The hexagram "Without Deliberation" (Hexagram 25) consists of the trigram Zhen (Thunder) below and Qian (Heaven) above.

《無妄》：元亨，利貞。其匪正有眚，不利有攸往。《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 hexagram "Wu Wang" has the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). "Wu Wang" is the name of the hexagram, meaning true and free from falsehood, everything in harmony with nature. The hexagram statement says: great success, favorable to maintaining the correct path; if one's actions are not proper, there will be calamity, and it is not favorable to go somewhere. The commentary on the judgment explains: "Wu Wang" refers to a strong line coming from outside to become the ruler of the inner trigram. Below there is movement, and above there is strength. The line nine in the fifth is yang and strong, occupying the center and corresponding with line six in the second. Being able to achieve great success while maintaining the correct path, this is the command of heaven. "If not proper, there will be calamity, not favorable to going somewhere" means that in the time of "Wu Wang," if one still wishes to act recklessly, where can one go? Heaven's mandate does not support him, how can he succeed? The image commentary says: beneath heaven, thunder moves, and all things are true and free from falsehood, this is the image of the hexagram "Wu Wang." The ancient kings took this as a model, striving to follow the heavenly timing in order to nurture all things.

初九，無妄往，吉。《象》曰：“無妄之往”，得志也。六二，不耕穫，不菑畬，則利用攸往。《象》曰：“不耕穫”，未富也。六三，無妄之災，或繫之牛，行人之得，邑人之災。《象》曰：行人得牛，邑人災也。

Initial Nine is yang and upright, representing the beginning of no false movement. With a sincere and honest heart, one proceeds and achieves good fortune. The Minor Commentary says: "Going without false movement" means his aspirations are realized. Six in the Second is yin and upright, not cultivating for harvest, nor clearing fields for profit, but fulfilling duties without calculating gains. Proceeding in this way is beneficial. The Minor Commentary says: "Not cultivating for harvest" because he has no desire for wealth. Six in the Third is yin and improperly positioned, suffering from unexpected misfortune: someone tied a cow there, a passerby took it, and the people of the town were consequently subjected to investigation and pursuit. The Minor Commentary says: the passerby who took the cow became the misfortune of the people of the town.

九四，可貞。無咎。《象》曰：“可貞無咎”，固有之也。九五，無妄之疾，勿藥有喜。《象》曰：“無妄之藥”，不可試也。上九，無妄行，有眚，無攸利。《象》曰：“無妄之行”，窮之災也。

Nine in the Fourth is yang and has no corresponding yin, so it can only remain still and hold to the correct position, thus avoiding mistakes. The Small Image says, "It is appropriate to maintain correctness without blame," because this firmness is inherent to it; it only needs to be held onto, without seeking external support. Nine in the Fifth is yang and in the center, inherently without error. Any occasional illness is due to an accident and does not require medicine; it will naturally recover and bring good fortune. The Small Image says: if there is no original mistake but one mistakenly uses medicine, such an act is not to be lightly attempted. Upper Nine is at the extreme of Wuwang, having reached the limit of its position yet still taking action, which brings calamity and brings no benefit. The Small Image says, "Unjust action," refers to calamity brought about by reckless movement when one has reached the extreme.

《大畜》：利貞。不家食吉。利涉大川。《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 hexagram Great Accumulation has the lower trigram Heaven (Qian) and the upper trigram Mountain (Gen). The mountain's solidity and strength restrain the vigorous and dynamic nature of Heaven, thus accumulating a great amount. The hexagram statement says: it is favorable to maintain correctness; the virtuous person does not live at home and work for himself but receives honor and salary in the court, which is auspicious; it is favorable to cross great rivers and dangerous terrain. The commentary on the judgment explains: Great Accumulation, the lower trigram is strong and vigorous, the upper trigram is solid and sincere, its virtue shines brightly and is renewed daily. The upper nine, a yang line at the top, is noble and honors the virtuous, thus restraining the vigorous force, which is a greatly correct and proper way. "Not eating at home is auspicious" means the state supports the virtuous talents. "It is favorable to cross great rivers" is because the lower trigram follows the Heaven. The image commentary says: Heaven is contained within the mountain, thus accumulating a great amount, which is the image of the hexagram Great Accumulation; the gentleman takes inspiration from this, widely remembering the good words of predecessors and the virtuous deeds of sages, to cultivate his own virtue.

初九，有厲，利已。《象》曰：“有厲利已”，不犯災也。九二，輿說輹。《象》曰：“輿說輹”，中無尤也。九三，良馬逐，利艱貞，曰閒輿衛，利有攸往。《象》曰：“利有攸往”，上合志也。

The initial line, Nine at the Beginning, has yang strength at the bottom but is restrained by Six in the Fourth. Advancing recklessly would be dangerous, so it is advantageous to stop here. The Small Commentary says, "There is danger, but it is advantageous to stop," to avoid causing calamity. Nine in the Second is restrained by Six in the Fifth, like a chariot's forepart falling off and stopping by itself, without forcing forward. The Small Commentary says, "The chariot wheel comes off," because it remains in the center and keeps its proper position, thus having no fault. Nine in the Third has yang strength in the correct position and corresponds with Nine at the Top above. The restraint is exhausted and the passage is about to be opened, like a good horse galloping forward. At this time, it is advantageous to proceed through difficulties, and one must also practice daily the skills of driving and defense, thus being advantageous to go forward. The Small Commentary says, "It is advantageous to go forward," because it corresponds with the superior Nine at the Top in spirit and intention.

六四，童牛之牿，元吉。《象》曰：“六四元吉”，有喜也。六五，豶豕之牙，吉。《象》曰：“六五之吉”，有慶也。上九，何天之衢，亨。《象》曰：“何天之衢”，道大行也。

Six four is a yin and flexible line that is in the correct position. It restrains the initial nine when its strength is still weak, like adding a crossbar to a young calf that has not yet grown horns, preventing trouble before it arises, which is very auspicious. The Small Image says: "Six four is originally auspicious," indicating something to be pleased about. Six five is a yin and flexible line that holds the position of honor. It restrains nine two by removing its fierce nature, like castrating a boar so that although its tusks remain, they no longer cause harm, which is auspicious. The Small Image says: "The auspiciousness of six five" indicates a blessing. Upper nine is in the position of completion and communication. The thing it has restrained has now matured, like carrying a wide and well-connected road leading to the sky, which is smooth and unimpeded. The Small Image says: "What is the heavenly thoroughfare?" meaning the great path is unobstructed here.

