Tai Xuan Jing (太玄經)

馴乎玄，渾行無窮，正象天。陰陽（土比），以一陽乘一統，萬物資形。

Follow the "Xuan" — it operates smoothly and endlessly, perfectly emulating heaven. The interaction of yin and yang energies, carried by a single yang line, gives rise to the forms of all things. Yang Xiong modeled the "Zhou Yi" and established another system of principles: the "Zhou Yi" takes "Taiji" as its root, while the "Tai Xuan" takes "Xuan" as its root. Though "Xuan" is profound and invisible, it is the fundamental source upon which the generation and operation of all things in the universe depend. By first establishing this great principle, it is to indicate that the following eighty-one sections are depictions of the heavenly way, not arbitrary symbolic arrangements.

方州部家，三位疏成。曰陳其九九，以為數生，贊上群綱，乃綜乎名。八十一首，歲事咸貞。

"The Fang, Zhou, Bu, and Jia are the four levels of position in the Tai Xuan. They are arranged from top to bottom, each level distinguishing itself through one, two, or three strokes. Three Fangs generate nine Zhou, nine Zhou generate twenty-seven Bu, and twenty-seven Bu generate eighty-one Jia, resulting in eighty-one 'Shou.' 'Shou' is equivalent to the hexagrams in the Zhou Changes, but whereas the Zhou Changes use two lines combined to form sixty-four hexagrams, the Tai Xuan uses three strokes stacked to form eighty-one Shou. The number eighty-one is derived by multiplying nine by nine. Each Shou is followed by nine 'Zan,' which are equivalent to the lines in the Zhou Changes. These Zan are governed by the纲纪 and ultimately summarized under the name of the Shou. The eighty-one Shou sequentially govern the days of the year, thus determining the sequence of events in a year."

盛哉日乎，炳明離章，五色淳光。夜則測陰，晝則測陽。晝夜之測，或否或臧。陽推五福以類升，陰幽六極以類降。

The sun is truly grand! Its brilliant light shines forth, forming patterns and images, with its five-colored radiance pure and unadulterated. "Ce" is the concluding statement made by Yang Xiong, following the style of the "Image Commentary" in the "Zhou Changes" for each praise. What is measured at night belongs to the yin, and what is measured by day belongs to the yang. Whether measured by day or night, some are judged as unfavorable, while others are judged as favorable. Those belonging to the yang category elevate the "Five Blessings" from the "Shangshu·Hongfan"—longevity, wealth, health and peace, virtue, and a peaceful death—according to their categories. Those belonging to the yin category depress the "Six Evils"—sudden death, illness, sorrow, poverty, evil, and weakness—according to their categories. The nine praises are divided between day and night. Those with odd numbers belong first to the "Yang family," with the first, third, fifth, seventh, and ninth being daytime praises. Those with even numbers belong first to the "Yin family," with the second, fourth, sixth, and eighth being daytime praises. Daytime praises tend to be auspicious, while nighttime praises tend to be inauspicious, and the fortune or misfortune of a single praise is thus determined.

升降相關，大貞乃通。經則有南有北，緯則有西有東。巡乘六甲，輿斗相逢。歷以記歲，而百穀時雍。

The paths of ascending and descending are interrelated and mutually constrained, allowing the great principle of uprightness to be fully realized. In terms of direction, the straight meridians have north and south, while the horizontal parallels have east and west. The eighty-one sections are laid out according to the meridians and parallels, facing the four directions. When applied, they cycle through the sixty Jiazi (Heavenly Stems and Earthly Branches combinations) — namely Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin — meeting the position of the Big Dipper's handle, which indicates the Month Builder. One zan corresponds to half a day, one section with nine zans corresponds to four and a half days, and eighty-one sections together make up three hundred sixty-four and a half days. Adding the two remaining zans, "qi" and "ying," completes a year. Using this to compile a calendar for recording years, all grains can grow in harmony with the seasons and achieve abundant harvests.

中：陽氣潛萌於黃宮，信無不在乎中。

The term "Zhong" (中) is the first among the eighty-one hexagrams, corresponding to the winter solstice, which marks the beginning of the first four and a half days of the year. At this time, the yang energy is just beginning to quietly emerge within the "Huang Gong" (黄宫), where "Huang" refers to the color of earth, symbolizing the central position of the earth, and the winter solstice signifies the birth of the first yang energy beneath the ground. The vitality of all things indeed originates from "Zhong." The entire book begins with "Zhong" just as the "Zhou Yi" (周易) begins with the hexagram "Qian" (乾), aiming to highlight that the principle of the middle way is the fundamental aspect of all things.

初一：崑崙磅礴，幽。測曰：崑崙磅礴，思之貞也。次二：神戰於玄，其陳陰陽。測曰：神戰於玄，善惡並也。次三：龍出於中，首尾信，可以為中庸。測曰：龍出於中，見其造也。

On the first day: It is like the Kunlun Mountains, vast and mighty, undivided and indistinct, existing in darkness. The divination text says: The Kunlun Mountains are vast and mighty, representing the initial stirring of thought that can maintain correctness. Among the nine praises, the first, second, and third belong to 'thought,' the fourth, fifth, and sixth to 'blessing,' and the seventh, eighth, and ninth to 'misfortune.' The first day represents the most subtle aspect of thought, hidden and not revealed, which perfectly fits its position. On the second day: The divine forces contend in the profound and mysterious, displaying the two aspects of yin and yang. The divination text says: Divine forces contend in the profound, indicating the simultaneous arising of good and evil thoughts, at which time one must choose carefully. On the third day: The dragon emerges from the center, stretching from head to tail, embodying the 'moderation' of being neither biased nor excessive. The divination text says: The dragon emerges from the center, indicating its actions have already become evident.

次四：庳虛無因，大受性命，否。測曰：庳虛之否，不能大受也。次五：日正於天，利用其辰作主。測曰：日正於天，貴當位也。次六：月闕其摶，不如開明於西。測曰：月闕其摶，賤始退也。

Next four: in a low position, internally empty and without support, yet wanting to bear great heavenly mandate, it is not possible. The divination says: the reason why the low and empty cannot proceed is that the capacity is insufficient for such a heavy responsibility; four is the beginning of "blessing," but if the foundation is not solid, it cannot receive the blessing. Next five: the sun is exactly at the center of the sky, just the right time to emerge and take charge. The divination says: the sun is exactly in the center of the sky, which is noble and precisely in its proper position—five is in the middle of the nine praises, the most flourishing place of blessing. Next six: the moon has lost its full roundness, better to take advantage of the remaining light in the west and withdraw early. The divination says: the moon lacking its full roundness signifies the beginning of retreat by the lowly.

次七：酋酋，火魁頤，水包貞。測曰：酋酋之包，任臣則也。次八：黃不黃，覆秋常。測曰：黃不黃，失中德也。上九：顛靈氣形反。測曰：顛靈之反，時不克也。

Next, the seventh: the momentum approaches maturity and is about to end, fire is strong at the top like the star魁星 opening its mouth to swallow, water below wraps it up, thus achieving the correct state. The divination text says: "The gentle wrapping," meaning employing ministers with order—those who are strong must be restrained by the gentle. Seven is the beginning of "harm," and being able to contain it prevents harm. Next, the eighth: it should be the central yellow but fails to be yellow, instead covering the usual path of autumn. The divination text says: "Not yellow," meaning losing the virtue of being in the center. Upper Nine: the spiritual energy at the top together with the form reverses. The divination text says: "The reversal of spiritual energy," meaning the situation no longer allows it to continue; nine is the extreme of harm, and when things reach their peak they must reverse.

周：陽氣周神而反乎始，物繼其匯。

"The Zhou" is the second hexagram, still corresponding to the winter solstice, governing the period from the fourth and a half day to the ninth day after the winter solstice. The yang energy circulates throughout and operates mysteriously, completing a cycle and returning to its starting point, allowing all things to continue in their respective kinds. "Zhou" signifies the concept of cyclical recurrence, similar to the hexagram "Fu" in the Zhou Changes, indicating that the heavenly way is not a straight progression but a recurring and returning process.

初一：還於天心，何德之僭，否。測曰：也還心之否，中不恕也。次二：植中樞，周無隅。測曰：植中樞，立督慮也。次三：出我入我，吉凶之魁。測曰：出我入我，不可不懼也。

On the first day: Returning to the center of heaven, how dare one act so presumptuously with one's own virtue? It is not feasible. The interpretation says: Returning to the center of heaven fails because one's heart cannot extend one's own feelings to others. The original text of this sentence was "The interpretation says: Also return to the heart's negation," with an extra "also" at the beginning, which is likely a copying error. I have recorded it as is without alteration. On the second day: Establishing the central pivot, turning it around eliminates dead corners. The interpretation says: Establishing the central pivot is to establish a comprehensive plan that oversees everything. On the third day: Going out from me and returning to me, this is where the mind of fortune and misfortune resides. The interpretation says: Going out from me and returning to me, one must not be careless — the beginning of fortune and misfortune lies entirely in one's single thought.

次四：帶其鉤鞶，錘以玉環。測曰：帶其鉤鞶，自約束也。次五：土中其廬，設其金輿，厥戒渝。測曰：廬金戒渝，小人不克也。次六：信周其誠，上亨於天。測曰：信周其誠，上通也。

Next, the fourth: fasten the upper belt with a hook and a leather belt, then hang a jade ring to hold it down. The divination says: fastening the belt with a hook, it is self-restraint—four is the beginning of blessings; first one must be self-disciplined, then blessings can be sustained. Next, the fifth: build a house in the center of the land, and set out a carriage decorated with gold, but be cautious for it will eventually decay. The divination says: the house in the center and the gold-decorated carriage both need to be cautious of change; the petty person in such a prosperous position cannot bear it. Next, the sixth: sincerity spreads throughout, reaching its utmost sincerity, and thus connects with heaven. The divination says: sincerity spreads throughout, reaching heaven; six is the height of blessings, and at this point sincerity reaches its peak.

次七：豐淫見其朋，還於蒙，不克從。測曰：豐淫見朋，不能從也。次八：還過躬外，其禍不大。測曰：還過躬外，禍不中也。上九：還於喪，或棄之行。測曰：還於喪，其道窮也。

Next, the seventh line: When abundance goes beyond its limit and attracts similar things, it turns back and falls into confusion, unable to keep up. The divination says: "Excess in abundance brings companions, but ultimately they cannot follow." The number seven is the beginning of calamity; when abundance attracts companions, it is the start of misfortune. Next, the eighth line: The return has only passed through things outside oneself, so the calamity is not great. The divination says: "Returning beyond oneself," meaning the calamity has not struck the vital point. The ninth line: The return leads back to loss, and some people simply abandon it. The divination says: "Returning to loss," meaning this path has reached its end—circulation and return are naturally good, but returning to the place of loss leaves no further return.

礥：陽氣微動，動而礥礥，物生而難。

"The character '礥' is read as 'Xian', meaning difficulty and obstruction, and it refers to the third section. It still corresponds to the winter solstice, governing the period from the ninth to the thirteenth and a half days after the winter solstice. Yang energy has just begun to stir slightly, but even this slight movement is obstructed and difficult. At the beginning of growth, all things are most difficult. This section is equivalent to the 'Zun' hexagram in the Zhou Changes, discussing the stage where vitality first emerges but faces the greatest resistance. The original text has a note in the margin of the first section, indicating 'Xian' as a phonetic annotation by later commentators, which is not included in the main text."

初一：黃純於潛，不見其畛，藏鬱於泉。測曰：黃純於潛，化在嘖也。次二：黃不純，屈於根。測曰：黃不純，失中適也。次三：赤子扶扶，元貞有終。測曰：赤子扶扶，父母詹也。

On the first day: The central yellow is pure and deep, hidden beneath, unseen, accumulating in the underground springs. The divination says: Yellow is pure and hidden, indicating change is brewing in the deep and obscure. On the second day: The yellow is not pure, twisted and coiled at the roots. The divination says: Yellow is not pure, indicating the loss of proper centering. On the third day: A newborn infant crawls, strong and upright, destined for a good outcome. The divination says: A red child crawls, indicating parents are nearby to support and guide—weakness needs support to grow.

次四：拔我不德，以力不克。測曰：拔我不德，力不堪也。次五：拔車山淵，宜於大人。測曰：拔車山淵，大位力也。次六：將其車，入於丘虛。測曰：將車入虛，道不得也。

Section four: To lift up someone like me, who lacks virtue, can't be done by mere strength. The divination says: To lift me, who lacks virtue, is a burden too heavy for strength to bear. Section five: To pull a cart out of a valley or deep ravine requires a great and virtuous person called the "Great Man." The divination says: To pull the cart out of the mountain ravine, only a person in a high position can exert such strength; five is in the center of fortune, and the difficult times are waiting for such a person. Section six: Driving his cart, yet entering a wasteland and ruins. The divination says: To drive the cart into emptiness, is to have taken a wrong path, and it won't go through.

次七：出險登丘，或牽之牛。測曰：出險登丘，莫之代也。次八：車不拔，骭軸折。測曰：車不拔，躬自賊也。上九：崇崇高山，下有川波，其人有輯航，可與過其。測曰：高山大川，不輯航不克也。

Next seven: escaping from danger and climbing a high hill, someone comes with an ox to help pull. The divination says: escaping danger and climbing the hill, this effort cannot be replaced by anyone, ultimately one has to walk out by oneself. Next eight: the cart cannot be pulled out, and the axle, like a leg bone, is broken. The divination says: the cart cannot be pulled out, it is self-inflicted. Upper nine: a high mountain, with rivers and waves below, that person has boats that can be connected in a line, thus they can cross together. The divination says: facing high mountains and great rivers, without the preparation of connected boats, one cannot cross—extreme difficulty is overcome by prior preparation of tools and companions.

閒：陽氣閒於陰，礥然物咸見閒。

"Xian" originally refers to the wooden fence within a gate, and is extended to mean prevention, obstruction, or hindrance. This is the fourth section, corresponding to the period from the end of the winter solstice to the beginning of the Minor Cold, specifically the thirteen and a half days to eighteen days after the winter solstice. The yang energy is blocked by the yin energy, resulting in a situation of difficulty and obstruction similar to the previous section "Luan," where all things are hindered. Prevention and obstruction have two aspects: one is being blocked by external obstacles, and the other is self-imposed barriers.

初一：蛇伏於泥，無雄有雌，終莫受施。測曰：蛇伏於泥，君不君也。次二：閒其藏，固珍寶。測曰：閒其藏，中心淵也。次三：關無鍵，舍金管。測曰：關無鍵，盜入門也。

On the first day: A snake is hidden in the mud, with only females and no males, ultimately unable to mate. The interpretation says: A snake hidden in the mud indicates that the ruler is not a true ruler — yang does not emerge and the ruler alone relies on yin, thus losing his position of authority. On the second day: The things that should be hidden are guarded, and treasures are secure. The interpretation says: Guarding what should be hidden means the mind is deep like a pit, not easily revealed to others. On the third day: The door is closed without a lock, and the metal lock is discarded. The interpretation says: A door without a lock allows thieves to enter from within.

次四：拔我輗軏，小得利小徵。測曰：拔我輗軏，貴以信也。次五：礥而閒而，拔我奸而，非石如石，厲。測曰：礥閒如石，其敵堅也。次六：閒黃垁，席金笫。測曰：閒黃垁，以固德也。

The fourth reading: Remove the connecting parts of the carriage, the radi and the yue, and there is a small gain, suitable for a minor journey. The interpretation says: The radi and yue are the key parts connecting the carriage and the yoke; their value lies in being trustworthy. Since the key is already loose, one can only go a short distance and not travel far. The fifth reading: It is both difficult and obstructed, wanting to remove the corrupt officials here, but these corrupt officials are not stone yet are as hard as stone, which is dangerous. The interpretation says: The difficulties are as firm as a rock, indicating the opponent is too stubborn. The sixth reading: Secure the central earth wall and cover it with metal-reinforced planks. The interpretation says: The idle yellow ditch is used to strengthen one's virtue.

次七：跙跙，閒於遽篨，或寢之廬。測曰：跙跙之閒，惡在舍也。次八：赤臭播關，大君不閒，克國乘家。測曰：赤臭播關，恐入室也。上九：閒門以終，虛。測曰：閒門以虛，終不可實也。

Next seven: The steps are unsteady and difficult to walk, one can only use coarse bamboo mats to cover the entrance and door, or simply sleep in a humble shed. The divination says: This makeshift protection is the fault of the dwelling itself being too poor. Next eight: The stench of blood and decay has spread to the pass, yet the great ruler does not set up defenses, allowing enemies to break through the state and seize the noble family. The divination says: The foul stench has spread to the pass, fearing it is about to enter the inner chamber. Upper nine: The door is shut completely, resulting in emptiness. The divination says: A closed door is empty, ultimately unable to be filled—by merely blocking, one ends up guarding only an empty house.

少：陽氣澹然施於淵，物謙然能自韯。

"Shao" means reduction and humility, and it is the fifth section, corresponding to the period of Xiaohan, governing the eighteenth to the twenty-second and a half days after the winter solstice. Yang energy subtly spreads beneath the deep abyss, and all things remain humble and self-restrained, able to reduce themselves without excess. This section is similar to the "Qian" (Humility) in the Zhouyi, discussing how, when yang energy is still weak, maintaining humility allows for accumulation.

初一：冥自少，眇于謙。測曰：冥自少，不見謙也。次二：自少不至，懷其恤。測曰：自少不至，謙不誠也。次三：動韯其得，人主之式。測曰：韯其得，其謙貞也。

On the first day: In darkness, one diminishes oneself, humbly to the point of being unseen. The divination says: "Diminishing in obscurity," meaning humility practiced where no one sees, is true humility. On the second day: One diminishes oneself but does not do it thoroughly, still harboring worries. The divination says: "Diminishing not fully," meaning humility is not sincere. On the third day: As soon as there is action, one first reduces one's own gains, which is the proper way for a ruler. The divination says: "Reducing one's gains," is the correct way of humble conduct.

次四：貧貧，或妄之振。測曰：貧貧妄振，不能守正也。次五：地自沖，下於川。測曰：地自沖，人之所聖也。次六：少持滿，今盛後傾。測曰：少持滿，何足盛也。

Next four: poverty added to poverty, people go about seeking help carelessly. The divination says: being poor yet recklessly seeking aid, one cannot hold to the right path. Next five: the earth resides in emptiness, content to be below rivers and streams. The divination says: the earth naturally descends, which is precisely the place people regard as sacred—the most capable of holding, is precisely the lowest. Next six: relying on a little humility to hold onto fullness, though it is currently flourishing, it will inevitably decline. The divination says: holding onto fullness with little humility, such flourishing is not truly flourishing.

次七：貧自究，利用見富。測曰：貧自究，富之聘也。次八：貧不貧，人莫之振。測曰：貧不貧，何足敬也。上九：密雨溟沐，潤於枯瀆，三日射谷。測曰：密雨射谷，謙之敬也。

Next seven: Being content with poverty and cultivating oneself to the utmost, this is actually beneficial for encountering wealth. The divination says: Poverty is thoroughly examined, which is the means by which wealth and honor come to invite him. Next eight: Clearly poor yet pretending not to be, no one will come to help. The divination says: Whether one is poor or not, what is there to respect? Upper nine: Dense rain continues to fall, moistening the dry ditches, after three days the mist rises directly into the valleys. The divination says: Dense rain shooting into the valley, is the result of accumulated humility and virtue, which earns respect—steady flow of water surpasses a single heavy downpour.

戾：陽氣孚微，物各乖離，而觸其類。

"Li" means deviation and separation, being the sixth section, corresponding to the period of Xiaohan, governing the twenty-second to twenty-seventh days after the winter solstice. The power of yang energy to nurture is still very weak, and all things separate and diverge, turning away from their own kind. When the weather is not harmonious, the feelings of things become discordant. This section discusses how conflicts and oppositions arise and how they can be resolved.

初一：虛既邪，心有傾。測曰：虛邪心傾，懷不正也。次二：正其腹，引其背，酋貞。測曰：正其腹，中心定也。次三：戾其腹，正其背。測曰：戾腹正背，中外爭也。

On the first day: The inner part is both empty and perverse, and the mind will be overturned. The divination says: "Empty and perverse, the mind is overturned," meaning what is held in mind is originally not upright. On the second day: Correct his abdomen, pull his back, and ultimately achieve uprightness — the abdomen refers to the inner self, and the back refers to outward conduct. The divination says: "Correcting the abdomen" means the mind is first settled. On the third day: The abdomen is rebellious, yet the back appears upright. The divination says: "Rebellious abdomen and upright back" means inner and outer are in conflict; inconsistency between inside and outside is the root of separation.

次四：夫妻反道，維家之保。測曰：夫妻反道，各有守也。次五：東南射兕，西北其矢。測曰：東南射兕，不得其首也。次六：準繩規矩，不同其施。測曰：準繩規矩，乖其道也。

The fourth instance: A husband and wife each follow opposite paths, yet they become the preservation of their family. The divination says: "A husband and wife following opposite paths" means each holds to their own proper role — one managing the outside affairs, the other handling the inside — their directions are opposite but their roles complement each other. The fifth instance: Shooting a rhinoceros toward the southeast, the arrow flies toward the northwest. The divination says: "Shooting a rhinoceros toward the southeast" means missing its head; the direction of effort is contrary to the target, resulting in complete failure. The sixth instance: The plumb line and the measuring rope, the compass and the square, each have their own use and cannot be mixed. The divination says: "The plumb line, the measuring rope, the compass, and the square" each deviate from their proper use; taking the wrong tools results in failure to make a square or a circle.

次七：女不女，其心予，覆夫諝。測曰：女不女，大可醜也。次八：殺生相午，中和其道。測曰：殺生相午，中為界也。上九：倉靈之雌，不同宿而離失，則歲之功乖。測曰：倉靈之雌，失作敗也。

Next seven: A woman does not abide by her proper role, but instead focuses solely on giving to outsiders, thus overturning her husband's plans. The divination says: A woman who is not a woman is a great disgrace. Next eight: The forces of severity and growth intersect and clash, and taking the middle path is the right way. The divination says: Severity and growth intersect, using "center" as the boundary between them; punishment and virtue are opposite, yet they support each other on the middle path. Upper nine: The female counterpart of the Eastern苍灵 god does not share the same dwelling and becomes separated, causing the agricultural work of the year to go awry. The divination says: The female counterpart of the苍灵 god being separated and lost is losing order and leading to failure—disorder so great that even the heavenly phenomena are misaligned, and the affairs of one year will not be accomplished.

上：陽氣育物於下，咸射地而登乎上。

"Shang" means ascending, and it is the seventh section, corresponding to the time when the Minor Cold is ending and the Major Cold begins, governing the period from the twenty-seventh day to the thirty-first day and a half after the Winter Solstice. Yang energy is underground nurturing all things, and all things emerge from the earth and rise upward. This section is close to the "Sheng" hexagram in the Zhou Changes, which speaks of upward advancement from below, and also reminds that advancement must have a foundation.

初一：上其純心，挫厥鏩鏩。測曰：上純其心，和以悅也。次二：上無根，思登於天，谷在於淵。測曰：上無根，不能自活也。次三：出於幽谷，登於茂木，思其珍榖。測曰：出谷登木，知方向也。

On the first day: With a pure and unified mind, one should strive upward, first eliminating the sharp and urgent momentum. The divination says: "With a pure mind, one ascends with a harmonious and joyful attitude, not by force." On the second day: Striving upward without a foundation, one's heart is solely set on reaching the heavens, yet the grain to nourish it remains in the depths. The divination says: "Striving upward without a foundation, one cannot sustain oneself; ascending without a base, the higher one goes, the more dangerous it becomes." On the third day: Emerging from a deep valley, one climbs up the dense trees, mindful of the precious fruits there. The divination says: "Emerging from the valley and climbing the trees, one understands the direction."

次四：即上不貞，無根繁榮，孚虛名。測曰：即上不貞，妄升也。次五：鳴鶴升自深澤，階天不作。測曰：鳴鶴不作，有諸中也。次六：升於堂，顛衣到裳，廷人不慶。測曰：升堂顛到，失大眾也。

Next four: advancing single-mindedly without upholding correctness, having no root yet flourishing branches, gaining only empty reputation. The divination says: ascending without sincerity, is reckless advancement. Next five: the calling crane rises from the deep marsh, taking the sky as a ladder without deliberate effort. The divination says: the calling crane does not act, meaning virtue is indeed in the heart, naturally ascending. Next six: having reached the hall, the upper garment and lower skirt are reversed, and everyone in the court does not celebrate him. The divination says: ascending the hall with reversed order, is losing the people's hearts; having a high position but losing decorum, the people do not accept it.

次七：升於顛臺，或拄之材。測曰：升臺得拄，輔拂堅也。次八：升於高危，或斧之梯。測曰：升危斧梯，失士民也。上九：棲於菑，初亡後得基。測曰：棲菑得基，後得人也。

Next seven: Climbing to the top of a high platform, with timber supporting it. The divination says: Ascending the platform and obtaining support, is the reliable person who assists and corrects. Next eight: Reaching a very high and dangerous place, yet someone cuts the ladder with an axe. The divination says: Ascending danger with an axe cutting the ladder, is losing the support of the scholars and common people. Upper nine: Resting in a cultivated wasteland, initially having nothing, but later establishing a foundation. The divination says: Resting in a wasteland and obtaining a foundation, is later gaining the people's hearts—turning a wasteland into a foundation, relies on people.

乾：如人鑽乎堅，鉿然有穿。

"Qian" means to seek or to advance, and it is the eighth section, corresponding to the time of Great Cold, governing the period from half the thirty-first day after Winter Solstice to the thirty-sixth day. It is like a person drilling through a hard object, making a sudden sound and penetrating through. Most of the other sections speak of the yang energy, but this section alone uses a metaphor. It talks about seeking and giving advice needing a force that can penetrate through, but where this force is applied, there is both the right and the wrong.

初一：丸鑽鑽於內隙，厲。測曰：丸鑽於內，轉丸非也。次二：以微幹正，維用軌命。測曰：以微幹正，維大諫微也。次三：箝鍵挈挈，匪貞。測曰：箝鍵挈挈，乾祿回也。

On the first day: Using a smooth drill to bore into inner gaps is dangerous. The interpretation says: Drilling inward, as if playing with a ball, is improper; acting from within, the path is already wrong. On the second day: Working for the right path from subtle beginnings relies on proper regulations. The interpretation says: Working subtly for the right path, great advice often begins from subtle beginnings. On the third day: Clamping the door latch tightly and holding on without release is improper. The interpretation says: Clamping and holding the latch tightly, the method of seeking official rank is too roundabout.

次四：乾言入骨，時貞。測曰：乾骨之時，直其道也。次五：蚩蚩，乾於丘飴，或錫之壞。測曰：蚩蚩之幹，錫不好也。次六：乾乾於天，貞馴。測曰：乾乾之貞，順可保也。

Section four: Advancing with earnestness to the point of piercing through bones, it is exactly the right time to achieve correctness. The divination says: Speaking directly and cutting to the core at the right moment, is to state the truth straightforwardly. Section five: Being foolishly eager for something, only seeking a small piece of candy on a hill, perhaps someone will reward him with a piece of soil. The divination says: The foolishly eager one, the reward is not good—what is sought is lowly, what is obtained is also lowly. Section six: Diligently striving upward with perseverance, being upright and gentle. The divination says: The diligent and upright one, is maintained by following the proper way.

次七：河戟解解，遘。測曰：河戟解解，不容道也。次八：赤舌燒城，吐水於瓶。測曰：赤舌燒城，君子以解祟也。上九：乾於浮雲，從墜於天。測曰：乾於浮雲，乃從天墜也。

Next seven: Like spears standing upright along the banks of the Yellow River, everywhere set up for defense, eventually one will still meet with collision. The divination says: The river spears are broken, unable to accommodate the right path; guarded with severity but no way to go. Next eight: A red-tongued mouth can burn down a city, needing water from a jar to extinguish it. The divination says: A red tongue burns the city, the gentleman must find a way to resolve this calamity; slander is more dangerous than fierce fire, and the tools to put out the fire must be prepared in advance. Upper nine: Clinging and seeking up to the top of floating clouds, then falling together with the clouds from the sky. The divination says: Clinging to floating clouds, is following the clouds to fall from the sky; relying on something empty, the fall is heavy.

狩：陽氣強內而弱外，物咸扶而進乎大。

"Shou" means hunting, and it is the ninth section, corresponding to the period of Great Cold, governing the thirty-sixth to thirty-eighth and a half days after the winter solstice. Yang energy is strong internally but weak externally, and all things support each other in growing stronger. Hunting involves taking and letting go; this section uses hunting to explain the principle of taking things appropriately: taking what is suitable can nourish the body, while taking what is not suitable can harm the body. The original text notes "Yao Shou" in the heading, which is a later annotation describing the character shape and does not belong to the main text.

初一：自我匍匐，好是冥德。測曰：匍匐冥德，若無行也。次二：熒狩狧狧，不利有攸往。測曰：滎狩狧狧，多欲往也。次三：卉炎於狩，宜於丘陵。測曰：卉炎丘陵，短臨長也。

On the first day: Start from oneself, crawl forward slowly, and prefer the unseen virtue. The divination says: crawling and accumulating hidden virtue appears as if doing nothing; true virtue does not show in outward actions. On the second day: greedily hunting everywhere, constantly licking with the tongue, it is not suitable to go anywhere. The divination says: such hunting is due to excessive desires and wanting to go everywhere. The commentary says "Ying" while the divination says "Xing," with different characters in the original text; both are preserved as they are. On the third day: a fire from grass and trees burns on the hunting ground, it is suitable to be in the hills. The divination says: grass fire in the hills indicates a short thing overpowering a tall one; a small fire can spread and overcome a large one.

次四：狩於酒食，肥無譽。測曰：狩於酒食，仕無方也。次五：狩有足，託堅榖。測曰：狩有足，位正當也。次六：獨狩逝逝，利小不利大。測曰：獨狩逝逝，不可大也。

Next four: hunting for wealth and food, becoming fat but having a bad reputation. The divination says: hunting for food and drink, is being in office without a proper path. Next five: hunting with reliable strength, taking refuge in a solid tree. The divination says: hunting with strength, is being in the right position; five is in the center of fortune, relying on ability rather than luck. Next six: alone and in a hurry to hunt, suitable for small matters but not for big ones. The divination says: alone hunting and going away, cannot achieve great things; a lone person has weak strength.

