Redraw the Trigram of Fire (Li)

中孚：此重卦之離也。離體中虛象舟，故卦辭曰涉川；內外卦之中爻皆實，故卦名孚。

The hexagram Zhongfu is formed by enlarging and redrawing the hexagram Li. It has two yin lines in the middle and two yang lines above and below, just like the middle of Li being empty. Since Li's structure is hollow in the center, it resembles an empty boat, hence the hexagram statement says "favorable for crossing great rivers." The middle lines of both the inner and outer trigrams are solid yang lines, indicating a full center, which represents sincerity. Therefore, the hexagram is named "Zhongfu," meaning sincerity.

恆：泰初往升四，四來降初，曰恆，《彖傳》曰剛上而柔下，雷風相與。井：泰初往升五，五來降初，曰井，井卦辭曰改邑不改井，無喪無得，往來井井。蠱：泰初往升上，上來降初，曰蠱，蠱《彖傳》曰剛上而柔下。豐：泰二往升四，四來降二，曰豐，豐《彖傳》曰天地盈虛，與時消息。既濟：泰二往升五，五來降二，曰既濟，爻辭曰婦喪其茀、東鄰殺牛。

The hexagram of Constancy is formed when the first line of the hexagram of Great Passage moves up to the fourth position and the fourth line moves down to the first position. Therefore, the Commentary on the Judgment of the hexagram of Constancy says, "The strong above and the yielding below; thunder and wind interacting." The hexagram of Well is formed when the first line of the hexagram of Great Passage moves up to the fifth position and the fifth line moves down to the first position. Therefore, the statement of the hexagram of Well says, "Changing the village but not the well, no loss, no gain, coming and going with the well." The village may be moved but the well cannot be moved. The hexagram of Restraint is formed when the first line of the hexagram of Great Passage moves up to the top position and the top line moves down to the first position. Therefore, the Commentary on the Judgment of the hexagram of Restraint says, "The strong above and the yielding below." The hexagram of Great Illumination is formed when the second line of the hexagram of Great Passage moves up to the fourth position and the fourth line moves down to the second position. Therefore, the Commentary on the Judgment of the hexagram of Great Illumination says, "The heavens and earth are full and empty, changing with the time." The hexagram of Completion is formed when the second line of the hexagram of Great Passage moves up to the fifth position and the fifth line moves down to the second position. Therefore, the line statements include "The wife loses her headband" and "The eastern neighbor sacrifices an ox."

賁：泰二往升上，上來降二，曰賁，賁《彖傳》曰柔來而文剛，分剛上而文柔。歸妹：泰三往升四，四來降三，曰歸妹，歸妹《彖傳》曰天地不交而萬物不興，爻辭曰歸妹以須，反歸以娣。節：泰三往升五，五來降三，曰節，節《彖傳》曰天地節而四時成，節以制度，不傷財，不害民。損：泰三往升上，上來降三，曰損，損《彖傳》曰損下益上，其道上行，又曰損剛益柔有時，爻辭曰三人行則損一人，一人行則得其友。

The hexagram "Bian" (Brightness) is formed when the line Nine in the Second of "Tai" rises to the upper position and the line Six at the Top of "Tai" descends to the second position. Therefore, the "Commentary on the Judgment" of "Bian" states, "Softness comes and adorns firmness; firmness above adorns softness." The hexagram "Gui Mei" (Return of the Younger Sister) is formed when the line Nine in the Third of "Tai" rises to the fourth position and the line Six in the Fourth of "Tai" descends to the third position. Therefore, the "Commentary on the Judgment" of "Gui Mei" states, "Heaven and Earth do not interact, and all things do not flourish." The line statement says, "Return of the Younger Sister is delayed; instead, the younger sister is sent as a bride." The elder sister waits for a long time, but the younger sister ends up being the one to be married off. The hexagram "Jie" (Restraint) is formed when the line Nine in the Third of "Tai" rises to the fifth position and the line Six in the Fifth of "Tai" descends to the third position. Therefore, the "Commentary on the Judgment" of "Jie" states, "Heaven and Earth regulate, and the four seasons are formed; regulation through established systems, not harming resources, not harming the people." The hexagram "Sun" (Loss) is formed when the line Nine in the Third of "Tai" rises to the upper position and the line Six at the Top of "Tai" descends to the third position. Therefore, the "Commentary on the Judgment" of "Sun" states, "Loss from the lower to benefit the upper, its way is to go upward," and also says, "Sometimes loss of firmness benefits softness." The line statement of the third line says, "When three people walk, one is lost; when one person walks, he gains a friend."

益：否初往升四，四來降初，曰益，益《彖傳》曰損上益下，民說無疆，自上下下，其道大光，又曰天施地生，其益無方。噬嗑：否初往升五，五來降初，曰噬嗑，噬嗑《彖傳》曰剛柔分，又曰柔得中而上行。隨：否初往升上，上來降初，曰隨，隨《彖傳》曰剛來而下柔。渙：否二往升四，四來降二，曰渙，渙《彖傳》曰剛來而不窮，柔得位乎外而上同。未濟：否二往升五，五來降二，曰未濟，未濟《象傳》曰君子以辨物居方。

