General Notes

周易六十四卦爻辭全文。本文件收錄周易六十四卦的完整爻辭，供梅花易數解卦時參考動爻含義。使用說明：梅花易數中，動爻的爻辭可作為斷卦的重要參考。爻位由下往上數：初爻(1)、二爻(2)、三爻(3)、四爻(4)、五爻(5)、上爻(6)。九代表陽爻，六代表陰爻。

This document compiles the hexagram statements of the 64 hexagrams in The Zhou Changes and the 384 line statements of the lines, plus an additional "use nine" statement for the Qian hexagram and an additional "use six" statement for the Kun hexagram, totaling 386 statements. These are used for reference when interpreting moving lines in Plum Blossom Numerology. A moving line refers to the line that changes yin and yang after casting the hexagram. Its line statement often reveals the key point of the matter being inquired about. When reading line statements, one must first identify the position: the six lines of a hexagram are counted from the bottom up. The bottom line is called the first line, followed by the second, third, fourth, and fifth lines, with the top line called the top line. The yin and yang of each line are indicated by numbers. "Nine" represents a yang line, and "six" represents a yin line. These numbers combine to form names such as initial nine, six in the second, nine in the fifth, and six at the top. Among these, only the first and top lines mention the position before the yin and yang, while the middle four lines mention yin and yang before the position.

卦辭：元亨利貞。 初九：潛龍勿用。 九二：見龍在田，利見大人。 九三：君子終日乾乾，夕惕若厲，無咎。 九四：或躍在淵，無咎。 九五：飛龍在天，利見大人。 上九：亢龍有悔。 用九：見群龍無首，吉。

The hexagram Qian represents Heaven, with both the upper and lower trigrams being Qian. All six lines are pure yang, symbolizing the ceaseless strength of the heavenly way. The hexagram statement "Yuan, Heng, Li, Zhen" are four words that serve as the main principles of the entire Zhou Yi: "Yuan" means great and is the beginning of all things, "Heng" means smooth and unimpeded, "Li" means appropriate, and "Zhen" means to hold firm to the correct path. Together, they mean that the way of Heaven is vast and unimpeded, and it is appropriate to hold firm to the correct path. The six lines use the image of a dragon to describe the entire process of yang energy from concealment to its extreme. The first line, "Chu Ji," is at the very bottom, representing the initial emergence of yang energy, which is still in a low position, so it says "Qian Long Wu Yong" — the dragon is still hidden in deep water and is not yet suitable to be used. The second line, "Jiu Er," has emerged above the ground, is in the central position of the lower trigram, and thus "Jian Long Zai Tian," which means it is appropriate to go and meet a virtuous and noble person. The third line, "Jiu San," is a yang line in the third position, which is "Dang Wei" (appropriate position), but it is at the top of the lower trigram, neither in the heavens nor in the fields, so it should be diligent all day and vigilant all night, as if facing danger, thus "Wu Jiao" — there will be no misfortune. The fourth line, "Jiu Si," has entered the upper trigram, and its movement is uncertain, so it says "Yu Yue Zai Yuan," meaning it may leap or may not leap, and it is appropriate to act according to the timing, thus avoiding misfortune. The fifth line, "Jiu Wu," is a yang line in the exalted position, both appropriate and central, which is the most powerful line in the hexagram, so it says "Fei Long Sheng Tian," meaning the dragon soars into the heavens, and at this time it is appropriate to meet with virtuous people and achieve great undertakings together. The sixth line, "Shang Ji," is at the extreme position, and when things reach their peak, they must reverse, so it says "Kang Long You Hui," meaning the dragon that flies too high will regret it. The hexagram Qian also has a separate statement called "Yong Ji," which is the judgment when all six lines change: all dragons do not compete for leadership, and although strong, they are also flexible, thus it is auspicious.

卦辭：元亨，利牝馬之貞。君子有攸往，先迷後得主，利。西南得朋，東北喪朋。安貞吉。 初六：履霜，堅冰至。 六二：直方大，不習無不利。 六三：含章可貞，或從王事，無成有終。 六四：括囊，無咎無譽。 六五：黃裳，元吉。 上六：龍戰于野，其血玄黃。 用六：利永貞。

The hexagram Kun represents Earth. Both the upper and lower trigrams are Kun, and all six lines are yin, symbolizing the softness and receptiveness of the earth. The hexagram statement says "Original Greatness, Beneficial for the fidelity of a female horse": the way of the earth is also vast and unobstructed, but its method of upholding correctness is like that of a female horse, which can travel thousands of miles across the land while remaining gentle and obedient to humans. Therefore, the example of a female horse is chosen rather than a dragon. When a gentleman goes somewhere, rushing ahead leads to confusion, but following behind allows him to find his master, which is beneficial. "攸往" refers to the place one is going. Going to the southwest, where the yin and soft are, brings companions; going to the northeast, where the yang and strong are, leads to losing companions. However, losing companions is necessary for serving the strong, so ultimately, it is favorable to remain gentle and steadfast in righteousness. The six lines of the hexagram illustrate the gradual increase of yin energy. The first line, at the very bottom, has just stepped on thin frost, yet it knows that thick ice is coming, thus foreseeing the trend from a subtle sign. The second line, with a yin line in the even position, is both appropriate and central, making it the most correct line in the hexagram. It is upright, square, and broad-minded, requiring no deliberate effort or learning, thus benefiting all things. The third line, a yin line in a yang position, is considered "losing its position," and its talent should be contained within, hence the saying "containing brightness and upholding correctness." Even when assisting a ruler in affairs, it does not claim credit, thus achieving a good outcome without seeking success. The fourth line is in a position of much fear, like tying up a bag tightly, thus neither suffering misfortune nor receiving praise. The fifth line, being gentle and occupying the exalted position, uses yellow as the central color and the lower garment as the attire of humility, thus embodying great good fortune. The sixth line, with yin energy reaching its extreme and conflicting with yang, results in a dragon fighting in the open field, with blood mixed with both blue and yellow flowing, causing mutual harm. The hexagram Kun also establishes "use of six": when all six lines change, it is favorable to maintain correctness for a long time.

卦辭：元亨利貞，勿用有攸往，利建侯。 初九：磐桓，利居貞，利建侯。 六二：屯如邅如，乘馬班如。匪寇婚媾，女子貞不字，十年乃字。 六三：即鹿無虞，惟入于林中。君子幾，不如舍，往吝。 六四：乘馬班如，求婚媾，往吉，無不利。 九五：屯其膏，小貞吉，大貞凶。 上六：乘馬班如，泣血漣如。

The upper trigram is Kan (Water), and the lower trigram is Zhen (Thunder). Zhen represents movement and action, while Kan represents danger and peril. When movement meets danger, it is called "Zun" (Obstruction), symbolizing the initial stage of all things, where growth is difficult and not yet smooth. The hexagram statement says that great success is possible and it is favorable to maintain correctness. At this time, one should not rashly travel or take action, but rather first establish vassals and lay a solid foundation. The line "Chu Ji" (Nine at the Beginning) is yang and properly positioned at the beginning, and "Pan Huan" means lingering and hesitating. At this time, it is advantageous to remain in place, maintain correctness, and lay a foundation. The line "Liu Er" (Six in the Second) is yin and properly positioned in the middle, but is pressured by the yang of "Chu Ji" below. It is described as "Zun Ru Zhan Ru, Cheng Ma Ban Ru," meaning it is in a state of being blocked and turning around, like riding a horse and staying still. Those coming are not robbers but suitors, but since "Liu Er" is devoted to "Jiu Wu" (Nine in the Fifth), it remains faithful and does not marry until ten years later. The line "Liu San" (Six in the Third) is yin in a yang position and improperly positioned, with no proper support above. It is like chasing a deer without a forest ranger to guide the way, leading to unnecessary deep entry into the forest. A wise person should recognize the signs and withdraw, for pursuing blindly will result in "Lin," meaning regret and hardship. The line "Liu Si" (Six in the Fourth) is yin and properly positioned, still showing hesitation like riding a horse and turning around. However, it is above "Jiu Wu" and below "Chu Ji," so if it goes forward to seek marriage, it will achieve good fortune without any disadvantage. "Jiu Wu" is yang and properly positioned in the center, but is blocked by the yin lines above and below, preventing the spread of its grace. Therefore, it is said "Zun Qi Gao," meaning the nourishing essence is blocked. Divination on small matters may be favorable, but on great matters it will be ominous. "Shang Liu" (Six at the Top) is at the end of the difficulty with no support, riding a horse and weeping blood, symbolizing a desperate situation with no way out.

卦辭：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。 初六：發蒙，利用刑人，用說桎梏，以往吝。 九二：包蒙，吉。納婦，吉。子克家。 六三：勿用取女，見金夫，不有躬，無攸利。 六四：困蒙，吝。 六五：童蒙，吉。 上九：擊蒙，不利為寇，利禦寇。

The upper trigram is Gen (Mountain), the lower trigram is Kan (Water). A mountain with spring water flowing out from its base but with an uncertain direction is called "Meng," symbolizing the state of a child who is ignorant and in need of guidance. Gen represents stopping, and Kan represents danger. When encountering danger and stopping, it reflects the state of ignorance and uncertainty about the way forward. The hexagram statement begins by saying that there is success, as ignorance can be dispelled. It is not the teacher who should pursue the student, but rather the student who should sincerely seek the teacher. If the first inquiry is honest, then the teacher will answer truthfully; but if the inquiry is repeated and becomes careless, the teacher will no longer respond. This emphasizes the need for sincerity and respect in seeking knowledge. The hexagram concludes with "beneficial to be constant and correct," meaning both teaching and learning should adhere to the right path. The first line, "Six at the beginning," is at the lowest position, representing the initial stage of enlightenment. It suggests using moderate punishment to establish discipline, helping people break free from constraints, but excessive punishment leads to hardship. The second line, "Nine in the second," is a strong and central line, representing the main teaching force in the hexagram. It is auspicious because it can包容 the ignorant and accept the gentle, and a son can take on family responsibilities. The third line, "Six in the third," is a yin line in a yang position and is out of place. It is eager to attach itself to the top line, "Nine at the top," and thus a woman who sees a wealthy man loses her virtue, making her unsuitable to marry. Marriage to her brings no benefit. The fourth line, "Six in the fourth," is isolated from both the second and top lines, leading to hardship due to ignorance. The fifth line, "Six in the fifth," is a yin line in a noble position and responds to the second line. It is auspicious because it is willing to approach with the humility of a child and seek guidance. The top line, "Nine at the top," is a strong line at the end, representing a strict approach to dispelling ignorance, but excessive force becomes harmful, so it is not advisable to act aggressively, but rather to defend against aggression.

