LIMITATION
60. Chieh / Limitation
Top: Water | Bottom: Lake
THE SUMMARY
A lake occupies a limited space. When more water comes into it, it overflows. Therefore limits
must be set for the water. The image shows water below and water above, with the firmament
between them as a limit. The Chinese word for limitation really denotes the joints that divide a
bamboo stalk. In relation to ordinary life it means the thrift that sets fixed limits upon
expenditures. In relation to the moral sphere it means the fixed limits that the superior man sets
upon his actions-the limits of loyalty and disinterestedness.
THE WISDOM
Limitations are troublesome, but they are effective. If we live economically in normal times, we
are prepared for times of want. To be sparing saves us from humiliation. Limitations are also
indispensable in the regulation of world conditions. In nature there are fixed limits for summer
and winter, day and night, and these limits give the year its meaning. In the same way, economy,
by setting fixed limits upon expenditures, acts to preserve property and prevent injury to the
people. But in limitation we must observe due measure. If a man should seek to impose galling
limitations upon his own nature, it would be injurious. And if he should go too far in imposing
limitations on others, they would rebel. Therefore it is necessary to set limits even upon
limitation.
THE JUDGMENT
Success. Galling limitation must not be persevered in.
THE IMAGE
Water over lake: Thus the superior man creates number and measure, and examines the nature of
virtue and correct conduct.
A lake is something limited. Water is inexhaustible. A lake can contain only a definite amount of
the infinite quantity of water; this is its peculiarity. In human life too the individual achieves
significance through discrimination and the setting of limits. Therefore what concerns us here is
the problem of clearly defining these discriminations, which are, so to speak, the backbone of
morality. Unlimited possibilities are not suited to man; if they existed, his life would only
dissolve in the boundless. To become strong, a man's life needs the limitations ordained by duty
and voluntarily accepted. The individual attains significance as a free spirit only by surrounding
himself with these limitations and by determining for himself what his duty is.
THE LINES
Nine at the beginning means:
Not going out of the door and the courtyard is without blame.
Often a man who would like to undertake something finds himself confronted by insurmountable
limitations. Then he must know where to stop. If he rightly understands this and does not go
beyond the limits set for him, he accumulates an energy that enables him, when the proper time
comes, to act with great force. Discretion is of prime importance in preparing the way for
momentous things. Concerning this, Confucius says: "Where disorder develops, words are the first steps. If the prince is not discreet, he loses his servant. If the servant is not discreet he loses his life.
If germinating things are not handled with discretion, the perfecting of them is impeded. Therefore the superior man is careful to maintain silence and does not go forth."
Nine in the second place means:
Not going out of the gate and the courtyard brings misfortune.
When the time for action has come, the moment must be quickly seized. Just as water first
collects in a lake without flowing out, yet is certain to find an outlet when the lake is full, so it is
in the life of man. It is a good thing to hesitate so long as the time for action has not come, but no
longer. Once the obstacles to action have been removed, anxious hesitation is a mistake that is
bound to bring disaster, because one misses one's opportunity.
Six in the third place means:
He who knows limitation will have cause to lament. No blame.
If an individual is bent only on pleasures and enjoyment, it is easy for him to lose his sense of the
limits that are necessary. If he gives himself over to extravagance, he will have to suffer the
consequences, with accompanying regret. He must not seek to lay the blame on others. Only
when we realize that our mistakes are of our own making will such disagreeable experiences free
us of errors.
Six in the fourth place means:
Contented limitation. Success.
Every limitation has its value, but a limitation that requires persistent effort entails a cost of too
much energy. When, however, the limitation is a natural one (as for example, the limitation by
which water flows only downhill), it necessarily leads to success, for then it means a saving of
energy. The energy that otherwise would be consumed in a vain struggle with the object, is
applied wholly to the benefit of the matter in hand, and success is assured.
Nine in the fifth place means:
Sweet limitation brings good fortune. Going brings esteem.
The limitation must be carried out in the right way if it is to be effective. If we seek to impose
restrictions on others only, while evading them ourselves, these restrictions will always be
resented and will provoke resistance. If, however, a man in a leading position applies the
limitation first to himself, demanding little from those associated with him, and with modest
means manages to achieve something, good fortune is the result. Where such an example occurs,
it meets with emulation, so that whatever is undertaken must succeed.
Six at the top means:
Galling limitation. Perseverance brings misfortune. Remorse disappears.
If one is too severe in setting up restrictions, people will not endure them. The more consistent
such severity, the worse it is, for in the long run a reaction is unavoidable. In the same way, the
tormented body will rebel against excessive asceticism. On the other hand, although ruthless
severity is not to be applied persistently and systematically, there may be times when it si the
only means of safeguarding against guilt and remorse. In such situations ruthlessness toward
oneself is the only means of saving one's soul, which otherwise would succumb to irresolution
and temptation.