Fiftyth poem: Tang (Great Heat)

唐：陰氣茲來，陽氣茲往，物且蕩蕩。

"唐" means emptiness and desolation, being the fiftyth section, corresponding to the period of Great Heat, governing the period from 222.5 days to 225 days after Winter Solstice. Thus, the Yin energy comes in this way, and the Yang energy departs in this way, causing all things to be in a state of vast emptiness and openness. "唐" is emptiness: emptiness that is able to be empty and ready to receive things is good, but emptiness that has nothing to hold onto is bad.

初一：唐於內，勿作厲。測曰：唐於內，無執守也。次二：唐處冥，利用東征。測曰：唐冥之利，利明道也。次三：唐素不貞，亡彼瓏玲。測曰：亡彼瓏玲，非爾所也。

First day: Inside is empty and empty, do not act rashly to invite misfortune. The divination says: "Tang within, meaning there is no firm hold in the heart." Second day: Empty and self-contained in darkness, it is favorable to move towards the east. The divination says: "The advantage of Tang in darkness is the benefit of making the path clear; emptiness allows receiving things, and the east is the direction of the rising sun." Third day: Empty and always not holding to the right path, even the piece of exquisite jade is lost. The divination says: "Losing that piece of exquisite jade, it was never something you were meant to have."

次四：唐無適，道義之闢。測曰：唐無適，惟義予也。次五：奔鹿懷鼷，得不訾。測曰：奔鹿懷鼷，不足功也。次六：唐不獨足，代天班祿。測曰：唐不獨足，無私容也。

The fourth interpretation: being humble without preconceptions, and having no particular preference, only following the principles of righteousness as the standard. The divination text says: "Tang had no particular choice," meaning only those who conform to righteousness are given. The Analects say, "The gentleman has no particular choice, no particular rejection; he follows righteousness," which is exactly this meaning. The fifth interpretation: chasing a wild deer, yet carrying in one's arms a small mouse, the gain is insignificant. The divination text says: "A wild deer carrying a mouse," which is not worth mentioning as a merit. The sixth interpretation: being broad-minded without merely satisfying one's own needs, instead taking on the role of distributing the salary on behalf of Heaven. The divination text says: "Tang did not satisfy himself alone," meaning his heart could not contain private interests.

次七：弋彼三飛，明明於徵，終日不歸。測曰：弋彼三飛，適無所從也。次八：唐收祿，社鬼輟哭，或得其沐。測曰：唐收祿，復亡也。次九：明珠彈于飛肉，其得不復。測曰：明珠彈肉，費不當也。

Section seven: Using a bowstring arrow to shoot at three flying birds, clearly following them all the way, without returning all day. The divination says: "Shoot those three flying birds, going away without a fixed destination." Section eight: Receiving salary without effort, the spirits in the ancestral temple have stopped weeping, perhaps still benefiting from some leftover grace. The divination says: "Receiving salary without effort, gaining then losing." Section nine: Using a pearl to shoot at the flesh of a flying bird, the gain does not match the loss. The divination says: "Using a pearl to shoot flesh, the expenditure is disproportionate; The Zhuangzi mocks those who use a pearl from the sea to shoot a bird in the sky, exactly this analogy."

常：陰以知臣，陽以知闢，君臣之道，萬世不易。

"Chang" means constancy, and it is the fifty-first hexagram. It corresponds to the end of the period of Great Heat and the beginning of the period of Beginning of Autumn, governing the period from 225 days to 229.5 days after the Winter Solstice. Yin is used to understand the conduct of ministers, and Yang is used to understand the conduct of sovereigns. The distinctions between sovereign and minister remain unchanged for all generations. This hexagram corresponds to the "Heavenly Constancy" section of the Zhou Changes. It uses the sun and moon to illustrate the relationship between sovereign and minister: the sun moves according to a constant course without error, while the moon waxes and wanes without a fixed pattern, each fulfilling its own role and duty.

