Kun Palace · Thunder Over Heaven: Great Strength

坤宮：《雷天大壯》（六沖），屬土，震上乾下。【本卦】兄弟庚戌土；子孫庚申金；父母庚午火，世；兄弟甲辰土；官鬼甲寅木；妻財甲子水，應。先順後逆之卦，羝羊觸藩之象。判曰：大壯者，志也。羝羊觸藩，其道難全。令人剛強，已成過愆。非利勿貪，善莫大焉。

The hexagram "Da Zhuang" (Thunder over Heaven) is the fifth hexagram of the "Kun Palace," belonging to the "Fourth Generation Hexagram." It consists of the trigram Zhen (Thunder) above and Qian (Heaven) below. The six lines are paired in pairs of opposition, hence it is called "Six Clashes." The energy of the hexagram belongs to earth. When setting up the hexagram from top to bottom: the top line is paired with "Siblings Gengxu Earth"; the fifth line is paired with "Children Gengshen Metal"; the fourth line is paired with "Parents Gengwu Fire" and holds the "World" position; the third line is paired with "Siblings Jiachen Earth"; the second line is paired with "Official Ghost Jiayin Wood"; and the first line is paired with "Wealth Jiazi Water" and is the "Response" line. The five relationships—parents, siblings, children, wealth, and official ghost—are all present. The "Monthly Hexagram Body" is at Mao Wood, but there is no Mao Wood in the hexagram, so the hexagram body does not belong to the hexagram. The hexagram is described as "first following and then reversing," also known as "a ram colliding with a fence," where a male ram uses its horns to push against a fence and gets stuck. The judgment states: "Da Zhuang" emphasizes strong will and vigor. A male ram using its horns to push against a fence finds the path difficult to proceed fully. This hexagram makes people strong-willed and ambitious, often leading to mistakes. One should not pursue benefits that are not rightfully theirs. If one can maintain this, it is the greatest good.

《易經》第三十四卦，大壯，雷天大壯，震上乾下。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；君子以非禮勿履。

This is the thirty-fourth hexagram of The Zhou Changes, known as "Great Strength" (Da Zhuang). It consists of the trigram Zhen (Thunder) above and Qian (Heaven) below. The Hexagram Statement says: "Great Strength is favorable to upholding the correct path." The Commentary on the Judgment explains: "Great Strength refers to when the yang is strong and properly vigorous. By acting with firm strength, it becomes strong. 'Great Strength is favorable to upholding the correct path' means that when the yang is strong, it must return to the correct path. When one can both be strong and correct, the actual nature of the generation and transformation of heaven and earth can be clearly understood." The Image Commentary says: "Thunder resounding in the sky is the image of Great Strength. The gentleman takes this as a model, and does not carry out any actions that are not in accordance with propriety."

六爻斷：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”，君子罔也。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”，不祥也。“艱則吉”，咎不長也。

The interpretations for each line are as follows. The first line: the strong energy is only displayed at the toes, and going forward brings misfortune, which is indeed reliable; the Image Commentary says "strong at the toes," and its reliability lies in the certainty of falling into hardship. The second line: maintaining the correct path brings good fortune; the Image Commentary says "upright and good," because it is in the center. The third line: small people persist in showing off their strength, while the gentleman treats strength as if it were nothing, and even uprightness becomes dangerous; a male sheep collides with a fence, its horns are entangled; the Image Commentary says "small people use strength," but the gentleman does not do so. The fourth line: maintaining the correct path brings good fortune, and regret disappears; the fence is broken through, the horns are no longer entangled, and the strength is like the strong rabbit beneath a large cart wheel; the Image Commentary says "the fence is broken and the horns are not entangled," which means it is still possible to proceed forward. The fifth line: a sheep is easily lost in the border town, but there is no regret; the Image Commentary says "losing a sheep in the border town," because the fifth line is a yin line in a yang position, and the position is not appropriate. The sixth line: the male sheep collides with the fence, cannot retreat, nor can it proceed forward, and there is no benefit; knowing hardship and being able to maintain proper position brings good fortune; the Image Commentary says "cannot retreat, cannot proceed," which is not good; "difficulties bring good fortune," meaning the mistake will not last long.

坤宮：《澤天夬》，屬土，兌上乾下。伏神、本卦：兄弟丁未土；子孫丁酉金，世；妻財丁亥水；兄弟甲辰土；父母乙巳火，官鬼甲寅木，應；妻財甲子水。神劍斬蛟之卦，先損後益之象。判曰：夬者，決也。乾兌相刑，惡聞其聲。文字契約，事未易成，必須剛斷，始得吉亨。

Hexagram 43, "Guai" (Breaking Away), is the sixth hexagram in the "Kun Palace," belonging to the "Five Generations Hexagram." It consists of Dui (Lake) on top and Qian (Heaven) below, with a qi (energy) belonging to earth. When setting up the hexagram from top to bottom: the top line pairs with "Siblings Dingwei Earth"; the fifth line pairs with "Children Dingyou Metal" and holds the "World" (the main subject); the fourth line pairs with "Wealth Dinghai Water"; the third line pairs with "Siblings Jiachen Earth"; the second line pairs with "Official Ghost Jiayin Wood" and is the "Response," with "Parents Yisi Fire" hidden beneath it; the first line pairs with "Wealth Jiazi Water." There are no parents in the hexagram. When divining about contracts or documents, one should take the hidden god beneath the second line. The "Monthly Hexagram Body" is Chen Earth, which falls exactly on the third line. The hexagram image is called "Divine Sword Cutting the Dragon," indicating a decisive action to eliminate harm; it is also called "First Loss Then Gain." The judgment states: "Guai" means decision. The metal of Qian and Dui mutually harm each other, and they dislike each other's sounds. Matters concerning documents and contracts are difficult to accomplish, and one must be resolute and decisive to achieve good fortune.

《易經》第四十三卦，夬，澤天夬，兌上乾下。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。

This is the forty-third hexagram of The Zhou Changes, named "Gua" (Decisive). It consists of the trigram Dui (Lake) above and Qian (Heaven) below. The Hexagram Statement says: Publicly expose the wrongdoing of the petty person in the royal court, sincerely issue commands while remaining cautious; first announce it from your own territory, it is not advisable to immediately use military force, and it is advantageous to go somewhere. The Commentary on the Judgment explains: "Gua" means to decisively remove, which is the action of the yang to decisively eliminate the yin. Inside is Qian, which represents strength and initiative, and outside is Dui, which represents joy and harmony, thus capable of making decisions and being harmonious. "Yang yu wang ting" refers to the sixth line, a yin line, dominating over the five yang lines. "Fu hao you lei" refers to being cautious about the path and thus achieving great success. "Gao zi yi, bu li ji rong" refers to valuing military force leading to hardship. "Li you you wang" refers to the yang reaching its full development being complete. The Image Commentary says: A lake rising to the sky, about to pour down, is the image of "Gua"; the gentleman takes inspiration from this, bestowing his salary and grace upon the people below, but most beware of claiming the virtue for himself.

