Seventieth poem: Cutting (Frost Descent)

割：陰氣割物，陽形縣殺，七日幾絕。

"Cutting" means to cut off or sever, and is the seventy-first section, corresponding to the time of Frost Descent, governing the period from three hundred ten and a half days after the winter solstice to three hundred fifteen days. Yin energy cuts off all things, and the traces of Yang energy are strangled and cut off, nearly ceasing within seven days. Cutting should cut what needs to be cut: cutting warts and removing pests is beneficial; cutting limbs and cutting off eyes and ears is self-mutilation.

初一：割其耳目，及其心腹，歷。測曰：割其耳目，中無外也。次二：割其疣贅，利以無穢。測曰：割其疣贅，惡不得大也。次三：割鼻食口，喪其息主。測曰：割鼻喪主，損無榮也。

On the first day: cutting off one's ears and eyes, leading to injury of the heart and abdomen, enduring great hardships. The divination says: cutting off the ears and eyes means there is no longer a way from inside to outside; cutting off the ears and eyes makes a person become deaf and blind. On the second day: cutting off warts and moles, beneficial for removing filth. The divination says: cutting off warts and moles means preventing evil from growing; removing small evils early prevents them from becoming great troubles. On the third day: cutting off the nose to feed the mouth, losing control of breathing. The divination says: cutting off the nose and losing control means there is loss without any honor.

次四：宰割平平。測曰：宰割平平，能有誠也。次五：割其股肱，喪其服馬。測曰：割其股肱，亡大臣也。次六：割之無創，飽於四方。測曰：割之無創，道可分也。

The fourth section: cutting and distributing evenly. The interpretation says: cutting evenly shows sincerity; only when the distribution is equal will people be convinced. The fifth section: cutting off one's own thighs and arms, and losing the horses used for pulling the carriage. The interpretation says: cutting off the thighs and arms means losing the ministers; thighs and arms represent the ministers who assist, so cutting off one's own support makes it impossible to move forward. The sixth section: cutting without leaving a wound, so all people are thus satisfied. The interpretation says: cutting without leaving a wound means the principle can be shared with everyone; a skillful cutter takes what is needed without causing pain.

次七：紫霓矞云，朋圍日，其疾不割。測曰：紫霓矞云，不知刊也。次八：割其蠹，得我心疾。測曰：割其蠹，國所便也。次九：割肉取骨，滅頂於血。測曰：割肉滅血，不能自全也。

Next seven: purple rainbows and multicolored clouds gather around the sun, yet this illness does not wish to be treated. The divination says: purple rainbows and clouds signify not knowing to remove them; wicked ministers obscure the king like clouds surrounding the sun, if not removed, the sun will never be clear. Next eight: cutting off those pests exactly matches my inner illness. The divination says: cutting off the pests is beneficial to the country. Next nine: cutting into the flesh to take out the bones, blood flows over the head. The divination says: cutting flesh and stopping the blood cannot preserve oneself; cutting into the bones is not treating illness but self-mutilation.

止：陰大止物於上，陽亦止物於下，下上俱止。

"Stop" means to halt, and this is the seventy-first hexagram. It corresponds to the time of Frost Descent, governing the period from three hundred and fifteen days to three hundred and nineteen and a half days after the winter solstice. Yin energy above strongly prohibits, and Yang energy below also prohibits, so both above and below come to a stop. This hexagram corresponds to the "Gen" (Mountain) in the Zhou Changes. To stop at the proper place is wisdom; to stop when one should move, or to stop forcefully when one cannot, are both ailments.

初一：止於止，內明無咎。測曰：止於止，智足明也。次二：車軔俟，馬酋止。測曰：車軔俟，不可以行也。次三：關其門戶，用止狂蠱。測曰：關其門戶，御不當也。

On the first day: Stop at the right time, the mind is clear, and there will be no mistakes. The divination says: To stop at stopping is wisdom that perceives the right measure. On the second day: The carriage is held back by a wooden wedge, and the horse finally stops. The divination says: The carriage is held by the wooden wedge, and movement is impossible. On the third day: Close the doors to prevent the influence of wild and deceptive forces. The divination says: Closing the doors is a defensive measure, but merely closing the door is not the proper way to deal with such disturbances.

