The sixty-third hexagram is called "Gradual Progress." It consists of the lower trigram "Kun" (Earth) and the upper trigram "Xun" (Wind).

《漸》：女歸吉，利貞。《彖》曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。《象》曰：山上有木，漸。君子以居賢德善俗。

The Hexagram of Gradual Progress has the lower trigram K’un (Earth) and the upper trigram Xun (Wind). "Gradual" means proceeding step by step. The Hexagram Statement says: When a woman marries, it is auspicious, and it is favorable to maintain the right course. The Commentary on the Judgment explains: The gradual progress of the Hexagram is like the marriage of a woman, proceeding according to the six rites in order, hence it is auspicious. Advancing while each occupies its proper position, so going forward will surely achieve success; advancing while following the right path, one can correct the state. The Nine in the Fifth is a yang line that is in the center. The lower trigram is still, and the upper trigram is humble and compliant, so when action is taken, it will not fall into hardship. The Great Image Commentary says: Mountains grow trees, which gradually become tall, this is the image of the Hexagram of Gradual Progress; the gentleman takes inspiration from this, accumulating virtue to improve customs.

初六，鴻漸于干。小子厲，有言，無咎。《象》曰：“小子之厲”，義無咎也。六二，鴻漸于磐，飲食衎衎，吉。《象》曰：“飲食衎衎”，不素飽也。九三，鴻漸于陸。夫征不復，婦孕不育，凶。利禦寇。《象》曰：“夫征不復”，離群醜也。“婦孕不育”，失其道也。“利用禦寇”，順相保也。

The entire hexagram uses the image of geese flying in order. Initially, the first line is at the very bottom, representing the geese gradually approaching the shore; the young and weak in this position face danger and may attract some criticism, but there is no actual fault. The "Small Explanation" says, "The young one's danger," which in terms of righteousness means there is no fault. The second line is a yin and flexible line in the center and upright, representing the geese gradually approaching a large rock, which is a stable and comfortable place for dwelling, with joy in eating and living. This is auspicious. The "Small Explanation" says, "Joyful in eating," meaning the sustenance received is not in vain, because it possesses the virtue of being upright and centered. The third line is overly yang and strong, representing the geese gradually approaching a high and level land, which is no longer appropriate. The husband is away on a distant campaign and does not return, the woman is pregnant but cannot give birth, which is ominous; at this time, it is only beneficial to jointly resist foreign invaders. The "Small Explanation" says, "The husband's campaign does not return," meaning he has left his own group; "the woman is pregnant but does not give birth," meaning she has lost the right path; "beneficial for resisting invaders," meaning only by mutual support and cooperation can they preserve themselves.

六四，鴻漸于木，或得其桷，無咎。《象》曰：“或得其桷”，順以巽也。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。《象》曰：“終莫之勝吉”，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。《象》曰：“其羽可用為儀，吉”，不可亂也。

Six in the Fourth is yin and flexible, and the wild geese gradually move up to the tree. The geese's webbed feet cannot grasp the branches, which is not their proper place. Fortunately, they find a flat, strong branch to rest on, so there is no error. The *Xiao Xiang* says, "Perhaps it finds a beam," because it is flexible and humble, able to be content with whatever situation arises. Nine in the Fifth is yang and upright, and the wild geese gradually move up to the high hill. It was originally in proper correspondence with Six in the Second, but was blocked by the third and fourth lines, like a woman who is unable to conceive for three years. However, the blockage cannot overcome the proper correspondence, so it is auspicious. The *Xiao Xiang* says, "Finally, it cannot be overcome by misfortune," meaning that the wish is finally fulfilled. Nine at the Top is at the extreme of *Jian*, and the wild geese gradually move to a lofty place. The feathers it sheds can be used as decorations for dancing, which is auspicious. The *Xiao Xiang* says, "Its feathers can be used for ceremonial display, which is auspicious," meaning that this method of orderly advancement and retreat is a model that should not be disturbed.

《歸妹》：征凶，無攸利。《彖》曰：歸妹，天地之大義也。天地不交而萬物不興。歸妹，人之終始也。說以動，所歸妹也。“征凶”，位不當也。“無攸利”，柔乘剛也。《象》曰：澤上有雷，歸妹。君子以永終知敝。

The hexagram "Gui Mei" has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder), symbolizing a young maiden marrying a senior male. The action is driven by joy rather than proper rites. "Gui Mei" means marriage. The hexagram statement says: going forward in this manner brings misfortune and brings no benefit. The commentary on the judgment explains: marriage is a great principle in the universe; when heaven and earth do not interact, all things cannot flourish. Marriage is related to the beginning and end of human relationships. Acting out of joy, the maiden is being married. "Zhen Xiong" (misfortune in going forward) is because the third and fifth lines are not in proper positions. "Wu You Li" (no benefit) is because the yin lines are overpowering the yang lines, reversing the proper order. The great image commentary says: thunder arises over the lake, the thunder moves and the lake follows, which is the image of the hexagram "Gui Mei." The gentleman takes inspiration from this, looking at the long-term outcome and foreseeing possible dangers.

初九，歸妹以娣。跛能履，征吉。《象》曰：“歸妹以娣”，以恆也。“跛能履吉”，相承也。九二，眇能視，利幽人之貞。《象》曰：“利幽人之貞”，未變常也。六三，歸妹以須，反歸以娣。《象》曰：“歸妹以須”，未當也。

Chu Jiuzhou is yang and strong at the beginning but has no proper response, so the daughter can only go as a secondary bride; like a lame person who can still walk, though not suitable for long journeys, it is auspicious to stay within one's proper role. The Xiao Xiang says: "Returning to marriage as a secondary bride," which means keeping to a long-lasting proper position; "a lame person can walk and it is auspicious," meaning to be content in a lower position and serve the main wife. Nine Er is yang and strong in the center, but the corresponding Six Wu is not virtuous, like having only one eye—though there is talent and virtue, the person encountered is not suitable; at this time, it is beneficial to hold to the correct path like a person who lives in seclusion and keeps to chastity. The Xiao Xiang says: "It is beneficial for the secluded person to keep to chastity," meaning not changing the constant path. Six San is yin and weak, not in the middle or proper position, seeking marriage with a low status but no one is willing to take her, so she has to return and serve as a secondary bride. The Xiao Xiang says: "Returning to marriage as a secondary bride," because she is not in the proper position.

九四，歸妹愆期，遲歸有時。象曰：“愆期”之志，有待而行也。六五，帝乙歸妹，其君之袂不如其娣之袂良。月幾望，吉。《象》曰：“帝乙歸妹，不如其娣之袂良”也。其位在中，以貴行也。上六，女承筐無實，士刲羊無血，無攸利。《象》曰：上六無實，承虛筐也。

Nine in the Fourth is yang and has no corresponding line, leading to delays in the marriage date; delaying the marriage is waiting for the right time. The Xiao Xiang says: The intention expressed by "delayed period" is to wait until the time is ripe before taking action. Six in the Fifth is yin and holds a position of honor, like King Di Yi of Shang who married off his younger sister: this noble bride's sleeves were not as beautiful as those of the accompanying concubine; it values virtue rather than adornment. The moon is about to be full but not yet complete, which is auspicious. The Xiao Xiang says: "King Di Yi married off his sister, but her sleeves were not as good as those of her younger sister," because she maintains virtue in the center and practices humility and simplicity even in her exalted position. Six at the Top is at the end of the hexagram but lacks substance, like a woman holding a basket that is empty, or a man slaughtering a sheep but unable to draw blood—worship is not accomplished, marriage lacks substance, and there is no benefit. The Xiao Xiang says: Six at the Top is empty and lacks substance, holding only an empty basket.

