Sixtieth Ode: Accumulation (White Dew)

積：陰將大閉，陽尚小開，山川藪澤，萬物攸歸。

"Accumulation" means gathering together. It is the sixtyth entry, corresponding to the White Dew solar term, governing the period from half a day after the Winter Solstice to the 270th day. At this time, the yin energy is about to greatly retreat and conceal, while the yang energy still remains with a small opening. In the mountains, rivers, swamps, and marshes, all things converge towards that place. Both good and evil can be accumulated: good accumulates into children, and evil also accumulates into children.

初一：冥積否，作明基。測曰：冥積否，始而在惡也。次二：積不用，而至於大用，君子介心。測曰：積不用，不可規度也。次三：積石不食，費其勞力。測曰：積石不食，無可獲也。

On the first day: Accumulating improper things secretly, yet taking them as the foundation of brightness. The interpretation says: Accumulating in darkness, it starts by accumulating evil. On the second day: Accumulating without using it urgently, later achieving great usefulness, the gentleman keeps this heart firmly. The interpretation says: Accumulating without using, others cannot measure it; not seeing its use, is precisely where great usefulness comes from. On the third day: Accumulating a pile of stones but unable to eat them, wasting a lot of effort. The interpretation says: Accumulating stones that are not edible, there is nothing to gain; accumulating the wrong things, the more accumulated, the less useful.

次四：君子積善，至於車耳。測曰：君子積善，至於蕃也。次五：藏不滿，盜不贏。測曰：藏滿盜贏，還自損也。次六：大滿碩施，得人無亢。測曰：大滿碩施，人所來也。

Next four: The gentleman accumulates good deeds, piling them up as high as the top of a cart wheel. The divination says: The gentleman accumulates goodness, reaching the state of flourishing. Next five: If the storehouse is not filled to the brim, thieves cannot gain great profit. The divination says: Filling it to the brim and allowing thieves to gain profit is actually causing oneself loss. Next six: Accumulating to the point of fullness and generously giving to others, winning the people's hearts and having no one to oppose him. The divination says: Great fullness and generous giving, all people come to him; only by dispersing can one retain what has been accumulated.

次七：魁而顏而，玉帛班而，決欲招寇。測曰：魁而顏而，盜之招也。次八：積善辰禍，維先之罪。測曰：積善辰禍，非己辜也。次九：小人積非，至於苗裔。測曰：小人積非，禍所骫也。

Section seven: Being proudly arrogant, with a fierce and arrogant look, and spreading out silk and jade on the ground, it is clearly intentional to attract bandits. The interpretation says: Being proud and showing a fierce face, this is exactly the way to invite bandits. Section eight: Having accumulated good deeds but encountering misfortune, this is the sin left by ancestors. The interpretation says: Accumulating good deeds but facing misfortune, it is not one's own fault; The Zhou Changes say that families who accumulate evil will surely suffer lingering consequences, and sometimes the consequences fall upon later generations. Section nine: Small people accumulate faults, continuing until their descendants. The interpretation says: Small people accumulate wrongdoings, and calamities thus accumulate.

飾：陰白陽黑，分行厥職，出入有飾。

"Shi" means decoration, and it is the sixty-first hexagram. It corresponds to the time when the White Dew meets the Autumn Equinox, governing the period from 270 to 274.5 days after the Winter Solstice. Yin manifests as white, and Yang manifests as black, each performing their respective duties separately, with one going out and the other coming in, both carrying decoration. This hexagram corresponds to the "Zhen" section of the Zhou Changes, and the entire passage discusses speech as the most intimate form of decoration. Whether to speak or not, and when to speak, all are forms of decoration.

初一：言不言，不以言。測曰：言不言，默而信也。次二：無質飾，先文後失服。測曰：無資先文，失貞也。次三：吐黃舌，鉗黃聿，利見哲人。測曰：舌聿之利，利見知人也。

On the first day: speaking but not actually expressing, not relying on words. The interpretation says: speaking without words, is silence that naturally gains trust. On the second day: having no substance but only ornamentation, first emphasizing literary style, later even losing the clothes on one's body. The interpretation says: lacking a foundation yet seeking literary style, is losing the right path. The commentary says "without substance and ornamentation," while the interpretation says "without foundation and first seeking literary style," the original characters differ, and now both are preserved as they are. On the third day: spitting out a middle and upright tongue to speak, holding a middle and upright brush to write, it is beneficial to meet a wise person. The interpretation says: the benefit of tongue and brush lies in meeting a discerning person.