初一：戴神墨，履良式，以一耦萬，終不稷。測曰：戴神墨，體一形也。次二：內常微女，貞厲。測曰：內常微女，不正也。次三：日常其得，三歲不食。測曰：日常其德，君道也。

On the first day: Headed by the divine black rope, feet on proper conduct, using one principle to deal with all matters, ultimately will not fall. The interpretation says: Wearing the divine black rope, this 'one' is embodied in one's form. On the second day: Within the inner chamber, the constant way is reduced to private matters of a woman, though guarded, it is dangerous. The interpretation says: Inner constant is slighted by the female, which is not in accordance with the right path. On the third day: The sun constantly gives its own, even if it does not eat for three years it still runs its course. The interpretation says: Daily its virtue, this is the way of the sovereign. The praise says 'its gain' while the interpretation says 'its virtue', the original text uses different characters, now both are preserved as they are.

次四：月不常，或失之行。測曰：月不常，臣失行也。次五：其從其橫，天地之常。測曰：其從其橫，君臣常也。次六：得七而九，懦撓其剛，不克其常。測曰：得七而九，棄盛乘衰也。

Section four: The moon wanes and waxes without regularity, sometimes losing its normal course. The divination text says: "The moon is not constant," meaning the minister has lost his proper conduct. Section five: There is both vertical and horizontal movement, which is the constant way of heaven and earth. The divination text says: "One vertical and one horizontal," meaning the sovereign and the minister each maintain their proper order. Section six: Having attained seven, one insists on reaching nine, using timidity to undermine one's own strength, thus failing to uphold the constant way. The divination text says: "Attaining seven and striving for nine," meaning abandoning prosperity to pursue decline; seven represents the young yang that is still strong, while nine represents the old yang about to change, and seeking more leads to decline.

次七：滔滔往來，有常衰如，克承貞。測曰：滔滔往來，以正承非也。次八：常疾不疾，咎成不詰。測曰：常疾不疾，不能自治也。次九：疾其疾，巫醫不失。測曰：疾其疾，能自醫也。

Next seven: The flow is continuous and unceasing, but in the constant path, signs of decline are already apparent. If one can sustain it, then the right path can still be maintained. The divination says: The continuous flow is used to receive those that are not right. Next eight: Common ailments should not be regarded as sickness, and past faults should not be pursued. The divination says: Common illness is not considered illness, which is the inability to self-cure. Next nine: If one treats one's illness as illness, then the witch and the physician will not misdiagnose. The divination says: Recognizing one's illness allows one to self-cure; knowing the illness allows the constant path to be restored, and this section concludes here.

度：陰氣日躁，陽氣日舍，躁躁舍舍各得其度。

"Du" means law and limit. It is the fifty-second section, corresponding to the time of the Beginning of Autumn, governing the period from 229.5 days after the Winter Solstice to 234 days. Yin energy grows increasingly active, while Yang energy gradually declines, each with its own limit. This section corresponds to the "Jie" (Limitation) hexagram in the Zhou Changes. A small loss of measure leads to great collapse.

初一：中度獨失。測曰：中度獨失，不能有成也。次二：澤不舍，冥中度。測曰：澤不舍，乃能有正也。次三：小度差差，大攋之階。測曰：小度差差，大度傾也。

On the first day: The balance in the middle is lost. The divination says: When the middle is lost, nothing can be accomplished; even if other aspects are good, without the middle there is no success. On the second day: The act of benefiting others does not cease, yet it remains in harmony with the middle. The divination says: Because the benefit does not cease, it can achieve correctness; giving without exhaustion is being restrained. On the third day: Small discrepancies in measure become the steps leading to great collapse. The divination says: Small differences in measure lead to the overturning of great principles.

次四：乾楨利於城。測曰：乾楨之利，利經營也。次五：乾不乾，攋於營。測曰：乾不乾，不能有寧也。次六：大度檢檢，於天示象，垂其範。測曰：大度檢檢，垂象貞也。

The fourth section: Establishing the main pillars and frames for building walls is beneficial for constructing a city. The divination says: The benefit of pillars and frames lies in the advantage of planning and establishing structures; building walls begins with setting up boards and pillars, which is the beginning with proper order. The fifth section: The main support fails to be the main support, and the construction will collapse. The divination says: If the pillar is not a pillar, it is not possible to achieve stability. The sixth section: Great principles and regulations are orderly and well-organized, and they are displayed in the heavens as phenomena, and they descend as standards. The divination says: Great order and regulation are manifested as heavenly phenomena and thus are correct; sages observe these phenomena and establish systems, taking this as their basis.

