{"schema_version":1,"access":"public","rights":"Public-domain or compatibly licensed source editions; provenance is retained per record.","work":{"slug":"i-ching","title":"I Ching (Book of Changes)","author":"Anonymous (traditionally attributed to King Wen, the Duke of Zhou and Confucius)","tradition":"chinese","language":"lzh","genre":"divination classic and commentaries","period":"c. 1000–200 BCE","source_url":"https://zh.wikisource.org/w/index.php?title=%E5%91%A8%E6%98%93%2F%E4%B9%BE&oldid=2404991","original":{"text":"### Hexagram 1 · Qián ䷀\n\n乾：元亨。利貞。\n\n初九：潛龍勿用。\n\n九二：見龍在田，利見大人。\n\n九三：君子終日乾乾，夕惕若；厲，无咎。\n\n九四：或躍在淵，无咎。\n\n九五：飛龍在天，利見大人。\n\n上九：亢龍，有悔。\n\n用九：見羣龍无首，吉。\n\n彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形，大明終始，六位時成。時乘六龍以御天，乾道變化，各正性命，保合大和，乃利貞。首出庶物，萬國咸寧。\n\n象曰：天行健，君子以自強不息。\n\n潛龍勿用，陽在下也。\n\n見龍在田，德施普也。\n\n終日乾乾，反復道也。\n\n或躍在淵，進无咎也。\n\n飛龍在天，大人造也。\n\n亢龍有悔，盈不可久也。\n\n用九，天德不可為首也。\n\n文言曰：元者，善之長也。亨者，嘉之會也。利者，義之和也。貞者，事之幹也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。君子行此四德者，故曰：「乾，元、亨、利、貞。」\n\n初九曰：「潛龍，勿用。」何謂也？子曰：「龍德而隱者也。不易乎世，不成乎名，遯世无悶，不見是而无悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。」\n\n九二曰：「見龍在田，利見大人。」何謂也？子曰：「龍德而正中者也。庸言之信，庸行之謹；閑邪存其誠，善世而不伐，德博而化。易曰：『見龍在田，利見大人。』君德也。」\n\n九三曰：「君子終日乾乾，夕惕若，厲，无咎。」何謂也？子曰：「君子進德脩業。忠信，所以進德也；脩辭立其誠，所以居業也。知至至之，可與言幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危无咎矣。」\n\n九四曰：「或躍在淵，无咎。」何謂也？子曰：「上下无常，非為邪也。進退无恒，非離羣也。君子進德脩業，欲及時也。故无咎。」\n\n九五曰：「飛龍在天，利見大人。」何謂也？子曰：「同聲相應，同氣相求；水流濕，火就燥，雲從龍，風從虎；聖人作而萬物覩；本乎天者親上，本乎地者親下，則各從其類也。」\n\n上九曰：「亢龍，有悔。」何謂也？子曰：「貴而无位，高而无民，賢人在下位而无輔，是以動而有悔也。」\n\n「潛龍勿用」，下也。\n\n「見龍在田」，時舍也。\n\n「終日乾乾」，行事也。\n\n「或躍在淵」，自試也。\n\n「飛龍在天」，上治也。\n\n「亢龍有悔」，窮之災也。\n\n「乾元用九」，天下治也。\n\n「潛龍勿用」，陽氣潛藏。\n\n「見龍在田」，天下文明。\n\n「終日乾乾」，與時偕行。\n\n「或躍在淵」，乾道乃革。\n\n「飛龍在天」，乃位乎天德。\n\n「亢龍有悔」，與時偕極。\n\n「乾元用九」，乃見天則。\n\n乾元者，始而亨者也。利貞者，性情也。乾始能以美利利天下，不言所利，大矣哉！大哉乾元，剛健中正，純粹精也。六爻發揮，旁通情也。時乘六龍，以御天也。雲行雨施，天下平也。\n\n君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。\n\n君子學以聚之，問以辯之，寬以居之，仁以行之，易曰：「見龍在田，利見大人。」君德也。\n\n九三，重剛而不中，上不在天，下不在田；故乾乾因其時而惕，雖危，无咎矣。\n\n九四，重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故无咎。\n\n夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶；先天而天弗違，後天而奉天時，天且弗違，而況於人乎？況於鬼神乎？\n\n亢之為言也，知進而不知退，知存而不知亡，知得而不知喪；其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎！\n\n### Hexagram 2 · Kūn ䷁\n\n坤：元亨。利牝馬之貞。君子有攸往，先迷後得主。利西南得朋，東北喪朋。安貞，吉。\n\n初六：履霜，堅冰至。\n\n六二：直方大，不習无不利。\n\n六三：含章，可貞。或從王事，无成有終。\n\n六四：括囊，无咎无譽。\n\n六五：黃裳，元吉。\n\n上六：龍戰于野，其血玄黃。\n\n用六：利永貞。\n\n彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合无疆；含弘光大，品物咸亨。牝馬地類，行地无疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行，東北喪朋，乃終有慶。安貞之吉，應地无疆。\n\n象曰：地勢坤，君子以厚德載物。\n\n履霜堅冰，陰始凝也。馴致其道，至堅冰也。\n\n六二之動，直以方也。不習无不利，地道光也。\n\n含章可貞，以時發也。或從王事，知光大也。\n\n括囊无咎，慎不害也。\n\n黃裳元吉，文在中也。\n\n龍戰于野，其道窮也。\n\n用六永貞，以大終也。\n\n文言曰：坤至柔而動也剛，至靜而德方。後得主而有常，含萬物而化光。坤道其順乎！承天而時行。\n\n積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣。由辨之不早辨也。易曰：「履霜，堅冰至。」蓋言順也。\n\n直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。「直方大，不習无不利。」則不疑其所行也。\n\n陰雖有美，含之。以從王事，弗敢成也。地道也，妻道也，臣道也。地道无成，而代有終也。\n\n天地變化，草木蕃；天地閉，賢人隱。易曰：「括囊，无咎，无譽。」蓋言謹也。\n\n君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。\n\n陰疑於陽必戰，為其嫌於无陽也，故稱龍焉。猶未離其類也，故稱血焉。夫玄黃者，天地之雜也。天玄而地黃。\n\n### Hexagram 3 · Zhūn ䷂\n\n屯：元亨，利貞。勿用有攸往，利建侯。\n\n初九：磐桓，利居貞，利建侯。\n\n六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。\n\n六三：即鹿无虞，惟入于林中，君子幾不如舍，往吝。\n\n六四：乘馬班如，求婚媾，往，吉无不利。\n\n九五：屯其膏；小貞吉，大貞凶。\n\n上六：乘馬班如，泣血漣如。\n\n彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。\n\n象曰：雲雷，屯；君子以經綸。\n\n雖磐桓，志行正也。以貴下賤，大得民也。\n\n六二之難，乘剛也。十年乃字，反常也。\n\n即鹿无虞，以從禽也。君子舍之，往吝窮也。\n\n求而往，明也。\n\n屯其膏，施未光也。\n\n泣血漣如，何可長也。\n\n### Hexagram 4 · Méng ䷃\n\n蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。\n\n初六：發蒙，利用刑人，用說桎梏，以往吝。\n\n九二：包蒙吉，納婦吉，子克家。\n\n六三：勿用取女，見金夫，不有躬，无攸利。\n\n六四：困蒙，吝。\n\n六五：童蒙，吉。\n\n上九：擊蒙，不利為寇，利禦寇。\n\n彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行，時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。\n\n象曰：山下出泉，蒙；君子以果行育德。\n\n利用刑人，以正法也。\n\n子克家，剛柔接也。\n\n勿用取女，行不順也。\n\n困蒙之吝，獨遠實也。\n\n童蒙之吉，順以巽也。\n\n利禦寇，上下順也。\n\n### Hexagram 5 · Xū ䷄\n\n需：有孚，光亨。貞吉，利涉大川。\n\n初九：需于郊，利用恆，无咎。\n\n九二：需于沙，小有言，終吉。\n\n九三：需于泥，致寇至。\n\n六四：需于血，出自穴。\n\n九五：需于酒食，貞吉。\n\n上六：入于穴，有不速之客三人來，敬之終吉。\n\n彖曰：需，須也，險在前也；剛健而不陷，其義不困窮矣。需，有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。\n\n象曰：雲上於天，需；君子以飲食宴樂。\n\n需于郊，不犯難行也。利用恆，无咎，未失常也。\n\n需于沙，衍在中也。雖小有言，以吉終也。\n\n需于泥，災在外也。自我致寇，敬慎不敗也。\n\n需于血，順以聽也。\n\n酒食，貞吉，以中正也。\n\n不速之客來，敬之終吉。雖不當位，未大失也。\n\n### Hexagram 6 · Sòng ䷅\n\n訟：有孚，窒，惕，中吉，終凶。利見大人，不利涉大川。\n\n初六：不永所事，小有言，終吉。\n\n九二：不克訟，歸而逋，其邑人三百戶无眚。\n\n六三：食舊德，貞厲，終吉。或從王事，无成。\n\n九四：不克訟，復即命渝，安貞吉。\n\n九五：訟，元吉。\n\n上九：或錫之鞶帶，終朝三褫之。\n\n彖曰：訟，上剛下險，險而健，訟。訟，有孚，窒，惕，中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。\n\n象曰：天與水違行，訟；君子以作事謀始。\n\n不永所事，訟不可長也。雖小有言，其辯明也。\n\n不克訟，歸逋竄也。自下訟上，患至掇也。\n\n食舊德，從上吉也。\n\n復即命渝，安貞，不失也。\n\n訟，元吉，以中正也。\n\n以訟受服，亦不足敬也。\n\n### Hexagram 7 · Shī ䷆\n\n師：貞丈人吉，无咎。\n\n初六：師出以律，否臧，凶。\n\n九二：在師中吉，无咎；王三錫命。\n\n六三：師或輿尸，凶。\n\n六四：師左次，无咎。\n\n六五：田有禽，利執言，无咎。長子帥師，弟子輿尸，貞凶。\n\n上六：大君有命，開國承家，小人勿用。\n\n彖曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉又何咎矣。\n\n象曰：地中有水，師；君子以容民畜衆。\n\n師出以律；失律，凶也。\n\n在師中吉，承天寵也。王三錫命，懷萬邦也。\n\n師或輿尸，大无功也。\n\n左次无咎，未失常也。\n\n長子帥師，以中行也。弟子輿尸，使不當也。\n\n大君有命，以正功也。小人勿用，必亂邦也。\n\n### Hexagram 8 · Bǐ ䷇\n\n比：吉。原筮元永貞，无咎。不寧方來，後夫凶。\n\n初六：有孚，比之，无咎。有孚盈缶，終來有它，吉。\n\n六二：比之自內，貞吉。\n\n六三：比之匪人。\n\n六四：外比之，貞吉。\n\n九五：顯比。王用三敺，失前禽，邑人不誡，吉。\n\n上六：比之无首，凶。\n\n彖曰：比，吉也。比，輔也，下順從也。原筮，元永貞，无咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。\n\n象曰：地上有水，比；先王以建萬國，親諸侯。\n\n比之初六，有它吉也。\n\n比之自內，不自失也。\n\n比之匪人，不亦傷乎！\n\n外比於賢，以從上也。\n\n顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。\n\n比之无首，无所終也。\n\n### Hexagram 9 · Xiǎo Xù ䷈\n\n小畜：亨。密雲不雨，自我西郊。\n\n初九：復自道，何其咎，吉。\n\n九二：牽復，吉。\n\n九三：車說輹，夫妻反目。\n\n六四：有孚，血去惕出，无咎。\n\n九五：有孚攣如，富以其鄰。\n\n上九：既雨既處，尚得載，婦貞厲，月幾望，君子征凶。\n\n彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也。自我西郊，施未行也。\n\n象曰：風行天上，小畜，君子以懿文德。\n\n復自道，其義吉也。\n\n牽復在中，亦不自失也。\n\n夫妻反目，不能正室也。\n\n有孚。惕出。上合志也。\n\n有孚攣如，不獨富也。\n\n既雨既處，德積載也。君子征凶，有所疑也。\n\n### Hexagram 10 · Lǚ ䷉\n\n履虎尾，不咥人，亨。\n\n初九：素履，往无咎。\n\n九二：履道坦坦，幽人貞吉。\n\n六三：眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。\n\n九四：履虎尾，愬愬終吉。\n\n九五：夬履，貞厲。\n\n上九：視履考詳，其旋元吉。\n\n彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨，利貞。剛中正，履帝位而不疚，光明也。\n\n象曰：上天下澤，履；君子以辨上下，定民志。\n\n素履之往，獨行願也。\n\n幽人貞吉，中不自亂也。\n\n眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。\n\n愬愬終吉，志行也。\n\n夬履貞厲，位正當也。\n\n元吉在上，大有慶也。\n\n### Hexagram 11 · Tài ䷊\n\n泰：小往大來，吉亨。\n\n初九：拔茅茹以其彙，征吉。\n\n九二：包荒。用馮河，不遐遺；朋亡。得尚于中行。\n\n九三：无平不陂，无往不復，艱貞无咎。勿恤其孚，于食有福。\n\n六四：翩翩，不富以其鄰；不戒以孚。\n\n六五：帝乙歸妹，以祉，元吉。\n\n上六：城復于隍，勿用師，自邑告命，貞吝。\n\n彖曰：泰，小往大來，吉亨。則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。\n\n象曰：天地交，泰；后以財成天地之道，輔相天地之宜，以左右民。\n\n拔茅征吉，志在外也。\n\n包荒，得尚于中行，以光大也。\n\n无往不復，天地際也。\n\n翩翩不富，皆失實也。不戒以孚，中心願也。\n\n以祉，元吉。中以行願也。\n\n城復于隍，其命亂也。\n\n### Hexagram 12 · Pǐ ䷋\n\n否之匪人，不利君子貞，大往小來。\n\n初六，拔茅茹以其彙，貞吉。亨。\n\n六二，包承，小人吉，大人否。亨。\n\n六三，包羞。\n\n九四，有命，无咎，疇離祉。\n\n九五，休否，大人吉。其亡其亡，繫于包桑。\n\n上九，傾否，先否後喜。\n\n彖曰：否之匪人，不利君子貞，大往小來。則是天地不交而萬物不通也，上下不交而天下无邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。\n\n象曰：天地不交，否；君子以儉德辟難，不可榮以祿。\n\n拔茅貞吉，志在君也。\n\n大人否，亨。不亂羣也。\n\n包羞，位不當也。\n\n有命无咎，志行也。\n\n大人之吉，位正當也。\n\n否終則傾，何可長也。\n\n### Hexagram 13 · Tóng Rén ䷌\n\n同人于野，亨。利涉大川，利君子貞。\n\n初九：同人于門，無咎。\n\n六二：同人于宗，吝。\n\n九三：伏戎于莽，升其高陵，三歲不興。\n\n九四：乘其庸，弗克攻，吉。\n\n九五：同人，先號啕而後笑。大師克相遇。\n\n上九：同人于郊，無悔。\n\n彖曰：同人，柔得位得中，而應乎乾，曰同人。同人曰，同人于野，亨。利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。\n\n象曰：天與火，同人；君子以類族辨物。\n\n出門同人，又誰咎也。\n\n同人于宗，吝道也。\n\n伏戎于莽，敵剛也。三歲不興，安行也。\n\n乘其庸，義弗克也，其吉，則困而反則也。\n\n同人之先，以中直也。大師相遇，言相克也。\n\n同人于郊，志未得也。\n\n### Hexagram 14 · Dà Yǒu ䷍\n\n大有：元亨。\n\n初九：无交害，匪咎，艱則无咎。\n\n九二：大轝以載，有攸往，无咎。\n\n九三：公用亨于天子，小人弗克。\n\n九四：匪其尫，无咎。\n\n六五：厥孚交如，威如；吉。\n\n上九：自天佑之，吉无不利。\n\n彖曰：大有，柔得尊位，大中而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。\n\n象曰：火在天上，大有；君子以遏惡揚善，順天休命。\n\n大有初九，无交害也。\n\n大轝以載，積中不敗也。\n\n公用亨于天子，小人害也。\n\n匪其彭，无咎；明辨晰也。\n\n厥孚交如，信以發志也。威如之吉，易而无備也。\n\n大有上吉，自天佑也。\n\n### Hexagram 15 · Qiān ䷎\n\n謙：亨，君子有終。\n\n初六：謙謙君子，用涉大川，吉。\n\n六二：鳴謙，貞吉。\n\n九三：勞謙君子，有終吉。\n\n六四：无不利，撝謙。\n\n六五：不富，以其鄰，利用侵伐，无不利。\n\n上六：鳴謙，利用行師，征邑國。\n\n彖曰：謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。\n\n象曰：地中有山，謙；君子以裒多益寡，稱物平施。\n\n謙謙君子，卑以自牧也。\n\n鳴謙貞吉，中心得也。\n\n勞謙君子，萬民服也。\n\n无不利撝謙；不違則也。\n\n利用侵伐，征不服也。\n\n鳴謙，志未得也。可用行師，征邑國也。\n\n### Hexagram 16 · Yù ䷏\n\n豫：利建侯行師。\n\n初六：鳴豫，凶。\n\n六二：介于石，不終日，貞吉。\n\n六三：盱豫，悔。遲有悔。\n\n九四：由豫，大有得。勿疑。朋盍戠。\n\n六五：貞疾，恆不死。\n\n上六：冥豫，成有渝，无咎。\n\n彖曰：豫，剛應而志行，順以動，豫。豫，順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過，而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！\n\n象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。\n\n初六鳴豫，志窮凶也。\n\n不終日，貞吉；以中正也。\n\n盱豫有悔，位不當也。\n\n由豫，大有得；志大行也。\n\n六五貞疾，乘剛也。恆不死，中未亡也。\n\n冥豫在上，何可長也。\n\n### Hexagram 17 · Suí ䷐\n\n隨：元亨。利貞。无咎。\n\n初九：官有渝，貞吉。出門交有功。\n\n六二：係小子，失丈夫。\n\n六三：係丈夫，失小子。隨，有求得利，居貞。\n\n九四：隨有獲，貞凶。有孚在道，以明，何咎。\n\n九五：孚于嘉，吉。\n\n上六：拘係之，乃從維之。王用亨于西山。\n\n彖曰：隨，剛來而下柔，動而說，隨。大亨貞，无咎，而天下隨時，隨時之義大矣哉！\n\n象曰：澤中有雷，隨；君子以嚮晦入宴息。\n\n官有渝，從正吉也。出門交有功，不失也。\n\n系小子，弗兼與也。\n\n系丈夫，志舍下也。\n\n隨有獲，其義凶也。有孚在道，明功也。\n\n孚于嘉，吉；位正中也。\n\n拘系之，上窮也。\n\n### Hexagram 18 · Gǔ ䷑\n\n蠱：元亨。利涉大川。先甲三日，後甲三日。\n\n初六：幹父之蠱，有子考，无咎，厲終吉。\n\n九二：幹母之蠱，不可貞。\n\n九三：幹父之蠱，小有悔，无大咎。\n\n六四：裕父之蠱，往見吝。\n\n六五：幹父之蠱，用譽。\n\n上九：不事王侯，高尚其事。\n\n彖曰：蠱，剛上而柔下，巽而止，蠱。蠱，元亨，而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。\n\n象曰：山下有風，蠱；君子以振民育德。\n\n幹父之蠱，意承考也。\n\n幹母之蠱，得中道也。\n\n幹父之蠱，終无咎也。\n\n裕父之蠱，往未得也。\n\n幹父用譽，承以德也。\n\n不事王侯，志可則也。\n\n### Hexagram 19 · Lín ䷒\n\n臨：元亨。利貞。至于八月有凶。\n\n初九：咸臨，貞吉。\n\n九二：咸臨，吉无不利。\n\n六三：甘臨，无攸利。既憂之，无咎。\n\n六四：至臨，无咎。\n\n六五：知臨，大君之宜，吉。\n\n上六：敦臨，吉无咎。\n\n彖曰：臨，剛浸而長。說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。\n\n象曰：澤上有地，臨；君子以教思无窮，容保民无疆。\n\n咸臨貞吉，志行正也。\n\n咸臨，吉无不利；未順命也。\n\n甘臨，位不當也。既憂之，咎不長也。\n\n至臨无咎，位當也。\n\n大君之宜，行中之謂也。\n\n敦臨之吉，志在內也。\n\n### Hexagram 20 · Guān ䷓\n\n觀：盥而不薦，有孚顒若。\n\n初六：童觀，小人无咎，君子吝。\n\n六二：窺觀，利女貞。\n\n六三：觀我生，進退。\n\n六四：觀國之光，利用賓于王。\n\n九五：觀我生，君子无咎。\n\n上九：觀其生，君子无咎。\n\n彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。\n\n象曰：風行地上，觀；先王以省方，觀民設教。\n\n初六童觀，小人道也。\n\n窺觀女貞，亦可醜也。\n\n觀我生，進退；未失道也。\n\n觀國之光，尚賓也。\n\n觀我生，觀民也。\n\n觀其生，志未平也。\n\n### Hexagram 21 · Shì Kè ䷔\n\n噬嗑：亨。利用獄。\n\n初九：屨校滅趾，无咎。\n\n六二：噬膚滅鼻，无咎。\n\n六三：噬昔肉，遇毒；小吝，无咎。\n\n九四：噬乾胏，得金矢，利艱貞，吉。\n\n六五：噬乾肉，得黃金，貞厲，无咎。\n\n上九：何校滅耳，凶。\n\n彖曰：頤中有物，曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。\n\n象曰：雷電噬嗑；先王以明罰敕法。\n\n屨校滅趾，不行也。\n\n噬膚滅鼻，乘剛也。\n\n遇毒，位不當也。\n\n利艱貞吉，未光也。\n\n貞厲无咎，得當也。\n\n何校滅耳，聰不明也。\n\n### Hexagram 22 · Bì ䷕\n\n賁：亨。小利有攸往。\n\n初九：賁其趾，舍車而徒。\n\n六二：賁其須。\n\n九三：賁如濡如，永貞吉。\n\n六四：賁如皤如，白馬翰如，匪寇婚媾。\n\n六五：賁於丘園，束帛戔戔，吝，終吉。\n\n上九：白賁，无咎。\n\n彖曰：賁，亨；柔來而文剛，故亨。分剛上而文柔，故小利有攸往。剛柔交錯，天文也；文明以止，人文也。觀乎天文，以察時變；觀乎人文，以化成天下。\n\n象曰：山下有火，賁；君子以明庶政，无敢折獄。\n\n舍車而徒，義弗乘也。\n\n賁其須，與上興也。\n\n永貞之吉，終莫之陵也。\n\n六四，當位疑也。匪寇婚媾，終无尤也。\n\n六五之吉，有喜也。\n\n白賁无咎，上得志也。\n\n### Hexagram 23 · Bō ䷖\n\n剝：不利。有攸往。\n\n初六：剝牀以足，蔑貞凶。\n\n六二：剝牀以辨，蔑貞凶。\n\n六三：剝之，无咎。\n\n六四：剝牀以膚，凶。\n\n六五：貫魚，以宮人寵，无不利。\n\n上九：碩果不食，君子德車，小人剝廬。\n\n彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。\n\n象曰：山附地上，剝；上以厚下，安宅。\n\n剝牀以足，以滅下也。\n\n剝牀以辨，未有與也。\n\n剝之无咎，失上下也。\n\n剝牀以膚，切近災也。\n\n以宮人寵，終无尤也。\n\n君子得輿，民所載也。小人剝廬，終不可用也。\n\n### Hexagram 24 · Fù ䷗\n\n復：亨。出入无疾，朋來无咎。反復其道，七日來復，利有攸往。\n\n初九：不遠復，无祇悔，元吉。\n\n六二：休復，吉。\n\n六三：頻復，厲无咎。\n\n六四：中行獨復。\n\n六五：敦復，无悔。\n\n上六：迷復，凶，有災眚。用行師，終有大敗，以其國君，凶；至于十年，不克征。\n\n彖曰：復亨；剛反，動而以順行，是以出入无疾，朋來无咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎？\n\n象曰：雷在地中，復；先王以至日閉關，商旅不行，后不省方。\n\n不遠之復，以修身也。\n\n休復之吉，以下仁也。\n\n頻復之厲，義无咎也。\n\n中行獨復，以從道也。\n\n敦復无悔，中以自考也。\n\n迷復之凶，反君道也。\n\n### Hexagram 25 · Wú Wàng ䷘\n\n无妄：元亨。利貞。其匪正有眚，不利有攸往。\n\n初九：无妄，往吉。\n\n六二：不耕穫，不菑畬，則利有攸往。\n\n六三：无妄之災，或繫之牛，行人之得，邑人之災。\n\n九四：可貞，无咎。\n\n九五：无妄之疾，勿藥有喜。\n\n上九：无妄，行有眚，无攸利。\n\n彖曰：无妄，剛自外來，而為主於內。動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往。无妄之往，何之矣？天命不佑，行矣哉？\n\n象曰：天下雷行，物與无妄；先王以茂對時，育萬物。\n\n无妄之往，得志也。\n\n不耕穫，未富也。\n\n行人得牛，邑人災也。\n\n可貞无咎，固有之也。\n\n无妄之藥，不可試也。\n\n无妄之行，窮之災也。\n\n### Hexagram 26 · Dà Xù ䷙\n\n大畜：利貞，不家食吉，利涉大川。\n\n初九：有厲利已。\n\n九二：輿說輹。\n\n九三：良馬逐，利艱貞，吉。日閑輿衛，利有攸往。\n\n六四：童牛之告，元吉。\n\n六五：豶豕之牙，吉。\n\n上九：何天之衢，亨。\n\n彖曰：大畜，剛健篤實輝光，日新其德，剛上而尚賢。能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。\n\n象曰：天在山中，大畜；君子以多識前言往行，以畜其德。\n\n有厲利已，不犯災也。\n\n輿說輹，中无尤也。\n\n利有攸往，上合志也。\n\n六四元吉，有喜也。\n\n六五之吉，有慶也。\n\n何天之衢，道大行也。\n\n### Hexagram 27 · Yí ䷚\n\n頤：貞吉。觀頤，自求口實。\n\n初九：舍爾靈龜，觀我朵頤，凶。\n\n六二：顛頤，拂經，于丘頤，征凶。\n\n六三：拂頤，貞凶，十年勿用，无攸利。\n\n六四：顛頤吉，虎視眈眈，其欲逐逐，无咎。\n\n六五：拂經，居貞吉，不可涉大川。\n\n上九：由頤，厲吉，利涉大川。\n\n彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢，以及萬民；頤之時大矣哉！\n\n象曰：山下有雷，頤；君子以慎言語，節飲食。\n\n觀我朵頤，亦不足貴也。\n\n六二征凶，行失類也。\n\n十年勿用，道大悖也。\n\n顛頤之吉，上施光也。\n\n居貞之吉，順以從上也。\n\n由頤厲吉，大有慶也。\n\n### Hexagram 28 · Dà Guò ䷛\n\n大過：棟橈，利有攸往，亨。\n\n初六：藉用白茅，无咎。\n\n九二：枯楊生稊，老夫得其女妻，无不利。\n\n九三：棟橈，凶。\n\n九四：棟隆，吉。有它吝。\n\n九五：枯楊生華，老婦得其士夫，无咎无譽。\n\n上六：過涉滅頂，凶，无咎。\n\n彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！\n\n象曰：澤滅木，大過。君子以獨立不懼，遯世无悶。\n\n藉用白茅，柔在下也。\n\n老夫女妻，過以相與也。\n\n棟橈之凶，不可以有輔也。\n\n棟隆之吉，不橈乎下也。\n\n枯楊生華，何可久也。老婦士夫，亦可醜也。\n\n過涉之凶，不可咎也。\n\n### Hexagram 29 · Kǎn ䷜\n\n習坎：有孚，維心亨。行有尚。\n\n初六：習坎，入于坎窞，凶。\n\n九二：坎有險，求小得。\n\n六三：來之坎坎，險且枕，入于坎窞，勿用。\n\n六四：尊酒簋，貳用缶。内約自牖，終无咎。\n\n九五：坎不盈，禔既平，无咎。\n\n上六：係用徽纆，寘于叢棘，三歲不得，凶。\n\n彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國，坎之時用大矣哉！\n\n象曰：水洊至，習坎；君子以常德行，習教事。\n\n習坎入坎，失道凶也。\n\n求小得，未出中也。\n\n來之坎坎，終无功也。\n\n樽酒簋貳，剛柔济也。\n\n坎不盈，中未大也。\n\n上六失道，凶三歲也。\n\n### Hexagram 30 · Lí ䷝\n\n離：利貞。亨。畜牝牛，吉。\n\n初九：履錯然，敬之无咎。\n\n六二：黃離，元吉。\n\n九三：日昃之離，不鼓缶而歌，則大耋之差，凶。\n\n九四：突如其來如，焚如，死如，棄如。\n\n六五：出涕沱若，戚嗟若，吉。\n\n上九：王用出征，有嘉折首，獲匪其醜，无咎。\n\n彖曰：離，麗也；日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨；是以畜牝牛吉也。\n\n象曰：明兩作離，大人以繼明照于四方。\n\n履錯之敬，以辟咎也。\n\n黃離元吉，得中道也。\n\n日昃之離，何可久也。\n\n突如其來如，无所容也。\n\n六五之吉，離王公也。\n\n王用出征，以正邦也。\n\n### Hexagram 31 · Xián ䷞\n\n咸：亨。利貞。取女吉。\n\n初六：咸其拇。\n\n六二：咸其腓，凶，居吉。\n\n九三：咸其股，執其隨，往吝。\n\n九四：貞吉悔亡，憧憧往來，朋從爾思。\n\n九五：咸其脢，无悔。\n\n上六：咸其輔，頰，舌。\n\n彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平；觀其所感，而天地萬物之情可見矣！\n\n象曰：山上有澤，咸；君子以虛受人。\n\n咸其拇，志在外也。\n\n雖凶，居吉，順不害也。\n\n咸其股，亦不處也。志在隨人，所執下也。\n\n貞吉悔亡，未感害也。憧憧往來，未光大也。\n\n咸其脢，志末也。\n\n咸其輔，頰，舌，滕口說也。\n\n### Hexagram 32 · Héng ䷟\n\n恆：亨，无咎。利貞，利有攸往。\n\n初六：浚恆，貞凶，无攸利。\n\n九二：悔亡。\n\n九三：不恆其德，或承之羞，貞吝。\n\n九四：田无禽。\n\n六五：恆其德，貞，婦人吉，夫子凶。\n\n上六：震恆，凶。\n\n彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨无咎，利貞；久于其道也，天地之道，恆久而不已也。利有攸往，終則有始也。日月得天，而能久照，四時變化，而能久成，聖人久于其道，而天下化成；觀其所恆，而天地萬物之情可見矣！\n\n象曰：雷風，恆；君子以立不易方。\n\n浚恆之凶，始求深也。\n\n九二悔亡，能久中也。\n\n不恆其德，无所容也。\n\n久非其位，安得禽也。\n\n婦人貞吉，從一而終也。夫子制義，從婦凶也。\n\n振恆在上，大无功也。\n\n### Hexagram 33 · Dùn ䷠\n\n遯：亨。小利貞。\n\n初六：遯尾，厲，勿用有攸往。\n\n六二：執之用黃牛之革，莫之勝說。\n\n九三：係遯，有疾厲，畜臣妾吉。\n\n九四：好遯君子吉，小人否。\n\n九五：嘉遯，貞吉。\n\n上九：肥遯，无不利。\n\n彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉！\n\n象曰：天下有山，遯；君子以遠小人，不惡而嚴。\n\n遯尾之厲，不往何災也。\n\n執用黃牛，固志也。\n\n係遯之厲，有疾憊也。畜臣妾吉，不可大事也。\n\n君子好遯，小人否也。\n\n嘉遯貞吉，以正志也。\n\n肥遯，无不利；无所疑也。\n\n### Hexagram 34 · Dà Zhuàng ䷡\n\n大壯：利貞。\n\n初九：壯于趾，征凶，有孚。\n\n九二：貞吉。\n\n九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。\n\n九四：貞吉悔亡，藩決不羸，壯于大轝之腹。\n\n六五：喪羊于易，无悔。\n\n上六：羝羊觸藩，不能退，不能遂，无攸利，艱則吉。\n\n彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞；大者正也。正大而天地之情可見矣！\n\n象曰：雷在天上，大壯；君子以非禮弗履。\n\n壯于趾，其孚窮也。\n\n九二貞吉，以中也。\n\n小人用壯，君子罔也。\n\n藩決不羸，尚往也。\n\n喪羊于易，位不當也。\n\n不能退，不能遂，不詳也。艱則吉，咎不長也。\n\n### Hexagram 35 · Jìn ䷢\n\n晉：康侯用錫馬蕃庶，晝日三接。\n\n初六：晉如，摧如，貞吉。罔孚，裕无咎。\n\n六二：晉如，愁如，貞吉。受茲介福，于其王母。\n\n六三：眾允，悔亡。\n\n九四：晉如鼫鼠，貞厲。\n\n六五：悔亡，矢得勿恤，往吉无不利。\n\n上九：晉其角，維用伐邑，厲吉无咎，貞吝。\n\n彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行。是以康侯用錫馬蕃庶，晝日三接也。\n\n象曰：明出地上，晉；君子以自昭明德。\n\n晉如，摧如；獨行正也。裕无咎；未受命也。\n\n受茲介福，以中正也。\n\n眾允之志，上行也。\n\n鼫鼠貞厲，位不當也。\n\n失得勿恤，往有慶也。\n\n維用伐邑，道未光也。\n\n### Hexagram 36 · Míng Yí ䷣\n\n明夷：利艱貞。\n\n初九：明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。\n\n六二：明夷，夷于左股，用拯馬壯，吉。\n\n九三：明夷于南狩，得其大首，不可疾貞。\n\n六四：入于左腹，獲明夷之心，于出門庭。\n\n六五：箕子之明夷，利貞。\n\n上六：不明晦，初登于天，後入于地。\n\n彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也，內難而能正其志，箕子以之。\n\n象曰：明入地中，明夷；君子以蒞眾，用晦而明。\n\n君子于行，義不食也。\n\n六二之吉，順以則也。\n\n南狩之志，乃大得也。\n\n入于左腹，獲心意也。\n\n箕子之貞，明不可息也。\n\n初登于天，照四國也。後入于地，失則也。\n\n### Hexagram 37 · Jiā Rén ䷤\n\n家人：利女貞。\n\n初九：閑有家，悔亡。\n\n六二：无攸遂，在中饋，貞吉。\n\n九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。\n\n六四：富家，大吉。\n\n九五：王假有家，勿恤。吉。\n\n上九：有孚威如，終吉。\n\n彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正；正家而天下定矣。\n\n象曰：風自火出，家人；君子以言有物，而行有恆。\n\n閑有家，志未變也。\n\n六二之吉，順以巽也。\n\n家人嗃嗃，未失也；婦子嘻嘻，失家節也。\n\n富家大吉，順在位也。\n\n王假有家，交相愛也。\n\n威如之吉，反身之謂也。\n\n### Hexagram 38 · Kuí ䷥\n\n睽：小事吉。\n\n初九：悔亡，喪馬勿逐，自復；見惡人无咎。\n\n九二：遇主于巷，无咎。\n\n六三：見輿曳，其牛𧤊，其人天且劓，无初有終。\n\n九四：睽孤，遇元夫，交孚，厲无咎。\n\n六五：悔亡，厥宗噬膚，往何咎。\n\n上九：睽孤，見豕負涂，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。\n\n彖曰：睽，火動而上，澤動而下；二女同居，其志不同行；說而麗乎明，柔進而上行，得中而應乎剛；是以小事吉。天地睽，而其事同也；男女睽，而其志通也；萬物睽，而其事類也；睽之時用大矣哉！\n\n象曰：上火下澤，睽；君子以同而異。\n\n見惡人，以辟咎也。\n\n遇主于巷，未失道也。\n\n見輿曳，位不當也。无初有終，遇剛也。\n\n交孚无咎，志行也。\n\n厥宗噬膚，往有慶也。\n\n遇雨之吉，群疑亡也。\n\n### Hexagram 39 · Jiǎn ䷦\n\n蹇：利西南，不利東北；利見大人，貞吉。\n\n初六：往蹇，來譽。\n\n六二：王臣蹇蹇，匪躬之故。\n\n九三：往蹇來反。\n\n六四：往蹇來連。\n\n九五：大蹇朋來。\n\n上六：往蹇來碩，吉；利見大人。\n\n彖曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也。當位貞吉，以正邦也。蹇之時用大矣哉！\n\n象曰：山上有水，蹇；君子以反身修德。\n\n往蹇來譽，宜待也。\n\n王臣蹇蹇，終无尤也。\n\n往蹇來反，內喜之也。\n\n往蹇來連，當位實也。\n\n大蹇朋來，以中節也。\n\n往蹇來碩，志在內也。利見大人，以從貴也。\n\n### Hexagram 40 · Xiè ䷧\n\n解：利西南，无所往，其來復吉。有攸往，夙吉。\n\n初六：无咎。\n\n九二：田獲三狐，得黃矢，貞吉。\n\n六三：負且乘，致寇至，貞吝。\n\n九四：解而拇，朋至斯孚。\n\n六五：君子惟有解，吉；有孚于小人。\n\n上六：公用射隼，于高墉之上，獲之，无不利。\n\n彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解，而雷雨作，雷雨作，而百果草木皆甲坼，解之時義大矣哉！\n\n象曰：雷雨作，解；君子以赦過宥罪。\n\n剛柔之際，義无咎也。\n\n九二貞吉，得中道也。\n\n負且乘，亦可丑也，自我致戎，又誰咎也。\n\n解而拇，未當位也。\n\n君子有解，小人退也。\n\n公用射隼，以解悖也。\n\n### Hexagram 41 · Sǔn ䷨\n\n損：有孚，元吉。无咎，可貞，利有攸往。曷之用？二簋可用享。\n\n初九：祀事遄往，无咎，酌損之。\n\n九二：利貞，征凶，弗損益之。\n\n六三：三人行，則損一人；一人行，則得其友。\n\n六四：損其疾，使遄有喜，无咎。\n\n六五：或益之，十朋之龜弗克違，元吉。\n\n上九：弗損益之，无咎，貞吉，利有攸往，得臣无家。\n\n彖曰：損，損下益上，其道上行。損而有孚，元吉，无咎，可貞，利有攸往。曷之用？二簋可用享；二簋應有時。損剛益柔有時，損益盈虛，與時偕行。\n\n象曰：山下有澤，損；君子以懲忿窒欲。\n\n已事遄往，尚合志也。\n\n九二利貞，中以為志也。\n\n一人行，三則疑也。\n\n損其疾，亦可喜也。\n\n六五元吉，自上佑也。\n\n弗損益之，大得志也。\n\n### Hexagram 42 · Yì ䷩\n\n益：利有攸往。利涉大川。\n\n初九：利用為大作，元吉，无咎。\n\n六二：或益之，十朋之龜弗克違，永貞吉。王用享于帝，吉。\n\n六三：益之用凶事，无咎。有孚中行，告公用圭。\n\n六四：中行，告公從。利用為依遷國。\n\n九五：有孚惠心，勿問元吉。有孚惠我德。\n\n上九：莫益之，或擊之，立心勿恆，凶。\n\n彖曰：益，損上益下，民說无疆，自上下下，其道大光。利有攸往，中正有慶。利涉大川，木道乃行。益動而巽，日進无疆。天施地生，其益无方。凡益之道，與時偕行。\n\n象曰：風雷，益；君子以見善則遷，有過則改。\n\n元吉无咎，下不厚事也。\n\n或益之，自外來也。\n\n益用凶事，固有之也。\n\n告公從，以益志也。\n\n有孚惠心，勿問之矣。惠我德，大得志也。\n\n莫益之，偏辭也。或擊之，自外來也。\n\n### Hexagram 43 · Guài ䷪\n\n夬：揚于王庭，孚號，有厲，告自邑，不利即戎，利有攸往。\n\n初九：壯于前趾，往不勝為咎。\n\n九二：惕號，莫夜有戎，勿恤。\n\n九三：壯于頄，有凶。君子夬夬，獨行遇雨，若濡有慍，无咎。\n\n九四：臀无膚，其行次且。牽羊悔亡，聞言不信。\n\n九五：莧陸夬夬，中行无咎。\n\n上六：无號，終有凶。\n\n彖曰：夬，決也，剛決柔也。健而說，決而和，揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。\n\n象曰：澤上于天，夬；君子以施祿及下，居德則忌。\n\n不勝而往，咎也。\n\n莫夜有戎，得中道也。\n\n君子夬夬，終无咎也。\n\n其行次且，位不當也。聞言不信，聰不明也。\n\n中行无咎，中未光也。\n\n无號之凶，終不可長也。\n\n### Hexagram 44 · Gòu ䷫\n\n姤：女壯，勿用取女。\n\n初六：系于金柅，貞吉，有攸往，見凶，羸豕，孚，蹢躅。\n\n九二：包有魚，无咎，不利賓。\n\n九三：臀无膚，其行次且，厲，无大咎。\n\n九四：包无魚，起凶。\n\n九五：以杞包瓜，含章，有隕自天。\n\n上九：姤其角，吝，无咎。\n\n彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！\n\n象曰：天下有風，姤；后以施命誥四方。\n\n系于金柅，柔道牽也。\n\n包有魚，義不及賓也。\n\n其行次且，行未牽也。\n\n无魚之凶，遠民也。\n\n九五含章，中正也。有隕自天，志不舍命也。\n\n姤其角，上窮吝也。\n\n### Hexagram 45 · Cuì ䷬\n\n萃：王假有廟，利見大人，亨。利貞。用大牲吉，利有攸往。\n\n初六：有孚不終，乃亂乃萃，若號一握為笑，勿恤，往无咎。\n\n六二：引吉，无咎，孚乃利用禴。\n\n六三：萃如，嗟如，无攸利，往无咎，小吝。\n\n九四：大吉，无咎。\n\n九五：萃有位，无咎。匪孚，元永貞，悔亡。\n\n上六：齎資涕洟，无咎。\n\n彖曰：萃，聚也；順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。\n\n象曰：澤上于地，萃；君子以除戎器，戒不虞。\n\n乃亂乃萃，其志亂也。\n\n引吉无咎，中未變也。\n\n往无咎，上巽也。\n\n大吉无咎，位不當也。\n\n萃有位，志未光也。\n\n齎咨涕洟，未安上也。\n\n### Hexagram 46 · Shēng ䷭\n\n升：元亨，用見大人，勿恤，南征吉。\n\n初六：允升，大吉。\n\n九二：孚乃利用禴，无咎。\n\n九三：升虛邑。\n\n六四：王用享于岐山，吉无咎。\n\n六五：貞吉，升階。\n\n上六：冥升，利于不息之貞。\n\n彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人，勿恤；有慶也。南征吉，志行也。\n\n象曰：地中生木，升；君子以順德，積小以高大。\n\n允升大吉，上合志也。\n\n九二之孚，有喜也。\n\n升虛邑，无所疑也。\n\n王用亨于岐山，順事也。\n\n貞吉升階，大得志也。\n\n冥升在上，消不富也。\n\n### Hexagram 47 · Kùn ䷮\n\n困：亨，貞大人吉，无咎，有言不信。\n\n初六：臀困于株木，入于幽谷，三歲不覿。\n\n九二：困于酒食，朱紱方來，利用亨祀，征凶，无咎。\n\n六三：困于石，據于蒺蔾，入于其宮，不見其妻，凶。\n\n九四：來荼荼，困于金轝，吝，有終。\n\n九五：劓刖，困于赤紱，乃徐有說，利用祭祀。\n\n上六：困于葛藟，于臲卼，曰動悔。有悔，征吉。\n\n彖曰：困，剛掩也。險以說，困而不失其所，亨；其唯君子乎？貞大人吉，以剛中也。有言不信，尚口乃窮也。\n\n象曰：澤无水，困；君子以致命遂志。\n\n入于幽谷，幽不明也。\n\n困于酒食，中有慶也。\n\n據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。\n\n來徐徐，志在下也。雖不當位，有與也。\n\n劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。\n\n困于葛藟，未當也。動悔，有悔，吉行也。\n\n### Hexagram 48 · Jǐng ䷯\n\n井：改邑不改井，无喪无得，往來井井。汔至亦未繘井。羸其瓶，凶。\n\n初六：井泥不食，舊井无禽。\n\n九二：井谷射鮒，瓮敝漏。\n\n九三：井渫不食，為我心惻，可用汲，王明，並受其福。\n\n六四：井甃，无咎。\n\n九五：井冽，寒泉食。\n\n上六：井收勿幕，有孚元吉。\n\n彖曰：巽乎水而上水，井；井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。\n\n象曰：木上有水，井；君子以勞民勸相。\n\n井泥不食，下也。舊井无禽，時舍也。\n\n井谷射鮒，无與也。\n\n井渫不食，行惻也。求王明，受福也。\n\n井甃无咎，修井也。\n\n寒泉之食，中正也。\n\n元吉在上，大成也。\n\n### Hexagram 49 · Gé ䷰\n\n革：已日乃孚，元亨。利貞。悔亡。\n\n初九：鞏用黃牛之革。\n\n六二：已日乃革之，征吉，无咎。\n\n九三：征凶，貞厲，革言三就，有孚。\n\n九四：悔亡，有孚改命，吉。\n\n九五：大人虎變，未占有孚。\n\n上六：君子豹變，小人革面，征凶，居貞吉。\n\n彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚；革而信也。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人，革之時義大矣哉！\n\n象曰：澤中有火，革；君子以治歷明時。\n\n鞏用黃牛，不可以有為也。\n\n已日革之，行有嘉也。\n\n革言三就，又何之矣。\n\n改命之吉，信志也。\n\n大人虎變，其文炳也。\n\n君子豹變，其文蔚也。小人革面，順以從君也。\n\n### Hexagram 50 · Dǐng ䷱\n\n鼎：元吉，亨。\n\n初六：鼎顛趾，利出否，得妾以其子，无咎。\n\n九二：鼎有實，我仇有疾，不我能即，吉。\n\n九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。\n\n九四：鼎折足，覆公餗，其刑渥，凶。\n\n六五：鼎黃耳金鉉，利貞。\n\n上九：鼎玉鉉，大吉，无不利。\n\n彖曰：鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。\n\n象曰：木上有火，鼎；君子以正位凝命。\n\n鼎顛趾，未悖也。利出否，以從貴也。\n\n鼎有實，慎所之也。我仇有疾，終无尤也。\n\n鼎耳革，失其義也。\n\n覆公餗，信如何也。\n\n鼎黃耳，中以為實也。\n\n玉鉉在上，剛柔節也。\n\n### Hexagram 51 · Zhèn ䷲\n\n震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。\n\n初九：震來虩虩，後笑言啞啞，吉。\n\n六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。\n\n六三：震蘇蘇，震行无眚。\n\n九四：震遂泥。\n\n六五：震往來厲，億无喪，有事。\n\n上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，无咎。婚媾有言。\n\n彖曰：震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。\n\n象曰：洊雷，震；君子以恐懼修省。\n\n震來虩虩，恐致福也。笑言啞啞，後有則也。\n\n震來厲，乘剛也。\n\n震蘇蘇，位不當也。\n\n震遂泥，未光也。\n\n震往來厲，危行也。其事在中，大无喪也。\n\n震索索，中未得也。雖凶无咎，畏鄰戒也。\n\n### Hexagram 52 · Gèn ䷳\n\n艮：艮其背，不獲其身，行其庭，不見其人，无咎。\n\n初六：艮其趾，无咎，利永貞。\n\n六二：艮其腓，不拯其隨，其心不快。\n\n九三：艮其限，裂其夤，厲閽心。\n\n六四：艮其身，无咎。\n\n六五：艮其輔，言有孚，悔亡。\n\n上九：敦艮，吉。\n\n彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也。是以不獲其身，行其庭不見其人，无咎也。\n\n象曰：兼山，艮；君子以思不出其位。\n\n艮其趾，未失正也。\n\n不拯其隨，未退聽也。\n\n艮其限，危薰心也。\n\n艮其身，止諸躬也。\n\n艮其輔，以中正也。\n\n敦艮之吉，以厚終也。\n\n### Hexagram 53 · Jiàn ䷴\n\n漸：女歸吉，利貞。\n\n初六：鴻漸于干，小子厲，有言，无咎。\n\n六二：鴻漸于磐，飲食衎衎，吉。\n\n九三：鴻漸于陸，夫征不復，婦孕不育，凶；利禦寇。\n\n六四：鴻漸于木，或得其桷，无咎。\n\n九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。\n\n上九：鴻漸于陸，其羽可用為儀，吉。\n\n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。\n\n象曰：山上有木，漸；君子以居賢德，善俗。\n\n小子之厲，義无咎也。\n\n飲食衎衎，不素飽也。\n\n夫征不復，離群丑也。婦孕不育，失其道也。利用禦寇，順相保也。\n\n或得其桷，順以巽也。\n\n終莫之勝，吉；得所愿也。\n\n其羽可用為儀，吉；不可亂也。\n\n### Hexagram 54 · Guī Mèi ䷵\n\n歸妹：征凶，无攸利。\n\n初九：歸妹以娣，跛能履，征吉。\n\n九二：眇能視，利幽人之貞。\n\n六三：歸妹以須，反歸以娣。\n\n九四：歸妹愆期，遲歸有時。\n\n六五：帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。\n\n上六：女承筐无實，士刲羊无血，无攸利。\n\n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。无攸利，柔乘剛也。\n\n象曰：澤上有雷，歸妹；君子以永終知敝。\n\n歸妹以娣，以恆也。跛能履吉，相承也。\n\n利幽人之貞，未變常也。\n\n歸妹以須，未當也。\n\n愆期之志，有待而行也。\n\n帝乙歸妹，不如其娣之袂良也。其位在中，以貴行也。\n\n上六无實，承虛筐也。\n\n### Hexagram 55 · Fēng ䷶\n\n豐：亨。王假之，勿憂，宜日中。\n\n初九：遇其配主，雖旬无咎，往有尚。\n\n六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。\n\n九三：豐其沛，日中見沬，折其右肱，无咎。\n\n九四：豐其蔀，日中見斗，遇其夷主，吉。\n\n六五：來章，有慶譽，吉。\n\n上六：豐其屋，蔀其家，窺其戶，闃其无人，三歲不觌，凶。\n\n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，而況于人乎？況于鬼神乎？\n\n象曰：雷電皆至，豐；君子以折獄致刑。\n\n雖旬无咎，過旬災也。\n\n有孚發若，信以發志也。\n\n豐其沛，不可大事也。折其右肱，終不可用也。\n\n豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉；行也。\n\n六五之吉，有慶也。\n\n豐其屋，天際翔也。窺其戶，闃其无人，自藏也。\n\n### Hexagram 56 · Lǚ ䷷\n\n旅：小亨，旅貞吉。\n\n初六：旅瑣瑣，斯其所取災。\n\n六二：旅即次，懷其資，得僮僕貞。\n\n九三：旅焚其次，喪其僮僕，貞厲。\n\n九四：旅于處，得其資斧，我心不快。\n\n六五：射雉一矢亡，終以譽命。\n\n上九：鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。\n\n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！\n\n象曰：山上有火，旅；君子以明慎用刑，而不留獄。\n\n旅瑣瑣，志窮災也。\n\n得童僕貞，終无尤也。\n\n旅焚其次，亦以傷矣。以旅與下，其義喪也。\n\n旅于處，未得位也。得其資斧，心未快也。\n\n終以譽命，上逮也。\n\n以旅在上，其義焚也。喪牛于易，終莫之聞也。\n\n### Hexagram 57 · Xùn ䷸\n\n巽：小亨。利有攸往。利見大人。\n\n初六：進退，利武人之貞。\n\n九二：巽在牀下，用史巫紛若，吉无咎。\n\n九三：頻巽，吝。\n\n六四：悔亡，田獲三品。\n\n九五：貞吉悔亡，无不利。无初有終，先庚三日，後庚三日，吉。\n\n上九：巽在牀下，喪其資斧，貞凶。\n\n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。\n\n象曰：隨風，巽；君子以申命行事。\n\n進退，志疑也。利武人之貞，志治也。\n\n紛若之吉，得中也。\n\n頻巽之吝，志窮也。\n\n田獲三品，有功也。\n\n九五之吉，位正中也。\n\n巽在牀下，上窮也。喪其資斧，正乎凶也。\n\n### Hexagram 58 · Duì ䷹\n\n兌：亨。利貞。\n\n初九：和兌，吉。\n\n九二：孚兌，吉，悔亡。\n\n六三：來兌，凶。\n\n九四：商兌，未寧，介疾有喜。\n\n九五：孚于剝，有厲。\n\n上六：引兌。\n\n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！\n\n象曰：麗澤，兌；君子以朋友講習。\n\n和兌之吉，行未疑也。\n\n孚兌之吉，信志也。\n\n來兌之凶，位不當也。\n\n九四之喜，有慶也。\n\n孚于剝，位正當也。\n\n上六引兌，未光也。\n\n### Hexagram 59 · Huàn ䷺\n\n渙：亨，王假有廟，利涉大川，利貞。\n\n初六：用拯馬壯，吉，悔亡。\n\n九二：渙奔其机，悔亡。\n\n六三：渙其躬，无悔。\n\n六四：渙其群，元吉。渙有丘，匪夷所思。\n\n九五：渙汗其大號，渙王居，无咎。\n\n上九：渙其血，去逖出，无咎。\n\n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。\n\n象曰：風行水上，渙；先王以享于帝立廟。\n\n初六之吉，順也。\n\n渙奔其机，得愿也。\n\n渙其躬，志在外也。\n\n渙其群，元吉；光大也。\n\n王居无咎，正位也。\n\n渙其血，遠害也。\n\n### Hexagram 60 · Jié ䷻\n\n節：亨。苦節不可貞。\n\n初九：不出戶庭，无咎。\n\n九二：不出門庭，凶。\n\n六三：不節若，則嗟若，无咎。\n\n六四：安節，亨。\n\n九五：甘節，吉；往有尚。\n\n上六：苦節，貞凶，悔亡。\n\n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。\n\n象曰：澤上有水，節；君子以制數度，議德行。\n\n不出戶庭，知通塞也。\n\n不出門庭，失時極也。\n\n不節之嗟，又誰咎也。\n\n安節之亨，承上道也。\n\n甘節之吉，居位中也。\n\n苦節貞凶，其道窮也。\n\n### Hexagram 61 · Zhōng Fú ䷼\n\n中孚：豚魚吉，利涉大川，利貞。\n\n初九：虞吉，有它不燕。\n\n九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。\n\n六三：得敵，或鼓或罷，或泣或歌。\n\n六四：月既望，馬匹亡，无咎。\n\n九五：有孚攣如，无咎。\n\n上九：翰音登于天，貞凶。\n\n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。\n\n象曰：澤上有風，中孚；君子以議獄緩死。\n\n初九虞吉，志未變也。\n\n其子和之，中心愿也。\n\n可鼓或罷，位不當也。\n\n馬匹亡，絕類上也。\n\n有孚攣如，位正當也。\n\n翰音登于天，何可長也。\n\n### Hexagram 62 · Xiǎo Guò ䷽\n\n小過：亨。利貞。可小事，不可大事。飛鳥遺之音，不宜上宜下，大吉。\n\n初六：飛鳥以凶。\n\n六二：過其祖，遇其妣；不及其君，遇其臣；无咎。\n\n九三：弗過防之，從或戕之，凶。\n\n九四：无咎，弗過遇之。往厲必戒，勿用永貞。\n\n六五：密雲不雨，自我西郊，公弋取彼在穴。\n\n上六：弗遇過之，飛鳥離之，凶，是謂災眚。\n\n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，有飛鳥遺之音，不宜上宜下，大吉；上逆而下順也。\n\n象曰：山上有雷，小過；君子以行過乎恭，喪過乎哀，用過乎儉。\n\n飛鳥以凶，不可如何也。\n\n不及其君，臣不可過也。\n\n從或戕之，凶如何也。\n\n弗過遇之，位不當也。往厲必戒，終不可長也。\n\n密云不雨，已上也。\n\n弗遇過之，已亢也。\n\n### Hexagram 63 · Jì Jì ䷾\n\n既濟：亨小。利貞。初吉終亂。\n\n初九：曳其輪，濡其尾，无咎。\n\n六二：婦喪其茀，勿逐，七日得。\n\n九三：高宗伐鬼方，三年克之，小人勿用。\n\n六四：繻有衣袽，終日戒。\n\n九五：東鄰殺牛，不如西鄰之禴祭，實受其福。\n\n上六：濡其首，厲。\n\n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。\n\n象曰：水在火上，既濟；君子以思患而豫防之。\n\n曳其輪，義无咎也。\n\n七日得，以中道也。\n\n三年克之，憊也。\n\n終日戒，有所疑也。\n\n東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。\n\n濡其首厲，何可久也。\n\n### Hexagram 64 · Wèi Jì ䷿\n\n未濟：亨。小狐汔濟，濡其尾，无攸利。\n\n初六：濡其尾，吝。\n\n九二：曳其輪，貞吉。\n\n六三：未濟，征凶，利涉大川。\n\n九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。\n\n六五：貞吉，无悔，君子之光，有孚，吉。\n\n上九：有孚于飲酒，无咎，濡其首，有孚失是。\n\n彖曰：未濟，亨；柔得中也。小狐汔濟，未出中也。濡其尾，无攸利；不續終也。雖不當位，剛柔應也。\n\n象曰：火在水上，未濟；君子以慎辨物居方。\n\n濡其尾，亦不知極也。\n\n九二貞吉，中以行正也。\n\n未濟征凶，位不當也。\n\n貞吉悔亡，志行也。\n\n君子之光，其暉吉也。\n\n飲酒濡首，亦不知節也。\n\n### The Great Commentary, Part One\n\n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，物以羣分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相荡，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；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。\n\n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，吉无不利。\n\n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。无咎者，善補過也。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，震无咎者存乎悔。是故卦有小大，辭有險易，辭也者，各指其所之。\n\n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，遊魂為變，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，故神无方而易无體。\n\n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。\n\n夫易，廣矣！大矣！以言乎遠則不禦，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。\n\n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。」\n\n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。\n\n「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！」「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。」\n\n「初六，藉用白茅，无咎。」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，其无所失矣。」\n\n「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。」\n\n「亢龍有悔。」子曰：「貴而无位，高而无民，賢人在下位而无輔，是以動而有悔也。」\n\n「不出戶庭，无咎。」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。」\n\n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。」\n\n天一地二，天三地四，天五地六，天七地八，天九地十。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。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。\n\n乾之策，二百一十有六，坤之策，百四十有四，凡三百有六十，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！」\n\n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，无有遠近幽深，遂知來物。非天下之至精，其孰能與於此！\n\n參伍以變，錯綜其數，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！\n\n易，无思也，无為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此！\n\n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。\n\n子曰「易有聖人之道四焉」者，此之謂也。\n\n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？古之聦明叡知神武而不殺者夫！是以明於天之道，而察於民之故，是興神物以前民用；聖人以此齊戒以神明其德夫！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。是故易有太極，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。易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。\n\n易曰：「自天祐之，吉无不利」。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，吉无不利。』也。」\n\n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，繫辭以盡其言，變而通之以盡利，鼓之舞之以盡神。」\n\n乾坤，其易之縕邪！乾坤成列，而易立乎其中矣。乾坤毀，則无以見易，易不可見，則乾坤或幾乎息矣。是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。是故夫象，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。極天下之賾者存乎卦；鼓天下之動者存乎辭；化而裁之存乎變；推而行之存乎通；神而明之，存乎其人；默而成之，不言而信，存乎德行。\n\n### The Great Commentary, Part Two\n\n八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也。剛柔者，立本者也；變通者，趣時者也；吉凶者，貞勝者也。天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。夫乾，確然示人易矣；夫坤，隤然示人簡矣。爻也者，效此者也；象也者，像此者也。爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。天地之大德曰生，聖人之大寶曰位，何以守位曰仁，何以聚人曰財，理財正辭，禁民為非曰義。\n\n古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物；於是始作八卦，以通神明之德，以類萬物之情。作結繩而為罔罟，以佃以漁，蓋取諸離。\n\n包犧氏沒，神農氏作，斲木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。\n\n神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦；神而化之，使民宜之；易窮則變，變則通，通則久；是以自天祐之，吉无不利。黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。\n\n刳木為舟，剡木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。\n\n服牛乘馬，引重致遠以利天下，蓋取諸隨。重門擊柝以待暴客，蓋取諸豫。\n\n斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。\n\n弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。\n\n上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。\n\n古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期无數，後世聖人易之以棺槨，蓋取諸大過。\n\n上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸周易/夬。\n\n是故易者，象也。象也者，像也。彖者，材也。爻也者，效天下之動者也。是故吉凶生而悔吝著也。\n\n陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦偶。其德行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也。\n\n易曰：「憧憧往來，朋從爾思。」子曰：「天下何思何慮！天下同歸而殊途，一致而百慮，天下何思何慮！日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者，屈也；來者，信也。屈信相感而利生焉。尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。利用安身，以崇德也。過此以往，未之或知也。窮神知化，德之盛也。」\n\n易曰：「困于石，據于蒺蔾，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱；非所據而據焉，身必危；既辱且危，死期將至，妻其可得見耶！」\n\n易曰：「公用射隼于高墉之上，獲之，无不利。」子曰：「隼者，禽也；弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之有。動而不括，是以出而有獲，語成器而動者也。」\n\n子曰：「小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。易曰：『履校滅趾，无咎。』此之謂也。善不積不足以成名，惡不積不足以滅身，小人以小善為无益而弗為也，以小惡為无傷而弗去也；故惡積而不可揜，罪大而不可解。易曰：『何校滅耳，凶。』」\n\n子曰：「危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。易曰：『其亡其亡，繫于苞桑。』」\n\n子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：『鼎折足，覆公餗，其形渥，凶。』言不勝其任也。」\n\n子曰：「知幾其神乎！君子上交不諂，下交不瀆，其知幾乎！幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。易曰：『介于石，不終日，貞吉。』介如石焉，寧用終日，斷可識矣。君子知微知彰，知柔知剛，萬夫之望。」\n\n子曰：「顏氏之子，其殆庶幾乎！有不善，未嘗不知；知之，未嘗復行也。易曰：『不遠復，无祇悔，元吉。』天地絪縕，萬物化醇；男女構精，萬物化生。易曰：『三人行，則損一人；一人行，則得其友。』言致一也。」\n\n子曰：「君子安其身而後動，易其心而後語，定其交而後求。君子脩此三者，故全也。危以動，則民不與也。懼以語，則民不應也。无交而求，則民不與也。莫之與，則傷之者至矣。易曰：『莫益之，或擊之。立心勿恒，凶。』」\n\n子曰：「乾坤，其易之門邪！乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。」其稱名也，雜而不越，於稽其類，其衰世之意邪！夫易，彰往而察來，而微顯闡幽，開而當名辨物，正言斷辭，則備矣。其稱名也小，其取類也大，其旨遠，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。\n\n易之興也，其於中古乎！作易者，其有憂患乎！是故：\n\n履，德之基也。謙，德之柄也。復，德之本也。恒，德之固也。損，德之脩也。益，德之裕也。困，德之辨也。井，德之地也。巽，德之制也。\n\n履，和而至。謙，尊而光。復，小而辨於物。恒，雜而不厭。損，先難而後易。益，長裕而不没。困，窮而通。井，居其所而遷。巽，稱而隱。\n\n履，以和行。謙，以制禮。復，以自知。恒，以一德。損，以遠害。益，以興利。困，以寡怨。井，以辯義。巽，以行權。\n\n易之為書也不可遠，為道也屢遷；變動不居，周流六虛，上下无常，剛柔相易，不可為典要，唯變所適。其出入以度，外內使知懼。又明於憂患與故，无有師保，如臨父母。初率其辭而揆其方，既有典常，苟非其人，道不虛行。\n\n易之為書也，原始要終以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辨是與非，則非其中爻不備。噫，亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。\n\n二與四同功而異位，其善不同：二多譽，四多懼，近也。柔之為道，不利近者，其要無咎，其用柔中也。三與五同功而異位，其遇不同：三多凶，五多功，貴賤之等也。其柔危，其剛勝邪？\n\n《易》之為書也，廣大悉備：有天道焉，有人道焉，有地道焉，兼三材而兩之，故六。六者，非它也，三材之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。\n\n《易》之興也，其當殷之末世，周之盛德邪！當文王與紂之事邪！是故其辭危，危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要无咎；此之謂易之道也。\n\n夫乾，天下之至健也；德行恒易以知險。夫坤，天下之至順也；德行恒簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。\n\n天地設位，聖人成能；人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居，而吉凶可見矣。變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得，則凶或害之，悔且吝。\n\n將叛者其辭慚，中心疑者其辭枝；吉人之辭寡，躁人之辭多；誣善之人其辭游，失其守者其辭屈。\n\n### Discussion of the Trigrams\n\n昔者，聖人之作《易》也，幽贊於神明而生蓍。參天兩地而倚數，觀變於陰陽而立卦；發揮於剛柔而生爻；和順於道德而理於義；窮理盡性以至於命。\n\n昔者，聖人之作《易》也，將以順性命之理。是以立天之道，曰陰與陽；立地之道，曰柔與剛；立人之道，曰仁與義。兼三才而兩之，故易六畫而成卦。分陰分陽，迭用柔剛，故易六位而成章。\n\n天地定位，山澤通氣，雷風相薄，水火不相射。八卦相錯，數往者順，知來者逆。是故易逆數也。\n\n雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。\n\n帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。\n\n萬物出乎震，震，東方也。\n\n齊乎巽，巽，東南也，齊也者，言萬物之潔齊也。\n\n離也者，明也，萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。\n\n坤也者，地也，萬物皆致養焉，故曰致役乎坤。\n\n兌，正秋也。萬物之所說也。故曰說；言乎兌。\n\n戰乎乾，乾，西北之卦也。言陰陽相薄也。\n\n坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。\n\n艮，東北之卦也，萬物之所成，終而所成始也，故曰成言乎艮。\n\n神也者。妙萬物而為言者也。\n\n動萬物者，莫疾乎雷。\n\n橈萬物者，莫疾乎風。\n\n燥萬物者，莫熯乎火。\n\n說萬物者，莫說乎澤。\n\n潤萬物者，莫潤乎水。\n\n終萬物、始萬物者，莫盛乎艮。\n\n故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。\n\n乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。\n\n乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。\n\n乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。\n\n乾，天也，故稱乎父；坤，地也，故稱乎母；\n\n震一索而得男，故謂之長男；巽一索而得女，故謂之長女；\n\n坎再索而得男，故謂之中男；離再索而得女，故謂之中女；\n\n艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。\n\n乾為天、為圜、為君、為父、為玉、為金、為寒、為冰、為大赤、為良馬、為老馬、為瘠馬、為駁馬、為木果。\n\n坤為地、為母、為布、為釜、為吝嗇、為均、為子母牛、為大輿、為文、為眾、為柄。\n\n其於地也為黑。\n\n震為雷、為龍、為玄黃、為敷、為大涂、為長子、為決躁、為蒼筤竹、為萑葦。\n\n其於馬也，為善鳴、為馵足，為的顙。\n\n其於稼也，為反生。\n\n其究為健，為蕃鮮。\n\n巽為木、為風、為長女、為繩直、為工、為白、為長、為高、為進退、為不果、為臭。\n\n其於人也，為寡髮、為廣顙、為多白眼、為近利市三倍。\n\n其究為躁卦。\n\n坎為水、為溝瀆、為隱伏、為矯輮、為弓輪。\n\n其於人也，為加憂、為心病、為耳痛、為血卦、為赤。\n\n其於馬也，為美脊、為亟心、為下首、為薄蹄、為曳。\n\n其於輿也，為多眚、為通、為月、為盜。\n\n其於木也，為堅多心。\n\n離為火、為日、為電、為中女、為甲冑、為戈兵。\n\n其於人也，為大腹、為乾卦、為鱉、為蟹、為蠃、為蚌、為龜。\n\n其於木也，為科上槁。\n\n艮為山、為徑路、為小石、為門闕、為果蓏、為閽寺、為指、為狗、為鼠、為黔喙之屬。\n\n其於木也，為堅多節。\n\n兌為澤、為少女、為巫、為口舌、為毀折、為附決。\n\n其於地也，為剛鹵，為妾、為羊。\n\n### The Sequence of the Hexagrams\n\n有天地，然後萬物生焉。\n\n盈天地之間者，唯萬物，故受之以屯；屯者盈也，屯者物之始生也。\n\n物生必蒙，故受之以蒙；蒙者蒙也，物之穉也。\n\n物穉不可不養也，故受之以需；需者飲食之道也。\n\n飲食必有訟，故受之以訟。\n\n訟必有眾起，故受之以師；師者眾也。\n\n眾必有所比，故受之以比；比者比也。\n\n比必有所畜也，故受之以小畜。\n\n物畜然後有禮，故受之以履。\n\n履而泰，然後安，故受之以泰；泰者通也。\n\n物不可以終通，故受之以否。\n\n物不可以終否，故受之以同人。\n\n與人同者，物必歸焉，故受之以大有。\n\n有大者不可以盈，故受之以謙。\n\n有大而能謙，必豫，故受之以豫。\n\n豫必有隨，故受之以隨。\n\n以喜隨人者，必有事，故受之以蠱；蠱者事也。\n\n有事而后可大，故受之以臨；臨者大也。\n\n物大然後可觀，故受之以觀。\n\n可觀而后有所合，故受之以噬嗑；嗑者合也。\n\n物不可以苟合而已，故受之以賁；賁者飾也。\n\n致飾然後亨，則盡矣，故受之以剝；剝者剝也。\n\n物不可以終盡，剝窮上反下，故受之以復。\n\n復則不妄矣，故受之以无妄。\n\n有无妄然後可畜，故受之以大畜。\n\n物畜然後可養，故受之以頤；頤者養也。\n\n不養則不可動，故受之以大過。\n\n物不可以終過，故受之以坎；坎者陷也。\n\n陷必有所麗，故受之以離；離者麗也。\n\n有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮儀有所錯。\n\n夫婦之道，不可以不久也，故受之以恆；恆者久也。\n\n物不可以久居其所，故受之以遯；遯者退也。\n\n物不可終遯，故受之以大壯。\n\n物不可以終壯，故受之以晉；晉者進也。\n\n進必有所傷，故受之以明夷；夷者傷也。\n\n傷於外者，必反其家，故受之以家人。\n\n家道窮必乖，故受之以睽；睽者乖也。\n\n乖必有難，故受之以蹇；蹇者難也。\n\n物不可終難，故受之以解；解者緩也。\n\n緩必有所失，故受之以損。\n\n損而不已，必益，故受之以益。\n\n益而不已，必決，故受之以夬；夬者決也。\n\n決必有所遇，故受之以姤；姤者遇也。\n\n物相遇而后聚，故受之以萃；萃者聚也。\n\n聚而上者，謂之升，故受之以升。\n\n升而不已，必困，故受之以困。\n\n困乎上者，必反下，故受之以井。\n\n井道不可不革，故受之以革。\n\n革物者莫若鼎，故受之以鼎。\n\n主器者莫若長子，故受之以震；震者動也。\n\n物不可以終動，止之，故受之以艮；艮者止也。\n\n物不可以終止，故受之以漸；漸者進也。\n\n進必有所歸，故受之以歸妹。\n\n得其所歸者必大，故受之以豐；豐者大也。\n\n窮大者必失其居，故受之以旅。\n\n旅而無所容，故受之以巽；巽者入也。\n\n入而后說之，故受之以兌；兌者說也。\n\n說而后散之，故受之以渙；渙者離也。\n\n物不可以終離，故受之以節。\n\n節而信之，故受之以中孚。\n\n有其信者，必行之，故受之以小過。\n\n有過物者，必濟，故受之既濟。\n\n物不可窮也，故受之以未濟；終焉。\n\n### The Hexagrams in Contrast\n\n乾剛坤柔，比樂師憂。\n\n臨、觀之義，或與或求。\n\n屯見而不失其居，蒙雜而著。\n\n震起也，艮止也。\n\n損、益，盛衰之始也。\n\n大畜時也，无妄災也。\n\n萃聚，而升不來也。\n\n謙輕，而豫怠也。\n\n噬嗑食也，賁无色也。\n\n兌見，而巽伏也。\n\n隨无故也，蠱則飭也。\n\n剝爛也，復反也。\n\n晉晝也，明夷誅也。\n\n井通，而困相遇也。\n\n咸速也，恒久也。\n\n渙離也，節止也。\n\n解緩也，蹇難也。\n\n睽外也，家人內也。\n\n否、泰，反其類也。\n\n大壯則止，遯則退也。\n\n大有眾也，同人親也。\n\n革去故也，鼎取新也。\n\n小過過也，中孚信也。\n\n豐多故也，親寡旅也。\n\n離上，而坎下也。\n\n小畜寡也，履不處也。\n\n需不進也，訟不親也。\n\n大過顛也，姤遇也，柔遇剛也。\n\n漸女歸待男行也，頤養正也，既濟定也。\n\n歸妹女之終也，未濟男之窮也。\n\n夬決也，剛決柔也。君子道長，小人道消也。\n\n乾剛坤柔。比樂師憂。臨觀之義。或與或求。屯見而不失其居。蒙稚而著。震起也。艮止也。損益。盛衰之始也。大畜。時也。無妄。災也。萃聚而升不來也。謙輕而豫怠也。噬嗑。食也。賁。無色也。兌見而巽伏也。隨。無事也。蠱則飭也。剝。爛也。復。反也。晉。晝也。明夷。誅也。井通而困相遇也。咸。速也。恆。久也。渙。離也。節。止也。解。緩也。蹇。難也。睽。外也。家人。內也。否泰。反其類也。大壯則止。遯則退也。大有。眾也。同人。親也。革去故也。鼎取新也。小過過也。中孚信也。豐多故也。旅寡親也。離上而坎下也。小畜。寡也。履。不處也。需。不進也。訟。不親也。大過。顛也。姤。遇也。柔遇剛也。漸。女歸待男行也。頤。養正也。既濟。定也。歸妹。女之終也。未濟。男之窮也。夬。決也。剛決柔也。君子道長。小人道憂也。","download_url":"https://mouseia.org/api/works/i-ching/original.txt"},"translations":[{"id":"trn_i_ching_mouseia","translator":"Mouseia","kind":"curated","note":"Mouseia’s complete machine-assisted Musean translation, made directly from the classical Chinese, passage for passage, covering all 64 hexagrams with their judgments, line statements and attached commentaries, and the remaining Wings (the Great Commentary, the Discussion of the Trigrams, the Sequence and the Contrasts of the Hexagrams), 1,204 passages in all.","text":"### Hexagram 1 · Qián ䷀\n\nQian (Heaven): Supreme success. Steadfastness is favorable.\n\nNine at the beginning: Hidden dragon. Do not act.\n\nNine in the second place: A dragon appears in the field. It is favorable to see the great person.\n\nNine in the third place: The noble person strives without cease all day and is watchful at dusk. Danger, but no blame.\n\nNine in the fourth place: Perhaps leaping in the abyss. No blame.\n\nNine in the fifth place: A dragon flies in heaven. It is favorable to see the great person.\n\nNine at the top: The dragon soars too high. There is regret.\n\nAll lines nine: A host of dragons appears, with none at their head. Good fortune.\n\nThe Judgment Commentary says: Great is the supreme principle of Qian! All beings draw their beginnings from it, and it governs heaven. Clouds travel and rain falls; beings of every kind assume their forms. Its great light illuminates beginning and end; the six positions take shape in their time. At the right time it rides the six dragons and rules the heavens. Qian's way changes and transforms, setting right the nature and destiny of each, preserving their union in great harmony. Thus steadfastness is favorable. It emerges foremost among all beings, and the myriad realms are at peace.\n\nThe Image Commentary says: Heaven moves with strength. Thus the noble person strengthens himself without rest.\n\nThe hidden dragon must not act because yang is below.\n\nThe dragon appears in the field: virtue spreads everywhere.\n\nStriving without cease all day: he traverses the way again and again.\n\nPerhaps leaping in the abyss: advancing brings no blame.\n\nThe dragon flies in heaven: the great person rises to his work.\n\nThe soaring dragon has regret: fullness cannot endure.\n\nAll lines nine: heaven's virtue cannot take the foremost place.\n\nThe Commentary on the Words of the Text says: The supreme is the foremost of goodness; success is the gathering of all that is fine; favor is the harmony of rightness; steadfastness is the trunk of affairs. The noble person embodies humanity and so can lead others; gathering the fine, he conforms to ritual; benefiting beings, he harmonizes with justice; firm in steadfastness, he can sustain affairs. The noble person practices these four virtues. Thus it says: “Qian: supreme, successful, favorable, steadfast.”\n\nOf “Nine at the beginning: Hidden dragon. Do not act,” what is meant? The Master said: “It is one who has a dragon's virtue but remains hidden. He does not alter himself for the world or make a name for himself. He withdraws from the world without distress and feels no distress when his worth goes unrecognized. If glad, he acts; if troubled, he keeps away. Unshakable in his conviction, he is the hidden dragon.”\n\nOf “Nine in the second place: A dragon appears in the field. It is favorable to see the great person,” what is meant? The Master said: “He has a dragon's virtue and occupies the upright center. His ordinary speech is trustworthy, his ordinary conduct careful. He wards off corruption and preserves sincerity; he benefits the world without boasting and his ample virtue transforms it. The Classic says, ‘A dragon appears in the field. It is favorable to see the great person.’ This is the virtue of a ruler.”\n\nOf “Nine in the third place: The noble person strives without cease all day and is watchful at dusk. Danger, but no blame,” what is meant? The Master said: “The noble person advances in virtue and cultivates his work. Loyalty and trust are how he advances in virtue; cultivating speech and establishing sincerity are how he sustains his work. Knowing when to arrive and arriving, he can speak of subtle beginnings. Knowing when to finish and finishing, he can preserve what is right. Thus he occupies a high station without arrogance, a low station without anxiety. Striving without cease, he is watchful according to the time; even in danger he is free of blame.”\n\nOf “Nine in the fourth place: Perhaps leaping in the abyss. No blame,” what is meant? The Master said: “Neither above nor below is constant, yet this is not wickedness. Neither advance nor retreat is fixed, yet this is not abandoning one's kind. The noble person advances in virtue and cultivates his work, wishing to seize the time. Thus there is no blame.”\n\nOf “Nine in the fifth place: A dragon flies in heaven. It is favorable to see the great person,” what is meant? The Master said: “Like sounds answer one another, like vital breaths seek one another. Water flows to the wet, fire approaches the dry; clouds follow the dragon, wind follows the tiger. When the sage rises, all beings behold him. What is rooted in heaven draws close to what is above; what is rooted in earth draws close to what is below. Each follows its own kind.”\n\nOf “Nine at the top: The dragon soars too high. There is regret,” what is meant? The Master said: “Noble but without position, exalted but without a people; the worthy remain in low positions and offer no help. Thus to move brings regret.”\n\n“The hidden dragon must not act”: it is below.\n\n“The dragon appears in the field”: the time bids it rest.\n\n“Striving without cease all day”: it goes about its work.\n\n“Perhaps leaping in the abyss”: it tests itself.\n\n“The dragon flies in heaven”: it governs above.\n\n“The soaring dragon has regret”: this is the calamity of reaching the limit.\n\n“When all lines are nine in Qian's supreme principle”: all under heaven is governed.\n\n“The hidden dragon must not act”: yang energy lies concealed.\n\n“The dragon appears in the field”: all under heaven is luminous and cultured.\n\n“Striving without cease all day”: it moves in step with the time.\n\n“Perhaps leaping in the abyss”: Qian's way is changing.\n\n“The dragon flies in heaven”: it takes its place in heaven's virtue.\n\n“The soaring dragon has regret”: it reaches its extreme along with the time.\n\n“When all lines are nine in Qian's supreme principle”: heaven's rule becomes visible.\n\nQian's supreme principle begins things and brings them to success. Favor and steadfastness are its nature and disposition. Qian begins things and can benefit all under heaven with beautiful bounty, without specifying whom it benefits: how great! Great indeed is Qian's supreme principle, firm and strong, centered and upright, pure and refined. Its six lines unfold and disclose the feelings of all around. In due time it rides six dragons and governs heaven. Clouds travel, rain falls, and all under heaven is at peace.\n\nFor the noble person, completing virtue is his practice, a practice visible every day. “Hidden” means concealed and not yet seen, acting without achievement. That is why the noble person does not act.\n\nThe noble person gathers virtue through learning, distinguishes things through questioning, dwells in generosity, and acts through humanity. The Classic says, “A dragon appears in the field. It is favorable to see the great person.” This is the virtue of a ruler.\n\nThe third nine doubles firmness without occupying the center. Above, it is not in heaven; below, it is not in the field. Thus it strives without cease and watches according to the time. Even in danger, it bears no blame.\n\nThe fourth nine doubles firmness without occupying the center. Above, it is not in heaven; below, it is not in the field; midway, it is not among humanity. Hence the word “perhaps.” “Perhaps” expresses uncertainty. Thus there is no blame.\n\nThe great person's virtue accords with heaven and earth, his brightness with sun and moon, his order with the four seasons, his good fortune and misfortune with spirits. If he goes before heaven, heaven does not oppose him; if he follows heaven, he serves its time. Heaven itself does not oppose him: how much less could people? How much less could spirits?\n\n“To soar too high” means knowing how to advance but not how to retreat, knowing how to survive but not how to perish, knowing how to gain but not how to lose. Is it only the sage who knows? To know advance and retreat, survival and destruction, yet never lose what is right: is that not the sage alone?\n\n### Hexagram 2 · Kūn ䷁\n\nKun (Earth): Supreme success. The steadfastness of a mare is favorable. The noble person has somewhere to go: first he loses his way, then finds a guide. In the southwest it is favorable to find companions; in the northeast, to lose them. Peaceful steadfastness brings good fortune.\n\nSix at the beginning: Treading on frost, one knows hard ice is coming.\n\nSix in the second place: Straight, square, great. Without practice, nothing is unfavorable.\n\nSix in the third place: Concealing brilliance, one may be steadfast. Perhaps following the king's affairs, without claiming achievement but bringing them to completion.\n\nSix in the fourth place: A tied-up sack. No blame and no praise.\n\nSix in the fifth place: A yellow lower robe. Supreme good fortune.\n\nSix at the top: Dragons battle in the wild; their blood is dark and yellow.\n\nAll lines six: Lasting steadfastness is favorable.\n\nThe Judgment Commentary says: Perfect indeed is Kun's supreme principle! All beings draw life from it; obediently it receives heaven. Kun bears things in its depth, its virtue joined with the boundless. Enfolding, vast, bright and great, it brings every kind of being to success. The mare belongs to the earth, traveling without bounds across it; yielding and obedient, she favors steadfastness. When the noble person goes forth, first he loses his way, then follows and finds the constant. In the southwest he finds companions, walking with his kind; in the northeast he loses companions, but in the end there is cause to rejoice. Peaceful steadfastness brings good fortune, answering the boundlessness of earth.\n\nThe Image Commentary says: The earth's condition is Kun. Thus the noble person bears all things with deep virtue.\n\nTreading on frost, then hard ice: yin has begun to congeal. As its course develops, hard ice arrives.\n\nThe movement of the second six is straight and square. Without practice, nothing is unfavorable: the earth's way shines.\n\nConcealing brilliance, one may be steadfast, releasing it at the proper time. Perhaps following the king's affairs: wisdom shines far and wide.\n\nA tied-up sack without blame: caution keeps harm away.\n\nThe yellow lower robe brings supreme good fortune because its pattern is within.\n\nThe dragons battle in the wild: their way is exhausted.\n\nAll lines six, lasting steadfastness: this brings greatness to its end.\n\nThe Commentary on the Words of the Text says: Kun is utterly yielding, but its movement is firm; utterly still, yet its virtue is square. Following behind, it finds a leader and constancy; enfolding all beings, its transforming power shines. How obedient is Kun's way! It receives heaven and moves in due time.\n\nA household that accumulates good deeds will have blessings to spare; a household that accumulates bad deeds will have calamities to spare. A minister's murder of his ruler or a son's murder of his father does not spring from a single morning or evening: its origins grow gradually, because signs were not discerned early. The Classic says, “Treading on frost, one knows hard ice is coming.” This speaks of the gradual course.\n\nStraightness is its rectitude; squareness is its justice. The noble person makes his inner life straight through reverence and his outward conduct square through justice. With reverence and justice established, his virtue does not stand alone. “Straight, square, great. Without practice, nothing is unfavorable”: he has no doubt about his course.\n\nThough yin possesses beauty, it conceals it. Following the king's affairs, it does not dare claim achievement. This is the way of earth, of the wife, and of the minister. Earth claims no accomplishment, but brings the work of another to completion.\n\nWhen heaven and earth change together, grasses and trees flourish. When heaven and earth close against each other, worthy people go into hiding. The Classic says, “A tied-up sack. No blame and no praise.” This speaks of caution.\n\nThe noble person has yellow at the center and understands principle; he takes his rightful place and dwells in substance. Beauty lies within him, flows through his four limbs, and comes forth in his undertakings. This is beauty at its highest.\n\nWhen yin rivals yang, they must battle; lest anyone suppose yang is absent, they are called dragons. Since they have not yet left their kind, blood is spoken of. Dark and yellow are the mingling of heaven and earth: heaven is dark, earth yellow.\n\n### Hexagram 3 · Zhūn ䷂\n\nZhun (Difficulty at the Beginning): Supreme success. Steadfastness is favorable. Do not set out; it is favorable to establish lords.\n\nNine at the beginning: Hesitating and circling. Remaining steadfast is favorable; establishing lords is favorable.\n\nSix in the second place: Struggling and wandering; horses and riders circle about. Not robbers but suitors. The woman remains steadfast and does not marry; after ten years she marries.\n\nSix in the third place: Pursuing deer without a guide, one only enters the forest. The noble person senses the danger and would rather desist; going forth brings humiliation.\n\nSix in the fourth place: Horses and riders circle about. Seeking marriage, going forth brings good fortune; nothing is unfavorable.\n\nNine in the fifth place: Holding back rich bounty: steadfastness in small matters brings good fortune, in great matters misfortune.\n\nSix at the top: Horses and riders circle about; tears of blood pour down.