The Upper Classic contains thirty hexagrams.

彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合太和，乃利貞。首出庶物，萬國咸寧。象曰：天行健，君子以自強不息。

The Commentary on the Judgment praises the Hexagram Qian: Great indeed is the primal virtue of Qian! All things depend on it to begin, and it governs the entire heavenly way. Clouds flow, rain falls, and thus all things take shape. The sun moves continuously, and the six lines of the hexagram are formed in order with the passage of time. The sage is like driving six dragons to control the heavenly way. The movement and transformation of the heavenly way enable all things to maintain their proper nature and destiny, preserving and uniting the most harmonious vital energy. Therefore, the Hexagram Statement says "beneficial to maintain firmness," meaning it is advantageous to uphold correctness. The virtue of Qian is the first among all things, and thus the world and all states are at peace. This passage explains the Hexagram Statement "origin, prosperity, benefit, and firmness" by referring to the virtue of Qian, "strength," and the image of Qian, "heaven." The Great Image takes the image of both trigrams being Qian and the movement of the heavenly body to say: The movement of heaven is strong and vigorous, never ceasing; the gentleman takes this as a model, striving ceaselessly without slack.

彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。象曰：地勢坤，君子以厚德載物。

The Commentary on the Judgment praises the Hexagram of Earth: Ultimate indeed is the original virtue of Earth! All things depend on it for growth. It is gentle and submissive, bearing the gifts of Heaven. The Earth is profound and vast, supporting all things. Its virtue harmonizes with Heaven and has no limits. It encompasses greatness and radiance, and all things thus find harmony. The Hexagram Statement uses the image of a mare, which belongs to the Earth, moving freely across the land without boundaries, corresponding to the nature of the Hexagram of Earth, which is gentle and steadfast. When a gentleman acts, rushing ahead leads to losing the right path, but following in harmony brings stability. The Hexagram says going southwest 'gains companions,' meaning being with like-minded people; going northeast 'loses companions,' meaning temporarily parting from them but ultimately gaining joy. Being steadfast and secure is auspicious because it corresponds to the boundless virtue of Earth. The Great Image Commentary takes the image of both lines being Earth and says: The Earth is gentle and vast; the gentleman takes this as a model, cultivating deep virtue to support all things.

彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。象曰：雲雷，屯。君子以經綸。

The Commentary on the Judgment explains the Hexagram Zun: Zun signifies the initial union of yang and yin, and hardship follows. The lower trigram Zhen represents movement, and the upper trigram Kan represents danger; thus, it is movement within danger, so the Hexagram Statement says "Great success through uprightness" — great success is achieved but must be maintained with uprightness. Thunder and rain stir and fill the heavens and earth, just as in the beginning when the heavens and earth first opened and all things were in a primitive and confused state; at this time, one should establish feudal lords to stabilize the situation, but oneself should not seek ease and leisure. This passage explains the Hexagram Statement by referring to the卦体 of "initial union of yang and yin" and the two trigram virtues of "movement" and "danger." The Great Image takes the upper trigram Kan as cloud and the lower trigram Zhen as thunder, saying: clouds gathering and thunder moving but rain has not yet formed, with blockage and difficulty in communication, which is the image of Zun; the gentleman takes this as a model, like untangling silk, governing the world and establishing order amidst hardship.

彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。象曰：山下出泉，蒙。君子以果行育德。

The Commentary on the Judgment explains the Hexagram of Enlightenment: the Upper Trigram is Gen (Mountain), and the Lower Trigram is Kan (Water). A mountain below water, encountering danger and stopping, this is the image of confusion. The Hexagram Statement says "Enlightenment is smooth," because the teacher acts with the way of smoothness and conforms to "timeliness and moderation" — appropriate timing and neither excessive nor deficient. "It is not I who seeks the confused child, but the child who seeks me," because Nine in the Second and Six in the Fifth have corresponding aspirations. "To tell him at the first inquiry" is because Nine in the Second, a Yang line, is in the center of the Lower Trigram, possessing the virtue of "strong and central." "To repeat the inquiry and treat it with contempt, and then cease to teach" is because repeated contempt has defiled the act of enlightenment. To cultivate purity while confusion is still uncarved, this is the achievement of producing sages. The Great Image takes the image of a spring gushing from beneath the mountain, saying: the spring first flows out, its direction not yet determined, just as the child of confusion awaits teaching; the gentleman takes this as a model, using decisive action to cultivate virtue.

彖曰：需，須也。險在前也，剛健而不陷，其義不困窮矣。需，有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。象曰：雲上於天，需。君子以飲食宴樂。

The Commentary on the Judgment explains the Hexagram of Waiting: "Need" means waiting. The upper trigram is Kan, representing danger, with difficulties lying ahead; the lower trigram is Qian, symbolizing strength and vigor, so although facing danger, it does not fall into ruin, and thus in terms of principle, it does not reach a state of hardship. The Hexagram Statement says "With sincerity, bright and smooth, firm and auspicious," because the nine-five yang line is in the fifth position of the upper trigram, which is the "heavenly position," both correct and central, sincere and full of brightness and smoothness. "Beneficial to cross great rivers" means that by waiting with the virtue of strength and vigor, one can achieve success when the time comes. The Great Image Commentary takes the upper trigram Kan as cloud and the lower trigram Qian as heaven, saying that clouds rise to the sky but have not yet rained, which is the image of waiting. The gentleman takes this as a model, and during the period of waiting, he eats and drinks in peace, enjoys leisure, and cultivates his body and spirit in preparation for the future.