《豐》：亨，王假之。勿憂，宜日中。《彖》曰：豐，大也。明以動，故豐。“王假之”，尚大也。“勿憂宜日中”，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎？《象》曰：雷電皆至，豐。君子以折獄致刑。

The hexagram 丰 is composed of the trigram Li (Fire) above and Zhen (Thunder) below. It represents brightness combined with movement, indicating great momentum and grandeur. "丰" means great abundance. The hexagram statement says: It is favorable to cross the threshold; only the king can attain such grandeur. There is no need for worry; one should shine like the sun at noon. The commentary on the judgment explains: "丰" means great abundance. Having brightness and being able to act leads to grandeur. "The king comes to it" signifies the veneration of grandeur. "Do not worry, it is appropriate at noon" means one should illuminate the world. However, the sun at noon will eventually set westward, and the full moon will eventually wane; the fullness and emptiness of heaven and earth change with the seasons, how much more so for human beings and spirits? The image commentary says: Thunder and lightning come together, combining power and brightness, which is the image of the hexagram 丰. The gentleman takes inspiration from this, using clarity to judge disputes and using authority to enforce punishment.

初九，遇其配主，雖旬無咎，往有尚。《象》曰：“雖旬無咎”，過旬災也。六二，豐其蔀，日中見斗。往得疑疾，有孚發若，吉。《象》曰：“有孚發若”，信以發志也。九三，豐其沛，日中見沫，折其右肱，無咎。《象》曰：“豐其沛”，不可大事也。“折其右肱”，終不可用也。

Chu Ji and Ji Si have the same virtue and are compatible, although they are equal and neither has an advantage, their going forward will be praised. The Xiao Xiang says, "Although for ten days there is no fault," but once they exceed this state of equality and compete for precedence, disaster will arise. Li Er is yin and flexible, upright, and corresponds to Wu Wu, which is dark. The obstruction is so great that even at noon one can see the Big Dipper. At this time, going forward will bring suspicion. If one uses sincerity to enlighten the other, it will be auspicious. The Xiao Xiang says, "There is sincerity and it is revealed," meaning using sincerity to enlighten the other's mind. Ji San is yang and corresponds to Shang Wu, which is extremely dark. The obstruction is even greater, so that even the faintest starlight is visible at noon. It is like breaking the right arm, making it impossible to act. However, in terms of itself, there is no fault. The Xiao Xiang says, "The abundance is excessive," meaning one should not undertake great matters at this time; "Breaking the right arm," meaning he will ultimately be of no use.

九四，豐其蔀，日中見斗，遇其夷主，吉。《象》曰：“豐其蔀”，位不當也。“日中見斗”，幽不明也。“遇其夷主”，吉行也。六五，來章有慶譽，吉。《象》曰：六五之吉，有慶也。上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。《象》曰：“豐其屋”，天際翔也。“窺其戶，闃其無人”，自藏也。

Nine in the Fourth is also obscured by a great canopy, yet at noon the Big Dipper is visible; fortunately, it meets Nine at the Beginning, a companion of equal standing, which is auspicious. The Xiao Xiang says: "Its canopy is excessive," because the position of the line is inappropriate; "the Big Dipper is visible at noon," indicates darkness and lack of clarity; "meeting its equal ruler," represents a fortunate action. Six in the Fifth, thoughyin softness, holds a lofty position, and can attract Six in the Second and Nine in the Third, who are talented and cultured, thus bringing blessings and good reputation, which is auspicious. The Xiao Xiang says: Six in the Fifth is auspicious because it brings blessings. Six at the Top is at the extreme of abundance, building an excessively large house, yet concealing itself completely; looking through the door crack, it is silent and empty, with no one seen for three years, which is ominous. The Xiao Xiang says: "Its house is excessive," indicating arrogance and ambition to reach the heavens; "peeking through the door, it is empty and silent," shows that it has hidden itself away and cut off communication with others.

《旅》：小亨。旅貞吉。《彖》曰：“旅小亨”，柔得中乎外，而順乎剛，止而麗乎明，是以“小亨旅貞吉”也。旅之時義大矣哉！《象》曰：山上有火，旅。君子以明慎用刑而不留獄。

The hexagram Travel is composed of the earth trigram below and the fire trigram above. Mountains stop while fire moves, and fire does not stay in one place. "Travel" refers to being away from home. The hexagram statement says: there is slight success; those who travel should maintain uprightness to be auspicious. The commentary on the judgment explains: "Travel has slight success" because the yao in the fifth position, which is flexible, is in the outer trigram and is in the center, and it is flexible and follows the yang. The lower trigram is still, while the upper trigram is attached to brightness, hence "slight success, travel, uprightness, auspicious." The timing significance contained in the hexagram Travel is indeed profound. The great image commentary says: fire on a mountain, the fire moves quickly, this is the image of the hexagram Travel; the gentleman takes this as a model, when applying punishment, he is both clear-sighted and cautious, and does not leave cases to accumulate for a long time.

初六，旅瑣瑣，斯其所取災。《象》曰：“旅瑣瑣”，志窮災也。六二，旅即次，懷其資，得童僕，貞。《象》曰：“得童僕貞”，終無尤也。九三，旅焚其次，喪其童僕，貞厲。《象》曰：“旅焚其次”，亦以傷矣。以旅與下，其義喪也。

Chu Li Yin Rou Ju Lu Zhi Shi, Wei Ren Wei Suo Bi Xie, Jin Jin Jiao Jiao, Zhe Zheng Shi Zi Qu Zai Huo De Yuan Yin. "Lu Sao Sao" says the Xiao Xiang, which indicates the mind has already become destitute and lowly, thus inviting misfortune. Liu Er Yin Rou Zhong Zheng, on the journey he stayed in an inn, had money with him, and also received a loyal servant, holding to the correct path. "De Tong Pu Zhen" says the Xiao Xiang, so he will ultimately not make mistakes. Ji San Yang Gang Guo Shen, the inn was burned down by fire, and the servant also scattered, though he holds to the path, it is still dangerous. "Lu Fen Qi Ci" says the Xiao Xiang, which is quite damaging; with a traveling body yet using a harsh attitude toward subordinates, by reason he should lose them.

九四，旅于處，得其資斧，我心不快。《象》曰：“旅于處”，未得位也。“得其資斧”，心未快也。六五，射雉，一矢亡，終以譽命。《象》曰：“終以譽命”，上逮也。上九，鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。《象》曰：以旅在上，其義焚也。“喪牛于易”，終莫之聞也。

Nine in the Fourth is a yang line in a yin position, representing a traveler who temporarily finds shelter and prepares money and an axe, but still feels unhappy. The Small Commentary says: "Traveling in a place" is because he has not obtained the proper position; "obtaining his provisions and axe" is why he still feels unhappy. Six in the Fifth, being yin and gentle, occupies a high position, like shooting a wild pheasant. Although he loses an arrow, he eventually gains reputation and rank. The Small Commentary says: "Finally achieving honor and rank" because it is supported by a yang line and thus receives its benefits. Nine at the Top is a yang line in the extreme position of travel, lofty and self-sufficient, like a bird's nest being burned. This traveler first feels joy and laughter, then cries out in sorrow. He also loses his ox easily by the field—losing the virtue of gentleness, which is凶 (auspicious). The Small Commentary says: being in a position of travel yet occupying the highest place, by nature should bring the calamity of burning the nest; "losing the ox in ease" means he never heard a word of advice until the end.

《巽》：小亨。利有攸往。利見大人。《彖》曰：重巽以申命。剛巽乎中正而志行。柔皆順乎剛，是以“小亨，利有攸往，利見大人”。《象》曰：隨風，巽。君子以申命行事。

The Hexagram of Wind is composed of two Wind trigrams, representing wind and wood. Its meaning is to be compliant and to show humility. The Hexagram Statement says: There is slight success, favorable for going forward, and favorable for meeting a great person. The Commentary on the Judgment explains: Two Wind trigrams following each other represent the image of repeatedly emphasizing and clarifying orders. The nine in the fifth line, being a yang line, is humble and compliant, occupying the central and upright position, thus enabling his aspirations to be carried out. The two yin lines, the six at the beginning and the six in the fourth, both comply with the yang lines, hence it says, "There is slight success, favorable for going forward, and favorable for meeting a great person." The Image Commentary says: A wind follows another wind, which is the image of the Hexagram of Wind. The gentleman takes this as a model, repeatedly emphasizing and clarifying orders before carrying out his affairs.