次七：不度規之，鬼即訾之。測曰：不度規之，明察笑也。次八：石赤不奪，節士之必。測曰：石赤不奪，可與有要也。次九：積差之貸，十年不復。測曰：積差之貸，不得造也。

Section seven: To act improperly oneself yet attempt to correct others, even ghosts would mock him. The interpretation says: Not following the standard, those who are clear-sighted will only laugh. Section eight: The red cinnabar stone retains its original color, which is something a person of integrity must uphold. The interpretation says: The red stone cannot be taken away, such a person can be bound by an oath. Section nine: Accumulated errors are like a debt that cannot be repaid even after ten years. The interpretation says: Accumulated errors are something that cannot be made again; a small difference, if accumulated over time, becomes impossible to correct.

永：陰以武取，陽以文與，道可長久。

"Yong" means enduring or lasting, and it is the fifty-third section, corresponding to the beginning of autumn, governing the period from the second hundred thirty-fourth day to the second hundred thirty-eighth day and a half after the winter solstice. Yin takes by force, while Yang gives by virtue; one taking and one giving, this way of action can achieve longevity. This section discusses enduring: enduring lies in harmony with the established order. Endurance without harmony merely prolongs calamity.

初一：不替不爽，長子之常。測曰：不替不爽，永宗道也。次二：內懷替爽，永矢貞祥。測曰：內懷替爽，安可久也。次三：永其道，未得無咎。測曰：永其道，誠可保也。

On the first day: Not abandoning, not erring, this is the constant way of the eldest son. The divination text says: Not replacing, not failing, this ensures the enduring way of the clan. On the second day: The mind already harbors the thought of abandoning and erring, yet the mouth vows to always maintain purity. The divination text says: Inner thoughts of abandoning and failing, how can it last long? On the third day: Keeping his way for a long time, though not yet entirely free of faults. The divination text says: Forever keeping his way, it is truly secure; being able to hold on is enough, there is no need to demand perfection.

次四：子序不序，先賓永失主。測曰：子序不序，非永方也。次五：三綱得於中極，天永厥福。測曰：三綱之永，其道長也。次六：大永於福，反虛庭，入於酋冥。測曰：大永於福，福反亡也。

The fourth section: The son should follow the order, but if he does not, and allows guests to come before him, then the position of the master is forever lost. The divination says: If the order of the son is not maintained, it is not the way to seek long-lasting fortune. The fifth section: The three principles of ruler and subject, father and son, husband and wife should all reach the extreme of correctness and propriety, and heaven will grant him long-lasting blessings. The divination says: When the three principles are maintained for a long time, the path is long. The sixth section: Seeking only the long-lasting of fortune, one turns back to find an empty courtyard, falling into the end of darkness. The divination says: Seeking long-lasting fortune greatly, the fortune itself disappears; seeking longevity too much, longevity is lost first.

次七：老木生蒔，永以纏其所無。測曰：老木生蒔，永厥體也。次八：永不軌，凶亡流於後。測曰：永不軌，其命劑也。次九：永終馴首。測曰：永終馴首，長愷悌也。

Next seven: An old tree grows new branches planted on it, continuing what it originally did not have. The divination says: An old tree grows new shoots, extending its form. Next eight: Remaining unregulated for a long time, calamity and loss will bring misfortune to future generations. The divination says: Never following the path, his destiny has already been determined. Next nine: Remaining until the end, yet still returning gently to its original state. The divination says: Always ending with humility, it preserves harmony and ease; this ending with humility shows the reason for its enduring nature.

昆：陰將離之，陽尚昆之，昆道尚同。

"Kun" signifies the idea of equality and unity, and it is the fifty-fourth hexagram. It corresponds to the beginning of the autumn season, governing the period from 238 and a half days after the winter solstice to 243 days. The Yin energy is about to cause separation among all things, while the Yang energy still wishes for unity. The principle of "Kun" values precisely this "unity." This hexagram is close to the "Tong Ren" section of the Zhou Changes, which emphasizes unity in the realm of justice. However, if one seeks unity without distinguishing right from wrong, it becomes confusion.

