Fortieth Ode: The Method (Mangzhong)

法：陽氣高懸厥法，物仰其墨，莫不被則。

"Fa" means law and order. It is the fortyth section, corresponding to Mangzhong, governing the period from one hundred and seventy-five and a half days after Winter Solstice to one hundred and eighty days. Yang energy establishes its law and order high above, and all things look up to this black line, none escaping its regulation. This section discusses the establishment and adherence to laws: laws should arise from the middle way, be practiced within oneself, be lenient but not harsh, and be detailed but not forming a web.

初一：造法不法。測曰：造法不法，不足用也。次二：摹法以中，克。測曰：摹法以中，眾之所共也。次三：準繩不甫，亡其規矩。測曰：準繩不甫，其用爽也。

On the first day: The law established is itself unlawful. The divination says: Creating law that is not lawful, is insufficient to be practiced in the world. On the second day: Modeling the law and taking the middle and upright, it can be successful. The divination says: Modeling law with the middle, is what the people all agree upon. On the third day: The measuring rod and the line are not properly set, and the compass and square also lose their accuracy. The divination says: The measuring rod and line are not properly set, leading to errors in use.

次四：準繩規矩，莫違我施。測曰：準繩規矩，由身行也。次五：繘陸陸，瓶窴腹，井潢洋，終不得食。測曰：瓶窴腹，非學方也。次六：於紀於綱，示以貞光。測曰：於紀於綱，大統明也。

Next four: The standard and the measure, none can defy what I have established. The divination says: The standard and the measure must be practiced from oneself; the lawgiver must first abide by the law, then the law can be established. Next five: The rope for the well is lowered section by section, but the bottle is solidly sealed, the well water is vast, yet it cannot be drawn up for drinking. The divination says: If the bottle is sealed at the bottom, it is not the way of seeking knowledge and truth; if the heart is blocked, even the best laws cannot be absorbed. Next six: Focus on the main principles and regulations, thereby displaying the bright virtue. The divination says: Regarding the regulations and the main principles, the great order is clearly defined.

次七：密綱離於淵，不利於鱗。測曰：密綱離淵，苛法張也。次八：正彼有辜，格我無邪。測曰：正彼有辜，歐而至也。上九：井無干，水直衍，匪溪匪谷，終於愆。測曰：井無干，法妄恣也。

Next seven: A fine net is spread out in the deep water, which is harmful to the fish. The divination says: A dense net separates from the deep water, indicating harsh laws being widely implemented; the net has too many holes, so the fish cannot survive. Next eight: Correct those who have committed crimes, and block out the evil from here. The divination says: Correcting those who are guilty, meaning driving them to where they should go. Upper nine: The well has no rim, and the water flows out directly, neither forming a stream nor a valley, ultimately becoming a mistake. The divination says: The well has no rim, indicating laws that are unrestrained and without limits; an unguarded well and law without measure are equally harmful to people.

應：陽氣極於上，陰信萌乎下，上下相應。

"The 'Should' (应) refers to感应 and correspondence. It is the forty-first section, corresponding to the end of Mangzhong and the beginning of Xiazhì. It governs the period from one hundred and eighty days after Dongzhi to one hundred and eighty-four and a half days. At this time, the yang energy has reached its peak, and the information of yin energy is already beginning to stir below. Above and below correspond with each other. This section marks the turning point in the entire text where yang reaches its extreme and yin begins to arise. The upper volume ends with the forty-first section, and the lower volume begins with the theme of yin growing and yang waning."

初一：六乾羅如，五枝離如。測曰：六乾羅如，附離君也。次二：上歷施之，下律和之，非則否。測曰：上施下和，璣匪其真也。次三：一旋從一橫，天綱罠罠。測曰：一從一橫，經緯陳也。

On the first day: Six main trunks are arranged there, with five branches attached to them. The divination text says: The six main trunks are arranged like a grid, with many branches depending on the main trunks, just as ministers depend on the sovereign. On the second day: What is above follows the numerical order, and what is below follows the musical scale, if they do not match, it will not work. The divination text says: Above applies, below harmonizes; if the璇玑玉衡 are not accurately calibrated, the harmonized result will not be genuine. On the third day: One vertical and one horizontal intersect, the heavenly order is like a net spread out. The divination text says: One vertical and one horizontal, both the vertical and horizontal threads are arranged.