卦辭：有孚，光亨，貞吉，利涉大川。 初九：需于郊，利用恆，無咎。 九二：需于沙，小有言，終吉。 九三：需于泥，致寇至。 六四：需于血，出自穴。 九五：需于酒食，貞吉。 上六：入于穴，有不速之客三人來，敬之終吉。

The upper trigram is Kan (Water), and the lower trigram is Qian (Heaven). Clouds rise into the sky but have not yet formed rain, hence it is called "Xu," symbolizing waiting. Qian represents strength and initiative, but Kan represents danger blocking the way. Being strong yet not advancing recklessly is the essence of waiting. The hexagram statement says that if one's heart is sincere (the term "fu" refers to inner honesty and trustworthiness), then there will be brightness and smoothness, and maintaining righteousness brings good fortune. Thus, it is beneficial to cross great rivers, symbolizing the ability to undertake great and dangerous tasks. The six lines are arranged according to their proximity to danger. Initially, the first line is far from danger, waiting in the outskirts, and if one remains steadfast, there will be no misfortune. The second line is a little closer, waiting on the beach, and although it may suffer some slander, since it is a strong yang line in the center, it will ultimately be auspicious. The third line is close to the water, waiting in the mud, which is like inviting enemies. The fourth line is already in the danger, waiting in a place of bloodshed but can escape from the pit, due to its gentle and proper position, not competing with the danger. The fifth line is strong and upright in the noble position, though in the midst of danger, it remains calm, waiting amidst feasting and drinking, maintaining righteousness and thus achieving good fortune. The sixth line is at the end of the danger, falling into the pit, yet three unexpected guests arrive, and by being respectful and hospitable, it ultimately attains good fortune. These unexpected guests refer to the three yang lines in the lower trigram eventually coming to assist.

卦辭：有孚窒惕，中吉，終凶。利見大人，不利涉大川。 初六：不永所事，小有言，終吉。 九二：不克訟，歸而逋，其邑人三百戶，無眚。 六三：食舊德，貞厲，終吉。或從王事，無成。 九四：不克訟，復即命，渝安貞，吉。 九五：訟，元吉。 上九：或錫之鞶帶，終朝三褫之。

The upper trigram is Qian (Heaven), and the lower trigram is Kan (Water). The movement of heaven is upward, while the flow of water is downward, and they move in opposite directions, hence it is called "Strife." This hexagram represents the image of contention. The danger is within, and the strength is outside; harboring inner danger while displaying external strength leads to the emergence of disputes. The hexagram statement says that although there is sincerity within, it is blocked, thus causing alarm and unease. It is auspicious to stop the contention midway, but it is inauspicious to continue until the end. It is suitable to seek judgment from a virtuous and high-ranking person, but not to venture into dangerous situations to cross a great river. The line "Initial Six" is weak and occupies a lower position; it does not prolong the dispute, though it may suffer verbal criticism, but ultimately it is auspicious. The line "Nine in the Second" is strong and in the center but opposes "Nine in the Fifth," so contention cannot be won, thus it retreats to its territory and avoids trouble, and the small territory of three hundred households is saved from disaster because it did not contend; "no calamity" means no man-made misfortune. The line "Six in the Third" is weak and in an improper position; it can only enjoy the old virtue left by ancestors, remains upright and knows the danger, and ultimately attains auspiciousness; even if involved in the affairs of the king, it does not claim credit. The line "Nine in the Fourth" is strong but occupies a yin position and is not in the center; contention cannot be won, so it turns back and submits to heaven's will, changes its attitude and remains upright, thus attaining auspiciousness. The line "Nine in the Fifth" is strong and upright, occupying the noble position, and is the impartial judge who resolves disputes, thus it is most auspicious. The line "Nine at the Top" contends to the end andby chance wins, receives a belt symbolizing official rank, but is deprived of it many times in one morning, indicating that what is gained through contention cannot be retained.

卦辭：貞，丈人吉，無咎。 初六：師出以律，否臧凶。 九二：在師中，吉，無咎，王三錫命。 六三：師或輿尸，凶。 六四：師左次，無咎。 六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。 上六：大君有命，開國承家，小人勿用。

The upper trigram is Kun (Earth), and the lower trigram is Kan (Water). Earth contains water, which is abundant and gathered together without dispersing, hence it is called "Military Campaign" or "Army." Kun represents obedience, and Kan represents danger. To act in danger while maintaining the people's obedience is the way of warfare. The hexagram statement says that one must hold to the right path and be guided by an experienced and responsible elder, which brings good fortune and avoids calamity. The first line is at the very bottom, representing the beginning of the military campaign. When the army starts, it must follow discipline; lack of discipline leads to danger. The second line is the only yang line in the entire hexagram, located in the center of the lower trigram, which is the position of the commander. Being in the army and holding the middle path brings good fortune without calamity, and the king issues three commands to entrust him with important responsibilities. The third line is a yin line in a yang position, which is inappropriate. The commander is weak but holds a high position, and the army returns with carts carrying corpses, indicating defeat and thus a凶 (misfortune). The fourth line is a yin line in a proper position, knowing the difficulty and retreating, withdrawing the army to the side. Although there is no military achievement, there is no calamity. The fifth line is a yin line that is moderate and holds a high position, representing the ruler who appoints the commander. There are wild animals destroying the crops in the fields, so launching a military campaign is justified, hence no blame. However, the appointment of people must be appropriate. It is acceptable to assign the capable eldest son to lead the army, but if at the same time an incompetent younger son is also given military command, the army will return with carts carrying corpses, and the divination will be凶 (unfavorable). The sixth line refers to the time of rewarding merit. The Son of Heaven issues an imperial decree, granting titles to feudal lords and rewarding ministers with family status. "Small people should not be used" means that those who have made meritorious contributions should be rewarded with wealth, but should not be given positions of power.

卦辭：吉。原筮元永貞，無咎。不寧方來，後夫凶。 初六：有孚比之，無咎。有孚盈缶，終來有它吉。 六二：比之自內，貞吉。 六三：比之匪人。 六四：外比之，貞吉。 九五：顯比，王用三驅，失前禽，邑人不誡，吉。 上六：比之無首，凶。

The upper trigram is Kan (Water), and the lower trigram is Kun (Earth). Water flows over the earth, spreading and moistening it, and thus is affectionate and supportive, which is called "Bi" (Comparison). "Bi" represents the image of being close and supportive. The hexagram statement first indicates good fortune, then says that if the object of one's support possesses the virtues of excellence, constancy, and uprightness, there will be no misfortune. Even unstable states will come to submit, but those who arrive late will face danger, showing that timely support is important. The first line, being at the very bottom, supports others with sincerity, thus having no misfortune. Further, sincerity is like a full clay jar, simple and genuine, eventually bringing unexpected good fortune. The second line is gentle and upright, and corresponds with the fifth line above, supporting from the heart, maintaining uprightness brings good fortune, not being fickle. The third line is a yin line in a yang position and is out of place, not properly corresponding with either above or below, thus indicating that the object of support is inappropriate. The fourth line is close to the fifth line, supporting a wise ruler externally, being gentle and in the proper position, maintaining uprightness thus brings good fortune. The fifth line is the only yang line in the hexagram, occupying a high position and being in the center, being the object of support for all, and being sincere in its approach. It is like a king hunting who surrounds three sides but leaves one open, allowing animals to escape, and not needing to guard against the people of the territory, as their coming and going is voluntary, thus bringing good fortune. The sixth line is at the end of the path of comparison and has nowhere to go, supporting without a leader to rely on, danger is evident.

卦辭：亨。密雲不雨，自我西郊。 初九：復自道，何其咎，吉。 九二：牽復，吉。 九三：輿說輻，夫妻反目。 六四：有孚，血去惕出，無咎。 九五：有孚攣如，富以其鄰。 上九：既雨既處，尚德載，婦貞厲。月幾望，君子征凶。

The upper trigram is Xun (Wind), the lower trigram is Qian (Heaven). Wind moves across the sky, able to restrain only temporarily but not to stay long, hence it is called "Xiao Xu" (Small Accumulation). "Xu" means to restrain or nurture, and here it refers to restraining a greater force with a smaller one, which has limited power. The hexagram statement says it is smooth and prosperous, but the thick clouds are dense and rain does not fall, with the clouds rising from the western outskirts. This is an image of accumulated energy not yet sufficient and the right time not yet arrived. The entire hexagram consists of five yang lines and one yin line, relying entirely on the yin line at the fourth position to restrain the five yang lines, hence the accumulation is very small. The yang line at the beginning is strong and follows the proper path, returning naturally, so there is no calamity, hence it is auspicious. The yang line at the second position is connected with the one at the beginning, being pulled along by its companion, staying in the center without being impetuous, hence it is auspicious. The yang line at the third position is overly strong and presses closely against the yin line at the fourth, being restrained by the yin, leading to the breaking of the spokes of a large chariot, and the husband and wife quarreling due to conflict between yang and yin. The fourth line is the main line of the hexagram, using one yin to restrain five yang, which is extremely dangerous. However, it holds sincere intentions, thus avoiding bloodshed and dispelling worries, so there is no calamity. The yang line at the fifth position is central and upright, connecting sincerely with above and below, being rich enough to benefit neighbors. The yang line at the top has completed the process of accumulation, with rain falling and the situation settled, fully benefiting others. However, the yin energy is strong to the point of being almost full, and a woman maintaining her proper position is in danger. A gentleman going to war at this time would be inauspicious.

