Zhou Yi (周易)

《乾》：元，亨，利，貞。初九：潛龍，勿用。九二：見龍在田，利見大人。九三：君子終日乾乾，夕惕若厲，無咎。九四：或躍在淵，無咎。九五：飛龍在天，利見大人。上九：亢龍，有悔。用九：見群龍無首，吉。

The hexagram Qian consists of six yang lines, symbolizing the pure yang of heaven. The hexagram statement "Yuan, Heng, Li, Zhen" serves as the general principle of the entire book: "Yuan" represents the original driving force of all things, "Heng" signifies smooth progress without obstruction, "Li" means enabling all things to be in their proper place, and "Zhen" means upholding righteousness and maintaining it steadfastly. When this hexagram is drawn, it indicates an opportunity for creation, a smooth future, and success can be achieved if actions are appropriate and one adheres to the right path. The line Chushiyi, the first yang line at the very bottom, represents "A hidden dragon," meaning the dragon is still hidden in the deep, symbolizing the initial emergence of yang energy and a person of talent and virtue who has not yet emerged, as the time is not yet ripe. Therefore, "Do not act" is advised—resting is better than acting, and one should wait patiently. The line Jiuyi, the second yang line in the middle of the lower trigram, represents "A dragon appearing on the field," meaning the dragon has emerged from the ground, and the virtue and talent of a person are now recognized. At this time, it is favorable to seek the guidance of a "great person" who holds power and reputation. The line Jiuyi, the third yang line at the top of the lower trigram, is in a dangerous position where upper and lower meet, so a gentleman should work diligently all day and remain vigilant even at night, thus avoiding mistakes. The line Jiuyi, the fourth yang line entering the upper trigram, represents "A dragon either leaping in the abyss or retreating to the abyss," indicating the dragon is either rising or retreating, and thus, the situation allows for both advancement and retreat. If one can assess the timing and circumstances wisely, there will be no calamity. The line Jiuyi, the fifth yang line in the middle of the upper trigram, is the highest position in the hexagram, representing "A dragon flying in the sky," symbolizing a sage ruling as a king, with his career at its peak. At this time, it is favorable to meet with a "great person" to accomplish great achievements. The line Shangjiuyi, the sixth yang line at the extreme position, represents "An exalted dragon," meaning a dragon that has flown too high, and when something reaches its peak, it inevitably turns to its opposite, thus causing regret. "Yongjiuyi" is a unique rule for the hexagram Qian, used when all six lines change: seeing a group of dragons not competing for leadership signifies that they are strong yet flexible, not striving to be first, thus resulting in good fortune.

《彖》曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成。時乘六龍以御天。乾道變化，各正性命。保合大和，乃利貞。首出庶物，萬國威寧。

The Commentary on the Judgment explains the Hexagram Statement: How great is the "origin" represented by the Hexagram Qian! All things in the world depend on it for their beginning, and it governs the entire heavenly way. Clouds circulate, rain and dew are distributed, and thus all kinds of creatures take form and possess their respective shapes. The brightness of the sun pervades continuously, and the six lines follow the order of time in sequence. The sage is like riding six dragons, thus governing the heavenly way. The principle of Qian's yang constantly changes, enabling each thing to maintain its proper nature and destiny. Only those who can preserve and harmonize this great harmony can be said to achieve "beneficial uprightness." The virtue of Qian Yuan is like a leader surpassing all things, thus bringing peace to the world and all states.

《象》曰：天行健，君子以自強不息。“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。“或躍在淵”，進無咎也。“飛龍在天”，大人造也。“亢龍有悔”，盈不可久也。“用九”，天德不可為首也。

The Image Commentary is divided into two parts: first, a general explanation of the overall image of a hexagram, which describes the ceaseless movement of the heavens, and how the gentleman should emulate this by striving ceaselessly and never ceasing; second, the specific explanations for each line, known as the small image. "A hidden dragon does not act" because the yang energy is still at the very bottom; "a dragon appears in the field" indicates that virtue has begun to spread widely among people; "remaining diligent day and night" means moving repeatedly along the correct path without slack; "leaping in the abyss" means that such advancement will not lead to mistakes; "a dragon in the heavens" signifies the time when a great person rises and achieves great accomplishments; "a dragon in excess has regret" indicates that a state of fullness cannot last forever; as for "use of all nines," it refers to the virtue of heaven, which lies in continuous creation without striving to be first.

《文言》曰：“元”者，善之長也；“亨”者，嘉之會也；“利”者，義之和也；“貞”者，事之幹也。君子體仁，足以長人；嘉會，足以合禮；利物，足以和義；貞固，足以幹事。君子行此四德者，故曰“乾：元、亨、利、貞。”

The Wenyan Transmission is a special explanation for the Qian and Kun hexagrams. It says: "Yuan" is the beginning of all good things, "Heng" is the convergence of all beauty, "Li" is the harmony of principles, and "Zhen" is the mainstay of doing things. A gentleman who takes benevolence as the foundation of his character is sufficient to become the leader of the people; if he can gather all beauty, he is sufficient to conform to propriety; if he can benefit all things and allow each to receive its proper advantage, he is sufficient to harmonize righteousness; if he can uphold correctness and remain firm and unswerving, he is sufficient to manage affairs. A gentleman who practices these four virtues is therefore why the Qian hexagram statement says "Yuan, Heng, Li, Zhen."

初九曰“潛龍勿用”，何謂也？子曰：“龍，德而隱者也。不易乎世，不成乎名，遯世無悶，不見是而無悶。樂則行之，憂則違之，確乎其不可拔，潛龍也。”九二曰“見龍在田，利見大人”，何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。《易》曰：‘見龍在田，利見大人’，君德也。”

Someone asked: The line statement of the first line says "The dragon is hidden and should not be used." What does this mean? Confucius answered: The dragon refers to a person who possesses the virtue of a dragon and remains in seclusion. He does not change himself due to the customs of the world, nor does he rush to achieve fame; he avoids the world without being troubled, and even if not recognized by others, he remains undisturbed. When the world is suitable for action, he comes forth to act; when the world is troubled, he withdraws and does not act. His conduct is firm and unshakable — this is what is meant by "the hidden dragon." Again, someone asked: The line statement of the second line says "The dragon appears in the field, advantageous to meet a great man." What does this mean? Confucius answered: This refers to a person who possesses the virtue of a dragon and remains in the center and upholds righteousness. His ordinary words are trustworthy, his ordinary actions are cautious, he guards against evil thoughts and preserves sincerity, he benefits the world without boasting, and his virtue is broad enough to influence others. The Zhou Changes say "The dragon appears in the field, advantageous to meet a great man," which describes the virtue that a ruler should possess.

九三曰“君子終日乾乾，夕惕若厲，無咎”，何謂也？子曰：“君子進德修業。忠信所以進德也。修辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。”九四曰“或躍在淵，無咎”，何謂也？子曰：“上下無常，非為邪也。進退無恆，非離群也。君子進德修業，欲及時也，故無咎。”

Another question: The line statement of nine in the third says, "The superior man is diligent all day, and remains cautious at night as if facing danger, thus having no blame." What does this mean? Confucius answered: The deeds of the superior man are to cultivate virtue and perfect his undertakings. To stand upright with loyalty and trustworthiness is the way to cultivate virtue; to refine his words and establish sincerity is the method to maintain his achievements. If one knows the goal and strives to reach it, such a person can be discussed with regarding the subtle aspects of opportunity. If one knows when to stop and decisively ends an affair, such a person can be joined in upholding righteousness. Therefore, he does not become arrogant when in high position, nor does he become anxious when in low position. He is diligent all day and remains vigilant according to the time, so even if his situation is dangerous, he will have no fault. Another question: The line statement of nine in the fourth says, "Sometimes leaping in the abyss, without blame," what does this mean? Confucius answered: His movement between high and low has no fixed pattern, which is not due to perverse behavior; his advance and retreat have no regularity, which is not to separate from his kind. The superior man cultivates virtue and perfects his undertakings in order to seize the opportunity, so he will not suffer misfortune.

九五曰“飛龍在天，利見大人”，何謂也？子曰：“同聲相應，同氣相求。水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。”上九曰“亢龍有悔”，何謂也？子曰：“貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。”

Another question: The line statement of the ninth line five says, "A dragon soars in the sky, advantageous to see a great man." What does this mean? Confucius answered: Those with the same tone respond to each other, and those of the same nature seek each other. Water flows to low and damp places, fire burns in dry places, clouds arise with the dragon, and wind rises with the tiger; when a sage arises, all things look up to him. Whatever originates from heaven is attached to the upper, and whatever originates from earth is attached to the lower—everything returns to its own kind. Therefore, when a sage is in position, the world naturally responds. Another question: The line statement of the top nine says, "An exalted dragon brings regret." What does this mean? Confucius answered: Although the position is lofty, there is no actual office; although the place is high, there are no people to govern. The virtuous are in lower positions and there is no one to assist him. Therefore, any action he takes brings regret.

“潛龍勿用”，下也。“見龍在田”，時舍也。“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。乾元“用九”，天下治也。“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。“終日乾乾”，與時偕行。“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。乾元“用九”，乃見天則。

The Wenyan section then reiterates the six lines of the hexagram from two perspectives. From the human affairs perspective: "The hidden dragon does not act" because it is in the lowest position; "The dragon appears in the field" because the situation temporarily allows it to wait and prepare; "All day long the dragon toils" because it is actively working; "The dragon may leap from the abyss" because it is testing whether it can advance; "The dragon flies in the heavens" because it is in a superior position governing the world; "The exalted dragon brings regret" because reaching the extreme leads to misfortune; the virtue of Qian yuan thus allows "the use of all nines," because the world thereby attains order. From the perspective of heavenly timing: "The hidden dragon does not act" because the yang energy is still concealed underground; "The dragon appears in the field" because the world begins to show brilliance; "All day long the dragon toils" because it follows the sequence of time; "The dragon may leap from the abyss" because the way of Qian changes at this point; "The dragon flies in the heavens" because it occupies a noble position in accordance with heavenly virtue; "The exalted dragon brings regret" because it has reached the end of the sequence; the ability of Qian yuan to "use all nines" reveals the principle of heaven's operation.

《乾》“元”者，始而亨者也。“利貞”者，性情也。乾始能以美利利天下，不言所利，大矣哉！大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。“時乘六龍”，以“御天”也。“雲行雨施”，天下平也。君子以成德為行，日可見之行也。“潛”之為言也，隱而未見，行而未成，是以君子“弗用”也。君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人”，君德也。

The "Yuan" mentioned in the Qian hexagram refers to the origin and the ability to make things flow smoothly. The "Li Zhen" refers to the inherent nature of the Qian yang. The Qian path begins with the most excellent benefits to benefit the world, yet never boasts about its own benefits. This is truly great! Great indeed is the Qian path! It is strong, vigorous, centered, and upright, embodying pure and unadulterated essence. Each of the six lines functions effectively, connecting and comprehending the feelings of all things. "When the time comes, the six dragons are ridden," which is used to control the operation of the heavenly way. "Clouds move and rain is distributed," thus bringing peace to the world. The gentleman regards cultivating virtue as a daily practice, which is visible every day. The term "Qian" means hidden but not yet revealed, already in action but not yet successful, so the gentleman does not act at this time. The gentleman accumulates knowledge through learning, clarifies doubts through inquiry, resides with a broad mind, and acts with a compassionate heart. The Zhou Changes say, "A dragon appears in the field, beneficial to meet a great person," which describes the virtue that a ruler should possess.

九三重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。九四重剛而不中，上不在天，下不在田，中不在人，故“或”之。“或”之者，疑之也，故“無咎”。夫“大人”者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶，先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？“亢”之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！

Nine Three has a yang line in a yang position, which is strong on top of strong but not in the central position. It cannot reach the heavenly position of Nine Five above, and it has moved away from the position of Nine Two below. Therefore, it can only be diligent all day and remain vigilant according to the time, although in a dangerous situation, it will not commit any mistakes. Nine Four is also strong on top of strong but not in the central position. It is not in the heavenly position above, not in the position of Nine Two below, and not in the human position in the middle. Therefore, the line statement uses the word 'or'. Using the word 'or' indicates doubt and hesitation, not being self-assured. Because of this careful consideration, there will be no calamity. As for the term 'great person' in the line statement, his virtue is in harmony with heaven and earth, his brightness is in harmony with the sun and moon, his conduct follows the order of the four seasons, and his judgment of good and bad is in harmony with ghosts and spirits. He acts before the time, and heaven does not oppose him. He acts after the time, and he follows the time. If even heaven does not oppose him, what about people? What about ghosts and spirits? The meaning of the word 'excess' is to know only advancement and not retreat, to know only survival and not failure, to know only gain and not loss. Those who do not fall into this condition are probably only sages. Those who understand the proper measure of advancement and retreat, survival and loss, and do not lose the right path are probably only sages.

《坤》：元亨。利牝馬之貞。君子有攸往，先迷，後得主，利。西南得朋，東北喪朋。安貞吉。《彖》曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子。君子攸行，先迷失道，後順得常。西南得朋，乃與類行。東北喪朋，乃終有慶。安貞之吉，應地無疆。

The hexagram Kūn consists of six yāo all of the yīn type, symbolizing a place of pure yīn. The hexagram statement says: Kūn possesses the virtues of "yuan," "heng," and "zheng." Its "zheng" is illustrated by the image of a mare — a mare is gentle and capable of long journeys, and by maintaining such proper conduct, there is benefit. When a gentleman goes somewhere, rushing ahead leads to confusion, but following behind leads to finding the right path and gaining benefit. Going to the southwest brings assistance from like-minded people, while going to the northeast leads to losing companions; remaining in proper conduct brings good fortune. The commentary on the judgment explains: How profound is the Kūn yuan! All things depend on it for their growth. It follows the heavenly way. The earth is vast and bears all things; its virtue harmonizes with the boundless virtue of heaven. It is inclusive, broad, and luminous, thus enabling all creatures to flourish. A mare belongs to the earth, moving across the earth without limit, gentle and beneficial in maintaining proper conduct. (The original text here adds the words "junzi" which are retained as is.) When a gentleman takes action, rushing ahead leads to losing the right path, but following behind aligns with the natural order. "Going to the southwest brings companions" refers to traveling with like-minded people; "going to the northeast loses companions" means although companions may be temporarily lost, there will eventually be joy. The reason "maintaining proper conduct" is auspicious is because it aligns with the boundless virtue of the earth.

《象》曰：地勢坤。君子以厚德載物。初六：履霜，堅冰至。《象》曰：“履霜堅冰”，陰始凝也，馴致其道，至堅冰也。六二，直、方、大，不習，無不利。《象》曰：六二之動，直以方也。“不習無不利”，地道光也。六三，含章，可貞，或從王事，無成有終。《象》曰“含章可貞”，以時發也。“或從王事”，知光大也。

The Great Image says: The form of the Earth is characterized by yielding, and the gentleman takes this as a model, cultivating deep virtue to carry and support all things. The first line is at the very bottom of the hexagram, and the line statement says, "Stepping on frost, one knows that hard ice is coming." The Small Image explains: This is when the yin energy is just beginning to condense; following this trend, it will eventually become hard ice. The diviner should observe small signs and foresee potential dangers, taking preventive measures in advance. The second line is a yin line in the middle of the lower trigram, and it is in the correct position. Its virtue is "upright" without being crooked, "square" and follows principles, "great" and can accommodate all things. There is no need for artificial effort, and there is no disadvantage. The Small Image says: The action of the second line is upright and conforms to proper conduct; "without practice, there is no disadvantage" because the way of the Earth naturally becomes evident. The third line is a yin line in a yang position. "Containing virtue" means keeping one's talents hidden, which allows one to remain upright. If assisting the sovereign in affairs, not taking credit for oneself, one will ultimately achieve a good outcome. The Small Image says: "Containing virtue and being upright" means waiting for the right time to act; "assisting in state affairs" indicates his vision is broad and far-reaching.

六四，括囊，無咎無譽。《象》曰：“括囊無咎”，慎不害也。六五，黃裳，元吉。《象》曰：“黃裳元吉”，文在中也。上六，龍戰于野，其血玄黃。《象》曰：“龍戰于野”，其道窮也。用六，利永貞。《象》曰：用六“永貞”，以大終也。

Six in the Fourth is a yin line in a yin position and is close to the position of the ruler, thus facing many suspicions. "Kuo Nang" means to tie up a bag tightly, symbolizing silence and restraint, so as not to make mistakes or gain praise. The "Xiao Xiang" says, "Kuo Nang Wu Jiu," because being cautious avoids harm. Six in the Fifth is a yin line in the central position of the upper trigram. "Huang" refers to the color of the earth, and "Chang" is the lower garment. Yellow Chang symbolizes being gentle and respectful in a position of honor without overstepping, thus resulting in great good fortune. The "Xiao Xiang" says, "Huang Chang Yuan Ji," because virtue and talent are contained within the heart. Upper Six is a yin line at the extreme, and it contends with yang. The line statement says a dragon fights in the fields, spilling blood that is a mixture of dark blue and yellow earth. The "Xiao Xiang" says, "Long Zhan Yu Ye," because the yin path has reached its extreme. "Yong Liu" is a special rule unique to the "Kun" trigram, used when all six lines change: it is favorable to hold firmly to the correct path permanently. The "Xiao Xiang" says that "Yong Zhen" is because of the great gentle virtue that continues well from beginning to end.

《文言》曰：坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。

The Wenyan Transmission explains the Kun hexagram: Kun's virtue is most gentle and compliant, yet once it is activated, it is strong and powerful; it is most tranquil, yet its virtue is upright and follows principles. It can find its proper place only by following the Yang, thus achieving constancy; it contains and nurtures all things, thus achieving vast and expansive transformation. The essence of the Kun path lies in the character 'shun' (compliance) — bearing the heavenly way and proceeding in accordance with the proper order. Those who accumulate good deeds will surely leave behind blessings for future generations; those who accumulate evil deeds will surely leave behind calamities for future generations. When a subject kills his sovereign or a son kills his father, these are not the result of a single day's actions, but arise gradually, their origin lying in failure to discern at the right time — this is precisely the warning conveyed by the line 'treading on frost, the ice comes to be.'

《易》曰：“履霜，堅冰至”，蓋言順也。“直”其正也，“方”其義也。君子敬以直內，義以方外，敬義立而德不孤。“直、方、大，不習無不利”，則不疑其所行也。陰雖有美，“含”之以從王事，弗敢成也。地道也，妻道也，臣道也，地道無成而代有終也。

The Zhou Changes say, "Treading frost, firm ice comes," which explains the principle of yin qi accumulating gradually. The "straight" in line six of the second hexagram refers to the rectitude of the heart; "square" refers to proper conduct. A gentleman maintains inner rectitude through reverence and caution, and upholds proper conduct through righteousness. Once reverence and righteousness are established, his virtue will not be isolated. Therefore, it is said, "Straight, square, great, without hesitation, there is no disadvantage," because he does not hesitate in his actions. The yin line in the third position, though possessing virtue, conceals it and assists the sovereign in affairs, not claiming the merit as his own. This is the way of the earth, the way of a wife, and the way of a minister: the earth does not claim the merit of creation but completes the termination of all things on behalf of heaven.

天地變化，草木蕃。天地閉，賢人隱。《易》曰：“括囊，無咎無譽”，蓋言謹也。君子黃中通理，正位居體，美在其中而暢於四支，發於事業，美之至也。陰疑於陽必戰，為其嫌於無陽也，故稱“龍”焉。猶未離其類也，故稱“血”焉。夫玄黃者，天地之雜也，天玄而地黃。

Heavenly and earthly energies interact and change, causing grass and trees to flourish; when heavenly and earthly energies are blocked and uncommunicating, the virtuous retreat. The Zhou Changes say, "Draw the bag, no blame, no praise," which refers precisely to the cautious self-restraint of the sixth line in the fourth position. A gentleman, possessing the virtue of being centered and unbiased, understands things thoroughly. He maintains proper roles and remains in his proper position. Beauty resides within the heart and flows through the limbs, then manifests in his career, which is the perfection of beauty. When yin energy becomes strong enough to match yang energy, conflict inevitably arises. Since the upper sixth line is entirely yin and seems to contain no yang, the line statement specially mentions "dragon," to indicate that yang still remains. However, it has not yet escaped the category of yin, so it is also called "blood." As for "xuanyang," it refers to the mixture of heaven's color and earth's color—sky is dark blue, earth is yellowish-brown, indicating that this battle has caused both heaven and earth and yin and yang to suffer damage.

《屯》：元亨，利貞。勿用有攸往。利建侯。《彖》曰：屯，剛柔始交而難生。動乎險中，大亨貞。雷雨之動滿盈，天造草昧。宜尋建侯而不寧。《象》曰：雲雷，屯。君子以經綸。

The hexagram Zun (Obstruction) has the trigram Zhen (Thunder) below and Kan (Water) above. Zhen represents thunder and movement, while Kan represents water and danger. The term "Zun" refers to the difficulty of young plants breaking through the earth, symbolizing the initial stage of creation for all things. The hexagram statement says: great success and smoothness, favorable for maintaining correctness; it is not advisable to act rashly but rather to be favorable for establishing feudal lords and supporting auxiliary forces. The commentary on the judgment explains: Zun is the initial union of strong and weak lines, leading to difficulty. Despite the danger, movement is still possible, thus achieving great success and maintaining correctness. Thunder moves and rain falls, filling the space between heaven and earth, which is the chaotic and formless period when heaven creates all things. Therefore, it is appropriate to establish feudal lords to stabilize the situation, and one should not be complacent or lazy. (The original text includes an extra character "xun" in "yi xun jianhou," which is absent in the commonly circulated version, and this is recorded as is.) The image commentary says: clouds above and thunder below represent the image of the hexagram Zun. The gentleman takes inspiration from this, and should govern the world like weaving silk, with order and structure.

初九，磐桓，利居貞。利建侯。《象》曰：雖磐桓，志行正也。以貴下賤，大得民也。六二，屯如邅如，乘馬班如。匪寇，婚媾。女子貞不字，十年乃字。《象》曰：六二之難，乘剛也。十年乃字，反常也。六三，即鹿無虞，惟入于林中，君子幾不如舍，往吝。《象》曰：“即鹿無虞”，以從禽也。君子舍之，往吝窮也。

The first line, Nine at the Beginning, is a yang line in the initial position, representing the beginning of difficulty in the situation of stagnation. "Panhuan" means hesitating and not advancing, and at this time it is favorable to remain in a stable position and to maintain correctness, as well as favorable for establishing feudal lords. The "Small Image" says: although hesitating and not moving forward, his conduct is upright; a person of high rank taking a low position, thus winning the people's support. The second line, Six in the Second, is a yin line that is superior to the yang line of the first line. "Zun ru zhan ru" describes a difficult and turning situation, and "cheng ma ban ru" means riding a horse and circling without moving forward; the people coming are not robbers but suitors; the woman remains steadfast and does not agree to marriage, and will marry after ten years. The "Small Image" says: the difficulty of the second line comes from its position over the yang line; "ten years before marriage" means the situation finally returns to normal from abnormal. The third line, Six in the Third, is a yin line that is not in the center and not correct. "Ji lu wu yu" means pursuing a wild deer without a guide, and will only get deeper into the forest; the gentleman recognizes this subtle omen, and it is better to give up and not pursue, for if one insists on going forward, regret will follow. The "Small Image" says: "Ji lu wu yu" means being greedy for hunting animals; the gentleman gives it up because going forward will only lead to hardship and disgrace.

六四，乘馬班如，求婚媾。往吉，無不利。《象》曰：求而往，明也。九五，屯其膏，小，貞吉；大，貞凶。《象》曰：“屯其膏”，施未光也。上六，乘馬班如，泣血漣如。《象》曰：“泣血漣如”，何可長也。

Six in the Fourth, a yao of yin, is in a yin position. Although it is still 'riding horses in a confused manner' and hesitating, it corresponds below with Nine at the Beginning, a yang yao. This indicates going forward to propose marriage or seeking the help of a virtuous person, which is auspicious and there is no disadvantage. The 'Small Image' says: going forward after having a purpose is wise. Nine in the Fifth, a yang yao, is in a noble position but is trapped in the danger of Kan. '屯其膏' means the grace is blocked and cannot be distributed. In small matters, maintaining uprightness can bring good fortune, but in great matters, even maintaining uprightness may lead to misfortune. The 'Small Image' says: '屯其膏' indicates that the grace is not yet extensive enough. Upper Six, a yin yao, is in the most difficult situation of屯. It has no support above and no response below, still 'riding horses in a confused manner' and hesitating, eventually crying until the tears run out and blood follows, flowing continuously. The 'Small Image' says: '泣血涟如' indicates that such a situation can never last long.

《蒙》：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。《彖》曰：蒙，山下有險，險而止，蒙。“蒙亨”，以亨行，時中也。“匪我求童蒙，童蒙求我”。志應也。“初筮告”，以剛中也。“再三瀆，瀆則不告”，瀆蒙也。蒙以養正，聖功也。

The Hexagram "Meng" has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). Kan represents danger and water, while Gen represents mountain and stopping. "Meng" means ignorance or lack of enlightenment, symbolizing the emergence of spring water from beneath the mountain, which enlightens the young. The Hexagram Statement says: "It is smooth." It is not I, the teacher, who seeks the ignorant child, but the child who seeks me. If the first divination is asked, I will tell him, but if he repeats the question and shows disrespect, then I will not tell him again. It is advantageous to maintain the right path. The Commentary on the Judgment explains: "Meng" refers to danger beneath the mountain, encountering danger and stopping, hence ignorance. "Meng is smooth" means using the way of smoothness to carry out education, and doing so at the right time and in the right way. "Not I seeking the child, but the child seeking me" indicates mutual harmony and the child's eagerness to learn first. "First divination is told" because the second line, which is a strong yang line in the middle, can guide with the right path. "Repeated disrespect, disrespect leads to no telling" means that such behavior disrespects the act of启蒙. Cultivating purity during the period of ignorance is the way to produce sages.

《象》曰：山下出泉，蒙。君子以果行育德。初六，發蒙，利用刑人，用說桎梏，以往吝。《象》曰：“利用刑人”，以正法也。九二，包蒙，吉。納婦，吉。子克家。《象》曰：“子克家”，剛柔節也。六三，勿用取女，見金夫，不有躬。無攸利。《象》曰：“勿用取女”，行不順也。

The Great Image says: Mountains with springs flowing out represent the hexagram of "Meng" (Obstinacy). Springs start small but eventually become rivers, so the gentleman takes inspiration from this, cultivating virtue through decisive action. Initially, the first line is at the beginning of "Meng," "Opening the Obstinacy" signifies dispelling ignorance. At this time, it is advantageous to use punishment to establish authority, enabling people to break free from the restraints of shackles and chains and become cautious. However, if punishment is used exclusively and continued in this way, it will lead to regret. The Small Image says: "Using punishment" is to correct the law. The second line is a strong yang line in the center, representing the main teacher of the entire hexagram. "Including the Obstinacy" means embracing all those who are ignorant, hence it is auspicious. Marrying a wife is also auspicious, as the son is capable of managing the household. The Small Image says: "The son can manage the household," indicating that the strong and the gentle are in proper harmony. The third line is a weak yin line that is not central or upright. The line statement says not to marry such a woman: she surrenders herself to wealthy and powerful men, losing even her own self, bringing no benefit. The Small Image says: "Do not take such a woman," because her actions are not in accordance with the proper way.

六四，困蒙，吝。《象》曰：“困蒙之吝”，獨遠實也。六五，童蒙，吉。《象》曰：“童蒙”之“吉”，順以巽也。上九，擊蒙，不利為寇，利禦寇。《象》曰：“利”用“禦寇”，上下順也。

Six in the Fourth, a yao of yin, is far from Nine in the Second and Nine at the Top, two yang yao, and thus lacks guidance, resulting in being trapped in ignorance, hence the sense of regret. The Xiao Xiang says: "The difficulty of being trapped in ignorance" is because it is isolated from the solid virtue of yang. Six in the Fifth, a yin and soft line, occupies the honored position and corresponds with Nine in the Second. This is like a child who has not yet been shaped by the world and is willing to learn humbly, hence it is auspicious. The Xiao Xiang says: the reason why "childlike ignorance" is "auspicious" is because it is gentle and humble. Nine at the Top, a yang and strong line, occupies the final position of the hexagram. "Striking away ignorance" refers to using a strong method to remove ignorance; however, if the method is too harsh, it becomes tyranny, so it is not beneficial to act like a bandit who oppresses others, but it is beneficial to defend against external threats. The Xiao Xiang says: the reason why it is "beneficial" for "defending against bandits" is because this action ensures harmony between superiors and inferiors.

《需》：有孚，光亨。貞吉，利涉大川。《彖》曰：“需”，須也。險在前也，剛健而不陷，其義不困窮矣。“需，有孚，光亨，貞吉”，位乎天位，以正中也。“利涉大川”，往有功也。《象》曰：雲上於天，需。君子以飲食宴樂。

The hexagram Need is composed of the lower trigram Qian (Heaven) and the upper trigram Kan (Water). Qian represents strength and vigorousness, while Kan signifies danger and peril. "Need" means waiting. The hexagram statement says: if one's heart is sincere, there will be brightness and smoothness; upholding uprightness brings good fortune, and it is advantageous to cross great rivers and dangerous situations. The commentary on the judgment explains: "Need" is waiting. Danger lies ahead, but the lower trigram is strong and vigorous without rash action leading to downfall, so in principle, one will not reach a state of destitution. "Need, with sincerity, brightness and smoothness, uprightness brings good fortune" is because the line nine in the fifth is a yang line occupying the position of the Son of Heaven and is in the center and upright. "It is advantageous to cross great rivers" means that proceeding in this way will surely lead to achievements. The great image commentary says: clouds rising into the sky but not yet forming rain, this is the image of the hexagram Need. The gentleman takes inspiration from this, and during waiting, eats and drinks in peace, enjoys feasts, and cultivates his spirit in readiness for the right moment.

初九，需于郊，利用恆，無咎。《象》曰：“需于郊”，不犯難行也。“利用恆無咎”，未失常也。九二，需于沙，小有言，終吉。《象》曰：“需于沙”，衍在中也。雖小有言，以終吉也。九三，需于泥，致寇至。《象》曰：“需于泥”，災在外也。自我致寇，敬慎不敗也。

Chu Ji is farthest from the danger, "Xu Yu Jiao" means waiting in the outskirts where the land is vast and open, which is favorable for maintaining a constant mind and avoiding mistakes. The Xiao Xiang says: "Xu Yu Jiao" means not advancing into danger; "Li Yong Heng Wu Jiao" means not losing the constant path. Ji Er is slightly closer to the danger, "Xu Yu Sha" means waiting on the sandy bank by the water, which may bring some minor disputes, but ultimately leads to good fortune. The Xiao Xiang says: "Xu Yu Sha" means it is spacious and at ease, staying in the center without being hasty; although there may be minor disputes, it will ultimately result in good fortune. Ji San is already close to the Kan danger, "Xu Yu Ni" means waiting in the mud, thus attracting strong enemies. The Xiao Xiang says: "Xu Yu Ni" means the disaster is still in the outer trigram; the strong enemies are self-invited, as long as one is respectful and cautious, there will be no failure.

六四，需于血，出自穴。《象》曰：“需于血，”順以聽也。九五，需于酒食，貞吉。《象》曰：“酒食貞吉”，以中正也。上六，入于穴，有不速之客三人來，敬之終吉。《象》曰：“不速之客來，敬之終吉”，雖不當位，未大失也。

Six in the Fourth has entered the Trigram Kan, which represents danger. "Waiting at the blood" refers to waiting in a place of injury and bleeding. Fortunately, it is a yin line that is properly positioned, so it can escape from the dangerous situation. The "Small Image" says: "Waiting at the blood" means being gentle and yielding, and not forcing matters. Nine in the Fifth is a yang line that is central and properly positioned in the尊位, the position of honor. The danger is about to pass, so "waiting for wine and food" means calmly enjoying food and drink. Being steadfast in righteousness brings good fortune. The "Small Image" says: "Wine and food with uprightness brings good fortune" because it is central and steadfast. Upper Six is at the end of the hexagram and has fallen into the Trigram Kan. There are three uninvited guests arriving—namely, the three yang lines from the Lower Trigram Qian. As long as they are treated with respect, ultimate good fortune will be achieved. The "Small Image" says: "Uninvited guests come, but respecting them leads to good fortune," meaning that although Upper Six is in an improper position, it does not commit great mistakes.

《訟》：有孚窒惕，中吉，終凶。利見大人。不利涉大川。《彖》曰：訟，上剛下險，險而健，訟。“訟有孚窒惕，中吉”，剛來而得中也。“終凶”，訟不可成也。“利見大人”，尚中正也。“不利涉大川”，入于淵也。《象》曰：天與水違行，訟。君子以作事謀始。

The hexagram "Strife" consists of the lower trigram Kan (Water) and the upper trigram Qian (Heaven). Kan represents danger, and Qian represents strength. "Strife" refers to disputes. The hexagram statement says: although there is sincerity, it is obstructed, and there is a sense of caution; if the dispute is settled halfway, it is auspicious, but if it continues to the end, it is inauspicious. It is advantageous to seek the judgment of a "Great Person" with virtue and position, but it is not advantageous to attempt to cross a great river. The commentary on the judgment explains: the upper trigram is strong, and the lower trigram is dangerous, with inner deceit and outer strength, thus leading to disputes. "Strife with sincerity, obstruction, caution, and middle auspiciousness" is because the strong line nine two comes from outside and occupies the central position of the lower trigram. "Final inauspiciousness" means disputes should not be pursued to the end or sought for complete victory. "Advantageous to see a Great Person" refers to the preference for a just and upright judge, represented by nine five. "Not advantageous to cross a great river" means such an action would lead to a deep abyss. The great image commentary says: Heaven moves upward, and water flows downward, moving in opposite directions, which is the image of the hexagram "Strife." The gentleman takes this as a model, and thus plans thoroughly at the beginning of any endeavor to avoid future disputes.

初六，不永所事，小有言，終吉。《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。九二，不克訟，歸而逋。其邑人三百戶，無眚。《象》曰：“不克訟”，歸逋竄也。自下訟上，患至掇也。六三，食舊德，貞厲，終吉。或從王事，無成。《象》曰：食舊德，從上吉也。

Chu Liu Yin Rou Ju Zheng Song Zhi Shi, Bu Ba Song Shi Tu Chang, Sui You Xiao Xiao Kou She, Zhong Xu De Ji. "Bu Yong Suo Shi" Yu Wei Zheng Song Bu Ke Chang Tu Yan; Suo You "Xiao You Yan", Fei Shi Zhong Neng Bian Ming Bai. Jiu Er Yang Gang Er Yu Jiu Wu Xiang Zheng, Da Bu Ying Gong, Zhi Hui Lai Bei Du; Qi Fen Yu Bu Guo San Bai Hu Ren Jia, Guan Mo Xiao Er Zi Chu Bei Xia, Yan Er Mei You Zai Yang. "Bu Ke Song" Yu Wei Lai Tao Ni; Yi Xia Wei Qu Yu Shang Wei Zheng Song, Huo Han Zhi Lai Jiu Ru Shou Cheng Ke Shi. Liu San Yin Rou Ju Yang Wei, An Xiang Ji You Feng Lu De Ye, Shou Zheng Er Zhi Wei Ju, Zhong Xu De Ji; Ru Qu Fu Zhu Jun Wang Bu Shi, Ye Bu Ju Gong Zi Cheng. "An Xiang Ji You De Ye" Yu Wei Shen Cong Zai Shang Zhe Cai De Ji.

九四，不克訟，復既命渝。安貞吉。《象》曰：復即命渝，安貞不失也。九五：訟，元吉。《象》曰：“訟，元吉”以中正也。上九：或錫之鞶帶，終朝三褫之。《象》曰：以訟受服，亦不足敬也。

Nine in the Fourth is yang but not in the center, originally wanting to engage in litigation but unable to win, so it turns back and aligns with the mandate of Heaven, changing its original intention; being content with uprightness brings good fortune. The Small Image says: turning back to align with the mandate of Heaven and changing one's mind, being content with uprightness will not result in loss. Nine in the Fifth is yang, upright, and occupies the honorable position, being the one who hears and decides litigation, which is highly auspicious. The Small Image says: "Litigation, original good fortune" because it is in the center and upholds uprightness. Nine at the Top is at the extreme of litigation, persistently fighting for victory, perhaps thus receiving a reward of a prestigious sash; but such honor is not secure, and it is stripped away three times within a single morning. The Small Image says: the official robe obtained through litigation is not worth respecting.

《師》：貞丈人吉，無咎。《彖》曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉又何咎矣。《象》曰：地中有水，師。君子以容民畜眾。

The hexagram "Military Campaign" has the earth below and water above. Water represents danger and the army, while earth represents the people and multitude. "Military Campaign" refers to an army. The hexagram statement says: To lead an army, one must have a wise and respected leader, which will bring good fortune and no mistakes. The commentary on the judgment explains: "Military Campaign" means the people; "Zhen" means uprightness. To lead the people on the right path can achieve great undertakings. Nine in the second is a strong yang line in the center, harmonizing with the ruler in the fifth, moving through danger while the people remain loyal. War is a burdensome and costly affair, yet when the people are mobilized, they still follow willingly, thus bringing good fortune and no mistakes. The image commentary says: Water is stored in the earth, which is the image of the hexagram "Military Campaign." The gentleman takes inspiration from this, to embrace the people and nurture the masses, integrating military strength into the people.

初六，師出以律，否臧凶。《象》曰：“師出以律，”失律凶也。九二，在師中吉，無咎，王三錫命。《象》曰：“在師中吉”，承天寵也。“王三錫命”，懷萬邦也。六三，師或輿尸，凶。《象》曰：“師或輿尸”，大無功也。

Chu Liu is the beginning of the military campaign; when the army sets out, it must have strict discipline. If the discipline is not well maintained, it will be dangerous. The Xiao Xiang says: "The army goes out with order," in reverse, losing discipline leads to misfortune. Ji Er is a yang line occupying the central position of the lower trigram, representing the general in command of the army, who holds power within the military and remains steadfast in the middle path, thus it is auspicious and without fault. The king repeatedly issues orders to commend him. The Xiao Xiang says: "It is auspicious to be in the army," meaning he has received the favor of heaven and the king; "the king gives three mandates," meaning the king relies on him to pacify the myriad states. Li San is a yin line occupying a yang position, not in the center and not upright, thus lacking ability. The army may suffer a great defeat, returning with carts carrying corpses, which is ominous. The Xiao Xiang says: "The army may return with corpses in carts," indicating that such warfare is greatly ineffective.

