Forty-first Figure Jiachen, Water below Water above, Water

天地晦盲，草木繁殖。陰陽反背，上土下日。帽兒須戴血無頭，手弄乾坤何日休。九十九年成大錯，稱王只合在秦州。

The image corresponds to the hexagram Kan (Hexagram 29), with both upper and lower parts being Kan. Kan represents water and danger, and two dangers stacked together, so the Zhou Changes call it "Xí Kǎn" (Repeated Danger). It refers to proceeding through danger without losing faith, maintaining a clear mind and thus achieving success through the principle of a strong and central element. The prophecy says: the heavens and earth are dark like the blind, yet grass and trees flourish; yin and yang are reversed and opposed; above is earth, below is the sun. The last sentence is a character dissection of the stacked structure, with old interpretations varying; "heavens and earth are dark" and "grass and trees flourish" are placed together, using abnormal natural phenomena to depict abnormal times. The praise says: a hat must be worn, remove the head of the character "blood"; playing with heaven and earth in the hands, when will the genius stop; ninety-nine years of great mistakes; to be king should only be in Qinzhou. "Blood without a head" means removing the horizontal stroke from the character "blood," combining it with "hat" to form another character, with different interpretations among scholars; "ninety-nine" was traditionally interpreted as "a hundred minus one" forming the character "white," a numerical character dissection technique; "Qinzhou" refers to the area around Guanzhong. The events referred to have no fixed interpretation, here only the literal meaning is explained.

美人自西來，朝中日漸安。長弓在地，危而不危。西方女子琵琶仙，皎皎衣裳色更鮮。此時渾跡匿朝市，鬧亂君臣百萬般。

The hexagram "Jie" (Restraint) is paired with the image of "Jie." The lower trigram is "Dui" (Lake), representing a marsh, and the upper trigram is "Kan" (Water), representing water. Water above the marsh indicates a fixed amount of water; too much causes overflow, too little causes drying up, hence the name "Jie," meaning restraint. This reflects the idea of regulating with moderation, avoiding harm to resources and the people. The prophecy says: A beautiful woman comes from the west, and the court grows increasingly stable day by day; a long bow is placed on the ground; it seems dangerous yet not dangerous. "A long bow on the ground" is a wordplay, combining "Chang" (long) and "Gong" (bow), with old interpretations suggesting it forms a surname. "Dangerous yet not dangerous" uses contrasting language to indicate a turning point. The ode says: A woman from the west is like a pipa仙 (pipa fairy), her clothes bright and her colors ever more vivid; at this time, she is hidden among the bustling city, causing great confusion between the ruler and ministers. The words "pipa" are paired with four "Wang" characters, with old interpretations often associating this; "hun ji ni chao shi" means she is concealed within the court without revealing her presence. The reference has been interpreted in various ways throughout history, and here it is not taken as a literal reference.

君非君，臣非臣。始艱危，終克定。黑兔走入青龍穴，欲盡不盡不可說。唯有外邊根樹上，三十年中子孫結。

The image corresponds to the "Zun" hexagram. The lower trigram is "Zhen" (Thunder) and the upper trigram is "Kan" (Water). Clouds and thunder interact, and all things begin to grow but are not yet smooth, hence the name "Zun," which signifies the difficulty of starting something new and the need to establish a prince but not yet being at peace. The prophecy says: the king is not like a king, the minister is not like a minister; at the beginning, it is difficult and dangerous, but in the end, it can be pacified. The four lines start with the disorder of rank and end with the final stability, which is a method of first suppressing and then praising. The ode says: the black rabbit enters the cave of the Azure Dragon; wanting to exhaust it but unable to, something that cannot be clearly stated; only on the roots of the trees outside, within thirty years, there are descendants. "Black rabbit" and "Azure Dragon" are both cryptic references to the stem-branch calendar: in the Five Phases, black corresponds to water and blue to wood. The rabbit belongs to the卯 (Mao) and the dragon to the辰 (Chen), so "black rabbit" refers to years like Guimao, and "Azure Dragon" refers to years like Jiachen. When read together, they refer to a time when the卯 and辰 meet. "Tree roots" and "descendants" use the growth of trees to symbolize the continuation of lineage. The reference has never been fixed, but here only the cryptic references to the stem-branch calendar and the literal meaning are explained.