次四：援我罘罟，絓羅於野，至。測曰：援我罘罟，不能以仁也。次五：龍翰於天，貞栗其鱗。測曰：龍翰之栗，極懼墜也。次六：熾承於天，冰萌於地。測曰：承天萌地，陽始退也。

Four: Raise my net, set snares and traps in the wild, and they will come. The divination says: "Raise my net," meaning it cannot be done with benevolence to attract; using cunning to seek response, what comes will not be good. Five: The dragon soars in the sky, keeping upright but its scales tremble. The divination says: "The dragon's trembling," meaning it has reached the extreme and fears falling; this corresponds exactly with the "Zhou Changes" Qian hexagram's "The exalted dragon brings regret." Six: Intense heat comes from heaven, while frost has already begun to sprout beneath the earth. The divination says: "Heaven's heat sprouts earth's frost," meaning the yang energy is beginning to retreat; after the summer solstice, yin begins to grow, and this is the turning point of the year.

次七：日強其衰，應蕃貞。測曰：日疆其衰，惡敗類也。次八：極陽徵陰，不移日而應。測曰：極陽徵陰，應其發也。上九：元離之極，君子應以大稷。測曰：元離之極，不可遏也。

Next seven: Day by day it is declining but striving to be strong, and the response is prosperity and uprightness. The divination text says: the sun is strong but it is declining, which is detesting those who corrupt the same kind. The commentary says "strong" while the divination text says "strong," the original text uses different characters, now both are retained as they are. Next eight: the extreme yang goes to conquer yin, and the response comes within a day. The divination text says: extreme yang conquers yin, the response comes with the movement. Upper nine: the great attachment reaches its extreme, the gentleman responds to it with the great state of state and country. The divination text says: the extreme of the beginning, this momentum cannot be stopped.

迎：陰氣誠形乎下，物咸溯而迎之。

"Ying" means to welcome or attract, and it is the forty-second section, corresponding to the summer solstice, governing the period from one hundred and eighty-four and a half days after the winter solstice to one hundred and eighty-nine days. The Yin energy is indeed forming beneath, and all things are moving against the direction to welcome it. From this section onwards in the lower volume, the entire passage discusses the trend of Yin growing and Yang diminishing. Ying and Ying (or "Ying" and "Ying") are complementary: Ying refers to a passive response, while Ying refers to an active reception.

初一：迎他匪並，無貞有邪。測曰：迎他匪應，緋所與並也。次二：蛟潛於淵，陵卵化之，人或陰言，百姓和之。測曰：蛟潛之化，中精誠也。次三：精微往來，妖先靈覺。測曰：精微往來，妖咎征也。

On the first day: Going to welcome someone but not sharing the same heart, without the right path but only the perverse. The divination says: Welcoming someone but not corresponding, then it is not someone who can be companions. The commentary says "not together" while the divination says "not responding," the original text uses different characters, so both are preserved as they are. On the second day: A dragon is hidden in the deep, and the eggs on the hill are hatched because of it; someone says a word in secret, and the people all respond. The divination says: The transformation of the hidden dragon is the sincerity of the center communicating with the distant. On the third day: The subtle energy flows and meets, the ominous signs appear before the auspicious signs. The divination says: The subtle energy flowing and meeting, the ominous signs are the signs of calamity.