次四：止於童木，求其疏谷。測曰：止於童木，其求窮也。次五：柱奠廬，蓋蓋車，轂均疏。測曰：柱及蓋轂，貴中也。次六：方輪謙軸，坎坷其輿。測曰：方輪坎坷，還自震也。

Next four: resting on a tree with no branches, still hoping for its sparse fruits. The divination says: stopping at a young tree, the desired thing has reached its end. Next five: the pillar is stable, the house is secure, the canopy covers the carriage, and the spokes of the wheel are evenly spaced. The divination says: the value of the pillar, the canopy, and the wheel lies in being in the center; only by being in the center can it remain steady. Next six: the wheel is made square, but the axle is not properly aligned, causing the carriage to travel unevenly. The divination says: a square wheel on an uneven path causes self-oscillation.

次七：車累其傂，馬擸其蹄，止貞。測曰：車累馬擸，行可鄰也。次八：弓善反，弓惡反，善馬很，惡馬很。絕弸破車終不偃。測曰：弓反馬很，終不可以也。次九：折於株木，輆於砋石，止。測曰：折木輆石，君子所止也。

Next seven: The cart is blocked by a crossbar, and the horse's hooves are also caught. At this point, stopping is correct. The divination says: The cart is burdened, the horse is caught, yet still insisting on moving is almost certain to bring danger. Next eight: A good bow must be bent back, a broken bow must also be bent back; a good horse is stubborn, a bad horse is also stubborn; breaking the bowstring, breaking the cart, ultimately still refusing to stop. The divination says: The bow is bent back, the horse is stubborn, this way of proceeding is not feasible. Next nine: The cart breaks on a tree stump, is blocked by broken stones, and can only stop. The divination says: Breaking the wood, hitting the stones, this is precisely where a gentleman should stop; not waiting until it is broken before stopping, is truly knowing when to stop.

堅：陰形胼冒，陽喪其緒，物競堅強。

"Jian" means firmness. It is the seventy-second entry, occurring at the end of the Cold Dew and the beginning of the Start of Winter, governing the period from three hundred and nineteen and a half days after the Winter Solstice to three hundred and twenty-four days. The form of Yin becomes compact and covers over, while the Yang energy loses its order, and all things strive to become firm. Firmness can be true or false: if the inside is immovable, it is true firmness; if the outer shell is hard but the inside is hollow, it is false firmness.

初一：磐石固內，不化貞。測曰：磐石固內，不可化也。次二：堅白玉形，內化貞。測曰：堅白玉形，可為也。次三：堅不凌，或洩其中。測曰：堅不凌，不能持齊也。

On the first day: Like a rock solid within, not changed by external things, it is correct. The divination says: The rock is solid within, nothing can change it. On the second day: Hard and white like jade, its form can change but still maintains correctness. The divination says: Hard and white jade form, this is what allows action; hard but not stubborn, is the virtue of jade. On the third day: Hard yet unable to surpass things, instead leaking out from the middle. The divination says: Hard but not surpassing, is unable to maintain uniformity.

次四：小蜂營營，螮其蛡，蛡不介，在堅螮。測曰：小蜂營營，固其氐也。次五：蛡大螮小，虛。測曰：蛡大螮小，國空虛也。次六：韱螮紗紗，縣於九州。測曰：韱螮之縣，民以康也。

The fourth section: The small wasp flies around, its wings attached by a slender stem; the wings themselves are not hard, what is hard is the stem. The divination says: The small wasp flying around indicates that its root is firmly established; the hardness is in the root, not in the tip. The fifth section: The wings are large but the stem is small, which is empty. The divination says: Large wings and small stem indicate the state is empty; the tip is large but the root is small, it cannot support. The sixth section: A tiny stem, delicate yet suspended, holds up the nine provinces. The divination says: A delicate stem that can hold up the nine provinces means the people are thus peaceful; something small but firm is sufficient to bear the great.

次七：堅顛觸冢。測曰：堅顛觸冢，不知所行也。次八：個堅禍，維用解豸之貞。測曰：個堅禍，用直方也。次九：蜂焚其翊，喪於尸。測曰：蜂焚其翊，所憑喪也。

Next seven: going headfirst to crash into a tomb. The interpretation says: hitting the tomb with a firm head, indicates not knowing where to go; persisting in being firm, one collides with a dead end. Next eight: a person enduring misfortune alone, must use the upright and just way of the獬豸. The interpretation says: enduring misfortune alone, requires responding with uprightness and integrity; the獬豸 is a mythical beast said to touch out evil, and this praise is exactly about that meaning. Next nine: bees are burned and lose their wings, dying on top of corpses. The interpretation says: bees have their wings burned, indicating the thing they rely on is lost; being firm to the extreme and all that one depends on is destroyed, there is nothing to rely on anymore.