卦辭：履虎尾，不咥人，亨。 初九：素履，往無咎。 九二：履道坦坦，幽人貞吉。 六三：眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。 九四：履虎尾，愬愬，終吉。 九五：夬履，貞厲。 上九：視履考祥，其旋元吉。

The upper trigram is Qian (Heaven), and the lower trigram is Dui (Lake). Heaven is above, Lake is below, with clear distinctions between superior and inferior. People follow propriety and conduct themselves in accordance with ritual, hence the name "Lǚ" (to tread or follow). Lǚ originally means to step on or tread, but it is extended to mean to practice and follow the rites and laws. The hexagram statement says that one treads on the tail of a tiger, yet the tiger does not bite, because the lower trigram Dui represents harmony and joy, and with gentle and harmonious conduct one can deal with the strong. Thus, although there is danger, there is still a way through. The first line, Nine at the Beginning, is simple and unadorned, acting with sincerity and without seeking embellishment, so going forward brings no misfortune. The second line, Nine in the Second, is yang and resides in the center, so the path it follows is broad and smooth; those who remain secluded and adhere to the right path will be fortunate. The third line is the only yin line in the entire hexagram, and yin is in a yang position, thus it is out of place. Though weak in strength, it is strong in will, like a one-eyed person who thinks he sees clearly or a lame person who thinks he can go far. If such a person treads on the tiger's tail, he will indeed be bitten, and his misfortune is like appointing a reckless warrior as a king of a country. The fourth line, Nine in the Fourth, is yang in a yin position, and although it treads on the tiger's tail, it remains cautious and careful, so it ultimately brings good fortune. The fifth line, Nine in the Fifth, is yang and upright, residing in a position of honor, and acts decisively and resolutely. However, excessive firmness can lead to breakage, so even though it holds to the right path, there is still danger, which is called "Zhen Li" — holding to the right path yet facing a dangerous situation. The top line, Nine at the Top, is at the end of the path of treading. It looks back to examine the traces of its journey and the signs of good or bad fortune. If all is complete and there are no deficiencies, it is a great good fortune.

卦辭：小往大來，吉亨。 初九：拔茅茹，以其彙，征吉。 九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。 九三：無平不陂，無往不復。艱貞無咎，勿恤其孚，于食有福。 六四：翩翩不富，以其鄰，不戒以孚。 六五：帝乙歸妹，以祉元吉。 上六：城復于隍，勿用師。自邑告命，貞吝。

The upper trigram is Kun (Earth), and the lower trigram is Qian (Heaven). The heavenly energy descends and the earthly energy ascends, and the two energies interact and communicate, hence it is called "Tai" (Prosperity), symbolizing smoothness and harmony. The hexagram statement says "small things go out and great things come in, which is auspicious and smooth." "Small" refers to Yin and "great" refers to Yang. Yin, being soft and yielding, moves to the outer trigram, while Yang, being strong and firm, comes into the inner trigram. Yang increases and Yin decreases, hence it is auspicious and smooth. The first line, Nine at the Beginning, is Yang and strong at the bottom. Pulling up a weed would uproot its roots and bring forth similar ones. The virtuous are recommended and promoted together. At this time, going to war is auspicious. The second line, Nine in the Second, is Yang and strong in the center. It is the main line of the hexagram of Tai, capable of embracing disorder and chaos. It has the decisiveness of wading across a great river, not missing any distant people, and not forming factions. Thus it is worthy of being called "zhong xing" (acting in the middle path), which means following the middle way without bias. The third line, Nine in the Third, is located at the top of Qian and the midpoint of Tai. There is no everlasting smoothness without turning into a slope, nor is there forward movement without turning back. When prosperity reaches its peak, it will turn into decline. Therefore, one should maintain the correct path in hardship to avoid misfortune. There is no need to worry about one's sincerity being wasted, for sustenance and provisions will naturally come. The fourth line, Six in the Fourth, is soft and in the proper position. It moves downward lightly without being arrogant, and unites with neighbors. There is no need for mutual warnings, as trust is already present. The fifth line, Six in the Fifth, is soft, moderate, and in a position of honor, and it responds to Nine in the Second. It is like King Tang of Shang, King Yi, who married off his daughter to a noble family, with a noble person being gentle and yielding to the strong, thus gaining blessings and great auspiciousness. The sixth line, Six at the Top, is at the end of the Tai situation. Prosperity turns into adversity. The city walls collapse and the moat is protected. At this time, it is not appropriate to use military force, but only to issue orders from within the city. Although one remains correct, there is still regret.

卦辭：否之匪人，不利君子貞，大往小來。 初六：拔茅茹，以其彙，貞吉亨。 六二：包承，小人吉，大人否亨。 六三：包羞。 九四：有命無咎，疇離祉。 九五：休否，大人吉。其亡其亡，繫于苞桑。 上九：傾否，先否後喜。

The upper trigram is Qian (Heaven), and the lower trigram is Kun (Earth). The heavenly energy rises and the earthly energy sinks, and they do not communicate, hence it is called "否"—this character is pronounced "pi" here, meaning obstruction and not smoothness, not negation. The "Tai" hexagram is completely reversed to form the "Po" hexagram. The hexagram statement says that in times of obstruction, human conduct is not correct, and it is not favorable for the gentleman to uphold righteousness and act. The strong yang force retreats outward, while the weak yin force enters inward. In the hexagram, three yin lines are at the bottom growing, and three yang lines are at the top retreating, which represents the situation where small people are in power and the gentlemen are in the wild. The initial line, at the very bottom, uses the same metaphor as the initial line of the "Tai" hexagram, which is pulling up the rhizomes of a plant, but here, the attraction among similar things is to retreat and preserve righteousness, so upholding righteousness brings good fortune and smoothness. The second line is flexible and proper, able to include and obey those above, so the small person gains good fortune, while the great person remains in self-preservation during obstruction and thus achieves smoothness. The third line is yin in a yang position and is out of place; it is neither in the center nor upholding righteousness, located at the top of the lower trigram and eager to advance, capable only of concealing shame, with no way to advance or retreat, so the line statement does not give a judgment of good or bad fortune. The fourth line, yang entering the upper trigram, marks the beginning of a turning point in the obstruction, and following the mandate of heaven or the sovereign will not bring calamity, and those of the same kind will be able to rely on each other and gain blessings. The fifth line, yang being central and upright in a position of honor, is the main line that brings an end to obstruction, and the great person gains good fortune; yet one must still constantly remember "it is about to perish, it is about to perish," in order to be as firm as a rope tied to the roots of a thick mulberry tree. The top line is at the end of obstruction, and when obstruction reaches its extreme, it must collapse, so the situation first becomes difficult and then turns into joy.

卦辭：同人于野，亨。利涉大川，利君子貞。 初九：同人于門，無咎。 六二：同人于宗，吝。 九三：伏戎于莽，升其高陵，三歲不興。 九四：乘其墉，弗克攻，吉。 九五：同人，先號咷而後笑，大師克相遇。 上九：同人于郊，無悔。

The upper trigram is Qian (Heaven), and the lower trigram is Li (Fire). Fire has an upward nature and shares the same direction as Heaven, so it is called "Tong Ren" (Harmony with People), symbolizing cooperation and working together with others. The hexagram statement says that harmony with people in the wilderness leads to success, because the wilderness is impartial. When people are united in purpose, they can cross great rivers and accomplish great deeds, but this must be a harmonious cooperation based on uprightness, not mere conformity. The entire hexagram has one yin line and five yang lines, with line six-two being the line that all the yang lines wish to connect with. Line initial nine is strong and has just emerged from the gate, meeting people outside and not yet involved in private matters, so there is no misfortune. Line six-two is flexible and moderate, and corresponds with line nine-five, which is the proper match. However, it is surrounded by many yang lines, and the scope of harmony is limited to a small family circle, hence "lìn" (a sense of regret or narrow-mindedness). Line nine-three is strong but not in the center, wanting to take six-two but fearing nine-five, so it hides troops in the grasslands and climbs high hills to spy, hesitating for three years before taking action. Line nine-four also wants to compete for six-two, climbs the city wall but finally decides not to attack, retreating from difficulty and thus attains good fortune. Line nine-five is strong and upright, originally corresponding with six-two but is blocked by lines three and four. It first weeps and then laughs, finally overcoming the enemy with a large army and meeting six-two. Line nine-six is located outside the hexagram and does not compete, harmonizing with people in the outskirts, though it does not fully realize its aspirations, it will not regret.

卦辭：元亨。 初九：無交害，匪咎，艱則無咎。 九二：大車以載，有攸往，無咎。 九三：公用亨于天子，小人弗克。 九四：匪其彭，無咎。 六五：厥孚交如，威如，吉。 上九：自天祐之，吉無不利。

The upper trigram is Li (Fire), and the lower trigram is Qian (Heaven). Fire in the sky illuminates all things, hence it is called "Da You" (Great Possession), symbolizing vastness and abundance. The hexagram statement consists of only two characters: "Yuan" means great and is the first of all good qualities, while "Heng" means smooth and unimpeded. Together, they signify great success and smooth progress. The entire hexagram has one yin line and five yang lines. The line six five, being flexible and occupying the exalted position, has the five yang lines all coming to it, forming a pattern where the flexible is in the exalted position, in the center, and in harmony with above and below. Wealth can be maintained because the exalted one remains humble and inclusive rather than accumulating wealth. The line initial nine is at the very bottom and far from six five, not engaging with others, so it does not cause harm. This is not necessarily a fault, but it still needs to remain constantly cautious and vigilant to avoid misfortune. The line nine two is yang and in the center, like a large cart carrying heavy loads, bearing great responsibility yet able to move forward, thus having no misfortune when going forward. The line nine three is yang and at the top of the lower trigram, in a high and prosperous position. A marquis can present his wealth to the Son of Heaven, serving above rather than keeping it for himself. A petty person only knows to hold onto wealth for himself and cannot do this, so the line statement distinguishes between the gentleman and the petty person. The line nine four is close to the exalted position, and most dangerous is fullness. Not showing off one's prosperity and being humble and retiring brings no misfortune. The line six five is the main line of the hexagram, flexible and in the center, occupying the exalted position, and interacting with above and below with sincerity, while maintaining authority, being broad-minded yet restrained, thus being auspicious. The line nine at the top is at the extreme position but not arrogant, able to follow the flexible and middle virtue of six five, thus receiving the protection of heaven, being auspicious and without difficulty in all directions.