六爻斷：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。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。

The interpretations for each line are as follows. Initial Nine: The strong energy is displayed on the front toe, advancing rashly and failing to win, which is a mistake; the Image Commentary says that knowing one cannot win yet still proceeding forward naturally brings misfortune. Nine in the Second: Being cautious and issuing a call, even if there is an alarm of military danger in the evening, there is no need to worry; the Image Commentary says that there is military alarm but no worry, indicating that Nine in the Second is in the middle path. Nine in the Third: The strong appearance is shown on the cheekbone, indicating danger; a gentleman makes decisive decisions, proceeding alone and encountering heavy rain, though getting wet and causing anger, there is no fault; the Image Commentary says "the gentleman is resolute," ultimately bringing no misfortune. Nine in the Fourth: The buttocks are injured without good flesh, walking with hesitation and difficulty; if one can follow others like leading a sheep, regret can be dispelled, but it is regrettable that one does not believe in sincere advice; the Image Commentary says "his movement is hesitant," indicating that Nine in the Fourth is in an inappropriate position; "not believing what is heard" shows that although hearing is present, insight is lacking. Nine in the Fifth: Like decisively removing purslane, removing nearby soft evils decisively, proceeding on the middle path brings no fault; the Image Commentary says "proceeding on the middle path brings no fault," indicating that Nine in the Fifth is close to Upper Six, but its virtue of uprightness is not yet fully bright. Upper Six: Calling out brings no help, ultimately resulting in misfortune; the Image Commentary says the misfortune of not calling out is due to the ultimate inability of isolated yin to last long.

坤宮：《水天需》（游魂），屬土，坎上乾下。伏神、本卦：妻財戊子水；兄弟戊戌土；子孫戊申金，世；兄弟甲辰土；父母乙巳火，官鬼甲寅木；妻財甲子水，應。雲靄中天之卦，密雲不雨之象。判曰：需者，須也。雲行於天，見險不前，身將有厄，恐被勾連。大事欲至，憂慮懸懸，光亨貞吉，利涉大川。

The hexagram "Xu" (Water over Heaven) is the "Wandering Ghost Hexagram" of the "Kun Palace," with Kan above and Qian below, and its qi belongs to earth. When setting up the hexagram from top to bottom: the upper line is paired with "Wealth Wuzi Water"; the fifth line is paired with "Siblings Wuxu Earth"; the fourth line is paired with "Children Wushen Metal" and holds the "World" position; the third line is paired with "Official Ghost Jiachen Earth"; the second line is paired with "Official Ghost Jiayin Wood," with "Parents Yisi Fire" hidden beneath it; and the first line is paired with "Wealth Jiazi Water" and is the "Response" line. There are no parents in the hexagram, so when divining about documents or houses, one should take the hidden god beneath the second line. The "Monthly Hexagram Body" is You Metal, which is not included in the hexagram. The hexagram image is called "Clouds in the Sky," also known as "Dense Clouds Without Rain," indicating that the energy has gathered but not yet formed. The judgment says: "Xu" means waiting. Clouds move in the sky, and when seeing danger ahead, they do not proceed further; the self is about to face hardship, fearing being involved. Major events are about to come, causing worry and anxiety. However, as long as one remains bright and upright, and gains good fortune, it is still favorable to cross great rivers.

《易經》第五卦，需，水天需，坎上乾下。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。

This is the fifth hexagram of The Zhou Changes, known as "Need" (Xu). It consists of the trigram Kan (Water) above and Qian (Heaven) below. The Hexagram Statement says: "Need" means to hold sincerity, to have bright success, to maintain uprightness and gain good fortune, and it is advantageous to cross great rivers. The Commentary on the Judgment explains: "Need" means waiting, with difficulties ahead. The trigram Qian is strong and vigorous but does not fall into danger, and according to its meaning, it will not be inpredicament. "Need, with sincerity, bright success, uprightness brings good fortune" refers to the Nine in the Fifth, who is in the position of the Son of Heaven and is upright and just. "Advantageous to cross great rivers" means that going forward will surely succeed. The Image Commentary says: clouds rising to the sky but not yet falling, is the image of "Need"; the gentleman takes this as a model, calmly enjoying food and music, and waits calmly for the right opportunity.

六爻斷：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。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。

The interpretations for each line are as follows. Initial Nine: Waiting in the remote outskirts, it is advantageous to maintain constancy, with no faults; The Image Commentary says "waiting at the outskirts" indicates not taking risks; "advantageous to maintain constancy, no faults" means not losing the constant path. Nine in the Second: Waiting on sandy ground near water, there is some verbal dispute, but ultimately it is favorable; The Image Commentary says "waiting on sand" indicates Nine in the Second is affluent and centered; although there is some verbal conflict, in the end it brings good fortune. Nine in the Third: Waiting in the mud, already close to the water danger, and strong enemies arrive; The Image Commentary says "waiting in the mud" indicates the calamity is still outside; it is oneself who invites the strong enemies, but as long as one is cautious and self-controlled, there will be no failure. Six in the Fourth: Waiting in a place of bloodshed, ultimately one can escape from the pit; The Image Commentary says "waiting in the blood" indicates Six in the Fourth is gentle and willing to obey. Nine in the Fifth: Enjoying food and drink in waiting, maintaining the correct path brings good fortune; The Image Commentary says "food and drink" and "correctness brings good fortune" indicates Nine in the Fifth is centered and upright. Upper Six: Falling into a pit, three unexpected guests arrive, treating them with respect ultimately brings good fortune; The Image Commentary says unexpected guests arrive and "respecting them brings good fortune," Upper Six, although not in the correct position, does not result in great loss.

坤宮：《水地比》（歸魂），屬土，坎上下坤。【本卦】妻財戊子水，應；兄弟戊戌土；子孫戊申金；官鬼乙卯木，世；父母乙巳火；兄弟乙未土。眾星拱北之卦，水行地上之象。判曰：比者，和也。撫臨萬國，內通外流，水行於地，本性和柔。先王制禮，以親諸侯，元永貞吉，百事無憂。

The hexagram "Water on Earth: Union" is the "returning soul hexagram" of the "Kun Palace." It has Kan above and Kun below (the original text has "Kan upper and lower Kun," which should be "Kan above and Kun below"). The hexagram's energy belongs to earth. When setting up the hexagram from top to bottom: the sixth line above is paired with "WealthWuzi water" and serves as the "responding line"; the fifth line is paired with "SiblingsWuxu earth"; the fourth line is paired with "ChildrenWushen metal"; the third line is paired with "Official GhostYimao wood" and holds the "world line"; the second line is paired with "ParentsYisi fire"; and the first line is paired with "SiblingsYiwei earth." All five kin relationships—parents, siblings, children, wealth, and officials—are present. The "monthly hexagram body" is at the metal of Shen, which falls exactly on the fourth line. The hexagram image is called "all stars circling the north," meaning that stars surround the northern pole; it is also called "water flowing on earth." The judgment says: "Union" means harmony. The superior ruler governs all states, internally connected and externally spread out; water flows on the earth, naturally gentle and flexible. Former kings established rituals to bring together the feudal lords; as long as one remains steadfast in the right path, there is no need to worry about anything.

