I Ching (Book of Changes)

Qian (Heaven): Supreme success. Steadfastness is favorable.

Nine at the beginning: Hidden dragon. Do not act.

Nine in the second place: A dragon appears in the field. It is favorable to see the great person.

Nine in the third place: The noble person strives without cease all day and is watchful at dusk. Danger, but no blame.

Nine in the fourth place: Perhaps leaping in the abyss. No blame.

Nine in the fifth place: A dragon flies in heaven. It is favorable to see the great person.

Nine at the top: The dragon soars too high. There is regret.

All lines nine: A host of dragons appears, with none at their head. Good fortune.

The 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.

The Image Commentary says: Heaven moves with strength. Thus the noble person strengthens himself without rest.

The hidden dragon must not act because yang is below.

The dragon appears in the field: virtue spreads everywhere.

Striving without cease all day: he traverses the way again and again.

Perhaps leaping in the abyss: advancing brings no blame.

The dragon flies in heaven: the great person rises to his work.

The soaring dragon has regret: fullness cannot endure.

All lines nine: heaven's virtue cannot take the foremost place.

The 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.”

Of “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.”

Of “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.”

Of “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.”

Of “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.”

Of “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.”

Of “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.”

“The hidden dragon must not act”: it is below.

“The dragon appears in the field”: the time bids it rest.

“Striving without cease all day”: it goes about its work.

“Perhaps leaping in the abyss”: it tests itself.

“The dragon flies in heaven”: it governs above.

“The soaring dragon has regret”: this is the calamity of reaching the limit.

“When all lines are nine in Qian's supreme principle”: all under heaven is governed.

“The hidden dragon must not act”: yang energy lies concealed.

“The dragon appears in the field”: all under heaven is luminous and cultured.

“Striving without cease all day”: it moves in step with the time.

“Perhaps leaping in the abyss”: Qian's way is changing.

“The dragon flies in heaven”: it takes its place in heaven's virtue.

“The soaring dragon has regret”: it reaches its extreme along with the time.

“When all lines are nine in Qian's supreme principle”: heaven's rule becomes visible.

Qian'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.

For 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.

The 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.

The 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.

The 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.

The 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?

“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?

Kun (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.

Six at the beginning: Treading on frost, one knows hard ice is coming.

Six in the second place: Straight, square, great. Without practice, nothing is unfavorable.

Six in the third place: Concealing brilliance, one may be steadfast. Perhaps following the king's affairs, without claiming achievement but bringing them to completion.

Six in the fourth place: A tied-up sack. No blame and no praise.

Six in the fifth place: A yellow lower robe. Supreme good fortune.

Six at the top: Dragons battle in the wild; their blood is dark and yellow.

All lines six: Lasting steadfastness is favorable.

The 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.

The Image Commentary says: The earth's condition is Kun. Thus the noble person bears all things with deep virtue.

Treading on frost, then hard ice: yin has begun to congeal. As its course develops, hard ice arrives.

The movement of the second six is straight and square. Without practice, nothing is unfavorable: the earth's way shines.

Concealing brilliance, one may be steadfast, releasing it at the proper time. Perhaps following the king's affairs: wisdom shines far and wide.

A tied-up sack without blame: caution keeps harm away.

The yellow lower robe brings supreme good fortune because its pattern is within.

The dragons battle in the wild: their way is exhausted.

All lines six, lasting steadfastness: this brings greatness to its end.

The 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.

A 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.

Straightness 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.

Though 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.

When 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.

The 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.

When 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.

Zhun (Difficulty at the Beginning): Supreme success. Steadfastness is favorable. Do not set out; it is favorable to establish lords.

Nine at the beginning: Hesitating and circling. Remaining steadfast is favorable; establishing lords is favorable.

Six 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.

Six 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.

Six in the fourth place: Horses and riders circle about. Seeking marriage, going forth brings good fortune; nothing is unfavorable.

Nine in the fifth place: Holding back rich bounty: steadfastness in small matters brings good fortune, in great matters misfortune.

Six at the top: Horses and riders circle about; tears of blood pour down.

The 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.

The Image Commentary says: Cloud and thunder: Zhun. Thus the noble person weaves order out of chaos.

Though hesitating, his will acts uprightly. One of high rank humbles himself before the lowly, thereby greatly winning the people.

The second six finds difficulty because the yielding rides upon firmness. She marries after ten years: the ordinary order returns.

Pursuing deer without a guide means chasing wild game. The noble person abandons the chase; going forth ends in humiliation and an impasse.

Seeking and going forth shows clarity.

Holding back rich bounty: its gift does not yet shine.

Tears of blood pouring down: how could this endure?

Meng (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.

Six at the beginning: To awaken the ignorant, it is favorable to discipline people and remove their shackles. Going on in this way brings humiliation.

Nine in the second place: Embracing the ignorant brings good fortune; taking a wife brings good fortune. The son can govern the household.

Six 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.

Six in the fourth place: Ignorance hemmed in. Humiliation.

Six in the fifth place: The ignorant youth. Good fortune.

Nine at the top: Striking at ignorance: it is not favorable to act as a robber, but favorable to ward off robbers.

The 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.

The Image Commentary says: A spring flows out beneath the mountain: Meng. Thus the noble person acts decisively and nurtures virtue.

It is favorable to discipline people in order to set the law right.

The son can govern the household because firmness and yielding meet.

Do not take the woman in marriage: her conduct is disobedient.

The humiliation of ignorance hemmed in: alone, it stays far from substance.

The good fortune of the ignorant youth comes from obedience and gentleness.

It is favorable to ward off robbers because above and below are obedient.

Xu (Waiting): There is sincerity, luminous success. Steadfastness brings good fortune; it is favorable to cross the great river.

Nine at the beginning: Waiting on the outskirts. It is favorable to remain constant. No blame.