次四：利舌哇哇，商兒之真。測曰：哇哇之真，利於商也。次五：下言如水，實以天牝。測曰：下言如水，能自沖也。次六：言無追如，抑亦飛如，大人震風。測曰：言無追如，抑亦揚也。

The fourth type: the tongue is quick and talkative, constantly babbling, which is the nature of a merchant's child. The divination says: the true babbling is only beneficial for trade; words used to seek profit, their benefits end there. The fifth type: speech flows low like water, its substance lies in being like the vast and empty valley of the earth, capable of receiving. The divination says: speech flowing like water is able to dwell in emptiness. The sixth type: once words are spoken, they cannot be retrieved, instead flying away like a bird, the speech of a superior person is like a storm shaking the four directions. The divination says: speech that cannot be retrieved is precisely why it can spread far and wide.

次七：不丁言時，微於辭，見上疑。測曰：不丁言時，何可章也。次八：蛁鳴喁喁，血出其口。測曰：蛁鳴喁喁，口自傷也。次九：白舌于于，屈於根，君子否信。測曰：白舌于于，誠可長也。

Next seven: speaking at the wrong time, with ambiguous words, causing suspicion from those above. The divination says: not speaking at the right time, how can words be clear? Next eight: like a cicada calling continuously, calling until the mouth bleeds. The divination says: cicadas call continuously, it is their own mouth that harms them. Next nine: the tongue is white and moves slowly and comfortably, able to curl up and hide in its root. The gentleman does not easily believe in careless speech. The divination says: a white tongue moves slowly, this sincerity can last long; embellishment reaching its extreme returns to simplicity, which corresponds with the beginning of the first section 'speech without speech'.

疑：陰陽相磑，物咸雕離，若是若非。

"Yi" means doubt, and it is the sixty-second section, corresponding to the autumn equinox, governing the period from 274 and a half days to 279 days after the winter solstice. Yin and Yang grind against each other, and all things wither and disperse, appearing as if they are yet not. This section discusses doubt: doubt that leads one to seek self-reflection and examine ancient texts is clear doubt; doubt that causes confusion and uncertainty, and suspicion of ghosts and spirits, is false doubt.

初一：疑恛恛，失貞矢。測曰：不正之疑，何可定也。次二：疑自反，孚不遠。測曰：疑自反，反清靜也。次三：疑強昭，受茲閔閔，於其心祖。測曰：疑強昭，中心冥也。

On the first day: Doubt causes anxiety and confusion, and the straight arrow of correctness is lost. The divination says: How can improper doubts be settled? On the second day: When doubt arises, one should turn inward to seek truth, and sincerity will not be far. The divination says: Doubt turning inward leads back to quietude; by questioning oneself internally, doubt naturally fades. On the third day: Something is inherently doubtful, yet one insists on presenting it as upright and proper, thus bearing a clouded and confused state, with the root of the illness lying within the heart. The divination says: Forced assertion of clarity is due to the heart being inherently dark.

次四：疑考舊，遇貞孚。測曰：疑考舊，先問也。次五：赨黃疑金中。測曰：赨黃疑中，邪正也。次六：誓貞可聽，疑則有誠。測曰：誓貞可聽，明王命也。

Next, the fourth point: if there is doubt, one should consult old classics and established examples, and thus encounter sincerity and integrity. The divination text says: "Doubt and consult old traditions," meaning first to seek clarity. Not being ashamed to ask questions, doubt then has a resolution. Next, the fifth point: the red and yellow colors raise suspicion as to whether they are truly the pure color of gold. The divination text says: "Red and yellow raise doubt," meaning to distinguish between right and wrong. Next, the sixth point: an oath of sincerity and integrity is trustworthy, even with doubt, there is genuine sincerity. The divination text says: "An oath of sincerity is trustworthy," meaning the king's command is clear and bright.