The hexagram Yi is formed when the first line of the hexagram Po rises to the fourth position and the fourth line descends to the first position. Therefore, the Yi hexagram's Commentary on the Judgment says, "Loss from above benefits below; the people are pleased without limit, and the way of benefiting from above to below shines brightly." It also says, "Heaven gives and Earth produces; its benefit has no limit." The hexagram Shihe is formed when the first line of the hexagram Po rises to the fifth position and the fifth line descends to the first position. Therefore, the Shihe hexagram's Commentary on the Judgment says, "Hard and soft are divided," and also says, "Softness attains the center and ascends." The hexagram Sui is formed when the first line of the hexagram Po rises to the top position and the top line descends to the first position. Therefore, the Sui hexagram's Commentary on the Judgment says, "Hardness comes down to the soft." The hexagram Huan is formed when the second line of the hexagram Po rises to the fourth position and the fourth line descends to the second position. Therefore, the Huan hexagram's Commentary on the Judgment says, "Hardness comes down without end, and softness attains a position outside and ascends in harmony." The hexagram Weijì is formed when the second line of the hexagram Po rises to the fifth position and the fifth line descends to the second position. Therefore, the Weijì hexagram's Great Image Commentary says that the gentleman should discern things and enable each to be in its proper place.

困：否二往升上，上來降二，曰困，困爻辭曰朱紱方來，又曰困于赤紱。漸：否三往升四，四來降三，曰漸，漸《彖傳》曰進得位往有功也，進以正可以正邦也。旅：否三往升五，五來降三，曰旅，旅《彖傳》曰柔得中乎而順乎剛。咸：否三往升上，上來降三，曰咸，咸《彖傳》曰柔上而剛下，二氣感應以相與。

The hexagram "Goon" is formed when the line six two of "Bo" rises to the upper position and the line nine at the top descends to the second position. Therefore, the line statement of "Goon" nine two says "The red sash is about to come," and the line statement of "Goon" nine five says "Trapped by the red sash." The hexagram "Jian" is formed when the line six three of "Bo" rises to the fourth position and the line nine four descends to the third position. Therefore, the commentary on the judgment of "Jian" says "Advancing to a proper position, going forward brings merit; advancing with correctness can regulate the state." The hexagram "Lv" is formed when the line six three of "Bo" rises to the fifth position and the line nine five descends to the third position. Therefore, the commentary on the judgment of "Lv" says that the flexible lines are outside the body, in the center, and obedient to the strong lines. The hexagram "Xian" is formed when the line six three of "Bo" rises to the upper position and the line nine at the top descends to the third position. Therefore, the commentary on the judgment of "Xian" says "The flexible is above and the strong is below; the two energies respond to each other."

同人：姤初往升二，夬上來降二，曰同人，爻辭二五曰同人，言相應也；初上亦曰同人，言俱與二相易也。履：姤初往升三，夬上來降三，曰履，履爻辭初曰素履往，言自姤往也；上九曰視履考祥，其旋元吉，言自夬旋轉也。小畜：姤初往升四，夬上來降四，曰小畜，小畜《彖傳》曰柔得位而上下應之。大有：姤初往升五，夬上來降五，曰大有，大有《彖傳》曰柔得尊位大中而上下應之。

The hexagram "Tong Ren" is formed when the first line of "Gou" ascends to the second position and the top line of "Guai" descends to the second position. Therefore, the statements of the second and fifth lines both say "Tong Ren," which refers to the correspondence between the second and fifth lines. The first and top lines also mention "Tong Ren," indicating that they have exchanged positions with the second line. The hexagram "Lv" is formed when the first line of "Gou" ascends to the third position and the top line of "Guai" descends to the third position. Thus, the statement of the first line of "Lv" says "Su Lv Wang," indicating that it comes from "Gou" moving upward. The statement of the top line says "Shi Lv Kao Xiang, Qi Xuan Yuan Ji," indicating that it comes from "Guai" moving downward. The hexagram "Xiao Xu" is formed when the first line of "Gou" ascends to the fourth position and the top line of "Guai" descends to the fourth position. Therefore, the "Commentary on the Judgment" of "Xiao Xu" says "Rou De Wei Er Shang Xia Ying Zhi." The hexagram "Da You" is formed when the first line of "Gou" ascends to the fifth position and the top line of "Guai" descends to the fifth position. Therefore, the "Commentary on the Judgment" of "Da You" says "Rou De Zun Wei Da Zhong, Er Shang Xia Ying Zhi."

師：復初往升二，剝上來降二，曰師，師《彖傳》曰剛中而應，二應五也；又曰二民從之，言上下陰皆從二，自剝復易也。謙：復初往升三，剝上來降三，曰謙，六爻上為天位，初為地位，謙《彖傳》曰天道下濟而光明，言剝上降為謙三；地道卑而上行，言復初升為謙三也。豫：復初往升四，剝上來降四，曰豫，豫九四爻辭曰由豫，大有得，言九四為豫之由，大得上下眾陰也。比：復初往升五，剝上來降五，曰比，比《彖傳》曰上下應也，言自剝復上下易也。