Nine in the second place: Waiting on the sand. There is a little talk; good fortune in the end.

Nine in the third place: Waiting in the mud invites robbers to come.

Six in the fourth place: Waiting amid blood. Emerge from the pit.

Nine in the fifth place: Waiting with wine and food. Steadfastness brings good fortune.

Six at the top: Entering the pit, three uninvited guests arrive. Treat them with reverence; good fortune in the end.

The 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.

The Image Commentary says: Clouds rise to heaven: Xu. Thus the noble person eats, drinks, and enjoys rest.

Waiting on the outskirts: one does not rush into difficulty. Remaining constant brings no blame: one has not lost the usual way.

Waiting on the sand: the open ground is between. Though there is a little talk, the end is fortunate.

Waiting in the mud: calamity is outside. We ourselves invite the robbers; reverent caution prevents defeat.

Waiting amid blood: one obeys and listens.

Wine and food, steadfast good fortune: one is centered and upright.

Uninvited guests arrive: honor them for good fortune in the end. Though the position is not fitting, there is no great loss.

Song (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.

Six at the beginning: Do not prolong the affair. There is a little talk; good fortune in the end.

Nine in the second place: Unable to win the dispute, he returns home and hides. The three hundred households of his town suffer no calamity.

Six 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.

Nine in the fourth place: Unable to win the dispute, return and submit to the mandate. Change course; peaceful steadfastness brings good fortune.

Nine in the fifth place: In conflict, supreme good fortune.

Nine at the top: Perhaps he is granted a ceremonial belt, but three times in one morning it is taken away.

The 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.

The Image Commentary says: Heaven and water go their separate ways: Song. Thus the noble person plans at the beginning of every undertaking.

Do not prolong the affair: conflict cannot be sustained. Though there is a little talk, its arguments are clear.

Unable to win the dispute, he goes home and hides. A lowly person who disputes with a superior draws trouble upon himself.

Living on ancient virtue brings good fortune through following those above.

Returning to the mandate, changing, and finding peace in steadfastness: nothing is lost.

Supreme good fortune in conflict comes from being central and upright.

Receiving ceremonial dress through conflict is hardly worthy of honor.

Shi (The Army): Steadfastness under a seasoned leader brings good fortune and no blame.

Six at the beginning: An army sets forth under discipline. If discipline is poor, misfortune.

Nine in the second place: In the midst of the army, good fortune and no blame. The king grants the mandate three times.

Six in the third place: Perhaps the army carries corpses in wagons. Misfortune.

Six in the fourth place: The army camps to the left. No blame.

Six 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.

Six at the top: The great ruler issues a mandate, founding states and granting households. Do not employ petty persons.

The 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?

The Image Commentary says: Water within the earth: Shi. Thus the noble person embraces the people and gathers the multitude.

The army sets forth under discipline; losing discipline brings misfortune.

Good fortune in the midst of the army: he receives heaven's favor. The king grants the mandate three times, embracing the myriad states.

An army carrying corpses in wagons has achieved nothing great.

Camping to the left without blame: the usual order is not lost.

The eldest son commands the army, acting from the center. Younger sons carry corpses: their appointment was not fitting.

The great ruler issues a mandate to reward achievement properly. Do not employ petty persons: they would bring disorder to the state.

Bi (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.

Six at the beginning: Join with others in sincerity: no blame. Sincerity fills an earthen jar; in the end something more comes. Good fortune.

Six in the second place: Join from within. Steadfastness brings good fortune.

Six in the third place: Joining with the wrong people.

Six in the fourth place: Join with those outside. Steadfastness brings good fortune.

Nine 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.

Six at the top: Joining without a head. Misfortune.

The 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.

The Image Commentary says: Water upon the earth: Bi. Thus the former kings established myriad states and drew close to their lords.

The beginning six joins with others; something more comes with good fortune.

Joining from within means not losing oneself.

Joining with the wrong people: is this not a wound?

Joining with worthy people outside means following those above.

The 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.

Joining without a head: there can be no completion.

Xiao Xu (Small Taming): Success. Dense clouds without rain come from our western outskirts.

Nine at the beginning: Returning along one's own way: what blame could there be? Good fortune.

Nine in the second place: Drawn back in return. Good fortune.

Nine in the third place: The wheel fastening comes loose from the carriage; husband and wife turn against each other.

Six in the fourth place: With sincerity, bloodshed departs and fear passes. No blame.

Nine in the fifth place: Sincerity binds them together; wealth is shared with the neighbors.

Nine 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.

The 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.

The Image Commentary says: Wind travels above heaven: Xiao Xu. Thus the noble person refines the beauty of cultured virtue.

Returning along one's own way is rightly fortunate.

Drawn back in return within the center, one does not lose oneself.

Husband and wife turn against each other: he cannot set his household right.

There is sincerity, and fear passes: the will accords with what is above.

Sincerity binds them together: one does not keep wealth to oneself.

Rain 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.

Lu (Treading): Treading on a tiger's tail, it does not bite the person. Success.

Nine at the beginning: Treading simply. Going forth brings no blame.

Nine in the second place: Treading a broad, level road; steadfastness brings good fortune to one in seclusion.

Six 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.

Nine in the fourth place: Treading on a tiger's tail, one trembles, but finds good fortune in the end.

Nine in the fifth place: Resolute treading. Steadfastness brings danger.

Nine at the top: Observe the steps and examine the signs; returning in a full circle brings supreme good fortune.

The 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.

The Image Commentary says: Heaven above, lake below: Lu. Thus the noble person distinguishes high from low and settles the people's purposes.

Treading simply and going forth: alone he follows his wish.

Steadfast good fortune for one in seclusion: the center is not troubled from within.

One-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.

Trembling, yet finding good fortune in the end: the will advances.

Resolute treading, steadfastness brings danger: the position is upright and fitting.