成：陰氣方清，陽藏於靈，物濟成形。

"Cheng" means accomplishment, and it is the seventy-third section, corresponding to the beginning of winter, governing the period from the third hundred twenty-fourth day to the third hundred twenty-eighth day and a half after the winter solstice. At this time, the Yin energy is becoming clear and strict, and the Yang energy is retreating into the hidden and subtle. All things thus attain their forms. This section discusses accomplishment: if one achieves success but remains humble, one can maintain it; if one becomes arrogant after achievement, one will fail. When accomplishment reaches its extreme, it must necessarily be destroyed. The gentleman seeks here a good ending.

初一：成若否那亅，其用不已，冥。測曰：成若否，所以不敗也。次二：成微改改，未成而始。測曰：成微改改，不能自遂也。次三：成躍以縮，成飛不逐。測曰：成躍以縮，成德壯也。

On the first day: It seems as if it has been completed yet appears not to have been, so its function does not cease. The divination text says: "Completed yet seeming not to be, thus not leading to failure." The phrase "那亅" in the original text is obscure and likely contains errors or omissions; it is recorded as is without alteration. On the second day: Just a little progress is made, yet changes occur repeatedly, and before completion, one must start over. The divination text says: "A slight achievement followed by changes, thus the matter is not completed." On the third day: When about to leap, it first contracts; when about to fly high, it does not rush forward. The divination text says: "Leaping after contraction, indicating that the virtue of accomplishment has become strong; first bending then stretching, this is the proper time for accomplishment."

次四：將成矜敗。測曰：將成之敗，成道病也。次五：中成獨督，大。測曰：中成獨督，能處中也。次六：成魁鎖，以成獲禍。測曰：成之魁鎖，不以謙也。

Next four: It seems about to be completed, yet it becomes self-important and self-conceited, thus leading to failure. The divination text says: When about to be completed but fails, this is a common problem on the path to success. Next five: Achieving success in the central position and being able to grasp the main points, this is great. The divination text says: Achieving success while alone in supervision, this is being able to stand on the middle path. Next six: Achieving success in a prominent way yet being confined and uncommunicative, because success itself brings about calamity. The divination text says: Achieving success with prominence and confinement, this is unwillingness to be humble; success without humility, the success itself is the calamity.

次七：成關補。測曰：成關之補，固難承也。次八：時成不成，天降亡貞。測曰：時成不成，獨矢中也。次九：誠窮入於敗，毀誠。君子不誠。測曰：成窮以毀，君子以終也。

Next seven: repairing an already built pass. The divination says: repairing a completed pass, originally difficult to sustain; repairing after completion, ultimately forced. Next eight: when the time comes for success but it fails, heaven brings about loss and loses its proper course. The divination says: when success fails, only one arrow hits the mark; all things are lost, only a single thread remains. Next nine: when success reaches its extreme, it turns into failure, even sincerity is destroyed, and the gentleman does not regard this as sincerity. The divination says: when success reaches its extreme and fails, the gentleman attains a good end here. The commentary says "sincerity" while the divination says "success," the original characters differ, and now both are preserved as they were.

致：陰陽交跌，相闔成一，其禍泣萬物。

"Zhi" means to summon or to mutually interact, and it is the seventy-fourth section, occurring at the beginning of winter, governing the period from half a day after the winter solstice to the 333rd day. Yin and Yang intersect and fluctuate, mutually closing in to form a single entity, causing calamity that makes all things weep. This section often uses the metaphor of greed for food and drink: what is summoned depends entirely on one's cravings.

初一：圜方杌棿，其內窾換。測曰：圜方杌棿，內相失也。次二：□無間。測曰：無間之□，一其二也。次三：龍襲非其穴，光亡於室。測曰：龍襲非其穴，失其常也。

On the first day: The round and square are unstable and cannot be joined together, with emptiness and misalignment inside. The divination text says: "The round and square are unstable and not properly joined," meaning that within there is a lack of proper coordination. On the second day: Something has no gaps at all. The divination text says: "That which has no gaps is combining two into one." Both the commentary and the divination text are missing one character each, marked here as "□" without conjecture. On the third day: A dragon enters a cave that is not its own, and the light in the room disappears. The divination text says: "A dragon enters a cave that is not its own, losing its proper place; residing in an improper position, the light is also lost."