次七：白日臨辰，可以卒其所聞。測曰：白日臨辰，老得勢也。次八：蚤蝨之狩，厲。測曰：蚤蝨之狩，不足賴也。上九：全狩，絭其首尾，臨於淵。測曰：全狩之絭，恐遇害也。

Next seven: The sun shines brightly, it is a proper time, one can conclude what has been heard and learned throughout life. The divination says: The sun approaches the hour, meaning although the year is old, it still has favorable circumstances. Next eight: Hunting in a scattered way, like fleas and lice, is dangerous. The divination says: Hunting fleas and lice, relying on small gains is unreliable. Upper nine: Catching the prey entirely, tying its head and tail with a rope, but the person stands on the edge of a deep abyss. The divination says: Full hunting and binding, perhaps one will suffer harm; when the prey is fully captured, the situation has already become dangerous.

羨：陽氣贊幽，推包羨爽，未得正行。

"Xian" means overflowing, branching off, or taking an indirect path, and it is the tenth section, corresponding to the time of Great Cold, governing the period from half of the forty-first day after Winter Solstice to the forty-fifth day. Yang energy assists and supports hidden things, causing them to be wrapped up and to expand and become clear, yet they are still not able to proceed on the correct path. "Xian" contrasts with "Zheng," and this section discusses the straightness and curvature of paths: temporary detours may not be bad, but once they become habitual, one cannot return.

初一：羨於初，其次迂塗。測曰：羨於初，後難正也。次二：羨於微，克復可以為儀。測曰：羨微克復，不遠定也。次三：羨於塗，不能直如。測曰：羨於塗，不能直行也。

On the first day: Starting off on the wrong path from the beginning, there is only a winding way left. The divination says: "Favoring the beginning," meaning it is difficult to correct later; a deviation of one step at the start leads to a deviation of ten steps later. On the second day: Deviating slightly in a minor matter, but being able to return immediately, one can become a model for others. The divination says: "Correcting the slight deviation," meaning the deviation is not far and can be fixed. On the third day: Deviating halfway, it becomes impossible to go straight. The divination says: "Favoring the path," meaning it is impossible to go straight anymore.

次四：羨權正，吉人不幸。測曰：羨權正，善反常也。次五：孔道夷如，蹊路微如，大輿之憂。測曰：孔道之夷，奚不遵也。次六：大虛既邪，或直之，或翼之，得矢夫。測曰：虛邪實夫，得賢臣也。

Next four: Using authority to correct deviation and rectify bias, originally a good person but suffered misfortune. The divination says: "Admiring authority and maintaining correctness, is being skillful in applying the constant way in abnormal situations; those who act with authority often suffer委屈 first." Next five: The great path is smooth and level, while the small path is narrow and difficult to travel, this is precisely the worry of the big chariot. The divination says: "The great path is so smooth, why not follow it?" Next six: The great emptiness has already deviated, someone comes to straighten it, someone comes to support it, thus obtaining a person straight as an arrow. The divination says: "Emptiness and deviation leading to fullness, is obtaining a virtuous minister."

次七：曲其故，迂其塗，厲之訓。測曰：曲其故，為作意也。次八：羨其足，濟於溝瀆，面貞。測曰：羨其足，避凶事也。上九：車軸折，其衡抈，四馬就括，高人吐血。測曰：軸折吐血，不可悔也。

Section seven: Distorting the original situation and taking a longer route is a dangerous lesson. The divination says: "Bending the original course" indicates deliberate artificiality and ulterior motives. Section eight: Deviating from the path and taking an indirect route across a ditch, the straight path is now ahead. The divination says: "Admiring the feet" means avoiding dangerous matters; this deviation is justified. Upper Nine: The carriage axle breaks, the crossbar bends, the four horses are caught by the ropes, and the nobleman on the carriage bleeds. The divination says: "Broken axle and bleeding" indicates regret too late; when the path is twisted to the extreme, the carriage is destroyed and the person is injured.

差：陽氣蠢闢於東，帝由群雍，物差其容。

"Chā" means error or unevenness, and it is the eleventh section. It corresponds to the time when the end of Dahan (Great Cold) meets Lichun (Beginning of Spring), governing the period from the fourth十五th day to the forty-ninth day and a half after Winter Solstice. Yang energy begins to stir and emerge from the east, and the Heavenly Emperor uses this to harmonize all things. However, the forms and appearances of myriad creatures vary unevenly. "Chā" has two aspects: the natural inequality of things is inherent, but deviations in human affairs should be corrected promptly.

初一：微失自攻，端。測曰：微失自攻，人未知也。次二：其所好，將以致其所惡。測曰：其所好，漸以差也。次三：其亡其亡，將至於暉光。測曰：其亡其亡，震自衛也。

On the first day: A small mistake should be self-criticized and corrected, leading to rectitude. The interpretation says: A slight error self-confronted, is changing it before others know. On the second day: What he likes will bring about what he dislikes. The interpretation says: What he likes, is a gradual accumulation of slight deviations. On the third day: Constantly muttering "about to perish, about to perish," will instead lead to brightness. The interpretation says: Its perishing, its perishing, is being alarmed and self-defensive; constantly holding the thought of impending ruin, is the way to avoid ruin.

次四：過小善善，不克。測曰：過小善，不能至大也。次五：過門折入，得彼中行。測曰：過門折入，近復還也。次六：大跌，過其門，不入其室。測曰：大跌不入，誠可患也。

Next four: focusing too much on small good deeds can prevent one from achieving bigger things. The divination text says: overemphasizing small goodness cannot reach great heights; getting bogged down in details limits one's vision. Next five: passing through the door and then turning back to enter, thus attaining the middle path that is neither biased nor extreme. The divination text says: passing through the door and turning back indicates that one does not go far off course before returning. Next six: falling heavily, passing by one's own front gate but not entering one's own house. The divination text says: a great fall without entering the house is truly worrying; one has gone so wrong that even the front gate is no longer recognized.

次七：累卵業嶪，懼貞安。測曰：累卵業業，自危作安也。次八：足累累，其步躟躍，輔銘滅麋。測曰：足累累，履過不還也。上九：過其枯城，或櫱青青。測曰：過其枯城，改過更生也。

Next seven: Like stacked eggs, precarious and full of fear, but by holding to the right path, one can turn danger into safety. The divination text says: "The eggs are piled up, anxious and trembling, yet through self-awareness of danger, it becomes secure." The commentary says "业嶪" while the divination text says "业业," with different characters in the original text; we record both as they are. Next eight: Steps follow one after another, moving with a stumble and leap, even leaving marks on the cheeks and erasing the eyebrows. The divination text says: "Feet are heavy," meaning one has been walking in error without turning back. Upper Nine: Passing through a ruined city, yet new green sprouts emerge within. The divination text says: "Passing through the ruined city," meaning changing one's mistakes can lead to new growth; when one reaches the extreme of error but is willing to change, it becomes an opportunity for renewal.

童：陽氣始窺，物僮然咸未有知。

"Chong" means the state of being unenlightened and is the twelfth section, corresponding to the time of the Beginning of Spring, governing the period from half a day after the Winter Solstice to the 54th day. At this time, the yang energy is just beginning to emerge, and all things appear in a state of childish innocence, lacking awareness. This section corresponds to the "Meng" hexagram in the Zhou Changes, discussing how to seek enlightenment in a state of ignorance: it requires both someone to enlighten and the individual's own willingness to awaken.

初一：顓童不寤，會我蒙昏。測曰：顓童不寤，恐終晦也。次二：錯於靈蓍，焯於龜資，出泥入脂。測曰：錯蓍焯龜，比光道也。次三：東辰以明，不能以行。測曰：東辰以明，奚不逝也。

On the first day: A foolish and stubborn child is asleep and unaware, yet it coincides with my own time of ignorance and darkness. The divination says: The childish mind remains unawakened, and it seems darkness will persist forever. On the second day: The divining herbs are arranged in disorder, and the turtle shell is burned to obtain its markings, thus emerging from the mud into the greasy ground. The divination says: Arranging the divining herbs and burning the turtle shell is to approach the path of light; the ignorant person first seeks guidance through divination, which is the beginning of seeking knowledge. On the third day: The eastern stars have already brightened, yet people still cannot rise. The divination says: The eastern stars are bright, why are you still not moving?

次四：或後前夫，先錫之光。測曰：或後前夫，先光大也。次五：蒙柴求兕，其得不美。測曰：蒙柴求兕，得不慶也。次六：大開惟幕，以引方客。測曰：大開惟幕，覽眾明也。

The fourth divination: There is someone who willingly stays behind the one who originally came before him, yet he is the one who first receives honor. The interpretation says: Perhaps following behind the former husband, it is the one who willingly stays behind who first attains great honor. The fifth divination: Covering one's head with firewood to catch a rhinoceros, the result will not be good. The interpretation says: Covering with firewood to catch the兕, even if caught, it is not worth celebrating; acting blindly is only a matter of luck. The sixth divination: Opening the curtain wide to welcome guests from all directions. The interpretation says: Opening the curtain wide is to see the wisdom of all people; breaking through ignorance is to open the door and welcome the virtuous.

次七：修侏侏，比於朱儒。測曰：洙侏之修，無可為也。次八：或擊之，或刺之，修其玄鑑，渝。測曰：擊之刺之，過以衰也。上九：童麋觸犀，灰其首。測曰：童麋觸犀，還自累也。

Next, the seventh line: it is called long and slender, but in reality it is short and resembles a dwarf. The divination text says: such 'length' is of no use; named long but actually short, it is empty on the outside. Next, the eighth line: someone hits him, someone pricks him, and polishes his deep mirror, thus he changes. The divination text says: hitting and pricking him reduces the faults; 'dark mirror' refers to the inner self, which must be polished to shine clearly. The top line: a young deer collides with an ox, and both heads are smashed. The divination text says: a young deer colliding with an ox causes self-harm; when one is extremely ignorant yet overestimates one's strength, one can only bring about self-destruction.

增：陽氣蕃息，物則增益，日宣而殖。

"Zeng" means increase and proliferation. It is the thirteenth section, corresponding to the beginning of spring, governing the period from the 54th day after the winter solstice to the 58th day and a half. Yang energy proliferates and generates life, and all things grow and multiply day by day. "Zeng" includes real increase and false increase: adding to the root is substantial, while adding to the surface is merely ornamental. This section consistently distinguishes between these two.

初一：聞貞增默，外人不得。測曰：聞貞增默，識內也。次二：不增其方，而增其光，冥。測曰：不增其方，徒飾外也。次三：木以止漸增。測曰：木止漸增，不可蓋也。

On the first day: hearing the right path leads to even greater silence, outsiders cannot glimpse it. The interpretation says: hearing the correct path increases silence, meaning what is gained is kept in mind; increasing benefits should first be increased within. On the second day: not cultivating one's virtuous character, but only adding superficial brilliance, leading to darkness. The interpretation says: not increasing its uprightness, it is just a vain decoration of the outside. On the third day: trees grow gradually higher according to their natural rhythm. The interpretation says: the tree stops gradually increasing, which cannot be concealed; growing an inch at a time, eventually becomes visible.

次四：要不克，或增之戴。測曰：要不克，可敗也。次五：澤庳其容，眾潤攸同。測曰：澤庳其容，謙虛大也。次六：朱車燭分，一日增我三千，君子慶，小人傷。測曰：朱車之增，小人不當也。

The fourth instance: The waist and abdomen are already struggling to support, yet more is added on top. The divination says: The waist cannot bear the weight, it will collapse; lacking a solid foundation yet persistently adding more, will surely lead to ruin. The fifth instance: The marsh lowers its capacity to receive, thus many streams converge together. The divination says: The marsh humbly receives, thus it attains great size. The sixth instance: A vermilion chariot and arranged torches add three thousand rewards in one day. The gentleman receives joy, the petty person suffers. The divination says: The addition of the vermilion chariot signifies that the petty person cannot bear such generous gifts.

次七：增其高，刃其峭，丘貞。測曰：増高刃峭，於損皆行也。次八：兼貝以役，往益來。測曰：兼貝以役，前慶後亡也。上九：崔嵬不崩，賴彼岟崥。測曰：群士橿橿也。

Next seven: Raise it higher, cut the steep parts to a sharp edge, making it as upright as a hill. The divination says: To raise and to cut are both acceptable; when raising reaches its limit, it turns into cutting, which is the correct way. Next eight: When one takes over wealth, he employs others. When going out, there is gain, but when returning, it is... the original text here is suspected to be missing some characters, and it is recorded as is. The divination says: Taking wealth to employ others brings first joy and then loss. Upper Nine: The mountain is towering yet does not collapse, because of the thick and solid base at its foot. The divination says: This is because many virtuous people are strong and firm below.

銳：陽氣岑以銳，物之生也咸專一而不二。

"Rui" means sharp and focused, and it is the fourteenth section. It corresponds to the time near the end of the Start of Spring when the Rain Water solar term begins, governing the period from half a day after the winter solstice to the sixty-third day. Yang energy is high, sharp, and focused; at the time of growth, all things concentrate on one thing without being distracted. The advantage of "Rui" is its ability to achieve through focus, but its disadvantage is that excessive sharpness leads to breaking. This section discusses both aspects.

初一：蟹之郭索，後引黃泉。測曰：蟹之郭索，心不一也。次二：銳一無不達。測曰：執道必也。次三：狂銳蕩。測曰：狂銳之蕩，不能處一也。

On the first day: crabs with eight legs scuttle around wildly, eventually leading themselves into the Yellow Spring beneath the earth. The divination says: the crab's restless crawling shows a lack of focus. Xunzi's "Encouragement to Study" mocks the crab for having six legs and two claws yet having nowhere to rely, precisely describing this situation. On the second day: if one is determined and focused, there is no place that cannot be reached. The divination says: this is adhering to the right path with a single-minded mind. On the third day: rushing forward blindly with excessive ambition leads to recklessness and losing one's footing. The divination says: reckless striving leads to losing the principle of 'one'.

次四：銳於時，無不利。測曰：銳於時，得其適也。次五：銳其東，忘其西，見其背，不見其心。測曰：銳東忘西，不能迴避也。次六：銳丑，含於五軌萬鍾，貞。測曰：銳於丑，福祿無量也。

Next four: using sharpness at the right time brings no disadvantage. The divination says: sharpness at the right time is exactly in harmony with the right moment. Next five: focusing sharpness only on the east and forgetting the west, seeing only the back of others but not their hearts. The divination says: focusing sharpness on the east and forgetting the west is being biased in one direction and unable to turn back or avoid. Next six: applying sharpness to the same kind of people, including five ranks of chariots and ten thousand measures of salary, is correct. The divination says: sharpness on the cow branch brings boundless blessings and honors; sharpness that can be shared with the people brings great rewards.

次七：銳於利，忝惡至。測曰：銳於利，辱在一方也。次八：銳其銳，救其敗。測曰：銳其銳，恐轉作殃也。上九：陵崢岸峭，陁。測曰：陵崢岸峭，銳極必崩也。

Next, the seventh line: being overly eager to seek profit, disgrace and misfortune follow. The interpretation says: being eager for profit, disgrace comes to him. Next, the eighth line: using even sharper methods to remedy a ruined situation. The interpretation says: sharpening the sharpness, may instead lead to calamity; trying to relieve an emergency with urgency often makes things worse. The top line: mountains are high and steep, cliffs are steep and dangerous, finally collapsing. The interpretation says: mountains are high and cliffs are steep, reaching the extreme of sharpness inevitably leads to collapse; nine represents the extreme of misfortune, and the sharpness ends here.

達：陽氣枝枝條出，物莫不達。

"Da" means to be thorough and unobstructed. It is the fifteenth hexagram, corresponding to the time of rainwater, governing the period from the sixth十三th day to the sixth十七th day and a half after the winter solstice. Yang energy extends one branch at a time, and all things become thoroughly connected and unobstructed. "Da" has an internal and external distinction: true thoroughness comes from clarity within; if one merely has knowledge through the senses but lacks understanding in the heart, it is actually confusion.

初一：中冥獨達，迥迥不屈。測曰：中冥獨達，內曉無方也。次二：迷腹達目。迷腹達目，以道不明也。次三：蒼木維流，厥美可以達於瓜苞。測曰：蒼木維流，內恕以量也。

On the first day: In the dark, it is alone and unobstructed, stretching out far without bending. The divination says: In the depths, it reaches alone, meaning inner clarity without being confined to a corner. On the second day: Confusion in the abdomen, only the eyes are clear. The original text omits the words "测曰" and directly connects to the divination: Confusion in the abdomen but clarity in the eyes, meaning the path taken is not clear. On the third day: Green trees grow along the stream, their beauty reaching all the way to the buds of the fruits. The divination says: Green trees follow the stream, meaning the heart is forgiving and has capacity; nourishment from the root reaches the tip, just as the way of forgiveness extends to others.

次四：小利小達，大迷，扁扁不救。測曰：小達大迷，獨曉隅方也。次五：達於中衢，小大無迷。測曰：達於中衢，道四通也。次六：大達無畛，不要止洫作，否。測曰：大達無畛，不可遍從也。

Next four: gain advantage in small matters, achieve smoothness in small matters, but get lost in larger matters. It is shallow and confined, with no way to save the situation. The divination says: small success but great confusion, which means understanding only a corner of the truth. Next five: smoothness is found at the crossroads where all paths meet, neither small nor great matters lead to confusion. The divination says: reaching the central crossroad, meaning all roads lead to it. Next six: great smoothness is boundless, yet it does not stop at the small channels, which is not feasible. The divination says: great smoothness without boundaries, meaning not following everything; being everywhere accessible, yet having nowhere to rest.

次七：達於砭割，前亡後賴。測曰：達於砭割，終以不廢也。次八：迷目達腹。測曰：迷目達腹，外惑其內也。上九：達於咎，貞終譽。測曰：達咎終譽，善以道退也。

Next seven: reaching the level of using stone needles to puncture and using a knife to remove the diseased area, there is a loss in the present, but reliance in the future. The divination says: reaching the level of stone needles and knife cutting, ultimately not being discarded; good medicine is bitter to the mouth, enduring a moment of pain to secure long-term benefit. Next eight: eyes confused yet the abdomen is open. The divination says: confused eyes and open abdomen, external disturbances confuse the inner mind. Upper nine: reaching the level of seeing one's own faults, upholding righteousness ultimately attains reputation. The divination says: reaching faults and ultimately gaining praise, is being skilled in following the right path and withdrawing; knowing one's faults and withdrawing, is the highest level of attainment.

交：陽交於陰，陰交於陽，物登明堂，矞矞皇皇。

"Jiao" means meeting and mutual influence, and is the sixteenth section, corresponding to the time of rainwater, governing the period from half a day after the winter solstice to the seventy-second day. Yang and Yin meet and influence each other, and all things ascend to the Bright Hall, presenting a scene of bright and beautiful prosperity. This section corresponds to the "Tai" hexagram in the Zhou Changes, discussing that when things meet, they are unobstructed, but when they do not meet, they are blocked. It also discusses the importance of choosing the right person to interact with.

初一：冥交於神齊，不以其貞。測曰：冥交不貞，懷非含慚也。次二：冥交有孚，明如。測曰：冥交之孚，信接神明也。次三：交於木石。測曰：交於木石，不能向人也。

On the first day: In darkness, fasting and connecting with the divine, but the heart is not pure. The divination says: Secret communion without sincerity, harboring doubt and shame. On the second day: In darkness, connecting with sincerity, and it becomes bright. The divination says: Secret communion with sincerity, connecting with the divine through sincerity; sincerity unseen by others can reach the divine. On the third day: Only connecting with trees and stones. The divination says: Connecting with wood and stone, unable to coexist with people; being solitary and self-restrained, the way of connection is cut off.

次四：往來熏熏，得亡之門。測曰：往來熏熏，與神交行也。次五：交於鶯猩，不獲其榮。測曰：交於鶯猩，鳥獸同方也。次六：大圈閎閎，小圈交之，我有靈餚，與爾餚之。測曰：小大之交，待煥光也。

The fourth section: In the process of coming and going, the atmosphere is warm and harmonious, which is exactly the gateway where gain and loss both emerge. The divination text says: Coming and going in a state of warmth, this is moving in harmony with the divine; in the moment of mutual influence, both gain and loss arise from here. The fifth section: Associating with creatures like the nightingale and the red monkey brings no honor. The divination text says: Associating with the nightingale and the red monkey is to be on the same level as birds and beasts; if the company is not human, one's own status also declines. The sixth section: The great circle is vast and expansive, and the small circle comes to associate with it. I have prepared fine wine and food, and I share them with you. The divination text says: When the small and the great associate, they await the radiance of brilliance; the superior does not abandon the inferior, and the inferior delights in following the superior, thus the way of association becomes flourishing.

次七：交於鳥鼠，費其資黍。測曰：交於鳥鼠，徒費也。次八：戈矛往來，以其貞，不悔。測曰：戈矛往來，徵不可廢也。上九：交於戰伐，不貞，覆於城，猛則啖。測曰：交於戰伐，奚可遂也。

Next seven: dealing with birds, sparrows and rats, wasting one's own food. The divination says: engaging with birds and rats, it is purely a waste. Next eight: the spear and the halberd are in mutual contact, as long as one holds to the principle of righteousness, there will be no regret. The divination says: the spear and the halberd are in mutual contact, military campaigns cannot be entirely abandoned; when warfare is reached, righteousness and unrighteousness are the only distinction. Upper nine: engaging in warfare, yet not following the right path, will lead to defeat in the city, and reckless aggression will result in being devoured. The divination says: engaging in warfare, how can this path be pursued to the end.

耎：陽氣能剛能柔，能作能休，見難而縮。

"Rou" is the same as "ruan," meaning softness and retreat, and it is the seventeenth hexagram. It corresponds to the time when the rainwater season is ending and the Awakening of Insects begins, governing the period from the seventy-second day to the seventy-sixth day and a half after the Winter Solstice. Yang energy can be strong or weak, can be vigorous or still, and when encountering difficulties, it may retreat. Retreating does not mean cowardice; knowing when to retreat is wisdom, but retreating at the wrong time leads to missing an opportunity.

初一：赤卉方銳，利進以退。測曰：赤卉方銳，退以動也。次二：耎其心，作疾。測曰：耎其心，中無勇也。次三：耎其□，守其節，雖勿肆，終無拂。測曰：耎其□，體不可肆也。

On the first day: red plants and herbs are at their peak of growth, and it is appropriate to advance with a yielding attitude. The divination says: "Red plants are vigorous, taking retreat as a form of movement." On the second day: the heart has already softened, which leads to illness. The divination says: "Softening the heart, there is no courage within." On the third day: soften a certain part, but hold fast to one's integrity; although one cannot fully express oneself, ultimately there will be no obstruction. The divination says: "Softening a certain part, the body must not be unrestrained." This praise and the divination each lack one character; the original text is missing, and now it is marked with "□" without making up any characters.

次四：耎其哇，三歲不噣。測曰：耎哇不噣，時數失也。次五：黃菌不誕，俟於慶雲。測曰：黃菌不誕，俟求耦也。次六：縮失時，或承之菑。測曰：縮失時，坐逋後也。

Next, the fourth instance: the mouth softened, and for three years it did not open to eat. The divination says: "Soft mouth without eating, is missing opportunities repeatedly." Next, the fifth instance: the yellow mushroom does not rashly sprout, waiting quietly for the auspicious cloud of celebration. The divination says: "The yellow mushroom does not sprout, waiting for the right opportunity; to wait when the time comes, is the proper use of yielding retreat." Next, the sixth instance: retreating and missing the opportunity, one will suffer calamity. The divination says: "Retreating and losing the time, because of delaying and avoiding, one falls behind."

次七：詘其節，執其術，共所歾。測曰：詘節共歾，內有主也。次八：窾枯木，丁沖振其枝，小人有耎，三卻鉤羅。測曰：窾木之振，小人見侮也。上九：悔縮，往去來復。測曰：悔縮之復，得在後也。

Next seven: He bent his principles but held fast to his skills, living with others until death. The divination says: Bending his principles yet sharing the end, this shows inner determination; outwardly yielding, inwardly unmoved, this is softness containing strength. Next eight: A hollowed-out dry tree is struck and shaken, its branches rattling; the petty person keeps retreating and falls into the net three times. The divination says: A hollow tree being shaken shows the petty person being bullied; internally empty, retreating becomes being trampled. Upper nine: Regretting his retreat, he goes away and comes back. The divination says: Regret for retreat leads to gain later on; able to regret and return, retreat still has a way to be saved.

徯：陽氣有徯，可以進而進，物咸得其願。

"Xī" means waiting, and this is the eighteenth hexagram. It corresponds to the time of Jingzhe, which occurs on the seventy-sixth and a half day to the eighty-first day after Winter Solstice. Yang energy is in a state of waiting, and when the time comes to advance, it moves forward, allowing all things to fulfill their desires. This hexagram is similar to the "Xu" section of the Zhou Changes, which discusses the way of waiting: if what is awaited is righteous, blessings come; if what is awaited is wrong, calamity follows.

初一：冥賊徯天，凶。測曰：冥賊之徯，時無吉也。次二：冥德徯天，昌。測曰：冥德之徯，昌將日也。次三：徯後時。測曰：徯而後之，解也。

First day: Concealing malicious intent and waiting for heaven's will, it is凶. The divination says: Waiting for the hidden thief, it will never be auspicious. Second day: Accumulating virtue in secret and waiting for heaven's will, it will flourish. The divination says: Waiting for hidden virtue, prosperity will come day by day. Third day: Waiting, but the opportunity has already passed. The divination says: Waiting after the opportunity has passed, it is laziness.

次四：詘其角，直其足，維以徯谷。測曰：屈角直足，不伎刺也。次五：大爵集於宮庸，小人庳徯空。測曰：宮庸之爵，不可空得也。次六：徯福貞貞，食於金。測曰：徯福貞貞，正可服也。

The fourth instance: it bends its horns and straightens its legs, remaining only in the valley to wait. The divination says: bending the horns and straightening the legs indicates not showing off or attacking others; concealing one's sharpness and waiting for the right time is the proper way of waiting. The fifth instance: large birds gather on the palace walls, while small people wait in vain. The divination says: large birds on the palace walls cannot be obtained by waiting idly. The sixth instance: waiting for good fortune and remaining steadfast, one is able to enjoy the benefits of gold and jade. The divination says: waiting for good fortune and being steadfast, is how one gains trust through steadfastness.

次七：徯禍介介，凶人之郵。測曰：徯禍介介，輿禍期也。次八：不禍禍，徯天活我。測曰：禍不禍，非厥訧也。上九：徯尪尪，天撲之顙。測曰：徯尪之撲，終不可治也。

Next seven: He is anxiously waiting for misfortune to come, which is the mistake of a wicked person. The divination says: "Waiting for misfortune, anxiously," as if making an appointment with misfortune. Next eight: He does not regard misfortune as misfortune, but waits for heaven to save him. The divination says: Not regarding misfortune as misfortune, actually it is not the misfortune itself that is at fault; the mistake is in waiting passively, not in the coming of misfortune. Upper nine: He waits until his back is bent and his body is weak, and heaven strikes him on the forehead. The divination says: "Waiting for the weak, then struck," ultimately unable to be saved; waiting in vain until his body is wasted and bones are exposed, heaven cannot help him.

從：陽躍於淵、於澤、于田、於嶽，物企其足。

"The 'From' hexagram signifies following, and is the nineteenth hexagram, corresponding to the time of the Awakening of Insects. It governs the period from the eighty-first day to the eighty-fifth and a half day after the Winter Solstice. Yang energy begins to stir in the deep abyss, in the waters, in the fields, and on the mountains, and all things rise up to follow it. This hexagram corresponds to the 'Following' section of the Zhou Changes, which discusses following: following a good thing brings good fortune, following an evil thing brings misfortune. The key lies entirely in the ability to choose wisely."

初一：日幽嬪之，月冥隨之，基。測曰：日冥月隨，臣應基也。次二：方出旭旭，朋從爾丑。測曰：方出朋從，不知所之也。次三：人不攻之，自然證。測曰：人不攻之，自然證也。

On the first day: The sun is hidden in a secluded place, and the moon follows in darkness, which forms the foundation. The divination says: When the sun is hidden and the moon follows, it is the foundation for ministers to harmonize with the sovereign. On the second day: When it first appears, it shines brightly, and like-minded people follow along with you. The divination says: When it first appears, companions follow, indicating uncertainty about where to go; following in a crowd is the most unreliable. On the third day: There is no need for others to attack or treat it, as it naturally reveals its truth. The divination says: No external force is needed to govern it, as its effectiveness will naturally show; following the way rather than people is true following.

次四：鳴從不藏，有女承其血匡，亡。測曰：鳴從之亡，奚足朋也。次五：從水之科，滿。測曰：從水之科，不自越也。次六：從其目，失其腹。測曰：從目失腹，欲丕從也。

Section four: A loud cry to attract people to follow without restraint, with a woman carrying a basket of blood coming to respond, resulting in death. The divination says: Following the cry leads to death; such a person is unworthy of being a companion. Section five: Moving like water, encountering pits and obstacles, first filling them up before proceeding. The divination says: Following the course of water, one does not exceed limits; Mencius says that flowing water fills its channels before moving forward, which is exactly this meaning. Section six: Following one's eyes, losing one's belly. The divination says: Following the eyes and losing the belly indicates excessive desire and blind obedience; yielding to external influences inevitably leads to loss within.

次七：拂其惡，從其淑，雄黃食肉。測曰：拂惡從淑，救凶也。次八：從不淑，禍飛不逐。測曰：從不淑，禍不可訟也。上九：從徽徽，乃升於階，終。測曰：從徽徽，後得功也。

Next seven: Remove the evil and follow the good, like realgar can neutralize poison and good medicine can promote healing. The divination says: Removing evil and following the good is a way to save from misfortune. Next eight: Following an unvirtuous person brings calamity, which comes swiftly and cannot be avoided. The divination says: Following an unvirtuous person, this calamity has no place to appeal; one has chosen the wrong person, so blame cannot be placed on others. Upper Nine: Following in a beautiful and orderly manner, thus ascending the steps and achieving a good end. The divination says: Following in a beautiful and orderly manner, eventually achieving great success.

進：陽引而進，物出溱溱，開明而前。

"Jin" means to advance, and it is the twentieth section, corresponding to the time of Jingzhe, which governs the period from half a day after the winter solstice to the ninetyth day. Yang energy leads all things forward, and all things surge up to the surface, advancing openly and brightly. This section discusses the proper measure of advancement: advancement should have a proper basis and a feasible path.