Supreme good fortune at the top: there is great cause for celebration.

Tai (Peace): The small departs and the great arrives. Good fortune and success.

Nine at the beginning: Pulling up reeds by their roots brings their kind along. To set out brings good fortune.

Nine 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.

Nine 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.

Six in the fourth place: Fluttering down, not rich through their neighbors; without warning, they meet in trust.

Six in the fifth place: Emperor Yi gives his younger sister in marriage. With blessing, supreme good fortune.

Six at the top: The wall falls back into its moat. Do not use the army. Issue commands from your own city. Steadfastness brings humiliation.

The 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.

The 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.

Pulling up reeds and setting out brings good fortune: the will is directed outward.

Embracing the wasteland and gaining esteem through the middle way: this is to make one's light and greatness shine.

No departure without return: this is the boundary between heaven and earth.

Fluttering down, not rich: all have lost their substance. Without warning they meet in trust: their inmost hearts desire it.

With blessing, supreme good fortune: from the center one fulfills one's desire.

The wall falls back into its moat: its decrees are in disorder.

Pi (Stagnation): There are those who are not human. The noble person's steadfastness is not favored. The great departs; the small arrives.

Six at the beginning: Pulling up reeds by their roots brings their kind along. Steadfastness brings good fortune and success.

Six in the second place: Enfold and submit: good fortune for the petty person. The great person bears stagnation, and succeeds.

Six in the third place: Concealing shame.

Nine in the fourth place: There is a mandate. No blame. One's companions share in blessing.

Nine 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.

Nine at the top: Stagnation is overturned. First stagnation, then joy.

The 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.

The 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.

Pulling up reeds; steadfastness brings good fortune: the will is fixed upon the ruler.

The great person bears stagnation and succeeds: he does not throw the group into disorder.

Concealing shame: the position is not fitting.

There is a mandate, no blame: the will finds expression.

The great person's good fortune: the position is rightly fitting.

When stagnation reaches its end, it overturns. How could it endure?

Tong 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.

Nine at the beginning: Fellowship with others at the gate. No blame.

Six in the second place: Fellowship with others within the clan. Humiliation.

Nine in the third place: Hide armed men in the thicket; climb the high ridge. For three years they do not rise.

Nine in the fourth place: Climb upon the wall, but cannot attack. Good fortune.

Nine in the fifth place: In fellowship with others, first they cry and wail, then laugh. A great army prevails, and they meet.

Nine at the top: Fellowship with others on the outskirts. No regret.

The 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.

The Image Commentary says: Heaven together with fire: Tong Ren. Thus the noble person groups clans and distinguishes things.

Going out the gate to join others: who could find fault?

Fellowship with others within the clan: this is a way to humiliation.

Hiding armed men in the thicket: the adversary is firm. Not rising for three years: how could they advance?

Climbing the wall: by right he cannot prevail. His good fortune means that, brought to an impasse, he returns to the rule.

The beginning of fellowship with others comes from central uprightness. The great armies meet: each overcomes the other.

Fellowship with others on the outskirts: the aspiration is not yet fulfilled.

Da You (Great Possession): Supreme success.

Nine at the beginning: No entanglement with harm; this is no fault. Through hardship there is no blame.

Nine in the second place: A great wagon for carrying loads. There is somewhere to go. No blame.

Nine in the third place: A duke presents an offering to the Son of Heaven; a petty person cannot do this.

Nine in the fourth place: Not his frailty. No blame.

Six in the fifth place: His sincerity reaches others, and his authority inspires awe. Good fortune.

Nine at the top: Heaven itself helps him. Good fortune; nothing is unfavorable.

The 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.

The Image Commentary says: Fire above heaven: Da You. Thus the noble person checks evil and raises up good, obeying heaven's gracious mandate.

The beginning nine of Great Possession has no entanglement with harm.

A great wagon carrying loads: what is amassed within does not fail.

A duke presents an offering to the Son of Heaven: the petty person would do harm.

Not his swelling abundance, no blame: he clearly discerns and distinguishes.

His sincerity reaches others: trust brings their aspirations forth. His awe-inspiring authority brings good fortune: they are at ease and make no defenses.

Great Possession at the top brings good fortune: heaven helps him.

Qian (Modesty): Success. The noble person brings things to completion.

Six at the beginning: The noble person, modest in modesty, may cross the great river. Good fortune.

Six in the second place: Modesty that speaks aloud. Steadfastness brings good fortune.

Nine in the third place: The noble person who works and remains modest comes to completion. Good fortune.

Six in the fourth place: Nothing unfavorable in spreading modesty.

Six in the fifth place: Not rich, but supported by neighbors. It is favorable to invade and strike; nothing is unfavorable.

Six at the top: Modesty that speaks aloud. It is favorable to mobilize the army and march against towns and states.

The 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.

The 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.

The noble person modest in modesty humbles himself in self-discipline.

Modesty that speaks aloud and steadfast good fortune: the center of the heart has found its place.

The working, modest noble person: the myriad people submit.

Nothing unfavorable in spreading modesty: one does not violate the rule.

It is favorable to invade and strike: march against those who will not submit.

Modesty that speaks aloud: the aspiration is not yet fulfilled. The army may be used to march against towns and states.

Yu (Enthusiasm): It is favorable to establish lords and mobilize armies.

Six at the beginning: Enthusiasm proclaimed aloud. Misfortune.

Six in the second place: Firm as stone; not even a full day passes. Steadfastness brings good fortune.

Six in the third place: Looking upward for enthusiasm brings regret. Delay also brings regret.

Nine in the fourth place: The source of enthusiasm gains much. Do not doubt. Companions gather together.

Six in the fifth place: Persistent illness, yet one does not die.

Six at the top: Enthusiasm in darkness. Once complete, it changes: no blame.

The 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!

The 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.

