Hexagram 40: Xie, the Thunder over Water

卦辭：利西南，無所往，其來復吉。有攸往，夙吉。 初六：無咎。 九二：田獲三狐，得黃矢，貞吉。 六三：負且乘，致寇至，貞吝。 九四：解而拇，朋至斯孚。 六五：君子維有解，吉。有孚于小人。 上六：公用射隼于高墉之上，獲之，無不利。

The upper trigram is Zhen (Thunder), and the lower trigram is Kan (Water). Thunder and rain combine, and the dangers and difficulties dissipate, so it is called "Jie" (Release), meaning the removal of ills and relief. The hexagram statement says it is appropriate to go to the southwest, a level and easy place, to pacify the people. After the troubles have been resolved, if there is nothing more to do and things return to normal, it is auspicious. If there are still unresolved matters, it is good to deal with them early, showing that resolving difficulties should be timely and not delayed. The line "Chu Liu" (Six at the Beginning) is gentle and proper at the lowest position, and corresponds with "Jiu Er" (Nine in the Second). The initial danger has been eased, so it is sufficient to remain in one's proper place, and thus there is no calamity. "Jiu Er" (Nine in the Second) is a strong and central yang line, and in hunting, it captures three foxes. Foxes are creatures of seduction, symbolizing the removal of petty ministers in court. It also obtains a yellow arrow, where yellow represents the middle path and the arrow represents straightness. To adhere to the right path is auspicious. "Li San" (Six in the Third) is a yin line in a yang position, thus it is misplaced. Carrying something while sitting on a large chariot, it signifies a petty person occupying the position of a superior, inviting bandits and suffering from their intrusion. Even if one remains in this situation, there is only shame and regret. "Jiu Si" (Nine in the Fourth) is a yang line in a yin position, and it is below "Li San" (Six in the Third). It needs to remove a small hindrance, like the big toe, and cut off private affection with petty people. Then, friends with the same aspirations will come and treat one with sincerity. "Li Wu" (Six in the Fifth) is a gentle and central yin line, holding a position of honor. It is the main figure in resolving difficulties. A gentleman is only auspicious if he genuinely removes petty people. Petty people also submit to this, showing that the proof of resolving difficulties lies in whether petty people retreat. "Shang Liu" (Six at the Top) is at the end of the resolution, with the last stubborn issue remaining. It is like a hawk perching on a high wall, and a prince draws his bow and shoots it, clearing away the remaining remnants. Thus, there is no disadvantage.

卦辭：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。 初九：已事遄往，無咎，酌損之。 九二：利貞，征凶，弗損益之。 六三：三人行，則損一人；一人行，則得其友。 六四：損其疾，使遄有喜，無咎。 六五：或益之十朋之龜，弗克違，元吉。 上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。

The upper trigram is Gen (Mountain), and the lower trigram is Dui (Lake). The lake lies beneath the mountain, and by digging deeper into the lake's soil to increase the mountain's form, it is called "Loss." This refers to reducing what is below to benefit what is above. The hexagram statement says that as long as one maintains sincerity, there will be great good fortune without calamity, and it is appropriate to hold firm to the right path and to go forth. What should be offered in sacrifice? Two coarse bowls of food are sufficient for worshiping the spirits — the essence of sacrifice lies in sincerity rather than in abundance, and this is the principle of loss. Initially, the first line, which is a yang line at the beginning, is strong but in a lower position and corresponds with the fourth line. Once one's own affairs are completed, one should quickly go to assist, and there will be no calamity; however, one must also consider the degree, and should not lose too much of oneself to the point of losing self-reliance. The second line, which is a yang line in the middle but not in the proper position, is appropriate to maintain the right path; if one moves forward recklessly at this time, it will be dangerous. Not losing one's strong and moderate virtue is itself a benefit to above. The third line discusses the principle of loss and gain: when three people walk together, suspicion arises and one is reduced, but when one walks alone, one remains focused and can find a companion. This shows that reducing excess is to achieve focus. The fourth line, which is a yin line in the proper position but with many troubles, reduces its own troubles so that the first line can quickly come to assist, resulting in joy, hence no calamity. The fifth line, which is a yin line in the middle and in a noble position, is humble and benefits from others. Someone presents a valuable turtle worth ten strings of pearls, and its good fortune is undeniable, hence great good fortune. The top line is at the end of loss, and when loss reaches its extreme, it turns into gain. It no longer seeks from below but instead gives to others, hence no calamity, holding firm to the right path and being auspicious, appropriate to go forth; thus, it can gain the loyalty of the whole world's ministers, and this loyalty is not limited to a single family or dynasty.

卦辭：利有攸往，利涉大川。 初九：利用為大作，元吉，無咎。 六二：或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。 六三：益之用凶事，無咎。有孚中行，告公用圭。 六四：中行，告公從，利用為依遷國。 九五：有孚惠心，勿問元吉。有孚惠我德。 上九：莫益之，或擊之，立心勿恆，凶。

The upper trigram is Xun (Wind), and the lower trigram is Zhen (Thunder). Wind and thunder interact and generate a powerful force, symbolizing the hexagram named "Yi" (Benefit), which represents reducing the upper position to benefit the people below. The hexagram statement says it is favorable to go forward and to cross great rivers, because the superior is willing to reduce himself to benefit the people below, thus gaining the people's support. The force of wind and thunder is sufficient to overcome great dangers. The line "Initial Nine" is a strong yang line at the lower position and receives the benefit from above. It is favorable to use this support to undertake great undertakings, and if the undertaking is successful, it will result in great good fortune. Being in a lower position, one should not normally bear great responsibilities; only by achieving success can there be no misfortune. The line "Six in the Second" is a yin line that is upright and centered, and is humble in position. It is like obtaining a valuable tortoise worth ten strings of pearls, which benefit cannot be refused. If one maintains this upright and centered position for a long time, it will be favorable. Using such sincerity in worshiping the heavenly gods is also favorable. The line "Six in the Third" is a yin line in a yang position and is out of place, so it should not normally receive benefit. However, if the benefit is used for救灾恤患 (relief of disaster and care for the afflicted), there will be no fault. As long as one maintains sincerity and follows the middle path, and when reporting to the princes presents a jade scepter as a sign of trust, people will naturally be convinced. The line "Six in the Fourth" is a yin line that is in the proper position, located between the upper and lower positions. It acts according to the middle path and when reporting to the princes, it receives their approval. Such a person is suitable to be relied upon for major undertakings such as relocating the capital. The line "Nine in the Fifth" is a strong yang line that is upright and in the exalted position. It holds sincerity and has the heart to benefit the people. There is no need for divination, and it will naturally result in great good fortune. The people below also respond with sincerity, remembering and appreciating his benevolent gifts. The line "Nine at the Top" is at the end of the process of benefit, occupying the upper position but unwilling to reduce himself to benefit the people below, instead seeking only to gain benefits from others. Thus, no one comes to benefit him, and instead, people come to attack him. His mind cannot maintain constancy, so it is凶 (a凶 outcome).