次四：裳有衣襦，男子目珠，婦人啑鉤，貞。測曰：裳有衣襦，陰感陽也，也。次五：黃乘否貞。測曰：黃乘否貞，不可與朋也。次六：玄黃相迎，其意感感。測曰：玄黃相迎，以類應也。

The fourth section: Above the lower garment is the upper robe, the man's eyes are bright and he looks around, the woman uses the hairpin to attract, which is proper. The divination text says: The lower garment has the upper robe, which is the Yin attracting the Yang. The original text at the end of this line repeats the word 'also', which is retained as is. The fifth section: The central yellow virtue is being overpowered, which is improper. The divination text says: The yellow is being overpowered in the state of stillness, such a person should not be associated with. The sixth section: The black color and the yellow color greet each other, the meaning is continuous and connected. The divination text says: The black and yellow greet each other, which is the same kind responding to each other; black is the color of heaven, yellow is the color of earth, heaven and earth greet each other, so the feeling is deep.

次七：遠之（目後），近之掊，迎父迦逅。測曰：遠（目後）近掊，失父類也。次八：見血入門，捬迎中庭。測曰：見血入門，以賢自衛也。上九：溼迎床足，累於嬙屋。測曰：溼迎床足，顛在內也。

Next seven: When the distance is far, one looks sideways; when close, one reaches out to seize. Meeting the father is treated as an accidental encounter. The divination says: When distant, look sideways; when near, seize. This is losing the nature of being a son. The original character 「（目后）」 is a character formed by the radical, and it is recorded as it was originally. Next eight: Seeing blood entering the door, one can only clap hands and welcome in the courtyard center. The divination says: Seeing blood entering the door, one must rely on the virtuous to defend oneself. Upper nine: Moisture reaches the foot of the bed, and the entire inner chamber is affected. The divination says: Moisture reaching the foot of the bed, the cause of collapse is already within; the thing welcomed is the dampness, and the calamity arises from within.

遇：陰氣始來，陽氣始往，往來相逢。

"Encounter" means meeting, and this is the forty-third hexagram, occurring at the summer solstice, governing the period from one hundred and eighty-nine days to one hundred and ninety-three and a half days after the winter solstice. At this time, the yin energy begins to arrive and the yang energy begins to depart, and their coming and going meet exactly. This hexagram corresponds to the "Encounter" section of the Zhou Changes, discussing unexpected meetings: whether the encountered is a person or thing, good or bad, often depends on circumstances beyond one's control. The true skill lies in knowing how to properly position oneself.

初一：幽遇神及師，夢貞。測曰：幽遇神，思得理也。次二：沖沖兒遇，不定之諭。測曰：沖沖兒遇，不肖子也。次三：不往不來，得士女之貞。測曰：不往不來，士女則也。

On the first day: encountering a deity and a sage in darkness, the vision is correct. The divination says: encountering a deity in darkness indicates that one's thoughts align with reason; when the mind is clear, one sees it in a dream. On the second day: meeting in a confused and childish manner, the result is uncertain. The divination says: encountering in a childish way indicates an unskilled son. On the third day: neither going nor coming, the result is a man and a woman each keeping to their proper roles. The divination says: neither going nor coming is the proper way for a man and woman to meet; not meeting in a hasty or improper way is called a proper meeting.

次四：（亻圉）（亻圉），兌人遇雨，歷。測曰：兌人遇雨，還自賊也。次五：田遇禽，人莫之禁。測曰：田遇禽，誠可勉也。次六：俾蛛罔，罔遇蜂，利雖大，不得從。測曰：俾之罔，害不遠也。

Section four: Moving unsteadily, someone who is always seeking to please others encounters heavy rain, enduring great difficulties. The divination says: When the trigram Dui (Lake) meets rain, it is harmful to oneself. The original character 「（亻圉）」 is a character formed by the radical, and it is recorded as it originally was. Section five: During a hunting expedition, encountering animals that cannot be stopped. The divination says: Encountering animals during hunting is indeed worth striving for; when the opportunity arises, one should make every effort. Section six: Letting a spider make a net, but the net collides with a wasp; although the benefit is great, it cannot be followed through. The divination says: Letting it make a net, the harm is nearby; what is encountered is beyond its control, and the net is instead broken.