The hexagram "Military Campaign" (师) is formed when the first line of the hexagram "Return" (复) rises to the second position, and the top line of the hexagram "Splitting" (剥) descends to the second position. Therefore, the "Commentary on the Judgment" (彖传) of "Military Campaign" says "strong and central, with a responsive line," referring to the nine in the second position (九二) corresponding with the six in the fifth position (六五). It also says "and the people follow it," referring to the second line, as all the lower yin lines are obedient to it, which comes from the exchange of upper and lower lines between "Splitting" and "Return." The hexagram "Humility" (谦) is formed when the first line of "Return" rises to the third position, and the top line of "Splitting" descends to the third position. Since the top line is the heavenly position and the first line is the earthly position, the "Commentary on the Judgment" of "Humility" says "the heavenly way descends and shines brightly," referring to the top line of "Splitting" descending to the third line of "Humility." It also says "the earthly way is lowly but ascends," referring to the first line of "Return" rising to the third line of "Humility." The hexagram "Joy" (豫) is formed when the first line of "Return" rises to the fourth position, and the top line of "Splitting" descends to the fourth position. Therefore, the line statement of the ninth in the fourth position (九四) in "Joy" says "from joy, great gain," meaning that the fourth line is the source of the joy in the entire hexagram, gaining the allegiance of all the lower yin lines. The hexagram "Following" (比) is formed when the first line of "Return" rises to the fifth position, and the top line of "Splitting" descends to the fifth position. Therefore, the "Commentary on the Judgment" of "Following" says "the upper and lower respond to each other," referring to the exchange of upper and lower lines between "Splitting" and "Return."

屯：臨二往升五，五來降二，曰屯，屯二爻辭曰十年乃字，言與五為婚媾也。明夷：臨二往升三，三來降二，曰明夷，明夷二爻辭夷于左股，言自三退居二也。升：臨初往升三，三來降初，曰升，升爻辭初六曰允升，言自臨初往也。

The hexagram Zun is formed when the nine in the second position of Lin rises to the fifth position and the six in the fifth position descends to the second position. Therefore, the line statement of the second line in Zun says "After ten years, she is married," meaning it forms a marital relationship with the fifth line, but it takes ten years before the marriage is arranged. The hexagram Mingyi is formed when the nine in the second position of Lin rises to the third position and the six in the third position descends to the second position. Therefore, the line statement of the second line in Mingyi says "Injured on the left thigh," meaning it moves from the third position to the second position, thus injuring the left leg. The hexagram Sheng is formed when the nine in the first position of Lin rises to the third position and the six in the third position descends to the first position. Therefore, the line statement of the first line in Sheng says "Permitted to ascend," meaning this ascent is precisely from the first line of Lin moving upward.

蒙：觀二往升五，五來降二，曰蒙，蒙卦辭曰非我求童蒙，童蒙求我。晉：觀四往升五，五來降四，曰晉，晉《彖傳》曰柔進而上行。萃：觀四往升上，上來降四，曰萃。

The hexagram "Meng" is formed when the line six in the second position of the hexagram "Guan" rises to the fifth position, and the line nine in the fifth position descends to the second position. Therefore, the statement of the hexagram "Meng" says, "It is not I who seeks the innocent and naive, but the innocent and naive who seek me." Here, "I" refers to nine in the second position, and "the innocent and naive" refers to six in the fifth position. The hexagram "Jin" is formed when the line six in the fourth position of "Guan" rises to the fifth position, and the line nine in the fifth position descends to the fourth position. Therefore, the commentary on the judgment of "Jin" says, "The flexible and advancing line moves upward." The hexagram "Cui" is formed when the line six in the fourth position of "Guan" rises to the top position, and the line nine at the top descends to the fourth position.

訟：遯二往升三，三來降二，曰訟，訟《彖傳》曰剛來而得中也。無妄：遯初往升三，三來降初，曰無妄，無妄《彖傳》曰剛自外來而為主於內。鼎：遯二往升五，五來降二，曰鼎，鼎《彖傳》曰柔進而上行，得中而應乎剛。

The hexagram "Strife" is formed when the line Nine in the Second of the hexagram "Retreat" rises to the Third position and the line Six in the Third descends to the Second position. Therefore, the Commentary on the Judgment of "Strife" states, "A strong line comes and occupies the center." The hexagram "Without Delusion" is formed when the line Six at the Beginning of "Retreat" rises to the Third position and the line Nine in the Third descends to the First position. Therefore, the Commentary on the Judgment of "Without Delusion" states, "A strong line comes from outside and becomes the master within." The hexagram "Tripod" is formed when the line Nine in the Second of "Retreat" rises to the Fifth position and the line Six in the Fifth descends to the Second position. Therefore, the Commentary on the Judgment of "Tripod" states, "A flexible line advances upward, reaches the center, and responds to the strong."

需：大壯四往升五，五來降四，曰需。大畜：大壯三往升上，上來降三，曰大畜，大畜《彖傳》曰剛上而尚賢。革：大壯二往升五，五來降二，曰革，革《彖傳》曰天地革而四時成，湯武革命，順乎天而應乎人。

The hexagram "Need" is formed when the Nine in the Fourth position of the hexagram "Great Strength" moves up to the Fifth position, and the Six in the Fifth position moves down to the Fourth position. The hexagram "Great Accumulation" is formed when the Nine in the Third position of "Great Strength" moves up to the top position, and the Six at the Top moves down to the Third position, hence the "Commentary on the Judgment" of "Great Accumulation" says "the strong rises and honors the virtuous." The hexagram "Revolution" is formed when the Nine in the Second position of "Great Strength" moves up to the Fifth position, and the Six in the Fifth position moves down to the Second position, hence the "Commentary on the Judgment" of "Revolution" says "the heavens and earth undergo revolution, and the four seasons are formed; King Tang and King Wu brought about revolution, following the way of heaven and responding to the will of mankind."