卦辭：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。 初九：壯于前趾，往不勝，為咎。 九二：惕號，莫夜有戎，勿恤。 九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡有慍，無咎。 九四：臀無膚，其行次且。牽羊悔亡，聞言不信。 九五：莧陸夬夬，中行無咎。 上六：無號，終有凶。

The upper trigram is Dui (Lake), and the lower trigram is Qian (Heaven). When water vapor rises to the sky, it must inevitably fall down, hence the name "Guai," meaning to decide or remove. The entire hexagram consists of five yang lines and one yin line, representing the time when a gentleman should decisively remove the petty person. The hexagram statement says that the offenses of the petty person should be openly proclaimed in the royal court, with sincerity and loud commands, yet one must be aware of the danger involved. One should first issue warnings from one's own city, avoiding immediate military action, and instead proceed steadily along the right path. The line "Chu Ji" is at the very bottom, with its strength still in the toes, yet it is eager to act forcefully, so going forward may not lead to victory, and rushing ahead becomes a mistake. The line "Jiu Er" is yang and in the center, capable of being cautious and issuing warnings, so even if enemies attack at dusk, there is no need to worry—"Mo Ye" means dusk or night, because it remains vigilant. The line "Jiu San" is yang in a yang position and corresponds with the top line, with its strength clearly visible on the face, but being too sharp leads to misfortune. At this time, a gentleman should decisively remove what needs to be removed; even if he walks alone in the rain, gets wet, and faces anger, as long as his intentions are upright, there will be no calamity. The line "Jiu Si" is yang in a yin position, neither in the center nor correct, and is uncertain in its advance and retreat, like a person without good skin on the buttocks, walking unsteadily. If it can follow the crowd like leading a sheep, regret can be dispelled, but it is regrettable that it does not believe the advice given. The line "Jiu Wu" is yang and in the center, close to the top line, and removing the soft and wicked should be as decisive as uprooting the soft and brittle plant called Xian Lu. Proceeding along the middle path brings no misfortune. The line "Shang Liu" is the yin line being removed, isolated and without support, unable even to call for help, inevitably leading to misfortune.

卦辭：女壯，勿用取女。 初六：繫于金柅，貞吉。有攸往，見凶，羸豕孚蹢躅。 九二：包有魚，無咎，不利賓。 九三：臀無膚，其行次且，厲，無大咎。 九四：包無魚，起凶。 九五：以杞包瓜，含章，有隕自天。 上九：姤其角，吝，無咎。

The upper trigram is Qian (Heaven), and the lower trigram is Xun (Wind). Wind spreads across the heavens, encountering nothing without meeting it, hence it is called "Gou," meaning an unexpected meeting. The entire hexagram has five yang lines beneath a single yin line; though the yin is small, it will grow. The hexagram statement warns against taking a woman who is overly strong and vigorous, serving as a caution not to underestimate the emergence of a new yin. The initial line, Six at the Beginning, is the line that forms the hexagram, and it is appropriate to restrain it like a metal brake, thus being upright brings good fortune. If it is allowed to move, there will be danger, like a thin and weak sow, which seems harmless but is actually restlessly wandering, waiting for the right moment. Nine in the Second is yang and centered, and is close to Six at the Beginning, like a fish wrapped in a cloth, which can be controlled within one's grasp, thus there is no misfortune. However, since the fish does not belong to him, using it to entertain guests is inappropriate. Nine in the Third is yang in a yang position but overly strong, with no support above or below, like a person with no good skin on the buttocks, walking unsteadily, in a dangerous situation. Since it does not ultimately touch Six at the Beginning, there is no great misfortune. Nine in the Fourth is yang in a yin position and originally should correspond with Six at the Beginning, but it is first occupied by Nine in the Second, like a cloth without a fish inside, losing its corresponding line. At this time, if it moves rashly, there will be danger. Nine in the Fifth is yang and centered, occupying the noble position, using large branches of the杞 tree to shade the below melon, containing beauty without showing it, accumulating virtue internally, and blessings coming from heaven. Nine at the Top is at the extreme of the hexagram, like meeting at a high and awkward place, encountering no one and thus inevitably feeling regret. However, because it is high above and does not connect with yin, there is no misfortune.

卦辭：亨，王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。 初六：有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。 六二：引吉，無咎，孚乃利用禴。 六三：萃如嗟如，無攸利，往無咎，小吝。 九四：大吉，無咎。 九五：萃有位，無咎。匪孚，元永貞，悔亡。 上六：齎諮涕洟，無咎。

The upper trigram is Dui (Lake), and the lower trigram is Kun (Earth). Water gathers on the earth to form a lake, so it is called "Cui" (Gathering). The hexagram statement says it is smooth and favorable. The king personally attends the ancestral temple to gather people's hearts, which is favorable for meeting a virtuous and esteemed person, thus achieving smoothness and favoring uprightness. When gathering people, resources are abundant, and using a great sacrifice for worship brings good fortune, which is favorable for going somewhere. The line Six at the Beginning is weak and located below, with an upward correspondence to Nine in the Fourth. Though sincere in heart, it cannot persist, leading to confusion and uncertainty. As long as it calls out loudly for help, someone will assist it immediately, turning sorrow into laughter, so there is no worry, and going somewhere will not bring disaster. The line Six in the Second is gentle and upright, with an upward correspondence to Nine in the Fifth. It can be led along with others to go, which is favorable and without disaster. With sincerity in heart, even a modest sacrifice of a simple offering is enough to move the spirits. The line Six in the Third is a yin line in a yang position and is out of place. It has no proper correspondence above, and although it wishes to gather, it cannot, only lamenting continuously, with no benefit. If it forces itself to rely on Six at the Top, although it does not lead to disaster, there will be some slight disgrace. The line Nine in the Fourth is a yang line in a yin position and is not in the proper place, yet it is below the gathering of all the yin lines. Though in a high position, it is not in the correct place. Only by achieving perfect goodness can it be considered without disaster. The line Nine in the Fifth is yang and upright, occupying the exalted position, gathering the world and occupying the correct position, so there is no disaster. If there are still people who do not believe, it should maintain the upright path for a long time to influence them, thus eliminating regret naturally. The line Six at the Top is at the end of the gathering, with nowhere to return and lamenting and weeping. Because it is aware of its situation and begs for help, it does not lead to disaster.