\n\nThe Judgment Commentary says: In Zhun, firmness and yielding first meet and difficulty is born. Moving amid danger, there is great success through steadfastness. Thunder and rain move in fullness; at heaven's beginning all is wild and dim. Lords should be established, but there is no time for rest.\n\nThe Image Commentary says: Cloud and thunder: Zhun. Thus the noble person weaves order out of chaos.\n\nThough hesitating, his will acts uprightly. One of high rank humbles himself before the lowly, thereby greatly winning the people.\n\nThe second six finds difficulty because the yielding rides upon firmness. She marries after ten years: the ordinary order returns.\n\nPursuing deer without a guide means chasing wild game. The noble person abandons the chase; going forth ends in humiliation and an impasse.\n\nSeeking and going forth shows clarity.\n\nHolding back rich bounty: its gift does not yet shine.\n\nTears of blood pouring down: how could this endure?\n\n### Hexagram 4 · Méng ䷃\n\nMeng (Youthful Folly): Success. I do not seek the ignorant youth; the ignorant youth seeks me. At the first divination I answer; a second and third time profanes it, and if profaned I do not answer. Steadfastness is favorable.\n\nSix at the beginning: To awaken the ignorant, it is favorable to discipline people and remove their shackles. Going on in this way brings humiliation.\n\nNine in the second place: Embracing the ignorant brings good fortune; taking a wife brings good fortune. The son can govern the household.\n\nSix in the third place: Do not take this woman in marriage. On seeing a man with gold she loses all self-possession. Nothing is favorable.\n\nSix in the fourth place: Ignorance hemmed in. Humiliation.\n\nSix in the fifth place: The ignorant youth. Good fortune.\n\nNine at the top: Striking at ignorance: it is not favorable to act as a robber, but favorable to ward off robbers.\n\nThe Judgment Commentary says: Meng has danger beneath the mountain; danger and stillness make ignorance. Ignorance succeeds by acting successfully at the proper time and from the center. “I do not seek the ignorant youth; the ignorant youth seeks me”: their purposes answer each other. “At the first divination I answer”: firmness occupies the center. Repeated appeals profane the oracle, and when it is profaned there is no answer: this profanes the ignorant youth. Nurturing uprightness through ignorance is the work of sages.\n\nThe Image Commentary says: A spring flows out beneath the mountain: Meng. Thus the noble person acts decisively and nurtures virtue.\n\nIt is favorable to discipline people in order to set the law right.\n\nThe son can govern the household because firmness and yielding meet.\n\nDo not take the woman in marriage: her conduct is disobedient.\n\nThe humiliation of ignorance hemmed in: alone, it stays far from substance.\n\nThe good fortune of the ignorant youth comes from obedience and gentleness.\n\nIt is favorable to ward off robbers because above and below are obedient.\n\n### Hexagram 5 · Xū ䷄\n\nXu (Waiting): There is sincerity, luminous success. Steadfastness brings good fortune; it is favorable to cross the great river.\n\nNine at the beginning: Waiting on the outskirts. It is favorable to remain constant. No blame.\n\nNine in the second place: Waiting on the sand. There is a little talk; good fortune in the end.\n\nNine in the third place: Waiting in the mud invites robbers to come.\n\nSix in the fourth place: Waiting amid blood. Emerge from the pit.\n\nNine in the fifth place: Waiting with wine and food. Steadfastness brings good fortune.\n\nSix at the top: Entering the pit, three uninvited guests arrive. Treat them with reverence; good fortune in the end.\n\nThe Judgment Commentary says: Xu means waiting; danger lies ahead. Firm and strong, one does not fall into it, and so one is not trapped. Waiting with sincerity brings luminous success; steadfastness brings good fortune because one occupies heaven's place, upright and central. It is favorable to cross the great river because advancing brings achievement.\n\nThe Image Commentary says: Clouds rise to heaven: Xu. Thus the noble person eats, drinks, and enjoys rest.\n\nWaiting on the outskirts: one does not rush into difficulty. Remaining constant brings no blame: one has not lost the usual way.\n\nWaiting on the sand: the open ground is between. Though there is a little talk, the end is fortunate.\n\nWaiting in the mud: calamity is outside. We ourselves invite the robbers; reverent caution prevents defeat.\n\nWaiting amid blood: one obeys and listens.\n\nWine and food, steadfast good fortune: one is centered and upright.\n\nUninvited guests arrive: honor them for good fortune in the end. Though the position is not fitting, there is no great loss.\n\n### Hexagram 6 · Sòng ䷅\n\nSong (Conflict): There is sincerity, but it is obstructed. Be watchful: halfway brings good fortune, persevering to the end misfortune. It is favorable to see the great person, unfavorable to cross the great river.\n\nSix at the beginning: Do not prolong the affair. There is a little talk; good fortune in the end.\n\nNine in the second place: Unable to win the dispute, he returns home and hides. The three hundred households of his town suffer no calamity.\n\nSix in the third place: Living on ancient virtue. Steadfastness brings danger, yet good fortune in the end. Perhaps serving the king, but claiming no achievement.\n\nNine in the fourth place: Unable to win the dispute, return and submit to the mandate. Change course; peaceful steadfastness brings good fortune.\n\nNine in the fifth place: In conflict, supreme good fortune.\n\nNine at the top: Perhaps he is granted a ceremonial belt, but three times in one morning it is taken away.\n\nThe Judgment Commentary says: Song has firmness above and danger below; danger joined to strength produces conflict. “Sincere but obstructed; watchful, halfway brings good fortune”: firmness comes and finds the center. “To the end, misfortune”: a dispute must not be pursued to its conclusion. It is favorable to see the great person, honoring the central and upright; unfavorable to cross the great river, for one would enter the abyss.\n\nThe Image Commentary says: Heaven and water go their separate ways: Song. Thus the noble person plans at the beginning of every undertaking.\n\nDo not prolong the affair: conflict cannot be sustained. Though there is a little talk, its arguments are clear.\n\nUnable to win the dispute, he goes home and hides. A lowly person who disputes with a superior draws trouble upon himself.\n\nLiving on ancient virtue brings good fortune through following those above.\n\nReturning to the mandate, changing, and finding peace in steadfastness: nothing is lost.\n\nSupreme good fortune in conflict comes from being central and upright.\n\nReceiving ceremonial dress through conflict is hardly worthy of honor.\n\n### Hexagram 7 · Shī ䷆\n\nShi (The Army): Steadfastness under a seasoned leader brings good fortune and no blame.\n\nSix at the beginning: An army sets forth under discipline. If discipline is poor, misfortune.\n\nNine in the second place: In the midst of the army, good fortune and no blame. The king grants the mandate three times.\n\nSix in the third place: Perhaps the army carries corpses in wagons. Misfortune.\n\nSix in the fourth place: The army camps to the left. No blame.\n\nSix in the fifth place: There is game in the field. It is favorable to capture it, and to speak out. No blame. The eldest son commands the army; younger sons carry corpses in wagons. Steadfastness brings misfortune.\n\nSix at the top: The great ruler issues a mandate, founding states and granting households. Do not employ petty persons.\n\nThe Judgment Commentary says: Shi means a multitude. Steadfastness means uprightness. One who can make a multitude upright may rule as king. Firmness at the center receives a response; it moves through danger with obedience. Though it brings suffering to all under heaven, the people follow it. Good fortune: what blame could there be?\n\nThe Image Commentary says: Water within the earth: Shi. Thus the noble person embraces the people and gathers the multitude.\n\nThe army sets forth under discipline; losing discipline brings misfortune.\n\nGood fortune in the midst of the army: he receives heaven's favor. The king grants the mandate three times, embracing the myriad states.\n\nAn army carrying corpses in wagons has achieved nothing great.\n\nCamping to the left without blame: the usual order is not lost.\n\nThe eldest son commands the army, acting from the center. Younger sons carry corpses: their appointment was not fitting.\n\nThe great ruler issues a mandate to reward achievement properly. Do not employ petty persons: they would bring disorder to the state.\n\n### Hexagram 8 · Bǐ ䷇\n\nBi (Holding Together): Good fortune. Consult the oracle again: supreme and lasting steadfastness brings no blame. Those who are restless come from every quarter; misfortune for the one who comes last.\n\nSix at the beginning: Join with others in sincerity: no blame. Sincerity fills an earthen jar; in the end something more comes. Good fortune.\n\nSix in the second place: Join from within. Steadfastness brings good fortune.\n\nSix in the third place: Joining with the wrong people.\n\nSix in the fourth place: Join with those outside. Steadfastness brings good fortune.\n\nNine in the fifth place: Joining openly. The king drives game from three sides and lets the animals ahead escape; the people of the town are not warned. Good fortune.\n\nSix at the top: Joining without a head. Misfortune.\n\nThe Judgment Commentary says: Bi means good fortune. Joining means mutual support; those below obediently follow. Consult the oracle again: supreme, lasting steadfastness brings no blame, for firmness holds the center. The restless come from every quarter because above and below respond to each other. Misfortune for the latecomer: his way has reached its end.\n\nThe Image Commentary says: Water upon the earth: Bi. Thus the former kings established myriad states and drew close to their lords.\n\nThe beginning six joins with others; something more comes with good fortune.\n\nJoining from within means not losing oneself.\n\nJoining with the wrong people: is this not a wound?\n\nJoining with worthy people outside means following those above.\n\nThe good fortune of joining openly: its position is upright and central. Letting the contrary go and taking those who follow means allowing the game ahead to escape. The townspeople are not warned, for those above command with moderation.\n\nJoining without a head: there can be no completion.\n\n### Hexagram 9 · Xiǎo Xù ䷈\n\nXiao Xu (Small Taming): Success. Dense clouds without rain come from our western outskirts.\n\nNine at the beginning: Returning along one's own way: what blame could there be? Good fortune.\n\nNine in the second place: Drawn back in return. Good fortune.\n\nNine in the third place: The wheel fastening comes loose from the carriage; husband and wife turn against each other.\n\nSix in the fourth place: With sincerity, bloodshed departs and fear passes. No blame.\n\nNine in the fifth place: Sincerity binds them together; wealth is shared with the neighbors.\n\nNine at the top: Rain has fallen and all is at rest; virtue has accumulated its burden. The wife's steadfastness brings danger. The moon is nearly full. For the noble person to march brings misfortune.\n\nThe Judgment Commentary says: In Xiao Xu, the yielding finds its place and those above and below respond; hence Small Taming. Strength joined to gentleness, firmness in the center advancing its purpose: thus success. Dense clouds without rain mean the movement is still upward. “From our western outskirts” means the gift has not yet been given.\n\nThe Image Commentary says: Wind travels above heaven: Xiao Xu. Thus the noble person refines the beauty of cultured virtue.\n\nReturning along one's own way is rightly fortunate.\n\nDrawn back in return within the center, one does not lose oneself.\n\nHusband and wife turn against each other: he cannot set his household right.\n\nThere is sincerity, and fear passes: the will accords with what is above.\n\nSincerity binds them together: one does not keep wealth to oneself.\n\nRain has fallen and all is at rest: virtue has accumulated its burden. For the noble person to march brings misfortune: there is cause for doubt.\n\n### Hexagram 10 · Lǚ ䷉\n\nLu (Treading): Treading on a tiger's tail, it does not bite the person. Success.\n\nNine at the beginning: Treading simply. Going forth brings no blame.\n\nNine in the second place: Treading a broad, level road; steadfastness brings good fortune to one in seclusion.\n\nSix in the third place: One-eyed, yet able to see; lame, yet able to walk. Treading on a tiger's tail, one is bitten. Misfortune. A warrior acts as a great ruler.\n\nNine in the fourth place: Treading on a tiger's tail, one trembles, but finds good fortune in the end.\n\nNine in the fifth place: Resolute treading. Steadfastness brings danger.\n\nNine at the top: Observe the steps and examine the signs; returning in a full circle brings supreme good fortune.\n\nThe Judgment Commentary says: In Lu, the yielding treads upon the firm. Joyfully responding to Qian (Heaven), it treads on the tiger's tail without being bitten: success, and steadfastness is favorable. Firm, central and upright, it treads the ruler's seat without guilt; its light shines brightly.\n\nThe Image Commentary says: Heaven above, lake below: Lu. Thus the noble person distinguishes high from low and settles the people's purposes.\n\nTreading simply and going forth: alone he follows his wish.\n\nSteadfast good fortune for one in seclusion: the center is not troubled from within.\n\nOne-eyed yet able to see: not enough for clear vision. Lame yet able to walk: not enough to keep pace with others. Being bitten brings misfortune because the position is not fitting. A warrior acts as a great ruler: his purpose is firm.\n\nTrembling, yet finding good fortune in the end: the will advances.\n\nResolute treading, steadfastness brings danger: the position is upright and fitting.\n\nSupreme good fortune at the top: there is great cause for celebration.\n\n### Hexagram 11 · Tài ䷊\n\nTai (Peace): The small departs and the great arrives. Good fortune and success.\n\nNine at the beginning: Pulling up reeds by their roots brings their kind along. To set out brings good fortune.\n\nNine in the second place: Embrace the wasteland. Ford the river without a boat; do not abandon those far away. Let companions fall away. Gain esteem through walking the middle way.\n\nNine in the third place: No plain stays without a slope; no departure without return. In hardship, steadfastness brings no blame. Do not worry over your sincerity: there is blessing in your food.\n\nSix in the fourth place: Fluttering down, not rich through their neighbors; without warning, they meet in trust.\n\nSix in the fifth place: Emperor Yi gives his younger sister in marriage. With blessing, supreme good fortune.\n\nSix at the top: The wall falls back into its moat. Do not use the army. Issue commands from your own city. Steadfastness brings humiliation.\n\nThe Judgment Commentary says: Tai: the small departs and the great arrives, good fortune and success. Heaven and earth meet, and all beings flow freely; above and below meet, and their purposes become one. Yang is within and yin without; strength within and obedience without; the noble person within and the petty person without. The noble person's way grows; the petty person's way wanes.\n\nThe Image Commentary says: Heaven and earth meet: Tai. Thus the ruler shapes and completes the ways of heaven and earth, assists their proper workings, and so supports the people.\n\nPulling up reeds and setting out brings good fortune: the will is directed outward.\n\nEmbracing the wasteland and gaining esteem through the middle way: this is to make one's light and greatness shine.\n\nNo departure without return: this is the boundary between heaven and earth.\n\nFluttering down, not rich: all have lost their substance. Without warning they meet in trust: their inmost hearts desire it.\n\nWith blessing, supreme good fortune: from the center one fulfills one's desire.\n\nThe wall falls back into its moat: its decrees are in disorder.\n\n### Hexagram 12 · Pǐ ䷋\n\nPi (Stagnation): There are those who are not human. The noble person's steadfastness is not favored. The great departs; the small arrives.\n\nSix at the beginning: Pulling up reeds by their roots brings their kind along. Steadfastness brings good fortune and success.\n\nSix in the second place: Enfold and submit: good fortune for the petty person. The great person bears stagnation, and succeeds.\n\nSix in the third place: Concealing shame.\n\nNine in the fourth place: There is a mandate. No blame. One's companions share in blessing.\n\nNine in the fifth place: Stagnation comes to rest. Good fortune for the great person. “It may perish! It may perish!” Bind it to a cluster of mulberry trees.\n\nNine at the top: Stagnation is overturned. First stagnation, then joy.\n\nThe Judgment Commentary says: Pi: there are those who are not human; the noble person's steadfastness is not favored; the great departs and the small arrives. Heaven and earth do not meet, and all beings are cut off; above and below do not meet, and there is no ordered realm under heaven. Yin within and yang without, yielding within and firm without, petty persons within and noble persons without: the petty person's way grows, the noble person's way wanes.\n\nThe Image Commentary says: Heaven and earth do not meet: Pi. Thus the noble person restrains his virtue to escape difficulty; he cannot be lured to glory by a salary.\n\nPulling up reeds; steadfastness brings good fortune: the will is fixed upon the ruler.\n\nThe great person bears stagnation and succeeds: he does not throw the group into disorder.\n\nConcealing shame: the position is not fitting.\n\nThere is a mandate, no blame: the will finds expression.\n\nThe great person's good fortune: the position is rightly fitting.\n\nWhen stagnation reaches its end, it overturns. How could it endure?\n\n### Hexagram 13 · Tóng Rén ䷌\n\nTong Ren (Fellowship with Others): Fellowship with others in the open country brings success. It is favorable to cross the great river; favorable for the noble person to be steadfast.\n\nNine at the beginning: Fellowship with others at the gate. No blame.\n\nSix in the second place: Fellowship with others within the clan. Humiliation.\n\nNine in the third place: Hide armed men in the thicket; climb the high ridge. For three years they do not rise.\n\nNine in the fourth place: Climb upon the wall, but cannot attack. Good fortune.\n\nNine in the fifth place: In fellowship with others, first they cry and wail, then laugh. A great army prevails, and they meet.\n\nNine at the top: Fellowship with others on the outskirts. No regret.\n\nThe Judgment Commentary says: In Tong Ren, the yielding finds its place and the center, and responds to Qian (Heaven); hence it is called Fellowship with Others. It says, “Fellowship with others in the open country brings success.” It is favorable to cross the great river: Qian moves forward. Clarity joined to strength, central and upright and answering: this is the noble person's rectitude. Only the noble person can unite the aspirations of all under heaven.\n\nThe Image Commentary says: Heaven together with fire: Tong Ren. Thus the noble person groups clans and distinguishes things.\n\nGoing out the gate to join others: who could find fault?\n\nFellowship with others within the clan: this is a way to humiliation.\n\nHiding armed men in the thicket: the adversary is firm. Not rising for three years: how could they advance?\n\nClimbing the wall: by right he cannot prevail. His good fortune means that, brought to an impasse, he returns to the rule.\n\nThe beginning of fellowship with others comes from central uprightness. The great armies meet: each overcomes the other.\n\nFellowship with others on the outskirts: the aspiration is not yet fulfilled.\n\n### Hexagram 14 · Dà Yǒu ䷍\n\nDa You (Great Possession): Supreme success.\n\nNine at the beginning: No entanglement with harm; this is no fault. Through hardship there is no blame.\n\nNine in the second place: A great wagon for carrying loads. There is somewhere to go. No blame.\n\nNine in the third place: A duke presents an offering to the Son of Heaven; a petty person cannot do this.\n\nNine in the fourth place: Not his frailty. No blame.\n\nSix in the fifth place: His sincerity reaches others, and his authority inspires awe. Good fortune.\n\nNine at the top: Heaven itself helps him. Good fortune; nothing is unfavorable.\n\nThe Judgment Commentary says: In Da You, the yielding attains the honored place, the great center, and those above and below answer it; hence Great Possession. Its virtue is firm and strong yet luminous and clear; it answers to heaven and moves with the time. Thus supreme success.\n\nThe Image Commentary says: Fire above heaven: Da You. Thus the noble person checks evil and raises up good, obeying heaven's gracious mandate.\n\nThe beginning nine of Great Possession has no entanglement with harm.\n\nA great wagon carrying loads: what is amassed within does not fail.\n\nA duke presents an offering to the Son of Heaven: the petty person would do harm.\n\nNot his swelling abundance, no blame: he clearly discerns and distinguishes.\n\nHis sincerity reaches others: trust brings their aspirations forth. His awe-inspiring authority brings good fortune: they are at ease and make no defenses.\n\nGreat Possession at the top brings good fortune: heaven helps him.\n\n### Hexagram 15 · Qiān ䷎\n\nQian (Modesty): Success. The noble person brings things to completion.\n\nSix at the beginning: The noble person, modest in modesty, may cross the great river. Good fortune.\n\nSix in the second place: Modesty that speaks aloud. Steadfastness brings good fortune.\n\nNine in the third place: The noble person who works and remains modest comes to completion. Good fortune.\n\nSix in the fourth place: Nothing unfavorable in spreading modesty.\n\nSix in the fifth place: Not rich, but supported by neighbors. It is favorable to invade and strike; nothing is unfavorable.\n\nSix at the top: Modesty that speaks aloud. It is favorable to mobilize the army and march against towns and states.\n\nThe Judgment Commentary says: Modesty brings success. Heaven's way descends to aid and shines brightly; earth's way stays low and rises upward. Heaven's way diminishes what is full and augments what is modest. Earth's way transforms fullness and flows toward modesty. Spirits harm the full and bless the modest; the human way hates fullness and loves modesty. Modesty shines when exalted, and cannot be surpassed when lowly: such is the noble person's completion.\n\nThe Image Commentary says: A mountain within the earth: Qian. Thus the noble person takes from abundance to add to scarcity, weighing things to distribute them fairly.\n\nThe noble person modest in modesty humbles himself in self-discipline.\n\nModesty that speaks aloud and steadfast good fortune: the center of the heart has found its place.\n\nThe working, modest noble person: the myriad people submit.\n\nNothing unfavorable in spreading modesty: one does not violate the rule.\n\nIt is favorable to invade and strike: march against those who will not submit.\n\nModesty that speaks aloud: the aspiration is not yet fulfilled. The army may be used to march against towns and states.\n\n### Hexagram 16 · Yù ䷏\n\nYu (Enthusiasm): It is favorable to establish lords and mobilize armies.\n\nSix at the beginning: Enthusiasm proclaimed aloud. Misfortune.\n\nSix in the second place: Firm as stone; not even a full day passes. Steadfastness brings good fortune.\n\nSix in the third place: Looking upward for enthusiasm brings regret. Delay also brings regret.\n\nNine in the fourth place: The source of enthusiasm gains much. Do not doubt. Companions gather together.\n\nSix in the fifth place: Persistent illness, yet one does not die.\n\nSix at the top: Enthusiasm in darkness. Once complete, it changes: no blame.\n\nThe Judgment Commentary says: In Yu the firm receives a response and its purpose goes forth; it moves in obedience, hence Enthusiasm. Heaven and earth move in obedience: how much more may lords be established and armies mobilized! Since heaven and earth move in obedience, sun and moon do not stray, and the four seasons do not err. When sages move in obedience, punishments are just and the people submit. Great indeed is the meaning of Enthusiasm's time!\n\nThe Image Commentary says: Thunder bursts forth from the earth: Yu. Thus the former kings made music to honor virtue, presented abundant offerings to the Supreme Deity, and joined their ancestors in worship.\n\nThe beginning six proclaims enthusiasm: its purpose runs to exhaustion and misfortune.\n\nNot even a full day passes; steadfastness brings good fortune: because it is central and upright.\n\nLooking upward for enthusiasm brings regret: the position is not fitting.\n\nThe source of enthusiasm gains much: its purpose advances greatly.\n\nThe fifth six suffers persistent illness because it rides upon firmness. It does not die because its center is not lost.\n\nDarkened enthusiasm at the top: how could it last?\n\n### Hexagram 17 · Suí ䷐\n\nSui (Following): Supreme success. Steadfastness is favorable. No blame.\n\nNine at the beginning: Office changes. Steadfastness brings good fortune. Go out the gate and form connections; there is achievement.\n\nSix in the second place: Bound to the boy, one loses the grown man.\n\nSix in the third place: Bound to the grown man, one loses the boy. By following, one obtains what one seeks. It is favorable to remain steadfast.\n\nNine in the fourth place: Following brings a gain, yet steadfastness brings misfortune. With sincerity upon the way and clarity, what blame could there be?\n\nNine in the fifth place: Trust in what is excellent. Good fortune.\n\nSix at the top: Bind him fast, then hold him with a cord. The king offers sacrifice on the western mountain.\n\nThe Judgment Commentary says: In Sui, the firm comes beneath the yielding; movement joined with joy is Following. Great success, steadfastness, no blame: all under heaven follow the time. Great indeed is the meaning of following the time!\n\nThe Image Commentary says: Thunder within the lake: Sui. Thus the noble person enters into rest as darkness falls.\n\nOffice changes: following what is right brings good fortune. Going out the gate and making connections brings achievement: nothing is lost.\n\nBound to the boy: one cannot keep both.\n\nBound to the grown man: the will relinquishes what is below.\n\nFollowing brings a gain, but by right it brings misfortune. Sincerity upon the way illuminates achievement.\n\nTrust in what is excellent brings good fortune: the place is upright and central.\n\nBinding him fast: what is above has reached its limit.\n\n### Hexagram 18 · Gǔ ䷑\n\nGu (Repairing Decay): Supreme success. It is favorable to cross the great river. Three days before the first day, three days after the first day.\n\nSix at the beginning: Repairing the father's decay. If there is a son, the departed father bears no blame. Danger, but good fortune in the end.\n\nNine in the second place: Repairing the mother's decay: one cannot be rigidly steadfast.\n\nNine in the third place: Repairing the father's decay. A little regret, but no great blame.\n\nSix in the fourth place: Indulging the father's decay. To go on brings humiliation.\n\nSix in the fifth place: Repairing the father's decay earns praise.\n\nNine at the top: He does not serve kings or lords, holding his work in high esteem.\n\nThe Judgment Commentary says: Gu has firmness above and yielding below; it is gentle yet stops: this is Repairing Decay. It brings supreme success, and all under heaven is governed. “It is favorable to cross the great river”: going forward, there is work to do. “Three days before the first day, three days after”: an end is followed by a beginning; such is heaven's course.\n\nThe Image Commentary says: Wind beneath the mountain: Gu. Thus the noble person stirs the people and nurtures virtue.\n\nRepairing the father's decay: in intention one serves the departed father.\n\nRepairing the mother's decay: one attains the middle way.\n\nRepairing the father's decay: in the end there is no blame.\n\nIndulging the father's decay: in advancing, nothing is attained yet.\n\nRepairing the father's decay earns praise: one serves him through virtue.\n\nNot serving kings or lords: his purpose may serve as a model.\n\n### Hexagram 19 · Lín ䷒\n\nLin (Approach): Supreme success. Steadfastness is favorable. By the eighth month there will be misfortune.\n\nNine at the beginning: Approach through mutual feeling. Steadfastness brings good fortune.\n\nNine in the second place: Approach through mutual feeling. Good fortune; nothing is unfavorable.\n\nSix in the third place: Sweet-tongued approach. Nothing is favorable. Once one is troubled by it, there is no blame.\n\nSix in the fourth place: Approach reaches its fullness. No blame.\n\nSix in the fifth place: Wise approach, fitting for a great ruler. Good fortune.\n\nSix at the top: Generous approach. Good fortune and no blame.\n\nThe Judgment Commentary says: In Lin, the firm gradually grows. Joyful and obedient, the firm stands in the center and receives a response; great success through uprightness is heaven's way. “By the eighth month there will be misfortune”: its waning is not far off.\n\nThe Image Commentary says: Earth above the lake: Lin. Thus the noble person's thought in teaching is inexhaustible, and his care to shelter the people has no bounds.\n\nApproach through mutual feeling, steadfast good fortune: the will proceeds uprightly.\n\nApproach through mutual feeling, good fortune, nothing unfavorable: it has not yet submitted to the mandate.\n\nSweet-tongued approach: its place is not fitting. Once troubled by it, the blame does not persist.\n\nApproach reaches its fullness without blame: the place is fitting.\n\nFitting for a great ruler means acting from the center.\n\nThe good fortune of generous approach: the will is directed inward.\n\n### Hexagram 20 · Guān ䷓\n\nGuan (Contemplation): Hands washed, but the offering not yet presented. Sincerity fills them with reverence.\n\nSix at the beginning: A child's contemplation. No blame for the petty person, humiliation for the noble person.\n\nSix in the second place: Peering out in contemplation. Favorable for a woman to be steadfast.\n\nSix in the third place: Contemplating my life, I advance or retreat.\n\nSix in the fourth place: Contemplating the realm's splendor. It is favorable to serve as a guest of the king.\n\nNine in the fifth place: Contemplating my life, the noble person has no blame.\n\nNine at the top: Contemplating his life, the noble person has no blame.\n\nThe Judgment Commentary says: Great contemplation occupies the upper place; obedient and gentle, central and upright, it contemplates all under heaven. “Hands washed, but the offering not yet presented; sincerity fills them with reverence”: those below contemplate and are transformed. Contemplate heaven's mysterious way, and the four seasons do not err; sages establish teaching by that mysterious way, and all under heaven submit.\n\nThe Image Commentary says: Wind passes over the earth: Guan. Thus the former kings inspected the regions, observed the people, and established teachings.\n\nA child's contemplation in the beginning six: this is the petty person's way.\n\nPeering out in contemplation; a woman's steadfastness: this too may be shameful.\n\nContemplating my life, advancing or retreating: the way has not been lost.\n\nContemplating the realm's splendor: esteem is given to the guest.\n\nContemplating my life means contemplating the people.\n\nContemplating his life: his purpose is not yet at peace.\n\n### Hexagram 21 · Shì Kè ䷔\n\nShi Ke (Biting Through): Success. It is favorable to use prisons.\n\nNine at the beginning: Feet locked in stocks until the toes disappear. No blame.\n\nSix in the second place: Biting through flesh until the nose disappears. No blame.\n\nSix in the third place: Biting old meat, one encounters poison. Slight humiliation, but no blame.\n\nNine in the fourth place: Biting dried meat on the bone, one finds a metal arrow. Steadfastness amid hardship is favorable. Good fortune.\n\nSix in the fifth place: Biting dried meat, one finds yellow gold. Steadfastness amid danger; no blame.\n\nNine at the top: Bearing a wooden collar until the ears disappear. Misfortune.\n\nThe Judgment Commentary says: Something is held between the jaws: this is called Shi Ke. Biting Through brings success. Firm and yielding are distinct; movement and clarity unite; thunder and lightning meet and shine. The yielding attains the center and moves upward; although it does not occupy its proper place, it is favorable to use prisons.\n\nThe Image Commentary says: Thunder and lightning: Shi Ke. Thus the former kings made punishments clear and set the laws in order.\n\nFeet locked in stocks until the toes disappear: one cannot walk.\n\nBiting through flesh until the nose disappears: the yielding rides upon the firm.\n\nEncountering poison: the position is not fitting.\n\nSteadfastness amid hardship is favorable, bringing good fortune: the light has not yet shone.\n\nSteadfastness amid danger, no blame: it finds what is fitting.\n\nBearing a collar until the ears disappear: hearing is not clear.\n\n### Hexagram 22 · Bì ䷕\n\nBi (Adornment): Success. It is somewhat favorable to have somewhere to go.\n\nNine at the beginning: Adorn the toes; leave the carriage and walk.\n\nSix in the second place: Adorn the beard.\n\nNine in the third place: Adorned and glistening. Lasting steadfastness brings good fortune.\n\nSix in the fourth place: Adorned in white; a white horse flies toward us. Not a robber, but a suitor.\n\nSix in the fifth place: Adornment in the hill garden; small bundles of silk. Humiliation, but good fortune in the end.\n\nNine at the top: White adornment. No blame.\n\nThe Judgment Commentary says: Bi succeeds: yielding comes to ornament firmness, and so there is success. Firmness separates and rises to adorn the yielding, so it is somewhat favorable to go somewhere. Firm and yielding interwoven make heaven's pattern; brightness and clarity joined with stillness make human culture. Observe heaven's pattern to discern the changes of the seasons; observe human culture to transform and complete all under heaven.\n\nThe Image Commentary says: Fire beneath the mountain: Bi. Thus the noble person clarifies the many affairs of government, but does not dare decide criminal cases.\n\nLeaving the carriage to walk: by right one must not ride.\n\nAdorning the beard: it rises with what is above.\n\nThe good fortune of lasting steadfastness: in the end none can overcome it.\n\nSix in the fourth place: the fitting position nevertheless gives rise to doubt. Not a robber but a suitor: in the end there is no fault.\n\nThe good fortune of six in the fifth place: there is joy.\n\nWhite adornment without blame: at the top the aspiration is fulfilled.\n\n### Hexagram 23 · Bō ䷖\n\nBo (Stripping Away): It is not favorable to have somewhere to go.\n\nSix at the beginning: Stripping the bed from its feet. Steadfastness is destroyed: misfortune.\n\nSix in the second place: Stripping the bed from its frame. Steadfastness is destroyed: misfortune.\n\nSix in the third place: Stripping it away. No blame.\n\nSix in the fourth place: Stripping the bed to the skin. Misfortune.\n\nSix in the fifth place: A string of fish; favor comes through the palace women. Nothing is unfavorable.\n\nNine at the top: The great fruit remains uneaten. The noble person earns a carriage; the petty person strips away his shelter.\n\nThe Judgment Commentary says: Bo means stripping away: the yielding transforms the firm. It is not favorable to go anywhere, because petty persons are growing. Yielding and coming to rest, one observes the image. The noble person honors decrease and increase, fullness and emptiness: this is heaven's course.\n\nThe Image Commentary says: The mountain rests upon the earth: Bo. Those above strengthen what is below and make their dwelling secure.\n\nStripping the bed from its feet: this destroys what lies below.\n\nStripping the bed from its frame: there is no support yet.\n\nStripping it away without blame: ties with above and below are lost.\n\nStripping the bed to the skin: calamity draws very near.\n\nFavor through the palace women: in the end there is no fault.\n\nThe noble person earns a carriage: the people carry him. The petty person strips away his shelter: in the end he cannot be employed.\n\n### Hexagram 24 · Fù ䷗\n\nFu (Return): Success. Going out and coming in without illness; companions arrive, no blame. Turning back along the way, return comes in seven days. It is favorable to have somewhere to go.\n\nNine at the beginning: Return before going far, without great regret. Supreme good fortune.\n\nSix in the second place: A gracious return. Good fortune.\n\nSix in the third place: Repeated returns. Danger, but no blame.\n\nSix in the fourth place: Walking amid the others, one alone returns.\n\nSix in the fifth place: A sincere, generous return. No regret.\n\nSix at the top: Lost on the way back: misfortune and calamity. If armies are sent forth, there will be a great defeat at last. Misfortune for the ruler of that state; for ten years he cannot march to war.\n\nThe Judgment Commentary says: Fu brings success: the firm returns, moving in obedience. Thus one goes out and comes in without illness, and companions arrive without blame. Returning along the way in seven days is heaven's course. It is favorable to go somewhere, for firmness grows. Does not Return reveal the heart of heaven and earth?\n\nThe Image Commentary says: Thunder within the earth: Fu. Thus at the solstice the former kings closed the passes; merchants and travelers did not go forth, and the ruler did not inspect the regions.\n\nReturning before going far serves to cultivate oneself.\n\nThe good fortune of a gracious return comes from humbling oneself before benevolence.\n\nThe danger of repeated returns: by right there is no blame.\n\nWalking amid the others and returning alone: one follows the way.\n\nA generous return without regret: one examines oneself from the center.\n\nThe misfortune of losing the way back: it runs counter to the ruler's way.\n\n### Hexagram 25 · Wú Wàng ䷘\n\nWu Wang (Innocence): Supreme success. Steadfastness is favorable. If one is not upright, calamity follows; it is not favorable to have somewhere to go.\n\nNine at the beginning: In innocence, going forth brings good fortune.\n\nSix in the second place: Not plowing for the harvest, nor clearing new fields for tilled land: then it is favorable to go somewhere.\n\nSix in the third place: An innocent person's calamity: someone tethers an ox; a passerby takes it, and a townsman suffers the loss.\n\nNine in the fourth place: One may be steadfast. No blame.\n\nNine in the fifth place: Illness without cause. Do not take medicine, and there will be joy.\n\nNine at the top: In innocence, going forth brings calamity; nothing is favorable.\n\nThe Judgment Commentary says: In Wu Wang, firmness comes from without and takes the leading place within. Movement joined to strength, firmness at the center receiving a response: great success through uprightness is heaven's mandate. If one is not upright, calamity follows; it is not favorable to go anywhere. When innocence goes forth, where could it go? If heaven's mandate gives no aid, could one go forth?\n\nThe Image Commentary says: Thunder moves beneath heaven, and all beings share in innocence. Thus the former kings answered the seasons abundantly and nurtured all beings.\n\nGoing forth in innocence: one fulfills one's purpose.\n\nNot plowing for the harvest: one does not yet seek riches.\n\nA passerby gains an ox; a townsman suffers calamity.\n\nOne may be steadfast without blame: this firmness is inherent.\n\nMedicine for an illness without cause must not be tried.\n\nGoing forth in innocence: at the end there is calamity.\n\n### Hexagram 26 · Dà Xù ䷙\n\nDa Xu (Great Taming): Steadfastness is favorable. Not eating at home brings good fortune. It is favorable to cross the great river.\n\nNine at the beginning: There is danger. It is favorable to stop.\n\nNine in the second place: The axle fastening comes loose from the wagon.\n\nNine in the third place: Fine horses race. Steadfastness amid hardship is favorable and brings good fortune. Practice daily with the wagon and its defenses; it is favorable to have somewhere to go.\n\nSix in the fourth place: The headboard on a young ox's horns. Supreme good fortune.\n\nSix in the fifth place: The tusks of a gelded boar. Good fortune.\n\nNine at the top: How broad heaven's highway! Success.\n\nThe Judgment Commentary says: In Da Xu, firm strength and solid substance shine brightly; its virtue is renewed each day. Firmness is above, and the worthy are honored. Able to restrain strength, this is great uprightness. “Not eating at home brings good fortune”: the worthy are nourished. “It is favorable to cross the great river”: this answers heaven.\n\nThe Image Commentary says: Heaven within the mountain: Da Xu. Thus the noble person learns many words of the past and deeds of former times to store up virtue.\n\nThere is danger; it is favorable to stop: one avoids calamity.\n\nThe axle fastening comes loose from the wagon: in the center there is no fault.\n\nIt is favorable to go somewhere: the will accords with what is above.\n\nSupreme good fortune for six in the fourth place: there is joy.\n\nGood fortune for six in the fifth place: there is cause for celebration.\n\nHow broad heaven's highway: the way is widely open.\n\n### Hexagram 27 · Yí ䷚\n\nYi (Nourishment): Steadfastness brings good fortune. Look at the mouth's nourishment; seek for yourself what fills it.\n\nNine at the beginning: You abandon your sacred tortoise and watch my jaws move in hunger. Misfortune.\n\nSix in the second place: Seeking nourishment upside down, departing from the norm; seeking nourishment on the hill, to go forth brings misfortune.\n\nSix in the third place: Turning away from nourishment. Steadfastness brings misfortune. Do not act for ten years; nothing is favorable.\n\nSix in the fourth place: Seeking nourishment upside down brings good fortune. The tiger watches intently, its craving unrelenting. No blame.\n\nSix in the fifth place: Departing from the norm. Remaining steadfast brings good fortune; one cannot cross the great river.\n\nNine at the top: The source of nourishment. Danger, yet good fortune. It is favorable to cross the great river.\n\nThe Judgment Commentary says: Yi brings good fortune through steadfastness: to nourish what is right brings good fortune. “Look at nourishment” means observe what one nourishes; “seek for yourself what fills the mouth” means observe how one nourishes oneself. Heaven and earth nourish all beings; sages nourish the worthy and thereby reach the myriad people. Great indeed is the time of Nourishment!\n\nThe Image Commentary says: Thunder beneath the mountain: Yi. Thus the noble person takes care with speech and restrains eating and drinking.\n\nWatching my jaws move in hunger is hardly worthy of honor.\n\nThe second six goes forth to misfortune: in moving, it loses its kind.\n\nDo not act for ten years: the way is deeply perverted.\n\nGood fortune in seeking nourishment upside down: light radiates down from above.\n\nThe good fortune of remaining steadfast: one obediently follows what is above.\n\nThe source of nourishment, danger yet good fortune: there is great cause for celebration.\n\n### Hexagram 28 · Dà Guò ䷛\n\nDa Guo (Great Excess): The roof beam bends. It is favorable to have somewhere to go. Success.\n\nSix at the beginning: Lay down white rushes as a mat. No blame.\n\nNine in the second place: A withered poplar puts forth new shoots; an old man gains a young wife. Nothing is unfavorable.\n\nNine in the third place: The roof beam bends. Misfortune.\n\nNine in the fourth place: The roof beam arches high. Good fortune. Something else brings humiliation.\n\nNine in the fifth place: A withered poplar flowers; an old woman gains a young husband. No blame, no praise.\n\nSix at the top: Crossing too far, the water covers the head. Misfortune, but no blame.\n\nThe Judgment Commentary says: Da Guo means the great exceeds its bounds. “The roof beam bends”: its root and tip are weak. The firm is excessive yet centered; moving gently and joyfully, it is favorable to go somewhere, and so succeeds. Great indeed is the time of Great Excess!\n\nThe Image Commentary says: The lake submerges the trees: Da Guo. Thus the noble person stands alone without fear and withdraws from the world without sorrow.\n\nLaying down white rushes as a mat: the yielding is below.\n\nThe old man and young wife: excess brings them together.\n\nThe misfortune of the bending roof beam: it cannot be supported.\n\nThe good fortune of the arching roof beam: it does not bend down below.\n\nA withered poplar flowers: how could this endure? An old woman and young husband: this too may be shameful.\n\nThe misfortune of crossing too far: one cannot find fault with it.\n\n### Hexagram 29 · Kǎn ䷜\n\nKan (The Repeated Abyss): There is sincerity; the heart alone brings success. Going forth wins esteem.\n\nSix at the beginning: The repeated abyss: falling into the pit within the abyss. Misfortune.\n\nNine in the second place: In the abyss there is danger. Seeking, one gains something small.\n\nSix in the third place: Coming and going, abyss upon abyss; peril is close at hand. Entering the pit within the abyss. Do not act.\n\nSix in the fourth place: A jar of wine, a food vessel, and another earthenware jar. Pass a simple offering through the window: in the end, no blame.\n\nNine in the fifth place: The abyss does not overflow; the level is already even. No blame.\n\nSix at the top: Bound with ropes and cords, placed among thorns. For three years there is no release. Misfortune.\n\nThe Judgment Commentary says: The repeated Kan is danger upon danger. Water flows without overflowing; it travels through danger without losing its trustworthiness. The heart alone succeeds because firmness holds the center. Going forth wins esteem because moving forward brings achievement. Heaven's dangers cannot be climbed; earth's dangers are mountains, rivers, hills, and ridges. Kings and lords establish defenses to guard their realms. Great indeed is the use of the Abyss in its time!\n\nThe Image Commentary says: Water flows on without cease: the repeated Kan. Thus the noble person makes virtue constant in action and practices the work of teaching.\n\nEntering the abyss within the repeated abyss: losing the way brings misfortune.\n\nSeeking gains something small: one has not yet left the center.\n\nComing and going, abyss upon abyss: in the end there is no achievement.\n\nA jar of wine and a pair of food vessels: firm and yielding aid one another.\n\nThe abyss does not overflow: the center is not yet great.\n\nThe top six loses the way: misfortune for three years.\n\n### Hexagram 30 · Lí ䷝\n\nLi (Fire): Steadfastness is favorable. Success. Raising a cow brings good fortune.\n\nNine at the beginning: Footsteps are tangled. Be reverent, and there is no blame.\n\nSix in the second place: Yellow light. Supreme good fortune.\n\nNine in the third place: Light as the sun declines: if one does not beat an earthen jar and sing, there will be the lament of extreme old age. Misfortune.\n\nNine in the fourth place: Suddenly it comes; it burns, dies, and is cast aside.\n\nSix in the fifth place: Tears stream down; mourning and sighs. Good fortune.\n\nNine at the top: The king sends an army on campaign. It is excellent to cut down the leaders and capture the others, not their whole host. No blame.\n\nThe Judgment Commentary says: Li means clinging: sun and moon cling to heaven; the hundred grains, grasses, and trees cling to earth. Twofold brightness clings to what is right and thereby transforms and completes all under heaven. The yielding clings to the center and to uprightness, and so succeeds. Therefore raising a cow brings good fortune.\n\nThe Image Commentary says: Brightness rising twice: Li. Thus the great person perpetuates the light to illuminate the four quarters.\n\nReverence amid tangled footsteps is to avoid blame.\n\nYellow light, supreme good fortune: it attains the middle way.\n\nLight as the sun declines: how could it last?\n\nSuddenly it comes: there is nowhere to receive it.\n\nThe good fortune of six in the fifth place: it clings to kings and lords.\n\nThe king sends an army on campaign to set the realm right.\n\n### Hexagram 31 · Xián ䷞\n\nXian (Influence): Success. Steadfastness is favorable. Taking a wife brings good fortune.\n\nSix at the beginning: Influence in the big toe.\n\nSix in the second place: Influence in the calf. Misfortune; remaining still brings good fortune.\n\nNine in the third place: Influence in the thigh. Clinging to what follows one: going forward brings humiliation.\n\nNine in the fourth place: Steadfastness brings good fortune; regret vanishes. Restlessly going and coming, companions follow your thoughts.\n\nNine in the fifth place: Influence in the back. No regret.\n\nSix at the top: Influence in the jaws, cheeks, and tongue.