六四，師左次，無咎。《象》曰：“左次無咎”，未失常也。六五，田有禽。利執言，無咎。長子帥師，弟子輿尸，貞凶。《象》曰：“長子帥師”，以中行也。“弟子輿尸”，使不當也。上六，大君有命，開國承家，小人勿用。《象》曰：“大君有命”，以正功也。“小人勿用”，必亂邦也。

Six in the Fourth is a yin and flexible line that is correct but lacks the strength to advance. "Left retreat" means to withdraw and set up camp, avoiding the enemy for self-protection, which does not result in blame. The Xiao Xiang says: "Left retreat brings no blame," because it does not violate the usual military methods. Six in the Fifth is a yin and flexible line in a noble position, like wild animals damaging crops in a field. It is favorable to take military action to punish them, which does not result in blame; however, it must be led by the mature and steady "eldest son." If an unvirtuous "younger son" is also involved, the army will return with corpses, even if the line is correct. The Xiao Xiang says: "The eldest son leads the army," because he can act in the middle way; "the younger son brings corpses," because of improper appointment. Upper Six is the end of the war, when the sovereign issues orders to commend and reward, to enfeoff the feudal lords and appoint the ministers. However, only material rewards should be given to the small people, not granting them state affairs. The Xiao Xiang says: "The great sovereign issues orders," to fairly assess the merits of the war; "small people should not be used," because employing them will surely lead to disorder in the state.

《比》：吉。原筮，元，永貞，無咎。不寧方來，後夫凶。《彖》曰：比，吉也；比，輔也，下順從也。“原筮，元永貞，無咎”，以剛中也。“不寧方來”，上下應也。“後夫凶”，其道窮也。《象》曰：地上有水，比。先王以建萬國，親諸侯。

The hexagram "Compare" has the trigram Kan (Water) below and Kun (Earth) above. Water on the earth, close and harmonious without separation. "Compare" means to be close, to assist. The hexagram statement says: auspicious. If one asks again and the person to be attached to possesses original virtue, constancy, and uprightness, there will be no fault. All the surrounding states that are not at peace come to attach themselves; those who come late will be inauspicious. The commentary on the judgment explains: "Compare" is auspicious; "compare" is to assist, with the many yin lines below obeying the yang line nine five. "Original divination, original virtue, constancy, and uprightness, no fault" is because nine five is yang and in the center, capable of being the ruler to whom the world turns. "The unsettled states come" is because there is mutual response between above and below. "The later comers are inauspicious" is because the way of attachment has reached its end. The great image commentary says: water on the earth, water and earth close and harmonious, this is the image of the hexagram "Compare"; the former kings took this as a model, enfeoffed myriad states, and drew near to the feudal lords, to win the hearts of the world.

初六，有孚比之，無咎。有孚盈缶，終來有它，吉。《象》曰：比之初六，有它吉也。六二，比之自內，貞吉。《象》曰：“比之自內”，不自失也。六三，比之匪人。《象》曰：比之匪人”，不亦傷乎？

The first line, Six at the Beginning, is at the beginning of the process of being close and harmonious. With sincere integrity, it approaches and adheres, without error. Integrity is full, like a clay jar filled with wine, simple and unadorned, ultimately bringing unexpected blessings, which is auspicious. The Small Image says: The way of being close and harmonious begins with this line, leading to unexpected auspiciousness. The second line, Six in the Second, is yin and flexible, upright and proper, responding appropriately to the Nine in the Fifth. From the inner trigram, it sincerely adheres to the ruler, maintaining uprightness and thus being auspicious. The Small Image says: 'Being close from within' means not losing uprightness, and not being overly submissive. The third line, Six in the Third, is neither central nor upright, and the ones it approaches above and below are not suitable. The Small Image says: Approaching the wrong people, is it not a matter of harm? (The original text here lacks the preceding quotation mark, and it is recorded as is.)

六四，外比之，貞吉。《象》曰：外比於賢，以從上也。九五，顯比，王用三驅，失前禽，邑人不誡，吉。《象》曰：“顯比”之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。上六，比之無首，凶。《象》曰：“比之無首”，無所終也。

Six in the Fourth is a yin and flexible line that is in the correct position. It approaches and adheres closely to the Nine in the Fifth, the virtuous ruler, and by maintaining correctness it brings good fortune. The Small Image says: approaching and adhering to the virtuous ruler is to be obedient to those above. The Nine in the Fifth is a yang and strong line that is upright and central, being the main ruler of the hexagram. "Manifesting comparison" means to attract people from all over the world with brightness and fairness, without using private methods to entice. It is like a king hunting who drives animals from three sides but leaves an open side, allowing animals fleeing directly to escape. Even the people in the city do not need special warnings or precautions, thus bringing good fortune. The Small Image says: "Manifesting comparison" is good because it is in the correct position and central. It discards those who go against and takes only those who come in harmony, thus "losing the preceding birds"; "the people in the city need not be warned" because the ruler's actions are in the middle way and do not disturb the people. The Six at the Top is a yin and flexible line at the end of the hexagram, attempting to adhere but without a leader to follow, thus missing the opportunity to lead in adherence, resulting in misfortune. The Small Image says: "Adhering without a leader" indicates that it will ultimately have a bad ending.

《小畜》：亨。密雲不雨。自我西郊。《彖》曰：“小畜”，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。“密雲不雨”，尚往也。“自我西郊”，施未行也。《象》曰：風行天上，“小畜”。君子以懿文德。

The hexagram Xiao Xu is composed of the upper trigram Qian (Heaven) and the lower trigram Xun (Wind). There are five yang lines and one yin line. The entire hexagram relies on the yin line in the fourth position, the six in the fourth, to restrain the five yang lines. However, its strength is limited, hence it is called "Xiao Xu," meaning a small accumulation or temporary restraint. The hexagram statement says: "It is smooth." Thick clouds gather but do not rain. The clouds come from the western suburbs. The Commentary on the Judgment explains: "Xiao Xu" refers to the six in the fourth, a yin line, being in its proper position and receiving the response of the five yang lines above and below, hence called Xiao Xu. The lower trigram is strong and vigorous, while the upper trigram is gentle and respectful. The yang lines nine in the second and nine in the fifth are in the center and their aspirations are realized, hence it is smooth. "Thick clouds without rain" indicates that the yang energy continues to rise and has not yet descended to form rain. "From my western suburb" indicates that the yin energy comes from the west, and the benevolent influence has not yet been fully implemented. The Great Image Commentary says: wind moves across the sky but cannot yet bring rain to nourish things, which is the image of the hexagram Xiao Xu. The gentleman takes this as a model, first cultivating his virtue and skills, waiting for the time of great use.

初九，“復自道，何其咎？吉。《象》曰：“復自道”，其義“吉”也。九二，牽復，吉。《象》曰：牽復在中，亦不自失也。九三，輿說輻。夫妻反目。《象》曰：“夫妻反目”，不能正室也。

The first line, Nine at the Beginning, is yang and strong, attaining the correct position. Returning to the path it should naturally follow, how could there be any mistake? It is auspicious. (The original text has an extra quotation mark before this line, and it is not closed, so it is recorded as is.) The Small Commentary says: "Returning to the proper path," which, in principle, is naturally "auspicious." The second line, Nine in the Second, is a yang line occupying the central position, being drawn back along with the first line. It is auspicious. The Small Commentary says: being drawn back yet maintaining the central position, there is no loss of one's own stance. The third line, Nine in the Third, is a yang line in a yang position but overly strong. It is adjacent to the fourth line, a yin line, which restrains it. This is like a large chariot's spokes falling off, making the chariot unable to move, or like a couple turning against each other. The Small Commentary says: "A couple turning against each other," because the third line fails to properly manage its household and cannot control this yin line.

六四，有孚，血去，惕出無咎。《象》曰：“有孚惕出”，上合志也。九五，有孚攣如，富以其鄰。《象》曰：“有孚攣如”，不獨富也。上九，既雨既處，尚德載。婦貞厲。月幾望，君子征凶。《象》曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。

Six in the Fourth is the only yin line in the entire hexagram. It is a soft line that holds five strong lines, thus its situation is inherently very dangerous. However, because it holds sincere trust, harm is eliminated and fear is dispelled, and there is no error. The Xiao Xiang says, "There is sincerity and vigilance is overcome," because it aligns with the Nine in the Fifth above. The Nine in the Fifth is a strong and upright yang line, with sincerity as firm as a bond. It can share its wealth with the neighboring lines. The Xiao Xiang says, "There is sincerity and it is like a bond," meaning it does not enjoy wealth alone. The Nine at the Top is at the extreme of containment. Yin and yang finally harmonize, and rain comes down and stops. This is the culmination of the soft path accumulating virtue. However, if a woman clings solely to this soft path, there is danger. When the moon is nearly full, the yin energy is at its peak. If a gentleman goes to war at this time, it will be ominous. The Xiao Xiang says, "Rain has fallen and it has stopped," meaning virtue has been accumulated to its fullest; "A gentleman's expedition brings misfortune," because advancing at this time invites suspicion.

《履》：履虎尾，不咥人。亨。《彖》曰：“履”，柔履剛也。說而應乎乾，是以“履虎尾，不咥人”。亨，剛中正，履帝位而不疚，光明也。《象》曰：上天下澤，“履”。君子以辨上下，定民志。

The Hexagram "Lǚ" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). Dui represents a marsh and joy, while Qian represents heaven and firmness. "Lǚ" means to step on or tread, and by extension, it refers to ritual propriety and the path one follows. The Hexagram Statement says: stepping on a tiger's tail, but the tiger does not bite, thus it is prosperous. The Commentary on the Judgment explains: "Lǚ" refers to a yao of flexibility treading on a yao of firmness. The lower trigram is joyful and compliant with the upper trigram Qian, hence "stepping on a tiger's tail, but the tiger does not bite." It is prosperous because the Nine in the Fifth is yang and firm in the center, fulfilling the position of the Son of Heaven without guilt, his virtue being bright and upright. The Image Commentary says: above is heaven, below is a marsh, with clear distinctions between superior and inferior, which is the image of the Hexagram "Lǚ"; the gentleman takes this as a model, distinguishing the proper roles of superior and inferior, thus calming the people's minds.

初九，素履往，無咎。《象》曰：“素履之往”，獨行願也。九二，履道坦坦，幽人貞吉。《象》曰：“幽人貞吉”，中不自亂也。六三，眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。《象》曰：“眇能視”，不足以有明也。“跛能履”，不足以與行也。“咥人之凶”，位不當也。“武人為于大君”，志剛也。

The first line, "Nine at the Beginning," is at the start of the journey, acting with simplicity and sincerity without embellishment, and thus will not commit any mistakes. The "Small Image" says, "Going with simple and unadorned steps," meaning acting according to one's own will alone, not swayed by external things. The second line, "Nine in the Second," is a yang line in the center, the path it follows is smooth and broad, like a person living in seclusion who maintains righteousness and thus is auspicious. The "Small Image" says, "The secluded person maintains righteousness and is auspicious," meaning the mind remains centered and does not become confused. The third line, "Six in the Third," is a yin line in a yang position, neither proper nor correct, and has a strong will but weak strength: seeing only half the picture yet thinking it can see clearly, limping yet thinking it can walk; thus, stepping on a tiger's tail will result in being bitten, which is凶 (a凶 outcome). This is like a common soldier trying to become a great king. The "Small Image" says, "One who can see with a single eye," but in reality, it cannot see clearly; "One who can walk with a limp," but in reality, it cannot walk with others; "The凶 of biting people" is because the line is not in the proper position; "A soldier becoming a great king" is due to stubbornness and lack of self-awareness.

九四，履虎尾，愬愬，終吉。《象》曰：“愬愬終吉”。志行也。九五，夬履，貞厲。《象》曰：“夬履貞厲”，位正當也。上九，視履考祥，其旋元吉。《象》曰：元吉在上，大有慶也。

Nine in the Fourth approaches the position of the ruler, like stepping on a tiger's tail; as long as one maintains a cautious and respectful appearance, it will ultimately result in good fortune. The Small Image says: "Cautiousness leads to good fortune," indicating that his intentions will eventually be carried out. Nine in the Fifth is yang and upright, occupying the exalted position; "Decisive action" refers to acting with firm and resolute determination. Although this is proper, it also carries danger, so one must remain vigilant. The Small Image says: "Decisive action is proper but dangerous," because it occupies the position of the ruler, which entails great responsibility and is prone to arrogance. Upper Nine is at the end of the trigram, looking back to examine his entire life's actions and assessing the signs of good or bad fortune. If he can thoroughly reflect and examine, it will result in great good fortune. The Small Image says: great good fortune appears at the top line, meaning he will have great blessings.

《泰》：小往大來，吉，亨。《彖》曰：“泰，小往大來。吉，亨。”則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。《象》曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。

The hexagram Tai is composed of the trigram Qian above and Kun below. The heavenly energy descends and the earthly energy ascends, and the two energies interact and harmonize, hence it is called Tai, meaning prosperity and smoothness. The hexagram statement says: the small (yin) moves outward, the great (yang) comes inward, which is auspicious and smooth. The commentary on the judgment explains: "Tai, small going out and great coming in, auspicious and smooth" refers to the harmonious union of heaven and earth energies leading to the smooth flow of all things, and the harmony between sovereign and minister, superior and inferior, with aligned intentions. This hexagram has a yang trigram inside and a yin trigram outside. The inner trigram is strong and vigorous, the outer trigram is soft and compliant, with the inner part representing the gentleman and the outer part representing the petty person. This reflects the situation where the way of the gentleman is increasing and the way of the petty person is decreasing. The great image commentary says: the union of heavenly and earthly energies is the image of the hexagram Tai. The sovereign takes this as a model, shaping the way of heaven and earth's movement, assisting in the suitability of their nurturing, and using it to guide and help the people.

初九，拔茅茹，以其匯。征吉。《象》曰：“拔茅征吉”，志在外也。九二，包荒，用馮河，不遐遺。朋亡，得尚于中行。《象》曰：“包荒，得尚于中行”，以光大也。九三，無平不陂，無往不復。艱貞無咎。勿恤其孚，于食有福。《象》曰：“無往不復”，天地際也。

Chu Jiupu pulled up a tuft of grass, along with its roots and all its kindred, symbolizing that a virtuous person entering officialdom must recommend fellow virtuous individuals, and thus proceeding is auspicious. The Xiao Xiang says: "Pulling up the grass brings auspiciousness," because his mind is oriented toward the world outside. Nine in the Second, being yang and in the center, is the leader in governing a state of peace: capable of embracing desolation, filth, and corruption, with the decisiveness of wading across a river on foot, without abandoning or neglecting distant people; also able to avoid forming cliques or private connections, thus being worthy of the middle and upright path. The Xiao Xiang says: "Embracing desolation, he is worthy of the middle path," because his virtue is bright and vast. Nine in the Third is located at the boundary between the outer and inner trigrams, where there is no continuous flatness without inclination, nor continuous movement without return; he can maintain uprightness amidst difficulties and thus will not commit mistakes. There is no need to worry about his sincerity not being believed, for in matters of food and drink, there will be natural blessings. The Xiao Xiang says: "No going without returning," because this is precisely the place where the heavens and earth, yin and yang, meet and turn.

六四，翩翩，不富以其鄰，不戒以孚。《象》曰：“翩翩，不富”，皆失實也。“不戒以孚”，中心願也。六五，帝乙歸妹，以祉元吉。《象》曰：“以祉元吉”，中以行願也。上六，城復于隍，勿用師，自邑告命。貞吝。《象》曰：“城復于隍”，其命亂也。

Six in the Fourth and below, three yin lines descend gracefully and in succession, with the line itself empty and not rich, yet it can lead nearby similar lines into action. There is no need for admonition, and they follow each other with sincerity. The Xiao Xiang says: "Pian pian, bu fu" because the yin lines are hollow and not full; "Bu jie yi fu" is due to a shared inner desire. Six in the Fifth, being yin and soft, occupies a high position and corresponds with Nine in the Second. This is like King Di Yi of the Shang dynasty, who married his sister to a virtuous man, humbling himself to associate with him, thus obtaining blessings and great good fortune. The Xiao Xiang says: "Yi zhi yuan ji" because it realizes its wishes by upholding the middle path. Upper Six is the time when Tai reaches its peak and is about to turn into Pi. The city walls collapse and return to the壕 of the city; at this time, it is not advisable to mobilize troops, but only to issue orders from one's own fief. Even if one remains upright, there is still regret. The Xiao Xiang says: "Cheng fu yu huang" because the government orders have already become chaotic.

《否》：否之匪人，不利君子貞，大往小來。《彖》曰：“否之匪人，不利君子貞，大往小來。”則是天地不交而萬物不通也，上下不交而天下無邦也；內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。《象》曰：天地不交，“否”。君子以儉德辟難，不可榮以祿。

The hexagram "Pu" has the lower trigram "Kun" (Earth) and the upper trigram "Qian" (Heaven), which is exactly the opposite of the hexagram "Tai". In "Pu", the heavenly energy rises and the earthly energy sinks, and the two energies do not meet, thus causing blockage. The hexagram statement says: in a time of blockage, it is not in harmony with the way of human beings, it is not advantageous for the gentleman to maintain uprightness and self-cultivation. The great (yang) moves outward, while the small (yin) comes inward. The commentary on the judgment explains: "Pu zhi fei ren, bu li jin zhu zhen, da wang xiao lai" means that the energies of heaven and earth do not combine, and thus all things are not smooth. The upper and lower do not meet, and the world is as if there are no states. In this hexagram, the inner trigram is yin and the outer trigram is yang. The inner trigram is weak, and the outer trigram is strong. The inner part contains small people, and the outer part contains gentlemen. This is exactly the situation where the way of small people grows increasingly, while the way of gentlemen gradually declines. The great image commentary says: the energies of heaven and earth do not meet, which is the image of the hexagram "Pu". The gentleman takes this as a model, practicing a virtue of frugality and restraint to avoid calamity, and should not seek the glory of official rank and honor.

初六，拔茅茹以其匯。貞吉，亨。《象》曰：“拔茅貞吉”，志在君也。六二，包承，小人吉，大人否。亨。《象》曰：“大人否亨”，不亂群也。六三，包羞。《象》曰：“包羞”，位不當也。

Chu Liu uses the same metaphor of "pulling out wild hemp connected by its roots" as the initial line of the Tai hexagram, but in the opposite direction: in a time of blockage, virtuous people are drawn together and retreat to maintain righteousness, so upholding righteousness brings good fortune and leads to success. The Xiao Xiang says: "Pulling out wild hemp, uprightness brings good fortune," indicating his mind remains devoted to the state rather than private gain. Line six two is a yin and flexible line that is upright and proper, capable of embracing and following those above; small people seek good fortune by flattery, but great men prefer to remain in blockage rather than compromise, thus achieving success. The Xiao Xiang says: "A great man achieves success in blockage," because he does not mix with small people. Line six three is yin and flexible, neither proper nor upright, always flattering, concealing shameful matters. The Xiao Xiang says: "Concealing shame," because its position is inappropriate.

九四，有命，無咎，疇離祉。《象》曰：“有命無咎”，志行也。九五，休否，大人吉。其亡其亡，繫于苞桑。《象》曰：大人之吉，位正當也。上九，傾否，先否後喜。《象》曰：否終則傾，何可長也。

Nine in the Fourth is yang and strong at the top, following the mandate of heaven to overcome the situation of blockage, and will not commit any mistakes; all like-minded people will share in the blessings. The Small Image says: "There is a mandate, no blame," meaning his aspirations are realized. Nine in the Fifth is yang and upright, occupying the noble position, capable of stopping the blockage, thus the great man attains good fortune; yet he still remains constantly mindful of "about to perish, about to perish," so that the state's fortune is as firm as a rope tied to the roots of a cluster of mulberry trees. The Small Image says: the great man attains good fortune because he occupies the central and upright sovereign position. Upper Nine resides at the extreme of blockage, completely overturning the situation of blockage, first being blocked and then turning into joy. The Small Image says: when blockage reaches its extreme, it must be overturned; how could such a situation last long?

《同人》：同人于野，亨。利涉大川。利君子貞。《彖》曰：“同人”，柔得位得中，而應乎乾，曰同人。同人曰：“同人于野，亨。利涉大川”，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。《象》曰：天與火，同人。君子以類族辨物。

The hexagram Tongren (Union) has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). Li represents fire and brightness, while Qian represents heaven and strength. "Tongren" means to unite with others and to combine people into one. The hexagram statement says: to unite with people in the vast wilderness, it is smooth; it is beneficial to cross great rivers and dangerous terrain, and it is beneficial for the gentleman to maintain uprightness. The commentary on the judgment explains: "Tongren" is when the yao (line) six two, which is a yin line in the correct position and in the center, corresponds to the yang line nine five of Qian, hence it is called Tongren. The hexagram statement of Tongren says "Tongren yu ye, xing" (to unite with people in the wilderness, it is smooth), which is achieved by practicing the virtue of Qian's yang strength. The inner trigram is bright and the outer trigram is strong, with six two and nine five in the correct and central positions corresponding to each other, which is the correct path of the gentleman. Only the gentleman can unify the hearts of people throughout the world. The great image commentary says: heaven is above and fire ascends, both moving upward, which is the image of the hexagram Tongren; the gentleman takes this as a model, distinguishing kinship and different things, so that similarity and difference each have their proper place.

初九，同人于門，無咎。《象》曰：“出門同人”，又誰咎也。六二，同人于宗，吝。《象》曰：“同人于宗”，吝道也。九三，伏戎于莽，升其高陵，三歲不興。《象》曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。

Chu Ji is at the beginning of harmony and equality, going out of the door to harmonize with others without partiality, thus not making mistakes. The Xiao Xiang says: Only after going out of the door does he harmonize with others, so who would blame him? Li Er is yin and flexible, yet she only harmonizes with people within her own clan, which is too narrow, hence the regret. The Xiao Xiang says: "Harmonizing with one's clan," this is a path that leads to regret. Ji San is overly yang and wants to compete with Li Er, but cannot overcome Ji Wu, so he hides his troops in the wilderness and climbs a high hill to spy, and for three years dares not take action. The Xiao Xiang says: "Hiding the soldiers in the wilderness" is because the opposing Ji Wu is too strong; "Three years without rising" means how can he act safely like this?

九四，乘其墉，弗克攻，吉。《象》曰：“乘其墉”，義弗克也。其“吉”，則困而反則也。九五，同人先號咷而後笑，大師克，相遇。《象》曰：同人之先，以中直也。大師相遇，言相剋也。上九，同人于郊，無悔。《象》曰：“同人于郊”，志未得也。

Nine in the Fourth also wanted to compete with Six in the Second, had already climbed onto the other's wall, but finally failed to conquer it; precisely because he failed to conquer, he turned back, hence it is auspicious. The "Xiaoxiang" says: "Climbing the wall" refers to the fact that by virtue it was never right to conquer; its "auspiciousness" lies in returning to the right path when in困境. Nine in the Fifth is yang and upright, originally in proper response with Six in the Second, but was blocked by the two yangs in positions Three and Four, so he first cried out in grief, later finally laughed; he mobilized a large army to defeat the obstructing forces, and the two were finally able to meet. The "Xiaoxiang" says: the reason for the initial crying out in the "Tongren" hexagram is that Nine in the Fifth stays in the center and maintains integrity; "a great army meeting" means that one must overcome obstacles to come together. Upper Nine is at the end of the hexagram, and in the distant suburbs he seeks harmony with others, though there is no like-minded companion, he does not regret. The "Xiaoxiang" says: "Tongren in the suburbs" indicates that his aspiration to harmonize with the world has not yet been realized.

《大有》：元亨。《彖》曰：“大有”，柔得尊位大中，而上下應之，曰“大有”。其德剛健而文明，應乎天而時行，是以元亨。《象》曰：火在天上，“大有”。君子以遏惡揚善，順天休命。

The hexagram "Great Possession" has the upper trigram Qian (Heaven) and the lower trigram Li (Fire). It consists of five yang lines and one yin line. The sixth line in the fifth position, which is a yin line, occupies the exalted position and governs the five yang lines. Its possession is extremely great, hence the name "Great Possession." The hexagram statement consists of only two characters: "Great" and "Smooth." The Commentary on the Judgment explains: "Great Possession" refers to the yin line in the fifth position attaining a noble position and occupying the great central path. The five yang lines above and below all respond to it, hence the name "Great Possession." The virtue of this hexagram is that the lower trigram is strong and vigorous, and the upper trigram is civilized and harmonious. It follows the heavenly way and operates in accordance with the proper order of time, thus achieving great smoothness. The Great Image Commentary says: Fire in the heavens, illuminating all things without limit, this is the image of the hexagram "Great Possession." The gentleman takes inspiration from this, suppressing evil and promoting goodness, following the benevolent commands of heaven.

初九，無交害匪咎。艱則無咎。《象》曰：大有初九，無交害也。九二，大車以載，有攸往，無咎。《象》曰：“大車以載”，積中不敗也。九三，公用亨于天子，小人弗克。《象》曰：公用亨于天子，小人害也。

Chu Ji is at the beginning of the Dàyǒu hexagram, and has not yet interacted with others, so there is no harm, and it is not a fault. However, wealth easily leads to arrogance and indolence. As long as one maintains a constant awareness of hardship and vigilance, there will be no fault. The Xiao Xiang says: The initial line of the Dàyǒu hexagram has not yet caused harm from interaction. Jièr is a yang line in the center, like a strong cart capable of carrying heavy loads, moving forward without fault. The Xiao Xiang says: "A cart is used for carrying," because what is carried is in the center and stable, so it does not overturn or fail. Ji sān is a yang line that is correct and occupies the position above the lower trigram, like a feudal lord presenting tribute to the Son of Heaven and receiving a banquet. Such a position and responsibility are beyond the capacity of a petty person. The Xiao Xiang says: A feudal lord can present tribute to the Son of Heaven; if a petty person were in this position, it would lead to harm.

九四，匪其彭，無咎。《象》曰：“匪其彭，無咎。”明辨晢也。六五，厥孚交如威如，吉。《象》曰：“厥孚交如”，信以發志也。“威如之吉”，易而無備也。上九，自天祐之，吉，無不利。《象》曰：大有上吉，自天祐也。

Nine in the Fourth is close to the position of the sovereign. "Peng" signifies grandeur, and if one does not take pride in fullness, there will be no fault. The Small Image says, "Not being Peng, there is no fault," because he is discerning, clear-minded, and knows how to restrain himself. Six in the Fifth, though yin and soft, holds the position of honor, and uses sincerity to connect with above and below, while maintaining authority, thus it is auspicious. The Small Image says, "His sincerity is widely recognized," meaning using sincerity to inspire the hearts of others; "The auspiciousness of authority" is because if one is overly approachable and lacks vigilance, he will be looked down upon, so authority must be combined with gentleness. Nine at the Top, occupying the extreme of Great Possession, remains humble and respectful, thus receiving the protection of Heaven, which is auspicious and without any disadvantage. The Small Image says that the top line of Great Possession is auspicious because it is protected by Heaven.

《謙》：亨。君子有終。《彖》曰：謙，亨。天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙，尊而光，卑而不可逾，君子之終也。《象》曰：地中有山，謙。君子以裒多益寡，稱物平施。

The hexagram "Qian" is composed of the earth above and the mountain below. The mountain is naturally high and great, yet it is placed beneath the earth, symbolizing humility and retreat. The hexagram statement says: it is smooth and prosperous; the gentleman can maintain humility throughout and thus achieve a good ending. The commentary on the judgment explains: humility brings smoothness and prosperity. The heavenly way flows downward to assist all things and its virtue is bright; the earthly way resides in humility yet its energy rises upward. The heavenly way causes the full to be diminished and the humble to be increased; the earthly way causes the full to collapse and change, and the humble to be filled and flow. Ghosts and spirits harm the full but bless the humble; human feelings dislike the full and favor the humble. Humility allows a person to hold a high position and become even more illustrious, or to be in a low position and still have no one surpass him. This is why the gentleman can achieve a good ending. The great image commentary says: a high mountain is hidden within the earth, which is the image of the hexagram "Qian." The gentleman takes inspiration from this, reducing the excess and supplementing the deficiency, weighing things appropriately to ensure fairness in giving and receiving.

初六，謙謙君子，用涉大川，吉。《象》曰：“謙謙君子”，卑以自牧也。六二，鳴謙，貞吉。《象》曰：“鳴謙貞吉”，中心得也。九三，勞謙君子，有終，吉。《象》曰：“勞謙君子”，萬民服也。

Chu Li Ju Qian Zhi Zui Xia, Shi Qian Er You Qian De Jun Zi, Ping Zhe De Xing Qu Du Du Da He Xian Zu, Ji. The Xiao Xiang says: "Qian Qian Jun Zi," which means a modest gentleman who cultivates his virtue with humility. Li Er Yin Rou Zhong Zheng, Qian De Yi Fa Yu Sheng Ming, Wei Ren Shou Cheng, Shou Zheng Ze Ji. The Xiao Xiang says: "Ming Qian Zhen Ji," indicating that this virtue of humility is genuinely internal rather than external display. Ji San Shi Quan Gua Wei Yang Yao, You Da Gong Gao Er Ren Qian Tui, So Shen Neng Bao You Hao Jing Ju, Ji. The Xiao Xiang says: "Lao Qian Jun Zi," precisely because he does not boast about his achievements, the people therefore sincerely admire him.

六四，無不利，捴謙。《象》曰：“無不利，捴謙”，不違則也。六五，不富以其鄰，利用侵伐，無不利。《象》曰：“利用侵伐”，征不服也。上六，鳴謙，利用行師征邑國。《象》曰：“鳴謙”，志未得也。“可用行師”，征邑國也。

Six in the Fourth is yin and flexible, and it holds the correct position above Nine in the Third. It can therefore carry out and practice the virtue of humility, and there is no disadvantage. The Small Commentary says, "There is no disadvantage, carrying out humility," because it does not violate the principle of humility. Six in the Fifth is yin and flexible, holding a position of honor, yet it is not rich, but it can gain the allegiance of the neighboring lines. For those who still do not submit, it is advantageous to use military force, and there is no disadvantage. The Small Commentary says, "It is advantageous to launch military campaigns," referring to the subjugation of those who do not submit. Six at the Top is at the extreme of humility, its reputation for humility is widespread, yet its aspirations are not yet fulfilled. At this time, it is advantageous to raise an army to subdue its own subordinate states. The Small Commentary says, "Calling out in humility," indicating that its aspirations have not yet been realized; "It is advantageous to use military force," meaning that the campaign is limited to those within its own territory who do not submit.

《豫》：利建侯行師。《彖》曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過，而四時不忒。聖人以順動，則刑罰清而民服，豫之時義大矣哉！《象》曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。

The hexagram Yu is composed of the earth below and thunder above. Thunder arises from beneath the earth, its sound and energy spreading widely, hence it is called Yu, which also signifies harmony and preparation. The hexagram statement says: It is advantageous to grant fiefs to princes and to mobilize troops. The commentary on the judgment explains: Yu means that the strong line nine in the fourth position gains the response of the many yin lines, thus enabling its aspirations to be carried out. Acting in accordance with the situation, it is called Yu. The hexagram Yu represents movement in accordance with the right time; even heaven and earth operate in this way, so how much more so for human affairs such as granting fiefs to princes and mobilizing troops? Heaven and earth move in accordance with the right time, so the sun and moon move without error, and the four seasons change without deviation. The sage moves in accordance with the right time, so punishments are simple and the people are obedient. The timing and meaning contained in the hexagram Yu are indeed profound. The great image commentary says: Thunder arises from beneath the earth, and all things are stirred into action, which is the image of the hexagram Yu. The ancient kings took this as a model, creating music to honor virtue, offering solemn sacrifices to the heavenly deities, and honoring ancestors as partners in the sacrifice.

初六，鳴豫，凶。《象》曰：“初六鳴豫”，志窮凶也。六二，介于石，不終日，貞吉。《象》曰：“不終日貞吉”，以中正也。六三，盱豫，悔，遲有悔。《象》曰：“盱豫不悔”，位不當也。

The initial line, Six at the Beginning, is a yin and flexible line at the bottom, and it corresponds with the nine in the fourth position. It is content and shows off its happiness, making it known to all, which leads to misfortune. The Small Commentary says, "Six at the Beginning is joyful," indicating that its heart has reached the extreme of indulgence, thus causing misfortune. The second line, Six in the Second, is a yin and flexible line that is upright and firm, like a stone. It acts when it sees an opportunity, making decisions without waiting for the whole day to pass. By maintaining correctness, it brings good fortune. The Small Commentary says, "Not waiting for the whole day, firmness brings good fortune," because it is in the central position and maintains correctness. The third line, Six in the Third, is a yin and flexible line that is neither upright nor correct. It looks up eagerly to the nine in the fourth position in search of happiness, inevitably leading to regret. If it hesitates further without change, the regret will deepen. The Small Commentary says, "(The original text here reads 'Looking up with joy, no regret,' but the character 'not' does not match the meaning of 'regret' in the line statement, and it is suspected to be a mistake for 'of,' but it is recorded as is without change.)" The reason for this is that the position of this line is inappropriate.

九四，由豫，大有得，勿疑。朋盍簪。《象》曰：“由豫大有得”，志大行也。六五，貞疾，恆不死。《象》曰：“六五貞疾”，乘剛也。“恆不死”，中未亡也。上六，冥豫，成有渝。無咎。《象》曰：“冥豫”在上，何可長也？

Nine in the Fourth is the only yang line in the entire hexagram, and the happiness of the world arises from him, so he gains greatly; as long as he does not suspect others, his friends will gather to him as hair is gathered by a hairpin. The Small Image says, "By being joyous, he gains greatly," because his aspirations are greatly realized. Six in the Fifth, though yin and gentle, occupies a high position and oversteps the strength of Nine in the Fourth, leading to loss of authority, like a long illness. However, since it remains in the center without losing its position, it does not ultimately lead to death. The Small Image says, "Six in the Fifth is steadfast in illness," because it oversteps the strong line; "constant survival," because the virtue of being in the center has not been lost. Upper Six resides at the extreme of Joy, immersed in dark and indulgent pleasures; but since the matter has reached its extreme and can change, there will be no fault. The Small Image says, "Dark joy" and being at the highest position, how can such a situation last long?

《隨》：元亨，利貞，無咎。《彖》曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時，隨時之義大矣哉！《象》曰：澤中有雷，隨。君子以嚮晦入宴息。

The hexagram "Following" is composed of the trigram Zhen (Thunder) above and Dui (Lake) below. Zhen represents movement, and Dui represents joy. "Following" means to follow. The hexagram statement says: greatly smooth and unimpeded, favorable to maintaining the correct course, thus there will be no mistakes. The commentary on the judgment explains: "Following" is when a yang line comes from outside and is placed below a yin line, and once it moves, it brings joy, hence it is called "Following." Being greatly smooth and unimpeded, maintaining the correct course without mistakes, all things under heaven will follow the trend of the times; the meaning of following the trend is indeed profound. The great image commentary says: thunder is hidden within the lake and rests, which is the image of the hexagram "Following"; the gentleman takes inspiration from this, and when the sky turns dark in the evening, he enters the house to rest, his daily routine follows the natural timing.

初九，官有渝，貞吉，出門交有功。《象》曰：“官有渝”，從正吉也。“出門交有功”，不失也。六二，係小子，失丈夫。《象》曰：“係小子”，弗兼與也。六三，係丈夫，失小子，隨有求，得。利居貞。《象》曰：“係丈夫”，志舍下也。

Chujiu is at the beginning of following, and the matters it oversees have changes; as long as one remains upright, it will be auspicious, and going out to meet people outside the family will lead to success. The Xiao Xiang says: "The official has changed," meaning that following the right path brings auspiciousness; "Going out to meet people brings merit," meaning not being biased. Liuer is yin and flexible, upright, and close to Chujiu, the "young man," thus losing Wuwu, the "husband." The Xiao Xiang says: "Binding the young man," meaning one cannot gain both. Li-san connects with Ji si, the "husband," thus abandoning Chujiu, the "young man"; following and seeking something will bring gain; yet it is still better to remain in place and be upright. The Xiao Xiang says: "Binding the husband," meaning abandoning the lower Chujiu in terms of heart and will.

九四，隨有獲，貞凶。有孚在道，以明，何咎？《象》曰：“隨有獲”，其義凶也。“有孚在道”，明功也。九五，孚于嘉，吉。《象》曰：“孚于嘉吉”，位正中也。上六，拘係之，乃從維之，王用亨于西山。《象》曰：“拘係之”，上窮也。

The ninth line in the fourth position is close to the ruler and the people follow it, thus gaining much. Even if one remains upright, there is danger, because it easily invites suspicion. As long as one maintains sincerity, acts in accordance with the right path, and handles affairs wisely, what fault could there be? The "Small Image" says, "Following leads to gain," which inherently contains danger. "Sincerity in the right path" brings about the benefits of wisdom. The ninth line in the fifth position is yang and upright, and its sincerity is directed toward good and virtuous people and deeds, hence it is auspicious. The "Small Image" says, "Sincerity toward the good brings auspiciousness," because it occupies a proper and central position. The sixth line at the top is at the extreme of following, and the following has reached its peak, like imprisoning a person and binding them with ropes. In the past, King Wen was sincerely sacrificing at the western mountains, binding the people's hearts. The "Small Image" says, "Imprisoning and binding," because following has reached its extreme position.

《蠱》：元亨。利涉大川，先甲三日，後甲三日。《彖》曰：蠱，剛上而柔下，巽而止，蠱。蠱，元亨而天下治也。“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。《象》曰：山下有風，蠱。君子以振民育德。

The hexagram "Gǔ" has the lower trigram Xùn (Wind) and the upper trigram Gèn (Mountain). "Gǔ" originally refers to vessels left for a long time and infested with insects, and by extension, it signifies accumulated evils and the need for reform. The hexagram statement says: great success; it is favorable to cross a great river and undertake tasks. Actions should be carefully considered three days before and three days after the day of Jia. The commentary on the judgment explains: "Gǔ" is when the strong lines are above and the weak lines are below, with the lower trigram being flexible and the upper trigram being stagnant, following old evils, thus resulting in "Gǔ." Reforming accumulated evils and achieving great success brings the world into order. "Favorable to crossing a great river" means that going forward will surely lead to some great undertaking. "Three days before and three days after the day of Jia" means that the end of one matter is the beginning of another, which is the law of heaven's movement—establishing new laws must first thoroughly examine the evils, and after implementation, the effects must be checked. The great image commentary says: mountain beneath wind, wind blocked by the mountain and turning back, causing many things to decay, this is the image of the hexagram "Gǔ." The gentleman takes this as a model, to assist the people and cultivate virtue.

初六，幹父之蠱，有子，考無咎。厲，終吉。《象》曰：“幹父之蠱”，意承考也。九二，幹母之蠱，不可貞。《象》曰：“幹母之蠱”，得中道也。九三，幹父之蠱，小有悔，無大咎。《象》曰：“幹父之蠱”，終無咎也。

Chu Li Ju Gu Zhi Shi, Ji Bi Shang Qian, Neng Kuang Zheng Fu Bei Li Ye De Bi Bing; You Zhang Yang Zi, Xian Fu Bu Jian Lian Guo. Sui You Wei Li, Zhong Shou De Ji. "Gan Fu Zhi Gu", Qi Yong Yi Zai Cheng Ji Xian Fu De Xin Zhi, Er Bu Shi Gong Jie Xian Ren. Jiu Er Yang Gang Ju Zhong Er Ying Li Wu Zhi Rou, Kuang Zheng Mu Bei Li Ye De Bi Bing; Du Mu Bu Yi Guo Mei Gang Zhi Gu Zhao Ji Jian Ji Yan. "Gan Mu Zhi Gu", Yin Wei Qi Neng De Zhong He Zhi Dao, Gang Rou Xiang Ji. Jiu San Yang Gang Guo Shen, Kuang Zheng Fu Bei Zhi Bi Er Shi Yu Ji Qie, Hui You Xiao Xiao Hui Hen, Dan Bu You Da Guo. "Gan Fu Zhi Gu", Yin Qi Xin Yin Wei Zheng, Zhong Jing Bu You Guo.