次七：振其角，君父遇辱，匪正命。測曰：振其角，直道行也。次八：兩兕斗，一角亡，不勝喪。測曰：兩兕斗，亡角喪也。上九：或氐其角，遇下毀足。測曰：或氐其角，何可當也。

Next, the seventh line: it raises its horn to strike, the sovereign thus suffers disgrace, this is not proper heavenly mandate. The divination says: to raise its horn is to act straightforwardly; but being straight without knowing to bend and preserve, it harms the superior. Next, the eighth line: two rhinoceroses fight, one breaks its horn, the contest is undecided yet both are injured. The divination says: two rhinoceroses fight, breaking the horn means loss. The top line: lowering the horn to strike, encountering resistance from below, it harms its own foot. The divination says: if one lowers its horn, such momentum who can resist; when meeting at the extreme, only hard fighting remains, and both cannot be preserved.

灶：陰雖沃而灑之，陽猶熱而和之。

"The 'zao' refers to a cooking stove, and it is the forty-fourth section. It corresponds to the end of the summer solstice, when the minor heat begins, and it governs the period from one hundred and ninety-three and a half days after the winter solstice to one hundred and ninety-eight days. Although the yin energy is gradually moistening and spreading, the yang energy still uses its heat to harmonize. This section uses the concept of cooking and preparing food to illustrate governing the state: the flavor in the cooking pot represents the state's governance, and the fire's intensity, the vessels, and the cleanliness are all carefully considered."

初一：灶無實，乞於鄰。測曰：灶無實，有虛名也。次二：黃鼎介，其中裔，不飲不食，孚無害。測曰：黃鼎介，中廉貞也。次三：灶無薪，黃金瀕。測曰：灶無薪，有不用也。

On the first day: There is nothing real on the stove, so one has to borrow from the neighbor. The divination says: The stove has no real substance, it is just empty show. On the second day: A yellow cauldron is strong and has integrity, but the contents are on the edge, neither drinking nor eating, but with sincerity there is no harm. The divination says: The yellow cauldron is in the middle, it is upright and honest. On the third day: There is no firewood under the stove, even if gold is placed beside it, it is of no use. The divination says: The stove has no firewood, there is something but it cannot be used; no matter how precious the material is, without the firewood to start the flame, it cannot be burned.

次四：鬲實之食，得其勞力。測曰：鬲實之食，時我奉也。次五：鼎大可觴，不齊不荘。測曰：鼎大可觴，饗無意也。次六：五味和調，如美如，大人之饗。測曰：味和之饗，宰輔事也。

The fourth divination: The cooking pot is full of food, obtained through one's own labor. The oracle says: The food in the pot is offered to me at the proper time; since the food comes from effort, eating it brings stability. The fifth divination: The tripod is large enough to be used as a wine vessel, yet the person is not sincere in their fasting and their behavior is not solemn. The oracle says: A large tripod can hold wine, but such a banquet lacks sincerity; even if the vessel is large but the heart is not respectful, it is as if there is none. The sixth divination: The five flavors are well balanced, reaching perfection, which is the grand banquet of a superior person. The oracle says: A banquet that harmonizes all flavors is precisely what the prime minister should do; regulating the tripod is like regulating governance. Yi Yin used this metaphor when he explained cooking to King Tang.

次七：脂牛正肪，不濯釜而烹，則歐歍之疾至。測曰：脂牛歐歍，不絜志也。次八：食其委，雖噭不毀。測曰：食其委，蒙厥德也。上九：灶滅其火，唯家之禍。測曰：灶滅其火，國之賊也。

Next seven: A fat ox with good fat, but without cleaning the pot, then vomiting and illness occur. The divination says: The fat ox vomits, indicating an impure mind; even if the material is good, an unclean vessel will harm people. Next eight: Eating stored leftover grain, although it is bitter, one does not perish. The divination says: Eating the stored grain, indicates receiving the grace of previous savings. Upper nine: The fire in the stove goes out, which is a family disaster. The divination says: The fire in the stove going out, when extended to a larger scale, is a national calamity; once the cooking smoke stops, the foundation of the family and state is cut off.