次七：鬼魂疑嚘鳴，弋木之鳥，射穴之狐，反目耳，厲。測曰：鬼魂疑之，誠不可信也。次八：顛疑遇乾客，三歲不射。測曰：顛疑遇乾客，甚足敬也。次九：疑無信，控弧擬麋，無。測曰：疑無信，終無所名也。

Next seven: Doubtful thoughts of ghosts weeping and crying, like shooting birds on trees or digging for foxes in holes, full of suspicion and confusion, losing the normal function of eyes and ears, dangerous. The divination says: doubting ghosts is indeed not reliable. Next eight: Doubt reaching its extreme and encountering a guest who comes to seek favor, not shooting him for three years. The divination says: extreme suspicion meeting a petitioner, this cautiousness is indeed worthy of respect. Next nine: Doubt without any truth, drawing the bow towards a deer but never releasing the arrow, achieving nothing. The divination says: doubt without trust will never achieve fame; doubt without decision is as mistaken as having no doubt at all.

視：陰成魄，陽成妣，物之形貌咸可視。

"Shi" means to look or observe, and this is the sixty-third section, corresponding to the autumn equinox, governing the period from the second hundred and seventy-ninth day to the second hundred and eightieth-third day and a half after the winter solstice. At this time, yin becomes solidified into form and essence, and yang completes its pairing, so the forms and appearances of all things become visible. This section discusses the act of observation: looking inward to examine one's virtue is true sight, while looking outward at external appearances is superficial sight. It is better to see one's own flaws than to see others'.

初一：內其明，不用其光。測曰：內其明，自窺深也。次二：君子視內，小人視外。測曰：小人視外，不能見心也。次三：視其德，可以乾王之國。測曰：視德之幹，乃能有全也。

On the first day: Keep the light within, without using its brilliance. The divination says: To keep the light within means to look deeply into one's own inner self. On the second day: The gentleman looks inward, while the petty person looks outward. The divination says: The petty person looks outward and cannot see the hearts of others. On the third day: What is valued is virtue, by which one can seek appointment in the kingdom of the king. The divination says: To advance by virtue ensures preservation from beginning to end.

次四：粉其題頯，雨其渥須，視無姝。測曰：粉題雨須，不可忍瞻也。次五：鸞鳳紛如，厥德睴如。測曰：鸞鳳紛如，德光皓也。次六：素車翠蓋，維視之害，貞。測曰：素車翠蓋，徒好外也。

Next four: Applying powder on the forehead and cheekbones, and making the beard wet, looks very unattractive. The divination says: "Powder on the forehead and wet beard, making one unable to look directly." Next five: The phoenixes and larks come in a flurry, their noble appearance shining brightly. The divination says: "Phoenixes and larks coming in a flurry, the brightness of virtue is pure and bright." Next six: A plain carriage and a cover adorned with green feathers look nice, but the harm lies exactly here, one must stay on the right path. The divination says: "A plain carriage and green feathered cover, only loving the appearance."

次七：視其瑕，無穢。測曰：視其瑕，能自矯也。次八：翡翠于飛，離其翼，狐貂之毛，躬之賊。測曰：翡翠狐貂，好作咎也。次九：日沒其光，賁於東方，用視厥始。測曰：日沒賁東，終顧始也。

Section seven: Being able to see one's own flaws means there is no filth. The divination text says: "Seeing the flaw" is being able to correct oneself. Section eight: The jewel bird flies, but loses its wings because its feathers are too beautiful; the fur of foxes and badgers is actually their own misfortune. The divination text says: "Jewel bird and fox and badger" refers to beauty leading to misfortune. Section nine: The sun withdraws its light and adorns the east with its brilliance, using it to look back at its origin. The divination text says: "The sun sets in the east" means reaching the end yet still looking back at the beginning; this section concludes by showing that even at the end, one should look back to the beginning.

沈：陰懷於陽，陽懷於陰，志在玄宮。

"Shen" encompasses both the meanings of sinking and drowning, and is the sixty-fourth hexagram, corresponding to the autumn equinox, governing the period from 283 and a half days to 288 days after the winter solstice. Yin holds Yang, and Yang holds Yin, with their aspirations all directed toward the deep and mysterious palace. Sinking deeply signifies depth, while being trapped and unable to emerge signifies drowning. This hexagram constantly distinguishes between these two concepts.

初一：沈耳於閨，不聞貞。測曰：沈耳於閨，失德體也。次二：沈視白自見，賢於眇之眄。測曰：沈視之見，得正美也。次三：沈於美，失貞矢。測曰：沈於美，作聾盲也。

On the first day: Immersing the ears in the idle talk within the inner chamber, one cannot hear the right path. The divination says: Immersing the ears in the inner chamber, one has lost the essence of virtue. On the second day: Sitting quietly and observing, the white naturally appears, which is far superior to squinting and glancing sideways. The divination says: Sitting quietly and observing, one attains the beauty of uprightness. On the third day: Immersing oneself in beauty and fine things, one loses the straight arrow of righteousness. The divination says: Immersing oneself in beauty, one becomes both deaf and blind.