卦辭：元亨，用見大人，勿恤，南征吉。 初六：允升，大吉。 九二：孚乃利用禴，無咎。 九三：升虛邑。 六四：王用亨于岐山，吉，無咎。 六五：貞吉，升階。 上六：冥升，利于不息之貞。

The upper trigram is Kun (Earth), and the lower trigram is Xun (Wind), representing wood. Trees grow in the earth and gradually become taller, hence the name "ascending," symbolizing upward progress from the bottom to the top, accumulating small gains to achieve great results. The hexagram statement says that great success is achieved. At this time, it is appropriate to meet with a virtuous and esteemed person, without worry; moving towards the southern land of brightness is auspicious. The line "Chu Liu" (Six at the Beginning) is gentle and located at the very bottom, marking the starting point of the entire hexagram's upward movement. "Yun" means trust and compliance. It is gentle and aligns with Nine in the Second and Nine in the Third, thus gaining the approval of many and ascending, hence great good fortune. Nine in the Second is yang and strong, occupying the central position, and corresponds with Six in the Fifth. It is strong in a gentle position without losing the middle path. With sincere heart, even a simple sacrifice of the "Yue" rite will not bring calamity, showing that advancement depends on real virtue rather than external adornment. Nine in the Third is yang and in the proper position, and the trigram it occupies is Kun (Earth), which is gentle and empty. Ascending is like entering an unguarded empty city, proceeding smoothly without obstruction. The line statement does not give a judgment of good or bad fortune, as it is easy but not reliable. Six in the Fourth is gentle and in the proper position, like King Wen of the Zhou dynasty holding a sacrifice at Mount Qi, fulfilling his duty to the gods with sincerity in his position as a minister. Each fulfilling their proper role, hence auspicious without calamity. Six in the Fifth is gentle and moderate, occupying a high position and corresponding with Nine in the Second. Upholding the correct path brings good fortune; its ascent is not jumping ahead, but proceeding step by step. Six at the Top is at the end of the ascent, blindly rising in darkness, which is not advisable. However, if this unceasing effort is redirected towards maintaining the correct path, it still brings benefit.

卦辭：亨，貞，大人吉，無咎，有言不信。 初六：臀困于株木，入于幽谷，三歲不覿。 九二：困于酒食，朱紱方來，利用享祀，征凶，無咎。 六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。 九四：來徐徐，困于金車，吝，有終。 九五：劓刖，困于赤紱，乃徐有說，利用祭祀。 上六：困于葛藟，于臲卼，曰動悔有悔，征吉。

The upper trigram is Dui (Lake) and the lower trigram is Kan (Water). Water leaks below the lake, causing the lake to dry up, hence the name "Confusion." The hexagram statement says that even in confusion, there is still the possibility of success. Those who hold firm and possess virtue will gain good fortune without calamity. At this time, words are not believed by others, so it is better to clarify matters through action rather than argument. The line "Six at the Beginning" is a soft yin line at the very bottom, trapped on a dry tree stump, restless and unable to sit or stand, retreating into a deep valley for three years without seeing the sun, representing the deepest state of confusion. The line "Nine in the Second" is a strong yang line in the center, trapped by the offerings of wine and food—receiving salary but unable to carry out one's aspirations. A red sash is about to arrive, so it is appropriate to use this sincerity in worship and pray to the gods. If one rashly goes to war at this time, it will be dangerous, but if one remains in the middle path, there will be no calamity. The line "Six in the Third" is a soft yin line in a yang position and is out of place. It is trapped above by a stone and below by thorns, causing harm in both directions. Returning to one's room, it does not see one's wife, losing both inside and outside, hence it is dangerous. The line "Nine in the Fourth" is a strong yang line in a yin position and responds to the line "Six at the Beginning." Coming to rescue from confusion, it moves slowly, blocked by the golden chariot of the line "Nine in the Second." Although there is some shame, because its aspirations remain unchanged, it will eventually meet. The line "Nine in the Fifth" is a strong yang line that is upright and occupies a high position. It is controlled by two yin lines above and below, like suffering the punishment of having the nose cut off and the feet amputated. It is also trapped by the red sash. However, it remains steadfast in the middle, and the difficulty gradually eases. At this time, it is appropriate to use sincerity in worship to connect with both above and below. The line "Six at the Top" is at the very end of confusion, trapped by vines, in an unstable position. As long as it can reflect on itself and feel regret with a single movement, thus genuinely generating a sense of regret, it will be auspicious to move forward.

卦辭：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。 初六：井泥不食，舊井無禽。 九二：井谷射鮒，甕敝漏。 九三：井渫不食，為我心惻，可用汲，王明，並受其福。 六四：井甃，無咎。 九五：井冽，寒泉食。 上六：井收勿幕，有孚元吉。

The upper trigram is Kan (Water), and the lower trigram is Xun (Wood). A wooden bucket is drawn up from the water, so it is called "Well," symbolizing a situation where people are sustained without depletion. The hexagram statement says that a city can be rebuilt, but a well cannot be moved; well water neither dries up nor increases without cause; people come and go to draw water, yet the well remains the same well — this describes the constant and unchanging nature of the way. If the water is nearly drawn up to the well mouth but the rope has not yet been fully pulled out, and the water vessel is broken, it is ominous, indicating that failure just short of success is most regrettable. The line "Initial Six" is a soft and weak line at the very bottom; the well bottom is muddy and the water is not drinkable, even abandoned wells are not visited by birds, symbolizing a person of low virtue and no one seeking them. The line "Nine in the Second" is a strong and proper line but is below "Initial Six," so the well water can only leak out from the side and splash on small fish, like a broken clay jar, indicating talent that cannot rise. The line "Nine in the Third" is a strong and proper line at the top of the lower trigram; the well has been cleaned but no one comes to draw water, causing a feeling of sorrow; this well could be used, and if the ruler is enlightened, both ruler and people can benefit. The line "Six in the Fourth" is a soft and proper line, currently repairing the well wall with bricks and stones; although it cannot yet be used for drinking water, it is essential for self-cultivation, so there is no misfortune. The line "Nine in the Fifth" is a strong and proper line in a noble position; the well water is clear and sweet, cold spring available for drinking, symbolizing the completion of the well's function. The line "Six at the Top" is at the very top of the well; the well has been completed but the water opening is not covered, allowing everyone to draw water, and this universal sharing of trust is the greatest good fortune.

卦辭：己日乃孚，元亨利貞，悔亡。 初九：鞏用黃牛之革。 六二：己日乃革之，征吉，無咎。 九三：征凶，貞厲。革言三就，有孚。 九四：悔亡，有孚改命，吉。 九五：大人虎變，未占有孚。 上六：君子豹變，小人革面，征凶，居貞吉。

The upper trigram is Dui (Lake), and the lower trigram is Li (Fire). Fire and water are in close contact yet remain separate, so the transformation of the old must occur, hence it is called "Revolution" or "Change." The hexagram statement says that trust is only gained on the day of Ji. Ji is the sixth heavenly stem, located in the middle of the ten stems and about to change, symbolizing that great change must wait for the right time and only when results are evident will people accept it. The way of change is greatly smooth and suitable for upholding the right path, thus eliminating previous regrets. Initially, the Nine at the beginning is yang and is in the lowest position, with low status and the time not yet ripe. He binds himself tightly with yellow ox leather, meaning he should remain still and not rashly initiate change. The Six in the second is yin and upright, corresponding to the Nine in the fifth. The time has arrived, and change is initiated on the day of Ji, which is auspicious and without misfortune. It is not that there is no change, but that it is not done before the time. The Nine in the third is yang and occupies a yang position, yet is overly strong and impetuous. If he rashly launches an attack at this time, it will be dangerous, even if he maintains the right path. The proposal for change should be discussed three times to gain the trust of the people. The Nine in the fourth is yang and occupies a yin position, balancing yang and yin. Regret is eliminated; by changing old orders and systems with sincerity, it is auspicious. The Nine in the fifth is yang and upright, occupying the exalted position, being the leader of change. Like a tiger shedding its old fur, its appearance is renewed and its virtue is clearly evident. There is no need for divination, for the people already trust him. The Six at the top is at the end of change. The gentleman, like a leopard shedding its old fur, continues to refine and perfect in detail. The petty person, however, merely changes his appearance. At this time, it is not appropriate to continue fighting for change; instead, it is auspicious to remain at ease and uphold the right path.