初一：冥進否，作退母。測曰：冥進否，邪作退也。次二：進以中刑，大人獨見。測曰：進以中刑，刑不可外也。次三：狂章章，不得中行。測曰：狂章章，進不中也。

On the first day: advancing secretly and scheming, it is not possible to go forward, and instead becomes the cause of retreat. The interpretation says: secret advancement is not proper, walking on a wrong path, going out is equivalent to retreating. On the second day: advancing according to the proper standard, only the wise can have such insight. The interpretation says: advancing with the middle standard, punishment is not applied beyond the usual measure. On the third day: being reckless and boastful, not proceeding on the path of correctness. The interpretation says: being reckless and boastful, advancing without following the middle path.

次四：日飛懸陰，萬物融融。測曰：日飛懸陰，君道隆也。次五：進以欋疏，或杖之扶。測曰：進以欋疏，制於宗也。次六：進以高明，受址無疆。測曰：進以高明，其道迂也。

The fourth section: The sun rises high, dispelling the shadows, and all things become harmonious. The divination says: When the sun rises high and dispels the shadows, it signifies the flourishing of the sovereign's way. The fifth section: Advancing with a sparse tool resembling a rake, one still needs support from a staff. The divination says: Advancing with a sparse tool indicates being constrained by the clan's elders; one's actions are not self-directed, and progress is difficult. The sixth section: Advancing with high clarity and broad vision, the foundation one bears is vast and boundless. The divination says: Advancing with high clarity indicates a path that is distant and indirect; the higher the ambition, the longer the journey.

次七：進非其以，聽咎窒耳。測曰：進非其以，毀滋章也。次八：進於淵，君子用船。測曰：進淵用船，以道行也。上九：逆馮山川，三歲不還。測曰：逆馮山川，終不可長也。

Next seven: relying on improper means to gain position, and when hearing criticism, one blocks one's ears. The divination says: advancing not in the right way, the slander becomes more evident. Next eight: going to the abyss, the gentleman uses a boat. The divination says: advancing into the abyss with a boat, this is following the proper method; the difficulty is not whether one dares to advance, but whether there is a suitable tool. Upper nine: going against the current across mountains and rivers on foot, not returning for three years. The divination says: going against the current across mountains and rivers, ultimately cannot last long; the Analects criticizes 'fierce tiger and crossing the river without a boat', which is exactly this kind.

釋：陽氣和震，圜煦釋物，咸稅其枯，而解其甲。

"Shi" means to explain and resolve, and it is the twenty-first section. It corresponds to the end of the Awakening of Insects and the beginning of the Vernal Equinox, governing the period from ninety days to ninety and a half days after the Winter Solstice. The yang energy is warm and dynamic, shaking and spreading throughout the land, nurturing all things. This causes them to shed their dry shells and loosen their hard armor. This section combines the meanings of the "Zhou Yi" (I Ching) sections "Jie" (Release) and "Zhen" (Thunder): shaking is the means, and resolution is the result.

初一：動而無名，酋。測曰：動而無名，不可得名也。次二：動於向景。測曰：動於向景，不足觀聽也。次三：風動雷興，從其高崇。測曰：風動雷興，動有為也。

On the first day: movement occurs but without seeking fame, yet it can lead to success. The interpretation says: movement without a name indicates that there was no intention to name it; movement without a name, when done, can actually succeed. On the second day: movement is only towards the direction of the shadow. The interpretation says: movement towards the shadow means it is not worth looking at or listening to; actions done solely for show are empty. On the third day: when the wind moves, the thunder follows, all conforming to the grand and lofty trend. The interpretation says: when the wind moves and the thunder arises, movement should be accompanied by action.

次四：動之丘陵，失澤朋。測曰：動之丘陵，失下危也。次五：和釋之脂，四國之夷。測曰：和釋之脂，民說無疆也。次六：震於庭，喪其和貞。測曰：震於庭，和正俱亡也。

Next four: moving to the hilltop, leaving behind companions in the marsh. The interpretation says: moving to the hilltop, losing the support below and falling into danger. Next five: like melted fat that moistens all people, thus the four surrounding states are at peace. The interpretation says: harmonizing and melting the fat, the people are extremely joyful; in the thawing world, kindness and leniency are essential. Next six: thundering in the courtyard, losing harmony and uprightness. The interpretation says: thundering in the courtyard, both harmony and uprightness are lost.

次七：震震不侮，濯漱其訽。測曰：震震不侮，解恥無方也。次八：震於利，顛仆死。測曰：震於利，與死行也。上九：今獄後谷，終說桎梏。測曰：今獄後谷，於彼釋殃也。

Next, the seventh line: authority shakes all directions but does not bully people, and can cleanse the defamation others heap upon oneself. The divination says: shaking without bullying, is resolving disgrace without fixed method, entirely depending on one's own capacity. Next, the eighth line: rising up violently for profit, then falling and dying. The divination says: shaking for profit, is going hand in hand with death. The top line: currently imprisoned, later entering a valley for safety, finally removing the shackles and chains. The divination says: now in prison then into the valley, is the calamity there being resolved; releasing the head until this point, suffering has ended and the burden is lifted.

格：陽乞內壯，能格乎群陰，攘而卻之。

"Grading" means to reject and resist, and it is the twenty-second section, occurring at the spring equinox, governing the period from ninety-four and a half days after the winter solstice to ninety-nine days. Yang energy is strong within and can resist and drive away all Yin forces. If the resistance is against evil, it is correct; if against good, it is wrong. Appropriate resistance is protective, while inappropriate resistance causes self-harm. The original text's "yang qi" is likely a miswriting of "yang qi" and is recorded as is without alteration.

初一：格內善，失貞類。測曰：格內善，中不宵也。次二：格內惡，幽貞。測曰：格內惡，幽貞妙也。次三：裳格鞶鉤，渝。測曰：裳格鞶鉤，無以制也。

On the first day: rejecting inner goodness from within leads to losing the kindred of the right path. The divination says: blocking goodness within is due to the mind being unvirtuous and unclear. On the second day: rejecting inner evil from within, one secretly attains the right path. The divination says: blocking evil within, this practice of maintaining virtue in the hidden is most refined. On the third day: a soft lower garment resists the hook on the wide belt, it changes. The divination says: the garment resists the belt's hook, meaning the soft cannot control the hard.

次四：畢格禽，鳥之貞。測曰：畢格禽，正法位也。次五：膠漆釋，弓不射，角不離。測曰：膠漆釋，信不結也。次六：息金消石，往小來奕。測曰：息金消石，美日大也。

Four: Using a long-handled net to intercept flying birds, this is the proper method for dealing with birds. The divination says: "The net catches birds," meaning the law has been placed in the proper position. Five: Both glue and lacquer have melted, the bow cannot be drawn, and the horn cannot be fastened. The divination says: "Glue and lacquer have dissolved," meaning trust and sincerity cannot hold together; between above and below, the binding substance has been lost, and nothing can be resisted. Six: Metal is corroded and stone is worn away, the small is removed and the great comes. The divination says: "Metal is corroded and stone is worn away," meaning goodness grows day by day; slowly wearing down the hard is indeed the best strategy for resistance.

次七：格其珍類，龜縞厲。測曰：格其珍類，無以自匡也。次八：格彼鞶堅，君子得時，小人鬄憂。測曰：格彼鞶堅，誼不得行也。上九：郭其目，鱎其角，不庳其體，濮。測曰：郭目鱎角，還自傷也。

Next seven: Rejecting even one's own precious kind, the precious turtle and white silk cloth have become things that bring danger. The divination says: "Restraining one's own precious kind, there is nothing left to correct oneself." Next eight: Removing the obstruction of the strong belt, the gentleman may still meet with the times, but the petty person only faces removal and worries. The divination says: "Restraining the strong belt, the way is not being practiced; struggling without strength and resisting forcefully, righteousness has nowhere to be expressed." Upper nine: Opening the eyes as large as city walls, lifting the horns high, the body does not lower at all, finally falling down. The divination says: "Opening the eyes and lifting the horns, it is injuring oneself in reverse."

夷：陽氣傷，鬄陰無救瘣，物則平易。

"Yi" encompasses both the meanings of leveling and injuring, and is the twenty-third section, corresponding to the spring equinox, governing the period from the ninety-ninth day to the one hundred and third day and a half after the winter solstice. The yang energy suffers injury, and the removal of yin energy leaves its ailments untreatable, leading to a tendency for all things to become level and easy. Leveling and injury are two aspects of the same matter, and this section oscillates between these two meanings.

初一：載幽貳，執夷內。測曰：載幽執夷，易其內也。次二：陰夷，冒於天罔。測曰：陰夷冒罔，疏不失也。次三：柔，嬰兒於號，三日不嗄。測曰：嬰兒於號，中心和也。

On the first day: harboring a hidden dual mind, yet holding to simplicity within. The divination text says: "Carrying hidden virtue and maintaining simplicity, it is about cultivating inner smoothness; the heart first becomes level, then the outer self can become level." On the second day: the yin energy is cut down, which is an offense against the heavenly net. The divination text says: "Yin virtue is obscured, the heavenly net though loose does not miss its mark; the saying from the Tao Te Ching 'the heavenly net is vast, loose yet it does not miss' expresses this meaning." On the third day: gentle. An infant cries all day but does not become hoarse within three days. The divination text says: "The infant's cry, it is about a heart full of harmony; the Tao Te Ching refers to the infant who cries all day without becoming hoarse, taking this as the ultimate harmony."

次四：夷其牙，或飲之徒。測曰：夷其牙，食不足嘉也。次五：中夷，無不利。測曰：中夷之利，其道多也。次六：夷於廬，其宅丘虛。測曰：夷乾廬，厥得亡也。

Four: Having worn down the teeth, one can only be a person who drinks soup. The divination says: "To wear down the teeth, such a way of eating is not commendable; to remove the sharp tools, one's gains will be limited." Five: Taking the middle position and maintaining balance, there is no disadvantage. The divination says: "To wear down the advantage in the middle, this is a place where the path is wide open." Six: The houses are levelled, and the dwelling becomes a desolate hill and ruins. The divination says: "Leveling the houses, the original gains are lost." The original text's "夷干庐" should be "夷于庐," a miswriting of "于." It is recorded as such.

次七：乾柔乾弱，離木艾金，夷。測曰：乾柔，柔勝強也。次八：夷其角，厲。測曰：夷其角，以威傷也。上九：夷其耇，利敬病年，貞。測曰：夷耇之貞，懸事向也。

Next seven: The body is soft and weak, yet it can split wood and cut metal, and it is settled. The divination says: Softness is flexible, and softness can overcome strength; the "Dao De Jing" says that softness and weakness overcome hardness and strength, this is an example of that. Next eight: The horn is flattened, which is dangerous. The divination says: Flattening the horn is because the power is too great and causes harm. Upper nine: Reducing the respect for the elderly, it is only suitable to respectfully care for their declining and sickly old age, maintaining correctness. The divination says: Flattening the old age's correctness, is to fix the direction of things; once the respect for the elderly is harmed, there is only respect to make up for it.

樂：陽氣出奧，舒疊得以和淖，物咸喜樂。

"Le" means joy, and it is the twenty-fourth section, corresponding to the end of the spring equinox and the beginning of the clear and bright season, ruling from 103 and a half days after the winter solstice to 108 days. Yang energy arises from deep and hidden places, spreads out, and becomes moist and harmonious, causing all things to rejoice and be happy. If joy is in harmony with the proper way, then all people share in the joy; if joy exceeds its proper measure, then joy turns into sorrow. This section addresses both ends of the concept of joy.

初一：獨樂款款，及不遠。測曰：獨樂款款，淫其內也。次二：樂不可支，辰於天。測曰：樂不可支，以時歲也。次三：不宴不雅，嘄呱啞咋，號啕倚戶。測曰：不宴不雅，禮樂廢也。

On the first day: Alone, enjoying oneself leisurely, the influence is not far-reaching. The divination says: Enjoying oneself alone and leisurely, is indulging in pleasure for oneself alone. On the second day: Happy to the point of being unable to support it, that hour is determined by heaven. The divination says: Happy to the point of being unable to support it, is following the seasonal changes of the year; the joy that comes with the season is the proper joy. On the third day: Neither at ease nor proper, shouting and crying loudly, crying loudly by the door. The divination says: Neither at ease nor proper, is the rites and music both abandoned.

次四：拂其繫，絕其纗，佚厥心。測曰：拂繫絕纗也。次五：鐘鼓喈喈，管絃嚌嚌，或承之衰。測曰：鐘鼓喈喈，樂後悲也。次六：大樂無間，民神禽鳥之般。測曰：大樂無間，無不懷也。

Section four: Remove the restraints, cut the knots, and let his mind run freely. The divination text says: "Removing the restraints and cutting the knots"—the original text for this section only has this sentence, with missing parts below, which are recorded as they are without supplementation. Section five: The bells and drums sound in harmony, the pipes and strings play together in a joyful manner, and then one must face decline. The divination text says: "The bells and drums sound in harmony, indicating that after joy there will surely be sorrow." Section six: Great harmony has no interruption, and the people, spirits, birds, and beasts all gather and enjoy together. The divination text says: "Great music has no interruption, meaning all people are united in heart; the sixth position is the height of blessings, and joy has reached the point of sharing happiness with all things."

次七：人嘻完暿，天之要期。測曰：人嘻鬼嘻，稱樂畢也。次八：嘻嘻自懼，亡後愆虞。測曰：嘻嘻自懼，終自保也。上九：極樂之機，不移日而悲。測曰：極樂之機，信可悔也。

Next seven: When people laugh and play, the heavens and earth also rejoice together, this is the term set by heaven. The divination text says: When people laugh, ghosts also laugh, and the joy that fulfills one's heart comes to an end. The commentary says "complete" while the divination text says "ghosts laugh," the original characters differ, so both are preserved as they are. Next eight: Even in laughter, there remains caution; after worries have passed, there is nothing more to fear. The divination text says: Laughter with self-awareness of fear, ultimately preserving oneself; joy with awareness of fear is indeed the way to maintain joy. Upper Nine: At the peak of joy, it turns into sorrow within a day. The divination text says: The moment of extreme joy is indeed regrettable.

爭：陰氣泛施，不偏不頗，物輿爭訟，各遵其儀。

"Zhang" means contention, and it is the twenty-fifth hexagram. It corresponds to the time of Qingming, governing the period from 108 days to 112 days and a half after Winter Solstice. Yin energy spreads universally, neither partial nor biased, and thus all things contend with each other, each citing its own set of rituals and standards. This hexagram corresponds to the "Zong" (Contention) in the Zhou Changes. Non-contention is the superior way, contention with moderation is the middle way, and contention without regard for life and death is the inferior way.

初一：爭不爭，隱冥。測曰：爭不爭，道之素也。次二：嚇河臞。測曰：嚇河之臞，何可個也。次三：爭射齦齦。測曰：爭射齦齦，君讓鄰也。

On the first day: Striving in places where there is no competition, hiding in the dark. The divination says: Striving without striving is the nature of the Dao; not competing with others is the highest form of competition. On the second day: Facing the Yellow River and shouting threats, yet oneself is thin and weak. The divination says: Threatening the river while being thin, how can such a small amount be sufficient. On the third day: Competing in archery, red-faced and holding on tightly. The divination says: Striving in archery with intense contention, even the king must yield to neighboring states; the ritual of archery is based on courtesy and yielding, and competition must also be conducted with propriety.

次四：爭利，不酋貞。測曰：小利不絕，正道乃昏也。次五：爭於逵，利於無方。測曰：爭乾逵，爭處中也。次六：臂膊脛如，股腳瞋如，維身之疾。測曰：臂膊脛如，臣大隆也。

The fourth instance: striving for personal gain without restraint, one cannot reach the proper path. The divination says: being entangled in small gains continuously, the right path becomes obscured. The fifth instance: competing openly on a broad and well-connected road, the benefit is not confined to a single side. The divination says: competing on the crossroads, is competing while standing in the central and upright position. The sixth instance: arms and legs are thick and swollen, this is a physical ailment. The divination says: arms and legs being thick and swollen, indicates the power of the minister is too great; limbs stronger than the body, is the tail being too long and unmanageable.

次七：爭於及矛革由，用亨於王前行。測曰：乾矛之爭，衛君躬也。次八：狼盈口，矢在其後。測曰：狼盈口，不顧害也。上九：兩虎相牙，知掣者全。測曰：兩虎相牙，知所掣也。

Next seven: It involves using weapons such as spears, halberds, bows, and armor to fight, and employing them in front of the king's face in formation. The divination says: The conflict over weapons is to protect the king's body; fighting over weapons can only be justified for the public good. Next eight: The wolf has its mouth full of prey, but an arrow has already been shot at its back. The divination says: The wolf's mouth is full, meaning it is only concerned with devouring and neglecting the immediate danger. Upper nine: Two tigers fight each other, and the one that knows when to withdraw and control the situation survives. The divination says: When two tigers fight, the valuable thing is knowing when to stop.

務：陰氣勉務，物咸若其心而摠其事。

"务" means to strive diligently, and it is the twenty-sixth section, corresponding to the time of Clear and Bright, governing the period from half a day after the winter solstice to the 117th day. The Yin energy strives to take effect, and all things follow their own desires to manage their own affairs. This section discusses the use of effort: effort should be directed towards benefiting others. If used incorrectly, the more diligent one is, the worse the outcome will be.

初一：始務無方，小人亦用罔。測曰：始務旡方，非小人所理也。次二：新鮮自求，珍潔精其芳，君子攸行。測曰：新鮮自求，光於已也。次三：不拘不掣，其心腐且敗。測曰：不拘不掣，其體不全也。

On the first day: At the beginning, doing things without direction, even small people using this method end up with nothing. The divination text says: "At the beginning, there is no direction," which is not something small people can handle. The term "旡" in the divination text is an ancient form of "无," as found in the original text, and is recorded as such. On the second day: Seeking purity and freshness from oneself, cherishing purity and maintaining the fragrance, this is the path of the gentleman. The divination text says: "Fresh and self-seeking," which means the light falls upon oneself. On the third day: Without restraint or guidance, his heart rots and decays. The divination text says: "Not restrained nor controlled," which means even the body cannot be preserved.

次四：見矢自升，利羽之朋，蓋戴事載。測曰：矢及蓋，道然也。次五：蜘蛛之務，不如蠶之緰。測曰：蜘蛛之務，無益於人也。次六：華實芳若，用則臧若。測曰：華芳用臧，利當年也。

Next four: seeing the arrow rise by itself, it is due to the feathers; the canopy can bear things because of the same principle. The divination text says: the reason the arrow can reach far and the canopy can bear weight is because of this principle; achieving things depends on auxiliary means. Next five: the spider works hard to make a net, but it is not as good as the silk from the silkworm. The divination text says: the spider's work is of no benefit to people; although both are spinning silk, the benefit or lack thereof is clearly different. Next six: flowers and fruits are fragrant, and when used they are beautiful. The divination text says: the fragrance of flowers is beneficial in the same year; only when effort leads to real results is it called true work.

次七：喪其芳，無攸往。測曰：喪其芳也，德以衰也。次八：中黃免於禍，貞。測曰：黃中免禍，和之正也。上九：務成自敗，雨成自隊。測曰：務成自敗，非厥命也。

Next seven: having lost its fragrance, it has nowhere to go. The divination says: losing its fragrance indicates the decline of virtue. Next eight: holding fast to the central yellow and thus avoiding calamity, it is correct. The divination says: avoiding calamity by holding to the central yellow is the proper use of the virtue of harmony and centrality. Upper nine: striving desperately for success leads to self-destruction, like rain accumulating too much and then falling. The divination says: striving for completion leads to self-destruction, which is not fate, but caused by excessive effort.

事：陽氣大勖昭職，物則信信各致其力。

"Shi" means taking responsibility or duty, and it is the twenty-seventh section, corresponding to the time of Qingming, governing the period from 117 days after Winter Solstice to half of the 121st day. At this time, yang energy greatly increases and clearly indicates each person's role, so all things sincerely and earnestly fulfill their own duties. This section discusses duty: position and responsibility should be commensurate, and men and women, elders and juniors each have their proper roles. To exceed one's role is to cause disorder.

初一：事無事，至無不事。測曰：事無事，以道行也。次二：事在樞，不咎不訁奏，喪其哲符。測曰：不諮不訁奏，其知亡也。次三：時往時來，間不容犛。測曰：時時來，不知趣也。

On the first day: doing things as if nothing is being done, in the end nothing is left undone. The interpretation says: doing things without doing anything, following the Dao, not relying on fussing. On the second day: the key to things lies in the pivot, without consulting or discussing, one loses the wise reliance. The interpretation says: without consulting or discussing, his wisdom is gone. The commentary says "no blame" while the interpretation says "no consultation," "zhaoyou" is a character formed by splitting the original character, and all are preserved as they are. On the third day: the opportunity comes and goes, leaving not even a hair's breadth of space in between. The interpretation says: the opportunity comes again and again but is not seized. The original text is missing the character "going" here, but it is not added.

次四：男女事，不代之字。測曰：男女事，非厥務也。次五：事其事，王假之食。測曰：事其事，職所任也。次六：任大自事，方來不救。測曰：任大自事，奚可堪也。

The fourth instance: A man doing the tasks of a woman will ultimately be unable to give birth to offspring. The interpretation says: When male and female roles are reversed, it is not within their proper duties. The fifth instance: Each person performs their own duties, and the king will grant them salary. The interpretation says: Performing one's own duties is what one is responsible for; the number five is in the center of blessings, thus occupying the proper position. The sixth instance: The burden is too great and everything must be done personally, so the affairs from all directions cannot be managed. The interpretation says: Shouldering a great responsibility while handling everything oneself, how can one bear it? A person in a high position who does not delegate will inevitably become exhausted.

次七：丈人扶孤，豎子提壼。測曰：丈人扶孤，小子知方也。次八：女男事，十年不誨。測曰：女男事，終家不亨也。上九：到耳順止，事貞。測曰：到耳順止，逆聞順行也。

Next seven: Elderly and mature elders assist the lonely and weak, while young servants carry wine jugs and serve by their side. The divination says: The elder supports the orphan, thus the younger generation understands the direction of doing things; when the superior leads, the inferior can follow accordingly. Next eight: A woman takes on the tasks of a man, and even after ten years she cannot be properly taught. The divination says: When a woman and a man exchange their roles, the family will ultimately not prosper. Upper nine: Hearing harsh words and accepting them calmly before stopping, doing things with correctness. The divination says: When one reaches the age of hearing without resentment, it means that harsh words have been heard and accepted, and thus things proceed smoothly; this conclusion shows the importance of accepting advice and demonstrates the key to handling affairs.

更：陽氣既飛，變勢易形，物改其靈。

"More" means change or transformation, and it is the twenty-eighth hexagram. It corresponds to the time when the clear and bright season is nearing the beginning of Grain Rain, ruling from half a day after the winter solstice, the 121st day, to the 126th day. The yang energy has already begun to rise, the situation has changed, the form has altered, and all things have renewed their vital energies. This hexagram corresponds to the "Revolution" section of the Zhou Changes. To change when change is appropriate is good; to change when change is not appropriate is reckless; to fail to change when change is needed is a sickness.

初一：冥化否貞，若性。測曰：冥化否貞，少更方也。次二：時七時九，軫轉其道。測曰：時七時九，不失當也。次三：化白於泥，淄。測曰：化白於泥，變不明也。

On the first day: In darkness, it changes but does not hold to correctness, appearing as if it is naturally so. The divination says: "Changing in darkness without uprightness, rarely changes to the right path." On the second day: Sometimes using seven, sometimes using nine, adjusting its path accordingly. The divination says: "Sometimes seven, sometimes nine, not losing its appropriateness; seven represents the number of young yang, nine the number of old yang, here referring to flexing and extending in measure." On the third day: Putting white into mud to change, it turns black. The divination says: "Transforming white into mud, becoming obscure and unclear."

次四：更之小得，用無不利。測曰：更之小得，民所望也。次五：童牛角馬，不今不古。測曰：童牛角馬，變天常也。次六：入水載車，出水載杭，宜於於之更。測曰：車杭出入，其道更也。

Section four: Making slight changes and achieving results, this is beneficial in all situations. The divination text says: "Making minor gains, this is exactly what the common people desire; small changes that bring tangible benefits surpass great upheavals." Section five: Removing horns from oxen and adding horns to horses, this is neither in line with current practices nor with ancient methods. The divination text says: "A calf with horns and a horse without horns, this is altering the constant way of heaven." Section six: When entering water, using a boat to carry a cart, and when exiting water, using a cart to carry a boat, such changes are appropriate. The divination text says: "The cart and boat change according to entering and exiting water, this is the way of change and adaptability." The original text "宜于于之更" repeats the character "于," which is recorded as is.

次七：更不更，以作病。測曰：更不更，不能自臧也。次八：駟馬跙跙，能更其御。測曰：駟馬跙跙，更御乃良也。上九：不終其德，三歲見代。測曰：不終之儀，不可久長也。

Next seven: What should change remains unchanged, thus causing illness. The divination says: "Not changing again, it is because he himself is not properly settled." Next eight: Four horses pulling the carriage stagger and cannot move forward, but replacing the driver will make it better. The divination says: "Four horses stumbling, only by changing the driver does it improve; the horses cannot run, mostly because the driver is not capable." Upper nine: Unable to maintain one's virtue to the end, within three years he will be replaced. The divination says: "Unable to have a lasting pattern, it is not enduring."

斷：陽氣強內而剛外，動能有決斷。

"Duàn" means to decide or resolve, and it is the twenty-ninth section, corresponding to the time of Gu Yu, governing the period from 126 days to 135 days after Winter Solstice. Yang energy is strong internally but appears rigid externally, and once it moves, it can make a decision. Deciding from the heart is the highest level, deciding from matters is the middle level, and reckless or excessive decision-making is the lowest level. This section explains these three levels in order.

初一：斷心滅斧，冥其規矩。測曰：斷心滅斧，內自治也。次二：冥斷否，在塞耳。測曰：冥斷否，中心疑也。次三：決其聾鼻至□，利以治穢。測曰：決其聾鼻至□，利以有謀也。

On the first day: It is determined from the heart, without the need for an axe; secretly there is its own regulation. The divination text says: "Cutting the heart and removing the axe" means self-regulation within; true decisiveness begins with the thought. On the second day: Decisions made in secret are not correct, the problem lies in blocking the ears. The divination text says: "Secret decision is not right," meaning the mind was originally uncertain. On the third day: Unblock the obstructed hearing and sense of smell, until... it is beneficial for clearing away filth. The divination text says: "Unblocking the deaf nose" is beneficial for planning. This praise and the divination text each lack one character; now marked with "□", without conjectural supplementation.

次四：斷我否，食非其有，恥。測曰：斷我否，食可恥也。次五：大腹決，其骨脫，君子有斷，小人以活。測曰：大腹決脫，斷的有理也。次六：決不決，爾仇不闊，乃後有鉞。測曰：決不決，辜及其身也。

Next four: I should make a decision but do not, and I eat what is not mine; it is shameful. The divination says: cutting off me, such eating is shameful. Next five: cutting open the swollen belly, bones come out; the gentleman thus gains a decision, while the petty person thereby survives. The divination says: cutting open the big belly, is a decision that is reasonable; scraping the bone to cure the poison, is a severe action that is reasonable. Next six: should make a decision but do not, your enemy has not gone far, later you will face the punishment of axes and halberds. The divination says: not deciding, the guilt will finally fall upon oneself.

次七：庚斷甲，我心孔碩，乃後有鑠。測曰：庚斷甲，誼斷仁也。次八：勇侏之傠，盜蒙決夬。測曰：盜蒙之決，妄斷也。上九：斧刃蛾蛾，利匠人之貞。測曰：蛾蛾之斧，利徵亂也。

Next Seven: Using the metal of Geng to cut the wood of Jia, my heart is very broad, and later on, I will naturally have the ability to refine and shape. The divination says: Geng cutting Jia is cutting with righteousness to cut with benevolence; Geng belongs to metal and is in charge of punishment and killing, while Jia belongs to wood and is in charge of growth and development. Only when one is willing to be harsh in heart can it be called righteousness. Next Eight: The attack of a brave man is like that of a dwarf, and thieves, even with their faces covered, come to make their decisions. The divination says: The decision of the thief who is in confusion is a hasty decision; the same character 'decide' falls into misfortune when it comes into the hands of a thief. Upper Nine: The axe blade is sharpened as bright as the eyebrow of a蛾 (moth), which is beneficial for the craftsman to maintain correctness and use it. The divination says: The axe with two蛾 shapes is beneficial for suppressing disorder; a sharp weapon should be handed over to the one who is supposed to use it.

毅：陽氣方良，毅然敢行，物信其志。

"Yi" means firmness and courage, being the thirtieth section, corresponding to the time of Gu Yu, governing the period from one hundred and thirty days and a half after Winter Solstice to one hundred and thirty-five days. At this time, the yang energy is at its proper and favorable stage, and one should resolutely take action. All things extend their aspirations. Firmness should be embodied in the heart and in the backbone; if it is shown only in words and appearance, it is merely posturing.

初一：懷威滿虛。測曰：懷威滿虛，道德亡也。次二：毅於心腹，貞。測曰：毅於心腹，內堅剛也。次三：戴威滿頭，君子不足，小人有餘。測曰：戴威滿頭，小人所長也。

On the first day: The mind is full of authority, but in reality it is empty. The interpretation says: carrying authority but being empty inside, indicates that morality has been lost. On the second day: firmness resides within the heart and abdomen, and it is upright. The interpretation says: firmness within the heart and abdomen indicates inner strength and stability. On the third day: authority is worn on the head and displayed all over the face. This is still not enough for a gentleman, but it is more than enough for a petty person. The interpretation says: wearing authority on the head, this is exactly the kind of thing a petty person is good at.

次四：君子說器，其言柔且毅。測曰：君子說器，言有方也。次五：不田而轂，毅於楝祿。測曰：不田而轂，食不當也。次六：毅於棟柱，利安大主。測曰：國任強也。

Next four: A gentleman speaks about objects and systems, his words are gentle yet firm. The divination says: A gentleman speaks of objects, his words have order; gentle yet resolute, this is the proper use of strength. Next five: Without working the fields yet sitting in a carriage, one still exerts strength on high rank. The divination says: Without farming yet riding in a carriage, this is improper enjoyment. Next six: Resolute and strong like a main beam, it is beneficial for stabilizing the ruler. The divination says: This is when the country has a firm support.