六四，裕父之蠱，往見吝。《象》曰：“裕父之蠱”，往未得也。六五，幹父之蠱，用譽。《象》曰：“幹父用譽”，承以德也。上九，不事王侯，高尚其事。《象》曰：“不事王侯”，志可則也。

Six in the Fourth is weak and lacks strength; it merely tolerates and allows the faults of the father to develop, leading inevitably to regret. The Xiao Xiang says, "Generously indulging the father's disorder," indicating that proceeding in this way will bring no benefit. Six in the Fifth, though weak, holds a position of honor and corresponds with Nine in the Second. It corrects the faults of the father and gains a good reputation. The Xiao Xiang says, "Honoring the father with reputation," because he inherits the ancestral legacy through virtue. Nine at the Top is at the end of the hexagram, detached from the affairs of governing the disorder. It does not serve the king or marquis, valuing personal integrity higher than rank and position. The Xiao Xiang says, "Not serving the king or marquis," and such a mindset is worthy of being emulated by the world.

《臨》：元亨，利貞。至于八月有凶。《彖》曰：臨，剛浸而長，說而順，剛中而應。大亨以正，天之道也。“至于八月有凶”，消不久也。《象》曰：澤上有地，臨。君子以教思無窮，容保民無疆。

The Hexagram "Governing" consists of the Earthly Trigram below and the Lake Trigram above. Two yang lines are at the bottom gradually increasing and governing the four yin lines above. "Governing" means to be above and govern below, to rule over the humble with authority. The Hexagram Statement says: greatly prosperous and smooth, favorable to maintaining the correct path; but by the eighth lunar month, when yin grows and yang declines, there is danger. The Commentary on the Judgment explains: "Governing" is the gradual growth of yang energy, the lower trigram being harmonious and the upper trigram being gentle. Nine in the Second, a yang line in the middle, corresponds with Six in the Fifth. Being greatly prosperous and maintaining the correct path, this is the pattern of the heavens. "As for the danger in the eighth lunar month," it means the growth of yang cannot last, and its decline is near. The Image Commentary says: the lake is above the earth, the earth is below the lake, thus forming the image of "Governing." The gentleman takes this as a model, his mind in teaching the people is boundless, his capacity to protect the people is limitless.

初九，咸臨，貞吉。《象》曰：“咸臨貞吉”，志行正也。九二，咸臨，吉，無不利。《象》曰：“咸臨吉無不利”，未順命也。六三，甘臨，無攸利；既憂之，無咎。《象》曰：“甘臨”，位不當也。“既憂之”。咎不長也。

Initial line nine is yang and strong, upright and in harmony with line six four, governing below with the way of mutualsympathetic response, and if it maintains uprightness, it will be auspicious. The small image says, "Salty approach with uprightness is auspicious," indicating that his intentions and actions are upright. Line nine two is yang and strong, in the center, and in harmony with line six five, also governing below with the way of mutualsympathetic response, which is auspicious and there is no disadvantage. The small image says, "Salty approach is auspicious without any disadvantage," meaning that he does not merely obey the superior command, but takes on the virtue of strong and moderate self-reliance. Line six three is yin and weak, not in the center nor upright, governing below with a sweet and flattering attitude, which brings no benefit; however, if it can be anxious and change, it will not commit mistakes. The small image says, "Sweet approach," because it is in an inappropriate line position; "having been anxious about it," then the mistake will not continue.

六四，至臨，無咎。《象》曰：“至臨無咎”，位當也。六五，知臨，大君之宜，吉。《象》曰：“大君之宜”，行中之謂也。上六，敦臨，吉，無咎。《象》曰：“敦臨之吉”，志在內也。

Six in the Fourth is a yin and flexible line that is in the correct position. It is closely connected to the Lower Trigram and corresponds with Nine at the Beginning, thus being close and directly facing downwards, without error. The Small Image says, "Approaching to the utmost without blame," because its position is appropriate. Six in the Fifth, though yin and flexible, holds the position of honor and employs the virtue of Nine in the Second. This is wise governance over the people, which is exactly how a great ruler should act, hence it is auspicious. The Small Image says, "The proper conduct of a great ruler," referring to acting in accordance with the middle path. Six at the Top, although at the extreme of the hexagram, can still be sincere and kind to the people, hence it is auspicious and without error. The Small Image says, "The auspiciousness of sincere approach," because his mind remains connected to the two yang lines in the Lower Trigram, being close to the virtuous without abandoning himself.

《觀》：盥而不薦。有孚顒若。《彖》曰：大觀在上，順而巽，中正以觀天下，觀。“盥而不薦，有孚顒若”，下觀而化也。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。《象》曰：風行地上，觀。先王以省方觀民設教。

The hexagram Guan is composed of the lower trigram Kun (Earth) and the upper trigram Xun (Wind). Two yang lines are above and four yin lines are below, looking up. "Guan" means both showing to the people below and looking up to the superior. The hexagram statement says: it is like the moment after washing hands for worship but before offering the sacrifice, when the heart is filled with sincere reverence, and people look up to its solemn and dignified appearance. The Commentary on the Judgment explains: a great object of observation is high above, with the lower trigram being gentle and the upper trigram being humble, displaying the virtue of uprightness and correctness to the world, hence called Guan. "Guàn ér bù jiàn, yǒu fú yōng ruò" means the people below observe and are influenced. Observing the divine workings of heaven, the four seasons change without error; sages take this divine way to establish education, and the world becomes obedient. The Image Commentary says: wind moves over the earth, reaching everywhere, which is the image of Guan; the ancient kings took this as a model, touring the land, investigating the people's conditions, and carrying out education.

初六，童觀，小人無咎，君子吝。《象》曰：“初六童觀”，“小人”道也。六二，窺觀，利女貞。《象》曰：“窺觀女貞”，亦可醜也。六三，觀我生，進退。《象》曰：“觀我生進退”，未失道也。

Chu Liu is at the very bottom and far from the Nine in the Fifth, so its view is like that of a child, shallow and limited. This is not a fault for a petty person, but if a gentleman is like this, it would be regrettable. The Xiao Xiang says: "Chu Liu's view is like a child's," which is the way of a petty person. Li Er is yin and柔 and upright, yet it is in the inner trigram, so it can only peek through a door crack, with limited vision. Such insight is considered proper for a woman confined within. The Xiao Xiang says: "Peeking through the door, the woman's virtue is firm," but if a man is like this, it is shameful. Li San is at the junction of the inner and outer trigrams, and it reflects on its own actions and gains to decide whether to advance or retreat. The Xiao Xiang says: "Observing my own life, I advance or retreat," being able to examine oneself and act accordingly, there is no deviation from the right path.

六四，觀國之光，利用賓于王。《象》曰：“觀國之光”，尚賓也。九五，觀我生，君子無咎。《象》曰：“觀我生”，觀民也。上九，觀其生，君子無咎。《象》曰：“觀其生”，志未平也。

Six in the Fourth is closest to Nine in the Fifth, and can closely observe the brilliant civilization of the country, at this time it is advantageous to serve the royal court with the courtesy of a guest. The Small Image says: "Observing the light of the country," meaning such a person is honored as an upper guest. Nine in the Fifth, being yang and upright in the center, holds the position of honor, and is the object of observation and admiration throughout the world. He reflects on his own actions and teachings; as a gentleman who self-examines in this way, he will not commit mistakes. The Small Image says: "Observing my life," meaning observing one's own actions, is actually testing from the customs and practices of the people. Nine at the Top, residing at the end of the hexagram, though not in the proper position, is still observed by the world, and he also examines his own deeds; as a gentleman who self-examines in this way, he will not commit mistakes. The Small Image says: "Observing his life," meaning his mind is still not calm and secure, and he still keeps the world's observation in mind.

《噬嗑》：亨。利用獄。《彖》曰：頤中有物曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。《象》曰：雷電，噬嗑。先王以明罰敕法。

The hexagram Shìkě is composed of the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). All six lines of the hexagram are evenly distributed, with a single yang line at the fourth position in the middle, resembling something held in the mouth. "Shì" means to bite, and "kě" means to close, implying that biting through an obstruction allows upper and lower parts to come together. The hexagram statement says: "It is smooth, favorable for resolving legal cases." The Commentary on the Judgment explains: When something is blocking the mouth, it is called Shìkě. Only by biting through it can one achieve smoothness. This hexagram has a balanced distribution of yang and yin lines. The lower trigram represents movement, while the upper trigram represents brightness. Thunder and lightning work together, producing a powerful and noticeable effect. The yin line at the fifth position is in the center and moves upward to a position of honor. Although it is yin in a yang position, which is not appropriate, it is particularly suitable for judging legal cases—its clarity is like lightning, and its decisiveness is like thunder. The Image Commentary says: Thunder and lightning interact, which is the image of the hexagram Shìkě. The ancient kings took this as a model, clarifying punishments and regulating laws.

初九，屨校滅趾，無咎。《象》曰：“屨校滅趾”，不行也。六二，噬膚滅鼻，無咎。《象》曰：“噬膚滅鼻”，乘剛也。六三，噬臘肉遇毒，小吝，無咎。《象》曰：“遇毒”，位不當也。

Chujiu is at the very bottom of the hexagram, representing someone who is being punished rather than the one inflicting punishment, wearing wooden leg irons that cover his toes completely; this is a light punishment meant as a warning, so there is no mistake. The Xiao Xiang says: "Shoes and leg irons cover the toes," meaning he cannot proceed further on the path of wrongdoing. Liuer is yin and flexible, and the punishment is applied to something soft and easily managed, like biting into tender flesh, going deep enough to even sink into the nose; although the punishment is severe, there is no mistake. The Xiao Xiang says: "Biting into flesh and destroying the nose," because Liuer is overpowering Chujiu's strength, so it has to bite deeply and strongly. Li-san is yin and not in the center or upright, and the person being punished is stubborn, like biting into dried meat and tasting poison; there is some regret, but no mistake. The Xiao Xiang says: "Meeting poison," because the line is in an improper position, and its authority is insufficient to control others.

九四，“噬乾胏，得金矢。利艱貞，吉。《象》曰：“利艱貞吉”，未光也。六五，噬乾肉得黃金。貞厲，無咎。《象》曰：“貞厲無咎”，得當也。上九，何校滅耳，凶。《象》曰：“何校滅耳”，聰不明也。

Nine in the Fourth is yang and strong, its governance even more firm, like biting dry meat with bone and encountering a copper arrowhead—ancient lawsuits required the payment of arrows as collateral. At this time, it is advantageous to maintain uprightness amidst difficulties, resulting in good fortune. (The original text has an extra quotation mark before this line, and it is retained as is.) The Small Commentary says, "It is advantageous to be firm and cautious," meaning that the achievements are not yet prominent, so caution is still needed. Six in the Fifth, being yin and gentle, holds the position of honor and follows the middle path, like biting dry meat and finding gold—ancient lawsuits required the payment of copper weights as collateral. By maintaining uprightness and being aware of danger, there will be no mistakes. The Small Commentary says, "Uprightness amidst danger brings no blame," because its handling is appropriate. Nine at the Top occupies the extreme of the噬嗑 hexagram, representing someone who has accumulated great evil and guilt, carrying a heavy wooden collar that covers his ears, resulting in misfortune. The Small Commentary says, "A wooden collar covering the ears," indicating that although his hearing is intact, he refuses to listen to advice and lacks understanding, leading to great guilt that cannot be pardoned.

《賁》：亨。小利有攸往。《彖》曰：賁亨，柔來而文剛，故亨。分，剛上而文柔，故小利有攸往。剛柔交錯，天文也。文明以止，人文也。觀乎天文，以察時變；觀乎人文，以化成天下。《象》曰：山下有火，賁。君子以明庶政，無敢折獄。

The hexagram 贲 has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). "B贲" means ornamentation. The hexagram statement says: It is smooth; going forward is advantageous in small matters. The commentary on the judgment explains: The reason why 贲 is smooth is that the yao of flexibility comes down to ornament the yao of strength, thus it is smooth; also, the yao of strength goes up to ornament the yao of flexibility, thus it is advantageous only in small matters. The intermingling of strength and flexibility forms a harmonious pattern, which is the literary beauty of heaven; using the virtue of civilization and knowing when to stop, this is the literary beauty of man. Observing the literary beauty of heaven, one can examine the changes of the four seasons; observing the literary beauty of man, one can educate the people and establish customs. The great image commentary says: Below the mountain there is fire, and the firelight illuminates the grass and trees in the mountain, which is the image of the hexagram 贲; the gentleman takes this as a model, clearly examining various government affairs, but does not rely solely on the brightness of ornamentation to decide criminal cases.

初九，賁其趾，舍車而徒。《象》曰：“舍車而徒”，義弗乘也。六二，賁其須。《象》曰：“賁其須”，與上興也。九三，賁如，濡如，永貞吉。《象》曰：“永貞之吉”，終莫之陵也。

Chu Ji is at the very bottom, adorning his own toes, preferring to walk on foot rather than ride a carriage that is not appropriate. The Xiao Xiang says: "To abandon the carriage and walk on foot" means that by virtue, one should not ride that carriage, and to be content with walking is to uphold integrity. Liuer is yin and flexible, closely attached to Ji San, like a mustache growing attached to the chin, its elegance follows the person it is attached to. The Xiao Xiang says: "To adorn the mustache" means to rise together with the one above, Ji San. Ji San, a yang line, is in between two yin lines, adorned with brilliance and moist brightness, and by maintaining a long and upright virtue, it is auspicious. The Xiao Xiang says: "The auspiciousness of long uprightness" is because by maintaining long uprightness, ultimately no one can oppress him.

六四，賁如皤如，白馬翰如。匪寇，婚媾。《象》曰：六四，當位疑也。“匪寇婚媾”，終無尤也。六五，賁于丘園，束帛戔戔，吝，終吉。《象》曰：“六五之吉”，有喜也。上九，白賁，無咎。《象》曰：“白賁無咎”，上得志也。

Six Four and Initial Nine were originally in proper correspondence, but Nine Three blocked their connection, so the ornamentation became plain and white, and a rider on a white horse came swiftly. The one coming is not a robber, but a suitor. The Xiao Xiang says: Although Six Four is in a proper position, it is troubled by obstruction; "Not a robber but a suitor," there will be no mistake. Six Five, being a yin and soft line in a noble position, uses the ornamentation on simple places like hills and gardens. The silk used is meager and small, seeming stingy, but it values simplicity and frugality, and ultimately attains good fortune. The Xiao Xiang says: "The good fortune of Six Five" is something to be pleased with. Upper Nine is at the extreme of贲, returning to plain white without ornamentation, thus there is no mistake. The Xiao Xiang says: "White贲 without blame" is when those in high position return to simplicity and achieve their aspirations.

《剝》：不利有攸往。《彖》曰：剝，剝也。柔變剛也。“不利有攸往”，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。《象》曰：出附於地，剝。上以厚下安宅。

The Hexagram of "Splitting" has the Earth below and the Mountain above. Five yin lines are below pressing upon the single yang line above, indicating that the yang energy is about to be exhausted. "Splitting" means peeling off or wearing away. The Hexagram Statement says: It is not advantageous to go somewhere. The Commentary on the Judgment explains: "Splitting" refers to the wearing away of the yang lines by the yin lines. "It is not advantageous to go somewhere" is because the power of the petty person is increasing. At this time, one should only be gentle and submissive, and remain still, as this is the meaning derived from the image. The gentleman values the cycle of decline, growth, fullness, and reduction, because this is the natural law of the heavens. The Image Commentary says: A mountain attached to the earth and about to collapse, this is the image of the Hexagram of "Splitting" (the original text says "emerging from the earth," but the commonly used version says "mountain," so it is recorded as is). Those in positions of authority should take this as a model, treating the people below with kindness to secure their own position.

初六：剝床以足，蔑貞凶。《象》曰：“剝床以足”，以滅下也。六二：剝床以辨，蔑貞凶。《象》曰：“剝床以辨”，未有與也。六三：剝之，無咎。《象》曰：“剝之無咎”，失上下也。

Chu Liu is the beginning of decay, starting from the foot of the bed, the righteous path is extinguished, resulting in misfortune. The Xiao Xiang says, "Peeling the bed from the foot," indicating the destruction begins from the lowest part. Liu Er has reached the part where the bed frame meets the foot, the righteous path is extinguished, resulting in misfortune. The Xiao Xiang says, "Peeling the bed at the joint," because it has no support above or below. Liu San is also in the process of decay, but it alone corresponds with Shang Jiǔ, thus not following the mass of the yin lines, so there is no fault. The Xiao Xiang says, "Peeling without blame," because it has distanced itself from the yin lines above and below and is aligned with the yang."

六四：剝床以膚，凶。《象》曰：“剝床以膚”，切近災也。六五：貫魚以宮人寵，無不利。《象》曰：“以宮人寵”，終無尤也。上九：碩果不食，君子得輿，小人剝廬。《象》曰：“君子得輿”，民所載也。“小人剝廬”，終不可用也。

Six in the Fourth has decayed to the skin of the person on the bed, which is ominous. The Small Image says: "Decay has reached the skin," indicating that disaster is imminent. Six in the Fifth, being a yin line in a position of honor, can lead all the yin lines to follow and support Nine at the Top. This is like stringing a row of fish together or like the palace concubines receiving the Emperor's favor in order, each fulfilling her proper role, resulting in no disadvantage. The Small Image says: "The palace attendants receive favor," thus there will be no mistakes. Nine at the Top is the only yang line in the entire hexagram, like the remaining large fruit on the tree branch that has not been eaten, containing the seed of renewal. Therefore, the gentleman gains the support of the people as if he were riding in a carriage, while the petty person even loses his own dwelling. The Small Image says: "The gentleman receives a carriage," meaning the people willingly carry and support him; "The petty person loses his dwelling," meaning the petty person ultimately becomes useless and destroys his own home.

《復》：亨。出入無疾。朋來無咎。反復其道，七日來復，利有攸往。《彖》曰：“復，亨”。剛反，動而以順行。是以“出入無疾，朋來無咎”。“反復其道，七日來復”，天行也。“利有攸往”，剛長也。復，其見天地之心乎。《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The hexagram Fu is composed of the trigram Zhen (Thunder) below and Kun (Earth) above. A single yang line arises from among five yin lines, symbolizing the return of yang at the winter solstice. The hexagram statement says: "It is smooth. There is no illness in going out or coming in, and friends of the same kind come without fault. Going and returning follow a regular course, returning after seven days, which is favorable for going somewhere." The commentary on the judgment explains: "Fu, smooth," refers to the return of yang energy, which moves in accordance with the right way, hence "there is no illness in going out or coming in, and friends come without fault." "Returning and following the same path, returning after seven days," this is the pattern of the heavenly way — from the hexagram Guo where one yin line arises, through the changes of six lines, to Fu, which is the seventh. "It is favorable to go somewhere," because yang is growing. From the hexagram Fu, we can roughly see the fundamental principle of the ceaseless generation of heaven and earth. The great image commentary says: Thunder is hidden in the earth, and yang energy begins to move but has not yet manifested, which is the image of Fu. The ancient kings took this as a model, closing the borders on the winter solstice, stopping merchants from traveling, and the sovereign not touring the land, in order to nurture the newly arising yang energy.

初九，不遠復，無祗悔，元吉。《象》曰：“不遠之復”，以修身也。六二，休復，吉。《象》曰：“休復之吉”，以下仁也。六三，頻復，厲，無咎。《象》曰：“頻復之厲”，義無咎也。

Chu Jiushou is the main line of Fu卦, which indicates a return to the right path after a short distance, without causing great regret, thus it is very auspicious. The Xiao Xiang says: "Returning shortly," which refers to the effort of self-cultivation — correcting mistakes immediately, without letting them accumulate. Liù Èr is yin and flexible, upright, able to approach the initial line Chu Jiushou and return to the virtuous path, which is a good return, thus it is auspicious. The Xiao Xiang says: "Auspicious return," because it is able to humble oneself and associate with benevolent and virtuous people. Liù Sān is yin and flexible, but not upright, repeatedly returning yet repeatedly stumbling, although there is danger and hardship, in terms of its intention to return to the virtuous path, it still does not commit any fault. The Xiao Xiang says: "Repeated returns with hardship," but in terms of righteousness, it is without fault.

六四，中行獨復。《象》曰：“中行獨復”，以從道也。六五，敦復，無悔。《象》曰：“敦復無悔”，中以自考也。上六，迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。《象》曰：“迷復之凶”，反君道也。

Six in the Fourth is located in the middle of the five yin lines. It is the only one that corresponds with Nine at the Beginning, and thus can alone return to the correct path among the many yin lines. The Small Image says, "Returning alone in the middle," because it follows the Way rather than its own kind. Six in the Fifth, though yin and in a position of honor, upholds the middle path, and returns to the good path with a sincere and steadfast heart, thus having no regret. The Small Image says, "Returning sincerely without regret," because it can examine itself with the middle path. Six at the Top is at the extreme of returning but is confused and does not return, hence it is凶 (dangerous), leading to both natural disasters and human calamities. Using this state to go to war will result in a great defeat, involving the sovereign in danger, and for a period of ten years, the country will be unable to go to war. The Small Image says, "The danger of being confused in returning," because it violates the Way of the sovereign.

《無妄》：元亨，利貞。其匪正有眚，不利有攸往。《彖》曰：無妄，剛自外來而為主於內，動而健，剛中而應。大亨以正，天之命也。“其匪正有眚，不利有攸往”，無妄之往何之矣？天命不祐，行矣哉！《象》曰：天下雷行，物與無妄。先王以茂對時育萬物。

The hexagram "Wu Wang" has the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). "Wu Wang" is the name of the hexagram, meaning true and free from falsehood, everything in harmony with nature. The hexagram statement says: great success, favorable to maintaining the correct path; if one's actions are not proper, there will be calamity, and it is not favorable to go somewhere. The commentary on the judgment explains: "Wu Wang" refers to a strong line coming from outside to become the ruler of the inner trigram. Below there is movement, and above there is strength. The line nine in the fifth is yang and strong, occupying the center and corresponding with line six in the second. Being able to achieve great success while maintaining the correct path, this is the command of heaven. "If not proper, there will be calamity, not favorable to going somewhere" means that in the time of "Wu Wang," if one still wishes to act recklessly, where can one go? Heaven's mandate does not support him, how can he succeed? The image commentary says: beneath heaven, thunder moves, and all things are true and free from falsehood, this is the image of the hexagram "Wu Wang." The ancient kings took this as a model, striving to follow the heavenly timing in order to nurture all things.

初九，無妄往，吉。《象》曰：“無妄之往”，得志也。六二，不耕穫，不菑畬，則利用攸往。《象》曰：“不耕穫”，未富也。六三，無妄之災，或繫之牛，行人之得，邑人之災。《象》曰：行人得牛，邑人災也。

Initial Nine is yang and upright, representing the beginning of no false movement. With a sincere and honest heart, one proceeds and achieves good fortune. The Minor Commentary says: "Going without false movement" means his aspirations are realized. Six in the Second is yin and upright, not cultivating for harvest, nor clearing fields for profit, but fulfilling duties without calculating gains. Proceeding in this way is beneficial. The Minor Commentary says: "Not cultivating for harvest" because he has no desire for wealth. Six in the Third is yin and improperly positioned, suffering from unexpected misfortune: someone tied a cow there, a passerby took it, and the people of the town were consequently subjected to investigation and pursuit. The Minor Commentary says: the passerby who took the cow became the misfortune of the people of the town.

九四，可貞。無咎。《象》曰：“可貞無咎”，固有之也。九五，無妄之疾，勿藥有喜。《象》曰：“無妄之藥”，不可試也。上九，無妄行，有眚，無攸利。《象》曰：“無妄之行”，窮之災也。

Nine in the Fourth is yang and has no corresponding yin, so it can only remain still and hold to the correct position, thus avoiding mistakes. The Small Image says, "It is appropriate to maintain correctness without blame," because this firmness is inherent to it; it only needs to be held onto, without seeking external support. Nine in the Fifth is yang and in the center, inherently without error. Any occasional illness is due to an accident and does not require medicine; it will naturally recover and bring good fortune. The Small Image says: if there is no original mistake but one mistakenly uses medicine, such an act is not to be lightly attempted. Upper Nine is at the extreme of Wuwang, having reached the limit of its position yet still taking action, which brings calamity and brings no benefit. The Small Image says, "Unjust action," refers to calamity brought about by reckless movement when one has reached the extreme.

《大畜》：利貞。不家食吉。利涉大川。《彖》曰：大畜，剛健篤實，輝光日新。其德剛上而尚賢，能止健，大正也。“不家食吉”，養賢也。“利涉大川”，應乎天也。《象》曰：天在山中，大畜。君子以多識前言往行，以畜其德。

The hexagram Great Accumulation has the lower trigram Heaven (Qian) and the upper trigram Mountain (Gen). The mountain's solidity and strength restrain the vigorous and dynamic nature of Heaven, thus accumulating a great amount. The hexagram statement says: it is favorable to maintain correctness; the virtuous person does not live at home and work for himself but receives honor and salary in the court, which is auspicious; it is favorable to cross great rivers and dangerous terrain. The commentary on the judgment explains: Great Accumulation, the lower trigram is strong and vigorous, the upper trigram is solid and sincere, its virtue shines brightly and is renewed daily. The upper nine, a yang line at the top, is noble and honors the virtuous, thus restraining the vigorous force, which is a greatly correct and proper way. "Not eating at home is auspicious" means the state supports the virtuous talents. "It is favorable to cross great rivers" is because the lower trigram follows the Heaven. The image commentary says: Heaven is contained within the mountain, thus accumulating a great amount, which is the image of the hexagram Great Accumulation; the gentleman takes inspiration from this, widely remembering the good words of predecessors and the virtuous deeds of sages, to cultivate his own virtue.

初九，有厲，利已。《象》曰：“有厲利已”，不犯災也。九二，輿說輹。《象》曰：“輿說輹”，中無尤也。九三，良馬逐，利艱貞，曰閒輿衛，利有攸往。《象》曰：“利有攸往”，上合志也。

The initial line, Nine at the Beginning, has yang strength at the bottom but is restrained by Six in the Fourth. Advancing recklessly would be dangerous, so it is advantageous to stop here. The Small Commentary says, "There is danger, but it is advantageous to stop," to avoid causing calamity. Nine in the Second is restrained by Six in the Fifth, like a chariot's forepart falling off and stopping by itself, without forcing forward. The Small Commentary says, "The chariot wheel comes off," because it remains in the center and keeps its proper position, thus having no fault. Nine in the Third has yang strength in the correct position and corresponds with Nine at the Top above. The restraint is exhausted and the passage is about to be opened, like a good horse galloping forward. At this time, it is advantageous to proceed through difficulties, and one must also practice daily the skills of driving and defense, thus being advantageous to go forward. The Small Commentary says, "It is advantageous to go forward," because it corresponds with the superior Nine at the Top in spirit and intention.

六四，童牛之牿，元吉。《象》曰：“六四元吉”，有喜也。六五，豶豕之牙，吉。《象》曰：“六五之吉”，有慶也。上九，何天之衢，亨。《象》曰：“何天之衢”，道大行也。

Six four is a yin and flexible line that is in the correct position. It restrains the initial nine when its strength is still weak, like adding a crossbar to a young calf that has not yet grown horns, preventing trouble before it arises, which is very auspicious. The Small Image says: "Six four is originally auspicious," indicating something to be pleased about. Six five is a yin and flexible line that holds the position of honor. It restrains nine two by removing its fierce nature, like castrating a boar so that although its tusks remain, they no longer cause harm, which is auspicious. The Small Image says: "The auspiciousness of six five" indicates a blessing. Upper nine is in the position of completion and communication. The thing it has restrained has now matured, like carrying a wide and well-connected road leading to the sky, which is smooth and unimpeded. The Small Image says: "What is the heavenly thoroughfare?" meaning the great path is unobstructed here.

《頤》：貞吉。觀頤，自求口實。《彖》曰：頤，貞吉，養正則吉也。觀頤，觀其所養也。自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！《象》曰：山下有雷，頤。君子以慎言語，節飲食。

The hexagram "Yi" consists of the trigram Zhen (Thunder) below and Gen (Mountain) above. The two upper and lower Yang lines resemble the upper and lower jaws, while the four Yin lines in the middle resemble teeth, forming the image of the mouth. "Yi" refers to the cheek, and by extension, it signifies nourishing the mouth and abdomen, as well as cultivating virtue and health. The hexagram statement says: maintaining correctness leads to good fortune; one should observe what a person is nourishing and how they obtain food for themselves. The Commentary on the Judgment explains: "Yi" is "Zhen Ji" because good fortune arises from proper nourishment. "Observing Yi" means observing how one nourishes others, while "seeking sustenance oneself" means observing how one sustains oneself. Heaven and Earth nourish all things, and sages nurture virtuous talents to benefit the people. The significance of the timing contained in the hexagram "Yi" is indeed profound. The Great Image Commentary says: Thunder lies beneath the mountain. The thunder moves below, while the mountain remains still above, just as the mouth opens and closes. This is the image of the hexagram "Yi." The gentleman takes inspiration from this, speaking cautiously to cultivate virtue and controlling diet to maintain health.

初九，舍爾靈龜，觀我朵頤，凶。《象》曰：“觀我朵頤”，亦不足貴也。六二，顛頤拂經于丘頤，征凶。《象》曰：“六二征凶”，行失類也。六三，拂頤，貞凶，十年勿用，無攸利。《象》曰：“十年勿用”，道大悖也。

The initial line, Nine at the Beginning, is yang and strong, capable of self-sustenance, like the divine turtle that can live long without food. Yet it abandons its own virtue of the divine turtle, looking enviously at others who eat and grow, resulting in misfortune. The Small Commentary says: "Observing my chewing," this attitude is not worth cherishing. The second line, Six in the Second, is yin and weak, unable to nourish others, yet it seeks nourishment from the first line below, reversing the usual order of superior nourishing the inferior. It then turns to seek nourishment from the top line, leading to misfortune. The Small Commentary says: "A journey is dangerous for the second line," because its actions contradict its own kind. The third line, Six in the Third, is yin and not in the center, deviating from the proper way of nourishment. Even if it remains unchanged, it is still dangerous, and for ten years it cannot be used, yielding no benefit. The Small Commentary says: "Do not use for ten years," because its actions are greatly unreasonable.

六四，顛頤，吉。虎視眈眈，其欲逐逐，無咎。《象》曰：“顛頤之吉”，上施光也。六五，拂經，居貞吉，不可涉大川。《象》曰：“居貞之吉”，順以從上也。上九，由頤，厲，吉。利涉大川。《象》曰：“由頤厲吉”，大有慶也。

Six in the Fourth, although it also seeks sustenance from Nine at the Beginning, reverses the usual order, yet it is correct and has a corresponding line, so it is auspicious. When seeking sustenance, its gaze is as focused and steady as a tiger's, and although desires come one after another, it does not lose its correctness, so there is no error. The Small Commentary says, "The auspiciousness of reversing the颐 (Nourishing)" because the superior person bestows grace upon the people in a just and open manner. Six in the Fifth, being阴柔 (yin and soft) and holding a position of honor yet unable to nourish others, goes against the usual principle of a ruler nourishing the people. It can only be auspicious by remaining in a steady and righteous position, and should not take risks to cross a great river in pursuit of action. The Small Commentary says, "The auspiciousness of remaining steadfast" because it follows obediently the superior Nine, the virtuous person above. Nine at the Top, being yang and strong in a high position, provides nourishment to the world, bearing a great responsibility. Although it is in a dangerous and critical position, it can be auspicious if it remains cautious and careful, and it is also favorable for crossing a great river to take on important responsibilities. The Small Commentary says, "The auspiciousness of being in a critical position" because the world thus gains great blessings.

《大過》：棟撓，利有攸往，亨。《彖》曰：“大過”，大者過也。“棟撓”，本末弱也。剛過而中，巽而說，行。利有攸往，乃亨。“大過”之時大矣哉！《象》曰：澤滅木，大過。君子以獨立不懼，遯世無悶。

The hexagram Great Excess consists of the trigram Zun (Wind) below and Dui (Lake) above. Four yang lines are concentrated in the middle, while the first and last lines are yin, resembling a beam with a thick middle and weak ends. "Great Excess" refers to excessive yang. The hexagram statement says: the beam bends downward; at this time, it is favorable to go forward and there will be success. The commentary on the judgment explains: "Great Excess" refers to excessive yang. "The beam bends" because both ends are weak. Although yang is excessive, the lines nine in the second and nine in the fifth remain in the central position. The lower part is humble and the upper part is harmonious, thus allowing action. It is favorable to go forward, thereby achieving success. The timing significance contained in the hexagram Great Excess is indeed profound! The Great Image says: the water of the great marsh has overflowed the trees, which is the image of the hexagram Great Excess. The gentleman takes inspiration from this, being independent and unafraid, and retreating into seclusion without distress.

初六，藉用白茅，無咎。《象》曰：“藉用白茅”，柔在下也。九二，枯楊生稊，老夫得其女妻，無不利。《象》曰：“老夫女妻，”，過以相與也。九三，棟橈，凶。《象》曰：“棟橈”之“凶”，不可以有輔也。

Chu Li Yin Rou Ju Zui Xia, Xing Shi Ji Qi Shen Zheng, Ru Fang Ji Shi Yong Jie Bai Mao Cao Dan Zai Qi Wu Di Xia, Bu Wei You Guo. "Jie Yong Bai Mao" says the Xiao Xiang, meaning that the gentle and yielding person is willing to be in the lower position, and is respectful and cautious. Ji Er Yang Gang Er Xia Bi Chu Li Zhi Yin, Ru Ku Wei Yang Shu Chong Xin Sheng Chu Nen Ya, Yu Nian Lao Nan Zi Qu Yi Qing Nan Qi, Yin Yang Xiang Ji, Mei You Shen Li. "Lao Fu Nu Qi" says the Xiao Xiang, although it is an excessive pairing, it can still be mutually beneficial. Ji San Yang Gang Guo Shen Er Wu Ying Yuan, Ru Dong Liang Wan Zhe, Xing. "Dong Rao" is "Xing" because it is stubborn and self-willed, and cannot receive any support.

九四，棟隆，吉。有它，吝。《象》曰：“棟隆之吉”，不橈乎下也。九五，枯楊生華，老婦得其士夫，無咎無譽。《象》曰：“枯楊生華”，何可久也。“老婦士夫”，亦可醜也。上六，過涉滅頂，凶。無咎。《象》曰：“過涉之凶”，不可咎也。

Nine in the Fourth is yang and occupies a yin position, thus combining yang and yin, like a beam that is raised and strong, which is auspicious; but if it is connected to the yin of Six at the Beginning, it will lead to regret. The Small Image says, "The auspiciousness of the raised beam" is because it does not bend downward. Nine in the Fifth is yang and upright, yet it is above the yin of Six at the Top, like a withered poplar tree producing flowers, which is empty and without substance; also like an old woman marrying a young man, which is not wrong but also not commendable. The Small Image says, "The withered poplar producing flowers," which cannot last. "Old woman and young man" is also a shameful match. Six at the Top is yin and occupies the extreme of excess, like crossing a river too deep, where the water covers the head, which is ominous; but since he sacrifices himself for the right cause, in terms of righteousness, it cannot be considered a fault. The Small Image says, "The ominousness of crossing too deep," this ominousness should not be blamed upon him.

《習坎》：有孚維心，亨。行有尚。《彖》曰：“習坎”，重險也。水流而不盈。行險而不失其信。維心亨，乃以剛中也。“行有尚”，往有功也。天險，不可升也。地險，山川丘陵也。王公設險以守其國。險之時用大矣哉！《象》曰：水洊至，習坎。君子以常德行，習教事。

The hexagram Kan is composed of two Kan trigrams, hence its hexagram statement is called "Practice of Difficulty," where "practice" means repetition and familiarity. Kan represents water and danger. The hexagram statement says: holding sincerity in the heart, one achieves success; acting in this way brings commendation. The commentary on the judgment explains: "Practice of Difficulty" refers to repeated dangers. Water flows continuously without overflowing; advancing through danger without losing one's regularity and sincerity. "Maintaining sincerity leads to success" is because the lines nine two and nine five are strong and centered, embodying firmness. "Going forward brings commendation" means that proceeding in this way will surely achieve success. The danger of heaven lies in its height and inaccessibility; the danger of earth lies in its undulating mountains and hills; kings and princes establish fortified cities to guard their territories. The timing and function of danger are indeed significant. The great image says: water flowing continuously, this is the image of "Practice of Difficulty." The gentleman takes this as a model, maintaining constant virtue and repeatedly practicing and teaching.

初六，習坎，入于坎，窞，凶。《象》曰：“習坎入坎”，失道，凶也。九二，坎有險，求小得。《象》曰：“求小得”，未出中也。六三，來之坎，坎險且枕，入于坎，窞，勿用。《象》曰：“來之坎坎”，終無功也。

Chu Liu Yin Rou Ju Chong Xian Zhi Di, Xian Jin Kan Zhong, Yu Luo Kan Di De Xiao Xue Li, Xiong. The Small Image says: "Practice the perilous situation and enter the peril," because it has lost the way out of the peril, so it is凶. Ji Er Yang Gang Ju Zhong, Su Ran Yan Zai Kan Xian Zhong, Ping Gang Zhong De Zhi Neng You Xiao Xiao De. The Small Image says: "Seek small gains," because it has not yet escaped the peril. Liu San Chu Shang Xia Liang Kan Zhian, Lai Ye Kan, Qu Ye Kan, Xian Shang Jia Xian Er Yuan Zhen Fu Nan An, Xian Jin Kan Zhong Yu Luo Xiao Xue Li, Ci Shi Bu Ke You Shou Shi Wei. The Small Image says: "Come into the peril again and again," meaning that this will ultimately have no effect.

六四，樽酒簋貳用缶，納約自牖，終無咎。《象》曰：“樽酒簋貳”，剛柔際也。九五，坎不盈，祗既平，無咎。《象》曰：“坎不盈”，中未大也。上六，係用徽纆，窴於叢棘，三歲不得，凶。《象》曰：上六失道，凶三歲也。

Six in the Fourth is a yin line that is upright and close to the ruler, in a time of danger and difficulty, it offers a simple gift: one cup of wine and two bowls of food, carried in earthenware vessels, and sends this simple sincerity through the window, ultimately without error. The Xiao Xiang says: "A cup of wine and two bowls of food" indicates the meeting of a strong line and a weak line in danger, valuing sincerity rather than ceremony. Nine in the Fifth is a strong and upright line, the water of the Kan trigram has not yet filled up, merely reaching level with the ground, thus without error. The Xiao Xiang says: "The water of Kan is not full" means that the virtue of being in the center has not yet fully manifested, and the danger has not yet completely passed. Upper Six is a yin line dwelling at the extreme of danger, like a criminal bound by ropes, imprisoned in a jail surrounded by thorns, unable to escape for three years, resulting in calamity. The Xiao Xiang says: Upper Six has lost the way to escape from danger, hence the calamity lasting for three years.