卦辭：亨，君子有終。 初六：謙謙君子，用涉大川，吉。 六二：鳴謙，貞吉。 九三：勞謙，君子有終，吉。 六四：無不利，撝謙。 六五：不富以其鄰，利用侵伐，無不利。 上六：鳴謙，利用行師，征邑國。

The upper trigram is Kun (Earth), and the lower trigram is Gen (Mountain). A mountain is naturally high and great, yet it is situated underground, hence the name "Qian" (Humility). This represents the image of possessing great virtue internally while appearing humble externally. Gen signifies stopping, which can suppress arrogance, and Kun signifies following, which can accommodate others. The hexagram statement says that humility can lead to success, and only a gentleman can maintain humility throughout and achieve a favorable outcome. Common people often start with humility but fail to maintain it, becoming complacent once they achieve some success, hence the emphasis on "having a good ending." The ninth trigram is the only yang line in the entire hexagram, located at the top of the lower trigram but willing to be beneath four yin lines, making it the main line of the hexagram. The hexagram of Qian has no ominous words among its six lines, a unique feature among the sixty-four hexagrams, highlighting the value of humility. The first line is at the very bottom, showing humility even more, and thus it is auspicious to cross great difficulties like a vast river. The second line is gentle and upright, with humility expressed through reputation, which is heard by all, and thus it is auspicious to maintain correctness. The third line is yang and strong, located at the top of the lower trigram yet willing to be beneath the four yin lines, having achievements yet still retreating humbly, and thus a gentleman can maintain humility throughout, hence it is auspicious. The fourth line is gentle and in the proper position, above the fifth line and below the third line, with nothing unfavorable, as long as humility is spread out, which is the meaning of "huì" (to exert, to spread). The fifth line is gentle and moderate, holding a position of honor, and without relying on wealth, can gain assistance from neighbors, because those who are humble gain the hearts of many; for those who refuse to obey, it is appropriate to take military action, showing that humility is not without principle, hence there is no adverse outcome. The sixth line is at the end of the path of humility, with a reputation of humility but no position to apply it, so it is appropriate to take military action to manage one's own territory, but not to wage distant wars.

卦辭：利建侯行師。 初六：鳴豫，凶。 六二：介于石，不終日，貞吉。 六三：盱豫，悔。遲有悔。 九四：由豫，大有得。勿疑，朋盍簪。 六五：貞疾，恆不死。 上六：冥豫，成有渝，無咎。

The upper trigram is Zhen (Thunder), and the lower trigram is Kun (Earth). Thunder arises from the earth, stirring up and bringing joy to all things, hence the name "Yu" (Joy). "Yu" encompasses both comfort and preparation. The hexagram statement says it is suitable for granting fiefs to feudal lords and for military campaigns: acting in accordance with the right timing, the people's hearts naturally become harmonious. Granting fiefs is for internal stability, and military campaigns are for external defense; both require the people's loyalty. Nine Four is the only yang line in the entire hexagram, occupying a position close to the sovereign and with all the yin lines yielding to it, making it the main line of the hexagram. "Yu" discusses joy, but joy is most prone to lead to laziness, so most of the lines contain warnings. Initially, the line Six at the Beginning is yin and soft, located at the bottom and corresponding with Nine Four. It boasts and revels in its power, thus resulting in misfortune. Line Six in the Second is soft and upright, alone able to avoid indulgence in comfort, maintaining firm integrity. It perceives the situation early and acts decisively without waiting for the day to pass, thus being auspicious. Line Six in the Third is yin in a yang position and thus out of place, flattering Nine Four to seek comfort, hence resulting in regret; if it hesitates further without change, it will result in double regret. Nine Four is the main line that brings joy to the world, with all people benefiting from it, yielding great results. As long as there is no suspicion, like a hairpin quickly gathering hair, loyal people will swiftly gather. Line Six at the Top is in the final stage of "Yu," immersed in darkness and indulgence in comfort. Fortunately, after the matter has taken shape, it can still make changes, thus avoiding disaster.

卦辭：元亨利貞，無咎。 初九：官有渝，貞吉。出門交有功。 六二：係小子，失丈夫。 六三：係丈夫，失小子。隨有求得，利居貞。 九四：隨有獲，貞凶。有孚在道，以明，何咎。 九五：孚于嘉，吉。 上六：拘係之，乃從維之。王用亨于西山。

The upper trigram is Dui (Lake), and the lower trigram is Zhen (Thunder). Thunder moves within the lake, and the lake follows along with it, hence the name "Following." This represents the image of following the times and following people. Zhen signifies movement, and Dui signifies joy; movement brings joy to people, and people naturally follow. The hexagram statement says that great success is achieved and it is appropriate to maintain correctness, so there will be no calamity—following people without maintaining correctness leads to blind following. Initially, the Nine at the Beginning is yang and strong, and the affairs it oversees undergo change. If it maintains correctness, it will be auspicious; at this time, going out and interacting with others can lead to achievements. The Six in the Second is yin and moderate, but it is closely adjacent to the "young man" (the Nine at the Beginning), while being distant from the "husband" (the Nine in the Fifth). Being attached to the young man means losing the husband, so it is impossible to have both. The Six in the Third follows the Nine in the Fourth, the "husband," and abandons the Nine at the Beginning, the "young man." By following a yang force, it gains something, but since it is yin in a yang position, it is out of place, so it is better to remain in a peaceful and correct state. The Nine in the Fourth is yang and is close to the ruler; in following, it gains much, but because the gain is too great, it invites suspicion. Therefore, it says that remaining unchanged is ominous; only by being sincere and following the correct path, and by being upright and open, can one avoid fault. The Nine in the Fifth is yang and moderate, and holds the exalted position. It treats the virtuous and the good things with sincerity, hence it is auspicious. The Six at the Top is at the end of the path of following, having followed to the extreme, like being tightly bound and further restrained. King Wen of the Zhou dynasty held a worship ceremony on the western mountain, which is exactly the portrayal of the utmost sincerity connected to the divine and to the people's hearts.

卦辭：元亨，利涉大川。先甲三日，後甲三日。 初六：幹父之蠱，有子，考無咎，厲終吉。 九二：幹母之蠱，不可貞。 九三：幹父之蠱，小有悔，無大咎。 六四：裕父之蠱，往見吝。 六五：幹父之蠱，用譽。 上九：不事王侯，高尚其事。

The upper trigram is Gen (Mountain), and the lower trigram is Xun (Wind). Wind is beneath the mountain, circling and not moving forward, just as objects that remain stagnant will decay and attract insects. Therefore, this hexagram is called "Gǔ" (Guilt). "Gǔ" signifies decay, and the meaning of the hexagram lies in rectifying accumulated evils. The hexagram statement says that great success is achieved, suitable for crossing great rivers to undertake great endeavors. Jia is the first heavenly stem, symbolizing a new beginning. Therefore, one should plan three days before the Jia day and reflect three days after the Jia day, indicating that eliminating accumulated evils requires careful consideration before and after. Initially, the first line is at the very bottom, rectifying the evils left by the father, having such a capable son, the father is thus exonerated; although the situation is dangerous, the outcome is still favorable. The second line is yang and in the center, and corresponds with the fifth line, rectifying the evils left by the mother, which relates to filial piety, so one should not be overly rigid and inflexible, but rather use a gentle approach. The third line is yang in a yang position, overly strong, rectifying the evils left by the father may bring minor regrets, but the direction is correct, so there is no major calamity. The fourth line is yin and in the proper position but overly lenient, indulging in the evils left by the father, allowing them to develop further will only bring disgrace. The fifth line is yin, in the center, and in a position of honor, corresponding with the second line, rectifying the evils left by the father by employing capable people, thus earning praise. The top line is outside the hexagram and has no position, not serving the prince, placing one's integrity and conduct in a higher place, this is the choice of those who achieve success and then withdraw.

卦辭：元亨利貞，至于八月有凶。 初九：咸臨，貞吉。 九二：咸臨，吉，無不利。 六三：甘臨，無攸利。既憂之，無咎。 六四：至臨，無咎。 六五：知臨，大君之宜，吉。 上六：敦臨，吉，無咎。

The upper trigram is Kun (Earth), and the lower trigram is Dui (Lake). Earth is high and overlooks the lake, which is the situation of being high above and looking down, hence it is called "Governing" (Lin). Within the hexagram, the two yang lines, initial nine and nine in the second position, grow from below, indicating a time when yang energy is increasing. The hexagram statement says that great success is achieved and it is appropriate to maintain correctness. However, starting from the twelfth month associated with this hexagram, by the eighth month, yin energy prevails and yang energy declines, leading to danger. This warns from the beginning of yang's growth about its eventual decline, reminding people to prevent decline even at the peak of success. "Governing" means to look down from above, with respect towards the lower. Therefore, all six lines are explained in terms of how they govern below. Initial nine is yang and properly positioned, and it corresponds with six in the fourth position. It governs below with a responsive heart, and maintaining correctness brings good fortune. Nine in the second position is yang and properly centered, and it corresponds with six in the fifth position. It also governs below with responsiveness, not only bringing good fortune but also no obstacles, because it is centered and not biased. Six in the third position is yin in a yang position and thus improperly positioned, and it is not centered. It only uses flattery to govern below, which brings no benefit. Fortunately, it is already worried and self-reflective, so it does not lead to disaster. Six in the fourth position is yin but properly positioned, it corresponds with initial nine, and personally attends to oversee affairs, thus having no fault. Six in the fifth position is yin, centered, and holds a position of respect, and it corresponds with nine in the second position. It governs below with wisdom, not personally exerting effort, which is exactly how a great ruler should act, hence it is good. Six at the top is at the end of the governing process, and it governs below with sincerity and solid virtue, being high in position without arrogance, thus it is both auspicious and without disaster.