次四：宛雛沈視，食苦貞。測曰：宛雛沈視，擇食方也。次五：雕鷹高翔，沈其腹，好憴惡粥。測曰：雕鷹高翔，在腐糧也。次六：見粟如累，明，利以正於王。測曰：見粟如累，其道明也。

Next four: The yuanchu is calm and observant, preferring bitter things to uphold righteousness. The divination says: "Yuanchu looks down," meaning it selects food according to order; the "Zhuangzi" says yuanchu does not eat unless it is properly prepared, which is exactly this path. Next five: The falcon and the hawk soar high, yet their bellies are heavy with thoughts of the ground, wanting to eat both good and bad. The divination says: "The falcon and hawk soar high," but their minds are actually on the rotten grain; however high they fly, their desire is for the rotten mouse. Next six: Seeing the grains piled up one by one, it is clear-sighted, and this clarity is useful for correcting the king. The divination says: "Seeing the grains piled up," meaning his way is clear and distinct.

次七：離如婁如，赤肉鴟梟，厲。測曰：離婁赤肉，食不臧也。次八：盼得其藥，利徵。測曰：盼得其藥，利徵邁也。次九：血如剛，沈於顙，前尸後喪。測曰：血剛沈顙，終以貪敗也。

Next seven: The eyesight is like Li Lou's, able to see the finest details, yet it focuses on a piece of raw flesh near the mouth of a hawk. This is dangerous. The divination says: Li Lou's keen sight is only fixed on the red flesh, which indicates an improper meal; using one's sharpness in the wrong place. Next eight: In an instant, the right medicine is found, beneficial for moving forward. The divination says: Having obtained the right medicine, it is favorable to strive forward. Next nine: The blood flows strongly and gathers up to the forehead, with a corpse in front and mourning behind. The divination says: The blood flows strongly to the forehead, ultimately due to greed leading to downfall.

內：陰去其內而在乎外，陽去其外而在乎內，萬物之既。

"The term 'inner' signifies the inner chamber or the wife, and it is the sixty-fifth hexagram. It corresponds to the end of the autumn equinox and the beginning of the cold dew, governing the period from 288 to 292 and a half days after the winter solstice. Yin departs from the inner position and resides outside, while Yang leaves the outer position and enters the inner, symbolizing the completion of all things. This hexagram discusses internal governance: the marriage within a family, the management of the wife, and the affection of the mother—all matters are related to the state and country."

初一：謹於媐求九，初貞後寧。測曰：謹於媐求九，治女政也。次二：邪其內主，於彼黃床。測曰：邪其內主，遠乎寧也。次三：爾儀而悲，坎我西階。測曰：爾儀而悲，代母情也。

On the first day: In matters of marriage and seeking a partner, one should be cautious at all times. At first, one remains upright, and later, one attains peace. The divination says: Being cautious in seeking a partner is the beginning of properly managing the household. On the second day: The mistress of the household is led astray, right on that yellow bed. The divination says: Leading the mistress astray is far from peace. On the third day: Your appearance carries sorrow, standing in the low place beneath my western steps. The divination says: Your appearance shows sorrow, taking on the role of the mother.

次四：好小好危，喪其縕袍，厲。測曰：好小好危，不足榮也。次五：龍下於泥，君子利用取媐，遇庸夷。測曰：龍下於泥，陽下陰也。次六：黃昏于飛，內其羽。雖欲滿宮，不見其女。測曰：黃昏內羽，不能自禁也。

Next four: fond of small things, fond of taking risks, even losing an old ragged robe, dangerous. The divination says: fond of small things and fond of danger, there is nothing worth boasting about. Next five: the dragon descends into the mud, the gentleman benefits by marrying here, meeting an ordinary and peaceful person. The divination says: the dragon descending into the mud, is yang yielding to yin; the ceremony of marriage has the man go first and the woman follow, which takes this meaning. Next six: returning at dusk, folding the wings into the inner chamber; although wanting to fill the palace with people, the woman is not seen. The divination says: returning at dusk with folded wings, is self-control failing.