《易經》第八卦，比，水地比，坎上下坤。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。

This is the eighth hexagram of The Zhou Changes, named "Comparison." The trigrams are Kan above and Kun below. The Hexagram Statement says: "Comparison" is吉利. If one asks again and the one being compared possesses the virtues of original goodness, longevity, and uprightness, there will be no fault. Unstable states will also come to join, but those who come too late will meet with misfortune. The Commentary on the Judgment explains: "Comparison" is吉利. "Comparison" means assistance; the numerous yin lines below are in submission to the Nine in the Fifth. "Original divination, original goodness, uprightness, no fault" refers to the Nine in the Fifth being strong and centered. "Unresting states will come" refers to the mutual correspondence between upper and lower, leading to their coming to join. "The one who comes late will meet with misfortune" refers to his own path having reached its end. The Image Commentary says: Water on the earth, water and earth being intimately connected, is the image of "Comparison." The former kings took this as a model, establishing the feudal states and drawing near to the feudal lords.

六爻斷：初六：有孚比之，無咎。有孚盈缶，終來有他，吉。《象》曰：比之初六，有他吉也。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！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。

The interpretations for each line are as follows. The first line: approaching with sincerity and attachment, there is no fault; sincerity is full like a jar filled with grain, eventually there will be unexpected good fortune, which is auspicious; the Image Commentary says that the first line of the "Comparison" hexagram has another auspiciousness. The second line: attaching from within to the fifth line, maintaining the correct path brings auspiciousness; the Image Commentary says "attaching from within," which is not losing one's integrity. The third line: attaching to an improper person; the Image Commentary says "attaching to an improper person," which is not to be regretted! The fourth line: attaching outwardly to the fifth line, maintaining the correct path brings auspiciousness; the Image Commentary says attaching to a virtuous person outside is following the superior ruler. The fifth line: openly attaching to the world. The king hunting only drives three sides, leaving one side open, allowing the animals in front to escape, and the people in the town do not need to be on guard, which is auspicious; the Image Commentary says that the auspiciousness of open attachment is because the fifth line is in the correct position and at the center; letting go of the ones who have turned away and keeping those who have returned is "letting the birds in front escape"; "the people in the town are not warned" is the ruler guiding the people to the middle path. The sixth line: attaching without a leader at the beginning, which is凶; the Image Commentary says "attaching without a leader," which will ultimately have a bad ending.

兌宮：《兌為澤》（六沖），屬金，兌上兌下。【本卦】父母丁未土，世；兄弟丁酉金；子孫丁亥水；父母丁丑土，應；妻財丁卯木；官鬼丁巳火。江湖養物之卦，天降雨澤之象。判曰：兌者，悅也。澤潤萬物，恩惠兆民。居上愛下，悅而忻忻。利有攸往，無不亨貞。

The hexagram Dui (Lake) is the first hexagram of the Dui palace, with both upper and lower trigrams being Dui, making it one of the eight pure hexagrams. The six lines clash with each other, hence it is called the hexagram of Six Clashes. The energy of this hexagram belongs to metal. When setting up the hexagram from top to bottom: the upper sixth line is paired with "parents Dingwei earth" and holds the "world" position; the fifth line is paired with "siblings Dingyou metal"; the fourth line is paired with "children Dinghai water"; the third line is paired with "parents Dingchou earth" and is the "response" position; the second line is paired with "wealth Dingmao wood"; and the first line is paired with "official ghost Dingsi fire." The five relationships of parents, siblings, children, wealth, and official ghost are all present. The "month hexagram body" is at the fourth line, which is water. The hexagram is called "lake and river nurturing things" and also "heaven raining blessings." The judgment says: "Dui" means joy. The lake water nourishes all things, and its grace extends to all people. Those in power care for those below, and harmony and joy exist between superiors and inferiors. This hexagram is favorable for going somewhere, with no obstruction or deviation from the right path.

《易經》第五十八卦，兌，兌為澤，兌上兌下。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。

This is the 58th hexagram of The Zhou Changes, named "Dui" (Lake). Both the upper and lower trigrams are Dui. The Hexagram Statement says: "Dui is smooth and favorable for upholding the right path." The Commentary on the Judgment explains: "Dui" means joy. The strong line is in the center while the flexible lines are outside, and by following the way of joy, it aligns with the right path. Thus, above it follows the heavenly principle, and below it responds to human hearts. By leading the people with the way of joy, the people forget their toil; by leading them with the way of joy through hardship, the people forget life and death. The effect of the way of joy is so great that the people are naturally inspired and motivated! The Image Commentary says: two bodies of water connected and mutually moistening each other is the image of Dui. The gentleman takes this as a model, and together with friends discusses and refines their learning, reviewing their studies.

六爻斷：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。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。

The interpretations for each line are as follows. Initial Nine: To treat others with the way of harmony and balance, and to be joyful, is auspicious; The Image Commentary says that the auspiciousness of harmony and joy comes from the fact that it does not act with partiality and does not cause suspicion. Nine in the Second: To please others with sincerity, is auspicious, and regret disappears; The Image Commentary says that the auspiciousness of sincere joy comes from the fact that the mind is sincere and trustworthy. Six in the Third: To bend down and seek others' favor, is inauspicious; The Image Commentary says that the inauspiciousness of coming to joy comes from the fact that the position of Six in the Third is improper. Nine in the Fourth: To deliberate between two things and not yet be settled, if one can maintain correctness and keep away from evil, there will be joy; The Image Commentary says that the joy of Nine in the Fourth comes from the fact that there will eventually be blessings. Nine in the Fifth: To trust the upper Six, which is destructive to yang, is dangerous; The Image Commentary says "to trust in destruction," meaning that although Nine in the Fifth is in a proper position of honor, it still should not be careless. Upper Six: To lead others to join in joy; The Image Commentary says that Upper Six "leads to joy," but its way is not yet broad.

兌宮：《澤水困》（六合），屬金，兌上坎下。【本卦】父母丁未土；兄弟丁酉金；子孫丁亥水，應；官鬼戊午火；父母戊辰土；妻財戊寅木，世。河中無水之卦，守己待時之象。判曰：困者，危也。水在澤下，萬物不生。君子困窮，小人濫盈。三山幽谷，向暗背明。占者有難，守而勿爭。

Hexagram 47, "Kun (Lake over Water)," is the second hexagram in the "Dui Palace," belonging to the "First Generation Hexagram." Dui is above and Kan is below, with the six lines paired two by two, hence marked as "Six Harmony." The hexagram's energy belongs to metal. When setting up the hexagram from top to bottom: the top line is paired with "Parents Dingwei Earth"; the fifth line is paired with "Siblings Dingyou Metal"; the fourth line is paired with "Children Dinghai Water" and serves as the responding line; the third line is paired with "Official Ghost Wuwu Fire"; the second line is paired with "Parents Wuchen Earth"; and the first line is paired with "Wealth Wuyin Wood" and holds the "Hexagram Body." The five kin—parents, siblings, children, wealth, and official ghost—are all present. The "Monthly Hexagram Body" is at Wu Fire, precisely on the third line. The hexagram image is called "No Water in the River," also called "Waiting for the Right Time." The judgment states: "Being inpredicament" means being in a state of peril. Water leaks below the lake, the lake becomes dry, and all things cannot grow. The virtuous person in困境 remains steadfast and endures hardship, while the petty person in困境 becomes reckless and indulgent. One's situation is like being trapped in deep mountains and dark valleys, facing darkness while turning away from light. The person seeking divination is currently facing difficulties and should only remain steadfast and avoid contention.