卦辭：盥而不薦，有孚顒若。 初六：童觀，小人無咎，君子吝。 六二：闚觀，利女貞。 六三：觀我生，進退。 六四：觀國之光，利用賓于王。 九五：觀我生，君子無咎。 上九：觀其生，君子無咎。

The upper trigram is Xun (Wind), and the lower trigram is Kun (Earth). Wind moves across the earth and pervades all things, hence it is called "Observation," which carries both the meanings of watching and being watched. The hexagram statement uses the example of worship: at the beginning of a ritual, when one washes hands and cleanses the vessel but has not yet offered the sacrifice, the mind is most focused, and people sincerely look up with solemn expressions. Governing the people should be like this, influencing them through virtue rather than through constant action. The line "Initial Six" is at the very bottom and farthest from "Nine in the Fifth," resembling a child's shallow observation. For common people, such observation is not a fault, but for a gentleman, it would be a cause for shame. "Six in the Second" is a yin and flexible line in the inner position, like a woman peeking through a door crack, seeing only a limited view. Such observation is suitable only for a woman to remain within her proper role. "Six in the Third" is at the junction of the upper and lower trigrams, with indecision in moving forward or backward, so it should reflect on one's own actions to decide on movement or stillness. "Six in the Fourth" is close to "Nine in the Fifth," enjoying the best opportunity for observation, able to witness the brilliance of the state's civilization, making it suitable to be a court guest or to serve in government. "Nine in the Fifth" is yang and upright, occupying the honored position, the center of all observation. It examines its own virtue and governance, and as long as it does not deviate from the way of the gentleman, there will be no calamity, because the people observe precisely itself. "Nine at the Top" is outside the hexagram, though not in the proper position, yet still attracting attention, so it should examine whether its conduct can serve as a model for the world. A gentleman who does this will not suffer calamity.

卦辭：亨，利用獄。 初九：屨校滅趾，無咎。 六二：噬膚滅鼻，無咎。 六三：噬臘肉，遇毒，小吝，無咎。 九四：噬乾胏，得金矢，利艱貞，吉。 六五：噬乾肉，得黃金，貞厲，無咎。 上九：何校滅耳，凶。

The upper trigram is Li (Fire), and the lower trigram is Zhen (Thunder). Thunder and lightning meet, power and brightness combine, hence the name "Shi He" (噬嗑). "Shi" means to bite, and "He" means to join. When something is stuck in the mouth, one must bite through the upper and lower jaws to close the mouth, symbolizing the removal of obstacles and evil in society. The hexagram statement says it is smooth and favorable for the use of punishment. The six lines represent the softness and depth of biting, symbolizing the severity of punishment. Initially, the first line is at the very bottom, representing a first-time offender with a light crime, wearing a wooden collar that hurts the toes, which is a minor punishment to serve as a warning, hence no misfortune. The second line is gentle and upright, applying punishment appropriately, biting soft flesh deeply enough to reach the nose, which is slightly excessive but not a mistake. The third line is a yin line in a yang position and is out of place, applying punishment improperly and facing resistance, like biting dry, tough pork and finding poison, which causes some difficulty but ultimately no misfortune. The fourth line is yang and close to the sovereign's position, like biting tough, bone-filled meat, which is hard to bite, yet obtaining a metal arrowhead, symbolizing righteousness and decisiveness; it is favorable to remain upright in difficulty, hence good fortune. The fifth line is gentle and upright in a noble position, as the one who decides cases, biting dry meat and finding gold. Yellow is the central color, and gold is a hard substance, indicating that although gentle in position, it can maintain the middle and uphold firmness; although remaining upright may be dangerous, there will ultimately be no misfortune. The top line is at the extreme of the hexagram, representing a person with great crimes, wearing a heavy wooden collar that covers the ears, deaf to advice, hence misfortune.

卦辭：亨，小利有攸往。 初九：賁其趾，舍車而徒。 六二：賁其須。 九三：賁如濡如，永貞吉。 六四：賁如皤如，白馬翰如。匪寇婚媾。 六五：賁于丘園，束帛戔戔，吝，終吉。 上九：白賁，無咎。

The upper trigram is Gen (Mountain), and the lower trigram is Li (Fire). A mountain with fire beneath it, where grass and trees are illuminated and shine brightly, is called "Beren," meaning ornamentation. The hexagram statement says it is smooth and favorable for what is undertaken, but the benefit is only slight. Ornamentation can make things appear impressive, hence the smoothness; however, ornamentation is only auxiliary and cannot replace the substance, hence the slight benefit. The entire hexagram discusses the balance between ornamentation and substance. The more one ascends, the more the ornamentation fades, and by the time we reach the top trigram, it returns to pure whiteness. This shows the intention of the Zhou Changes to value the fundamental and the real. The initial nine is at the very bottom, and the decoration is only for the toes. It is better to abandon an unnecessary carriage and walk on foot, remaining content with one's proper position without overstepping. The six in the second is closely attached to the nine in the third. A beard cannot move on its own and can only move with the jaw, so it is said that one decorates one's beard, symbolizing dependence on a strong and vigorous person. The nine in the third is between two yin lines, and is made moist and bright by ornamentation, making it easy to become absorbed in appearance, hence the need to maintain a steady and upright position for good fortune. The six in the fourth is in a correct relationship with the initial nine but is blocked by the nine in the third. It is decorated in a simple and unadorned white, like a white horse galloping swiftly to meet. The one coming is not a thief but a suitor, and doubts are finally resolved. The six in the fifth is gentle, moderate, and in a position of honor, close to the wise nine at the top. It carries out decorative activities in the hills and gardens, and the silk used for the marriage gift is thin, though somewhat awkward, because the substance surpasses the ornamentation, and thus it is ultimately auspicious. The nine at the top is at the end of the process of ornamentation, returning to simplicity and purity, using pure white as decoration, which means not carving or embellishing, hence no fault.

卦辭：不利有攸往。 初六：剝床以足，蔑貞凶。 六二：剝床以辨，蔑貞凶。 六三：剝之，無咎。 六四：剝床以膚，凶。 六五：貫魚，以宮人寵，無不利。 上九：碩果不食，君子得輿，小人剝廬。

The upper trigram is Gen (Mountain), and the lower trigram is Kun (Earth). The mountain adheres to the earth and is about to collapse, hence it is called "Peeling." The entire hexagram has five yin lines at the bottom growing, with only the top line, nine at the top, being a single yang line suspended at the top. This is a time when yin is dominant and yang is declining, and the small people are in power. The hexagram statement merely says it is not advisable to go anywhere. At this time, the gentleman should follow the time and stop. The six lines describe the peeling of a bed in layers. The first line, six at the beginning, peels the bed legs, indicating that misfortune begins from the foundation; "蔑贞" means abandoning the correct path, hence it is凶 (a凶 outcome). The second line, six in the second, peels the crossbar between the bed frame and legs, still abandoning the correct path and being凶, and it is gradually approaching the person. The third line, six in the third, although also in the group of yin lines, is in a correct correspondence with nine at the top and can depart from its own group to follow yang, so it is the only one without blame in the process of peeling. The fourth line, six in the fourth, has already become very yin, peeling the bed surface and injuring the person's skin, the misfortune has become personal, hence it is凶. The fifth line, six in the fifth, is the leader of all the yin lines, able to lead all the yin lines to follow nine at the top, like stringing fish together, leading all the people in the harem to follow in order and each getting their proper place, hence there is no disadvantage. The top line, nine at the top, is a large fruit left uneaten, symbolizing that yang virtue does not cease, and it can regenerate in the next year; the gentleman thus gains the people's support as if receiving a carriage and chariot, while the small people lose even their own dwelling.

卦辭：亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。 初九：不遠復，無祗悔，元吉。 六二：休復，吉。 六三：頻復，厲無咎。 六四：中行獨復。 六五：敦復，無悔。 上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。

The upper trigram is Kun (Earth), and the lower trigram is Zhen (Thunder). Thunder is hidden within the earth, and the yang energy begins to re-emerge from the very lowest line, hence it is called "Fu" (Return). This represents the return of one yang line, symbolizing the revival of vitality. The hexagram statement says it is smooth and unimpeded; the yang energy flows freely without obstruction, and the successive arrival of like yang lines does not bring calamity. The heavenly way is cyclical and follows a regular course. Starting from the Wu Yu hexagram, where the first yin line begins to emerge in May, after six cycles of waxing and waning, the Fu hexagram marks the return of one yang line, which is the seventh cycle. Here, the term "day" refers to the movement of the lines, not actual days. Since the yang energy has returned, it is appropriate to go forth. The line Chou Ji (Nine at the Beginning) represents that initial return of yang, which does not go far before returning, and has not yet caused great regret, hence it is most auspicious. The line Liu Er (Six in the Second) is close to Chou Ji and can approach it, returning safely and peacefully, hence it is auspicious. The line Liu San (Six in the Third) is a yin line in a yang position, neither centered nor upright, repeatedly going and returning, uncertain and unstable, though there is danger, because it eventually changes, it does not result in disaster. The line Liu Si (Six in the Fourth) is in the midst of many yin lines but is in a proper correspondence with Chou Ji, moving among the crowd yet turning back towards yang alone, though isolated in strength, its intention is upright. The line Liu Wu (Six in the Fifth) is a gentle and centered line in a position of honor, returning to the right path with a sincere and steadfast heart, hence there is no regret. The line Liu Liu (Six at the Top) is at the end of the path of return, having lost its way, thus it is dangerous and brings both natural and human calamities; if one launches an attack in such a confused state, it will inevitably result in a great defeat, and will even cause the sovereign to face misfortune, leading to a period of ten years during which no further military campaigns can be undertaken.