《頤》：貞吉。觀頤，自求口實。《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 hexagram "Yi" consists of the trigram Zhen (Thunder) below and Gen (Mountain) above. The two upper and lower Yang lines resemble the upper and lower jaws, while the four Yin lines in the middle resemble teeth, forming the image of the mouth. "Yi" refers to the cheek, and by extension, it signifies nourishing the mouth and abdomen, as well as cultivating virtue and health. The hexagram statement says: maintaining correctness leads to good fortune; one should observe what a person is nourishing and how they obtain food for themselves. The Commentary on the Judgment explains: "Yi" is "Zhen Ji" because good fortune arises from proper nourishment. "Observing Yi" means observing how one nourishes others, while "seeking sustenance oneself" means observing how one sustains oneself. Heaven and Earth nourish all things, and sages nurture virtuous talents to benefit the people. The significance of the timing contained in the hexagram "Yi" is indeed profound. The Great Image Commentary says: Thunder lies beneath the mountain. The thunder moves below, while the mountain remains still above, just as the mouth opens and closes. This is the image of the hexagram "Yi." The gentleman takes inspiration from this, speaking cautiously to cultivate virtue and controlling diet to maintain health.

初九，舍爾靈龜，觀我朵頤，凶。《象》曰：“觀我朵頤”，亦不足貴也。六二，顛頤拂經于丘頤，征凶。《象》曰：“六二征凶”，行失類也。六三，拂頤，貞凶，十年勿用，無攸利。《象》曰：“十年勿用”，道大悖也。

The initial line, Nine at the Beginning, is yang and strong, capable of self-sustenance, like the divine turtle that can live long without food. Yet it abandons its own virtue of the divine turtle, looking enviously at others who eat and grow, resulting in misfortune. The Small Commentary says: "Observing my chewing," this attitude is not worth cherishing. The second line, Six in the Second, is yin and weak, unable to nourish others, yet it seeks nourishment from the first line below, reversing the usual order of superior nourishing the inferior. It then turns to seek nourishment from the top line, leading to misfortune. The Small Commentary says: "A journey is dangerous for the second line," because its actions contradict its own kind. The third line, Six in the Third, is yin and not in the center, deviating from the proper way of nourishment. Even if it remains unchanged, it is still dangerous, and for ten years it cannot be used, yielding no benefit. The Small Commentary says: "Do not use for ten years," because its actions are greatly unreasonable.

六四，顛頤，吉。虎視眈眈，其欲逐逐，無咎。《象》曰：“顛頤之吉”，上施光也。六五，拂經，居貞吉，不可涉大川。《象》曰：“居貞之吉”，順以從上也。上九，由頤，厲，吉。利涉大川。《象》曰：“由頤厲吉”，大有慶也。

Six in the Fourth, although it also seeks sustenance from Nine at the Beginning, reverses the usual order, yet it is correct and has a corresponding line, so it is auspicious. When seeking sustenance, its gaze is as focused and steady as a tiger's, and although desires come one after another, it does not lose its correctness, so there is no error. The Small Commentary says, "The auspiciousness of reversing the颐 (Nourishing)" because the superior person bestows grace upon the people in a just and open manner. Six in the Fifth, being阴柔 (yin and soft) and holding a position of honor yet unable to nourish others, goes against the usual principle of a ruler nourishing the people. It can only be auspicious by remaining in a steady and righteous position, and should not take risks to cross a great river in pursuit of action. The Small Commentary says, "The auspiciousness of remaining steadfast" because it follows obediently the superior Nine, the virtuous person above. Nine at the Top, being yang and strong in a high position, provides nourishment to the world, bearing a great responsibility. Although it is in a dangerous and critical position, it can be auspicious if it remains cautious and careful, and it is also favorable for crossing a great river to take on important responsibilities. The Small Commentary says, "The auspiciousness of being in a critical position" because the world thus gains great blessings.

《大過》：棟撓，利有攸往，亨。《彖》曰：“大過”，大者過也。“棟撓”，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 hexagram Great Excess consists of the trigram Zun (Wind) below and Dui (Lake) above. Four yang lines are concentrated in the middle, while the first and last lines are yin, resembling a beam with a thick middle and weak ends. "Great Excess" refers to excessive yang. The hexagram statement says: the beam bends downward; at this time, it is favorable to go forward and there will be success. The commentary on the judgment explains: "Great Excess" refers to excessive yang. "The beam bends" because both ends are weak. Although yang is excessive, the lines nine in the second and nine in the fifth remain in the central position. The lower part is humble and the upper part is harmonious, thus allowing action. It is favorable to go forward, thereby achieving success. The timing significance contained in the hexagram Great Excess is indeed profound! The Great Image says: the water of the great marsh has overflowed the trees, which is the image of the hexagram Great Excess. The gentleman takes inspiration from this, being independent and unafraid, and retreating into seclusion without distress.

初六，藉用白茅，無咎。《象》曰：“藉用白茅”，柔在下也。九二，枯楊生稊，老夫得其女妻，無不利。《象》曰：“老夫女妻，”，過以相與也。九三，棟橈，凶。《象》曰：“棟橈”之“凶”，不可以有輔也。

Chu Li Yin Rou Ju Zui Xia, Xing Shi Ji Qi Shen Zheng, Ru Fang Ji Shi Yong Jie Bai Mao Cao Dan Zai Qi Wu Di Xia, Bu Wei You Guo. "Jie Yong Bai Mao" says the Xiao Xiang, meaning that the gentle and yielding person is willing to be in the lower position, and is respectful and cautious. Ji Er Yang Gang Er Xia Bi Chu Li Zhi Yin, Ru Ku Wei Yang Shu Chong Xin Sheng Chu Nen Ya, Yu Nian Lao Nan Zi Qu Yi Qing Nan Qi, Yin Yang Xiang Ji, Mei You Shen Li. "Lao Fu Nu Qi" says the Xiao Xiang, although it is an excessive pairing, it can still be mutually beneficial. Ji San Yang Gang Guo Shen Er Wu Ying Yuan, Ru Dong Liang Wan Zhe, Xing. "Dong Rao" is "Xing" because it is stubborn and self-willed, and cannot receive any support.

