The First Chapter of the Hidden Head Sequence

馴乎玄，渾行無窮，正象天。陰陽（土比），以一陽乘一統，萬物資形。

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

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

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

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

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

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

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

中：陽氣潛萌於黃宮，信無不在乎中。

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

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

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

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

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

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

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

周：陽氣周神而反乎始，物繼其匯。

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

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

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

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

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

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

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

礥：陽氣微動，動而礥礥，物生而難。

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

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

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

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

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

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

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

閒：陽氣閒於陰，礥然物咸見閒。

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

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

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

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

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

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

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

少：陽氣澹然施於淵，物謙然能自韯。

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

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

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

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

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

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

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

戾：陽氣孚微，物各乖離，而觸其類。

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

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

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

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

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

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

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

上：陽氣育物於下，咸射地而登乎上。

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

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

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

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

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

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

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

乾：如人鑽乎堅，鉿然有穿。

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

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

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

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

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

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

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

狩：陽氣強內而弱外，物咸扶而進乎大。

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

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

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

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

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

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

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