卦辭：元亨利貞。其匪正有眚，不利有攸往。 初九：無妄，往吉。 六二：不耕獲，不菑畬，則利有攸往。 六三：無妄之災，或繫之牛，行人之得，邑人之災。 九四：可貞，無咎。 九五：無妄之疾，勿藥有喜。 上九：無妄，行有眚，無攸利。

The upper trigram is Qian (Heaven), and the lower trigram is Zhen (Thunder). Thunder moves across the heavens, and all things maintain their proper nature and do not act recklessly, hence it is called "Wu Wang" (No Falsehood). "Wu Wang" means being truthful and not deceiving, and not harboring improper desires. "Wang" refers to false and disorderly actions. "Wu Wang" means acting in accordance with reason, without resorting to artificial tricks. The hexagram statement says that great success is achieved by maintaining proper conduct. If actions are not in accordance with the right path, calamity will follow, and thus it is not advisable to move forward. Therefore, the key to "Wu Wang" lies in the concept of "zheng" (correctness). Initially, the Nine at the Beginning is yang and in the proper position, and with a sincere and truthful mind, it is auspicious to move forward. The Six in the Second is gentle and upright, not greedy for what is not deserved, not sowing seeds for harvest, nor clearing fields only when the land is ready. Everything is done according to one's share and with full effort, hence it is appropriate to move forward. The Six in the Third is yin in a yang position and thus out of place, encountering unexpected misfortune: someone tied a cow by the roadside, and a passerby took it, which turned into a misfortune for the local residents. Being无辜ly affected is the essence of "Wu Wang" misfortune. The Nine in the Fourth is yang in a yin position, with no corresponding superior, and thus should only hold fast to oneself. It can maintain firm integrity, so there will be no calamity. The Nine in the Fifth is yang and upright, occupying a high position, and encounters an unexpected illness. Since it is not self-inflicted, there is no need for hasty treatment; instead, resting and recovering naturally will bring good results. The Nine at the Top is at the end of the hexagram. At this point, there is no further movement possible. If action is still taken, calamity will follow, and there will be no benefit.

卦辭：利貞。不家食吉，利涉大川。 初九：有厲，利已。 九二：輿說輹。 九三：良馬逐，利艱貞。曰閑輿衛，利有攸往。 六四：童牛之牿，元吉。 六五：豶豕之牙，吉。 上九：何天之衢，亨。

The upper trigram is Gen (Mountain), and the lower trigram is Qian (Heaven). Heaven is contained within the mountain, accumulating a great amount, hence it is called "Great Accumulation." Gen (Mountain) stops above, able to contain the vigorous Qian (Heaven), symbolizing the accumulation of virtue to nurture the virtuous and the accumulation of learning for self-cultivation. The hexagram statement says it is favorable to maintain correctness; not receivingofficial stipend at home but receiving it in the court is auspicious, and it is favorable to cross great rivers to accomplish great undertakings. The three yang lines in the lower trigram all desire to advance, while the three lines in the upper trigram each perform the function of containment. Initially, the line nine at the beginning is yang and strong, but is stopped by line six in the fourth position, so advancing is dangerous and it is favorable to stop, "favorable to stop" means to know when to stop. Line nine in the second position is yang and in the center, knowing that it is not possible to force forward, like removing the hindquarters of a cart, it stops voluntarily, hence there is no misfortune. Line nine in the third position and line nine at the top are both yang and have the same aspirations, the accumulation is about to be released, like a good horse running; yet one should still maintain correctness amidst difficulties, and be familiar with driving and defense in daily life, thus it is favorable to go forward. Line six in the fourth position is yin and in the correct position, stopping the yang of line nine at the beginning. It puts a crossbar on a young calf before it has horns, preventing trouble before it arises, hence great auspiciousness. Line six in the fifth position is yin and in the middle, holding the position of honor, stopping the yang of line nine in the second position. Taming the sharp teeth of a wild boar is not by force, but by reducing its restlessness, using softness to overcome hardness, hence auspicious. Line nine at the top has completed the way of accumulation, leading to the broad road of heaven, hence smooth and unimpeded.

卦辭：貞吉。觀頤，自求口實。 初九：舍爾靈龜，觀我朵頤，凶。 六二：顛頤，拂經，于丘頤，征凶。 六三：拂頤，貞凶，十年勿用，無攸利。 六四：顛頤，吉。虎視眈眈，其欲逐逐，無咎。 六五：拂經，居貞吉，不可涉大川。 上九：由頤，厲吉，利涉大川。

The upper trigram is Gen (Mountain), the lower trigram is Zhen (Thunder). The upper is still, the lower is active, forming a shape like an open mouth chewing, hence called "Yi" (Nourishment). Yi refers to the jaw, and by extension, it signifies nourishment. The hexagram statement says that maintaining the right path brings good fortune. Observing how a person nourishes themselves, one can see whether they are self-reliant in seeking sustenance, thus discerning their righteousness or not. The entire hexagram has two yang lines above and below, with four yin lines in the middle, like an empty mouth waiting to be nourished. Initially, the line Nine at the Beginning has the strength of yang, sufficient for self-sustenance, yet it abandons its ability, like the turtle that does not need to eat, and instead watches others move their jaws to seek food, thus losing its proper position, leading to misfortune. The line Six in the Second is yin and lacks nourishment; seeking nourishment from the line at the Beginning is reversing the order of superior and inferior, violating the norm; turning instead to the line Six in the Fifth at a high place is also not in proper alignment, and proceeding rashly brings misfortune. The line Six in the Third is yin in a yang position, neither centered nor proper, violating the way of nourishment most severely, thus resulting in misfortune, and for ten years it is not suitable for appointment, bringing no benefit. The line Six in the Fourth also seeks nourishment from the line at the Beginning, but it is yin and in the proper position, seeking nourishment from above to nourish the people, thus bringing good fortune. Like a tiger with focused eyes, its desire is continuous, its ambition certain and selfless, thus no calamity will occur. The line Six in the Fifth is yin, centered, and in a position of honor, yet lacks the strength of yang. It violates the norm by relying on the line Nine at the Top to nourish the world. As long as it remains in a peaceful and proper position, it brings good fortune, but it should not take risks in crossing great rivers. The line Nine at the Top is the person relied upon by the world for nourishment, bearing great responsibility, hence there is danger and caution. If it remains vigilant and cautious, it brings good fortune, and it is suitable for crossing great rivers.

卦辭：棟橈，利有攸往，亨。 初六：藉用白茅，無咎。 九二：枯楊生稊，老夫得其女妻，無不利。 九三：棟橈，凶。 九四：棟隆，吉。有它吝。 九五：枯楊生華，老婦得其士夫，無咎無譽。 上六：過涉滅頂，凶，無咎。

The upper trigram is Dui (Lake), and the lower trigram is Xun (Wind), representing wood. The lake waters overflow the trees, hence the name "Great Excess." This signifies a time when yang is overly strong and actions are extraordinary. The entire hexagram has four yang lines concentrated in the middle, with two yin lines at the beginning and end, like a beam that is thick in the middle but weak at both ends. The hexagram statement says the beam is bent under pressure. At this time, it is appropriate to move forward to prevent collapse, thus achieving success. The line "Initial Six" is soft and proper at the bottom, acting with extreme caution. In worship, white reed grass is used to pad the vessels, appearing overly meticulous, yet this carefulness is appropriate for such an extraordinary time, so there is no misfortune. The line "Nine in the Second" is yang and centered, and it is in harmony with "Initial Six." Like a withered poplar tree producing new shoots or an old man marrying a young wife, although unconventional, it can produce offspring and continue the lineage, so there is no disadvantage. The line "Nine in the Third" is yang in a yang position and overly strong, and it refuses to seek help from others, like a beam bearing the weight alone and bending, hence it is dangerous. The line "Nine in the Fourth" is yang in a yin position, with a balance between yang and yin. The beam rises without bending, hence it is favorable; however, it corresponds to "Initial Six," and if it becomes entangled in private matters, there will be regret. The line "Nine in the Fifth" is yang and centered, yet it is in harmony with "Upper Six." Like a withered poplar tree blooming flowers or an old woman marrying a young man, the flowers bloom but do not bear fruit, hence there is no misfortune but also no praise. The line "Upper Six" is at the extreme of Great Excess, like wading through deep water that covers the head, the matter is dangerous; however, it is taking risks to help others, so in terms of righteousness, there is no fault.

卦辭：習坎，有孚，維心亨，行有尚。 初六：習坎，入于坎窞，凶。 九二：坎有險，求小得。 六三：來之坎坎，險且枕，入于坎窞，勿用。 六四：樽酒簋貳，用缶，納約自牖，終無咎。 九五：坎不盈，祗既平，無咎。 上六：係用徽纆，寘于叢棘，三歲不得，凶。

The hexagram Kan represents water, with both the upper and lower trigrams being Kan, indicating danger piled upon danger, hence the name "Xí Kǎn," where "Xí" means repetition. The hexagram statement says that when one is surrounded by repeated dangers, as long as one maintains sincerity in the heart, one's aspirations will be smooth and one's actions will be praised. Getting out of danger depends on inner steadfastness rather thanby chance (taking chances). Two yang lines are each trapped among four yin lines, symbolizing being in a dangerous situation. The initial line, being yin and weak at the very bottom, enters the danger most deeply, falling into a small pit within the Kan, hence it is凶 (a凶 outcome). The second line, being yang and in the center, although still in danger, can achieve some success by adhering to the middle path, but it is not yet out of danger. The third line is between the upper and lower Kans, facing danger whether coming or going, with danger surrounding it on all sides, leading to deeper entrapment; at this time, one should not take any action. The fourth line is yin but in the proper position, supporting the fifth line. In times of danger, the ruler and subject interact with simplicity: a single cup of wine and two bowls of food, carried in earthenware vessels, and passed through the window to express sincerity. Though the offering is simple, the sincerity is full, hence there is no disaster. The fifth line is yang, upright, and in the honored position. The water within the Kan has not yet overflowed, but is about to calm down, indicating the danger is about to pass, hence there is no disaster. The sixth line is at the very end of the danger, bound by three ropes, imprisoned among thorns, unable to escape for three years, hence it is凶.