《易經》第四十七卦，困，澤水困，兌上坎下。困：亨，貞，大人吉，無咎。有言不信。《彖》曰：“困”，剛掩也。險以說，困而不失其所亨，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。

This is the forty-seventh hexagram of The Zhou Changes, named "Confusion." The hexagram consists of Dui above and Kan below. The Hexagram Statement says: "Confusion" is smooth, adhering to the correct path, the great man gains good fortune, without fault; at this time, whatever one says will not be believed. The Commentary on the Judgment explains: "Confusion" is when yang is obscured by yin. Even in a dangerous situation, one remains joyful and at ease, though confined, yet does not lose the way of smoothness; this is probably something only the gentleman can achieve. "Zhen, the great man gains good fortune" refers to the Nine in the Second and the Nine in the Fifth, which are strong and centered. "There is no belief in words" indicates that in times of confusion, emphasizing verbal argumentation only makes the situation worse. The Image Commentary says: A marsh without water is the image of "Confusion"; the gentleman takes this as a model, even if it means sacrificing his life, he will complete his aspirations.

六爻斷：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，利用亨祀。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。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，于臲兀，曰動悔有悔，征吉。《象》曰：“困于葛藟”，未當也。“動悔有悔”，吉行也。

The interpretations for each line are as follows. Initial line (Six at the beginning): The buttocks are sore from a bare tree stump, retreating into a deep valley, not seeing anyone for three years; The Image Commentary says "entering the dark valley," which is dark and without light. Second line (Nine in the second): Being trapped by wine and food, just then a messenger with a red girdle comes to recruit, at this time it is appropriate to perform worship; rushing forward would be dangerous, but there is no fault; The Image Commentary says "trapped by wine and food," which is nine two in the middle and ultimately brings good fortune. Third line (Six in the third): Trapped by a stubborn stone, sitting on a thorn plant, returning home even not seeing one's wife, which is ominous; The Image Commentary says "sitting on thorn plants," which is six three riding over nine two's strength; "entering the palace, not seeing the wife," is an ominous sign. Fourth line (Nine in the fourth): Coming slowly and hesitantly, blocked by a chariot with golden ornaments on the way, in a difficult situation, but eventually able to connect; The Image Commentary says "coming slowly," which is the mind being attached to the initial line six; although the position is not appropriate, there is still someone to connect with. Fifth line (Nine in the fifth): Being cut off the nose and having the feet cut off, trapped by a high position with a red girdle, only slowly able to be released, at this time it is appropriate to perform worship; The Image Commentary says "nose and foot cut off," which is the mind not yet realized; "gradually there is relief," which is nine five in the middle and upright; "suitable for worship," which is able to receive blessings. Sixth line (Six at the top): Being entangled by grapevines, in a dangerous and unstable position; as long as one thinks of moving and then regrets and repents in advance, going forward will be auspicious; The Image Commentary says "trapped by grapevines," which is the position not appropriate; "moving and regretting, regretting," is to act in this way and gain auspiciousness.

兌宮：《澤地萃》，屬金，兌上坤下。【本卦】父母丁未土；兄弟丁酉金，應；子孫丁亥水；妻財乙卯木；官鬼乙巳火，世；父母乙未土。魚龍會聚之卦，如水就下之象。判曰：萃者，聚也。內外喜悅，上下俱柔。萬事蕃息，利祿悠悠。求謀有濟，解釋憂愁。

The hexagram Cui (Hexagram 45) is the third hexagram in the Dui palace, belonging to the second generation hexagram. Dui is on top and Kun is at the bottom, with the hexagram energy belonging to metal. When setting up the hexagram from top to bottom: the top line is paired with "parents Dingwei earth"; the fifth line is paired with "siblings Dingyou metal" and serves as the responding line; the fourth line is paired with "children Dinghai water"; the third line is paired with "wealth Yimao wood"; the second line is paired with "official ghost Yisi fire" and holds the "world" position; the first line is paired with "parents Yiwu earth." The five kin relationships—parents, siblings, children, wealth, and official ghost—are all present. The "month hexagram body" is Yiwu earth, and both the first line and the top line are Yiwu earth, meaning the hexagram body appears twice. The hexagram is called "fish and dragon gathering together," also known as "like water flowing downward," with things naturally coming to gather. The judgment states: "Cui" means gathering. Within is Kun, which is harmonious, and outside is Dui, which is joyful. Both upper and lower parts connect through the soft way. All things can flourish and multiply, benefiting with continuous wealth and honor. Matters sought can be accomplished, and worries can be resolved.

《易經》第四十五卦，萃，澤地萃，兌上坤下。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。

This is the forty-fifth hexagram of The Zhou Changes, named "Cui" (Gathering). It consists of Dui above and Kun below. The hexagram statement says: "Cui" is smooth. The king personally visits the ancestral temple to gather people's hearts, which is beneficial for seeing a great person and being smooth; it is beneficial to maintain uprightness, using great sacrifices for worship brings good fortune, and it is beneficial to go somewhere. The Commentary on the Judgment explains: "Cui" means gathering. Within, Kun is yielding and below, Dui is joyful; nine five, being strong and in the center, corresponds with six two, so it can gather. "The king goes to the temple" means fulfilling filial piety by sacrificing to ancestors. "Beneficial to see a great person, smooth" means gathering must be based on the right path. "Using great sacrifices brings good fortune, beneficial to go somewhere" means following the mandate of heaven. Observing the principle of gathering things, the actual situation of heaven and earth and all things can be seen. The Image Commentary says: A marsh gathering water on the ground is the image of "Cui"; the gentleman takes this as a model, repairs weapons, and prepares for unexpected changes.

六爻斷：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。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。

The interpretations for each line are as follows. Initial line: There is sincerity but it cannot be maintained, thus the mind becomes confused and gathers in a disorderly way; if one calls out for help, a single handshake may turn tears into laughter; there is no need to worry, going forward has no fault; The Image Commentary says "disorder and gathering," indicating that its mind is already confused. Second line: Drawn up by the superior nine, it gathers above, which is auspicious and without fault; with sincerity in the heart, even a simple sacrifice such as the yue offering is sufficient; The Image Commentary says "drawn up for auspiciousness, without fault," indicating that the virtue of the second line remains unchanged. Third line: Desiring gathering but failing to achieve it, only sighing and lamenting, with no benefit; going forward has no fault, but there is slight hardship; The Image Commentary says "going forward has no fault," indicating that the upper six is gentle and willing to accept. Fourth line: Great auspiciousness, ability has no fault; The Image Commentary says that only "great auspiciousness" can lead to "no fault," indicating that the fourth nine is yang in a yin position, thus in an improper place. Fifth line: Gathering the world through a noble position, without fault; yet some people remain unresponsive; as long as one maintains the original goodness and uprightness, regret will vanish; The Image Commentary says "gathering in position," indicating that its aspirations have not yet become prominent. Upper line: Sighing and weeping, tears flowing down, without fault; The Image Commentary says "sighing and weeping," indicating that it is high in position but cannot find peace.