次七：枯垣生莠，皬頭內其稚婦，有。測曰：枯垣生莠，物慶類也。次八：內不克婦，荒家及國，涉深不側。測曰：內不克婦，國之孽也。次九：雨降於地，不得止，不得過。測曰：雨降於地，澤節也。

Next seven: On a withered wall, weeds grow; an old man with white hair brings in a young woman, and there is gain. The divination says: Weeds growing on a withered wall, it is the celebration of all things according to their kind; though withered and then revived is not normal, there is still some vitality. Next eight: In the inner chamber, one cannot control the wife, neglecting the family and involving the country, entering deep water without knowing how to avoid it. The divination says: Not being able to control the wife is the country's calamity. Next nine: Rain falls on the ground, cannot stop midway, nor can it be excessive. The divination says: Rain falling on the ground, it is the grace that should be measured; this ending with the rain having moderation precisely points out the proper measure in internal governance.

去：陽去其陰，陰去其陽，物咸倜倡。

"Go" means to leave or abandon, and it is the sixty-sixth hexagram. It corresponds to the time of Cold Dew, governing the period from two hundred and ninety-two and a half days after the winter solstice to two hundred and ninety-seven days. Yang departs from the Yin it relies upon, and Yin departs from the Yang it relies upon, causing all things to separate and scatter. This hexagram discusses leaving and choosing: leaving what is appropriate is humility, leaving what is inappropriate is recklessness. Leaving after achieving success is complete, while leaving after losing virtue is shameful.

初一：去此靈淵，舍彼枯園。測曰：去此靈淵，不以謙將也。次二：去彼枯園，舍下靈淵。測曰：舍下靈淵，謙道光也。次三：高其歩，之堂有露。測曰：高歩有露，妄行也。

On the first day: Leaving this spiritual abyss, one moves to dwell in that withered garden. The divination says: To leave this spiritual abyss is to refuse to use humility to support oneself; to abandon depth for shallowness is to reverse the choice entirely. On the second day: Leaving the withered garden, one moves to dwell in that spiritual abyss below. The divination says: To abandon the spiritual abyss is for the path of humility to shine forth; only by dwelling below can one reach the depth. On the third day: Lifting one's steps high, one walks onto the hall, and the dew has already dampened one's clothes. The divination says: To walk high with dew is to act recklessly; the higher one steps, the more one gets wet.

次四：去於子父，去於臣主。測曰：去於子父，非所望也。次五：攓其衣，之庭有麋。測曰：攓其衣，亦可懼也。次六：躬去於成，天遺其名。測曰：躬去於成，攘不居也。

The fourth divination: The son abandons the father, and the minister abandons the sovereign. The interpretation says: To leave the father and son apart, this is not what people desire. The fifth divination: To lift up one's robe and run away quickly, there are already deer wandering in the courtyard. The interpretation says: To lift up one's robe, this situation is indeed alarming; the court has become a place for deer, but still one can flee. The sixth divination: After achieving success, one withdraws oneself, and heaven instead leaves him a good reputation. The interpretation says: To withdraw oneself from success, this is to decline the credit and not wish to take the glory.

次七：去其德貞，三死不令。測曰：去其德貞，終死丑也。次八：月高弦，火幾縣，不可以動，動有愆。測曰：月弦火縣，恐見咎也。次九：求我不得，自我西北。測曰：求我不得，安可久也。

Next seven: Having abandoned his virtue and uprightness, even three near deaths could not secure a good name. The divination says: Removing virtue and uprightness, one will ultimately die in a disgraceful manner. Next eight: The moon is high in the position of the waning crescent, and the planet Mars is almost directly overhead. At this time, one must not act rashly, for any movement will result in a mistake. The divination says: The waning moon and the high Mars indicate fear of bringing blame; the heavenly signs are not yet settled, so one should remain still and wait. Next nine: One comes to seek me but cannot find me; I have already departed to the northwest. The divination says: Seeking me but not finding me, how can this last? When it should be present, it is not there; in the end, not even a person can be found.

晦：陰登於陽，陽降於陰，物咸喪明。

"Hiu" means darkness, and it is the sixty-seventh hexagram, corresponding to the time of Cold Dew, governing the period from the second hundred and ninety-seventh day to the third hundred and first day and a half after the winter solstice. Yin energy rises to the Yang position, while Yang energy descends to the Yin position, and all things lose their brightness. This hexagram corresponds to the "Bright Abode" in the Zhou Changes. When the outside is dark, the gentleman conceals his brightness to avoid misfortune, yet his mind remains clear and distinct.