日月麗天，群陰懾服。百靈來朝，雙羽四足。而今中國有聖人，雖非豪傑也周成。四夷重譯稱天子，否極泰來九國春。

The hexagram "Already Completed" corresponds to the image of "Already Completed." The lower trigram is "Fire," representing water, and the upper trigram is "Water," representing fire. Water is above fire and they work together, with all six lines in their proper positions, hence the name "Already Completed." It signifies that after a matter is accomplished, one should think about preventing potential problems. The prophecy says: the sun and moon are attached to heaven, and all the yin forces are subdued; all spirits come to pay homage. "Attached" means to adhere, which is the original meaning of the trigram "Fire." "Double feathers and four feet" was traditionally interpreted as a wordplay, with different interpretations among scholars. The praise says: now China has produced a sage, though not a hero, yet like King Cheng of Zhou; the distant barbarians, through translation, come to pay homage and acknowledge the Son of Heaven. "Re-translated" refers to the process of language being passed on through translation, using the story from the "Great Transmission of the Book of Documents" about the Yueshang people who came to court through repeated translation. "Extreme misfortune leads to ultimate prosperity" directly takes the principle from the "Zhou Changes" that the trigrams "Fu" (misfortune) and "Tai" (prosperity) are interdependent, which is consistent with the meaning of the hexagram "Already Completed." The meaning has been interpreted in various ways throughout history, and here it is not taken as a specific reference.

有客西來，至東而止。木火金水，洗此大恥。炎運宏開世界同，金烏隱匿白洋中。從此不敢稱雄長，兵氣全消運已終。

The original image corresponds to the "Revolution" hexagram. The lower trigram is "Fire" (Li), and the upper trigram is "Lake" (Dui). Fire and water extinguish each other, and two women living together have different hearts, hence the name "Revolution." It signifies following heaven's will and responding to human affairs, changing old systems. The prophecy says: a guest comes from the west and stops in the east; wood, fire, metal, and water; washing away this great disgrace. The third line lists the Five Phases but omits "earth," and old interpretations suggest intentionally excluding earth, with varying opinions; "washing away this great disgrace" refers to avenging a humiliation. The praise says: the fiery era is grand and opens up, the world returns to great harmony; the golden crow disappears in the white ocean; from then on, it dares not claim dominance again; military energy is completely dispersed, and the era has ended. "Fiery era" refers to the fire trigram, and "golden crow" is another name for the sun, mentioned in the Huainanzi, which describes three-legged crows in the sun. This contrasts with the previous "fiery era," one bright and one dim. The meaning has never been definitively determined, and here only the literal meaning and the use of the Five Phases and solar imagery are explained.

黯黯陰霾，殺不用刀。萬人不死，一人難逃。有一軍人身帶弓，只言我是白頭翁。東邊門裡伏金劍，勇士後門入帝宮。

The image corresponds to the "Fullness" hexagram. The lower trigram is "Fire" (Li), representing brightness, and the upper trigram is "Thunder" (Zhen), representing movement. Brightness and movement together lead to great abundance. However, the Commentary on the Judgment also says that when the sun reaches its zenith it begins to wane, and when the moon is full it starts to wane, indicating that even at the height of prosperity, there is cause for concern. The prophecy says: a dark cloud covers the sky, making it black; people are killed not by a blade; ten thousand people may survive, but one cannot escape. "Killed without a blade" means the disaster does not come from weapons. The last two lines contrast the many and the few, focusing the矛头 on one person. The praise says: there is a soldier carrying a bow, who says he is an old man with white hair; a golden sword is hidden in the eastern gate; a brave warrior enters the imperial palace from the back gate. "Carrying a bow" and "old man with white hair" were traditionally interpreted as splitting the characters to form names, and "a golden sword hidden in the eastern gate" also uses the method of splitting and combining characters, with different interpretations among scholars. The last line concludes with the secret entry into the palace, with a solemn tone. The meaning has been interpreted in many ways throughout history, but here no interpretations are made.