初六，進退，利武人之貞。《象》曰：“進退”，志疑也。“利武人之貞”，志治也。九二，巽在床下，用史巫紛若，吉，無咎。《象》曰：“紛若之吉”，得中也。九三，頻巽，吝。《象》曰：“頻巽之吝”，志窮也。

Chu Liu Yin Rou Zai Zui Xia, Guo Yu Bei Xun Er Jin Tui Bu Ding; Ci Shi Yi Yu Qu Fa Wu Ren Na Yang Yi Guo Jue De Shou Zheng. "Jin Tui", Shi Xin Zhi Chi Yi Bu Jue; "Li Wu Ren Zhi Zhen", Shi Yao Yong Gang Yi Lai Zhi Zheng Ci You Rou. Jiu Er Yang Gang Ju Zhong Er Zi Chu Bei Xia, Qian Shun De Ru Fu Zai Cang Xia; Zai Yong Zhu Shi Wu Zhu Na Yang Duo De Cheng Jing Qu Tong Da Shen Ren Zhi Yi, Ji, Bu Hui You Guo. "Fen Ruo Zhi Ji", Shi Yin Wei Ta De Zhong Dao, Su Bei Er Bu Shi Qi Zheng. Jiu San Yang Gang Bu Zhong, Yi Zai Qiang Zuo Chu Shun Cong De Yang, Fu Fu Wu Chang, Han Xi. "Pin Xun Zhi Lin", Shi Xin Zhi Yi Jing Kun, Wu Shuo Shou Chi.

六四，悔亡，田獲三品。《象》曰：“田獲三品”，有功也。九五，貞吉，悔亡，無不利，無初有終。先庚三日，後庚三日，吉。《象》曰：九五之吉，位正中也。上九，巽在床下，喪其資斧，貞凶。《象》曰：“巽在床下”，上窮也。“喪其資斧”，正乎凶也。

Six in the Fourth isyin softness and holds the correct position, and it receives the support of Nine in the Fifth, so regret disappears; it is like hunting and obtaining three types of game—ancient hunting yielded game for worship, for entertaining guests, and for the kitchen. The Small Image says: "Hunting and obtaining three types," meaning it establishes merit. Nine in the Fifth is yang and upright, maintaining correctness brings good fortune, regret disappears, and there is no disadvantage; initially it may not be smooth, but ultimately there will be a good result. When issuing a decree of change, one should repeatedly consider it three days before and three days after the "Geng" day, which is auspicious. The Small Image says: Nine in the Fifth is auspicious because it is in the correct and central position. Upper Nine is at the extreme of Xun, being overly humble and submissive, hiding beneath the bed; even losing its means of self-defense and the axe for cutting wood, although it is guarding, it is still凶. The Small Image says: "Xun is beneath the bed," meaning being in a high position to the extreme; "losing its means and axe," is this not凶?

《兌》：亨。利貞。《彖》曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞。說以犯難，民忘其死。說之大，民勸矣哉！《象》曰：麗澤，兌。君子以朋友講習。

The Hexagram of Dui (Lake) has both upper and lower trigrams as Dui. Dui represents a lake, a mouth, and joy. The Hexagram Statement says: It is smooth and favorable to maintain the correct course. The Commentary on the Judgment explains: Dui means joy. The second and fifth lines are yang lines in the center, while the third and sixth lines are yin lines outside. By following the way of joy and maintaining the correct course, it is in harmony with heaven and in accord with people. Leading the people with joy, the people forget their toil; guiding the people through hardship with joy, the people forget life and death. The way of joy is so important that the people are naturally inspired. The Image Commentary says: Two lakes connected, their vapors moistening each other, this is the image of the Hexagram of Dui. The gentleman takes inspiration from this, and with friends discusses learning, and refines his knowledge together.

初九，和兌，吉。《象》曰：“和兌之吉”，行未疑也。九二，孚兌，吉，悔亡。《象》曰：“孚兌之吉”，信志也。六三，來兌，凶。《象》曰：“來兌之凶”，位不當也。

Chu Ji Yang Gang Zai Xia Er Wu Shou Si Ying, Qi Xie Yue Chu Yu Zhong He Ziran, Ji. "He Duì Zhi Ji" says the Xiao Xiang, meaning his behavior is open and upright, causing no suspicion. Ji Er Yang Gang Ju Zhong Er Jin Liu San Zhi Yin, Neng Yi Cheng Xin Zi Zhao Er Zhi Qi Yue, Ji, Hui Hen Xie. "Fu Duì Zhi Ji" says the Xiao Xiang, meaning his mind is sincere and trustworthy. Liu San Yin Rong Bu Zhong Bu Zheng, Fan Kuai Qu Tiao Hao Xia Mian De Liang Yang Yao Yi Qiu Yue, Xiong. "Lai Duì Zhi Xiong" says the Xiao Xiang, because it occupies an inappropriate line position.

九四，商兌未寧，介疾有喜。《象》曰：“九四之喜”，有慶也。九五，孚于剝，有厲。《象》曰：“孚于剝”，位正當也。上六，引兌。《象》曰：上六“引兌”，未光也。

Nine in the Fourth is between Nine in the Fifth, which is correct and upright, and Six in the Third, which is improper and perverse. It hesitates and deliberates, uncertain about its choice, and feels anxious in its heart. If it can decisively cut off the influence of Six in the Third, which is harmful, there will be joy. The Small Image says: "The joy of Nine in the Fourth" indicates that there will certainly be good fortune. Nine in the Fifth is strong and upright, holding the position of honor, yet it is in close association with Upper Six, which is a relative. If it sincerely treats this small person who is weakening the strong, there will be danger. The Small Image says: "Sincere trust in the weakening" because it holds a very honorable position, it is even more important to be cautious about trusting the wrong person. Upper Six is at the extreme of the Trigram of Joy, and can only attract the lower Nine in the Fifth to seek joy. The Small Image says: "Upper Six 'attracts joy'" indicates that its way of seeking joy is not upright and open.

《渙》：亨。王假有廟。利涉大川，利貞。《彖》曰：“渙，亨”，剛來而不窮，柔得位乎外而上同。“王假有廟”，王乃在中也。“利涉大川”，乘木有功也。《象》曰：風行水上，渙。先王以享于帝，立廟。

The hexagram Hun is composed of the trigram Kan (Water) above and Xun (Wind) below, representing wind moving over water, causing ripples to scatter. "Hun" means dispersion, and the meaning of the hexagram is to gather people who are scattered. The hexagram statement says: it is smooth; the king comes to the ancestral temple for worship; it is advantageous to cross great rivers and dangerous terrain, and it is advantageous to maintain the right path. The Commentary on the Judgment explains: "Hun is smooth," because the strong line Nine in the Second comes from outside and occupies the center without reaching a state of hardship, and the flexible line Six in the Fourth, located in the outer trigram, is in its proper position and aligns with the superior line. "The king comes to the temple," indicates that the king's sincerity resides within, thus gathering the scattered hearts of people. "It is advantageous to cross great rivers," because Xun represents wood, and crossing dangerous waters by boat made of wood will surely succeed. The Great Image Commentary says: wind moving over water is the image of the hexagram Hun; ancient kings took inspiration from this, worshiping the heavenly deities and establishing ancestral temples, using religion and human relationships to gather the scattered hearts of people.

初六，用拯馬壯，吉。《象》曰：初六之吉順也。九二，渙奔其機，悔亡。《象》曰：“渙奔其機”，得願也。六三，渙其躬，無悔。《象》曰：“渙其躬”，志在外也。

At the beginning of the hexagram, the line Six at the Beginning is in the initial stage of dispersion. The dispersion is still slight, and at this time, using a strong horse to rescue is auspicious. The "Small Image" says: The auspiciousness of the Six at the Beginning is because it is flexible and obedient to the Yang strength of Nine in the Second. Nine in the Second, being Yang and central, in the time of dispersion moves toward a stable table—referring to the position of the Six at the Beginning as a place to rest—thus eliminating regret. The "Small Image" says: "Dispersing toward the mechanism," means fulfilling the wish of securing a place to rest. The line Six in the Third, being Yin and not properly positioned, can disperse its own private thoughts and respond to Nine at the Top above, thus having no regret. The "Small Image" says: "Dispersing his own self," indicates his intention is to help others in dispersion, not for his own benefit.