次七：觥羊之毅，鳴不類。測曰：觥羊之毅，言不法也。次八：毅於禍貞，君子攸名。測曰：毅於禍貞，不可幽蔀也。上九：豕希毅其牙，發以張弧。測曰：豕希毅其牙，吏所獵也。

Next seven: The fierce ram is like a great horned ram, but its call is not in tune. The divination says: The ram's firmness is speaking without following the proper rules; it has only brute strength but no order. Next eight: Being in a calamity yet remaining resolute and upright, the gentleman thus gains a reputation. The divination says: Firmness amidst calamity and uprightness, such a person cannot be concealed. Upper nine: The wild boar grinds its tusks to make them hard and sharp, and people draw their bows and crossbows to deal with it. The divination says: The wild boar's sharp tusks are exactly the target of the officials; persisting in displaying its sharpness, it just invites being hunted.

裝：陽氣雖大用事，微陰據下，裝而欲去。

"Zhuang" means preparation or luggage, and is the thirty-first section. It corresponds to the end of the Grain Rain solar term and the beginning of the Start of Summer, governing the period from 135 to 139.5 days after the Winter Solstice. Although yang energy holds the dominant power, a weak yin energy has already taken root below, gathering luggage and preparing to depart. This section discusses movement and stillness: when it is time to go, being properly prepared is clear; when it is not time to go yet, rushing out in disorder is chaotic.

初一：幽裝，莫見之行。測曰：幽裝莫見，心己外也。次二：哥鳥鵝慘於冰，翼彼南風，內懷其乘。測曰：哥鳥鵝之慘，懷憂無快也。次三：往其志，或承之喜。測曰：往其志，遇所快也。

On the first day: He secretly prepares his belongings, with no one seeing his actions. The divination says: "He is preparing in secret, his mind is already elsewhere." On the second day: The geese are suffering on the ice, able only to spread their wings with the wind coming from the south, harboring a chance for escape. The divination says: "The geese suffer, their hearts full of sorrow without a moment of relief." The original character "哥鸟" is written by splitting the radical, and is recorded as "鴚" as it originally appeared. On the third day: He goes directly to realize his aspirations, and then there is joy following. The divination says: "Going toward his aspirations, he meets with things that please him."

次四：軍鳥雞朝飛足卒於北，嚶嚶相和不輟食。測曰：軍鳥雞朝飛，何足賴也。次五：鴻裝於淄，飲食頤頤。測曰：鴻裝於淄，大將得志也。次六：經六衢，周九路，不限其行，賈。測曰：經六衢，商旅事一也。

Next four: A wild chicken flies in the morning and falls down to the north, calling out in harmony along the way, yet still refuses to stop pecking. The divination says: The wild chicken flies in the morning, what can be relied upon? Setting out without proper preparation and rushing to take flight, upon landing it becomes a mess. The original text uses characters written by splitting their components, and they are recorded as they were. Next five: A wild goose is well prepared and rests by the Zi River, calmly eating and enjoying itself. The divination says: The wild goose is prepared by the Zi River, which signifies the general achieving his purpose; those who travel far must first strengthen their strength. Next six: Passing through six broad roads and traveling along nine major paths, not setting limits on one's journey, one may engage in commerce. The divination says: Passing through six roads signifies that for merchants, it is important to focus entirely on their journey.

次七：裝無離，利徵咎。測曰：裝無離，禍且至也。次八：季仲播軌，泣於道，用送厥往。測曰：季仲播軌，送其死也。上九：裝於昏。測曰：裝於昏，尚可避也。

Next seven: The belongings are prepared but he is unwilling to leave, which is only favorable for bringing about blame. The divination says: "The luggage is not removed, disaster is about to come; when one should leave, he does not, thus causing calamity." Next eight: The brothers scatter their tracks on the road and weep by the roadside, bidding him farewell. The divination says: "The younger and middle brothers scatter their tracks, actually bidding him farewell to death." Upper nine: The luggage is packed at dusk. The divination says: "The luggage is packed at dusk, still time to escape; although at the last moment, leaving by night still offers a chance of survival."

眾：陽氣信高懷齊，萬物宜明，嫭大眾多。

"Zhong" means numerous or the meaning of a multitude, and it is the thirty-second section, corresponding to the time of the Beginning of Summer, governing the period from 139 and a half days after the Winter Solstice to 144 days. Yang energy extends to the upper regions, embracing unity, and all things should become evident, strong, and numerous. This section corresponds to the "Military" section of the Zhou Changes, throughout which the concept of a multitude is explained by using the analogy of warfare: gaining the support of the people lies in virtue rather than in authority, and in warfare, it is most valuable to avoid bloodshed.

初一：冥兵始，火入耳，農輟谷，尸將班于田。測曰：冥兵之始，始則不臧也。次二：兵無刃，師無陳，麟或嬪之，溫。測曰：兵無刃，德服無方也。次三：軍或累車，丈人摧孥，內蹈之瑕。測曰：軍或累車，廟戰內傷也。

On the first day: The beginning of secret military movements, warnings like fire burning into the ears, farmers abandoning their crops, corpses about to be displayed in the fields. The divination says: Secret military action starts, but at the beginning it is not a good omen. On the second day: Weapons are not sharpened, armies are not arranged in formation, even qilin come to submit, showing a mild nature. The divination says: The weapons have no edges, meaning they are subdued by virtue rather than by force; to subdue the enemy without fighting is the highest strategy. On the third day: Military vehicles are piled up and blocked, the elders have broken their own children and wives, internal cracks have already appeared. The divination says: The army or the accumulation of vehicles indicates that the planning in the hall has already harmed the family first.

次四：虎虓振廞，豹勝其私，否。測曰：虎虓振廞，如鷹之楊也。次五：躆戰喈喈，若熊若螭。測曰：躆戰喈喈，恃力作王也。次六：大兵雷霆，震其耳，維用詘腹。測曰：大兵雷霆，威震無疆也。

Next four: The tiger roars and displays its might, but the leopard only indulges its own selfish desires, which is not advisable. The divination says: The tiger roars and shakes its body, like eagles and hawks flying with great force; although there is great momentum, if each has its own private interests, it will ultimately fail. Next five: Standing firm and fighting, with loud cries, fierce like a bear and a qilin. The divination says: Fighting with firm stance and loud cries, relying on military strength to claim kingship. Next six: The army's momentum is like thunder shaking the ears, making people bow and submit. The divination says: The great army's thunder, the momentum shaking to the boundless.

次七：旌旗絓羅，乾銊蛾蛾，師孕唁之哭且目買。測曰：旌旗絓羅，大恨民也。次八：兵衰衰，見其病，不見輿尸。測曰：兵衰衰，不血刃也。上九：測曰：也。

Next, the seventh: banners and flags are hung like a net, weapons and axes are arranged in rows like a forest. A pregnant woman in the army comes to mourn, crying while睁大 her eyes. The divination says: banners entangled in a net, this is causing great resentment among the people. The original text had the character 「目买」, which was written by splitting its components, and it is now recorded as it was originally. Next, the eighth: the military strength is gradually weakening, only illness is seen, but no corpses are brought back. The divination says: the army is weakening, but the blades have not yet been stained with blood; although it is declining, it does not reach the point of total destruction, so it is still preserved. Upper Nine: the original text's commentary and the divination have all been lost, leaving only the words 「上九」「测曰」「也」. These are now recorded as they are, without supplementation, and not based on other versions.

密：陽乞親天，萬物丸蘭，咸密無間。

"Mi" means intimacy and thoroughness, and it is the thirty-third section, corresponding to the beginning of summer, governing the period from 144 days after the winter solstice to half of the 148th day. Yang energy is close to heaven, and all things are harmonious and closely united, with no gaps. "Mi" has two aspects: if it is close to the right person, it becomes firm; if it is close to the wrong person, it is influenced and tainted. The original text's "yang qi" is likely a miswriting of "yang qi," and it is recorded as such here.

初一：窺之無間，大幽之門。測曰：窺之無間，密無方也。次二：不密不比，我心即次。測曰：不密不比，違厥鄉也。次三：密於親，利以作人。測曰：密於親，為利臧也。

On the first day: wanting to look in but finding no opening, it is the gate leading to the great darkness. The divination says: looking in without space, is being thorough with no fixed direction to seek. On the second day: neither close nor attached, my heart can only remain halfway. The divination says: not close nor compare, is straying from one's own homeland. On the third day: being close to relatives, is beneficial for cultivating talent. The divination says: being close to relatives, is the benefit sought being appropriate.

次四：密於腥臊，三日不覺，殽。測曰：密於腥臊，小惡通也。次五：密密不罅，嬪於天。測曰：密密不罅，並天功也。次六：大惡之比，或益之恤。測曰：大惡之比，匹異同也。

The fourth instance: being closely associated with foul and odorous things, after three days one no longer perceives the smell, and the mixture becomes indistinct. The divination text says: being closely associated with foulness, is a minor evil that spreads unchecked; staying long in a fish market without noticing the stench, is exactly this principle. The fifth instance: being meticulous and thorough without any cracks, it can be matched with heaven. The divination text says: being closely sealed without gaps, is comparable to the achievements of heaven. The sixth instance: associating closely with a great evil person, yet still taking on his worries and sorrows. The divination text says: comparing with a great evil, is forcing unlike things into the same category.

次七：密有口，小鰓。大君在，無後。測曰：密口小鰓，賴君逹也。次八：琢齒依齦，三歲無君。測曰：琢齒依齦，君自撥也。上九：測曰：也。

Next seven: In intimacy there are many talkative people, causing slight alarm; as long as the great sovereign is still there, there will be no further troubles. The divination says: Closed mouths and small mouths are free from trouble because they rely on the sovereign's discernment. Next eight: Teeth are chattering and only held together by the gums, three years without a sovereign. The divination says: Chiseling teeth relying on the gums means the sovereign himself has uprooted the foundation; upper and lower parts destroy each other, secrecy turns into collapse. Upper nine: The commentary and the divination of this section are all lost, only the words 'Upper nine', 'Divination says', and 'also' remain, and they are recorded as they are without supplementation.

親：陽方仁愛，全真敦篤，物咸親睦。

"Qin" means affection and harmony, and is the thirty-fourth section, corresponding to the end of the Lesser Heat, which occurs after the beginning of the Summer Solstice, governing the period from 148 and a half days to 153 days after the Winter Solstice. Yang energy is now properly exerting its benevolence, preserving the true nature and being sincere and solid. All things are mutually affectionate and harmonious. This section discusses the closeness in human relationships: when one's relatives are proper, the inner foundation is firm; but if they are not of the right kind, the distinctions of rank and position will be disrupted first.

初一：親非其膚，其志齦齬。測曰：親非其膚，中心閒也。次二：孚其內，其志資戚。測曰：孚其內，人莫間也。次三：螟蛉不屬，蜾裸取之，不迓漁侮。測曰：螟蛉不屬，失其體也。

On the first day: The people one is close to are not one's own flesh and blood, and their hearts are at odds. The divination says: "The close ones are not of the same flesh," meaning there is an inherent separation in the heart. On the second day: Treating one's inner self with sincerity allows the heart to rely on this affection. The divination says: "Sincerity within," meaning outsiders cannot come in to create discord. On the third day: The larvae of the silkworm are not the offspring of the wasp, yet the wasp carries them off as if they were its own children, without resisting the kind of harassment that comes like hunting. The divination says: "The silkworm is not its offspring," meaning the name of kinship has been wrongly assigned. The "Book of Songs · Xiao Ya" says, "The silkworm has young, the wasp carries them," which is used here in both its original and reversed meanings.

次四：賓親於禮，飲食几几。測曰：賓親於禮，賓主偕也。次五：厚不厚，比人將走。測曰：厚不厚，失類無方也。次六：厚厚，君子秉斗。測曰：厚厚君子，得人無疆也。

Next four: guests and hosts are close to each other with propriety, and their behavior during meals is calm and measured. The divination says: the guest is close to propriety, meaning both guest and host are proper. Next five: they should have been treated generously but do not wish to be generous, and those who are close to them will leave. The divination says: not generous, meaning they have lost their own kind and have nowhere to rely. Next six: generous on top of generous, the gentleman is like holding the handle of a dipper, governing all people. The divination says: generous gentleman, meaning he has a vast heart winning the people's affection.

次七：高亢其絲，庳於從事。測曰：位高事庳，德不能也。次八：肺附乾餱，其干己良，君子攸弜。測曰：肺附之行，不我材也。上九：童親不貞。測曰：童親不貞，還自荄也。

Next seven: stretching the silk string very high, yet being incapable in action. The divination says: position is high but action is low, indicating virtue is insufficient. Next eight: the closest relatives only offer dry food, which is still good in itself, but the gentleman would rather decline it. The divination says: the closest relatives acting thus, are not regarding me as a worthy person. Upper nine: acting in a childish way, indiscriminately attaching to others without upholding correctness. The divination says: childish attachment is not faithful, causing harm to one's own root.

斂：陽氣大滿於外，微陰小斂於內。

"Lián" means to converge and gather, and it is the thirty-fifth section, corresponding to Xiaoman, governing the period from the hundred and fifty-third day to the hundred and fifty-seventh day and a half after Winter Solstice. Yang energy is abundant and full outside, while the weak Yin energy is quietly converging within. This section discusses two types of convergence: converging one's own resources can lead to wealth, but imposing heavy taxes and gathering wealth through oppression will surely lead to downfall.

初一：小斂不貨，利用安人正國。測曰：小斂不貨，其道富也。次二：墨斂韱韱，我匪貞。測曰：墨斂韱韱，非所以無也。次三：見小勿用，以我扶疏。測曰：見小勿用，俟我大也。

On the first day: Small gathering without the purpose of wealth, beneficial for stabilizing the people's minds and rectifying the state. The divination says: Small gathering without wealth, this path leads to true abundance. On the second day: Secretly scraping a little here and there, I do not act in accordance with the right way. The divination says: Secret gathering, this is not the proper way. On the third day: Seeing small gains without using them, allowing my branches to spread out. The divination says: Seeing small gains without using them, waiting for me to grow.

次四：斂利小刑，小進大退。測曰：斂利小刑，其政退也。次五：畜盤而衍，繭純于田。測曰：畜盤繭純，不奪時也。次六：閔而綿而，作大元而，小人不戒。測曰：閔綿之戒，不識微也。

The fourth instance: gathering wealth and misusing minor punishments, advancing slightly in small matters but retreating greatly in major ones. The divination says: gathering wealth and using minor punishments, indicates that governance is regressing. The fifth instance: raising and accumulating with surplus, silkworm cocoons pure and white, all arising from profits from agriculture and sericulture. The divination says: raising and pure cocoons, indicates that there is no infringement upon farming seasons; taking at the right time, the people do not feel the taking. The sixth instance: sorrow and concern continue without end, thus forming the origin of great goodness, while the petty people do not take warning. The divination says: sorrow and concern as a warning, is not seeing the signs in subtle matters.

次七：夫牽於車，妻為剝荼，利於王姑，不利公家，病。測曰：牽車剝荼，斂之資也。次八：大斂大顛。測曰：大斂之顛，所斂非也。上九：斂於時，利圉極菑。測曰：斂於時，奚可幾也。

Next seven: The husband is conscripted for cart service, the wife is assigned to gather bitter vegetables, it benefits only the mother-in-law, but harms the state, becoming a source of disease. The divination says: Drawing the cart and gathering bitter vegetables, these are the capital for accumulation; taking both labor and goods, the people's strength is exhausted. Next eight: Great accumulation leads to a big fall. The divination says: Great accumulation leads to a downfall, because the way of accumulation is wrong. Upper nine: Conserve at the right time, it is beneficial for resisting extreme calamity. The divination says: Conserve at the right time, such an opportunity is not something that can be relied upon regularly.

強：陽氣純剛乾乾，萬物莫不強梁。

"Qiang" is a variant of "Jiang," meaning strength or firmness, and it is the thirty-sixth section, corresponding to Xiaoman, governing the period from one hundred and fifty-seven and a half days after Winter Solstice to one hundred and sixty-two days. At this time, the yang energy is purely strong and vigorous, with continuous movement, and all things exhibit great strength and power. This section discusses strength: the superior person strengthens through virtue, while the inferior person strengthens through force; the ability to restrain one's own strength is true strength.

初一：強中否貞，無攸用。測曰：強中否貞，不可與謀也。次二：鳳鳥于飛，修其羽，君子於辰，終莫之圉。測曰：鳳鳥于飛，君子得時也。次三：柱不中，梁不隆，大廈微。測曰：柱不中，不能正基也。

On the first day: inner strength is displayed but not maintained with integrity, and there is nothing useful to be gained. The divination says: "Strong but not loyal," such a person cannot be consulted about matters. On the second day: the phoenix spreads its wings and arranges its feathers; the gentleman encounters a favorable time, and ultimately no one can stop him. The divination says: "The phoenix flies," indicating the gentleman has seized the right opportunity. On the third day: the pillar is not centered, the beam is not raised, and the large hall becomes dangerous. The divination says: "The pillar is not centered," meaning the foundation is not proper.

次四：爰聰爰明，左右壃壃。測曰：爰聰爰明，庶士方來也。次五：君子強梁以德，小人強梁以力。測曰：小人強梁，得位益憂也。次六：克我強梁，於天無疆。測曰：克我強梁，大美無基也。

Next, the fourth: having heard clearly and seen distinctly, the assistants on both sides are strong and powerful. The divination says: "He is wise and clear-sighted, many virtuous men are coming in great numbers." Next, the fifth: the gentleman strengthens himself through virtue, while the petty man through strength. The divination says: "The petty man exerts his strength, but obtaining a position only brings more troubles." Next, the sixth: restraining one's own stubbornness, one becomes as vast as Heaven. The divination says: "Restraining my stubbornness, this great beauty is beyond measure; self-conquest is strength, this praise is the main point of the whole passage."

次七：金剛肉柔，血流於田。測曰：金剛肉柔，法太傷也。次八：強其衰，勉其弱。測曰：強其衰，勉白強也。上九：太山撥，樑柱折，其人顛且蹶。測曰：山撥梁折，終以猛也。

Next seven: Metal is hard and flesh is soft, blood flows onto the fields. The divination says: Hard as metal, soft as flesh, punishment is too severe and injures people; when extreme hardness is applied to extreme softness, blood must surely be seen. Next eight: In decline, striving to become strong; in weakness, striving to rise. The divination says: Strengthening decline means striving to make oneself strong. The original text says "勉白强" where "白" is likely a mistake for "自" (self), so it is recorded as such. Upper nine: Mount Tai is overturned, pillars are broken, the person falls and stumbles. The divination says: Mountains overturned, pillars broken, ultimately because of excessive hardness; when strength reaches its peak, collapse follows.

睟：陽氣袀睟清明，物咸重光，保厥昭陽。

"Gui" means pure moisture and luster, implying inner radiance. It is the thirty-seventh entry, corresponding to the period of Xiaoman, governing the time from the hundred and sixtieth-two days after Winter Solstice to the hundred and sixty-sixth and a half days. At this time, the yang energy is pure and moist, clear and bright, with all things overlapping in brilliance, preserving their luminous yang energy. The "Mencius · Exhausting the Mind" says that a gentleman with abundant virtue appears "Gui" on his face, which is precisely this "Gui": the color radiates from within, something that cannot be feigned.

初一：睟於內，清無穢。測曰：睟於內，清無穢也。次二：冥駁冒睟，胹於中。測曰：冥駁冒睟，中自應也。次三：目上於天，耳下於淵，恭。測曰：目上耳下，聰察極也。

On the first day: Moisture is within, clear and free from dirt. The divination says: "Clearness within, precisely because it is clear and free from dirt." On the second day: Darkness and confusion are inside, yet it pretends to be pure on the outside; inside it has already spoiled and turned sour. The divination says: "Darkness and confusion appear as purity, but the inner self will surely bring about corresponding consequences; no matter how pure the exterior appears, the inner self has already manifested its result." On the third day: The eyes look upward to the sky, the ears listen downward to the depths, showing respect. The divination says: "Eyes upward, ears downward, signifies the attainment of ultimate wisdom and discernment."

次四：小人慕睟，失祿貞。測曰：小人慕睟，道不得也。次五：睟於幽黃，元貞無方。測曰：睟於幽黃，正地則也。次六：大睟承愆，易。測曰：大睟承愆，小人不克也。

Next four: petty people admire this pure appearance and attempt to imitate it, thereby losing the proper position they could have maintained. The divination says: petty people admire purity, but they are going about it the wrong way. Next five: the moistening is in the deep yellow center, greatly possessing uprightness without being confined to one direction. The divination says: purity in the deep yellow is rectifying the principle of the earth; yellow is the central color, and purity in the center makes everything upright. Next six: in great purity, an error is received, and it changes. The divination says: great purity receives a fault, which petty people cannot bear; a great virtue with a small flaw, the gentleman corrects it, but the petty person thereby collapses.

次七：睟辰愆，君子補愆。測曰：睟辰愆，善補過也。次八：睟惡無善。測曰：睟惡無善，終不可佐也。上九：睟終永初，貞。測曰：睟終之貞，誠可嘉也。

Next seven: In a pure and beautiful time, there was an error, and the gentleman corrected it. The divination says: "A pure time with a mistake, is good at remedying mistakes." Next eight: The evil is made to look smooth, but there is no real goodness. The divination says: "A pure time with evil, without goodness, such a person can never be supported." Upper nine: Purely maintaining until the end, just as at the beginning, attaining the correct position. The divination says: "Pure at the end, being steadfast, is indeed commendable; remaining consistent from beginning to end is the ultimate of purity."

盛：陽氣隆盛充塞，物窴然盡滿厥意。

"Sheng" means prosperity and flourishing, and it is the thirty-eighth section, corresponding to the time when the Minor Fullness is nearing the Beginning of Summer, governing the period from one hundred and sixty-six and a half days after the Winter Solstice to one hundred and seventy-one days. Yang energy is flourishing and filling the heavens and earth, with all things full and satisfied, achieving their desires. This section discusses the way of prosperity: prosperity with humility brings blessings, but prosperity with self-reliance leads to downfall.

初一：盛不墨，失冥德。測曰：盛不墨，中不自克也。次二：作不恃，克大有。測曰：作不恃，稱玄德也。次三：懷利滿匈，不利大公。測曰：懷利滿匈，營利門也。

On the first day: When things are at their peak, if one cannot remain silent and self-restrained, they lose the virtue of hidden depth. The divination says: "When things are flourishing, one cannot remain silent," meaning one cannot control their own thoughts. On the second day: If one undertakes something without relying on their achievements, they can attain great wealth. The divination says: "Undertaking without relying on one's achievements," which is worthy of the term "mysterious virtue." The Tao Te Ching says, "Creating without possessing, acting without relying," which is exactly this meaning. On the third day: One's mind is full of private gain, which is detrimental to the public cause. The divination says: "Filled with profit in the chest," meaning one is solely focused on profit-making.

次四：小盛臣臣，大人之門。測曰：小盛臣臣，事仁賢也。次五：何福滿肩，提禍揮揮。測曰：何福提禍，小人之道也。次六：天賜之光，大開之疆，于謙有慶。測曰：天賜之光，謙大有也。

Next four: There is a slight flourishing and he remains respectful and diligent in his role as a subject, thus entering the presence of a superior. The divination says: A small flourishing as a subject, this is understanding how to serve the benevolent and virtuous. Next five: Shouldering a full load of blessings, yet carrying misfortune and waving it about. The divination says: Shouldering blessings and carrying misfortune, this is the way of a petty person; when blessings come, not knowing to restrain oneself, misfortune is already at hand. Next six: Heaven grants him brilliance, greatly expanding his territory, and if he remains humble, there will be joy. The divination says: Heaven's bestowed light, achieving great abundance through humility.

次七：乘火寒泉至。測曰：乘火寒泉，禍不遠也。次八：挹於滿熒，幾後之傾。測曰：挹於滿，幾不免也。上九：極盛不救，禍降自天。測曰：極盛不救，天道反也。

Next seven: The righteous is riding on the momentum of fierce fire, and the cold spring water has arrived. The divination says: Riding on fire and cold spring water, misfortune is not far off. Next eight: Drawing water from a vessel almost full, it seems about to overturn. The divination says: Drawing from the full, it is almost inevitable that it will overturn; the欹器 recorded in the "Xunzi" which overturns when full, is exactly this principle. Upper nine: When full to the extreme, it cannot be saved, and calamity falls from heaven. The divination says: When at the extreme of prosperity, it cannot be saved, it is the reversal of the heavenly way.

居：陽方踞膚赫赫，為物城郭，萬物咸度。

"Residence" means dwelling or home, and is the thirty-ninth hexagram, corresponding to Mangzhong, governing the period from one hundred seventy-first day to one hundred seventy-fifth and a half days after Winter Solstice. Yang energy is firmly occupying the surface, vigorously forming enclosures for all things, within which all creatures dwell in peace. This hexagram corresponds to the "Family" section of the Zhou Changes, discussing the order and utensils within a household.

初一：匪譽匪咎，克守厥家。測曰：匪譽厞咎，其道常也。次二：家無壺，婦承之姑，或洗之塗。測曰：家無壺，無以相承也。次三：長幼序，子克父。測曰：子克父，乃能有興也。

On the first day: There is neither praise nor blame, and one can maintain their household. The divination text says: Without praise and without blame, this is the usual way of maintaining a household. The original text's character 「厞」 is a mistake for 「匪」, and it is recorded as such. On the second day: The household has no vessel for holding water, so the wife has to take over her mother-in-law's tasks, or go to the road to wash. The divination text says: The household has no vessel, meaning there is nothing to pass on; without complete utensils, family affairs cannot be passed down. On the third day: There is proper order between the young and the old, and the son can take up his father's business. The divination text says: The son surpasses the father, and the family's affairs can flourish.

次四：見豕右堂，狗緊之迒。測曰：見豕在堂，其體不慶也。次五：舳艫調安，利富貞。測曰：舳艫安何，順其疆也。次六：外其井灶，三歲見背。測曰：外其井灶，三歲不享也。

Next four: A pig was seen running to the right side of the hall, with a dog following closely behind its tracks. The divination text says: Seeing a pig in the hall, this family's dignity is not worth celebrating. The commentary says "right hall" while the divination text says "in the hall," the original characters differ, so both are preserved as they are. Next five: The bow and stern of the boat are well controlled, favorable for wealth and uprightness. The divination text says: The bow and stern are stable, moving within its boundaries. Next six: The well and the stove are both left behind, neglected. Within three years, there will be rebellion among the people. The divination text says: Leaving the well and stove outside, for three years one cannot obtain sustenance; not even the basics of food and drink are considered, how can the family remain intact?

次七：老父擐車，少女提壺，利考家。測曰：老父擐車，其體乃壯也。次八：反其幾，雙其朼，其家不旨。測曰：反幾雙朼，家用不臧也。上九：株生蘗，其種不絕。測曰：株生蘗，其類乃長也。

Next seven: The old father can still pull a cart, and the young daughter carries a water jar to help, which is favorable for establishing a family business. The divination says: The old father wearing the harness, indicating his body is still strong; the old and the young each exerting their strength, the family can be established. Next eight: Turn the table upside down, and place the pair of spoons in disorder, the family's food and drink will not be pleasant. The divination says: Turning the table and placing the spoons in pairs disorderly, indicating the household utensils are not properly arranged; the rituals are confused, and the family will not be in order. Upper nine: New sprouts grow from an old tree stump, its kind will not be cut off. The divination says: Sprouts growing from the stump, this clan can last long; the way of family life ultimately depends on whether it can be passed down.

法：陽氣高懸厥法，物仰其墨，莫不被則。

"Fa" means law and order. It is the fortyth section, corresponding to Mangzhong, governing the period from one hundred and seventy-five and a half days after Winter Solstice to one hundred and eighty days. Yang energy establishes its law and order high above, and all things look up to this black line, none escaping its regulation. This section discusses the establishment and adherence to laws: laws should arise from the middle way, be practiced within oneself, be lenient but not harsh, and be detailed but not forming a web.

初一：造法不法。測曰：造法不法，不足用也。次二：摹法以中，克。測曰：摹法以中，眾之所共也。次三：準繩不甫，亡其規矩。測曰：準繩不甫，其用爽也。

On the first day: The law established is itself unlawful. The divination says: Creating law that is not lawful, is insufficient to be practiced in the world. On the second day: Modeling the law and taking the middle and upright, it can be successful. The divination says: Modeling law with the middle, is what the people all agree upon. On the third day: The measuring rod and the line are not properly set, and the compass and square also lose their accuracy. The divination says: The measuring rod and line are not properly set, leading to errors in use.

次四：準繩規矩，莫違我施。測曰：準繩規矩，由身行也。次五：繘陸陸，瓶窴腹，井潢洋，終不得食。測曰：瓶窴腹，非學方也。次六：於紀於綱，示以貞光。測曰：於紀於綱，大統明也。

Next four: The standard and the measure, none can defy what I have established. The divination says: The standard and the measure must be practiced from oneself; the lawgiver must first abide by the law, then the law can be established. Next five: The rope for the well is lowered section by section, but the bottle is solidly sealed, the well water is vast, yet it cannot be drawn up for drinking. The divination says: If the bottle is sealed at the bottom, it is not the way of seeking knowledge and truth; if the heart is blocked, even the best laws cannot be absorbed. Next six: Focus on the main principles and regulations, thereby displaying the bright virtue. The divination says: Regarding the regulations and the main principles, the great order is clearly defined.

次七：密綱離於淵，不利於鱗。測曰：密綱離淵，苛法張也。次八：正彼有辜，格我無邪。測曰：正彼有辜，歐而至也。上九：井無干，水直衍，匪溪匪谷，終於愆。測曰：井無干，法妄恣也。

Next seven: A fine net is spread out in the deep water, which is harmful to the fish. The divination says: A dense net separates from the deep water, indicating harsh laws being widely implemented; the net has too many holes, so the fish cannot survive. Next eight: Correct those who have committed crimes, and block out the evil from here. The divination says: Correcting those who are guilty, meaning driving them to where they should go. Upper nine: The well has no rim, and the water flows out directly, neither forming a stream nor a valley, ultimately becoming a mistake. The divination says: The well has no rim, indicating laws that are unrestrained and without limits; an unguarded well and law without measure are equally harmful to people.

應：陽氣極於上，陰信萌乎下，上下相應。

"The 'Should' (应) refers to感应 and correspondence. It is the forty-first section, corresponding to the end of Mangzhong and the beginning of Xiazhì. It governs the period from one hundred and eighty days after Dongzhi to one hundred and eighty-four and a half days. At this time, the yang energy has reached its peak, and the information of yin energy is already beginning to stir below. Above and below correspond with each other. This section marks the turning point in the entire text where yang reaches its extreme and yin begins to arise. The upper volume ends with the forty-first section, and the lower volume begins with the theme of yin growing and yang waning."