次四：臭肥滅鼻，利美貞。測曰：滅鼻之貞，沒所芳也。次五：齧骨折齒，滿缶。測曰：齧骨折齒，大貪利也。次六：飲汗吭吭，得其膏滑。測曰：飲汗吭吭，道足嗜也。

The fourth instance: the heavy, greasy smell is so strong it blocks the nose, and the benefit lies in holding on to the true beauty. The divination says: "To block the nose with virtue" means that the slight fragrance is drowned out; the strong scent is overpowering, and thus the true flavor cannot be perceived. The fifth instance: gnawing bones until the teeth break, yet still filling the earthenware vessels. The divination says: "To gnaw bones and break teeth" indicates an excessive greed for profit. The sixth instance: drinking sweat with a gulping sound, just to obtain the slickness of the oil. The divination says: "Drinking sweat with a gurgling sound" shows that the desire along this path is too intense.

次七：□其差，前合後離。測曰：□其差，其合離也。次八：輔其折，廅其缺，其人暉且偈。測曰：輔折廅缺，猶可善也。次九：陰陽啟（化口）吪，其變赤白。測曰：陰赤陽白，極則反也。

Section seven: There is a deviation somewhere, the previous part is connected, but the latter part separates again. The divination text says: This deviation lies in the alternation of connection and separation. Both the commentary and the divination text are missing one character, marked as 「□」 here. Section eight: The broken parts are joined together, the missing parts are covered up, and the person becomes radiant and vigorous. The divination text says: Even if there is brokenness and deficiency, it can still be remedied and turned towards goodness. Section nine: Yin and Yang begin to move and change continuously, its color shifts between red and white. The divination text says: Yin appears red, Yang appears white, but when they reach their extremes, they will reverse. The original text 「（化口）」 is a character sketched with radicals, and it is preserved as it was originally.

失：陰大作賊，陽不能得，物陷不測。

"Shi" means loss, and it is the seventy-fifth section, occurring at the end of the period when the Cold Dew ends and the Lesser Snow begins. It governs the period from three hundred thirty-three days to three hundred thirty-seven and a half days after the Winter Solstice. At this time, the yin energy becomes rampant and causes harm, while the yang energy cannot be obtained. All things fall into an unpredictable situation. This section discusses "loss": if one loses but is willing to change, there is still hope; but if one loses and does not feel fear, nor correct the root cause, then one will continue to lose endlessly.

初一：刺虛滅刃。測曰：刺虛滅刃，深自幾也。次二：藐德靈微，失。測曰：藐德之失，不知畏微也。次三：卒而從而，恤而竦而，於其心祖。測曰：卒而從而，能自改也。

On the first day: Piercing into the void, the blade becomes dull. The divination says: Piercing the void and losing the blade, one has deeply fallen into danger; shooting at nothing, only damaging one's own sharpness. On the second day: Neglecting the subtle virtue, loss occurs. The divination says: The loss from negligence comes from not respecting the subtle. On the third day: Suddenly realizing and willing to listen, with anxiety and solemn vigilance, returning to one's original mind. The divination says: Finally following through, it is possible to correct oneself.

次四：信過不食，至於側匿。測曰：信過不食，矢祿正也。次五：黃兒以中蕃，君子以之洗於愆。測曰：黃兒以中，過以洗也。次六：滿其倉，蕪其田，食其寶，不養其根。測曰：滿食蕪田，不能修本也。

Next four: There was indeed a mistake, but he refuses to swallow the words and take responsibility, always being evasive. The divination says: Having a fault but not acknowledging it, is to lose the proper source ofofficial stipend. Next five: A young child speaks with a bit of uprightness, and the gentleman uses this to wash away his own faults. The divination says: The child's upright heart cleanses the fault; childish speech without restraint, in fact, reveals the faults of adults. Next six: The granary is filled, yet the fields are left fallow; only the treasures in the storehouse are consumed, without cultivating their roots. The divination says: A full granary and fallow fields, is not being able to cultivate the root.