偃武修文，紫薇星明。匹夫有責，一言為君。無王無帝定乾坤，來自田間第一人。好把舊書多讀到，義言一出見英明。

The original image corresponds to the hexagram "Ming Yi" (Bright Abatement). The lower trigram is "Li" (Fire), representing brightness, while the upper trigram is "Kun" (Earth). The brightness is submerged into the earth, hence the name "Ming Yi." It signifies inner cultural refinement and outer gentleness, enduring hardship yet maintaining one's integrity. The prophecy states: cease military preparations, promote cultural education; the Purple Micro star is bright; every common person has a responsibility; one word can serve as a model for the sovereign. "Yan Wu Xiu Wen" is from the "Shang Shu · Wu Cheng"; "Zi Wei" refers to the Purple Micro star, which is the imperial star; "Pi Fu You Ze" is derived from the phrase "Tianxia Xingwang, Renren You Ze." The praise says: without a king or emperor, one can stabilize the universe; the first person from the fields; read the old books thoroughly; one statement in accordance with righteousness reveals wisdom. "Tian Jian Di Ren" refers to someone born from the common people who achieves the greatest merit, continuing the previous line "Wu Wang Wu Di." "Jiu Shu" refers to ancient texts. The meaning has never been definitively interpreted, and here it is only explained literally.

卯午之間，厥象維離。八牛牽動，雍雍熙熙。水火既濟人民吉，手持金戈不殺賊。五十年中一將臣，青青草自田間出。

The image corresponds to the "Military" hexagram. The lower trigram is "Kan" (Water) and the upper trigram is "Kun" (Earth), indicating water within the earth, implying a gathering of people that must be led by righteous authority, hence the name "Military." It signifies the virtue of an elder and the rule through righteous conduct. The prophecy states: between卯 and午; this image corresponds to "Li" (Fire); eight oxen are in motion; a harmonious and prosperous scene. "Between卯 and午" can refer to both time and direction, with old interpretations varying. "Its image is Li" directly points to the image of fire, connecting with the hexagram's lines. "Eight oxen" when combined top and bottom still refers to a character decomposition. The commentary says: water and fire are in harmony, people receive good fortune; holding a halberd but not killing the enemy; a general will emerge in fifty years; green grass grows from the fields. "Water and fire in harmony" directly uses the name of the hexagram from The Zhou Changes, indicating the balance of yin and yang and the completion of affairs. "Holding a halberd but not killing the enemy" implies holding weapons without resorting to warfare. The last line, with grass growing from the fields, indirectly refers to a surname, with old interpretations varying. The reference has been subject to many interpretations throughout history, and here it is not taken as a specific reference.

山谷少人口，欲剿失其巢。帝王稱弟兄，紛紛是英豪。一個或人口內啼，分南分北分東西。六爻占盡文明見，棋佈星羅日月齊。

The image corresponds to the hexagram "Gen" (Mountain). Both the upper and lower trigrams are Gen, representing mountain and hence stopping. Two mountains piled upon each other signify a stop. The Commentary on the Judgment says, "When the time comes to stop, stop; when the time comes to move, move; movement and stillness do not miss their proper time," taking the meaning of stopping at the right place. The prophecy says: the valley is lacking people; wanting to destroy it, one loses its nest; emperors address each other as brothers; all are claiming themselves as heroes. The first sentence is traditionally interpreted as a character dissection, removing the characters "person" and "mouth" from the character, leaving the rest; the meaning varies among different interpretations. "Emperors addressing each other as brothers" refers to the coexistence of names and titles without a single ruler. The praise says: within the character "or" there is a person and a mouth crying; dividing south, dividing north, and dividing east and west; the six lines of divination are exhausted and civilization is fully revealed; like chess pieces spread out and stars arranged, the sun and moon shine together. Adding a mouth to the character "or" makes the full character "guo" (country), and adding a person makes "yu" (domain), which is a common method of character dissection. "Six lines" refers to the six strokes of a hexagram, indicating that the process of divination has reached its end. The meaning has never been fixed, and here only the literal meaning and the method of character dissection are explained.