卦辭：利貞，亨。畜牝牛，吉。 初九：履錯然，敬之，無咎。 六二：黃離，元吉。 九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。 九四：突如其來如，焚如，死如，棄如。 六五：出涕沱若，戚嗟若，吉。 上九：王用出征，有嘉折首，獲匪其醜，無咎。

Li represents fire, with both upper and lower trigrams being Li, meaning brightness upon brightness, hence the name "Li." Li also signifies attachment, as fire must be attached to firewood to burn, and people must be attached to the right path to achieve brightness. The hexagram statement says it is appropriate to maintain correctness and thus achieve success; raising a mother cow is auspicious, as the mother cow is most gentle, indicating that the way of attachment should be based on gentleness and correctness. The initial line, at the beginning of brightness, has steps that are confused and tangled, as human affairs have just begun and are disorderly; at this time, maintaining respect and caution will prevent misfortune. The second line is gentle and correct, occupying the central position of the lower trigram, and yellow is the color of the center; attaching to the path of correctness and central harmony brings great auspiciousness, being the most favorable line in the entire hexagram. The third line is at the end of the lower trigram Li, like the last rays of the setting sun; when a person reaches old age, if they cannot beat a clay drum and sing joyfully, they will only be left with lamentations of approaching death, hence misfortune. The fourth line is yang in a yin position and is out of place, and it occurs at the time when the upper and lower trigrams Li are changing; its coming is abrupt, like a sudden outbreak of fierce fire, burning, death, and being abandoned, quickly ending, symbolizing a hasty and reckless pursuit that brings misfortune. The fifth line is gentle and correct, occupying a high position and being between two yang lines; it is filled with anxiety and sorrow, even to the point of weeping and lamenting, but precisely because it can be anxious and fearful, it attains auspiciousness. The top line is yang and strong, occupying the extreme position and being clear-sighted; the king uses this to go to war, capturing the chief enemy and receiving commendation, and the captives are not those forced to follow, but rather the main offenders are executed without excessive punishment of the innocent, thus avoiding misfortune.

卦辭：亨，利貞，取女吉。 初六：咸其拇。 六二：咸其腓，凶，居吉。 九三：咸其股，執其隨，往吝。 九四：貞吉，悔亡，憧憧往來，朋從爾思。 九五：咸其脢，無悔。 上六：咸其輔頰舌。

The upper trigram is Dui (Lake), and the lower trigram is Gen (Mountain). A mountain is high and can receive the nourishment of a lake, thus symbolizing the ability to accept things humbly and the image of the mutual interaction of the two energies, hence it is called "Xian" (Attraction). Xian means attraction; by removing the character for heart, it signifies a natural response without deliberate intent. The hexagram statement says it is smooth and favorable for maintaining the correct path, and it is auspicious for marriage, because a young man is below and a young woman is above, with the man going down first and the woman following, which conforms to the proper rites of marriage. The six lines, from the bottom up, are symbolized by parts of the human body. The first line, at the very bottom, corresponds to the big toe, and the sensation is very shallow; although the will has already moved, it has not yet acted, so the line statement does not give a judgment of good or bad fortune. The second line corresponds to the calf, and once the calf moves, one must walk; if one moves recklessly, it will be dangerous. However, the second line is gentle and upright, able to remain at rest without reckless movement, hence it is auspicious. The third line corresponds to the thigh, which itself cannot act independently and only moves with the body. If one insists on following others, going forward will result in regret. The fourth line is at the position of the heart, which is the key point of the entire hexagram's response. If one maintains the correct path, it will be auspicious and regret will disappear; but if one's mind is indecisive and full of doubts, then the response will only reach a small number of friends who share the same thoughts, resulting in a limited scope. The fifth line corresponds to the back, which is above the heart and faces away from private desires. It responds with correctness without yielding to personal desires, hence there is no regret. The sixth line is at the position of the mouth and tongue, and the response only reaches the palate, cheeks, and tongue, merely using words to move others without real feeling, which is evident in its shallowness.

卦辭：亨，無咎，利貞，利有攸往。 初六：浚恆，貞凶，無攸利。 九二：悔亡。 九三：不恆其德，或承之羞，貞吝。 九四：田無禽。 六五：恆其德，貞，婦人吉，夫子凶。 上六：振恆，凶。

The upper trigram is Zhen (Thunder), and the lower trigram is Xun (Wind). Thunder moves and wind travels, supporting and complementing each other, continuing without end, so it is called "Heng" (Perseverance). The hexagram statement says that it is smooth and prosperous without misfortune, suitable for maintaining correctness and also suitable for moving forward. Perseverance is not about being stagnant, but about maintaining the constant way amidst change. Initially, the line Six at the Beginning is yin and soft, located at the very bottom and urgently seeking to connect with Nine in the Fourth. It begins by deeply seeking perseverance, "Jun" means to dig deeply, but seeking too deeply and too urgently, clinging to this unchanging state brings misfortune and brings no benefit. Nine in the Second is yang and strong, residing in the center but in a yin position. Although it is not in the proper position, it can maintain the center, so existing regret is dispelled. "Hui Wang" means the regret disappears. Nine in the Third is yang in a yang position but overly strong and not in the center, unable to maintain its virtue consistently, being fickle, thus possibly suffering disgrace, even if it continues in this way, it will only bring disgrace. Nine in the Fourth is yang in a yin position and is not in the proper position, staying long in an inappropriate place, like hunting in an area without animals, no matter how hard one tries, nothing is obtained. Five is yin and gentle, in the center, and connects with the upper, able to maintain perseverance in the virtue of gentleness. For a woman, being faithful to one man is the correct path, thus it is auspicious; for a man, if he only follows others without making decisions, it will be inauspicious. Six at the Top is at the end of perseverance, located at the extreme of movement, swaying and shaking, unable to maintain the constant, thus it is inauspicious.

卦辭：亨，小利貞。 初六：遯尾，厲，勿用有攸往。 六二：執之用黃牛之革，莫之勝說。 九三：係遯，有疾厲，畜臣妾吉。 九四：好遯，君子吉，小人否。 九五：嘉遯，貞吉。 上九：肥遯，無不利。

The upper trigram is Qian (Heaven), and the lower trigram is Gen (Mountain). Although the mountain is high and steep, the heaven recedes further away, so it is called "Dun" (Retreat), meaning to withdraw and hide. Within the hexagram, the two yin lines, initial six and six two, grow gradually from the bottom. At this time, the yang lines should recognize the right moment and retreat. The hexagram statement says it is smooth, because retreating at the right time is a passage; however, since the yin is still growing, it is only slightly suitable for maintaining correctness. Initial six is at the very bottom, retreating and falling behind, like the tail being caught, which is a dangerous situation. At this time, it is not advisable to go further, and remaining still is safer. Six two is gentle and upright, and corresponds with nine five above. The two are closely connected and hard to part, using a rope made of yellow ox hide to tie them tightly, neither can be freed, showing that its determination to hold fast to the middle and correct path is unshakable. Nine three is yang and is below the two yin lines, being attached by private feelings and unable to retreat completely, like being ill while in a dangerous situation; such attachment is suitable for keeping servants and concubines, but not for major matters. Nine four is yang and is in a yin position, yet can restrain itself, although having a preference, it still resolutely retreats. A gentleman can do this, so it is auspicious; a petty person is addicted to his preference and cannot do so. Nine five is yang and upright, holding the exalted position, retreating completely and perfectly, advancing and retreating in accordance with the right time, maintaining correctness brings auspiciousness. Upper nine is at the furthest point of retreat, detached from all attachments, retreating in a broad and easy manner, so there is nothing adverse, which is the highest state of the entire hexagram.

卦辭：利貞。 初九：壯于趾，征凶，有孚。 九二：貞吉。 九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。 九四：貞吉，悔亡，藩決不羸，壯于大輿之輹。 六五：喪羊于易，無悔。 上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。

The upper trigram is Zhen (Thunder), the lower trigram is Qian (Heaven), so thunder resounds in the sky, with great momentum. The four yang lines in the hexagram are all strong and rising from the bottom, hence it is called "Da Zhuang" (Great Strength), meaning the vigorous power of yang. The hexagram statement only says it is suitable to maintain correctness, because strength without correctness becomes violence; only by maintaining correctness can one be truly strong. The six lines often use the image of a male sheep colliding with a fence to illustrate the harm of advancing forcefully. The line Initial Nine is at the very bottom and is yang and impetuous, with great strength but only manifesting in the toes, being in a low position yet eager to act, thus leading to misfortune if going to war, which is indeed reliable. The line Nine in the Second is yang and in the center, though in a time of strength, it can maintain the center and not overstep, so by maintaining correctness it gains good fortune. The line Nine in the Third is yang in a yang position but overly strong and not in the center, so the petty person in this position only knows to show off strength, while the gentleman does not rely on strength and knows restraint; even though following the correct path, there is still danger, like a male sheep colliding with a fence, its horn stuck and unable to advance or retreat. The line Nine in the Fourth is yang in a yin position but balanced between yang and yin, so by maintaining correctness it brings good fortune and removes regret; at this point the fence has been broken and the horn is no longer stuck, the strength is used on the axle of a big cart, thus strength is properly applied. The line Six in the Fifth is yin and in the center, holding a position of respect above the group of yang lines, not competing with yang, like losing a sheep on a level ground, seemingly a loss, but actually removing the nature of impetuous strength, so there is no regret. The line Six at the Top is at the end of Da Zhuang, the male sheep colliding with the fence and its horn caught, unable to retreat or advance, bringing no benefit; only by recognizing the difficulty and not relying on strength can it turn into good fortune.