\n\nThe Judgment Commentary says: Xian means being moved. The yielding is above, the firm below; their two vital breaths move and respond to one another. Stillness joined to joy, man beneath woman: hence success, favorable steadfastness, and good fortune in taking a wife. Heaven and earth move one another, and all beings are transformed and born. Sages move human hearts, and all under heaven is at peace. Observe what moves them, and the nature of heaven and earth and all beings becomes visible!\n\nThe Image Commentary says: A lake upon the mountain: Xian. Thus the noble person receives others with an open heart.\n\nInfluence in the big toe: the will is directed outward.\n\nThough there is misfortune, remaining still brings good fortune: obedience causes no harm.\n\nInfluence in the thigh: it too will not stay still. The will follows others, holding fast to what is below.\n\nSteadfastness brings good fortune and regret vanishes: influence has not yet caused harm. Restlessly going and coming: it has not yet become luminous and great.\n\nInfluence in the back: the will is directed to trifles.\n\nInfluence in the jaws, cheeks, and tongue: speech pours forth from the mouth.\n\n### Hexagram 32 · Héng ䷟\n\nHeng (Duration): Success, no blame. Steadfastness is favorable; it is favorable to have somewhere to go.\n\nSix at the beginning: Seeking duration too deeply. Steadfastness brings misfortune; nothing is favorable.\n\nNine in the second place: Regret vanishes.\n\nNine in the third place: One who does not sustain virtue may meet with disgrace. Steadfastness brings humiliation.\n\nNine in the fourth place: No game in the fields.\n\nSix in the fifth place: Keeping one's virtue constant and steadfast brings good fortune for a woman, misfortune for a man.\n\nSix at the top: Agitated constancy. Misfortune.\n\nThe Judgment Commentary says: Heng means enduring. Firm above and yielding below, thunder and wind together, gentleness and movement, firm and yielding each finding response: this is Duration. Its success, freedom from blame, and favorable steadfastness come from enduring upon its way: the way of heaven and earth lasts without ceasing. It is favorable to go somewhere because every end has a beginning. Sun and moon find their places in heaven and shine enduringly; the four seasons change and complete their course enduringly. Sages endure upon their way, and all under heaven is transformed and completed. Observe what endures, and the nature of heaven and earth and all beings becomes visible!\n\nThe Image Commentary says: Thunder and wind: Heng. Thus the noble person stands firm without changing direction.\n\nThe misfortune of seeking duration too deeply: at the outset one seeks too much depth.\n\nRegret vanishes for the second nine because it can endure in the center.\n\nOne who does not sustain virtue can find no place.\n\nLong occupying the wrong place, how could one find game?\n\nSteadfastness brings a woman good fortune: she follows one partner to the end. A man decides what is right; if he follows a woman, misfortune follows.\n\nAgitated constancy at the top brings no great achievement.\n\n### Hexagram 33 · Dùn ䷠\n\nDun (Retreat): Success. Steadfastness is favorable in small matters.\n\nSix at the beginning: At the tail of the retreat, there is danger. Do not try to go anywhere.\n\nSix in the second place: Bind him with the hide of a yellow ox; no one can loosen it.\n\nNine in the third place: A retreat held back brings illness and danger. Keeping servants and concubines brings good fortune.\n\nNine in the fourth place: A willing retreat brings the noble person good fortune; not the petty person.\n\nNine in the fifth place: A fine retreat. Steadfastness brings good fortune.\n\nNine at the top: An ample retreat. Nothing is unfavorable.\n\nThe Judgment Commentary says: Dun succeeds: by retreating, one succeeds. Firmness holds the fitting position and finds a response, moving with the time. Steadfastness in small matters is favorable, for what is yielding gradually grows. Great indeed is the meaning of Retreat's time!\n\nThe Image Commentary says: A mountain beneath heaven: Dun. Thus the noble person keeps the petty person at a distance, without hatred but with dignity.\n\nDanger at the tail of the retreat: if one does not go forward, what calamity could there be?\n\nBinding him with a yellow ox makes the will firm.\n\nThe danger of a retreat held back: illness brings exhaustion. Keeping servants and concubines brings good fortune; this is no time for great affairs.\n\nThe noble person retreats willingly; the petty person does not.\n\nA fine retreat, steadfast good fortune: this sets the will right.\n\nAn ample retreat, nothing unfavorable: there is nothing to doubt.\n\n### Hexagram 34 · Dà Zhuàng ䷡\n\nDa Zhuang (Great Power): Steadfastness is favorable.\n\nNine at the beginning: Power in the toes. To march brings misfortune; there is sincerity.\n\nNine in the second place: Steadfastness brings good fortune.\n\nNine in the third place: The petty person uses force; the noble person uses none. Steadfastness brings danger. A ram butts the hedge and catches its horns.\n\nNine in the fourth place: Steadfastness brings good fortune; regret vanishes. The hedge breaks open and does not entangle him; strength rests in the body of a great wagon.\n\nSix in the fifth place: Losing a sheep in an open place. No regret.\n\nSix at the top: A ram butts the hedge; it can neither retreat nor advance. Nothing is favorable. Through hardship, good fortune.\n\nThe Judgment Commentary says: Da Zhuang means the great is powerful. Firmness joined to movement makes power. Steadfastness is favorable in Great Power, for the great must be upright. In great uprightness, the nature of heaven and earth becomes visible!\n\nThe Image Commentary says: Thunder above heaven: Da Zhuang. Thus the noble person does not tread where ritual propriety forbids.\n\nPower in the toes: its sincerity comes to an end.\n\nSteadfast good fortune for the second nine comes from holding the center.\n\nThe petty person uses force; the noble person does not.\n\nThe hedge breaks open without entanglement: one may continue forward.\n\nLosing a sheep in an open place: the position is not fitting.\n\nUnable to retreat or advance: this is ill considered. Through hardship comes good fortune, since the blame does not endure.\n\n### Hexagram 35 · Jìn ䷢\n\nJin (Progress): The lord of Kang is granted horses in abundance and received three times in a single day.\n\nSix at the beginning: Advancing, then checked. Steadfastness brings good fortune. Without trust, remain generous: no blame.\n\nSix in the second place: Advancing in sorrow. Steadfastness brings good fortune. Receive this great blessing from the royal grandmother.\n\nSix in the third place: The multitude gives its assent. Regret vanishes.\n\nNine in the fourth place: Advancing like a field mouse. Steadfastness brings danger.\n\nSix in the fifth place: Regret vanishes. Do not worry over loss or gain. Going forth brings good fortune; nothing is unfavorable.\n\nNine at the top: Advancing with one's horns. Use them only to attack one's own town. Danger, but good fortune and no blame; steadfastness brings humiliation.\n\nThe Judgment Commentary says: Jin means advancing. Brightness rises above the earth; obedient, it clings to the great light. The yielding advances upward. Thus the lord of Kang is granted horses in abundance and received three times in a single day.\n\nThe Image Commentary says: Brightness rises above the earth: Jin. Thus the noble person makes his own luminous virtue shine.\n\nAdvancing, then checked: one walks uprightly alone. Generosity without blame: the mandate has not yet been received.\n\nReceiving this great blessing comes from being central and upright.\n\nThe multitude gives its assent: their will is to move upward.\n\nThe field mouse's steadfastness brings danger: its position is not fitting.\n\nDo not worry over loss or gain: going forth brings celebration.\n\nUsing one's horns only to attack one's own town: the way has not yet shone.\n\n### Hexagram 36 · Míng Yí ䷣\n\nMing Yi (Darkening of the Light): it is favorable to be steadfast amid hardship.\n\nNine at the beginning: The light darkened in flight — its wings hang low. The noble person goes on his way, three days without eating; he has somewhere to go, and his host has words of blame for him.\n\nSix in the second place: In the darkening of the light he is wounded in the left thigh; but he has the help of a strong horse — good fortune.\n\nNine in the third place: In the darkening of the light he makes his hunt in the south and takes its great leader; yet steadfastness cannot be hurried.\n\nSix in the fourth place: He enters into the left of the belly, comes upon the very heart of the darkened light, and then goes out of the gate and courtyard.\n\nSix in the fifth place: The darkening of the light of Jizi — it is favorable to be steadfast.\n\nSix at the top: No light, only dark. First he climbed up to heaven; afterward he entered into the earth.\n\nThe Judgment Commentary says: The light enters into the midst of the earth: this is Ming Yi (Darkening of the Light). Within, refinement and light; without, yielding compliance — thus to bear great calamity: such was the way of King Wen. \"It is favorable to be steadfast amid hardship\": he veils his light, and amid trouble within the state he can still keep his will upright: such was the way of Jizi.\n\nThe Image Commentary says: The light enters into the midst of the earth: Ming Yi. Thus the noble person, in coming among the multitude, uses darkness and yet gives light.\n\n\"The noble person goes on his way\": righteousness would not let him eat.\n\nThe good fortune of the six in the second place lies in compliance with the rule.\n\nThe purpose of the southern hunt is a great attainment.\n\n\"He enters into the left of the belly\": he wins the heart's intent.\n\nThe steadfastness of Jizi: the light cannot be put out.\n\n\"First he climbed up to heaven\": he gave light to the four lands. \"Afterward he entered into the earth\": he lost the rule.\n\n### Hexagram 37 · Jiā Rén ䷤\n\nJia Ren (The Family): it is favorable for the woman to be steadfast.\n\nNine at the beginning: Set guards upon the household, and regret vanishes.\n\nSix in the second place: She does not follow her own will but keeps the midmost place, in charge of the food — steadfastness brings good fortune.\n\nNine in the third place: When the family is governed sternly, with wailing and sighing, there is regret and danger, yet good fortune; when wife and children giggle and frolic, in the end there is humiliation.\n\nSix in the fourth place: Enriching the family — great good fortune.\n\nNine in the fifth place: The king comes to his family — do not be anxious. Good fortune.\n\nNine at the top: With sincerity and an awed dignity, in the end good fortune.\n\nThe Judgment Commentary says: In Jia Ren (The Family) the woman holds the correct place within, and the man holds the correct place without; that man and woman keep their correct places is the great meaning of heaven and earth. In the family there are august rulers: father and mother are what is meant. Father a father, son a son, elder brother an elder brother, younger brother a younger brother, husband a husband, wife a wife — and the way of the family is correct; when the family is set right, the whole world is set at rest.\n\nThe Image Commentary says: Wind comes forth from fire: Jia Ren. Thus the noble person's words have substance, and his conduct has constancy.\n\nGuards are set upon the household while the will has not yet changed.\n\nThe good fortune of the six in the second place comes of compliance and gentleness.\n\nWhen the family is governed sternly, the right is not lost; when wife and children giggle and frolic, the family's measure of restraint is lost.\n\nEnriching the family brings great good fortune, for compliance dwells in its place.\n\nThe king comes to his family: they love one another in return.\n\nThe good fortune of awed dignity means turning back upon oneself.\n\n### Hexagram 38 · Kuí ䷥\n\nKui (Opposition): in small matters, good fortune.\n\nNine at the beginning: Regret vanishes. The horse is lost — do not chase it; it will come back of itself. Meet with ill-natured people: no blame.\n\nNine in the second place: One meets one's lord in a byway — no blame.\n\nSix in the third place: One sees a wagon hauled back, its ox dragged aside; the man is branded on the forehead and his nose cut off — no beginning, but there is an end.\n\nNine in the fourth place: Alone amid opposition, he meets a man of worth; they place trust in each other. Danger, yet no blame.\n\nSix in the fifth place: Regret vanishes. His kindred bite through the skin — in going forward, what blame could there be?\n\nNine at the top: Alone amid opposition, he sees a pig plastered with mud, a cart loaded full of ghosts; first he bends his bow, then he lays it aside. They are not robbers — it is a marriage suit. Going on, he meets with rain, and there is good fortune.\n\nThe Judgment Commentary says: In Kui (Opposition) fire stirs upward and the lake stirs downward; two daughters live in one house, yet their wills do not move together. Joyousness leans upon the light; the yielding advances and moves upward, holds the center, and answers to the firm — therefore in small matters there is good fortune. Heaven and earth stand opposed, yet what they do is one; man and woman stand opposed, yet their wills reach each other; the ten thousand things stand opposed, yet what they do is akin: great indeed is the use of Opposition in its hour!\n\nThe Image Commentary says: Fire above, lake below: Kui. Thus the noble person is one with others and yet different.\n\nHe meets with ill-natured people so as to ward off blame.\n\nMeeting the lord in a byway: the way is not lost.\n\nThe wagon is hauled back: the place it holds is not its right place. There is no beginning, yet there is an end, for he meets with the firm.\n\nMutual trust, and no blame: the will is carried out.\n\nHis kindred bite through the skin: in going forward there is blessing.\n\nThe good fortune of meeting rain: the crowd of doubts vanish.\n\n### Hexagram 39 · Jiǎn ䷦\n\nJian (Obstruction): it is favorable toward the southwest, unfavorable toward the northeast; it is favorable to see the great person. Steadfastness brings good fortune.\n\nSix at the beginning: Going forward is obstruction; coming back wins praise.\n\nSix in the second place: The king's servant meets obstruction upon obstruction — and it is not on his own account.\n\nNine in the third place: Going forward, obstruction; coming back, return.\n\nSix in the fourth place: Going forward, obstruction; coming back, union with others.\n\nNine in the fifth place: In great obstruction, friends come.\n\nSix at the top: Going forward, obstruction; coming back, great gain — good fortune. It is favorable to see the great person.\n\nThe Judgment Commentary says: Jian means hardship: peril lies ahead. To see the peril and be able to stop — that is wisdom! \"In obstruction it is favorable toward the southwest\": in going one attains the middle. \"Unfavorable toward the northeast\": there the way comes to its end. \"It is favorable to see the great person\": in going there is accomplishment. \"In the right place, steadfastness brings good fortune\": thereby the state is set straight. Great indeed is the use of Obstruction in its hour!\n\nThe Image Commentary says: Water above on the mountain: Jian. Thus the noble person turns back into himself and cultivates his virtue.\n\n\"Going forward, obstruction; coming back wins praise\": it is right to wait.\n\nThe king's servant meets obstruction upon obstruction, yet in the end he is without fault.\n\n\"Going forward, obstruction; coming back, return\": those within rejoice at it.\n\n\"Coming back brings union with others\": he holds the right place, and holds it with substance.\n\n\"In great obstruction, friends come\": he keeps the measure of the center.\n\n\"Going forward, obstruction; coming back, great gain\": his will is turned within. \"It is favorable to see the great person\": thereby he follows what is honored.\n\n### Hexagram 40 · Xiè ䷧\n\nXie (Deliverance): it is favorable toward the southwest. If there is nowhere to go, it is good fortune to turn and come back. If there is somewhere to go, it is good fortune to go at once.\n\nSix at the beginning: No blame.\n\nNine in the second place: In the hunt he takes three foxes and finds a yellow arrow — steadfastness brings good fortune.\n\nSix in the third place: To carry a burden on the back and yet ride in a carriage invites robbers to come — steadfastness brings humiliation.\n\nNine in the fourth place: Free the hold on your big toe, and friends come — then there is trust.\n\nSix in the fifth place: Only when the noble person brings release is there good fortune — even the petty person puts faith in him.\n\nSix at the top: A duke shoots a hawk from the top of a high wall — he takes it, and nothing is without advantage.\n\nThe Judgment Commentary says: In Xie (Deliverance) there is movement amid peril; to move and so escape the peril is deliverance. \"Deliverance is favorable toward the southwest\": in going one wins the multitude. \"Its return brings good fortune\": thereby one attains the middle. \"If there is somewhere to go, it is good fortune to go at once\": in going there is accomplishment. When heaven and earth are set loose, thunder and rain arise; when thunder and rain arise, the buds of all fruits and grasses and trees split open: great indeed is the meaning of Deliverance in its hour!\n\nThe Image Commentary says: Thunder and rain arise: Xie. Thus the noble person pardons faults and forgives offenses.\n\nAt the meeting of firm and yielding, rightly there is no blame.\n\nThe steadfastness of the nine in the second place brings good fortune: it holds the middle way.\n\nTo carry a burden and yet ride in a carriage is shame enough; he brings the attack on himself — whom else can he blame?\n\n\"Free the hold on your big toe\": the place it holds is not yet the right one.\n\nWhen the noble person brings release, the petty person falls back.\n\nThe duke shoots the hawk to put an end to violence.\n\n### Hexagram 41 · Sǔn ䷨\n\nSun (Decrease): with sincerity, supreme good fortune. No blame; steadfastness is possible; it is favorable to have somewhere to go. How shall this be used? Two earthen bowls may serve for the offering.\n\nNine at the beginning: In the work of sacrifice, go swiftly — no blame; but decrease the offering with measure.\n\nNine in the second place: It is favorable to be steadfast; to march forward brings misfortune; neither decrease nor increase it.\n\nSix in the third place: When three walk together, one is decreased; when one walks alone, he finds his friend.\n\nSix in the fourth place: The ailment is decreased; make haste, and there will be joy — no blame.\n\nSix in the fifth place: Someone adds to his gain; ten pairs of tortoise shells could not be refused — supreme good fortune.\n\nNine at the top: Neither decrease nor increase it — no blame; steadfastness brings good fortune; it is favorable to have somewhere to go: he gains servants who have no house of their own.\n\nThe Judgment Commentary says: In Sun (Decrease) the lower is decreased to increase the upper: its way moves upward. \"Decrease, and there is sincerity: supreme good fortune, no blame; steadfastness is possible; it is favorable to have somewhere to go. How shall this be used? Two earthen bowls may serve for the offering\" — yet the two bowls must answer to the season. There is a time for decreasing the firm and increasing the yielding; decrease and increase, fullness and emptiness go forward together with the time.\n\nThe Image Commentary says: Below the mountain there is a lake: Sun. Thus the noble person masters anger and dams desire.\n\nWhen the affair is done, to go swiftly is to join one's will to another's.\n\nThat it is favorable for the nine in the second place to be steadfast: it takes the center as its will.\n\nOne walks alone: with three there would be doubt.\n\nThat the ailment is decreased is matter for joy.\n\nThe supreme good fortune of the six in the fifth place comes from the blessing above.\n\nNeither decreasing nor increasing it, he greatly attains his will.\n\n### Hexagram 42 · Yì ䷩\n\nYi (Increase): it is favorable to have somewhere to go. It is favorable to cross the great river.\n\nNine at the beginning: It is favorable to undertake great works — supreme good fortune, no blame.\n\nSix in the second place: Someone adds to his gain; ten pairs of tortoise shells could not be refused. Lasting steadfastness brings good fortune. The king presents offerings to the Lord on High — good fortune.\n\nSix in the third place: His increase is spent on the work of misfortune — no blame. Sincere and holding to the middle way, he announces to the duke with a jade scepter.\n\nSix in the fourth place: Holding to the middle way, he reports to the duke, who follows. It is favorable to lean on him in moving the state.\n\nNine in the fifth place: With sincerity and a heart that gives kindly — no need to ask, supreme good fortune. With sincerity they show kindness to my virtue.\n\nNine at the top: No one adds to him; someone strikes at him; his resolve is without constancy — misfortune.\n\nThe Judgment Commentary says: In Yi (Increase) the upper is decreased to increase the lower, and the people's joy is boundless; from above, bestowing on those below, its way is greatly bright. \"It is favorable to have somewhere to go\": centered and correct, there is blessing. \"It is favorable to cross the great river\": thus the way of wood goes forward over the water. Increase moves and yet is gentle; daily it advances without limit. Heaven gives and earth produces: its increase has no fixed bounds. The way of all increase goes forward together with the time.\n\nThe Image Commentary says: Wind and thunder: Yi. Thus the noble person, seeing what is good, moves toward it; with a fault, he mends it.\n\nSupreme good fortune, no blame: the one below does not treat the great work as his own.\n\nSomeone adds to his gain: it comes from outside.\n\nThat increase is used in the work of misfortune: this is inherent in it.\n\nHe reports to the duke, who follows: thus the will to increase is furthered.\n\nWith sincerity and a kindly heart, no need to ask. That they show kindness to my virtue: his will is greatly attained.\n\n\"No one adds to him\" — that is only a one-sided saying. \"Someone strikes at him\" — it comes from outside.\n\n### Hexagram 43 · Guài ䷪\n\nGuai (Breakthrough): The matter is proclaimed in the king's court, with a sincere cry. There is danger. The warning goes out from your own city: it is not favorable to take up arms; it is favorable to have somewhere to go.\n\nNine at the beginning: Strength in the front toe; to go without the power to overcome brings blame.\n\nNine in the second place: A cry of alarm; in the dark night there are armed men — do not be anxious.\n\nNine in the third place: Strength shows in the cheekbones: misfortune threatens. The noble person resolves resolutely; he goes alone and meets with rain; drenched, he grows angry — yet no blame.\n\nNine in the fourth place: His buttocks have no skin; his steps falter. Lead the ram along, and regret vanishes; but he hears words and does not believe them.\n\nNine in the fifth place: Resolute as the amaranth on the slope, he walks the middle way — no blame.\n\nSix at the top: No cry — in the end, misfortune.\n\nThe Judgment Commentary says: Guai means breakthrough: the firm breaks through the yielding. Strong and yet joyous, resolute and yet harmonious — \"proclaimed in the king's court\": the yielding rides upon five firm lines. \"A cry of sincerity, and there is danger\": the peril makes it bright. \"The warning goes out from your own city; it is not favorable to take up arms\": what is honored there would come to a dead end. \"It is favorable to have somewhere to go\": the firm, growing, comes to its fullness.\n\nThe Image Commentary says: The lake rises above heaven: Guai. Thus the noble person lets his bounty flow down to those below; to sit keeping his virtue to himself is to be rejected.\n\nTo go without the strength to overcome: that is the fault.\n\nThat in the dark night there are armed men: yet he holds the middle way.\n\nThe noble person resolves resolutely: in the end, no blame.\n\nHis steps falter: the place he holds is not the right one. He hears words and does not believe them: his hearing is not clear.\n\nWalking the middle way, no blame — yet the center is not yet bright.\n\nThe misfortune of the wordless cry: it cannot last to the end.\n\n### Hexagram 44 · Gòu ䷫\n\nGou (Coming to Meet): the woman is strong; one must not marry this woman.\n\nSix at the beginning: Held fast by a brake of metal — steadfastness brings good fortune. But to go forward: misfortune appears. The lean pig, in its restlessness, paces back and forth.\n\nNine in the second place: In the kitchen there is fish — no blame, but it is not for the guests.\n\nNine in the third place: His buttocks have no skin; his steps falter — danger, but no great fault.\n\nNine in the fourth place: In the kitchen there is no fish — misfortune breaks out.\n\nNine in the fifth place: Like a willow shading the melons, he holds beauty within: something comes down from heaven.\n\nNine at the top: He meets at the horn — humiliation, but no blame.\n\nThe Judgment Commentary says: Gou means meeting: the yielding meets the firm. \"One must not marry this woman\": she cannot be lived with for long. Heaven and earth meet, and all things shine forth; the firm meets what is central and correct, and the way greatly prevails in the world: great indeed is the meaning of Coming to Meet in its hour!\n\nThe Image Commentary says: Wind under heaven: Gou. Thus the sovereign gives out his commands, proclaiming them to the four quarters.\n\nHeld fast by the metal brake: the yielding way is drawn and held.\n\nIn the kitchen there is fish: rightly it does not reach the guests.\n\nHis steps falter: he has not yet been drawn along.\n\nThe misfortune of no fish: he is far from the people.\n\nThat the nine in the fifth place holds beauty within: it is central and correct. That something comes down from heaven: his will does not forsake the decree of heaven.\n\nMeeting at the horn: what is above is exhausted, hence the humiliation.\n\n### Hexagram 45 · Cuì ䷬\n\nCui (Gathering Together): the king comes to his ancestral temple. It is favorable to see the great person; success. It is favorable to be steadfast. To use great victims in sacrifice brings good fortune; it is favorable to have somewhere to go.\n\nSix at the beginning: There is trust, but it does not hold to the end; disorder sets in where they gather. If he cries out, one clasp of the hands turns it to laughter — do not be anxious; going, there is no blame.\n\nSix in the second place: Being drawn forward brings good fortune, no blame; his sincerity makes even the modest offering acceptable.\n\nSix in the third place: Gathering, and sighing — nothing anywhere is of benefit; going, no blame, but a small humiliation.\n\nNine in the fourth place: Great good fortune, no blame.\n\nNine in the fifth place: In the gathering he holds his rightful place — no blame. Yet trust is not his; let there be supreme, lasting steadfastness, and regret vanishes.\n\nSix at the top: He sighs, and the tears run down — no blame.\n\nThe Judgment Commentary says: Cui means gathering: compliance joined with joyousness, the firm holding the center and answered — therefore there is gathering. \"The king comes to his ancestral temple\": he brings the offering of filial devotion. \"It is favorable to see the great person; success\": the gathering is with correctness. \"To use great victims brings good fortune; it is favorable to have somewhere to go\": it accords with the decree of heaven. Look at what it gathers, and the inner nature of heaven and earth and of the ten thousand things may be seen.\n\nThe Image Commentary says: The lake rises above the earth: Cui. Thus the noble person keeps arms in repair and guards against the unexpected.\n\nDisorder sets in where they gather: his will is in disarray.\n\nBeing drawn forward brings good fortune, no blame: the center has not changed.\n\nGoing, no blame: what is above is compliant.\n\nGreat good fortune, no blame — though the place he holds is not the right one.\n\nIn the gathering he holds his place, but his will is not yet bright.\n\nHe sighs, and the tears run down: he is not at ease in what is above.\n\n### Hexagram 46 · Shēng ䷭\n\nSheng (Ascending): Supreme success. Go to see the great person; do not worry. Marching south brings good fortune.\n\nSix at the beginning: Ascending with trust. Great good fortune.\n\nNine in the second place: With sincerity, it is favorable to offer the summer sacrifice. No blame.\n\nNine in the third place: Ascending into an empty city.\n\nSix in the fourth place: The king makes offerings on Mount Qi. Good fortune and no blame.\n\nSix in the fifth place: Steadfastness brings good fortune. Ascend the steps.\n\nSix at the top: Ascending in darkness. Unceasing steadfastness is favorable.\n\nThe Judgment Commentary says: The yielding ascends at the proper time, gentle and obedient; firmness at the center receives a response. Thus there is great success. “Go to see the great person; do not worry”: there is celebration. “Marching south brings good fortune”: the will goes forward.\n\nThe Image Commentary says: Wood grows within the earth: Sheng. Thus the noble person obeys virtue, accumulating small things until they become high and great.\n\nAscending with trust brings great good fortune: the will accords with what is above.\n\nThe sincerity of the second nine brings joy.\n\nAscending into an empty city: there is nothing to doubt.\n\nThe king makes offerings on Mount Qi: he obediently serves.\n\nSteadfast good fortune in ascending the steps: the will finds great fulfillment.\n\nAscending in darkness at the top: waning, not prospering.\n\n### Hexagram 47 · Kùn ䷮\n\nKun (Oppression): Success. The great person's steadfastness brings good fortune and no blame. Words spoken will not be believed.\n\nSix at the beginning: The buttocks are pressed against a tree stump; entering a shadowed valley, one sees no one for three years.\n\nNine in the second place: Oppressed amid wine and food. Scarlet knee-bands are coming; it is favorable to make offerings in sacrifice. Going forth brings misfortune, but no blame.\n\nSix in the third place: Oppressed by stone, leaning upon thornbushes. Entering his home he does not see his wife. Misfortune.\n\nNine in the fourth place: He comes slowly, oppressed in a bronze carriage. Humiliation, but there is an end.\n\nNine in the fifth place: Nose cut off and feet severed, oppressed by scarlet knee-bands. Slowly there comes release. It is favorable to perform sacrifices.\n\nSix at the top: Oppressed by creeping vines and a precarious perch. One says, “Moving brings regret.” With regret, going forth brings good fortune.\n\nThe Judgment Commentary says: In Kun, the firm is concealed. In danger yet joyful, oppressed yet not losing one's proper place: this brings success. Is it not the noble person alone who can do this? The great person's steadfastness brings good fortune because the firm holds the center. Words spoken are not believed: relying on the mouth leads to an impasse.\n\nThe Image Commentary says: A lake without water: Kun. Thus the noble person gives up his life to fulfill his purpose.\n\nEntering a shadowed valley: the darkness admits no light.\n\nOppressed amid wine and food: within, there is cause for celebration.\n\nLeaning upon thornbushes: the yielding rides upon the firm. Entering his home without seeing his wife: this is an ill omen.\n\nComing slowly: the will is set on what is below. Though the position is not fitting, there is support.\n\nNose cut off and feet severed: the will is unfulfilled. Slowly there comes release, through central uprightness. Sacrifices are favorable, bringing blessing.\n\nOppressed by creeping vines: the time is not yet right. Moving brings regret; with regret, it is good to go forth.\n\n### Hexagram 48 · Jǐng ䷯\n\nJing (The Well): A town may change, but its well does not. No loss, no gain: people come and go, drawing from the well. Almost there, yet the rope has not reached the water. The jar breaks: misfortune.\n\nSix at the beginning: Muddy well water is not drunk. No animals come to an old well.\n\nNine in the second place: In the hollow of the well, one shoots at little fish; the earthenware jug is cracked and leaks.\n\nNine in the third place: The well is clean, yet no one drinks; this pains my heart. Its water can be drawn. If the king is wise, all will receive its blessing.\n\nSix in the fourth place: The well is lined with masonry. No blame.\n\nNine in the fifth place: The well is clear; its cold spring water is drunk.\n\nSix at the top: Draw from the well; do not cover it. With sincerity, supreme good fortune.\n\nThe Judgment Commentary says: Wood descends into water and lifts water upward: this is Jing. The well nourishes without exhaustion. “A town may change, but its well does not”: firmness holds the center. “Almost there, yet the rope has not reached the water”: nothing has been accomplished. The jar breaks, and so there is misfortune.\n\nThe Image Commentary says: Water above wood: Jing. Thus the noble person encourages the people in their labor and urges them to help one another.\n\nMuddy well water is not drunk because it lies below. No animals come to the old well: its time has passed.\n\nShooting at little fish in the well's hollow: there is no one to help.\n\nThe clean well from which none drink gives pain to those who pass. Seek a wise king, and receive blessing.\n\nLining the well with masonry without blame is repairing the well.\n\nDrinking from the cold spring: it is central and upright.\n\nSupreme good fortune at the top: a great work is complete.\n\n### Hexagram 49 · Gé ䷰\n\nGe (Revolution): When the appointed day has passed, trust comes. Supreme success; steadfastness is favorable. Regret vanishes.\n\nNine at the beginning: Bound fast with the hide of a yellow ox.\n\nSix in the second place: When the appointed day has passed, make the change. Going forth brings good fortune and no blame.\n\nNine in the third place: Going forth brings misfortune; steadfastness brings danger. When talk of change has come three times, there is trust.\n\nNine in the fourth place: Regret vanishes. With sincerity, change the mandate. Good fortune.\n\nNine in the fifth place: The great person changes like a tiger. Even before divination, there is trust.\n\nSix at the top: The noble person changes like a leopard; the petty person changes his face. Going forth brings misfortune; remaining steadfast brings good fortune.\n\nThe Judgment Commentary says: In Ge, water and fire extinguish one another; two women dwell together, but their purposes cannot agree. This is Revolution. “When the appointed day has passed, trust comes”: change is believed. Brightness and clarity joined to joy, great success through uprightness: when change is fitting, regret vanishes. Heaven and earth change and the four seasons take shape. Tang and King Wu changed the mandate, obeying heaven and answering the people. Great indeed is the meaning of Revolution's time!\n\nThe Image Commentary says: Fire within the lake: Ge. Thus the noble person sets the calendar in order and makes the seasons clear.\n\nBound fast with a yellow ox: one cannot yet take action.\n\nChanging when the appointed day has passed: going forth brings what is excellent.\n\nWhen talk of change has come three times, where else should one go?\n\nThe good fortune of changing the mandate comes from trust in the will.\n\nThe great person changes like a tiger: his markings shine brightly.\n\nThe noble person changes like a leopard: his markings are luxuriant. The petty person changes his face, obediently following his ruler.\n\n### Hexagram 50 · Dǐng ䷱\n\nDing (The Cauldron): Supreme good fortune and success.\n\nSix at the beginning: The cauldron turns over on its legs. It is favorable to empty out the bad. A concubine is taken for the sake of her son. No blame.\n\nNine in the second place: The cauldron holds food. My adversary is ill and cannot come near me. Good fortune.\n\nNine in the third place: The cauldron's handles are changed; its movement is blocked. The rich pheasant broth goes uneaten. When rain comes, regret lessens. Good fortune in the end.\n\nNine in the fourth place: The cauldron breaks a leg and spills the duke's meal. Its bearer is soaked in disgrace. Misfortune.\n\nSix in the fifth place: The cauldron has yellow handles and a golden carrying bar. Steadfastness is favorable.\n\nNine at the top: The cauldron has a jade carrying bar. Great good fortune; nothing is unfavorable.\n\nThe Judgment Commentary says: Ding is an image. Wood is set beneath fire to cook food. Sages cook offerings for the Supreme Deity and prepare great feasts to nourish the wise and worthy. Gentle, with ears and eyes keen and clear, the yielding advances upward, attains the center, and answers the firm. Hence supreme success.\n\nThe Image Commentary says: Fire above wood: Ding. Thus the noble person sets positions right and secures the mandate.\n\nThe cauldron turns over on its legs: this is not yet a violation. It is favorable to empty out the bad in order to follow what is noble.\n\nThe cauldron holds food: take care where you go. My adversary is ill: in the end there is no fault.\n\nThe cauldron's handles are changed: it loses its proper function.\n\nSpilling the duke's meal: what becomes of trust?\n\nThe cauldron's yellow handles: the center supplies its substance.\n\nThe jade carrying bar is above: firm and yielding are in balance.\n\n### Hexagram 51 · Zhèn ䷲\n\nZhen (Thunder): Success. Thunder comes with terror; afterward laughter and talk ring out. Thunder startles a hundred miles, yet the sacrificial spoon and wine are not dropped.\n\nNine at the beginning: Thunder comes with terror; afterward laughter and talk ring out. Good fortune.\n\nSix in the second place: Thunder comes with danger. You fear losing your valuables and climb nine hills. Do not pursue them; in seven days they return.\n\nSix in the third place: Thunder leaves one trembling. Going forth despite the thunder brings no calamity.\n\nNine in the fourth place: Thunder sinks into the mud.\n\nSix in the fifth place: Thunder comes and goes with danger. One fears no loss, yet has work to do.\n\nSix at the top: Thunder leaves one shaking, eyes darting about. To march brings misfortune. If the thunder strikes not one's own body but one's neighbor, there is no blame. There are words about marriage.\n\nThe Judgment Commentary says: Zhen brings success. Thunder comes with terror: fear brings blessing. Laughter and talk ring out: afterward there is order. Thunder startles a hundred miles: it alarms the distant and frightens those nearby. One can go forth and guard the ancestral temple and altars of the land, serving as master of sacrifice.\n\nThe Image Commentary says: Thunder pealing again and again: Zhen. Thus the noble person, in fear and trembling, examines and cultivates himself.\n\nThunder comes with terror: fear brings blessing. Laughter and talk ring out: afterward there is order.\n\nThunder comes with danger because the yielding rides upon firmness.\n\nThunder leaves one trembling: the position is not fitting.\n\nThunder sinks into the mud: its light has not yet shone.\n\nThunder comes and goes with danger: proceeding is perilous. The work remains centered; nothing great is lost.\n\nThunder leaves one shaking: the center has not yet been attained. Though there is misfortune, there is no blame, since the neighbor's fright serves as warning.\n\n### Hexagram 52 · Gèn ䷳\n\nGen (Keeping Still): Keeping the back still, one does not grasp one's body. Walking through the courtyard, one sees no people. No blame.\n\nSix at the beginning: Keeping the toes still. No blame. Lasting steadfastness is favorable.\n\nSix in the second place: Keeping the calves still, one cannot rescue the one who follows. The heart is not glad.\n\nNine in the third place: Keeping the waist still, one tears the muscles along the spine. Danger sears the heart.\n\nSix in the fourth place: Keeping the body still. No blame.\n\nSix in the fifth place: Keeping the jaws still, one's words are sincere. Regret vanishes.\n\nNine at the top: Deeply rooted stillness. Good fortune.\n\nThe Judgment Commentary says: Gen means stopping. Stop when the time calls for stopping; move when the time calls for moving. When movement and stillness never miss their time, the way shines brightly. Keep still at one's place of rest; stop where one belongs. Above and below are opposed in their responses and do not unite. Therefore one does not grasp one's body; one walks through the courtyard without seeing its people. No blame.\n\nThe Image Commentary says: Mountains standing together: Gen. Thus the noble person's thoughts do not pass beyond his station.\n\nKeeping the toes still: one has not lost what is right.\n\nUnable to rescue the one who follows: one has not withdrawn to listen.\n\nKeeping the waist still: danger scorches the heart.\n\nKeeping the body still: restraint is applied to oneself.\n\nKeeping the jaws still comes from being central and upright.\n\nThe good fortune of deeply rooted stillness comes from a generous ending.\n\n### Hexagram 53 · Jiàn ䷴\n\nJian (Gradual Progress): A woman's marriage brings good fortune. Steadfastness is favorable.\n\nSix at the beginning: Wild geese gradually reach the riverbank. The young son is in danger; there is talk, but no blame.\n\nSix in the second place: Wild geese gradually reach the rock. Eating and drinking in contentment. Good fortune.\n\nNine in the third place: Wild geese gradually reach the high ground. A husband goes on campaign and does not return; a wife conceives but does not raise the child. Misfortune. It is favorable to ward off robbers.\n\nSix in the fourth place: Wild geese gradually reach the tree; perhaps they find a level branch. No blame.\n\nNine in the fifth place: Wild geese gradually reach the hill. For three years the wife does not conceive; in the end nothing can defeat them. Good fortune.\n\nNine at the top: Wild geese gradually reach the high ground. Their feathers may be used for ceremonial ornament. Good fortune.\n\nThe Judgment Commentary says: The advance of Jian means a woman's marriage brings good fortune. Advancing to the fitting place, going forth brings achievement. Advancing uprightly can set the realm right. Its position is firm and holds the center. It rests and is gentle; its movement does not come to an impasse.\n\nThe Image Commentary says: Wood upon the mountain: Jian. Thus the noble person abides in worthy virtue and improves customs.\n\nThe young son's danger: by right there is no blame.\n\nEating and drinking in contentment: they are not filled without working for it.\n\nThe husband goes on campaign and does not return: he leaves his companions. The wife conceives but does not raise the child: she has lost the way. It is favorable to ward off robbers, protecting one another in obedience.\n\nPerhaps they find a level branch: obedient and gentle.\n\nIn the end nothing can defeat them: good fortune, for their wish is fulfilled.\n\nTheir feathers may be used for ceremonial ornament: good fortune, for the order cannot be disturbed.\n\n### Hexagram 54 · Guī Mèi ䷵\n\nGui Mei (The Marrying Maiden): Going forth brings misfortune. Nothing is favorable.\n\nNine at the beginning: The marrying maiden becomes a younger attendant wife. Though lame, she can walk. Going forth brings good fortune.\n\nNine in the second place: Though one-eyed, she can see. Steadfastness is favorable for one who lives in seclusion.\n\nSix in the third place: The marrying maiden goes as a waiting woman; she returns to marry as a younger attendant wife.\n\nNine in the fourth place: The marrying maiden misses the appointed time. Though marriage is delayed, its time will come.\n\nSix in the fifth place: Emperor Yi gives his younger sister in marriage. The princess's sleeves are not as fine as her attendant's. The moon is almost full. Good fortune.\n\nSix at the top: The woman holds up a basket with nothing in it; the man cuts a sheep, but there is no blood. Nothing is favorable.\n\nThe Judgment Commentary says: Gui Mei is a great principle of heaven and earth. Without heaven and earth meeting, all beings could not arise; the marrying maiden marks humanity's endings and beginnings. Joy joined to movement leads to the maiden's marriage. Going forth brings misfortune because the positions are not fitting. Nothing is favorable because the yielding rides upon the firm.\n\nThe Image Commentary says: Thunder over the lake: Gui Mei. Thus the noble person knows what may fail in enduring relationships and their endings.\n\nThe marrying maiden goes as a younger attendant wife: this provides constancy. Though lame, she can walk and find good fortune: they support each other.\n\nSteadfastness is favorable for one in seclusion: she has not altered the constant order.\n\nThe marrying maiden goes as a waiting woman: the time is not yet fitting.\n\nThe intention behind missing the appointed time: she waits before going forth.\n\nEmperor Yi gives his younger sister in marriage; her sleeves are not as fine as her attendant's. Her position is central, and she goes forth honored.\n\nThe top six has nothing in it: she holds up an empty basket.\n\n### Hexagram 55 · Fēng ䷶\n\nFeng (Abundance): Success. The king attains it. Do not worry; it is fitting for the sun to stand at noon.\n\nNine at the beginning: Meeting one's matching lord, even for ten days brings no blame. Going forth wins esteem.\n\nSix in the second place: The canopy grows thick; at noon one sees the Dipper. Going forth brings suspicion and illness. Let sincerity shine forth: good fortune.\n\nNine in the third place: The curtains grow thick; at noon one sees faint stars. His right arm is broken. No blame.\n\nNine in the fourth place: The canopy grows thick; at noon one sees the Dipper. Meeting a lord of like kind brings good fortune.\n\nSix in the fifth place: Splendor comes, bringing celebration and praise. Good fortune.\n\nSix at the top: He enlarges his house and screens his home. Peering through the door, he finds it utterly empty; for three years he sees no one. Misfortune.\n\nThe Judgment Commentary says: Feng means greatness. Brightness joined to movement gives abundance. The king attains it because he values greatness. “Do not worry; it is fitting for the sun to stand at noon”: it should illuminate all under heaven. But after noon the sun declines; the full moon is eclipsed. Heaven and earth fill and empty, increasing and waning with time. How much more must humans do so? And spirits?\n\nThe Image Commentary says: Thunder and lightning arrive together: Feng. Thus the noble person decides cases and carries out punishments.\n\nEven ten days bring no blame; beyond ten days comes calamity.\n\nLet sincerity shine forth: trust brings the will into the open.\n\nThe curtains grow thick: one cannot undertake great affairs. His right arm is broken: in the end it cannot be used.\n\nThe canopy grows thick because the position is not fitting. Seeing the Dipper at noon: the darkness admits no light. Meeting a lord of like kind brings good fortune: one can go forward.\n\nThe good fortune of six in the fifth place brings celebration.\n\nHe enlarges his house, soaring to heaven's edge. Peering through the door, he finds it utterly empty: he has hidden himself away.\n\n### Hexagram 56 · Lǚ ䷷\n\nLu (The Traveler): Success in small things. For the traveler, steadfastness brings good fortune.\n\nSix at the beginning: The traveler fusses over trifles; this draws disaster upon him.\n\nSix in the second place: The traveler reaches lodging, carries his goods, and gains a loyal young servant.\n\nNine in the third place: The traveler's lodging burns; he loses his young servant. Steadfastness brings danger.\n\nNine in the fourth place: The traveler finds a resting place and gains goods and an ax, yet my heart is not glad.\n\nSix in the fifth place: Shooting a pheasant, he loses one arrow. In the end he receives praise and appointment.\n\nNine at the top: A bird's nest burns. The traveler first laughs, then wails aloud. Losing an ox in the open country brings misfortune.\n\nThe Judgment Commentary says: Lu brings success in small things. The yielding finds the center on the outside and obeys the firm; it rests and clings to brightness. Thus success in small things, and the traveler's steadfastness brings good fortune. Great indeed is the meaning of the Traveler's time!\n\nThe Image Commentary says: Fire upon a mountain: Lu. Thus the noble person is clear and cautious in applying punishments and does not prolong imprisonment.\n\nThe traveler fusses over trifles: his will reaches an impasse and disaster.\n\nGaining a loyal young servant: in the end there is no fault.\n\nThe traveler's lodging burns: this is already a wound. Treating those below as a traveler must rightly lead to loss.\n\nThe traveler finds a resting place but has not found his position. Though he gains goods and an ax, his heart is not glad.\n\nIn the end he receives praise and appointment: recognition reaches him from above.\n\nFor the traveler to be at the top means, by right, burning. Losing an ox in the open country: in the end no one hears of it.