六四，渙其群，元吉。渙有丘，匪夷所思。《象》曰：“渙其群元吉”，光大也。九五，渙汗其大號，渙王居，無咎。《象》曰：“王居無咎”，正位也。上九，渙其血，去逖出，無咎。《象》曰：“渙其血”，遠害也。

Six in the Fourth isyin softness and upright, and it supports Nine in the Fifth above. It can disperse its own clique and private group to follow the greater public good, which is very auspicious. It disperses small groups and gathers into a large crowd like a high hill, which is not something ordinary people can think of. The Small Image says, "Dispersing the group is most auspicious," because this is broad and bright. Nine in the Fifth is yang and upright, holding the exalted position. Issuing major commands is like sweat from the body—once released, it does not return, and orders are carried out without fail. It also distributes accumulated wealth of the royal house to benefit the world, without error. The Small Image says, "The king resides without blame," because it holds the central and upright position of the ruler. Upper Nine is at the extreme of dispersal. It can disperse harm, distance itself from fear, and be beyond difficulties, without error. The Small Image says, "Dispersing the blood," because it has far removed itself from harm.

《節》：亨。苦節，不可貞。《彖》曰：“節亨”。剛柔分而剛得中。“苦節不可貞”，其道窮也。說以行險，當位以節，中正以通。天地節而四時成。節以制度，不傷財，不害民。《象》曰：澤上有水，節。君子以制數度，議德行。

The Hexagram of "Restraint" has the lower trigram Dui (Lake) and the upper trigram Kan (Water). A lake has embankments and limited water, too much causes overflow, too little causes drying up. "Restraint" refers to moderation. The Hexagram Statement says: "It is smooth and unimpeded," but excessive restraint is not sustainable. The Commentary on the Judgment explains: "Restraint is smooth," because the yin and yang are balanced, with the Second line and the Fifth line being strong and central. "Excessive restraint is not enduring," because such a path leads to a dead end. To face difficulties with a harmonious and joyful heart, to hold a proper position and know restraint, to be upright and just, thus achieving smoothness. Heaven and Earth have measures, so the four seasons are formed; by using regulations to impose restraint, one does not waste resources nor harm the people. The Image Commentary says: Water on a lake, with storage and release in measure, this is the image of the Hexagram of Restraint; the gentleman takes this as a model, establishing rites and laws, and evaluating the virtue of people.

初九，不出戶庭，無咎。《象》曰：“不出戶庭”，知通塞也。九二，不出門庭，凶。《象》曰：“不出門庭凶”，失時極也。六三，不節若，則嗟若，無咎。《象》曰：“不節之嗟”，又誰咎也。

Initial Nine is at the beginning of the principle of moderation. He remains cautious, does not go out, stays within the courtyard, and guards himself carefully, thus avoiding mistakes. The Minor Commentary says: "Not going out of the gate," indicates he knows when to move and when to be still. Nine Two should go out but does not, remains shut within, missing the opportunity, thus resulting in misfortune. The Minor Commentary says: "Not going out of the gate brings misfortune," indicating that missing the opportunity has reached its extreme. Six Three isyin softness and not in the center or proper position, unwilling to restrain himself, and only laments afterwards; but since he realizes his regret, he does not need to blame others. The Minor Commentary says: not knowing restraint and thus lamenting, who can blame him?

六四，安節。亨。《象》曰：“安節之亨”，承上道也。九五，甘節，吉，往有尚。《象》曰：“甘節之吉”，居位中也。上六，苦節，貞凶，悔亡。《象》曰：“苦節貞凶”，其道窮也。

Six in the Fourth is a yin and flexible line that maintains correctness, moving calmly within the framework of restraint without feeling forced, thus achieving success. The Small Commentary says, "The success of maintaining restraint" because it follows and supports the principle of restraint established by Nine in the Fifth. Nine in the Fifth is a yang and upright line holding the position of honor, its restraint is sweet and moderate, and everyone is willing to follow, hence it is auspicious. The Small Commentary says, "The auspiciousness of sweet restraint" because it holds a proper position, neither excessive nor deficient. Upper Six is at the extreme of restraint, its restraint becomes overly harsh. If it persists in this, it will be dangerous; however, since it has already endured hardship and imposed self-restraint, regret can be dispelled. The Small Commentary says, "The danger of harsh restraint" because this path has reached its end.

《中孚》：豚魚，吉。利涉大川，利貞。《彖》曰：“中孚”，柔在內而剛得中，說而巽，孚乃化邦也。“豚魚吉”，信及豚魚也。“利涉大川”，乘木舟虛也。中孚以利貞，乃應乎天也。《象》曰：澤上有風，中孚。君子以議獄緩死。

The hexagram Zhongfu consists of the trigram Dui (Lake) above and Xun (Wind) below. The third and fourth lines are yin, leaving the center empty, while the second and fifth lines, which are yang, are in the central position and solid. This represents the image of inner sincerity. "Fu" means sincerity. The hexagram statement says: sincerity extends even to pigs and fish, which are humble creatures, and this is auspicious; it is beneficial to cross great rivers and dangerous terrain, and it is beneficial to maintain uprightness. The Commentary on the Judgment explains: "Zhongfu" means that yin lines are in the inner trigram and yang lines are in the central position, the lower trigram is harmonious, and the upper trigram is respectful and yielding, thus sincerity can influence the state. "Pigs and fish are auspicious" means that sincerity can reach even pigs and fish. "Beneficial to cross great rivers" means riding on a hollow wooden boat, thus able to float across. Sincerity combined with uprightness is truly in accordance with the way of heaven. The Great Image Commentary says: wind over a lake, wind entering the water and the water responding to it, this is the image of the hexagram Zhongfu. The gentleman takes this as a model, carefully examining cases, and for capital punishment, acts with caution.

初九，虞吉，有它不燕。《象》曰：初九“虞吉”，志未變也。九二，鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。《象》曰：“其子和之”，中心願也。六三，得敵，或鼓或罷，或泣或歌。《象》曰：“或鼓或罷”，位不當也。

Chu Ji is at the beginning of sincerity, and if he can foresee and measure the person he trusts, it will be auspicious; but if he has other desires or is fickle-minded, he will not find peace. The Xiao Xiang says: Chu Ji's "Yu Ji" is because his single-minded intention has not changed. Ji Er is yang in the center, like a white crane calling in the shade of a mountain, its young ones responding from afar; "I have a good wine, I wish to share it with you" — this is a portrayal of the highest sincerity, where things respond naturally without seeking. The Xiao Xiang says: "Its young ones respond," which comes from the heart, not forced. Li San is yin, not in the center or proper position, encountering Shang Ji, which is its enemy, thus at times beating drums to attack, at times tiring and stopping, at times weeping, at times singing, with no consistency. The Xiao Xiang says: "Sometimes beating drums, sometimes stopping," because the position of this line is improper.

六四，月幾望，馬匹亡，無咎。《象》曰：“馬匹亡”，絕類上也。九五，有孚攣如，無咎。《象》曰：“有孚攣如”，位正當也。上九，翰音登于天，貞凶。《象》曰：“翰音登于天”，何可長也？

Six in the Fourth isyin softness and holds the correct position, and it receives the support of Nine in the Fifth, like the moon approaching fullness but not yet complete, abundant yet not excessive. It gives up its original matching with Nine at the Beginning, like losing the companion horse, thus it does not commit a mistake. The Small Image says: "The horses are lost," meaning it cuts off private connections with its peers and focuses entirely on upward development. Nine in the Fifth is阳刚 and upright, holding the position of honor, and with sincere trust it firmly maintains the world, like the sinews connected together, thus it does not commit a mistake. The Small Image says: "There is sincerity and the sinews are tightly bound," because its position is extremely proper. Nine at the Top is at the extreme of trust but seeks empty fame, like the crowing of a rooster reaching the heavens—its sound exceeds its emotion, its reputation exceeds its actual ability. To cling to this is dangerous. The Small Image says: "The sound of the crane reaches the heavens," how can such empty sound last long?