次七：疾則藥，巫則酌。測曰：疾藥巫酌，禍可轉也。次八：（此鳥）鳴於辰，牝角魚木。測曰：（此鳥）鳴於辰，厥正反也。次九：日月之逝，改於尸。測曰：改於尸，尚不遠也。

Section seven: When illness occurs, use medicine; when a shaman is consulted, act accordingly. The divination says: "Disease, medicine, shaman, consider carefully; misfortune can be reversed. Losing something but knowing how to save it, loss is not really loss." Section eight: The bird calls at an inappropriate time, the mother beast grows horns, and fish climb up trees. The divination says: "This bird calls at its own time, the normal order is reversed." The original text used a character described by its radical, which is preserved as is. Section nine: The sun and moon flow away, only to regret at the moment of death. The divination says: "Regretting at the moment of death is not too late; losing until the last moment and then turning back still has some merit."

劇：陰窮大泣於陽，無介（亻夃口），離之劇。

"Ju" means complicated and intense, and is the seventy-sixth section, corresponding to the time of Xiao Xue, governing the period from three hundred thirty-seven and a half days after Winter Solstice to three hundred forty-two days. The Yin energy reaches its extreme and turns towards Yang, crying out loudly without any interruption, with a fierce tendency to disperse. This section discusses the intensity of turmoil in a chaotic era: internal consumption, loss of virtue, and lack of place to stand, all pressing upon people. The original character "（亻夃口）" is a character formed by the combination of radicals, and it is recorded as it originally appeared.

初一：骨累其肉，幽。測曰：骨累其肉，賊內行也。次二：血岀之蝕，凶貞。測曰：血岀之蝕，君子內傷也。次三：酒作失德，鬼睒其室。測曰：酒作失德，不能將也。

On the first day: bones are connected to the flesh outside, in darkness. The divination says: bones burdening the flesh, calamity arises from within. On the second day: blood flows out and is eroded, ominous and requires adherence to the right path. The divination says: blood flowing and being eroded, the gentleman suffers internal injury. The original text uses "岀" as an alternate form of "出", which is recorded here as is. On the third day: due to drunkenness, virtue is lost, and a ghost peers into his house. The divination says: drunkenness leads to loss of virtue, one cannot support oneself.

次四：食於劇，父母來餕，若。測曰：食劇以若，為順祿也。次五：出野見虛，有虎牧豬，攓絝與襦。測曰：出野見虛，無所措足也。次六：四國滿斯，宅。測曰：四國滿斯，求安宅也。

Next four: In the midst of busyness and difficulty there is still food to eat, the parents come to eat what is left, which is smooth and favorable. The divination says: To be able to proceed smoothly amidst difficulties, is to receive salary in accordance with reason. Next five: Going out into the wild, one sees only emptiness, with a tiger there herding pigs, people can only lift up their trousers and short jackets and flee. The divination says: Going out into the wild and seeing emptiness, means there is not even a place to rest one's feet; a fierce tiger herding pigs, is the image of tyranny over the people. Next six: All the four surrounding states are crowded, and one can settle down. The divination says: The four states are full, meaning everyone is seeking a place to live in peace.

次七：麃而豐而，戴禍顏而。測曰：麃而豐而，戴禍較也。次八：瓶累於繘，貞顇。測曰：累於瓶，厥職迫也。次九：海水群飛，弊於天杭。測曰：海水群飛，終不可語也。

Next seven: Cultivating the land with diligence leads to a bountiful harvest, yet the face bears a sign of misfortune. The interpretation says: The deer is abundant, but the misfortune on top is already very evident; in times of chaos, a bountiful harvest becomes the cause of calamity. Next eight: The water bottle is dragged by the well rope, remaining upright yet weary. The interpretation says: Being burdened by the bottle indicates that his duty is pressed too tightly. Next nine: The sea water rises in great numbers, even breaking the bridges in the sky. The interpretation says: The sea water rising in crowds has reached a point where nothing more can be said; when the situation becomes extreme, it leads to heaven and earth being overturned.

馴：陰氣大順，渾沌無端，莫見其根。

"Xun" means to be gentle and compliant. It is the seventy-seventh hexagram, corresponding to the time of Xiaoxue, governing the period from the third hundred and forty-second day to the third hundred and forty-sixth day and a half after Winter Solstice. At this time, the yin energy is greatly harmonious and smooth, chaotic and without clear beginning or end, invisible at its root. This hexagram corresponds to the "Kun" hexagram in The Zhou Changes. Compliance should be in the right place; compliance that is not proper is mere blind following. Keeping a sealed bag and guarding secrecy is compliance, as is speaking frankly and advising against wrongdoing.