初一：昆於黑，不知白。測曰：昆於黑，不可謂人也。次二：白黑菲菲，三禽一角同尾。測曰：三禽一角，無害心也。次三：昆於白，失不黑，無際一尾三角。測曰：昆白不黑，不相親也。

On the first day: Only mixing with the black, not knowing there is also white in the world. The divination text says: "All black, this cannot be called human; not distinguishing black and white, mixing together becomes going along with evil." On the second day: White and black are clearly separated, three birds share one horn and one tail. The divination text says: "Three birds sharing one horn, they have no hostile intentions toward each other; though their forms differ, their hearts are the same, this is true harmony." On the third day: Only mixing with the white, excluding anything that is not white, there is no communication, yet one tail has three horns. The divination text says: "Mixing with white but not black, they cannot be close; clinging to one color, harmony becomes exclusiveness."

次四：鳥託巢於菆，人寄命於公。測曰：鳥託巢，公無貧也。次五：谷矢疏數，眾犛毀玉。測曰：谷矢疏數，奚足旬也。次六：昆於井市，文車同軌。測曰：昆於井市，同一倫也。

Section four: Birds build their nests on thick, good trees; people rely on fairness for their lives and safety. The divination says: Birds can build nests because there is no scarcity in places of fairness. Section five: Good arrows and bad arrows are mixed together and shot; many fine hairs can ruin a piece of jade. The divination says: The number of arrows is insufficient for ten days; when they are mixed without distinction, they become chaos. Section six: In the marketplace among the people, the width and patterns of carts are made uniform. The divination says: Being in the marketplace with others means being on the same level; the "Doctrine of the Mean" says "the carts are of the same track, the writings are of the same script," which is exactly this uniformity.

次七：蓋偏不覆，晏雨不救。測曰：蓋偏不覆，德不均也。次八：昆於危難，乃覆之安。測曰：危難之安，素施仁也。次九：昆於死，棄寇遺。測曰：昆於死，棄厥身也。

Section seven: The canopy is tilted to one side, failing to provide full coverage; whether it is sunny or raining, it cannot save people. The interpretation says: the canopy is tilted and does not cover completely, indicating that benevolence and virtue are not evenly distributed; when people are the same but there is partiality, it is as if they are different. Section eight: In times of danger, sharing the hardship with others can turn danger into safety. The interpretation says: danger can be transformed into safety because benevolence and virtue have been practiced consistently in the past. Section nine: Going to death together with others, and sacrificing oneself to enemies. The interpretation says: going to death together means abandoning oneself; when unity reaches its extreme without knowing when to stop, even one's life will be lost.

減：陰氣息，陽氣消，陰盛陽衰，萬物以微。

"Jian" means reduction, and it is the fifty-fifth hexagram. It corresponds to the time around the end of the beginning of the autumn season when the transition to the beginning of winter occurs, governing the period from 243 to 247 and a half days after the winter solstice. Yin energy grows, yang energy declines, yin prevails over yang, and all things begin to diminish. This hexagram corresponds to the "Loss" section of the Zhou Changes. Reducing private desires is good, reducing virtue is bad, and reducing illness is wise.

初一：善減不減，冥。測曰：善減不減，常自沖也。次二：心減自中，以形於身。測曰：心減形身，困諸中也。次三：減其儀，利用光於階。測曰：減其儀，欲自禁也。

On the first day: Those who truly reduce themselves cannot be seen to be doing so; their reduction is hidden and traceless. The divination text says: "Good reduction does not diminish; it is maintaining inner emptiness and not being full." On the second day: Begin reducing from the heart, and then gradually express it in the body. The divination text says: "Reduce the heart, reduce the body; it is to confine the practice of restraint within the heart." On the third day: Reduce one's ceremonial displays, which in turn benefits one's appearance in the court. The divination text says: "Reduce the ceremonial rites; it is to desire self-restraint."

次四：減於艾，貶其位。測曰：減於艾，無以蒞眾。次五：減黃貞，下承於上，寧。測曰：減黃貞，臣道丁也。次六：幽闡積，不減不施，石。測曰：幽闡不施，澤不平也。

Next four: Even the elderly virtuous ones of high moral standing must be reduced, thus diminishing their position. The divination says: "Reducing at Ai, thus unable to govern the people." Next five: Reducing the central yellow and maintaining correctness, the subject below serves the superior above, and peace is maintained. The divination says: "Reducing the yellow and upholding virtue, the role of the minister is appropriate at this time." Next six: Secretly promoting and accumulating without reduction or giving, acquiring wealth as hard as stone. The divination says: "Secretly promoting without giving, the grace is not evenly distributed."