\n\n### Hexagram 57 · Xùn ䷸\n\nXun (The Gentle Wind): Success in small things. It is favorable to have somewhere to go; favorable to see the great person.\n\nSix at the beginning: Advancing and retreating. Steadfastness is favorable for a warrior.\n\nNine in the second place: Bowing beneath the bed. Historians and shamans are employed in profusion. Good fortune and no blame.\n\nNine in the third place: Repeatedly yielding. Humiliation.\n\nSix in the fourth place: Regret vanishes. Hunting brings three kinds of game.\n\nNine in the fifth place: Steadfastness brings good fortune; regret vanishes. Nothing is unfavorable. No beginning, but there is an end. Three days before the geng day and three days after: good fortune.\n\nNine at the top: Bowing beneath the bed, one loses one's goods and ax. Steadfastness brings misfortune.\n\nThe Judgment Commentary says: Wind following wind extends the mandate. Firmness gently enters the central, upright place, and the will advances. All the yielding obeys the firm. Hence success in small things; favorable to go somewhere and to see the great person.\n\nThe Image Commentary says: Wind following wind: Xun. Thus the noble person extends commands and carries out affairs.\n\nAdvancing and retreating: the will is uncertain. Steadfastness favors a warrior: his will is disciplined.\n\nThe good fortune of their profusion comes from attaining the center.\n\nThe humiliation of repeatedly yielding: the will has reached its limit.\n\nHunting and gaining three kinds of game brings achievement.\n\nGood fortune for the fifth nine: the position is upright and central.\n\nBowing beneath the bed: above has reached its limit. Losing goods and ax: even uprightness brings misfortune.\n\n### Hexagram 58 · Duì ䷹\n\nDui (Joy): Success. Steadfastness is favorable.\n\nNine at the beginning: Harmonious joy. Good fortune.\n\nNine in the second place: Sincere joy. Good fortune; regret vanishes.\n\nSix in the third place: Joy that comes unbidden. Misfortune.\n\nNine in the fourth place: Weighing joy, not yet at peace; cutting off illness brings happiness.\n\nNine in the fifth place: Trusting what strips away brings danger.\n\nSix at the top: Drawing others into joy.\n\nThe Judgment Commentary says: Dui means joy. Firmness within and yielding without, joy joined with favorable steadfastness: thus one follows heaven and responds to humanity. Lead the people with joy, and they forget their labor; lead them into danger with joy, and they forget death. Great indeed is joy, for the people are encouraged!\n\nThe Image Commentary says: Lakes joined together: Dui. Thus the noble person discusses and practices with friends.\n\nThe good fortune of harmonious joy: in action there is no doubt yet.\n\nThe good fortune of sincere joy: the will is trustworthy.\n\nThe misfortune of joy that comes unbidden: the position is not fitting.\n\nHappiness for the fourth nine: there is cause for celebration.\n\nTrusting what strips away: the position is upright and fitting.\n\nThe top six draws others into joy: it has not yet shone brightly.\n\n### Hexagram 59 · Huàn ䷺\n\nHuan (Dispersion): Success. The king approaches his temple. It is favorable to cross the great river; steadfastness is favorable.\n\nSix at the beginning: Use a strong horse for rescue. Good fortune; regret vanishes.\n\nNine in the second place: In dispersion, he hurries to his support. Regret vanishes.\n\nSix in the third place: Dispersing concern for oneself. No regret.\n\nSix in the fourth place: Dispersing one's group. Supreme good fortune. Dispersion gathers into a mound: not what ordinary people could have imagined.\n\nNine in the fifth place: Dispersing his great command like sweat; dispersing the king's stores. No blame.\n\nNine at the top: Dispersing bloodshed; departing, going far away. No blame.\n\nThe Judgment Commentary says: Huan brings success. Firmness comes without reaching an impasse; the yielding attains its place outside and joins what is above. The king approaches his temple, for the king occupies the center. It is favorable to cross the great river: riding upon wood brings achievement.\n\nThe Image Commentary says: Wind passes over water: Huan. Thus the former kings offered sacrifice to the Deity and established temples.\n\nThe good fortune of the beginning six comes from obedience.\n\nIn dispersion, hurrying to his support: the wish is fulfilled.\n\nDispersing concern for oneself: the will is turned outward.\n\nDispersing one's group brings supreme good fortune: it is bright and great.\n\nNo blame in the king's dwelling: he occupies the rightful place.\n\nDispersing bloodshed means distancing oneself from harm.\n\n### Hexagram 60 · Jié ䷻\n\nJie (Limitation): Success. Bitter restraint cannot be held steadfastly.\n\nNine at the beginning: Not going beyond the inner courtyard. No blame.\n\nNine in the second place: Not going beyond the outer courtyard. Misfortune.\n\nSix in the third place: If one does not restrain oneself, one will sigh. No blame.\n\nSix in the fourth place: Resting content with restraint. Success.\n\nNine in the fifth place: Sweet restraint. Good fortune; going forth wins esteem.\n\nSix at the top: Bitter restraint. Steadfastness brings misfortune; regret vanishes.\n\nThe Judgment Commentary says: Jie succeeds: firm and yielding are distinct, and firmness attains the center. Bitter restraint cannot be maintained steadfastly, for its way comes to an end. Joyfully moving through danger, one occupies the fitting place and exercises restraint; central and upright, one passes through. Heaven and earth keep measure, and the four seasons are completed. Restraint makes ordered measures and institutions, neither wasting resources nor harming the people.\n\nThe Image Commentary says: Water above the lake: Jie. Thus the noble person establishes measures and standards and deliberates on virtue and conduct.\n\nNot going beyond the inner courtyard: one knows when the way is open and when blocked.\n\nNot going beyond the outer courtyard: the proper time is utterly lost.\n\nSighing for want of restraint: whom else could one blame?\n\nThe success of resting content with restraint comes from following the way from above.\n\nSweet restraint brings good fortune because it occupies the central place.\n\nBitter restraint and steadfast misfortune: its way has reached its limit.\n\n### Hexagram 61 · Zhōng Fú ䷼\n\nZhong Fu (Inner Trust): Pigs and fish bring good fortune. It is favorable to cross the great river; steadfastness is favorable.\n\nNine at the beginning: Taking care brings good fortune. Other concerns bring unrest.\n\nNine in the second place: A crane calls in the shade; its young answer it. “I have a fine cup of wine; I will share it with you.”\n\nSix in the third place: Encountering a rival, one beats the drum or falls silent, weeps or sings.\n\nSix in the fourth place: The moon has passed its full; a pair of horses is lost. No blame.\n\nNine in the fifth place: Trust binds them together. No blame.\n\nNine at the top: A rooster's cry rises to heaven. Steadfastness brings misfortune.\n\nThe Judgment Commentary says: In Zhong Fu, yielding is within and firmness holds the center. Joyful and gentle, its trust transforms the realm. Pigs and fish bring good fortune because trust reaches even pigs and fish. Crossing the great river is favorable because the wooden boat is hollow. Inner trust joined to favorable steadfastness answers heaven.\n\nThe Image Commentary says: Wind above the lake: Zhong Fu. Thus the noble person deliberates on criminal cases and postpones executions.\n\nTaking care brings the beginning nine good fortune: its will has not changed.\n\nIts young answer it: the heart's innermost wish.\n\nOne may beat the drum or fall silent: the position is not fitting.\n\nThe pair of horses is lost: severing ties with its kind to go upward.\n\nTrust binds them together because the position is upright and fitting.\n\nA rooster's cry rises to heaven: how could that endure?\n\n### Hexagram 62 · Xiǎo Guò ䷽\n\nXiao Guo (Small Excess): Success. Steadfastness is favorable. Small affairs may be undertaken, not great ones. A flying bird leaves its cry behind: it is not fitting to rise, but fitting to descend. Great good fortune.\n\nSix at the beginning: A flying bird brings misfortune.\n\nSix in the second place: Passing the grandfather, one meets the grandmother; not reaching the ruler, one meets his minister. No blame.\n\nNine in the third place: If one does not go past, guard against it; if one follows, someone may strike. Misfortune.\n\nNine in the fourth place: No blame. Without going past, one meets it. Going forth brings danger: be on guard. Do not persist in lasting steadfastness.\n\nSix in the fifth place: Dense clouds without rain come from our western outskirts. The duke shoots with a tethered arrow and takes the creature in its cave.\n\nSix at the top: Not meeting it, one passes beyond. The flying bird is caught. Misfortune: this is called calamity and disaster.\n\nThe Judgment Commentary says: In Xiao Guo, the small exceeds its bounds and succeeds. Excess joined to favorable steadfastness means moving with the time. The yielding attains the center, so small affairs bring good fortune. Firmness loses its place and is not central, so great affairs cannot be undertaken. There is the image of a flying bird: its cry lingers behind it. Not rising but descending brings great good fortune, for rising is contrary and descending is obedient.\n\nThe Image Commentary says: Thunder above the mountain: Xiao Guo. Thus the noble person exceeds in reverence in conduct, in sorrow in mourning, and in thrift in spending.\n\nA flying bird brings misfortune: nothing can be done about it.\n\nNot reaching the ruler: a minister must not surpass him.\n\nIf one follows, someone may strike: how grave the misfortune!\n\nWithout going past, one meets it: the position is not fitting. Going forth brings danger, so one must be on guard; it cannot endure to the end.\n\nDense clouds without rain: they have already risen too high.\n\nNot meeting it, one passes beyond: one has risen too high.\n\n### Hexagram 63 · Jì Jì ䷾\n\nJi-ji (After Completion): Success in small matters. Steadfastness is favorable. Good fortune at first; disorder at the end.\n\nNine at the beginning: Dragging the wheels, wetting the tail. No blame.\n\nSix in the second place: A woman loses the screen from her carriage. Do not pursue it; she recovers it in seven days.\n\nNine in the third place: Gao Zong attacked the Ghost Country and subdued it in three years. Do not employ petty persons.\n\nSix in the fourth place: The fine cloth has rags for patching. Be on guard all day.\n\nNine in the fifth place: The eastern neighbor slaughters an ox, but this is not as good as the western neighbor's summer sacrifice: the latter truly receives the blessing.\n\nSix at the top: Wetting the head. Danger.\n\nThe Judgment Commentary says: Ji-ji succeeds: small things succeed. Steadfastness is favorable because firm and yielding are correctly placed in fitting positions. Good fortune at first, for the yielding attains the center; if one stops at the end, disorder follows, for the way has reached its limit.\n\nThe Image Commentary says: Water above fire: Ji-ji. Thus the noble person thinks of calamity and prepares to prevent it.\n\nDragging the wheels: by right there is no blame.\n\nRecovery in seven days follows the middle way.\n\nSubduing them in three years brings exhaustion.\n\nBeing on guard all day: there is cause for suspicion.\n\nThe eastern neighbor's slaughter of an ox is not as fittingly timed as the western neighbor's offering. Truly receiving the blessing: great good fortune arrives.\n\nWetting the head brings danger: how could this endure?\n\n### Hexagram 64 · Wèi Jì ䷿\n\nWei Ji (Before Completion): Success. A young fox has almost crossed, but wets its tail. Nothing is favorable.\n\nSix at the beginning: Wetting the tail. Humiliation.\n\nNine in the second place: Dragging the wheels. Steadfastness brings good fortune.\n\nSix in the third place: Before completion, marching brings misfortune. It is favorable to cross the great river.\n\nNine in the fourth place: Steadfastness brings good fortune; regret vanishes. With a thunderous attack on the Ghost Country, after three years comes a reward from the great realm.\n\nSix in the fifth place: Steadfastness brings good fortune and no regret. The noble person's light shines with sincerity. Good fortune.\n\nNine at the top: Drinking wine in trust brings no blame. But wetting the head means trust loses what is right.\n\nThe Judgment Commentary says: Wei Ji succeeds because the yielding attains the center. The young fox almost crosses, but has not yet left the middle of the stream. It wets its tail, and nothing is favorable, for it cannot carry the work through to the end. Though the lines are not in their fitting positions, firm and yielding answer each other.\n\nThe Image Commentary says: Fire above water: Wei Ji. Thus the noble person carefully distinguishes things and assigns each its place.\n\nWetting the tail means failing to recognize the limit.\n\nSteadfast good fortune for the second nine: from the center it acts uprightly.\n\nBefore completion, marching brings misfortune because the position is not fitting.\n\nSteadfast good fortune and the vanishing of regret: the will goes forward.\n\nThe noble person's light: its radiance brings good fortune.\n\nDrinking wine and wetting the head means failing to recognize restraint.\n\n### The Great Commentary, Part One\n\nHeaven is exalted and earth is lowly: Qian (Heaven) and Kun (Earth) are determined. Low and high are set out: noble and humble take their places. Movement and stillness have their constancy: firm and yielding are distinguished. Directions gather by kind, things divide into groups, and good and ill fortune arise. In heaven they become images, on earth forms, and change and transformation appear. Thus firm and yielding rub against each other and the eight trigrams stir one another. Thunder rouses them, wind and rain moisten them, sun and moon travel their courses: now cold, now heat. Qian's way makes the male; Kun's way makes the female. Qian governs the great beginning; Kun brings things to completion. Qian knows through ease; Kun works through simplicity. What is easy is easily understood; what is simple is easily followed. Easy understanding draws affection; easy following brings achievement. With affection one can endure; with achievement one can grow great. Endurance is the worthy person's virtue, greatness the worthy person's work. Through ease and simplicity, the principles of all under heaven are grasped; grasping them, one takes one's place in their midst.\n\nThe sages established the hexagrams and observed their images, attaching words to clarify good and ill fortune. Firm and yielding press upon each other and generate change. Good and ill fortune are images of gain and loss; regret and humiliation, images of worry and unease; change and transformation, images of advance and retreat; firm and yielding, images of day and night. The movement of the six lines embodies the way of the three powers. Therefore the order of the Changes is where the noble person dwells at ease; the words of the lines are what he delights in and ponders. At rest he observes the images and ponders their words; in action he observes their changes and ponders the divination. Thus heaven itself helps him: good fortune, nothing unfavorable.\n\nThe Judgment speaks of the image; the lines speak of change. Good and ill fortune speak of gain and loss; regret and humiliation of slight faults; no blame of making good one's errors. Thus noble and humble are arrayed in the positions; small and great are balanced in the hexagrams; good and ill fortune are distinguished in the words; concern for regret and humiliation lies in the slightest boundary; trembling at blame lies in regret. Hexagrams vary in size, words in danger and ease; the words point each to where it leads.\n\nThe Changes measures itself against heaven and earth, so it can encompass their way. Looking upward, one observes heaven's patterns; looking downward, one examines earth's arrangements, and so understands darkness and light. Tracing origins and returning to endings, one understands life and death. Refined vital breath becomes beings; wandering souls bring change, and so one understands the nature of spirits. Resembling heaven and earth, it does not defy them. Its knowledge reaches all beings and its way aids all under heaven without overstepping. Moving in every direction without straying, rejoicing in heaven and knowing destiny, it does not worry. At peace in its land, steadfast in humanity, it can love. It contains the transformations of heaven and earth without exceeding them, completes all beings in their particularity without neglecting any, and understands the way of day and night. Thus spirit has no fixed direction and the Changes no fixed body.\n\nThe alternation of yin and yang is called the way. What continues it is goodness; what completes it is nature. The humane see it and call it humanity; the wise see it and call it wisdom. Ordinary people use it every day without knowing it, and so the noble person's way is rare. It manifests in humanity and conceals itself in its workings; it stirs all beings without sharing the sages' worries. How splendid its abundant virtue and great achievement! Abundant possession is called great achievement; daily renewal, abundant virtue; generation upon generation, the Changes; the making of images, Qian; the imitation of forms, Kun; reckoning numbers to their limit to know what is coming, divination; comprehending change, affairs; and the unfathomable play of yin and yang, spirit.\n\nThe Changes is broad indeed, and great! Speaking of what is distant, nothing restrains it; speaking of what is near, it is still and precise; speaking of what lies between heaven and earth, it embraces all. Qian in stillness is concentrated and in movement straight: hence greatness is born. Kun in stillness is closed and in movement opens: hence breadth is born. Breadth and greatness match heaven and earth; change and continuity match the four seasons; the meaning of yin and yang matches sun and moon; the excellence of ease and simplicity matches the highest virtue.\n\nThe Master said: “How supreme are the Changes! Through them sages exalt virtue and enlarge their work. Wisdom rises high and ritual bends low; height models heaven, lowliness takes earth as its pattern. Heaven and earth set their places, and the Changes move between them. When a fulfilled nature is continually preserved, it becomes the gate of the way and of justice.”\n\nSages saw the hidden intricacies of all under heaven, likened them to shapes and appearances, and formed images fitting the things: these are called images. Sages saw the movements of all under heaven, observed where they met and passed through, and thus practiced proper rites. They attached words to judge good and ill fortune: these are called lines. One may speak of the world's deepest intricacies without revulsion and of its most restless movements without confusion. First find the likeness, then speak; first deliberate, then move. Comparison and deliberation bring change and transformation to completion.\n\n“A crane calls in the shade; its young answer it. I have a fine cup of wine; I will share it with you.” The Master said: “When a noble person speaks good words within his chamber, people a thousand miles away respond; how much more those near him! When he speaks bad words there, people a thousand miles away turn away; how much more those near him! Words issue from oneself and take hold among the people; actions begin nearby and are seen afar. Words and deeds are the noble person's pivot and mechanism; when they move, honor and disgrace are determined. Words and deeds are how the noble person moves heaven and earth. Can he fail to take care?” “In fellowship with others, first they cry and wail, then laugh.” The Master said: “The noble person's way sometimes goes forth, sometimes stays; sometimes falls silent, sometimes speaks. Two people of one heart have a sharpness that cuts through metal. Words spoken from one heart are fragrant as orchids.”\n\n“Six at the beginning: Lay down white rushes as a mat. No blame.” The Master said: “It would be enough to set the thing on the earth. But laying rushes beneath it—what blame could there be? This is care at its utmost. Rushes are slight things, yet their use may be weighty. Continue with such caution and nothing will be lost.”\n\n“The noble person works and remains modest; he comes to completion. Good fortune.” The Master said: “Working without boasting, achieving without claiming credit, he is generous to the utmost. This describes one who humbles himself before others despite his achievement. Virtue speaks of abundance; ritual speaks of reverence. Modesty means offering reverence to preserve one's place.”\n\n“The soaring dragon has regret.” The Master said: “Noble without position, exalted without people, with worthy persons in low places offering no help: to move under these conditions brings regret.”\n\n“Not going beyond the inner courtyard. No blame.” The Master said: “Disorder begins with words. If a ruler lacks discretion, he loses his ministers; if a minister lacks discretion, he loses his life; if a delicate affair is not kept secret, it fails. Thus the noble person guards his secrets and does not let them out.”\n\nThe Master said: “Did the makers of the Changes understand thieves? The Classic says, ‘Carrying a load on one's back while riding in a carriage invites robbers.’ Carrying loads is the petty person's work; riding in a carriage is the noble person's privilege. When a petty person rides in the noble person's carriage, robbers think of taking it. When those above are careless and those below violent, robbers think of attacking. Careless storage teaches theft; seductive display teaches lust. The Classic says, ‘Carrying a load on one's back while riding in a carriage invites robbers.’ This is how one summons thieves.”\n\nHeaven is one and earth two; heaven three and earth four; heaven five and earth six; heaven seven and earth eight; heaven nine and earth ten. Heaven has five numbers and earth five; their five places find one another, each with its mate. Heaven's numbers total twenty-five; earth's, thirty. Together their numbers total fifty-five. These produce transformation and set spirits in motion. The number of the great expansion is fifty, of which forty-nine are used. Divide them in two to symbolize the two powers; set one aside to symbolize the third. Count off in fours to symbolize the four seasons; place the remainder between the fingers to symbolize the intercalary month. There are two intercalary months in five years; thus place the remainder twice before setting aside another stalk.\n\nQian's yarrow stalks number two hundred and sixteen; Kun's, one hundred and forty-four; together three hundred and sixty, matching the days of a year. The stalks for both parts number eleven thousand five hundred and twenty, matching the number of all beings. Thus four operations make a change, and eighteen changes make a hexagram; the eight trigrams complete a small beginning. Extend and unfold these, touch a class of things and develop its implications: every possible affair under heaven is encompassed. The way is revealed and virtue made wondrous in conduct; thus one may answer and respond with it and aid the spirits. The Master said: “Does one who knows the way of change and transformation not know the work of spirits?”\n\nThe Changes contains four ways of the sages: in speaking, honor its words; in acting, its changes; in making tools, its images; in divining, its judgments. Thus when the noble person prepares to undertake a task or set out on a journey, he questions it and receives its reply. Its answer comes like an echo: distant or near, dark or deep, nothing prevents it from revealing what is to come. Who but the most refined power under heaven could do this?\n\nThreefold and fivefold combinations bring change; its numbers cross and interweave. Grasp their changes and the patterns of all under heaven take shape; reckon their numbers to the limit and the images of all under heaven become fixed. Who but the utmost power of change under heaven could do this?\n\nThe Changes does not think or act. Still and motionless, when stirred it comprehends the causes of all under heaven. Who but the most mysterious power under heaven could do this?\n\nThe Changes is what sages use to probe the deepest depths and examine the faintest beginnings. Because it reaches deep, it understands the purposes of all under heaven; because it perceives the subtle, it can complete all its affairs; because it is mysterious, it is swift without haste and arrives without traveling.\n\nWhen the Master said, “The Changes contains four ways of the sages,” this is what he meant.\n\nThe Master said: “What does the Changes do? It opens up beings, brings affairs to completion, and encompasses the way of all under heaven. That is all.” Thus sages use it to understand the purposes of all under heaven, settle its undertakings, and resolve its doubts. The virtue of yarrow is round and mysterious; that of hexagrams, square and knowing; the meaning of the six lines changes to present itself. Sages use these to cleanse their hearts, then withdraw to the hidden depths. They share the people's concerns over good and ill fortune, knowing what is to come through mystery and storing the past through knowledge. Who could do this but the brilliant, wise, divinely powerful ones of old who did not kill? Thus they understood heaven's way and examined the affairs of the people, raising up mysterious things for the people's use. Sages purified themselves through these things so as to illuminate their virtue with mystery. Closing the door is called Kun; opening it is called Qian. Closing and opening are called change; coming and going without end are called continuity. What appears is called an image; what takes shape is called a vessel. Shaping it for use is called a rule; the benefits that let people come and go and that all the people use are called spiritual power. Thus the Changes has the Supreme Ultimate, which gives birth to the two modes. The two modes give birth to four images; four images to eight trigrams. The eight trigrams determine good and ill fortune; good and ill fortune give birth to great undertakings. Among models and images none is greater than heaven and earth; among transformations and continuities none than the four seasons; among suspended images shining forth none than sun and moon; in exalted rank none than wealth and honor; in supplying things for use and making implements for the benefit of all under heaven none than the sages; in probing intricacies, searching secrets, sounding depths and reaching afar to decide good and ill fortune and sustain the world's tireless effort, none than yarrow and tortoise. Heaven produces mysterious things and sages take them as their model. Heaven and earth change, and sages imitate them. Heaven displays images revealing good and ill fortune, and sages form images of them. The River produced a chart and the Luo a writing, and sages modeled themselves on them. The Changes has four images to show us; words are attached to inform us; judgments of good and ill fortune are fixed to decide matters.”\n\nThe Classic says, “Heaven itself helps him: good fortune, nothing unfavorable.” The Master said: “Help means aid. Heaven aids the obedient; people aid the trustworthy. By walking in trust, thinking with obedience, and honoring the worthy, one receives ‘heaven's help: good fortune, nothing unfavorable.’”\n\nThe Master said: “Writing cannot fully express speech; speech cannot fully express meaning.” Then can the sages' meaning not be seen? The Master said: “The sages established images to express their meaning fully; arranged hexagrams to express all true and false conditions; attached words to complete what they had to say; transformed and connected them to exhaust their benefit; and stirred them into motion to reveal their mysterious power.”\n\nAre not Qian and Kun the essence of the Changes? With Qian and Kun set in order, the Changes stands between them. If Qian and Kun were destroyed, there would be no way to perceive the Changes; if the Changes could not be perceived, Qian and Kun would almost come to rest. Thus what is above form is called the way; what is below form is called a vessel. To transform and shape is called change; to extend and put into motion is called continuity; to raise up and apply these to the people of the world is called an undertaking. The sages perceived the world's hidden intricacies, likened them to shapes and appearances, and made images fitting the things: hence they are called images. They perceived the world's movements and observed where they met and passed through, so as to enact the proper rites; they attached words to judge good and ill fortune: hence they are called lines. The hexagrams contain the deepest intricacies of all under heaven; the words stir its movements; change transforms and shapes; continuity extends and puts into motion. To illuminate their mystery depends on the person; to complete them in silence, conveying trust without words, depends on virtuous conduct.\n\n### The Great Commentary, Part Two\n\nThe eight trigrams stand in order, with their images within them. When doubled, they contain the lines. Firm and yielding press on each other, and change arises. Words attached to them prescribe action. Good fortune, misfortune, regret, and humiliation arise from movement. Firm and yielding establish the foundation; change and continuity keep pace with time; good and ill fortune mark the victory of what is steadfast. The way of heaven and earth is steadfast in what it reveals; the way of sun and moon steadfast in their light; the movements of all under heaven steadfast in their oneness. Qian firmly shows humanity what is easy; Kun gently shows what is simple. The lines imitate this; the images resemble it. Lines and images move within; good and ill fortune appear without. Achievements appear in change; the sages' concerns appear in their words. The great virtue of heaven and earth is called life; the sages' great treasure is called their position. How is position kept? Through humanity. How are people gathered? Through resources. Ordering resources, setting words right, and preventing the people from wrongdoing are called justice.\n\nIn ancient times, when Bao Xi ruled all under heaven, he looked up and observed the images in heaven, looked down and observed patterns on earth; he studied the markings of birds and beasts and the suitability of the land. Nearby he drew from his own body; far away, from other things. Thus he first made the eight trigrams to comprehend the virtue of the mysterious and luminous and to classify the nature of all beings. He knotted cords to make nets and traps for hunting and fishing: he likely took this from Li (Fire).\n\nAfter Bao Xi died, Shen Nong arose. He cut wood to make plowshares and bent wood to make plow handles. He taught all under heaven the benefits of plowing and weeding: he likely took this from Yi (Increase). At noon he established markets, drawing together people and goods from all under heaven. They exchanged their wares and departed, each obtaining what was needed: he likely took this from Shi Ke (Biting Through).\n\nAfter Shen Nong died, the Yellow Emperor, Yao, and Shun arose. They made changes flow freely so the people would not grow weary; they transformed things with mysterious power so the people might find them fitting. When the Changes reaches an end it changes; change opens a way, and an open way endures. Thus heaven itself helps them: good fortune, nothing unfavorable. The Yellow Emperor, Yao, and Shun let their robes hang loose, and all under heaven was governed: they likely took this from Qian and Kun.\n\nThey hollowed wood to make boats and shaped wood to make oars. Boats and oars carried people across what had been impassable and brought distant things near, benefiting all under heaven: they likely took this from Huan (Dispersion).\n\nThey yoked oxen and rode horses to haul heavy loads and reach faraway places for the benefit of all under heaven: they likely took this from Sui (Following). They built double gates and sounded clappers to guard against violent visitors: they likely took this from Yu (Enthusiasm).\n\nThey cut wood for pestles and dug earth for mortars; mortars and pestles aided the myriad people: they likely took this from Xiao Guo (Small Excess).\n\nThey bent wood to make bows and shaped wood to make arrows; bows and arrows gave them power over all under heaven: they likely took this from Kui (Opposition).\n\nIn the earliest ages people lived in caves or camped in the open. Later sages replaced these with houses, with beams above and eaves below for shelter against wind and rain: they likely took this from Da Zhuang (Great Power).\n\nIn old times the dead were wrapped thickly in firewood and buried in the wilderness, without mounds or trees and without a fixed mourning period. Later sages replaced this with inner and outer coffins: they likely took this from Da Guo (Great Excess).\n\nIn the earliest ages government used knotted cords. Later sages replaced them with written records, enabling the hundred officials to govern and the myriad people to understand: they likely took this from the Zhou Changes, Guai (Breakthrough).\n\nThus the Changes is images: an image is a likeness. A Judgment is a description of substance. A line imitates the movements of all under heaven. Thus good and ill fortune arise, and regret and humiliation become manifest.\n\nYang trigrams have more yin lines, and yin trigrams more yang lines. Why? Yang trigrams have an odd number of yang lines; yin trigrams an even number. What of their virtue and conduct? Yang has one ruler and two people, the noble person's way. Yin has two rulers and one person, the petty person's way.\n\nThe Classic says, “Restlessly going and coming, companions follow your thoughts.” The Master said: “What need is there for thought or anxiety in the world? All under heaven reaches the same destination by different roads, one end through a hundred plans. What need for thought or anxiety? When the sun departs the moon comes; when the moon departs the sun comes. They follow each other, and light is born. When cold departs heat comes; when heat departs cold comes. They follow each other, and the year is completed. Departure is contraction; arrival is extension. They stir one another, and benefit is born. The inchworm bends to extend itself; dragons and snakes lie dormant to preserve their lives. Refining the meaning until it enters the mysterious enables its use; applying what is useful to secure oneself elevates virtue. Beyond this, nothing more is known. Probing mystery to the limit and knowing transformation is virtue at its fullest.”\n\nThe Classic says, “Oppressed by stone, leaning upon thornbushes. Entering his home, he does not see his wife. Misfortune.” The Master said: “If one is oppressed by what should not oppress, one's name will surely be disgraced; if one leans upon what should not support, one's life will surely be endangered. Disgraced and imperiled, death is approaching: how could he see his wife?”\n\nThe Classic says, “The duke shoots a hawk atop the high wall and takes it. Nothing is unfavorable.” The Master said: “The hawk is the bird; bow and arrow are the implements; the archer is the person. The noble person keeps his tools ready within himself and awaits the time to move. What could be unfavorable? He moves without being checked, and goes forth to take his prey. This speaks of making one's tools ready before acting.”\n\nThe Master said: “The petty person feels no shame at lacking humanity, no fear of lacking justice; unless he sees gain he cannot be urged, unless threatened he cannot be restrained. A light punishment teaching a great lesson is a blessing for the petty person. The Classic says, ‘Feet locked in stocks until the toes disappear. No blame.’ This is what it means. Good deeds not accumulated cannot make a reputation; bad deeds not accumulated cannot destroy a life. The petty person thinks small good deeds useless and does not do them; he thinks small evils harmless and does not cast them off. Thus evil piles up beyond concealment, and guilt grows beyond repair. The Classic says, ‘Bearing a wooden collar until the ears disappear. Misfortune.’”\n\nThe Master said: “Those who find themselves in danger are those who have assumed their position secure. Those who perish are those who thought their survival assured. Those in disorder are those who believed themselves well governed. Thus the noble person is safe without forgetting danger, survives without forgetting ruin, and governs without forgetting disorder. So his person remains secure and his realm can be preserved. The Classic says, ‘It may perish! It may perish! Bind it to a cluster of mulberry trees.’”\n\nThe Master said: “When virtue is slight but position exalted, knowledge small but designs great, strength weak but burdens heavy, few avoid disaster. The Classic says, ‘The cauldron breaks a leg and spills the duke's meal; its bearer is soaked in disgrace. Misfortune.’ This speaks of one unequal to his charge.”\n\nThe Master said: “Knowing the first faint signs: is this not mysterious? The noble person meets those above without flattery and those below without contempt. Surely he knows the first signs. A first sign is movement's faint beginning, good fortune's earliest appearance. The noble person sees it and acts, not waiting a full day. The Classic says, ‘Firm as stone; not even a full day passes. Steadfastness brings good fortune.’ Firm as stone: why wait even a whole day? His judgment is already clear. The noble person knows what is hidden and what is manifest, what is yielding and what is firm: ten thousand look to him.”\n\nThe Master said: “The son of the Yan family came close indeed! Whenever he did wrong he knew it, and once he knew, he never repeated it. The Classic says, ‘Return before going far, without great regret. Supreme good fortune.’ Heaven and earth entwine their vital breaths, and all beings transform and ripen; male and female mingle their vital essence, and all beings transform and are born. The Classic says, ‘When three walk together, one person is lost; when one walks alone, one finds a friend.’ This speaks of arriving at unity.”\n\nThe Master said: “The noble person secures himself before he moves, eases his heart before he speaks, and establishes relationships before he makes requests. Cultivating these three, he remains whole. Moving while imperiled, he finds that people do not join him. Speaking in fear, he finds that people do not answer. Asking without a relationship, he finds that people give him nothing. When no one joins him, those who harm him arrive. The Classic says, ‘No one increases him; someone strikes him. A heart without constancy brings misfortune.’”\n\nThe Master said: “Are not Qian and Kun the gates of the Changes? Qian is the yang thing; Kun the yin thing. Yin and yang unite their virtues and give firm and yielding their bodies, embodying the workings of heaven and earth and comprehending the virtue of the mysterious and luminous.” Their names are varied but do not overstep; on examining their kinds, one wonders whether they express the concerns of a declining age. The Changes reveals the past and examines the future; it makes the manifest subtle and unfolds the hidden. It opens things and assigns fitting names, distinguishes beings, sets words right, and settles judgments: thus it is complete. Its names refer to small things, but its classes embrace great ones; its meaning is far-reaching, its words patterned. Its expressions are indirect yet exact; its affairs are displayed yet concealed. It uses uncertainty to guide people's conduct and reveal the consequences of gain and loss.\n\nThe Changes arose, perhaps, in the middle ages. Were its makers beset by worries? Therefore:\n\nLu (Treading) is the foundation of virtue. Qian (Modesty) is virtue's handle. Fu (Return) is virtue's root. Heng (Duration) is virtue's firmness. Sun (Decrease) cultivates virtue. Yi (Increase) enriches virtue. Kun (Oppression) distinguishes virtue. Jing (The Well) is virtue's ground. Xun (The Gentle Wind) governs virtue.\n\nTreading harmonizes and brings things to their end. Modesty is honored and shines. Return is small but distinguishes among things. Duration is diverse yet does not weary. Decrease is difficult first and easy afterward. Increase grows abundant without being submerged. Oppression reaches an impasse and passes through. The Well stays in its place yet moves others. The Gentle Wind measures and stays hidden.\n\nTreading brings harmony to conduct. Modesty governs ritual. Return brings self-knowledge. Duration unifies virtue. Decrease keeps harm at a distance. Increase promotes benefit. Oppression diminishes resentment. The Well distinguishes what is right. The Gentle Wind exercises discretion.\n\nThe book of Changes must never be set far away, for its way shifts again and again. Changing movement never stays put: it circulates through the six empty positions, without constancy above or below. Firm and yielding exchange places; no fixed rule can encompass it, for it follows change alone. Its arrivals and departures have measure and teach those without and within to be cautious. It also clarifies worries and their causes. Without teacher or guardian, it is as though one stood before one's parents. At first follow its words and weigh their direction; there are enduring principles. But without the right person, the way does not proceed by itself.\n\nThe book of Changes traces beginnings and encompasses endings as its substance. The six lines intermingle, each according to the things and time. The beginning is difficult to know; the top is easy to know: these are root and tip. The words of the first line sketch a likeness; at the last, they bring it to completion. But to blend things, select virtues, and distinguish right from wrong requires the middle lines. Ah, the essentials of survival and ruin, good fortune and misfortune, can be known from where they stand. If a wise person reads the Judgment, more than half his thought is done.\n\nThe second and fourth lines do similar work but occupy different positions, and their good differs: the second receives much praise, the fourth much fear, because it is close to the ruler. Yielding by nature fares poorly nearby; its chief aim is to avoid blame, and its strength is yielding at the center. The third and fifth lines do similar work but occupy different positions, and their encounters differ: the third has much misfortune, the fifth much achievement, according to the difference between low and high. Is yielding there in danger and firmness victorious?\n\nThe book of Changes is broad and great, complete in every part. It has the way of heaven, the way of humanity, and the way of earth. It doubles these three powers, yielding six lines. Six is nothing other than the way of the three powers. The way changes and moves, so the parts are called lines; the lines have ranks, so they are called things; things intermingle, so they are called patterns; when patterns do not fit, good and ill fortune arise.\n\nThe Changes arose, perhaps, at the end of the Shang, when Zhou's virtue flourished; perhaps amid the affairs of King Wen and the tyrant Zhou. Thus its words are filled with peril. One who recognizes peril finds peace; one who takes things lightly is overturned. Its way is vast, neglecting none of the myriad things. Fearful from beginning to end, it seeks above all to avoid blame: this is the way of the Changes.\n\nQian is the utmost strength under heaven; its virtue and conduct are always easy, yet it knows danger. Kun is the utmost obedience under heaven; its virtue and conduct are always simple, yet it knows obstacles. They can bring joy to the heart and examine others' concerns; they settle the good and ill fortune of all under heaven and complete its tireless undertakings. Thus change and transformation are made into speech and action; fortunate affairs have omens. Through images one knows the instruments for an affair; through divination, what is to come.\n\nHeaven and earth establish their places; sages bring their powers to completion. Humans plan and spirits plan, and the people share in their powers. The eight trigrams speak through images; the lines and Judgments speak through their conditions. Firm and yielding dwell together, and good and ill fortune become visible. Change and movement speak of benefit, while good and ill fortune shift with circumstance. Thus love and hate contend and produce good and ill fortune; distance and nearness attract and produce regret and humiliation; truth and falsehood stir one another and produce benefit and harm. Throughout the Changes, when those near each other fail to come together, misfortune or harm follows, with regret and humiliation.\n\nOne who intends rebellion speaks with shame; one who doubts within speaks in branches. A fortunate person speaks few words, a restless one many. One who slanders the good speaks evasively; one who has lost self-command speaks in defeat.\n\n### Discussion of the Trigrams\n\nIn former times the sages, when they made the Changes, secretly drew on divine intelligence and brought forth the yarrow stalks. They took three for heaven and two for earth, grounding the numbers in them; observed changes in yin and yang and established the trigrams; unfolded firmness and yielding and brought forth the lines; harmonized with the way and virtue, bringing justice into order; probed principle to its depths and nature to its limits, reaching destiny.\n\nIn former times the sages made the Changes to follow the principles of nature and destiny. Thus they established heaven's way as yin and yang; earth's way as yielding and firm; humanity's way as benevolence and justice. They doubled the three powers, and so the Changes makes its hexagrams with six strokes. Dividing yin from yang and alternating yielding and firm, it makes patterns in its six positions.\n\nHeaven and earth take their appointed positions. Mountain and lake share vital breath; thunder and wind press on each other; water and fire do not strike each other. The eight trigrams interweave. Counting what has passed follows the natural order; knowing what is coming goes against it. Thus the Changes counts backward.\n\nThunder sets them moving; wind disperses them; rain moistens them; sun warms them; Gen (Mountain) stills them; Dui (Lake) delights them; Qian (Heaven) rules them; Kun (Earth) stores them.\n\nThe sovereign comes forth in Zhen (Thunder), puts things in order in Xun (Wind/Wood), meets them in Li (Fire), brings them to labor in Kun, speaks with joy in Dui, struggles in Qian, toils in Kan (Water), and brings things to completion in Gen.\n\nAll beings emerge in Zhen, the east.\n\nThey come into order in Xun, the southeast: their ordering means all beings become pure and ordered.\n\nLi is brightness: all beings see one another. It is the trigram of the south. When a sage faces south to hear the affairs of all under heaven and governs facing the light, he likely takes his model from this.\n\nKun is earth: all beings come to it for nourishment. Thus it is said that they come to labor in Kun.\n\nDui is true autumn, when all beings rejoice. Thus it is said that they speak with joy in Dui.\n\nThey struggle in Qian, the trigram of the northwest: yin and yang press upon one another.\n\nKan is water, the trigram of due north. It is the trigram of toil, to which all beings return. Thus it is said that they toil in Kan.\n\nGen is the trigram of the northeast, where all beings come to completion and their endings become beginnings. Thus it is said that they come to completion in Gen.\n\nSpirit is what is spoken of as working wonders in all beings.\n\nNothing moves all beings more swiftly than thunder.\n\nNothing bends all beings more swiftly than wind.\n\nNothing dries all beings more thoroughly than fire.\n\nNothing delights all beings more than the lake.\n\nNothing moistens all beings more than water.\n\nNothing more richly ends and begins all beings than Gen.\n\nThus water and fire reach each other, thunder and wind do not oppose each other, mountain and lake share vital breath: only then can they transform and complete all beings.\n\nQian is strength. Kun is obedience. Zhen is movement. Xun is penetration. Kan is the pit. Li is clinging. Gen is stillness. Dui is joy.\n\nQian is the horse; Kun the ox; Zhen the dragon; Xun the rooster; Kan the pig; Li the pheasant; Gen the dog; Dui the sheep.\n\nQian is the head; Kun the belly; Zhen the feet; Xun the thighs; Kan the ears; Li the eyes; Gen the hands; Dui the mouth.\n\nQian is heaven and is therefore called father; Kun is earth and is therefore called mother.\n\nAt the first seeking Zhen gains a son and is called the eldest son; at the first seeking Xun gains a daughter and is called the eldest daughter.\n\nAt the second seeking Kan gains a son and is called the middle son; at the second seeking Li gains a daughter and is called the middle daughter.\n\nAt the third seeking Gen gains a son and is called the youngest son; at the third seeking Dui gains a daughter and is called the youngest daughter.