《離》：利貞。亨。畜牝牛吉。《彖》曰：離，麗也。日月麗乎天，百穀草木麗乎土。重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以“畜牝牛吉”也。《象》曰：明兩作，離。大人以繼明照于四方。

The hexagram Li (Fire) has both its upper and lower trigrams as Li. Li represents fire, the sun, and brightness. Its meaning is attachment and dependence. The hexagram statement says: it is advantageous to maintain the correct path and to be harmonious; it is auspicious to raise a female ox. The commentary on the judgment explains: Li means attachment and dependence. The sun and moon are attached to the sky, and all grain and plants are attached to the earth. When the upper and lower parts are both bright and attached to the correct path, they can enlighten and educate the world. The two yao lines six two and six five, which are yin lines, are attached to the central and correct position, so they are harmonious. Because of their flexibility and correctness, it is said 'raising a female ox is auspicious' — the female ox is the most flexible of animals, symbolizing self-cultivation through flexible virtue. The image commentary says: continuous brightness arises, which is the image of the hexagram Li. The superior person takes this as a model, and with continuous brightness, illuminates all directions.

初九，履錯然，敬之無咎。《象》曰：“履錯之敬”，以辟咎也。六二，黃離，元吉。《象》曰：“黃離元吉”，得中道也。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。《象》曰：“日昃之離”，何可久也？

The initial line, Nine at the Beginning, is at the start of clarity. His steps are confused and his actions are uncertain. At this time, if he is respectful and cautious, there will be no mistakes. The Minor Commentary says: "Respectful caution in the midst of confusion," meaning that respect can avoid mistakes. The second line, Six in the Second, is a yin and flexible line that is upright and centered. "Yellow" is the central color, and it adheres to the principle of center and uprightness, which brings great good fortune. The Minor Commentary says: "Yellow brightness brings original good fortune," because it has attained the middle path. The third line, Nine in the Third, is at the end of the lower trigram Li (Fire). It is like the light of the sun declining in the west; if one cannot sing with a clay pot and accept the natural course of time, then only the sorrow of old age awaits. It is凶 (auspicious). The Minor Commentary says: "The declining sun in Li," how can such light last long?

九四，突如，其來如，焚如，死如，棄如。《象》曰：“突如其來如”，無所容也。六五，出涕沱若，戚嗟若，吉。《象》曰：六五之吉，離王公也。上九，王用出征，有嘉折首，獲匪其醜，無咎。《象》曰：“王用出征”，以正邦也。

Nine in the Fourth is yang but not central or upright, located at the beginning of the trigram Li (Fire). Its emergence is sudden and fierce, like a fierce fire bursting forth suddenly: burning everything, then self-destructing and ultimately being abandoned. The Xiao Xiang says: "Suddenly coming like a flame," meaning such a person has nowhere to take refuge in the world. Six in the Fifth is yin and gentle, occupying the position of honor between the upper and lower yang lines. It is anxious to the point of weeping and sighing with sorrow; precisely because of this sense of anxiety and caution, it is auspicious. The Xiao Xiang says: Six in the Fifth is auspicious because it is attached to the noble position of the prince and shares in his concerns. Nine at the Top is yang and resides at the extreme of brightness. The king sends him to campaign, achieving glorious military achievements, capturing the main offenders without indiscriminately killing the common people, thus avoiding mistakes. The Xiao Xiang says: "The king uses military campaigns," aiming to correct the state.

咸：亨。利貞。取女吉。《彖》曰：咸，感也。柔上而剛下，二氣感應以相與。止而說，男下女，是以“亨利貞，取女吉”也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。《象》曰：山上有澤，咸。君子以虛受人。

The hexagram Xian is composed of the upper trigram Dui (Lake) and the lower trigram Gen (Mountain). Gen represents the young male and signifies stopping, while Dui represents the young female and signifies joy. "Xian" means "to feel" or "to be moved by," indicating a spontaneous and natural mutual feeling. The hexagram statement says: It is smooth, favorable to uprightness, and auspicious for marriage. The Commentary on the Judgment explains: Xian meanssympathetic response (mutual感应, mutual response). The yin line is above and the yang line is below, with the yin and yang energies responding to each other and uniting. The lower trigram stops without reckless movement, while the upper trigram is joyful and harmonious. The man is below the woman, seeking her, hence it says "smooth, favorable to uprightness, auspicious for taking a wife." The energies of heaven and earth respond to each other, leading to the generation and nurturing of all things. The sage moves the people's hearts, bringing peace and order to the world. By observing the principle ofsympathetic response, the true nature of heaven, earth, and all things can be clearly understood. The Image Commentary says: A lake on a mountain, with the water from the lake moistening downward and the mountain body receiving it, this is the image of Xian. The gentleman takes inspiration from this, being humble and open to others.

初六，咸其拇。《象》曰“咸其拇”，志在外也。六二，咸其腓，凶。居吉。《象》曰雖“凶居吉”，順不害也。九三，咸其股，執其隨，往吝。《象》曰：“咸其股”，亦不處也。志在隨人，所執下也。

The entire hexagram uses the human body, from bottom to top, as a symbolic representation. The first line, Six at the Beginning, is at the very bottom, and its influence reaches only the big toe. The initial intention is just beginning and has not yet led to any action. The "Small Explanation" says: "It touches the toe," meaning his mind has already turned outward, but his strength is still weak. The second line, Six in the Second, feels the calf. When the calf moves, the whole body follows, but if there is reckless movement, it brings misfortune; if one remains still and stays calm, it brings good fortune. The "Small Explanation" says: although it is said "misfortune," if one can "stay in place," then it becomes "good fortune." By being gentle and upright, one does not suffer harm. The third line, Nine in the Third, feels the thigh. The thigh can only move along with the body, and if one insists on following others blindly, going forward will inevitably lead to regret. The "Small Explanation" says: "It touches the thigh," meaning it cannot stay in place on its own; the mind is only focused on following others, and what it clings to is too low.

九四，貞吉。悔亡。憧憧往來，朋從爾思。《象》曰：“貞吉悔亡”，未感害也。“憧憧往來”，未光大也。九五，咸其脢，無悔。《象》曰：“咸其脢”，志末也。上六，咸其輔頰舌。《象》曰：“咸其輔頰舌”，滕口說也。

Nine in the Fourth is in the position of the heart, and is the main subject of thesympathetic response (response) of the entire hexagram: if one remains steadfast and correct, it will be auspicious and regret will vanish; if one's mind is uncertain and full of doubts, then only a few friends who share one's thoughts will follow. The Small Commentary says, "贞吉悔亡" (steadfastness brings auspiciousness and regret disappears), because thesympathetic response has not yet caused any harm; "憧憧往来" (uncertain and wandering movement) indicates that such privatesympathetic response is still not broad and bright enough. Nine in the Fifthsympathetic response to the flesh of the back, which is behind the heart and opposite to it, so thesympathetic response is not deep, thus although there is no regret, there is also no achievement. The Small Commentary says, "咸其脢" (the感应 is only at the end), meaning thesympathetic response is only at the tip. Upper Six is at the end of the hexagram, and thesympathetic response is only in the jaw, cheeks, and tongue, relying solely on words and speech to move people. The Small Commentary says, "咸其辅颊舌" (the感应 is in the jaw, cheeks, and tongue), which is merely showing off verbal ability.

恆：亨。無咎。利貞。利有攸往。《彖》曰：恆，久也。剛上而柔下。雷風相與，巽而動，剛柔皆應，恆。“恆亨無咎利貞”，久於其道也。天地之道恆久而不已也。“利有攸往”，終則有始也。日月得天而能久照，四時變化而能久成。聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。《象》曰：雷風，恆。君子以立不易方。

The Hexagram of Constancy is composed of the trigram Zhen (Thunder) above and Xun (Wind) below. Zhen represents thunder and the eldest son, while Xun represents wind and the eldest daughter. "Heng" means constancy. The Hexagram Statement says: It is smooth, there will be no mistakes, it is favorable to maintain the correct path, and favorable to go somewhere. The Commentary on the Judgment explains: Heng means constancy. The strong lines are above and the yielding lines are below; thunder and wind support each other, the lower trigram is yielding and enters, while the upper trigram is active and moves forward, with each of the six lines corresponding in strength and yielding. Therefore, it is called Heng. "Heng, smooth, no mistakes, favorable to maintain the correct path" means to maintain the correct path for a long time. The way of heaven and earth is to be constant and never cease. "Favorable to go somewhere" is because the end of one phase is the beginning of another. The sun and moon follow the way of heaven, thus they can shine for a long time; the four seasons change continuously, thus they can bring about the long-term flourishing of all things. The sage maintains his way for a long time, and the world is thus cultivated and perfected. Observing the constant patterns of all things, the true nature of heaven and earth and all things can be clearly understood. The Image Commentary says: Thunder and wind accompany each other, which is the image of the Hexagram of Constancy; the gentleman takes inspiration from this, standing firm and unchanging in his conduct and direction.

初六，浚恆，貞凶，無攸利。《《象》曰：“浚恆”之“凶”，始求深也。九二，悔亡。《象》曰：九二“悔亡”，能久中也。九三，不恆其德，或承之羞，貞吝。《象》曰：“不恆其德”，無所容也。

The initial line, Six at the Beginning, is at the start of the process of constancy. Yet it immediately seeks the way of enduring constancy, acting too hastily. Even though it maintains this unchanging state, it will result in misfortune and bring no benefit. The "Xiao Xiang" says: "Junneng" (deeply seeking constancy) leads to "xiong" (misfortune) because it seeks too deeply from the beginning. Nine in the Second, being yang and occupying the central position, although it is yang in a yin position and should normally bring regret, is able to maintain the middle path for a long time, thus eliminating regret. The "Xiao Xiang" says: Nine in the Second achieves "huiwang" (elimination of regret) because it can maintain the middle path for a long time. Nine in the Third, being yang but not in the center, fails to maintain its virtue consistently and thus inevitably suffers disgrace, even if it remains self-contained, it cannot avoid regret. The "Xiao Xiang" says: "Bu heng qi de" (not maintaining its virtue) leads to being without a place to stay anywhere.

九四，田無禽。《象》曰：久非其位，安得禽也。六五，恆其德，貞，婦人吉，夫子凶。《象》曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。上六，振恆，凶。《象》曰：振恆在上，大無功也。

Nine in the Fourth is a yang line in a yin position, staying in an inappropriate position for a long time, like hunting without catching any animals. The Small Image says: staying in an inappropriate position for a long time, how can one catch animals? Six in the Fifth is a yin line in a noble position, able to maintain the virtue of gentleness and stay on the right path. This is auspicious for a woman, because the way of a woman is to be faithful to one man; but it is inauspicious for a man, because a husband should decide matters with righteousness. The Small Image says: a woman following the right path is auspicious because she remains faithful; a man should decide matters appropriately, but if he is overly submissive to the way of a woman, it is inauspicious. Six at the Top is at the extreme of constancy and is above the position of movement. The constant state becomes unstable and vibrating, which is inauspicious. The Small Image says: being in the highest position with an unstable and fluctuating attitude is greatly without merit.

《遯》：亨。小利貞。《彖》曰：“遯亨”，遯而亨也。剛當位而應，與時行也。“小利貞”，浸而長也。遯之時義大矣哉！《象》曰：天下有山，遯。君子以遠小人，不惡而嚴。

The Hexagram of Retreat is composed of the mountain below and heaven above. Two yin lines grow from below, while four yang lines retreat above. "Retreat" is the same as "flee," meaning to withdraw and hide. The Hexagram Statement says: "It is smooth; to hold firm in small matters is advantageous." The Commentary on the Judgment explains: "Retreat is smooth," because timely retreat leads to smoothness. The line nine in the fifth is yang and occupies a proper position, and it corresponds with the line six in the second. It can advance or retreat according to the changing situation. "Small advantage in uprightness" is because the yin is growing and spreading. A gentleman can only hold firm in small matters. The timing significance contained in the Hexagram of Retreat is indeed profound! The Great Image Commentary says: The heavens are above the mountains. Although the mountains are high, they cannot reach the heavens, while the heavens are high and distant, retreating away. This is the image of the Hexagram of Retreat. A gentleman takes this as a model, keeping away from petty people, not using harsh words or stern expressions, but maintaining dignity and composure so that others dare not come close.

初六，遯尾，厲，勿用有攸往。《象》曰：“遯尾”之“厲”，不往何災也？六二，執之用黃牛之革，莫之勝說。《象》曰：“執用黃牛”，固志也。九三，係遯，有疾厲，畜臣妾吉。《象》曰：“係遯”之“厲”，有疾憊也。“畜臣妾吉”，不可大事也。

Chu Liu is at the very bottom of the hexagram, retreating and falling behind, like the tail of a group, which is dangerous; at this time, it is not advisable to go anywhere. The Xiao Xiang says: "Dun Wei" leads to "Li" because if one does not move forward again, where would there be disaster? Li Er is yin and flexible, upright, and corresponds with Ji Wu, her mind is firm as if bound with a yellow ox hide rope, which no one can untie. The Xiao Xiang says: "Zhi Yong Huang Niu" refers to her firm determination that does not waver. Ji San is yang and connected with the two yin below, retreating but with attachments, like having a sickness, which is troublesome and dangerous; such a person is only suitable for keeping servants and concubines, which would be auspicious. The Xiao Xiang says: "Xi Dun" leads to "Li" because of the sickness and exhaustion; "Xu Chen Qie Ji" means he is not fit for great responsibilities.

九四，好遯，君子吉，小人否。《象》曰：“君子好遯，小人否”也。九五，嘉遯，貞吉。《象》曰：“嘉遯貞吉”，以正志也。上九，肥遯，無不利。《象》曰：“肥遯無不利”，無所疑也。

Nine in the Fourth, although it has affectionate relations with Six at the Beginning, is able to let go and step back; this is something a gentleman can do, hence it is auspicious, while a petty person cannot do it, hence it is not. The Minor Commentary says: "A gentleman delights in retreating" while "a petty person does not," the difference lies in whether one can abandon private affection. Nine in the Fifth is yang and upright, retreating in a perfect and appropriate manner, conforming to the timing, and maintaining uprightness brings auspiciousness. The Minor Commentary says: "Auspicious retreat with uprightness brings auspiciousness," because he has rectified his mind with the right path. Nine at the Top resides at the end of the hexagram and has nothing to bind him, retreating in a relaxed and comfortable manner, leisurely and content, there is nothing that is not advantageous. The Minor Commentary says: "Retreating in ease brings no disadvantage," because he has no hesitation or attachment in his heart.

《大壯》：利貞。《彖》曰：大壯，大者壯也。剛以動，故壯。“大壯利貞”，大者正也。正大，而天地之情可見矣。《象》曰：雷在天上，大壯。君子以非禮弗履。

The hexagram Great Strength is composed of the upper trigram Zhen (Thunder) and the lower trigram Qian (Heaven). Four yang lines are strong and flourishing in the lower position, indicating that yang is vigorous and powerful. The hexagram statement says: It is advantageous to maintain correctness. The Commentary on the Judgment explains: Great Strength refers to yang being vigorous and powerful. With a strong and vigorous body, it moves forward, hence it is called Great Strength. "Great Strength benefits in uprightness" means that when yang is strong, it must act uprightly. When one is both strong and upright, the true nature of heaven and earth can be clearly seen. The Image Commentary says: Thunder resounds in the sky, its sound is grand and majestic, which is the image of the hexagram Great Strength. The gentleman takes this as a model, and does not engage in anything that is not in accordance with propriety. True strength lies in self-restraint rather than in reckless use of power.

初九，壯于趾，征凶，有孚。《象》曰：“壯于趾”，其孚窮也。九二，貞吉。《象》曰：九二“貞吉”，以中也。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。《象》曰：“小人用壯”，君子以罔也。

The initial line, Nine at the Beginning, is located at the very bottom and has strong yang energy, which is vigorous and strong at the toes. If one goes to war in such a condition, it will be ominous and certain. The Minor Commentary says: "Vigorous at the toes," the result will inevitably be hardship and poverty, which can be stated with certainty. Nine in the Second, yang is in the center, does not rely on strength but can maintain the center, and by maintaining correctness it is auspicious. The Minor Commentary says: Nine in the Second is "faithful and auspicious" because it is in the center and does not lean to one side. Nine in the Third has excessive yang: petty people in this situation rely solely on strength, while gentlemen regard it as if it did not exist and do not use their strength. If they continue to be strong, even when guarding, it will be dangerous. It is like a male sheep using its horns to push against a fence, only to get stuck. The Minor Commentary says: "Petty people use strength," while gentlemen in the same situation treat it as if it did not exist.

九四，貞吉，悔亡。藩決不羸，壯于大輿之輹。《象》曰：“藩決不羸”，尚往也。六五，喪羊于易，無悔。《象》曰：“喪羊于易”，位不當也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。《象》曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。

Nine in the Fourth is yang but occupies a yin position, thus being strong yet flexible. If it maintains righteousness, it brings good fortune and dispels regret. The fence has been broken through, and the sheep's horns are no longer confined, its strength being as solid and reliable as the axle of a large cart. The Xiao Xiang says, "The fence is broken and the sheep is not trapped," indicating that at this time, one may continue forward. Six in the Fifth, being yin and occupying a position of honor, uses gentle methods to counteract the strength of the group of yang lines, like losing a sheep easily by the field's edge. Losing its strength leads to no regret. The Xiao Xiang says, "Losing the sheep in ease," because it occupies a yang position with yin, thus being in an improper position, and must deal with things gently. Upper Six, being yin and occupying the extreme of strength, is like a male sheep pushing against the fence, unable to retreat or advance, thus bringing no benefit. However, if it understands the difficulty and positions itself properly, it turns to good fortune. The Xiao Xiang says, "Unable to retreat, unable to proceed," because it lacks thoroughness and caution in its actions; "difficulty brings good fortune," because the mistake does not last long.

《晉》：康侯用錫馬蕃庶，晝日三接。《彖》曰：晉，進也，明出地上。順而麗乎大明，柔進而上行，是以“康侯用錫馬蕃庶，晝日三接”也。《象》曰：明出地上，《晉》。君子以自昭明德。

The hexagram "Jin" (Progress) has the hexagram of Li (Fire) above and the hexagram of Kun (Earth) below. The sun rises from the ground, and the light increases daily. "Jin" means progress and advancement. The hexagram statement says: A noble lord in a state receives many chariots and horses as a reward from the Son of Heaven, and is received three times in one day. The commentary on the judgment explains: "Jin" means progress, which symbolizes the rising of light from the ground. The lower trigram is gentle and adheres to the great brightness above, and the gentle lines ascend to occupy a position of honor, hence the statement "The noble lord receives many chariots and horses as a reward, and is received three times in one day." The image commentary says: The rising of light from the ground is the image of the hexagram "Jin"; the gentleman takes inspiration from this and manifests his own bright virtue.

初六，晉如摧如，貞吉。罔孚，裕無咎。《象》曰：“晉如摧如”，獨行正也。“裕無咎”。未受命也。六二，晉如，愁如，貞吉。受茲介福于，其王母。《象》曰：“受茲介福”，以中正也。六三，眾允，悔亡。《象》曰：“眾允”之志，上行也。

Six at the Beginning is at the beginning of the progression, wanting to advance but being obstructed, so if it maintains correctness it will be auspicious; even if not trusted, it remains calm and generous, thus without fault. The Small Image says: "Advancing as if crushed," showing it alone adheres to the correct path; "Generous without fault," because it has not yet accepted a position, so there is nothing to lose. Six in the Second is yin and flexible, upright, and has no corresponding yang above, wanting to advance but feeling anxious; maintaining correctness brings auspiciousness, eventually receiving great blessings from "the Queen Mother" — referring to Six in the Fifth, the yin line in a superior position. The Small Image says: "Receiving this intermediate blessing," because it is in the center and maintains correctness. Six in the Third is yin and not upright, yet gains the trust and support of the lower yin lines, thus eliminating regret. The Small Image says: "The approval of the people" reflects the will of all to advance upward.

九四，晉如鼫鼠，貞厲。《象》曰：“鼫鼠貞厲”，位不當也。六五，悔亡，失得，勿恤。往吉，無不利。《象》曰：“失得勿恤”，往有慶也。上九，晉其角，維用伐邑，厲吉，無咎，貞吝。《象》曰：“維用伐邑”，道未光也。

Nine in the Fourth holds a yang line in a yin position, greedy for high status but lacking the ability, advancing like a large rat—greedy and skilled yet achieving nothing, even when holding on it is dangerous. The Small Image says, "The rat is loyal and dangerous," because the line is in an inappropriate position. Six in the Fifth, being yin and soft, holds the exalted position as the main line of the entire hexagram, regret disappears; there is no need to worry about gain or loss, going forward is auspicious, nothing is unfavorable. The Small Image says, "Do not worry about gain or loss," meaning that going forward will surely bring blessings. Nine at the Top reaches the extreme of advancement, advancing to the very top, overly strong and impetuous, can only be used to attack its own subordinate states; although there is danger and hardship, it results in good fortune, without fault, but in terms of the correct path, it is still regrettable. The Small Image says, "Only used to attack the states," because the way it follows is not yet broad enough.

《明夷》：利艱貞。《彖》曰：明入地中，“明夷”。內文明而外柔順，以蒙大難，文王以之。“利艱貞”，晦其明也，內難而能正其志，箕子以之。《象》曰：明入地中，“明夷”。君子以蒞眾用晦而明。

The hexagram Mingyi is composed of the lower trigram Li (Fire) and the upper trigram Kun (Earth). It symbolizes the sinking of light into the earth. "Yi" means injury, and "Mingyi" signifies the damage to light, representing the situation of a virtuous person in a dark age. The hexagram statement says: It is advantageous to maintain uprightness in hardship. The Commentary on the Judgment explains: The sinking of light into the earth is called "Mingyi." Inner virtue and outward gentleness allow one to endure great difficulties, as was the case with King Wen of the Zhou dynasty when he was imprisoned in Youli. "It is advantageous to maintain uprightness in hardship" means to conceal one's brightness. Facing internal dangers yet keeping one's mind upright, as was the case with Ji Zi at the end of the Shang dynasty. The Image Commentary says: The sinking of light into the earth is the image of the hexagram Mingyi. The gentleman takes inspiration from this, governing the people without displaying his wisdom, appearing obscure on the surface while being clear within.

初九，明夷，于飛垂其翼。君子于行，三日不食。有攸往，主人有言。《象》曰：“君子于行”，義不食也。六二，明夷夷于左股，用拯馬壯，吉。《象》曰：六二之吉，順以則也。九三，明夷于南狩，得其大首，不可疾貞。《象》曰：“南狩”之志，乃得大也。

The initial line, Chū Jiǔ, is at the beginning of the Ming Yi hexagram, like a bird with an injured wing hanging down; a gentleman sees the opportunity and leaves, even going three days without food. He goes somewhere, but the one who shelters him still speaks ill of him. The Xiao Xiang says: "A gentleman on the way," in terms of righteousness, he would rather starve than accept a salary from a tyrant. The line Liù Èr is yin and moderate, with an injury to the left leg, but not fatal; using a strong horse to save himself is auspicious. The Xiao Xiang says: the auspiciousness of Liù Èr is because it is gentle and conforms to the right way. The line Jiǔ Sān is yang and occupies the top of the lower trigram, like going south to hunt and eliminate darkness, capturing the main criminal; but one should not be too hasty in trying to completely clear things up. The Xiao Xiang says: the ambition of going south to hunt has finally achieved great success.

六四，入于左腹，獲明夷之心，于出門庭。《象》曰：“入于左腹”，獲心意也。六五，箕子之明夷，利貞。《象》曰：箕子之貞，明不可息也。上六，不明，晦，初登于天，後入于地。《象》曰：“初登于天”，照四國也。“後入天地”，失則也。

Six in the Fourth is yin and flexible, yet it maintains correctness. It penetrates into the inner circle of the tyrant, understands the true intentions of the person who harms the sovereign, and thus leaves the court early to avoid danger. The Small Commentary says: "Entering the left abdomen" indicates understanding the true intentions of the other party. Six in the Fifth is closest to Six at the Top, the dark ruler. Its situation is like Ji Zi, who pretended madness and served as a slave to protect himself without changing his aspirations. It is advantageous to maintain correctness. The Small Commentary says: Ji Zi's adherence to correctness shows that the brightness of virtue cannot be extinguished. Six at the Top occupies the highest position in the hexagram and represents the person who harms the sovereign himself. It is dark and unclear. Initially, it ascends to the throne and shines over the entire realm, but eventually it falls into the earth. The Small Commentary says: "First ascending to heaven" refers to its former illumination of all the states; "later entering the earth" is because it lost the principles of being a sovereign. (The original text of the "Xiang" section reads "later entering the earth," slightly different from the line statement "later entering the ground," but this version is retained as is.)

《家人》：利女貞。《彖》曰：家人，女正位乎內，男正位乎外。男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正。正家而天下定矣。《象》曰：風自火出，家人。君子以言有物而行有恆。

The hexagram Family is composed of the lower trigram Li (Fire) and the upper trigram Xun (Wind). The line Six in the Second is in the inner position and is correct, while the line Nine in the Fifth is in the outer position and is correct. This represents the image of men and women each occupying their proper positions. The hexagram statement says: It is favorable for a woman to maintain her proper position. The Commentary on the Judgment explains: The way of the Family is that women occupy the correct position within and men occupy the correct position outside; when men and women each hold their proper place, this is the great principle of heaven and earth. In a family, there must be a person of authority, which refers to the parents. The father should be a father, the son a son, the elder brother a brother, the younger brother a brother, the husband a husband, and the wife a wife; when this is so, the family is properly ordered. When every family is properly ordered, the world is at peace. The Image Commentary says: Wind arises from fire — fire burns and the movement of its heat produces wind. This is like the influence of moral cultivation starting from within and spreading outward. This is the image of the hexagram Family. The gentleman takes this as a model, speaking with substance and acting according to established principles.

初九，閒有家，悔亡。《象》曰：“閒有家”，志未變也。六二，無攸遂，在中饋，貞吉。《象》曰：六二之吉，順以巽也。九三，家人嗃々，悔厲吉；婦子嘻嘻，終吝。《象》曰：“家人嗃々”，未失也。“婦子嘻嘻”，失家節也。

Nine at the Beginning is the beginning of managing the family. He uses rules and regulations to restrain the whole family, so regret naturally disappears. The Small Commentary says: "There is a sense of restraint in the family," meaning that one should establish discipline before people's hearts turn bad. Six in the Second is gentle, upright, and resides in the center, not taking initiative or acting on her own, but only managing the household's food and drink. By maintaining uprightness, she brings good fortune. The Small Commentary says that Six in the Second is fortunate because she is gentle and modest. Nine in the Third is overly strong, and his management of the family is too strict. The family members are anxious and distressed under his scolding ("hè hè" is "hè hè," the original text uses a repetition mark, which is retained here). Although there is regret and danger, in the end, it leads to good fortune. On the other hand, if women and children laugh and play without restraint, they will eventually cause regret. The Small Commentary says: "The family is scolded harshly," though strict, it does not lose the way of family management; "women and children laugh and play," however, means the loss of propriety and discipline within the family.

九四，富家，大吉。《象》曰：“富家大吉”，順在位也。九五，王假有家，勿恤，吉。《象》曰：“王假有家”，交相愛也。上九，有孚威如，終吉。《象》曰：威如之吉，反身之謂也。

Nine in the Fourth is in a yin position but has a yang line, thus achieving correctness, which can bring great fortune and wealth to the family. The Small Image says, "A wealthy family is greatly auspicious," because it is flexible and obedient, and occupies a proper position. Nine in the Fifth is yang and strong, upright, and holds the position of honor. The king, with sincere virtue, can bring harmony to the family, without worry, and it is auspicious. The Small Image says, "The king visits his family," indicating mutual love among all members. Upper Nine is at the end of the family's fortune, with sincerity and maintaining authority, ultimately achieving auspiciousness. The Small Image says, "Authority leads to auspiciousness," meaning one should first strictly discipline oneself—when one's own conduct is correct, authority naturally arises.

《睽》：小事吉。《彖》曰：睽，火動而上，澤動而下。二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也。男女睽而其志通也。萬物睽而其事類也，睽之時用大矣哉！《象》曰：上火下澤，睽。君子以同而異。

The hexagram Kui is composed of the trigram Dui below and Li above. "Kui" means separation and discord. The hexagram statement says: it is auspicious for minor matters. The Commentary on the Judgment explains: Kui signifies the upward movement of fire and the downward flow of water, which are moving in opposite directions; it is also like a middle daughter and a young daughter living in the same house, but growing up with differing aspirations. The lower trigram is harmonious and attached to the brightness of the upper trigram, the sixth line, which is yin, advances to a position of honor, occupies the central position, and corresponds with the strong line nine in the second place. Therefore, it is auspicious for minor matters. Heaven and earth are separated above and below, yet they share the same function of nurturing all things; male and female, yin and yang, are separated, yet they share the same desire for union; all things differ in form, yet they share the same principle of receiving the qi of heaven and earth. The timing and function contained in the hexagram Kui are indeed profound. The Great Image Commentary says: above is fire, below is water, which is the image of the hexagram Kui. The gentleman takes inspiration from this, maintaining his own independence while being harmonious with others.

初九，悔亡。喪馬勿逐自復。見惡人無咎。《象》曰：“見惡人”，以辟咎也。九二，遇主于巷，無咎。《象》曰：“遇主于巷”，未失道也。六三，見輿曳，其牛掣，其人天且劓，無初有終。《象》曰：“見輿曳”，位不當也。“無初有終”，遇剛也。

The first line, "Nine at the Beginning," is at the start of the situation of separation. Regret and sorrow disappear; the lost horse does not need to be pursued, for it will return on its own; even if one meets someone they dislike, there will be no wrongdoing. The "Small Image" says: going to meet "evil people" is precisely to avoid blame and misfortune—during times of separation, one should not cut off all ties with others. The second line, "Nine in the Second," is a strong yang line in the center, which should normally correspond with the fifth line, a yin line, but due to the separation, they cannot meet directly. They can only meet by chance in a narrow alley, without any wrongdoing. The "Small Image" says: "Meeting the master in the alley," this kind of flexible meeting does not deviate from the right path. The third line, "Six in the Third," is a weak yin line that is neither central nor proper. In front, it is blocked by the fourth line, and behind, it is restrained by the second line. It is like seeing a cart being dragged and the oxen pulling it being pulled back, while the driver is also subjected to punishments such as branding and nose-cutting. At first, it is not smooth, but eventually, there is a good outcome. The "Small Image" says: "Seeing the cart being dragged," because the line is in an improper position; "no beginning but a good end," because it finally meets the ninth line, a strong yang line, in proper correspondence.

九四，睽孤遇元夫，交孚，厲，無咎。《象》曰：“交孚無咎”，志行也。六五，悔亡。厥宗噬膚，往何咎？《象》曰：“厥宗噬膚”，往有慶也。上九，睽孤見豕負途，載鬼一車，先張之弧，後說之弧，匪寇，婚媾。往遇雨則吉。《象》曰：“遇雨之吉”，群疑亡也。

Nine in the Fourth is isolated and disconnected during a time of divergence, but fortunately meets Nine at the Beginning, a virtuous man of yang strength. They connect with sincerity and trust, so even though they are in a dangerous and perilous situation, they will not commit any faults. The Minor Commentary says, "Mutual trust brings no blame," indicating that his aspirations can be carried out. Six in the Fifth, being yin and weak, resides in a position of honor, and regret disappears. Its kin, referring to Nine in the Second, the proper corresponding line, comes to assist it. It is as easy as a tooth biting into tender flesh, so going forward will bring no faults. The Minor Commentary says, "Its kin bites into tender flesh," meaning that going forward will surely bring blessings. Nine at the Top is at the extreme of separation, isolated and doubtful to the utmost. It sees mud all over a pig's back and a cart full of ghosts and demons, so it first draws its bow to shoot, then lowers it again—originally, the one coming is not a robber, but Six in the Third, who comes to propose marriage. Going forward to harmonize with it through yin and yang, and to dispel doubts through rain, will be auspicious. The Minor Commentary says, "The auspiciousness of meeting rain," because all the doubts have been dispelled.

《蹇》：利西南，不利東北。利見大人。貞吉。《彖》曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇，利西南”，往得中也。“不利東北”，其道窮也。“利見大人”，往有功也。當位”貞吉”，以正邦也。蹇之時用大矣哉！《象》曰：山上有水，蹇。君子以反身修德。

The hexagram "Jian" has the lower trigram Gen (Mountain) and the upper trigram Kan (Water), symbolizing water on a mountain, indicating difficult travel. "Jian" means to limp or walk with difficulty, and by extension, it signifies obstacles and difficulties. The hexagram statement says: it is advantageous to go to the southwest, where the terrain is level, and not advantageous to go to the northeast, where there are dangers; it is advantageous to meet a "great person" with virtue and position, and to maintain uprightness brings good fortune. The commentary on the judgment explains: "Jian" means difficulty, with danger ahead. To see danger and stop advancing is truly wise. "Advantageous to go to the southwest" means going there will lead to a position of uprightness and correctness; "not advantageous to go to the northeast" means that path has reached its end. "Advantageous to meet a great person" means going there will surely lead to achievements. The fifth line, "Jiu Wu," is in a proper position and "Zhen Ji" (upright and fortunate), used to correct the state. The timing and function contained in the hexagram "Jian" are indeed significant. (The original text has incomplete quotation marks in this section, and it is recorded as is.) The Great Image Commentary says: water on a mountain, this is the image of the hexagram "Jian"; the gentleman takes inspiration from this, and when encountering difficulties, first reflects inwardly and cultivates virtue.

初六，往蹇來譽。《象》曰：“往蹇來譽”，宜待也。六二，王臣蹇蹇，匪躬之故。《象》曰：“王臣蹇蹇”，終無尤也。九三，往蹇來反。《象》曰：“往蹇來反”，內喜之也。

Chu Liu is at the beginning of the trigram Jian, going forward meets danger, but returning brings praise. The Xiao Xiang says: "Going meets danger, returning brings praise," meaning one should stop and wait for the right opportunity. Liu Er is yin and flexible, upright, and corresponds with Ji Wu. As a minister of the king, he tirelessly moves through many dangers, not for personal gain. The Xiao Xiang says: "The king's minister is resolute," showing such loyalty will ultimately not lead to mistakes. Ji San is yang and strong, located at the top of the lower trigram, going forward meets danger, but returning brings stability. The Xiao Xiang says: "Going meets danger, returning returns," indicating the two yin lines within the inner trigram both welcome its return as support.

六四，往蹇來連。《象》曰：“往蹇來連”，當位實也。九五，大蹇朋來。《象》曰：“大蹇朋來”，以中節也。上六，往蹇來碩，吉，利見大人。《象》曰：“往蹇來碩”，志在內也。“利見大人”，以從貴也。

Six in the Fourth is yin and flexible, and is in the correct position, but going forward still involves difficulty, while returning allows it to connect with Nine in the Third. The Small Image says, "Going is difficult, coming together is connected," because it is in the correct position and sincere in heart, thus able to harmonize with others. Nine in the Fifth is yang and strong, upright and in a position of honor, facing the greatest difficulty, yet all the other lines come to assist like friends. The Small Image says, "Great difficulty, friends come," because he upholds the middle path and acts with restraint. Six at the Top is at the extreme of difficulty, going forward has no way, but returning and coming down brings great gain, which is auspicious and beneficial for seeing Nine in the Fifth, the "Great Man." The Small Image says, "Going is difficult, coming brings great gain," because his mind is attached to the lines of the Inner Trigram; "Beneficial to see the Great Man" is because he follows Nine in the Fifth, the honorable one, to overcome the difficulty.

《解》：利西南。無所往，其來復吉。有攸往，夙吉。《彖》曰：解，險以動，動而免乎險，解。“解，利西南”，往得眾也。“其來復吉”，乃得中也。“有攸往夙吉。”，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉！《象》曰：雷雨作，解。君子以赦過宥罪。

The hexagram "Jie" is composed of the trigram Zhen (Thunder) above and Kan (Water) below. It signifies movement and emergence from danger. "Jie" means removal of ills or relief. The hexagram statement says: it is advantageous to go to the southwest, a level place; if there is no place to go, returning to one's original position is auspicious; if one is going somewhere, acting early is auspicious. The commentary on the judgment explains: "Jie" is being in danger and yet able to move; once movement occurs, one escapes from danger, hence it is called "Jie." "Jie, advantageous to the southwest" means going there will gain the support of the people; "its coming back is auspicious" means returning and attaining the middle path; "if going somewhere, early action is auspicious" means going will surely lead to success. The qi of heaven and earth is relaxed, and thunder and rain arise; thunder and rain arise, and the seeds of all fruits and grasses burst open and sprout. The timing significance contained in the hexagram "Jie" is indeed profound! The great image commentary says: thunder and rain arise, and blockages are relieved, which is the image of "Jie"; the gentleman takes this as a model, pardoning mistakes and showing leniency.

初六，無咎。《象》曰：剛柔之際，義無咎也。九二，田獲三狐，得黃矢，貞吉。《象》曰：九二貞吉，得中道也。六三，負且乘，致寇至，貞吝。《象》曰：“負且乘”，亦可醜也。自我致戎，又誰咎也？

At the beginning, the yin and flexible six is in the initial stage of resolution, facing difficulties that have not yet been resolved and thus has no actions to take, so there is no fault. The Small Image says: it connects with the strong and flexible nine two, and corresponds to nine four above, so in terms of righteousness, there is no fault. Nine two, being yang and strong in the center, is like hunting and capturing three foxes, and obtaining a bronze arrowhead — removing the deceitful and seductive ministers who flatter the sovereign and maintaining the virtue of uprightness and correctness, thus being auspicious. The Small Image says: nine two is "贞吉" because it has attained the middle path. Six three, being yin and flexible in a yang position, is a person who is not virtuous but riding on a nobleman's carriage, lacking virtue for the position, thus attracting thieves; even if it maintains itself, there is regret. The Small Image says: "carrying burdens and riding in a carriage" is indeed shameful; the bandits are self-invited, so who can blame them?