九四，棟隆，吉。有它，吝。《象》曰：“棟隆之吉”，不橈乎下也。九五，枯楊生華，老婦得其士夫，無咎無譽。《象》曰：“枯楊生華”，何可久也。“老婦士夫”，亦可醜也。上六，過涉滅頂，凶。無咎。《象》曰：“過涉之凶”，不可咎也。

Nine in the Fourth is yang and occupies a yin position, thus combining yang and yin, like a beam that is raised and strong, which is auspicious; but if it is connected to the yin of Six at the Beginning, it will lead to regret. The Small Image says, "The auspiciousness of the raised beam" is because it does not bend downward. Nine in the Fifth is yang and upright, yet it is above the yin of Six at the Top, like a withered poplar tree producing flowers, which is empty and without substance; also like an old woman marrying a young man, which is not wrong but also not commendable. The Small Image says, "The withered poplar producing flowers," which cannot last. "Old woman and young man" is also a shameful match. Six at the Top is yin and occupies the extreme of excess, like crossing a river too deep, where the water covers the head, which is ominous; but since he sacrifices himself for the right cause, in terms of righteousness, it cannot be considered a fault. The Small Image says, "The ominousness of crossing too deep," this ominousness should not be blamed upon him.

《習坎》：有孚維心，亨。行有尚。《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 hexagram Kan is composed of two Kan trigrams, hence its hexagram statement is called "Practice of Difficulty," where "practice" means repetition and familiarity. Kan represents water and danger. The hexagram statement says: holding sincerity in the heart, one achieves success; acting in this way brings commendation. The commentary on the judgment explains: "Practice of Difficulty" refers to repeated dangers. Water flows continuously without overflowing; advancing through danger without losing one's regularity and sincerity. "Maintaining sincerity leads to success" is because the lines nine two and nine five are strong and centered, embodying firmness. "Going forward brings commendation" means that proceeding in this way will surely achieve success. The danger of heaven lies in its height and inaccessibility; the danger of earth lies in its undulating mountains and hills; kings and princes establish fortified cities to guard their territories. The timing and function of danger are indeed significant. The great image says: water flowing continuously, this is the image of "Practice of Difficulty." The gentleman takes this as a model, maintaining constant virtue and repeatedly practicing and teaching.

初六，習坎，入于坎，窞，凶。《象》曰：“習坎入坎”，失道，凶也。九二，坎有險，求小得。《象》曰：“求小得”，未出中也。六三，來之坎，坎險且枕，入于坎，窞，勿用。《象》曰：“來之坎坎”，終無功也。

Chu Liu Yin Rou Ju Chong Xian Zhi Di, Xian Jin Kan Zhong, Yu Luo Kan Di De Xiao Xue Li, Xiong. The Small Image says: "Practice the perilous situation and enter the peril," because it has lost the way out of the peril, so it is凶. Ji Er Yang Gang Ju Zhong, Su Ran Yan Zai Kan Xian Zhong, Ping Gang Zhong De Zhi Neng You Xiao Xiao De. The Small Image says: "Seek small gains," because it has not yet escaped the peril. Liu San Chu Shang Xia Liang Kan Zhian, Lai Ye Kan, Qu Ye Kan, Xian Shang Jia Xian Er Yuan Zhen Fu Nan An, Xian Jin Kan Zhong Yu Luo Xiao Xue Li, Ci Shi Bu Ke You Shou Shi Wei. The Small Image says: "Come into the peril again and again," meaning that this will ultimately have no effect.

六四，樽酒簋貳用缶，納約自牖，終無咎。《象》曰：“樽酒簋貳”，剛柔際也。九五，坎不盈，祗既平，無咎。《象》曰：“坎不盈”，中未大也。上六，係用徽纆，窴於叢棘，三歲不得，凶。《象》曰：上六失道，凶三歲也。

Six in the Fourth is a yin line that is upright and close to the ruler, in a time of danger and difficulty, it offers a simple gift: one cup of wine and two bowls of food, carried in earthenware vessels, and sends this simple sincerity through the window, ultimately without error. The Xiao Xiang says: "A cup of wine and two bowls of food" indicates the meeting of a strong line and a weak line in danger, valuing sincerity rather than ceremony. Nine in the Fifth is a strong and upright line, the water of the Kan trigram has not yet filled up, merely reaching level with the ground, thus without error. The Xiao Xiang says: "The water of Kan is not full" means that the virtue of being in the center has not yet fully manifested, and the danger has not yet completely passed. Upper Six is a yin line dwelling at the extreme of danger, like a criminal bound by ropes, imprisoned in a jail surrounded by thorns, unable to escape for three years, resulting in calamity. The Xiao Xiang says: Upper Six has lost the way to escape from danger, hence the calamity lasting for three years.

《離》：利貞。亨。畜牝牛吉。《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 hexagram Li (Fire) has both its upper and lower trigrams as Li. Li represents fire, the sun, and brightness. Its meaning is attachment and dependence. The hexagram statement says: it is advantageous to maintain the correct path and to be harmonious; it is auspicious to raise a female ox. The commentary on the judgment explains: Li means attachment and dependence. The sun and moon are attached to the sky, and all grain and plants are attached to the earth. When the upper and lower parts are both bright and attached to the correct path, they can enlighten and educate the world. The two yao lines six two and six five, which are yin lines, are attached to the central and correct position, so they are harmonious. Because of their flexibility and correctness, it is said 'raising a female ox is auspicious' — the female ox is the most flexible of animals, symbolizing self-cultivation through flexible virtue. The image commentary says: continuous brightness arises, which is the image of the hexagram Li. The superior person takes this as a model, and with continuous brightness, illuminates all directions.