\n\nQian is heaven, the circle, the ruler, the father, jade, metal, cold, ice, deep red, a fine horse, an old horse, a lean horse, a piebald horse, and fruit on a tree.\n\nKun is earth, the mother, cloth, a cauldron, miserliness, evenness, a cow with calf, a great wagon, patterns, the multitude, and a handle.\n\nAmong colors of earth it is black.\n\nZhen is thunder, a dragon, dark yellow, spreading forth, a great road, the eldest son, rash decisiveness, green bamboo, and rushes and reeds.\n\nAmong horses it is one that neighs well, has one white hind leg, or bears a white blaze on its forehead.\n\nAmong crops it is those whose shoots grow back.\n\nAt its limit it is strength and fresh abundance.\n\nXun is wood, wind, the eldest daughter, the straightness of a cord, craft, whiteness, length, height, advancing and retreating, indecision, and scent.\n\nAmong people it means sparse hair, a broad forehead, much white in the eyes, and a profit in trade nearly threefold.\n\nAt its limit it becomes the trigram of agitation.\n\nKan is water, ditches and channels, concealment, bending and straightening, bows and wheels.\n\nAmong people it is added anxiety, illness of the heart, earache, the trigram of blood, and red.\n\nAmong horses it is a beautiful back, a restless heart, a lowered head, thin hooves, and dragging along.\n\nAmong carriages it is many defects; it is also passage, the moon, and a thief.\n\nAmong trees it is hard wood with a thick core.\n\nLi is fire, the sun, lightning, the middle daughter, armor and helmets, spears and weapons.\n\nAmong people it is a large belly; it is the trigram of dryness, a soft-shelled turtle, crab, snail, mussel, and tortoise.\n\nAmong trees it is a hollow, withered crown.\n\nGen is a mountain, a narrow path, a small stone, a gate tower, fruit on trees and vines, gatekeepers and eunuchs, fingers, dogs, rats, and creatures with dark beaks.\n\nAmong trees it is hard wood with many knots.\n\nDui is a lake, the youngest daughter, a shaman, mouth and tongue, breaking and snapping, and joining and separating.\n\nAmong lands it is hard salty ground; it is also a concubine and a sheep.\n\n### The Sequence of the Hexagrams\n\nOnce there are heaven and earth, the myriad beings are born.\n\nWhat fills the space between heaven and earth is the myriad beings. Therefore Zhun (Difficulty at the Beginning) follows; Zhun means fullness, the first arising of beings.\n\nBeings newly born are necessarily ignorant. Therefore Meng (Youthful Folly) follows; Meng means ignorance, the immaturity of beings.\n\nImmature beings must be nourished. Therefore Xu (Waiting) follows; Xu is the way of food and drink.\n\nFood and drink inevitably bring conflict. Therefore Song (Conflict) follows.\n\nConflict inevitably raises a multitude. Therefore Shi (The Army) follows; Shi means a multitude.\n\nA multitude must join together. Therefore Bi (Holding Together) follows; Bi means joining.\n\nJoining together must lead to gathering and restraint. Therefore Xiao Xu (Small Taming) follows.\n\nWhen things have been gathered, there is ritual. Therefore Lu (Treading) follows.\n\nTreading brings peace, and only then security. Therefore Tai (Peace) follows; Tai means free passage.\n\nThings cannot pass freely forever. Therefore Pi (Stagnation) follows.\n\nThings cannot remain stagnant forever. Therefore Tong Ren (Fellowship with Others) follows.\n\nWhen people join together, things come to them. Therefore Da You (Great Possession) follows.\n\nThose who possess great things must not fill themselves to excess. Therefore Qian (Modesty) follows.\n\nPossessing much yet able to be modest, one surely feels glad. Therefore Yu (Enthusiasm) follows.\n\nGladness must have followers. Therefore Sui (Following) follows.\n\nWhen others follow with gladness, there is work to be done. Therefore Gu (Repairing Decay) follows; Gu means an affair.\n\nAfter work is undertaken, greatness becomes possible. Therefore Lin (Approach) follows; Lin means greatness.\n\nOnce things are great, they can be contemplated. Therefore Guan (Contemplation) follows.\n\nWhat can be contemplated then can be joined. Therefore Shi Ke (Biting Through) follows; Ke means joining.\n\nThings cannot merely join haphazardly. Therefore Bi (Adornment) follows; Bi means ornament.\n\nWhen adornment is taken to its utmost, flourishing is exhausted. Therefore Bo (Stripping Away) follows; Bo means stripping away.\n\nThings cannot remain exhausted forever. Once stripping reaches its limit above, it returns below. Therefore Fu (Return) follows.\n\nOnce one returns, one acts without falsehood. Therefore Wu Wang (Innocence) follows.\n\nOnly with innocence can one gather and restrain. Therefore Da Xu (Great Taming) follows.\n\nOnce things are gathered, they can be nourished. Therefore Yi (Nourishment) follows; Yi means nourishing.\n\nWithout nourishment, things cannot move. Therefore Da Guo (Great Excess) follows.\n\nThings cannot exceed their bounds forever. Therefore Kan (The Repeated Abyss) follows; Kan means falling into a pit.\n\nWhat has fallen must cling to something. Therefore Li (Fire) follows; Li means clinging.\n\nOnce there are heaven and earth, there are the myriad beings; once beings exist, there are males and females; once males and females exist, there are husbands and wives; once husbands and wives exist, there are fathers and sons; once fathers and sons exist, there are rulers and ministers; once rulers and ministers exist, there are high and low; once high and low exist, ritual proprieties find their place.\n\nThe way of husband and wife must endure. Therefore Heng (Duration) follows; Heng means enduring.\n\nThings cannot dwell forever in one place. Therefore Dun (Retreat) follows; Dun means withdrawing.\n\nThings cannot retreat forever. Therefore Da Zhuang (Great Power) follows.\n\nThings cannot remain strong forever. Therefore Jin (Progress) follows; Jin means advancing.\n\nAdvancing inevitably brings injury. Therefore Ming Yi (Darkening of the Light) follows; Yi means injury.\n\nThose injured outside must return home. Therefore Jia Ren (The Family) follows.\n\nWhen the household way is exhausted, division follows. Therefore Kui (Opposition) follows; Kui means division.\n\nDivision inevitably brings difficulty. Therefore Jian (Obstruction) follows; Jian means difficulty.\n\nThings cannot remain difficult forever. Therefore Xie (Deliverance) follows; Xie means easing.\n\nEasing inevitably entails some loss. Therefore Sun (Decrease) follows.\n\nIf decrease continues without end, increase must follow. Therefore Yi (Increase) follows.\n\nIf increase continues without end, a breakthrough must come. Therefore Guai (Breakthrough) follows; Guai means decision.\n\nDecision must bring an encounter. Therefore Gou (Coming to Meet) follows; Gou means meeting.\n\nOnly once things meet can they gather. Therefore Cui (Gathering Together) follows; Cui means gathering.\n\nGathering and rising is called Sheng (Ascending). Therefore Sheng follows.\n\nAscending without cease inevitably brings oppression. Therefore Kun (Oppression) follows.\n\nWhat is oppressed above must return below. Therefore Jing (The Well) follows.\n\nThe way of the well cannot remain unchanged. Therefore Ge (Revolution) follows.\n\nNothing transforms things as the cauldron does. Therefore Ding (The Cauldron) follows.\n\nNone is better fitted to preside over the vessels than the eldest son. Therefore Zhen (Thunder) follows; Zhen means movement.\n\nThings cannot keep moving forever; they stop. Therefore Gen (Keeping Still) follows; Gen means stopping.\n\nThings cannot remain stopped forever. Therefore Jian (Gradual Progress) follows; Jian means advancing.\n\nAdvancing must lead somewhere to belong. Therefore Gui Mei (The Marrying Maiden) follows.\n\nOne who finds where one belongs must grow great. Therefore Feng (Abundance) follows; Feng means greatness.\n\nGreatness taken to its limit must lose its dwelling. Therefore Lu (The Traveler) follows.\n\nA traveler who finds no welcome must enter gently. Therefore Xun (The Gentle Wind) follows; Xun means entering.\n\nOnly after entering can there be delight. Therefore Dui (Joy) follows; Dui means delight.\n\nAfter delight comes dispersal. Therefore Huan (Dispersion) follows; Huan means parting.\n\nThings cannot remain parted forever. Therefore Jie (Limitation) follows.\n\nRestraint brings trust. Therefore Zhong Fu (Inner Trust) follows.\n\nThose who have trust must act on it. Therefore Xiao Guo (Small Excess) follows.\n\nWhen things surpass their bounds, they must cross over. Therefore Ji-ji (After Completion) follows.\n\nThings cannot be brought to an absolute end. Therefore Wei Ji (Before Completion) follows, and here it ends.\n\n### The Hexagrams in Contrast\n\nQian (Heaven) is firm, Kun (Earth) yielding. Bi (Holding Together) rejoices; Shi (The Army) worries.\n\nIn Lin (Approach) and Guan (Contemplation), one either gives or seeks.\n\nZhun (Difficulty at the Beginning) comes into view without losing its dwelling; Meng (Youthful Folly) is confused yet becomes manifest.\n\nZhen (Thunder) rises; Gen (Mountain) stops.\n\nSun (Decrease) and Yi (Increase) mark the beginnings of prosperity and decline.\n\nDa Xu (Great Taming) concerns the time; Wu Wang (Innocence) concerns calamity.\n\nCui (Gathering Together) gathers; Sheng (Ascending) does not return.\n\nQian (Modesty) makes light of itself; Yu (Enthusiasm) grows slack.\n\nShi Ke (Biting Through) is eating; Bi (Adornment) is without color.\n\nDui (Lake) appears; Xun (Wind/Wood) hides.\n\nSui (Following) has no cause; Gu (Repairing Decay) puts things in order.\n\nBo (Stripping Away) decays; Fu (Return) turns back.\n\nJin (Progress) is daylight; Ming Yi (Darkening of the Light) is injury.\n\nJing (The Well) opens a way; Kun (Oppression) is an encounter.\n\nXian (Influence) is swift; Heng (Duration) is lasting.\n\nHuan (Dispersion) separates; Jie (Limitation) stops.\n\nXie (Deliverance) eases; Jian (Obstruction) brings difficulty.\n\nKui (Opposition) is outside; Jia Ren (The Family) is inside.\n\nPi (Stagnation) and Tai (Peace) stand opposed to one another.\n\nDa Zhuang (Great Power) stops; Dun (Retreat) withdraws.\n\nDa You (Great Possession) has multitudes; Tong Ren (Fellowship with Others) is close kinship.\n\nGe (Revolution) casts away the old; Ding (The Cauldron) takes up the new.\n\nXiao Guo (Small Excess) goes beyond; Zhong Fu (Inner Trust) is sincere.\n\nFeng (Abundance) has many affairs; Lu (The Traveler) has few loved ones.\n\nLi (Fire) rises; Kan (Water) descends.\n\nXiao Xu (Small Taming) has little; Lu (Treading) does not stay still.\n\nXu (Waiting) does not advance; Song (Conflict) is not close.\n\nDa Guo (Great Excess) overturns; Gou (Coming to Meet) is an encounter: the yielding meets the firm.\n\nIn Jian (Gradual Progress), a woman awaiting marriage waits for the man to act. Yi (Nourishment) nourishes what is right; Ji-ji (After Completion) settles matters.\n\nGui Mei (The Marrying Maiden) is the woman's end; Wei Ji (Before Completion) is the man's impasse.\n\nGuai (Breakthrough) is decision: the firm decides against the yielding. The noble person's way grows; the petty person's way wanes.\n\nQian is firm; Kun yielding. Bi rejoices; Shi worries. Lin and Guan either give or seek. Zhun comes into view without losing its dwelling; Meng is immature yet becomes manifest. Zhen rises; Gen stops. Sun and Yi begin prosperity and decline. Da Xu concerns the time; Wu Wang concerns calamity. Cui gathers; Sheng does not return. Qian makes light of itself; Yu grows slack. Shi Ke is eating; Bi has no color. Dui appears; Xun hides. Sui has no affairs; Gu puts things in order. Bo decays; Fu turns back. Jin is daylight; Ming Yi is injury. Jing opens a way; Kun is an encounter. Xian is swift; Heng is lasting. Huan separates; Jie stops. Xie eases; Jian brings difficulty. Kui is outside; Jia Ren is inside. Pi and Tai stand opposed to one another. Da Zhuang stops; Dun withdraws. Da You has multitudes; Tong Ren is kinship. Ge casts away the old; Ding takes up the new. Xiao Guo goes beyond; Zhong Fu is sincere. Feng has many affairs; Lu has few loved ones. Li rises; Kan descends. Xiao Xu has little; Lu does not stay still. Xu does not advance; Song is not close. Da Guo overturns; Gou is an encounter: the yielding meets the firm. In Jian a woman awaiting marriage waits for the man to act; Yi nourishes what is right; Ji-ji settles matters. Gui Mei is the woman's end; Wei Ji is the man's impasse. Guai is decision: the firm decides against the yielding. The noble person's way grows; the petty person's way is troubled.","download_url":"https://mouseia.org/api/works/i-ching/translations/trn_i_ching_mouseia.txt"},{"id":"trn_i_ching_plain","translator":"Mouseia","kind":"plain","note":"Mouseia’s complete Plain English edition, made independently and directly from the classical Chinese, covering all 64 hexagrams with their judgments, line statements and attached commentaries, and the remaining Wings (the Great Commentary, the Discussion of the Trigrams, the Sequence and the Contrasts of the Hexagrams), 1,204 passages in all.","text":"### Hexagram 1 · Qián ䷀\n\nQian (Heaven): Supreme success. Staying steady is favorable.\n\nNine at the beginning: A hidden dragon. Do not act.\n\nNine in the second place: A dragon appears in the field. It is favorable to see the great person.\n\nNine in the third place: The noble person works tirelessly all day and stays alert at night. There is danger, but no blame.\n\nNine in the fourth place: Perhaps the dragon leaps in the deep pool. No blame.\n\nNine in the fifth place: A dragon flies in the sky. It is favorable to see the great person.\n\nNine at the top: A dragon rises too high. There will be regret.\n\nAll lines nine: A group of dragons appears with no leader. Good fortune.\n\nThe Judgment Commentary says: Great is Qian's supreme beginning! Everything depends on it for its start, and it governs heaven. Clouds move and rain falls; all kinds of things take shape. Its great brightness knows the beginning and end, and the six positions are formed in due time. At the right times it rides the six dragons to drive through heaven. Qian's way changes and transforms things, setting each creature's nature and life in its proper place. It preserves and unites the great harmony; this makes staying steady favorable. It comes first among all things, and every nation is at peace.\n\nThe Image Commentary says: Heaven moves with strength. The noble person therefore works to strengthen himself without stopping.\n\nA hidden dragon must not act because yang is still below.\n\nA dragon appears in the field: its goodness reaches everyone.\n\nWorking tirelessly all day means following the way over and over.\n\nPerhaps leaping in the deep pool means moving forward brings no blame.\n\nA dragon flies in the sky: the great person takes action.\n\nA dragon rising too high has regret because fullness cannot last.\n\nAll lines nine means that heaven's goodness cannot take the lead.\n\nThe Commentary on the Words of the Text says: The supreme is the first among good things. Success is the coming together of what is excellent. Favorability is the harmony of what is right. Steadfastness is the support of all actions. The noble person practices kindness and can thereby lead others. Bringing good things together allows him to observe proper conduct. Helping things brings him into harmony with what is right. Staying firm enables him to carry out his work. The noble person practices these four virtues. That is why it says, “Qian: supreme, success, favorable, steadfast.”\n\nNine at the beginning says, “A hidden dragon. Do not act.” What does this mean? The Master said, “This is a person with the dragon's virtue who stays out of sight. The world does not change him, and he does not seek fame. He withdraws from the world without feeling troubled; he is not recognized as right, but remains untroubled. If he is glad to do something, he does it; if concerned, he avoids it. Firm and impossible to uproot, he is the hidden dragon.”\n\nNine in the second place says, “A dragon appears in the field. It is favorable to see the great person.” What does this mean? The Master said, “This is someone with the dragon's virtue who is centered and upright. His everyday words are trustworthy and his everyday actions careful. He keeps wrongdoing away and preserves his sincerity. He benefits the world without boasting, and his wide-reaching goodness changes things. The Classic says, ‘A dragon appears in the field. It is favorable to see the great person.’ This is the virtue of a ruler.”\n\nNine in the third place says, “The noble person works tirelessly all day and stays alert at night. There is danger, but no blame.” What does this mean? The Master said, “The noble person improves his character and develops his work. Loyalty and trust are how he improves his character. He refines his words and makes his sincerity clear to establish his work. Knowing when a point has been reached and then reaching it means he can be told about the first signs of change. Knowing when to stop and stopping means he can uphold what is right. Thus he is not arrogant when he holds a high position and is not worried when he is in a low one. He keeps working and remains alert as the times demand. Though in danger, he has no blame.”\n\nNine in the fourth place says, “Perhaps the dragon leaps in the deep pool. No blame.” What does this mean? The Master said, “Moving up or down without a fixed pattern is not wrongdoing. Advancing and withdrawing without a fixed routine is not abandoning others. The noble person improves his character and develops his work because he wants to act when the time is right. So there is no blame.”\n\nNine in the fifth place says, “A dragon flies in the sky. It is favorable to see the great person.” What does this mean? The Master said, “Sounds of the same kind answer each other, and things with the same breath seek each other. Water flows toward wet places; fire moves toward dry places. Clouds follow the dragon and wind follows the tiger. When a wise person rises, all things look toward him. Things rooted in heaven draw near what is above, and things rooted in earth draw near what is below. Each follows its own kind.”\n\nNine at the top says, “A dragon rises too high. There will be regret.” What does this mean? The Master said, “He is honored but has no position. He is high up but has no people. Capable people are in low positions and cannot help him. This is why acting brings regret.”\n\n“A hidden dragon must not act” means he is below.\n\n“A dragon appears in the field” means the time allows him a place.\n\n“Working tirelessly all day” means getting things done.\n\n“Perhaps leaping in the deep pool” means testing himself.\n\n“A dragon flies in the sky” means governing from above.\n\n“A dragon rises too high and has regret” means the trouble of reaching the limit.\n\n“Qian's supreme beginning employs all lines nine” means the world is well governed.\n\n“A hidden dragon must not act” means yang energy is concealed.\n\n“A dragon appears in the field” means the world becomes bright and ordered.\n\n“Working tirelessly all day” means acting in step with the times.\n\n“Perhaps leaping in the deep pool” means Qian's way now changes.\n\n“A dragon flies in the sky” means taking one's place in heaven's virtue.\n\n“A dragon rises too high and has regret” means reaching the limit along with the times.\n\n“Qian's supreme beginning employs all lines nine” means heaven's pattern becomes visible.\n\nQian's supreme beginning is what starts things and gives them success. Favorability and steadfastness are its nature and disposition. Qian begins things and can benefit the whole world with fine gifts, without saying what the benefit will be. How great it is! Great is Qian's supreme beginning: firm, strong, centered, upright, pure, and refined. Its six lines unfold and communicate the nature of things in every direction. At the right times it rides the six dragons to drive through heaven. Clouds move, rain falls, and the world is at peace.\n\nThe noble person makes completed character the basis of action, something visible in what he does each day. Being hidden means being concealed and not yet seen, and that the work is not yet finished. So the noble person does not act.\n\nThe noble person learns to gather knowledge, asks questions to distinguish things, remains generous in his position, and acts with kindness. The Classic says, “A dragon appears in the field. It is favorable to see the great person.” This is the virtue of a ruler.\n\nNine in the third place is firm on top of firm but is not in the middle. Above, it is not in heaven; below, it is not in the field. So the noble person works tirelessly and remains alert as the times demand. Though in danger, he has no blame.\n\nNine in the fourth place is firm on top of firm but is not in the middle. Above, it is not in heaven; below, it is not in the field; in the middle, it is not among people. That is why the text says “perhaps.” “Perhaps” expresses uncertainty, so there is no blame.\n\nThe great person has a virtue that matches heaven and earth, a brightness that matches the sun and moon, an order that matches the four seasons, and good and bad fortunes that match those of spirits and gods. If he acts before heaven, heaven does not oppose him; if he acts after heaven, he follows heaven's timing. Heaven itself does not oppose him. How could people oppose him? How could spirits and gods?\n\nRising too high means knowing how to advance but not how to retreat, knowing how to survive but not how to perish, knowing how to gain but not how to lose. Is it only the wise person who understands this? Knowing advance and retreat, survival and death, without losing what is right—isn't that something only a wise person can do?\n\n### Hexagram 2 · Kūn ䷁\n\nKun (Earth): Supreme success. A mare's staying steady is favorable. When the noble person has somewhere to go, he is lost at first but later finds a guide. It is favorable to gain friends in the southwest and lose friends in the northeast. Staying calm and steady brings good fortune.\n\nSix at the beginning: When you walk on frost, solid ice is coming.\n\nSix in the second place: Straight, square, and great. Even without practice, nothing is unfavorable.\n\nSix in the third place: Keep your gifts hidden and stay steady. If you follow the king's business, do not claim success, but bring it to completion.\n\nSix in the fourth place: Tie up the bag. No blame and no praise.\n\nSix in the fifth place: A yellow lower garment. Supreme good fortune.\n\nSix at the top: Dragons fight in the open country. Their blood is dark and yellow.\n\nAll lines six: Staying steady forever is favorable.\n\nThe Judgment Commentary says: Kun's supreme beginning is complete! Everything depends on it for birth; it accepts and follows heaven. Kun is thick and bears all things. Its virtue reaches without limit. It holds everything within itself, is wide and bright, and all kinds of things prosper. The mare is of the earth's kind and crosses the earth without limit. Yielding and obedient, it benefits from staying steady. When the noble person travels, he first gets lost and strays from the path; later he follows and finds what is constant. In the southwest he gains friends and travels with his own kind; in the northeast he loses friends but ultimately gains a blessing. The good fortune of staying calm and steady accords with the boundless earth.\n\nThe Image Commentary says: Earth has Kun's form. The noble person supports all things through the depth of his character.\n\nWalking on frost and finding solid ice means that yin has begun to freeze. By following this gradual course, it becomes solid ice.\n\nWhen the six in the second place moves, it is straight and square. Without practice, nothing is unfavorable: earth's way is bright.\n\nKeeping one's gifts hidden and staying steady means bringing them out at the right time. Following the king's business shows a wide and bright understanding.\n\nTying up the bag brings no blame because being careful prevents harm.\n\nThe yellow lower garment brings supreme good fortune because its beauty is within.\n\nDragons fight in the open country because their way has reached its limit.\n\nAll lines six call for staying steady forever, so that greatness reaches its end.\n\nThe Commentary on the Words of the Text says: Kun is completely yielding, yet strong when it moves. It is completely still, yet its virtue has clear boundaries. By following behind, it finds a guide and a lasting order. It holds all things, and its transformation is bright. How obedient Kun's way is! It accepts heaven and acts when the time is right.\n\nA family that builds up good actions will certainly have blessings left over. A family that builds up bad actions will certainly have troubles left over. When a minister kills his ruler or a son kills his father, this does not come about in a single morning or evening. It develops gradually because people fail to recognize it early enough. The Classic says, “When you walk on frost, solid ice is coming.” This speaks of a gradual sequence.\n\nStraightness means being upright; squareness means acting rightly. The noble person uses respect to keep his inner life straight and what is right to set the boundaries of his outward conduct. Once respect and right conduct are established, his virtue is not alone. “Straight, square, and great. Even without practice, nothing is unfavorable” means he has no doubts about what he does.\n\nEven when yin has something fine, it keeps it hidden. It follows the king's business and does not dare claim success. This is the way of earth, of a wife, and of a minister. Earth's way does not claim achievement for itself, but brings things to completion on another's behalf.\n\nWhen heaven and earth change, plants grow thickly. When heaven and earth close up, capable people go into hiding. The Classic says, “Tie up the bag. No blame and no praise.” This speaks of caution.\n\nThe noble person is yellow and balanced within, understands the patterns of things, occupies the right position, and conducts himself properly. What is good inside him spreads through his four limbs and comes out in his work. This is goodness at its fullest.\n\nWhen yin rivals yang, they must fight. Because it might seem that there is no yang, the text calls them dragons. Because yin has not yet left its own kind, the text speaks of blood. Dark and yellow are the mingled colors of heaven and earth: heaven is dark and earth is yellow.\n\n### Hexagram 3 · Zhūn ䷂\n\nZhun (Difficulty at the Beginning): Supreme success. Staying steady is favorable. Do not set out anywhere. It is favorable to establish regional rulers.\n\nNine at the beginning: Hesitating and circling. It is favorable to stay where you are and stay steady. It is favorable to establish regional rulers.\n\nSix in the second place: Difficulties and hesitation. The rider turns the horse around. This is not a robber but a suitor. The young woman stays steady and does not marry. After ten years she marries.\n\nSix in the third place: Hunting deer without a guide only leads into the forest. The noble person knows when to give it up. Continuing brings humiliation.\n\nSix in the fourth place: The rider turns the horse around. Seek a marriage. Going ahead brings good fortune; nothing is unfavorable.\n\nNine in the fifth place: Holding back the rich food. Staying steady in small matters brings good fortune; staying steady in great matters brings misfortune.\n\nSix at the top: The rider turns the horse around and cries tears of blood without stopping.\n\nThe Judgment Commentary says: In Zhun, firm and yielding first meet and difficulty arises. Moving within danger brings great success through staying steady. Thunder and rain move and fill the world. At the beginning of heaven's creation, everything is confused. It is fitting to establish regional rulers, but not to rest easy.\n\nThe Image Commentary says: Clouds and thunder form Zhun. The noble person therefore puts things in order.\n\nThough he hesitates and circles, he intends to follow the right path. A high-ranking person places himself below those of low rank, and so wins the people in great numbers.\n\nThe difficulty of the six in the second place comes from its riding on a firm line. Marrying after ten years is a return to the normal order.\n\nHunting deer without a guide is simply chasing the animal. The noble person gives it up; continuing would lead to humiliation and exhaustion.\n\nSeeking and going forward shows clear understanding.\n\nHolding back rich food means that generosity has not yet spread widely.\n\nHow could crying tears of blood without stopping go on for long?\n\n### Hexagram 4 · Méng ䷃\n\nMeng (Youthful Inexperience): Success. I do not seek the inexperienced young person; the young person seeks me. I answer the first divination. Asking a second or third time shows disrespect; when treated with disrespect, I give no answer. Staying steady is favorable.\n\nSix at the beginning: Teach the inexperienced. It is favorable to use punishment to correct people and remove their restraints. Continuing with punishment brings humiliation.\n\nNine in the second place: Taking care of the inexperienced brings good fortune. Welcoming a wife brings good fortune. The son can manage the household.\n\nSix in the third place: Do not marry this woman. When she sees a wealthy man, she loses control of herself. Nothing is favorable.\n\nSix in the fourth place: Trapped by inexperience. Humiliation.\n\nSix in the fifth place: An inexperienced young person. Good fortune.\n\nNine at the top: Strike at inexperience. It is not favorable to act like a robber; it is favorable to defend against robbers.\n\nThe Judgment Commentary says: Meng means danger beneath a mountain: there is danger and a halt. That is inexperience. Meng succeeds by acting successfully at the right time and in a balanced way. “I do not seek the inexperienced young person; the young person seeks me” means their aims answer each other. Answering the first divination comes from a firm center. Asking a second or third time shows disrespect; refusing to answer then prevents disrespect toward the inexperienced. Raising the inexperienced to be upright is the work of a wise person.\n\nThe Image Commentary says: A spring flows out from below the mountain: this is Meng. The noble person therefore acts decisively and develops his character.\n\nPunishment is favorable for correcting people because it establishes proper rules.\n\nThe son can manage the household because firm and yielding meet.\n\nDo not marry the woman because her conduct is improper.\n\nBeing trapped by inexperience brings humiliation because she alone is distant from what is real.\n\nThe inexperienced young person's good fortune comes from being obedient and humble.\n\nDefending against robbers is favorable because those above and below work together.\n\n### Hexagram 5 · Xū ䷄\n\nXu (Waiting): There is trust. Bright success. Staying steady brings good fortune. It is favorable to cross the great river.\n\nNine at the beginning: Wait outside the city. Continuing as usual is favorable. No blame.\n\nNine in the second place: Wait on the sand. There is some talk, but good fortune comes in the end.\n\nNine in the third place: Wait in the mud; this invites robbers to come.\n\nSix in the fourth place: Wait amid blood; get out of the pit.\n\nNine in the fifth place: Wait with food and drink. Staying steady brings good fortune.\n\nSix at the top: Enter the pit. Three guests arrive without invitation. Treat them with respect, and in the end there is good fortune.\n\nThe Judgment Commentary says: Xu means waiting, because danger lies ahead. Being firm and strong without falling in means one will not be trapped. “There is trust. Bright success. Staying steady brings good fortune” because the line occupies heaven's position and is centered and upright. Crossing the great river is favorable because going forward achieves something.\n\nThe Image Commentary says: Clouds rise into the sky: this is Xu. The noble person therefore eats, drinks, and enjoys a feast.\n\nWaiting outside the city means not rushing into danger. Continuing as usual is favorable and brings no blame, because one has not abandoned the usual course.\n\nWaiting on the sand means there is open space in between. Though people talk a little, it ends in good fortune.\n\nWaiting in the mud means trouble is outside. If we ourselves invite robbers, we must be respectful and careful to avoid defeat.\n\nWaiting amid blood means following directions and listening.\n\nFood and drink bring good fortune through staying steady because the position is centered and upright.\n\nUninvited guests arrive. Treating them respectfully brings good fortune in the end. Although this line is not in its proper position, it has not made a serious mistake.\n\n### Hexagram 6 · Sòng ䷅\n\nSong (Conflict): There is trust, but it is blocked. Be cautious. Stopping halfway brings good fortune; carrying on to the end brings misfortune. It is favorable to see the great person, but not favorable to cross the great river.\n\nSix at the beginning: Do not prolong the dispute. There is a little talk, but good fortune comes in the end.\n\nNine in the second place: He cannot win the dispute. He goes home and hides. The three hundred households of his village suffer no harm.\n\nSix in the third place: Live on the merits earned in the past. Staying steady is dangerous, but good fortune comes in the end. Perhaps serve the king, but do not claim success.\n\nNine in the fourth place: He cannot win the dispute. He returns, accepts his fate, and changes his ways. Staying calm and steady brings good fortune.\n\nNine in the fifth place: In a dispute, supreme good fortune.\n\nNine at the top: Perhaps he receives a decorated belt, but three times in one morning it is taken away from him.\n\nThe Judgment Commentary says: In Song, strength is above and danger below. Danger joined to strength makes conflict. “There is trust, but it is blocked. Be cautious. Stopping halfway brings good fortune” because a firm line has come into the center. Carrying on to the end brings misfortune because a dispute must not be taken all the way. Seeing the great person is favorable because one values being centered and upright. Crossing the great river is not favorable because one would fall into the deep water.\n\nThe Image Commentary says: Heaven and water move in opposite directions: this is Song. The noble person therefore plans the beginning when undertaking a task.\n\nDo not prolong the dispute, because conflict must not go on for long. Though there is some talk, the case becomes clear.\n\nHe cannot win the dispute, so he goes home, runs away, and hides. If someone below disputes with someone above, trouble comes easily.\n\nLiving on merits earned in the past means that following one's superior brings good fortune.\n\nReturning, accepting one's fate, and changing one's ways is no loss if one stays calm and steady.\n\nSupreme good fortune in a dispute comes from being centered and upright.\n\nReceiving official clothing through a dispute is not something worthy of respect.\n\n### Hexagram 7 · Shī ䷆\n\nShi (The Army): Staying steady under an experienced leader brings good fortune and no blame.\n\nSix at the beginning: The army must go out under discipline. If discipline is not maintained, there is misfortune.\n\nNine in the second place: Being at the center of the army brings good fortune and no blame. The king grants a command three times.\n\nSix in the third place: Perhaps the army carries corpses. Misfortune.\n\nSix in the fourth place: The army withdraws to camp. No blame.\n\nSix in the fifth place: There is game in the fields. It is favorable to speak out and capture it. No blame. If the eldest son leads the army but a younger son carries corpses home, even staying steady brings misfortune.\n\nSix at the top: The great ruler gives commands, founding states and granting hereditary households. Do not employ petty people.\n\nThe Judgment Commentary says: Shi means a crowd. Staying steady means being upright. Whoever can keep a crowd upright can be king. The firm line is central and receives a response. It acts in danger yet follows willingly. Though this brings hardship to the world, the people follow it; there is good fortune, so how could there be blame?\n\nThe Image Commentary says: Water is within the earth: this is Shi. The noble person therefore cares for the people and gathers a large following.\n\nThe army goes out under discipline. If it loses discipline, there is misfortune.\n\nGood fortune at the center of the army comes from receiving heaven's favor. The king grants a command three times because he cares for all the states.\n\nIf the army carries corpses, it achieves nothing important.\n\nWithdrawing to camp brings no blame because it does not violate the usual practice.\n\nThe eldest son leads the army because he acts with balance. The younger son carries corpses because he was wrongly given the command.\n\nThe great ruler gives commands to reward achievements properly. Do not employ petty people, because they would surely throw the state into disorder.\n\n### Hexagram 8 · Bǐ ䷇\n\nBi (Joining Together): Good fortune. Consult the oracle again: supreme and lasting steadiness brings no blame. Those who are uneasy come together. Whoever arrives late meets misfortune.\n\nSix at the beginning: Join with others in sincerity. No blame. Sincerity fills an earthen jar. In the end, something else comes too: good fortune.\n\nSix in the second place: Join with others from within. Staying steady brings good fortune.\n\nSix in the third place: Joining with the wrong people.\n\nSix in the fourth place: Join with those outside. Staying steady brings good fortune.\n\nNine in the fifth place: An open joining. The king drives game from three sides and lets the animals in front escape. The townspeople need no warning. Good fortune.\n\nSix at the top: Joining together without a leader. Misfortune.\n\nThe Judgment Commentary says: Bi means good fortune. Bi means helping one another, and those below willingly follow. Consult the oracle again: supreme and lasting steadiness brings no blame because the firm line is central. The uneasy come together because above and below respond to one another. Whoever arrives late meets misfortune because the way forward is blocked.\n\nThe Image Commentary says: Water lies on the earth: this is Bi. Former kings therefore established the many states and drew close to their regional rulers.\n\nJoining together at the six at the beginning brings further good fortune.\n\nJoining from within means not losing oneself.\n\nJoining with the wrong people—isn't that hurtful?\n\nJoining with capable people outside means following those above.\n\nThe good fortune of open joining comes because the position is properly centered. Letting those moving away go and accepting those who come willingly is why the game in front escapes. The townspeople need no warning because their superior acts with balance.\n\nJoining without a leader leaves no way to reach a proper end.\n\n### Hexagram 9 · Xiǎo Xù ䷈\n\nXiao Xu (Small Accumulation): Success. Thick clouds, but no rain, coming from our western outskirts.\n\nNine at the beginning: Return by your own road. How could there be blame? Good fortune.\n\nNine in the second place: Pulled back. Good fortune.\n\nNine in the third place: The wheel comes off the cart. Husband and wife turn against each other.\n\nSix in the fourth place: There is trust. Bloodshed ends and fear passes. No blame.\n\nNine in the fifth place: Bound together in sincerity. Share your wealth with your neighbors.\n\nNine at the top: The rain has fallen and things have settled. Virtue has built up a full load. For the woman, staying steady is dangerous. The moon is almost full. For the noble person, setting out brings misfortune.\n\nThe Judgment Commentary says: Xiao Xu means that the yielding line has gained its position and the lines above and below answer it. It is strong but gentle; the firm line is central and its aim is carried out, so there is success. Thick clouds without rain mean it is still moving onward. “From our western outskirts” means its benefits have not yet been released.\n\nThe Image Commentary says: Wind moves across the sky: this is Xiao Xu. The noble person therefore makes his cultivated character more beautiful.\n\nReturning by one's own road is right, and brings good fortune.\n\nBeing pulled back while in the middle also means not losing oneself.\n\nHusband and wife turn against each other because they cannot put their household in order.\n\nThere is trust and fear passes because those above share the same aim.\n\nBeing bound together in sincerity means not keeping wealth to oneself.\n\nRain has fallen and things have settled because virtue has built up a full load. Setting out brings the noble person misfortune because there is reason for doubt.\n\n### Hexagram 10 · Lǚ ䷉\n\nLu (Treading): Tread on a tiger's tail; it does not bite you. Success.\n\nNine at the beginning: Walk simply. Going forward brings no blame.\n\nNine in the second place: Walk along a smooth, level road. For the person living in seclusion, staying steady brings good fortune.\n\nSix in the third place: Someone with poor eyesight tries to see; someone with a limp tries to walk. Tread on a tiger's tail and it bites you. Misfortune. A soldier acts as a great ruler.\n\nNine in the fourth place: Tread on a tiger's tail. Stay fearful and careful, and in the end there is good fortune.\n\nNine in the fifth place: Walk with firm resolve. Staying steady is dangerous.\n\nNine at the top: Look back over how you have walked and examine the signs. If you return to the beginning, supreme good fortune.\n\nThe Judgment Commentary says: In Lu, the yielding treads on the firm. It is joyful and responds to Qian (Heaven). This is why one can tread on a tiger's tail without being bitten: success, and staying steady is favorable. The firm line is centered and upright, and it occupies the ruler's position without fault. It is bright and clear.\n\nThe Image Commentary says: Heaven above and a lake below: this is Lu. The noble person therefore distinguishes high and low positions and steadies the people's aims.\n\nWalking simply onward means carrying out one's own wish alone.\n\nThe person living in seclusion has good fortune through staying steady because he does not let his inner balance be disturbed.\n\nPoor eyesight is not enough to see clearly. A limp is not enough to walk with others. Being bitten brings misfortune because the position is improper. A soldier acting as a great ruler shows a forceful ambition.\n\nStaying fearful and careful brings good fortune in the end because one's aim is put into practice.\n\nWalking with firm resolve makes staying steady dangerous, even though the position is proper.\n\nSupreme good fortune at the top brings a great blessing.\n\n### Hexagram 11 · Tài ䷊\n\nTai (Peace): The small goes out and the great comes in. Good fortune and success.\n\nNine at the beginning: Pull up a clump of grass and its roots bring others of their kind. Setting out brings good fortune.\n\nNine in the second place: Include the wild country. Cross the river without a boat; do not abandon those far away. Give up factional friendships. This wins respect for acting with balance.\n\nNine in the third place: No level ground stays level forever; no going away is without return. Staying steady through difficulty brings no blame. Do not worry about your sincerity: there will be blessings in your food.\n\nSix in the fourth place: They come flying down, not rich but with their neighbors. Without warning, they trust one another.\n\nSix in the fifth place: Emperor Yi marries off his younger sister. This brings blessings and supreme good fortune.\n\nSix at the top: The city wall falls back into its moat. Do not use the army. Give orders from your own city. Staying steady brings humiliation.\n\nThe Judgment Commentary says: In Tai, the small goes out and the great comes in: good fortune and success. Heaven and earth join and everything can thrive. Those above and below communicate, and their aims agree. Yang is inside and yin outside; strength is inside and obedience outside; noble people are inside and petty people outside. The noble person's way grows and the petty person's way declines.\n\nThe Image Commentary says: Heaven and earth join: this is Tai. The ruler therefore shapes and completes the ways of heaven and earth, helps them do what is fitting, and thereby supports the people.\n\nPulling up grass and setting out brings good fortune because one's aim lies outside.\n\nIncluding the wild country wins respect for balanced action because it is open and generous.\n\nEvery departure has a return: this is the meeting point of heaven and earth.\n\nFlying down without wealth means all have lost their solid basis. Trusting without warning expresses a heartfelt wish.\n\nBlessings and supreme good fortune come from fulfilling one's wish with balance.\n\nThe city wall falls back into its moat because the command has fallen into disorder.\n\n### Hexagram 12 · Pǐ ䷋\n\nPi (Standstill): Bad people bring standstill. Staying steady is not favorable for the noble person. The great goes out and the small comes in.\n\nSix at the beginning: Pull up a clump of grass; its roots bring others of their kind. Staying steady brings good fortune and success.\n\nSix in the second place: Bearing and accepting. Good fortune for the petty person; standstill for the great person, yet success.\n\nSix in the third place: Concealing shame.\n\nNine in the fourth place: There is a command. No blame. Those of the same kind share in the blessing.\n\nNine in the fifth place: Standstill comes to an end. Good fortune for the great person. “What if it is lost? What if it is lost?” Tie it to a cluster of mulberry trees.\n\nNine at the top: Overturn the standstill. First there is standstill, then joy.\n\nThe Judgment Commentary says: Bad people bring standstill. Staying steady is not favorable for the noble person. The great goes out and the small comes in. Heaven and earth do not join, so things cannot thrive. Those above and below do not communicate, so there is no proper state in the world. Yin is inside and yang outside; yielding is inside and firm outside; petty people are inside and noble people outside. The petty person's way grows while the noble person's way declines.\n\nThe Image Commentary says: Heaven and earth do not join: this is Pi. The noble person therefore saves his virtue and avoids difficulty; no salary should tempt him into seeking honor.\n\nPulling up grass and staying steady brings good fortune because one's aim is directed toward the ruler.\n\nThe great person experiences standstill but succeeds because he does not confuse himself with the crowd.\n\nConcealing shame means occupying the wrong position.\n\nHaving a command and no blame means one's aim is carried out.\n\nThe great person's good fortune comes because his position is appropriate.\n\nWhen standstill reaches its end, it topples. How could it last for long?\n\n### Hexagram 13 · Tóng Rén ䷌\n\nTong Ren (Fellowship with People): Join with people in the open country. Success. It is favorable to cross the great river. Staying steady is favorable for the noble person.\n\nNine at the beginning: Join with people at the gate. No blame.\n\nSix in the second place: Join only with your own clan. Humiliation.\n\nNine in the third place: Hide armed men in the bushes. Climb the high hill. For three years they do not rise to attack.\n\nNine in the fourth place: Climb the wall, but do not attack. Good fortune.\n\nNine in the fifth place: People coming together cry loudly first, then laugh. Great armies overcome their opponents and meet.\n\nNine at the top: Join with people outside the city. No regret.\n\nThe Judgment Commentary says: In Tong Ren, the yielding line gains its proper central position and answers Qian (Heaven). That is why it is called fellowship with people. The text says, “Join with people in the open country. Success.” Crossing the great river is favorable because Qian acts. Bright understanding is joined with strength; the line is centered and upright, and it receives an answer. That is the noble person's proper way. Only the noble person can bring together the aims of everyone in the world.\n\nThe Image Commentary says: Heaven and fire: this is Tong Ren. The noble person therefore groups people by kind and distinguishes things.\n\nWhen one goes out the gate to join others, who could find fault?\n\nJoining only with one's own clan is a path to humiliation.\n\nHiding armed men in the bushes means facing a strong enemy. If they do not rise for three years, how could they advance?\n\nClimbing the wall but not attacking means that an attack would not be right. Good fortune comes because difficulty leads to a return to the rules.\n\nAt first, people come together because of inner honesty. Their great armies meet because they have defeated each other.\n\nJoining people outside the city means the aim has not yet been achieved.\n\n### Hexagram 14 · Dà Yǒu ䷍\n\nDa You (Great Possession): Supreme success.\n\nNine at the beginning: Do not become involved in harm. That is not a fault. Stay aware of difficulty and there will be no blame.\n\nNine in the second place: A large cart to carry a load. Go somewhere; no blame.\n\nNine in the third place: A duke makes an offering to the Son of Heaven. A petty person cannot do this.\n\nNine in the fourth place: Do not show off your abundance. No blame.