兌宮：《澤山咸》，屬金，兌上艮下。伏神、本卦：父母丁未土，應；兄弟丁酉金；子孫丁亥水；兄弟丙申金，世；妻財丁卯木，官鬼丙午火；父母丙辰土。山澤通氣之卦，至誠感神之象。判曰：咸者，感也。天地感應，萬物和平。男女感應，夫婦康寧。感應之事。無有不亨。

The hexagram "Xian" is the fourth in the "Dui Palace" and belongs to the "Third Generation Hexagram." Dui is on top and Gen is at the bottom, with the hexagram's energy belonging to metal. When setting up the hexagram from top to bottom: the upper line is paired with "parents Dingwei earth" and serves as the "responding line"; the fifth line is paired with "siblings Dingyou metal"; the fourth line is paired with "children Dinghai water"; the third line is paired with "siblings Bingshen metal" and holds the "world"; the second line is paired with "official ghost Bingwu fire," with "wealth Dingmao wood" hidden beneath it; the first line is paired with "parents Bingchen earth." There is no wealth in the hexagram, so when divining about wealth or marriage, one should take the hidden god beneath the second line. The "month hexagram body" is寅wood, but it does not belong to the upper hexagram. The hexagram image is called "mountain and marsh communicate their energies," also known as "sincere feelings move the spirits." The judgment says: "Xian" meanssympathetic response. The heavens and earth respond to each other, and all things receive harmony; men and women respond to each other, and couples remain healthy. All matters involving mutual feelings will surely be smooth.

《易經》第三十一卦，咸，澤山咸，兌上艮下。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。

This is the thirty-first hexagram of The Zhou Changes, the Hexagram of Mutual Attraction. The upper trigram is Dui (Lake), and the lower trigram is Gen (Mountain). The Hexagram Statement says: "Mutual Attraction is smooth and favorable for upholding the correct path; it is auspicious to marry a wife." The Commentary on the Judgment explains: "Mutual Attraction" refers to mutualsympathetic response, which means mutual influence. A yin line is in the upper position, and a yang line is in the lower position, so the two forces of yin and yang interact and are close to each other. The inner Gen trigram represents stillness, and the outer Dui trigram represents joy, which symbolizes the man bowing to the woman, hence "smooth, favorable for upholding the correct path, and auspicious to marry a wife." The heavens and earth influence each other, leading to the growth and transformation of all things; the sage moves people's hearts, leading to peace in the world. Observing the principles of mutual influence among all things, one can understand the true nature of heaven and earth and all things. The Image Commentary says: A mountain holding a pool of water, the mountain receiving the moisture from the pool, is the image of the Hexagram of Mutual Attraction; the gentleman takes this as a model, being open-minded and receptive to others.

六爻斷：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。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。

The interpretations for each line are as follows. The first line: The response is only felt at the big toe, the intention has just begun to arise; the Image Commentary says "the toe is touched," meaning the mind has already begun to seek external response. The second line: The response is felt in the calf, if there is reckless movement, it will be dangerous, but if one remains calm and still, it will be auspicious; the Image Commentary says although it is said "dangerous, but staying still is auspicious," as long as one remains gentle and self-restrained, one will not suffer. The third line: The response is felt in the thigh, if one is overly attached to following others, going forward will lead to difficulties; the Image Commentary says "the thigh is touched," meaning it cannot remain still; the mind is solely focused on following others, and what one holds onto is too low. The fourth line: Upholding the correct path brings auspiciousness, and regret disappears; if one's thoughts are scattered and uncertain, only those who understand one will follow one's mind; the Image Commentary says "upholding the correct path brings auspiciousness, regret disappears," meaning one has not yet been harmed by private feelings; "moving about in confusion" means the path is not yet clear and grand. The fifth line: The response is felt on the back muscles, which are the part facing away and not visible, so there is no partiality, and there is no regret; the Image Commentary says "the back muscles are touched," meaning what is felt is at the end and does not involve private intentions. The sixth line: The response is only felt in the jaw, cheeks, and tongue; the Image Commentary says "the jaw, cheeks, and tongue are touched," which is merely boasting with words.

兌宮：《水山蹇》，屬金，坎上艮下。伏神、本卦：子孫戊子水；父母戊戌土；兄弟戊申金，世；兄弟丙申金；妻財丁卯木，官鬼丙午火；父母丙辰土，應。飛雁銜蘆之卦，背明向暗之象。判曰：蹇者，難也。利往西南，不利東北。向暗背明，多有壅塞。求事未遂，尚多疑惑。

The hexagram "Water on Mountain, Obstruction" is the fifth hexagram in the "Dui Palace," belonging to the "Fourth Generation Hexagram." It consists of Kan above and Gen below, with its qi belonging to metal. When setting up the hexagram from top to bottom: the sixth line is paired with "children Wuzi water"; the fifth line is paired with "parents Wuxu earth"; the fourth line is paired with "siblings Wu Shen metal" and holds the "world" position; the third line is paired with "siblings Bing Shen metal"; the second line is paired with "official ghost Bing Wu fire," with "wealth Ding Mao wood" hidden beneath it; the first line is paired with "parents Bing Chen earth" and is the "response." There is no wealth in the hexagram, so when divining about wealth or matters related to a spouse, one should take the hidden god beneath the second line. The "month hexagram body" is You metal, which is not in the hexagram. The world holds siblings, indicating expenditure of wealth and many obstacles. The hexagram is called "a wild goose carrying reed," meaning that the goose carries reed grass to avoid arrows, representing self-preservation in difficulty; it is also called "facing darkness while turning away from light." The judgment says: "Jian" means walking in difficulty. This hexagram is favorable for going to the southwest, which is easy, but unfavorable for going to the northeast, which is dangerous. Facing light while turning away from darkness, everything is blocked. The matters sought have not yet succeeded, and the mind remains full of doubts.

《易經》第三十九卦，蹇，水山蹇，坎上艮下。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。

This is the thirty-ninth hexagram of The Zhou Changes, known as "Jian" (Obstruction). The hexagram consists of Kan (Water) above and Gen (Mountain) below. The hexagram statement says: "Jian" is favorable to the southwest, unfavorable to the northeast; it is favorable to meet a great person, and to maintain uprightness one gains good fortune. The commentary on the judgment explains: "Jian" means difficulty, danger and obstruction lie ahead. To see the danger and stop, this is truly wise. "Jian, favorable to the southwest" means going there one can follow the middle path. "Unfavorable to the northeast" means that path has reached its end. "Favorable to meeting a great person" means going there one can achieve success. Each line is in its proper position and maintaining uprightness brings good fortune, used to correct the state. In times of difficulty, to properly apply the way is of great significance. The image commentary says: A mountain with water on top, the path is difficult, this is the image of "Jian". The gentleman takes this as a model, and looks inward to find the cause, cultivating virtue.