《小過》：亨。利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。《彖》曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉，“飛鳥遺之音，不宜上，宜下，大吉”，上逆而下順也。《象》曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。

The hexagram Xiao Guo consists of the upper trigram Zhen (Thunder) and the lower trigram Gen (Mountain), forming the image of thunder on a mountain. There are four yin lines outside and two yang lines in the center, indicating that the small yin lines slightly exceed their proper place. The hexagram statement says: it is favorable to be open and smooth, beneficial to maintain the correct path; it is suitable for small matters, but not for great ones. It is like the sound left behind by a flying bird, which is not suitable for flying upward, but suitable for descending, resulting in great good fortune. The commentary on the judgment explains: Xiao Guo means that the small yin lines slightly exceed their proper place yet still achieve smoothness. Slightly exceeding while maintaining the correct path is in accordance with the situation. The yin lines six two and six five occupy the central positions, hence small matters are favorable. The yang lines nine three and nine four are out of their proper positions and not in the center, hence great matters are not suitable. The shape of this hexagram resembles a flying bird spreading its wings, hence it is said, "the sound left behind by a flying bird, not suitable to fly upward, suitable to descend, great good fortune." Flying upward is against the trend, while descending is in harmony with the trend. The great image commentary says: thunder on a mountain, the sound of thunder is high but appears small, this is the image of the hexagram Xiao Guo; the gentleman takes inspiration from this, slightly exceeding in reverence in his conduct, slightly exceeding in mourning during bereavement, and slightly exceeding in frugality in expenditure.

初六，飛鳥以凶。《象》曰：“飛鳥以凶”，不可如何也。六二，過其祖，遇其妣。不及其君，遇其臣。無咎。《象》曰：“不及其君”，臣不可過也。九三，弗過防之，從或戕之，凶。《象》曰：“從或戕之”，凶如何也？

Chu Li is a yin and flexible line at the very bottom, eager to rise quickly, thus violating the prohibition of "not being suitable to ascend." It is like a flying bird that invites misfortune by soaring high. The Xiao Xiang says, "A flying bird meets misfortune," which is self-inflicted and unavoidable. Li Er is a yin and flexible line that is upright and proper. It passes over Ji San, the "father," and meets Li Wu, the "mother." Although it cannot reach Li Wu, the ruler, it meets its own proper role as a minister. By being content with its position as a minister, it does not commit any mistakes. The Xiao Xiang says, "Not reaching its ruler," meaning a minister should not surpass the ruler. Ji San is yang and strong but lacks caution, relying solely on itself. If it allows yin and weak people to follow, it may be harmed, resulting in misfortune. The Xiao Xiang says, "It may be attacked," how can such danger be described?

九四，無咎。弗過遇之，往厲必戒，勿用永貞。《象》曰：“弗過遇之”，位不當也。“往厲必戒”，終不可長也。六五，密雲不雨，自我西郊。公弋取彼在穴。《象》曰：“密雲不雨”，已上也。上六，弗遇過之，飛鳥離之，凶，是謂災眚。《象》曰：“弗遇過之”，已亢也。

Nine in the Fourth holds a yang line in a yin position and is able to restrain itself, so it does not commit any mistakes; it does not go beyond its proper place but can meet with others, yet going forward would bring danger, so it must be cautious and not stubbornly remain unchanged. The Small Image says, "Not going beyond and meeting," because the line is in an inappropriate position; "Going forward brings danger and must be guarded against," indicates that this situation cannot last long. Six in the Fifth, being yin and soft, holds a position of honor without any yang to support it, like thick clouds that block the rain but do not fall, clouds coming from the western outskirts; it can only be like a king using a bow and arrow to shoot small things in a cave, taking Six in the Second, this soft line, to assist itself. The Small Image says, "Thick clouds without rain," because the yin energy has risen to the top and cannot descend to form rain. Upper Six, being yin and soft, reaches the extreme of minor excess, refuses to meet and keeps going beyond, like a bird flying higher and higher until it is caught in a net, resulting in misfortune, which is called calamity. The Small Image says, "Not meeting but going beyond," because it has reached the extreme of being high.

《既濟》：亨小，利貞。初吉終亂。《彖》曰：“既濟，亨”，小者亨也。“利貞”。剛柔正而位當也。“初吉”，柔得中也。“終止則亂”，其道窮也。《象》曰：水在火上，既濟。君子以思患而豫防之。

The hexagram Ji Ji consists of the trigram Li (Fire) above and Kan (Water) below, representing water above fire, which symbolizes cooking that has already been completed. The entire hexagram has all six lines in proper positions, making it the most orderly among the sixty-four hexagrams. Ji Ji means that a matter has already been accomplished. The hexagram statement says: success is only in minor matters, and it is advantageous to maintain correctness; initially it is auspicious, but eventually it may turn into disorder. The Commentary on the Judgment explains: "Ji Ji, success" means that success is only in minor matters. As for "advantageous to maintain correctness," it is because the strong and weak lines are each in their proper positions and the lines are all appropriate. "Initially auspicious" refers to the second line, which is a yin line in the center. "Ending in disorder" is because after accomplishment, if there is stagnation, the path reaches its limit. The Great Image Commentary says: water above fire, this is the image of Ji Ji; the gentleman takes inspiration from this, and when a matter is completed, he anticipates possible dangers and takes precautions in advance.

初九，曳其輪，濡其尾，無咎。《象》曰：“曳其輪”，義無咎也。六二，“婦喪其茀，勿逐，七日得。《象》曰：“七日得”，以中道也。九三，高宗伐鬼方，三年克之，小人勿用。《象》曰：“三年克之”，憊也。

The first line, "Initial Nine" is at the beginning of the completed situation, like holding back the chariot wheel so it does not move quickly, like a fox crossing a river, getting its tail wet and stopping. At the beginning of achieving something, knowing restraint leads to no mistakes. The "Small Image" says: "Dragging the wheel" is morally without fault. The second line, "Six in the Second," is a yin and flexible line in the center, like a woman losing the curtain covering her carriage and thus unable to travel; there is no need to search for it, for it will be recovered after seven days. (The original text has an extra quotation mark before this line, and it is not closed, so it is recorded as is.) The "Small Image" says: "Recovered after seven days" because it maintains the middle path and thus will be regained. The third line, "Nine in the Third," is a yang and strong line at the top of the lower trigram, like King Wu Ding of the Shang dynasty fighting the Guifang, taking three years to conquer them; such prolonged warfare should not be entrusted to petty people. The "Small Image" says: "Conquered in three years" indicates that the effort has already become exhausted.

六四，繻有衣袽，終日戒。《象》曰：“終日戒”，有所疑也。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。《象》曰：“東鄰殺牛”，不如西鄰之時也。“實受其福”，吉大來也。上六，濡其首，厲。《象》曰：“濡其首厲”，何可久也？

Six in the Fourth isyin softness and has the right position, but it has already entered the Water trigram Kan, like a boat with leaks, requiring old clothes to be ready at all times to plug the holes, remaining constantly on guard all day. The Small Image says: "Being on constant alert all day," indicating that there is already some doubt in the heart, knowing that danger is approaching. Nine in the Fifth is yang and upright, holding the position of honor, but in a time of great prosperity, decline is about to come. The eastern neighboring state sacrifices a bull in a grand ceremony, yet it is not as sincere as the western neighboring state's simple spring sacrifice. Therefore, the one who truly receives the blessing is the latter. The Small Image says: "The eastern neighbor sacrifices a bull," which is not as appropriate as the western neighbor's sacrifice; "truly receives its blessing," meaning great good fortune is about to arrive. Upper Six is at the extreme of the situation of completion, like crossing a river where the water has reached the head, indicating danger. The Small Image says: "Its head is wet and there is danger," how can such a situation last long?