水火相戰，時窮則變。貞下起元，獸貴人賤。虎頭人遇虎頭年，白米盈倉不值錢。豺狼結隊街中走，撥盡風雲始見天。

The hexagram "Bian" is paired with the image of "Bian," with the lower trigram "Li" representing fire and the upper trigram "Gen" representing mountain. Fire lies beneath the mountain, illuminating grass and trees, giving them a refined appearance, hence the name "Bian," meaning adornment or refinement. The line statement for the top line, "White Bian," refers to returning to a simple and unadorned form of decoration, which is without fault. The prophecy says: water and fire fight each other; when fortune reaches its extreme, it changes; when the virtue is exhausted, the original principle arises again; wild beasts are esteemed while humans are despised. "Zhen Xia Qi Yuan" uses the four virtues of the hexagram "Qian" (Primordial, Beneficial, Advantageous, and Righteous), where "Zhen" signifies the end and "Yuan" the beginning, indicating a cycle that continues endlessly. "Wild beasts esteemed and humans despised" uses an inversion of value to depict a time of chaos. The praise says: a person with a tiger's head meets a year of the tiger; white rice filling the granary is still worthless; wolves and jackals walk together in the streets; only after clearing the sky of clouds can one see the blue sky. "A person with a tiger's head" and "a year of the tiger" refer to the tiger as the animal sign for the year and person, a hidden reference to the zodiac; "wolves and jackals" symbolize those who act recklessly, and the last line uses the metaphor of clearing clouds to reveal the sky as a turning point. The meaning has been interpreted in various ways throughout history, and here it is not taken as a specific reference.

陰陽和，化以正。坤順而感，後見堯舜。誰云女子尚剛強，坤德居然感四方。重見中天新氣象，卜年一六壽而康。

The image corresponds to the hexagram "Great Accumulation." The lower trigram is "Heaven" (Qian), and the upper trigram is "Mountain" (Gen). The mountain contains the strength and firmness of heaven, thus accumulating great things, hence the name "Great Accumulation." The Commentary on the Judgment says, "Strong and firm, radiating brilliance, renewing virtue daily," and also implies the cultivation of virtuous people and the restraint of excessive strength. The prophecy says: yin and yang are in harmony; nurturing and transforming follow the correct path; the virtue of the Earth is gentle and can communicate with others; thus, the world of Yao and Shun is seen. "Kun's gentleness and responsiveness" combines the gentleness of the Kun trigram with the responsiveness of the Xian trigram, using the virtue of the trigrams to explain human affairs. The praise says: who says women must value strength; the virtue of Kun can move all directions; a new appearance of the central heaven is seen again; divination of years shows one and six, indicating both longevity and peace. "Divination of years" refers to the old reference of "seven hundred years of rule" from the early Zhou dynasty, meaning the calculation of the length of a ruler's reign. "One and six" in the River Diagram's generating numbers belong to water in the north; old interpretations may have been based on this, but there are various views. What is referred to has never had a fixed meaning, so here only the meaning of the hexagram and the literal meaning are explained.

慧星乍見，不利東北。踽踽何之，瞻彼樂國。欃槍一點現東方，吳楚依然有帝王。門外客來終不久，乾坤再造在角亢。

The original image corresponds to the "Loss" hexagram. The lower trigram is "Dui" (Lake), representing a marsh, and the upper trigram is "Gen" (Mountain), representing a mountain. The hexagram "Loss" signifies the reduction of the firmness of the lower trigram to benefit the upper trigram. A marsh lies beneath a mountain, and its energy rises upward, hence the name "Loss." It conveys the meaning of restraining anger and desires, and losing with sincerity. The prophecy states: a comet suddenly appears; it is unfavorable to the northeast; alone and isolated, where should one go? Looking toward the land of peace and comfort. The original text reads "Huixing," which is a variant form of "Huixing," meaning comet; here it is retained as is. "Juyu" comes from the "Book of Songs · Tang Wind · Di Du," describing a person walking alone without company. "Zhan bi le guo" comes from the "Book of Songs · Wei Wind · Shuoshu," referring to looking toward a land of peace. The praise says: a single ray of light from the comet appears in the east; the regions of Wu and Chu still have emperors; visitors coming from outside will not stay long; the heavens and earth will be renewed in the area of Jiao and Kang. "Chenqiang" is another name for a comet, corresponding with the first line of the prophecy. "Jiao" and "Kang" are the first two constellations of the Eastern Azure Dragon in the Twenty-Eight Mansions. Ancient people associated constellations with regions, and here they are used to refer to directions. The meaning has been interpreted in many ways throughout history, but here it is not taken as a specific reference.