蹇：小過四往升五，五來降四，曰蹇，蹇《彖傳》曰利西南，往得中也。解：小過二往升三，三來降二，曰解，解《彖傳》曰其來復吉，乃得中也。

The hexagram蹇 arises when the line nine in the fourth position of the hexagram Xiao Guo moves up to the fifth position, and the line six in the fifth position moves down to the fourth position. Therefore, the Commentary on the Judgment of蹇 says, "It is advantageous to go toward the southwest, for it reaches the center." The hexagram Jie arises when the line six in the second position of the hexagram Xiao Guo moves up to the third position, and the line nine in the third position moves down to the second position. Therefore, the Commentary on the Judgment of Jie says, "Its coming back is auspicious, for it reaches the center."

家人：中孚二往升三，三來降二，曰家人，家人《象傳》曰言有物，兌口易為離文也；行有恆，巽股不易也。睽：中孚四往升五，五來降四，曰睽，睽《彖傳》曰柔進而上行，得中而應乎剛。

The hexagram Family is formed when the line Nine in the Second of the hexagram Zhongfu moves up to the third position, and the line Six in the Third moves down to the second position. Therefore, the Great Image Commentary of Family says, "The superior person regulates speech with substance and action with constancy." "Speech with substance" is because the trigram Dui (Lake), representing mouth, transforms into Li (Fire), symbolizing civilization. "Action with constancy" is because Xun (Wind), representing the thigh, remains unchanged throughout. The hexagram Kui is formed when the line Six in the Fourth of Zhongfu moves up to the fifth position, and the line Six in the Fifth moves down to the fourth position. Therefore, the Commentary on the Judgment of Kui says, "The flexible and advancing line rises, attains the center, and corresponds with the firm."

漢儒解易多用互卦，蓋本大傳雜物撰德、辨是與非則非中爻不備之義。今為證之經文，質之《春秋傳》卜筮繇辭，酌中理解，則互卦亦說易之一斑也，故又列圖如左雲。

Han dynasty scholars often used the nuclear hexagram to interpret the Yi Jing, based on the statement in the Great Treatise that "by combining various elements and composing virtue, distinguishing right from wrong, one cannot fully understand without examining the middle lines in an interactive manner." Now, verifying with the classic text and cross-referencing with the divination verses from the Zuo Zhuan, a balanced interpretation can be reached. This shows that the nuclear hexagram is also a valid approach to interpreting the Yi Jing, hence the nuclear hexagram diagram is placed on the left.

乾，中互重乾。坤，中互重坤。屯，中互艮坤，屯二爻言字、言十年，互坤象也；三爻言舍，互艮象也。蒙，中互坤震，蒙卦辭曰初筮告，言互震為聲音也；三爻曰困，互坤為迷也。需，中互離兌，需二爻曰小有言，互兌為口也；五爻需于酒食，坎水互離象也。訟，中互巽離，訟初爻《象傳》曰辨，前有互離也；四爻曰即命，互巽為命也。師，中互坤震，師五爻曰長子帥師，互震為長子也。比，中互艮坤，比五爻曰失前禽，艮為虎狼、為止，互艮象也。

The hexagram Qian, with the four middle lines producing another Qian. The hexagram Kun, with the four middle lines producing another Kun. The hexagram Zun, with the middle four lines producing Gen and Kun: the line six at the second says "a woman remains chaste and does not marry" and "after ten years she marries," which is the image of Kun, representing the mother and governing childbirth; the line six at the third says "a gentleman abandons it," which is the image of Gen, representing stopping. The hexagram Meng, with the middle four lines producing Kun and Zhen: the hexagram statement says "the first divination reveals," because the intermediately produced Zhen represents sound, which can speak out; the line six at the third refers to being trapped, because the intermediately produced Kun represents confusion. The hexagram Xu, with the middle four lines producing Li and Dui: the line nine at the second says "a little talk," because the intermediately produced Dui represents mouth and speech; the line nine at the fifth says "waiting for food and drink," because Kan represents water and the intermediately produced Li represents fire, which together match the image of cooking and food. The hexagram Song, with the middle four lines producing Xun and Li: the line six at the beginning in the Image Commentary says "it is clear and distinct," because there is the intermediately produced Li representing brightness; the line nine at the fourth says "returning to the command," because the intermediately produced Xun represents orders. The hexagram Shi, with the middle four lines producing Kun and Zhen: the line six at the fifth says "the eldest son leads the army," because the intermediately produced Zhen represents the eldest son. The hexagram Bi, with the middle four lines producing Gen and Kun: the line nine at the fifth says "losing the previous bird," because Gen represents tigers and wolves and also signifies stopping, which is the image of Gen.

小畜，中互離兌，小畜卦辭曰密雲不雨、自我西郊，兌為雨澤，位居正西，此互兌象也；三爻曰輿說輹，互兌為脫，夫妻反目，互離為目也。履，中互巽離，履三爻曰眇能視，互離象；跛能履，互巽象。泰，中互震兌，泰五爻曰帝乙歸妹，震為長子、為兄，兌為少女、為妹。否，中互巽艮，否初爻曰拔茅，互巽為茅，互艮之手拔之。同人，中互乾巽，同人三爻曰伏戎于莽，互巽為草莽也。大有，中互兌乾，大有三爻曰公用亨于天子，互兌為口，享食象也。