初一：黃靈幽貞，馴。測曰：黃靈幽貞，順以正也。次二：（女）憴其膏，女子之勞，不靜亡命。測曰：（女）憴膏之亡，不能清靜也。次三：牝貞常慈，衛其根。測曰：牝貞常慈，不忘本也。

On the first day: The central yellow spiritual energy is hidden and maintains correctness, being gentle and compliant. The divination text says: The yellow spirit is hidden and virtuous, conforming to the right path. On the second day: Boiling the oil until it is exhausted, symbolizes the hardship of a woman; if one cannot remain still, it leads to death. The divination text says: Boiling the oil until it is lost, signifies failure to maintain inner stillness and self-restraint. The original character 「（女）」 is a character formed by the radical, and it is recorded as it originally appeared. On the third day: The female nature remains virtuous and constantly holds compassion, guarding its root. The divination text says: The female remains virtuous and compassionate, not forgetting its origin.

次四：徇其勞，不如五之豪。測曰：徇其勞，伐善也。次五：靈囊大包，其德珍黃。測曰：靈囊大包，不敢自盛也。次六：囊失括，洩珍器。測曰：囊失括，臣口諡也。

Next, the fourth line: boasting about one's achievements everywhere is not as commendable as the fifth line's hero. The interpretation says: following one's labor, is self-praise; following virtue most detests self-praise. Next, the fifth line: like a magical bag that is vast and inclusive, its virtue is as precious as the central yellow. The interpretation says: the magical bag is vast and inclusive, not daring to consider itself full. Next, the sixth line: the bag forgets to tie its mouth, leaking out all the precious vessels. The interpretation says: the bag loses its mouth, meaning the minister's mouth leaks words; The Zhou Changes (I Ching) says in the sixth line of the Qian hexagram, 'the bag is tied, no blame,' which precisely explains this praise.

次七：方堅犯順，利臣貞。測曰：方堅犯順，守正節也。次八：馴非其正，不保厥命。測曰：馴非其正，無所統一也。次九：馴義忘生，賴於天貞。測曰：馴義忘生，受命必也。

Next seven: Square and firm, rather offend than be obsequious, it is advantageous for ministers to maintain correctness. The interpretation says: Being square and firm and offending the superior, is to hold fast to the virtue of uprightness; to speak boldly and advise the sovereign, is the true way of being obedient to the sovereign. Next eight: What is obeyed is not the right path, then he cannot preserve his life. The interpretation says: To be obedient to something not right, is to have no single master in the heart. Next nine: To be obedient to righteousness and forget one's life, is relying on the virtue of heaven. The interpretation says: To be obedient to righteousness and forget one's life, is to accept the mandate of heaven and act without doubt; to reach this level is the ultimate virtue of the Earth.

將：陰氣濟物乎上，陽信將復始乎下。

"Jiang" means to support and to be about to act, and it is the seventy-eighth section. It corresponds to the time when the Minor Snow is nearly over and the Major Snow begins, marking the period from three hundred forty-six and a half days after the Winter Solstice to three hundred fifty-one days. Yin energy is above, completing the nourishment of all things, while the information of Yang energy is about to begin anew below. "Jiang" has two meanings: one is to support and assist, and the other is to be about to occur. This section discusses how one should be supported at the beginning of an event.

初一：將造邪，元厲。測曰：將造邪，危作主也。次二：將無疵，元睟。測曰：將無疵，易為後也。次三：爐鈞否，利用止。測曰：爐鈞否，化內傷也。

On the first day: What is initially supported is a wrong path, which is very dangerous. The interpretation says: "About to create evil," meaning taking danger as the main thing. On the second day: What is supported has no flaws, being very pure. The interpretation says: "Without flaws," meaning it is easy for later people to take over. On the third day: The furnace and the potter's wheel are not working smoothly, suitable to stop. The interpretation says: "Furnace and potter's wheel are not in order," meaning the nurturing process is already harmed internally; the furnace is used to cast metal, the potter's wheel to shape clay, and if both are not working well, the creation process is already ruined from the beginning.