初九，履錯然，敬之無咎。《象》曰：“履錯之敬”，以辟咎也。六二，黃離，元吉。《象》曰：“黃離元吉”，得中道也。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。《象》曰：“日昃之離”，何可久也？

The initial line, Nine at the Beginning, is at the start of clarity. His steps are confused and his actions are uncertain. At this time, if he is respectful and cautious, there will be no mistakes. The Minor Commentary says: "Respectful caution in the midst of confusion," meaning that respect can avoid mistakes. The second line, Six in the Second, is a yin and flexible line that is upright and centered. "Yellow" is the central color, and it adheres to the principle of center and uprightness, which brings great good fortune. The Minor Commentary says: "Yellow brightness brings original good fortune," because it has attained the middle path. The third line, Nine in the Third, is at the end of the lower trigram Li (Fire). It is like the light of the sun declining in the west; if one cannot sing with a clay pot and accept the natural course of time, then only the sorrow of old age awaits. It is凶 (auspicious). The Minor Commentary says: "The declining sun in Li," how can such light last long?

九四，突如，其來如，焚如，死如，棄如。《象》曰：“突如其來如”，無所容也。六五，出涕沱若，戚嗟若，吉。《象》曰：六五之吉，離王公也。上九，王用出征，有嘉折首，獲匪其醜，無咎。《象》曰：“王用出征”，以正邦也。

Nine in the Fourth is yang but not central or upright, located at the beginning of the trigram Li (Fire). Its emergence is sudden and fierce, like a fierce fire bursting forth suddenly: burning everything, then self-destructing and ultimately being abandoned. The Xiao Xiang says: "Suddenly coming like a flame," meaning such a person has nowhere to take refuge in the world. Six in the Fifth is yin and gentle, occupying the position of honor between the upper and lower yang lines. It is anxious to the point of weeping and sighing with sorrow; precisely because of this sense of anxiety and caution, it is auspicious. The Xiao Xiang says: Six in the Fifth is auspicious because it is attached to the noble position of the prince and shares in his concerns. Nine at the Top is yang and resides at the extreme of brightness. The king sends him to campaign, achieving glorious military achievements, capturing the main offenders without indiscriminately killing the common people, thus avoiding mistakes. The Xiao Xiang says: "The king uses military campaigns," aiming to correct the state.

咸：亨。利貞。取女吉。《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 hexagram Xian is composed of the upper trigram Dui (Lake) and the lower trigram Gen (Mountain). Gen represents the young male and signifies stopping, while Dui represents the young female and signifies joy. "Xian" means "to feel" or "to be moved by," indicating a spontaneous and natural mutual feeling. The hexagram statement says: It is smooth, favorable to uprightness, and auspicious for marriage. The Commentary on the Judgment explains: Xian meanssympathetic response (mutual感应, mutual response). The yin line is above and the yang line is below, with the yin and yang energies responding to each other and uniting. The lower trigram stops without reckless movement, while the upper trigram is joyful and harmonious. The man is below the woman, seeking her, hence it says "smooth, favorable to uprightness, auspicious for taking a wife." The energies of heaven and earth respond to each other, leading to the generation and nurturing of all things. The sage moves the people's hearts, bringing peace and order to the world. By observing the principle ofsympathetic response, the true nature of heaven, earth, and all things can be clearly understood. The Image Commentary says: A lake on a mountain, with the water from the lake moistening downward and the mountain body receiving it, this is the image of Xian. The gentleman takes inspiration from this, being humble and open to others.

初六，咸其拇。《象》曰“咸其拇”，志在外也。六二，咸其腓，凶。居吉。《象》曰雖“凶居吉”，順不害也。九三，咸其股，執其隨，往吝。《象》曰：“咸其股”，亦不處也。志在隨人，所執下也。

The entire hexagram uses the human body, from bottom to top, as a symbolic representation. The first line, Six at the Beginning, is at the very bottom, and its influence reaches only the big toe. The initial intention is just beginning and has not yet led to any action. The "Small Explanation" says: "It touches the toe," meaning his mind has already turned outward, but his strength is still weak. The second line, Six in the Second, feels the calf. When the calf moves, the whole body follows, but if there is reckless movement, it brings misfortune; if one remains still and stays calm, it brings good fortune. The "Small Explanation" says: although it is said "misfortune," if one can "stay in place," then it becomes "good fortune." By being gentle and upright, one does not suffer harm. The third line, Nine in the Third, feels the thigh. The thigh can only move along with the body, and if one insists on following others blindly, going forward will inevitably lead to regret. The "Small Explanation" says: "It touches the thigh," meaning it cannot stay in place on its own; the mind is only focused on following others, and what it clings to is too low.

九四，貞吉。悔亡。憧憧往來，朋從爾思。《象》曰：“貞吉悔亡”，未感害也。“憧憧往來”，未光大也。九五，咸其脢，無悔。《象》曰：“咸其脢”，志末也。上六，咸其輔頰舌。《象》曰：“咸其輔頰舌”，滕口說也。

Nine in the Fourth is in the position of the heart, and is the main subject of thesympathetic response (response) of the entire hexagram: if one remains steadfast and correct, it will be auspicious and regret will vanish; if one's mind is uncertain and full of doubts, then only a few friends who share one's thoughts will follow. The Small Commentary says, "贞吉悔亡" (steadfastness brings auspiciousness and regret disappears), because thesympathetic response has not yet caused any harm; "憧憧往来" (uncertain and wandering movement) indicates that such privatesympathetic response is still not broad and bright enough. Nine in the Fifthsympathetic response to the flesh of the back, which is behind the heart and opposite to it, so thesympathetic response is not deep, thus although there is no regret, there is also no achievement. The Small Commentary says, "咸其脢" (the感应 is only at the end), meaning thesympathetic response is only at the tip. Upper Six is at the end of the hexagram, and thesympathetic response is only in the jaw, cheeks, and tongue, relying solely on words and speech to move people. The Small Commentary says, "咸其辅颊舌" (the感应 is in the jaw, cheeks, and tongue), which is merely showing off verbal ability.