《未濟》：亨。小狐汔濟，濡其尾，無攸利。《彖》曰：“未濟，亨”，柔得中也。“小狐汔濟”，未出中也。“濡其尾，無攸利”，不續終也。雖不當位，剛柔應也。《象》曰：火在水上，未濟。君子以慎辨物居方。

The hexagram "Not Yet Completed" has the lower trigram Kan (Water) and the upper trigram Li (Fire), representing fire on water, which do not interact with each other. All six lines are not in the correct position, which is the exact opposite of the hexagram "Already Completed." The Zhou Changes ends with this hexagram, implying that affairs have no end. "Not Yet Completed" means that something has not yet been accomplished. The hexagram statement says: "It is smooth; a small fox is about to cross the river but gets its tail wet, there is no benefit." The Commentary on the Judgment explains: "Not Yet Completed, smooth," because the line six in the fifth is a yin line in the central position. "A small fox is about to cross the river" means it has not yet escaped from the danger of Kan. "Its tail gets wet, there is no benefit" means that the matter cannot be completed. Although none of the lines are in the correct position, the yin and yang lines correspond in pairs, so there is still possibility for success. The Image Commentary says: fire on water is the image of the hexagram "Not Yet Completed." The gentleman takes inspiration from this, carefully distinguishing the nature of things so that each can be in its proper place.

初六，濡其尾，吝。《象》曰：“濡其尾”，亦不知極也。九二，曳其輪，貞吉。《象》曰：九二貞吉，中以行正也。六三，未濟，征凶。利涉大川。《象》曰：“未濟征凶”，位不當也。

Chu Liu Yin Rou Ju Kan Xian Zhi Di, Li Ruo Er Zao Jin, Ru Tong Xiao Hu Du He Zhan Shi Le Wu Wei, Han Xi. The Xiao Xiang says: "Ru Qi Wei," which is also because it does not understand the measure of its own limits. Ji Er Yang Gang Ju Zhong, Neng Tu Zhu Che Lun Er Bu Qing Jin, Shou Zheng Ze Ji. The Xiao Xiang says: Ji Er Zhi Mei "Zhen Ji" is because it acts with the virtue of being in the center and behaves uprightly. Liu San Yin Rou Bu Zhong Bu Zheng, Shi Bu Cheng Er Ju Yu Qian Jin Ze Xiong; But Kan Xian Jiang Chu, If it can take advantage of the opportunity to cross the great river, it would be beneficial. The Xiao Xiang says: "Wei Ji Zheng Xiong" is because its yao position is inappropriate.

九四，貞吉，悔亡，震用伐鬼方，三年，有賞于大國。《象》曰：“貞吉悔亡”，志行也。六五，貞吉，無悔。君子之光，有孚吉。《象》曰：“君子之光”，其輝吉也。上九，有孚于飲酒，無咎。濡其首，有孚失是。《象》曰：“飲酒濡首”，亦不知節也。

Nine in the Fourth has a yang line that has emerged from the坎 (water) danger into the离 (fire) brightness. If it maintains correctness, it will be auspicious, and regret will vanish. It is like exerting oneself with strength to attack the Ghost Country, achieving success after three years and finally receiving a reward from a great state. The Small Image says, "Zhen Ji Hui Wang," meaning his aspirations are realized. Six in the Fifth, being yin and soft, occupies the honored position and is in the center. If it maintains correctness, it will be auspicious, with no regret; this is the radiance of a gentleman's virtue, with sincerity leading to auspiciousness. The Small Image says, "Junzi Zhi Guang," meaning his radiance shines upon others, hence auspiciousness. Nine at the Top is at the end of the situation of not yet being completed, holding sincerity and calmly drinking wine while waiting for the right time, thus without error. However, if he drinks excessively to the point of soaking his head, he loses the measure of sincerity. The Small Image says, "Ying Jing Shou," which is also due to lack of restraint. The entire book concludes here, warning that human affairs are endless, and success or failure depends solely on the word "ji" (measure).

天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨；日月運行，一寒一暑。乾道成男，坤道成女。

The Great Treatise is a general exposition by the disciples of Confucius explaining the general principles of the Zhou Changes, divided into upper and lower parts. The upper part begins by saying: Heaven is above and esteemed, Earth is below and humble, thus the positions of the two trigrams, Qian (Heaven) and Kun (Earth), are determined. The humble and the exalted are arranged in order, and the distinctions of honor and humility become clear. The movement of Heaven and the stillness of Earth each follow their regular patterns, and the distinction between yang and yin can be determined. People gather according to their aspirations, and things are classified according to their kinds, and fortune and misfortune arise from these gatherings and separations. In the heavens, the images of sun, moon, and stars are formed; on the earth, the forms of mountains, rivers, moving creatures, and plants are formed. The principles of change thus become evident. Therefore, the two energies of yang and yin interact and stir, the eight trigrams move and interact with each other, being stirred by thunder and rain, and nourished by wind and rain; the sun and moon take turns in their courses, and the cold and heat alternate. The way of Qian gives rise to the male, and the way of Kun gives rise to the female.

乾知大始，坤作成物。乾以易知，坤以簡能；易則易知，簡則易從；易知則有親，易從則有功；有親則可久，有功則可大；可久則賢人之德，可大則賢人之業。易簡而天下之理得矣。天下之理得，而成位乎其中矣。

The Trigram Qian governs the origin of all things, while the Trigram Kun is responsible for nurturing and shaping them. Qian rules with ease, and Kun operates with simplicity. Ease makes things understandable, and simplicity makes them easy to follow; when things are understandable, people are attracted to them, and when they are easy to follow, they produce results. When people are attracted, it leads to longevity, and when results are achieved, it leads to expansion. Longevity is the virtue of the wise, and expansion is the achievement of the wise. By mastering the concepts of "easy" and "simple," one grasps the principles of the world; once the principles of the world are understood, a person establishes their place within heaven and earth.

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。是故吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔者，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，《易》之序也；所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以自天祐之，吉無不利。

The sage established the sixty-four hexagrams, observing the images within them, and attached statements to each line to explain fortune and misfortune. The strong and weak lines interact and change, producing various transformations. Therefore, "fortune and misfortune" symbolize gain and loss, "regret and anxiety" symbolize worry and unease, "transformation" symbolizes advance and retreat, and "strong and weak" symbolize day and night. The movement of the six lines reflects the ultimate principles of heaven, earth, and humanity. Thus, the gentleman finds peace in the order revealed by the Zhou Changes, and delights in the statements of each line. Therefore, when at rest, the gentleman observes the hexagrams and contemplates the line statements; when acting, he observes the changes of the lines and considers the divination. Because of this, heaven supports him, bringing good fortune and suitability in all matters.

彖者，言乎象者也；爻者，言乎變者也。吉凶者，言乎其失得也；悔吝者，言乎其小疵也。無咎者，善補過者也。是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，憂悔吝者存乎介，震無咎者存乎悔。是故卦有小大，辭有險易；辭也者，各指其所之。

The "Tuang Cis" discuss the overall meaning of a hexagram, while the "Yao Cis" focus on the changes of each line. "Ji Xiong" refers to gains and losses, and "Hui Lin" refers to minor flaws. As for "Wu Jiao," it means being able to correct one's mistakes effectively, thus avoiding calamity. Therefore, the ranking of importance among lines depends on their positions, the evaluation of a hexagram's virtue depends on its structure, the determination of good or bad fortune depends on the wording, the concern for regret and hardship depends on the initial signs of an event, and the ability to move people to correct mistakes and avoid calamity depends on awareness of regret. Hence, hexagrams vary in size, and their statements vary in difficulty and ease; the function of the wording is to indicate the direction it points to.

《易》與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故；原始反終，故知死生之說；精氣為物，游魂為變，是故知鬼神之情狀。與天地相似，故不違；知周乎萬物，而道濟天下，故不過；旁行而不流，樂天知命，故不憂；安土敦乎仁，故能愛。範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而《易》無體。

The Zhou Changes take heaven and earth as their standard, thus being able to encompass and connect all the principles in the universe. By looking up to observe the celestial phenomena and looking down to examine the terrestrial forms, one understands the reasons behind hidden and manifest things. By investigating the beginning of things and returning to their end, one understands the principles of life and death. By the condensation of vital energy forming objects, and the wandering of souls causing change, one understands the actual nature of ghosts and spirits. The way of the Zhou Changes is similar to heaven and earth, thus not conflicting with them; its wisdom extends to all things and its way is sufficient to save the world, thus having no mistakes; it is widely connected and reaches everywhere without becoming excessive, rejoicing in heaven's ways and accepting one's destiny, thus having no worries; by dwelling in its proper place and being sincere in benevolence, it is able to love others. It encompasses the nurturing of heaven and earth without excess, thoroughly understanding the feelings of all things without omission, and comprehending the principles of day and night without ignorance. Therefore, it is said that the mysterious and subtle nature is not confined to a particular place, and the way of the Zhou Changes is not limited to a fixed form.