\n\nSix in the fifth place: His sincerity is shared with others, and he inspires respect. Good fortune.\n\nNine at the top: Heaven itself helps him. Good fortune; nothing is unfavorable.\n\nThe Judgment Commentary says: In Da You, the yielding line holds the honored position, is central and great, and those above and below answer it. That is why it is called great possession. Its virtue is firm and strong, yet bright and civilized. It responds to heaven and acts at the right time, so there is supreme success.\n\nThe Image Commentary says: Fire is high in the sky: this is Da You. The noble person therefore stops evil, promotes good, and follows heaven's fine command.\n\nThe nine at the beginning of Da You is not involved in harm.\n\nA large cart carries a load because what is piled within it does not collapse.\n\nA duke makes an offering to the Son of Heaven; a petty person would bring harm.\n\nNot showing off abundance brings no blame because one clearly understands the difference.\n\nHis sincerity is shared because trust brings out his intention. Inspiring respect brings good fortune because otherwise people would become careless and unprepared.\n\nThe good fortune at the top of Da You comes from heaven's help.\n\n### Hexagram 15 · Qiān ䷎\n\nQian (Modesty): Success. The noble person brings things to completion.\n\nSix at the beginning: A noble person who is modest and remains modest can cross the great river. Good fortune.\n\nSix in the second place: Modesty makes itself heard. Staying steady brings good fortune.\n\nNine in the third place: The noble person works hard and stays modest. He completes the task. Good fortune.\n\nSix in the fourth place: Nothing is unfavorable. Show modesty in everything you do.\n\nSix in the fifth place: Not wealthy, but supported by your neighbors. It is favorable to attack those who do not obey. Nothing is unfavorable.\n\nSix at the top: Modesty makes itself heard. It is favorable to mobilize the army and attack your own towns and state.\n\nThe Judgment Commentary says: Modesty brings success. Heaven's way comes down to help and becomes bright; earth's way stays low and rises upward. Heaven reduces what is full and adds to what is modest. Earth changes what is full and flows toward what is low. Spirits and gods harm those who are full of themselves and bless the modest. People dislike those who are full of themselves and like the modest. Modesty in high rank shines; in low rank it cannot be surpassed. This is how the noble person brings things to completion.\n\nThe Image Commentary says: A mountain is inside the earth: this is Qian. The noble person therefore takes from what has too much and adds to what has too little, weighing things and distributing them fairly.\n\nThe noble person is modest and remains modest; he humbles himself to guide his own conduct.\n\nModesty makes itself heard and staying steady brings good fortune, because he achieves inward balance.\n\nThe hardworking, modest noble person wins the obedience of all the people.\n\nNothing is unfavorable when one shows modesty, because this does not break the rules.\n\nAttacking is favorable when one goes against those who do not obey.\n\nModesty makes itself heard, but the aim has not yet been fulfilled. The army can be mobilized to attack one's own towns and state.\n\n### Hexagram 16 · Yù ䷏\n\nYu (Enthusiasm): It is favorable to establish regional rulers and send out an army.\n\nSix at the beginning: Boasting of your enthusiasm brings misfortune.\n\nSix in the second place: Firm as stone. Do not wait until the day ends. Staying steady brings good fortune.\n\nSix in the third place: Looking up to enthusiasm brings regret. Waiting too long also brings regret.\n\nNine in the fourth place: Enthusiasm comes from this line, and it gains much. Do not doubt. Friends gather around it.\n\nSix in the fifth place: A lasting illness; it does not end in death.\n\nSix at the top: Enthusiasm in the dark. Once it is complete, change it, and there will be no blame.\n\nThe Judgment Commentary says: In Yu, the firm line receives a response and its purpose is fulfilled. It moves while following willingly: that is enthusiasm. It follows willingly as it moves, so heaven and earth do likewise. How much more appropriate is it to establish regional rulers and send out an army? Heaven and earth move in harmony, so the sun and moon keep their courses and the four seasons do not go astray. When a wise person moves in harmony, punishments are fair and the people obey. How important is the right time for Yu!\n\nThe Image Commentary says: Thunder bursts out of the earth: this is Yu. Former kings therefore made music to honor virtue and offered it abundantly to the highest god, with offerings to their ancestors.\n\nBoasting of enthusiasm at the beginning brings misfortune because the aim has reached its limit.\n\nNot waiting until the day ends and staying steady bring good fortune because this line is centered and upright.\n\nLooking up to enthusiasm brings regret because this line is in the wrong position.\n\nEnthusiasm comes from this line, and it gains much because its purpose is fulfilled on a large scale.\n\nThe six in the fifth place has a lasting illness because it rides on a firm line. It does not die because it has not lost its central position.\n\nEnthusiasm in the dark at the top cannot last long.\n\n### Hexagram 17 · Suí ䷐\n\nSui (Following): Supreme success. Staying steady is favorable. No blame.\n\nNine at the beginning: An official's duties change. Staying steady brings good fortune. Go out the gate and make connections; this brings results.\n\nSix in the second place: Cling to the boy and lose the grown man.\n\nSix in the third place: Cling to the grown man and lose the boy. By following, you gain what you seek. It is favorable to remain steady.\n\nNine in the fourth place: Following brings a gain, but staying steady brings misfortune. If you have sincerity on the right path and act with clear understanding, how could there be blame?\n\nNine in the fifth place: Trust what is good. Good fortune.\n\nSix at the top: Hold him fast, tie him up, then bind him again. The king makes an offering on the western mountain.\n\nThe Judgment Commentary says: In Sui, the firm line comes down below the yielding line. It moves and is joyful: this is following. There is great success in staying steady, with no blame. The whole world follows the times. How important it is to follow the times!\n\nThe Image Commentary says: Thunder is within the lake: this is Sui. When darkness approaches, the noble person goes inside to rest.\n\nWhen an official's duties change, following what is right brings good fortune. Going out the gate to make connections brings results without losing one's way.\n\nClinging to the boy means one cannot also be with the grown man.\n\nClinging to the grown man means one's aim has left those below.\n\nFollowing for gain is wrong and brings misfortune. Sincerity on the right path makes one's achievements clear.\n\nTrusting what is good brings good fortune because the position is proper and central.\n\nBinding him means the line at the top has reached its limit.\n\n### Hexagram 18 · Gǔ ䷑\n\nGu (Repairing What Has Decayed): Supreme success. It is favorable to cross the great river. Three days before the first day of a cycle, and three days after it.\n\nSix at the beginning: Repair what your father spoiled. He has a son who does this, so the deceased father has no blame. There is danger, but good fortune in the end.\n\nNine in the second place: Repair what your mother spoiled. Do not be too rigid about staying steady.\n\nNine in the third place: Repair what your father spoiled. A little regret, but no serious blame.\n\nSix in the fourth place: Be lenient about what your father spoiled. Going on brings humiliation.\n\nSix in the fifth place: Repair what your father spoiled and receive praise.\n\nNine at the top: Do not serve kings or regional rulers. Set a high standard for your own work.\n\nThe Judgment Commentary says: In Gu, the firm is above and the yielding below; there is gentleness and a stop. This is decay. Gu has supreme success, and the world is brought into order. Crossing the great river is favorable because there is work to do by going forward. Three days before and three days after the first day mean that when one end comes, there is a new beginning. This is heaven's course.\n\nThe Image Commentary says: Wind blows beneath the mountain: this is Gu. The noble person therefore stirs the people into action and develops their character.\n\nRepairing what your father spoiled means intending to carry on your deceased father's work.\n\nRepairing what your mother spoiled means finding a balanced way.\n\nRepairing what your father spoiled means there is no blame in the end.\n\nBeing lenient about what your father spoiled means going on has not achieved its goal.\n\nRepairing what your father spoiled brings praise because you continue his work with good character.\n\nNot serving kings or regional rulers sets an example through one's purpose.\n\n### Hexagram 19 · Lín ䷒\n\nLin (Approach): Supreme success. Staying steady is favorable. By the eighth month, misfortune will come.\n\nNine at the beginning: Approach together. Staying steady brings good fortune.\n\nNine in the second place: Approach together. Good fortune; nothing is unfavorable.\n\nSix in the third place: Approach with sweet talk. Nothing is favorable. If you recognize the danger and worry about it, there is no blame.\n\nSix in the fourth place: Approach fully. No blame.\n\nSix in the fifth place: Approach wisely, as a great ruler should. Good fortune.\n\nSix at the top: Approach generously. Good fortune and no blame.\n\nThe Judgment Commentary says: In Lin, the firm lines grow gradually. There is joy and willing obedience; a firm line is central and receives a response. Great success through upright conduct is heaven's way. Misfortune arrives by the eighth month because the decline will not take long.\n\nThe Image Commentary says: Earth lies above a lake: this is Lin. The noble person therefore thinks endlessly about teaching and gives the people boundless protection and care.\n\nApproaching together and staying steady bring good fortune because the aim is to follow the right way.\n\nApproaching together brings good fortune and nothing unfavorable, although this line has not yet followed the command.\n\nApproaching with sweet talk fails because the position is wrong. Once you worry about it, blame will not last long.\n\nApproaching fully brings no blame because the position is right.\n\nWhat is fitting for the great ruler means acting with balance.\n\nApproaching generously brings good fortune because the intention is directed inward.\n\n### Hexagram 20 · Guān ䷓\n\nGuan (Watching): Wash your hands, but do not yet present the offering. There is sincerity and a solemn appearance.\n\nSix at the beginning: Watching like a child. No blame for a petty person; humiliation for a noble person.\n\nSix in the second place: Watching through a narrow opening. It is favorable for a woman to stay steady.\n\nSix in the third place: Look at the course of my own life, and decide whether to advance or retreat.\n\nSix in the fourth place: Watch the splendor of the state. It is favorable to become the king's guest.\n\nNine in the fifth place: Look at the course of my own life. For a noble person, no blame.\n\nNine at the top: Look at the course of his life. For a noble person, no blame.\n\nThe Judgment Commentary says: A great sight stands above. It is obedient and gentle, and watches the world from a central and proper position. Guan says, “Wash your hands, but do not yet present the offering. There is sincerity and a solemn appearance.” Those below watch it and change. Watch the mysterious way of heaven: the four seasons never go astray. A wise person uses this mysterious way to establish teaching, and the world follows.\n\nThe Image Commentary says: Wind moves over the earth: this is Guan. Former kings therefore visited the regions, observed the people, and established teachings.\n\nWatching like a child at the beginning is the way of the petty person.\n\nWatching through a narrow opening and a woman's staying steady can also be a cause of shame.\n\nLooking at the course of my life to decide whether to advance or retreat means I have not lost the right path.\n\nWatching the state's splendor means seeking an honored guest's place.\n\nLooking at the course of my life means observing the people.\n\nLooking at the course of his life means his intention has not yet settled.\n\n### Hexagram 21 · Shì Kè ䷔\n\nShi Ke (Biting Through): Success. It is favorable to use the courts.\n\nNine at the beginning: His feet are locked in stocks that cover his toes. No blame.\n\nSix in the second place: Bite into soft meat until the nose is covered. No blame.\n\nSix in the third place: Bite into dried meat and encounter poison. A little humiliation, but no blame.\n\nNine in the fourth place: Bite into dried meat on the bone and find a metal arrow. Staying steady through difficulty is favorable. Good fortune.\n\nSix in the fifth place: Bite into dried meat and find yellow gold. Staying steady brings danger, but no blame.\n\nNine at the top: He carries a wooden collar that covers his ears. Misfortune.\n\nThe Judgment Commentary says: Something lies between the jaws; this is called Shi Ke. Biting through it brings success. Firm and yielding are distinct. There is movement and clarity: thunder and lightning come together and become visible. The yielding line reaches the center and rises. Though it is not in its proper position, using the courts is favorable.\n\nThe Image Commentary says: Thunder and lightning form Shi Ke. Former kings therefore clarified punishments and set laws in order.\n\nStocks covering his toes prevent him from walking.\n\nBiting soft meat until the nose is covered happens because this line rides on a firm one.\n\nHe encounters poison because his position is improper.\n\nStaying steady through difficulty brings good fortune because the light has not yet spread.\n\nStaying steady brings danger but no blame because this is appropriate.\n\nThe wooden collar covers his ears because he failed to listen clearly.\n\n### Hexagram 22 · Bì ䷕\n\nBi (Adornment): Success. It is somewhat favorable to go somewhere.\n\nNine at the beginning: Adorn the feet. Leave the carriage and walk.\n\nSix in the second place: Adorn the beard.\n\nNine in the third place: Adorned and shining as if wet. Staying steady for a long time brings good fortune.\n\nSix in the fourth place: Adorned but white. A white horse runs swiftly. This is not a robber but a suitor.\n\nSix in the fifth place: Adornment in hills and gardens. Small bundles of silk. Humiliation, but good fortune in the end.\n\nNine at the top: Plain white adornment. No blame.\n\nThe Judgment Commentary says: Bi succeeds because the yielding comes and adorns the firm. A firm line is divided off and goes upward to adorn the yielding, so going somewhere is somewhat favorable. Firm and yielding woven together make the patterns of heaven. Brightness checked by a stopping point makes human culture. Look at heaven's patterns to understand the changing seasons; look at human culture to transform and shape the world.\n\nThe Image Commentary says: Fire is below the mountain: this is Bi. The noble person therefore clarifies many affairs of government but does not dare decide lawsuits on this basis.\n\nHe leaves the carriage and walks because it would not be right to ride.\n\nAdorning the beard means rising along with the upper line.\n\nStaying steady for a long time brings good fortune because in the end no one can overwhelm him.\n\nThe six in the fourth place is properly placed but uncertain. The visitor is not a robber but a suitor; there will be no fault in the end.\n\nThe good fortune of the six in the fifth place brings joy.\n\nPlain white adornment brings no blame because the top line fulfills its intention.\n\n### Hexagram 23 · Bō ䷖\n\nBo (Splitting Apart): It is not favorable to go anywhere.\n\nSix at the beginning: The bed splits at its feet. Steadiness is destroyed. Misfortune.\n\nSix in the second place: The bed splits at its frame. Steadiness is destroyed. Misfortune.\n\nSix in the third place: Split away from them. No blame.\n\nSix in the fourth place: The bed splits up to the skin. Misfortune.\n\nSix in the fifth place: A string of fish, like palace women receiving favor. Nothing is unfavorable.\n\nNine at the top: A large fruit remains uneaten. The noble person receives a carriage; the petty person loses the roof of his house.\n\nThe Judgment Commentary says: Bo means splitting apart; the yielding changes the firm. Going anywhere is unfavorable because petty people are gaining strength. Follow willingly and stop: this is what the image shows. The noble person values decline and growth, fullness and emptiness, which follow heaven's course.\n\nThe Image Commentary says: A mountain rests on the earth: this is Bo. Those above therefore strengthen those below to make their own homes secure.\n\nThe bed splits at its feet, destroying it from below.\n\nThe bed splits at its frame because no help has yet arrived.\n\nSplitting away brings no blame, though it loses its connection with those above and below.\n\nThe bed splitting up to the skin means disaster has come very close.\n\nFavoring the palace women brings no fault in the end.\n\nThe noble person receives a carriage because the people support him. The petty person loses his roof and cannot be employed in the end.\n\n### Hexagram 24 · Fù ䷗\n\nFu (Return): Success. You can go out and come in without illness. Friends come without blame. The way turns back upon itself; after seven days it returns. Going somewhere is favorable.\n\nNine at the beginning: Return before going far, without great regret. Supreme good fortune.\n\nSix in the second place: A good return. Good fortune.\n\nSix in the third place: Return repeatedly. There is danger but no blame.\n\nSix in the fourth place: Walk among others but return alone.\n\nSix in the fifth place: Return wholeheartedly. No regret.\n\nSix at the top: Losing the way back brings misfortune and disaster. If the army is sent out, it will end in a great defeat, bringing misfortune on the ruler of that state. Even after ten years he cannot go out to attack.\n\nThe Judgment Commentary says: Fu succeeds because the firm returns. It moves and acts with willing obedience. So one can go out and come in without illness, and friends come without blame. The way turns back upon itself and returns after seven days: this is heaven's course. Going somewhere is favorable because the firm is growing. Does Fu show us the heart of heaven and earth?\n\nThe Image Commentary says: Thunder is within the earth: this is Fu. On the shortest day, former kings closed the passes. Merchants and travelers did not go out, and the ruler did not visit the regions.\n\nReturning before going far means improving one's conduct.\n\nThe good fortune of a good return comes from treating those below with kindness.\n\nRepeated returns are dangerous, but right conduct brings no blame.\n\nWalking among others but returning alone means following the right path.\n\nReturning wholeheartedly without regret means examining yourself from a centered position.\n\nLosing the way back brings misfortune because it goes against the way of a ruler.\n\n### Hexagram 25 · Wú Wàng ䷘\n\nWu Wang (Without Falsehood): Supreme success. Staying steady is favorable. Acting improperly brings disaster; going anywhere is not favorable.\n\nNine at the beginning: Without falsehood, going forward brings good fortune.\n\nSix in the second place: Do not plow thinking of the harvest; do not clear new land thinking of the established field. Then going somewhere will be favorable.\n\nSix in the third place: An unexpected disaster. Someone ties up an ox; a passerby takes it and the townspeople suffer the loss.\n\nNine in the fourth place: You can stay steady. No blame.\n\nNine in the fifth place: An illness that comes without cause. Do not take medicine, and there will be joy.\n\nNine at the top: Without falsehood, moving now brings disaster. Nothing is favorable.\n\nThe Judgment Commentary says: In Wu Wang, a firm line comes from outside and takes charge inside. It moves with strength; the firm line is central and receives a response. Great success through upright conduct is heaven's command. Acting improperly brings disaster; going anywhere is not favorable. If one goes ahead without a clear purpose, where can one go? If heaven's command offers no help, can one really act?\n\nThe Image Commentary says: Thunder moves under heaven, and all things are free from falsehood. Former kings therefore worked hard to meet the seasons and nurtured everything.\n\nGoing forward without falsehood means achieving one's aim.\n\nNot plowing for the harvest means not yet having wealth.\n\nA passerby gets the ox, and the townspeople suffer disaster.\n\nStaying steady without blame means holding firmly to what one has.\n\nMedicine for an illness without cause should not be tried.\n\nMoving forward without falsehood brings the disaster of reaching the end of the road.\n\n### Hexagram 26 · Dà Xù ䷙\n\nDa Xu (Great Accumulation): Staying steady is favorable. Not eating at home brings good fortune. It is favorable to cross the great river.\n\nNine at the beginning: There is danger. It is favorable to stop.\n\nNine in the second place: The cart's axle fitting comes loose.\n\nNine in the third place: Fine horses race. Staying steady through difficulty is favorable and brings good fortune. Practice driving the cart and defending it every day. Going somewhere is favorable.\n\nSix in the fourth place: A young ox with a wooden board across its horns. Supreme good fortune.\n\nSix in the fifth place: The tusks of a castrated boar. Good fortune.\n\nNine at the top: How broad is heaven's road! Success.\n\nThe Judgment Commentary says: Da Xu is firm, strong, solid, and bright, renewing its virtue every day. The firm line is above and honors capable people. Being able to restrain strength is a great and proper thing. Not eating at home brings good fortune because capable people are supported. Crossing the great river is favorable because it responds to heaven.\n\nThe Image Commentary says: Heaven is inside the mountain: this is Da Xu. The noble person therefore learns many words and actions from the past to build up his character.\n\nThere is danger and stopping is favorable because this avoids disaster.\n\nThe cart's axle fitting comes loose, but the center suffers no harm.\n\nGoing somewhere is favorable because those above share one's aim.\n\nThe supreme good fortune of the six in the fourth place brings joy.\n\nThe good fortune of the six in the fifth place brings a blessing.\n\nHow broad heaven's road is! The right path is open everywhere.\n\n### Hexagram 27 · Yí ䷚\n\nYi (Nourishment): Staying steady brings good fortune. Watch how people are fed, and seek food for yourself.\n\nNine at the beginning: You set aside your precious turtle and watch me eating with my mouth open. Misfortune.\n\nSix in the second place: Seek nourishment from below. This goes against the usual way. Seeking food on the hill brings misfortune if you go forward.\n\nSix in the third place: Go against the right way to nourish yourself. Staying steady brings misfortune. Do not act for ten years. Nothing is favorable.\n\nSix in the fourth place: Seek nourishment from below. Good fortune. Watch like a tiger staring hungrily, your desires driving you on. No blame.\n\nSix in the fifth place: Go against the usual way. Staying where you are and staying steady brings good fortune. You cannot cross the great river.\n\nNine at the top: Nourishment comes from here. Danger, but good fortune. It is favorable to cross the great river.\n\nThe Judgment Commentary says: Yi brings good fortune through staying steady because nourishing in the right way brings good fortune. Watching how people are fed means observing what they nourish; seeking your own food means observing how you nourish yourself. Heaven and earth nourish everything. A wise person nourishes capable people and thereby reaches all the people. How important is the time for nourishment!\n\nThe Image Commentary says: Thunder is below the mountain: this is Yi. The noble person therefore takes care with his words and limits his eating and drinking.\n\nWatching me eat with my mouth open is not worthy of respect.\n\nGoing forward brings the six in the second place misfortune because its action has parted from its own kind.\n\nDo not act for ten years, because this path is seriously wrong.\n\nSeeking nourishment from below brings good fortune because generosity shines down from above.\n\nStaying where you are and staying steady brings good fortune because you willingly follow those above.\n\nNourishment coming from here brings danger but good fortune and a great blessing.\n\n### Hexagram 28 · Dà Guò ䷛\n\nDa Guo (Great Excess): The roof beam bends. Going somewhere is favorable. Success.\n\nSix at the beginning: Lay down white reeds as a mat. No blame.\n\nNine in the second place: A withered poplar sends out new shoots. An old man gets a young wife. Nothing is unfavorable.\n\nNine in the third place: The roof beam bends. Misfortune.\n\nNine in the fourth place: The roof beam arches upward. Good fortune. Other concerns bring humiliation.\n\nNine in the fifth place: A withered poplar flowers. An old woman gets a young husband. No blame and no praise.\n\nSix at the top: Cross the water too far and it covers your head. Misfortune, but no blame.\n\nThe Judgment Commentary says: Da Guo means that what is great goes too far. The beam bends because its base and tip are weak. The firm is excessive but centered; it is gentle and joyful in action. Going somewhere is favorable, and there is success. How important is the time of great excess!\n\nThe Image Commentary says: The lake covers the trees: this is Da Guo. The noble person therefore stands alone without fear and withdraws from the world without feeling troubled.\n\nWhite reeds are laid underneath because the yielding line is at the bottom.\n\nAn old man and a young wife come together in an unusual match.\n\nThe bending beam brings misfortune because it cannot support anything.\n\nThe upward-arching beam brings good fortune because it does not bend downward.\n\nHow long could a withered poplar's flowers last? An old woman and a young husband are also a cause for shame.\n\nOne cannot blame a person for the misfortune of crossing too far.\n\n### Hexagram 29 · Kǎn ䷜\n\nRepeated Kan (The Abyss): There is trust. The heart can succeed. Acting has value.\n\nSix at the beginning: Repeated pits. Enter a deep hole within a pit. Misfortune.\n\nNine in the second place: There is danger in the pit. Seek only a small gain.\n\nSix in the third place: Coming or going, there are pits everywhere. Danger is close at hand. Entering the deep hole in the pit: do not act.\n\nSix in the fourth place: A jar of wine and a bowl of food, with another offered in an earthen vessel. Pass them through the window in a simple ceremony. In the end, no blame.\n\nNine in the fifth place: The pit does not overflow. It is filled only to the level of its rim. No blame.\n\nSix at the top: Bound with rope and cord and placed among thorny bushes. For three years he cannot get out. Misfortune.\n\nThe Judgment Commentary says: Repeated Kan means danger on top of danger. Water flows without overflowing; it travels through danger and remains true to its nature. The heart succeeds because the firm line is central. Action has value because going forward accomplishes something. Heaven's dangers cannot be climbed over. Earth's dangers are mountains, streams, hills, and ridges. Kings and dukes set up defenses to protect their states. How important is the use of Kan at the right time!\n\nThe Image Commentary says: Water flows in repeated waves: this is repeated Kan. The noble person therefore practices good conduct consistently and repeats his teaching.\n\nRepeated pits and entering a deep hole mean losing the way and meeting misfortune.\n\nSeeking a small gain means not yet getting out of the central danger.\n\nPits in both directions mean there is no success in the end.\n\nA jar of wine and a bowl of food, with another vessel, mean firm and yielding support each other.\n\nThe pit does not overflow because its center has not yet become great.\n\nThe six at the top loses the way, bringing misfortune for three years.\n\n### Hexagram 30 · Lí ䷝\n\nLi (Fire): Staying steady is favorable. Success. Raising a cow brings good fortune.\n\nNine at the beginning: Footsteps are confused. Treat the situation with respect and there will be no blame.\n\nSix in the second place: Yellow brightness. Supreme good fortune.\n\nNine in the third place: The brightness of the setting sun. If you do not beat a pot and sing, you will sigh over old age. Misfortune.\n\nNine in the fourth place: It comes suddenly; it burns, dies, and is thrown away.\n\nSix in the fifth place: Tears pour out and there are sad cries. Good fortune.\n\nNine at the top: The king goes out to war. He does well to cut off the leaders and capture the others who are not their kind. No blame.\n\nThe Judgment Commentary says: Li means attachment. The sun and moon are attached to the sky; grain and plants are attached to the earth. Double brightness is attached to what is right and thereby transforms and shapes the world. The yielding line is attached to the central and proper position, so there is success. That is why raising a cow brings good fortune.\n\nThe Image Commentary says: Two bright lights rise: this is Li. The great person therefore continues the light and shines on all four directions.\n\nRespect amid confused footsteps prevents blame.\n\nYellow brightness brings supreme good fortune because it has found the balanced way.\n\nHow could the brightness of the setting sun last long?\n\nWhen it comes suddenly, there is no room for it.\n\nThe good fortune of the six in the fifth place comes from its attachment to the king and dukes.\n\nThe king goes out to war to put the state in order.\n\n### Hexagram 31 · Xián ䷞\n\nXian (Mutual Influence): Success. Staying steady is favorable. Marrying a woman brings good fortune.\n\nSix at the beginning: Influence reaches his big toe.\n\nSix in the second place: Influence reaches his calf. Misfortune. Staying put brings good fortune.\n\nNine in the third place: Influence reaches his thigh. He clings to what follows him. Going ahead brings humiliation.\n\nNine in the fourth place: Staying steady brings good fortune, and regret disappears. Coming and going restlessly, your friends follow your thoughts.\n\nNine in the fifth place: Influence reaches his back. No regret.\n\nSix at the top: Influence reaches his jaw, cheeks, and tongue.\n\nThe Judgment Commentary says: Xian means influencing. The yielding is above and the firm below. The two kinds of energy influence and answer each other, joining together. Stillness and joy meet, and the man places himself below the woman. This is why there is success; staying steady is favorable and marrying a woman brings good fortune. Heaven and earth influence each other and bring everything into being. A wise person influences people's hearts and brings peace to the world. By observing what influences them, one can see the nature of heaven, earth, and all things.\n\nThe Image Commentary says: A lake lies on a mountain: this is Xian. The noble person therefore stays open to receive others.\n\nInfluence reaching the big toe means the intention is directed outward.\n\nThough there is misfortune, staying put brings good fortune because following willingly does no harm.\n\nInfluence reaching the thigh means he does not stay still either. He intends to follow others and holds onto what is below.\n\nStaying steady brings good fortune and removes regret because influence has done no harm. Coming and going restlessly has not yet brought great light.\n\nInfluence reaching the back means the intention is limited.\n\nInfluence reaching the jaw, cheeks, and tongue means words are spilling from the mouth.\n\n### Hexagram 32 · Héng ䷟\n\nHeng (Duration): Success and no blame. Staying steady is favorable. Going somewhere is favorable.\n\nSix at the beginning: Seeking permanence too deeply from the start. Staying steady brings misfortune. Nothing is favorable.\n\nNine in the second place: Regret disappears.\n\nNine in the third place: If a person does not keep his good character, he may meet with shame. Staying steady brings humiliation.\n\nNine in the fourth place: No game in the field.\n\nSix in the fifth place: Keep your character constant and stay steady. Good fortune for a woman, misfortune for a man.\n\nSix at the top: Restless persistence. Misfortune.\n\nThe Judgment Commentary says: Heng means lasting a long time. The firm is above and the yielding below; thunder and wind work together. There is gentle movement, and firm and yielding lines all respond to one another. This is duration. Duration succeeds without blame, and staying steady is favorable because one keeps to one's way for a long time. Heaven and earth follow a way that lasts without stopping. Going somewhere is favorable because every end has a new beginning. The sun and moon hold their places in heaven and shine for a long time. The four seasons change and keep producing results. A wise person holds to his way, transforming and shaping the world. Look at what lasts and you can see the nature of heaven, earth, and everything.\n\nThe Image Commentary says: Thunder and wind: this is Heng. The noble person therefore stands firm without changing direction.\n\nSeeking permanence too deeply brings misfortune because one demands too much at the beginning.\n\nRegret disappears for the nine in the second place because it can remain centered for a long time.\n\nA person who does not keep his good character will find no place to belong.\n\nIf you stay long in the wrong position, how could you catch any game?\n\nA woman who stays steady has good fortune because she follows one person to the end. A man must decide what is right; following a woman in this way brings misfortune.\n\nRestless persistence at the top achieves nothing important.\n\n### Hexagram 33 · Dùn ䷠\n\nDun (Retreat): Success. Staying steady is favorable in small matters.\n\nSix at the beginning: At the tail end of the retreat, there is danger. Do not go anywhere.\n\nSix in the second place: Hold him with a strap of yellow oxhide. Nobody can pull him loose.\n\nNine in the third place: A retreat held back. Illness and danger. Keeping servants and concubines brings good fortune.\n\nNine in the fourth place: A willing retreat brings the noble person good fortune, but not the petty person.\n\nNine in the fifth place: A fine retreat. Staying steady brings good fortune.\n\nNine at the top: An ample retreat. Nothing is unfavorable.\n\nThe Judgment Commentary says: Dun brings success through retreat itself. The firm line is in its proper position and receives a response, so it acts in step with the times. Staying steady is favorable in small matters because the yielding lines gradually grow. How important is the timing of retreat!\n\nThe Image Commentary says: A mountain stands beneath heaven: this is Dun. The noble person therefore keeps petty people at a distance without hatred, but with dignity.\n\nThe danger at the tail of the retreat: if one does not go forward, what disaster could there be?\n\nHolding him with yellow oxhide means making the intention firm.\n\nA retreat held back is dangerous because it brings illness and exhaustion. Keeping servants and concubines brings good fortune, but one cannot undertake great things.\n\nThe noble person withdraws willingly, but the petty person does not.\n\nA fine retreat brings good fortune through staying steady because it sets one's intention right.\n\nAn ample retreat leaves nothing unfavorable and no reason for doubt.\n\n### Hexagram 34 · Dà Zhuàng ䷡\n\nDa Zhuang (Great Strength): Staying steady is favorable.\n\nNine at the beginning: Strength in the toes. Going forward brings misfortune. This is certain.\n\nNine in the second place: Staying steady brings good fortune.\n\nNine in the third place: The petty person uses strength; the noble person does not. Staying steady is dangerous. A ram butts against a fence and gets its horns stuck.\n\nNine in the fourth place: Staying steady brings good fortune and regret disappears. The fence breaks open and the horns are not stuck. There is strength in the body of a large cart.\n\nSix in the fifth place: Lose a sheep in the open field. No regret.\n\nSix at the top: A ram butts against a fence. It cannot retreat or move forward. Nothing is favorable. If you face the difficulty, there is good fortune.\n\nThe Judgment Commentary says: Da Zhuang means that what is great is strong. The firm moves, and so it is strong. Staying steady is favorable in Da Zhuang because what is great is upright. When greatness is upright, the nature of heaven and earth can be seen.\n\nThe Image Commentary says: Thunder is above heaven: this is Da Zhuang. The noble person therefore does not take any step that breaks proper conduct.\n\nStrength in the toes means his confidence has reached its limit.\n\nStaying steady brings the nine in the second place good fortune because it is centered.\n\nThe petty person uses strength, but the noble person does not.\n\nThe fence breaks open and the horns are not stuck, so one can keep going.\n\nThe sheep is lost in the open field because the position is improper.\n\nUnable to retreat or advance, he does not understand the situation. Facing the difficulty brings good fortune because the blame will not last.\n\n### Hexagram 35 · Jìn ䷢\n\nJin (Progress): The ruler of Kang is given many horses. In a single day he is received three times.\n\nSix at the beginning: Advancing, then pushed back. Staying steady brings good fortune. Though no one trusts you, be generous and there will be no blame.\n\nSix in the second place: Advancing, but worried. Staying steady brings good fortune. Receive this great blessing from your royal grandmother.\n\nSix in the third place: Everyone agrees. Regret disappears.\n\nNine in the fourth place: Advancing like a large rat. Staying steady is dangerous.\n\nSix in the fifth place: Regret disappears. Do not worry about losses and gains. Going forward brings good fortune; nothing is unfavorable.\n\nNine at the top: Advancing with your horns. Use them only to attack your own town. Danger, but good fortune and no blame. Staying steady brings humiliation.\n\nThe Judgment Commentary says: Jin means advancing. Brightness rises above the earth, follows willingly, and is attached to the great light. The yielding line moves forward and upward. That is why the ruler of Kang is given many horses and received three times in one day.\n\nThe Image Commentary says: Brightness rises above the earth: this is Jin. The noble person therefore makes his own good character shine clearly.\n\nAdvancing, then pushed back: he follows the right way alone. Generosity brings no blame because he has not yet received a command.\n\nHe receives this great blessing because he is centered and upright.\n\nThe aim that everyone agrees upon moves upward.\n\nStaying steady like a large rat is dangerous because the position is improper.\n\nDo not worry about loss and gain; going forward brings a blessing.\n\nUsing the horns only to attack your own town means the way has not yet become bright.\n\n### Hexagram 36 · Míng Yí ䷣\n\nMing Yi (Darkening of the Light): It is favorable to stay steady in hardship.\n\nNine at the beginning: In the darkening of the light, it flies with its wings hanging down. The noble person travels without eating for three days. He has somewhere to go, but his host has something to say about it.\n\nSix in the second place: In the darkening of the light, he is wounded in the left thigh. Using a strong horse to rescue him brings good fortune.\n\nNine in the third place: In the darkening of the light, he hunts in the south and captures the great leader. He must not rush to stay the course.\n\nSix in the fourth place: Entering the left side of the belly, he grasps the heart of the darkening of the light, then leaves through the gate of the courtyard.\n\nSix in the fifth place: Jizi's darkening of the light. It is favorable to stay steady.\n\nSix at the top: Not light but darkness. At first it rose into the sky; later it sank into the earth.\n\nThe Judgment Commentary says: Light enters the earth: this is Ming Yi (Darkening of the Light). Inwardly enlightened and outwardly yielding, King Wen used this to endure great hardship. “It is favorable to stay steady in hardship” means hiding one's light. Jizi used this to keep his purpose right amid internal trouble.\n\nThe Image Commentary says: Light enters the earth: this is Ming Yi (Darkening of the Light). So the noble person governs the people, keeping his light hidden yet seeing clearly.\n\nThe noble person travels and, as a matter of principle, does not eat.\n\nThe good fortune of the six in the second place comes from following the rule.\n\nThe purpose of hunting in the south is to make a great capture.\n\nEntering the left side of the belly means grasping what is in the heart.\n\nJizi's staying steady means the light cannot be put out.\n\n“At first it rose into the sky” means it shone over the four lands. “Later it sank into the earth” means it lost its proper course.\n\n### Hexagram 37 · Jiā Rén ䷤\n\nJia Ren (The Family): It is favorable for the woman to stay steady.\n\nNine at the beginning: Set boundaries within the family. Regret disappears.\n\nSix in the second place: She has no separate undertaking. She stays inside and prepares food. Staying the course brings good fortune.\n\nNine in the third place: When the family members are stern, there is regret and danger, but good fortune. When the wife and children laugh and play, the result is humiliation.\n\nSix in the fourth place: Enriching the family brings great good fortune.\n\nNine in the fifth place: The king comes to the family. Do not worry. Good fortune.\n\nNine at the top: There is sincerity and an imposing presence. Good fortune in the end.\n\nThe Judgment Commentary says: In Jia Ren (The Family), the woman has her proper place inside, and the man has his proper place outside. The proper places of women and men are a great principle of heaven and earth. The family has strict rulers: the father and mother. When fathers act as fathers, sons as sons, elder brothers as elder brothers, younger brothers as younger brothers, husbands as husbands, and wives as wives, the family's way is right. Set the family right, and the world is settled.\n\nThe Image Commentary says: Wind comes out of fire: this is Jia Ren (The Family). So the noble person's words have substance, and his actions remain consistent.\n\n“Set boundaries within the family” means the will has not yet changed.\n\nThe good fortune of the six in the second place comes from being compliant and gentle.\n\nWhen the family members are stern, they have not gone wrong. When the wife and children laugh and play, the family's standards are lost.\n\nEnriching the family brings great good fortune because compliance is in its proper place.\n\nThe king comes to the family: they love one another.\n\nThe good fortune of an imposing presence means examining oneself.\n\n### Hexagram 38 · Kuí ䷥\n\nKui (Opposition): Good fortune in small matters.\n\nNine at the beginning: Regret disappears. Do not chase a lost horse; it will return on its own. Meeting a bad person brings no blame.\n\nNine in the second place: Meeting the master in an alley brings no blame.\n\nSix in the third place: He sees a cart dragged back, its ox restrained, and its driver punished by branding his forehead and cutting off his nose. There is no good beginning, but there is an end.\n\nNine in the fourth place: Isolated by opposition, he meets a strong man. They trust each other. There is danger, but no blame.\n\nSix in the fifth place: Regret disappears. His kinsman bites through the skin. What blame could there be in going forward?\n\nNine at the top: Isolated by opposition, he sees a pig covered in mud and a whole cart full of ghosts. At first he draws his bow against them; later he puts it aside. They are not robbers but people coming for a marriage. Go forward and meet the rain, and there is good fortune.\n\nThe Judgment Commentary says: In Kui (Opposition), fire moves upward and the lake moves downward. Two women live together, but their aims lead in different directions. Joy is joined to brightness. The yielding advances upward, takes the middle position, and responds to the firm. So small matters bring good fortune. Heaven and earth oppose each other, yet their work is shared. Women and men differ, yet their aims communicate. All things differ, yet their activities have patterns in common. How great is the use of opposition in its proper time!\n\nThe Image Commentary says: Fire above, lake below: this is Kui (Opposition). So the noble person shares common ground while remaining different.\n\nMeeting a bad person is a way to avoid blame.\n\nMeeting the master in an alley means he has not lost his way.\n\nSeeing the cart dragged back means the position is not appropriate. “There is no good beginning, but there is an end” means meeting the firm.\n\nMutual trust brings no blame because one's purpose can be carried out.\n\nHis kinsman bites through the skin: going forward brings a blessing.\n\nMeeting the rain brings good fortune because all the doubts disappear.\n\n### Hexagram 39 · Jiǎn ䷦\n\nJian (Obstruction): The southwest is favorable; the northeast is not. It is favorable to see the great person. Staying the course brings good fortune.\n\nSix at the beginning: Going forward meets an obstacle; coming back earns praise.\n\nSix in the second place: The king's servant faces obstacle after obstacle, not for his own sake.\n\nNine in the third place: Going forward meets an obstacle; coming back means returning.\n\nSix in the fourth place: Going forward meets an obstacle; coming back brings connection.\n\nNine in the fifth place: At a great obstacle, friends come.\n\nSix at the top: Going forward meets an obstacle; coming back brings a great result. Good fortune. It is favorable to see the great person.\n\nThe Judgment Commentary says: Jian (Obstruction) means difficulty: danger lies ahead. Seeing danger and being able to stop shows wisdom! For obstruction, the southwest is favorable because going there finds the middle. The northeast is not favorable because that way comes to an end. Seeing the great person is favorable because going forward achieves something. Staying the course in the proper position brings good fortune and sets the state right. How great is the use of obstruction in its proper time!\n\nThe Image Commentary says: Water on the mountain: this is Jian (Obstruction). So the noble person looks at himself and improves his character.\n\nGoing forward meets an obstacle and coming back earns praise: it is right to wait.\n\nThe king's servant faces obstacle after obstacle, but in the end there is no fault.\n\nGoing forward meets an obstacle and coming back means returning: those inside welcome him.\n\nGoing forward meets an obstacle and coming back brings connection: the proper position is solid.\n\nAt a great obstacle, friends come because conduct follows the middle course.\n\nGoing forward meets an obstacle and coming back brings a great result: his purpose lies inside. Seeing the great person is favorable because he follows someone of high standing.\n\n### Hexagram 40 · Xiè ䷧\n\nXie (Release): The southwest is favorable. If there is nowhere to go, returning brings good fortune. If there is somewhere to go, going early brings good fortune.\n\nSix at the beginning: No blame.\n\nNine in the second place: Hunting catches three foxes and finds a yellow arrow. Staying the course brings good fortune.\n\nSix in the third place: Carrying a load while riding in a carriage invites robbers. Staying the course brings humiliation.\n\nNine in the fourth place: Free yourself from your big toe; then friends will come and trust you.\n\nSix in the fifth place: Only the noble person can bring release. Good fortune. The petty people will trust it.\n\nSix at the top: A duke shoots a hawk atop a high wall and catches it. Nothing is unfavorable.\n\nThe Judgment Commentary says: Xie (Release) means moving out of danger: movement escapes danger and brings release. The southwest is favorable because going there wins the people. Returning brings good fortune because it finds the middle. Going early where there is somewhere to go brings good fortune because the journey accomplishes something. When heaven and earth release their tension, thunder and rain begin. When thunder and rain begin, the shells of all fruits split and plants sprout. How great is the meaning of release in its proper time!\n\nThe Image Commentary says: Thunder and rain arise: this is Xie (Release). So the noble person pardons mistakes and forgives crimes.\n\nAt the meeting of the firm and the yielding, there is rightly no blame.\n\nStaying the course brings good fortune for the nine in the second place because it finds the middle way.\n\nCarrying a load while riding in a carriage is disgraceful. If we ourselves invite armed attackers, who else can we blame?\n\nFreeing yourself from your big toe means the position is not yet appropriate.