次七：減其疾，損其恤，厲不至。測曰：減其疾，不至危也。次八：瀏漣漣，減於生根。測曰：瀏漣之減，生根毀也。次九：減終，利用登於西山，臨於大川。測曰：減終之登，誠可為也。

Next seven: remove his illness, eliminate his worries, and danger will not come. The interpretation says: reducing his illness means not falling into danger; reducing what should be reduced is the proper use of the principle of reduction. Next eight: water flows ceaselessly, continuously reducing until the root of life is reached. The interpretation says: the continuous reduction of flowing water destroys the root of life; reducing what should be reduced completely and then reducing further becomes damaging the root. Next nine: reduction reaches its end, which is favorable for ascending the western mountain and facing the great river. The interpretation says: reaching the end of reduction allows for actual accomplishment; when reduction is complete, it turns into a time for advancement.

唫：陰不之化，陽不之施，萬物各唫。唫遇禍，唫遇禍。

"Qin" is the same as "Jin," meaning to keep silent or be blocked and unsmooth. It is the fifty-sixth hexagram, corresponding to the time of the beginning of the autumnal equinox, governing the period from 247.5 days after the winter solstice to 252 days. Yin energy does not transform and nurture, and Yang energy does not act and give, causing all things to become blocked and closed. Blockage leads to calamity. The original text repeats the phrase "Qin meets calamity" at the end of the first line, which is likely a transmission error. The repetition is retained as it appears.

初一：唫不予，丈夫婦處。測曰：貌不交，唫不予，人所違也。次二：唫於血，資乾骨。測曰：唫於血，臞自肥也。次三：貌不交，口唭凝，唫無辭。測曰：貌不交，人道微也。

On the first day: closing the mouth and refusing to give anything, a man of honor behaves like a woman staying at home. The divination says: closing the mouth and not giving, all people will turn away from him. This line of the divination text has mistakenly included the three words "貌不交" (not meeting with others in appearance) from the third line, and it is recorded as is without deletion. On the second day: blocked to the point of bleeding, only dry bones remain to rely on. The divination says: choked by blood, a thin person still thinks himself fat. On the third day: not meeting with others in appearance, the mouth is tightly closed, not uttering a word. The divination says: not meeting with others in appearance, the way of human interaction is declining.

次四：唫其谷，不振不俗，累老及族。測曰：唫其谷，不得相希也。次五：不中不督，腐蠹之嗇。測曰：不中不督，其唫非也。次六：泉原洋洋，唫於丘園。測曰：泉園之唫，不可譏也。

Section four: One hoards his grain tightly, neither giving aid nor following the customs, thereby involving the elders and the entire clan. The divination says: "Silencing the grain," meaning that one can no longer rely on others. Section five: Neither in the middle nor proper, it is a kind of rotten and worm-infested stinginess. The divination says: "Not in the middle, not in the proper place," such closure is not right. Section six: The spring source is vast and overflowing, yet it is only kept within one's own hill and garden. The divination says: "Silencing the spring garden," this should not be criticized; to keep it without overflowing is the way of the recluse's closure.

次七：唫於體，黃肉毀。測曰：唫於體，骨肉傷也。次八：唫遇禍，禱以牛，解。測曰：唫遇禍，大費當也。次九：唫不雨，孚乾脯。測曰：唫不雨，何可望也。

Next seven: blockage affecting oneself, the muscles in the middle are all dead. The divination says: blockage in the body, both bones and flesh are injured. Next eight: blockage leading to misfortune, using cattle for sacrifice to pray, and thus the misfortune is resolved. The divination says: blockage meeting misfortune, this big expense is worth it. Next nine: dark clouds blocking and rain not coming down, resulting in withered dry flesh. The divination says: blockage without rain, what can one expect?

守：陰守戶，陽守門，物莫相干。

"Shou" means to hold on to or maintain, and it is the fifty-seventh section, corresponding to the time of the Beginning of Autumn, governing the period from the second hundred and fifty-second day to the middle of the second hundred and fifty-sixth day. Yin holds fast to the inner gate, and Yang guards the outer door; all things remain unconnected and do not interfere with each other. To hold on to what should be held is essential: holding to righteousness and the center is good holding, but clinging to a state of poverty and stubbornness without flexibility is a form of death-like holding.

