The Tenth Poem: Yearning (Great Cold)

羨：陽氣贊幽，推包羨爽，未得正行。

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

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

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

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

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

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

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

差：陽氣蠢闢於東，帝由群雍，物差其容。

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

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

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

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

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

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

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

童：陽氣始窺，物僮然咸未有知。

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

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

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

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

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

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

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

增：陽氣蕃息，物則增益，日宣而殖。

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

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

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

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

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

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

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

銳：陽氣岑以銳，物之生也咸專一而不二。

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

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

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

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

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

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

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

達：陽氣枝枝條出，物莫不達。

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

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

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

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

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

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

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

交：陽交於陰，陰交於陽，物登明堂，矞矞皇皇。

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

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

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

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

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

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

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

耎：陽氣能剛能柔，能作能休，見難而縮。

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

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

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

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

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

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

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

徯：陽氣有徯，可以進而進，物咸得其願。

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

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

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

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

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

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

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

從：陽躍於淵、於澤、于田、於嶽，物企其足。

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

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

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

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

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

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

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