The beginning six proclaims enthusiasm: its purpose runs to exhaustion and misfortune.

Not even a full day passes; steadfastness brings good fortune: because it is central and upright.

Looking upward for enthusiasm brings regret: the position is not fitting.

The source of enthusiasm gains much: its purpose advances greatly.

The fifth six suffers persistent illness because it rides upon firmness. It does not die because its center is not lost.

Darkened enthusiasm at the top: how could it last?

Sui (Following): Supreme success. Steadfastness is favorable. No blame.

Nine at the beginning: Office changes. Steadfastness brings good fortune. Go out the gate and form connections; there is achievement.

Six in the second place: Bound to the boy, one loses the grown man.

Six 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.

Nine in the fourth place: Following brings a gain, yet steadfastness brings misfortune. With sincerity upon the way and clarity, what blame could there be?

Nine in the fifth place: Trust in what is excellent. Good fortune.

Six at the top: Bind him fast, then hold him with a cord. The king offers sacrifice on the western mountain.

The 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!

The Image Commentary says: Thunder within the lake: Sui. Thus the noble person enters into rest as darkness falls.

Office changes: following what is right brings good fortune. Going out the gate and making connections brings achievement: nothing is lost.

Bound to the boy: one cannot keep both.

Bound to the grown man: the will relinquishes what is below.

Following brings a gain, but by right it brings misfortune. Sincerity upon the way illuminates achievement.

Trust in what is excellent brings good fortune: the place is upright and central.

Binding him fast: what is above has reached its limit.

Gu (Repairing Decay): Supreme success. It is favorable to cross the great river. Three days before the first day, three days after the first day.

Six 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.

Nine in the second place: Repairing the mother's decay: one cannot be rigidly steadfast.

Nine in the third place: Repairing the father's decay. A little regret, but no great blame.

Six in the fourth place: Indulging the father's decay. To go on brings humiliation.

Six in the fifth place: Repairing the father's decay earns praise.

Nine at the top: He does not serve kings or lords, holding his work in high esteem.

The 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.

The Image Commentary says: Wind beneath the mountain: Gu. Thus the noble person stirs the people and nurtures virtue.

Repairing the father's decay: in intention one serves the departed father.

Repairing the mother's decay: one attains the middle way.

Repairing the father's decay: in the end there is no blame.

Indulging the father's decay: in advancing, nothing is attained yet.

Repairing the father's decay earns praise: one serves him through virtue.

Not serving kings or lords: his purpose may serve as a model.

Lin (Approach): Supreme success. Steadfastness is favorable. By the eighth month there will be misfortune.

Nine at the beginning: Approach through mutual feeling. Steadfastness brings good fortune.

Nine in the second place: Approach through mutual feeling. Good fortune; nothing is unfavorable.

Six in the third place: Sweet-tongued approach. Nothing is favorable. Once one is troubled by it, there is no blame.

Six in the fourth place: Approach reaches its fullness. No blame.

Six in the fifth place: Wise approach, fitting for a great ruler. Good fortune.

Six at the top: Generous approach. Good fortune and no blame.

The 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.

The 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.

Approach through mutual feeling, steadfast good fortune: the will proceeds uprightly.

Approach through mutual feeling, good fortune, nothing unfavorable: it has not yet submitted to the mandate.

Sweet-tongued approach: its place is not fitting. Once troubled by it, the blame does not persist.

Approach reaches its fullness without blame: the place is fitting.

Fitting for a great ruler means acting from the center.

The good fortune of generous approach: the will is directed inward.

Guan (Contemplation): Hands washed, but the offering not yet presented. Sincerity fills them with reverence.

Six at the beginning: A child's contemplation. No blame for the petty person, humiliation for the noble person.

Six in the second place: Peering out in contemplation. Favorable for a woman to be steadfast.

Six in the third place: Contemplating my life, I advance or retreat.

Six in the fourth place: Contemplating the realm's splendor. It is favorable to serve as a guest of the king.

Nine in the fifth place: Contemplating my life, the noble person has no blame.

Nine at the top: Contemplating his life, the noble person has no blame.

The 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.

The Image Commentary says: Wind passes over the earth: Guan. Thus the former kings inspected the regions, observed the people, and established teachings.

A child's contemplation in the beginning six: this is the petty person's way.

Peering out in contemplation; a woman's steadfastness: this too may be shameful.

Contemplating my life, advancing or retreating: the way has not been lost.

Contemplating the realm's splendor: esteem is given to the guest.

Contemplating my life means contemplating the people.

Contemplating his life: his purpose is not yet at peace.

Shi Ke (Biting Through): Success. It is favorable to use prisons.

Nine at the beginning: Feet locked in stocks until the toes disappear. No blame.

Six in the second place: Biting through flesh until the nose disappears. No blame.

Six in the third place: Biting old meat, one encounters poison. Slight humiliation, but no blame.

Nine in the fourth place: Biting dried meat on the bone, one finds a metal arrow. Steadfastness amid hardship is favorable. Good fortune.

Six in the fifth place: Biting dried meat, one finds yellow gold. Steadfastness amid danger; no blame.

Nine at the top: Bearing a wooden collar until the ears disappear. Misfortune.

The 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.

The Image Commentary says: Thunder and lightning: Shi Ke. Thus the former kings made punishments clear and set the laws in order.

Feet locked in stocks until the toes disappear: one cannot walk.

Biting through flesh until the nose disappears: the yielding rides upon the firm.

Encountering poison: the position is not fitting.

Steadfastness amid hardship is favorable, bringing good fortune: the light has not yet shone.

Steadfastness amid danger, no blame: it finds what is fitting.

Bearing a collar until the ears disappear: hearing is not clear.

Bi (Adornment): Success. It is somewhat favorable to have somewhere to go.

Nine at the beginning: Adorn the toes; leave the carriage and walk.