卦辭：元吉，亨。 初六：鼎顛趾，利出否，得妾以其子，無咎。 九二：鼎有實，我仇有疾，不我能即，吉。 九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。 九四：鼎折足，覆公餗，其形渥，凶。 六五：鼎黃耳金鉉，利貞。 上九：鼎玉鉉，大吉，無不利。

The upper trigram is Li (Fire), and the lower trigram is Xun (Wood). Putting wood into fire to cook is called "ding" (a cooking vessel). A ding is not only a cooking utensil but also a sacred vessel in ancestral temples, symbolizing renewal and the cultivation of talented individuals for practical use. It follows naturally from the previous hexagram, which spoke of replacing the old with the new. The hexagram statement simply says "greatly auspicious and smooth." The six lines of the hexagram are derived from different parts of the ding: the foot, body, handle, and lifting bar. Initially, the first line, which is a yin line, represents the foot of the ding. The foot is inverted, which is abnormal, but this inversion allows the removal of old filth, which is actually beneficial. It is like obtaining a son through a concubine, which may not be legitimate but is practically useful, so there is no misfortune. The second line, a yang line in the center, represents the body of the ding filled with food. My opponent wants to approach me, but he is ill and cannot get close, so I remain firm in the middle and thus am auspicious. The third line, a yang line that is excessive and not in harmony with the top line, represents the handle of the ding. The handle changes, making it difficult to lift, thus causing obstacles. The delicious wild chicken in the ding is not yet enjoyed. However, when yin and yang harmonize like gentle rain, regret and guilt gradually disappear, and ultimately it is still auspicious. The fourth line, a yang line in a yin position and corresponding to the first line, represents an inappropriate appointment. The foot of the ding breaks, and the delicacies of the prince spill out, leading to personal embarrassment, hence misfortune. The fifth line, a yin line in the center and in a position of honor, represents the golden handle of the ding with a bronze lifting bar. It is in the center and empty to receive others, thus suitable for maintaining correctness. The top line, a yang line at the highest position, represents the jade lifting bar of the ding. Jade is both warm and strong, thus achieving a balance between soft and hard, hence great auspiciousness and no misfortune.

卦辭：亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。 初九：震來虩虩，後笑言啞啞，吉。 六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。 六三：震蘇蘇，震行無眚。 九四：震遂泥。 六五：震往來厲，億無喪，有事。 上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。

The hexagram Zhen represents thunder. Both the upper and lower trigrams are Zhen, indicating that thunder sounds successively, hence the name of the hexagram. It symbolizes a state of alarm and sudden action. The hexagram statement says it is smooth: when thunder suddenly comes, people are frightened and cautious, but after the fear subsides, they can laugh and be at ease. The thunderous power shakes a hundred miles away, yet the person in charge of the sacrifice still holds firmly onto the ladle and the fragrant wine, showing that one can maintain composure even in great change. The first line, "Nine at the beginning," marks the beginning of the movement of the hexagram. When thunder comes, there is fear and caution, but afterwards one can be calm and at ease, because the yang is properly positioned and the fear leads to good fortune, hence it is auspicious. The second line, "Six in the second," is gentle and upright, sitting above the first line. Thunder brings danger, and one estimates that property may be lost, so one ascends to a high hill to take refuge. There is no need to search for lost things; by the time the seventh line returns, the lost items will naturally be recovered. The third line, "Six in the third," is yin in a yang position and is out of place, thus shaken and trembling. Because of this caution, one does not act recklessly, and thus, although moving with the thunder, there is no calamity. The fourth line, "Nine in the fourth," is yang in a yin position and is trapped between four yin lines. The thunder falls and sinks into the mud, being strong but not in the center and not upright, thus losing its power. The fifth line, "Six in the fifth," is gentle and upright, holding a position of honor. Thunder coming and going brings danger, but one estimates there will be no great loss. However, there are still duties to be fulfilled, and maintaining the central position is its support. The sixth line, "Six at the top," is at the end of the movement of thunder. It is shaken and shudders, eyes wide with fear. If one moves forward at this time, it is dangerous. Fortunately, the thunder has not yet reached itself, only affecting the nearby. If one is cautious early on, there will be no calamity, although one may still face some gossip due to marriage matters.

卦辭：艮其背，不獲其身，行其庭，不見其人，無咎。 初六：艮其趾，無咎，利永貞。 六二：艮其腓，不拯其隨，其心不快。 九三：艮其限，列其夤，厲薰心。 六四：艮其身，無咎。 六五：艮其輔，言有序，悔亡。 上九：敦艮，吉。

The hexagram Gen represents a mountain. Both the upper and lower trigrams are Gen, symbolizing two mountains piled upon each other in stillness, hence the name "Gen," meaning to stop. The hexagram statement says that stopping occurs at the back of a person. The back is the only part of the body that one cannot see, so stopping at the back prevents one from seeing one's own form, thus desires cannot arise. Even when walking in one's own courtyard, one appears as if not seeing anyone, thus the mind is free from distractions and there is no misfortune. The six lines, from the bottom up, correspond to parts of the body, indicating when and where stopping is most appropriate. The first line, at the very bottom, stops at the toes. Since action has not yet begun, stopping here is the easiest, thus no misfortune and it is favorable to maintain a steady and upright position. The second line stops at the calf. The calf itself cannot act independently and follows the third line, which is yang and located above. Thus, the second line cannot prevent the restlessness of the third line, yet is forced to follow it, leading to inner dissatisfaction. The third line, yang and located at the top of the lower trigram, stops at the waist. The waist is the junction between the upper and lower body. Forcing a stop here is like tearing the muscles of the back, cutting off the connection between upper and lower, creating a dangerous situation like fire burning in the chest. The fourth line, though flexible and in the proper position, stops the entire torso, allowing each part to be in its proper place without unnecessary movement, thus there is no fault. The fifth line, flexible yet in a position of authority, stops at the mouth. Speaking in an orderly and measured way, without unnecessary words, thus regret disappears. The top line, located at the end of Gen, achieves this stopping with the virtue of sincerity and steadfastness, stopping at the right place without change, thus it is auspicious, the best line in the entire hexagram.