\n\nWhen the noble person brings release, the petty people retreat.\n\nThe duke shoots the hawk to put an end to disorder.\n\n### Hexagram 41 · Sǔn ䷨\n\nSun (Decrease): With sincerity comes supreme good fortune. No blame. You can stay the course; it is favorable to have somewhere to go. What should be used for the offering? Two bowls are enough for a sacrifice.\n\nNine at the beginning: When the sacrificial work is finished, go quickly. No blame. Consider how much to reduce.\n\nNine in the second place: It is favorable to stay steady. Going on an expedition brings misfortune. Do not reduce it; increase it.\n\nSix in the third place: When three people travel together, one is lost. When one person travels alone, that person finds a companion.\n\nSix in the fourth place: Reduce the illness so that joy comes quickly. No blame.\n\nSix in the fifth place: Someone increases it. Even a tortoise worth ten pairs of shells cannot oppose this. Supreme good fortune.\n\nNine at the top: Do not reduce it; increase it. No blame. Staying the course brings good fortune. It is favorable to have somewhere to go. He gains servants without homes of their own.\n\nThe Judgment Commentary says: Sun (Decrease) reduces what is below and increases what is above. Its way moves upward. With decrease and sincerity come supreme good fortune, no blame, the ability to stay the course, and favorable results in going somewhere. What should be used? Two bowls are enough for a sacrifice, when the time is right for two bowls. There is a time to reduce the firm and increase the yielding. Decrease and increase, fullness and emptiness, all move with the times.\n\nThe Image Commentary says: A lake below a mountain: this is Sun (Decrease). So the noble person restrains anger and checks desire.\n\nWhen the work is finished, going quickly accords with the wishes of the one above.\n\nIt is favorable for the nine in the second place to stay steady because it aims for the middle.\n\nOne person travels alone, since three people give rise to doubt.\n\nReducing the illness is indeed reason for joy.\n\nThe six in the fifth place has supreme good fortune because help comes from above.\n\nDo not reduce it; increase it: this fully achieves the aim.\n\n### Hexagram 42 · Yì ䷩\n\nYi (Increase): It is favorable to have somewhere to go. It is favorable to cross the great river.\n\nNine at the beginning: It is favorable to undertake a great work. Supreme good fortune. No blame.\n\nSix in the second place: Someone increases it. Even a tortoise worth ten pairs of shells cannot oppose this. Staying the course forever brings good fortune. The king uses this to make an offering to the Supreme Lord. Good fortune.\n\nSix in the third place: Use the increase for difficult events. No blame. Act sincerely and follow the middle way. Report to the duke with a jade tablet.\n\nSix in the fourth place: Follow the middle way; report to the duke and he follows. It is favorable to rely on this when moving the capital.\n\nNine in the fifth place: There is sincerity and a generous heart. Do not ask: supreme good fortune. There is sincerity in showing kindness to my virtue.\n\nNine at the top: No one increases him; someone may strike him. Not keeping a steady purpose brings misfortune.\n\nThe Judgment Commentary says: Yi (Increase) reduces what is above and increases what is below. The people rejoice without limit. What is above lowers itself to those below; its way shines brightly. It is favorable to have somewhere to go: being centered and right brings blessings. It is favorable to cross the great river: the way of wood can advance. Increase moves and is gentle, making limitless progress each day. Heaven gives and earth produces; their increase has no bounds. Every way of increasing moves with the times.\n\nThe Image Commentary says: Wind and thunder: this is Yi (Increase). So when the noble person sees good, he moves toward it; when he has made a mistake, he changes it.\n\nSupreme good fortune and no blame mean that those below should not be burdened with heavy tasks.\n\nSomeone increases it: this comes from outside.\n\nUsing increase for difficult events means keeping it secure.\n\nReport to the duke and he follows: this increases his resolve.\n\nThere is sincerity and a generous heart, so there is no need to ask. Showing kindness to my virtue fully achieves the aim.\n\n“No one increases him” is a one-sided statement. “Someone may strike him” means it comes from outside.\n\n### Hexagram 43 · Guài ䷪\n\nGuai (Breakthrough): Announce it in the king's court. Make the call sincerely: there is danger. Report it from your own town. Taking up arms is not favorable. It is favorable to have somewhere to go.\n\nNine at the beginning: Strength in the front toes. Going forward when you cannot win brings blame.\n\nNine in the second place: Call out a warning. There may be armed attackers at night; do not worry.\n\nNine in the third place: Strength in the cheekbones brings misfortune. The noble person is determined to make a breakthrough. Walking alone, he meets rain. He gets wet and is resented, but there is no blame.\n\nNine in the fourth place: His buttocks have no skin and he walks with difficulty. Lead a sheep, and regret disappears. He hears words but does not believe them.\n\nNine in the fifth place: Clear away the amaranth weeds decisively. Following the middle way brings no blame.\n\nSix at the top: No call goes out. In the end there is misfortune.\n\nThe Judgment Commentary says: Guai (Breakthrough) means deciding: the firm decides against the yielding. It is strong and joyful, decisive yet peaceful. “Announce it in the king's court” means one yielding line rides above five firm lines. Calling out sincerely despite danger makes the danger clear. Reporting from one's own town rather than taking up arms is right, because valuing force would lead to a dead end. Having somewhere to go is favorable because the firm grows until the end.\n\nThe Image Commentary says: The lake rises to heaven: this is Guai (Breakthrough). So the noble person gives rewards to those below. Keeping virtue for himself is something to avoid.\n\nGoing forward without being able to win brings blame.\n\nArmed attackers at night: he has found the middle way.\n\nThe noble person is determined to make a breakthrough; in the end there is no blame.\n\nHe walks with difficulty because his position is not appropriate. He hears words but does not believe them because he does not hear clearly.\n\nFollowing the middle way brings no blame, though the middle has not yet come to light.\n\nMisfortune from making no call cannot last indefinitely.\n\n### Hexagram 44 · Gòu ䷫\n\nGou (Coming to Meet): The woman is strong. Do not marry this woman.\n\nSix at the beginning: Tied to a metal brake. Staying the course brings good fortune. If there is somewhere to go, misfortune appears. A thin pig struggles about, as surely as expected.\n\nNine in the second place: There is a fish in the wrapping. No blame. It is not favorable for the guest.\n\nNine in the third place: His buttocks have no skin; he walks with difficulty. There is danger but no great blame.\n\nNine in the fourth place: No fish in the wrapping. Taking action brings misfortune.\n\nNine in the fifth place: A melon is wrapped in willow branches, hiding its beauty. Something falls from heaven.\n\nNine at the top: Coming to meet its horns. Humiliation, but no blame.\n\nThe Judgment Commentary says: Gou (Coming to Meet) means an encounter: the yielding meets the firm. “Do not marry this woman” means one cannot grow together with her. When heaven and earth meet, all kinds of things appear in full. When the firm meets what is centered and right, the great way spreads throughout the world. How great is the meaning of meeting in its proper time!\n\nThe Image Commentary says: Wind beneath heaven: this is Gou (Coming to Meet). So the ruler sends out commands and announces them in all four directions.\n\nTied to a metal brake means the way of the yielding is held back.\n\nThere is a fish in the wrapping: it rightly does not go to the guest.\n\nHe walks with difficulty because his progress is not yet held back.\n\nThe misfortune of having no fish comes from keeping distant from the people.\n\nThe nine in the fifth place hides its beauty because it is centered and right. Something falls from heaven because its purpose does not abandon its appointed task.\n\nComing to meet its horns means reaching an impasse at the top and facing humiliation.\n\n### Hexagram 45 · Cuì ䷬\n\nCui (Gathering): The king comes to the ancestral temple. It is favorable to see the great person. Success. Staying the course is favorable. Using a large sacrificial animal brings good fortune. It is favorable to have somewhere to go.\n\nSix at the beginning: Sincerity does not last to the end. Then there is confusion, then gathering. If you call out, a group laughs. Do not worry. Going forward brings no blame.\n\nSix in the second place: Being drawn along brings good fortune and no blame. With sincerity, it is favorable to make a simple spring sacrifice.\n\nSix in the third place: Gathering and sighing. Nothing is favorable. Going forward brings no blame, though there is some humiliation.\n\nNine in the fourth place: Great good fortune. No blame.\n\nNine in the fifth place: Gathering in one's proper position brings no blame. If there is no trust, stay steadily on the course for a long time, and regret disappears.\n\nSix at the top: Sighing, with tears streaming down the face. No blame.\n\nThe Judgment Commentary says: Cui (Gathering) means coming together. Compliance and joy, with the firm in the middle responding, bring people together. The king comes to the ancestral temple to make an offering in filial respect. Seeing the great person brings success because the gathering is rightly ordered. Using a large sacrificial animal brings good fortune, and going somewhere is favorable, because this follows heaven's command. Look at what things gather around, and you can see the nature of heaven, earth, and all things.\n\nThe Image Commentary says: The lake rises above the earth: this is Cui (Gathering). So the noble person puts weapons in order and prepares for the unexpected.\n\nConfusion followed by gathering means the purpose is confused.\n\nBeing drawn along brings good fortune and no blame because the middle has not changed.\n\nGoing forward brings no blame because the one above is gentle.\n\nGreat good fortune and no blame: the position is not appropriate.\n\nGathering in one's proper position means the purpose is not yet clear.\n\nSighing with streaming tears means he is not yet at ease at the top.\n\n### Hexagram 46 · Shēng ䷭\n\nSheng (Rising): Supreme success. See the great person; do not worry. Going south brings good fortune.\n\nSix at the beginning: Rising with confidence brings great good fortune.\n\nNine in the second place: With sincerity, it is favorable to make a simple spring sacrifice. No blame.\n\nNine in the third place: Rising into an empty town.\n\nSix in the fourth place: The king makes an offering at Mount Qi. Good fortune and no blame.\n\nSix in the fifth place: Staying the course brings good fortune. Rise up the steps.\n\nSix at the top: Rising in the dark. It is favorable to stay steadily on a course that never stops.\n\nThe Judgment Commentary says: The yielding rises at the right time. It is gentle and compliant, and the firm in the middle finds a response. So there is great success. See the great person and do not worry; there will be a blessing. Going south brings good fortune because the aim is fulfilled.\n\nThe Image Commentary says: Wood grows within the earth: this is Sheng (Rising). So the noble person follows virtue, piling up small things to make something high and great.\n\nRising with confidence brings great good fortune because the purpose agrees with what is above.\n\nThe sincerity of the nine in the second place brings joy.\n\nRising into an empty town leaves no grounds for doubt.\n\nThe king makes an offering at Mount Qi: he carries out the matter obediently.\n\nStaying the course brings good fortune as one rises up the steps: the aim is fully achieved.\n\nRising in the dark at the top means wasting away without becoming prosperous.\n\n### Hexagram 47 · Kùn ䷮\n\nKun (Exhaustion): Success. If the great person stays the course, there is good fortune and no blame. Words will not be believed.\n\nSix at the beginning: His buttocks are trapped against a tree stump. He enters a dark valley and is not seen for three years.\n\nNine in the second place: Trapped among food and drink, he sees the red ceremonial sash coming. It is favorable to make a sacrificial offering. Going on an expedition brings misfortune, but no blame.\n\nSix in the third place: Trapped among rocks, he leans on thornbushes. He enters his home but cannot see his wife. Misfortune.\n\nNine in the fourth place: He comes slowly, held back by a metal carriage. Humiliation, but there is an end to it.\n\nNine in the fifth place: His nose is cut off and his feet are cut off; he is trapped by the red ceremonial sash. Then relief gradually comes. It is favorable to make sacrificial offerings.\n\nSix at the top: Trapped in creeping vines and on unstable ground, he says, “Moving will bring regret.” He regrets this. Setting out brings good fortune.\n\nThe Judgment Commentary says: Kun (Exhaustion) means the firm is covered over. Amid danger there is joy. Who but the noble person can be exhausted without losing his place and still achieve success? The great person's staying the course brings good fortune because the firm is in the middle. Words will not be believed: relying on talk leads to an impasse.\n\nThe Image Commentary says: The lake has no water: this is Kun (Exhaustion). So the noble person stakes his life on fulfilling his purpose.\n\nEntering a dark valley means being in darkness without light.\n\nTrapped among food and drink, he still has a blessing at the center.\n\nHe leans on thornbushes because he rides above the firm. Entering his home without seeing his wife is an ill omen.\n\nHe comes slowly because his intention is directed downward. Though he is not in the proper position, he has someone to help him.\n\nHaving his nose and feet cut off means his aim has not yet been achieved. Relief comes gradually because he is centered and upright. Sacrificial offerings are favorable because he receives blessings.\n\nTrapped in creeping vines means he is not in the proper place. He says moving will bring regret and regrets it: setting out brings good fortune.\n\n### Hexagram 48 · Jǐng ䷯\n\nJing (The Well): You can move the town but not the well. The well loses nothing and gains nothing; people come and go to it for water. If the water is almost reached but has not yet been drawn up, and the jar breaks, there is misfortune.\n\nSix at the beginning: The well is muddy and no one drinks from it. No birds come to the old well.\n\nNine in the second place: At the well's hollow one shoots at small fish. The earthen jar is cracked and leaks.\n\nNine in the third place: The well has been cleaned, but no one drinks from it. This pains my heart. It could be used to draw water. If the king were clear-sighted, all would receive its blessing.\n\nSix in the fourth place: The well is lined with stone. No blame.\n\nNine in the fifth place: The well is clear; its cold spring water can be drunk.\n\nSix at the top: Draw from the well without covering it. With sincerity comes supreme good fortune.\n\nThe Judgment Commentary says: Wood goes down into water and brings water up: this is Jing (The Well). The well nourishes without being exhausted. Moving the town but not the well reflects the firm line in the middle. Nearly reaching the water but not drawing it up means nothing has been accomplished yet. Breaking the jar brings misfortune.\n\nThe Image Commentary says: Water above wood: this is Jing (The Well). So the noble person puts the people to work and encourages them to help one another.\n\nThe well is muddy and no one drinks from it because it is at the bottom. No birds come to the old well because its time has passed.\n\nShooting at small fish in the hollow of the well means there is no one to help.\n\nThe well has been cleaned, but no one drinks from it: this pains those passing by. Seek a clear-sighted king to receive the blessing.\n\nLining the well with stone brings no blame because it repairs the well.\n\nThe cold spring water can be drunk because the position is centered and right.\n\nSupreme good fortune is at the top: a great achievement.\n\n### Hexagram 49 · Gé ䷰\n\nGe (Change): On the appointed day, trust comes. Supreme success. Staying the course is favorable. Regret disappears.\n\nNine at the beginning: Bind it firmly with the hide of a yellow ox.\n\nSix in the second place: Change it on the appointed day. Setting out brings good fortune and no blame.\n\nNine in the third place: Setting out brings misfortune. Staying the course is dangerous. When talk of change has been confirmed three times, there is trust.\n\nNine in the fourth place: Regret disappears. Change the command with sincerity. Good fortune.\n\nNine in the fifth place: The great person changes like a tiger changing its coat. There is trust even before divination.\n\nSix at the top: The noble person changes like a leopard changing its coat; petty people change their faces. Setting out brings misfortune. Staying at home and staying the course brings good fortune.\n\nThe Judgment Commentary says: In Ge (Change), water and fire put each other out. Two women live together but their aims do not agree: this is called change. “On the appointed day, trust comes” means change gains people's trust. With enlightenment and joy, great success comes from what is right. When change is appropriate, regret disappears. Heaven and earth change, producing the four seasons. Tang and King Wu changed the ruling order, following heaven and answering the people. How great is the meaning of change in its proper time!\n\nThe Image Commentary says: Fire in the lake: this is Ge (Change). So the noble person orders the calendar and makes the seasons clear.\n\nBinding it firmly with the hide of a yellow ox means one cannot yet take action.\n\nChanging it on the appointed day means going forward brings good results.\n\nWhen talk of change has been confirmed three times, where else could one go?\n\nThe good fortune of changing the command comes from trusting in the aim.\n\nThe great person changes like a tiger; his markings shine brightly.\n\nThe noble person changes like a leopard; his markings are rich. Petty people change their faces because they comply and follow their ruler.\n\n### Hexagram 50 · Dǐng ䷱\n\nDing (The Cauldron): Supreme good fortune and success.\n\nSix at the beginning: The cauldron is tipped over on its legs. It is favorable to empty out what is bad. Taking a concubine for the sake of her son brings no blame.\n\nNine in the second place: The cauldron has food in it. My rival is ill and cannot come near me. Good fortune.\n\nNine in the third place: The cauldron's handles have been altered, so it cannot be carried. The rich pheasant meat is not eaten. Rain is about to fall and regret diminishes. Good fortune in the end.\n\nNine in the fourth place: The cauldron breaks a leg and spills the duke's food. His punishment is severe. Misfortune.\n\nSix in the fifth place: The cauldron has yellow handles and a metal carrying bar. Staying the course is favorable.\n\nNine at the top: The cauldron has a jade carrying bar. Great good fortune. Nothing is unfavorable.\n\nThe Judgment Commentary says: Ding (The Cauldron) is an image. Wood goes into fire to cook food. The wise person cooks an offering for the Supreme Lord and cooks a great feast to nourish the wise and worthy. He is gentle, with keen ears and sharp eyes. The yielding advances upward, gains the middle, and responds to the firm. So there is supreme success.\n\nThe Image Commentary says: Fire above wood: this is Ding (The Cauldron). So the noble person puts his position in order and makes his mandate secure.\n\nTipping the cauldron onto its legs is not wrong. Emptying out what is bad is favorable because it serves what is valued.\n\nThe cauldron has food: be careful where you go. My rival is ill, so in the end there is no fault.\n\nThe cauldron's handles have been altered, losing their purpose.\n\nSpilling the duke's food: how can he be trusted?\n\nThe cauldron's yellow handles mean that the middle is solid.\n\nThe jade carrying bar is at the top: firm and yielding are properly balanced.\n\n### Hexagram 51 · Zhèn ䷲\n\nZhen (Thunder): Success. When thunder comes, people tremble; afterward they laugh and talk. Thunder startles people a hundred miles away, but the sacrificial spoon and wine are not dropped.\n\nNine at the beginning: Thunder comes and people tremble. Later they laugh and talk. Good fortune.\n\nSix in the second place: Thunder comes with danger. You fear losing your valuables and climb nine hills. Do not chase after them; in seven days you will recover them.\n\nSix in the third place: Thunder makes him shaken. If he acts in response, there will be no harm.\n\nNine in the fourth place: Thunder sinks into the mud.\n\nSix in the fifth place: Thunder comes and goes dangerously. You will lose nothing of importance; there is work to do.\n\nSix at the top: Thunder leaves him trembling and looking around in alarm. Setting out brings misfortune. If the thunder strikes not him but his neighbor, there is no blame. His marriage relatives have something to say.\n\nThe Judgment Commentary says: Zhen (Thunder) brings success. People tremble when thunder comes, and their fear brings blessings. Afterward they laugh and talk because they have learned the rule. Thunder startles people a hundred miles away: it alarms the distant and frightens those nearby. Such a person can go out and protect the ancestral temple and the altars of the land and grain, serving as master of the sacrifice.\n\nThe Image Commentary says: Thunder follows thunder: this is Zhen (Thunder). So the noble person examines and improves himself in fear and caution.\n\nPeople tremble when thunder comes because fear brings blessings. They laugh and talk afterward because they have learned the rule.\n\nThunder comes with danger because the yielding rides above the firm.\n\nThunder leaves him shaken because his position is not appropriate.\n\nThunder sinks into the mud because it is not yet bright.\n\nThunder comes and goes dangerously, making travel perilous. His work is in the middle, so nothing of importance is lost.\n\nThunder leaves him trembling because he has not yet found the middle. Though there is misfortune, there is no blame: the neighbor's danger was a warning.\n\n### Hexagram 52 · Gèn ䷳\n\nGen (Keeping Still): Keep his back still so he cannot feel his body. He walks in his courtyard and sees no one there. No blame.\n\nSix at the beginning: Keep the toes still. No blame. It is favorable to stay steadily on the course for a long time.\n\nSix in the second place: Keep the calves still. He cannot help the one he follows. His heart is unhappy.\n\nNine in the third place: Keep the waist still, splitting the muscles along the spine. Danger burns in his heart.\n\nSix in the fourth place: Keep the body still. No blame.\n\nSix in the fifth place: Keep the jaws still. His words are sincere. Regret disappears.\n\nNine at the top: Keep still with firmness. Good fortune.\n\nThe Judgment Commentary says: Gen (Keeping Still) means stopping. Stop when it is time to stop and go when it is time to go. When motion and rest come at the right times, this way shines brightly. Keeping still means stopping in the proper place. The lines above and below oppose rather than respond to one another, so they do not come together. That is why he cannot feel his body, walks in the courtyard without seeing anyone, and has no blame.\n\nThe Image Commentary says: Mountains joined together: this is Gen (Keeping Still). So the noble person does not let his thoughts go beyond his position.\n\nKeeping the toes still means he has not lost what is right.\n\nHe cannot help the one he follows because that one will not turn back and listen.\n\nKeeping the waist still means danger weighs on his heart.\n\nKeeping the body still means stopping within oneself.\n\nKeeping the jaws still comes from being centered and right.\n\nFirmly keeping still brings good fortune because the end is made secure.\n\n### Hexagram 53 · Jiàn ䷴\n\nJian (Gradual Progress): A woman's marriage brings good fortune. Staying the course is favorable.\n\nSix at the beginning: The wild goose gradually reaches the riverbank. The young boy is in danger; people talk. No blame.\n\nSix in the second place: The wild goose gradually reaches a flat rock. Eating and drinking happily brings good fortune.\n\nNine in the third place: The wild goose gradually reaches dry land. The husband goes on an expedition and does not return. The wife conceives but does not bear a child. Misfortune. It is favorable to defend against robbers.\n\nSix in the fourth place: The wild goose gradually reaches a tree and may find a flat branch to rest on. No blame.\n\nNine in the fifth place: The wild goose gradually reaches a hill. The wife does not conceive for three years. In the end nothing can defeat her. Good fortune.\n\nNine at the top: The wild goose gradually reaches the high ground. Its feathers can be used for ceremonial dress. Good fortune.\n\nThe Judgment Commentary says: Jian (Gradual Progress) means advancing; that is why the woman's marriage brings good fortune. Advancing into the proper position means going forward accomplishes something. Advancing rightly can set the state right. The position is firm and has reached the middle. It stops and is gentle, so its movement does not come to an end.\n\nThe Image Commentary says: Wood grows on a mountain: this is Jian (Gradual Progress). So the noble person maintains worthy conduct and improves customs.\n\nThe young boy's danger rightly brings no blame.\n\nEating and drinking happily does not mean eating without earning it.\n\nThe husband goes on an expedition and does not return because he has left his companions. The wife conceives but does not bear a child because she has lost the proper way. Defending against robbers is favorable because people protect one another in harmony.\n\nFinding a flat branch to rest on means following along gently.\n\nIn the end nothing can defeat her: good fortune because she gets what she wished for.\n\nIts feathers can be used for ceremonial dress: good fortune, because the proper order cannot be disrupted.\n\n### Hexagram 54 · Guī Mèi ䷵\n\nGui Mei (The Marrying Maiden): Setting out brings misfortune. Nothing is favorable.\n\nNine at the beginning: The marrying maiden goes as a younger sister accompanying the bride. One who limps can still walk. Setting out brings good fortune.\n\nNine in the second place: One with poor eyesight can still see. It is favorable for a person living in seclusion to stay the course.\n\nSix in the third place: The marrying maiden goes as a waiting woman, then returns to marry as a younger sister accompanying the bride.\n\nNine in the fourth place: The marrying maiden misses the appointed time. A late marriage will come in its own time.\n\nSix in the fifth place: Emperor Yi marries off his younger sister. Her sleeves are less fine than those of her attendant sister. The moon is nearly full. Good fortune.\n\nSix at the top: The woman holds a basket with nothing in it; the man cuts a sheep, but no blood comes out. Nothing is favorable.\n\nThe Judgment Commentary says: Gui Mei (The Marrying Maiden) expresses a great principle of heaven and earth. If heaven and earth did not come together, nothing would flourish. Marriage marks the end and beginning of human life. Joy moves one to marry the maiden. Setting out brings misfortune because the positions are not appropriate. Nothing is favorable because the yielding rides above the firm.\n\nThe Image Commentary says: Thunder above the lake: this is Gui Mei (The Marrying Maiden). So the noble person thinks about lasting outcomes and knows what might go wrong.\n\nThe marrying maiden goes as a younger sister accompanying the bride so that things can last. The lame person walking brings good fortune through mutual support.\n\nIt is favorable for the person living in seclusion to stay the course because that person has not changed the usual rule.\n\nThe marrying maiden goes as a waiting woman because her position is not yet appropriate.\n\nMissing the appointed time reflects the intention to wait before acting.\n\nWhen Emperor Yi marries off his younger sister, her sleeves are less fine than those of her attendant sister. Her position is in the middle, and she acts with dignity.\n\nThe six at the top has nothing in it: she holds an empty basket.\n\n### Hexagram 55 · Fēng ䷶\n\nFeng (Abundance): Success. The king reaches it. Do not worry. It is right for the sun to be at noon.\n\nNine at the beginning: He meets a matching master. Even for ten days there is no blame. Going forward earns respect.\n\nSix in the second place: The screen is so thick that the Dipper can be seen at noon. Going forward brings doubt and suspicion. If sincerity is brought out, there is good fortune.\n\nNine in the third place: The cover is so thick that small stars can be seen at noon. His right arm is broken. No blame.\n\nNine in the fourth place: The screen is so thick that the Dipper can be seen at noon. He meets a master like himself. Good fortune.\n\nSix in the fifth place: Splendor arrives, bringing blessings and praise. Good fortune.\n\nSix at the top: He enlarges his house and screens off his home. Looking through the door, he sees no one there. For three years no one is seen. Misfortune.\n\nThe Judgment Commentary says: Feng (Abundance) means greatness. Brightness joined with movement creates abundance. The king reaches it because he values greatness. “Do not worry; it is right for the sun to be at noon” means that it should shine over the whole world. When the sun reaches noon it starts to decline; when the moon is full it begins to wane. Heaven and earth fill and empty, growing and shrinking with time. How much more so with people, and with spirits and gods?\n\nThe Image Commentary says: Thunder and lightning both arrive: this is Feng (Abundance). So the noble person decides legal cases and carries out punishments.\n\nEven for ten days there is no blame, but passing ten days brings disaster.\n\nBringing out sincerity means using trust to express one's purpose.\n\nThe thick cover means a great undertaking is not possible. With his right arm broken, he cannot be used in the end.\n\nThe thick screen means his position is not appropriate. Seeing the Dipper at noon means darkness without light. Meeting a master like himself brings good fortune because he can go forward.\n\nThe good fortune of the six in the fifth place brings a blessing.\n\nEnlarging his house is like soaring at the edge of heaven. Looking through the door and seeing no one means he has hidden himself.\n\n### Hexagram 56 · Lǚ ䷷\n\nLü (The Traveler): Small success. Staying the course while traveling brings good fortune.\n\nSix at the beginning: The traveler fusses over small things; this is how he brings disaster on himself.\n\nSix in the second place: The traveler reaches a lodging, keeps his possessions close, and gains a loyal young servant.\n\nNine in the third place: The traveler's lodging burns down and he loses his young servant. Staying the course is dangerous.\n\nNine in the fourth place: The traveler rests at a place and gets his possessions and an ax. My heart is not happy.\n\nSix in the fifth place: He shoots a pheasant and loses one arrow. In the end he receives praise and a commission.\n\nNine at the top: A bird's nest burns. The traveler laughs at first, then cries aloud. He loses an ox at Yi. Misfortune.\n\nThe Judgment Commentary says: Lü (The Traveler) brings small success. The yielding holds the middle position outside and follows the firm. It stops and attaches itself to brightness. So there is small success, and staying the course while traveling brings good fortune. How great is the meaning of travel in its proper time!\n\nThe Image Commentary says: Fire on a mountain: this is Lü (The Traveler). So the noble person is clear and careful in applying punishments and does not let legal cases drag on.\n\nThe traveler fusses over small things: his restricted purpose brings disaster.\n\nGaining a loyal young servant means there is no fault in the end.\n\nThe burning of the traveler's lodging hurts him. Treating those below as a traveler does means he rightly loses them.\n\nThe traveler rests at a place but has not yet found his proper position. He gets his possessions and an ax, but his heart is not happy.\n\nHe receives praise and a commission in the end because he reaches the one above.\n\nBeing a traveler at the top rightly means being burned out. No one ever hears about the ox lost at Yi.\n\n### Hexagram 57 · Xùn ䷸\n\nXun (Gentle Penetration): Small success. It is favorable to have somewhere to go. It is favorable to see the great person.\n\nSix at the beginning: Advancing and retreating. It is favorable for a soldier to stay the course.\n\nNine in the second place: Gentle penetration under the bed. Employ many record-keepers and shamans. Good fortune and no blame.\n\nNine in the third place: Yielding again and again brings humiliation.\n\nSix in the fourth place: Regret disappears. The hunt captures three kinds of game.\n\nNine in the fifth place: Staying the course brings good fortune; regret disappears. Nothing is unfavorable. There is no good beginning, but there is an end. Three days before the Geng day and three days after it bring good fortune.\n\nNine at the top: Gentle penetration under the bed. He loses his possessions and his ax. Staying the course brings misfortune.\n\nThe Judgment Commentary says: Repeated gentleness sends out commands again. The firm gently enters the centered and right position, so its purpose is fulfilled. All the yielding lines follow the firm. So there is small success; it is favorable to have somewhere to go and to see the great person.\n\nThe Image Commentary says: Wind follows wind: this is Xun (Gentle Penetration). So the noble person repeats his commands and carries out his work.\n\nAdvancing and retreating show an uncertain purpose. It is favorable for a soldier to stay the course because his purpose is orderly.\n\nThe good fortune of employing many people comes from reaching the middle.\n\nRepeatedly yielding brings humiliation because the purpose reaches an impasse.\n\nThe hunt captures three kinds of game: an achievement.\n\nThe good fortune of the nine in the fifth place comes from occupying the right central position.\n\nGentle penetration under the bed means reaching an impasse at the top. Losing one's possessions and ax truly brings misfortune.\n\n### Hexagram 58 · Duì ䷹\n\nDui (Joy): Success. Staying the course is favorable.\n\nNine at the beginning: Peaceful joy brings good fortune.\n\nNine in the second place: Sincere joy brings good fortune. Regret disappears.\n\nSix in the third place: Joy that comes looking for you brings misfortune.\n\nNine in the fourth place: Considering what brings joy, he is not yet at peace. Set yourself apart from illness and there will be joy.\n\nNine in the fifth place: Trusting someone who strips things away brings danger.\n\nSix at the top: Drawing others into joy.\n\nThe Judgment Commentary says: Dui (Joy) means pleasure. The firm is inside and the yielding outside. Joy makes staying the course favorable. So it follows heaven and responds to people. Lead the people joyfully, and they forget their labor. Meet danger joyfully, and they forget death. Joy is so powerful that it encourages the people!\n\nThe Image Commentary says: Two lakes joined together: this is Dui (Joy). So the noble person discusses and studies with friends.\n\nPeaceful joy brings good fortune because there is no uncertainty in going forward.\n\nSincere joy brings good fortune because the purpose is trustworthy.\n\nJoy that comes looking for you brings misfortune because the position is not appropriate.\n\nThe joy of the nine in the fourth place means there is a blessing.\n\nTrusting someone who strips things away means the position is correctly placed.\n\nThe six at the top draws others into joy, but this is not yet clear.\n\n### Hexagram 59 · Huàn ䷺\n\nHuan (Dispersion): Success. The king comes to the ancestral temple. It is favorable to cross the great river and favorable to stay the course.\n\nSix at the beginning: Use a strong horse for the rescue. Good fortune; regret disappears.\n\nNine in the second place: In dispersion, he runs to his table. Regret disappears.\n\nSix in the third place: He disperses concern for himself. No regret.\n\nSix in the fourth place: He disperses his group. Supreme good fortune. The dispersed people form a hill; this is not what ordinary people would imagine.\n\nNine in the fifth place: He sends out a great call like sweat pouring from the body. He disperses the king's stores. No blame.\n\nNine at the top: He disperses the bloodshed, goes far away, and escapes. No blame.\n\nThe Judgment Commentary says: Huan (Dispersion) brings success. The firm comes and does not reach an impasse; the yielding gets its place outside and joins with what is above. The king comes to the ancestral temple because he occupies the center. Crossing the great river is favorable because riding on wood brings success.\n\nThe Image Commentary says: Wind moves over the water: this is Huan (Dispersion). So the former kings made offerings to the Supreme Lord and established ancestral temples.\n\nThe good fortune of the six at the beginning comes from compliance.\n\nIn dispersion, he runs to his table and gets what he wished for.\n\nHe disperses concern for himself because his purpose is directed outward.\n\nHe disperses his group: supreme good fortune because his work shines and grows.\n\nThe king's dwelling brings no blame because he occupies the proper position.\n\nHe disperses the bloodshed and gets far from harm.\n\n### Hexagram 60 · Jié ䷻\n\nJie (Limits): Success. Bitter restrictions cannot be kept up steadily.\n\nNine at the beginning: Not going out of the inner courtyard brings no blame.\n\nNine in the second place: Not going out of the outer courtyard brings misfortune.\n\nSix in the third place: If one does not set limits, one will sigh about it. No blame.\n\nSix in the fourth place: Being at ease with limits brings success.\n\nNine in the fifth place: Pleasant limits bring good fortune; going forward earns respect.\n\nSix at the top: Bitter limits. Staying the course brings misfortune, but regret disappears.\n\nThe Judgment Commentary says: Jie (Limits) brings success because firm and yielding are divided and the firm holds the middle. Bitter restrictions cannot be kept up steadily because that way reaches a dead end. Joyfully moving through danger, one applies limits in the right position and passes through by being centered and right. Heaven and earth keep limits, and the four seasons come about. When rules set limits, they do not waste resources or harm the people.\n\nThe Image Commentary says: Water above the lake: this is Jie (Limits). So the noble person establishes measures and standards and considers moral conduct.\n\nNot going out of the inner courtyard means knowing when the way is open and when it is blocked.\n\nNot going out of the outer courtyard means completely missing the right time.\n\nIf one sighs over not setting limits, who else can be blamed?\n\nThe success of being at ease with limits comes from following the way of the one above.\n\nPleasant limits bring good fortune because the position is central.\n\nStaying the course under bitter limits brings misfortune because that way reaches an impasse.\n\n### Hexagram 61 · Zhōng Fú ䷼\n\nZhong Fu (Inner Sincerity): Good fortune even for pigs and fish. It is favorable to cross the great river and favorable to stay the course.\n\nNine at the beginning: Being prepared brings good fortune. If something else intervenes, there is no peace.\n\nNine in the second place: A crane calls in the shade, and its young answer it. “I have a fine cup of wine; I will share it with you.”\n\nSix in the third place: He meets an opponent. At times he beats the drum, at times he stops; at times he weeps, at times he sings.\n\nSix in the fourth place: The moon has passed its full phase. One horse of the pair goes missing. No blame.\n\nNine in the fifth place: They are bound together in trust. No blame.\n\nNine at the top: A rooster's crow rises to the sky. Staying the course brings misfortune.\n\nThe Judgment Commentary says: In Zhong Fu (Inner Sincerity), the yielding is inside and the firm holds the middle. Joy and gentleness bring sincerity, which can change the state. Good fortune extends to pigs and fish because trust reaches even them. Crossing the great river is favorable because a hollow wooden boat can carry one across. Staying the course through inner sincerity is favorable because it answers heaven.\n\nThe Image Commentary says: Wind over the lake: this is Zhong Fu (Inner Sincerity). So the noble person reviews criminal cases and delays executions.\n\nBeing prepared brings good fortune to the nine at the beginning because its purpose has not changed.\n\nThe young crane answers because that is its heartfelt wish.\n\nSometimes he beats the drum and sometimes stops because his position is not appropriate.\n\nOne horse of the pair goes missing because it leaves its kind and goes upward.\n\nThey are bound together in trust because the position is right and appropriate.\n\nA rooster's crow rises to the sky, but how could that last?\n\n### Hexagram 62 · Xiǎo Guò ䷽\n\nXiao Guo (Small Excess): Success. Staying the course is favorable. Small matters can be done, but great matters cannot. A flying bird leaves its call behind. It is better to go down than up. Great good fortune.\n\nSix at the beginning: The flying bird brings misfortune.\n\nSix in the second place: He passes his grandfather and meets his grandmother. He does not reach his ruler but meets the ruler's servant. No blame.\n\nNine in the third place: If you do not take extra precautions, someone following you may harm you. Misfortune.\n\nNine in the fourth place: No blame. He does not pass by but meets it. Going forward is dangerous; take care. Do not insist on staying the course forever.\n\nSix in the fifth place: Thick clouds but no rain come from our western outskirts. The duke shoots with a corded arrow and catches the creature in its hole.\n\nSix at the top: He does not meet it but passes beyond it. A flying bird gets caught up in it. Misfortune: this is called calamity and harm.\n\nThe Judgment Commentary says: Xiao Guo (Small Excess) means that small things go beyond their limits yet succeed. Going beyond while staying the course is favorable when it moves with the time. The yielding reaches the middle, so small matters bring good fortune. The firm is out of place and not in the middle, so great matters cannot be done. There is the image of a flying bird: its call is left behind; going down is better than going up and brings great good fortune, because upward movement goes against the way while downward movement follows it.\n\nThe Image Commentary says: Thunder above the mountain: this is Xiao Guo (Small Excess). So the noble person goes beyond what is usual in showing respect, mourns more deeply at a funeral, and spends more sparingly.\n\nThe flying bird brings misfortune; nothing can be done about it.\n\nHe does not reach his ruler because a servant cannot go beyond his ruler.\n\nIf someone following you harms you, what misfortune that is!\n\nHe does not pass by but meets it because his position is not appropriate. Going forward is dangerous, so take care: it cannot last in the end.\n\nThick clouds but no rain mean things have already gone too high.\n\nHe does not meet it but passes beyond it: he has gone too far.\n\n### Hexagram 63 · Jì Jì ䷾\n\nJiji (Already Across): Success in small matters. Staying the course is favorable. Good fortune at first, disorder at the end.\n\nNine at the beginning: He drags his wheels and gets his tail wet. No blame.\n\nSix in the second place: A woman loses her carriage curtain. Do not chase it; she will recover it in seven days.\n\nNine in the third place: King Gaozong attacked the Gui Fang people and defeated them in three years. Do not employ petty people.\n\nSix in the fourth place: The fine cloth has rags to stop its leaks. Be on guard all day.\n\nNine in the fifth place: The eastern neighbor kills an ox, but this is not as good as the western neighbor's simple spring sacrifice, which truly receives the blessing.\n\nSix at the top: He gets his head wet. Danger.\n\nThe Judgment Commentary says: Jiji (Already Across) means success in small matters. Staying the course is favorable because firm and yielding are in their proper positions. Good fortune at first comes because the yielding reaches the middle. If one stops at the end, disorder comes because the way has reached its limit.\n\nThe Image Commentary says: Water above fire: this is Jiji (Already Across). So the noble person thinks about dangers and prepares against them.\n\nDragging the wheels rightly brings no blame.\n\nShe recovers it in seven days because she follows the middle way.\n\nDefeating them in three years is exhausting.\n\nBeing on guard all day means there is something to be wary of.\n\nThe eastern neighbor kills an ox, but its timing is not as good as the western neighbor's. Truly receiving the blessing means great good fortune arrives.\n\nGetting his head wet is dangerous; how could he last long?\n\n### Hexagram 64 · Wèi Jì ䷿\n\nWei Ji (Not Yet Across): Success. A young fox nearly makes it across but gets its tail wet. Nothing is favorable.\n\nSix at the beginning: It gets its tail wet. Humiliation.\n\nNine in the second place: He drags his wheels. Staying the course brings good fortune.\n\nSix in the third place: Not yet across. Setting out brings misfortune, but it is favorable to cross the great river.\n\nNine in the fourth place: Staying the course brings good fortune and regret disappears. March out to attack the Gui Fang people; in three years there are rewards from the great state.\n\nSix in the fifth place: Staying the course brings good fortune and no regret. The noble person's light shines with sincerity. Good fortune.\n\nNine at the top: Drinking wine together in trust brings no blame. But if he gets his head wet, he loses what is right despite his sincerity.\n\nThe Judgment Commentary says: Wei Ji (Not Yet Across) brings success because the yielding reaches the middle. The young fox nearly makes it across but has not yet left the middle of the stream. Getting its tail wet means nothing is favorable, because it cannot finish the crossing. Though the lines are not in their proper positions, firm and yielding respond to each other.\n\nThe Image Commentary says: Fire above water: this is Wei Ji (Not Yet Across). So the noble person carefully distinguishes things and puts them in their proper places.\n\nGetting its tail wet means it does not know its limits.\n\nThe nine in the second place has good fortune by staying the course because it acts rightly from the middle.\n\nSetting out before crossing brings misfortune because the position is not appropriate.\n\nStaying the course brings good fortune and regret disappears because the purpose is achieved.\n\nThe noble person's light shines, and its brightness brings good fortune.\n\nDrinking wine and getting his head wet means he does not know when to stop.\n\n### The Great Commentary, Part One\n\nHeaven is high and earth is low: Qian (Heaven) and Kun (Earth) are established. With low and high set out, noble and humble have their positions. Motion and rest follow a constant pattern, defining the firm and the yielding. Directions gather by type and things separate into groups; good fortune and misfortune arise. In heaven these become images; on earth they take shape, and change becomes visible. So the firm and yielding rub against each other, and the eight trigrams stir each other. Thunder and lightning set things moving; wind and rain moisten them. Sun and moon travel, bringing cold and heat in turn. Qian's way makes the male and Kun's way makes the female. Qian directs the great beginning and Kun brings things into being. Qian directs through ease and Kun works through simplicity. What is easy is easy to understand; what is simple is easy to follow. What is easy to understand draws people close; what is easy to follow produces results. Closeness allows endurance, and results allow greatness. Endurance is the virtue of the worthy person; greatness is that person's work. Through ease and simplicity, the principles of the world can be grasped. Grasp them, and one can take one's place among them.\n\nThe wise people established the hexagrams and studied their images. They attached words to them to explain good fortune and misfortune. Firm and yielding push each other and produce change. Good fortune and misfortune are images of gain and loss; regret and humiliation are images of worry and concern; change is an image of advance and retreat; firm and yielding are images of day and night. The movement of the six lines expresses the way of the three powers. So the noble person finds peace in the order of the Changes and takes pleasure in studying the words attached to the lines. At rest, he studies the images and their words. When acting, he studies their changes and their forecasts. Thus heaven helps him: good fortune, and nothing unfavorable.