六爻斷：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。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。

The interpretations for each line are as follows. The first line: going forward leads to difficulty, but returning brings praise; the Image Commentary says "going meets difficulty, returning brings reputation," indicating that waiting for the right time is appropriate. The second line: as a minister of the king facing great difficulties, it is not for personal gain; the Image Commentary says "the loyal minister faces difficulty," and ultimately does not bring blame. The third line: going forward leads to difficulty, but returning brings safety; the Image Commentary says "going meets difficulty, returning brings return," indicating that the two yin lines in the inner trigram are pleased with its return. The fourth line: going forward leads to difficulty, but returning connects with the lower companions; the Image Commentary says "going meets difficulty, returning brings connection," indicating that the fourth line, being a yin line in a yin position, is appropriate and has a yang line to rely on internally. The fifth line: in the midst of great difficulty, fellow friends come to help; the Image Commentary says "great difficulty, friends come," indicating that the fifth line is in the center and has proper restraint. The sixth line: going forward leads to difficulty, but returning brings great merit, which is auspicious; it is favorable to meet with a superior person; the Image Commentary says "going meets difficulty, returning brings great achievement," indicating that the heart is within and returning to the fifth line; "favorable to meet with a superior person" indicates following a noble person.

兌宮：《地山謙》，屬金，坤上艮下。伏神、本卦：兄弟癸酉金；子孫癸亥水，世；父母癸丑土；兄弟丙申金；妻財丁卯木，官鬼丙午火，應；父母丙辰土。地中有山之卦，仰高就下之象。判曰：謙者，退也。謙而受益，滿而受虧。謙謙君子，尊人自卑。利用謙遜，萬事無違。

The hexagram "Ge Shan Qian" (Earth over Mountain, Humility) is the sixth hexagram in the "Dui Palace," belonging to the "Wushì Hexagram." It consists of the trigrams "Kun" above and "Gen" below, with its qi belonging to metal. When setting up the hexagram from top to bottom: the sixth line is paired with "Xiongdi Guiyou Metal"; the fifth line is paired with "Zisun Guihai Water" and holds the "Shì" (worldly position); the fourth line is paired with "Fumu Guichou Earth"; the third line is paired with "Xiongdi Bingshen Metal"; the second line is paired with "Guan Gui Bingwu Fire" and is the "Ying" (responding line), with "Qicai Dingmao Wood" hidden beneath it; the first line is paired with "Fumu Bingchen Earth." There is no "Qicai" (wealth) in the hexagram, so when divining about wealth or marriage, the hidden god beneath the second line should be used. The "yue guashen" (monthly hexagram body) is "Xu Earth," which does not appear in the upper trigram. The hexagram image is called "Earth with a mountain within," meaning that the high is hidden in the low; it is also called "Yang Gao Jiu Xia" (looking up to the high and approaching the low). The judgment states: The essence of "Qian" (humility) lies in yielding. Those who yield gain benefits, while those who are full of self-satisfaction suffer losses. A gentleman who is humble and yields further humbles himself, respecting others. If all things are approached with humility, nothing will go against one's will.

《易經》第十五卦，謙，地山謙，坤上艮下。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。

This is the fifteenth hexagram of The Zhou Changes, titled "Modesty." The hexagram consists of the Earthly Trigram Kūn above and the Earthly Trigram Gèn below. The Hexagram Statement says: "Modesty is smooth and prosperous. The gentleman can maintain this throughout." The Commentary on the Judgment explains: "Modesty is smooth and prosperous," because the heavenly way flows downward to benefit things and its virtue is bright, while the earthly way is lowly but its energy rises. The heavenly way reduces fullness and increases humility, the earthly way changes fullness and flows down in humility, the spirits bring calamity to fullness but blessings to humility, and human feelings dislike fullness but favor humility. The virtue of modesty makes the superior more illustrious and the inferior unable to surpass, which is why the gentleman can maintain this throughout. The Image Commentary says: A mountain hidden in the earth is the image of Modesty; the gentleman takes this as a model, reducing the excess and supplementing the deficient, measuring things and making the giving fair.

六爻斷：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。六四：無不利，撝謙。《象》曰：“無不利，撝謙”，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。

The interpretations for each line are as follows. Initial Line: A gentleman who is humble and modest, using this virtue of humility to cross great rivers, is auspicious; The Image Commentary says "a gentleman who is humble and modest," meaning by maintaining humility he cultivates his virtue. Second Line: The virtue of humility is expressed through reputation, and by upholding correctness he attains auspiciousness; The Image Commentary says "humility expressed through reputation, uprightness brings auspiciousness," meaning he has genuine inner attainment rather than artificial display. Third Line: A gentleman who has meritorious deeds yet remains humble and retreats, attains good results; The Image Commentary says "a gentleman who is laborious and humble," meaning he is loved by all the people. Fourth Line: There is no disadvantage, all actions are carried out with humility; The Image Commentary says "no disadvantage, humility is practiced," meaning this way of acting does not violate the principles. Fifth Line: Without needing to be wealthy, he can lead neighboring states to follow; at this time, it is advantageous to wage war against those who are不服, there is no disadvantage; The Image Commentary says "advantageous for military campaigns," meaning to attack those who do not submit. Sixth Line: The reputation of humility spreads far, at this time it is advantageous to raise an army to conquer one's own territory; The Image Commentary says "humility expressed through reputation," meaning his aspirations have not yet been realized; "advantageous for military campaigns," can only be used to attack one's own territory.

兌宮：《雷山小過》（游魂），屬金，震上艮下。伏神、本卦：父母庚戌土；兄弟庚申金；子孫丁亥水，官鬼庚午火，世；兄弟丙申金；妻財丁卯木，官鬼丙午火；父母丙辰土，應。飛鳥遺音之卦，上逆下順之象。判曰：小過者，過也。飛鳥翩翩，音徹於天。進則有咎，退則無愆。多憂過失，疾病相纏。出入不利，必有迍邅。

The hexagram "Xiao Guo" (Minor Excess) is the "Woyun" (Wandering Ghost) hexagram of the "Dui Palace." It consists of the upper trigram Zhen (Thunder) and the lower trigram Gen (Mountain), with a metal nature. When setting up the hexagram from top to bottom: the upper trigram, "Shang Liu" (Six at the Top), is paired with "Parents Gengxu Earth"; "Liwu" (Six in the Fifth) is paired with "Siblings Gengshen Metal"; "Jiu Si" (Nine in the Fourth) is paired with "Official Ghost Gengwu Fire" and holds the "Shi" (World); beneath it lies the hidden god "Children Dinghai Water"; "Jiu San" (Nine in the Third) is paired with "Siblings Bingshen Metal"; "Li Er" (Six in the Second) is paired with "Official Ghost Bingwu Fire," beneath which lies the hidden god "Wealth Dingmao Wood"; "Chu Liu" (Six at the Beginning) is paired with "Parents Bingchen Earth" and is the "Ying" (Response). In this hexagram, both the wealth and children lines are not part of the hexagram, so when divining about wealth, children, or resolving misfortune, one must refer to the hidden gods. The "Monthly Hexagram Body" is Dingmao Wood, which is also not part of the hexagram. The world holds the official ghost, indicating worry, doubt, and disputes. The hexagram is called "Fei Niao Yi Yin" (Flying Birds Leaving a Sound) and also "Shang Ni Xia Shun" (Upper Reversal, Lower Compliance). The judgment states: "Xiao Guo" means a slight excess. The flying birds fly away gracefully, their calls reaching the clouds. At this time, moving forward brings blame, while retreating avoids mistakes. Divination shows much worry and error, with illness lingering. Going out and coming in are both unsmooth, and there will certainly be difficulties and obstacles.