The hexagram Xiao Xu has the middle and interacting trigrams Li (Fire) and Dui (Lake). The hexagram statement says, "Clouds gather closely but do not rain, from my western suburb." Dui represents rain and its position is in the direction of Due West, which matches the image of the interacting Dui. The line nine in the third says, "The wheel of the carriage comes off," because the interacting Dui signifies detachment. It also says, "The husband and wife turn against each other," because the interacting Li represents the eye. The hexagram Li has the middle and interacting trigrams Xun (Wind) and Li (Fire). The line six in the third says, "One eye can see," taking the image of the eye from the interacting Li. It also says, "One leg can walk," taking the image of the leg from the interacting Xun. The hexagram Tai has the middle and interacting trigrams Zhen (Thunder) and Dui (Lake). The line six in the fifth says, "The Son of Heaven Yi marries his sister," Zhen represents the eldest son and the elder brother, while Dui represents the young woman and the younger sister, which matches the image of the elder brother marrying the younger sister. The hexagram Po has the middle and interacting trigrams Xun (Wind) and Gen (Mountain). The line six at the beginning says, "Pulling out the wild hemp," the interacting Xun represents the hemp, and the interacting Gen represents the hand, which is used to pull it out. The hexagram Tong Ren has the middle and interacting trigrams Qian (Heaven) and Xun (Wind). The line nine in the third says, "Hiding soldiers in the grass," because the interacting Xun represents the grassy wilderness, which can be used for hiding troops. The hexagram Da You has the middle and interacting trigrams Dui (Lake) and Qian (Heaven). The line nine in the third says, "The public offers sacrifices to the Son of Heaven," the interacting Dui represents the mouth, which matches the image of feasting and dining.

謙，中互震坎，謙初爻曰涉川，互坎象；五爻曰侵伐，互震象。豫，中互坎艮，豫二爻介于石，互艮為石也；五爻曰貞疾，互坎為疾也。隨，中互艮巽，隨初爻曰出門，互艮為門闕也；上爻曰繫，互巽為繩也。蠱，中互震兌，蠱三爻幹蠱有悔，互震為決躁也；四爻裕蠱見吝，互兌為容說也。臨，中互坤震，臨三爻曰至臨，互震象。觀，中互艮坤，觀二爻曰窺，前為互艮為門也。噬嗑，中互坎艮，噬嗑二爻噬膚滅鼻，互艮為鼻也；三爻曰遇毒，互坎為毒也。

The hexagram "Qian" (Modesty) has the middle and interacting trigrams Zhen (Thunder) and Kan (Water): the line "Chu Liu" says "Use the great river crossing," taking the water image from the interacting Kan; the line "Li Wu" says "It is advantageous to use military force," taking the dynamic image from the interacting Zhen. The hexagram "Yu" (Joy) has the middle and interacting trigrams Kan (Water) and Gen (Mountain): the line "Liu Er" says "Between the stone," because the interacting Gen represents stone; the line "Li Wu" says "Suffer illness," because the interacting Kan governs disease. The hexagram "Sui" (Following) has the middle and interacting trigrams Gen (Mountain) and Xun (Wind): the line "Chu Ji" says "Leave the gate and meet people, achieving success," because the interacting Gen represents gates; the line "Shang Liu" says "Be bound," because the interacting Xun represents ropes. The hexagram "Gu" (Restlessness) has the middle and interacting trigrams Zhen (Thunder) and Dui (Lake): the line "Jiu San" says "Act decisively to rectify the father's affairs, with minor regret," because the interacting Zhen is impetuous and forceful; the line "Liu Si" says "Act with ease to rectify the father's affairs, but when going forward, there is regret," because the interacting Dui is gentle and accommodating, leading to slackness. The hexagram "Lin" (Approaching) has the middle and interacting trigrams Kun (Earth) and Zhen (Thunder): the line "Liu San" says "Sweetly approach," and advance to approach, taking the image of the interacting Zhen coming forward. The hexagram "Guan" (Observing) has the middle and interacting trigrams Gen (Mountain) and Kun (Earth): the line "Liu Er" says "Peek through the observation," because the preceding trigram is the interacting Gen, representing a gate, and one can only look through the crack. The hexagram "Shi He" (Breaking the Bones) has the middle and interacting trigrams Kan (Water) and Gen (Mountain): the line "Liu Er" says "Bite the skin and break the nose," because the interacting Gen represents the nose; the line "Liu San" says "Encounter poison," because the interacting Kan governs poison.

賁，中互震坎，賁三爻曰濡如，互坎水象；四爻曰白馬翰如，互震為馬。剝，中互重坤。復，中互重坤。無妄，中互艮巽，無妄三爻曰繫，互巽之繩象；五爻曰藥，正震為木，互巽為草，互艮為石也。大畜，中互震兌，大畜二爻曰輿脫輹，互兌為脫也；三爻曰輿衛，互震為警衛也。頤，中互重坤，頤《彖傳》曰天地養萬物，聖人養賢以及萬民，養為互坤象。大過，中互重乾，大過二五爻曰老，互乾象；上爻曰頂，亦互乾象，乾為首。