九四，解而拇，朋至斯孚。《象》曰：“解而拇”，未當位也。六五，君子維有解，吉，有孚于小人。《象》曰：君子有解，小人退也。上六，公用射隼于高墉之上，獲之，無不利。《象》曰：“公用射隼”，以解悖也。

Nine in the Fourth is a yang line in a yin position, connected with Six at the Beginning, a small person. Only by removing the small burden of the big toe can friends with the same aspirations come and treat each other with sincerity. The Small Image says: "Removing the big toe," because the line is in an inappropriate position, so it must remove its burden. Six in the Fifth, a yin line in a noble position, the gentleman can only be auspicious by genuinely removing the group of small persons; whether this is effective is tested by whether the small persons retreat. The Small Image says: When the gentleman removes something, the small persons naturally retreat. Six at the Top is at the extreme of the hexagram, like a prince shooting a fierce falcon on a high wall, killing it with one arrow, resulting in no disadvantage. The Small Image says: "The prince shoots the falcon," which is used to remove disorder and chaos.

《損》：有孚，元吉，無咎。可貞，利有攸往。曷之用？二簋可用享。《彖》曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往，曷之用？二簋可用享。二簋應有時。損剛益柔有時，損益盈虛，與時偕行。《象》曰：山下有澤，損。君子以懲忿窒欲。

The hexagram "Loss" has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). It signifies reducing the yang strength of the lower trigram to increase the upper trigram. The hexagram statement says: With sincere heart, great good fortune, no mistakes; it is favorable to maintain the right path and to go forward. What should be used for worship? Two bowls of simple food are enough for offering. The commentary on the judgment explains: "Loss" means reducing below and increasing above, proceeding upward. When reducing, if sincerity is maintained, there will be great good fortune, no mistakes, favorable to maintain the right path and to go forward. What should be used for worship? Two bowls of simple food are enough; however, using two bowls of simple food must be appropriate. Reducing strength and increasing weakness depends on the timing. Reduction, increase, fullness, and emptiness all must follow the trend of the times. The great image commentary says: Below is a mountain, above is a marsh. The marsh reduces its depth while the mountain increases its height. This is the image of the hexagram "Loss." The gentleman takes inspiration from this, restraining his anger and suppressing his desires.

初九，已事遄往，無咎。酌損之。《象》曰：“已事遄往”，尚合志也。九二，利貞。征凶，弗損，益之。《象》曰：“九二利貞”，中以為志也。六三，三人行則損一人，一人行則得其友。《象》曰：“一人行”，“三”則疑也。

Chujiu Yanggang zai xia er ying liu si, ban wan ziji de shi jiu kuai qian qu zhu xiang, bu hui you guo zhe; dan zhu xiang shi yao zhen zhuo fen cun, bu ke sun ji tai duo. "Yi shi chuan wang" shuo: "Yi shi chuan wang", shi shang mian de liu si zheng yu ta xin zhi xiang he. Ji er Yanggang ju zhong, li yu shou zheng; ji qie qian qiang zhe xiong; bu bi jian sun ziji, zhi yao shou zhu gang zhong zhi de, ziji shang shi duo shang de zeng yi. "Ji er li zhen" shuo: "Ji er li zhen", shi yin wei ta ba shou zhong deng wei ziji de zhi xiang. Liu san jie yan yin yang pei he zhi li: san ge ren tong xing, jiu yao jian sun yi ren; yi ge ren du xing, fan er ke de yi wei ban lv. "Yi ren xing" cai neng zhuan yi xiang de, "san" ge ren tong xing jiu yao sheng chu cai yi.

六四，損其疾，使遄有喜，無咎。《象》曰：“損其疾”，亦可喜也。六五，或益之十朋之龜，弗克違，元吉。《象》曰：六五元吉，自上祐也。上九，弗損，益之，無咎，貞吉，利有攸往，得臣無家。《象》曰：“弗損，益之”，大得志也。

Six in the Fourth is a yin and flexible line, which is prone to illness. If it can reduce its own faults and urge Nine at the Beginning to come quickly for assistance, there will be joy and no mistakes. The Minor Commentary says: "Reducing the illness," which itself is a cause for celebration. Six in the Fifth, though yin and flexible, holds a position of honor and remains humble, benefiting from others. Someone presents a valuable tortoise worth ten pears, but it cannot refuse, resulting in great good fortune. The Minor Commentary says: Six in the Fifth achieves great good fortune because of the protection of heaven. Nine at the Top is at the end of the process of reduction. When reduction reaches its extreme, it turns into increase: it no longer reduces below but instead increases below, resulting in no mistakes. Upholding the correct path brings good fortune, and it is favorable to go somewhere. It can gain the loyalty of the people throughout the world, not limited to one family or dynasty. The Minor Commentary says: "Not reducing, but increasing," which reflects his great realization of the aspiration to benefit the world.

《益》：利有攸往。利涉大川。《彖》曰：“益”，損上益下，民說無疆。自上下下，其道大光。“利有攸往”，中正有慶。“利涉大川”，木道乃行。益動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。《象》曰：風雷，益。君子以見善則遷，有過則改。

The hexagram Yi is composed of the trigram Zhen (Thunder) below and Xun (Wind) above, opposite to the hexagram Shen (Loss), which represents reducing from above to increase below. The hexagram statement says: it is advantageous to go somewhere, advantageous to cross a great river and perilous terrain. The commentary on the judgment explains: "Yi" means reducing from above to increase below, and the people's joy has no limits. Those in authority humbly descend to the people below, and this path is extremely vast. "It is advantageous to go somewhere" is because the nine in the fifth and the six in the second are upright and correspond, bringing blessings. "It is advantageous to cross a great river" is because Xun represents wood, which can be made into boats and rafts, allowing the path of wood to be traveled. The hexagram Yi has movement below and smoothness above, thus achieving continuous progress without end. Heaven gives, Earth produces, and this kind of increase is everywhere. Whatever the way of increase, it must be carried out in accordance with the times. The great image commentary says: wind and thunder mutually increase, which is the image of the hexagram Yi. The gentleman takes this as a model, approaching goodness when he sees it, and immediately correcting his mistakes when he has them.

初九，利用為大作，元吉，無咎。《象》曰：“元吉無咎”，下不厚事也。六二，或益之十朋之龜，弗克違。永貞吉。王用享于帝，吉。《象》曰：“或益之”，自外來也。六三，益之用凶事，無咎。有孚。中行告公用圭。《象》曰：“益用凶事”，固有之也。

Chujiu gains benefit from the superior trigram and has yang strength at the lower position; at this time it is favorable for great achievements; but one must achieve great good fortune to avoid blame. The Xiao Xiang says: "To have original good fortune" is to "have no blame," because those in the lower position should not bear such heavy responsibilities; any mistake would be hard to avoid. Liushier is yin and flexible, upright and empty-handed, receiving a valuable turtle worth ten pears; by maintaining long-term uprightness, it is auspicious; the king uses such sincerity to worship the heavenly deity, which is auspicious. The Xiao Xiang says: "It is beneficial to receive," this benefit comes naturally from outside, not from forced pursuit. Liushisan is yin and not upright, using the gained benefit for救灾 such dangerous matters will not lead to blame; as long as one maintains sincerity and follows the middle path, one should also carry a jade圭 to report to the princes. The Xiao Xiang says: "Benefit is used for dangerous affairs," meaning this kind of benefit should originally be used in such places, it is his inherent responsibility.

六四，中行告公，從，利用為依遷國。《象》曰：“告公從”，以益志也。九五，有孚惠心，勿問，元吉。有孚，惠我德。《象》曰：“有孚惠心”，勿問之矣。“惠我德”，大得志也。上九，莫益之，或擊之，立心勿恆，凶。《象》曰：“莫益之”，偏辭也。“或擊之”，自外來也。

Six in the Fourth is a yin and flexible line that is in the correct position, upholding the middle path to report to the princes, and the princes listened. At this time, it is favorable to move the capital and undertake such major affairs. The Small Image says: "Reporting to the princes was heeded," because he was solely devoted to the purpose of benefiting others. Nine in the Fifth is a yang and strong line that is upright and sincere, with a kind and benevolent heart. There is no need for further divination, and it is greatly auspicious. The world also responds with sincerity, expressing gratitude for my virtue. The Small Image says: "Sincere and benevolent in heart," meaning there is no need to ask further, and it is known to be auspicious; "Benevolent to my virtue," signifies that his intention has been greatly realized. Upper Nine is at the extreme of benefit and is constantly seeking benefit from others, resulting in no one coming to benefit him, but instead people coming to attack him. His mind is not constant and single-minded, thus it is凶. The Small Image says: "No one benefits him," indicating a one-sided pursuit of benefit; "Some strike him," meaning calamity comes from outside.

《夬》：揚于王庭，孚號。有厲，告自邑。不利即戎，利有攸往。《彖》曰：“夬”，決也，剛決柔也。健而說，決而和。“揚于王庭”，柔乘五剛也。“孚號有厲”，其危乃光也。“告自邑，不利即戎”，所尚乃窮也。“利有攸往”，剛長乃終也。《象》曰：澤上於天，夬。君子以施祿及下，居德則忌。

The hexagram "Guaie" (夬) consists of the upper trigram Dui (Lake) and the lower trigram Qian (Heaven). Five yang lines are decisively removing one yin line from below. "Guaie" means to decide and remove. The hexagram statement says: publicly exposing the faults of a minor person in the royal court, issuing commands with sincerity and trust; being cautious and fearful, first issuing commands from one's own city; it is not favorable to immediately use military force, but favorable to proceed along the right path. The commentary on the judgment explains: "Guaie" means to remove, which is the yang overcoming the yin. The lower trigram is strong and firm, while the upper trigram is harmonious and joyful, so in making decisions, harmony is still maintained. "Yang yu wang ting" (publicly exposing in the royal court) is because the sixth line, a yin line, is above five yang lines, and its crime should be clearly revealed. "Fu hao you lei" (calling out with sincerity and danger) is because of the awareness of danger, thus the path is bright. "Gao zi yi, bu li ji rong" (declaring from one's city, not favorable to immediate warfare) means that relying solely on military force will lead to a dead end. "Li you you wang" (favorable to proceed) is because yang has reached its peak, and the task of removing yin will eventually be completed. The great image commentary says: water from the marsh rising to the sky, filled to the brim and about to burst, this is the image of "Guaie"; the gentleman takes inspiration from this, distributing hisofficial stipend (salary or benefits) to those below, but should be cautious about hoarding virtue and not distributing it.

初九，壯于前趾，往不勝，為咎。《象》曰：不勝而往，咎也。九二，惕號，莫夜有戎，勿恤。《象》曰：“有戎勿恤”，得中道也。九三，壯于頄，有凶。君子夬夬獨行，遇雨若濡，有慍無咎。《象》曰：“君子夬夬”，終無咎也。

Chu Ji is at the very bottom and displays strength in the forward toe, but despite moving forward, it cannot win and thus becomes a mistake. The Xiao Xiang says: knowing one cannot win yet still proceeding forward, this is a mistake. Ji Er is yang and occupies the center, with a cautious heart and commanding the people to be on alert; even if there is sudden military action at dusk, there is no need to worry. (Moye refers to Muye, meaning after sunset.) The Xiao Xiang says: "There is military action, but there is no cause for worry," because it has attained the middle path and is prepared for any danger. Ji San is overly strong, displaying its strength on the cheek, which brings danger; but the gentleman resolutely removes the petty person and proceeds alone, encountering rain and getting wet--that is, inevitably involving itself with Shang Liu and facing criticism--though it may provoke anger, it will not result in a mistake. The Xiao Xiang says: "The gentleman is resolute," with firm determination, ultimately resulting in no mistake.

九四，臀無膚，其行次且。牽羊悔亡，聞言不信。《象》曰：“其行次且”，位不當也。“聞言不信”，聰不明也。九五，莧陸夬夬中行，無咎。《象》曰：“中行無咎”，中未光也。上六，無號，終有凶。《象》曰：“無號之凶”，終不可長也。

Nine in the Fourth is a yang line in a yin position, unable to advance or retreat, like having a sore on the buttocks and being restless in sitting or standing, finding it difficult to walk forward. If it could follow the crowd like leading a sheep, not insisting on its own way, regret would disappear. Unfortunately, it does not believe such sincere advice. The Xiao Xiang says, "Its movement is hesitant," because the line is in an inappropriate position; "It does not believe what is heard," because although it has hearing, it lacks understanding. Nine in the Fifth is a yang line that is upright and central, and is close to Six at the Top. It should decisively remove it, like uprooting purslane, and act with uprightness, without error. The Xiao Xiang says, "Acting uprightly brings no blame," meaning that although it is close to Six at the Top, the virtue of uprightness has not yet been fully displayed. Six at the Top is the yin line that is removed, isolated and without support, even calling for help is useless, ultimately leading to misfortune. The Xiao Xiang says, "The misfortune of not calling for help," meaning that the way of the petty person can never last long.

《姤》：女壯，勿用取女。《彖》曰：姤，遇也，柔遇剛也。勿用取女”，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！《象》曰：天下有風，姤。后以施命誥四方。

The hexagram Gou is composed of the trigram Xun below and Qian above. One yin line arises beneath five yang lines, which is exactly the opposite of the hexagram Guai. "Gou" means meeting or an unexpected encounter. The hexagram statement says: this woman is too strong, do not marry her. The commentary on the judgment explains: "Gou" is meeting, which refers to a yin line encountering a yang line. "Do not take this woman" means one should not remain in long-term association with such a person. The qi of heaven and earth meeting allows all things to manifest and grow; when yang strength meets the principle of central correctness, education and moral influence can spread throughout the world. The significance of the timing contained in the hexagram Gou is indeed profound! (The original text has a missing quotation mark here, and it is transcribed as is.) The Great Image Commentary says: the wind blows over the whole world, and nothing is left unmet, which is the image of the hexagram Gou; the sovereign takes this as a model, issuing commands and edicts to all directions.

初六，繫于金柅，貞吉。有攸往，見凶，羸豕孚蹢躅。《象》曰：“繫于金柅”，柔道牽也。九二，包有魚，無咎，不利賓。《象》曰：“包有魚”，義不及賓也。九三，臀無膚，其行次且，厲，無大咎。《象》曰：“其行次且”，行未牽也。

Chu Liu is the only yao of yin in the entire hexagram. It must be restrained like using a bronze brake to stop a cart, thus maintaining correctness brings good fortune; if it is left to move freely, there will be danger, like a thin and weak sow that seems powerless but is actually restless and will eventually cause trouble. The Xiao Xiang says: "Bound by the golden brake," meaning that the flexible approach must be restrained and controlled. Ji Er is a yang line in the center, and it is close enough to enclose Chu Liu, the "fish," without error; however, it is not appropriate for this fish to fall into the hands of the guests, referring to other yang lines. The Xiao Xiang says: "Enclosing the fish," meaning that in terms of righteousness, this fish is not meant for the guests. Ji San is overly yang and has no one below it to meet, like a broken buttock, making walking difficult and hesitant, indicating danger but without major fault. The Xiao Xiang says: "Its movement is hesitant," because it is not connected to Chu Liu, so although there is danger, there is no major misfortune.

九四，包無魚，起凶。《象》曰：“無魚之凶”，遠民也。九五，以杞包瓜，含章，有隕自天。《象》曰：九五含章，中正也。有隕自天，志不舍命也。上九，姤其角，吝，無咎。《象》曰：“姤其角”，上窮吝也。

Nine in the Fourth and Six at the Beginning were originally in proper correspondence, but since Six at the Beginning had already been embraced by Nine in the Second, there was no fish in the bundle; thus, danger arose. The Small Image says: "The danger of no fish" is because it distanced itself from the people who should have been loyal to it. Nine in the Fifth, being yang and upright in the central position, uses a large gourd leaf to cover the lower melon—using the exalted position to contain the yin and soft, concealing virtue and keeping it hidden, ultimately leading to good things coming down from heaven. The Small Image says: Nine in the Fifth can conceal virtue because it remains centered and upright; "a falling star from heaven" is because its will never abandons the mandate of heaven. Nine at the Top resides at the extreme of the hexagram, encountering only the horn above its head, lofty and without any meeting, which is regrettable, but without fault. The Small Image says: "Meeting the horn" is because it is at the top and has reached the extreme, thus only regret remains.

《萃》：亨，王假有廟。利見大人。亨，利貞，用大牲吉。利有攸往。《彖》曰：“萃”，聚也。順以說，剛中而應，故聚也。“王假有廟”，致孝享也。“利見大人亨”，聚以正也。“用大牲吉，利有攸往”，順天命也。觀其所聚，而天地萬物之情可見矣。《象》曰：澤上於地，萃。君子以除戎器，戒不虞。

The hexagram "Cui" has the trigram Dui (Lake) below and Kun (Earth) above. "Cui" means gathering together. The hexagram statement says: It is smooth; the king comes to the ancestral temple for worship. It is advantageous to see a great person, it is smooth, advantageous to maintain the right path; using a large animal such as an ox for sacrifice brings good fortune; it is advantageous to go somewhere. The commentary on the judgment explains: "Cui" means gathering. The lower trigram is soft and yielding, and the upper trigram is harmonious and joyful, nine five is yang and central, and corresponds with six two, thus enabling gathering. "The king comes to the temple" indicates expressing filial piety and offering sacrifices to ancestors. "It is advantageous to see a great person and it is smooth" indicates that gathering must be carried out according to the right path. "Using a large animal brings good fortune, advantageous to go somewhere" indicates following the mandate of heaven. Observing the principles of gathering of all things, the true nature of heaven and earth and all things can be clearly understood. The great image commentary says: A marsh gathering water on the ground, this is the image of the hexagram "Cui"; the gentleman takes this as a model, repairs weapons, and prepares for unexpected events—places where people gather are most prone to disorder.

初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。《象》曰：“乃亂乃萃”，其志亂也。六二，引吉，無咎，孚乃利用禴。《象》曰：“引吉無咎”，中未變也。六三，萃如嗟如，無攸利，往無咎，小吝。《象》曰：“往無咎”，上巽也。

Six at the Beginning and Nine in the Fourth originally have a sincere response to each other, but they cannot maintain it to the end, so their minds become confused and they gather carelessly. As long as they call out for a response, they will quickly change from sorrow to laughter. There is no need to worry, for going forward will not result in any fault. The Minor Commentary says: "It is disorderly and gathering together," because his mind was the first to become confused. Six in the Second, being gentle and upright, is guided upward by Nine in the Fifth and thus is auspicious, with no fault; as long as there is sincerity, even the lightest spring sacrifice such as the禴 offering is enough to communicate with the divine. The Minor Commentary says: "It is guided to auspiciousness without fault," because its virtue of being in the center remains unchanged. Six in the Third, being gentle but not upright, wishes to gather but finds no one to respond, can only sigh, and there is no benefit; going upward to rely on Six at the Top will not result in any fault, though there is some regret. The Minor Commentary says: "Going forward results in no fault," because Six at the Top is gentle and willing to accept it.

九四，大吉無咎。《象》曰：“大吉無咎”，位不當也。九五，萃有位，無咎。匪孚，元永貞，悔亡。《象》曰：“萃有位”，志未光也。上六，齎諮涕洟，無咎。《象》曰：“齎諮涕洟”，未安上也。

Nine in the Fourth holds a yang line in a yin position, and is surrounded by many yin lines, thus facing a doubtful situation. It must achieve great good fortune to avoid blame. The Small Image says: "Only by achieving great good fortune can there be no blame," because the line is in an inappropriate position. Nine in the Fifth is yang and upright, gathering the support of the world while occupying a position of honor, thus there is no blame; if there are still those who are not sincere in their submission, they can be influenced by virtue, longevity, and adherence to the right path, and regret will vanish. The Small Image says: "Cui has a position," meaning that merely relying on position without fully winning people's hearts, his aspirations are not yet fully expanded. Upper Six holds the extreme position of Cui and has nowhere to gather, thus it can only sigh and weep; if it can thus self-reflect and be alert, it will avoid blame. The Small Image says: "Sighing and weeping," because it is high in position but cannot rest in peace.

《升》：元亨。用見大人，勿恤。南征吉。《彖》曰：柔以時升，巽而順，剛中而應，是以大亨，“用見大人勿恤”，有慶也。“南征吉”，志行也。《象》曰：地中生木，升。君子以順德，積小以高大。

The hexagram "Ascending" consists of the trigram Zhen (Wind) below and Kun (Earth) above, symbolizing wood growing from the earth and ascending upward. "Ascending" means rising. The hexagram statement says: greatly smooth and unimpeded; with such an attitude to meet a "great person," there is no need for worry; advancing toward the south is auspicious. The commentary on the judgment explains: the yao of yin follow the right time to ascend, the lower trigram is humble and the upper trigram is gentle, nine two is yang and in the center and corresponds with six five, thus it is greatly smooth and unimpeded. "To meet a great person without worry" indicates assured blessings. "A prosperous journey to the south" indicates that his aspirations are realized—south represents brightness, and moving toward brightness is auspicious. The great image commentary says: trees grow from the earth, growing day by day without noticing, this is the image of the hexagram "Ascending"; the gentleman takes inspiration from this, cultivating virtue naturally, accumulating small things until they become great.

初六，允升，大吉。《象》曰：“允升大吉”，上合志也。九二，孚乃利用禴，無咎。《象》曰：九二之孚，有喜也。九三，升虛邑。《象》曰：“升虛邑”，無所疑也。

Chu Liu Yin Rou Zai Zui Xia, Ke Neng De Dao Shang Mian Er Yang De Xin Ren Er Zi Wei Shang Sheng, Da Ji. "Yun Sheng Da Ji" says the Xiao Xiang, because it is in harmony with the yao above in terms of intention. Ji Er Yang Gang Ju Zhong Er Ying Liu Wu Zhi Rou, As long as there is sincerity, even the thinnest spring sacrifice, Yu, can communicate with the divine and there will be no mistake. The Xiao Xiang says that the sincerity of Ji Er will surely bring good fortune. Ji San Yang Gang De Zheng, Shang Xing Wu He Zhi An, Like entering an empty city. The Xiao Xiang says "Sheng Xu Yi", meaning the path ahead is smooth and there is nothing to hesitate about.

六四，王用亨于岐山，吉，無咎。《象》曰：“王用亨于岐山”，順事也。六五，貞吉，升階。《象》曰：“貞吉升階”，大得志也。上六，冥升，利于不息之貞。《象》曰：冥升在上，消不富也。

Six in the Fourth is a yin and flexible line that is in the correct position, just like King Wen of the Zhou dynasty offering sacrifices to the mountain spirits at Qishan. It remains humble and proper without overstepping, which is auspicious and will not lead to mistakes. The Small Commentary says, "The king used sacrifices at Qishan," meaning that it is performing its proper duties in a gentle and compliant manner. Six in the Fifth, though yin and flexible, holds a position of honor and employs the virtue of Nine in the Second. By maintaining correctness, it is auspicious, and its upward movement is like ascending steps, steady and secure. The Small Commentary says, "Correctness brings auspiciousness and ascending steps," indicating that its aspirations are fully realized. Six at the Top has reached the peak of ascent, but is ignorant and blindly seeks further elevation. At this point, the only beneficial use of its relentless striving is to uphold the correct path. The Small Commentary says, "Being ignorant in seeking elevation while occupying a high position will only lead to gradual decline rather than enrichment."

《困》：亨。貞大人吉，無咎。有言不信。《彖》曰：“困”，剛揜也。險以說，因而不失其所，亨，其唯君子乎。“貞大人吉”，以剛中也。“有言不信”，尚口乃窮也。《象》曰：澤無水，困。君子以致命遂志。

The hexagram "Kun" consists of the Water below and the Lake above. The lake is above and the leaking water is below, with no water in the lake. "Kun" means being in a state of hardship and destitution. The hexagram statement says: It is favorable to have a smooth course; the upright and virtuous person will gain good fortune and will not commit mistakes; at this time, whatever words are spoken will not be believed. The commentary on the judgment explains: "Kun" is when the yang is concealed by the yin. Although in a dangerous situation, one remains joyful in heart, thus not losing one's position in hardship, so it is favorable to have a smooth course—this is probably something only the gentleman can achieve. "Zhen, the upright and virtuous person, is favorable" because the yang in the second line and the fifth line are in the center. "There is no trust in words" refers to the fact that in times of hardship, people place too much emphasis on verbal arguments, which only leads to further difficulties. The great image commentary says: There is no water in the lake, which is the image of the hexagram "Kun"; the gentleman takes inspiration from this, and would rather sacrifice his life than compromise his principles.

初六，臀困于株木，入于幽谷，三歲不覿。《象》曰：“入于幽谷”，幽不明也。九二，困于酒食，朱紱方來。利用享祀。征凶，無咎。《象》曰：“困于酒食”，中有慶也。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。《象》曰：“據于蒺藜”，乘剛也。“入于其宮，不見其妻”，不祥也。

The first line, Six at the Beginning, represents a yin and flexible situation at the bottom ofpredicament, sitting on a dry tree stump with no branches to shelter under, and falling into a deep valley where light has not been seen for three years. The Small Image says: "Entering the dark valley" indicates darkness and lack of clarity. The second line, Nine in the Second, represents a yang and strong position in the center, trapped in a situation of excessive food and drink with no way to use it. Soon, the red sash, symbolizing royal favor, will arrive. At this time, it is appropriate to sincerely perform worship to await the mandate of heaven. Rushing forward would be dangerous, but ultimately there will be no mistake. The Small Image says: "Trapped in food and drink" because it is in the center and upholding righteousness, thus there is inherent blessing. The third line, Six in the Third, represents a yin and flexible situation that is neither in the center nor upright. Advancing is blocked by a large stone, retreating leads to sitting on thorns, and returning home results in not even seeing one's wife, which is ominous. The Small Image says: "Sitting on thorns" because it is riding over the strength of Nine in the Second; "entering the palace but not seeing one's wife" is an ominous sign.

九四，來徐徐，困于金車，吝，有終。《象》曰：“來徐徐”，志在下也。雖不當位，有與也。九五，劓刖，困于赤紱，乃徐有說，利用祭祀。《象》曰：“劓刖”，志未得也。“乃徐有說”，以中直也。“利用祭祀”，受福也。上六，困于葛藟，于臲，曰動悔有悔，征吉。《象》曰：“困于葛藟”，未當也。“動悔有悔”，吉行也。

Nine in the Fourth must descend to correspond with Six at the Beginning, but moves slowly forward because it is blocked by the solid golden chariot of Nine in the Second. Although there is some regret, eventually they will come together. The Small Commentary says: "Coming slowly," indicating his intention is directed toward the Six at the Beginning; although his position is not appropriate, he still has a corresponding partner. Nine in the Fifth is yang and upright, occupying the exalted position, but is surrounded by yin on both above and below, like having his nose cut off and feet amputated, trapped by the red sash of the exalted position. However, through slow progress, he will eventually be freed. At this time, it is appropriate to be sincere and perform worship to connect with the divine. The Small Commentary says: "Nose cut off and feet amputated," indicating his intention has not yet been realized; "gradually there is relief," because he is upright and just in the center; "useful for worship," because he can thus receive blessings. Six at the Top is trapped by vines, in an unstable and insecure position (the original text says "于臲," while the common version says "于臲卼," missing one character "卼," which is retained as is). In his heart, he says, "One movement will lead to regret," precisely because he first had this regret and was willing to change, so moving forward will be auspicious. The Small Commentary says: "Trapped by vines," indicating his position is inappropriate; "movement with regret brings regret," because he recognizes his regret and acts accordingly, thus the movement is auspicious.

《井》：改邑不改井，無喪無得。往來井井。汔至，亦未繘井，羸其瓶，凶。《彖》曰：巽乎水而上水，井。井養而不窮也。“改邑不改井，”乃以剛中也。“汔至，亦未繘井”，未有功也。“羸其瓶”，是以凶也。《象》曰：木上有水，井。君子以勞民勸相。

The hexagram "Well" has the trigram Zhen (Wind) below and Kan (Water) above. "Well" refers to a water well, symbolizing the idea of sustaining people without depletion. The hexagram statement says: a city can be moved, but a well cannot be moved; the water in the well does not decrease nor increase; people come and go to draw water from the well. If drawing water, and the rope has not yet completely come out of the well, but the water jar is broken, it is ominous. The commentary on the judgment explains: entering the water and lifting it up is the well. The well sustains people without end. "Changing the city but not the well" is because the second line and the fifth line are strong and centered, their virtue is like the well which remains constant. "Almost reaching, but not yet drawing up the well" refers to failure just before success. "Breaking the jar" is why it is ominous. The great image commentary says: water above a wooden bucket, this is the image of the well; the gentleman takes this as a model, to comfort the people and encourage them to help each other.

初六，井泥不食。舊井無禽。《象》曰：“井泥不食”，下也。“舊井無禽”，時舍也。九二，井谷射鮒，甕敝漏。《象》曰：“井谷射鮒”，無與也。九三，井渫不食，為我心惻。可用汲，王明並受其福。《象》曰：“井渫不食”，行惻也。求“王明”，受福也。

The first line, "Six at the Beginning," is at the bottom of the well, where the water is mixed with mud and cannot be drunk. This old well even attracts no birds. The "Small Image" says, "The well mud is not edible," because it is at the very bottom; "the old well has no birds," because the situation has abandoned it. The second line, "Nine in the Second," is yang but has no corresponding line above. The spring in the well can only flow downward to feed small fish, and the water jar is broken and leaks, achieving nothing. The "Small Image" says, "The well bottom shoots minnows," because there is no corresponding line above to receive it. The third line, "Nine in the Third," is yang and proper. The well water has been cleaned but no one comes to drink it, causing sorrow. This well is actually usable, and if the king is enlightened, both ruler and people can share its benefits. The "Small Image" says, "The well is cleaned but not used," because all travelers feel sorrow; seeking "a wise king" is precisely to ensure the people and ruler share the same blessings.

六四，井甃，無咎。《象》曰：“井甃無咎”，修井也。九五，井洌，寒泉食。《象》曰：“寒泉之食”，中正也。上六，井收勿幕，有孚元吉。《象》曰：“元吉”在“上”，大成也。

Six in the Fourth is a yin and flexible line that is in the correct position but lacks the strength to benefit others. It can only use bricks and stones to build the well wall, though it cannot nourish people, it will not have any fault. The Small Image says, "Well walling has no blame," meaning it is repairing the well, preparing for future nourishment. Nine in the Fifth is a yang and strong line that is upright and central, the well water is clear and cold, a cold spring suitable for drinking. The Small Image says, "Cold spring food," because it is in the center and upholds correctness, its virtue is like the clear spring. Upper Six is at the top of the well, water has already been drawn, do not cover the well mouth, so that everyone can come to draw water; with such sincerity, it is very auspicious. The Small Image says, "Great auspiciousness" appears at the top line, meaning the well's nourishing function has been greatly completed.

《革》：已日乃孚。元亨。利貞，悔亡。《彖》曰：革，水火相息，二女同居，其志不相得曰革。“已日乃孚”，革而信之。文明以說，大亨以正。革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉！《象》曰：澤中有火，革。君子以治曆明時。

The Hexagram of Revolution is composed of the lower trigram Li (Fire) and the upper trigram Dui (Lake), symbolizing fire within a lake, where fire and water extinguish each other. "Revolution" refers to change. The Hexagram Statement says: Change occurs and is only believed in when it is completed; it is greatly smooth and favorable to maintaining the correct path, and regret disappears. The Commentary on the Judgment explains: Revolution is when fire and water extinguish each other; it is also like a middle daughter and a young daughter living in the same house, with conflicting intentions, hence revolution. "Only on the day of success will people believe," meaning people only believe in change after it has been realized. The lower trigram is civilized and the upper trigram is harmonious, thus it is greatly smooth and favorable to maintaining the correct path. Proper revolution leads to the disappearance of regret. Heaven and Earth undergo revolution, resulting in the formation of the four seasons; examples such as King Tang of Shang overthrowing Jie and King Wu of Zhou defeating Zhou, these revolutions follow the heavenly way and respond to the people's hearts. The significance of the timing contained in the Hexagram of Revolution is indeed profound! The Great Image Commentary says: Fire within a lake, this is the image of the Hexagram of Revolution; the gentleman takes inspiration from this, revises the calendar to clarify the changes of the four seasons.

初九，鞏用黃牛之革。《象》曰：“鞏用黃牛”，不可以有為也。六二，巳日乃革之，征吉，無咎。《象》曰：“巳日革之”，行有嘉也。九三，征凶。貞厲。革言三就，有孚。《象》曰：“革言三就”，又何之矣。

Chujiu is at the beginning of change, the opportunity has not yet arrived, so one can only use a yellow ox hide to tightly bind oneself and remain inactive. The Xiao Xiang says: "Gong yong huang niu," meaning that at this time, one cannot yet take action. Liuer is yin and flexible, and on the day it arrives, one can then initiate the change, going forward will be auspicious and without error. The Xiao Xiang says: "Si ri ge zhi," meaning that acting in this way will surely bring good results. Ji-san is overly yang and strong, rushing into change will be dangerous, even if one remains steadfast, it is still perilous; the proposal for change should be deliberated three times, and only after three deliberations are all appropriate can one gain the trust of others. The Xiao Xiang says: "Ge yan san jiu," once this is achieved, where else can one seek a more secure method?

九四，悔亡。有孚改命，吉。《象》曰：“改命之吉”，信志也。九五，大人虎變，未占有孚。《象》曰：“大人虎變”，其文炳也。上六，君子豹變，小人革面，征凶，居貞吉。《象》曰：“君子豹變”，其文蔚也。“小人革面”，順以從君也。

Nine in the Fourth holds a yang line in a yin position, which should naturally bring regret, but the regret disappears; with sincerity, he reforms the old order, which is auspicious. The Small Image says, "The auspiciousness of changing the destiny" refers to his sincerity being trusted by others. Nine in the Fifth, being yang and upright in the central position, is the leader of the change. His transformation is like a tiger shedding its fur, becoming brilliant and renewed, naturally trusted by the world without needing to consult. The Small Image says, "The great man's transformation like a tiger" refers to his brilliance shining brightly. Six at the Top is at the end of the change. The gentleman's transformation is like a leopard shedding its fur, his brilliance becoming dense and gradually noticeable; the petty person can only change his outward appearance. If he moves forward too hastily at this time, it will be dangerous, but if he remains steady and upright, it will be auspicious. The Small Image says, "The gentleman's transformation like a leopard" refers to his brilliance becoming dense and noticeable; "the petty person changing his face" refers to his gentle submission to the new ruler.

《鼎》：元吉，亨。《彖》曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。《象》曰：木上有火，鼎。君子以正位凝命。

The hexagram "Ding" (Tripod) has the lower trigram Xun (Wind) and the upper trigram Li (Fire), forming an image exactly like a tripod. The first line represents the foot, the second, third, and fourth lines represent the body, the fifth line represents the handle, and the top line represents the lifting bar. The hexagram statement says: Great auspiciousness, smooth and unimpeded. The commentary on the judgment explains: The tripod is an image of a vessel. Putting firewood into the fire is used for cooking food. The sage cooks food to offer to the heavenly deities, and also cooks on a large scale to provide for the sages and virtuous people. The lower trigram is humble and the upper trigram is bright, thus the ears and eyes are clear; the flexible line six in the fifth position ascends to a noble position, attains the central position and corresponds with the strong line nine in the second, thus achieving great smoothness and unimpededness. The great image commentary says: Wood above fire, which is the image of cooking, this is the image of the hexagram "Ding"; the gentleman takes this as a model, properly establishes his position and firmly holds the mission entrusted to him.

初六，鼎顛趾，利出否。得妾以其子，無咎。《象》曰：“鼎顛趾”，未悖也。“利出否”，以從貴也。九二，鼎有實，我仇有疾，不我能即，吉。《象》曰：“鼎有實”，慎所之也。“我仇有疾”，終無尤也。

Chu Li Ju Ding Zhi Di, Ding Zu Chao Tian Er Fan Dao, Kuan Shi Fan Chang, Que Zheng Hao Dao Dao Chu Li De Chen Zha Hui Wu; Ru Tong Yin Qie Sheng Zi Er Shi She De Li Shen, Bu Hui You Guo. Xiao Xiang Shuo: "Ding Dian Zhi", Bu Bu Wei Chang Li; "Li Chu Po", Shi Wei Cheng Cong Xin Na De Gui Wu Er Xian Qu Qi Jiu Hui. Jiu Er Yang Gang Ju Zhong, Ding Zhong Sheng Man Li Wu; Wo De Dui Tou Chu Li Su Jian Que You Bing Tong Zhi Xian, Bu Neng Qian Jin Wo, Ji. Xiao Xiang Shuo: "Ding You Shi", Zheng Yin Man Zai, Geng Yao Cang Jing Su Wang; "Wo Chou You Ji", Zhong Jing Bu Hui You Shu.

九三，鼎耳革，其行塞，雉膏不食，方雨，虧悔，終吉。《象》曰：“鼎耳革”，失其義也。九四，鼎折足，覆公餗，其形渥，凶。《象》曰：“覆公餗”，信如何也。六五，鼎黃耳金鉉，利貞。《象》曰：“鼎黃耳”，中以為實也。上九，鼎玉鉉，大吉，無不利。《象》曰：玉鉉在上，剛柔節也。

Nine in the Third is yang but lacks the right response, like a tripod's handle being deformed, making it impossible to lift the tripod and causing obstruction in movement; the delicious wild chicken in the tripod cannot be eaten. When yin and yang harmonize and rain falls, the previous loss and regret gradually disappear, and the outcome is favorable. The Small Image says: "The tripod handle is changed," meaning it has lost the proper harmony of principle. Nine in the Fourth, being yang in a yin position, responds to the weakness of Six at the Beginning, like the tripod's legs breaking, spilling the royal delicacies on the ground, and the body of the tripod being covered with filth, resulting in misfortune. The Small Image says: "The royal delicacies are overturned," how can one trust someone who is not reliable? The fault lies with the person himself. Six in the Fifth, being yin and gentle in a position of honor, is like a tripod with a yellow ear and a metal bar for lifting, which is favorable for maintaining the right path. The Small Image says: "The tripod has a yellow ear," meaning it is filled with the virtue of the center. Nine at the Top, being yang in the highest position, is like a tripod with a jade bar for lifting, which is strong yet gentle, resulting in great good fortune with nothing unfavorable. The Small Image says: the jade bar is at the top, indicating a proper balance between strength and softness.

《震》：亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。《彖》曰：震，亨。“震來虩虩”，恐致福也。“笑言啞啞”，後有則也。“震驚百里”，驚遠而懼邇也。“不喪匕鬯”，出可以守宗廟社稷，以為祭主也。《象》曰：洊雷，震。君子以恐懼修省。

The Hexagram Zhen represents thunder. Both the upper and lower trigrams are Zhen, meaning thunder, movement, and the eldest son. The Hexagram Statement says: It is smooth. When the sound of thunder comes, people are frightened and uneasy, but after it passes, they laugh and return to normal. A great thunderclap shakes a hundred miles away, yet the spoon and wine in the hands of the chief priest remain untouched. The Commentary on the Judgment explains: Zhen brings smoothness. "The thunder comes with fear" indicates that fear and caution bring blessings. "Laughter and talk in a low voice" means after fear, there is order in action. "The thunder shakes a hundred miles" means people far away are startled and those nearby are afraid. "Not losing the spoon and wine" means that the eldest son, who remains calm, can guard the ancestral temple and state, and thus can serve as the chief priest. The Image Commentary says: The continuous sound of thunder is the image of Zhen. The gentleman takes this as a model, cultivating himself with fear and self-examination.