卦辭：康侯用錫馬蕃庶，晝日三接。 初六：晉如，摧如，貞吉。罔孚，裕，無咎。 六二：晉如，愁如，貞吉。受茲介福，于其王母。 六三：眾允，悔亡。 九四：晉如鼫鼠，貞厲。 六五：悔亡，失得勿恤，往吉，無不利。 上九：晉其角，維用伐邑，厲吉無咎，貞吝。

The upper trigram is Li (Fire), and the lower trigram is Kun (Earth). Fire's brightness rises above the earth, so the hexagram is called "Jin" (Progress), meaning advancement and upward movement. The hexagram statement uses historical events as an image: a vassal state of a peaceful kingdom received great rewards of chariots and horses from the Son of Heaven, and was received three times in one day, showing the closeness between ruler and subject and the flourishing of advancement. The six lines discuss various situations along the path of advancement. Initially, the first line is at the very bottom and corresponds with the fourth line. It desires advancement but is obstructed, so if it remains upright and correct, it will be auspicious; even though it may not be trusted at first, as long as it remains broad-minded and calm, not hasty or resentful, it will not suffer misfortune. The second line is gentle and upright, but has no corresponding line above, making the path of advancement full of worries and difficulties, but if it remains upright and correct, it will eventually be auspicious; it maintains its central position and will eventually receive great blessings from the "Queen Mother" — that is, the fifth line, which is in the position of honor. The third line is a yin line in a yang position and is out of place, which normally would bring regret, but since it is the leading line among the three yin lines in the lower trigram and is trusted and supported by many, its regret disappears. The fourth line is a yang line in a yin position, not central or upright, occupying a high position yet greedy and unwilling to give way, like a greedy and timid shi mouse, so maintaining this behavior is dangerous. The fifth line is gentle and central, holding the position of honor, and thus its regret disappears; at this time, it should not be concerned with temporary gains or losses, but instead proceed freely, which will be auspicious and nothing will go smoothly. The top line is at the end of the hexagram of JIN, having advanced to the very top, which is like the tip of a corner. This strength can only be used to attack rebellious cities within its territory; although there is danger, it can still achieve auspiciousness and avoid misfortune, but if it continues to rely solely on this strong advancement, it will eventually bring shame and regret.

卦辭：利艱貞。 初九：明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言。 六二：明夷，夷于左股，用拯馬壯，吉。 九三：明夷于南狩，得其大首，不可疾貞。 六四：入于左腹，獲明夷之心，于出門庭。 六五：箕子之明夷，利貞。 上六：不明晦，初登于天，後入于地。

The upper trigram is Kun (Earth), and the lower trigram is Li (Fire). The bright light sinks into the earth, hence it is called "Mingyi" (Light暗). "Yi" means injury, indicating that the virtuous person suffers harm while in a dark age. The hexagram statement says it is appropriate to maintain uprightness amidst hardship, meaning to conceal one's brilliance without losing one's correctness. The initial line, which is at the very bottom and has a yang line, is like a bird flying with its wings lowered to hide its brilliance; the gentleman travels to avoid difficulties, and for three days he does not even have time to eat. If he goes somewhere, he may even face the blame of the host, showing the difficulty of choosing between going and staying. The second line is yin and upright, being the most appropriate line in Mingyi. Although it is injured, the injury is only to the left leg, so although movement is hindered, the fundamental is not harmed, and it can still rely on a strong horse for help, hence it is auspicious. The third line is yang and occupies the position above Li, being the line that reaches the peak of brightness and rises up. It is like a hunting expedition in the south where the main villain is captured; however, the accumulated evils have existed for a long time, so one cannot demand immediate rectification. The fourth line is yin and occupies the position, having already entered the upper trigram, and it penetrates into the left abdomen of the dark ruler, discovering his true intentions, and thus escapes from the courtyard, avoiding harm completely. The fifth line is close to the sixth line, the dark ruler. It is like Ji Zi in the time of King Zhou of Shang, pretending to be mad and concealing his brilliance without losing his correctness, hence it is appropriate to maintain uprightness. The sixth line is at the top of the hexagram, being the very person who causes the darkness of Mingyi. Without clarity, it reaches the point of obscurity; it initially occupied the heavenly position like the sun in the sky, but eventually fell into the earth, resulting in self-injury and then injuring others.

卦辭：利女貞。 初九：閑有家，悔亡。 六二：無攸遂，在中饋，貞吉。 九三：家人嗃嗃，悔厲，吉。婦子嘻嘻，終吝。 六四：富家，大吉。 九五：王假有家，勿恤，吉。 上九：有孚威如，終吉。

The upper trigram is Xun (Wind), and the lower trigram is Li (Fire). Fire is first, and wind arises afterward, symbolizing a movement from within to outside, hence the name "Family." This hexagram discusses the principles of managing a household. The hexagram statement emphasizes that it is appropriate for women to maintain virtue, as the foundation of family harmony lies in the virtue and obedience of the inner ruler, and the second line is flexible, upright, and in the proper position. The first line is at the beginning of family affairs and establishes rules and restraints, thus eliminating regret—managing a household should not start with leniency and then become strict. The second line is flexible, upright, and in the center of the inner trigram, not taking initiative in external matters, but focusing on domestic duties such as food and sustenance, staying within its proper role, hence being virtuous brings good fortune. The third line is yang in a yang position but overly strong, leading to excessive strictness in managing the household, causing family members to be fearful and anxious. Although there is regret and danger, the family rules remain intact, resulting in good fortune. Conversely, if women and children laugh without restraint and order is lost, that is the ultimate disgrace. The fourth line is flexible and in the proper position, skilled in managing the household and finances, making the family prosperous, hence great good fortune. The fifth line is yang and upright, occupying a high position, as the head of the family, able to influence the family with personal virtue, without needing to worry, hence good fortune. The top line is at the end of family affairs, and the success of family management does not lie in power but in virtue and reputation. Maintaining sincerity and dignity, it commands respect and sincerity, hence ultimately good fortune.

卦辭：小事吉。 初九：悔亡，喪馬勿逐，自復。見惡人，無咎。 九二：遇主于巷，無咎。 六三：見輿曳，其牛掣，其人天且劓，無初有終。 九四：睽孤，遇元夫，交孚，厲無咎。 六五：悔亡，厥宗噬膚，往何咎。 上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧。匪寇婚媾，往遇雨則吉。

The upper trigram is Li (Fire), and the lower trigram is Dui (Lake). Fire tends to rise upward while water in the lake flows downward; they are opposite to each other, hence the hexagram is called "Kui," meaning separation and discord. The hexagram statement only mentions that small matters are auspicious, implying that the ideal state of harmony is no longer attainable. Therefore, one can only seek harmony in small matters, gradually reducing discord. Initially, when separation begins, regret can be dispelled. If a horse is lost, there is no need to chase it, for it will return on its own, indicating that during times of separation, one should not force matters. When encountering people who are in discord with oneself, one should accept their presence and avoid resentment to prevent misfortune. The second line is yang and in the center, and it corresponds to the fifth line. Although it is obstructed, it can only meet unexpectedly in a narrow alley. Though this is a roundabout way to seek harmony, it is not a wrong path, so there is no misfortune. The third line is yin in a yang position and is out of place, situated between two yang lines and thus is greatly restricted. It sees a cart being pulled backward and the ox pulling it being hindered sideways, while the driver is also punished by having his forehead carved and his nose cut. Initially, it suffers many setbacks, as it was originally in a correct correspondence with the top line. However, in the end, it can reunite. The fourth line is yang in a yin position and has no correspondence above or below, thus being isolated in separation. It meets the first line, a man of like-minded virtue, and they connect with sincerity. Although there is danger, there is no misfortune. The fifth line is yin and in the center, holding a position of respect, and corresponds to the second line. Regret is dispelled. The ninth line of the same clan comes to meet it, like biting soft flesh, without any obstruction. Going forward, there will be no misfortune. The top line is at the end of separation, where suspicion is deepest. It sees a pig's back covered in mud and a cart full of ghosts, so it draws a bow to shoot, but then puts it down, realizing that the person is not a thief but a suitor. Going forward and encountering rain, yin and yang harmonize, and the doubts dissipate, hence it is auspicious.

卦辭：利西南，不利東北，利見大人，貞吉。 初六：往蹇，來譽。 六二：王臣蹇蹇，匪躬之故。 九三：往蹇來反。 六四：往蹇來連。 九五：大蹇，朋來。 上六：往蹇來碩，吉，利見大人。

The upper trigram is Kan (Water), and the lower trigram is Gen (Mountain), symbolizing water on a mountain. In front there is a dangerous precipice, and behind there is a high mountain, hence it is called "Jian" (Obstruction), meaning difficult travel. The hexagram statement says it is suitable to go to the southwest but not to the northeast: the southwest is the direction of Kun (Earth), which is level and easy to traverse, suitable for proceeding smoothly; the northeast is the direction of Gen (Mountain), which is dangerous and obstructive, and the more one advances, the more difficult it becomes. At this time, it is advisable to visit a virtuous and esteemed superior, relying on the strength of many, and to maintain righteousness for good fortune. The six lines repeatedly contrast "going" and "returning": going is advancing into danger, while returning is retreating and holding fast. Initially, the line at the beginning is weak in ability, and going forward to face danger will only increase the difficulty, whereas returning would bring honor, because it knows when to stop. The second line is flexible and upright, and corresponds with the fifth line, representing a subject of the king. Although aware of the difficulties, it still goes and comes, striving through the obstruction, not for personal gain. The third line is strong and occupies the top of the lower trigram, going forward leads into the danger of Kan, while returning brings support from the two yin lines, so it says "going is obstructive, returning is reversed," and returning to self-protection is the correct course. The fourth line is flexible and in the proper position, going forward is still difficult, but returning brings connection with the third line, enabling joint effort. The fifth line is strong and upright, occupying the exalted position, facing the center of great difficulty, which is the greatest obstruction; yet because it holds the exalted position and maintains the center, many loyal people come to assist. The sixth line is at the end of the obstruction, going forward remains difficult, but returning brings abundant results, because it corresponds with the third line and is close to the fifth line, hence it is auspicious and suitable for meeting a superior to jointly overcome the obstruction.