恆：亨。無咎。利貞。利有攸往。《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 Hexagram of Constancy is composed of the trigram Zhen (Thunder) above and Xun (Wind) below. Zhen represents thunder and the eldest son, while Xun represents wind and the eldest daughter. "Heng" means constancy. The Hexagram Statement says: It is smooth, there will be no mistakes, it is favorable to maintain the correct path, and favorable to go somewhere. The Commentary on the Judgment explains: Heng means constancy. The strong lines are above and the yielding lines are below; thunder and wind support each other, the lower trigram is yielding and enters, while the upper trigram is active and moves forward, with each of the six lines corresponding in strength and yielding. Therefore, it is called Heng. "Heng, smooth, no mistakes, favorable to maintain the correct path" means to maintain the correct path for a long time. The way of heaven and earth is to be constant and never cease. "Favorable to go somewhere" is because the end of one phase is the beginning of another. The sun and moon follow the way of heaven, thus they can shine for a long time; the four seasons change continuously, thus they can bring about the long-term flourishing of all things. The sage maintains his way for a long time, and the world is thus cultivated and perfected. Observing the constant patterns of all things, the true nature of heaven and earth and all things can be clearly understood. The Image Commentary says: Thunder and wind accompany each other, which is the image of the Hexagram of Constancy; the gentleman takes inspiration from this, standing firm and unchanging in his conduct and direction.

初六，浚恆，貞凶，無攸利。《《象》曰：“浚恆”之“凶”，始求深也。九二，悔亡。《象》曰：九二“悔亡”，能久中也。九三，不恆其德，或承之羞，貞吝。《象》曰：“不恆其德”，無所容也。

The initial line, Six at the Beginning, is at the start of the process of constancy. Yet it immediately seeks the way of enduring constancy, acting too hastily. Even though it maintains this unchanging state, it will result in misfortune and bring no benefit. The "Xiao Xiang" says: "Junneng" (deeply seeking constancy) leads to "xiong" (misfortune) because it seeks too deeply from the beginning. Nine in the Second, being yang and occupying the central position, although it is yang in a yin position and should normally bring regret, is able to maintain the middle path for a long time, thus eliminating regret. The "Xiao Xiang" says: Nine in the Second achieves "huiwang" (elimination of regret) because it can maintain the middle path for a long time. Nine in the Third, being yang but not in the center, fails to maintain its virtue consistently and thus inevitably suffers disgrace, even if it remains self-contained, it cannot avoid regret. The "Xiao Xiang" says: "Bu heng qi de" (not maintaining its virtue) leads to being without a place to stay anywhere.

九四，田無禽。《象》曰：久非其位，安得禽也。六五，恆其德，貞，婦人吉，夫子凶。《象》曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。上六，振恆，凶。《象》曰：振恆在上，大無功也。

Nine in the Fourth is a yang line in a yin position, staying in an inappropriate position for a long time, like hunting without catching any animals. The Small Image says: staying in an inappropriate position for a long time, how can one catch animals? Six in the Fifth is a yin line in a noble position, able to maintain the virtue of gentleness and stay on the right path. This is auspicious for a woman, because the way of a woman is to be faithful to one man; but it is inauspicious for a man, because a husband should decide matters with righteousness. The Small Image says: a woman following the right path is auspicious because she remains faithful; a man should decide matters appropriately, but if he is overly submissive to the way of a woman, it is inauspicious. Six at the Top is at the extreme of constancy and is above the position of movement. The constant state becomes unstable and vibrating, which is inauspicious. The Small Image says: being in the highest position with an unstable and fluctuating attitude is greatly without merit.

《遯》：亨。小利貞。《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 Hexagram of Retreat is composed of the mountain below and heaven above. Two yin lines grow from below, while four yang lines retreat above. "Retreat" is the same as "flee," meaning to withdraw and hide. The Hexagram Statement says: "It is smooth; to hold firm in small matters is advantageous." The Commentary on the Judgment explains: "Retreat is smooth," because timely retreat leads to smoothness. The line nine in the fifth is yang and occupies a proper position, and it corresponds with the line six in the second. It can advance or retreat according to the changing situation. "Small advantage in uprightness" is because the yin is growing and spreading. A gentleman can only hold firm in small matters. The timing significance contained in the Hexagram of Retreat is indeed profound! The Great Image Commentary says: The heavens are above the mountains. Although the mountains are high, they cannot reach the heavens, while the heavens are high and distant, retreating away. This is the image of the Hexagram of Retreat. A gentleman takes this as a model, keeping away from petty people, not using harsh words or stern expressions, but maintaining dignity and composure so that others dare not come close.

初六，遯尾，厲，勿用有攸往。《象》曰：“遯尾”之“厲”，不往何災也？六二，執之用黃牛之革，莫之勝說。《象》曰：“執用黃牛”，固志也。九三，係遯，有疾厲，畜臣妾吉。《象》曰：“係遯”之“厲”，有疾憊也。“畜臣妾吉”，不可大事也。

Chu Liu is at the very bottom of the hexagram, retreating and falling behind, like the tail of a group, which is dangerous; at this time, it is not advisable to go anywhere. The Xiao Xiang says: "Dun Wei" leads to "Li" because if one does not move forward again, where would there be disaster? Li Er is yin and flexible, upright, and corresponds with Ji Wu, her mind is firm as if bound with a yellow ox hide rope, which no one can untie. The Xiao Xiang says: "Zhi Yong Huang Niu" refers to her firm determination that does not waver. Ji San is yang and connected with the two yin below, retreating but with attachments, like having a sickness, which is troublesome and dangerous; such a person is only suitable for keeping servants and concubines, which would be auspicious. The Xiao Xiang says: "Xi Dun" leads to "Li" because of the sickness and exhaustion; "Xu Chen Qie Ji" means he is not fit for great responsibilities.