卦辭：女歸吉，利貞。 初六：鴻漸于干，小子厲，有言，無咎。 六二：鴻漸于磐，飲食衎衎，吉。 九三：鴻漸于陸，夫征不復，婦孕不育，凶。利禦寇。 六四：鴻漸于木，或得其桷，無咎。 九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。 上九：鴻漸于陸，其羽可用為儀，吉。

The upper trigram is Xun (Wind), representing wood, and the lower trigram is Gen (Mountain), representing mountain. A tree grows on a mountain, gradually increasing in height inch by inch without skipping stages, hence it is called "Jian" (Gradual). This signifies progress in an orderly manner. The hexagram statement says that a woman's marriage is auspicious and suitable for maintaining correctness: marriage should go through a series of rituals such as offering betrothal gifts and asking for the name before it is completed, which is a typical example of gradual progress. All six lines are illustrated by the landing points of wild geese. Wild geese fly in order and are faithful to their mates, which best fits the meaning of "Jian." The line Initial Six is a yin and soft line at the very bottom, like a wild goose just landing on the shore, in a low position without a corresponding line, like a young child in a dangerous situation, who still has to hear some reprimands; because it moves in an orderly way, it ultimately avoids misfortune. The line Six in the Second is a soft and upright line that corresponds with Nine in the Fifth, like a wild goose landing on a flat rock, which is stable and comfortable to dwell in, with ease and joy in eating and drinking, hence it is auspicious. The line Nine in the Third is a yang line in a yang position but overly strong, like a wild goose flying to a high and flat land, which is not its natural resting place; the husband goes to war and does not return, the wife becomes pregnant but cannot give birth, losing the proper correspondence and thus resulting in misfortune; this strength is only suitable for defending against external enemies. The line Six in the Fourth is a yin and soft line in the correct position, riding on the strength of Nine in the Third, like a wild goose flying onto a tree—branches are not something a wild goose can grasp, but it fortunately finds a straight beam to rest on, so there is no misfortune. The line Nine in the Fifth is a yang and strong line in the correct position, corresponding with Six in the Second, like a wild goose arriving at a high hill, blocked by the lines Three and Four, the wife is pregnant for three years without giving birth; however, the correct correspondence cannot be taken away, and in the end, nothing can surpass it, hence it is auspicious. The line Nine at the Top is at the end of the gradual process, like a wild goose flying back to a high place, its fallen feathers can be used for ceremonial purposes, achieving success and then withdrawing, leaving a model for future generations, hence it is auspicious.

卦辭：征凶，無攸利。 初九：歸妹以娣，跛能履，征吉。 九二：眇能視，利幽人之貞。 六三：歸妹以須，反歸以娣。 九四：歸妹愆期，遲歸有時。 六五：帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。 上六：女承筐無實，士刲羊無血，無攸利。

The upper trigram is Zhen (Thunder), and the lower trigram is Dui (Lake), representing the long son above and the young maiden below. The young maiden is attracted and follows the long son without the proper rites of marriage, hence the name "Guimei" (Return of the Maiden). "Guo" means a woman's marriage, and "mei" refers to the young maiden. The hexagram statement directly states that proceeding in this way will be凶 (unfavorable) and bring no benefit, because all the lines three, four, and five of the hexagram are not in the correct position, and the union of male and female is not proper. The line "Chu Ji" (Nine at the Beginning) has yang strength at the very bottom without a proper response, like the status of a younger sister accompanying the main wife, though her position is low, she fulfills her duty; though her foot is lame, she can still walk, content with her role and proceeding forward, hence it is favorable. The line "Jiu Er" (Nine in the Second) has yang strength in the center and corresponds to "Liu Wu" (Six in the Fifth), like a person with partial blindness who can still see, though their talent is not fully used; this situation is suitable for someone who lives in seclusion and maintains their proper conduct without seeking fame. The line "Liu San" (Six in the Third) has yin in a yang position, neither in the center nor proper, using softness to overpower strength and urgently seeking marriage, thus being looked down upon, and can only return to serve as a younger sister accompanying the main wife. The line "Jiu Si" (Nine in the Fourth) has yang in a yin position and no proper response, like a woman who has missed her wedding date, which is voluntary waiting rather than no one being willing to marry her, and delaying the marriage will eventually lead to finding a suitable match. The line "Liu Wu" (Six in the Fifth) has yin in the center and is in a position of honor, corresponding to "Jiu Er" (Nine in the Second), like King Tang of Shang, who married off his daughter, as a female ruler her sleeves' beauty were less than those of the accompanying younger sisters, showing her preference for virtue over adornment; the moon is nearly full but not yet full, modest and not excessive, hence it is favorable. The line "Shang Liu" (Six at the Top) is at the end of the hexagram Guimei, with the woman holding an empty basket and the man slaughtering a sheep without blood, the sacrifice is empty, the way of husband and wife is only in name, hence there is no benefit.

卦辭：亨，王假之，勿憂，宜日中。 初九：遇其配主，雖旬無咎，往有尚。 六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。 九三：豐其沛，日中見沬，折其右肱，無咎。 九四：豐其蔀，日中見斗，遇其夷主，吉。 六五：來章，有慶譽，吉。 上六：豐其屋，蔀其家，闘其戶，闃其無人，三歲不覿，凶。

The upper trigram is Zhen (Thunder), and the lower trigram is Li (Fire). Light is clearly visible within, while movement is vigorous outside, so it is called "Feng" (Greatness), meaning grandeur. The hexagram statement says it is smooth and prosperous. When a king personally attains this grandeur, there is no need for worry, but he should maintain the middle path, just as the sun reaches its zenith. Because the sun at noon inevitably begins to tilt, and when something reaches its peak, it will inevitably decline. This is the warning of the entire hexagram. The six lines often take the image of obstructing sunlight, indicating that during times of great abundance, there is an easy occurrence of obscurity. The first line, a yang line at the very bottom, responds to the fourth line. It meets a matching line, and although two yang lines are of the same type and thus in opposition, they are equal in strength and support each other. Even if they remain together for ten days, there will be no misfortune, and going forward will be praised. The second line is yin and upright, responding to the fifth line, but it is blocked by a curtain of reed mats, so that at noon only the Big Dipper can be seen. At this time, going forward will bring suspicion and resentment. Only by sincerely influencing the other can it turn into good fortune. The third line is a yang line in the proper position, responding to the sixth line. The curtain becomes even thicker, and at noon only faint stars can be seen. It is like breaking the right arm, unable to act, because it is not used by the dark ruler and thus remains self-restrained, so there is no misfortune. The fourth line is yang in a yin position, neither in the center nor upright, and it is also blocked by reed mats, so that at noon only the Big Dipper can be seen. Fortunately, it meets the first line, a fellow traveler of equal status, thus receiving support and achieving good fortune. The fifth line is yin, upright, and in a position of honor, and it humbly accepts talented people, thus attracting a virtuous person like the second line, so there is good fortune and reputation, hence good fortune. The sixth line is at the end of Greatness, building the house high and covering the residence tightly, looking from outside at its gate, it is silent and empty, with no one seen for three years. It is self-obstructed and self-isolated, hence bad fortune.