初一：六乾羅如，五枝離如。測曰：六乾羅如，附離君也。次二：上歷施之，下律和之，非則否。測曰：上施下和，璣匪其真也。次三：一旋從一橫，天綱罠罠。測曰：一從一橫，經緯陳也。

On the first day: Six main trunks are arranged there, with five branches attached to them. The divination text says: The six main trunks are arranged like a grid, with many branches depending on the main trunks, just as ministers depend on the sovereign. On the second day: What is above follows the numerical order, and what is below follows the musical scale, if they do not match, it will not work. The divination text says: Above applies, below harmonizes; if the Xuanji and Yuheng (the two stars of the Big Dipper's bowl) are not accurately calibrated, the harmonized result will not be genuine. On the third day: One vertical and one horizontal intersect, the heavenly order is like a net spread out. The divination text says: One vertical and one horizontal, both the vertical and horizontal threads are arranged.

次四：援我罘罟，絓羅於野，至。測曰：援我罘罟，不能以仁也。次五：龍翰於天，貞栗其鱗。測曰：龍翰之栗，極懼墜也。次六：熾承於天，冰萌於地。測曰：承天萌地，陽始退也。

Four: Raise my net, set snares and traps in the wild, and they will come. The divination says: "Raise my net," meaning it cannot be done with benevolence to attract; using cunning to seek response, what comes will not be good. Five: The dragon soars in the sky, keeping upright but its scales tremble. The divination says: "The dragon's trembling," meaning it has reached the extreme and fears falling; this corresponds exactly with the "Zhou Changes" Qian hexagram's "The exalted dragon brings regret." Six: Intense heat comes from heaven, while frost has already begun to sprout beneath the earth. The divination says: "Heaven's heat sprouts earth's frost," meaning the yang energy is beginning to retreat; after the summer solstice, yin begins to grow, and this is the turning point of the year.

次七：日強其衰，應蕃貞。測曰：日疆其衰，惡敗類也。次八：極陽徵陰，不移日而應。測曰：極陽徵陰，應其發也。上九：元離之極，君子應以大稷。測曰：元離之極，不可遏也。

Next seven: Day by day it is declining but striving to be strong, and the response is prosperity and uprightness. The divination text says: the sun is strong but it is declining, which is detesting those who corrupt the same kind. The commentary says "strong" while the divination text says "strong," the original text uses different characters, now both are retained as they are. Next eight: the extreme yang goes to conquer yin, and the response comes within a day. The divination text says: extreme yang conquers yin, the response comes with the movement. Upper nine: the great attachment reaches its extreme, the gentleman responds to it with the great state of state and country. The divination text says: the extreme of the beginning, this momentum cannot be stopped.

迎：陰氣誠形乎下，物咸溯而迎之。

"Ying" means to welcome or attract, and it is the forty-second section, corresponding to the summer solstice, governing the period from one hundred and eighty-four and a half days after the winter solstice to one hundred and eighty-nine days. The Yin energy is indeed forming beneath, and all things are moving against the direction to welcome it. From this section onwards in the lower volume, the entire passage discusses the trend of Yin growing and Yang diminishing. Ying and Ying (or "Ying" and "Ying") are complementary: Ying refers to a passive response, while Ying refers to an active reception.

初一：迎他匪並，無貞有邪。測曰：迎他匪應，緋所與並也。次二：蛟潛於淵，陵卵化之，人或陰言，百姓和之。測曰：蛟潛之化，中精誠也。次三：精微往來，妖先靈覺。測曰：精微往來，妖咎征也。

On the first day: Going to welcome someone but not sharing the same heart, without the right path but only the perverse. The divination says: Welcoming someone but not corresponding, then it is not someone who can be companions. The commentary says "not together" while the divination says "not responding," the original text uses different characters, so both are preserved as they are. On the second day: A dragon is hidden in the deep, and the eggs on the hill are hatched because of it; someone says a word in secret, and the people all respond. The divination says: The transformation of the hidden dragon is the sincerity of the center communicating with the distant. On the third day: The subtle energy flows and meets, the ominous signs appear before the auspicious signs. The divination says: The subtle energy flowing and meeting, the ominous signs are the signs of calamity.

次四：裳有衣襦，男子目珠，婦人啑鉤，貞。測曰：裳有衣襦，陰感陽也，也。次五：黃乘否貞。測曰：黃乘否貞，不可與朋也。次六：玄黃相迎，其意感感。測曰：玄黃相迎，以類應也。

The fourth section: Above the lower garment is the upper robe, the man's eyes are bright and he looks around, the woman uses the hairpin to attract, which is proper. The divination text says: The lower garment has the upper robe, which is the Yin attracting the Yang. The original text at the end of this line repeats the word 'also', which is retained as is. The fifth section: The central yellow virtue is being overpowered, which is improper. The divination text says: The yellow is being overpowered in the state of stillness, such a person should not be associated with. The sixth section: The black color and the yellow color greet each other, the meaning is continuous and connected. The divination text says: The black and yellow greet each other, which is the same kind responding to each other; black is the color of heaven, yellow is the color of earth, heaven and earth greet each other, so the feeling is deep.

次七：遠之（目後），近之掊，迎父迦逅。測曰：遠（目後）近掊，失父類也。次八：見血入門，捬迎中庭。測曰：見血入門，以賢自衛也。上九：溼迎床足，累於嬙屋。測曰：溼迎床足，顛在內也。

Next seven: When the distance is far, one looks sideways; when close, one reaches out to seize. Meeting the father is treated as an accidental encounter. The divination says: When distant, look sideways; when near, seize. This is losing the nature of being a son. The original character 「（目后）」 is a character formed by the radical, and it is recorded as it was originally. Next eight: Seeing blood entering the door, one can only clap hands and welcome in the courtyard center. The divination says: Seeing blood entering the door, one must rely on the virtuous to defend oneself. Upper nine: Moisture reaches the foot of the bed, and the entire inner chamber is affected. The divination says: Moisture reaching the foot of the bed, the cause of collapse is already within; the thing welcomed is the dampness, and the calamity arises from within.

遇：陰氣始來，陽氣始往，往來相逢。

"Encounter" means meeting, and this is the forty-third hexagram, occurring at the summer solstice, governing the period from one hundred and eighty-nine days to one hundred and ninety-three and a half days after the winter solstice. At this time, the yin energy begins to arrive and the yang energy begins to depart, and their coming and going meet exactly. This hexagram corresponds to the "Encounter" section of the Zhou Changes, discussing unexpected meetings: whether the encountered is a person or thing, good or bad, often depends on circumstances beyond one's control. The true skill lies in knowing how to properly position oneself.

初一：幽遇神及師，夢貞。測曰：幽遇神，思得理也。次二：沖沖兒遇，不定之諭。測曰：沖沖兒遇，不肖子也。次三：不往不來，得士女之貞。測曰：不往不來，士女則也。

On the first day: encountering a deity and a sage in darkness, the vision is correct. The divination says: encountering a deity in darkness indicates that one's thoughts align with reason; when the mind is clear, one sees it in a dream. On the second day: meeting in a confused and childish manner, the result is uncertain. The divination says: encountering in a childish way indicates an unskilled son. On the third day: neither going nor coming, the result is a man and a woman each keeping to their proper roles. The divination says: neither going nor coming is the proper way for a man and woman to meet; not meeting in a hasty or improper way is called a proper meeting.

次四：（亻圉）（亻圉），兌人遇雨，歷。測曰：兌人遇雨，還自賊也。次五：田遇禽，人莫之禁。測曰：田遇禽，誠可勉也。次六：俾蛛罔，罔遇蜂，利雖大，不得從。測曰：俾之罔，害不遠也。

Section four: Moving unsteadily, someone who is always seeking to please others encounters heavy rain, enduring great difficulties. The divination says: When the trigram Dui (Lake) meets rain, it is harmful to oneself. The original character 「（亻圉）」 is a character formed by the radical, and it is recorded as it originally was. Section five: During a hunting expedition, encountering animals that cannot be stopped. The divination says: Encountering animals during hunting is indeed worth striving for; when the opportunity arises, one should make every effort. Section six: Letting a spider make a net, but the net collides with a wasp; although the benefit is great, it cannot be followed through. The divination says: Letting it make a net, the harm is nearby; what is encountered is beyond its control, and the net is instead broken.

次七：振其角，君父遇辱，匪正命。測曰：振其角，直道行也。次八：兩兕斗，一角亡，不勝喪。測曰：兩兕斗，亡角喪也。上九：或氐其角，遇下毀足。測曰：或氐其角，何可當也。

Next, the seventh line: it raises its horn to strike, the sovereign thus suffers disgrace, this is not proper heavenly mandate. The divination says: to raise its horn is to act straightforwardly; but being straight without knowing to bend and preserve, it harms the superior. Next, the eighth line: two rhinoceroses fight, one breaks its horn, the contest is undecided yet both are injured. The divination says: two rhinoceroses fight, breaking the horn means loss. The top line: lowering the horn to strike, encountering resistance from below, it harms its own foot. The divination says: if one lowers its horn, such momentum who can resist; when meeting at the extreme, only hard fighting remains, and both cannot be preserved.

灶：陰雖沃而灑之，陽猶熱而和之。

"The 'zao' refers to a cooking stove, and it is the forty-fourth section. It corresponds to the end of the summer solstice, when the minor heat begins, and it governs the period from one hundred and ninety-three and a half days after the winter solstice to one hundred and ninety-eight days. Although the yin energy is gradually moistening and spreading, the yang energy still uses its heat to harmonize. This section uses the concept of cooking and preparing food to illustrate governing the state: the flavor in the cooking pot represents the state's governance, and the fire's intensity, the vessels, and the cleanliness are all carefully considered."

初一：灶無實，乞於鄰。測曰：灶無實，有虛名也。次二：黃鼎介，其中裔，不飲不食，孚無害。測曰：黃鼎介，中廉貞也。次三：灶無薪，黃金瀕。測曰：灶無薪，有不用也。

On the first day: There is nothing real on the stove, so one has to borrow from the neighbor. The divination says: The stove has no real substance, it is just empty show. On the second day: A yellow cauldron is strong and has integrity, but the contents are on the edge, neither drinking nor eating, but with sincerity there is no harm. The divination says: The yellow cauldron is in the middle, it is upright and honest. On the third day: There is no firewood under the stove, even if gold is placed beside it, it is of no use. The divination says: The stove has no firewood, there is something but it cannot be used; no matter how precious the material is, without the firewood to start the flame, it cannot be burned.

次四：鬲實之食，得其勞力。測曰：鬲實之食，時我奉也。次五：鼎大可觴，不齊不荘。測曰：鼎大可觴，饗無意也。次六：五味和調，如美如，大人之饗。測曰：味和之饗，宰輔事也。

The fourth divination: The cooking pot is full of food, obtained through one's own labor. The oracle says: The food in the pot is offered to me at the proper time; since the food comes from effort, eating it brings stability. The fifth divination: The tripod is large enough to be used as a wine vessel, yet the person is not sincere in their fasting and their behavior is not solemn. The oracle says: A large tripod can hold wine, but such a banquet lacks sincerity; even if the vessel is large but the heart is not respectful, it is as if there is none. The sixth divination: The five flavors are well balanced, reaching perfection, which is the grand banquet of a superior person. The oracle says: A banquet that harmonizes all flavors is precisely what the prime minister should do; regulating the tripod is like regulating governance. Yi Yin used this metaphor when he explained cooking to King Tang.

次七：脂牛正肪，不濯釜而烹，則歐歍之疾至。測曰：脂牛歐歍，不絜志也。次八：食其委，雖噭不毀。測曰：食其委，蒙厥德也。上九：灶滅其火，唯家之禍。測曰：灶滅其火，國之賊也。

Next seven: A fat ox with good fat, but without cleaning the pot, then vomiting and illness occur. The divination says: The fat ox vomits, indicating an impure mind; even if the material is good, an unclean vessel will harm people. Next eight: Eating stored leftover grain, although it is bitter, one does not perish. The divination says: Eating the stored grain, indicates receiving the grace of previous savings. Upper nine: The fire in the stove goes out, which is a family disaster. The divination says: The fire in the stove going out, when extended to a larger scale, is a national calamity; once the cooking smoke stops, the foundation of the family and state is cut off.

大：陰虛在內，陽蓬其外，物與盤蓋。

"Da" means grandeur, and it is the forty-fifth section, corresponding to the minor heat season. It governs the period from the 198th day after the winter solstice to the 202.5th day. Yin deficiency is within, while Yang energy is flourishing externally, and all things spread out like a tray or a canopy. This section discusses "Da" (greatness): true greatness lies in the ability to contain and accumulate, while false greatness is shown through appearance and ostentation; if something is great but lacks substance, it will collapse the fastest.

初一：淵潢洋，包無方，冥。測曰：淵潢洋，資裹無方也。次二：大其慮，躬自鑢。測曰：大其慮，為思所傷也。次三：大不大，利以成大。測曰：大不大，以小作基也。

On the first day: A deep abyss, vast and boundless, profound and difficult to measure. The divination says: "The abyss and the expanse, it contains without fixed direction; great begins with the capacity to contain." On the second day: Overthinking becomes like using a file on oneself. The divination says: "Great consideration, harmed by excessive thinking." On the third day: Great without considering oneself great, this is favorable for achieving greatness. The divination says: "Not great, taking small as the foundation."

次四：大其門郊，不得其刀，鳴虛。測曰：大其門郊，實去名來也。次五：包荒以中，克。測曰：包荒以中，督九夷也。次六：大失小，多失少。測曰：大失小，禍由微也。

Next four: Making the gate, courtyard, and outskirts very large, yet unable to obtain even a single knife, yet the reputation is spread widely. The divination says: Making the gate and outskirts large, is actualizing it and gaining the reputation. Next five: Using the middle path to include distant and remote areas, it can be successful. The divination says: Including the distant with the middle, is governing all directions and the nine夷 (barbarian tribes); The Zhou Changes (I Ching) Tai hexagram nine two says 'include the distant,' which takes exactly this meaning. Next six: Seeking for greatness while losing the small, seeking for abundance while losing the few. The divination says: Losing the small, is calamity arising from the subtle.

次七：大奢迂，自削以觚，或益之餔。測曰：奢迂斥削，能自非也。次八：豐牆峭址，三歲不築，崩。測曰：豐牆峭址，崩不遲也。上九：丈佟以蔑，否出天外。測曰：大終以蔑，小為大資也。

Next, the seventh line: Being large and extravagant and impractical, yet able to cut down on expenses and use only simple vessels, people instead add more food for him. The interpretation says: Being extravagant and impractical yet willing to restrain and reduce, this is being able to acknowledge one's own faults. Next, the eighth line: The walls are built high and thick, but the foundation is made steep, and for three years no repairs are made, it will collapse. The interpretation says: High walls with a steep foundation, collapse will not be long in coming. The line 'Upper Nine': Being large to the extreme, ending up in insignificance, blocked off so that even the sky cannot be reached. The interpretation says: Greatness ultimately leads to nothingness, and the small is the true basis of great things; when greatness reaches its peak, it must return to smallness. The commentary says 'Zhang Tong' while the interpretation says 'Da Zhong', the original text uses different characters, so both are preserved as they are.

廓：陰氣瘱而怠之，陽猶恢而廓之。

"Kuo" means expansion and broadening, and it is the forty-sixth hexagram. It corresponds to the period of Xiaoshu, governing the time from the second hundred and second and a half day to the second hundred and seventh day after Winter Solstice. At this time, the Yin energy becomes收敛 and slack, while the Yang energy continues to expand and broaden. "Kuo" refers to stretching out the outer perimeter: when there is a person and virtue in the center, it is fullness; when the center is empty, it is emptiness.

初一：廓之恢之，不正其基。測曰：廓之恢之，始基傾也。次二：金乾玉楨，廓於城。測曰：金乾玉楨，蕃輔正也。次三：廓無子，室石婦。測曰：廓無子，焉得後生也。

On the first day: Expansion and broadening occur, but the foundation is not properly established. The divination says: "Broadening and expanding, the foundation was already crooked from the start." On the second day: Using metal as the backbone and jade as the pillars, the city is expanded. The divination says: "Metal as the backbone, jade as the pillars, the barriers and assistants are each in their proper place." On the third day: Expansion occurs but there are no descendants, and the woman in the house is barren. The divination says: "Expansion without offspring, where can there be descendants? Even if the outside is expanded greatly, without someone to carry on, it is empty."

次四：恢其門戶，用圉寇虜。測曰：恢其門戶，大經營也。次五：天門大開，恢堂之階，或生之差。測曰：天門大開，德不能滿堂也。次六：維豐維崇，百辟馮馮，伊德攸興。測曰：維豐維崇，茲太平也。

Section four: Expanding and broadening the gates and doors to guard against thieves and bandits. The divination says: Expanding the gates and doors is great effort and planning; using the strength of expansion for defense is appropriate. Section five: The heavenly gate is widely opened, and the steps of the hall are also widened, but this leads to mistakes. The divination says: The heavenly gate is widely opened, but virtue cannot fill this hall; the larger the gate, the more evident the lack of virtue. Section six: Both abundant and lofty, with many officials and great momentum, virtue thus arises. The divination says: Being abundant and lofty, this is the time of peace and prosperity.

次七：外大杚，其中失。君子至野，小人入宅。測曰：外大杚，中無人也。次八：廓其外，虛其內，利鼓鉦。測曰：廓外虛內，乃能有聞也。上九：極廓於高庸，三歲無童。測曰：極廓高庸，終無所臣也。

Next, the seventh: the outside is large and neat, but inside it has already been lost; the gentleman is driven into the wilderness, while the petty man moves into the mansion. The divination says: the outside is large, but there is no talent inside. Next, the eighth: expanding the shell to be very large and hollowing out the inside, it is favorable for beating drums and sounding gongs. The divination says: the outside is empty and the inside is hollow, yet it can still spread sound; the middle is hollow and thus it echoes, which is the origin of empty fame. The ninth at the top: expanding the high wall to the extreme, within three years there is not even a servant. The divination says: expanding the wall to the extreme, in the end there is no one to serve; when the wall is expanded to the point of having no people, even the highest wall cannot be defended.

文：陰斂其質，陽散其文，文質班班，萬物粲然。

"wen" means literary style and embellishment. It is the forty-seventh section, corresponding to the period of Xiaoshu, governing the period from the second hundred and seventh day to the second hundred and eleventh day and a half after Winter Solstice. The Yin energy gathers and consolidates the essence of all things, while the Yang energy spreads their literary style. The literary style and essence intermingle, making all things brilliantly visible. This section discusses the distinction between literary style and essence: literary style arising from essence is beautiful, but literary style detached from essence leads to disorder. When literary style reaches its peak, it must return to the essence.

初一：袷襀何縵，玉貞。測曰：袷隤何縵，文在內也。次二：文蔚質否。測曰：文蔚質否，不能俱睟也。次三：大文彌樸，孚似不足。測曰：大文彌樸，質有餘也。

On the first day: The folds of the outer garment are covered with plain silk, while inside lies a jade, which is correct. The divination text says: The outer covering is plain silk, meaning the elegance is entirely within. The commentary says "袷襀" while the divination text says "袷隤," the original text uses different characters, so both are preserved as they are. On the second day: The elegance is splendid but the quality is insufficient. The divination text says: Splendid elegance but poor quality, meaning elegance and quality cannot both be pure. On the third day: The greatest elegance appears even more simple, seeming as if it is still lacking. The divination text says: Great elegance becomes even more simple, meaning the quality is sufficient; a truly elegant person does not need to display it externally.

次四：斐如邠如，虎豹文如，匪天之享，否。測曰：斐邠之否，奚足譽也。次五：炳如彪如，尚文昭如，車服庸如。測曰：彪如在上，天文炳也。次六：鴻文無範，恣於川。測曰：鴻文無範，恣意往也。

Next four: Clearly formed and splendid, with many observable details, like the colorful patterns of a tiger or leopard's skin, yet not something the heavens would use; it is not advisable. The divination says: The reason why the tiger leopard's skin is not advisable, what is there to commend? Having words without virtue, the tiger leopard's skin will eventually be stripped away. Next five: Radiant brilliance, with prominent patterns, valuing literary achievements and shining brightly in the world, with carriages, horses, and clothing each having their proper distinctions. The divination says: The brilliance above is the heavenly literary splendor; when those above have literary achievements, the world then has order. Next six: Vast literary splendor without a standard, flowing freely like rivers. The divination says: Vast literary splendor without a standard is indulging one's own desires; once literature lacks order, the more it is, the more disorder there is.

次七：雉之不祿，而雞藎谷。測曰：雉之不祿，難幽養也。次八：雕韱縠布，亡於時，文則亂。測曰：雕韱縠布，徒費日也。上九：極文密密，易以黼黻。測曰：極文之易，當以質也。

Next seven: A wild pheasant has brilliant plumage but cannot be kept by people, while a domestic chicken has no special appearance but eats grain every day. The divination says: The pheasant's death is because it cannot be confined; having fine plumage but not tamed, it is not used by the world. Next eight: Delicate patterns and thin silk fabric are wasted on idle matters when the proper time for serious work comes. Ornamentation becomes disorder. The divination says: Delicate patterns and silk fabric are a waste of time. Upper nine: When plumage is extremely refined, it should be replaced with proper ceremonial patterns. The divination says: When ornamentation is at its peak, it must change to return to simplicity; this is the conclusion of the beginning of 'culture'.

禮：陰在下而陽在上，上下正體，物與有禮。

"Li" refers to the concept of ritual system, being the forty-eighth section, corresponding to the end of Xiaoshu and the beginning of Dashu, governing the period from 211 and a half days to 216 days after Winter Solstice. Yin is below and Yang is above, each occupying their proper position, thus enabling all things to have Li. The fundamental aspect of Li is respect, which originates from the heart; the external forms and ceremonies are merely the shell, while the true essence lies in the mind. From this section onward, the original text's ninth commentary is often titled "Ci Ji" instead of "Shang Ji," and this is retained as per the original.

初一：履於跂，後其祖裲。測曰：履於歧，退其親也。次二：目穆穆，足肅肅，乃貫以棘。側曰：穆穆肅肅，敬出心也。次三：畫象成形，孚無成。測曰：畫象成形，非其真也。

On the first day: walking on tiptoe, leaving the ancestors' clothes behind. The divination text says: walking on a forked path, is pushing one's close relatives to the back. The commendation text uses "Qi" while the divination text uses "Qi," with the original text using different characters. Both are preserved as they are. On the second day: eyes solemn, steps dignified, every movement as cautious as if pricked by thorns. The divination text says: being solemn and respectful, is sincerity from the heart. The original text mistakenly wrote "Ceyue" instead of "Ceyue," which is recorded as is. On the third day: drawing images to form appearances, even with sincerity, nothing is achieved. The divination text says: drawing images to form shapes is not real; ritual without genuine heart is like drawing cakes, no different from that.

次四：孔雁之儀，利用登階。測曰：孔雁之儀，可法則也。次五：懷其違，折其匕，過喪錫九矢。測曰：懷違折匕，貶其祿也。次六：魚鱗差之，乃大施之，帝用登於天。測曰：魚鱗差之，貴賎位也。

The fourth instance: like geese flying in neat formation, the ritual is orderly and suitable for ascending the steps to perform worship. The divination says: the orderly formation of geese is a model to follow; the orderly flight of geese is the true nature of ritual. The fifth instance: harboring thoughts against ritual, the ceremonial knife used in worship is broken, the mistake is great enough to lose the honor of the nine arrows bestowed by the Son of Heaven. The divination says: harboring defiance and breaking the knife, one's salary will be reduced. The sixth instance: like fish scales arranged one after another, thus it is greatly implemented, and the heavenly emperor ascends to heaven by means of this ritual system. The divination says: the arrangement of fish scales is to determine the positions of the noble and the humble.

次七：出禮不畏，入畏。測曰：出禮不畏，人所棄也。次八：冠戚月丑履全履。測曰：冠戚履賎，不可不上也。次九：戴無首，焉用此九。測曰：無首之戴，焉所往也。

Next seven: Going beyond the limits of propriety yet not afraid, but entering into propriety one hesitates to move forward. The divination says: Going beyond propriety without fear, such a person will be abandoned by the people. Next eight: The cap is close to the head, the shoes are on the lowest part, each in its proper place. The divination says: The cap is noble and the shoes are humble, the distinction between high and low cannot be ignored. The original text "month chou" is a character formed by splitting its components, and it is recorded as it was originally. Next nine: Wearing a cap without a head, what use is this ninth position? The divination says: Wearing a cap without a head, where else can one go; when propriety reaches its extreme and there is nothing to uphold, it becomes empty.

逃：陰乞章強，陽氣潛退，萬物將亡。

"Escape" means to flee or withdraw, and it is the forty-ninth hexagram. It corresponds to the period of Great Heat, governing the days from 216 to 220.5 days after Winter Solstice. Yin energy becomes prominent and strong, while Yang energy quietly retreats, and all things are about to decline. This hexagram corresponds to the "Retreat" section of the Zhou Changes. To escape without a trace is the superior course; to escape while being restrained is dangerous; to realize the need to escape only when there is nowhere to go is too late. The original text mentions "Yin Qi" where "Qi" is likely a corruption of "Qi" (energy). The term is recorded as it appears.

初一：逃水之夷，滅其創跡。測曰：逃水之夷，跡不創也。次二：心惖惖，足金舄，不志溝壑。測曰：心惖惖，義不將也。次三：兢其股，鞭其馬，寇望其戶，逃利。測曰：兢股鞭馬，近有見也。

On the first day: escape from a level water route, erase all traces left behind. The divination says: escaping by water, there is no wound left; a good escape does not let others see the trail. On the second day: the mind is constantly anxious, yet the feet wear golden shoes, unwilling to be in a ditch. The divination says: the mind is constantly anxious, indicating that morality cannot support him; if he is unwilling to give up wealth, he cannot escape completely. On the third day: tighten the thighs, beat the horse, thieves have already noticed his door, escaping is advantageous. The divination says: tightening the thighs and beating the horse indicates that danger has already been seen nearby.

次四：喬木維摐，飛鳥過之，或止降。測曰：喬木之鳥，欲止則降。次五：見鷕踤於林，獺入於淵，徵。測曰：見鷕及獺，深居逃凶也。次六：多田不婁，費我膎功。測曰：多田不婁，費力亡功也。

Four: Tall trees have branches that make a sound when struck, and flying birds pass by, some of which stop to rest. The divination says: Birds on tall trees, if they wish to rest, they descend; there is a place to rely on, so escape is possible. Five: Seeing a female pheasant fall into the forest, and a mink diving into the deep, it is favorable to take action. The divination says: Seeing pheasants and minks taking cover in this way, it is appropriate to stay hidden to avoid danger. Six: Although the fields are numerous, they are not diligently cultivated, and my efforts are wasted in vain. The divination says: Many fields but not cultivated, it is labor wasted with no harvest; not harvesting what should be harvested, and not withdrawing when it is time to retreat, are both forms of loss.

次七：見於累，後乃克飛。測曰：見於累，幾不足高也。次八：頸加於矰，維糸羽其繩。測曰：頸加維糸羽，毋自勞也。次九：利逃餅跰，盜德嬰城。測曰：盜德嬰城，何至逃也。

Next seven: being caught by a rope and exposing one's trail, then finally managing to fly. The divination says: seen in entanglement, nearly unable to fly high. Next eight: the neck collides with a short arrow tied by a rope, the rope still wrapped around the arrow's feathers. The divination says: the neck is already hanging with the captured rope, do not waste more effort struggling. The original character 「糸羽」 was written by splitting its components, and is recorded as it was originally. Next nine: favorable for fleeing urgently or limping away; if relying on a stolen reputation to defend the city. The divination says: stealing virtue and defending the city, where is there any chance of escape; the name does not match the reality, the city will eventually be lost.

唐：陰氣茲來，陽氣茲往，物且蕩蕩。

"唐" means emptiness and desolation, being the fiftyth section, corresponding to the period of Great Heat, governing the period from 222.5 days to 225 days after Winter Solstice. Thus, the Yin energy comes in this way, and the Yang energy departs in this way, causing all things to be in a state of vast emptiness and openness. "唐" is emptiness: emptiness that is able to be empty and ready to receive things is good, but emptiness that has nothing to hold onto is bad.

初一：唐於內，勿作厲。測曰：唐於內，無執守也。次二：唐處冥，利用東征。測曰：唐冥之利，利明道也。次三：唐素不貞，亡彼瓏玲。測曰：亡彼瓏玲，非爾所也。

First day: Inside is empty and empty, do not act rashly to invite misfortune. The divination says: "Tang within, meaning there is no firm hold in the heart." Second day: Empty and self-contained in darkness, it is favorable to move towards the east. The divination says: "The advantage of Tang in darkness is the benefit of making the path clear; emptiness allows receiving things, and the east is the direction of the rising sun." Third day: Empty and always not holding to the right path, even the piece of exquisite jade is lost. The divination says: "Losing that piece of exquisite jade, it was never something you were meant to have."

次四：唐無適，道義之闢。測曰：唐無適，惟義予也。次五：奔鹿懷鼷，得不訾。測曰：奔鹿懷鼷，不足功也。次六：唐不獨足，代天班祿。測曰：唐不獨足，無私容也。

The fourth interpretation: being humble without preconceptions, and having no particular preference, only following the principles of righteousness as the standard. The divination text says: "Tang had no particular choice," meaning only those who conform to righteousness are given. The Analects say, "The gentleman has no particular choice, no particular rejection; he follows righteousness," which is exactly this meaning. The fifth interpretation: chasing a wild deer, yet carrying in one's arms a small mouse, the gain is insignificant. The divination text says: "A wild deer carrying a mouse," which is not worth mentioning as a merit. The sixth interpretation: being broad-minded without merely satisfying one's own needs, instead taking on the role of distributing the salary on behalf of Heaven. The divination text says: "Tang did not satisfy himself alone," meaning his heart could not contain private interests.

次七：弋彼三飛，明明於徵，終日不歸。測曰：弋彼三飛，適無所從也。次八：唐收祿，社鬼輟哭，或得其沐。測曰：唐收祿，復亡也。次九：明珠彈于飛肉，其得不復。測曰：明珠彈肉，費不當也。

Section seven: Using a bowstring arrow to shoot at three flying birds, clearly following them all the way, without returning all day. The divination says: "Shoot those three flying birds, going away without a fixed destination." Section eight: Receiving salary without effort, the spirits in the ancestral temple have stopped weeping, perhaps still benefiting from some leftover grace. The divination says: "Receiving salary without effort, gaining then losing." Section nine: Using a pearl to shoot at the flesh of a flying bird, the gain does not match the loss. The divination says: "Using a pearl to shoot flesh, the expenditure is disproportionate; The Zhuangzi mocks those who use a pearl from the sea to shoot a bird in the sky, exactly this analogy."