初一：同冥獨見，幽真。測曰：同冥獨見，中獨照也。次二：盲徵否。測曰：盲徵否，明不見道也。次三：陰行陽從，利作不凶。測曰：陰行陽從，事大外也。

On the first day: Being the only one who can see in the darkness with others, hidden yet real. The divination says: To see in the dark while others are blind, it is like having a light in the heart. On the second day: Walking blindly forward, it is not advisable. The divination says: Blindness indicates failure, as the eyes are not clear and the path is unseen. On the third day: The Yin energy leads and the Yang energy follows, so there will be no misfortune in taking action. The divination says: Yin leads and Yang follows, meaning the matter is handled externally; in a time of confusion, the master and follower are reversed, yet there is still room for action.

次四：晦其類，失金匱。測曰：晦其類，法度廢也。次五：日正中，月正隆，君子自晦不入窮。測曰：日中月隆，明恐挫也。次六：玄鳥維愁，明降於幽。測曰：玄鳥維愁，將下昧也。

Next four: One hides not only their own kind but even the classics stored in the Golden Chest. The divination says: "Hiding one's kind" indicates the laws have been neglected. Next five: The sun is at its zenith, the moon is full, yet the gentleman hides his brilliance, thus avoiding misfortune. The divination says: "The sun is at its zenith, the moon is full" indicates fear that excessive brightness will lead to failure. Next six: The swallow is full of sorrow, and brightness descends into darkness. The divination says: "The black bird is full of sorrow" indicates the approach of darkness; "the black bird departs in autumn" is the image of brightness descending into darkness.

次七：睄提明，或遵之行。測曰：睄提明，德將遵行也。次八：視非其真，夷其右目，滅國喪家。測曰：視非夷目，國以喪也。次九：晦冥冥，利於不明之貞。測曰：晦冥之利，不得獨明也。

Next seven: In the darkness, lifting up a small light, people will follow it. The divination says: "Looking up and brightening, is the virtue about to be followed by others." Next eight: What is seen is not the truth, and it injures the right eye, leading to the destruction of the country and family. The divination says: "Seeing something false and injuring the eye, the country is thus lost." Next nine: Darkness so thick that it is pitch black, it is advantageous to maintain correctness in the confusion. The divination says: "The reason why darkness is advantageous is that at this time one cannot display brightness alone; when the whole world is dark and one person is bright, it is the way to bring calamity."

瞢：陰徵南，陽徵北，物失明貞，莫不瞢瞢。

"Meng" means dimness of sight, and is the sixty-eighth section. It occurs at the end of the Cold Dew, when the first frost of the White Dew season is about to arrive, governing the period from three hundred and one and a half days to three hundred and six days after the Winter Solstice. Yin energy advances southward, while Yang energy retreats northward, and all things lose their brightness and uprightness, appearing in a state of profound darkness and confusion. "Hui" refers to external darkness, while "Meng" refers to internal darkness, and this section specifically discusses the inability of people to see clearly within themselves.

初一：瞢腹睒天，不睹其畛。測曰：瞢腹睒天，無能見也。次二：明腹睒天，靚其根。測曰：明腹睒天，中獨爛也。次三：師或導射，豚其埻。測曰：師或導射，無以辨也。

On the first day: The stomach is in a state of confusion but the eyes look up to the sky, unable to see its boundaries. The divination says: "Blind stomach, staring at heaven," meaning nothing can be seen. On the second day: The stomach is clear but the eyes look up to the sky, able to see its root. The divination says: "Clear stomach, staring at heaven," meaning the mind has its own brilliant light. On the third day: The instructor is by the side giving guidance on shooting, but the arrows all fall below the target. The divination says: "The instructor may guide the shooting," meaning the person lacks the ability to distinguish; even with guidance, it is of no use.

次四：鑑貞不迷，於人攸資。測曰：鑑貞不迷，誠可信也。次五：倍明仮光，觸蒙昏。測曰：倍明仮光，人所叛也。次六：瞢瞢之離，不宜熒且妮。測曰：瞢瞢之離，中不眩也。

Next four: Being upright like a mirror without confusion, this is what people rely upon. The divination says: "The mirror remains upright and does not become confused; indeed it can be trusted." Next five: Abandoning true brightness and using false light, heading straight into darkness. The divination says: "Abandoning true brightness and using false light, this is what everyone will abandon." Next six: In darkness, clinging to something, one should not use the small light of confusion to flatter others. The divination says: "In darkness, the mind is not confused; though the outside is dark, the inside is not confused, thus it can be maintained."