《易經》第六十二卦，小過，雷山小過，震上艮下。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。

This is the 62nd hexagram of The Zhou Changes, called "Small Crossing." It consists of the trigram Zhen (Thunder) above and Gen (Mountain) below. The Hexagram Statement says: "Small Crossing" is smooth and favorable for maintaining the right course; it is suitable for small matters but not for great ones. A flying bird leaves a sound, it is not suitable to fly upward, but suitable to descend, which brings great good fortune. The Commentary on the Judgment explains: "Small Crossing" refers to a slight excess by a yin element, which still achieves smoothness. The reason why it is still favorable to maintain the right course is because it acts in accordance with the appropriate time. The two yin lines, Six Two and Six Five, are in the middle, so small matters bring good fortune; the two yang lines, Nine Three and Nine Four, are out of position and not in the middle, so great matters are not suitable. This hexagram has the image of a flying bird. It is said, "A flying bird leaves a sound; it is not suitable to fly upward, but suitable to descend, which brings great good fortune." Flying upward goes against the trend, while descending follows the trend. The Image Commentary says: Thunder resounds on a mountain, its sound slightly exceeds the usual, which is the image of "Small Crossing." The gentleman takes this as a model, and in his conduct, he prefers to be overly respectful, in mourning prefers to be overly sorrowful, and in expenditure prefers to be overly frugal.

六爻斷：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。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。

The interpretations for each line are as follows. Initial line: Like a bird urgently flying high, thus encountering misfortune; The Image Commentary says, "A flying bird meets misfortune," and when things have come to this point, no one can do anything about it. Second line: Passing beyond the generation of the grandfather, yet encountering the grandmother; not reaching the sovereign, yet encountering the minister, without fault; The Image Commentary says, "Not reaching the sovereign," which is the way of a minister not overstepping his bounds. Third line: Not willing to go beyond one's proper measure in guarding against the soft and yielding, allowing them to come may result in being harmed, thus misfortune; The Image Commentary says, "Being attacked by someone," how can this misfortune be explained. Fourth line: Without fault, not overreaching but naturally meeting; going further ahead brings danger, one must be cautious and not stubbornly hold on to this way; The Image Commentary says, "Meeting without overreaching," which is because the line nine is yang in a yin place, thus in an improper position; "Going forward brings danger, one must be cautious," this is because it cannot last long. Fifth line: Dense clouds but no rain, the clouds coming from the western suburbs of my city; the king uses arrows with cords to shoot at the game hidden in the cave; The Image Commentary says, "Dense clouds without rain," indicating that the yin has already risen to the top. Sixth line: Not meeting but persistently going beyond; like a bird caught in a net, thus misfortune, this is called calamity; The Image Commentary says, "Not meeting but going beyond," indicating that it has reached the extreme of excess and does not know to return.

兌宮：《雷澤歸妹》（歸魂），屬金，震上兌下。伏神、本卦：父母庚戌土，應；兄弟庚申金；子孫丁亥水，官鬼庚午火；父母丁丑土，世；妻財丁卯木；官鬼丁巳火。浮雲蔽日之卦，陰陽不交之象。判曰：歸妹者，大也。歸妹未吉，其道將窮。天地不交，閉塞不通。有殃有咎，無始無終。所作不順。必見其凶。

The hexagram "Gui Mei" is the "returning soul hexagram" of the "Dui Palace," with Zhen above and Dui below, and its qi belongs to metal. When setting up the hexagram from top to bottom: the sixth line is paired with "parents Gengxu earth" and is the "responding" line; the fifth line is paired with "siblings Gengshen metal"; the fourth line is paired with "official ghost Gengwu fire," with "children Dinghai water" hidden beneath it; the third line is paired with "parents Dingchou earth" and holds the "world" position; the second line is paired with "wealth Dingmao wood"; and the first line is paired with "official ghost Dingsi fire." There are no children in the hexagram, so when divining about children or resolving worries, one should take the hidden god beneath the fourth line. The "monthly hexagram body" is Shen metal, which falls exactly on the fifth line. The hexagram image is called "floating clouds obscuring the sun," also called "yin and yang not intersecting." The judgment says: "Gui Mei" discusses the great human affair of marrying off daughters. However, the main subject of this hexagram is not auspicious, its path will lead to a dead end. The qi of heaven and earth do not intersect, and the upper and lower parts are blocked and uncommunicative. There will be calamities and faults, with affairs having no beginning or end. What is done will not proceed smoothly, and one will certainly encounter danger.

《易經》第五十四卦，歸妹，雷澤歸妹，震上兌下。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。

This is the 54th hexagram of The Zhou Changes, named "Returning to Marriage," with Zhen (Thunder) above and Dui (Lake) below. The hexagram statement says: "Returning to marriage brings misfortune; there is no benefit." The Commentary on the Judgment explains: "The subject of marriage in 'Returning to Marriage' refers to the great principle of heaven and earth. When the energies of heaven and earth do not interact, all things cannot flourish; the act of marrying a daughter is directly related to the cycle of human life. Because there is joy within Dui and action outside Zhen, the one being married is a young maiden. 'Going forward brings misfortune' is because the positions of the lines six in the third and nine in the fourth are inappropriate. 'No benefit' is because the yin lines are above the yang lines. The Image Commentary says: A lake above with thunder resounding is the image of 'Returning to Marriage'; the gentleman takes inspiration from it, looking at the long-term outcome and foreseeing the potential harm."

六爻斷：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。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。

The interpretations for each line are as follows. Initial Nine: Marrying a daughter with the status of a secondary wife, like a lame person who can still walk, it is auspicious to go forward; The Image Commentary says "marriage with a younger sister," indicating the ability to maintain a constant and enduring way; "a lame person can walk," meaning the auspicious way is passed on. Nine in the Second: One eye is diseased but still can see, it is suitable to be like a person living in seclusion who remains steadfast in the right path; The Image Commentary says "favoring the virtuous person in seclusion," indicating no change in the established way. Six in the Third: Marrying a daughter with the status of a lowly concubine, one can only return to be a secondary wife in the dowry; The Image Commentary says "marriage with a younger sister," indicating an inappropriate position. Nine in the Fourth: Marrying a daughter and delaying the wedding, marrying later is also appropriate; The Image Commentary says the delay is intended to wait for the right time. Six in the Fifth: King Yi married off his daughter, this princess's sleeve is not as beautiful as the sleeve of her secondary wife; the moon is about to be full but not yet full, it is auspicious; The Image Commentary says "King Yi married off his daughter" and "the princess's sleeve is not as good as her secondary wife's sleeve," indicating that the line in the middle position, with a noble status, acts with humility and simplicity. Six at the Top: The woman holds a basket with nothing inside, the man slaughters a sheep but there is no blood, there is no benefit; The Image Commentary says "no substance," indicating holding an empty basket, with a name but no real substance.