常：陰以知臣，陽以知闢，君臣之道，萬世不易。

"Chang" means constancy, and it is the fifty-first hexagram. It corresponds to the end of the period of Great Heat and the beginning of the period of Beginning of Autumn, governing the period from 225 days to 229.5 days after the Winter Solstice. Yin is used to understand the conduct of ministers, and Yang is used to understand the conduct of sovereigns. The distinctions between sovereign and minister remain unchanged for all generations. This hexagram corresponds to the "Heavenly Constancy" section of the Zhou Changes. It uses the sun and moon to illustrate the relationship between sovereign and minister: the sun moves according to a constant course without error, while the moon waxes and wanes without a fixed pattern, each fulfilling its own role and duty.

初一：戴神墨，履良式，以一耦萬，終不稷。測曰：戴神墨，體一形也。次二：內常微女，貞厲。測曰：內常微女，不正也。次三：日常其得，三歲不食。測曰：日常其德，君道也。

On the first day: Headed by the divine black rope, feet on proper conduct, using one principle to deal with all matters, ultimately will not fall. The interpretation says: Wearing the divine black rope, this 'one' is embodied in one's form. On the second day: Within the inner chamber, the constant way is reduced to private matters of a woman, though guarded, it is dangerous. The interpretation says: Inner constant is slighted by the female, which is not in accordance with the right path. On the third day: The sun constantly gives its own, even if it does not eat for three years it still runs its course. The interpretation says: Daily its virtue, this is the way of the sovereign. The praise says 'its gain' while the interpretation says 'its virtue', the original text uses different characters, now both are preserved as they are.

次四：月不常，或失之行。測曰：月不常，臣失行也。次五：其從其橫，天地之常。測曰：其從其橫，君臣常也。次六：得七而九，懦撓其剛，不克其常。測曰：得七而九，棄盛乘衰也。

Section four: The moon wanes and waxes without regularity, sometimes losing its normal course. The divination text says: "The moon is not constant," meaning the minister has lost his proper conduct. Section five: There is both vertical and horizontal movement, which is the constant way of heaven and earth. The divination text says: "One vertical and one horizontal," meaning the sovereign and the minister each maintain their proper order. Section six: Having attained seven, one insists on reaching nine, using timidity to undermine one's own strength, thus failing to uphold the constant way. The divination text says: "Attaining seven and striving for nine," meaning abandoning prosperity to pursue decline; seven represents the young yang that is still strong, while nine represents the old yang about to change, and seeking more leads to decline.

次七：滔滔往來，有常衰如，克承貞。測曰：滔滔往來，以正承非也。次八：常疾不疾，咎成不詰。測曰：常疾不疾，不能自治也。次九：疾其疾，巫醫不失。測曰：疾其疾，能自醫也。

Next seven: The flow is continuous and unceasing, but in the constant path, signs of decline are already apparent. If one can sustain it, then the right path can still be maintained. The divination says: The continuous flow is used to receive those that are not right. Next eight: Common ailments should not be regarded as sickness, and past faults should not be pursued. The divination says: Common illness is not considered illness, which is the inability to self-cure. Next nine: If one treats one's illness as illness, then the witch and the physician will not misdiagnose. The divination says: Recognizing one's illness allows one to self-cure; knowing the illness allows the constant path to be restored, and this section concludes here.

度：陰氣日躁，陽氣日舍，躁躁舍舍各得其度。

"Du" means law and limit. It is the fifty-second section, corresponding to the time of the Beginning of Autumn, governing the period from 229.5 days after the Winter Solstice to 234 days. Yin energy grows increasingly active, while Yang energy gradually declines, each with its own limit. This section corresponds to the "Jie" (Limitation) hexagram in the Zhou Changes. A small loss of measure leads to great collapse.

初一：中度獨失。測曰：中度獨失，不能有成也。次二：澤不舍，冥中度。測曰：澤不舍，乃能有正也。次三：小度差差，大攋之階。測曰：小度差差，大度傾也。

On the first day: The balance in the middle is lost. The divination says: When the middle is lost, nothing can be accomplished; even if other aspects are good, without the middle there is no success. On the second day: The act of benefiting others does not cease, yet it remains in harmony with the middle. The divination says: Because the benefit does not cease, it can achieve correctness; giving without exhaustion is being restrained. On the third day: Small discrepancies in measure become the steps leading to great collapse. The divination says: Small differences in measure lead to the overturning of great principles.

次四：乾楨利於城。測曰：乾楨之利，利經營也。次五：乾不乾，攋於營。測曰：乾不乾，不能有寧也。次六：大度檢檢，於天示象，垂其範。測曰：大度檢檢，垂象貞也。

The fourth section: Establishing the main pillars and frames for building walls is beneficial for constructing a city. The divination says: The benefit of pillars and frames lies in the advantage of planning and establishing structures; building walls begins with setting up boards and pillars, which is the beginning with proper order. The fifth section: The main support fails to be the main support, and the construction will collapse. The divination says: If the pillar is not a pillar, it is not possible to achieve stability. The sixth section: Great principles and regulations are orderly and well-organized, and they are displayed in the heavens as phenomena, and they descend as standards. The divination says: Great order and regulation are manifested as heavenly phenomena and thus are correct; sages observe these phenomena and establish systems, taking this as their basis.

次七：不度規之，鬼即訾之。測曰：不度規之，明察笑也。次八：石赤不奪，節士之必。測曰：石赤不奪，可與有要也。次九：積差之貸，十年不復。測曰：積差之貸，不得造也。

Section seven: To act improperly oneself yet attempt to correct others, even ghosts would mock him. The interpretation says: Not following the standard, those who are clear-sighted will only laugh. Section eight: The red cinnabar stone retains its original color, which is something a person of integrity must uphold. The interpretation says: The red stone cannot be taken away, such a person can be bound by an oath. Section nine: Accumulated errors are like a debt that cannot be repaid even after ten years. The interpretation says: Accumulated errors are something that cannot be made again; a small difference, if accumulated over time, becomes impossible to correct.

永：陰以武取，陽以文與，道可長久。

"Yong" means enduring or lasting, and it is the fifty-third section, corresponding to the beginning of autumn, governing the period from the second hundred thirty-fourth day to the second hundred thirty-eighth day and a half after the winter solstice. Yin takes by force, while Yang gives by virtue; one taking and one giving, this way of action can achieve longevity. This section discusses enduring: enduring lies in harmony with the established order. Endurance without harmony merely prolongs calamity.

初一：不替不爽，長子之常。測曰：不替不爽，永宗道也。次二：內懷替爽，永矢貞祥。測曰：內懷替爽，安可久也。次三：永其道，未得無咎。測曰：永其道，誠可保也。

On the first day: Not abandoning, not erring, this is the constant way of the eldest son. The divination text says: Not replacing, not failing, this ensures the enduring way of the clan. On the second day: The mind already harbors the thought of abandoning and erring, yet the mouth vows to always maintain purity. The divination text says: Inner thoughts of abandoning and failing, how can it last long? On the third day: Keeping his way for a long time, though not yet entirely free of faults. The divination text says: Forever keeping his way, it is truly secure; being able to hold on is enough, there is no need to demand perfection.

次四：子序不序，先賓永失主。測曰：子序不序，非永方也。次五：三綱得於中極，天永厥福。測曰：三綱之永，其道長也。次六：大永於福，反虛庭，入於酋冥。測曰：大永於福，福反亡也。

The fourth section: The son should follow the order, but if he does not, and allows guests to come before him, then the position of the master is forever lost. The divination says: If the order of the son is not maintained, it is not the way to seek long-lasting fortune. The fifth section: The three principles of ruler and subject, father and son, husband and wife should all reach the extreme of correctness and propriety, and heaven will grant him long-lasting blessings. The divination says: When the three principles are maintained for a long time, the path is long. The sixth section: Seeking only the long-lasting of fortune, one turns back to find an empty courtyard, falling into the end of darkness. The divination says: Seeking long-lasting fortune greatly, the fortune itself disappears; seeking longevity too much, longevity is lost first.

次七：老木生蒔，永以纏其所無。測曰：老木生蒔，永厥體也。次八：永不軌，凶亡流於後。測曰：永不軌，其命劑也。次九：永終馴首。測曰：永終馴首，長愷悌也。

Next seven: An old tree grows new branches planted on it, continuing what it originally did not have. The divination says: An old tree grows new shoots, extending its form. Next eight: Remaining unregulated for a long time, calamity and loss will bring misfortune to future generations. The divination says: Never following the path, his destiny has already been determined. Next nine: Remaining until the end, yet still returning gently to its original state. The divination says: Always ending with humility, it preserves harmony and ease; this ending with humility shows the reason for its enduring nature.

昆：陰將離之，陽尚昆之，昆道尚同。

"Kun" signifies the idea of equality and unity, and it is the fifty-fourth hexagram. It corresponds to the beginning of the autumn season, governing the period from 238 and a half days after the winter solstice to 243 days. The Yin energy is about to cause separation among all things, while the Yang energy still wishes for unity. The principle of "Kun" values precisely this "unity." This hexagram is close to the "Tong Ren" section of the Zhou Changes, which emphasizes unity in the realm of justice. However, if one seeks unity without distinguishing right from wrong, it becomes confusion.

初一：昆於黑，不知白。測曰：昆於黑，不可謂人也。次二：白黑菲菲，三禽一角同尾。測曰：三禽一角，無害心也。次三：昆於白，失不黑，無際一尾三角。測曰：昆白不黑，不相親也。

On the first day: Only mixing with the black, not knowing there is also white in the world. The divination text says: "All black, this cannot be called human; not distinguishing black and white, mixing together becomes going along with evil." On the second day: White and black are clearly separated, three birds share one horn and one tail. The divination text says: "Three birds sharing one horn, they have no hostile intentions toward each other; though their forms differ, their hearts are the same, this is true harmony." On the third day: Only mixing with the white, excluding anything that is not white, there is no communication, yet one tail has three horns. The divination text says: "Mixing with white but not black, they cannot be close; clinging to one color, harmony becomes exclusiveness."

次四：鳥託巢於菆，人寄命於公。測曰：鳥託巢，公無貧也。次五：谷矢疏數，眾犛毀玉。測曰：谷矢疏數，奚足旬也。次六：昆於井市，文車同軌。測曰：昆於井市，同一倫也。

Section four: Birds build their nests on thick, good trees; people rely on fairness for their lives and safety. The divination says: Birds can build nests because there is no scarcity in places of fairness. Section five: Good arrows and bad arrows are mixed together and shot; many fine hairs can ruin a piece of jade. The divination says: The number of arrows is insufficient for ten days; when they are mixed without distinction, they become chaos. Section six: In the marketplace among the people, the width and patterns of carts are made uniform. The divination says: Being in the marketplace with others means being on the same level; the "Doctrine of the Mean" says "the carts are of the same track, the writings are of the same script," which is exactly this uniformity.

次七：蓋偏不覆，晏雨不救。測曰：蓋偏不覆，德不均也。次八：昆於危難，乃覆之安。測曰：危難之安，素施仁也。次九：昆於死，棄寇遺。測曰：昆於死，棄厥身也。

Section seven: The canopy is tilted to one side, failing to provide full coverage; whether it is sunny or raining, it cannot save people. The interpretation says: the canopy is tilted and does not cover completely, indicating that benevolence and virtue are not evenly distributed; when people are the same but there is partiality, it is as if they are different. Section eight: In times of danger, sharing the hardship with others can turn danger into safety. The interpretation says: danger can be transformed into safety because benevolence and virtue have been practiced consistently in the past. Section nine: Going to death together with others, and sacrificing oneself to enemies. The interpretation says: going to death together means abandoning oneself; when unity reaches its extreme without knowing when to stop, even one's life will be lost.

減：陰氣息，陽氣消，陰盛陽衰，萬物以微。

"Jian" means reduction, and it is the fifty-fifth hexagram. It corresponds to the time around the end of the beginning of the autumn season when the transition to the beginning of winter occurs, governing the period from 243 to 247 and a half days after the winter solstice. Yin energy grows, yang energy declines, yin prevails over yang, and all things begin to diminish. This hexagram corresponds to the "Loss" section of the Zhou Changes. Reducing private desires is good, reducing virtue is bad, and reducing illness is wise.

初一：善減不減，冥。測曰：善減不減，常自沖也。次二：心減自中，以形於身。測曰：心減形身，困諸中也。次三：減其儀，利用光於階。測曰：減其儀，欲自禁也。

On the first day: Those who truly reduce themselves cannot be seen to be doing so; their reduction is hidden and traceless. The divination text says: "Good reduction does not diminish; it is maintaining inner emptiness and not being full." On the second day: Begin reducing from the heart, and then gradually express it in the body. The divination text says: "Reduce the heart, reduce the body; it is to confine the practice of restraint within the heart." On the third day: Reduce one's ceremonial displays, which in turn benefits one's appearance in the court. The divination text says: "Reduce the ceremonial rites; it is to desire self-restraint."

次四：減於艾，貶其位。測曰：減於艾，無以蒞眾。次五：減黃貞，下承於上，寧。測曰：減黃貞，臣道丁也。次六：幽闡積，不減不施，石。測曰：幽闡不施，澤不平也。

Next four: Even the elderly virtuous ones of high moral standing must be reduced, thus diminishing their position. The divination says: "Reducing at Ai, thus unable to govern the people." Next five: Reducing the central yellow and maintaining correctness, the subject below serves the superior above, and peace is maintained. The divination says: "Reducing the yellow and upholding virtue, the role of the minister is appropriate at this time." Next six: Secretly promoting and accumulating without reduction or giving, acquiring wealth as hard as stone. The divination says: "Secretly promoting without giving, the grace is not evenly distributed."

次七：減其疾，損其恤，厲不至。測曰：減其疾，不至危也。次八：瀏漣漣，減於生根。測曰：瀏漣之減，生根毀也。次九：減終，利用登於西山，臨於大川。測曰：減終之登，誠可為也。

Next seven: remove his illness, eliminate his worries, and danger will not come. The interpretation says: reducing his illness means not falling into danger; reducing what should be reduced is the proper use of the principle of reduction. Next eight: water flows ceaselessly, continuously reducing until the root of life is reached. The interpretation says: the continuous reduction of flowing water destroys the root of life; reducing what should be reduced completely and then reducing further becomes damaging the root. Next nine: reduction reaches its end, which is favorable for ascending the western mountain and facing the great river. The interpretation says: reaching the end of reduction allows for actual accomplishment; when reduction is complete, it turns into a time for advancement.

唫：陰不之化，陽不之施，萬物各唫。唫遇禍，唫遇禍。

"Qin" is the same as "Jin," meaning to keep silent or be blocked and unsmooth. It is the fifty-sixth hexagram, corresponding to the time of the beginning of the autumnal equinox, governing the period from 247.5 days after the winter solstice to 252 days. Yin energy does not transform and nurture, and Yang energy does not act and give, causing all things to become blocked and closed. Blockage leads to calamity. The original text repeats the phrase "Qin meets calamity" at the end of the first line, which is likely a transmission error. The repetition is retained as it appears.

初一：唫不予，丈夫婦處。測曰：貌不交，唫不予，人所違也。次二：唫於血，資乾骨。測曰：唫於血，臞自肥也。次三：貌不交，口唭凝，唫無辭。測曰：貌不交，人道微也。

On the first day: closing the mouth and refusing to give anything, a man of honor behaves like a woman staying at home. The divination says: closing the mouth and not giving, all people will turn away from him. This line of the divination text has mistakenly included the three words "貌不交" (not meeting with others in appearance) from the third line, and it is recorded as is without deletion. On the second day: blocked to the point of bleeding, only dry bones remain to rely on. The divination says: choked by blood, a thin person still thinks himself fat. On the third day: not meeting with others in appearance, the mouth is tightly closed, not uttering a word. The divination says: not meeting with others in appearance, the way of human interaction is declining.

次四：唫其谷，不振不俗，累老及族。測曰：唫其谷，不得相希也。次五：不中不督，腐蠹之嗇。測曰：不中不督，其唫非也。次六：泉原洋洋，唫於丘園。測曰：泉園之唫，不可譏也。

Section four: One hoards his grain tightly, neither giving aid nor following the customs, thereby involving the elders and the entire clan. The divination says: "Silencing the grain," meaning that one can no longer rely on others. Section five: Neither in the middle nor proper, it is a kind of rotten and worm-infested stinginess. The divination says: "Not in the middle, not in the proper place," such closure is not right. Section six: The spring source is vast and overflowing, yet it is only kept within one's own hill and garden. The divination says: "Silencing the spring garden," this should not be criticized; to keep it without overflowing is the way of the recluse's closure.

次七：唫於體，黃肉毀。測曰：唫於體，骨肉傷也。次八：唫遇禍，禱以牛，解。測曰：唫遇禍，大費當也。次九：唫不雨，孚乾脯。測曰：唫不雨，何可望也。

Next seven: blockage affecting oneself, the muscles in the middle are all dead. The divination says: blockage in the body, both bones and flesh are injured. Next eight: blockage leading to misfortune, using cattle for sacrifice to pray, and thus the misfortune is resolved. The divination says: blockage meeting misfortune, this big expense is worth it. Next nine: dark clouds blocking and rain not coming down, resulting in withered dry flesh. The divination says: blockage without rain, what can one expect?

守：陰守戶，陽守門，物莫相干。

"Shou" means to hold on to or maintain, and it is the fifty-seventh section, corresponding to the time of the Beginning of Autumn, governing the period from the second hundred and fifty-second day to the middle of the second hundred and fifty-sixth day. Yin holds fast to the inner gate, and Yang guards the outer door; all things remain unconnected and do not interfere with each other. To hold on to what should be held is essential: holding to righteousness and the center is good holding, but clinging to a state of poverty and stubbornness without flexibility is a form of death-like holding.

初一：閉朋牖，守元有。測曰：閉朋牖，善持有也。次二：迷自守，不如一之有。測曰：迷自守，沖無所以也。次三：無喪無得，往來默默。測曰：無喪無得，守厥故也。

On the first day: Close the windows that allow air to flow out, and hold onto what you already have. The divination says: Closing the windows is being good at preserving what you already have. On the second day: Being confused and stubbornly clinging on is worse than holding onto one thing solidly. The divination says: Being confused in self-preservation leads to emptiness without foundation. On the third day: Neither loss nor gain occurs, with people coming and going silently without sound. The divination says: Having neither loss nor gain means keeping the original state.

次四：象艮有守。測曰：象艮之守，廉無個也。次五：守中以和，要侯貞。測曰：守中以和，侯之素也。次六：車案軔，圭璧塵。測曰：車案軔，不接鄰也。

Next four: By following the principle of "Stopping" from the Gen hexagram in the Zhou Changes, there is a sense of holding on. The divination says: The image of Gen's stopping indicates integrity without forming private factions; Gen is stopping, stopping where it should stop is holding on. Next five: Holding on to the middle path and using harmony, one can unite the feudal lords and achieve correctness. The divination says: Holding on to the middle with harmony, this is the inherent duty of the feudal lords. Next six: The chariot is stopped by the wooden wedge, and the jade and璧 are covered with dust. The divination says: The chariot is held by the wedge, indicating not engaging with neighboring states; being isolated, even ritual objects are not used.

次七：群陽不守，男子之貞。測曰：群陽不守，守貞信也。次八：臼無杵，其碓舉。天陰不雨，白日毀暑。測曰：臼無杵，其守貧也。次九：輿荼有守，辭於盧首，不殆。測曰：輿荼有守，故愈新也。

Next seven: All the yang forces are not confined to one place; this is the proper path for a man. The divination says: the gathering of yang does not remain fixed, but remains true and sincere; not clinging to appearances, one can hold onto the essence. Next eight: there is no pestle in the stone mortar, and the pounding stick is empty in the air; the sky is overcast but no rain falls, and even the heat of the day is gone. The divination says: the mortar has no pestle, keeping a state of poverty. Next nine: a cart full of bitter vegetables is being guarded, and one politely declines the leadership, thus avoiding danger. The divination says: the cart of bitter vegetables is guarded, so the old things are renewed day by day; holding onto ordinary things ensures the family business does not decay.

翕：陰來逆變，陽往順化，物退降集。

"Xī" means convergence and gathering, and it is the fifty-eighth hexagram. It corresponds to the end of the beginning of White Dew, governing the period from two hundred and fifty-six and a half days after Winter Solstice to two hundred and sixty-one days. When yin energy arrives, it causes reverse changes; when yang energy departs, it leads to natural transformation. All things retreat and gather. "Xī" is like a bird folding its wings: if done at the right time, it can store strength; if caught in a net, it becomes bound.

初一：狂沖於冥，翕其志，雖欲梢搖，天不之茲。測曰：狂沖於冥，天未輿也。次二：翕冥中，射貞。測曰：翕冥中，正予也。次三：翕食嘬嘬。測曰：翕食嘬嘬，利如舞也。

On the first day: He rages and collides wildly in the darkness, only to have to restrain his ambitions; even though he wishes to shake the branches and achieve something, heaven does not grant him this opportunity. The divination says: "Raging in darkness, heaven has not yet approved him." On the second day: He restrains himself in the darkness, pointing toward the right path. The divination says: "Converging in darkness, it is giving him properly." On the third day: He gathers it up and eats it bit by bit, with a sucking sound. The divination says: "Gathering food with sucking sounds, the convenience is as smooth as dancing in rhythm."

次四：翕其羽，利用舉。測曰：翕其羽，朋友助也。次五：翕其腹，辟穀。測曰：翕其腹，誹所以譽也。次六：黃心鴻翼，翕於天。測曰：黃心鴻翼，利得輔也。

Next, the fourth: first gather its wings, which is favorable for flying. The divination says: "Gather its wings," meaning friends will come to help; only after gathering can it take flight. Next, the fifth: contract its abdomen, abstain from food. The divination says: "Contract its abdomen," meaning currently being criticized, but this is the beginning of future praise. Next, the sixth: possessing a middle and upright yellow heart, with the great wings of a wild goose, it gathers and then unites with heaven. The divination says: "Yellow heart and great wings," favorable for receiving assistance.

次七：翕繳惻惻。測曰：翕繳惻惻，被離害也。次八：揮其罦，絕其羂，殆。測曰：揮罦絕羂，危得遂也。次九：揮其角，維用抵族。測曰：揮其角，殄厥類也。

Next seven: The arrow is caught by a silk thread, its wings are unable to spread, and it is full of sorrow. The interpretation says: "The arrow is caught, the sorrow is deep," meaning it has fallen into a snare. Next eight: Shake off the net covering the cart, break the rope around the neck, though dangerous, it manages to escape. The interpretation says: "Shake off the net and break the rope," meaning it finally escapes from danger. Next nine: It swings its horn, only to clash with its own kin. The interpretation says: "Swing its horn," meaning it destroys its own clan; with the same effort, it can escape outwardly, but inwardly it becomes self-destruction.

聚：陰氣收聚，陽不禁御，粅相崇聚。

"Jù" means gathering, and it is the fifty-ninth hexagram. It corresponds to the time of Bai Lu, governing the period from two hundred and sixty-first day to two hundred and sixty-fifth day and a half after Winter Solstice. Yin energy converges and gathers, while Yang energy does not hinder it. All things mutually gather and accumulate. This hexagram corresponds to the "Cui" (Gathering) section of the Zhou Changes (I Ching), which often speaks about ancestral temple worship. To gather people, one must first gather their hearts, and to gather hearts, one relies on respect and trust. The original text uses "zuo," which is the same as "wu" (things), and it is recorded as such.

初一：鬼神以無靈。測曰：鬼神無靈，形不見也。次二：燕聚嘻嘻。測曰：燕聚嘻嘻，樂淫愆也。次三：宗其高年，群鬼之門。測曰：宗其高年，鬼待敬也。

On the first day: Ghosts and spirits cannot show their efficacy. The interpretation says: Ghosts and spirits have no vitality, they are inherently invisible; their gathering begins in the hidden rather than the visible. On the second day: They gather comfortably, laughing and enjoying themselves. The interpretation says: Gathering and laughing, this is excessive ease and enjoyment leading to disorder. On the third day: Honoring the elderly, this is the way to the spirits. The interpretation says: Honoring the aged, the spirits await human respect; respecting the elderly is the way to serve the spirits.

次四：牽羊示於叢社，執圭信其左股，野。測曰：牽羊於叢，不足榮也。次五：鼎血之蕕，九宗之好，乃後有孚。測曰：鼎血之蕕，信王命也。次六：畏其鬼，尊其體，狂作眯淫，亡。測曰：畏鬼之狂，過其正也。

Next four: Leading a sheep to the shrine in the forest and offering it, holding a jade and a璧 but leaning it against the left leg, crude. The divination says: Leading a sheep into the thicket does not count as honor; holding the ritual objects improperly, gathering cannot be proper. Next five: Blood is drawn in the tripod with a smell of腥草, this is the ritual of the nine clans uniting in friendship, after which there is trust to rely on. The divination says: The smell of blood in the tripod is to gain trust from the royal command; taking an oath with blood, what is gathered is the character of trust. Next six: Being afraid of ghosts and deities, respecting their forms, yet acting wildly in improper worship, leading to loss. The divination says: Being afraid of ghosts to the point of madness is exceeding the proper measure.

次七：竦萃於丘冢。測曰：竦萃丘冢，禮不廢也。次八：鴟鳩在林，坺吠吠彼眾禽。測曰：鴟鳩在林，眾所吠也。次九：垂涕累鼻，聚家之匯。測曰：垂涕累鼻，時命絕也。

Next seven: solemnly and respectfully gathering before the mound of the grave. The divination says: "Standing gathered at the mound, the rites of worship have not been neglected." Next eight: the scops and the magpies dwell in the forest, while the flock of birds cry out incessantly. The divination says: "The scops and magpies in the forest are hated by the flock of birds; gathering is not among like-minded ones, but gathering brings only hostility." Next nine: tears flow continuously, and mucus drips from the nose, with the whole family gathering together. The divination says: "Flowing tears and dripping mucus, both fate and life have reached their end; gathering at last becomes a final gathering."

積：陰將大閉，陽尚小開，山川藪澤，萬物攸歸。

"Accumulation" means gathering together. It is the sixtyth entry, corresponding to the White Dew solar term, governing the period from half a day after the Winter Solstice to the 270th day. At this time, the yin energy is about to greatly retreat and conceal, while the yang energy still remains with a small opening. In the mountains, rivers, swamps, and marshes, all things converge towards that place. Both good and evil can be accumulated: good accumulates into children, and evil also accumulates into children.

初一：冥積否，作明基。測曰：冥積否，始而在惡也。次二：積不用，而至於大用，君子介心。測曰：積不用，不可規度也。次三：積石不食，費其勞力。測曰：積石不食，無可獲也。

On the first day: Accumulating improper things secretly, yet taking them as the foundation of brightness. The interpretation says: Accumulating in darkness, it starts by accumulating evil. On the second day: Accumulating without using it urgently, later achieving great usefulness, the gentleman keeps this heart firmly. The interpretation says: Accumulating without using, others cannot measure it; not seeing its use, is precisely where great usefulness comes from. On the third day: Accumulating a pile of stones but unable to eat them, wasting a lot of effort. The interpretation says: Accumulating stones that are not edible, there is nothing to gain; accumulating the wrong things, the more accumulated, the less useful.

次四：君子積善，至於車耳。測曰：君子積善，至於蕃也。次五：藏不滿，盜不贏。測曰：藏滿盜贏，還自損也。次六：大滿碩施，得人無亢。測曰：大滿碩施，人所來也。

Next four: The gentleman accumulates good deeds, piling them up as high as the top of a cart wheel. The divination says: The gentleman accumulates goodness, reaching the state of flourishing. Next five: If the storehouse is not filled to the brim, thieves cannot gain great profit. The divination says: Filling it to the brim and allowing thieves to gain profit is actually causing oneself loss. Next six: Accumulating to the point of fullness and generously giving to others, winning the people's hearts and having no one to oppose him. The divination says: Great fullness and generous giving, all people come to him; only by dispersing can one retain what has been accumulated.

次七：魁而顏而，玉帛班而，決欲招寇。測曰：魁而顏而，盜之招也。次八：積善辰禍，維先之罪。測曰：積善辰禍，非己辜也。次九：小人積非，至於苗裔。測曰：小人積非，禍所骫也。

Section seven: Being proudly arrogant, with a fierce and arrogant look, and spreading out silk and jade on the ground, it is clearly intentional to attract bandits. The interpretation says: Being proud and showing a fierce face, this is exactly the way to invite bandits. Section eight: Having accumulated good deeds but encountering misfortune, this is the sin left by ancestors. The interpretation says: Accumulating good deeds but facing misfortune, it is not one's own fault; The Zhou Changes say that families who accumulate evil will surely suffer lingering consequences, and sometimes the consequences fall upon later generations. Section nine: Small people accumulate faults, continuing until their descendants. The interpretation says: Small people accumulate wrongdoings, and calamities thus accumulate.

飾：陰白陽黑，分行厥職，出入有飾。

"Shi" means decoration, and it is the sixty-first hexagram. It corresponds to the time when the White Dew meets the Autumn Equinox, governing the period from 270 to 274.5 days after the Winter Solstice. Yin manifests as white, and Yang manifests as black, each performing their respective duties separately, with one going out and the other coming in, both carrying decoration. This hexagram corresponds to the "Zhen" section of the Zhou Changes, and the entire passage discusses speech as the most intimate form of decoration. Whether to speak or not, and when to speak, all are forms of decoration.

初一：言不言，不以言。測曰：言不言，默而信也。次二：無質飾，先文後失服。測曰：無資先文，失貞也。次三：吐黃舌，鉗黃聿，利見哲人。測曰：舌聿之利，利見知人也。

On the first day: speaking but not actually expressing, not relying on words. The interpretation says: speaking without words, is silence that naturally gains trust. On the second day: having no substance but only ornamentation, first emphasizing literary style, later even losing the clothes on one's body. The interpretation says: lacking a foundation yet seeking literary style, is losing the right path. The commentary says "without substance and ornamentation," while the interpretation says "without foundation and first seeking literary style," the original characters differ, and now both are preserved as they are. On the third day: spitting out a middle and upright tongue to speak, holding a middle and upright brush to write, it is beneficial to meet a wise person. The interpretation says: the benefit of tongue and brush lies in meeting a discerning person.