Six in the second place: Adorn the beard.

Nine in the third place: Adorned and glistening. Lasting steadfastness brings good fortune.

Six in the fourth place: Adorned in white; a white horse flies toward us. Not a robber, but a suitor.

Six in the fifth place: Adornment in the hill garden; small bundles of silk. Humiliation, but good fortune in the end.

Nine at the top: White adornment. No blame.

The 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.

The 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.

Leaving the carriage to walk: by right one must not ride.

Adorning the beard: it rises with what is above.

The good fortune of lasting steadfastness: in the end none can overcome it.

Six 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.

The good fortune of six in the fifth place: there is joy.

White adornment without blame: at the top the aspiration is fulfilled.

Bo (Stripping Away): It is not favorable to have somewhere to go.

Six at the beginning: Stripping the bed from its feet. Steadfastness is destroyed: misfortune.

Six in the second place: Stripping the bed from its frame. Steadfastness is destroyed: misfortune.

Six in the third place: Stripping it away. No blame.

Six in the fourth place: Stripping the bed to the skin. Misfortune.

Six in the fifth place: A string of fish; favor comes through the palace women. Nothing is unfavorable.

Nine at the top: The great fruit remains uneaten. The noble person earns a carriage; the petty person strips away his shelter.

The 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.

The Image Commentary says: The mountain rests upon the earth: Bo. Those above strengthen what is below and make their dwelling secure.

Stripping the bed from its feet: this destroys what lies below.

Stripping the bed from its frame: there is no support yet.

Stripping it away without blame: ties with above and below are lost.

Stripping the bed to the skin: calamity draws very near.

Favor through the palace women: in the end there is no fault.

The noble person earns a carriage: the people carry him. The petty person strips away his shelter: in the end he cannot be employed.

Fu (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.

Nine at the beginning: Return before going far, without great regret. Supreme good fortune.

Six in the second place: A gracious return. Good fortune.

Six in the third place: Repeated returns. Danger, but no blame.

Six in the fourth place: Walking amid the others, one alone returns.

Six in the fifth place: A sincere, generous return. No regret.

Six 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.

The 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?

The 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.

Returning before going far serves to cultivate oneself.

The good fortune of a gracious return comes from humbling oneself before benevolence.

The danger of repeated returns: by right there is no blame.

Walking amid the others and returning alone: one follows the way.

A generous return without regret: one examines oneself from the center.

The misfortune of losing the way back: it runs counter to the ruler's way.

Wu Wang (Innocence): Supreme success. Steadfastness is favorable. If one is not upright, calamity follows; it is not favorable to have somewhere to go.

Nine at the beginning: In innocence, going forth brings good fortune.

Six in the second place: Not plowing for the harvest, nor clearing new fields for tilled land: then it is favorable to go somewhere.

Six in the third place: An innocent person's calamity: someone tethers an ox; a passerby takes it, and a townsman suffers the loss.

Nine in the fourth place: One may be steadfast. No blame.

Nine in the fifth place: Illness without cause. Do not take medicine, and there will be joy.

Nine at the top: In innocence, going forth brings calamity; nothing is favorable.

The 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?

The 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.

Going forth in innocence: one fulfills one's purpose.

Not plowing for the harvest: one does not yet seek riches.

A passerby gains an ox; a townsman suffers calamity.

One may be steadfast without blame: this firmness is inherent.

Medicine for an illness without cause must not be tried.

Going forth in innocence: at the end there is calamity.

Da Xu (Great Taming): Steadfastness is favorable. Not eating at home brings good fortune. It is favorable to cross the great river.

Nine at the beginning: There is danger. It is favorable to stop.

Nine in the second place: The axle fastening comes loose from the wagon.

Nine 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.

Six in the fourth place: The headboard on a young ox's horns. Supreme good fortune.

Six in the fifth place: The tusks of a gelded boar. Good fortune.

Nine at the top: How broad heaven's highway! Success.

The 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.

The 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.

There is danger; it is favorable to stop: one avoids calamity.

The axle fastening comes loose from the wagon: in the center there is no fault.

It is favorable to go somewhere: the will accords with what is above.

Supreme good fortune for six in the fourth place: there is joy.

Good fortune for six in the fifth place: there is cause for celebration.

How broad heaven's highway: the way is widely open.

Yi (Nourishment): Steadfastness brings good fortune. Look at the mouth's nourishment; seek for yourself what fills it.

Nine at the beginning: You abandon your sacred tortoise and watch my jaws move in hunger. Misfortune.

Six in the second place: Seeking nourishment upside down, departing from the norm; seeking nourishment on the hill, to go forth brings misfortune.

Six in the third place: Turning away from nourishment. Steadfastness brings misfortune. Do not act for ten years; nothing is favorable.

Six in the fourth place: Seeking nourishment upside down brings good fortune. The tiger watches intently, its craving unrelenting. No blame.

Six in the fifth place: Departing from the norm. Remaining steadfast brings good fortune; one cannot cross the great river.

Nine at the top: The source of nourishment. Danger, yet good fortune. It is favorable to cross the great river.

The 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!

The Image Commentary says: Thunder beneath the mountain: Yi. Thus the noble person takes care with speech and restrains eating and drinking.

Watching my jaws move in hunger is hardly worthy of honor.

The second six goes forth to misfortune: in moving, it loses its kind.

Do not act for ten years: the way is deeply perverted.

Good fortune in seeking nourishment upside down: light radiates down from above.

The good fortune of remaining steadfast: one obediently follows what is above.

The source of nourishment, danger yet good fortune: there is great cause for celebration.

Da Guo (Great Excess): The roof beam bends. It is favorable to have somewhere to go. Success.

Six at the beginning: Lay down white rushes as a mat. No blame.

Nine in the second place: A withered poplar puts forth new shoots; an old man gains a young wife. Nothing is unfavorable.