卦辭：小亨，旅貞吉。 初六：旅瑣瑣，斯其所取災。 六二：旅即次，懷其資，得童僕貞。 九三：旅焚其次，喪其童僕，貞厲。 九四：旅于處，得其資斧，我心不快。 六五：射雉一矢亡，終以譽命。 上九：鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。

The upper trigram is Li (Fire), and the lower trigram is Gen (Mountain). The mountain stops and does not move, while fire moves and does not stay. A person leaving his hometown and living away is called "traveling," symbolizing a traveler staying in a foreign place. The hexagram statement says there is slight success: a traveler's situation is limited, and only by holding to the right path can one achieve good fortune. The six lines discuss the way of a traveler's self-cultivation. The more humble and weak one is, the more one should maintain self-respect. Initially, the first line is a yin and soft line at the very bottom, and at the beginning of the journey, it is trivial and base, with low aspirations, and misfortune is self-inflicted. The second line is a soft and upright line, and the traveler has found a lodging, carries money, and has a loyal servant, making it the most secure line in the journey. The third line is a yang line in a yang position but overly strong, treating others with violence, resulting in the lodging being burned and the servant leaving. Even though one thinks oneself upright, the situation is dangerous. The fourth line is a yang line in a yin position and not in the center, although it has found a temporary dwelling and obtained money and tools, it is not in the proper position, so the heart is not at ease. The fifth line is a soft and upright line in a noble position and attached to civilization, like shooting a wild pheasant, although losing one arrow, it gains reputation and rank, losing a little but gaining much, making it the best situation in the journey. The top line is at the end of the journey and is strong in the extreme, like a nest being burned, the traveler first laughs and then cries aloud; also, in carelessness, it loses the cow, which represents the gentle virtue, hence it is凶.

卦辭：小亨，利有攸往，利見大人。 初六：進退，利武人之貞。 九二：巽在床下，用史巫紛若，吉，無咎。 九三：頻巽，吝。 六四：悔亡，田獲三品。 九五：貞吉，悔亡，無不利。無初有終，先庚三日，後庚三日，吉。 上九：巽在床下，喪其資斧，貞凶。

Xun represents wind. Both the upper and lower trigrams are Xun, meaning wind, which can enter everywhere and move continuously, hence the name "Xun." It signifies smoothness and humility. The hexagram statement says there is slight success: by being gentle and compliant, one's achievements are slow and not immediate, hence only slight success. It is suitable to go somewhere and to meet a superior person, because compliance requires a proper direction to avoid being merely submissive. The line "Chu Li" is a soft and weak line at the very bottom, hesitating and indecisive in advancing or retreating, which is a flaw of timidity. This should be corrected with the firm and upright attitude of a warrior. The line "Jiu Er" is a strong and central line in a soft position, humble enough to lie beneath the bed, seemingly excessive, but it uses the help of diviners and shamans to sincerely communicate with the spirits, thus resulting in good fortune without misfortune. The line "Jiu San" is strong in a strong position and overly rigid, pretending to be compliant, repeatedly acting but without sincere heart, thus causing disgrace. The line "Liu Si" is soft and in the proper position, above the line "Jiu Wu" and below the three strong lines, thus regret disappears; like hunting and obtaining three types of game, each being useful, it is compliant and effective. The line "Jiu Wu" is strong, upright, and in the honorable position, maintaining correctness brings good fortune, regret disappears, and there is no disadvantage; although it started without a good beginning, it ends with a good result; "Geng" is the seventh heavenly stem, meaning change, so one should issue orders repeatedly three days before the Geng day and check the implementation three days after the Geng day, thus achieving good fortune. The line "Shang Jiu" is at the end of Xun, still lying beneath the bed, humility taken to excess becomes submissiveness, even losing the means of livelihood and tools, thus such a way leads to misfortune.

卦辭：亨，利貞。 初九：和兌，吉。 九二：孚兌，吉，悔亡。 六三：來兌，凶。 九四：商兌未寧，介疾有喜。 九五：孚于剝，有厲。 上六：引兌。

Dui represents a marsh. Both the upper and lower trigrams are Dui, so two marshes are connected and mutually nourish each other, hence the name "Dui," meaning joy. The hexagram statement says it is smooth and favorable to maintain uprightness: to please others and oneself must conform to the right path. If one pleases others without principle, it becomes flattery, so the word "Zhen" (uprightness) is emphasized. The six lines judge good or bad fortune based on the object and manner of pleasure. Initially, the line "Nine at the Beginning" is yang and located at the very bottom with no connection to any other line, having no private bias, and pleasing others with a peaceful mind, hence it is favorable. "Nine in the Second" is yang and occupies the center, closely adjacent to "Six in the Third," a yin line. Although there is a risk of being tempted, because it is solid in its inner nature and pleases through sincerity, it is favorable and the regret disappears. "Six in the Third" is yin and occupies a yang position, neither centered nor upright. It has nothing below to respond to, so it turns back to seek pleasure from "Nine at the Beginning" and "Nine in the Second," bending itself to please others, hence it is unfavorable. "Nine in the Fourth" is yang and occupies a yin position, located between "Nine in the Fifth" and "Six in the Third." It hesitates between whom to please, and is restless in mind. If it can decisively cut off the temptation from "Six in the Third" like preventing a disease, there will be joy. "Nine in the Fifth" is yang and upright, occupying the exalted position. The only concern is that it is adjacent to "Six at the Top," a yin line that consumes yang. If it trusts this small person with sincerity, there will be danger, which is a warning to those in exalted positions. "Six at the Top" is at the end of Dui, using means to attract others to please itself. The line statement does not judge it as favorable or unfavorable, as its deviation from the right path is implied.

卦辭：亨，王假有廟，利涉大川，利貞。 初六：用拯馬壯，吉。 九二：渙奔其機，悔亡。 六三：渙其躬，無悔。 六四：渙其群，元吉。渙有丘，匪夷所思。 九五：渙汗其大號，渙王居，無咎。 上九：渙其血，去逖出，無咎。

The upper trigram is Xun (Wind), and the lower trigram is Kan (Water). Wind moves upon the water, causing ripples to spread out in all directions, hence the hexagram is called "Huan," meaning dispersion. The meaning of the hexagram lies in dispersing what should be dispersed and gathering what should be gathered. The hexagram statement says it is smooth and favorable. The king personally attends the ancestral temple to gather the people's hearts, it is favorable to cross great rivers to relieve difficulties, and favorable to maintain the right course. Initially, the first line is a yin line, soft and weak, at the very bottom, and the dispersion has just begun. At this time, with the aid of the second line, which is a strong and vigorous male line, the effort is small but the result is great, hence it is favorable. The second line is a strong and vigorous male line that is in the middle and is trapped in the dangerous situation of Kan. In the time of dispersion, it rushes toward a table for support, gaining a secure position, hence the regret disappears. The third line is a yin line in a yang position and is out of place, it corresponds with the top line, and can dispel its own private thoughts to serve the public, hence there is no regret. The fourth line is soft and in the proper position, it supports the fifth line, and can disperse its own faction, which is extremely favorable. After the faction is dispersed, the people of the world gather together like a hill or mountain, a state of mind that is not common for ordinary people to imagine. The fifth line is a strong and vigorous male line that is upright and in the honorable position, issuing orders like sweat, which flows out once and does not return, commands are carried out without regret; at the same time, it disperses the private wealth accumulated in the royal residence to benefit the people, hence there is no calamity. The top line is at the end of dispersion, it can dispel the calamity of bloodshed, and retreats far away from the place of worry and fear—"tid" means far, thus escaping unharmed, hence there is no calamity.