次四：利舌哇哇，商兒之真。測曰：哇哇之真，利於商也。次五：下言如水，實以天牝。測曰：下言如水，能自沖也。次六：言無追如，抑亦飛如，大人震風。測曰：言無追如，抑亦揚也。

The fourth type: the tongue is quick and talkative, constantly babbling, which is the nature of a merchant's child. The divination says: the true babbling is only beneficial for trade; words used to seek profit, their benefits end there. The fifth type: speech flows low like water, its substance lies in being like the vast and empty valley of the earth, capable of receiving. The divination says: speech flowing like water is able to dwell in emptiness. The sixth type: once words are spoken, they cannot be retrieved, instead flying away like a bird, the speech of a superior person is like a storm shaking the four directions. The divination says: speech that cannot be retrieved is precisely why it can spread far and wide.

次七：不丁言時，微於辭，見上疑。測曰：不丁言時，何可章也。次八：蛁鳴喁喁，血出其口。測曰：蛁鳴喁喁，口自傷也。次九：白舌于于，屈於根，君子否信。測曰：白舌于于，誠可長也。

Next seven: speaking at the wrong time, with ambiguous words, causing suspicion from those above. The divination says: not speaking at the right time, how can words be clear? Next eight: like a cicada calling continuously, calling until the mouth bleeds. The divination says: cicadas call continuously, it is their own mouth that harms them. Next nine: the tongue is white and moves slowly and comfortably, able to curl up and hide in its root. The gentleman does not easily believe in careless speech. The divination says: a white tongue moves slowly, this sincerity can last long; embellishment reaching its extreme returns to simplicity, which corresponds with the beginning of the first section 'speech without speech'.

疑：陰陽相磑，物咸雕離，若是若非。

"Yi" means doubt, and it is the sixty-second section, corresponding to the autumn equinox, governing the period from 274 and a half days to 279 days after the winter solstice. Yin and Yang grind against each other, and all things wither and disperse, appearing as if they are yet not. This section discusses doubt: doubt that leads one to seek self-reflection and examine ancient texts is clear doubt; doubt that causes confusion and uncertainty, and suspicion of ghosts and spirits, is false doubt.

初一：疑恛恛，失貞矢。測曰：不正之疑，何可定也。次二：疑自反，孚不遠。測曰：疑自反，反清靜也。次三：疑強昭，受茲閔閔，於其心祖。測曰：疑強昭，中心冥也。

On the first day: Doubt causes anxiety and confusion, and the straight arrow of correctness is lost. The divination says: How can improper doubts be settled? On the second day: When doubt arises, one should turn inward to seek truth, and sincerity will not be far. The divination says: Doubt turning inward leads back to quietude; by questioning oneself internally, doubt naturally fades. On the third day: Something is inherently doubtful, yet one insists on presenting it as upright and proper, thus bearing a clouded and confused state, with the root of the illness lying within the heart. The divination says: Forced assertion of clarity is due to the heart being inherently dark.

次四：疑考舊，遇貞孚。測曰：疑考舊，先問也。次五：赨黃疑金中。測曰：赨黃疑中，邪正也。次六：誓貞可聽，疑則有誠。測曰：誓貞可聽，明王命也。

Next, the fourth point: if there is doubt, one should consult old classics and established examples, and thus encounter sincerity and integrity. The divination text says: "Doubt and consult old traditions," meaning first to seek clarity. Not being ashamed to ask questions, doubt then has a resolution. Next, the fifth point: the red and yellow colors raise suspicion as to whether they are truly the pure color of gold. The divination text says: "Red and yellow raise doubt," meaning to distinguish between right and wrong. Next, the sixth point: an oath of sincerity and integrity is trustworthy, even with doubt, there is genuine sincerity. The divination text says: "An oath of sincerity is trustworthy," meaning the king's command is clear and bright.

次七：鬼魂疑嚘鳴，弋木之鳥，射穴之狐，反目耳，厲。測曰：鬼魂疑之，誠不可信也。次八：顛疑遇乾客，三歲不射。測曰：顛疑遇乾客，甚足敬也。次九：疑無信，控弧擬麋，無。測曰：疑無信，終無所名也。

Next seven: Doubtful thoughts of ghosts weeping and crying, like shooting birds on trees or digging for foxes in holes, full of suspicion and confusion, losing the normal function of eyes and ears, dangerous. The divination says: doubting ghosts is indeed not reliable. Next eight: Doubt reaching its extreme and encountering a guest who comes to seek favor, not shooting him for three years. The divination says: extreme suspicion meeting a petitioner, this cautiousness is indeed worthy of respect. Next nine: Doubt without any truth, drawing the bow towards a deer but never releasing the arrow, achieving nothing. The divination says: doubt without trust will never achieve fame; doubt without decision is as mistaken as having no doubt at all.

視：陰成魄，陽成妣，物之形貌咸可視。

"Shi" means to look or observe, and this is the sixty-third section, corresponding to the autumn equinox, governing the period from the second hundred and seventy-ninth day to the second hundred and eightieth-third day and a half after the winter solstice. At this time, yin becomes solidified into form and essence, and yang completes its pairing, so the forms and appearances of all things become visible. This section discusses the act of observation: looking inward to examine one's virtue is true sight, while looking outward at external appearances is superficial sight. It is better to see one's own flaws than to see others'.

初一：內其明，不用其光。測曰：內其明，自窺深也。次二：君子視內，小人視外。測曰：小人視外，不能見心也。次三：視其德，可以乾王之國。測曰：視德之幹，乃能有全也。

On the first day: Keep the light within, without using its brilliance. The divination says: To keep the light within means to look deeply into one's own inner self. On the second day: The gentleman looks inward, while the petty person looks outward. The divination says: The petty person looks outward and cannot see the hearts of others. On the third day: What is valued is virtue, by which one can seek appointment in the kingdom of the king. The divination says: To advance by virtue ensures preservation from beginning to end.

次四：粉其題頯，雨其渥須，視無姝。測曰：粉題雨須，不可忍瞻也。次五：鸞鳳紛如，厥德睴如。測曰：鸞鳳紛如，德光皓也。次六：素車翠蓋，維視之害，貞。測曰：素車翠蓋，徒好外也。

Next four: Applying powder on the forehead and cheekbones, and making the beard wet, looks very unattractive. The divination says: "Powder on the forehead and wet beard, making one unable to look directly." Next five: The phoenixes and larks come in a flurry, their noble appearance shining brightly. The divination says: "Phoenixes and larks coming in a flurry, the brightness of virtue is pure and bright." Next six: A plain carriage and a cover adorned with green feathers look nice, but the harm lies exactly here, one must stay on the right path. The divination says: "A plain carriage and green feathered cover, only loving the appearance."

次七：視其瑕，無穢。測曰：視其瑕，能自矯也。次八：翡翠于飛，離其翼，狐貂之毛，躬之賊。測曰：翡翠狐貂，好作咎也。次九：日沒其光，賁於東方，用視厥始。測曰：日沒賁東，終顧始也。

Section seven: Being able to see one's own flaws means there is no filth. The divination text says: "Seeing the flaw" is being able to correct oneself. Section eight: The jewel bird flies, but loses its wings because its feathers are too beautiful; the fur of foxes and badgers is actually their own misfortune. The divination text says: "Jewel bird and fox and badger" refers to beauty leading to misfortune. Section nine: The sun withdraws its light and adorns the east with its brilliance, using it to look back at its origin. The divination text says: "The sun sets in the east" means reaching the end yet still looking back at the beginning; this section concludes by showing that even at the end, one should look back to the beginning.

沈：陰懷於陽，陽懷於陰，志在玄宮。

"Shen" encompasses both the meanings of sinking and drowning, and is the sixty-fourth hexagram, corresponding to the autumn equinox, governing the period from 283 and a half days to 288 days after the winter solstice. Yin holds Yang, and Yang holds Yin, with their aspirations all directed toward the deep and mysterious palace. Sinking deeply signifies depth, while being trapped and unable to emerge signifies drowning. This hexagram constantly distinguishes between these two concepts.

初一：沈耳於閨，不聞貞。測曰：沈耳於閨，失德體也。次二：沈視白自見，賢於眇之眄。測曰：沈視之見，得正美也。次三：沈於美，失貞矢。測曰：沈於美，作聾盲也。

On the first day: Immersing the ears in the idle talk within the inner chamber, one cannot hear the right path. The divination says: Immersing the ears in the inner chamber, one has lost the essence of virtue. On the second day: Sitting quietly and observing, the white naturally appears, which is far superior to squinting and glancing sideways. The divination says: Sitting quietly and observing, one attains the beauty of uprightness. On the third day: Immersing oneself in beauty and fine things, one loses the straight arrow of righteousness. The divination says: Immersing oneself in beauty, one becomes both deaf and blind.

次四：宛雛沈視，食苦貞。測曰：宛雛沈視，擇食方也。次五：雕鷹高翔，沈其腹，好憴惡粥。測曰：雕鷹高翔，在腐糧也。次六：見粟如累，明，利以正於王。測曰：見粟如累，其道明也。

Next four: The yuanchu is calm and observant, preferring bitter things to uphold righteousness. The divination says: "Yuanchu looks down," meaning it selects food according to order; the "Zhuangzi" says yuanchu does not eat unless it is properly prepared, which is exactly this path. Next five: The falcon and the hawk soar high, yet their bellies are heavy with thoughts of the ground, wanting to eat both good and bad. The divination says: "The falcon and hawk soar high," but their minds are actually on the rotten grain; however high they fly, their desire is for the rotten mouse. Next six: Seeing the grains piled up one by one, it is clear-sighted, and this clarity is useful for correcting the king. The divination says: "Seeing the grains piled up," meaning his way is clear and distinct.

次七：離如婁如，赤肉鴟梟，厲。測曰：離婁赤肉，食不臧也。次八：盼得其藥，利徵。測曰：盼得其藥，利徵邁也。次九：血如剛，沈於顙，前尸後喪。測曰：血剛沈顙，終以貪敗也。

Next seven: The eyesight is like Li Lou's, able to see the finest details, yet it focuses on a piece of raw flesh near the mouth of a hawk. This is dangerous. The divination says: Li Lou's keen sight is only fixed on the red flesh, which indicates an improper meal; using one's sharpness in the wrong place. Next eight: In an instant, the right medicine is found, beneficial for moving forward. The divination says: Having obtained the right medicine, it is favorable to strive forward. Next nine: The blood flows strongly and gathers up to the forehead, with a corpse in front and mourning behind. The divination says: The blood flows strongly to the forehead, ultimately due to greed leading to downfall.

內：陰去其內而在乎外，陽去其外而在乎內，萬物之既。

"The term 'inner' signifies the inner chamber or the wife, and it is the sixty-fifth hexagram. It corresponds to the end of the autumn equinox and the beginning of the cold dew, governing the period from 288 to 292 and a half days after the winter solstice. Yin departs from the inner position and resides outside, while Yang leaves the outer position and enters the inner, symbolizing the completion of all things. This hexagram discusses internal governance: the marriage within a family, the management of the wife, and the affection of the mother—all matters are related to the state and country."

初一：謹於媐求九，初貞後寧。測曰：謹於媐求九，治女政也。次二：邪其內主，於彼黃床。測曰：邪其內主，遠乎寧也。次三：爾儀而悲，坎我西階。測曰：爾儀而悲，代母情也。

On the first day: In matters of marriage and seeking a partner, one should be cautious at all times. At first, one remains upright, and later, one attains peace. The divination says: Being cautious in seeking a partner is the beginning of properly managing the household. On the second day: The mistress of the household is led astray, right on that yellow bed. The divination says: Leading the mistress astray is far from peace. On the third day: Your appearance carries sorrow, standing in the low place beneath my western steps. The divination says: Your appearance shows sorrow, taking on the role of the mother.

次四：好小好危，喪其縕袍，厲。測曰：好小好危，不足榮也。次五：龍下於泥，君子利用取媐，遇庸夷。測曰：龍下於泥，陽下陰也。次六：黃昏于飛，內其羽。雖欲滿宮，不見其女。測曰：黃昏內羽，不能自禁也。

Next four: fond of small things, fond of taking risks, even losing an old ragged robe, dangerous. The divination says: fond of small things and fond of danger, there is nothing worth boasting about. Next five: the dragon descends into the mud, the gentleman benefits by marrying here, meeting an ordinary and peaceful person. The divination says: the dragon descending into the mud, is yang yielding to yin; the ceremony of marriage has the man go first and the woman follow, which takes this meaning. Next six: returning at dusk, folding the wings into the inner chamber; although wanting to fill the palace with people, the woman is not seen. The divination says: returning at dusk with folded wings, is self-control failing.

次七：枯垣生莠，皬頭內其稚婦，有。測曰：枯垣生莠，物慶類也。次八：內不克婦，荒家及國，涉深不側。測曰：內不克婦，國之孽也。次九：雨降於地，不得止，不得過。測曰：雨降於地，澤節也。

Next seven: On a withered wall, weeds grow; an old man with white hair brings in a young woman, and there is gain. The divination says: Weeds growing on a withered wall, it is the celebration of all things according to their kind; though withered and then revived is not normal, there is still some vitality. Next eight: In the inner chamber, one cannot control the wife, neglecting the family and involving the country, entering deep water without knowing how to avoid it. The divination says: Not being able to control the wife is the country's calamity. Next nine: Rain falls on the ground, cannot stop midway, nor can it be excessive. The divination says: Rain falling on the ground, it is the grace that should be measured; this ending with the rain having moderation precisely points out the proper measure in internal governance.

去：陽去其陰，陰去其陽，物咸倜倡。

"Go" means to leave or abandon, and it is the sixty-sixth hexagram. It corresponds to the time of Cold Dew, governing the period from two hundred and ninety-two and a half days after the winter solstice to two hundred and ninety-seven days. Yang departs from the Yin it relies upon, and Yin departs from the Yang it relies upon, causing all things to separate and scatter. This hexagram discusses leaving and choosing: leaving what is appropriate is humility, leaving what is inappropriate is recklessness. Leaving after achieving success is complete, while leaving after losing virtue is shameful.

初一：去此靈淵，舍彼枯園。測曰：去此靈淵，不以謙將也。次二：去彼枯園，舍下靈淵。測曰：舍下靈淵，謙道光也。次三：高其歩，之堂有露。測曰：高歩有露，妄行也。

On the first day: Leaving this spiritual abyss, one moves to dwell in that withered garden. The divination says: To leave this spiritual abyss is to refuse to use humility to support oneself; to abandon depth for shallowness is to reverse the choice entirely. On the second day: Leaving the withered garden, one moves to dwell in that spiritual abyss below. The divination says: To abandon the spiritual abyss is for the path of humility to shine forth; only by dwelling below can one reach the depth. On the third day: Lifting one's steps high, one walks onto the hall, and the dew has already dampened one's clothes. The divination says: To walk high with dew is to act recklessly; the higher one steps, the more one gets wet.

次四：去於子父，去於臣主。測曰：去於子父，非所望也。次五：攓其衣，之庭有麋。測曰：攓其衣，亦可懼也。次六：躬去於成，天遺其名。測曰：躬去於成，攘不居也。

The fourth divination: The son abandons the father, and the minister abandons the sovereign. The interpretation says: To leave the father and son apart, this is not what people desire. The fifth divination: To lift up one's robe and run away quickly, there are already deer wandering in the courtyard. The interpretation says: To lift up one's robe, this situation is indeed alarming; the court has become a place for deer, but still one can flee. The sixth divination: After achieving success, one withdraws oneself, and heaven instead leaves him a good reputation. The interpretation says: To withdraw oneself from success, this is to decline the credit and not wish to take the glory.

次七：去其德貞，三死不令。測曰：去其德貞，終死丑也。次八：月高弦，火幾縣，不可以動，動有愆。測曰：月弦火縣，恐見咎也。次九：求我不得，自我西北。測曰：求我不得，安可久也。

Next seven: Having abandoned his virtue and uprightness, even three near deaths could not secure a good name. The divination says: Removing virtue and uprightness, one will ultimately die in a disgraceful manner. Next eight: The moon is high in the position of the waning crescent, and the planet Mars is almost directly overhead. At this time, one must not act rashly, for any movement will result in a mistake. The divination says: The waning moon and the high Mars indicate fear of bringing blame; the heavenly signs are not yet settled, so one should remain still and wait. Next nine: One comes to seek me but cannot find me; I have already departed to the northwest. The divination says: Seeking me but not finding me, how can this last? When it should be present, it is not there; in the end, not even a person can be found.

晦：陰登於陽，陽降於陰，物咸喪明。

"Hiu" means darkness, and it is the sixty-seventh hexagram, corresponding to the time of Cold Dew, governing the period from the second hundred and ninety-seventh day to the third hundred and first day and a half after the winter solstice. Yin energy rises to the Yang position, while Yang energy descends to the Yin position, and all things lose their brightness. This hexagram corresponds to the "Bright Abode" in the Zhou Changes. When the outside is dark, the gentleman conceals his brightness to avoid misfortune, yet his mind remains clear and distinct.

初一：同冥獨見，幽真。測曰：同冥獨見，中獨照也。次二：盲徵否。測曰：盲徵否，明不見道也。次三：陰行陽從，利作不凶。測曰：陰行陽從，事大外也。

On the first day: Being the only one who can see in the darkness with others, hidden yet real. The divination says: To see in the dark while others are blind, it is like having a light in the heart. On the second day: Walking blindly forward, it is not advisable. The divination says: Blindness indicates failure, as the eyes are not clear and the path is unseen. On the third day: The Yin energy leads and the Yang energy follows, so there will be no misfortune in taking action. The divination says: Yin leads and Yang follows, meaning the matter is handled externally; in a time of confusion, the master and follower are reversed, yet there is still room for action.

次四：晦其類，失金匱。測曰：晦其類，法度廢也。次五：日正中，月正隆，君子自晦不入窮。測曰：日中月隆，明恐挫也。次六：玄鳥維愁，明降於幽。測曰：玄鳥維愁，將下昧也。

Next four: One hides not only their own kind but even the classics stored in the Golden Chest. The divination says: "Hiding one's kind" indicates the laws have been neglected. Next five: The sun is at its zenith, the moon is full, yet the gentleman hides his brilliance, thus avoiding misfortune. The divination says: "The sun is at its zenith, the moon is full" indicates fear that excessive brightness will lead to failure. Next six: The swallow is full of sorrow, and brightness descends into darkness. The divination says: "The black bird is full of sorrow" indicates the approach of darkness; "the black bird departs in autumn" is the image of brightness descending into darkness.

次七：睄提明，或遵之行。測曰：睄提明，德將遵行也。次八：視非其真，夷其右目，滅國喪家。測曰：視非夷目，國以喪也。次九：晦冥冥，利於不明之貞。測曰：晦冥之利，不得獨明也。

Next seven: In the darkness, lifting up a small light, people will follow it. The divination says: "Looking up and brightening, is the virtue about to be followed by others." Next eight: What is seen is not the truth, and it injures the right eye, leading to the destruction of the country and family. The divination says: "Seeing something false and injuring the eye, the country is thus lost." Next nine: Darkness so thick that it is pitch black, it is advantageous to maintain correctness in the confusion. The divination says: "The reason why darkness is advantageous is that at this time one cannot display brightness alone; when the whole world is dark and one person is bright, it is the way to bring calamity."

瞢：陰徵南，陽徵北，物失明貞，莫不瞢瞢。

"Meng" means dimness of sight, and is the sixty-eighth section. It occurs at the end of the Cold Dew, when the first frost of the White Dew season is about to arrive, governing the period from three hundred and one and a half days to three hundred and six days after the Winter Solstice. Yin energy advances southward, while Yang energy retreats northward, and all things lose their brightness and uprightness, appearing in a state of profound darkness and confusion. "Hui" refers to external darkness, while "Meng" refers to internal darkness, and this section specifically discusses the inability of people to see clearly within themselves.

初一：瞢腹睒天，不睹其畛。測曰：瞢腹睒天，無能見也。次二：明腹睒天，靚其根。測曰：明腹睒天，中獨爛也。次三：師或導射，豚其埻。測曰：師或導射，無以辨也。

On the first day: The stomach is in a state of confusion but the eyes look up to the sky, unable to see its boundaries. The divination says: "Blind stomach, staring at heaven," meaning nothing can be seen. On the second day: The stomach is clear but the eyes look up to the sky, able to see its root. The divination says: "Clear stomach, staring at heaven," meaning the mind has its own brilliant light. On the third day: The instructor is by the side giving guidance on shooting, but the arrows all fall below the target. The divination says: "The instructor may guide the shooting," meaning the person lacks the ability to distinguish; even with guidance, it is of no use.

次四：鑑貞不迷，於人攸資。測曰：鑑貞不迷，誠可信也。次五：倍明仮光，觸蒙昏。測曰：倍明仮光，人所叛也。次六：瞢瞢之離，不宜熒且妮。測曰：瞢瞢之離，中不眩也。

Next four: Being upright like a mirror without confusion, this is what people rely upon. The divination says: "The mirror remains upright and does not become confused; indeed it can be trusted." Next five: Abandoning true brightness and using false light, heading straight into darkness. The divination says: "Abandoning true brightness and using false light, this is what everyone will abandon." Next six: In darkness, clinging to something, one should not use the small light of confusion to flatter others. The divination says: "In darkness, the mind is not confused; though the outside is dark, the inside is not confused, thus it can be maintained."

次七：瞢好明其所惡。測曰：瞢好之惡，著不昧也。次八：昏辰利於月，小貞未有及星。測曰：昏辰利月，尚可願也。次九：時（肆差）（肆差），不獲其嘉，男子折笄，婦人易哿。測曰：不獲其嘉，男死婦嘆也。

Section seven: A person in confusion insists on promoting what he detests. The divination says: "Meng good and hate evil," meaning revealing ugly things clearly and without ambiguity; unable to see himself, yet he exposes others' shortcomings clearly. Section eight: The hour of dusk is only favorable to the moon, with a slight adherence to correctness, but not yet comparable to the brightness of stars. The divination says: "Dusk favors the moon," which can still be considered somewhat hopeful. Section nine: The fortune is uneven and disorderly, failing to attain the good. The man breaks his hairpin, and the woman changes her expression. The divination says: "Not obtaining the good," meaning the man dies and the woman mourns. The original text "（肆差）" is a character depicted with its radical, and it is recorded as it originally appeared.

窮：陰氣塞宇，陽亡其所，萬物窮遽窮。

"Qiong" means to exhaust or be in dire straits, and it is the sixty-ninth section, corresponding to the time of frost descent, governing the period from three hundred and six days to three hundred and ten and a half days after the winter solstice. Yin energy fills the universe, and Yang energy loses its place, causing all things to rapidly reach their end. This section corresponds to the "Kun" hexagram in the Zhou Changes. To remain centered in adversity is correct, but to resort to deceit in hardship is excessive; the distinction between the virtuous and the petty lies precisely here.

初一：窮其窮，而民好中。測曰：窮其窮，情在中也。次二：窮不窮，而民不中。測曰：窮不窮，詐可隆也。次三：窮思達。測曰：窮思達，師在心也。

On the first day: When in poverty, accept it calmly, and the people will therefore prefer the middle path. The divination says: To be poor and to be poor is to place sincerity and truth on the middle and upright path. On the second day: When in poverty, pretend to be rich, and the people will also follow the unrighteous path. The divination says: To be poor or not to be poor is to let deceit and falsehood flourish. On the third day: Being in poverty yet thinking of success. The divination says: To think of success while in poverty is to place a teacher within oneself; when there is no one to ask, the heart itself becomes the teacher.

次四：土不和，木科橢。測曰：土不和，病乎民也。次五：羹無糝，其腹坎坎，不失其範。測曰：食不糝，猶不失正也。次六：山無角，水無鱗，困犯身。測曰：山無角，困百姓也。

The fourth instance: If the soil is not harmonious, trees will grow crooked and sparse. The divination says: If the soil is not in harmony, it harms the people; soil is what nourishes the people, so if the soil is ruined, the people will suffer. The fifth instance: There is no grain in the soup, the stomach is empty and growling, yet one does not lose one's proper conduct. The divination says: Even though there is no grain in the food, one still maintains proper conduct; this is the situation of Confucius when he was starving in Chen, yet he continued to play the zither and sing. The sixth instance: There are no horns of wild animals on the mountain, and no fish scales in the water, indicating a state of hardship pressing upon oneself. The divination says: If the mountain has no horns, it means the people are all in hardship; if mountains and marshes have nothing, the people have nothing to rely on.

次七：正其足，蹛於狴獄，三歲見錄。測曰：正其足，險得平也。次八：涉於霜雪，累項於□。測曰：累項於□，亦不足生也。次九：破璧毀圭，臼竃生黿，天禍以他。測曰：破璧毀圭，逢不幸也。

Section seven: Correct your steps, even if you are temporarily confined in prison, you will still be appointed again after three years. The interpretation says: Correcting your steps means that a dangerous situation will finally become level ground. Section eight: Traveling through frost and snow, your neck is bound by ropes. The interpretation says: Your neck is tied up, so you will not survive. This section and the interpretation are each missing one character; the missing character is marked with 「□」 and no conjecture is made. Section nine: The jade disc is broken, the jade璋 is destroyed, and turtles emerge from the stone mortar and the cooking hearth. Heaven's calamity comes down from another place. The interpretation says: Breaking the jade disc and destroying the jade璋 means encountering misfortune; when destitution reaches its extreme, even ritual vessels and cooking utensils are no longer considered as such.

割：陰氣割物，陽形縣殺，七日幾絕。

"Cutting" means to cut off or sever, and is the seventy-first section, corresponding to the time of Frost Descent, governing the period from three hundred ten and a half days after the winter solstice to three hundred fifteen days. Yin energy cuts off all things, and the traces of Yang energy are strangled and cut off, nearly ceasing within seven days. Cutting should cut what needs to be cut: cutting warts and removing pests is beneficial; cutting limbs and cutting off eyes and ears is self-mutilation.

初一：割其耳目，及其心腹，歷。測曰：割其耳目，中無外也。次二：割其疣贅，利以無穢。測曰：割其疣贅，惡不得大也。次三：割鼻食口，喪其息主。測曰：割鼻喪主，損無榮也。

On the first day: cutting off one's ears and eyes, leading to injury of the heart and abdomen, enduring great hardships. The divination says: cutting off the ears and eyes means there is no longer a way from inside to outside; cutting off the ears and eyes makes a person become deaf and blind. On the second day: cutting off warts and moles, beneficial for removing filth. The divination says: cutting off warts and moles means preventing evil from growing; removing small evils early prevents them from becoming great troubles. On the third day: cutting off the nose to feed the mouth, losing control of breathing. The divination says: cutting off the nose and losing control means there is loss without any honor.

次四：宰割平平。測曰：宰割平平，能有誠也。次五：割其股肱，喪其服馬。測曰：割其股肱，亡大臣也。次六：割之無創，飽於四方。測曰：割之無創，道可分也。

The fourth section: cutting and distributing evenly. The interpretation says: cutting evenly shows sincerity; only when the distribution is equal will people be convinced. The fifth section: cutting off one's own thighs and arms, and losing the horses used for pulling the carriage. The interpretation says: cutting off the thighs and arms means losing the ministers; thighs and arms represent the ministers who assist, so cutting off one's own support makes it impossible to move forward. The sixth section: cutting without leaving a wound, so all people are thus satisfied. The interpretation says: cutting without leaving a wound means the principle can be shared with everyone; a skillful cutter takes what is needed without causing pain.

次七：紫霓矞云，朋圍日，其疾不割。測曰：紫霓矞云，不知刊也。次八：割其蠹，得我心疾。測曰：割其蠹，國所便也。次九：割肉取骨，滅頂於血。測曰：割肉滅血，不能自全也。

Next seven: purple rainbows and multicolored clouds gather around the sun, yet this illness does not wish to be treated. The divination says: purple rainbows and clouds signify not knowing to remove them; wicked ministers obscure the king like clouds surrounding the sun, if not removed, the sun will never be clear. Next eight: cutting off those pests exactly matches my inner illness. The divination says: cutting off the pests is beneficial to the country. Next nine: cutting into the flesh to take out the bones, blood flows over the head. The divination says: cutting flesh and stopping the blood cannot preserve oneself; cutting into the bones is not treating illness but self-mutilation.

止：陰大止物於上，陽亦止物於下，下上俱止。

"Stop" means to halt, and this is the seventy-first hexagram. It corresponds to the time of Frost Descent, governing the period from three hundred and fifteen days to three hundred and nineteen and a half days after the winter solstice. Yin energy above strongly prohibits, and Yang energy below also prohibits, so both above and below come to a stop. This hexagram corresponds to the "Gen" (Mountain) in the Zhou Changes. To stop at the proper place is wisdom; to stop when one should move, or to stop forcefully when one cannot, are both ailments.

初一：止於止，內明無咎。測曰：止於止，智足明也。次二：車軔俟，馬酋止。測曰：車軔俟，不可以行也。次三：關其門戶，用止狂蠱。測曰：關其門戶，御不當也。

On the first day: Stop at the right time, the mind is clear, and there will be no mistakes. The divination says: To stop at stopping is wisdom that perceives the right measure. On the second day: The carriage is held back by a wooden wedge, and the horse finally stops. The divination says: The carriage is held by the wooden wedge, and movement is impossible. On the third day: Close the doors to prevent the influence of wild and deceptive forces. The divination says: Closing the doors is a defensive measure, but merely closing the door is not the proper way to deal with such disturbances.

次四：止於童木，求其疏谷。測曰：止於童木，其求窮也。次五：柱奠廬，蓋蓋車，轂均疏。測曰：柱及蓋轂，貴中也。次六：方輪謙軸，坎坷其輿。測曰：方輪坎坷，還自震也。

Next four: resting on a tree with no branches, still hoping for its sparse fruits. The divination says: stopping at a young tree, the desired thing has reached its end. Next five: the pillar is stable, the house is secure, the canopy covers the carriage, and the spokes of the wheel are evenly spaced. The divination says: the value of the pillar, the canopy, and the wheel lies in being in the center; only by being in the center can it remain steady. Next six: the wheel is made square, but the axle is not properly aligned, causing the carriage to travel unevenly. The divination says: a square wheel on an uneven path causes self-oscillation.

次七：車累其傂，馬擸其蹄，止貞。測曰：車累馬擸，行可鄰也。次八：弓善反，弓惡反，善馬很，惡馬很。絕弸破車終不偃。測曰：弓反馬很，終不可以也。次九：折於株木，輆於砋石，止。測曰：折木輆石，君子所止也。

Next seven: The cart is blocked by a crossbar, and the horse's hooves are also caught. At this point, stopping is correct. The divination says: The cart is burdened, the horse is caught, yet still insisting on moving is almost certain to bring danger. Next eight: A good bow must be bent back, a broken bow must also be bent back; a good horse is stubborn, a bad horse is also stubborn; breaking the bowstring, breaking the cart, ultimately still refusing to stop. The divination says: The bow is bent back, the horse is stubborn, this way of proceeding is not feasible. Next nine: The cart breaks on a tree stump, is blocked by broken stones, and can only stop. The divination says: Breaking the wood, hitting the stones, this is precisely where a gentleman should stop; not waiting until it is broken before stopping, is truly knowing when to stop.