關中天子，禮賢下士。順天休命，半老有子。一個孝子自西來，手握乾綱天下安。域中兩見旌旗美，前人不及後人才。

The image corresponds to the "Kui" hexagram. The lower trigram is "Dui" (Lake) and the upper trigram is "Li" (Fire). Fire ascends and Lake descends, hence they are apart from each other. It is also like two women living together but with different aspirations and actions, hence the name "Kui." It signifies that although there is divergence, there is still something in common, and small matters are auspicious. The prophecy says: the emperor in Guanzhong; treating virtuous people with propriety, humbling oneself to receive scholars; following the heavenly way and improving one's destiny; having a son in middle age. "Following the heavenly way and improving one's destiny" comes from the "Image Commentary" of the "Da You" hexagram in the "Zhou Yi," meaning to comply with the will of heaven. "Having a son in middle age" refers to obtaining a son in old age. The praise says: a filial son comes from the west; holding the imperial authority, the world is at peace; twice seeing the beauty of banners in the realm; the talents of later generations surpass those of the past. "Dry authority" refers to the court's regulations and power. "Seeing the beauty of banners twice" refers to two instances of revival. The last sentence concludes with the idea that later generations surpass earlier ones, continuing the idea in the prophecy of "treating virtuous people with propriety." The reference has no fixed meaning, and here only the literal meaning is explained.

磊磊落落，殘棋一局。啄息茍安，雖笑亦哭。不分牛鼠與牛羊，去毛存〈革享〉尚稱強。寰中自有真龍出，九曲黃河水不黃。

The hexagram corresponds to "Footsteps" (履). The lower trigram is "Lake" (兑), representing a marsh, and the upper trigram is "Heaven" (乾), representing the sky. This combination signifies a soft and compliant nature advancing upon a strong and vigorous one. The hexagram statement says, "Walking on a tiger's tail, the tiger does not bite," hence the name "Footsteps," symbolizing the distinction between superior and inferior, the establishment of people's will, and the adherence to propriety. The prophecy says: bright and open; only a single game of chess remains; breathing with difficulty, surviving in a desperate way; although smiling, in reality it is weeping. "Zhao Xi" (啄息) means breathing with difficulty, indicating the remaining of a single breath. "A single game of chess" uses the metaphor of chess to indicate that the situation is approaching its end. The praise says: unable to distinguish between a cow and a mouse or between a cow and a sheep; removing the hair and leaving only the leather, yet still being strong; the world will naturally have a true dragon emerge; the water of the nine bends of the Yellow River will no longer be turbid. The third line of the original text, "Ge Xiang" (革享), is enclosed in pointed brackets, which is a mark left by the scribe indicating a combined character. Here it is recorded as is, without alteration, and not supplemented from other sources. "Removing the hair and keeping the leather" means shedding superficiality and leaving only the essence. "The Yellow River water no longer turns yellow" is of the same category of auspicious signs as the third third image "The Yellow River water becomes clear." The meaning has been interpreted in various ways throughout history, and here it is not taken as a literal reference.