一陰一陽之謂道，繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！富有之謂大業，日新之謂盛德。生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。

Yin and yang alternate in operation, and this is called the Dao. Inheriting this Dao is benevolence, and realizing this Dao within oneself is nature. The kind-hearted see benevolence in it and call it benevolence; the wise see wisdom in it and call it wisdom; common people use it daily without realizing it, so those who truly understand the Dao of the gentleman are few. Heaven's Dao manifests benevolence in the generation of all things and hides its function in the formless. It moves all things to grow without the concern of a sage. Such great virtue has reached its peak! All-encompassing is called "Great Deed," daily renewal is called "Abundant Virtue," continuous generation is called "Change," forming the heavenly phenomena is called "Qian," imitating and forming shapes is called "Kun," exhausting the divination numbers to foresee the future is called "Divination," understanding change and applying it to affairs is called "Affairs," and the transformation of yin and yang that is unpredictable is called "Spirit."

夫《易》廣矣大矣，以言乎遠則不御，以言乎邇則靜而正，以言乎天地之間則備矣。夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

The Way of the Zhou Changes is vast and grand: in its distant aspect, it is boundless and unimpeded; in its near aspect, it is quiet and upright; in its filling the space between heaven and earth, it is complete in all things. The nature of Qian is, when still, to concentrate and unify, and when active, to be strong and straight, thus being able to create great things. The nature of Kun is, when still, to close and gather, and when active, to open and expand, thus being able to produce widely. This vastness matches with heaven and earth, change and communication match with the four seasons, the principles of yin and yang match with the sun and moon, and the beauty of "easy" and "simple" matches with the highest virtue.

子曰：“《易》，其至矣乎！夫《易》，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位，而《易》行乎其中矣。成性存存，道義之門。”

Confucius said: The Zhou Changes must be the highest of all! The Zhou Changes is a book that the sages used to promote virtue and expand endeavors. Wisdom is esteemed for its excellence, and propriety is esteemed for its humility. Excellence is modeled after Heaven, and humility is modeled after Earth. Heaven and Earth each occupy their proper position, and the way of the Zhou Changes operates between Heaven and Earth. If a person can realize his innate nature and constantly cultivate it, then he has entered the gate of righteousness.

聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻，言天下之至賾而不可惡也。言天下之至動而不可亂也。擬之而後言，議之而後動，擬議以成其變化。

The sage observed the profound and complex nature of all things under heaven and used hexagrams to imitate their forms and appearances, symbolizing their respective characteristics, thus called "Xiang" (images). The sage also observed the movement and change of all things, examining their points of convergence and connection, and based on these, established rituals and institutions. He attached words to the lines of the hexagrams to judge fortune and misfortune, thus called "Yao" (lines). Discussing the most profound and complex matters without causing aversion, and discussing the most chaotic changes without causing confusion. First simulate and examine, then speak; first deliberate and consider, then act. By relying on such deliberation, one can achieve transformation within oneself.

“鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。”子曰：“君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎！”

The *Zhongfu* hexagram's *Jiu'er* line statement says: "White cranes call in the mountain shade, their young respond from afar; I have a good cup of wine, and I wish to share it with you." Confucius explains that a gentleman resides in his own house; if his words are good, they will be responded to even a thousand miles away, let alone those nearby. If his words are not good, they will be rejected even a thousand miles away, let alone those nearby. Words originate from oneself and are then applied to the people; actions begin nearby and are seen far away. Words and deeds are the pivot and trigger of a gentleman — the most crucial mechanism. Once this mechanism is set in motion, it determines honor or disgrace. Words and deeds are what a gentleman uses to move heaven and earth; how can they not be approached with caution!

“《同人》：先號咷而後笑。”子曰：“君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。”

The *Yao Ci* of *Qiwu* in the *Tongren* hexagram says: "At first he wailed and wept bitterly, but later he laughed and rejoiced." Confucius explained that the way of a gentleman in dealing with the world involves sometimes taking office, sometimes retreating, sometimes being silent, and sometimes speaking. Although their actions may differ, as long as two people share the same mind, their sharpness is sufficient to cut through metal. The words spoken by those with the same mind carry a fragrance like orchids.

“初六，藉用白茅，無咎。”子曰：“苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。”

The line statement of the first line of the Great Excess hexagram says: "Using clean reed grass to cover below, there will be no fault." Confucius explains that originally placing the sacrifice directly on the ground was sufficient, but now using reed grass to cover it, where could there be any fault? This is the extreme of caution. Reed grass itself is very lowly, yet its use can be of great importance. If this method of caution is consistently applied, there will be no mistakes.

“勞謙，君子有終，吉。”子曰：“勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭；謙也者，致恭以存其位者也。”

The *Yao Ci* of the third line of *Qian* says: "A gentleman who has meritorious deeds but humbly retreats will have a good ending, which is auspicious." Confucius explains that to labor diligently without self-praise, to have achievements without claiming the virtue, is the utmost sincerity. This refers precisely to those who carry their own merits yet willingly take a lower position. In terms of virtue, it requires fullness; in terms of propriety, it demands respect. What is meant by humility is to express the utmost respect in order to preserve one's position.

“亢龍有悔。”子曰：“貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。”“不出戶庭，無咎。”子曰：“亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。”

The line statement of the Upper Nine of the Qian hexagram says: "A dragon flying too high will regret it." Confucius explains that although one's position is honorable, there is no actual office; although one is in a high position, there are no people to govern. The virtuous are in lower positions and there is no one to assist him, so any action he takes brings regret. The line statement of the Initial Nine of the Jie hexagram says: "Not leaving the inner courtyard will not lead to wrongdoing." Confucius explains that the origin of calamity often begins with words. If a ruler speaks carelessly, he will lose his ministers; if a minister speaks carelessly, he will lose himself; if confidential matters are not kept secret, they will lead to disaster. Therefore, a gentleman guards secrecy and does not speak carelessly.

子曰：“作《易》者，其知盜乎？《易》曰‘負且乘，致寇至。’負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。《易》曰：‘負且乘，致寇至。’盜之招也。”

Confucius said: The person who composed the Zhou Changes must have understood the principles behind the emergence of thieves. The hexagram "Xie" (Resolution) in the Zhou Changes, line six in the third position says, "Carrying burdens yet riding in a carriage, thus inviting bandits." Carrying burdens is something a petty person does, while a carriage is an instrument used by a gentleman. A petty person using a gentleman's carriage naturally invites bandits to rob him. Being arrogant above and tyrannical below naturally invites bandits to attack. Being careless in guarding wealth is like inviting thieves; appearing overly alluring is like enticing people to commit lustful acts. The Zhou Changes say, "Carrying burdens and riding in a carriage, thus inviting bandits," which refers precisely to the situation of one inviting thieves oneself.

大衍之數五十，其用四十有九。分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏；五歲再閏，故再扐而後掛。天數五，地數五。五位相得而各有合，天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。

This passage explains the method of divining a hexagram using yarrow stalks. The yarrow stalks used for calculating the heavenly and earthly numbers total fifty, but only forty-nine are actually used. First, they are randomly divided into two piles, symbolizing the two principles of heaven and earth. Then, one stalk is taken from the right pile and held between the index finger and thumb of the left hand, symbolizing the three principles of heaven, earth, and humanity. Next, the stalks in both piles are counted in groups of four, symbolizing the four seasons of a year. The remaining stalks after counting are placed between the fingers, symbolizing the leap month in the calendar. Since a leap month is added twice every five years, the remainder is counted twice and then placed. The odd numbers of heaven are five—1, 3, 5, 7, 9—and the even numbers of earth are five—2, 4, 6, 8, 10. These ten numbers are paired in five positions, each pair forming a combination. The total of the heavenly numbers is twenty-five, and the total of the earthly numbers is thirty, making a total of fifty-five. It is these numbers that bring about the changes of all things and operate the functions of spirits and deities.