大：陰虛在內，陽蓬其外，物與盤蓋。

"Da" means grandeur, and it is the forty-fifth section, corresponding to the minor heat season. It governs the period from the 198th day after the winter solstice to the 202.5th day. Yin deficiency is within, while Yang energy is flourishing externally, and all things spread out like a tray or a canopy. This section discusses "Da" (greatness): true greatness lies in the ability to contain and accumulate, while false greatness is shown through appearance and ostentation; if something is great but lacks substance, it will collapse the fastest.

初一：淵潢洋，包無方，冥。測曰：淵潢洋，資裹無方也。次二：大其慮，躬自鑢。測曰：大其慮，為思所傷也。次三：大不大，利以成大。測曰：大不大，以小作基也。

On the first day: A deep abyss, vast and boundless, profound and difficult to measure. The divination says: "The abyss and the expanse, it contains without fixed direction; great begins with the capacity to contain." On the second day: Overthinking becomes like using a file on oneself. The divination says: "Great consideration, harmed by excessive thinking." On the third day: Great without considering oneself great, this is favorable for achieving greatness. The divination says: "Not great, taking small as the foundation."

次四：大其門郊，不得其刀，鳴虛。測曰：大其門郊，實去名來也。次五：包荒以中，克。測曰：包荒以中，督九夷也。次六：大失小，多失少。測曰：大失小，禍由微也。

Next four: Making the gate, courtyard, and outskirts very large, yet unable to obtain even a single knife, yet the reputation is spread widely. The divination says: Making the gate and outskirts large, is actualizing it and gaining the reputation. Next five: Using the middle path to include distant and remote areas, it can be successful. The divination says: Including the distant with the middle, is governing all directions and the nine夷 (barbarian tribes); The Zhou Changes (I Ching) Tai hexagram nine two says 'include the distant,' which takes exactly this meaning. Next six: Seeking for greatness while losing the small, seeking for abundance while losing the few. The divination says: Losing the small, is calamity arising from the subtle.

次七：大奢迂，自削以觚，或益之餔。測曰：奢迂斥削，能自非也。次八：豐牆峭址，三歲不築，崩。測曰：豐牆峭址，崩不遲也。上九：丈佟以蔑，否出天外。測曰：大終以蔑，小為大資也。

Next, the seventh line: Being large and extravagant and impractical, yet able to cut down on expenses and use only simple vessels, people instead add more food for him. The interpretation says: Being extravagant and impractical yet willing to restrain and reduce, this is being able to acknowledge one's own faults. Next, the eighth line: The walls are built high and thick, but the foundation is made steep, and for three years no repairs are made, it will collapse. The interpretation says: High walls with a steep foundation, collapse will not be long in coming. The line 'Upper Nine': Being large to the extreme, ending up in insignificance, blocked off so that even the sky cannot be reached. The interpretation says: Greatness ultimately leads to nothingness, and the small is the true basis of great things; when greatness reaches its peak, it must return to smallness. The commentary says 'Zhang Tong' while the interpretation says 'Da Zhong', the original text uses different characters, so both are preserved as they are.

廓：陰氣瘱而怠之，陽猶恢而廓之。

"Kuo" means expansion and broadening, and it is the forty-sixth hexagram. It corresponds to the period of Xiaoshu, governing the time from the second hundred and second and a half day to the second hundred and seventh day after Winter Solstice. At this time, the Yin energy becomes收敛 and slack, while the Yang energy continues to expand and broaden. "Kuo" refers to stretching out the outer perimeter: when there is a person and virtue in the center, it is fullness; when the center is empty, it is emptiness.

初一：廓之恢之，不正其基。測曰：廓之恢之，始基傾也。次二：金乾玉楨，廓於城。測曰：金乾玉楨，蕃輔正也。次三：廓無子，室石婦。測曰：廓無子，焉得後生也。

On the first day: Expansion and broadening occur, but the foundation is not properly established. The divination says: "Broadening and expanding, the foundation was already crooked from the start." On the second day: Using metal as the backbone and jade as the pillars, the city is expanded. The divination says: "Metal as the backbone, jade as the pillars, the barriers and assistants are each in their proper place." On the third day: Expansion occurs but there are no descendants, and the woman in the house is barren. The divination says: "Expansion without offspring, where can there be descendants? Even if the outside is expanded greatly, without someone to carry on, it is empty."