懼則生戒，無遠勿屆。水邊有女，對日自拜。覬覦神器終無用，翼翼小心有臣眾。轉危為安見節義，未必河山是我送。

The original image corresponds to the hexagram "Zhong Fu" (Middle Trust). The lower trigram is "Dui" (Lake), representing a marsh, and the upper trigram is "Xun" (Wind), representing wind. The wind moves over the marsh and stirs the center, symbolizing the hexagram's structure, where the middle two lines are empty and the outer four lines are solid, forming an image of central sincerity. Hence, it is called "Zhong Fu," signifying sincerity that extends to all things, and even a pig or a fish would be auspicious. The prophecy says: when there is fear, there is vigilance; no distant place is beyond reach; there is a woman by the water; one bows to the sun. "Wu Yuan Wu Jie" is taken from "The Book of Documents · Da Yu Mo" "Wu Yuan Wu Jie," meaning no distant place is beyond reach. "Shui Bian You Nu" is a wordplay, combining the radical for water with the character for woman. The old interpretations vary. The commentary says: aspiring to the throne is ultimately useless; being cautious and respectful brings support from many ministers; in times of turning danger into safety, one's virtue and righteousness are evident; perhaps this river and mountain are not what led to my downfall. "Shen Qi" refers to the throne, a term from "The Book of老子" "Shen Qi, Bu Ke Wei," meaning the world's treasure is not something to be controlled. "Yi Yi" describes careful and respectful behavior, corresponding to the first sentence of the prophecy. The meaning referred to has never been fixed, and here we only explain the literal meaning.

飛者非鳥，潛者非魚。戰不在兵，造化遊戲。海疆萬里盡雲煙，上迄雲霄下及泉。金母木公工幻弄，干戈未接禍連天。

The original image corresponds to the "Gradual Progress" hexagram. The lower trigram is "Gèn" (Mountain), and the upper trigram is "Xùn" (Wind), representing wood. Mountains have trees growing upon them, which must grow in order, hence the name "Gradual Progress." It signifies proceeding in an orderly manner and cultivating virtue and good customs. The prophecy says: "What flies in the sky is not a bird; what lies in the water is not a fish; warfare does not depend on soldiers; the workings of fate are merely a game." The first two lines use negative structure to describe an object that is neither bird nor fish, highlighting the form beyond the physical. This is the most famous cryptic expression in the entire image. The praise says: "The vast sea borders turn into clouds and mist; reaching the clouds above and the depths of the earth below; 'the Golden Mother' and 'the Timber Lord' are skilled in transformation and deception; before the weapons are even drawn, calamity has already reached the heavens." "The Golden Mother" refers to the Queen Mother of the West, and "the Timber Lord" refers to the Lord of the East, both being deities revered in Taoism. They are positioned one to the west and one to the east, one golden and one wooden, forming a balanced contrast. Traditional interpretations often associate them with directions. The last line suggests that calamity has already occurred before battle even begins. The reference has been subject to various interpretations throughout history, and here it is not taken as a specific reference.

物極必反，以毒制毒。三尺童子，四夷讋服。坎離相剋見天倪，天使斯人弭殺機。不信奇才產吳越，重洋從此戢兵師。

The original image corresponds to the "Kun" hexagram, with both upper and lower trigrams being Kun, and all six lines being yin. The "Image Commentary" states, "The earth's terrain is坤, and the gentleman thus cultivates great virtue to carry all things," expressing the meaning of gentle compliance with heaven and inclusive grandeur, forming a contrast with the first image, which is purely yang "Qian." The prophecy says: when things reach their extreme, they must reverse; using poison to counter poison; a child of three chi in height; the four barbarian tribes are frightened into submission. "Zhefu" means to be intimidated and submissive, showing fear and obedience; "a child of three chi" emphasizes extreme youth, creating a strong contrast with "the four barbarians being frightened into submission." The praise says: when Kan and Li trigrams mutually control, the beginning of heaven is seen; heaven causes this person to eliminate the killing intent; who could have thought that a rare talent would be born in Wu-Yue; the distant seas will now put away their armies. "Kan and Li" are the trigrams of water and fire, which correspond with the prophecy's idea of using poison to counter poison; "Tian Ni" comes from the "Zhuangzi·Qi Wu Lun," referring to the natural boundary; "Ji" means to collect weapons, as in the "Book of Songs·Zhou Song·Shi Mai" "Zai Ji Gan Ge." The meaning referred to has never been fixed, and here it is only explained in terms of the literal meaning and the trigrams and allusions used.