次七：瞢好明其所惡。測曰：瞢好之惡，著不昧也。次八：昏辰利於月，小貞未有及星。測曰：昏辰利月，尚可願也。次九：時（肆差）（肆差），不獲其嘉，男子折笄，婦人易哿。測曰：不獲其嘉，男死婦嘆也。

Section seven: A person in confusion insists on promoting what he detests. The divination says: "Meng good and hate evil," meaning revealing ugly things clearly and without ambiguity; unable to see himself, yet he exposes others' shortcomings clearly. Section eight: The hour of dusk is only favorable to the moon, with a slight adherence to correctness, but not yet comparable to the brightness of stars. The divination says: "Dusk favors the moon," which can still be considered somewhat hopeful. Section nine: The fortune is uneven and disorderly, failing to attain the good. The man breaks his hairpin, and the woman changes her expression. The divination says: "Not obtaining the good," meaning the man dies and the woman mourns. The original text "（肆差）" is a character depicted with its radical, and it is recorded as it originally appeared.

窮：陰氣塞宇，陽亡其所，萬物窮遽窮。

"Qiong" means to exhaust or be in dire straits, and it is the sixty-ninth section, corresponding to the time of frost descent, governing the period from three hundred and six days to three hundred and ten and a half days after the winter solstice. Yin energy fills the universe, and Yang energy loses its place, causing all things to rapidly reach their end. This section corresponds to the "Kun" hexagram in the Zhou Changes. To remain centered in adversity is correct, but to resort to deceit in hardship is excessive; the distinction between the virtuous and the petty lies precisely here.

初一：窮其窮，而民好中。測曰：窮其窮，情在中也。次二：窮不窮，而民不中。測曰：窮不窮，詐可隆也。次三：窮思達。測曰：窮思達，師在心也。

On the first day: When in poverty, accept it calmly, and the people will therefore prefer the middle path. The divination says: To be poor and to be poor is to place sincerity and truth on the middle and upright path. On the second day: When in poverty, pretend to be rich, and the people will also follow the unrighteous path. The divination says: To be poor or not to be poor is to let deceit and falsehood flourish. On the third day: Being in poverty yet thinking of success. The divination says: To think of success while in poverty is to place a teacher within oneself; when there is no one to ask, the heart itself becomes the teacher.

次四：土不和，木科橢。測曰：土不和，病乎民也。次五：羹無糝，其腹坎坎，不失其範。測曰：食不糝，猶不失正也。次六：山無角，水無鱗，困犯身。測曰：山無角，困百姓也。

The fourth instance: If the soil is not harmonious, trees will grow crooked and sparse. The divination says: If the soil is not in harmony, it harms the people; soil is what nourishes the people, so if the soil is ruined, the people will suffer. The fifth instance: There is no grain in the soup, the stomach is empty and growling, yet one does not lose one's proper conduct. The divination says: Even though there is no grain in the food, one still maintains proper conduct; this is the situation of Confucius when he was starving in Chen, yet he continued to play the zither and sing. The sixth instance: There are no horns of wild animals on the mountain, and no fish scales in the water, indicating a state of hardship pressing upon oneself. The divination says: If the mountain has no horns, it means the people are all in hardship; if mountains and marshes have nothing, the people have nothing to rely on.

次七：正其足，蹛於狴獄，三歲見錄。測曰：正其足，險得平也。次八：涉於霜雪，累項於□。測曰：累項於□，亦不足生也。次九：破璧毀圭，臼竃生黿，天禍以他。測曰：破璧毀圭，逢不幸也。

Section seven: Correct your steps, even if you are temporarily confined in prison, you will still be appointed again after three years. The interpretation says: Correcting your steps means that a dangerous situation will finally become level ground. Section eight: Traveling through frost and snow, your neck is bound by ropes. The interpretation says: Your neck is tied up, so you will not survive. This section and the interpretation are each missing one character; the missing character is marked with 「□」 and no conjecture is made. Section nine: The jade disc is broken, the jade璋 is destroyed, and turtles emerge from the stone mortar and the cooking hearth. Heaven's calamity comes down from another place. The interpretation says: Breaking the jade disc and destroying the jade璋 means encountering misfortune; when destitution reaches its extreme, even ritual vessels and cooking utensils are no longer considered as such.