彖曰：訟，上剛下險，險而健，訟。訟，有孚窒惕，中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。象曰：天與水違行，訟。君子以作事謀始。

The Commentary on the Judgment explains the Hexagram of Strife: the upper trigram is Qian (Heaven), which is strong and firm, and the lower trigram is Kan (Water), which is dangerous and treacherous. Inside there is danger and deceit, while outside there is strength and firmness, thus strife arises. The Hexagram Statement says, "With sincerity, there is obstruction, vigilance, and middle goodness," because the line Nine in the Second, being a yang line, comes from outside and resides in the middle of the lower trigram, attaining "middle" without excess, so stopping strife in the middle brings good fortune. "Ultimately, it is凶 (unfavorable)" because striving for victory in strife ultimately leads to nothing. "It is advantageous to see a great person" because the line Nine in the Fifth upholds "centered uprightness," capable of fair judgment. "It is not advantageous to cross a great river" because embarking on a dangerous journey with a heart full of strife will only lead to falling into the abyss. The Great Image takes the image of Heaven above and Water below, saying: Heaven moves westward, rivers flow eastward, the two moving in opposite directions, which is the image of strife. The gentleman takes inspiration from this, and at the beginning of doing things, plans thoroughly and prevents strife from arising at the source.

彖曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉又何咎矣。象曰：地中有水，師。君子以容民畜眾。

The Commentary on the Judgment explains the Army hexagram: "Shi" means people, and by extension, military forces. "Zhen" means uprightness. Being able to lead people along the right path can achieve the sovereign's great cause. Nine Two, a yang line in the middle of the lower trigram, possesses the virtue of "strong and central," and it corresponds with Six Five, the sovereign, above and below. The lower trigram Kan represents danger, and the upper trigram Kun represents following. This indicates proceeding through danger while following the right path. Using this method to govern the world, even though military affairs may weary the people, the people will still be willing to follow. Since this is auspicious, how could there be any calamity? The Great Image Commentary takes the image of water stored in the earth, saying: water is stored within the earth, just as the army is stored within the state. The gentleman takes this as a model, embracing the people and nurturing the masses, keeping the military within the people without using it lightly.

彖曰：比，吉也。比，輔也。下順從也。原筮元永貞，無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。象曰：地上有水，比。先王以建萬國，親諸侯。

The Commentary on the Judgment explains the Hexagram of "Comparison": to be close and assist is auspicious. "Comparison" means to assist. The lower yin lines are in submission to the superior nine five. The Hexagram Statement says, "Original divination is original, enduring, and upright, without blame." This is because nine five is yang and occupies the central position of the upper trigram, possessing the virtue of "strong and central," thus being able to attract the whole world. "Those who are not at peace will come" means that states that are not at peace will come to submit. "Those who come late will meet with misfortune" means that those who are slow to come to submit will meet with misfortune, for they have cut themselves off from the people, and their path is now exhausted. The Great Image takes the image of water flowing on the ground, which is the image of close comparison; the former kings took this as a model, and established the feudal states, and drew near to the feudal lords, so that the whole world would be close and assist each other.

彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也。自我西郊，施未行也。象曰：風行天上，小畜。君子以懿文德。

The Commentary on the Judgment explains the Hexagram of Small Accumulation: the entire hexagram contains only one yin line, which is in the fourth position, a yin position, and thus is in the right place. The five yang lines above and below all correspond with it, so it is called "Small Accumulation" — accumulating the great with the small, but the accumulation is limited. The lower trigram is Qian (Heaven), which is strong and vigorous, and the upper trigram is Xun (Wind), which is yielding and compliant. The lines Nine in the Second and Nine in the Fifth are both yang and in the central positions, so their aspirations can be carried out, hence the Hexagram Statement says it is smooth. The Hexagram Statement "dense clouds without rain" means that the yin and yang energies are still ascending and have not yet reached the point of meeting to form rain. "From the west suburbs" means that the clouds are gathering from the west, but the favor has not yet descended. The Great Image Commentary takes the upper trigram Xun (Wind) and the lower trigram Qian (Heaven) to indicate that wind moves across the sky, capable of stirring but not of staying long, so the power of accumulation is still small. The gentleman takes this as a model, first devoting himself to cultivating virtue and refining his character.

彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人。亨，剛中正，履帝位而不疚，光明也。象曰：上天下澤，履。君子以辨上下，定民志。

The Commentary on the Judgment explains the Hexagram of Footsteps: "Footsteps" refers to walking with softness upon firmness, meaning a flexible entity stepping on a strong one. The lower trigram Dui, which is one yin below two yangs, represents softness stepping on firmness. Dui signifies joy, and it can joyfully conform to the upper trigram Qian, so the Hexagram Statement says stepping on a tiger's tail, yet the tiger does not bite. The reason for success is that the Nine in the Fifth is yang and "central and upright," holding the position of a ruler without guilt, with virtue shining clearly. The Great Image Commentary takes the upper trigram Qian as Heaven and the lower trigram Dui as Marsh, saying: Heaven above, Marsh below, the positions of respect and humility are naturally distinct, which is the image of Footsteps; the gentleman takes this as a model, distinguishing the boundaries between above and below, calming the people's minds, and ensuring that everyone is in their proper place without overstepping.

彖曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。

The Commentary on the Judgment explains the Hexagram of Greatness: The Hexagram Statement says, "Small things go out, great things come in, thus it is auspicious and smooth." This refers to the yin and yang, where the soft and small move outward, and the strong and great move inward, thus resulting in auspiciousness and smoothness. This precisely represents the movement of heavenly qi descending and earthly qi ascending, with heaven and earth interacting and all things flowing smoothly; the sovereign and the people communicate with each other, and the ruler and subjects are in harmony. In terms of the structure of the hexagram, the inner trigram is yang and the outer trigram is yin; in terms of the virtues of the hexagram, the inner is strong and vigorous, and the outer is soft and compliant; in terms of human affairs, the gentleman is in power internally and the petty person is in retreat externally. Therefore, the way of the gentleman gradually grows, and the way of the petty person gradually declines. The Great Image Commentary takes the image of heaven above and earth below, with heaven and earth interacting, and says that the interaction of heaven and earth is Greatness; the sovereign takes this as a model, establishing the principles of heaven and earth's movement, assisting in the proper timing of the generation and nurturing of life, and using this to guide and nurture the people.