鬼者，無形而有用；卦中不可無，宜靜不宜動。帶吉神動，亦能為福；加凶煞動，無不為殃。占身無鬼，資財聚散無常，多招兄弟嫉妒。占婚無鬼，婚難成；縱成，夫當夭折。占官無鬼，功名難就；卦中縱有貴人，終為貴而無位。占失脫無鬼，必自遺失；不然，賊亦難獲。求財無鬼，兄弟必爭權；主在他人手下趁財，財亦薄。占宅無鬼，謂之無氣。鬼者，財之主也。財雖旺，必有主張，然後能聚；無鬼無主也，必主破耗多端、資財不聚。占病無鬼，必無叩告之門，乃天年命盡也，其病難療。惟有占產、出行、行人、田蠶，無鬼方為大吉之兆也。

The "Official Ghost" line is not visible in form but has practical significance. It cannot be missing in the hexagram, but it is suitable for being still and not for being active. If it moves with auspicious spirits, it can bring good fortune; if it moves with malevolent influences, it will inevitably cause disaster. When divining about oneself and the hexagram lacks the Official Ghost, wealth will fluctuate and one is prone to jealousy from siblings. When divining about marriage and the hexagram lacks the Official Ghost, the marriage will be difficult to achieve; even if it does, the husband may be short-lived. When divining about official rank and the hexagram lacks the Official Ghost, the position will be hard to attain; even if there are noble stars in the hexagram, there will be noble status but no actual position. When divining about lost items and the hexagram lacks the Official Ghost, it is mostly due to one's own loss; even if stolen, the thief will be hard to catch. When divining about wealth and the hexagram lacks the Official Ghost, siblings will inevitably compete for it, mainly working under others, and the earnings will be very small. When divining about the household and the hexagram lacks the Official Ghost, it is called "no vitality." Because the "Official Ghost" is the master of the "Wealth" line: although wealth may be strong, there must be someone in charge to hold it together; without the Official Ghost, there is no master, leading to excessive expenses and inability to accumulate wealth. When divining about illness and the hexagram lacks the Official Ghost, it is as if there is no way to pray for relief, indicating that the person's natural lifespan has ended, and the illness is difficult to cure. Only in divining about childbirth, travel, people on the move, and agriculture does the absence of the Official Ghost indicate a great auspicious sign.

且如申日占卦，遇用爻屬木，木見申則絕，木爻無用矣。若得水爻發動來相生，木爻仍復有用。譬人當困窮之際，得遇貴人扶持，必有寒谷回春之象，此乃是絕處逢生也。占婚：遇世應絕處逢生，事將解而後成，意久淡而後濃。或可斷其貧乏無力，得人扶策，其事亦可成。占產：遇子孫絕處逢生，子將死而復生。

For example, on a "Shen" day, when divining a hexagram, if the useful god (yao) belongs to wood, the wood yao will be in the "jue" (decline) position, and thus become ineffective. However, if there is a water yao that moves and nourishes the wood, the wood yao will regain its strength. This is similar to a person who is in a state of hardship and poverty suddenly encountering a nobleman's support, which brings about a transformation like a cold valley returning to spring. This is called "jue chu feng sheng" (rebirth in the decline). In divination regarding marriage, if the world line (shi yao) and the response line (ying yao) encounter "jue chu feng sheng," the marriage is about to break up but then becomes successful again; the affection, which had become cold for a long time, turns warm again. It can also be determined that the family was originally poor and powerless, but because they received help from others, the matter can still succeed. In divination regarding childbirth, if the子孙 yao (child yao) encounters "jue chu feng sheng," the fetus, which seemed to be in danger, can be saved.

妻財：遇妻財絕處逢生，妻將危而有救。財幾失而仍得，先難後獲，其利反厚。非比旺相之財有限，資生之財無窮也。占官：遇父母絕處逢生，文書雖有阻節，終有貴人主張，其事必成。占訟：遇官鬼絕處逢生，訟必有理。若見財動相生，須用資財囑託。出行：遇世爻絕處逢生，本意已懶，被人糾合。行人：若應爻絕處逢生，必遇故人同回。家宅：吉神逢絕處逢生，復有興隆之象；凶神絕處逢生，災欲退而禍復來，病治瘥而官事至。占病：用爻與吉神絕處逢生，病將死而復活。鬼爻與忌神絕處逢生，病欲安而復作。

Divination on spouse's wealth: The 'Wealth' line meets the situation of being in a dead end but then revived. The wife will face difficulties but eventually be rescued; wealth is almost lost but still can be obtained, facing hardship first and then gaining profit, the benefit obtained is actually more substantial. This is different from wealth that is prosperous and strong: prosperous and strong wealth has a limit, while wealth obtained through generation and support is continuous. Divination on official position: The 'Parents' line (which represents official documents) meets the situation of being in a dead end but then revived. Although there are obstacles in the documents, eventually a nobleman will appear to take charge, and the matter will certainly be completed. Divination on litigation: The 'Official Ghost' line meets the situation of being in a dead end but then revived, the lawsuit certainly has a just cause; if the Wealth line also moves to generate the Official Ghost, one will need to use money to request favors and make arrangements. Divination on travel: The 'World' line meets the situation of being in a dead end but then revived. One originally had no intention to go, but is persuaded by others to go. Divination on a person away: The 'Response' line meets the situation of being in a dead end but then revived. One will certainly meet an old acquaintance and travel back together. Divination on the family residence: A good god meeting the situation of being in a dead end but then revived indicates the family fortune will revive again; a bad god meeting the situation of being in a dead end but then revived indicates that disaster is about to leave but will return again, illness is about to recover but litigation comes again. Divination on illness: If the useful god and a good god meet the situation of being in a dead end but then revived, the patient seems about to die but will recover; if the Official Ghost line and a hostile god meet the situation of being in a dead end but then revived, the illness seems about to recover but will recur.

且如占得雷地豫卦。世應相生，六爻相合，吉無不利，乃事事可成之象也。卻在子日占得，子沖應上午、害世上未，此乃合處逢沖也。占婚遇之，必然被人毀謗，當見將成而解。占官遇官鬼文書暗沖，其中尚有反覆變動。占財遇之，財將入手而不得。謀事遇之，必因人阻滯，將成而有變。惟有占訟與病，喜遇合處逢沖。合則事必成，逢沖災必散。決然事將危而有救、病欲死而復生。吉神合處不可沖，凶神合處喜逢沖也。

For example, if one divines the hexagram Yu (Thunder over Earth), with the world line and response line mutually generating each other, and all six lines pairing up harmoniously, it is a favorable omen, indicating that everything can be accomplished smoothly. However, this hexagram is obtained on the day of Zi: the water of Zi冲s the fire of Wu on the response line, and also harms the earth of Wei on the world line. This is called "harmony met with conflict." If this hexagram is used for marriage divination, it indicates that the couple will be slandered by others, and although it seems destined to succeed, it will ultimately fall apart. If used for official positions, it suggests that the official ghost and the document line are secretly disturbed, leading to further changes. If used for wealth, it indicates that wealth is about to be obtained but will ultimately be lost. If used for planning matters, it suggests that the matter will be obstructed by others, and just as it is about to succeed, an unexpected change will occur. However, in cases of legal disputes or illness, this situation is actually favorable: harmony ensures success, and conflict disperses disaster, indicating that a dangerous situation will be saved and a dying person will recover. In summary, the places where auspicious spirits are in harmony should not be disturbed by conflict, while the places where malevolent spirits are in harmony should actually welcome conflict.