\n\nThe Judgment speaks about the images; the lines speak about change. Good fortune and misfortune speak about gain and loss; regret and humiliation speak about small defects; no blame means making good a mistake. So rank is arranged by position, small and great are weighed by hexagram, and good fortune and misfortune are distinguished by the words. Avoiding regret and humiliation depends on attention to small beginnings. Reaching no blame depends on regretting one's mistakes. Some hexagrams are small and some great; some words describe danger and some ease. Each set of words points to where things are going.\n\nThe Changes follow the pattern of heaven and earth, so they can cover and organize their way. Look up to observe the patterns of heaven and down to examine the forms of earth, and you understand the causes of darkness and light. Trace things to their beginnings and back to their ends, and you understand life and death. Vital energy forms things, and the wandering soul brings change; so you understand the nature of spirits and gods. Being like heaven and earth, the Changes do not conflict with them. Their understanding embraces all things and their way helps the world, without going too far. They move in every direction without drifting. They take joy in heaven and understand destiny, without worry. They settle on the land and deepen kindness, so they can love. They encompass the changes of heaven and earth without exceeding them, shape every thing in detail without neglecting any, and understand the way of day and night. Thus spirit has no fixed direction, and the Changes have no fixed form.\n\nOne yin followed by one yang is called the way. Continuing it is goodness; bringing it to completion is human nature. A kind person sees it and calls it kindness; a wise person sees it and calls it wisdom. Ordinary people use it every day without knowing it. That is why few follow the noble person's way. It shows itself in kindness but hides in practical use; it moves all things without sharing the worries of wise people. How great are its abundant virtue and great work! Having plenty is called great work; renewing each day is called abundant virtue; producing life after life is called change. Forming images is called Qian (Heaven); following a model is called Kun (Earth). Pushing numbers to their limits to know what is coming is called divination. Understanding changes is called handling affairs. What cannot be measured in yin and yang is called spirit.\n\nHow broad and great are the Changes! Speaking of distant things, nothing can limit them. Speaking of nearby things, they are still and right. Speaking of everything between heaven and earth, they are complete. When Qian (Heaven) is still, it is focused; when it moves, it goes straight. So it produces greatness. When Kun (Earth) is still, it closes; when it moves, it opens. So it produces breadth. Breadth and greatness match heaven and earth; change and passage match the four seasons. The meaning of yin and yang matches the sun and moon; the good in ease and simplicity matches the highest virtue.\n\nThe Master said, “How far the Changes reach! Wise people use them to raise their virtue and extend their work. Understanding rises high, while ritual lowers itself. What rises high follows heaven; what lowers itself takes earth as a model. Heaven and earth have taken their places, and change moves between them. By continually preserving one's completed nature, one finds the gateway to the way and to what is right.”\n\nWise people saw the world's intricate things and represented their forms and appearances, making images appropriate to the things. Thus these are called images. They saw the world's movements and observed how they meet and pass through one another. To carry out proper practices, they attached words that decide good fortune or misfortune. Thus these are called lines. The words speak of even the most intricate things without making them hateful, and of the greatest movements without causing confusion. First make a comparison, then speak; first consider, then act. Comparison and consideration bring change to completion.\n\n“A crane calls in the shade, and its young answer it. I have a fine cup of wine; I will share it with you.” The Master said, “If a noble person speaks well in his room, people a thousand miles away respond. How much more will those nearby! If he speaks badly in his room, people a thousand miles away turn away. How much more will those nearby! Speech leaves one's body and reaches the people. Action begins nearby and is seen far away. Speech and action are the noble person's hinges and springs; when these move, they determine honor and disgrace. Through speech and action the noble person moves heaven and earth. How could he fail to be careful?” “Fellowship with Others: at first they cry aloud, and afterward they laugh.” The Master said, “The noble person's way sometimes means going out and sometimes staying home, sometimes silence and sometimes speech. When two people are of one mind, their sharpness can cut through metal. Words from a shared mind smell as sweet as orchids.”\n\n“Six at the beginning: Lay down white grass as a mat. No blame.” The Master said, “Simply placing something on the ground would have been enough. But they lay grass beneath it: how could there be blame? This is the height of care. Grass is a slight thing but can serve a great purpose. Go forward with such care, and nothing will be lost.”\n\n“Working hard yet modest, the noble person sees things through. Good fortune.” The Master said, “To work without boasting and achieve results without taking credit is the greatest generosity. This speaks of someone who has achievements yet puts himself below others. Virtue speaks of fullness; ritual speaks of respect. Modesty means showing great respect so as to keep one's position.”\n\n“A dragon that rises too high has regret.” The Master said, “He is honored but holds no position, stands high but has no people, and has worthy people in lower positions but no help from them. So acting brings regret.”\n\n“Not going out of the inner courtyard brings no blame.” The Master said, “Disorder begins with words. If a ruler is not discreet, he loses his servants. If a servant is not discreet, he loses his life. If an unfinished matter is not kept secret, its completion is endangered. Thus the noble person is careful with secrets and does not let them out.”\n\nThe Master said, “Those who made the Changes must have understood thieves! The Changes say, ‘Carrying a load while riding in a carriage invites robbers.’ Carrying a load is the work of a petty person; riding in a carriage is the privilege of a noble person. When a petty person rides in a noble person's carriage, thieves think of stealing it. If those above are careless and those below are violent, thieves think of attacking. Careless storage teaches people to steal; seductive appearance teaches people to behave indecently. The Changes say, ‘Carrying a load while riding in a carriage invites robbers.’ This is how robbers are invited.”\n\nHeaven is one and earth two; heaven three and earth four; heaven five and earth six; heaven seven and earth eight; heaven nine and earth ten. Heaven has five numbers and earth has five. The five positions correspond to one another, each with its partner. Heaven's numbers total twenty-five and earth's total thirty. Together their numbers total fifty-five. These bring about change and allow the spirits to work. The number of the great expansion is fifty; forty-nine are used. Divide them into two to represent the two powers. Set one aside to represent the three. Count them out in fours to represent the four seasons, and put the remainder between the fingers to represent an extra month. An extra month occurs twice in five years; so put remainders aside twice before setting one aside again.\n\nThe counting stalks of Qian (Heaven) number two hundred sixteen; those of Kun (Earth), one hundred forty-four. Together they make three hundred sixty, matching the days of a year. The stalk counts of both parts total eleven thousand five hundred twenty, matching the number of all things. Four operations make a change; eighteen changes make a hexagram; eight trigrams form the smaller completion. Extend them and apply them to related kinds of things, and every task in the world is covered. They show the way and make virtuous conduct effective in a mysterious way. So one can use them to respond to others and assist the spirits. The Master said, “Whoever understands the way of change must understand what the spirits do!”\n\nThe Changes have four ways of the wise: those concerned with speech value their words; those concerned with action value their changes; those making tools value their images; those consulting oracles value their forecasts. So when a noble person intends to do something or travel somewhere, he asks the Changes and receives an answer. Their response comes like an echo. However distant, near, hidden, or deep the matter, he learns what will come. Who except the most perceptive power in the world could do this?\n\nCombine the numbers in threes and fives to produce change; mix and arrange them. Follow their changes, and the patterns of the world take shape. Carry the numbers to their limits, and the world's images become clear. Who but the greatest power of change in the world could do this?\n\nThe Changes neither think nor act. They stay silent and unmoving, but when stirred they understand the causes of everything in the world. Who but the world's most mysterious power could do this?\n\nThe Changes are how wise people explore what is deep and study the first signs of change. Because they go deep, they can understand everyone's aims. Because they see the first signs, they can accomplish the world's tasks. Because they work mysteriously, they are swift without hurrying and arrive without traveling.\n\nWhen the Master said, “The Changes have four ways of the wise,” this is what he meant.\n\nThe Master said, “What do the Changes do? They open up things, complete affairs, and encompass the way of the world. That is all.” Thus wise people use them to understand everyone's aims, settle the world's work, and resolve the world's doubts. The virtue of yarrow stalks is round and mysterious; the virtue of hexagrams is square and knowing; the meaning of the six lines is flexible in presenting its message. Wise people use these to clear their minds and then withdraw into secrecy. They share the people's concern over good fortune and misfortune. Mysterious insight knows what is coming; wisdom stores what has passed. Who could accomplish this? Those intelligent, discerning, wise, and powerful people of old who did not kill! Thus, knowing heaven's way and observing what happens among the people, they brought forward the sacred objects for people to use. Wise people used them to fast and purify themselves, making their virtue clear and mysterious. A closed door is called Kun (Earth); an open door is called Qian (Heaven). Closing and opening in turn is called change; coming and going without end is called passage. What appears is called an image; what takes shape is called an object. Shaping it for use is called a rule. When its use helps people go in and out and everyone uses it, that is called spirit. The Changes have a Great Ultimate, which produces two forms. The two forms produce four images; the four images produce eight trigrams. The eight trigrams determine good fortune and misfortune, which produce great achievements. No models are greater than heaven and earth; no changing cycles are greater than the four seasons; no hanging images shine more clearly than sun and moon; no high status is greater than wealth and honor. No one surpasses the wise people in preparing things for use and making useful tools for the world. Nothing surpasses yarrow stalks and tortoise shells in probing complexity, seeking the hidden, reaching what is deep and distant, determining the world's good fortune and misfortune, and spurring on the world's efforts. Heaven produces sacred objects, and wise people follow them. Heaven and earth change, and wise people imitate them. Heaven displays images of good fortune and misfortune, and wise people represent them. The River brought forth a chart, and the Luo brought forth a writing; wise people followed them. The Changes have four images to show things; words are attached to tell them; good fortune and misfortune are assigned to decide them.\n\nThe Changes say, “Heaven helps him: good fortune, and nothing unfavorable.” The Master said, “Help means assistance. Heaven helps those who follow; people help those who are trustworthy. Acting with trust and thinking in accord with what is right, while honoring the worthy, one receives heaven's help: good fortune, and nothing unfavorable.”\n\nThe Master said, “Writing cannot fully express speech, and speech cannot fully express meaning.” Does that mean the wise people's meaning cannot be seen? The Master said, “Wise people establish images to express their meaning fully. They set out hexagrams to express realities and pretenses fully. They attach words to express what they say fully. They change and apply them to obtain every advantage. They stir people into action to bring out their mysterious power fully.”\n\nAre Qian (Heaven) and Kun (Earth) the heart of the Changes? When Qian and Kun are set in order, the Changes stand between them. If Qian and Kun were destroyed, the Changes could not be seen. If the Changes could not be seen, Qian and Kun might nearly cease to exist. So what lies above physical form is called the way; what lies below physical form is called a tool. Changing and shaping it is called transformation; pushing it forward and putting it into practice is called passage; applying it to the world's people is called a practical undertaking. Wise people saw the world's intricate things and represented their forms and appearances, making images appropriate to the things. Thus they are called images. They saw the world's movements and observed how they meet and pass through one another. To carry out proper practices, they attached words that decide good fortune or misfortune. Thus these are called lines. Reaching the depths of the world's complexities lies in the hexagrams; stirring its movements lies in the words. Changing and shaping them lies in transformation; pushing them forward and putting them into practice lies in passage. Making them mysteriously clear depends on the person; completing them silently, inspiring trust without words, depends on virtuous action.\n\n### The Great Commentary, Part Two\n\nWhen the eight trigrams are arranged in rows, images are present. Double them, and the lines are present. Firm and yielding push against each other, and change is present. Attach words to name them, and movement is present. Good fortune, misfortune, regret, and humiliation arise from movement. Firm and yielding establish the foundation; change and passage adapt to the time; good fortune and misfortune show what wins out when one stays the course. Heaven and earth's way is to show things steadily; sun and moon's way is to shine steadily; the world's movements remain steady in one principle. Qian (Heaven) shows people ease with its firmness; Kun (Earth) shows them simplicity with its yielding. Lines imitate this; images represent this. Lines and images move within, while good fortune and misfortune show outside; achievements appear in change, and the wise people's concerns appear in words. The great virtue of heaven and earth is giving life. The great treasure of wise people is position. What preserves that position? Kindness. What gathers people? Resources. Managing resources, setting words right, and forbidding people to do wrong are called justice.\n\nLong ago, when Baoxi ruled the world, he looked up at the images in heaven and down at patterns on earth. He observed the markings of birds and beasts and the land's features. He looked close at his own body and far away at other things. Then he first made the eight trigrams, to understand the virtue of the spirits and classify the nature of all things. He knotted cords to make nets for hunting and fishing, probably drawing this from Li (Fire).\n\nAfter Baoxi died, Shennong arose. He carved wood into plowshares and bent wood into plow handles. He taught the whole world the benefits of plowing and weeding, probably drawing this from Yi (Increase). He set up a market at noon, bringing together the world's people and goods. They traded and left, each getting what they needed, probably drawing this from Shi He (Biting Through).\n\nAfter Shennong died, the Yellow Emperor, Yao, and Shun arose. They understood change so that the people would not grow weary. They transformed things with skill so that people could adapt. When change reaches a limit, things transform; transformation opens a way; the open way can last. Thus heaven helps: good fortune, and nothing unfavorable. The Yellow Emperor, Yao, and Shun wore robes and let them hang, and the world was well governed, probably drawing this from Qian (Heaven) and Kun (Earth).\n\nPeople hollowed wood into boats and sharpened wood into oars. Boats and oars allowed them to cross barriers and travel far, benefiting the whole world, probably drawing this from Huan (Dispersion).\n\nThey harnessed oxen and rode horses, drawing heavy loads across great distances for the benefit of the world, probably drawing this from Sui (Following). They made double gates and sounded night watches to guard against violent visitors, probably drawing this from Yu (Enthusiasm).\n\nThey cut wood to make pestles and dug into the earth to make mortars. Mortars and pestles helped everyone, probably drawing this from Xiao Guo (Small Excess).\n\nThey bent wood and strung it to make bows, and sharpened wood to make arrows. Bows and arrows let them command respect throughout the world, probably drawing this from Kui (Opposition).\n\nIn earliest times people lived in caves and out in the open. Later wise people replaced these with houses, with beams above and roofs below, to withstand wind and rain, probably drawing this from Da Zhuang (Great Strength).\n\nIn old times people wrapped the dead thickly in brushwood and buried them in the fields, without a mound or a tree. There was no fixed time for mourning. Later wise people replaced this practice with inner and outer coffins, probably drawing this from Da Guo (Great Excess).\n\nIn earliest times people governed with knotted cords. Later wise people replaced these with written records. Officials could administer affairs and everyone could inspect them, probably drawing this from the Classic of Changes: Guai (Breakthrough).\n\nSo the Changes are images. An image is a likeness. A Judgment speaks of the material. The lines imitate the world's movements. Thus good fortune and misfortune arise, and regret and humiliation become clear.\n\nWhy do yang trigrams have more yin lines and yin trigrams have more yang lines? Yang trigrams are odd and yin trigrams are even. What of their moral conduct? Yang has one ruler and two subjects: this is the noble person's way. Yin has two rulers and one subject: this is the petty person's way.\n\nThe Changes say, “Coming and going restlessly, friends follow your thoughts.” The Master said, “Why should the world worry and think? All return to the same destination by different paths, arriving at one result through a hundred thoughts. Why should the world worry and think? When the sun leaves, the moon arrives; when the moon leaves, the sun arrives. They push one another and produce light. When cold leaves, heat comes; when heat leaves, cold comes. They push one another and complete the year. Going is contraction, and coming is extension. Their interaction produces what is useful. The inchworm contracts so it can extend. Dragons and snakes hibernate to preserve their bodies. Refining the right principles until they reach the mysterious makes them useful. Using them to settle one's body raises virtue. What lies beyond this no one knows. To explore the mysterious and understand transformation is abundant virtue.”\n\nThe Changes say, “Trapped among rocks, he leans on thornbushes. He enters his home but cannot see his wife. Misfortune.” The Master said, “If a person is trapped where he need not be, his reputation will be disgraced. If he leans where he should not, his body will be in danger. Disgraced and endangered, he is close to death. How could he expect to see his wife?”\n\nThe Changes say, “A duke shoots a hawk atop a high wall and catches it. Nothing is unfavorable.” The Master said, “The hawk is the bird; bow and arrows are the tools; the archer is the person. The noble person keeps his tools ready and waits for the right moment to act. How could anything be unfavorable? He acts without being held back, goes out, and gets his catch. This speaks of preparing tools before acting.”\n\nThe Master said, “Petty people are not ashamed of lacking kindness or afraid of doing wrong. They are not encouraged unless they see a reward or restrained unless they face a threat. A small punishment can be a major warning: this is good fortune for petty people. The Changes say, ‘His feet are covered by wooden stocks. No blame.’ That is what this means. Good deeds do not build a reputation unless they accumulate; evil deeds do not destroy a person unless they accumulate. Petty people think a little good is useless, so they do not do it. They think a little wrong is harmless, so they do not stop it. Thus their wrongdoing piles up and cannot be hidden; their crimes grow so great that they cannot be undone. The Changes say, ‘He carries a wooden collar covering his ears. Misfortune.’”\n\nThe Master said, “Danger comes to those who consider their position secure. Ruin comes to those who assume they will survive. Disorder comes to those who think their government is orderly. So the noble person does not forget danger in safety, ruin while surviving, or disorder during orderly times. In this way his person is safe and his state and family can be protected. The Changes say, ‘It might perish! It might perish! Tie it to a cluster of mulberry trees.’”\n\nThe Master said, “Few people escape trouble when their virtue is slight but their rank is high, their knowledge is small but their plans are grand, or their strength is slight but their burdens heavy. The Changes say, ‘The cauldron breaks a leg and spills the duke's food. His punishment is severe. Misfortune.’ This means being unable to bear the task.”\n\nThe Master said, “How remarkable it is to recognize the first signs! The noble person deals with superiors without flattering them and with inferiors without being disrespectful. He knows the first signs. These are the subtle beginnings of movement, the first signs of good fortune. The noble person acts as soon as he sees them, without waiting until the end of the day. The Changes say, ‘Firm as a stone, not waiting until the day is over. Staying the course brings good fortune.’ If one is as firm as stone, why wait all day? The right decision is clear. The noble person knows the subtle and the obvious, the yielding and the firm. Ten thousand people look to him.”\n\nThe Master said, “The son of the Yan family came close to this! Whenever he did wrong, he recognized it; once he knew it, he never repeated it. The Changes say, ‘Returning before going far, without reaching regret. Supreme good fortune.’ Heaven and earth mix their energies, and all things transform and mature. Male and female join their vital forces, and all things come to life. The Changes say, ‘When three people travel together, one is lost. When one person travels alone, that person finds a companion.’ This speaks of coming together as one.”\n\nThe Master said, “The noble person settles himself before moving, calms his mind before speaking, and secures his relationships before asking for anything. By cultivating these three, he stays whole. If he acts while in danger, the people will not support him. If he speaks out of fear, the people will not respond. If he makes requests without relationships, the people will give him nothing. When no one helps him, those who would hurt him arrive. The Changes say, ‘No one increases him; someone may strike him. Not keeping a steady purpose brings misfortune.’”\n\nThe Master said, “Are Qian (Heaven) and Kun (Earth) the gateways to the Changes? Qian is a yang thing, Kun a yin thing. Yin and yang combine their virtues, giving shape to firm and yielding, embodying the works of heaven and earth and revealing the virtue of the spirits.” Their names are varied but do not go beyond their proper categories. Examining their types, perhaps they express the thoughts of an age in decline! The Changes reveal what has passed and examine what is to come. They make the obvious subtle and reveal the hidden. They open things up, give them suitable names, distinguish things, correct their words, and settle their judgments; then they are complete. Their names refer to small things but their comparisons extend to great things. Their meaning is far-reaching and their words are carefully formed. They speak indirectly but hit the mark. Their subjects are extensive yet hold hidden meaning. They use doubt to help people act, making the results of loss and gain clear.\n\nDid the Changes arise in the middle period of antiquity? Were those who made them troubled and concerned? That would explain the following:\n\nLü (Conduct) is the foundation of virtue. Qian (Modesty) is its handle. Fu (Return) is its root. Heng (Duration) is its strength. Sun (Decrease) develops it. Yi (Increase) makes it grow. Kun (Exhaustion) tests it. Jing (The Well) is its ground. Xun (Gentle Penetration) guides its use.\n\nLü (Conduct) is harmonious yet reaches its goal. Qian (Modesty) is respected and shines. Fu (Return) is small but distinct from other things. Heng (Duration) deals with variety without growing tired. Sun (Decrease) faces difficulty first and ease afterward. Yi (Increase) keeps growing in abundance without overflowing. Kun (Exhaustion) reaches a limit and finds a way through. Jing (The Well) stays in one place yet brings change. Xun (Gentle Penetration) weighs things while remaining hidden.\n\nLü (Conduct) makes action harmonious; Qian (Modesty) regulates proper behavior; Fu (Return) brings self-knowledge; Heng (Duration) keeps virtue unified; Sun (Decrease) keeps harm at a distance; Yi (Increase) promotes benefits; Kun (Exhaustion) reduces resentment; Jing (The Well) distinguishes what is right; Xun (Gentle Penetration) allows flexible judgment.\n\nThe book of Changes must not be kept at a distance. Its way often shifts. Change and movement do not stay in one place but flow through the six open positions. Above and below are not fixed; firm and yielding change places. No fixed formula can define them; they adapt to change alone. Yet their coming and going have measures; their outer and inner movements teach one to be cautious. They also make troubles and their causes clear. Without a teacher or guardian, they seem like parents standing nearby. First follow their words and consider their direction: they do have regular principles. But without the right person, the way will not act on its own.\n\nThe book of Changes traces beginnings and gathers endings to reveal their substance. Its six lines are mixed together according to their times and subjects. The first line is hard to know; the top line is easy, because these are the root and the end. The first words describe what might happen; the last complete the outcome. To mix things, describe virtues, and distinguish right from wrong fully, one needs the middle lines. Ah, their lessons about survival and ruin, good fortune and misfortune, can be learned at rest. A wise person who studies the Judgment words has already understood more than half.\n\nThe second and fourth positions perform similar functions but have different places, so their favorable qualities differ. The second often receives praise; the fourth often faces fear because it is close to the ruler. It is not helpful for the yielding to be so close: the main thing is to avoid blame, by using yielding strength in the middle. The third and fifth positions perform similar functions but have different places, so what they meet differs. The third often has misfortune and the fifth often achieves results: these are differences in rank. Is the yielding in danger while the firm prevails?\n\nThe book of Changes is broad, great, and complete. It contains heaven's way, humanity's way, and earth's way. Each of these three powers is doubled, giving six lines. The six are nothing other than the ways of the three powers. Their way changes and moves, so they are called lines. The lines have ranks, so they are called things. The things mix together, so they are called patterns. When the patterns do not fit, good fortune and misfortune arise.\n\nDid the Changes arise near the end of the Shang dynasty, when Zhou virtue was flourishing? Was it during the struggle between King Wen and Zhouxin? That would explain why their words are full of danger. Awareness of danger brings safety; taking things too lightly brings downfall. Their way is very broad and neglects nothing. Be cautious from beginning to end; the key is no blame. This is called the way of the Changes.\n\nQian (Heaven) is the strongest thing in the world. Its virtue is consistently easy, so it knows danger. Kun (Earth) is the most compliant thing in the world. Its virtue is consistently simple, so it knows obstacles. These can bring joy to hearts and examine the concerns of leaders, determine the world's good fortune and misfortune, and fulfill its continuous efforts. So in changes of action and speech, good affairs have favorable signs. Looking at images of affairs teaches one about tools; divining affairs tells what is to come.\n\nHeaven and earth set their positions, and wise people bring their abilities to completion. People plan and spirits plan; everyone can share in these powers. The eight trigrams give their message through images, while lines and Judgments speak about conditions. Firm and yielding occupy mixed positions, making good fortune and misfortune visible. Changes in movement speak of what is useful, while good fortune and misfortune shift with circumstances. So love and dislike oppose each other, producing good fortune and misfortune. Distance and closeness draw on each other, producing regret and humiliation. Sincerity and pretense affect each other, producing benefit and harm. Throughout the Changes, when those near each other do not get along, misfortune or harm, regret and humiliation follow.\n\nSomeone about to rebel speaks with shame; someone inwardly doubtful speaks evasively. A good person speaks little, a restless one speaks much. Someone who falsely accuses the good speaks in vague terms; someone who has lost firm principles speaks weakly.\n\n### Discussion of the Trigrams\n\nWhen the wise people made the Changes long ago, they secretly sought the help of the spirits and brought forth the yarrow stalks. They took three from heaven and two from earth as the basis of numbers. They observed changes in yin and yang and established the hexagrams; they worked out firm and yielding and produced the lines. They brought their teaching into harmony with the way and virtue, and put matters of justice in order. They examined principles to their limits and fully understood human nature, reaching an understanding of destiny.\n\nWhen the wise people made the Changes long ago, they wanted to follow the principles of nature and destiny. So they established heaven's way as yin and yang; earth's way as yielding and firm; humanity's way as kindness and justice. They took all three powers and doubled them, so a hexagram of the Changes has six strokes. They distinguished yin and yang and used yielding and firm in turn, so the six positions of the Changes make an ordered pattern.\n\nHeaven and earth take their positions. Mountain and lake share their breath. Thunder and wind press against one another. Water and fire do not attack each other. The eight trigrams interweave. Counting what has passed goes forward; knowing what will come goes backward. So the Changes count backward.\n\nThunder sets things moving; wind spreads them; rain moistens them; the sun warms them. Gen (Mountain) stops them, Dui (Lake) delights them, Qian (Heaven) rules them, and Kun (Earth) stores them.\n\nThe Lord emerges in Zhen (Thunder), sets things in order in Xun (Wind), appears to all in Li (Fire), receives service in Kun (Earth), speaks with joy in Dui (Lake), fights in Qian (Heaven), labors in Kan (Water), and brings things to completion in Gen (Mountain).\n\nAll things emerge in Zhen (Thunder), which lies in the east.\n\nThey are set in order in Xun (Wind), which lies in the southeast. “Set in order” means that all things are made clean and orderly.\n\nLi (Fire) means brightness. All things become visible to each other; it is the trigram of the south. Wise people face south to hear the affairs of the world, governing while facing the light. This probably comes from Li.\n\nKun (Earth) is the earth, where all things receive nourishment. That is why it says, “Receives service in Kun.”\n\nDui (Lake) is the middle of autumn. All things find pleasure there. That is why it says, “Speaks with joy in Dui.”\n\n“Fights in Qian (Heaven)” refers to Qian, the trigram of the northwest, where yin and yang press against each other.\n\nKan (Water) is water, the trigram of due north. It is the trigram of labor and the place where all things return. That is why it says, “Labors in Kan.”\n\nGen (Mountain) is the trigram of the northeast. Here all things come to completion, ending and beginning again. That is why it says, “Brings things to completion in Gen.”\n\nSpirit means speaking of the mysterious way all things work.\n\nNothing moves all things faster than thunder.\n\nNothing bends all things faster than wind.\n\nNothing dries all things more than fire.\n\nNothing gives all things more joy than the lake.\n\nNothing moistens all things more than water.\n\nNothing excels Gen (Mountain) at ending all things and starting all things.\n\nThus water and fire reach each other, thunder and wind do not oppose each other, and mountain and lake share their breath. Only then can change produce and complete all things.\n\nQian (Heaven) means strength. Kun (Earth) means compliance. Zhen (Thunder) means movement. Xun (Wind) means entering. Kan (Water) means falling into a pit. Li (Fire) means attaching. Gen (Mountain) means stopping. Dui (Lake) means joy.\n\nQian (Heaven) represents the horse; Kun (Earth), the ox; Zhen (Thunder), the dragon; Xun (Wind), the chicken; Kan (Water), the pig; Li (Fire), the pheasant; Gen (Mountain), the dog; Dui (Lake), the sheep.\n\nQian (Heaven) represents the head; Kun (Earth), the belly; Zhen (Thunder), the foot; Xun (Wind), the thigh; Kan (Water), the ear; Li (Fire), the eye; Gen (Mountain), the hand; Dui (Lake), the mouth.\n\nQian (Heaven) is heaven and therefore called father; Kun (Earth) is earth and therefore called mother.\n\nZhen (Thunder) produces a male at the first seeking and so is called the eldest son. Xun (Wind) produces a female at the first seeking and so is called the eldest daughter.\n\nKan (Water) produces a male at the second seeking and so is called the middle son. Li (Fire) produces a female at the second seeking and so is called the middle daughter.\n\nGen (Mountain) produces a male at the third seeking and so is called the youngest son. Dui (Lake) produces a female at the third seeking and so is called the youngest daughter.\n\nQian (Heaven) represents heaven, a circle, a ruler, a father, jade, metal, cold, ice, deep red, a fine horse, an old horse, a thin horse, a dappled horse, and fruit growing on trees.\n\nKun (Earth) represents earth, a mother, cloth, a cooking pot, stinginess, equality, a cow with a calf, a large cart, patterns, crowds, and a handle.\n\nAmong colors of the earth, it represents black.\n\nZhen (Thunder) represents thunder, a dragon, dark yellow, spreading out, a great road, the eldest son, decisive impatience, green bamboo, and reeds.\n\nAmong horses, it represents one that neighs well, one with a white hind foot, and one with a marked forehead.\n\nAmong crops, it represents those that sprout backward.\n\nAt its fullest it represents strength and fresh abundance.\n\nXun (Wind) represents wood, wind, the eldest daughter, a straight measuring cord, a craftsman, white, length, height, advance and retreat, indecision, and smell.\n\nAmong people, it represents those with little hair, broad foreheads, much white in their eyes, and profits nearly three times those of the market.\n\nAt its fullest it becomes the trigram of restlessness.\n\nKan (Water) represents water, ditches and canals, concealment, straightening and bending, bows, and wheels.\n\nAmong people, it represents added worries, heart disease, earache, the trigram of blood, and red.\n\nAmong horses, it represents a handsome back, an anxious heart, a lowered head, thin hooves, and dragging its feet.\n\nAmong carriages, it represents many faults. It also represents passage, the moon, and thieves.\n\nAmong trees, it represents hard wood with much heartwood.\n\nLi (Fire) represents fire, the sun, lightning, the middle daughter, armor and helmets, spears and weapons.\n\nAmong people, it represents a large belly. It also represents a dry trigram, soft-shelled turtles, crabs, snails, mussels, and turtles.\n\nAmong trees, it represents a hollow trunk with a dried top.\n\nGen (Mountain) represents a mountain, a narrow path, small stones, gateways, fruit on trees and vines, gatekeepers and attendants, fingers, dogs, mice, and animals with dark beaks.\n\nAmong trees, it represents hard wood with many joints.\n\nDui (Lake) represents a lake, the youngest daughter, a shaman, mouth and tongue, destruction and breakage, and something attached and torn away.\n\nAmong lands, it represents hard salty soil. It also represents a concubine and a sheep.\n\n### The Sequence of the Hexagrams\n\nOnce heaven and earth exist, all things are born.\n\nAll things fill the space between heaven and earth. So Zhun (Difficulty at the Beginning) comes next. Zhun means filling up, the first growth of things.\n\nThings newly born must be immature, so Meng (Youthful Folly) comes next. Meng means being unformed, the immaturity of things.\n\nImmature things must be nourished, so Xu (Waiting) comes next. Xu concerns the need for food and drink.\n\nFood and drink bring disputes, so Song (Conflict) comes next.\n\nDisputes cause groups of people to rise up, so Shi (The Army) comes next. Shi means a multitude.\n\nA multitude must find groups to join, so Bi (Holding Together) comes next. Bi means joining together.\n\nJoining together leads to gathering things, so Xiao Xu (Small Taming) comes next.\n\nOnce things are gathered, proper conduct can begin, so Lü (Conduct) comes next.\n\nWith proper conduct comes peace, and then security; so Tai (Peace) comes next. Tai means an open path.\n\nThings cannot stay open forever, so Pi (Standstill) comes next.\n\nThings cannot stay blocked forever, so Tong Ren (Fellowship with Others) comes next.\n\nThings come to people who join with others, so Da You (Great Possession) comes next.\n\nThose with great possessions must not become too full of themselves, so Qian (Modesty) comes next.\n\nThose who have much yet remain modest will find pleasure, so Yu (Enthusiasm) comes next.\n\nPleasure leads to following, so Sui (Following) comes next.\n\nPeople who gladly follow others will have work to do, so Gu (Repairing What Has Spoiled) comes next. Gu means work to be done.\n\nOnce there is work to do, greatness can follow, so Lin (Approach) comes next. Lin means greatness.\n\nWhen things become great, they can be observed, so Guan (Contemplation) comes next.\n\nOnce they can be observed, they can come together, so Shi He (Biting Through) comes next. He means joining together.\n\nThings cannot merely come together without care, so Bi (Adornment) comes next. Bi means decoration.\n\nOnce decoration reaches its height, success is exhausted, so Bo (Stripping Away) comes next. Bo means peeling away.\n\nThings cannot remain exhausted forever. When stripping away reaches its limit at the top, it returns to the bottom, so Fu (Return) comes next.\n\nReturning prevents recklessness, so Wu Wang (Without Error) comes next.\n\nOnce there is no recklessness, things can be stored, so Da Xu (Great Taming) comes next.\n\nOnce things are stored, they can be used for nourishment, so Yi (Nourishment) comes next. Yi means nourishment.\n\nWithout nourishment nothing can move, so Da Guo (Great Excess) comes next.\n\nThings cannot remain in excess forever, so Kan (the Abyss) comes next. Kan means falling into a pit.\n\nSomething that has fallen into a pit must attach itself to something, so Li (Fire) comes next. Li means attachment.\n\nOnce heaven and earth exist, there are all things. Once there are all things, there are women and men. Then there are wives and husbands, then mothers, fathers, and children, then rulers and servants. Then there are ranks above and below, and rules of proper behavior can be put in place.\n\nThe relationship between husband and wife must last, so Heng (Duration) comes next. Heng means lasting.\n\nThings cannot stay in one place forever, so Dun (Retreat) comes next. Dun means drawing back.\n\nThings cannot keep retreating forever, so Da Zhuang (Great Strength) comes next.\n\nThings cannot remain strong forever, so Jin (Progress) comes next. Jin means moving forward.\n\nMoving forward is bound to cause injury, so Ming Yi (Darkening of the Light) comes next. Yi means injury.\n\nSomeone hurt outside will return home, so Jia Ren (The Family) comes next.\n\nWhen the family's way runs out, its members separate, so Kui (Opposition) comes next. Kui means parting ways.\n\nParting ways brings difficulty, so Jian (Obstruction) comes next. Jian means difficulty.\n\nThings cannot remain in difficulty forever, so Xie (Release) comes next. Xie means easing.\n\nEasing things leads to some loss, so Sun (Decrease) comes next.\n\nIf decrease continues without stopping, increase must follow, so Yi (Increase) comes next.\n\nIf increase continues without stopping, a decision must follow, so Guai (Breakthrough) comes next. Guai means deciding.\n\nA decision leads to an encounter, so Gou (Coming to Meet) comes next. Gou means meeting.\n\nAfter things meet, they gather, so Cui (Gathering) comes next. Cui means gathering.\n\nA gathering that moves upward is called Sheng (Rising), so Sheng comes next.\n\nIf rising continues without stopping, exhaustion is bound to follow, so Kun (Exhaustion) comes next.\n\nWhat reaches an impasse above must return below, so Jing (The Well) comes next.\n\nThe way of the well cannot remain unchanged, so Ge (Change) comes next.\n\nNothing changes things better than a cauldron, so Ding (The Cauldron) comes next.\n\nNo one is better suited to take charge of the ritual vessels than the eldest son, so Zhen (Thunder) comes next. Zhen means movement.\n\nThings cannot keep moving forever; they must stop. So Gen (Keeping Still) comes next. Gen means stopping.\n\nThings cannot remain still forever, so Jian (Gradual Progress) comes next. Jian means moving forward.\n\nThose who move forward must arrive somewhere, so Gui Mei (The Marrying Maiden) comes next.\n\nThose who arrive where they belong will become great, so Feng (Abundance) comes next. Feng means greatness.\n\nSomeone whose greatness reaches its limit will lose their home, so Lü (The Traveler) comes next.\n\nTravelers without a place to stay must enter somewhere, so Xun (Gentle Penetration) comes next. Xun means entering.\n\nAfter entering, one finds joy, so Dui (Joy) comes next. Dui means pleasure.\n\nAfter joy comes scattering, so Huan (Dispersion) comes next. Huan means separating.\n\nThings cannot stay separate forever, so Jie (Limits) comes next.\n\nWhen limits are accepted in trust, Zhong Fu (Inner Sincerity) comes next.\n\nSomeone with trust is bound to act on it, so Xiao Guo (Small Excess) comes next.\n\nWhen one goes beyond things, one must cross over, so Jiji (Already Across) comes next.\n\nThings cannot reach a final end, so Wei Ji (Not Yet Across) comes next. This ends the sequence.\n\n### The Hexagrams in Contrast\n\nQian (Heaven) is firm; Kun (Earth) is yielding. Bi (Holding Together) is joyful; Shi (The Army) is worried.\n\nThe meanings of Lin (Approach) and Guan (Contemplation) are giving in one case and seeking in the other.\n\nZhun (Difficulty at the Beginning) appears but does not lose its place; Meng (Youthful Folly) is mixed up but becomes clear.\n\nZhen (Thunder) rises; Gen (Mountain) stops.\n\nSun (Decrease) and Yi (Increase) mark the beginnings of growth and decline.\n\nDa Xu (Great Taming) concerns the right time; Wu Wang (Without Error) concerns disaster.\n\nCui (Gathering) gathers; Sheng (Rising) does not come back.\n\nQian (Modesty) takes things lightly; Yu (Enthusiasm) is careless.\n\nShi He (Biting Through) concerns eating; Bi (Adornment) has no color.\n\nDui (Lake) appears; Xun (Wind) stays hidden.\n\nSui (Following) has no affair to attend to; Gu (Repairing What Has Spoiled) puts things in order.\n\nBo (Stripping Away) decays; Fu (Return) comes back.\n\nJin (Progress) is daylight; Ming Yi (Darkening of the Light) is injury.\n\nJing (The Well) opens a way; Kun (Exhaustion) brings things into contact.\n\nXian (Influence) is quick; Heng (Duration) lasts long.\n\nHuan (Dispersion) separates; Jie (Limits) stops.\n\nXie (Release) eases; Jian (Obstruction) is difficult.\n\nKui (Opposition) concerns what is outside; Jia Ren (The Family), what is inside.\n\nPi (Standstill) and Tai (Peace) are opposites in kind.\n\nDa Zhuang (Great Strength) stops; Dun (Retreat) withdraws.\n\nDa You (Great Possession) has many people; Tong Ren (Fellowship with Others) brings them close.\n\nGe (Change) removes the old; Ding (The Cauldron) takes up the new.\n\nXiao Guo (Small Excess) exceeds the limit; Zhong Fu (Inner Sincerity) means trust.\n\nFeng (Abundance) has many affairs; Lü (The Traveler) has few close relations.\n\nLi (Fire) goes upward; Kan (Water) goes downward.\n\nXiao Xu (Small Taming) has little; Lü (Conduct) does not stay put.\n\nXu (Waiting) does not move ahead; Song (Conflict) has no closeness.\n\nDa Guo (Great Excess) overturns; Gou (Coming to Meet) means an encounter, when the yielding meets the firm.\n\nIn Jian (Gradual Progress), a woman marrying waits for the man to act. Yi (Nourishment) nourishes what is right. Jiji (Already Across) is settled.\n\nGui Mei (The Marrying Maiden) is the woman's end; Wei Ji (Not Yet Across) is the man's impasse.\n\nGuai (Breakthrough) means deciding: the firm decides against the yielding. The noble person's way grows; the petty person's way fades.\n\nQian (Heaven) is firm; Kun (Earth) is yielding. Bi (Holding Together) is joyful; Shi (The Army) is worried. The meanings of Lin (Approach) and Guan (Contemplation) are giving in one case and seeking in the other. Zhun (Difficulty at the Beginning) appears but does not lose its place. Meng (Youthful Folly) is immature but becomes clear. Zhen (Thunder) rises; Gen (Mountain) stops. Sun (Decrease) and Yi (Increase) mark the beginnings of growth and decline. Da Xu (Great Taming) concerns the right time; Wu Wang (Without Error) concerns disaster. Cui (Gathering) gathers; Sheng (Rising) does not come back. Qian (Modesty) takes things lightly; Yu (Enthusiasm) is careless. Shi He (Biting Through) concerns eating; Bi (Adornment) has no color. Dui (Lake) appears; Xun (Wind) stays hidden. Sui (Following) has no affair to attend to; Gu (Repairing What Has Spoiled) puts things in order. Bo (Stripping Away) decays; Fu (Return) comes back. Jin (Progress) is daylight; Ming Yi (Darkening of the Light) is injury. Jing (The Well) opens a way; Kun (Exhaustion) brings things into contact. Xian (Influence) is quick; Heng (Duration) lasts long. Huan (Dispersion) separates; Jie (Limits) stops. Xie (Release) eases; Jian (Obstruction) is difficult. Kui (Opposition) concerns what is outside; Jia Ren (The Family), what is inside. Pi (Standstill) and Tai (Peace) are opposites in kind. Da Zhuang (Great Strength) stops; Dun (Retreat) withdraws. Da You (Great Possession) has many people; Tong Ren (Fellowship with Others) brings them close. Ge (Change) removes the old; Ding (The Cauldron) takes up the new. Xiao Guo (Small Excess) exceeds the limit; Zhong Fu (Inner Sincerity) means trust. Feng (Abundance) has many affairs; Lü (The Traveler) has few close relations. Li (Fire) goes upward; Kan (Water) goes downward. Xiao Xu (Small Taming) has little; Lü (Conduct) does not stay put. Xu (Waiting) does not move ahead; Song (Conflict) has no closeness. Da Guo (Great Excess) overturns; Gou (Coming to Meet) means an encounter, when the yielding meets the firm. In Jian (Gradual Progress), a woman marrying waits for the man to act. Yi (Nourishment) nourishes what is right. Jiji (Already Across) is settled. Gui Mei (The Marrying Maiden) is the woman's end; Wei Ji (Not Yet Across) is the man's impasse. Guai (Breakthrough) means deciding: the firm decides against the yielding. The noble person's way grows; the petty person's way is troubled.","download_url":"https://mouseia.org/api/works/i-ching/translations/trn_i_ching_plain.txt"}],"retex_markdown_url":"https://mouseia.org/api/works/i-ching/retex.md"}}