彖曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。象曰：天地不交，否。君子以儉德辟難，不可榮以祿。

The Commentary on the Judgment explains the hexagram of Opposition: The hexagram statement says that in a time of blockage, it is not in accordance with the way of humanity, and it is not advantageous for the gentleman to maintain uprightness. The strong and great are driven out, while the weak and small come in. This precisely indicates that the heavenly energy rises and the earthly energy descends, heaven and earth do not interact, and thus all things cannot flow smoothly. The ruler is separated from the people, and the upper and lower levels are not in communication, so the world is as if there were no states. In terms of the structure of the hexagram, the inner trigram is yin and the outer trigram is yang; in terms of the virtue of the hexagram, the inner is weak and the outer is strong; in terms of human affairs, the small person is in power within, while the gentleman is outside and retreats. Therefore, the way of the small person gradually grows, while the way of the gentleman gradually declines. The Great Image takes the image of the earth below and heaven above, with heaven and earth not interacting, to signify opposition. The gentleman takes this as a model, restraining his virtue, practicing frugality, and avoiding calamity, and should not seek honor and rank for its own sake.

彖曰：同人，柔得位得中，而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。象曰：天與火，同人。君子以類族辨物。

The Commentary on the Judgment explains the Hexagram of Fellowship: the only yao that is yin, the sixth line in the second position, is in a yin place and is correct, and it is in the center of the lower trigram and thus has the quality of 'center'. It also corresponds with the nine in the fifth position of the upper trigram, so it is called 'Fellowship'—harmony with others. The Hexagram Statement says, 'In the wilderness, harmony with others, smooth, favorable for crossing great rivers,' which can be achieved by relying on the virtue of the upper trigram Qian, which is strong and active. The lower trigram is Li, representing civilization, and the upper trigram is Qian, representing strength and activity. The sixth line in the second position and the nine in the fifth position are both in the center and correct, and they correspond with each other. This is precisely the way of the gentleman, the principle of being centered and correct. Only the gentleman can unite the hearts of all people and achieve great impartiality in harmony. The Great Image Commentary takes the image of the upper trigram Qian, representing Heaven, and the lower trigram Li, representing Fire, saying: Heaven is above, and fire rises upward; both move toward the upper, forming the image of harmony. The gentleman takes this as a model, distinguishing kinship and differentiating human feelings, seeking common ground in diversity, and establishing harmony on the basis of clear discernment.

彖曰：大有，柔得尊位，大中而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。象曰：火在天上，大有。君子以遏惡揚善，順天休命。

The Commentary on the Judgment explains the Hexagram of Great Possession: the only yao that is yin, the sixth line at the fifth position, occupies the honorable position and is in the center, thus attaining the way of great centrality. The five yang yao above and below all respond and come to it, hence it is called "Great Possession" — possessing all, being rich in the world. In terms of the virtue of the hexagram, the lower trigram Qian represents firmness and strength, while the upper trigram Li represents brightness and civilization. It can follow the way of heaven and act in accordance with the seasons, hence the hexagram statement says "original and great, all things are harmonious," meaning great things are harmonious. The Great Image takes the upper trigram Li as fire and the lower trigram Qian as heaven, saying that fire in the sky shines universally and encompasses all, which is the image of Great Possession. The gentleman takes this as a model, suppressing evil and promoting goodness, following the heavenly command of beauty and goodness, and using clarity to maintain this abundance.

彖曰：謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。象曰：地中有山，謙。君子以裒多益寡，稱物平施。

The Commentary on the Judgment explains the Hexagram of Humility: Humility leads to smoothness and success because the principle of Heaven is to descend and assist all things, thereby becoming more luminous; the principle of Earth is to remain humble and allow its energy to rise upward. The way of Heaven is to diminish when full and to increase when humble; the way of Earth is to change when full and to flow downward when humble; the spirits and deities harm when full and bless when humble; human feelings dislike fullness and favor humility. Therefore, the virtue of humility shines more brightly in a position of honor and is unsurpassed even in a low position. A gentleman who maintains this virtue can achieve success from beginning to end. The Great Image takes the hexagram's upper trigram Kun (Earth) and lower trigram Gen (Mountain) to illustrate: a high mountain is hidden within the earth, possessing substance without claiming its name, which is the image of humility; a gentleman takes this as a model, reducing excess and increasing deficiency, weighing things appropriately and distributing them fairly.

彖曰：豫，剛應而志行，順以動，豫。豫，順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過，而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。

The Commentary on the Judgment explains the Hexagram 17, Yu (Joy): The only yang line, Nine in the Fourth, is responded to by all the yin lines, thus enabling the strong virtue to be carried forward. The lower trigram is Kun (Earth), representing compliance, and the upper trigram is Zhen (Thunder), representing movement. When movement follows the principle of compliance, it is called "Yu" — joy and smoothness. Since movement follows the principle, even heaven and earth operate in this way, how much more so for human affairs such as enfeoffing feudal lords and military campaigns? Heaven and earth move in accordance with the principle, so the sun and moon follow their regular courses without deviation, and the four seasons change without error. The sage moves in accordance with the principle, so punishments are clear and simple, and the people are convinced. The "time meaning" contained in Yu is truly vast. The Great Image Commentary takes the upper trigram Zhen (Thunder) and the lower trigram Kun (Earth) as the symbolic image: spring thunder arises from the earth, and all things are stirred into action, which is the image of Yu. The ancient kings took this as a model, composing music to honor virtue, offering solemn sacrifices to the heavenly gods, and including ancestors in the worship.