次四：恢其門戶，用圉寇虜。測曰：恢其門戶，大經營也。次五：天門大開，恢堂之階，或生之差。測曰：天門大開，德不能滿堂也。次六：維豐維崇，百辟馮馮，伊德攸興。測曰：維豐維崇，茲太平也。

Section four: Expanding and broadening the gates and doors to guard against thieves and bandits. The divination says: Expanding the gates and doors is great effort and planning; using the strength of expansion for defense is appropriate. Section five: The heavenly gate is widely opened, and the steps of the hall are also widened, but this leads to mistakes. The divination says: The heavenly gate is widely opened, but virtue cannot fill this hall; the larger the gate, the more evident the lack of virtue. Section six: Both abundant and lofty, with many officials and great momentum, virtue thus arises. The divination says: Being abundant and lofty, this is the time of peace and prosperity.

次七：外大杚，其中失。君子至野，小人入宅。測曰：外大杚，中無人也。次八：廓其外，虛其內，利鼓鉦。測曰：廓外虛內，乃能有聞也。上九：極廓於高庸，三歲無童。測曰：極廓高庸，終無所臣也。

Next, the seventh: the outside is large and neat, but inside it has already been lost; the gentleman is driven into the wilderness, while the petty man moves into the mansion. The divination says: the outside is large, but there is no talent inside. Next, the eighth: expanding the shell to be very large and hollowing out the inside, it is favorable for beating drums and sounding gongs. The divination says: the outside is empty and the inside is hollow, yet it can still spread sound; the middle is hollow and thus it echoes, which is the origin of empty fame. The ninth at the top: expanding the high wall to the extreme, within three years there is not even a servant. The divination says: expanding the wall to the extreme, in the end there is no one to serve; when the wall is expanded to the point of having no people, even the highest wall cannot be defended.

文：陰斂其質，陽散其文，文質班班，萬物粲然。

"wen" means literary style and embellishment. It is the forty-seventh section, corresponding to the period of Xiaoshu, governing the period from the second hundred and seventh day to the second hundred and eleventh day and a half after Winter Solstice. The Yin energy gathers and consolidates the essence of all things, while the Yang energy spreads their literary style. The literary style and essence intermingle, making all things brilliantly visible. This section discusses the distinction between literary style and essence: literary style arising from essence is beautiful, but literary style detached from essence leads to disorder. When literary style reaches its peak, it must return to the essence.

初一：袷襀何縵，玉貞。測曰：袷隤何縵，文在內也。次二：文蔚質否。測曰：文蔚質否，不能俱睟也。次三：大文彌樸，孚似不足。測曰：大文彌樸，質有餘也。

On the first day: The folds of the outer garment are covered with plain silk, while inside lies a jade, which is correct. The divination text says: The outer covering is plain silk, meaning the elegance is entirely within. The commentary says "袷襀" while the divination text says "袷隤," the original text uses different characters, so both are preserved as they are. On the second day: The elegance is splendid but the quality is insufficient. The divination text says: Splendid elegance but poor quality, meaning elegance and quality cannot both be pure. On the third day: The greatest elegance appears even more simple, seeming as if it is still lacking. The divination text says: Great elegance becomes even more simple, meaning the quality is sufficient; a truly elegant person does not need to display it externally.

次四：斐如邠如，虎豹文如，匪天之享，否。測曰：斐邠之否，奚足譽也。次五：炳如彪如，尚文昭如，車服庸如。測曰：彪如在上，天文炳也。次六：鴻文無範，恣於川。測曰：鴻文無範，恣意往也。

Next four: Clearly formed and splendid, with many observable details, like the colorful patterns of a tiger or leopard's skin, yet not something the heavens would use; it is not advisable. The divination says: The reason why the tiger leopard's skin is not advisable, what is there to commend? Having words without virtue, the tiger leopard's skin will eventually be stripped away. Next five: Radiant brilliance, with prominent patterns, valuing literary achievements and shining brightly in the world, with carriages, horses, and clothing each having their proper distinctions. The divination says: The brilliance above is the heavenly literary splendor; when those above have literary achievements, the world then has order. Next six: Vast literary splendor without a standard, flowing freely like rivers. The divination says: Vast literary splendor without a standard is indulging one's own desires; once literature lacks order, the more it is, the more disorder there is.