初九，震來虩虩，後笑言啞啞，吉。《象》曰：“震來虩虩”，恐致福也。“笑言啞啞”，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。《象》曰：“震來厲”，乘剛也。六三，震蘇蘇，震行無眚。《象》曰：“震蘇蘇”，位不當也。

Chujiu is the master of Zhen (Thunder), when thunder comes, there is fear and alarm, but after it passes, one can talk and laugh freely, which is auspicious. The Xiao Xiang says: "Zhen comes with fear," because fear brings good fortune; "laughing and talking joyfully," because after fear, actions become orderly. Liuer is yin and flexible but occupies the strong Chujiu, so when thunder comes, there is danger and great loss of wealth, one can only take refuge on high mountains; there is no need to search, for after seven days, the lost wealth will be regained. The Xiao Xiang says: "Zhen comes with danger," because it occupies a strong line. Li-san is yin and not in the center, in the movement of Zhen, it is weak and unstable, and appears confused; if one can act due to the fear, there will be no calamity. The Xiao Xiang says: "Zhen makes one confused," because the line is not in the proper position.

九四，震遂泥。《象》曰：“震遂泥”，未光也。六五，震往來，厲，意無喪，有事。《象》曰：“震往來厲”，危行也。其事在中，大無喪也。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。《象》曰：“震索索”，中未得也。雖凶無咎，畏鄰戒也。

Nine in the Fourth is a yang line trapped between four yin lines, its movement of shaking eventually falls into a mud pit and cannot rise again. The Small Image says, "The shaking is stuck in mud," indicating that its yang strength has not yet become prominent. Six in the Fifth, being yin and gentle, occupies a position of honor, and the shaking comes and goes, which is dangerous; however, there is no great loss in intention, so it can still preside over worship. The Small Image says, "The shaking comes and goes with danger," meaning that actions are in a dangerous situation; because it maintains the middle path in what it oversees, there is no great loss. Six at the Top is at the extreme of the shaking, fearful and trembling, eyes looking around anxiously. At this time, traveling is ominous; the thunder has not yet reached itself, but only nearby, yet it is already cautious and fearful, thus avoiding mistakes; however, such caution may lead to gossip from the marital relatives. The Small Image says, "The shaking is trembling," because it has not reached the middle path; although in a dangerous situation, it avoids mistakes because it sees the neighbors' misfortunes and alerts itself in advance.

《艮》：艮其背，不獲其身，行其庭，不見其人，無咎。《彖》曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。“艮其止”，止其所也。上下敵應，不相與也。是以“不獲其身，行其庭，不見其人，無咎”也。《象》曰：兼山，艮。君子以思不出其位。

The Hexagram of Gen has both upper and lower trigrams of Gen, which represents mountain and signifies stopping. The Hexagram Statement says: stopping at the back — the back is the only part of the human body that does not see things or give rise to desires — thus one does not perceive one's own body; walking through his courtyard, one does not see the people in it; thus there is no blame. The Commentary on the Judgment explains: Gen means stopping. One should stop when it is appropriate and act when it is appropriate, neither missing the time for movement nor for stillness, and this principle is clear and upright. "Stopping at the proper place" means stopping where one should stop. Since the yao of this hexagram are in pairs with the same nature and are opposing yet not in harmony with each other, they are not connected, hence it says, "not perceiving one's own body, walking through the courtyard, not seeing the people, no blame." The Image Commentary says: two mountains overlapping, this is the image of the Hexagram of Gen; the gentleman takes inspiration from this, and his thoughts do not exceed his proper duties.

初六，艮其趾，無咎。利永貞。《象》曰：“艮其趾”，未失正也。六二，艮其腓，不拯其隨，其心不快。《象》曰：“不拯其隨”，未退聽也。九三，艮其限，列其夤，厲，熏心。《象》曰：“艮其限”，危熏心也。

The entire hexagram still uses the human body, from bottom to top, as a symbolic representation. The first line, Six at the Beginning, is at the very bottom, representing the toes. At the initial moment of movement, it stops, thus not committing any mistakes, and it is favorable to maintain a steady and correct course. The "Small Explanation" says, "Stopping at the toes," indicating that he has not yet lost the right path. The second line, Six in the Second, stops at the calf, but cannot correct the rigid stopping of the third line, Nine in the Third, so it can only follow suit, resulting in inner discomfort. The "Small Explanation" says, "Not rescuing the following," because the third line is stubborn and unwilling to retreat or listen to advice. The third line, Nine in the Third, is yang and resides at the junction of the two trigrams, stopping at the waist, forcefully tearing apart the upper and lower parts of the spine, which is extremely dangerous, with anxiety and fear burning like fire in the heart. The "Small Explanation" says, "Stopping at the waist," indicating that danger is tormenting his inner self.

六四，艮其身，無咎。《象》曰：“艮其身”，止諸躬也。六五，艮其輔，言有序，悔亡。《象》曰：“艮其輔”，以中正也。上九，敦艮，吉。《象》曰：“敦艮之吉”，以厚終也。

Six in the Fourth is yin and flexible, maintaining correctness, stopping itself entirely, not acting recklessly, thus avoiding mistakes. The Small Image says: "Stopping the body," meaning stopping what should be stopped on oneself first, seeking within oneself. Six in the Fifth, being yin and flexible, holds the position of honor, stopping its jaw and tongue, speaking in an orderly manner without rashness, thus eliminating regret. The Small Image says: "Stopping the jaw," because it is in the central position and maintains correctness. Upper Nine is at the extreme of the mountain, stopping with sincerity and firmness, which is auspicious. The Small Image says: "The auspiciousness of sincerity," because it ends with the virtue of sincerity.

《漸》：女歸吉，利貞。《彖》曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。《象》曰：山上有木，漸。君子以居賢德善俗。

The Hexagram of Gradual Progress has the lower trigram K’un (Earth) and the upper trigram Xun (Wind). "Gradual" means proceeding step by step. The Hexagram Statement says: When a woman marries, it is auspicious, and it is favorable to maintain the right course. The Commentary on the Judgment explains: The gradual progress of the Hexagram is like the marriage of a woman, proceeding according to the six rites in order, hence it is auspicious. Advancing while each occupies its proper position, so going forward will surely achieve success; advancing while following the right path, one can correct the state. The Nine in the Fifth is a yang line that is in the center. The lower trigram is still, and the upper trigram is humble and compliant, so when action is taken, it will not fall into hardship. The Great Image Commentary says: Mountains grow trees, which gradually become tall, this is the image of the Hexagram of Gradual Progress; the gentleman takes inspiration from this, accumulating virtue to improve customs.

初六，鴻漸于干。小子厲，有言，無咎。《象》曰：“小子之厲”，義無咎也。六二，鴻漸于磐，飲食衎衎，吉。《象》曰：“飲食衎衎”，不素飽也。九三，鴻漸于陸。夫征不復，婦孕不育，凶。利禦寇。《象》曰：“夫征不復”，離群醜也。“婦孕不育”，失其道也。“利用禦寇”，順相保也。

The entire hexagram uses the image of geese flying in order. Initially, the first line is at the very bottom, representing the geese gradually approaching the shore; the young and weak in this position face danger and may attract some criticism, but there is no actual fault. The "Small Explanation" says, "The young one's danger," which in terms of righteousness means there is no fault. The second line is a yin and flexible line in the center and upright, representing the geese gradually approaching a large rock, which is a stable and comfortable place for dwelling, with joy in eating and living. This is auspicious. The "Small Explanation" says, "Joyful in eating," meaning the sustenance received is not in vain, because it possesses the virtue of being upright and centered. The third line is overly yang and strong, representing the geese gradually approaching a high and level land, which is no longer appropriate. The husband is away on a distant campaign and does not return, the woman is pregnant but cannot give birth, which is ominous; at this time, it is only beneficial to jointly resist foreign invaders. The "Small Explanation" says, "The husband's campaign does not return," meaning he has left his own group; "the woman is pregnant but does not give birth," meaning she has lost the right path; "beneficial for resisting invaders," meaning only by mutual support and cooperation can they preserve themselves.

六四，鴻漸于木，或得其桷，無咎。《象》曰：“或得其桷”，順以巽也。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。《象》曰：“終莫之勝吉”，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。《象》曰：“其羽可用為儀，吉”，不可亂也。

Six in the Fourth is yin and flexible, and the wild geese gradually move up to the tree. The geese's webbed feet cannot grasp the branches, which is not their proper place. Fortunately, they find a flat, strong branch to rest on, so there is no error. The *Xiao Xiang* says, "Perhaps it finds a beam," because it is flexible and humble, able to be content with whatever situation arises. Nine in the Fifth is yang and upright, and the wild geese gradually move up to the high hill. It was originally in proper correspondence with Six in the Second, but was blocked by the third and fourth lines, like a woman who is unable to conceive for three years. However, the blockage cannot overcome the proper correspondence, so it is auspicious. The *Xiao Xiang* says, "Finally, it cannot be overcome by misfortune," meaning that the wish is finally fulfilled. Nine at the Top is at the extreme of *Jian*, and the wild geese gradually move to a lofty place. The feathers it sheds can be used as decorations for dancing, which is auspicious. The *Xiao Xiang* says, "Its feathers can be used for ceremonial display, which is auspicious," meaning that this method of orderly advancement and retreat is a model that should not be disturbed.

《歸妹》：征凶，無攸利。《彖》曰：歸妹，天地之大義也。天地不交而萬物不興。歸妹，人之終始也。說以動，所歸妹也。“征凶”，位不當也。“無攸利”，柔乘剛也。《象》曰：澤上有雷，歸妹。君子以永終知敝。

The hexagram "Gui Mei" has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder), symbolizing a young maiden marrying a senior male. The action is driven by joy rather than proper rites. "Gui Mei" means marriage. The hexagram statement says: going forward in this manner brings misfortune and brings no benefit. The commentary on the judgment explains: marriage is a great principle in the universe; when heaven and earth do not interact, all things cannot flourish. Marriage is related to the beginning and end of human relationships. Acting out of joy, the maiden is being married. "Zhen Xiong" (misfortune in going forward) is because the third and fifth lines are not in proper positions. "Wu You Li" (no benefit) is because the yin lines are overpowering the yang lines, reversing the proper order. The great image commentary says: thunder arises over the lake, the thunder moves and the lake follows, which is the image of the hexagram "Gui Mei." The gentleman takes inspiration from this, looking at the long-term outcome and foreseeing possible dangers.

初九，歸妹以娣。跛能履，征吉。《象》曰：“歸妹以娣”，以恆也。“跛能履吉”，相承也。九二，眇能視，利幽人之貞。《象》曰：“利幽人之貞”，未變常也。六三，歸妹以須，反歸以娣。《象》曰：“歸妹以須”，未當也。

Chu Jiuzhou is yang and strong at the beginning but has no proper response, so the daughter can only go as a secondary bride; like a lame person who can still walk, though not suitable for long journeys, it is auspicious to stay within one's proper role. The Xiao Xiang says: "Returning to marriage as a secondary bride," which means keeping to a long-lasting proper position; "a lame person can walk and it is auspicious," meaning to be content in a lower position and serve the main wife. Nine Er is yang and strong in the center, but the corresponding Six Wu is not virtuous, like having only one eye—though there is talent and virtue, the person encountered is not suitable; at this time, it is beneficial to hold to the correct path like a person who lives in seclusion and keeps to chastity. The Xiao Xiang says: "It is beneficial for the secluded person to keep to chastity," meaning not changing the constant path. Six San is yin and weak, not in the middle or proper position, seeking marriage with a low status but no one is willing to take her, so she has to return and serve as a secondary bride. The Xiao Xiang says: "Returning to marriage as a secondary bride," because she is not in the proper position.

九四，歸妹愆期，遲歸有時。象曰：“愆期”之志，有待而行也。六五，帝乙歸妹，其君之袂不如其娣之袂良。月幾望，吉。《象》曰：“帝乙歸妹，不如其娣之袂良”也。其位在中，以貴行也。上六，女承筐無實，士刲羊無血，無攸利。《象》曰：上六無實，承虛筐也。

Nine in the Fourth is yang and has no corresponding line, leading to delays in the marriage date; delaying the marriage is waiting for the right time. The Xiao Xiang says: The intention expressed by "delayed period" is to wait until the time is ripe before taking action. Six in the Fifth is yin and holds a position of honor, like King Di Yi of Shang who married off his younger sister: this noble bride's sleeves were not as beautiful as those of the accompanying concubine; it values virtue rather than adornment. The moon is about to be full but not yet complete, which is auspicious. The Xiao Xiang says: "King Di Yi married off his sister, but her sleeves were not as good as those of her younger sister," because she maintains virtue in the center and practices humility and simplicity even in her exalted position. Six at the Top is at the end of the hexagram but lacks substance, like a woman holding a basket that is empty, or a man slaughtering a sheep but unable to draw blood—worship is not accomplished, marriage lacks substance, and there is no benefit. The Xiao Xiang says: Six at the Top is empty and lacks substance, holding only an empty basket.

《豐》：亨，王假之。勿憂，宜日中。《彖》曰：豐，大也。明以動，故豐。“王假之”，尚大也。“勿憂宜日中”，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎？《象》曰：雷電皆至，豐。君子以折獄致刑。

The hexagram 丰 is composed of the trigram Li (Fire) above and Zhen (Thunder) below. It represents brightness combined with movement, indicating great momentum and grandeur. "丰" means great abundance. The hexagram statement says: It is favorable to cross the threshold; only the king can attain such grandeur. There is no need for worry; one should shine like the sun at noon. The commentary on the judgment explains: "丰" means great abundance. Having brightness and being able to act leads to grandeur. "The king comes to it" signifies the veneration of grandeur. "Do not worry, it is appropriate at noon" means one should illuminate the world. However, the sun at noon will eventually set westward, and the full moon will eventually wane; the fullness and emptiness of heaven and earth change with the seasons, how much more so for human beings and spirits? The image commentary says: Thunder and lightning come together, combining power and brightness, which is the image of the hexagram 丰. The gentleman takes inspiration from this, using clarity to judge disputes and using authority to enforce punishment.

初九，遇其配主，雖旬無咎，往有尚。《象》曰：“雖旬無咎”，過旬災也。六二，豐其蔀，日中見斗。往得疑疾，有孚發若，吉。《象》曰：“有孚發若”，信以發志也。九三，豐其沛，日中見沫，折其右肱，無咎。《象》曰：“豐其沛”，不可大事也。“折其右肱”，終不可用也。

Chu Ji and Ji Si have the same virtue and are compatible, although they are equal and neither has an advantage, their going forward will be praised. The Xiao Xiang says, "Although for ten days there is no fault," but once they exceed this state of equality and compete for precedence, disaster will arise. Li Er is yin and flexible, upright, and corresponds to Wu Wu, which is dark. The obstruction is so great that even at noon one can see the Big Dipper. At this time, going forward will bring suspicion. If one uses sincerity to enlighten the other, it will be auspicious. The Xiao Xiang says, "There is sincerity and it is revealed," meaning using sincerity to enlighten the other's mind. Ji San is yang and corresponds to Shang Wu, which is extremely dark. The obstruction is even greater, so that even the faintest starlight is visible at noon. It is like breaking the right arm, making it impossible to act. However, in terms of itself, there is no fault. The Xiao Xiang says, "The abundance is excessive," meaning one should not undertake great matters at this time; "Breaking the right arm," meaning he will ultimately be of no use.

九四，豐其蔀，日中見斗，遇其夷主，吉。《象》曰：“豐其蔀”，位不當也。“日中見斗”，幽不明也。“遇其夷主”，吉行也。六五，來章有慶譽，吉。《象》曰：六五之吉，有慶也。上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。《象》曰：“豐其屋”，天際翔也。“窺其戶，闃其無人”，自藏也。

Nine in the Fourth is also obscured by a great canopy, yet at noon the Big Dipper is visible; fortunately, it meets Nine at the Beginning, a companion of equal standing, which is auspicious. The Xiao Xiang says: "Its canopy is excessive," because the position of the line is inappropriate; "the Big Dipper is visible at noon," indicates darkness and lack of clarity; "meeting its equal ruler," represents a fortunate action. Six in the Fifth, thoughyin softness, holds a lofty position, and can attract Six in the Second and Nine in the Third, who are talented and cultured, thus bringing blessings and good reputation, which is auspicious. The Xiao Xiang says: Six in the Fifth is auspicious because it brings blessings. Six at the Top is at the extreme of abundance, building an excessively large house, yet concealing itself completely; looking through the door crack, it is silent and empty, with no one seen for three years, which is ominous. The Xiao Xiang says: "Its house is excessive," indicating arrogance and ambition to reach the heavens; "peeking through the door, it is empty and silent," shows that it has hidden itself away and cut off communication with others.

《旅》：小亨。旅貞吉。《彖》曰：“旅小亨”，柔得中乎外，而順乎剛，止而麗乎明，是以“小亨旅貞吉”也。旅之時義大矣哉！《象》曰：山上有火，旅。君子以明慎用刑而不留獄。

The hexagram Travel is composed of the earth trigram below and the fire trigram above. Mountains stop while fire moves, and fire does not stay in one place. "Travel" refers to being away from home. The hexagram statement says: there is slight success; those who travel should maintain uprightness to be auspicious. The commentary on the judgment explains: "Travel has slight success" because the yao in the fifth position, which is flexible, is in the outer trigram and is in the center, and it is flexible and follows the yang. The lower trigram is still, while the upper trigram is attached to brightness, hence "slight success, travel, uprightness, auspicious." The timing significance contained in the hexagram Travel is indeed profound. The great image commentary says: fire on a mountain, the fire moves quickly, this is the image of the hexagram Travel; the gentleman takes this as a model, when applying punishment, he is both clear-sighted and cautious, and does not leave cases to accumulate for a long time.

初六，旅瑣瑣，斯其所取災。《象》曰：“旅瑣瑣”，志窮災也。六二，旅即次，懷其資，得童僕，貞。《象》曰：“得童僕貞”，終無尤也。九三，旅焚其次，喪其童僕，貞厲。《象》曰：“旅焚其次”，亦以傷矣。以旅與下，其義喪也。

Chu Li Yin Rou Ju Lu Zhi Shi, Wei Ren Wei Suo Bi Xie, Jin Jin Jiao Jiao, Zhe Zheng Shi Zi Qu Zai Huo De Yuan Yin. "Lu Sao Sao" says the Xiao Xiang, which indicates the mind has already become destitute and lowly, thus inviting misfortune. Liu Er Yin Rou Zhong Zheng, on the journey he stayed in an inn, had money with him, and also received a loyal servant, holding to the correct path. "De Tong Pu Zhen" says the Xiao Xiang, so he will ultimately not make mistakes. Ji San Yang Gang Guo Shen, the inn was burned down by fire, and the servant also scattered, though he holds to the path, it is still dangerous. "Lu Fen Qi Ci" says the Xiao Xiang, which is quite damaging; with a traveling body yet using a harsh attitude toward subordinates, by reason he should lose them.

九四，旅于處，得其資斧，我心不快。《象》曰：“旅于處”，未得位也。“得其資斧”，心未快也。六五，射雉，一矢亡，終以譽命。《象》曰：“終以譽命”，上逮也。上九，鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。《象》曰：以旅在上，其義焚也。“喪牛于易”，終莫之聞也。

Nine in the Fourth is a yang line in a yin position, representing a traveler who temporarily finds shelter and prepares money and an axe, but still feels unhappy. The Small Commentary says: "Traveling in a place" is because he has not obtained the proper position; "obtaining his provisions and axe" is why he still feels unhappy. Six in the Fifth, being yin and gentle, occupies a high position, like shooting a wild pheasant. Although he loses an arrow, he eventually gains reputation and rank. The Small Commentary says: "Finally achieving honor and rank" because it is supported by a yang line and thus receives its benefits. Nine at the Top is a yang line in the extreme position of travel, lofty and self-sufficient, like a bird's nest being burned. This traveler first feels joy and laughter, then cries out in sorrow. He also loses his ox easily by the field—losing the virtue of gentleness, which is凶 (auspicious). The Small Commentary says: being in a position of travel yet occupying the highest place, by nature should bring the calamity of burning the nest; "losing the ox in ease" means he never heard a word of advice until the end.

《巽》：小亨。利有攸往。利見大人。《彖》曰：重巽以申命。剛巽乎中正而志行。柔皆順乎剛，是以“小亨，利有攸往，利見大人”。《象》曰：隨風，巽。君子以申命行事。

The Hexagram of Wind is composed of two Wind trigrams, representing wind and wood. Its meaning is to be compliant and to show humility. The Hexagram Statement says: There is slight success, favorable for going forward, and favorable for meeting a great person. The Commentary on the Judgment explains: Two Wind trigrams following each other represent the image of repeatedly emphasizing and clarifying orders. The nine in the fifth line, being a yang line, is humble and compliant, occupying the central and upright position, thus enabling his aspirations to be carried out. The two yin lines, the six at the beginning and the six in the fourth, both comply with the yang lines, hence it says, "There is slight success, favorable for going forward, and favorable for meeting a great person." The Image Commentary says: A wind follows another wind, which is the image of the Hexagram of Wind. The gentleman takes this as a model, repeatedly emphasizing and clarifying orders before carrying out his affairs.

初六，進退，利武人之貞。《象》曰：“進退”，志疑也。“利武人之貞”，志治也。九二，巽在床下，用史巫紛若，吉，無咎。《象》曰：“紛若之吉”，得中也。九三，頻巽，吝。《象》曰：“頻巽之吝”，志窮也。

Chu Liu Yin Rou Zai Zui Xia, Guo Yu Bei Xun Er Jin Tui Bu Ding; Ci Shi Yi Yu Qu Fa Wu Ren Na Yang Yi Guo Jue De Shou Zheng. "Jin Tui", Shi Xin Zhi Chi Yi Bu Jue; "Li Wu Ren Zhi Zhen", Shi Yao Yong Gang Yi Lai Zhi Zheng Ci You Rou. Jiu Er Yang Gang Ju Zhong Er Zi Chu Bei Xia, Qian Shun De Ru Fu Zai Cang Xia; Zai Yong Zhu Shi Wu Zhu Na Yang Duo De Cheng Jing Qu Tong Da Shen Ren Zhi Yi, Ji, Bu Hui You Guo. "Fen Ruo Zhi Ji", Shi Yin Wei Ta De Zhong Dao, Su Bei Er Bu Shi Qi Zheng. Jiu San Yang Gang Bu Zhong, Yi Zai Qiang Zuo Chu Shun Cong De Yang, Fu Fu Wu Chang, Han Xi. "Pin Xun Zhi Lin", Shi Xin Zhi Yi Jing Kun, Wu Shuo Shou Chi.

六四，悔亡，田獲三品。《象》曰：“田獲三品”，有功也。九五，貞吉，悔亡，無不利，無初有終。先庚三日，後庚三日，吉。《象》曰：九五之吉，位正中也。上九，巽在床下，喪其資斧，貞凶。《象》曰：“巽在床下”，上窮也。“喪其資斧”，正乎凶也。

Six in the Fourth isyin softness and holds the correct position, and it receives the support of Nine in the Fifth, so regret disappears; it is like hunting and obtaining three types of game—ancient hunting yielded game for worship, for entertaining guests, and for the kitchen. The Small Image says: "Hunting and obtaining three types," meaning it establishes merit. Nine in the Fifth is yang and upright, maintaining correctness brings good fortune, regret disappears, and there is no disadvantage; initially it may not be smooth, but ultimately there will be a good result. When issuing a decree of change, one should repeatedly consider it three days before and three days after the "Geng" day, which is auspicious. The Small Image says: Nine in the Fifth is auspicious because it is in the correct and central position. Upper Nine is at the extreme of Xun, being overly humble and submissive, hiding beneath the bed; even losing its means of self-defense and the axe for cutting wood, although it is guarding, it is still凶. The Small Image says: "Xun is beneath the bed," meaning being in a high position to the extreme; "losing its means and axe," is this not凶?

《兌》：亨。利貞。《彖》曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞。說以犯難，民忘其死。說之大，民勸矣哉！《象》曰：麗澤，兌。君子以朋友講習。

The Hexagram of Dui (Lake) has both upper and lower trigrams as Dui. Dui represents a lake, a mouth, and joy. The Hexagram Statement says: It is smooth and favorable to maintain the correct course. The Commentary on the Judgment explains: Dui means joy. The second and fifth lines are yang lines in the center, while the third and sixth lines are yin lines outside. By following the way of joy and maintaining the correct course, it is in harmony with heaven and in accord with people. Leading the people with joy, the people forget their toil; guiding the people through hardship with joy, the people forget life and death. The way of joy is so important that the people are naturally inspired. The Image Commentary says: Two lakes connected, their vapors moistening each other, this is the image of the Hexagram of Dui. The gentleman takes inspiration from this, and with friends discusses learning, and refines his knowledge together.

初九，和兌，吉。《象》曰：“和兌之吉”，行未疑也。九二，孚兌，吉，悔亡。《象》曰：“孚兌之吉”，信志也。六三，來兌，凶。《象》曰：“來兌之凶”，位不當也。

Chu Ji Yang Gang Zai Xia Er Wu Shou Si Ying, Qi Xie Yue Chu Yu Zhong He Ziran, Ji. "He Duì Zhi Ji" says the Xiao Xiang, meaning his behavior is open and upright, causing no suspicion. Ji Er Yang Gang Ju Zhong Er Jin Liu San Zhi Yin, Neng Yi Cheng Xin Zi Zhao Er Zhi Qi Yue, Ji, Hui Hen Xie. "Fu Duì Zhi Ji" says the Xiao Xiang, meaning his mind is sincere and trustworthy. Liu San Yin Rong Bu Zhong Bu Zheng, Fan Kuai Qu Tiao Hao Xia Mian De Liang Yang Yao Yi Qiu Yue, Xiong. "Lai Duì Zhi Xiong" says the Xiao Xiang, because it occupies an inappropriate line position.

九四，商兌未寧，介疾有喜。《象》曰：“九四之喜”，有慶也。九五，孚于剝，有厲。《象》曰：“孚于剝”，位正當也。上六，引兌。《象》曰：上六“引兌”，未光也。

Nine in the Fourth is between Nine in the Fifth, which is correct and upright, and Six in the Third, which is improper and perverse. It hesitates and deliberates, uncertain about its choice, and feels anxious in its heart. If it can decisively cut off the influence of Six in the Third, which is harmful, there will be joy. The Small Image says: "The joy of Nine in the Fourth" indicates that there will certainly be good fortune. Nine in the Fifth is strong and upright, holding the position of honor, yet it is in close association with Upper Six, which is a relative. If it sincerely treats this small person who is weakening the strong, there will be danger. The Small Image says: "Sincere trust in the weakening" because it holds a very honorable position, it is even more important to be cautious about trusting the wrong person. Upper Six is at the extreme of the Trigram of Joy, and can only attract the lower Nine in the Fifth to seek joy. The Small Image says: "Upper Six 'attracts joy'" indicates that its way of seeking joy is not upright and open.

《渙》：亨。王假有廟。利涉大川，利貞。《彖》曰：“渙，亨”，剛來而不窮，柔得位乎外而上同。“王假有廟”，王乃在中也。“利涉大川”，乘木有功也。《象》曰：風行水上，渙。先王以享于帝，立廟。

The hexagram Hun is composed of the trigram Kan (Water) above and Xun (Wind) below, representing wind moving over water, causing ripples to scatter. "Hun" means dispersion, and the meaning of the hexagram is to gather people who are scattered. The hexagram statement says: it is smooth; the king comes to the ancestral temple for worship; it is advantageous to cross great rivers and dangerous terrain, and it is advantageous to maintain the right path. The Commentary on the Judgment explains: "Hun is smooth," because the strong line Nine in the Second comes from outside and occupies the center without reaching a state of hardship, and the flexible line Six in the Fourth, located in the outer trigram, is in its proper position and aligns with the superior line. "The king comes to the temple," indicates that the king's sincerity resides within, thus gathering the scattered hearts of people. "It is advantageous to cross great rivers," because Xun represents wood, and crossing dangerous waters by boat made of wood will surely succeed. The Great Image Commentary says: wind moving over water is the image of the hexagram Hun; ancient kings took inspiration from this, worshiping the heavenly deities and establishing ancestral temples, using religion and human relationships to gather the scattered hearts of people.

初六，用拯馬壯，吉。《象》曰：初六之吉順也。九二，渙奔其機，悔亡。《象》曰：“渙奔其機”，得願也。六三，渙其躬，無悔。《象》曰：“渙其躬”，志在外也。

At the beginning of the hexagram, the line Six at the Beginning is in the initial stage of dispersion. The dispersion is still slight, and at this time, using a strong horse to rescue is auspicious. The "Small Image" says: The auspiciousness of the Six at the Beginning is because it is flexible and obedient to the Yang strength of Nine in the Second. Nine in the Second, being Yang and central, in the time of dispersion moves toward a stable table—referring to the position of the Six at the Beginning as a place to rest—thus eliminating regret. The "Small Image" says: "Dispersing toward the mechanism," means fulfilling the wish of securing a place to rest. The line Six in the Third, being Yin and not properly positioned, can disperse its own private thoughts and respond to Nine at the Top above, thus having no regret. The "Small Image" says: "Dispersing his own self," indicates his intention is to help others in dispersion, not for his own benefit.

六四，渙其群，元吉。渙有丘，匪夷所思。《象》曰：“渙其群元吉”，光大也。九五，渙汗其大號，渙王居，無咎。《象》曰：“王居無咎”，正位也。上九，渙其血，去逖出，無咎。《象》曰：“渙其血”，遠害也。

Six in the Fourth isyin softness and upright, and it supports Nine in the Fifth above. It can disperse its own clique and private group to follow the greater public good, which is very auspicious. It disperses small groups and gathers into a large crowd like a high hill, which is not something ordinary people can think of. The Small Image says, "Dispersing the group is most auspicious," because this is broad and bright. Nine in the Fifth is yang and upright, holding the exalted position. Issuing major commands is like sweat from the body—once released, it does not return, and orders are carried out without fail. It also distributes accumulated wealth of the royal house to benefit the world, without error. The Small Image says, "The king resides without blame," because it holds the central and upright position of the ruler. Upper Nine is at the extreme of dispersal. It can disperse harm, distance itself from fear, and be beyond difficulties, without error. The Small Image says, "Dispersing the blood," because it has far removed itself from harm.

《節》：亨。苦節，不可貞。《彖》曰：“節亨”。剛柔分而剛得中。“苦節不可貞”，其道窮也。說以行險，當位以節，中正以通。天地節而四時成。節以制度，不傷財，不害民。《象》曰：澤上有水，節。君子以制數度，議德行。

The Hexagram of "Restraint" has the lower trigram Dui (Lake) and the upper trigram Kan (Water). A lake has embankments and limited water, too much causes overflow, too little causes drying up. "Restraint" refers to moderation. The Hexagram Statement says: "It is smooth and unimpeded," but excessive restraint is not sustainable. The Commentary on the Judgment explains: "Restraint is smooth," because the yin and yang are balanced, with the Second line and the Fifth line being strong and central. "Excessive restraint is not enduring," because such a path leads to a dead end. To face difficulties with a harmonious and joyful heart, to hold a proper position and know restraint, to be upright and just, thus achieving smoothness. Heaven and Earth have measures, so the four seasons are formed; by using regulations to impose restraint, one does not waste resources nor harm the people. The Image Commentary says: Water on a lake, with storage and release in measure, this is the image of the Hexagram of Restraint; the gentleman takes this as a model, establishing rites and laws, and evaluating the virtue of people.

初九，不出戶庭，無咎。《象》曰：“不出戶庭”，知通塞也。九二，不出門庭，凶。《象》曰：“不出門庭凶”，失時極也。六三，不節若，則嗟若，無咎。《象》曰：“不節之嗟”，又誰咎也。

Initial Nine is at the beginning of the principle of moderation. He remains cautious, does not go out, stays within the courtyard, and guards himself carefully, thus avoiding mistakes. The Minor Commentary says: "Not going out of the gate," indicates he knows when to move and when to be still. Nine Two should go out but does not, remains shut within, missing the opportunity, thus resulting in misfortune. The Minor Commentary says: "Not going out of the gate brings misfortune," indicating that missing the opportunity has reached its extreme. Six Three isyin softness and not in the center or proper position, unwilling to restrain himself, and only laments afterwards; but since he realizes his regret, he does not need to blame others. The Minor Commentary says: not knowing restraint and thus lamenting, who can blame him?

六四，安節。亨。《象》曰：“安節之亨”，承上道也。九五，甘節，吉，往有尚。《象》曰：“甘節之吉”，居位中也。上六，苦節，貞凶，悔亡。《象》曰：“苦節貞凶”，其道窮也。

Six in the Fourth is a yin and flexible line that maintains correctness, moving calmly within the framework of restraint without feeling forced, thus achieving success. The Small Commentary says, "The success of maintaining restraint" because it follows and supports the principle of restraint established by Nine in the Fifth. Nine in the Fifth is a yang and upright line holding the position of honor, its restraint is sweet and moderate, and everyone is willing to follow, hence it is auspicious. The Small Commentary says, "The auspiciousness of sweet restraint" because it holds a proper position, neither excessive nor deficient. Upper Six is at the extreme of restraint, its restraint becomes overly harsh. If it persists in this, it will be dangerous; however, since it has already endured hardship and imposed self-restraint, regret can be dispelled. The Small Commentary says, "The danger of harsh restraint" because this path has reached its end.

《中孚》：豚魚，吉。利涉大川，利貞。《彖》曰：“中孚”，柔在內而剛得中，說而巽，孚乃化邦也。“豚魚吉”，信及豚魚也。“利涉大川”，乘木舟虛也。中孚以利貞，乃應乎天也。《象》曰：澤上有風，中孚。君子以議獄緩死。

The hexagram Zhongfu consists of the trigram Dui (Lake) above and Xun (Wind) below. The third and fourth lines are yin, leaving the center empty, while the second and fifth lines, which are yang, are in the central position and solid. This represents the image of inner sincerity. "Fu" means sincerity. The hexagram statement says: sincerity extends even to pigs and fish, which are humble creatures, and this is auspicious; it is beneficial to cross great rivers and dangerous terrain, and it is beneficial to maintain uprightness. The Commentary on the Judgment explains: "Zhongfu" means that yin lines are in the inner trigram and yang lines are in the central position, the lower trigram is harmonious, and the upper trigram is respectful and yielding, thus sincerity can influence the state. "Pigs and fish are auspicious" means that sincerity can reach even pigs and fish. "Beneficial to cross great rivers" means riding on a hollow wooden boat, thus able to float across. Sincerity combined with uprightness is truly in accordance with the way of heaven. The Great Image Commentary says: wind over a lake, wind entering the water and the water responding to it, this is the image of the hexagram Zhongfu. The gentleman takes this as a model, carefully examining cases, and for capital punishment, acts with caution.

初九，虞吉，有它不燕。《象》曰：初九“虞吉”，志未變也。九二，鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。《象》曰：“其子和之”，中心願也。六三，得敵，或鼓或罷，或泣或歌。《象》曰：“或鼓或罷”，位不當也。

Chu Ji is at the beginning of sincerity, and if he can foresee and measure the person he trusts, it will be auspicious; but if he has other desires or is fickle-minded, he will not find peace. The Xiao Xiang says: Chu Ji's "Yu Ji" is because his single-minded intention has not changed. Ji Er is yang in the center, like a white crane calling in the shade of a mountain, its young ones responding from afar; "I have a good wine, I wish to share it with you" — this is a portrayal of the highest sincerity, where things respond naturally without seeking. The Xiao Xiang says: "Its young ones respond," which comes from the heart, not forced. Li San is yin, not in the center or proper position, encountering Shang Ji, which is its enemy, thus at times beating drums to attack, at times tiring and stopping, at times weeping, at times singing, with no consistency. The Xiao Xiang says: "Sometimes beating drums, sometimes stopping," because the position of this line is improper.

六四，月幾望，馬匹亡，無咎。《象》曰：“馬匹亡”，絕類上也。九五，有孚攣如，無咎。《象》曰：“有孚攣如”，位正當也。上九，翰音登于天，貞凶。《象》曰：“翰音登于天”，何可長也？

Six in the Fourth isyin softness and holds the correct position, and it receives the support of Nine in the Fifth, like the moon approaching fullness but not yet complete, abundant yet not excessive. It gives up its original matching with Nine at the Beginning, like losing the companion horse, thus it does not commit a mistake. The Small Image says: "The horses are lost," meaning it cuts off private connections with its peers and focuses entirely on upward development. Nine in the Fifth is阳刚 and upright, holding the position of honor, and with sincere trust it firmly maintains the world, like the sinews connected together, thus it does not commit a mistake. The Small Image says: "There is sincerity and the sinews are tightly bound," because its position is extremely proper. Nine at the Top is at the extreme of trust but seeks empty fame, like the crowing of a rooster reaching the heavens—its sound exceeds its emotion, its reputation exceeds its actual ability. To cling to this is dangerous. The Small Image says: "The sound of the crane reaches the heavens," how can such empty sound last long?

《小過》：亨。利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。《彖》曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉，“飛鳥遺之音，不宜上，宜下，大吉”，上逆而下順也。《象》曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。

The hexagram Xiao Guo consists of the upper trigram Zhen (Thunder) and the lower trigram Gen (Mountain), forming the image of thunder on a mountain. There are four yin lines outside and two yang lines in the center, indicating that the small yin lines slightly exceed their proper place. The hexagram statement says: it is favorable to be open and smooth, beneficial to maintain the correct path; it is suitable for small matters, but not for great ones. It is like the sound left behind by a flying bird, which is not suitable for flying upward, but suitable for descending, resulting in great good fortune. The commentary on the judgment explains: Xiao Guo means that the small yin lines slightly exceed their proper place yet still achieve smoothness. Slightly exceeding while maintaining the correct path is in accordance with the situation. The yin lines six two and six five occupy the central positions, hence small matters are favorable. The yang lines nine three and nine four are out of their proper positions and not in the center, hence great matters are not suitable. The shape of this hexagram resembles a flying bird spreading its wings, hence it is said, "the sound left behind by a flying bird, not suitable to fly upward, suitable to descend, great good fortune." Flying upward is against the trend, while descending is in harmony with the trend. The great image commentary says: thunder on a mountain, the sound of thunder is high but appears small, this is the image of the hexagram Xiao Guo; the gentleman takes inspiration from this, slightly exceeding in reverence in his conduct, slightly exceeding in mourning during bereavement, and slightly exceeding in frugality in expenditure.

