Twenty-first poem: Advancing (Awakening of Insects)

進：陽引而進，物出溱溱，開明而前。

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

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

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

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

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

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

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

釋：陽氣和震，圜煦釋物，咸稅其枯，而解其甲。

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

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

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

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

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

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

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

格：陽乞內壯，能格乎群陰，攘而卻之。

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

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

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

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

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

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

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

夷：陽氣傷，鬄陰無救瘣，物則平易。

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

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

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

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

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

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

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

樂：陽氣出奧，舒疊得以和淖，物咸喜樂。

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

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

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

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

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

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

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

爭：陰氣泛施，不偏不頗，物輿爭訟，各遵其儀。

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

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

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

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

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

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

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

務：陰氣勉務，物咸若其心而摠其事。

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

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

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

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

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

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

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

事：陽氣大勖昭職，物則信信各致其力。

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

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

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

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

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

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

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

更：陽氣既飛，變勢易形，物改其靈。

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

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

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

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

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

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

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

斷：陽氣強內而剛外，動能有決斷。

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

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

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

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

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

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

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