《乾》之策二百一十有六，《坤》之策百四十有四，凡三百六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。是故四營而成《易》，十有八變而成卦，八卦而小成。引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與祐神矣。子曰：“知變化之道者，其知神之所為乎。”

The Qian hexagram has all six lines as old yang, each line containing thirty-six strategies, totaling two hundred and sixteen strategies. The Kun hexagram has all six lines as old yin, each line containing twenty-four strategies, totaling one hundred and forty-four strategies. When added together, they total three hundred and sixty strategies, exactly matching the number of days in a year. The total number of strategies in the sixty-four hexagrams of the Zhou Yi is eleven thousand five hundred and twenty, exactly matching the number of all things. Therefore, after going through the four procedures of dividing into two, hanging one, shaking four, and returning the odd, one completes a change. Eighteen changes make up one hexagram. Initially obtaining the eight trigrams is the first stage of accomplishment. From this, by analogy and inference, it can be expanded to include all things that can be done in the world. It reveals the heavenly way and the mysterious virtue of human beings, thus it can be used to deal with human affairs and to assist the functions of the divine. Confucius said: Those who understand the way of change, probably understand the workings of the divine.

《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。是以君子將有為也，將有行也，問焉而以言，其受命也如響。無有遠近幽深，遂知來物。非天下之至精，其孰能與於此。參伍以變，錯綜其數。

The Zhou Changes contain the four aspects of the Way of the sage: those who use it to express words value its words; those who use it to take action value its changes; those who use it to make objects value its hexagrams; and those who use it for divination value its judgments. Therefore, when a gentleman is about to act or take action, he consults it and obtains a response, which is as swift as an echo. No matter how distant or profound the matter, he can thus foresee the future. If it is not the most subtle principles in the world, who could reach such a level? It combines the numbers of the tortoise shell divination in groups of three and five, interweaving and combining them for deduction.

通其變，遂成天下之文；極其數，遂定天下之象。非天下之至變，其孰能與於此。《易》無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。夫《易》，聖人之所以極深而研幾也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。子曰：“《易》有聖人之道四焉”者，此之謂也。

By comprehending its transformations, the world's patterns and order are formed; by exhausting its divination numbers, the forms of all things under heaven are established. If it is not the most flexible and adaptable principle in the world, who could reach such a level? The Zhou Changes themselves have no thoughts or deliberate actions, are still and motionless, but once they respond to a stimulus, they connect with all events in the world. If it is not the most profound principle in the world, who could reach such a level? The Zhou Changes are the book that sages use to explore the profound and examine the subtle. It is precisely because it is profound that it can connect with the aspirations of people throughout the world; it is precisely because it is subtle that it can accomplish the affairs of the world; it is precisely because it is marvelous that it does not need haste and yet is swift, does not need to move and yet reaches its goal. Confucius said, "The Zhou Changes contain four ways of the sage," referring precisely to these.

天一，地二；天三，地四；天五，地六；天七，地八；天九，地十。子曰：“夫《易》何為者也？夫《易》開物成務，冒天下之道，如斯而已者也。”是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，六爻之義易以貢。聖人以此洗心，退藏於密，吉凶與民同患。神以知來，知以藏往，其孰能與此哉！古之聰明睿知，神武而不殺者夫。

The heavenly numbers are one, the earthly numbers are two; heaven is three, earth is four; heaven is five, earth is six; heaven is seven, earth is eight; heaven is nine, earth is ten—odd numbers belong to heaven, even numbers belong to earth, and the ten numbers are paired into five groups. Confucius said: What is the purpose of the Zhou Changes? The Zhou Changes are used to open up the principles of all things, accomplish the affairs of the world, and encompass all the principles under heaven. That is all. Therefore, the sages use it to connect the minds of people throughout the world, establish the affairs of the world, and decide on the doubts of the world. The virtue of the divining stalk is round and profound, while the virtue of the hexagram is square and wise. The meaning of the six lines is to follow change and inform people of good and bad fortune. The sages use these to purify their thoughts, retreat into secrecy, and share the joys and sorrows of the people. With profound insight they foresee the future, with wisdom they contain the past. Who could reach such a level? Perhaps only the ancient sages who were wise and intelligent, possessed divine martial virtue, and did not need to resort to warfare.

是以明於天之道，而察於民之故，是興神物以前民用。聖人以此齋戒，以神明其德夫。是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通，見乃謂之象，形乃謂之器，制而用之謂之法，利用出入，民咸用之謂之神。

Because they understood the heavenly way and observed the people's circumstances, the sages created divination tools like yarrow stalks and tortoise shells to guide the people's actions. The sages used them to purify their minds and make their virtue more profound and luminous. Therefore, closing the gate is called "Kun," opening the gate is called "Qian," one closing and one opening is called "change," continuous movement is called "communication," appearing is called "image," gathering into form is called "object," making and using it is called "method," and using it without hindrance in coming and going, with the people using it daily without knowing why, is called "divine."

是故《易》有大極，是生兩儀。兩儀生四象。四象生八卦。八卦定吉凶，吉凶生大業。是故法象莫大乎天地；變通莫大乎四時；縣象著明莫大乎日月；崇高莫大乎富貴；備物致用，立成器以為天下利，莫大乎聖人探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。是故天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。

Therefore, the Zhou Changes contain a "Taiji" (Supreme Ultimate), from which yin and yang emerge as the two principles. From the two principles arise the four images of old yin, old yang, young yin, and young yang. From the four images arise the Eight Trigrams. The Eight Trigrams determine fortune and misfortune, and the determination of fortune and misfortune leads to great achievements. Therefore, the model to follow has none greater than heaven and earth; the change and penetration have none greater than the four seasons; the hanging in the sky with bright light has none greater than the sun and moon; and the lofty status has none greater than wealth and honor. As for preparing objects, exhausting their functions, making tools to benefit the world, there is none greater than the sage. As for exploring the profound and intricate, drawing out the deep and subtle, and bringing in distant principles, to determine fortune and misfortune for the world and to accomplish the diligent endeavors of the people, there is none greater than the yarrow stalks and turtle shells. Thus, heaven produces such divine objects as yarrow stalks and turtle shells, and the sage takes them as a model. When heaven and earth change, the sage imitates them. When heaven shows celestial phenomena and indicates fortune and misfortune, the sage takes them as symbols. When the Yellow River produces the dragon pattern and the Luo River produces the turtle script, the sage takes them as a model.

《易》有四象，所以示也。繫辭焉，所以告也；定之以吉凶，所以斷也。《易》曰：“自天祐之，吉無不利。”子曰：“祐者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以‘自天祐之，吉無不利’也。”

The Zhou Changes contain four images, used to illustrate principles; the explanatory texts attached to the hexagrams and lines are used to inform people; and the use of auspicious and inauspicious signs is used to resolve doubts. The Great Possession hexagram's upper ninth line says: "With the protection of heaven, it is auspicious and beneficial in all respects." Confucius explains that "祐" means assistance. What heaven assists is those who follow the way of heaven; what people assist is those who are trustworthy. To practice trustworthiness and constantly follow the way of heaven, and also to honor the virtuous—this is why it is said, "With the protection of heaven, it is auspicious and beneficial in all respects."

子曰：“書不盡言，言不盡意。”然則聖人之意，其不可見乎？子曰：“聖人立象以盡意，設卦以盡情偽，繫辭焉以盡其言。變而通之以盡利，鼓之舞之以盡神。”

Confucius said: Written words cannot fully express what needs to be said, and spoken words cannot fully convey the meaning in one's heart. If this is the case, how could the intentions of the sages not be seen? Confucius also said: The sages established images of the hexagrams to exhaust their own thoughts, set up the sixty-four hexagrams to exhaust the true and false of the world, and attached words to the lines of the hexagrams to exhaust what they wished to say; making them change and flow to exhaust the benefits within, and stirring the hearts of people to exhaust the marvelous within.