初一：閉朋牖，守元有。測曰：閉朋牖，善持有也。次二：迷自守，不如一之有。測曰：迷自守，沖無所以也。次三：無喪無得，往來默默。測曰：無喪無得，守厥故也。

On the first day: Close the windows that allow air to flow out, and hold onto what you already have. The divination says: Closing the windows is being good at preserving what you already have. On the second day: Being confused and stubbornly clinging on is worse than holding onto one thing solidly. The divination says: Being confused in self-preservation leads to emptiness without foundation. On the third day: Neither loss nor gain occurs, with people coming and going silently without sound. The divination says: Having neither loss nor gain means keeping the original state.

次四：象艮有守。測曰：象艮之守，廉無個也。次五：守中以和，要侯貞。測曰：守中以和，侯之素也。次六：車案軔，圭璧塵。測曰：車案軔，不接鄰也。

Next four: By following the principle of "Stopping" from the Gen hexagram in the Zhou Changes, there is a sense of holding on. The divination says: The image of Gen's stopping indicates integrity without forming private factions; Gen is stopping, stopping where it should stop is holding on. Next five: Holding on to the middle path and using harmony, one can unite the feudal lords and achieve correctness. The divination says: Holding on to the middle with harmony, this is the inherent duty of the feudal lords. Next six: The chariot is stopped by the wooden wedge, and the jade and璧 are covered with dust. The divination says: The chariot is held by the wedge, indicating not engaging with neighboring states; being isolated, even ritual objects are not used.

次七：群陽不守，男子之貞。測曰：群陽不守，守貞信也。次八：臼無杵，其碓舉。天陰不雨，白日毀暑。測曰：臼無杵，其守貧也。次九：輿荼有守，辭於盧首，不殆。測曰：輿荼有守，故愈新也。

Next seven: All the yang forces are not confined to one place; this is the proper path for a man. The divination says: the gathering of yang does not remain fixed, but remains true and sincere; not clinging to appearances, one can hold onto the essence. Next eight: there is no pestle in the stone mortar, and the pounding stick is empty in the air; the sky is overcast but no rain falls, and even the heat of the day is gone. The divination says: the mortar has no pestle, keeping a state of poverty. Next nine: a cart full of bitter vegetables is being guarded, and one politely declines the leadership, thus avoiding danger. The divination says: the cart of bitter vegetables is guarded, so the old things are renewed day by day; holding onto ordinary things ensures the family business does not decay.

翕：陰來逆變，陽往順化，物退降集。

"Xī" means convergence and gathering, and it is the fifty-eighth hexagram. It corresponds to the end of the beginning of White Dew, governing the period from two hundred and fifty-six and a half days after Winter Solstice to two hundred and sixty-one days. When yin energy arrives, it causes reverse changes; when yang energy departs, it leads to natural transformation. All things retreat and gather. "Xī" is like a bird folding its wings: if done at the right time, it can store strength; if caught in a net, it becomes bound.

初一：狂沖於冥，翕其志，雖欲梢搖，天不之茲。測曰：狂沖於冥，天未輿也。次二：翕冥中，射貞。測曰：翕冥中，正予也。次三：翕食嘬嘬。測曰：翕食嘬嘬，利如舞也。

On the first day: He rages and collides wildly in the darkness, only to have to restrain his ambitions; even though he wishes to shake the branches and achieve something, heaven does not grant him this opportunity. The divination says: "Raging in darkness, heaven has not yet approved him." On the second day: He restrains himself in the darkness, pointing toward the right path. The divination says: "Converging in darkness, it is giving him properly." On the third day: He gathers it up and eats it bit by bit, with a sucking sound. The divination says: "Gathering food with sucking sounds, the convenience is as smooth as dancing in rhythm."

次四：翕其羽，利用舉。測曰：翕其羽，朋友助也。次五：翕其腹，辟穀。測曰：翕其腹，誹所以譽也。次六：黃心鴻翼，翕於天。測曰：黃心鴻翼，利得輔也。

Next, the fourth: first gather its wings, which is favorable for flying. The divination says: "Gather its wings," meaning friends will come to help; only after gathering can it take flight. Next, the fifth: contract its abdomen, abstain from food. The divination says: "Contract its abdomen," meaning currently being criticized, but this is the beginning of future praise. Next, the sixth: possessing a middle and upright yellow heart, with the great wings of a wild goose, it gathers and then unites with heaven. The divination says: "Yellow heart and great wings," favorable for receiving assistance.