九四，好遯，君子吉，小人否。《象》曰：“君子好遯，小人否”也。九五，嘉遯，貞吉。《象》曰：“嘉遯貞吉”，以正志也。上九，肥遯，無不利。《象》曰：“肥遯無不利”，無所疑也。

Nine in the Fourth, although it has affectionate relations with Six at the Beginning, is able to let go and step back; this is something a gentleman can do, hence it is auspicious, while a petty person cannot do it, hence it is not. The Minor Commentary says: "A gentleman delights in retreating" while "a petty person does not," the difference lies in whether one can abandon private affection. Nine in the Fifth is yang and upright, retreating in a perfect and appropriate manner, conforming to the timing, and maintaining uprightness brings auspiciousness. The Minor Commentary says: "Auspicious retreat with uprightness brings auspiciousness," because he has rectified his mind with the right path. Nine at the Top resides at the end of the hexagram and has nothing to bind him, retreating in a relaxed and comfortable manner, leisurely and content, there is nothing that is not advantageous. The Minor Commentary says: "Retreating in ease brings no disadvantage," because he has no hesitation or attachment in his heart.

《大壯》：利貞。《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 hexagram Great Strength is composed of the upper trigram Zhen (Thunder) and the lower trigram Qian (Heaven). Four yang lines are strong and flourishing in the lower position, indicating that yang is vigorous and powerful. The hexagram statement says: It is advantageous to maintain correctness. The Commentary on the Judgment explains: Great Strength refers to yang being vigorous and powerful. With a strong and vigorous body, it moves forward, hence it is called Great Strength. "Great Strength benefits in uprightness" means that when yang is strong, it must act uprightly. When one is both strong and upright, the true nature of heaven and earth can be clearly seen. The Image Commentary says: Thunder resounds in the sky, its sound is grand and majestic, which is the image of the hexagram Great Strength. The gentleman takes this as a model, and does not engage in anything that is not in accordance with propriety. True strength lies in self-restraint rather than in reckless use of power.

初九，壯于趾，征凶，有孚。《象》曰：“壯于趾”，其孚窮也。九二，貞吉。《象》曰：九二“貞吉”，以中也。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。《象》曰：“小人用壯”，君子以罔也。

The initial line, Nine at the Beginning, is located at the very bottom and has strong yang energy, which is vigorous and strong at the toes. If one goes to war in such a condition, it will be ominous and certain. The Minor Commentary says: "Vigorous at the toes," the result will inevitably be hardship and poverty, which can be stated with certainty. Nine in the Second, yang is in the center, does not rely on strength but can maintain the center, and by maintaining correctness it is auspicious. The Minor Commentary says: Nine in the Second is "faithful and auspicious" because it is in the center and does not lean to one side. Nine in the Third has excessive yang: petty people in this situation rely solely on strength, while gentlemen regard it as if it did not exist and do not use their strength. If they continue to be strong, even when guarding, it will be dangerous. It is like a male sheep using its horns to push against a fence, only to get stuck. The Minor Commentary says: "Petty people use strength," while gentlemen in the same situation treat it as if it did not exist.

九四，貞吉，悔亡。藩決不羸，壯于大輿之輹。《象》曰：“藩決不羸”，尚往也。六五，喪羊于易，無悔。《象》曰：“喪羊于易”，位不當也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。《象》曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。

Nine in the Fourth is yang but occupies a yin position, thus being strong yet flexible. If it maintains righteousness, it brings good fortune and dispels regret. The fence has been broken through, and the sheep's horns are no longer confined, its strength being as solid and reliable as the axle of a large cart. The Xiao Xiang says, "The fence is broken and the sheep is not trapped," indicating that at this time, one may continue forward. Six in the Fifth, being yin and occupying a position of honor, uses gentle methods to counteract the strength of the group of yang lines, like losing a sheep easily by the field's edge. Losing its strength leads to no regret. The Xiao Xiang says, "Losing the sheep in ease," because it occupies a yang position with yin, thus being in an improper position, and must deal with things gently. Upper Six, being yin and occupying the extreme of strength, is like a male sheep pushing against the fence, unable to retreat or advance, thus bringing no benefit. However, if it understands the difficulty and positions itself properly, it turns to good fortune. The Xiao Xiang says, "Unable to retreat, unable to proceed," because it lacks thoroughness and caution in its actions; "difficulty brings good fortune," because the mistake does not last long.

《晉》：康侯用錫馬蕃庶，晝日三接。《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 hexagram "Jin" (Progress) has the hexagram of Li (Fire) above and the hexagram of Kun (Earth) below. The sun rises from the ground, and the light increases daily. "Jin" means progress and advancement. The hexagram statement says: A noble lord in a state receives many chariots and horses as a reward from the Son of Heaven, and is received three times in one day. The commentary on the judgment explains: "Jin" means progress, which symbolizes the rising of light from the ground. The lower trigram is gentle and adheres to the great brightness above, and the gentle lines ascend to occupy a position of honor, hence the statement "The noble lord receives many chariots and horses as a reward, and is received three times in one day." The image commentary says: The rising of light from the ground is the image of the hexagram "Jin"; the gentleman takes inspiration from this and manifests his own bright virtue.

初六，晉如摧如，貞吉。罔孚，裕無咎。《象》曰：“晉如摧如”，獨行正也。“裕無咎”。未受命也。六二，晉如，愁如，貞吉。受茲介福于，其王母。《象》曰：“受茲介福”，以中正也。六三，眾允，悔亡。《象》曰：“眾允”之志，上行也。

Six at the Beginning is at the beginning of the progression, wanting to advance but being obstructed, so if it maintains correctness it will be auspicious; even if not trusted, it remains calm and generous, thus without fault. The Small Image says: "Advancing as if crushed," showing it alone adheres to the correct path; "Generous without fault," because it has not yet accepted a position, so there is nothing to lose. Six in the Second is yin and flexible, upright, and has no corresponding yang above, wanting to advance but feeling anxious; maintaining correctness brings auspiciousness, eventually receiving great blessings from "the Queen Mother" — referring to Six in the Fifth, the yin line in a superior position. The Small Image says: "Receiving this intermediate blessing," because it is in the center and maintains correctness. Six in the Third is yin and not upright, yet gains the trust and support of the lower yin lines, thus eliminating regret. The Small Image says: "The approval of the people" reflects the will of all to advance upward.