Nine in the third place: The roof beam bends. Misfortune.

Nine in the fourth place: The roof beam arches high. Good fortune. Something else brings humiliation.

Nine in the fifth place: A withered poplar flowers; an old woman gains a young husband. No blame, no praise.

Six at the top: Crossing too far, the water covers the head. Misfortune, but no blame.

The 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!

The 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.

Laying down white rushes as a mat: the yielding is below.

The old man and young wife: excess brings them together.

The misfortune of the bending roof beam: it cannot be supported.

The good fortune of the arching roof beam: it does not bend down below.

A withered poplar flowers: how could this endure? An old woman and young husband: this too may be shameful.

The misfortune of crossing too far: one cannot find fault with it.

Kan (The Repeated Abyss): There is sincerity; the heart alone brings success. Going forth wins esteem.

Six at the beginning: The repeated abyss: falling into the pit within the abyss. Misfortune.

Nine in the second place: In the abyss there is danger. Seeking, one gains something small.

Six in the third place: Coming and going, abyss upon abyss; peril is close at hand. Entering the pit within the abyss. Do not act.

Six 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.

Nine in the fifth place: The abyss does not overflow; the level is already even. No blame.

Six at the top: Bound with ropes and cords, placed among thorns. For three years there is no release. Misfortune.

The 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!

The 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.

Entering the abyss within the repeated abyss: losing the way brings misfortune.

Seeking gains something small: one has not yet left the center.

Coming and going, abyss upon abyss: in the end there is no achievement.

A jar of wine and a pair of food vessels: firm and yielding aid one another.

The abyss does not overflow: the center is not yet great.

The top six loses the way: misfortune for three years.

Li (Fire): Steadfastness is favorable. Success. Raising a cow brings good fortune.

Nine at the beginning: Footsteps are tangled. Be reverent, and there is no blame.

Six in the second place: Yellow light. Supreme good fortune.

Nine 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.

Nine in the fourth place: Suddenly it comes; it burns, dies, and is cast aside.

Six in the fifth place: Tears stream down; mourning and sighs. Good fortune.

Nine 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.

The 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.

The Image Commentary says: Brightness rising twice: Li. Thus the great person perpetuates the light to illuminate the four quarters.

Reverence amid tangled footsteps is to avoid blame.

Yellow light, supreme good fortune: it attains the middle way.

Light as the sun declines: how could it last?

Suddenly it comes: there is nowhere to receive it.

The good fortune of six in the fifth place: it clings to kings and lords.

The king sends an army on campaign to set the realm right.

Xian (Influence): Success. Steadfastness is favorable. Taking a wife brings good fortune.

Six at the beginning: Influence in the big toe.

Six in the second place: Influence in the calf. Misfortune; remaining still brings good fortune.

Nine in the third place: Influence in the thigh. Clinging to what follows one: going forward brings humiliation.

Nine in the fourth place: Steadfastness brings good fortune; regret vanishes. Restlessly going and coming, companions follow your thoughts.

Nine in the fifth place: Influence in the back. No regret.

Six at the top: Influence in the jaws, cheeks, and tongue.

The 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!

The Image Commentary says: A lake upon the mountain: Xian. Thus the noble person receives others with an open heart.

Influence in the big toe: the will is directed outward.

Though there is misfortune, remaining still brings good fortune: obedience causes no harm.

Influence in the thigh: it too will not stay still. The will follows others, holding fast to what is below.

Steadfastness brings good fortune and regret vanishes: influence has not yet caused harm. Restlessly going and coming: it has not yet become luminous and great.

Influence in the back: the will is directed to trifles.

Influence in the jaws, cheeks, and tongue: speech pours forth from the mouth.

Heng (Duration): Success, no blame. Steadfastness is favorable; it is favorable to have somewhere to go.

Six at the beginning: Seeking duration too deeply. Steadfastness brings misfortune; nothing is favorable.

Nine in the second place: Regret vanishes.

Nine in the third place: One who does not sustain virtue may meet with disgrace. Steadfastness brings humiliation.

Nine in the fourth place: No game in the fields.

Six in the fifth place: Keeping one's virtue constant and steadfast brings good fortune for a woman, misfortune for a man.

Six at the top: Agitated constancy. Misfortune.

The 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!

The Image Commentary says: Thunder and wind: Heng. Thus the noble person stands firm without changing direction.

The misfortune of seeking duration too deeply: at the outset one seeks too much depth.

Regret vanishes for the second nine because it can endure in the center.

One who does not sustain virtue can find no place.

Long occupying the wrong place, how could one find game?

Steadfastness 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.

Agitated constancy at the top brings no great achievement.

Dun (Retreat): Success. Steadfastness is favorable in small matters.

Six at the beginning: At the tail of the retreat, there is danger. Do not try to go anywhere.

Six in the second place: Bind him with the hide of a yellow ox; no one can loosen it.

Nine in the third place: A retreat held back brings illness and danger. Keeping servants and concubines brings good fortune.

Nine in the fourth place: A willing retreat brings the noble person good fortune; not the petty person.

Nine in the fifth place: A fine retreat. Steadfastness brings good fortune.

Nine at the top: An ample retreat. Nothing is unfavorable.

The 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!

The Image Commentary says: A mountain beneath heaven: Dun. Thus the noble person keeps the petty person at a distance, without hatred but with dignity.

Danger at the tail of the retreat: if one does not go forward, what calamity could there be?

Binding him with a yellow ox makes the will firm.

The danger of a retreat held back: illness brings exhaustion. Keeping servants and concubines brings good fortune; this is no time for great affairs.

The noble person retreats willingly; the petty person does not.

A fine retreat, steadfast good fortune: this sets the will right.

An ample retreat, nothing unfavorable: there is nothing to doubt.

Da Zhuang (Great Power): Steadfastness is favorable.