堅：陰形胼冒，陽喪其緒，物競堅強。

"Jian" means firmness. It is the seventy-second entry, occurring at the end of the Cold Dew and the beginning of the Start of Winter, governing the period from three hundred and nineteen and a half days after the Winter Solstice to three hundred and twenty-four days. The form of Yin becomes compact and covers over, while the Yang energy loses its order, and all things strive to become firm. Firmness can be true or false: if the inside is immovable, it is true firmness; if the outer shell is hard but the inside is hollow, it is false firmness.

初一：磐石固內，不化貞。測曰：磐石固內，不可化也。次二：堅白玉形，內化貞。測曰：堅白玉形，可為也。次三：堅不凌，或洩其中。測曰：堅不凌，不能持齊也。

On the first day: Like a rock solid within, not changed by external things, it is correct. The divination says: The rock is solid within, nothing can change it. On the second day: Hard and white like jade, its form can change but still maintains correctness. The divination says: Hard and white jade form, this is what allows action; hard but not stubborn, is the virtue of jade. On the third day: Hard yet unable to surpass things, instead leaking out from the middle. The divination says: Hard but not surpassing, is unable to maintain uniformity.

次四：小蜂營營，螮其蛡，蛡不介，在堅螮。測曰：小蜂營營，固其氐也。次五：蛡大螮小，虛。測曰：蛡大螮小，國空虛也。次六：韱螮紗紗，縣於九州。測曰：韱螮之縣，民以康也。

The fourth section: The small wasp flies around, its wings attached by a slender stem; the wings themselves are not hard, what is hard is the stem. The divination says: The small wasp flying around indicates that its root is firmly established; the hardness is in the root, not in the tip. The fifth section: The wings are large but the stem is small, which is empty. The divination says: Large wings and small stem indicate the state is empty; the tip is large but the root is small, it cannot support. The sixth section: A tiny stem, delicate yet suspended, holds up the nine provinces. The divination says: A delicate stem that can hold up the nine provinces means the people are thus peaceful; something small but firm is sufficient to bear the great.

次七：堅顛觸冢。測曰：堅顛觸冢，不知所行也。次八：個堅禍，維用解豸之貞。測曰：個堅禍，用直方也。次九：蜂焚其翊，喪於尸。測曰：蜂焚其翊，所憑喪也。

Next seven: going headfirst to crash into a tomb. The interpretation says: hitting the tomb with a firm head, indicates not knowing where to go; persisting in being firm, one collides with a dead end. Next eight: a person enduring misfortune alone, must use the upright and just way of the獬豸. The interpretation says: enduring misfortune alone, requires responding with uprightness and integrity; the獬豸 is a mythical beast said to touch out evil, and this praise is exactly about that meaning. Next nine: bees are burned and lose their wings, dying on top of corpses. The interpretation says: bees have their wings burned, indicating the thing they rely on is lost; being firm to the extreme and all that one depends on is destroyed, there is nothing to rely on anymore.

成：陰氣方清，陽藏於靈，物濟成形。

"Cheng" means accomplishment, and it is the seventy-third section, corresponding to the beginning of winter, governing the period from the third hundred twenty-fourth day to the third hundred twenty-eighth day and a half after the winter solstice. At this time, the Yin energy is becoming clear and strict, and the Yang energy is retreating into the hidden and subtle. All things thus attain their forms. This section discusses accomplishment: if one achieves success but remains humble, one can maintain it; if one becomes arrogant after achievement, one will fail. When accomplishment reaches its extreme, it must necessarily be destroyed. The gentleman seeks here a good ending.

初一：成若否那亅，其用不已，冥。測曰：成若否，所以不敗也。次二：成微改改，未成而始。測曰：成微改改，不能自遂也。次三：成躍以縮，成飛不逐。測曰：成躍以縮，成德壯也。

On the first day: It seems as if it has been completed yet appears not to have been, so its function does not cease. The divination text says: "Completed yet seeming not to be, thus not leading to failure." The phrase "那亅" in the original text is obscure and likely contains errors or omissions; it is recorded as is without alteration. On the second day: Just a little progress is made, yet changes occur repeatedly, and before completion, one must start over. The divination text says: "A slight achievement followed by changes, thus the matter is not completed." On the third day: When about to leap, it first contracts; when about to fly high, it does not rush forward. The divination text says: "Leaping after contraction, indicating that the virtue of accomplishment has become strong; first bending then stretching, this is the proper time for accomplishment."

次四：將成矜敗。測曰：將成之敗，成道病也。次五：中成獨督，大。測曰：中成獨督，能處中也。次六：成魁鎖，以成獲禍。測曰：成之魁鎖，不以謙也。

Next four: It seems about to be completed, yet it becomes self-important and self-conceited, thus leading to failure. The divination text says: When about to be completed but fails, this is a common problem on the path to success. Next five: Achieving success in the central position and being able to grasp the main points, this is great. The divination text says: Achieving success while alone in supervision, this is being able to stand on the middle path. Next six: Achieving success in a prominent way yet being confined and uncommunicative, because success itself brings about calamity. The divination text says: Achieving success with prominence and confinement, this is unwillingness to be humble; success without humility, the success itself is the calamity.

次七：成關補。測曰：成關之補，固難承也。次八：時成不成，天降亡貞。測曰：時成不成，獨矢中也。次九：誠窮入於敗，毀誠。君子不誠。測曰：成窮以毀，君子以終也。

Next seven: repairing an already built pass. The divination says: repairing a completed pass, originally difficult to sustain; repairing after completion, ultimately forced. Next eight: when the time comes for success but it fails, heaven brings about loss and loses its proper course. The divination says: when success fails, only one arrow hits the mark; all things are lost, only a single thread remains. Next nine: when success reaches its extreme, it turns into failure, even sincerity is destroyed, and the gentleman does not regard this as sincerity. The divination says: when success reaches its extreme and fails, the gentleman attains a good end here. The commentary says "sincerity" while the divination says "success," the original characters differ, and now both are preserved as they were.

致：陰陽交跌，相闔成一，其禍泣萬物。

"Zhi" means to summon or to mutually interact, and it is the seventy-fourth section, occurring at the beginning of winter, governing the period from half a day after the winter solstice to the 333rd day. Yin and Yang intersect and fluctuate, mutually closing in to form a single entity, causing calamity that makes all things weep. This section often uses the metaphor of greed for food and drink: what is summoned depends entirely on one's cravings.

初一：圜方杌棿，其內窾換。測曰：圜方杌棿，內相失也。次二：□無間。測曰：無間之□，一其二也。次三：龍襲非其穴，光亡於室。測曰：龍襲非其穴，失其常也。

On the first day: The round and square are unstable and cannot be joined together, with emptiness and misalignment inside. The divination text says: "The round and square are unstable and not properly joined," meaning that within there is a lack of proper coordination. On the second day: Something has no gaps at all. The divination text says: "That which has no gaps is combining two into one." Both the commentary and the divination text are missing one character each, marked here as "□" without conjecture. On the third day: A dragon enters a cave that is not its own, and the light in the room disappears. The divination text says: "A dragon enters a cave that is not its own, losing its proper place; residing in an improper position, the light is also lost."

次四：臭肥滅鼻，利美貞。測曰：滅鼻之貞，沒所芳也。次五：齧骨折齒，滿缶。測曰：齧骨折齒，大貪利也。次六：飲汗吭吭，得其膏滑。測曰：飲汗吭吭，道足嗜也。

The fourth instance: the heavy, greasy smell is so strong it blocks the nose, and the benefit lies in holding on to the true beauty. The divination says: "To block the nose with virtue" means that the slight fragrance is drowned out; the strong scent is overpowering, and thus the true flavor cannot be perceived. The fifth instance: gnawing bones until the teeth break, yet still filling the earthenware vessels. The divination says: "To gnaw bones and break teeth" indicates an excessive greed for profit. The sixth instance: drinking sweat with a gulping sound, just to obtain the slickness of the oil. The divination says: "Drinking sweat with a gurgling sound" shows that the desire along this path is too intense.

次七：□其差，前合後離。測曰：□其差，其合離也。次八：輔其折，廅其缺，其人暉且偈。測曰：輔折廅缺，猶可善也。次九：陰陽啟（化口）吪，其變赤白。測曰：陰赤陽白，極則反也。

Section seven: There is a deviation somewhere, the previous part is connected, but the latter part separates again. The divination text says: This deviation lies in the alternation of connection and separation. Both the commentary and the divination text are missing one character, marked as 「□」 here. Section eight: The broken parts are joined together, the missing parts are covered up, and the person becomes radiant and vigorous. The divination text says: Even if there is brokenness and deficiency, it can still be remedied and turned towards goodness. Section nine: Yin and Yang begin to move and change continuously, its color shifts between red and white. The divination text says: Yin appears red, Yang appears white, but when they reach their extremes, they will reverse. The original text 「（化口）」 is a character sketched with radicals, and it is preserved as it was originally.

失：陰大作賊，陽不能得，物陷不測。

"Shi" means loss, and it is the seventy-fifth section, occurring at the end of the period when the Cold Dew ends and the Lesser Snow begins. It governs the period from three hundred thirty-three days to three hundred thirty-seven and a half days after the Winter Solstice. At this time, the yin energy becomes rampant and causes harm, while the yang energy cannot be obtained. All things fall into an unpredictable situation. This section discusses "loss": if one loses but is willing to change, there is still hope; but if one loses and does not feel fear, nor correct the root cause, then one will continue to lose endlessly.

初一：刺虛滅刃。測曰：刺虛滅刃，深自幾也。次二：藐德靈微，失。測曰：藐德之失，不知畏微也。次三：卒而從而，恤而竦而，於其心祖。測曰：卒而從而，能自改也。

On the first day: Piercing into the void, the blade becomes dull. The divination says: Piercing the void and losing the blade, one has deeply fallen into danger; shooting at nothing, only damaging one's own sharpness. On the second day: Neglecting the subtle virtue, loss occurs. The divination says: The loss from negligence comes from not respecting the subtle. On the third day: Suddenly realizing and willing to listen, with anxiety and solemn vigilance, returning to one's original mind. The divination says: Finally following through, it is possible to correct oneself.

次四：信過不食，至於側匿。測曰：信過不食，矢祿正也。次五：黃兒以中蕃，君子以之洗於愆。測曰：黃兒以中，過以洗也。次六：滿其倉，蕪其田，食其寶，不養其根。測曰：滿食蕪田，不能修本也。

Next four: There was indeed a mistake, but he refuses to swallow the words and take responsibility, always being evasive. The divination says: Having a fault but not acknowledging it, is to lose the proper source ofofficial stipend. Next five: A young child speaks with a bit of uprightness, and the gentleman uses this to wash away his own faults. The divination says: The child's upright heart cleanses the fault; childish speech without restraint, in fact, reveals the faults of adults. Next six: The granary is filled, yet the fields are left fallow; only the treasures in the storehouse are consumed, without cultivating their roots. The divination says: A full granary and fallow fields, is not being able to cultivate the root.

次七：疾則藥，巫則酌。測曰：疾藥巫酌，禍可轉也。次八：（此鳥）鳴於辰，牝角魚木。測曰：（此鳥）鳴於辰，厥正反也。次九：日月之逝，改於尸。測曰：改於尸，尚不遠也。

Section seven: When illness occurs, use medicine; when a shaman is consulted, act accordingly. The divination says: "Disease, medicine, shaman, consider carefully; misfortune can be reversed. Losing something but knowing how to save it, loss is not really loss." Section eight: The bird calls at an inappropriate time, the mother beast grows horns, and fish climb up trees. The divination says: "This bird calls at its own time, the normal order is reversed." The original text used a character described by its radical, which is preserved as is. Section nine: The sun and moon flow away, only to regret at the moment of death. The divination says: "Regretting at the moment of death is not too late; losing until the last moment and then turning back still has some merit."

劇：陰窮大泣於陽，無介（亻夃口），離之劇。

"Ju" means complicated and intense, and is the seventy-sixth section, corresponding to the time of Xiao Xue, governing the period from three hundred thirty-seven and a half days after Winter Solstice to three hundred forty-two days. The Yin energy reaches its extreme and turns towards Yang, crying out loudly without any interruption, with a fierce tendency to disperse. This section discusses the intensity of turmoil in a chaotic era: internal consumption, loss of virtue, and lack of place to stand, all pressing upon people. The original character "（亻夃口）" is a character formed by the combination of radicals, and it is recorded as it originally appeared.

初一：骨累其肉，幽。測曰：骨累其肉，賊內行也。次二：血岀之蝕，凶貞。測曰：血岀之蝕，君子內傷也。次三：酒作失德，鬼睒其室。測曰：酒作失德，不能將也。

On the first day: bones are connected to the flesh outside, in darkness. The divination says: bones burdening the flesh, calamity arises from within. On the second day: blood flows out and is eroded, ominous and requires adherence to the right path. The divination says: blood flowing and being eroded, the gentleman suffers internal injury. The original text uses "岀" as an alternate form of "出", which is recorded here as is. On the third day: due to drunkenness, virtue is lost, and a ghost peers into his house. The divination says: drunkenness leads to loss of virtue, one cannot support oneself.

次四：食於劇，父母來餕，若。測曰：食劇以若，為順祿也。次五：出野見虛，有虎牧豬，攓絝與襦。測曰：出野見虛，無所措足也。次六：四國滿斯，宅。測曰：四國滿斯，求安宅也。

Next four: In the midst of busyness and difficulty there is still food to eat, the parents come to eat what is left, which is smooth and favorable. The divination says: To be able to proceed smoothly amidst difficulties, is to receive salary in accordance with reason. Next five: Going out into the wild, one sees only emptiness, with a tiger there herding pigs, people can only lift up their trousers and short jackets and flee. The divination says: Going out into the wild and seeing emptiness, means there is not even a place to rest one's feet; a fierce tiger herding pigs, is the image of tyranny over the people. Next six: All the four surrounding states are crowded, and one can settle down. The divination says: The four states are full, meaning everyone is seeking a place to live in peace.

次七：麃而豐而，戴禍顏而。測曰：麃而豐而，戴禍較也。次八：瓶累於繘，貞顇。測曰：累於瓶，厥職迫也。次九：海水群飛，弊於天杭。測曰：海水群飛，終不可語也。

Next seven: Cultivating the land with diligence leads to a bountiful harvest, yet the face bears a sign of misfortune. The interpretation says: The deer is abundant, but the misfortune on top is already very evident; in times of chaos, a bountiful harvest becomes the cause of calamity. Next eight: The water bottle is dragged by the well rope, remaining upright yet weary. The interpretation says: Being burdened by the bottle indicates that his duty is pressed too tightly. Next nine: The sea water rises in great numbers, even breaking the bridges in the sky. The interpretation says: The sea water rising in crowds has reached a point where nothing more can be said; when the situation becomes extreme, it leads to heaven and earth being overturned.

馴：陰氣大順，渾沌無端，莫見其根。

"Xun" means to be gentle and compliant. It is the seventy-seventh hexagram, corresponding to the time of Xiaoxue, governing the period from the third hundred and forty-second day to the third hundred and forty-sixth day and a half after Winter Solstice. At this time, the yin energy is greatly harmonious and smooth, chaotic and without clear beginning or end, invisible at its root. This hexagram corresponds to the "Kun" hexagram in The Zhou Changes. Compliance should be in the right place; compliance that is not proper is mere blind following. Keeping a sealed bag and guarding secrecy is compliance, as is speaking frankly and advising against wrongdoing.

初一：黃靈幽貞，馴。測曰：黃靈幽貞，順以正也。次二：（女）憴其膏，女子之勞，不靜亡命。測曰：（女）憴膏之亡，不能清靜也。次三：牝貞常慈，衛其根。測曰：牝貞常慈，不忘本也。

On the first day: The central yellow spiritual energy is hidden and maintains correctness, being gentle and compliant. The divination text says: The yellow spirit is hidden and virtuous, conforming to the right path. On the second day: Boiling the oil until it is exhausted, symbolizes the hardship of a woman; if one cannot remain still, it leads to death. The divination text says: Boiling the oil until it is lost, signifies failure to maintain inner stillness and self-restraint. The original character 「（女）」 is a character formed by the radical, and it is recorded as it originally appeared. On the third day: The female nature remains virtuous and constantly holds compassion, guarding its root. The divination text says: The female remains virtuous and compassionate, not forgetting its origin.

次四：徇其勞，不如五之豪。測曰：徇其勞，伐善也。次五：靈囊大包，其德珍黃。測曰：靈囊大包，不敢自盛也。次六：囊失括，洩珍器。測曰：囊失括，臣口諡也。

Next, the fourth line: boasting about one's achievements everywhere is not as commendable as the fifth line's hero. The interpretation says: following one's labor, is self-praise; following virtue most detests self-praise. Next, the fifth line: like a magical bag that is vast and inclusive, its virtue is as precious as the central yellow. The interpretation says: the magical bag is vast and inclusive, not daring to consider itself full. Next, the sixth line: the bag forgets to tie its mouth, leaking out all the precious vessels. The interpretation says: the bag loses its mouth, meaning the minister's mouth leaks words; The Zhou Changes (I Ching) says in the sixth line of the Qian hexagram, 'the bag is tied, no blame,' which precisely explains this praise.

次七：方堅犯順，利臣貞。測曰：方堅犯順，守正節也。次八：馴非其正，不保厥命。測曰：馴非其正，無所統一也。次九：馴義忘生，賴於天貞。測曰：馴義忘生，受命必也。

Next seven: Square and firm, rather offend than be obsequious, it is advantageous for ministers to maintain correctness. The interpretation says: Being square and firm and offending the superior, is to hold fast to the virtue of uprightness; to speak boldly and advise the sovereign, is the true way of being obedient to the sovereign. Next eight: What is obeyed is not the right path, then he cannot preserve his life. The interpretation says: To be obedient to something not right, is to have no single master in the heart. Next nine: To be obedient to righteousness and forget one's life, is relying on the virtue of heaven. The interpretation says: To be obedient to righteousness and forget one's life, is to accept the mandate of heaven and act without doubt; to reach this level is the ultimate virtue of the Earth.

將：陰氣濟物乎上，陽信將復始乎下。

"Jiang" means to support and to be about to act, and it is the seventy-eighth section. It corresponds to the time when the Minor Snow is nearly over and the Major Snow begins, marking the period from three hundred forty-six and a half days after the Winter Solstice to three hundred fifty-one days. Yin energy is above, completing the nourishment of all things, while the information of Yang energy is about to begin anew below. "Jiang" has two meanings: one is to support and assist, and the other is to be about to occur. This section discusses how one should be supported at the beginning of an event.

初一：將造邪，元厲。測曰：將造邪，危作主也。次二：將無疵，元睟。測曰：將無疵，易為後也。次三：爐鈞否，利用止。測曰：爐鈞否，化內傷也。

On the first day: What is initially supported is a wrong path, which is very dangerous. The interpretation says: "About to create evil," meaning taking danger as the main thing. On the second day: What is supported has no flaws, being very pure. The interpretation says: "Without flaws," meaning it is easy for later people to take over. On the third day: The furnace and the potter's wheel are not working smoothly, suitable to stop. The interpretation says: "Furnace and potter's wheel are not in order," meaning the nurturing process is already harmed internally; the furnace is used to cast metal, the potter's wheel to shape clay, and if both are not working well, the creation process is already ruined from the beginning.

次四：將飛得羽，利以登於天。測曰：將飛得羽，其輔強也。次五：大爵將飛，撥其翮。毛羽雖眾，不得適。測曰：大雀拔翮，不足賴也。次六：日失烈烈，君子將衰降。測曰：日失烈烈，自光大也。

Section four: About to take flight and just now receiving wings, it is favorable for ascending to the heavens. The divination text says: About to receive wings, his assistants are strong. Section five: A great bird is about to take flight, but its main feather has been plucked out; although there are many feathers, it cannot reach the place it should go. The divination text says: A great bird with its main feather plucked is unreliable; if the main assistant is removed, a number of small ones cannot take its place. The commentary uses "大爵" and "拨," while the divination text uses "大雀" and "拔," and the original texts differ in wording. We preserve each as it originally appeared. Section six: The sun has passed noon and its remaining power is still fierce, at this time the gentleman would willingly decline. The divination text says: When the sun's power is still fierce, it is actually the time for him to achieve great success; knowing when to retreat and retreating is actually achieving greatness.

次七：趹舡跋車，其害不遐。測曰：趹舡跋車，不遠害也。次八：小子在淵，丈人播舡。測曰：丈人播舡，濟弱世也。次九：紅蠶緣於枯桑，其繭不黃。測曰：緣枯不黃，蠶功敗也。

Next seven: A boat is hurriedly rowed in shallow water, a cart is dragged forcefully through difficult terrain, misfortune is nearby. The divination says: "Straining to row the boat and forcing the cart" means misfortune cannot be avoided; the tools and the place are not suitable, the more effort, the worse the result. Next eight: The young one falls into a deep abyss, the older one rows a boat to save him. The divination says: "The elder casts off the boat," meaning helping others in a time of decline. Next nine: A red silkworm clings to a dead mulberry tree, producing cocoons that are not yellow. The divination says: "Though the mulberry is dead, the cocoon is not yellow," meaning the effort in raising silkworms is entirely wasted; supporting the wrong place, no result can be achieved through support.

難：陰氣方難，水凝地阱，陽弱於淵。

"Difficult" signifies hardship, and this is the seventy-ninth hexagram. It corresponds to the time of heavy snow, governing the period from the third hundred and fifty-first day to the third hundred and fifty-fifth and a half day after the winter solstice. At this time, the yin energy is at its most difficult, water solidifies into ice, and the earth becomes like a trap. The yang energy weakens and is inactive in the depths. This hexagram corresponds to the "Jian" (Obstacle) in the Zhou Changes. Facing difficulty is valuable when the center is firm and strong, and also valuable when recognizing difficulty before it takes shape.

初一：難我冥冥。測曰：難我冥冥，見未形也。次二：凍於冰漬，狂馬揣木。測曰：狂馬揣木，妄生也。次三：中堅剛，難於非常。測曰：中堅剛，終莫傾也。

On the first day: difficulty approaches me in the darkness and obscurity. The divination says: difficulty in the darkness, which can be seen even before it takes shape. On the second day: frozen in icy water, a wild horse collides with trees. The divination says: a wild horse hitting a tree, which is reckless and brings its own misfortune. On the third day: the center is firm and resolute, able to cope with hardship in extreme situations. The divination says: firm and resolute in the center, which will ultimately not be overturned.

次四：卵破石毈。測曰：卵破之毈，小人難也。次五：難無間，難大不勤。測曰：難無間，中密塞也。次六：大車川川，上輆于山，下觸於川。測曰：大車川川，上下軔也。

The fourth instance: an egg hits a stone and breaks, unable to hatch. The divination says: the broken egg cannot hatch, this is the difficulty faced by a petty person; using an egg to hit a stone can only lead to self-destruction. The fifth instance: the difficulty is severe and there is no way through, though the hardship is great, people are not willing to exert effort. The divination says: the difficulty is impenetrable, it is blocked tightly in the middle. The sixth instance: a large cart moves slowly, blocked above by a mountain and struck below by a river. The divination says: the large cart is stuck, it is blocked both above and below and cannot move.

次七：拔石袗袗，力沒以引。測曰：拔石袗袗，乘時也。次八：觸石決木，維折角。測曰：觸石決木，非所治也。次九：角觟褫，終以直，其有犯。測曰：角觟褫，終以直之也。

Section seven: Pulling up a big stone, everyone exerts all their strength to pull it. The divination says: Pulling the stone with ease, this is acting together at the right time; movement in difficulty depends entirely on the right timing. Section eight: Using the head to hit the stone or break the wood, only results in breaking the horn. The divination says: Hitting the stone and breaking the wood, this is not the way to deal with difficulties. Section nine: Although the horn is bent and falls off, in the end it must be straightened, even if it causes some offense. The divination says: The horn is bent and falls off, in the end it must be straightened; overcoming difficulty ultimately relies on the principle of straightness.

勤：太陰凍冱戁創於外，微陽邸冥膐力於內。

"Qin" means diligence, and it is the eighty-first section, corresponding to the time of Major Snow, governing the period from three hundred and fifty-five and a half days after the winter solstice to three hundred and sixty days. The extreme yin energy is frozen and sealed, causing pain on the outside; the weak yang energy resides in darkness, accumulating strength within. This section discusses diligence: diligence in physical strength and righteousness is virtue, but diligence in private schemes and futile labor is a flaw.

初一：勤謀於心，否貞。測曰：勤謀否貞，中不正也。次二：勞有恩，勤悾悾，君子有中。測曰：勞有恩勤，有諸情也。次三：羈角之吾，其泣呱呱，未得鏹扶。測曰：羈角之吾，不得命也。

First day: Only calculating in mind, not upright. The divination says: Diligent planning but not uprightness, meaning the heart is originally not upright. Second day: Hard work accompanied by kindness, diligent and sincere, the gentleman thus conforms to the middle path. The divination says: Labor with kindness and diligence, meaning the heart indeed holds this genuine feeling. Third day: A child with a topknot on his head is crying loudly, but does not receive strong support. The divination says: The child with a topknot, meaning the time has not yet arrived.

次四：勤於力，放倍忘食，大人有克。測曰：勤力忘食，大人德也。次五：狂蹇蹇，禍邇福遠。測曰：狂之蹇蹇，遠乎福也。次六：勤有成功，幾於天。測曰：勤有成功，天所來輔也。

The fourth reading: diligent effort, working double the amount and forgetting to eat, thus the superior person can achieve something. The interpretation says: diligent effort and forgetting to eat, this is the virtue of the superior person; the Analects records Confucius forgetting to eat in his pursuit of learning, which is exactly this situation. The fifth reading: being impetuous and encountering difficulties everywhere, misfortune is approaching while good fortune is far away. The interpretation says: being impetuous and struggling, this is getting further and further away from good fortune; being diligent in impetuousness, the more diligent, the more difficult the situation becomes. The sixth reading: diligent effort leading to success, close to the way of heaven. The interpretation says: diligent effort leading to success, is the assistance of heaven.

次七：勞牽，不其鼻於尾，弊。測曰：勞牽之弊，其道逆也。次八：勞踖踖，心爽蒙柴不卻。測曰：勞踖踖，躬殉國也。次九：其勤其勤，抱車入淵，負舟上山。測曰：其勤其勤，勞不得也。

Section seven: Struggling hard to lead the animal, yet not leading by the nose but pulling by the tail, which is a mistake. The divination says: The trouble of leading is due to the wrong approach; no matter how much effort is put in, if the direction is wrong, it is all in vain. Section eight: Toiling to the point of being restless, knowing clearly yet still carrying firewood on one's back without retreating. The divination says: Toiling anxiously, it is like sacrificing one's life for the country. Section nine: Working hard again and again, carrying the cart into the abyss and shouldering the boat up the mountain. The divination says: Working so hard, it is labor without gain; striving to the extreme yet without the right method, only resulting in a futile effort.

養：陰弸於野，陽蓲萬物，赤之於下。

"Yang" signifies nurturing, and it is the eighty-first section, also the last section of the entire text, corresponding to the time of heavy snow, governing the period from 360 days to 364 and a half days after the winter solstice. At this time, the yin energy fills the fields, while the yang energy warms and nurtures all things, spreading vitality beneath the earth. The total of eighty-one sections accounts for 364 and a half days, with two additional lines, "Qi" and "Ying," completing the count of a full year. The text begins with "Zhong" (center) and ends with "Yang," symbolizing the emergence of yang energy from beneath the earth, nurturing all things, and the cycle of renewal.

初一：藏心於淵，美厥靈根。測曰：藏心於淵，神不外也。次二：墨養邪，元函匪貞。測曰：墨養邪，中心敗也。次三：糞以肥丘，育厥根荄。測曰：糞以肥丘，中光大也。

On the first day: Keep the mind hidden in the deep abyss, nurture the subtle root so that it becomes refined. The divination says: To hide the mind in the abyss, is to prevent the spirit from scattering outward. On the second day: Nurturing evil thoughts secretly, the initial thing concealed is not right. The divination says: To secretly foster evil, is to have the inner self already corrupted. On the third day: Use manure to enrich the hill field, cultivate its roots. The divination says: To use manure to enrich the hill, is to make the inner part flourish; to nurture on the roots, is to nurture the growth outward.

次四：燕食扁扁，其志（亻）玃玃，利用徵賈。測曰：燕食扁扁，志在賴也。次五：黃心在腹，白骨生肉，孚德不復。測曰：黃心在腹，上德天也。次六：次次，一日三餼，祇牛之兆，肥不利。測曰：次次之餼，肥無身也。

Next four: Eating in comfort, behavior is frivolous, but the mind is uncertain, favorable for traveling to trade. The divination says: "The swallow eats flatly," meaning the mind relies on others. The original character 「（亻）」 is a character sketched with a radical, and it is recorded as it was originally. Next five: The yellow core in the center is in the abdomen, even the bones have new flesh growing on them, sincere virtue does not change. The divination says: "The yellow core is in the abdomen," meaning virtue conforms to heaven. Next six: One after another, three feedings a day, this is a sign of a sacrificial ox, but being well-fed is actually not favorable. The divination says: "Feeding repeatedly, being fat yet not preserving oneself; overfeeding is exactly the sign of being sacrificed."

次七：小子牽象，婦人徽猛，君子養病。測曰：牽象養病，不相因也。次八：鯁不脫，毒疾發，鬼上壟。測曰：鯁疾之發，歸於墳也。次九：星如歲如，復繼之初。測曰：星如歲如，終養始也。

Next seven: A child goes to lead an elephant, a woman goes to bind a fierce beast, while a gentleman stays at home nursing a sick person. The divination says: Leading an elephant and nursing a sick person are two things that do not match; the one being nursed is not the right person, and the task undertaken is not suitable for the strength. Next eight: A fish bone is stuck in the throat and cannot be removed, a toxic illness occurs, and a ghost has already climbed onto the grave. The divination says: When the bone stuck in the throat becomes an illness, it is as if the illness is returning to the grave. Next nine: Like the movement of stars and the change of years, it again continues back to the beginning. The divination says: Stars and years are like this, nursing until the end and then starting anew. The eighty-one verses end here, and the yearly breath returns to the beginning of the winter solstice, which is called 'zhong' (center), and thus the cycle continues, which is the conclusion of the entire book of the Tai Xuan.