次七：雉之不祿，而雞藎谷。測曰：雉之不祿，難幽養也。次八：雕韱縠布，亡於時，文則亂。測曰：雕韱縠布，徒費日也。上九：極文密密，易以黼黻。測曰：極文之易，當以質也。

Next seven: A wild pheasant has brilliant plumage but cannot be kept by people, while a domestic chicken has no special appearance but eats grain every day. The divination says: The pheasant's death is because it cannot be confined; having fine plumage but not tamed, it is not used by the world. Next eight: Delicate patterns and thin silk fabric are wasted on idle matters when the proper time for serious work comes. Ornamentation becomes disorder. The divination says: Delicate patterns and silk fabric are a waste of time. Upper nine: When plumage is extremely refined, it should be replaced with proper ceremonial patterns. The divination says: When ornamentation is at its peak, it must change to return to simplicity; this is the conclusion of the beginning of 'culture'.

禮：陰在下而陽在上，上下正體，物與有禮。

"Li" refers to the concept of ritual system, being the forty-eighth section, corresponding to the end of Xiaoshu and the beginning of Dashu, governing the period from 211 and a half days to 216 days after Winter Solstice. Yin is below and Yang is above, each occupying their proper position, thus enabling all things to have Li. The fundamental aspect of Li is respect, which originates from the heart; the external forms and ceremonies are merely the shell, while the true essence lies in the mind. From this section onward, the original text's ninth commentary is often titled "Ci Ji" instead of "Shang Ji," and this is retained as per the original.

初一：履於跂，後其祖裲。測曰：履於歧，退其親也。次二：目穆穆，足肅肅，乃貫以棘。側曰：穆穆肅肅，敬出心也。次三：畫象成形，孚無成。測曰：畫象成形，非其真也。

On the first day: walking on tiptoe, leaving the ancestors' clothes behind. The divination text says: walking on a forked path, is pushing one's close relatives to the back. The commendation text uses "跂" while the divination text uses "歧," with the original text using different characters. Both are preserved as they are. On the second day: eyes solemn, steps dignified, every movement as cautious as if pricked by thorns. The divination text says: being solemn and respectful, is sincerity from the heart. The original text mistakenly wrote "侧曰" instead of "测曰," which is recorded as is. On the third day: drawing images to form appearances, even with sincerity, nothing is achieved. The divination text says: drawing images to form shapes is not real; ritual without genuine heart is like drawing cakes, no different from that.

次四：孔雁之儀，利用登階。測曰：孔雁之儀，可法則也。次五：懷其違，折其匕，過喪錫九矢。測曰：懷違折匕，貶其祿也。次六：魚鱗差之，乃大施之，帝用登於天。測曰：魚鱗差之，貴賎位也。

The fourth instance: like geese flying in neat formation, the ritual is orderly and suitable for ascending the steps to perform worship. The divination says: the orderly formation of geese is a model to follow; the orderly flight of geese is the true nature of ritual. The fifth instance: harboring thoughts against ritual, the ceremonial knife used in worship is broken, the mistake is great enough to lose the honor of the nine arrows bestowed by the Son of Heaven. The divination says: harboring defiance and breaking the knife, one's salary will be reduced. The sixth instance: like fish scales arranged one after another, thus it is greatly implemented, and the heavenly emperor ascends to heaven by means of this ritual system. The divination says: the arrangement of fish scales is to determine the positions of the noble and the humble.