Nine at the beginning: Power in the toes. To march brings misfortune; there is sincerity.

Nine in the second place: Steadfastness brings good fortune.

Nine 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.

Nine 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.

Six in the fifth place: Losing a sheep in an open place. No regret.

Six at the top: A ram butts the hedge; it can neither retreat nor advance. Nothing is favorable. Through hardship, good fortune.

The 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!

The Image Commentary says: Thunder above heaven: Da Zhuang. Thus the noble person does not tread where ritual propriety forbids.

Power in the toes: its sincerity comes to an end.

Steadfast good fortune for the second nine comes from holding the center.

The petty person uses force; the noble person does not.

The hedge breaks open without entanglement: one may continue forward.

Losing a sheep in an open place: the position is not fitting.

Unable to retreat or advance: this is ill considered. Through hardship comes good fortune, since the blame does not endure.

Jin (Progress): The lord of Kang is granted horses in abundance and received three times in a single day.

Six at the beginning: Advancing, then checked. Steadfastness brings good fortune. Without trust, remain generous: no blame.

Six in the second place: Advancing in sorrow. Steadfastness brings good fortune. Receive this great blessing from the royal grandmother.

Six in the third place: The multitude gives its assent. Regret vanishes.

Nine in the fourth place: Advancing like a field mouse. Steadfastness brings danger.

Six in the fifth place: Regret vanishes. Do not worry over loss or gain. Going forth brings good fortune; nothing is unfavorable.

Nine 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.

The 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.

The Image Commentary says: Brightness rises above the earth: Jin. Thus the noble person makes his own luminous virtue shine.

Advancing, then checked: one walks uprightly alone. Generosity without blame: the mandate has not yet been received.

Receiving this great blessing comes from being central and upright.

The multitude gives its assent: their will is to move upward.

The field mouse's steadfastness brings danger: its position is not fitting.

Do not worry over loss or gain: going forth brings celebration.

Using one's horns only to attack one's own town: the way has not yet shone.

Ming Yi (Darkening of the Light): it is favorable to be steadfast amid hardship.

Nine 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.

Six 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.

Nine 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.

Six 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.

Six in the fifth place: The darkening of the light of Jizi — it is favorable to be steadfast.

Six at the top: No light, only dark. First he climbed up to heaven; afterward he entered into the earth.

The 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.

The 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.

"The noble person goes on his way": righteousness would not let him eat.

The good fortune of the six in the second place lies in compliance with the rule.

The purpose of the southern hunt is a great attainment.

"He enters into the left of the belly": he wins the heart's intent.

The steadfastness of Jizi: the light cannot be put out.

"First he climbed up to heaven": he gave light to the four lands. "Afterward he entered into the earth": he lost the rule.

Jia Ren (The Family): it is favorable for the woman to be steadfast.

Nine at the beginning: Set guards upon the household, and regret vanishes.

Six 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.

Nine 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.

Six in the fourth place: Enriching the family — great good fortune.

Nine in the fifth place: The king comes to his family — do not be anxious. Good fortune.

Nine at the top: With sincerity and an awed dignity, in the end good fortune.

The 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.

The Image Commentary says: Wind comes forth from fire: Jia Ren. Thus the noble person's words have substance, and his conduct has constancy.

Guards are set upon the household while the will has not yet changed.

The good fortune of the six in the second place comes of compliance and gentleness.

When 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.

Enriching the family brings great good fortune, for compliance dwells in its place.

The king comes to his family: they love one another in return.

The good fortune of awed dignity means turning back upon oneself.

Kui (Opposition): in small matters, good fortune.

Nine 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.

Nine in the second place: One meets one's lord in a byway — no blame.

Six 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.

Nine in the fourth place: Alone amid opposition, he meets a man of worth; they place trust in each other. Danger, yet no blame.

Six in the fifth place: Regret vanishes. His kindred bite through the skin — in going forward, what blame could there be?

Nine 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.

The 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!

The Image Commentary says: Fire above, lake below: Kui. Thus the noble person is one with others and yet different.

He meets with ill-natured people so as to ward off blame.

Meeting the lord in a byway: the way is not lost.

The 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.

Mutual trust, and no blame: the will is carried out.

His kindred bite through the skin: in going forward there is blessing.

The good fortune of meeting rain: the crowd of doubts vanish.

Jian (Obstruction): it is favorable toward the southwest, unfavorable toward the northeast; it is favorable to see the great person. Steadfastness brings good fortune.

Six at the beginning: Going forward is obstruction; coming back wins praise.

Six in the second place: The king's servant meets obstruction upon obstruction — and it is not on his own account.

Nine in the third place: Going forward, obstruction; coming back, return.

Six in the fourth place: Going forward, obstruction; coming back, union with others.

Nine in the fifth place: In great obstruction, friends come.

Six at the top: Going forward, obstruction; coming back, great gain — good fortune. It is favorable to see the great person.

The 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!

The Image Commentary says: Water above on the mountain: Jian. Thus the noble person turns back into himself and cultivates his virtue.

"Going forward, obstruction; coming back wins praise": it is right to wait.

The king's servant meets obstruction upon obstruction, yet in the end he is without fault.

"Going forward, obstruction; coming back, return": those within rejoice at it.

"Coming back brings union with others": he holds the right place, and holds it with substance.

"In great obstruction, friends come": he keeps the measure of the center.

"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.

Xie (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.

Six at the beginning: No blame.

Nine in the second place: In the hunt he takes three foxes and finds a yellow arrow — steadfastness brings good fortune.

Six in the third place: To carry a burden on the back and yet ride in a carriage invites robbers to come — steadfastness brings humiliation.

Nine in the fourth place: Free the hold on your big toe, and friends come — then there is trust.

Six in the fifth place: Only when the noble person brings release is there good fortune — even the petty person puts faith in him.