卦辭：亨，苦節不可貞。 初九：不出戶庭，無咎。 九二：不出門庭，凶。 六三：不節若，則嗟若，無咎。 六四：安節，亨。 九五：甘節，吉，往有尚。 上六：苦節，貞凶，悔亡。

The upper trigram is Kan (Water), and the lower trigram is Dui (Lake). A lake has limited capacity, and when water flows into it, if there is too much, it will overflow. This is called "Jie" (Moderation), meaning to regulate with restraint. The hexagram statement says it is smooth, but excessive moderation should not be regarded as a constant principle. Thus, moderation is valued for being appropriate. Initially, the line "Chu Ji" (Nine at the Beginning) is yang and properly positioned, and it remains within the household without taking a single step outside, being cautious within and not lightly venturing out, so there is no misfortune. The line "Jiu Er" (Nine in the Second) is yang and has the correct middle position but is improperly positioned. The opportunity has arrived, yet it remains closed within, missing the chance to act, thus resulting in misfortune. Although both lines do not move, "Chu Ji" stops when it should, while "Jiu Er" fails to act when it should. The line "Liu San" (Six in the Third) is yin in a yang position, neither proper nor correct, and is unable to regulate itself. After the fact, it can only lament; although this self-reproach contains a realization, it is not yet a misfortune. The line "Liu Si" (Six in the Fourth) is soft and properly positioned, and it receives the support of "Jiu Wu" (Nine in the Fifth). It moves within the bounds of moderation without feeling forced, thus achieving smoothness. The line "Jiu Wu" (Nine in the Fifth) is yang, proper, and occupies the exalted position. It is the master of regulation, willingly practicing moderation so that others do not find it burdensome, thus resulting in good fortune. If it moves forward, it will be honored. The line "Shang Liu" (Six at the Top) is at the end of moderation, and the regulation has become so bitter that it is unbearable. To adhere to this extreme is dangerous. However, correcting an excess is better than indulgence without restraint, and in terms of intention, regret can eventually be dispelled.

卦辭：豚魚吉，利涉大川，利貞。 初九：虞吉，有它不燕。 九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。 六三：得敵，或鼓或罷，或泣或歌。 六四：月幾望，馬匹亡，無咎。 九五：有孚攣如，無咎。 上九：翰音登于天，貞凶。

The upper trigram is Xun (Wind), and the lower trigram is Dui (Lake). Wind moves over the lake, and the water ripples in response. The entire hexagram has the second and fifth lines as yang lines in the central position, while the third and fourth lines are yin and empty. The emptiness in the center represents the image of sincerity and trust, so it is called "Zhongfu" (Sincerity in the Center). The hexagram statement says that sincerity can even move a small animal like a piglet, so it is auspicious. It is suitable for crossing great rivers and for maintaining integrity. The line "Chu Ji" (Initial Nine) is at the beginning of sincerity, so one should first carefully examine whether the person one trusts is trustworthy. Only after careful consideration and verification can trust be established, which brings good fortune. If one's heart is divided and has other attachments, then there will be no peace. The line "Jiu Er" (Nine in the Second) is a yang line that is in the central position but occupies a yin position, like a crane calling in the dark, and its young ones respond in harmony. I have a good cup of wine, and I wish to share it with you. Sincerity and trust are felt in the hidden places, not in the open, and they do not depend on distance. The line "Li San" (Six in the Third) is a yin line in a yang position, not in the center or correct position. It trusts the wrong person. When encountering an enemy, it suddenly drums and attacks, then becomes exhausted and stops, sometimes crying, sometimes singing, with no fixed mind and thus losing direction. The line "Li Si" (Six in the Fourth) is a yin line in the correct position. It is above the line "Jiu Wu" (Nine in the Fifth) and cuts off its private response with the line "Chu Ji." It is like the moon about to be full, or a horse that has lost its companion. It abandons its kind and follows the superior alone, so there is no misfortune. The line "Jiu Wu" (Nine in the Fifth) is a yang line that is in the central and correct position, occupying the exalted position. It uses sincerity to connect with the world, and the upper and lower parts are closely connected, so there is no misfortune. The line "Shang Ji" (Nine at the Top) is at the end of Zhongfu. It is like the sound of a rooster's crowing reaching the heavens, where the sound exceeds the emotion and the name surpasses the reality. Holding onto this empty reputation brings misfortune.

卦辭：亨，利貞，可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。 初六：飛鳥以凶。 六二：過其祖，遇其妣，不及其君，遇其臣，無咎。 九三：弗過防之，從或戕之，凶。 九四：無咎，弗過遇之，往厲必戒，勿用永貞。 六五：密雲不雨，自我西郊，公弋取彼在穴。 上六：弗遇過之，飛鳥離之，凶，是謂災眚。

The upper trigram is Zhen (Thunder), and the lower trigram is Gen (Mountain). Thunder on a mountain, its sound is loud but the area it passes through is small. The entire hexagram has four yin lines outside and two yang lines in the middle, with more yin than yang, hence it is called "Small Overstep." This means that in small matters, one may slightly exceed the norm. The hexagram statement says it is smooth and favorable for maintaining correctness, suitable for small matters but not for great ones. It is like a bird leaving a sound, flying upward is against the trend and requires effort, while flying downward is in harmony with the trend. Therefore, it is not suitable to go upward but to go downward, thus achieving great good fortune. The line Six at the beginning is yin and soft at the very bottom, and it responds to Nine in the fourth. It should remain in its place but is eager to fly high, exceeding its proper position, hence it is dangerous. The line Six in the second is soft and upright, it oversteps the grandfather and meets the grandmother, fails to reach the sovereign but only meets the minister; it does not exceed its proper measure, stops at the appropriate place, hence there is no misfortune. The line Nine in the third is yang and proper in position but during the time of small overstep, it does not slightly exceed in caution, relying solely on its own righteousness, which may lead to being secretly harmed by the following yin lines, hence it is dangerous. The line Nine in the fourth is yang in a yin position but can restrain itself, hence there is no misfortune; it does not excessively display itself and meets people, going forward may be dangerous, hence it must be cautious; it also should not take this temporary approach as a permanent rule. The line Six in the fifth is yin and moderate, holding the position of honor without a responding yang line, like thick clouds rising from the western outskirts but failing to bring rain, the grace cannot be extended. It can only be like the king using a bowstring arrow to shoot at something in a hole, using those nearby as the wise ones. The line Six at the top is at the end of the small overstep, unwilling to meet but persistently overstepping, like a bird flying high without returning and thus falling into a net, hence it is dangerous, this is called heaven's calamity and human misfortune.