大亂平，四夷服。稱兄弟，六七國。烽煙淨盡海無波，稱王稱帝又統和。猶有煞星隱西北，未能遍唱太平歌。

The image corresponds to the hexagram "Fu" (Return). The lower trigram is "Zhen" (Thunder), and the upper trigram is "Kun" (Earth). Thunder is hidden within the earth, with a single yang line returning from the bottom, hence the name "Fu." The Commentary on the Judgment says, "Reversing its course, after seven days it returns," and also says, "Does it show the heart of heaven and earth?" This refers to the reversal after extreme depletion and the revival of vitality. The prophecy states: great disorder has been pacified; the four surrounding tribes have submitted; they address each other as brothers; there are about six or seven states. These four lines describe the situation after the chaos has been quelled, with various states coexisting in peace, consistent with the image's "the four夷 are subdued." The praise says: the smoke of war has been completely cleared, and there are no waves on the sea; the kings and emperors again return to unity; however, there is still a malevolent star hidden in the northwest; peace has not been sung everywhere. "Malevolent star" refers to the凶神 mentioned by diviners, here used metaphorically to indicate remaining dangers. The last line, with the words "still," leaves a lingering effect, matching the meaning of the hexagram "Fu," where a single yang line has just begun to emerge and its influence is not yet strong. The reference has been interpreted in various ways throughout history, and here it is not taken as a specific reference.

無城無府，無爾無我。天下一家，治臻大化。一人為大世界福，手執籤筒拔去竹。紅黃黑白不分明，東南西北盡和睦。

The image corresponds to the "Qin" hexagram. The lower trigram is "Dui" (Lake), and the upper trigram is "Kun" (Earth). The lake is above the earth, and the earth is high above the lake, thus forming the image of "Qin" (governing from above). Two yang lines grow gradually from the bottom, hence the name "Qin." The Image Commentary says, "The superior person uses teaching and thinking without limit, and embraces the people without boundary," which conveys the meaning of governing from above and encompassing widely. The prophecy says: there is no city, no governor; no you, no me; the world becomes one family; the way of governance reaches the state of great transformation. These four lines successively eliminate boundaries and distinctions between self and other, making this image the closest to the concept of the Great Harmony in the entire text. The praise says: one person is great, which is the world's blessing; holding a divination tube and drawing out the bamboo; red, yellow, black, and white cannot be distinguished from each other; the four directions are in harmony. "One" and "person" combined form the character "great," which is a character decomposition. The character "sign" with the bamboo radical removed is traditionally interpreted as another character, but different schools have different interpretations. "Red, yellow, black, and white" are used to represent all kinds of things. The meaning has never been fixed, and here it is only explained in terms of the literal meaning and the character decomposition.

一陰一陽，無始無終。終者自終，始者自始。茫茫天數此中求，世道興衰不自由。萬萬千千說不盡，不如推背去歸休。

This image corresponds to the "Tai" hexagram. The lower trigram is "Qian" (Heaven) and the upper trigram is "Kun" (Earth). The heavenly energy descends and the earthly energy ascends, the two energies interact and all things become harmonious, hence the name "Tai." The Commentary on the Judgment says, "When heaven and earth interact, all things become connected," which is in direct contrast to the fourth image "Po" (Obstruction). The entire book of sixty images concludes with "Tai," symbolizing the idea of "from obstruction comes harmony" and the cyclical nature of things. The prophecy states: one yin and one yang; there is no beginning and no end; when something should end, it ends on its own; when something should begin, it begins on its own. These four lines directly extend the passage from the Great Treatise of the Zhou Changes, "One yin and one yang is called the Dao," and thus the entire book is brought back to the principle of cycles. The verse says: the vast heavenly numbers must be sought within this; the rise and fall of the world are not in human hands; there are countless things to say; it is better to rest by pushing one's back. The last line both echoes the first image's phrases "vast heavens and earth" and "cyclical repetition," connecting the beginning and end, and also explains the origin of the title "The Back-Pushing Diagrams." "Returning to rest" means to stop and retire. The old version regarded this image as the conclusion of the entire book, contrasting with the first image's general introduction, and not tied to specific historical events.