初六，飛鳥以凶。《象》曰：“飛鳥以凶”，不可如何也。六二，過其祖，遇其妣。不及其君，遇其臣。無咎。《象》曰：“不及其君”，臣不可過也。九三，弗過防之，從或戕之，凶。《象》曰：“從或戕之”，凶如何也？

Chu Li is a yin and flexible line at the very bottom, eager to rise quickly, thus violating the prohibition of "not being suitable to ascend." It is like a flying bird that invites misfortune by soaring high. The Xiao Xiang says, "A flying bird meets misfortune," which is self-inflicted and unavoidable. Li Er is a yin and flexible line that is upright and proper. It passes over Ji San, the "father," and meets Li Wu, the "mother." Although it cannot reach Li Wu, the ruler, it meets its own proper role as a minister. By being content with its position as a minister, it does not commit any mistakes. The Xiao Xiang says, "Not reaching its ruler," meaning a minister should not surpass the ruler. Ji San is yang and strong but lacks caution, relying solely on itself. If it allows yin and weak people to follow, it may be harmed, resulting in misfortune. The Xiao Xiang says, "It may be attacked," how can such danger be described?

九四，無咎。弗過遇之，往厲必戒，勿用永貞。《象》曰：“弗過遇之”，位不當也。“往厲必戒”，終不可長也。六五，密雲不雨，自我西郊。公弋取彼在穴。《象》曰：“密雲不雨”，已上也。上六，弗遇過之，飛鳥離之，凶，是謂災眚。《象》曰：“弗遇過之”，已亢也。

Nine in the Fourth holds a yang line in a yin position and is able to restrain itself, so it does not commit any mistakes; it does not go beyond its proper place but can meet with others, yet going forward would bring danger, so it must be cautious and not stubbornly remain unchanged. The Small Image says, "Not going beyond and meeting," because the line is in an inappropriate position; "Going forward brings danger and must be guarded against," indicates that this situation cannot last long. Six in the Fifth, being yin and soft, holds a position of honor without any yang to support it, like thick clouds that block the rain but do not fall, clouds coming from the western outskirts; it can only be like a king using a bow and arrow to shoot small things in a cave, taking Six in the Second, this soft line, to assist itself. The Small Image says, "Thick clouds without rain," because the yin energy has risen to the top and cannot descend to form rain. Upper Six, being yin and soft, reaches the extreme of minor excess, refuses to meet and keeps going beyond, like a bird flying higher and higher until it is caught in a net, resulting in misfortune, which is called calamity. The Small Image says, "Not meeting but going beyond," because it has reached the extreme of being high.

《既濟》：亨小，利貞。初吉終亂。《彖》曰：“既濟，亨”，小者亨也。“利貞”。剛柔正而位當也。“初吉”，柔得中也。“終止則亂”，其道窮也。《象》曰：水在火上，既濟。君子以思患而豫防之。

The hexagram Ji Ji consists of the trigram Li (Fire) above and Kan (Water) below, representing water above fire, which symbolizes cooking that has already been completed. The entire hexagram has all six lines in proper positions, making it the most orderly among the sixty-four hexagrams. Ji Ji means that a matter has already been accomplished. The hexagram statement says: success is only in minor matters, and it is advantageous to maintain correctness; initially it is auspicious, but eventually it may turn into disorder. The Commentary on the Judgment explains: "Ji Ji, success" means that success is only in minor matters. As for "advantageous to maintain correctness," it is because the strong and weak lines are each in their proper positions and the lines are all appropriate. "Initially auspicious" refers to the second line, which is a yin line in the center. "Ending in disorder" is because after accomplishment, if there is stagnation, the path reaches its limit. The Great Image Commentary says: water above fire, this is the image of Ji Ji; the gentleman takes inspiration from this, and when a matter is completed, he anticipates possible dangers and takes precautions in advance.

初九，曳其輪，濡其尾，無咎。《象》曰：“曳其輪”，義無咎也。六二，“婦喪其茀，勿逐，七日得。《象》曰：“七日得”，以中道也。九三，高宗伐鬼方，三年克之，小人勿用。《象》曰：“三年克之”，憊也。

The first line, "Initial Nine" is at the beginning of the completed situation, like holding back the chariot wheel so it does not move quickly, like a fox crossing a river, getting its tail wet and stopping. At the beginning of achieving something, knowing restraint leads to no mistakes. The "Small Image" says: "Dragging the wheel" is morally without fault. The second line, "Six in the Second," is a yin and flexible line in the center, like a woman losing the curtain covering her carriage and thus unable to travel; there is no need to search for it, for it will be recovered after seven days. (The original text has an extra quotation mark before this line, and it is not closed, so it is recorded as is.) The "Small Image" says: "Recovered after seven days" because it maintains the middle path and thus will be regained. The third line, "Nine in the Third," is a yang and strong line at the top of the lower trigram, like King Wu Ding of the Shang dynasty fighting the Guifang, taking three years to conquer them; such prolonged warfare should not be entrusted to petty people. The "Small Image" says: "Conquered in three years" indicates that the effort has already become exhausted.

六四，繻有衣袽，終日戒。《象》曰：“終日戒”，有所疑也。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。《象》曰：“東鄰殺牛”，不如西鄰之時也。“實受其福”，吉大來也。上六，濡其首，厲。《象》曰：“濡其首厲”，何可久也？

Six in the Fourth isyin softness and has the right position, but it has already entered the Water trigram Kan, like a boat with leaks, requiring old clothes to be ready at all times to plug the holes, remaining constantly on guard all day. The Small Image says: "Being on constant alert all day," indicating that there is already some doubt in the heart, knowing that danger is approaching. Nine in the Fifth is yang and upright, holding the position of honor, but in a time of great prosperity, decline is about to come. The eastern neighboring state sacrifices a bull in a grand ceremony, yet it is not as sincere as the western neighboring state's simple spring sacrifice. Therefore, the one who truly receives the blessing is the latter. The Small Image says: "The eastern neighbor sacrifices a bull," which is not as appropriate as the western neighbor's sacrifice; "truly receives its blessing," meaning great good fortune is about to arrive. Upper Six is at the extreme of the situation of completion, like crossing a river where the water has reached the head, indicating danger. The Small Image says: "Its head is wet and there is danger," how can such a situation last long?

《未濟》：亨。小狐汔濟，濡其尾，無攸利。《彖》曰：“未濟，亨”，柔得中也。“小狐汔濟”，未出中也。“濡其尾，無攸利”，不續終也。雖不當位，剛柔應也。《象》曰：火在水上，未濟。君子以慎辨物居方。

The hexagram "Not Yet Completed" has the lower trigram Kan (Water) and the upper trigram Li (Fire), representing fire on water, which do not interact with each other. All six lines are not in the correct position, which is the exact opposite of the hexagram "Already Completed." The Zhou Changes ends with this hexagram, implying that affairs have no end. "Not Yet Completed" means that something has not yet been accomplished. The hexagram statement says: "It is smooth; a small fox is about to cross the river but gets its tail wet, there is no benefit." The Commentary on the Judgment explains: "Not Yet Completed, smooth," because the line six in the fifth is a yin line in the central position. "A small fox is about to cross the river" means it has not yet escaped from the danger of Kan. "Its tail gets wet, there is no benefit" means that the matter cannot be completed. Although none of the lines are in the correct position, the yin and yang lines correspond in pairs, so there is still possibility for success. The Image Commentary says: fire on water is the image of the hexagram "Not Yet Completed." The gentleman takes inspiration from this, carefully distinguishing the nature of things so that each can be in its proper place.

初六，濡其尾，吝。《象》曰：“濡其尾”，亦不知極也。九二，曳其輪，貞吉。《象》曰：九二貞吉，中以行正也。六三，未濟，征凶。利涉大川。《象》曰：“未濟征凶”，位不當也。

Chu Liu Yin Rou Ju Kan Xian Zhi Di, Li Ruo Er Zao Jin, Ru Tong Xiao Hu Du He Zhan Shi Le Wu Wei, Han Xi. The Xiao Xiang says: "Ru Qi Wei," which is also because it does not understand the measure of its own limits. Ji Er Yang Gang Ju Zhong, Neng Tu Zhu Che Lun Er Bu Qing Jin, Shou Zheng Ze Ji. The Xiao Xiang says: Ji Er Zhi Mei "Zhen Ji" is because it acts with the virtue of being in the center and behaves uprightly. Liu San Yin Rou Bu Zhong Bu Zheng, Shi Bu Cheng Er Ju Yu Qian Jin Ze Xiong; But Kan Xian Jiang Chu, If it can take advantage of the opportunity to cross the great river, it would be beneficial. The Xiao Xiang says: "Wei Ji Zheng Xiong" is because its yao position is inappropriate.

九四，貞吉，悔亡，震用伐鬼方，三年，有賞于大國。《象》曰：“貞吉悔亡”，志行也。六五，貞吉，無悔。君子之光，有孚吉。《象》曰：“君子之光”，其輝吉也。上九，有孚于飲酒，無咎。濡其首，有孚失是。《象》曰：“飲酒濡首”，亦不知節也。

Nine in the Fourth has a yang line that has emerged from the坎 (water) danger into the离 (fire) brightness. If it maintains correctness, it will be auspicious, and regret will vanish. It is like exerting oneself with strength to attack the Ghost Country, achieving success after three years and finally receiving a reward from a great state. The Small Image says, "Zhen Ji Hui Wang," meaning his aspirations are realized. Six in the Fifth, being yin and soft, occupies the honored position and is in the center. If it maintains correctness, it will be auspicious, with no regret; this is the radiance of a gentleman's virtue, with sincerity leading to auspiciousness. The Small Image says, "Junzi Zhi Guang," meaning his radiance shines upon others, hence auspiciousness. Nine at the Top is at the end of the situation of not yet being completed, holding sincerity and calmly drinking wine while waiting for the right time, thus without error. However, if he drinks excessively to the point of soaking his head, he loses the measure of sincerity. The Small Image says, "Ying Jing Shou," which is also due to lack of restraint. The entire book concludes here, warning that human affairs are endless, and success or failure depends solely on the word "ji" (measure).

天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨；日月運行，一寒一暑。乾道成男，坤道成女。

The Great Treatise is a general exposition by the disciples of Confucius explaining the general principles of the Zhou Changes, divided into upper and lower parts. The upper part begins by saying: Heaven is above and esteemed, Earth is below and humble, thus the positions of the two trigrams, Qian (Heaven) and Kun (Earth), are determined. The humble and the exalted are arranged in order, and the distinctions of honor and humility become clear. The movement of Heaven and the stillness of Earth each follow their regular patterns, and the distinction between yang and yin can be determined. People gather according to their aspirations, and things are classified according to their kinds, and fortune and misfortune arise from these gatherings and separations. In the heavens, the images of sun, moon, and stars are formed; on the earth, the forms of mountains, rivers, moving creatures, and plants are formed. The principles of change thus become evident. Therefore, the two energies of yang and yin interact and stir, the eight trigrams move and interact with each other, being stirred by thunder and rain, and nourished by wind and rain; the sun and moon take turns in their courses, and the cold and heat alternate. The way of Qian gives rise to the male, and the way of Kun gives rise to the female.

乾知大始，坤作成物。乾以易知，坤以簡能；易則易知，簡則易從；易知則有親，易從則有功；有親則可久，有功則可大；可久則賢人之德，可大則賢人之業。易簡而天下之理得矣。天下之理得，而成位乎其中矣。

The Trigram Qian governs the origin of all things, while the Trigram Kun is responsible for nurturing and shaping them. Qian rules with ease, and Kun operates with simplicity. Ease makes things understandable, and simplicity makes them easy to follow; when things are understandable, people are attracted to them, and when they are easy to follow, they produce results. When people are attracted, it leads to longevity, and when results are achieved, it leads to expansion. Longevity is the virtue of the wise, and expansion is the achievement of the wise. By mastering the concepts of "easy" and "simple," one grasps the principles of the world; once the principles of the world are understood, a person establishes their place within heaven and earth.

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。是故吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔者，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，《易》之序也；所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以自天祐之，吉無不利。

The sage established the sixty-four hexagrams, observing the images within them, and attached statements to each line to explain fortune and misfortune. The strong and weak lines interact and change, producing various transformations. Therefore, "fortune and misfortune" symbolize gain and loss, "regret and anxiety" symbolize worry and unease, "transformation" symbolizes advance and retreat, and "strong and weak" symbolize day and night. The movement of the six lines reflects the ultimate principles of heaven, earth, and humanity. Thus, the gentleman finds peace in the order revealed by the Zhou Changes, and delights in the statements of each line. Therefore, when at rest, the gentleman observes the hexagrams and contemplates the line statements; when acting, he observes the changes of the lines and considers the divination. Because of this, heaven supports him, bringing good fortune and suitability in all matters.

彖者，言乎象者也；爻者，言乎變者也。吉凶者，言乎其失得也；悔吝者，言乎其小疵也。無咎者，善補過者也。是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，憂悔吝者存乎介，震無咎者存乎悔。是故卦有小大，辭有險易；辭也者，各指其所之。

The "Tuang Cis" discuss the overall meaning of a hexagram, while the "Yao Cis" focus on the changes of each line. "Ji Xiong" refers to gains and losses, and "Hui Lin" refers to minor flaws. As for "Wu Jiao," it means being able to correct one's mistakes effectively, thus avoiding calamity. Therefore, the ranking of importance among lines depends on their positions, the evaluation of a hexagram's virtue depends on its structure, the determination of good or bad fortune depends on the wording, the concern for regret and hardship depends on the initial signs of an event, and the ability to move people to correct mistakes and avoid calamity depends on awareness of regret. Hence, hexagrams vary in size, and their statements vary in difficulty and ease; the function of the wording is to indicate the direction it points to.

《易》與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故；原始反終，故知死生之說；精氣為物，游魂為變，是故知鬼神之情狀。與天地相似，故不違；知周乎萬物，而道濟天下，故不過；旁行而不流，樂天知命，故不憂；安土敦乎仁，故能愛。範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而《易》無體。

The Zhou Changes take heaven and earth as their standard, thus being able to encompass and connect all the principles in the universe. By looking up to observe the celestial phenomena and looking down to examine the terrestrial forms, one understands the reasons behind hidden and manifest things. By investigating the beginning of things and returning to their end, one understands the principles of life and death. By the condensation of vital energy forming objects, and the wandering of souls causing change, one understands the actual nature of ghosts and spirits. The way of the Zhou Changes is similar to heaven and earth, thus not conflicting with them; its wisdom extends to all things and its way is sufficient to save the world, thus having no mistakes; it is widely connected and reaches everywhere without becoming excessive, rejoicing in heaven's ways and accepting one's destiny, thus having no worries; by dwelling in its proper place and being sincere in benevolence, it is able to love others. It encompasses the nurturing of heaven and earth without excess, thoroughly understanding the feelings of all things without omission, and comprehending the principles of day and night without ignorance. Therefore, it is said that the mysterious and subtle nature is not confined to a particular place, and the way of the Zhou Changes is not limited to a fixed form.

一陰一陽之謂道，繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！富有之謂大業，日新之謂盛德。生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。

Yin and yang alternate in operation, and this is called the Dao. Inheriting this Dao is benevolence, and realizing this Dao within oneself is nature. The kind-hearted see benevolence in it and call it benevolence; the wise see wisdom in it and call it wisdom; common people use it daily without realizing it, so those who truly understand the Dao of the gentleman are few. Heaven's Dao manifests benevolence in the generation of all things and hides its function in the formless. It moves all things to grow without the concern of a sage. Such great virtue has reached its peak! All-encompassing is called "Great Deed," daily renewal is called "Abundant Virtue," continuous generation is called "Change," forming the heavenly phenomena is called "Qian," imitating and forming shapes is called "Kun," exhausting the divination numbers to foresee the future is called "Divination," understanding change and applying it to affairs is called "Affairs," and the transformation of yin and yang that is unpredictable is called "Spirit."

夫《易》廣矣大矣，以言乎遠則不御，以言乎邇則靜而正，以言乎天地之間則備矣。夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

The Way of the Zhou Changes is vast and grand: in its distant aspect, it is boundless and unimpeded; in its near aspect, it is quiet and upright; in its filling the space between heaven and earth, it is complete in all things. The nature of Qian is, when still, to concentrate and unify, and when active, to be strong and straight, thus being able to create great things. The nature of Kun is, when still, to close and gather, and when active, to open and expand, thus being able to produce widely. This vastness matches with heaven and earth, change and communication match with the four seasons, the principles of yin and yang match with the sun and moon, and the beauty of "easy" and "simple" matches with the highest virtue.

子曰：“《易》，其至矣乎！夫《易》，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位，而《易》行乎其中矣。成性存存，道義之門。”

Confucius said: The Zhou Changes must be the highest of all! The Zhou Changes is a book that the sages used to promote virtue and expand endeavors. Wisdom is esteemed for its excellence, and propriety is esteemed for its humility. Excellence is modeled after Heaven, and humility is modeled after Earth. Heaven and Earth each occupy their proper position, and the way of the Zhou Changes operates between Heaven and Earth. If a person can realize his innate nature and constantly cultivate it, then he has entered the gate of righteousness.

聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻，言天下之至賾而不可惡也。言天下之至動而不可亂也。擬之而後言，議之而後動，擬議以成其變化。

The sage observed the profound and complex nature of all things under heaven and used hexagrams to imitate their forms and appearances, symbolizing their respective characteristics, thus called "Xiang" (images). The sage also observed the movement and change of all things, examining their points of convergence and connection, and based on these, established rituals and institutions. He attached words to the lines of the hexagrams to judge fortune and misfortune, thus called "Yao" (lines). Discussing the most profound and complex matters without causing aversion, and discussing the most chaotic changes without causing confusion. First simulate and examine, then speak; first deliberate and consider, then act. By relying on such deliberation, one can achieve transformation within oneself.

“鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。”子曰：“君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎！”

The *Zhongfu* hexagram's *Jiu'er* line statement says: "White cranes call in the mountain shade, their young respond from afar; I have a good cup of wine, and I wish to share it with you." Confucius explains that a gentleman resides in his own house; if his words are good, they will be responded to even a thousand miles away, let alone those nearby. If his words are not good, they will be rejected even a thousand miles away, let alone those nearby. Words originate from oneself and are then applied to the people; actions begin nearby and are seen far away. Words and deeds are the pivot and trigger of a gentleman — the most crucial mechanism. Once this mechanism is set in motion, it determines honor or disgrace. Words and deeds are what a gentleman uses to move heaven and earth; how can they not be approached with caution!

“《同人》：先號咷而後笑。”子曰：“君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。”

The *Yao Ci* of *Qiwu* in the *Tongren* hexagram says: "At first he wailed and wept bitterly, but later he laughed and rejoiced." Confucius explained that the way of a gentleman in dealing with the world involves sometimes taking office, sometimes retreating, sometimes being silent, and sometimes speaking. Although their actions may differ, as long as two people share the same mind, their sharpness is sufficient to cut through metal. The words spoken by those with the same mind carry a fragrance like orchids.

“初六，藉用白茅，無咎。”子曰：“苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。”

The line statement of the first line of the Great Excess hexagram says: "Using clean reed grass to cover below, there will be no fault." Confucius explains that originally placing the sacrifice directly on the ground was sufficient, but now using reed grass to cover it, where could there be any fault? This is the extreme of caution. Reed grass itself is very lowly, yet its use can be of great importance. If this method of caution is consistently applied, there will be no mistakes.

“勞謙，君子有終，吉。”子曰：“勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭；謙也者，致恭以存其位者也。”

The *Yao Ci* of the third line of *Qian* says: "A gentleman who has meritorious deeds but humbly retreats will have a good ending, which is auspicious." Confucius explains that to labor diligently without self-praise, to have achievements without claiming the virtue, is the utmost sincerity. This refers precisely to those who carry their own merits yet willingly take a lower position. In terms of virtue, it requires fullness; in terms of propriety, it demands respect. What is meant by humility is to express the utmost respect in order to preserve one's position.

“亢龍有悔。”子曰：“貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。”“不出戶庭，無咎。”子曰：“亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。”

The line statement of the Upper Nine of the Qian hexagram says: "A dragon flying too high will regret it." Confucius explains that although one's position is honorable, there is no actual office; although one is in a high position, there are no people to govern. The virtuous are in lower positions and there is no one to assist him, so any action he takes brings regret. The line statement of the Initial Nine of the Jie hexagram says: "Not leaving the inner courtyard will not lead to wrongdoing." Confucius explains that the origin of calamity often begins with words. If a ruler speaks carelessly, he will lose his ministers; if a minister speaks carelessly, he will lose himself; if confidential matters are not kept secret, they will lead to disaster. Therefore, a gentleman guards secrecy and does not speak carelessly.

子曰：“作《易》者，其知盜乎？《易》曰‘負且乘，致寇至。’負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰：‘負且乘，致寇至。’盜之招也。”

Confucius said: The person who composed the Zhou Changes must have understood the principles behind the emergence of thieves. The hexagram "Xie" (Resolution) in the Zhou Changes, line six in the third position says, "Carrying burdens yet riding in a carriage, thus inviting bandits." Carrying burdens is something a petty person does, while a carriage is an instrument used by a gentleman. A petty person using a gentleman's carriage naturally invites bandits to rob him. Being arrogant above and tyrannical below naturally invites bandits to attack. Being careless in guarding wealth is like inviting thieves; appearing overly alluring is like enticing people to commit lustful acts. The Zhou Changes say, "Carrying burdens and riding in a carriage, thus inviting bandits," which refers precisely to the situation of one inviting thieves oneself.

大衍之數五十，其用四十有九。分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏；五歲再閏，故再扐而後掛。天數五，地數五。五位相得而各有合，天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。

This passage explains the method of divining a hexagram using yarrow stalks. The yarrow stalks used for calculating the heavenly and earthly numbers total fifty, but only forty-nine are actually used. First, they are randomly divided into two piles, symbolizing the two principles of heaven and earth. Then, one stalk is taken from the right pile and held between the index finger and thumb of the left hand, symbolizing the three principles of heaven, earth, and humanity. Next, the stalks in both piles are counted in groups of four, symbolizing the four seasons of a year. The remaining stalks after counting are placed between the fingers, symbolizing the leap month in the calendar. Since a leap month is added twice every five years, the remainder is counted twice and then placed. The odd numbers of heaven are five—1, 3, 5, 7, 9—and the even numbers of earth are five—2, 4, 6, 8, 10. These ten numbers are paired in five positions, each pair forming a combination. The total of the heavenly numbers is twenty-five, and the total of the earthly numbers is thirty, making a total of fifty-five. It is these numbers that bring about the changes of all things and operate the functions of spirits and deities.

《乾》之策二百一十有六，《坤》之策百四十有四，凡三百六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。是故四營而成《易》，十有八變而成卦，八卦而小成。引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與祐神矣。子曰：“知變化之道者，其知神之所為乎。”

The Qian hexagram has all six lines as old yang, each line containing thirty-six strategies, totaling two hundred and sixteen strategies. The Kun hexagram has all six lines as old yin, each line containing twenty-four strategies, totaling one hundred and forty-four strategies. When added together, they total three hundred and sixty strategies, exactly matching the number of days in a year. The total number of strategies in the sixty-four hexagrams of the Zhou Yi is eleven thousand five hundred and twenty, exactly matching the number of all things. Therefore, after going through the four procedures of dividing into two, hanging one, shaking four, and returning the odd, one completes a change. Eighteen changes make up one hexagram. Initially obtaining the eight trigrams is the first stage of accomplishment. From this, by analogy and inference, it can be expanded to include all things that can be done in the world. It reveals the heavenly way and the mysterious virtue of human beings, thus it can be used to deal with human affairs and to assist the functions of the divine. Confucius said: Those who understand the way of change, probably understand the workings of the divine.

《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。是以君子將有為也，將有行也，問焉而以言，其受命也如響。無有遠近幽深，遂知來物。非天下之至精，其孰能與於此。參伍以變，錯綜其數。

The Zhou Changes contain the four aspects of the Way of the sage: those who use it to express words value its words; those who use it to take action value its changes; those who use it to make objects value its hexagrams; and those who use it for divination value its judgments. Therefore, when a gentleman is about to act or take action, he consults it and obtains a response, which is as swift as an echo. No matter how distant or profound the matter, he can thus foresee the future. If it is not the most subtle principles in the world, who could reach such a level? It combines the numbers of the tortoise shell divination in groups of three and five, interweaving and combining them for deduction.

通其變，遂成天下之文；極其數，遂定天下之象。非天下之至變，其孰能與於此。《易》無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。夫《易》，聖人之所以極深而研幾也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。子曰：“《易》有聖人之道四焉”者，此之謂也。

By comprehending its transformations, the world's patterns and order are formed; by exhausting its divination numbers, the forms of all things under heaven are established. If it is not the most flexible and adaptable principle in the world, who could reach such a level? The Zhou Changes themselves have no thoughts or deliberate actions, are still and motionless, but once they respond to a stimulus, they connect with all events in the world. If it is not the most profound principle in the world, who could reach such a level? The Zhou Changes are the book that sages use to explore the profound and examine the subtle. It is precisely because it is profound that it can connect with the aspirations of people throughout the world; it is precisely because it is subtle that it can accomplish the affairs of the world; it is precisely because it is marvelous that it does not need haste and yet is swift, does not need to move and yet reaches its goal. Confucius said, "The Zhou Changes contain four ways of the sage," referring precisely to these.

天一，地二；天三，地四；天五，地六；天七，地八；天九，地十。子曰：“夫《易》何為者也？夫《易》開物成務，冒天下之道，如斯而已者也。”是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，六爻之義易以貢。聖人以此洗心，退藏於密，吉凶與民同患。神以知來，知以藏往，其孰能與此哉！古之聰明睿知，神武而不殺者夫。

The heavenly numbers are one, the earthly numbers are two; heaven is three, earth is four; heaven is five, earth is six; heaven is seven, earth is eight; heaven is nine, earth is ten—odd numbers belong to heaven, even numbers belong to earth, and the ten numbers are paired into five groups. Confucius said: What is the purpose of the Zhou Changes? The Zhou Changes are used to open up the principles of all things, accomplish the affairs of the world, and encompass all the principles under heaven. That is all. Therefore, the sages use it to connect the minds of people throughout the world, establish the affairs of the world, and decide on the doubts of the world. The virtue of the divining stalk is round and profound, while the virtue of the hexagram is square and wise. The meaning of the six lines is to follow change and inform people of good and bad fortune. The sages use these to purify their thoughts, retreat into secrecy, and share the joys and sorrows of the people. With profound insight they foresee the future, with wisdom they contain the past. Who could reach such a level? Perhaps only the ancient sages who were wise and intelligent, possessed divine martial virtue, and did not need to resort to warfare.

是以明於天之道，而察於民之故，是興神物以前民用。聖人以此齋戒，以神明其德夫。是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通，見乃謂之象，形乃謂之器，制而用之謂之法，利用出入，民咸用之謂之神。

Because they understood the heavenly way and observed the people's circumstances, the sages created divination tools like yarrow stalks and tortoise shells to guide the people's actions. The sages used them to purify their minds and make their virtue more profound and luminous. Therefore, closing the gate is called "Kun," opening the gate is called "Qian," one closing and one opening is called "change," continuous movement is called "communication," appearing is called "image," gathering into form is called "object," making and using it is called "method," and using it without hindrance in coming and going, with the people using it daily without knowing why, is called "divine."

是故《易》有大極，是生兩儀。兩儀生四象。四象生八卦。八卦定吉凶，吉凶生大業。是故法象莫大乎天地；變通莫大乎四時；縣象著明莫大乎日月；崇高莫大乎富貴；備物致用，立成器以為天下利，莫大乎聖人探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。是故天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。

Therefore, the Zhou Changes contain a "Taiji" (Supreme Ultimate), from which yin and yang emerge as the two principles. From the two principles arise the four images of old yin, old yang, young yin, and young yang. From the four images arise the Eight Trigrams. The Eight Trigrams determine fortune and misfortune, and the determination of fortune and misfortune leads to great achievements. Therefore, the model to follow has none greater than heaven and earth; the change and penetration have none greater than the four seasons; the hanging in the sky with bright light has none greater than the sun and moon; and the lofty status has none greater than wealth and honor. As for preparing objects, exhausting their functions, making tools to benefit the world, there is none greater than the sage. As for exploring the profound and intricate, drawing out the deep and subtle, and bringing in distant principles, to determine fortune and misfortune for the world and to accomplish the diligent endeavors of the people, there is none greater than the yarrow stalks and turtle shells. Thus, heaven produces such divine objects as yarrow stalks and turtle shells, and the sage takes them as a model. When heaven and earth change, the sage imitates them. When heaven shows celestial phenomena and indicates fortune and misfortune, the sage takes them as symbols. When the Yellow River produces the dragon pattern and the Luo River produces the turtle script, the sage takes them as a model.

《易》有四象，所以示也。繫辭焉，所以告也；定之以吉凶，所以斷也。《易》曰：“自天祐之，吉無不利。”子曰：“祐者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以‘自天祐之，吉無不利’也。”

The Zhou Changes contain four images, used to illustrate principles; the explanatory texts attached to the hexagrams and lines are used to inform people; and the use of auspicious and inauspicious signs is used to resolve doubts. The Great Possession hexagram's upper ninth line says: "With the protection of heaven, it is auspicious and beneficial in all respects." Confucius explains that "祐" means assistance. What heaven assists is those who follow the way of heaven; what people assist is those who are trustworthy. To practice trustworthiness and constantly follow the way of heaven, and also to honor the virtuous—this is why it is said, "With the protection of heaven, it is auspicious and beneficial in all respects."

子曰：“書不盡言，言不盡意。”然則聖人之意，其不可見乎？子曰：“聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言。變而通之以盡利，鼓之舞之以盡神。”

Confucius said: Written words cannot fully express what needs to be said, and spoken words cannot fully convey the meaning in one's heart. If this is the case, how could the intentions of the sages not be seen? Confucius also said: The sages established images of the hexagrams to exhaust their own thoughts, set up the sixty-four hexagrams to exhaust the true and false of the world, and attached words to the lines of the hexagrams to exhaust what they wished to say; making them change and flow to exhaust the benefits within, and stirring the hearts of people to exhaust the marvelous within.

乾坤，其《易》之縕邪？乾坤成列，而《易》立乎其中矣。乾坤毀，則無以見《易》。《易》不可見，則乾坤或幾乎息矣。是故形而上者謂之道，形而下者謂之器。化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。

The hexagrams Qian and Kun are probably where the essence of the Zhou Changes lies. Once Qian and Kun are established, the principles of the Zhou Changes are already contained within them; if Qian and Kun are destroyed, the Zhou Changes would be invisible; if the Zhou Changes are invisible, then the function of Qian and Kun would also be nearly exhausted. Therefore, what is beyond form is called "Dao," what is within form is called "Qi." To transform and shape it is called "change," to extend and apply it is called "communication," and to apply it to the people under heaven is called "career."

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。極天下之賾者存乎卦，鼓天下之動者存乎辭；化而裁之存乎變；推而行之存乎通；神而明之存乎其人；默而成之，不言而信，存乎德行。

Therefore, when speaking of "xiang" (image): the sage observed the profound and intricate nature of all things under heaven and earth, and used hexagrams to imitate their forms and appearances, symbolizing their respective inherent qualities, hence called "xiang." The sage also observed the movement and transformation of all things, examining their points of convergence and connection, and based on these, established rituals and institutions, attaching words to judge fortune and misfortune, hence called "yao." The hexagram exhausts the profound and intricate principles of the world; the words animate the world's transformations; the process of transformation and shaping is achieved through change, and the promotion and application are realized through communication. As for comprehending and promoting it in a profound and marvelous way, that lies with human beings; while achieving it silently and without words, yet being trusted by people naturally, depends entirely on virtue.

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中焉；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也；剛柔者，立本者也；變通者，趣時者也。吉凶者，貞勝者也；天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。夫乾，確然示人易矣；夫坤，隤然示人簡矣。爻也者，效此者也。象也者，像此者也；爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。天地之大德曰生，聖人之大寶曰位。何以守位？曰仁。何以聚人？曰財。理財正辭、禁民為非曰義。

The Great Treatise, Part Two, begins by saying: When the Eight Trigrams are arranged, the images of things are contained within them; when the Eight Trigrams are combined in pairs to form the sixty-four Trigrams, the six lines are contained within them; when the strong lines and the weak lines move in relation to each other, change is contained within them; when the words are attached to explain them, the principles of action are contained within them. Good fortune, misfortune, regret, and hardship all arise from action; the strong and the weak establish the foundation; change and adaptability lead to appropriateness. Good fortune and misfortune depend on who can maintain the correct path and prevail; the way of Heaven and Earth is revealed to people forever by maintaining the correct path; the way of the sun and moon is always bright by maintaining the correct path; all movements in the world ultimately return to the principle of the correct path. The Trigram Qian, with its strong and vigorous appearance, shows the principle of simplicity; the Trigram Kun, with its gentle and yielding appearance, shows the principle of modesty. The line, which is the line of the Trigram, imitates these; the image, which is the image of the Trigram, symbolizes these. When the lines and images change within the Trigrams, good fortune and misfortune appear externally; achievements are revealed through change and adaptability; the mind of the sage is revealed through the words. The greatest virtue of Heaven and Earth is called 'life'; the greatest treasure of the sage is called 'position'. By what can one hold onto this position? By benevolence. By what can one gather people? By wealth. Managing wealth, regulating names and words, and preventing the people from wrongdoing is called 'righteousness'.

古者包犠氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。作結繩而為網罟，以佃以漁，蓋取諸《離》。包犠氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸《益》。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸《噬嗑》。

In ancient times, Fuxi ruled over the world. He looked up to observe the stars in the sky and looked down to study the principles of the earth. He observed the patterns of birds and beasts and the suitability of the land. He took inspiration from his own body for nearby things and from all things in the world for distant ones. Thus he began to create the Eight Trigrams, using them to connect with the virtue of the divine and to compare and classify the forms and conditions of all things. He also wove ropes into nets and made traps, using them for hunting and fishing. This is probably based on the trigram Li, which represents the mesh of a net. After Fuxi's death, Shen Nong rose to power. He carved wooden plows and bent wood to make plow handles, teaching the people the benefits of farming. This is probably based on the trigram Yi. He also established markets at noon, gathering people from all over the world and collecting goods from everywhere. After trading, people dispersed and each found what they needed. This is probably based on the trigram Shihe, which represents the union of upper and lower elements to achieve communication.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦，神而化之，使民宜之。《易》窮則變，變則通，通則久。是以“自天祐之，吉無不利”。黃帝、堯、舜垂衣裳而天下治，蓋取諸《乾》、《坤》。

After the death of Shen Nong, the Yellow Emperor, Yao, and Shun arose in succession. They understood the changes of things, preventing the people from becoming weary; they subtly educated the people, enabling each to find their proper place. The principle of the Zhou Changes is that when something reaches its limit, it changes; when it changes, it becomes unblocked; only then can it endure. Because of this, it is said, "With the protection of Heaven, it is auspicious and suitable for all things." The Yellow Emperor, Yao, and Shun governed without effort, with the people at peace. This is probably based on the images of the Qian and Kun hexagrams—Qian above and Kun below, with clothing properly made and hierarchy clearly established.

刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸《渙》。服牛乘馬，引重致遠，以利天下，蓋取諸《隨》。重門擊柝，以待暴客，蓋取諸《豫》。斷木為杵，掘地為臼，杵臼之利，萬民以濟，蓋取諸《小過》。弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸《睽》。

Making a boat by hollowing out wood and using a pointed stick as a paddle, the advantage of boats and oars allows crossing waters that were previously impassable, enabling travel to distant places and benefiting the world. This is probably taking the image from the Hexagram 42, "Huan" — the Wood of the Wind moving upon the Water of the Creek. Taming oxen to pull a carriage and riding horses to carry heavy loads and travel far, benefiting the world, is probably taking the image from the Hexagram 43, "Sui" — following the movement of things. Setting up many gates and beating wooden drums at night to guard against violent guests, is probably taking the image from the Hexagram 45, "Yu" — "Yu" means preparation, so being prepared prevents trouble. Cutting wood into a pestle and digging a mortar into the ground, the advantage of pestle and mortar allows the people to be sustained, which is probably taking the image from the Hexagram 62, "Xiao Guo" — the upper part moves while the lower part remains still, just like the pestle rising and the mortar falling. Making a bow by tying a rope to a piece of wood and making arrows by sharpening wood, the advantage of bows and arrows is used to subdue the world, which is probably taking the image from the Hexagram 49, "Kui" — "Kui" means separation, using authority to bring order to disorder.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸《大壯》。古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數。後世聖人易之以棺槨，蓋取諸《大過》。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸《夬》。

In ancient times, people lived in caves and dwelled in the wilderness; later sages replaced this with buildings, which had beams above and eaves below, to protect against wind and rain. This is probably modeled after the卦 of Great Strength (Dazhuang), where thunder is above the sky, symbolizing strength and coverage. In ancient times, the dead were buried simply by piling firewood over them in the open fields, without making mounds or planting trees as markers, and mourning had no fixed duration; later sages replaced this with inner coffins and outer caskets, which is probably modeled after the卦 of Great Excess (Daguo), where the four yang lines in the middle are thick and the two yin lines at the ends are hollow, just like the shape of coffins and caskets. In ancient times, people used knotted ropes to manage affairs; later sages replaced this with written records, which officials used to govern and common people used to verify. This is probably modeled after the卦 of决 (Guaie), where 'decide' means to resolve, and writing is used to determine right and wrong.

是故《易》者，象也；象也者，像也。彖者，材也；爻也者，效天下之動者也。是故吉凶生而悔吝著也。陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦。其德行何也？陽一君而二民，君子之道也。陰二君而一民，小人之道也。

Therefore, the Zhou Changes speak of "xiang" (images); that is, they take images from things. The "tuan ci" (彖辞) discusses the essential nature of a single hexagram, while the "yao ci" (爻辞) imitates the movement and change of all things under heaven. Thus, fortune and misfortune arise from this, and regret and hardship become evident. Among the eight trigrams, the yang trigrams actually contain more yin lines, and the yin trigrams contain more yang lines. Why is this so? Because the number of lines in yang trigrams is odd—such as Zhen, Kan, and Gen, each composed of one yang line and two yin lines, totaling five lines. The number of lines in yin trigrams is even—such as Xun, Li, and Dui, each composed of one yin line and two yang lines, totaling four lines. In terms of the virtues they represent, the yang trigrams signify a ruler governing two commoners, which is the way of the gentleman; the yin trigrams signify two rulers competing for one commoner, which is the way of the petty person.

《易》曰“憧憧往來，朋從爾思。”子曰：“天下何思何慮？天下同歸而殊途，一致而百慮。天下何思何慮？日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。

The Nine in the Fourth of the Xian hexagram in The Zhou Changes says: "The mind is uncertain and wandering, and only friends whose thoughts are in harmony will follow you." Confucius explains that what is there to worry about in the affairs of the world? All things in the world ultimately tend toward the same end but take different paths; the principles are the same but the considerations are manifold. What is there to worry about? When the sun sets, the moon rises; when the moon sets, the sun rises. The sun and moon shift in succession, and light is produced. When the cold winter passes, the hot summer comes; when the hot summer passes, the cold winter comes. Cold and heat shift in succession, and a year is formed. What has passed is contraction; what comes is expansion. One bending and one stretching respond to each other, and benefit arises from this.

