Hexagram 27 of the I Ching: Yi, The Corners of the Mouth (頤), meaning and lines
Yi (Nourishing), The Corners of the Mouth: a figure shaped like an open mouth. A reflection on what we take in, what we say and what truly nourishes us.
Key points
| Number | 27 of 64 (King Wen sequence) |
|---|---|
| Chinese name | Yi (頤) |
| Approximate pronunciation | “ee” |
| Lower trigram | ☳ Zhen, Thunder |
| Upper trigram | ☶ Gen, Mountain |
| Lines (bottom to top) | yang, yin, yin, yin, yin, yang |
| Opposite hexagram | No. 28, Da Guo, Preponderance of the Great |
| Other names | The Jaws, Nourishment, Nourishing |
Hexagram 27 at a glance
Yi (頤, not to be confused with No. 42, which is also pronounced Yi) is the 27th hexagram of the I Ching. The character denotes the jaw, the chin or the cheek. The figure resembles an open mouth: a solid line at the top, one at the bottom, and four broken lines between them. It is rendered in English as “The Corners of the Mouth”, “The Jaws” or “Nourishment”.
What goes into the mouth and what comes out of it: food and words. That is the theme of this figure.
The two trigrams
A hexagram is read from bottom to top. The lower trigram, called inner or lower, is Zhen (Thunder); the upper one, called outer or upper, is Gen (Mountain). The bottom stands for the base of the situation, the top for its context or outcome. Thunder lies beneath the Mountain: the lower jaw moves while the upper one stays still, as when eating. The tradition reads in it a movement that nourishes beneath a calm surface.
Line diagram, from the first to the sixth: yang, yin, yin, yin, yin, yang. In King Wen’s sequence, this hexagram pairs with No. 28, Da Guo, Preponderance of the Great. Its opposite (all lines reversed) is No. 28, Da Guo, Preponderance of the Great, and it remains the same when read from top to bottom. Its nuclear hexagram, formed by the central lines, is No. 2, Kun, The Receptive.
The judgment, in brief
The judgment speaks of favourable perseverance. It invites you to observe the jaw, that is, the way each person feeds themselves, and to look at what one seeks in order to fill one’s own mouth.
Put simply: look at which nourishment you choose and how you choose it, including nourishment that is not material.
General meaning
Yi deals with nourishment in the broad sense: that of the body, but also that of the mind and of relationships. The commentary on the image calls for moderation: watch one’s words and temper one’s drinking and eating. Nothing medical here, only an image of temperance.
The lines set two ways of feeding oneself against each other: by one’s own efforts, which is worthy, or by depending on outside sources and coveting what others have. Between the two, the figure places the idea of nourishing others.
The six lines, one by one
Lines are counted from bottom to top. These very short paraphrases do not replace reading a full translation.
| Line | Image and idea |
|---|---|
| 1 (yang) | One sets aside one’s “magic tortoise” (one’s self-sufficiency) to envy others who are eating: an unfavourable omen. |
| 2 (yin) | Seeking one’s food the wrong way round, below or on the hill: departing from the rule exposes one to failure. |
| 3 (yin) | Against the order of things: feeding oneself in a disordered or excessive way; the text advises waiting a long time. |
| 4 (yin) | One asks for help from below, with the eagerness of a tiger: the craving is held in check; no fault. |
| 5 (yin) | Against the rule, yet remaining wise: one must lean on something stronger than oneself, not undertake great crossings. |
| 6 (yang) | The source of nourishment: many people depend on it; the burden is heavy, the outcome is good. |
Changing lines and the resulting hexagram
A changing line (a total of 6 or 9 when the three coins are cast) turns into its opposite and gives a second hexagram, the resulting hexagram, which describes the direction the situation is taking. Here, lines 1 and 6 are yang and lines 2, 3, 4 and 5 are yin. The two solid lines, first and sixth, stand for the lips or the teeth; the four broken lines are the mouth. A changing line is read as a change in the way one feeds oneself.
| If the changing line is | Resulting hexagram |
|---|---|
| 1 (yang becomes yin) | No. 23, Bo, Splitting Apart |
| 2 (yin becomes yang) | No. 41, Sun, Decrease |
| 3 (yin becomes yang) | No. 22, Bi (Grace), Grace |
| 4 (yin becomes yang) | No. 21, Shi He, Biting Through |
| 5 (yin becomes yang) | No. 42, Yi (Increasing), Increase |
| 6 (yang becomes yin) | No. 24, Fu, Return |
Six changing lines give the opposite, No. 28, Da Guo, Preponderance of the Great. With several changing lines, the schools differ on which one to give priority.
A modern reading, with caution
Yi can be read as a time of self-examination: which content, which people, which habits truly nourish you? It also applies to speech: saying what is right, eating what is healthy.
- At work: choose your sources of learning and do not depend on a single opinion.
- In relationships: give as much as you receive; take care not to criticise out of habit.
- For yourself: weigh your words and your excesses; for diet, health advice is a matter for a professional.
Reminder: the I Ching is a book of wisdom and divination, a tool for reflection and not a prediction; it does not replace medical, financial, legal or safety advice.
Questions to reflect on
- What do I feed on (reading, relationships, screens, habits)?
- Which words would benefit from staying in my mouth?
- Where have I given up my independence out of longing for what others possess?
- Whom am I responsible for nourishing, in the broad sense?
Mistakes to avoid
- Reading Yi only as dietary advice: it speaks of a broader kind of nourishment.
- Confusing it with No. 42, which is spelled differently and means “increase”.
- Judging others for the way they feed themselves.
Frequently asked questions
What does hexagram 27 of the I Ching mean?
Yi, The Corners of the Mouth or Nourishment, invites you to look at what you feed on, in the literal and figurative sense, and to temper your words.
Why are there two hexagrams called Yi?
They are two different characters: 頤 (No. 27, the jaw) and 益 (No. 42, increase). Pinyin transliteration makes them identical.
Which trigrams make up Yi?
Thunder (Zhen) below and Mountain (Gen) above.
Which hexagram is paired with Yi?
No. 28, Da Guo. Because the figure is the same upside down, the pair is formed by reversing all the lines.
Also read
The meanings mentioned belong to tradition and symbolism. They are neither promises of results nor medical advice. Back to The 64 hexagrams of the Yi King.