次七：翕繳惻惻。測曰：翕繳惻惻，被離害也。次八：揮其罦，絕其羂，殆。測曰：揮罦絕羂，危得遂也。次九：揮其角，維用抵族。測曰：揮其角，殄厥類也。

Next seven: The arrow is caught by a silk thread, its wings are unable to spread, and it is full of sorrow. The interpretation says: "The arrow is caught, the sorrow is deep," meaning it has fallen into a snare. Next eight: Shake off the net covering the cart, break the rope around the neck, though dangerous, it manages to escape. The interpretation says: "Shake off the net and break the rope," meaning it finally escapes from danger. Next nine: It swings its horn, only to clash with its own kin. The interpretation says: "Swing its horn," meaning it destroys its own clan; with the same effort, it can escape outwardly, but inwardly it becomes self-destruction.

聚：陰氣收聚，陽不禁御，粅相崇聚。

"Jù" means gathering, and it is the fifty-ninth hexagram. It corresponds to the time of Bai Lu, governing the period from two hundred and sixty-first day to two hundred and sixty-fifth day and a half after Winter Solstice. Yin energy converges and gathers, while Yang energy does not hinder it. All things mutually gather and accumulate. This hexagram corresponds to the "Cui" (Gathering) section of the Zhou Changes (I Ching), which often speaks about ancestral temple worship. To gather people, one must first gather their hearts, and to gather hearts, one relies on respect and trust. The original text uses "zuo," which is the same as "wu" (things), and it is recorded as such.

初一：鬼神以無靈。測曰：鬼神無靈，形不見也。次二：燕聚嘻嘻。測曰：燕聚嘻嘻，樂淫愆也。次三：宗其高年，群鬼之門。測曰：宗其高年，鬼待敬也。

On the first day: Ghosts and spirits cannot show their efficacy. The interpretation says: Ghosts and spirits have no vitality, they are inherently invisible; their gathering begins in the hidden rather than the visible. On the second day: They gather comfortably, laughing and enjoying themselves. The interpretation says: Gathering and laughing, this is excessive ease and enjoyment leading to disorder. On the third day: Honoring the elderly, this is the way to the spirits. The interpretation says: Honoring the aged, the spirits await human respect; respecting the elderly is the way to serve the spirits.

次四：牽羊示於叢社，執圭信其左股，野。測曰：牽羊於叢，不足榮也。次五：鼎血之蕕，九宗之好，乃後有孚。測曰：鼎血之蕕，信王命也。次六：畏其鬼，尊其體，狂作眯淫，亡。測曰：畏鬼之狂，過其正也。

Next four: Leading a sheep to the shrine in the forest and offering it, holding a jade and a璧 but leaning it against the left leg, crude. The divination says: Leading a sheep into the thicket does not count as honor; holding the ritual objects improperly, gathering cannot be proper. Next five: Blood is drawn in the tripod with a smell of腥草, this is the ritual of the nine clans uniting in friendship, after which there is trust to rely on. The divination says: The smell of blood in the tripod is to gain trust from the royal command; taking an oath with blood, what is gathered is the character of trust. Next six: Being afraid of ghosts and deities, respecting their forms, yet acting wildly in improper worship, leading to loss. The divination says: Being afraid of ghosts to the point of madness is exceeding the proper measure.

次七：竦萃於丘冢。測曰：竦萃丘冢，禮不廢也。次八：鴟鳩在林，坺吠吠彼眾禽。測曰：鴟鳩在林，眾所吠也。次九：垂涕累鼻，聚家之匯。測曰：垂涕累鼻，時命絕也。

Next seven: solemnly and respectfully gathering before the mound of the grave. The divination says: "Standing gathered at the mound, the rites of worship have not been neglected." Next eight: the scops and the magpies dwell in the forest, while the flock of birds cry out incessantly. The divination says: "The scops and magpies in the forest are hated by the flock of birds; gathering is not among like-minded ones, but gathering brings only hostility." Next nine: tears flow continuously, and mucus drips from the nose, with the whole family gathering together. The divination says: "Flowing tears and dripping mucus, both fate and life have reached their end; gathering at last becomes a final gathering."