次四：將飛得羽，利以登於天。測曰：將飛得羽，其輔強也。次五：大爵將飛，撥其翮。毛羽雖眾，不得適。測曰：大雀拔翮，不足賴也。次六：日失烈烈，君子將衰降。測曰：日失烈烈，自光大也。

Section four: About to take flight and just now receiving wings, it is favorable for ascending to the heavens. The divination text says: About to receive wings, his assistants are strong. Section five: A great bird is about to take flight, but its main feather has been plucked out; although there are many feathers, it cannot reach the place it should go. The divination text says: A great bird with its main feather plucked is unreliable; if the main assistant is removed, a number of small ones cannot take its place. The commentary uses "大爵" and "拨," while the divination text uses "大雀" and "拔," and the original texts differ in wording. We preserve each as it originally appeared. Section six: The sun has passed noon and its remaining power is still fierce, at this time the gentleman would willingly decline. The divination text says: When the sun's power is still fierce, it is actually the time for him to achieve great success; knowing when to retreat and retreating is actually achieving greatness.

次七：趹舡跋車，其害不遐。測曰：趹舡跋車，不遠害也。次八：小子在淵，丈人播舡。測曰：丈人播舡，濟弱世也。次九：紅蠶緣於枯桑，其繭不黃。測曰：緣枯不黃，蠶功敗也。

Next seven: A boat is hurriedly rowed in shallow water, a cart is dragged forcefully through difficult terrain, misfortune is nearby. The divination says: "Straining to row the boat and forcing the cart" means misfortune cannot be avoided; the tools and the place are not suitable, the more effort, the worse the result. Next eight: The young one falls into a deep abyss, the older one rows a boat to save him. The divination says: "The elder casts off the boat," meaning helping others in a time of decline. Next nine: A red silkworm clings to a dead mulberry tree, producing cocoons that are not yellow. The divination says: "Though the mulberry is dead, the cocoon is not yellow," meaning the effort in raising silkworms is entirely wasted; supporting the wrong place, no result can be achieved through support.

難：陰氣方難，水凝地阱，陽弱於淵。

"Difficult" signifies hardship, and this is the seventy-ninth hexagram. It corresponds to the time of heavy snow, governing the period from the third hundred and fifty-first day to the third hundred and fifty-fifth and a half day after the winter solstice. At this time, the yin energy is at its most difficult, water solidifies into ice, and the earth becomes like a trap. The yang energy weakens and is inactive in the depths. This hexagram corresponds to the "Jian" (Obstacle) in the Zhou Changes. Facing difficulty is valuable when the center is firm and strong, and also valuable when recognizing difficulty before it takes shape.

初一：難我冥冥。測曰：難我冥冥，見未形也。次二：凍於冰漬，狂馬揣木。測曰：狂馬揣木，妄生也。次三：中堅剛，難於非常。測曰：中堅剛，終莫傾也。

On the first day: difficulty approaches me in the darkness and obscurity. The divination says: difficulty in the darkness, which can be seen even before it takes shape. On the second day: frozen in icy water, a wild horse collides with trees. The divination says: a wild horse hitting a tree, which is reckless and brings its own misfortune. On the third day: the center is firm and resolute, able to cope with hardship in extreme situations. The divination says: firm and resolute in the center, which will ultimately not be overturned.

次四：卵破石毈。測曰：卵破之毈，小人難也。次五：難無間，難大不勤。測曰：難無間，中密塞也。次六：大車川川，上輆于山，下觸於川。測曰：大車川川，上下軔也。

The fourth instance: an egg hits a stone and breaks, unable to hatch. The divination says: the broken egg cannot hatch, this is the difficulty faced by a petty person; using an egg to hit a stone can only lead to self-destruction. The fifth instance: the difficulty is severe and there is no way through, though the hardship is great, people are not willing to exert effort. The divination says: the difficulty is impenetrable, it is blocked tightly in the middle. The sixth instance: a large cart moves slowly, blocked above by a mountain and struck below by a river. The divination says: the large cart is stuck, it is blocked both above and below and cannot move.

次七：拔石袗袗，力沒以引。測曰：拔石袗袗，乘時也。次八：觸石決木，維折角。測曰：觸石決木，非所治也。次九：角觟褫，終以直，其有犯。測曰：角觟褫，終以直之也。

Section seven: Pulling up a big stone, everyone exerts all their strength to pull it. The divination says: Pulling the stone with ease, this is acting together at the right time; movement in difficulty depends entirely on the right timing. Section eight: Using the head to hit the stone or break the wood, only results in breaking the horn. The divination says: Hitting the stone and breaking the wood, this is not the way to deal with difficulties. Section nine: Although the horn is bent and falls off, in the end it must be straightened, even if it causes some offense. The divination says: The horn is bent and falls off, in the end it must be straightened; overcoming difficulty ultimately relies on the principle of straightness.