彖曰：隨，剛來而下柔，動而說，隨。大亨貞，無咎，而天下隨時，隨時之義大矣哉！象曰：澤中有雷，隨。君子以嚮晦入宴息。

The Commentary on the Judgment explains the Hexagram of Following: The first line, Nine at the Beginning, is yang and strong, coming from above, and is located below the yin lines such as Six in the Second, indicating that the strong one bends itself to be below the weak; the lower trigram Zhen represents movement, and the upper trigram Dui represents joy, so movement brings joy, hence the name 'Following'—mutual following and adherence. The Hexagram Statement says great success and benefit from maintaining the correct position, thus avoiding mistakes; all things in the universe follow the sequence of time, showing that 'following the time'—adapting according to the opportunity—has great significance. The Great Image takes the upper trigram Dui as a marsh and the lower trigram Zhen as thunder, saying that thunder is hidden in the marsh, always concealed and waiting, which is the image of following; the gentleman takes this as a model, and when the sky grows dark in the evening, he enters the room to rest, following the natural time without forcing himself.

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱，元亨，而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。象曰：山下有風，蠱。君子以振民育德。

The Commentary on the Judgment explains the Hexagram of蛊: "Gǔ" refers to the accumulation of long-standing problems and the need for reform. The upper trigram is Gen (Mountain), with its yang strength at the top, and the lower trigram is Xun (Wind), with its yin softness at the bottom. The lower Xun represents yielding and entering, while the upper Gen represents stillness and rest, resulting in mere compliance without initiative, thus allowing corruption to accumulate. The Hexagram Statement says "Original Greatness and Smoothness," meaning that by reforming accumulated problems, the world can be greatly governed. "Beneficial to cross great rivers" means that at this time, one must undertake significant tasks. "Three days before the first day and three days after the first day" means that before and after issuing new regulations, three days should be left for careful planning and clear instructions. The completion of one matter marks the beginning of another, which is the natural cycle of heaven. The Great Image takes the upper Gen as Mountain and the lower Xun as Wind, illustrating the image of wind entering the mountain, swirling and causing disturbance, which is the image of蛊. The gentleman takes inspiration from this, reviving the spirit of the people and cultivating their virtue, eliminating accumulated problems from the root.

彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。象曰：澤上有地，臨。君子以教思無窮，容保民無疆。

The Commentary on the Judgment explains the Hexagram of Approaching: "Approaching" means to be above and to govern below. The two yang lines, initial nine and nine two, grow gradually from below, rising step by step like water soaking through; the lower trigram is Dui, representing joy, and the upper trigram is Kun, representing compliance, thus being joyful and compliant; nine two, a yang line, is located in the center of the lower trigram and corresponds with six five. Therefore, the Hexagram Statement says that great success is possible but must be maintained with uprightness, which is the principle of the alternation of the heavenly way. "There is danger in the eighth month" means that after the yang energy reaches its peak, it will begin to decline, and such a time will not be far off, so when things are at their peak, one must be cautious. The Great Image takes the upper trigram Kun (Earth) and the lower trigram Dui (Lake) to illustrate the image of Approaching: a lake on top of the earth, with the earth's bank high and looking down, which is the image of Approaching; the gentleman takes this as a model, and his concern for teaching has no end, and his protection of the people has no boundaries.

彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。象曰：風行地上，觀。先王以省方，觀民設教。

The Commentary on the Judgment explains the Hexagram of Observing: The two yang lines, Nine Five and Upper Nine, are high above, being looked up to by the four yin lines below, thus establishing a great spectacle above; the lower trigram is Kun (Earth), representing obedience, and the upper trigram is Xun (Wind), representing humility. Nine Five is also "zhongzheng" (just and central), using the virtue of being just and central to enlighten the world. The Hexagram Statement says "guan er bu jian" — during worship, only the washing and invocation are performed, and the offering of sacrifices has not yet taken place. At this moment, sincerity is most concentrated, and people, with sincere hearts, look up in reverence. Those below naturally become influenced by such a demeanor. Observing the divine movement of heaven, the four seasons change without error; sages model themselves after this divine way to establish education, and thus the world is brought into submission. The Great Image takes the upper trigram Xun (Wind) and the lower trigram Kun (Earth) as the image, saying that wind moves over the earth, reaching everywhere, which is the image of observation. The former kings took this as a model, touring the four directions, observing the people's conditions, and establishing education.

彖曰：頤中有物，曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑。先王以明罰敕法。

The Commentary on the Judgment explains the噬嗑 hexagram: the whole hexagram has two yang lines above and below, like the upper and lower jaws, with a single yang line in the fourth position crossing the middle, resembling something held in the mouth, hence called "噬嗑" — biting and breaking. By biting through the obstruction, the upper and lower parts can come together, and thus things become smooth and successful. The entire hexagram has three yin and three yang lines, with a balanced distribution of yin and yang. The lower trigram is Zhen (Thunder), representing movement, and the upper trigram is Li (Fire), representing brightness. Movement and brightness combine; thunder and lightning interact, with power and light complementing each other to become evident. The line six in the fifth position is yin and soft, occupying the center of the upper trigram and thus achieving "center," and it also ascends to the position of honor. Although it is yin and soft in a yang position, which is not appropriate according to the爻 position, it is most suitable for judging cases — clear and not too harsh. The Great Image Commentary takes the image of thunder and lightning combining to illustrate the hexagram: thunder and lightning intersect, which is the image of噬嗑; the former kings took this as a model, to clarify punishments and regulate laws.