The hexagram "Bian" (Brightness) has the trigrams Zhen (Thunder) and Kan (Water) as its inner and interacting trigrams. The line nine in the third position says "Bian like a moistened appearance," referring to the water-nourishing image of the interacting Kan. The line six in the fourth position says "A white horse galloping," referring to the horse image of the interacting Zhen. The hexagram "Bo" (Breaking) has the four central lines interacting to form a double Kun (Earth). The hexagram "Fu" (Return) also has the four central lines interacting to form a double Kun. The hexagram "Wu Wang" (No Falsehood) has the trigrams Gen (Mountain) and Xun (Wind) as its inner and interacting trigrams. The line six in the third position says "Perhaps tying a cow," referring to the rope image of the interacting Xun. The line nine in the fifth position says "A sudden illness without falsehood, no medicine brings joy," because the main trigram Zhen represents wood, the interacting Xun represents grass, and the interacting Gen represents stone, thus the image of medicine, wood, stone, and grass is complete. The hexagram "Da Xu" (Great Accumulation) has the trigrams Zhen (Thunder) and Dui (Lake) as its inner and interacting trigrams. The line nine in the second position says "The carriage wheel comes loose," because the interacting Dui trigram signifies detachment. The line nine in the third position says "The guard of the carriage," because the interacting Zhen trigram has the image of guarding the carriage. The hexagram "Yi" (Nourishment) has the four central lines interacting to form a double Kun. The "Commentary on the Judgment" says "Heaven and Earth nourish all things, the sage nourishes the virtuous and the people," the character "nourish" refers to the image of the interacting Kun trigram, as Kun represents Earth, which can nourish all things. The hexagram "Da Guo" (Great Excess) has the four central lines interacting to form a double Qian (Heaven). The lines nine in the second and nine in the fifth mention "old man" and "old woman," referring to the image of the interacting Qian trigram, as Qian represents old age. The line six at the top says "Drowning the head," also referring to the image of the interacting Qian trigram, as Qian represents the head.

坎，中互艮震，坎四爻曰樽、曰簋、曰缶，皆互震象；曰牖，互艮象也。離，中互兌巽，離三爻曰歌、曰嗟，五爻曰涕、曰嗟，皆互兌互巽之象。咸，中互乾巽，咸三爻曰股，互巽象，在互乾之上，乾言出於兌口也。恆，中互兌乾，恆四爻曰無禽，互兌為脫也。遯，中互乾巽，遯三爻曰繫，互巽為繩之象。大壯，中互兌乾，兌為羊，大壯四爻五爻曰羊，皆互兌象也。晉，中互坎艮，晉初爻曰摧如，前有互艮之山也；二爻曰愁如，前有互坎為憂也；四爻曰鼫鼠，亦互艮之象。

The hexagram Kan, with the middle trigram Kan and the interacting trigrams Gen and Zhen: the line six in the fourth says "a cup of wine, a bamboo簋, and a clay vessel," which are all objects used in the interacting trigram Zhen; it also says "accepting promises through the window," where the window is the image of the interacting trigram Gen, which represents gates and doors. The hexagram Li, with the middle trigram Li and the interacting trigrams Dui and Xun: the line nine in the third says "drumming on a clay vessel and singing" and "the lamentation of the very old," while the line six in the fifth says "flowing tears and sorrowful lamentation," both singing and lamenting coming from the mouth, which is the image of the interacting trigrams Dui and Xun. The hexagram Xian, with the middle trigram Qian and the interacting trigrams Xun: the line nine in the third says "a feeling in the thigh," the thigh being the image of the interacting trigram Xun, which is above the interacting trigram Qian, and speech comes from the mouth, which is the trigram Dui. The hexagram Heng, with the middle trigram Li and the interacting trigrams Dui and Qian: the line nine in the fourth says "hunting without success," because the interacting trigram Dui represents loss. The hexagram Duan, with the middle trigram Qian and the interacting trigrams Xun and Qian: the line nine in the third says "being bound in flight," using a rope to tie, which is the image of the interacting trigram Xun, representing ropes. The hexagram Da Zhuang, with the middle trigram Dui and the interacting trigrams Dui and Qian: Dui represents a sheep, so the lines nine in the fourth and six in the fifth both mention sheep, which are the images of the interacting trigram Dui. The hexagram Jin, with the middle trigram Kan and the interacting trigrams Gen: the line six at the beginning says "advancing as if crushed," because there is a mountain, the interacting trigram Gen, blocking the way in front; the line six in the second says "advancing as if distressed," because in front is the interacting trigram Kan, which represents worry and danger; the line nine in the fourth says "advancing like a shi mouse," which lives in burrows, also the image of the interacting trigram Gen.

明夷，中互震坎，明夷《彖傳》曰內難，大難中有互坎也；二爻曰馬，亦互坎象；四爻曰出門庭，坎為宮室，震為出。家人，中互離坎，家人二爻曰在中饋，主飲食，水火相濟也。睽，中互坎離，睽上爻曰豕、曰塗、曰鬼、曰狐，皆互坎之象。蹇，中互離坎，蹇四爻曰連，坎連坎也。解，中互坎離，解二爻曰矢，互離象；三爻曰負且乘，互坎正坎象。損，中互坤震，損卦辭曰簋，互坤互震象，坤為器，震為竹也。益，中互艮坤，益初爻大作為農事，巽木艮手持之，入坤田中，震動而耕也。