次七：出禮不畏，入畏。測曰：出禮不畏，人所棄也。次八：冠戚月丑履全履。測曰：冠戚履賎，不可不上也。次九：戴無首，焉用此九。測曰：無首之戴，焉所往也。

Next seven: Going beyond the limits of propriety yet not afraid, but entering into propriety one hesitates to move forward. The divination says: Going beyond propriety without fear, such a person will be abandoned by the people. Next eight: The cap is close to the head, the shoes are on the lowest part, each in its proper place. The divination says: The cap is noble and the shoes are humble, the distinction between high and low cannot be ignored. The original text "month chou" is a character formed by splitting its components, and it is recorded as it was originally. Next nine: Wearing a cap without a head, what use is this ninth position? The divination says: Wearing a cap without a head, where else can one go; when propriety reaches its extreme and there is nothing to uphold, it becomes empty.

逃：陰乞章強，陽氣潛退，萬物將亡。

"Escape" means to flee or withdraw, and it is the forty-ninth hexagram. It corresponds to the period of Great Heat, governing the days from 216 to 220.5 days after Winter Solstice. Yin energy becomes prominent and strong, while Yang energy quietly retreats, and all things are about to decline. This hexagram corresponds to the "Retreat" section of the Zhou Changes. To escape without a trace is the superior course; to escape while being restrained is dangerous; to realize the need to escape only when there is nowhere to go is too late. The original text mentions "Yin Qi" where "Qi" is likely a corruption of "Qi" (energy). The term is recorded as it appears.

初一：逃水之夷，滅其創跡。測曰：逃水之夷，跡不創也。次二：心惖惖，足金舄，不志溝壑。測曰：心惖惖，義不將也。次三：兢其股，鞭其馬，寇望其戶，逃利。測曰：兢股鞭馬，近有見也。

On the first day: escape from a level water route, erase all traces left behind. The divination says: escaping by water, there is no wound left; a good escape does not let others see the trail. On the second day: the mind is constantly anxious, yet the feet wear golden shoes, unwilling to be in a ditch. The divination says: the mind is constantly anxious, indicating that morality cannot support him; if he is unwilling to give up wealth, he cannot escape completely. On the third day: tighten the thighs, beat the horse, thieves have already noticed his door, escaping is advantageous. The divination says: tightening the thighs and beating the horse indicates that danger has already been seen nearby.

次四：喬木維摐，飛鳥過之，或止降。測曰：喬木之鳥，欲止則降。次五：見鷕踤於林，獺入於淵，徵。測曰：見鷕及獺，深居逃凶也。次六：多田不婁，費我膎功。測曰：多田不婁，費力亡功也。

Four: Tall trees have branches that make a sound when struck, and flying birds pass by, some of which stop to rest. The divination says: Birds on tall trees, if they wish to rest, they descend; there is a place to rely on, so escape is possible. Five: Seeing a female pheasant fall into the forest, and a mink diving into the deep, it is favorable to take action. The divination says: Seeing pheasants and minks taking cover in this way, it is appropriate to stay hidden to avoid danger. Six: Although the fields are numerous, they are not diligently cultivated, and my efforts are wasted in vain. The divination says: Many fields but not cultivated, it is labor wasted with no harvest; not harvesting what should be harvested, and not withdrawing when it is time to retreat, are both forms of loss.

次七：見於累，後乃克飛。測曰：見於累，幾不足高也。次八：頸加於矰，維糸羽其繩。測曰：頸加維糸羽，毋自勞也。次九：利逃餅跰，盜德嬰城。測曰：盜德嬰城，何至逃也。

Next seven: being caught by a rope and exposing one's trail, then finally managing to fly. The divination says: seen in entanglement, nearly unable to fly high. Next eight: the neck collides with a short arrow tied by a rope, the rope still wrapped around the arrow's feathers. The divination says: the neck is already hanging with the captured rope, do not waste more effort struggling. The original character 「糸羽」 was written by splitting its components, and is recorded as it was originally. Next nine: favorable for fleeing urgently or limping away; if relying on a stolen reputation to defend the city. The divination says: stealing virtue and defending the city, where is there any chance of escape; the name does not match the reality, the city will eventually be lost.