrich themselves, that is decrease.

For example, in piling earth, if one decreases from the top to thicken the foundation, both top and bottom remain secure and solid—how could that not be an increase?

But if one takes from the foundation to augment the height above, peril and collapse will arrive—how could that not be a decrease? Therefore Decrease has the meaning of decreasing the lower to increase the upper, while Increase is the opposite.

Decrease means diminishing and cutting down. In all things, restraining excess to approach justice and principle is the way of decrease. The way of decrease must possess confidence and sincerity, meaning ultimate sincerity that accords with principle.

When decreasing accords with principle, it is supremely good and auspicious; what is decreased has no error, can be perseveringly maintained as a constant practice, and it is advantageous to have somewhere to go.

When what people decrease is either excessive, deficient, or inconstant, none of it conforms to correct principle, nor does it possess confidence.

Without confidence, there is no auspiciousness but rather blame; it is not a way that can be maintained with constancy, nor can it be practiced. Decrease means diminishing excess to reach the mean, trimming trivial superficialities to return to the fundamental reality.

The Sage regarded frugality as the root of propriety. Therefore, to illuminate the meaning of Decrease, he spoke in terms of sacrifices: the rites of sacrifice are of the most elaborate elegance, yet sincerity and reverence are their foundation.

An abundance of ceremonies and full provision of offerings are meant to convey that sincere and reverent heart. When adornment exceeds sincerity, it turns into hypocrisy; decreasing adornment preserves sincerity. Hence it says, 'What should be used?

Two simple baskets may be used for the offering.' The austerity of two baskets suffices for sacrificial offerings, meaning that everything lies in sincerity alone; sincerity is the root.

None of the world's harms fail to arise from the superficial overcoming the fundamental: lofty towers and carved walls originate in dwellings; ponds of wine and forests of meat originate in food and drink; cruel severity and brutality originate in punishments; exhaustion of the military and reckless warfare originate in punitive expeditions.

All excesses of human desire originate in sustenance and maintenance; when their divergence spreads far, they become ruinous. The early kings regulated the fundamentals according to heavenly principle; later generations drifted into superficialities through human desire.

The meaning of Decrease is simply to decrease human desires in order to restore heavenly principle.

Decrease is called Decrease because it decreases what is below to increase what is above. Taking from below to increase above is why it says, 'Its way proceeds upward.'

If one decreases the upper to increase the lower, it is Increase; if one decreases the lower to increase the upper, it is Decrease. How could cutting away the foundation to make the summit taller ever be called increase? 'Going.'

This means that if one decreases with utmost sincerity, one attains these four virtues from supreme auspiciousness downward; this is the perfection of the way of decrease. 'What should be used? Two simple baskets may be used for the offering.

The two baskets must correspond to their time. There is a time for decreasing the firm and increasing the yielding.' The Master specifically explained 'What should be used? Two simple baskets may be used for the offering.'

The hexagram text is concise and direct, stating that when superficial adornment ought to be decreased, one asks: 'What need is there to use lavishness? Two simple baskets suffice for the offering.' This speaks of strengthening the root and decreasing the superficial.

The Master feared that later generations would misunderstand and think that all cultural refinement and adornment should be discarded completely; hence he explained it in detail. Where there is a root, there must be branches; where there is substance, there must be refinement.

None of the myriad affairs in the world are otherwise. Without a root, nothing can be established; without refinement, nothing can be carried out.

Between father and son, affection is primary, yet there must be the forms of dignity and compliance; between ruler and minister, reverence is primary, yet there must be the ceremonies of reception; courtesy and deference dwell within, yet they await outward decorum before being practiced; high and low have their order, and without outward emblems there would be no distinction.

Refinement and substance depend on each other and neither can be lacked. When refinement dominates and trivialities drift far, abandoning the root and losing substance, that is the proper time for decrease. Therefore it says: What need is there?

Two simple baskets suffice to present one's sincerity, meaning one should attend to reality and decrease adornment.

The Master feared that people would cling rigidly to the words, so he clarified again: 'Using the simplicity of two baskets must have its proper time; using them when it is not the time to do so is unacceptable.'

This means that decreasing refinement when it is not yet excessive, or decreasing it to an extreme degree, is wrong. 'There is a time for decreasing the firm and increasing the yielding.'

Firmness represents excess, and yielding represents deficiency; both Decrease and Increase consist of decreasing the firm and increasing the yielding. One must act according to the time; decreasing or increasing out of season is improper.

'Decreasing and increasing, fullness and emptiness, move together with the time.' Whether decreasing or increasing, filling or emptying, it all depends on adapting to the time.

Decrease what is in excess; increase what is deficient; fill what is depleted; empty what is full—moving together with the time.

Below the mountain there is a lake: its vapors rise to moisten, and deepening below increases the height above—both are images of decreasing the lower. The noble person observes the image of Decrease to decrease things in himself.

In the way of self-cultivation, what ought to be decreased is nothing other than wrath and desire; therefore he restrains his anger and blocks his desires.

Gen is yang; Dui is yin. In general, yin complies with yang. The yang rests still above, and the yin is joyous and compliant below, decreasing the lower to increase the upper; this is the meaning of 'proceeding upward.' Going.

The way of Decrease is 'decreasing the lower to increase the upper,' decreasing the firm to increase the yielding. Decreasing the lower to increase the upper is not patching deficiencies; decreasing the firm to increase the yielding is not promoting the way of the noble person.

If decrease is to obtain auspiciousness, can it be done without confidence? 'If one decreases with confidence,' then there is 'supreme auspiciousness,' one is 'without blame' and can remain correct, and 'it is advantageous to have somewhere to go.'