The hexagram Mingyi (Darkness) has the inner and outer trigrams Zhen (Thunder) and Kan (Water): The Commentary on the Judgment says, "Internal difficulties but able to correct one's aspirations." The hexagram contains great difficulties because there is an inner Kan (Water) trigram, symbolizing danger. The line six two mentions horses, which also represents the image of Kan (Water). The line six four says, "Going out of the courtyard," as Kan (Water) represents buildings and Zhen (Thunder) signifies travel. The hexagram Jiaoren (Family) has the inner and outer trigrams Li (Fire) and Kan (Water): The line six two says, "In the middle of the kitchen," which represents the management of the household's food, symbolizing the image of water and fire working together, enabling cooking and boiling. The hexagram Kui (Strife) has the inner and outer trigrams Kan (Water) and Li (Fire): The line upper nine mentions pigs, mud, ghosts, and foxes, all representing the image of Kan (Water). Kan (Water) symbolizes pigs, mud, and hidden things. The hexagram Jian (Obstruction) has the inner and outer trigrams Li (Fire) and Kan (Water): The line six four says, "Going forward is obstructed, coming back is connected," as the dangers of Kan (Water) follow one after another, layer upon layer. The hexagram Jie (Release) has the inner and outer trigrams Kan (Water) and Li (Fire): The line nine two says, "Obtaining a yellow arrow," as the arrow represents the image of Li (Fire), with its straight body like an arrow. The line six three says, "Carrying and riding," which takes the image of Kan (Water) and the main Kan (Water) representing a chariot. The hexagram Shen (Loss) has the inner and outer trigrams Kun (Earth) and Zhen (Thunder): The hexagram statement says, "Two bowls can be used for sacrifice," as the bowls represent the image of Kun (Earth) and Zhen (Thunder), with Kun (Earth) representing vessels and Zhen (Thunder) representing bamboo and wood. The hexagram Yi (Increase) has the inner and outer trigrams Gen (Mountain) and Kun (Earth): The line initial nine says, "It is advantageous to carry out great work," as great work refers to farming, with the wood of Xun (Wind) made into plows and hoes, held by Gen (Mountain), and planted into the field of Kun (Earth), causing movement and plowing.

夬，中互重乾。姤，中互重乾，姤二爻曰不利賓，互乾為賓也。萃，中互巽艮，萃初爻一握，前為互艮也；三爻《象傳》曰上巽，互巽也。升，中互震兌，升四爻曰王用亨于岐山，互兌象，岐山在周西，兌位西，兌為巫、為口舌，亨象。困，中互巽離，困三爻曰妻，互離為中女也；上爻葛藟，互巽象。井，中互離兌，井卦辭曰羸其瓶，互離為瓶，互兌為毀。革，中互乾巽，革三爻曰言，互乾象；上爻《象傳》曰文蔚，互巽象，蓋上應三互巽也。

The hexagram "Guai" has the four central lines forming a repeated Qian trigram. The hexagram "Gou" also has the four central lines forming a repeated Qian trigram. The line nine in the second position says "It is not advantageous to meet guests," because the mutual Qian trigram represents guests. The hexagram "Cui" has the four central lines forming a mutual Xun and Gen trigram. The line six at the beginning says "A single hand grasp is a smile," because the trigram before it is mutual Gen, which represents hands, thus indicating the image of clasping hands. The "Image Commentary" of line six in the third position says "Above is Xun," which directly refers to the mutual Xun trigram's gentle nature. The hexagram "Sheng" has the four central lines forming a mutual Zhen and Dui trigram. The line six in the fourth position says "The king uses sacrifices at Qi Mountain," which refers to the image of Dui—the mutual Dui trigram. Qi Mountain is located to the west of the Zhou, and Dui is located in the direction of due west. Dui also represents a shaman and speech, which fits the image of sacrificial offerings and prayers. The hexagram "Kun" has the four central lines forming a mutual Xun and Li trigram. The line six in the third position says "Not seeing his wife," because the mutual Li trigram represents the middle daughter, which is the wife. The line six at the top says "Trapped by grapevines," because vines are the image of the mutual Xun trigram's grass and trees. The hexagram "Jing" has the four central lines forming a mutual Li and Dui trigram. The hexagram statement says "The jar is broken," because the body of Li is hollow like a jar, and the mutual Dui trigram indicates destruction, so the jar breaks and water leaks out. The hexagram "Ge" has the four central lines forming a mutual Qian and Xun trigram. The line nine in the third position says "Revolutionary speech is confirmed three times," because speech is the image of the mutual Qian trigram. The "Image Commentary" of the line six at the top says "Its decoration is brilliant," because the decoration is the image of the mutual Xun trigram. This is because the top line corresponds with the third line, and the third line is in the mutual Xun trigram.

鼎，中互兌乾，鼎為金器，取互象而鼎象始備。二爻言仇，互乾兌之金仇離火也；三爻曰雨，四爻曰渥，皆互兌象，兌為澤。震，中互坎艮，震二爻曰九陵，互艮也；四爻曰泥，互坎也。艮，中互震坎，艮三爻曰心，互坎為心；五爻曰言，互震為言。漸，中互離坎，漸初爻曰鴻，互離象；曰乾，互坎象；二爻曰飲食，坎離兼象；三爻五爻曰婦、曰孕，亦皆互離象也。歸妹，中互坎離，歸妹二爻曰眇能視，互離象；五爻曰月幾望，互坎象。