卦辭：亨小，利貞，初吉終亂。 初九：曳其輪，濡其尾，無咎。 六二：婦喪其茀，勿逐，七日得。 九三：高宗伐鬼方，三年克之，小人勿用。 六四：繻有衣袽，終日戒。 九五：東鄰殺牛，不如西鄰之禴祭，實受其福。 上六：濡其首，厲。

The upper trigram is Kan (Water), and the lower trigram is Li (Fire). Water is above fire, and through this combination, cooking is achieved, hence the name "Ji Ji" (Already Completed). This signifies that the matter has already been successfully accomplished. The entire hexagram has six lines, each yao (line) being appropriately positioned—yang lines in the odd positions and yin lines in the even positions, with none misplaced. This is the most orderly structure in the Zhou Yi. The hexagram statement says that success is only achieved in small matters, and it is suitable to maintain correctness; initially it is auspicious, but eventually it turns into confusion—because after reaching the peak of success, there is no further progress possible, and maintaining the success is more difficult than achieving it in the first place. This is the main idea of the entire hexagram. The first line, "Chu Ji," is a yang line in the correct position at the beginning of the completion, holding back the chariot wheel so it does not move too quickly, and keeping the tail wet so it does not rush across, thus being able to restrain itself, so there is no misfortune. The second line, "Liu Er," is a yin line in the correct position and corresponds with the fifth line, which is a yang line. It is like a woman who has lost the curtain on her chariot, and is temporarily unable to travel; there is no need to search for it, for by maintaining the middle and correctness, it will naturally be recovered when the seventh line returns. The third line, "Jiu San," is a yang line in the correct position at the extreme of the lower trigram, like King Wu Ding of the Shang dynasty's campaign against the Gufang, which took three years to conquer, showing the difficulty of using military force after completion; at this time, especially, it is not advisable to employ petty people. The fourth line, "Liu Si," is a yin line in the correct position and has already entered the Kan trigram, like a beautiful silk robe with a pre-prepared old patch for leaks, constantly being vigilant against leakage, indicating that after success, one must always be on guard against potential problems. The fifth line, "Jiu Wu," is a yang line in the correct position and holds the exalted position. The eastern neighbor sacrifices a bull in a grand ceremony, but the western neighbor uses a simple spring sacrifice, which can more truly receive the blessings of the gods, because the sacrifice lies in sincerity rather than in the offerings. When the state has already reached completion, it is especially dangerous to indulge in extravagance. The sixth line, "Shang Liu," is at the end of the completion, like crossing a river so that even the head is submerged in water, and when the completion is at its peak, danger arises, hence there is danger.

卦辭：亨，小狐汔濟，濡其尾，無攸利。 初六：濡其尾，吝。 九二：曳其輪，貞吉。 六三：未濟，征凶，利涉大川。 九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。 六五：貞吉，無悔，君子之光，有孚，吉。 上九：有孚于飲酒，無咎。濡其首，有孚失是。

The upper trigram is Li (Fire), and the lower trigram is Kan (Water). Fire is upwardly ascending, while water flows downward; they do not meet, so the matter has not yet been completed, hence it is called "Not Yet Completed" (Wèijì), which is the opposite of "Already Completed" (Jìjì). All six lines of this hexagram have yang in even positions and yin in odd positions, with none in the proper position. However, each line has a correct corresponding line, so even though it is not yet completed, there is still a possibility of completion. The Zhou Changes ends with this hexagram to signify that matters have no end. The hexagram statement says it is smooth; a small fox is about to cross the river but gets its tail wet, thus failing at the last moment, so there is no benefit. The first line, being yin and weak at the very bottom, attempts to cross the river too soon in the initial stage of Not Yet Completed, gets its tail wet and cannot continue, indicating insufficient strength, hence there is regret. The second line is yang and strong, occupying a yin position, able to hold back the chariot wheel and not rush forward, maintaining the middle path, thus being upright brings good fortune. The third line is yin and weak, occupying an improper position at the top of the dangerous trigram Kan, and rushing forward in the time of Not Yet Completed brings misfortune; however, as danger is about to arise and there is a correct corresponding line above, if one can seize the opportunity to cross the great river, it is still beneficial. The fourth line is yang in a yin position, having already left the dangerous trigram Kan, and maintaining the upright position brings good fortune and removes regret; by exerting the power of movement and shaking to attack the Ghost Country, it took three years but eventually received a great reward, showing that overcoming difficulties is not achieved in a single day. The fifth line is yin and moderate, occupying a noble position and corresponding to the second line, maintaining the upright position brings good fortune without regret; this is where the light of the gentleman lies, with sincerity in heart and people coming to him, hence it is good. The top line is at the end of Not Yet Completed, holding sincerity and drinking with others, originally without misfortune; but if one becomes excessively drunk and even gets the head wet, then although sincere, one loses moderation—this warning statement concludes the entire book, with profound meaning.

爻辭應用要點。1. 動爻優先：在梅花易數中，動爻的爻辭是最直接的參考。其爻辭往往能點明事情的關鍵。2. 結合體用：爻辭需結合體用生克關係來理解，不可孤立解讀。3. 觀象取義：爻辭中的意象（如龍、虎、馬、鳥等）可根據問事情境靈活取象。4. 時位相應：注意爻位（初、二、三、四、五、上）所代表的時間或地位含義。

Using the line statements to interpret the hexagram has four key principles. The first is to prioritize the moving line: in the system of Plum Blossom Numerology, the line statement of the moving line is the most direct basis for judgment, often clearly pointing out the key aspect of the matter in one sentence. The other lines are only for reference. The second is to combine the body and the used line: Plum Blossom Numerology refers to the unchanging line in the hexagram as the "body" and the changing line as the "used line." There is a relationship of generating me, me generating, overcoming me, and me overcoming between the body and the used line. The line statement must be understood within this layer of generating and overcoming relationships. Interpreting a line statement in isolation is easily misleading. The third is to observe the image and take its meaning: the images such as dragon, tiger, horse, and bird in the line statements are symbolic representations used for reasoning. They should not be taken literally. Instead, they should be flexibly interpreted according to the specific context of the question. The same symbolic image may refer to different things depending on whether the question is about human affairs, movement, or property. The fourth is to consider the time and position: the six positions of the hexagram, from the initial to the upper, represent both the sequence of stages of the matter and the status of the person involved. When reading the line statements, the time and position contained in the line positions should be taken into account together to ensure an accurate judgment.