'Decreasing the firm to increase the yielding' is not meant to eliminate the firm; 'decreasing the yielding to increase the upper' is not meant to overfill the upper.

If decreasing the firm does not become wickedness, and increasing the upper does not become flattery, then what blame could there be, and it can be corrected! Even if one cannot deliver great perils, going forth with this, nothing will resist.

He (what) is an interrogative particle. 'What should be used' means: why make it lavish? Two simple baskets are vessels of plain frugality. If one practices decrease with sincerity, even two baskets can be used for the offering. The way of extreme austerity cannot be constant.

Time. The lower dares not be rigidly unyielding, valuing upward movement; this is what is meant by 'decreasing the firm and increasing the yielding.' Firmness is the chief of virtues; decreasing it cannot be made constant. Moving.

Natural endowments each have their fixed allotments; the short is not deficient, and the long is not redundant. What could decrease and increase add to them? It is not an invariable way, hence it must 'move together with the time.'

Below the mountain there is a lake; this is the image of Decrease. Among the good things that can be decreased, none is better than restraining wrath and desire.

'Decrease with confidence' through 'may be used for the offering.'

The Sub-commentary states: 'Decrease' is the name for reduction; this hexagram illuminates decreasing the lower to increase the upper, hence it is called 'Decrease.'

As for the meaning of Decrease, it is 'decreasing the lower to increase the upper,' decreasing the firm to increase the yielding.

Decreasing the lower to increase the upper is not patching deficiency; decreasing the firm to increase the yielding is not promoting the way of the noble person.

If one does not proceed with sincerity and confidence, it will lead to flattery and faults; therefore one must 'possess confidence,' after which there will be supreme auspiciousness, being without blame one can be correct, and 'it is advantageous to have somewhere to go.'

Hence it says, 'Decrease with confidence: supreme auspiciousness, no blame; one may be persevering; it is advantageous to have somewhere to go.'

Former scholars all treated 'no blame' and 'may be persevering' as separate meanings, saying that since it is auspicious and free of blame, it can be made correct.

According to Wang Bi's commentary on the Judgments below: 'Decreasing the lower without being wicked, increasing the upper without flattery, what blame is there that needs correction?' Thus Wang's intent is that 'no blame' and 'may be persevering' combine into a single meaning.

Master Zhuang said: 'If practicing decrease has blame, one must mend the fault to correct the error. Now practicing decrease with confidence means there is no fault that needs correcting, hence it says no blame and one may be persevering.'

I consider that Master Zhuang captured the correct meaning. Regarding 'What should be used? Two simple baskets may be used for the offering': this explains that in practicing the ritual of decrease, sincerity is valued, not abundance.

If one practices decrease with sincerity, why use lavishness? Two baskets are extremely austere, yet they can be used for sacrificial offerings; hence it says, 'What should be used? Two simple baskets may be used for the offering.'

The Sub-commentary states: This explains the meaning of the hexagram's name from its two component trigrams. Gen, a yang trigram, signifies keeping still. Dui, a yin trigram, signifies joy.

Yang rests above, and yin joyfully complies with it; this is the lower voluntarily decreasing itself to serve the upper, which is meant by 'proceeding upward.'

The Sub-commentary states: The hexagram possesses 'supreme auspiciousness' and the following attributes because of 'possessing confidence'; therefore adding the word 'and' (ér) makes the meaning evident. The Sub-commentary states: Regarding 'What should be used?

Two simple baskets may be used for the offering': citing the Classic to clarify that all this is attained because of decreasing with confidence. The Sub-commentary states: This reiterates that the rite of two baskets cannot be kept as a constant practice.

Two baskets represent extreme austerity; they are performed only in accordance with the proper time during Decrease, and are unacceptable outside that time.

The Sub-commentary states: This clarifies that the way of 'decreasing the lower to increase the upper' cannot be made constant either.

The reason Decrease can 'decrease the lower to increase the upper' is that the lower dares not be rigid and arrogant, valuing service to the upper; this is decreasing rigidity to increase gentleness and compliance.

'Decreasing the firm' refers to decreasing the yang line of Dui; 'increasing the yielding' refers to increasing the yin line of Gen. In human virtue, one must possess both firmness and yielding; between firmness and yielding, firmness is the chief virtue.

Since it is the chief virtue, it cannot be diminished constantly; hence its decrease 'has its time.' The Sub-commentary states: Regarding 'fullness and emptiness': the duck's legs are short by nature; the crane's shanks are long by nature.

Saying again 'move together with the time' follows having just said that 'decreasing the firm and increasing the yielding' cannot be used constantly; this further broadly clarifies that decrease and increase do not constitute an invariable rule, but natural endowments each have their fixed allotments.

The duck's legs are not too short; the crane's shanks are not too long—why should one decrease oneself to increase another, or empty this to fill that?

They are only used when the time calls for it, acting in accordance with the time; hence it says, 'Decreasing and increasing, fullness and emptiness, move together with the time.'

The Sub-commentary states: The lake lies beneath the mountain; the lake is low while the mountain is high, resembling the lake decreasing itself to elevate the mountain.

The Sub-commentary states: The noble person models himself on this way of decrease to restrain his anger and block his desires. Human emotions are stirred upon encountering external objects; circumstances may be agreeable or adverse, hence emotions produce wrath or desire.

Restraining stops what has already arisen; blocking shuts off what is yet to come. Both wrath and desire involve past and future; 'restraining' and 'blocking' complement each other in mutual reference.