彖曰：賁，亨，柔來而文剛，故亨。分剛上而文柔，故小利有攸往，天文也。文明以止，人文也。觀乎天文，以察時變；觀乎人文，以化成天下。象曰：山下有火，賁。君子以明庶政，無敢折獄。

The Commentary on the Judgment explains the Hexagram of Ornamentation: "Bian" means ornamentation. The Yin and柔 six-two resides in the center of the lower trigram, adding beauty to the Yang and strong nine-three, thus making it smooth and unimpeded; the Yang and strong upper nine resides at the top of the hexagram, adding beauty to the Yin and柔 six-five, thus the hexagram statement says that there is benefit in small ventures. The intermingling of Yang and Yin forms ornamentation, which is the ornamentation of Heaven. To stop at the rites with the virtue of civilization, without allowing ornamentation to become excessive, is the ornamentation of mankind. Observing the ornamentation of Heaven, one can understand the changes of the four seasons; observing the ornamentation of mankind, one can educate the world and establish customs. The Great Image takes the upper Gen (mountain) and the lower Li (fire) to form the image: fire beneath the mountain, its light reflecting on the mountain, making grass and trees radiant, which is the image of Bian. The gentleman takes this as a model, clearly discerning various affairs, yet does not dare to use the brightness of ornamentation alone to judge lawsuits--criminal justice concerns life and death, and should not be based merely on superficial beauty.

彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。象曰：山附於地，剝。上以厚下安宅。

The Commentary on the Judgment explains the Hexagram 45, "Peeling": "Peeling" means the gradual erosion. The entire hexagram has five yin lines below and one yang line above; the yin softness gradually erodes and transforms the yang strength. The Hexagram Statement says it is not favorable to go forward, because this is the time when the power of the petty person is growing. The lower trigram is Kun (Earth), representing compliance, and the upper trigram is Gen (Mountain), representing stopping. The gentleman in this situation can only comply with the trend and temporarily stop, which is the way of dealing with the world as observed from the hexagram. The gentleman values the principle of the waxing and waning of yin and yang, and the alternation of fullness and emptiness, because this is the regular course of the operation of heaven's way. When things reach their extreme, they must change; peeling to its extreme will lead to renewal. The Great Image Commentary takes the image of the upper trigram Gen (Mountain) and the lower trigram Kun (Earth) to say: A high mountain relies on the earth; when the stones of the mountain peel off, they return to the earth, which is the image of peeling. Those in high positions should take this as a model, treating the people below with kindness, so that their own position can be secure—when the foundation is thick, the upper part will not collapse.

彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復，其見天地之心乎？象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The Commentary on the Judgment explains the Hexagram of Return: The Hexagram of Return is able to be smooth and unimpeded because the line Initial Nine, a single yang, returns to the lower part of the hexagram. The lower trigram Zhen represents movement, and the upper trigram Kun represents following. Movement in accordance with the proper way leads to smoothness, so the Hexagram Statement says there is no illness, and even if friends come, there is no mistake. Yang energy moves in a cycle, passing through seven lines and returning, which is the constant way of heaven's movement. The Hexagram Statement says it is advantageous to go forward because yang is growing. At the time of the return of a single yang, the fundamental nature of the continuous generation of heaven and earth is revealed here. The Great Image takes the upper trigram Kun as earth and the lower trigram Zhen as thunder, saying: Thunder is hidden in the earth, and yang energy begins to move but has not yet emerged, which is the image of return. The ancient kings took this as a model, closing the borders on the day of winter solstice, stopping commercial travel, and the ruler not touring the land, in order to quietly nurture the initial yang energy.

彖曰：無妄，剛自外來，而為主於內。動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往，何之矣？天命不祐，行矣哉？象曰：天下雷行，物與無妄。先王以茂對時，育萬物。

The Commentary on the Judgment explains the hexagram Wuwang (Without Pretense): "Without pretense" means real and free from falsehood. The initial line, a yang line from the outer trigram, becomes the main line of the inner trigram Zhen. The lower trigram Zhen represents movement, and the upper trigram Qian represents strength and vigor. Movement with strength and vigor; the line nine in the fifth position, yang and strong, is in the center and corresponds with line six in the second position. Therefore, the hexagram statement says great success and smoothness, but it must be maintained with uprightness, which is the law given by heaven. The hexagram statement also says that if actions are not in accordance with the right path, calamity will follow, and it is not advantageous to go anywhere. If one is already in a world of truth and yet acts recklessly and impetuously, where can one go? Even heaven's mandate does not support such actions, how can one succeed? The Great Image takes the upper trigram Qian as heaven and the lower trigram Zhen as thunder, saying that the sound of thunder moves across the world, and all things receive their true and genuine nature. The ancient kings took this as a model, striving to follow the heavenly timing, nurturing all things, and not interfering with the nature of things through personal wisdom.

彖曰：大畜，剛健篤實輝光，日新其德，剛上而尚賢。能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。象曰：天在山中，大畜。君子以多識前言往行，以畜其德。

The Commentary on the Judgment explains the Great Accumulation hexagram: the lower trigram is Qian (Heaven), which is strong and vigorous, and the upper trigram is Gen (Mountain), which is solid and sincere. These two virtues combine and radiate outward, enabling continuous renewal of one's virtue. The upper nine, being yang and strong, occupies the highest position in the hexagram, symbolizing the honor and respect for the virtuous. By restraining the vigorous nature of Qian with the solidity of Gen, this is a great and proper action. The hexagram statement says "not eating at home is auspicious" — the virtuous person does not need to support himself at home but can receive honor and salary in the court, which represents the state's cultivation and employment of talented people. "Beneficial to cross great rivers" is because the sixth five and upper nine correspond with the virtue of the lower trigram Qian, following the heavenly way, thus achieving success in overcoming difficulties. The Great Image Commentary takes the upper trigram Gen (Mountain) and lower trigram Qian (Heaven) as the image, saying that Heaven is contained within the mountain, and the accumulation is great, which is the image of Great Accumulation. The gentleman takes this as a model, remembering the words of past sages and the deeds of wise men, to cultivate his own virtue.