九四，晉如鼫鼠，貞厲。《象》曰：“鼫鼠貞厲”，位不當也。六五，悔亡，失得，勿恤。往吉，無不利。《象》曰：“失得勿恤”，往有慶也。上九，晉其角，維用伐邑，厲吉，無咎，貞吝。《象》曰：“維用伐邑”，道未光也。

Nine in the Fourth holds a yang line in a yin position, greedy for high status but lacking the ability, advancing like a large rat—greedy and skilled yet achieving nothing, even when holding on it is dangerous. The Small Image says, "The rat is loyal and dangerous," because the line is in an inappropriate position. Six in the Fifth, being yin and soft, holds the exalted position as the main line of the entire hexagram, regret disappears; there is no need to worry about gain or loss, going forward is auspicious, nothing is unfavorable. The Small Image says, "Do not worry about gain or loss," meaning that going forward will surely bring blessings. Nine at the Top reaches the extreme of advancement, advancing to the very top, overly strong and impetuous, can only be used to attack its own subordinate states; although there is danger and hardship, it results in good fortune, without fault, but in terms of the correct path, it is still regrettable. The Small Image says, "Only used to attack the states," because the way it follows is not yet broad enough.

《明夷》：利艱貞。《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 hexagram Mingyi is composed of the lower trigram Li (Fire) and the upper trigram Kun (Earth). It symbolizes the sinking of light into the earth. "Yi" means injury, and "Mingyi" signifies the damage to light, representing the situation of a virtuous person in a dark age. The hexagram statement says: It is advantageous to maintain uprightness in hardship. The Commentary on the Judgment explains: The sinking of light into the earth is called "Mingyi." Inner virtue and outward gentleness allow one to endure great difficulties, as was the case with King Wen of the Zhou dynasty when he was imprisoned in Youli. "It is advantageous to maintain uprightness in hardship" means to conceal one's brightness. Facing internal dangers yet keeping one's mind upright, as was the case with Ji Zi at the end of the Shang dynasty. The Image Commentary says: The sinking of light into the earth is the image of the hexagram Mingyi. The gentleman takes inspiration from this, governing the people without displaying his wisdom, appearing obscure on the surface while being clear within.

初九，明夷，于飛垂其翼。君子于行，三日不食。有攸往，主人有言。《象》曰：“君子于行”，義不食也。六二，明夷夷于左股，用拯馬壯，吉。《象》曰：六二之吉，順以則也。九三，明夷于南狩，得其大首，不可疾貞。《象》曰：“南狩”之志，乃得大也。

The initial line, Chū Jiǔ, is at the beginning of the Ming Yi hexagram, like a bird with an injured wing hanging down; a gentleman sees the opportunity and leaves, even going three days without food. He goes somewhere, but the one who shelters him still speaks ill of him. The Xiao Xiang says: "A gentleman on the way," in terms of righteousness, he would rather starve than accept a salary from a tyrant. The line Liù Èr is yin and moderate, with an injury to the left leg, but not fatal; using a strong horse to save himself is auspicious. The Xiao Xiang says: the auspiciousness of Liù Èr is because it is gentle and conforms to the right way. The line Jiǔ Sān is yang and occupies the top of the lower trigram, like going south to hunt and eliminate darkness, capturing the main criminal; but one should not be too hasty in trying to completely clear things up. The Xiao Xiang says: the ambition of going south to hunt has finally achieved great success.

六四，入于左腹，獲明夷之心，于出門庭。《象》曰：“入于左腹”，獲心意也。六五，箕子之明夷，利貞。《象》曰：箕子之貞，明不可息也。上六，不明，晦，初登于天，後入于地。《象》曰：“初登于天”，照四國也。“後入天地”，失則也。

Six in the Fourth is yin and flexible, yet it maintains correctness. It penetrates into the inner circle of the tyrant, understands the true intentions of the person who harms the sovereign, and thus leaves the court early to avoid danger. The Small Commentary says: "Entering the left abdomen" indicates understanding the true intentions of the other party. Six in the Fifth is closest to Six at the Top, the dark ruler. Its situation is like Ji Zi, who pretended madness and served as a slave to protect himself without changing his aspirations. It is advantageous to maintain correctness. The Small Commentary says: Ji Zi's adherence to correctness shows that the brightness of virtue cannot be extinguished. Six at the Top occupies the highest position in the hexagram and represents the person who harms the sovereign himself. It is dark and unclear. Initially, it ascends to the throne and shines over the entire realm, but eventually it falls into the earth. The Small Commentary says: "First ascending to heaven" refers to its former illumination of all the states; "later entering the earth" is because it lost the principles of being a sovereign. (The original text of the "Xiang" section reads "later entering the earth," slightly different from the line statement "later entering the ground," but this version is retained as is.)

《家人》：利女貞。《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 hexagram Family is composed of the lower trigram Li (Fire) and the upper trigram Xun (Wind). The line Six in the Second is in the inner position and is correct, while the line Nine in the Fifth is in the outer position and is correct. This represents the image of men and women each occupying their proper positions. The hexagram statement says: It is favorable for a woman to maintain her proper position. The Commentary on the Judgment explains: The way of the Family is that women occupy the correct position within and men occupy the correct position outside; when men and women each hold their proper place, this is the great principle of heaven and earth. In a family, there must be a person of authority, which refers to the parents. The father should be a father, the son a son, the elder brother a brother, the younger brother a brother, the husband a husband, and the wife a wife; when this is so, the family is properly ordered. When every family is properly ordered, the world is at peace. The Image Commentary says: Wind arises from fire — fire burns and the movement of its heat produces wind. This is like the influence of moral cultivation starting from within and spreading outward. This is the image of the hexagram Family. The gentleman takes this as a model, speaking with substance and acting according to established principles.