The hexagram "Ding" (Tripod) has the middle and interacting trigrams Dui (Lake) and Qian (Heaven): The image of the tripod, a metal vessel, is complete when considering the interacting trigrams. The line "I have a sick friend" refers to the line Nine in the Second, which is associated with the interacting trigrams Dui and Qian, both metal. Metal and fire (represented by Li) are enemies. The line "It will rain and cause regret" and "Its form is moist" both refer to the image of Dui, which represents a marsh and signifies moisture. The hexagram "Zhen" (Thunder) has the middle and interacting trigrams Kan (Water) and Gen (Mountain): The line "He ascends to the high hill" refers to the image of Gen (Mountain), which is the interacting trigram. The line "Thunder causes mud" refers to the image of Kan (Water), which signifies mud. The hexagram "Gen" (Mountain) has the middle and interacting trigrams Zhen (Thunder) and Kan (Water): The line "His heart is not pleased" refers to the image of Kan (Water), which signifies worry. The line "Speech is orderly" refers to the image of Zhen (Thunder), which signifies sound. The hexagram "Jian" (Gradual Progress) has the middle and interacting trigrams Li (Fire) and Kan (Water): The line "The wild goose gradually approaches the dry land" refers to the image of Li (Fire), which represents flying birds, and the dry land by the water refers to the image of Kan (Water). The line "Food and drink are pleasant" combines the images of Kan (Water) and Li (Fire). The lines referring to "wife" and "pregnancy" also refer to the image of Li (Fire), which represents the middle daughter. The hexagram "Gui Mei" (Marriage) has the middle and interacting trigrams Kan (Water) and Li (Fire): The line "One eye can see" refers to the image of Li (Fire), which represents the eyes. The line "The moon is almost full" refers to the image of Kan (Water), which represents the moon.

豐，中互兌巽，豐二爻曰疑，互巽象；三爻曰沛、曰沬，互巽兌之澤也；曰折者，兌為毀折。旅，中互巽兌，旅二爻曰資，互巽為利；四爻曰斧，互離為兵也。巽，中互離兌，巽二爻用史巫，互兌象；四爻曰田，上爻曰斧，互離象。兌，中互巽離，兌四爻商兌未寧，互巽不果象也。渙，中互艮震，渙三爻曰邱，互艮象；二爻曰奔，互震為行也。節，中互艮震，初二兩爻曰出者，互震也；曰門戶者，互艮也。

The hexagram 丰 (Abundance) has the middle and interacting trigrams of Dui (Lake) and Xun (Wind): the line six two mentions doubt, which corresponds to the interacting Xun trigram, indicating indecisiveness and hesitation; the line nine three says "abundance in its fullness," and the line six six says "the sun is obscured by mist," both reflecting the image of water and marsh obscuring the light from the interacting Dui and Xun trigrams; additionally, the phrase "breaking its right arm" relates to the Dui trigram, which signifies destruction. The hexagram 旅 (Travel) has the middle and interacting trigrams of Xun (Wind) and Dui (Lake): the line six two mentions carrying wealth, which corresponds to the interacting Xun trigram, indicating profit threefold; the line nine four says "obtaining its tools and weapons," where the weapon corresponds to the Li trigram, which represents weapons. The hexagram 巽 (Wind) has the middle and interacting trigrams of Li (Fire) and Dui (Lake): the line nine two says "using the historian and the shaman in confusion," where the historian, shaman, and oracle are represented by the Dui trigram, which signifies speech; the line six four says "reaping three kinds of harvest," and the line nine nine says "losing its tools and weapons," all corresponding to the Li trigram. The hexagram 兑 (Joy) has the middle and interacting trigrams of Xun (Wind) and Li (Fire): the line nine four says "consulting and not yet at peace," indicating indecision, which matches the interacting Xun trigram's image of hesitation. The hexagram 涣 (Dispersal) has the middle and interacting trigrams of Gen (Mountain) and Zhen (Thunder): the line six three mentions hills, corresponding to the Gen trigram; the line nine two says "fleeing to its machine," where fleeing corresponds to the Zhen trigram, which signifies movement. The hexagram 节 (Restraint) has the middle and interacting trigrams of Gen (Mountain) and Zhen (Thunder): the lines initial nine and nine two mention "going out," corresponding to the Zhen trigram's image of movement; the mention of "doorway" and "courtyard" corresponds to the Gen trigram's image of gates.

中孚，中互艮震，中孚二爻曰鳴鶴在陰，互震為鶴、為鳴；三爻曰或鼓或罷，互震為鼓，互艮為罷；四爻曰馬匹，互震為馬。小過，中互兌巽，小過五爻密雲不雨、自我西郊，互兌為雨，位居西也；公弋取彼在穴，弋為互巽象。既濟，中互離坎，既濟三爻鬼方，互坎象；四爻終日，互離象。未濟，中互坎離，未濟四爻震用伐鬼方，坎為鬼，位居北，此亦互坎象也。

The hexagram Zhongfu, with the interacting trigrams Gen and Zhen: Nine in the Second says "A crane calls in the shade," the crane and the call are both images of the interacting Zhen trigram, which governs sound. Six in the Third says "Either drumming or ceasing," drumming is the image of the interacting Zhen trigram, while ceasing is the image of the interacting Gen trigram, which governs stopping. Six in the Fourth says "Horses are lost," horses are the image of the interacting Zhen trigram. The hexagram Xiaoguo, with the interacting trigrams Dui and Xun: Six in the Fifth says "Dark clouds do not rain, from the western suburbs," the clouds and rain are the image of the interacting Dui trigram, and the western direction is also indicated. It also says "The lord shoots with a bow and arrow to take from the hole," the "弋" refers to the image of the interacting Xun trigram, which represents a rope. The hexagram Ji Ji, with the interacting trigrams Li and Kan: Nine in the Third says "King Gaozong attacks the Gufang," Gufang is the image of the interacting Kan trigram. Six in the Fourth says "Constant vigilance all day," "all day" is the image of the interacting Li trigram, which represents the sun. The hexagram Wei Ji, with the interacting trigrams Kan and Li: Nine in the Fourth says "Shaking is used to attack the Gufang," Kan represents ghosts, and the northern direction is also indicated, which is the image of the interacting Kan trigram.