彖曰：頤，貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢，以及萬民；頤之時大矣哉！象曰：山下有雷，頤。君子以慎言語，節飲食。

The Commentary on the Judgment explains the Hexagram of Cultivation: "Yi" refers to the jaw, and by extension means cultivation. The Hexagram Statement says that maintaining correctness brings good fortune, meaning that what is cultivated should be in accordance with the right path. "Observing Cultivation" refers to observing what one uses to nourish others; "seeking one's own sustenance" refers to observing what one uses to nourish oneself. The way of observing people lies in these two aspects: nourishing others and self-nourishment. Heaven and Earth nurture all things, and the sage cultivates virtuous talents and extends this care to all people. The way of cultivation is practiced everywhere and at all times, and its meaning is truly vast. The Great Image takes the image of the upper hexagram Gen (Mountain) and the lower hexagram Zhen (Thunder) to explain: a mountain beneath thunder, with the upper part still and the lower part moving, just like when a person opens his mouth to chew, the upper jaw remains still while the lower jaw moves. This is the image of "Yi." The gentleman takes inspiration from this, being cautious with what he says and moderate in his diet, for both the act of speaking and the act of eating are key to cultivating virtue and maintaining the body.

彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！象曰：澤滅木，大過。君子以獨立不懼，遯世無悶。

The Commentary on the Judgment explains the Great Excess hexagram: "Great Excess" refers to excessive abundance of yang. The entire hexagram has four yang lines in the middle, with one yin line above and one below. The hexagram statement says the beam bends, precisely because the initial line and the top line are too weak, causing the middle to be too heavy and the ends unable to support. Although yang is excessive, fortunately the nine in the second position and the nine in the fifth position are in the central positions and do not lose their "center." The lower trigram is Xun (Wind), representing humility and yielding, and the upper trigram is Dui (Lake), representing harmony and joy. Therefore, it is advantageous to go forward and thus can be smooth and successful. In times of extreme circumstances, one should do extreme things. The situation represented by Great Excess is of great significance. The Great Image takes the upper trigram Dui (Lake) as a marsh and the lower trigram Xun (Wind) as wood. It says that the water of the marsh overflows and drowns the trees, which is an image of excessive excess. The gentleman takes this as a model, able to stand alone and act without fear, even if he retreats from the world, he does not feel distressed.

彖曰：習坎，重險也。水流而不盈，行險而不失其信，維心亨，乃以剛中也。行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉！象曰：水洊至，習坎。君子以常德行，習教事。

The Commentary on the Judgment explains the Kan hexagram: "To be accustomed to danger" refers to being surrounded by repeated dangers, with both upper and lower trigrams being Kan. Water flows continuously without overflowing, proceeding through dangerous terrain yet always maintaining its inherent tendency to flow downward. This shows that those facing danger should value perseverance and faithfulness. The hexagram statement says, "Only the mind is smooth," meaning that as long as the inner self is unimpeded, there is no difficulty in the world. This is because both the second and fifth lines are strong yang lines in the center, possessing the virtue of "strong and central." "To go is commendable" means that by following this path, one can surely achieve success. The danger of heaven is its high and inaccessible nature, the danger of earth is its mountains, rivers, and hills, and kings and princes set up city walls and passes to guard their states. Danger is used according to the time, and its function is indeed great. The Great Image takes the image of water flowing continuously to represent this hexagram. Water comes in unceasing waves, which is the image of "accustomed to danger"; the gentleman takes this as a model, maintaining his virtue constantly and repeatedly practicing and teaching, using enduring effort to deal with repeated dangers.

彖曰：離，麗也；日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨。是以畜牝牛，吉也。象曰：明兩作，離。大人以繼明照于四方。

The Commentary on the Judgment explains the Hexagram Li: "Li" means attachment and reliance. The sun and moon rely on heaven, and all grains and plants rely on the earth. The two overlapping trigrams of Li, forming dual brightness, rely on the principle of central correctness, thus being able to enlighten and cultivate the world. The two yao, Six Two and Six Five, each attach to the central positions of the upper and lower trigrams and thus achieve "central correctness," so the Hexagram Statement says it is smooth and unimpeded. Because the virtue of flexibility and correctness is inherent to the Hexagram Li, the Hexagram Statement says that it is auspicious to raise a gentle ox, a symbol of flexibility. The Great Image Commentary takes the image of the two trigrams of Li, with their successive brightness, to say: two layers of brightness rising in succession is the image of Li; great persons take this as a model, so that brightness is passed down generation after generation, illuminating all directions.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨，利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平，觀其所感，而天地萬物之情可見矣。象曰：山上有澤，咸。君子以虛受人。

The Commentary on the Judgment explains the Hexagram of Mutualsympathetic response (Xian): "Xian" means mutualsympathetic response. The upper trigram is Dui, representing softness at the top, and the lower trigram is Gen, representing firmness at the bottom. The yin and yang energies interact and respond to each other, thus creating a mutual affinity. Gen represents stopping, and Dui represents joy; stopping at the proper manner and feeling joy within. Dui represents the young woman, and Gen represents the young man, indicating the man bending himself to the woman, which corresponds to the ceremony of proposing marriage. Therefore, the Hexagram Statement says it is smooth and favorable for upholding the right path, and it is auspicious for marriage. The energies of heaven and earth interact, thus giving rise to all things; the sage moves the people's hearts, thus bringing peace and order to the world. Observing the principles of mutualsympathetic response, the true nature of all things in heaven and earth can be clearly understood. The Great Image Commentary takes the image of Dui above and Gen below, representing a marsh on a mountain. The mountain must be hollow to hold the marsh water, which is the image of Xian. The gentleman takes this as a model, keeping his mind empty and open to receive others, for only when the heart is empty cansympathetic response be established.

彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨，無咎，利貞，久於其道也，天地之道，恆久而不已也。利有攸往，終則有始也。日月得天，而能久照，四時變化，而能久成，聖人久於其道，而天下化成；觀其所恆，而天地萬物之情可見矣。象曰：雷風，恆。君子以立不易方。

The Commentary on the Judgment explains the Hexagram of Constancy: "Constancy" means enduring. The upper trigram Zhen represents thunder, which is yang and occupies a superior position, while the lower trigram Xun represents wind, which is yin and occupies an inferior position. Thunder and wind support each other; Xun signifies yielding and entering, while Zhen signifies movement. First, one yields and enters, then one acts. The six lines of yin and yang correspond one by one, hence it is called "constancy." The Hexagram Statement says that constancy leads to smoothness, without error, and is favorable to uprightness, meaning that one should constantly act along the right path. The principles of heaven and earth are precisely that they operate constantly and never cease. "It is favorable to go somewhere" means that after one matter is completed, another begins. Constancy is not about being stagnant. The sun and moon follow the heavenly way, hence they can shine eternally. The four seasons continuously change, hence they can constantly bring about the flourishing of all things. The sage constantly follows the right path, and thus the world is cultivated and taught. Observing the reason why all things can be constant, the true nature of heaven and earth and all things can be clearly understood. The Great Image takes the trigram Zhen above as thunder and the trigram Xun below as wind, saying that thunder moves and wind follows, constantly accompanying each other, which is the image of constancy. The gentleman takes this as a model, establishing himself and maintaining his conduct without changing his direction.

彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉！象曰：天下有山，遯。君子以遠小人，不惡而嚴。

The Commentary on the Judgment explains the Hexagram of Retreat: "Retreat" means to withdraw and hide. The Hexagram Statement says that retreat leads to success because when Yin increases and Yang decreases, knowing when to retreat allows one to preserve oneself and ensure the Way is not exhausted. The Nine in the Fifth is a Yang line in the尊位 and is in the proper place, and it corresponds with the Six in the Second. It acts in accordance with the situation, advancing or retreating as needed. The Hexagram Statement says "small gain from uprightness" because the two Yin lines, the Six at the Beginning and the Six in the Second, grow gradually like water soaking through, indicating that small people are gaining power. Gentlemen should only maintain a small uprightness and not pursue great achievements. The significance of the time context of the Hexagram of Retreat is indeed profound. The Great Image takes the upper Qian (Heaven) and lower Gen (Mountain) to form the image: Heaven is above and Mountain is below. Although the Mountain is high, Heaven is even further away, symbolizing retreat. The gentleman takes this as a model, keeping away from small people without harsh words or anger, but instead maintaining dignity and seriousness to prevent them from getting too close.

彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣！象曰：雷在天上，大壯。君子以非禮弗履。

The Commentary on the Judgment explains the Hexagram of Great Strength: "Great Strength" refers to a strong yang that is vigorous, with four yang lines growing from the bottom, its momentum expanding. The lower trigram is Qian (Heaven), representing firmness, and the upper trigram is Zhen (Thunder), representing movement. With firmness and vigorous action, strength is achieved. The Hexagram Statement says that Great Strength is favorable to maintaining correctness, meaning that what is called "great" must also be "correct." Strength is valuable only when it does not lose its correctness. Being correct and great, the reality of the continuous generation of all things in heaven and earth is revealed. The Great Image takes the upper trigram Zhen (Thunder) and the lower trigram Qian (Heaven) as its symbolic representation: thunder resounding in the sky, its power overwhelming, which is the image of Great Strength. The gentleman takes this as a model, refraining from any action that is not in accordance with propriety. The stronger the power, the more one must restrain oneself by propriety; this is true strength.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行。是以康侯用錫馬蕃庶，晝日三接也。象曰：明出地上，晉。君子以自昭明德。

The Commentary on the Judgment explains the Hexagram of Progress: "Jin" means advancement. The upper trigram is Li (Fire), representing brightness, and the lower trigram is Kun (Earth). Brightness rises from the earth; the nature of Kun is gentle and compliant, attaching itself to the great brightness of the upper trigram. The line six in the fifth, being yin and gentle, ascends and occupies a position of honor. Therefore, the Hexagram Statement says that the feudal lord of a state receives many chariots and horses as a reward from the Son of Heaven, and is received three times in one day. This is because of the gentle and compliant service to superiors and the attachment to brightness, which allows one to advance smoothly. The Great Image Commentary takes the image of brightness rising from the earth, saying that the sun emerges from the earth, gradually becoming visible, which is the image of JIn. The gentleman takes this as a model, making himself clearly manifest in his inherent virtues, like the rising sun, so that his virtue becomes increasingly evident day by day.

彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也，內難而能正其志，箕子以之。象曰：明入地中，明夷。君子以蒞眾，用晦而明。

The Commentary on the Judgment explains the hexagram Mingyi (Bright Light Dimmed): "Mingyi" means the light is injured. The upper trigram is Kun (Earth), and the lower trigram is Li (Fire), representing light. Thus, the light is submerged into the earth. Within, there is brilliance and culture, but externally it is gentle and subdued, thus being able to endure great difficulties. King Wen was imprisoned in Youli and acted in this way. The hexagram statement says "favorable to perseverance in hardship and uprightness." This means to remain in hardship and uphold uprightness, to conceal one's brilliance; to be in a difficult situation within the court yet maintain a correct mind. Ji Zi in the late Shang dynasty did exactly this. The Great Image Commentary takes the image of light sinking into the earth to explain Mingyi; the gentleman takes this as a model, when governing people, not being overly discerning or meticulous, appearing obscure on the surface, yet remaining fully enlightened within.

彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正；正家而天下定矣。象曰：風自火出，家人。君子以言有物而行有恆。

The Commentary on the Judgment explains the Hexagram of the Family: in terms of the lines, the line Six in the Second is yin and occupies the central position of the Inner Trigram, which represents a woman properly situated within; the line Nine in the Fifth is yang and occupies the central position of the Outer Trigram, which represents a man properly situated outside. Men and women each occupy their proper positions, which perfectly aligns with the great principle of yin and yang dividing their roles in heaven and earth. Within a family there is a respected and feared leader, referring to the parents. The father acts as a father, the son as a son, the elder brother as an elder brother, the younger brother as a younger brother, the husband as a husband, and the wife as a wife; thus the way of the family is established. When every family is properly ordered, the world naturally becomes peaceful. The Great Image takes the Upper Trigram Xun (Wind) and the Lower Trigram Li (Fire) to form the image of the family: wind arises from fire, just as education within the family extends outward, which is the image of the family. The gentleman takes inspiration from this, speaking with genuine content and acting with enduring principles. When personal example is established, the family way naturally becomes correct.

彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽，而其事同也；男女睽，而其志通也；萬物睽，而其事類也；睽之時用大矣哉！象曰：上火下澤，睽。君子以同而異。

The Commentary on the Judgment explains the Kui hexagram: "Kui" means separation and divergence. The upper trigram is Li (Fire), which is active and upward-moving; the lower trigram is Dui (Lake), which is water and moves downward. These two trigrams move in opposite directions. Li represents the middle female, and Dui represents the young female; two women living in the same house have different hearts and cannot walk together. In terms of the moral qualities of the hexagram, Dui (Joy) is attached to the brightness of Li (Fire); the six in the fifth line, being yin and soft, moves upward to occupy the superior position, attains the center, and corresponds with the nine in the second line, which is yang and strong. Therefore, the hexagram statement says that small matters can bring good fortune - great matters are difficult to achieve, but small matters are still possible. Heaven and Earth are in a state of separation, yet they both nurture all things; men and women differ in form, yet they share the same desire for union; all things differ in form, yet they all receive the same qi from Heaven and Earth. The significance of the Kui hexagram in terms of timing is indeed great. The Great Image Commentary takes the upper trigram Li (Fire) and the lower trigram Dui (Lake) as the image of the hexagram: fire rises upward, and water flows downward, which is the image of Kui. The gentleman takes this as a model, harmonizing with others in great matters while maintaining his own independence in small matters, neither conforming nor being overly eccentric.

彖曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也。不利東北，其道窮也。利見大人，往有功也。當位貞吉，以正邦也。蹇之時用大矣哉！象曰：山上有水，蹇。君子以反身修德。

The Commentary on the Judgment explains the Hexagram of Obstruction: "Jian" means difficult movement. The upper trigram is Kan, representing water, which symbolizes danger and difficulty ahead. The lower trigram is Gen, representing mountain, which signifies stopping when encountering danger and not advancing recklessly, which is wise. The Hexagram Statement says "favorable to the Southwest," because the Southwest belongs to Kun, which represents the earth, and the terrain is easy to traverse, allowing one to follow the path of correctness and balance. "Unfavorable to the Northeast," because the Northeast belongs to Gen, which represents mountain, and the path is blocked by high mountains, leading to a dead end. "Favorable to see a great person" means that one can achieve success by relying on a great figure like the Nine in the Fifth. "When in the correct position, uprightness brings good fortune" means that the Nine in the Fifth and other lines are in their proper positions, and by maintaining uprightness, good fortune is achieved, sufficient to correct the state. The significance of the Hexagram of Obstruction in terms of timing is indeed great. The Great Image takes the upper trigram Kan as water and the lower trigram Gen as mountain, saying that there is water on a mountain, making advancement and retreat difficult, which is the image of Obstruction. The gentleman takes this as a model, facing difficulties without blaming heaven or man, but instead reflecting on oneself and cultivating virtue.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解，而雷雨作，雷雨作，而百果草木皆甲坼，解之時大矣哉！象曰：雷雨作，解。君子以赦過宥罪。

The Commentary on the Judgment explains the hexagram: the lower trigram is Kan (Water), representing danger, and the upper trigram is Zhen (Thunder), representing movement. Moving through danger and ultimately escaping from it is called "Jie" (Release) — the resolution of difficulties. The hexagram statement says "favorable to the southwest," because the southwest belongs to Kun (Earth), and going in that direction can gain the support of the people. "Its coming back is auspicious" means that after the difficulty is resolved, returning to normal is good, because Nine in the Second position is in the center of the lower trigram and thus possesses the principle of the middle. "If there is a journey, early success is good" means that if there are still unfinished matters, going early will lead to success. The qi of heaven and earth becomes relaxed, thus thunder and rain arise; when thunder and rain occur, the husks of all fruits and herbs split open and new shoots emerge. The significance of the time associated with this hexagram is indeed great. The Great Image takes the image of thunder and rain coming together, saying that thunder and rain coming at the same time dispel blockages, which is the image of release. The gentleman takes inspiration from this, pardoning mistakes and showing mercy, like thunder and rain thawing the earth, thus resolving human grievances.