初九，閒有家，悔亡。《象》曰：“閒有家”，志未變也。六二，無攸遂，在中饋，貞吉。《象》曰：六二之吉，順以巽也。九三，家人嗃々，悔厲吉；婦子嘻嘻，終吝。《象》曰：“家人嗃々”，未失也。“婦子嘻嘻”，失家節也。

Nine at the Beginning is the beginning of managing the family. He uses rules and regulations to restrain the whole family, so regret naturally disappears. The Small Commentary says: "There is a sense of restraint in the family," meaning that one should establish discipline before people's hearts turn bad. Six in the Second is gentle, upright, and resides in the center, not taking initiative or acting on her own, but only managing the household's food and drink. By maintaining uprightness, she brings good fortune. The Small Commentary says that Six in the Second is fortunate because she is gentle and modest. Nine in the Third is overly strong, and his management of the family is too strict. The family members are anxious and distressed under his scolding ("hè hè" is "hè hè," the original text uses a repetition mark, which is retained here). Although there is regret and danger, in the end, it leads to good fortune. On the other hand, if women and children laugh and play without restraint, they will eventually cause regret. The Small Commentary says: "The family is scolded harshly," though strict, it does not lose the way of family management; "women and children laugh and play," however, means the loss of propriety and discipline within the family.

九四，富家，大吉。《象》曰：“富家大吉”，順在位也。九五，王假有家，勿恤，吉。《象》曰：“王假有家”，交相愛也。上九，有孚威如，終吉。《象》曰：威如之吉，反身之謂也。

Nine in the Fourth is in a yin position but has a yang line, thus achieving correctness, which can bring great fortune and wealth to the family. The Small Image says, "A wealthy family is greatly auspicious," because it is flexible and obedient, and occupies a proper position. Nine in the Fifth is yang and strong, upright, and holds the position of honor. The king, with sincere virtue, can bring harmony to the family, without worry, and it is auspicious. The Small Image says, "The king visits his family," indicating mutual love among all members. Upper Nine is at the end of the family's fortune, with sincerity and maintaining authority, ultimately achieving auspiciousness. The Small Image says, "Authority leads to auspiciousness," meaning one should first strictly discipline oneself—when one's own conduct is correct, authority naturally arises.

《睽》：小事吉。《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 hexagram Kui is composed of the trigram Dui below and Li above. "Kui" means separation and discord. The hexagram statement says: it is auspicious for minor matters. The Commentary on the Judgment explains: Kui signifies the upward movement of fire and the downward flow of water, which are moving in opposite directions; it is also like a middle daughter and a young daughter living in the same house, but growing up with differing aspirations. The lower trigram is harmonious and attached to the brightness of the upper trigram, the sixth line, which is yin, advances to a position of honor, occupies the central position, and corresponds with the strong line nine in the second place. Therefore, it is auspicious for minor matters. Heaven and earth are separated above and below, yet they share the same function of nurturing all things; male and female, yin and yang, are separated, yet they share the same desire for union; all things differ in form, yet they share the same principle of receiving the qi of heaven and earth. The timing and function contained in the hexagram Kui are indeed profound. The Great Image Commentary says: above is fire, below is water, which is the image of the hexagram Kui. The gentleman takes inspiration from this, maintaining his own independence while being harmonious with others.

初九，悔亡。喪馬勿逐自復。見惡人無咎。《象》曰：“見惡人”，以辟咎也。九二，遇主于巷，無咎。《象》曰：“遇主于巷”，未失道也。六三，見輿曳，其牛掣，其人天且劓，無初有終。《象》曰：“見輿曳”，位不當也。“無初有終”，遇剛也。

The first line, "Nine at the Beginning," is at the start of the situation of separation. Regret and sorrow disappear; the lost horse does not need to be pursued, for it will return on its own; even if one meets someone they dislike, there will be no wrongdoing. The "Small Image" says: going to meet "evil people" is precisely to avoid blame and misfortune—during times of separation, one should not cut off all ties with others. The second line, "Nine in the Second," is a strong yang line in the center, which should normally correspond with the fifth line, a yin line, but due to the separation, they cannot meet directly. They can only meet by chance in a narrow alley, without any wrongdoing. The "Small Image" says: "Meeting the master in the alley," this kind of flexible meeting does not deviate from the right path. The third line, "Six in the Third," is a weak yin line that is neither central nor proper. In front, it is blocked by the fourth line, and behind, it is restrained by the second line. It is like seeing a cart being dragged and the oxen pulling it being pulled back, while the driver is also subjected to punishments such as branding and nose-cutting. At first, it is not smooth, but eventually, there is a good outcome. The "Small Image" says: "Seeing the cart being dragged," because the line is in an improper position; "no beginning but a good end," because it finally meets the ninth line, a strong yang line, in proper correspondence.

九四，睽孤遇元夫，交孚，厲，無咎。《象》曰：“交孚無咎”，志行也。六五，悔亡。厥宗噬膚，往何咎？《象》曰：“厥宗噬膚”，往有慶也。上九，睽孤見豕負途，載鬼一車，先張之弧，後說之弧，匪寇，婚媾。往遇雨則吉。《象》曰：“遇雨之吉”，群疑亡也。

Nine in the Fourth is isolated and disconnected during a time of divergence, but fortunately meets Nine at the Beginning, a virtuous man of yang strength. They connect with sincerity and trust, so even though they are in a dangerous and perilous situation, they will not commit any faults. The Minor Commentary says, "Mutual trust brings no blame," indicating that his aspirations can be carried out. Six in the Fifth, being yin and weak, resides in a position of honor, and regret disappears. Its kin, referring to Nine in the Second, the proper corresponding line, comes to assist it. It is as easy as a tooth biting into tender flesh, so going forward will bring no faults. The Minor Commentary says, "Its kin bites into tender flesh," meaning that going forward will surely bring blessings. Nine at the Top is at the extreme of separation, isolated and doubtful to the utmost. It sees mud all over a pig's back and a cart full of ghosts and demons, so it first draws its bow to shoot, then lowers it again—originally, the one coming is not a robber, but Six in the Third, who comes to propose marriage. Going forward to harmonize with it through yin and yang, and to dispel doubts through rain, will be auspicious. The Minor Commentary says, "The auspiciousness of meeting rain," because all the doubts have been dispelled.