尺蠖之屈，以求信也；龍蛇之蟄，以存身也。精義入神，以致用也；利用安身，以崇德也。過此以往，未之或知也；窮神知化，德之盛也。”

The silkworm bends its body in order to achieve extension; the dragon and snake hibernate in order to preserve themselves. Studying principles and meanings thoroughly until reaching a divine and subtle level, is for the purpose of applying them in practical ways; skillfully employing these and achieving personal stability, is for the purpose of upholding virtue. Beyond this level, there is nothing that human beings can comprehend. To exhaust the divine and subtle, and to understand the workings of creation, that is already the ultimate perfection of virtue.

《易》曰：“困于石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：“非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶！”

The Zhou Changes (I Ching) hexagram Guan (Obstruction) line six says: "Being blocked by a big stone and trapped, retreating leads to sitting on thorns, returning home but not even seeing one's wife, ominous." Confucius explains that being trapped where one should not be leads to disgrace; relying on something where one should not rely leads to danger. Both disgrace and danger mean death is near, so how could one see his wife again!

《易》曰：“公用射隼于高墉之上，獲之，無不利。”子曰：“隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。”

The Zhou Changes (I Ching) says in the hexagram Xie, line six: "The king and duke shoots a fierce falcon from a high wall, and with one arrow he captures it, there is no disadvantage." Confucius explains that the falcon is the bird to be hunted, the bow and arrow are the tools used, and the one shooting is the person. The gentleman keeps his talents and tools within himself, waiting for the right time to act. What disadvantage could there be? When he acts, there is no obstruction, so he achieves success immediately. This describes precisely those who prepare their tools beforehand and then take action.

子曰：“小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。《易》曰：‘履校滅趾，無咎。’此之謂也。”

Confucius said: The petty person does not feel ashamed of unrighteousness, does not fear injustice, and will not make an effort if he does not see a benefit. He will not change his ways without being threatened. To let him suffer a small punishment and thus gain a great warning is actually the fortune of the petty person. The Zhou Changes, the section on Shike, says, "Wearing wooden leg irons, covering the toes, there is no fault," which explains exactly this principle.

“善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。《易》曰：‘何校滅耳，凶。’”子曰：“危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。《易》曰：‘其亡其亡，繫于苞桑。’”

Good deeds without accumulation are insufficient to establish a good reputation, and evil deeds without accumulation are insufficient to destroy oneself. Small people regard small good deeds as unhelpful and refuse to do them, and regard small evil deeds as trivial and refuse to change. Therefore, evil accumulates to the point of being unavoidable, and guilt becomes too great to escape. The "Shi He" hexagram of the "Zhou Yi" says, "Shouldering a great yoke, covering the ears, ominous," which describes exactly such people. Confucius also said: The ones who bring danger are those who think themselves secure; the ones who bring destruction are those who think themselves safe for long; the ones who bring chaos are those who think themselves already healed. Therefore, the superior man remains mindful of danger when he is at peace, mindful of destruction when he is alive, and mindful of chaos when he is in peace. In this way, he ensures his own safety and the preservation of the state. The "Pu" hexagram's "Jiu Wu" says, "Almost destroyed, almost destroyed, only then can it be as firm as a rope tied to a cluster of mulberry roots," which is exactly this meaning.

子曰：“德薄而位尊，知小而謀大，力少而任重，鮮不及矣。《易》曰：‘鼎折足，覆公餗，其形渥，凶。’言不勝其任也。”子曰：“知幾其神乎！君子上交不諂，下交不瀆，其知幾乎？幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。《易》曰：‘介于石，不終日，貞吉。’介如石焉，寧用終日？斷可識矣。君子知微知彰，知柔知剛，萬夫之望。”

Confucius said: Those with shallow virtue but high status, limited wisdom but attempting great things, and weak strength yet bearing heavy responsibilities, rarely escape misfortune. The "Ding" hexagram of the Zhou Changes, specifically the line "Nine in the Fourth," says, "The tripod's leg is broken, overturning the noble's delicacies, the body of the tripod is stained with filth, and it is凶 (a凶 is a term indicating misfortune)." This describes someone who is unable to fulfill their responsibilities. Confucius also said: To foresee the subtle signs of events is truly marvelous! The gentleman does not flatter in his dealings with superiors and does not look down upon inferiors, which is probably because he understands these subtle signs. The term "ji" refers to the initial signs of change in things, the first indication of good fortune. The gentleman acts immediately upon seeing these subtle signs, without waiting for a whole day. The "Yu" hexagram of the Zhou Changes, specifically the line "Six in the Second," says, "Upright as stone, making a decision without waiting for a whole day, uprightness brings good fortune." If one is as firm as stone, why wait for a whole day? The decision is already clear. The gentleman can perceive subtle things and discern obvious ones, can recognize softness and firmness, thus becoming someone whom the people look up to.

子曰：“顏氏之子，其殆庶幾乎？有不善未嘗不知，知之未嘗復行也。《易》曰：‘不遠復，無祗悔，元吉。’”天地絪溫，萬物化醇。男女構精，萬物化生。《易》曰：‘三人行則損一人，一人行則得其友。’言致一也。

Confucius said: Yan Hui, this person, perhaps comes close to understanding the subtle nuances. Whenever he had an unvirtuous thought, he never failed to realize it, and once he realized it, he never repeated it. The first line of the Fu hexagram in The Zhou Changes says, "Having gone out only a short distance, he returns, not causing great regret, which is most auspicious," which describes precisely Yan Hui. The vital energies of heaven and earth mingle and interact, thus giving rise to the flourishing and abundant generation of all things; the union of male and female with the harmonious blending of yin and yang gives birth to the continuous generation of all things. The Liun hexagram's sixth line three says, "When three people walk together, one must be reduced; when one walks alone, he may find a companion," which illustrates that the union of yin and yang values exclusivity.

子曰：“君子安其身而後動，易其心而後語，定其交而後求。君子修此三者，故全也。危以動，則民不與也；懼以語，則民不應也；無交而求，則民不與也；莫之與，則傷之者至矣。《易》曰：‘莫益之，或擊之，立心勿恆，凶。’”

Confucius said: A gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes solid relationships before making requests. A gentleman cultivates these three things, thus achieving completeness. When in a dangerous situation he acts rashly, the people will not follow him; when in fear he forces himself to speak, the people will not respond; when there is no relationship yet he makes requests, the people will not give. If no one gives, then those who harm him will come. The upper nine of the Yi hexagram "Benefit" says, "No one comes to benefit him, but someone comes to attack him, his mind is not enduring, calamity," which explains exactly this principle.

子曰：“乾坤，其《易》之門耶？”乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體。以體天地之撰，以通神明之德。其稱名也，雜而不越。於稽其類，其衰世之意邪？夫《易》，彰往而察來，而微顯闡幽，開而當名，辨物正言斷辭，則備矣。

Confucius said: The trigrams Qian and Kun are probably the gateway to the Zhou Changes. Qian represents the yang principle, and Kun represents the yin principle. When yin and yang combine their virtues, the qualities of firmness and softness take form. It is used to illustrate the workings of heaven and earth, and to connect with the virtue of the divine. Although the terms mentioned in the Zhou Changes are numerous, they do not exceed their proper boundaries. When examining the categories of its symbolic representations, they seem to contain the intention of addressing the anxieties and decline of the times. The Zhou Changes illuminate the past and foresee the future, making the subtle evident and the hidden clear. When examined, the names are appropriate, distinguishing things, rectifying speech, and judging words. It can be said to be complete and without omission.

其稱名也小，其取類也大。其旨遠，其辭文，其言曲而中，其事肆而隱。因貳以濟民行，以明失得之報。

The Zhou Changes speak of things that appear small in name but refer to categories of great magnitude. Its meaning is profound, its words are eloquent, its statements are indirect yet hit the mark, and its descriptions are clear yet the underlying principles remain subtle and difficult to grasp. It helps the people make decisions by contrasting good and bad fortune, showing the consequences of gain and loss.

《易》之興也，其於中古乎？作《易》者，其有憂患乎？是故《履》，德之基也，《謙》，德之柄也，《復》，德之本也，《恆》，德之固也，《損》，德之修也，《益》，德之裕也，《困》，德之辨也，《井》，德之地也，《巽》，德之制也。

The rise of the Zhou Changes probably occurred during the middle ancient times. The person who composed the Zhou Changes probably had a heart full of anxiety and concern. Therefore, the Book of Changes says: the Book of Footsteps discusses propriety, which is the foundation of virtue; the Book of Humility discusses humility, which is the key to virtue; the Book of Returning discusses returning to goodness, which is the root of virtue; the Book of Constancy discusses constancy, which is the firmness of virtue; the Book of Loss discusses reducing private desires, which is the cultivation of virtue; the Book of Gain discusses benefiting others, which is the breadth of virtue; the Book of Difficulty discusses dealing with difficulties, which is the test of virtue; the Book of Well discusses nurturing people, which is the basis of virtue; the Book of Following discusses yielding and entering, which is the authority of virtue in judgment and balance.

《履》，和而至。《謙》，尊而光，《復》，小而辨於物，《恆》，雜而不厭，《損》，先難而後易，《益》，長裕而不設，《困》，窮而通，《井》，居其所而遷，《巽》，稱而隱。《履》以和行，《謙》以制禮，《復》以自知，《恆》以一德，《損》以遠害，《益》以興利，《困》以寡怨，《井》以辨義，《巽》以行權。

The virtues of the nine trigrams are: The trigram "Zhu" (履) is harmonious and capable of attaining reason; "Qian" (谦) becomes more honored the more it humbles itself; "Fu" (复) can discern all things through the slightest yang energy; "Heng" (恒) remains steadfast in the midst of miscellaneous affairs without tiring; "Sun" (损) first perceives difficulties and then transforms them into ease; "Yi" (益) brings long-term abundance without the need for artificial effort; "Kun" (困) remains mentally clear even when in a desperate situation; "Jing" (井) remains still yet its water can reach distant places; "Xun" (巽) weighs matters carefully while remaining hidden. Their applications are: use "Zhu" to regulate one's conduct, use "Qian" to restrain and form propriety, use "Fu" for self-examination, use "Heng" to maintain one's virtue, use "Sun" to avoid misfortune, use "Yi" to promote benefit, use "Kun" to reduce resentment, use "Jing" to discern righteousness, and use "Xun" to adapt flexibly.

《易》之為書也不可遠，為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為典要，唯變所適。其出入以度外內，使知懼。又明於憂患與故。無有師保，如臨父母。初率其辭而揆其方，既有典常。苟非其人，道不虛行。

The book of Zhou Changes is something that cannot be separated from for a moment. The principles it discusses are constantly changing and moving, not remaining in one place, but flowing through the six lines of the hexagrams. It rises and falls without fixed position; the strong and the weak lines alternate with each other. It cannot be regarded as a fixed doctrine, but must be adapted to the changes. Its movements in and out have a standard that can be measured, both inside and outside, making people aware of caution. It also enables people to understand the origins and causes of worries and troubles. Even though there is no teacher or nursemaid present to instruct, reading it is like having parents by one's side. At first, one follows its words to explore its meaning, and will find there is a regular pattern to follow. However, if one is not someone who can comprehend it, this principle will not appear on its own.

《易》之為書也，原始要終，以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辯是與非，則非其中爻不備。噫！亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。

The book of The Zhou Changes examines the beginning and the end of things, using these as the essence of a hexagram. The six lines are intermingled, each representing the situation and the nature of things at that time. The meaning of the first line is difficult to see, while the meaning of the top line is easier to understand, because the first line is the origin and the top line is the conclusion. The words of the first line merely simulate the beginning of things, and it is only at the top line that the conclusion of the hexagram is finally completed. As for the mingling of various images, the recording of virtue, and the distinguishing of right and wrong, these cannot be fully understood without the middle lines, the second, third, fourth, and fifth. Alas! To seek the main points of survival and destruction, good fortune and misfortune, one can simply sit and understand them. A wise person merely needs to look at the彖辞 to grasp more than half of the meaning of the entire hexagram.

二與四同功而異位，其善不同；二多譽，四多懼，近也。柔之為道，不利遠者；其要無咎。其用柔中也。三與五同功而異位，三多凶，五多功，貴賤之等也。其柔危，其剛勝耶？《易》之為書也，廣大悉備。有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者非它也，三材之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。

The second line and the fourth line both belong to the yin position, have similar functions, but occupy different positions, so their virtues differ: the second line often receives praise, while the fourth line often faces fear, because the fourth line is close to the position of the ruler. The way of yielding and compliance is not favorable for being far from the central position; however, the second line is generally without fault because it uses yielding and compliance in the central position. The third line and the fifth line both belong to the yang position, have similar functions, but occupy different positions: the third line often encounters danger, while the fifth line often achieves accomplishments, due to the hierarchy of importance. If these positions have yin lines, they are dangerous; if they have yang lines, they can probably fulfill their roles. The book of Zhou Changes is vast and comprehensive, containing heavenly ways, human ways, and earthy ways. It combines the three elements of heaven, earth, and humanity, each paired with two lines, so a hexagram consists of six lines. The six lines are not anything else but the way of the three elements. The way changes, so it is called 'line'; lines have distinctions of importance, so they are called 'things'; things intermingle, so they are called 'patterns'; improper arrangement of patterns leads to the emergence of good fortune and misfortune.

《易》之興也，其當殷之末世，周之盛德耶？當文王與紂之事耶？是故其辭危。危者使平，易者使傾。其道甚大，百物不廢。懼以終始，其要無咎，此之謂《易》之道也。

The emergence of The Zhou Changes probably coincided with the late Shang dynasty and the rising power of the Zhou dynasty. It probably arose during the time of King Wen of Zhou and King Zhou of Shang, the master and the subject. Therefore, its words are full of a sense of danger and caution. For those who are cautious, it leads them to safety; for those who are careless, it leads them to downfall. The principles it discusses are extremely vast, encompassing all things without exception. From beginning to end, it maintains a spirit of vigilance, and its essence is to prevent mistakes. This is called the way of The Zhou Changes.

夫乾，天下之至健也，德行恆易以知險。夫坤，天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥。象事知器，占事知來。天地設位，聖人成能。人謀鬼謀，百姓與能。

Heavenly Mandate is the most vigorous and strong in the world, its virtue is constant and easy, thus it can discern dangers; Earth is the most gentle and yielding in the world, its virtue is constant and simple, thus it can discern obstacles. The way of The Zhou Changes can make people's hearts pleased, can investigate people's various thoughts and concerns, determine the fortune and misfortune of the world, and accomplish the diligent endeavors of all people. Therefore, the actions and words of people, if they are auspicious, will first have auspicious signs. Observing the phenomena of things can know what kind of utensils to make, and by divination one can foresee the future. Heaven and Earth each occupy their proper position, and the sage realizes his talents; human plans and the plans of spirits are interrelated, and even ordinary people can participate and each do their part.

八卦以象告，爻彖以情言，剛柔雜居，而吉凶可見矣。變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡《易》之情，近而不相得則凶，或害之，悔且吝。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。

The eight trigrams use physical objects to convey messages to people; the line statements and the彖statements explain things through reason and principles. When yao (lines) of yang and yin are intermingled, good fortune and misfortune can be discerned. The movement of yao brings about advantages and disadvantages, and good fortune and misfortune change according to people's feelings and attitudes. Therefore, love and hatred conflicting produce good fortune or misfortune; distance and closeness choosing each other lead to regret and hardship; sincerity and deceit responding to each other result in benefits or losses. Generally, the Zhou Changes reveal human emotions: when people are close but do not harmonize, it is ominous, or they may harm each other, or they may feel regret and sorrow. Finally, looking at words to understand the heart: those about to betray others speak with shame; those doubtful speak incoherently; the virtuous speak little; the restless speak much; those who slander the good speak without foundation; those who lose their integrity speak with no argument.

昔者聖人之作《易》也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。昔者聖人之作《易》也，將以順性命之理。是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。兼三才而兩之，故《易》六畫而成卦。分陰分陽，迭用柔剛，故《易》六位而成章。

The Sayings on the Trigrams specializes in explaining the symbolic representations and directional arrangements of the Eight Trigrams. It says: In ancient times, the sage created the Zhou Changes, secretly receiving assistance from the divine to establish the method of divination using yarrow stalks. Using three as the number of heaven and two as the number of earth, they established the basis for the divination numbers. Observing the changes of yin and yang, they formed the structure of the trigrams. Expressing the roles of firmness and flexibility, they produced the lines of the trigrams, making them harmonious with morality and orderly in principle. They thoroughly explored the principles of things and fully revealed the nature of people, until they reached an understanding of the mandate of heaven. It also says: In ancient times, the sage created the Zhou Changes in order to follow the principles of nature and destiny. Therefore, they established the principle of heaven as yin and yang, the principle of earth as flexibility and firmness, and the principle of humanity as benevolence and righteousness. By combining the three elements of heaven, earth, and humanity, each paired with two lines, the Zhou Changes consists of six lines forming a single trigram. Distinguishing between yin and yang positions, and alternately using flexible and firm lines, the Zhou Changes thus forms a complete system of lines and principles.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故《易》逆數也。雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。

Heaven is above and Earth is below, their positions fixed; mountain and marsh communicate with each other through their energies; thunder and wind interact with each other; water and fire do not despise each other. The Eight Trigrams are thus paired oppositely and interwoven to form a whole. Calculating past events follows the sequence of time, while predicting future events requires reversing the sequence of time, so the Zhou Changes deals with the reverse calculation of future numbers. The function of the Eight Trigrams is: thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to dry all things, the mountain (Geng) is used to stop all things, the marsh (Dui) is used to please all things, the Heaven (Qian) is used to govern all things, and the Earth (Kun) is used to store all things.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。萬物出乎震，震東方也。齊乎巽，巽東南也；齊也者，言萬物之絜齊也。

The heavenly sovereign governs all things, initiating from the Zhen trigram, organizing from the Xun trigram, meeting each other from the Li trigram, nurturing from the Kun trigram, rejoicing from the Dui trigram, warring from the Qian trigram, laboring from the Kan trigram, and finally completing from the Gen trigram. This describes the movement of the four seasons and the eight directions throughout the year: all things are born from Zhen, which is in the east, corresponding to the spring equinox; from Xun, which is in the southeast, corresponding to before the beginning of summer; the term '齐' means that at this time all things grow neat and uniform.

離也者，明也，萬物皆相見，南方之卦也，聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰：致役乎坤。兌，正秋也，萬物之所說也，故曰：說言乎兌。戰乎乾，乾西北之卦也，言陰陽相薄也。坎者水也，正北方之卦也，勞卦也，萬物之所歸也，故曰：勞乎坎。艮，東北之卦也。萬物之所成終而成始也，故曰：成言乎艮。

Li represents brightness; at this time, all things become visible to each other. It is the hexagram of the south, corresponding to the summer solstice. The sage faces south to govern the world, facing the brightness, which is derived from this symbolism. Kun represents the earth; all things receive nourishment here, so it is said "to exert effort upon Kun." Its position is in the southwest, corresponding to the transition between summer and autumn. Dui corresponds to the autumn equinox, a time when all things have matured and are joyful, hence it is said "to express joy through Dui." "To fight upon Qian" refers to Qian, the hexagram of the north-west, corresponding to before the beginning of winter. This signifies the time when yin energy is at its peak and struggles against yang energy. Kan represents water; it is the hexagram of the north, corresponding to the winter solstice, representing toil and exhaustion. At this time, all things retreat and rest, hence it is said "to labor upon Kan." Gen is the hexagram of the northeast, corresponding to before the beginning of spring. It is the place where all things have completed their end and begun anew, hence it is said "to complete through Gen."

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，躁萬物者莫乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。

The term "spirit" refers to the mysterious and unpredictable changes in all things. Nothing moves and stimulates all things more swiftly than thunder, nothing blows and shakes all things more swiftly than wind, nothing dries all things more powerfully than fire, nothing delights all things more than marshes, and nothing nourishes all things more than water. Neither does anything both terminate and begin all things more than mountain and marsh. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, and mountain and marsh communicate with each other in their energies, thus producing changes and giving rise to all things.

乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。

The eight trigrams each have their own qualities: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement and action, Xun represents smoothness and entry, Kan represents peril and depression, Li represents attachment and brightness, Gen represents stillness and stability, and Dui represents joy and delight. The eight trigrams are associated with animals: Qian is associated with the horse, due to its vigorous movement; Kun is associated with the ox, due to its compliant carrying capacity; Zhen is associated with the dragon, due to its vigorous rising; Xun is associated with the chicken, due to its timely singing; Kan is associated with the pig, due to its dwelling in filth; Li is associated with the wild chicken, due to its colorful appearance; Gen is associated with the dog, due to its guarding and stillness; and Dui is associated with the sheep, due to its external softness. The eight trigrams are also associated with parts of the human body: Qian is associated with the head, Kun with the abdomen, Zhen with the feet, Xun with the thighs, Kan with the ears, Li with the eyes, Gen with the hands, and Dui with the mouth.

乾，天也，故稱乎父。坤，地也，故稱乎母。震一索而得男，故謂之長男。巽一索而得女，故謂之長女。坎再索而得男。故謂之中男。離謂之中男。離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兌三索而得女，故謂之少女。

Heaven is called father because Qian represents Heaven; Earth is called mother because Kun represents Earth. Kun first takes a yang line from Qian and produces a son, so Zhen is called the Eldest Son. Qian first takes a yin line from Kun and produces a daughter, so Xun is called the Eldest Daughter. The second taking produces a son, so Kan is called the Middle Son. The second taking produces a daughter, so Li is called the Middle Daughter. The third taking produces a son, so Gen is called the Youngest Son. The third taking produces a daughter, so Dui is called the Youngest Daughter. (The original text here has an extra sentence "Li is called the Middle Son," which contradicts the surrounding context, and it is recorded as is without deletion.)

乾為天，為圓，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黑。

The following are the symbolic images associated with each trigram, which form the foundation for later interpretations based on imagery and numbers. For Qian (Heaven), the symbols include: Heaven, circular shape, ruler, father, jade, metal, coldness, ice, bright red color, good horse, old horse, thin horse, horse with mottled coat, and fruits on trees. For Kun (Earth), the symbols include: earth, mother, silk and cloth, cooking pot, stinginess, equality, oxen following each other, large cart, ornamentation, multitude, handle of objects; and in the category of land, it refers to black soil.

震為雷，為龍，為玄黃，為旉，為大途，為長子，為決躁，為蒼筤竹，為萑葦。其於馬也，為善鳴，為馵足，為作足，為的顙。其於稼也，為反生。其究為健，為蕃鮮。巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭。其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。

The trigram Zhen symbolizes: thunder, dragon, the green and yellow hues of heaven and earth mingling, flowers blooming, wide roads, the eldest son, quick and impetuous decision-making, young green bamboo, and reed. Among horses, it represents a horse that is good at neighing, a horse with white on the left hind foot, a horse that lifts its legs high, and a horse with a white spot on the forehead. Among crops, it represents plants whose seeds are inverted and then sprout. When taken to the extreme, it becomes strong and vigorous, and flourishing. The trigram Xun symbolizes: trees, wind, the eldest daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness in movement, lack of decisiveness in action, and scent. Among people, it represents someone with sparse hair, someone with a broad forehead, someone with large white eyes, and someone who pursues small profits and gains three times the return. When taken to the extreme, it becomes the trigram of restlessness.

坎為水，為溝瀆，為隱伏，為矯輮，為弓輪。其於人也，為加憂，為心病，為耳痛，為血卦，為赤。其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳。其於輿也，為多眚，為通，為月，為盜。其於木也，為堅多心。

The trigram Kan symbolizes water, ditches, concealment, straightening curves, bending straight lines, bows and wheels. In relation to humans, it signifies worry, heart disease, and ear pain; Kan is also the trigram of blood, with a red color. In relation to horses, it signifies horses with beautiful backs, quick-tempered horses, horses with low heads, horses with thin hooves, and horses that move slowly. In relation to vehicles, it signifies vehicles that are often in trouble; it also symbolizes smooth passage, the moon, and thieves. In relation to trees, it signifies trees that are strong and have a lot of wood in their trunks.

離為火，為日，為電，為中女，為甲冑，為戈兵。其於人也，為大腹。為乾卦，為鱉，為蟹，為蠃，為蚌，為龜。其於木也，為科上槁。艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬。其於木也，為堅多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決。其於地也，為剛滷。為妾，為羊。

The trigram Li represents: fire, the sun, lightning, the middle female, armor, and weapons such as halberds and spears. Among humans, it represents a person with a large belly. It also signifies the drier trigram, symbolizing creatures like turtles, crabs, snails, clams, and tortoises, which are hard on the outside and soft inside. Among trees, it represents a tree that is hollow in the middle and withered at the top. The trigram Gen represents: mountains, small paths, small stones, gateways, wooden fruits and grass seeds, gatekeepers such as the hūn rén and sì rén, fingers, dogs, mice, and various fierce birds and beasts with black beaks. Among trees, it represents a tree that is solid and has many knots. The trigram Dui represents: marshes, the young woman, shamans, speech and words, destruction and breaking, attachment followed by rupture. Among landforms, it represents hard saline soil. It also symbolizes concubines and sheep.

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以《屯》。屯者，盈也。屯者，物之始生也。物生必蒙，故受之以《蒙》。蒙者，蒙也，物之稚也。

The "Xugua Zhuan" explains the sequence of the sixty-four hexagrams. It says: first there was Heaven and Earth -- that is, the hexagrams Qian and Kun -- then all things came into being. All things are filled between Heaven and Earth, so after Qian and Kun comes the hexagram Zun. "Zun" means fullness, and also the beginning of all things. The beginning of all things must be in a state of ignorance, so comes the hexagram Meng. "Meng" means ignorance, and is the stage of immaturity of all things.

物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。比者，比也。比必有所畜，故受之以《小畜》。物畜然後有禮，故受之以《履》。履而泰，然後安，故受之以《泰》。泰者，通也。物不可以終通，故受之以《否》。物不可以終否，故受之以《同人》。與人同者，物必歸焉，故受之以《大有》。有大者，不可以盈，故受之以《謙》。有大而能謙必豫，故受之以《豫》。豫必有隨，故受之以《隨》。以喜隨人者必有事，故受之以《蠱》。

All things are immature and therefore need to be nurtured, so the next hexagram is "Need" (需). "Need" discusses the way of providing food and sustenance. Struggling over food and sustenance inevitably leads to disputes, so the next hexagram is "Contention" (讼). Contentions inevitably bring people together, so the next hexagram is "Army" (师). "Army" refers to the gathering of people. When people gather, there must be those who are close and attached, so the next hexagram is "Following" (比). "Following" refers to close attachment. After close attachment, there must be accumulation, so the next hexagram is "Small Accumulation" (小畜). When there is accumulation, then there is the establishment of ritual, so the next hexagram is "Walking" (履). "Walking" refers to ritual. Practicing ritual leads to smoothness, and smoothness leads to stability, so the next hexagram is "Great Communication" (泰). "Great Communication" refers to smoothness. Things cannot always be smooth, so the next hexagram is "Opposition" (否). Nor can things always be blocked, so the next hexagram is "Harmony with Others" (同人). If one can harmonize with others, all things will naturally come to him, so the next hexagram is "Great Possession" (大有). When one has great possession, he must not be complacent, so the next hexagram is "Humility" (谦). When one is great yet humble, he will surely be at ease, so the next hexagram is "Joy" (豫). When one is at ease, others will follow, so the next hexagram is "Following" (随). Following with joy will inevitably lead to disturbances, so the next hexagram is "Guilt" (蛊).

蠱者，事也。有事而後可大，故受之以《臨》。臨者，大也。物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。嗑者，合也。物不可以苟合而已，故受之以《賁》。賁者，飾也。致飾然後亨則盡矣，故受之以《剝》。剝者，剝也。物不可以終盡剝，窮上反下，故受之以《復》。復則不妄矣，故受之以《無妄》。有無妄，物然後可畜，故受之以《大畜》。物畜然後可養，故受之以《頤》。頤者，養也。不養則不可動，故受之以《大過》。物不可以終過，故受之以《坎》。坎者，陷也。陷必有所麗，故受之以《離》。離者，麗也。

"Gǔ" means there is something to be done. Only when there is something to be done can there be grandeur, so the next is the "Lín" hexagram; "Lín" means grandeur. Only when things are grand can they be worthy of observation, so the next is the "Guān" hexagram. When things are worthy of observation, there is then a meeting, so the next is the "Shìkè" hexagram; "Kè" means to meet. Things cannot merely be a hasty meeting, so the next is the "Bēn" hexagram; "Bēn" means ornamentation. When ornamentation reaches its extreme, the way of success is exhausted, so the next is the "Bō" hexagram; "Bō" means to peel off. Things cannot always peel off completely; when peeling reaches the top, it returns to the bottom and is reborn, so the next is the "Fù" hexagram. Returning to the right path eliminates falsehood, so the next is the "Wúwàng" hexagram. When there is genuine truth without falsehood, things can then accumulate, so the next is the "Dàxù" hexagram. When there is accumulation, one can then nurture, so the next is the "Yí" hexagram; "Yí" means to nurture. Without nurturing, there can be no action, so the next is the "Dàguò" hexagram. Things cannot always be excessive, so the next is the "Kǎn" hexagram; "Kǎn" means to fall into a pit. After falling into a pit, there must be something to rely on, so the next is the "Lí" hexagram; "Lí" means to rely on.

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。夫婦之道不可以不久也，故受之以《恆》。恆者，久也。物不可以久居其所，故受之以《遯》。遯者，退也。物不可以終遯，故受之以《大壯》。物不可以終壯，故受之以《晉》。晉者，進也。進必有所傷，故受之以《明夷》。夷者，傷也。傷於外者必反於家，故受之以《家人》。家道窮必乖，故受之以《睽》。睽者，乖也。

The lower part of the Classic follows this order. After heaven and earth came all things; after all things came male and female; after male and female came husband and wife; after husband and wife came father and son; after father and son came ruler and subject; after ruler and subject came distinctions of high and low. Only then could propriety and righteousness have a place. Hence, the lower part begins with the Hexagram of "Salty" (Xian), which deals with the union of male and female. The way of husband and wife cannot be without constancy, so the next is the Hexagram of "Constant" (Heng), meaning constancy. Things cannot remain in one place forever, so the next is the Hexagram of "Retreating" (Dun), meaning retreat. Things cannot always retreat, so the next is the Hexagram of "Great Strength" (Da Zhuang). Strength cannot always be great, so the next is the Hexagram of "Progress" (Jin), meaning progress. Progress inevitably brings injury, so the next is the Hexagram of "Bright Evil" (Ming Yi), meaning injury. If injured outside, one must return home, so the next is the Hexagram of "Family" (Jia Ren). When family affairs reach an end, discord arises, so the next is the Hexagram of "Strife" (Kui), meaning discord.

乖必有難，故受之以《蹇》。蹇者，難也。物不可以終難，故受之以《解》。解者，緩也。緩必有所失，故受之以《損》。損而不已必益，故受之以《益》。益而不已必決，故受之以《夬》。夬者，決也。決必有遇，故受之以《姤》。

Disorder and conflict inevitably lead to danger, so the next hexagram is the Hexagram of Obstruction; "Jian" means difficulty. Things cannot remain difficult forever, so the next hexagram is the Hexagram of Release; "Jie" means relief. Relief and relaxation inevitably lead to loss, so the next hexagram is the Hexagram of Reduction; "Sun" means reduction. Continuous reduction inevitably turns into increase, so the next hexagram is the Hexagram of Gain; "Yi" means gain. Continuous gain inevitably leads to overflow and rupture, so the next hexagram is the Hexagram of决; "Guai" means to decide or remove. After removal, there must be new encounters, so the next hexagram is the Hexagram of Meeting; "Gou" means meeting.

姤者，遇也。物相遇而後聚，故受之以《萃》。萃者，聚也。聚而上者謂之升，故受之以《升》。升而不已必困，故受之以《困》。困乎上者必反下，故受之以《井》。井道不可不革，故受之以《革》。革物者莫若鼎，故受之以《鼎》。主器者莫若長子，故受之以《震》。

"Gu" means meeting. Things meet and then gather, so the next hexagram is "Cui" (Gathering). Gathering and ascending is called rising, so the next hexagram is "Sheng" (Rising). Rising without end inevitably leads to hardship, so the next hexagram is "Kun" (Obstruction). Being obstructed above inevitably returns to below, so the next hexagram is "Jing" (Well) — the well is the lowest yet can nourish people. The well, when used for a long time, must inevitably be changed and cleaned, so the next hexagram is "Ge" (Revolution). Revolution of things is most appropriate with the tripod, so the next hexagram is "Ding" (Tripod) — the tripod can cook raw food into cooked food. The one who presides over the ancestral temple tripod is most appropriate with the eldest son, so the next hexagram is "Zhen" (Thunder) — thunder represents the eldest son.

震者，動也。物不可以終動，止之，故受之以《艮》。艮者，止也。物不可以終止，故受之以《漸》。漸者，進也。進必有所歸，故受之以《歸妹》。得其所歸者必大，故受之以《豐》。豐者，大也。窮大者必失其居，故受之以《旅》。旅而無所容，故受之以《巽》。巽者，入也。入而後說之，故受之以《兌》。兌者，說也。說而後散之，故受之以《渙》。渙者，離也。物不可以終離，故受之以《節》。節而信之，故受之以《中孚》。有其信者必行之，故受之以《小過》。有過物者必濟，故受之以《既濟》。物不可窮也，故受之以《未濟》，終焉。

"Zhen" means movement. Things cannot remain in constant motion; they must be brought to a stop, so the next hexagram is "Gen." "Gen" means stillness. Things cannot remain still forever, so the next hexagram is "Jian." "Jian" means proceeding in order. Proceeding must have a destination, so the next hexagram is "Gui Mei." Reaching a destination inevitably leads to grandeur, so the next hexagram is "Feng." "Feng" means grandeur. Grandeur reaching its limit inevitably leads to losing one's place, so the next hexagram is "Lv." Being in exile without a place to stay, one can only be humble and submissive in order to enter, so the next hexagram is "Xun." "Xun" means entering smoothly. Entering smoothly then brings joy, so the next hexagram is "Dui." "Dui" means joy. Joy then leads to dispersion, so the next hexagram is "Huan." "Huan" means dispersion. Things cannot remain dispersed forever, so the next hexagram is "Jie." Having restraint leads to credibility, so the next hexagram is "Zhong Fu." A person of integrity must put his beliefs into action, so the next hexagram is "Xiao Guo." Actions that slightly exceed the ordinary can achieve success, so the next hexagram is "Ji Ji." However, the principles of things are endless, so the last hexagram is "Wei Ji," and the entire book concludes here.

《乾》剛《坤》柔，《比》樂《師》憂；《臨》《觀》之義，或與或求。《屯》見而不失其居。《蒙》雜而著。《震》，起也。《艮》，止也。《損》、《益》盛衰之始也。《大畜》，時也。《無妄》，災也。《萃》聚而《升》不來也。《謙》輕而《豫》怠也。《噬嗑》，食也。《賁》，無色也。《兌》見而《巽》伏也。《隨》無故也。《蠱》則飭也。《剝》，爛也。《復》，反也。

The "Zagua Zhuan" does not follow the order of the "Xugua," but instead pairs the sixty-four hexagrams in a mixed manner, each with one or two words to indicate their meaning. It says: "Qian" represents strength and vigor, "Kun" represents softness and compliance; "Bi" brings joy from mutual support, while "Shi" brings worry from military campaigns. The difference between "Lin" and "Guan" is that the former is one who governs from above, giving out, while the latter is one who looks up from below, seeking something. "Zun" is the initial emergence without losing its place, while "Meng" is confusion and disorder that will eventually become clear. "Zhen" is a sudden rise, while "Gen" is stillness. "Sun" and "Yi" mark the beginning of decline turning into growth and growth turning into decline. "Da Xu" discusses waiting for the right time to act, while "Wu Wang" discusses unexpected calamities. "Cui" is gathering at the lower level, while "Sheng" is rising without returning. "Qian" is humility without self-importance, while "Yu" is ease leading to laziness. "Shi He" discusses eating, while "Ben" discusses the extreme of ornamentation returning to plainness. "Dui" is outward expression, while "Xun" is inward concealment. "Sui" is following others without fixed principles, while "Gu" is rectifying accumulated evils. "Bo" is decay and rot, while "Fu" is returning to life.

《晉》，晝也。《明夷》，誅也。《井》通而《困》相遇也。《咸》速也。《恆》，久也。《渙》，離也。《節》，止也。《解》，緩也。《蹇》，難也。《睽》，外也。《家人》，內也。《否》、《泰》反其類也。《大壯》則止，《遯》則退也。《大有》，眾也。《同人》，親也。《革》，去故也。《鼎》，取新也。《小過》，過也。《中孚》，信也。《豐》，多故也。親寡《旅》也。

The hexagram "Jin" represents daylight and brightness, while "Mingyi" signifies brightness being harmed. "Jing" represents a well that provides sustenance, whereas "Kun" signifies encountering difficulties and dangers. "Xian" represents quick response and mutual influence, while "Heng" signifies enduring steadfastly. "Huan" represents dispersion, and "Jie" signifies restraint. "Jie" represents relief, while "Jian" signifies hardship. "Kui" represents separation and a mind turning outward, whereas "Jiaoren" signifies harmony and a mind turning inward. "Po" and "Tai" are exactly opposite to each other. "Da Zhuang" represents reaching the peak of strength and thus needing to stop, while "Dun" signifies timely retreat. "Da You" represents having many possessions, whereas "Tongren" signifies being close to others. "Ge" represents removing the old, while "Ding" signifies adopting the new. "Xiao Guo" represents a slight excess, and "Zhong Fu" signifies sincerity in the heart. "Feng" represents many affairs, while "Lv" signifies few close relatives.

《離》上而《坎》下也。《小畜》，寡也。《履》，不處也。《需》，不進也。《訟》，不親也。《大過》，顛也。《姤》，遇也，柔遇剛也。《漸》，女歸待男行也。《頤》，養正也。《既濟》，定也。《歸妹》，女之終也。《未濟》，男之窮也。《夬》，決也，剛決柔也。君子道長，小人道憂也。

The Trigram Li represents the nature of fire, which ascends and burns. The Trigram Kan represents the nature of water, which flows downward and moistens. The hexagram Xiao Xu indicates that what is accumulated is still very little. The hexagram Lu means to walk without stopping, and to be unsettled in one's place. The hexagram Xu means to wait without advancing rashly. The hexagram Song means to engage in disputes without mutual affection. The hexagram Da Guo means that both the beginning and the end are weak, leading to collapse. The hexagram Gou means meeting, specifically a soft line meeting a strong line. The hexagram Jie means that a woman's marriage should await the proper ceremonial invitation from the man. The hexagram Yi means to nourish in a proper way. The hexagram Ji Ji means that each is in its proper place and thus is settled. The hexagram Gui Mei means that a woman has found her match, marking the completion of human relationships. The hexagram Wei Ji means that a man has not yet achieved his purpose and is in a desperate situation. The hexagram Gua means to decisively remove, specifically the strong line decisively eliminating the weak line. The entire book concludes with this: the way of the superior man grows day by day, while the way of the petty man gradually becomes anxious and declines.