Six at the top: A duke shoots a hawk from the top of a high wall — he takes it, and nothing is without advantage.

The 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!

The Image Commentary says: Thunder and rain arise: Xie. Thus the noble person pardons faults and forgives offenses.

At the meeting of firm and yielding, rightly there is no blame.

The steadfastness of the nine in the second place brings good fortune: it holds the middle way.

To carry a burden and yet ride in a carriage is shame enough; he brings the attack on himself — whom else can he blame?

"Free the hold on your big toe": the place it holds is not yet the right one.

When the noble person brings release, the petty person falls back.

The duke shoots the hawk to put an end to violence.

Sun (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.

Nine at the beginning: In the work of sacrifice, go swiftly — no blame; but decrease the offering with measure.

Nine in the second place: It is favorable to be steadfast; to march forward brings misfortune; neither decrease nor increase it.

Six in the third place: When three walk together, one is decreased; when one walks alone, he finds his friend.

Six in the fourth place: The ailment is decreased; make haste, and there will be joy — no blame.

Six in the fifth place: Someone adds to his gain; ten pairs of tortoise shells could not be refused — supreme good fortune.

Nine 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.

The 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.

The Image Commentary says: Below the mountain there is a lake: Sun. Thus the noble person masters anger and dams desire.

When the affair is done, to go swiftly is to join one's will to another's.

That it is favorable for the nine in the second place to be steadfast: it takes the center as its will.

One walks alone: with three there would be doubt.

That the ailment is decreased is matter for joy.

The supreme good fortune of the six in the fifth place comes from the blessing above.

Neither decreasing nor increasing it, he greatly attains his will.

Yi (Increase): it is favorable to have somewhere to go. It is favorable to cross the great river.

Nine at the beginning: It is favorable to undertake great works — supreme good fortune, no blame.

Six 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.

Six 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.

Six 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.

Nine 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.

Nine at the top: No one adds to him; someone strikes at him; his resolve is without constancy — misfortune.

The 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.

The Image Commentary says: Wind and thunder: Yi. Thus the noble person, seeing what is good, moves toward it; with a fault, he mends it.

Supreme good fortune, no blame: the one below does not treat the great work as his own.

Someone adds to his gain: it comes from outside.

That increase is used in the work of misfortune: this is inherent in it.

He reports to the duke, who follows: thus the will to increase is furthered.

With sincerity and a kindly heart, no need to ask. That they show kindness to my virtue: his will is greatly attained.

"No one adds to him" — that is only a one-sided saying. "Someone strikes at him" — it comes from outside.

Guai (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.

Nine at the beginning: Strength in the front toe; to go without the power to overcome brings blame.

Nine in the second place: A cry of alarm; in the dark night there are armed men — do not be anxious.

Nine 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.

Nine 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.

Nine in the fifth place: Resolute as the amaranth on the slope, he walks the middle way — no blame.

Six at the top: No cry — in the end, misfortune.

The 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.

The 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.

To go without the strength to overcome: that is the fault.

That in the dark night there are armed men: yet he holds the middle way.

The noble person resolves resolutely: in the end, no blame.

His steps falter: the place he holds is not the right one. He hears words and does not believe them: his hearing is not clear.

Walking the middle way, no blame — yet the center is not yet bright.

The misfortune of the wordless cry: it cannot last to the end.

Gou (Coming to Meet): the woman is strong; one must not marry this woman.

Six 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.

Nine in the second place: In the kitchen there is fish — no blame, but it is not for the guests.

Nine in the third place: His buttocks have no skin; his steps falter — danger, but no great fault.

Nine in the fourth place: In the kitchen there is no fish — misfortune breaks out.

Nine in the fifth place: Like a willow shading the melons, he holds beauty within: something comes down from heaven.

Nine at the top: He meets at the horn — humiliation, but no blame.

The 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!

The Image Commentary says: Wind under heaven: Gou. Thus the sovereign gives out his commands, proclaiming them to the four quarters.

Held fast by the metal brake: the yielding way is drawn and held.

In the kitchen there is fish: rightly it does not reach the guests.

His steps falter: he has not yet been drawn along.

The misfortune of no fish: he is far from the people.

That 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.

Meeting at the horn: what is above is exhausted, hence the humiliation.

Cui (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.

Six 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.

Six in the second place: Being drawn forward brings good fortune, no blame; his sincerity makes even the modest offering acceptable.

Six in the third place: Gathering, and sighing — nothing anywhere is of benefit; going, no blame, but a small humiliation.

Nine in the fourth place: Great good fortune, no blame.

Nine 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.

Six at the top: He sighs, and the tears run down — no blame.

The 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.

The Image Commentary says: The lake rises above the earth: Cui. Thus the noble person keeps arms in repair and guards against the unexpected.

Disorder sets in where they gather: his will is in disarray.

Being drawn forward brings good fortune, no blame: the center has not changed.

Going, no blame: what is above is compliant.

Great good fortune, no blame — though the place he holds is not the right one.

In the gathering he holds his place, but his will is not yet bright.

He sighs, and the tears run down: he is not at ease in what is above.

Sheng (Ascending): Supreme success. Go to see the great person; do not worry. Marching south brings good fortune.

Six at the beginning: Ascending with trust. Great good fortune.

Nine in the second place: With sincerity, it is favorable to offer the summer sacrifice. No blame.

Nine in the third place: Ascending into an empty city.

Six in the fourth place: The king makes offerings on Mount Qi. Good fortune and no blame.

Six in the fifth place: Steadfastness brings good fortune. Ascend the steps.

Six at the top: Ascending in darkness. Unceasing steadfastness is favorable.

The 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.

The Image Commentary says: Wood grows within the earth: Sheng. Thus the noble person obeys virtue, accumulating small things until they become high and great.

Ascending with trust brings great good fortune: the will accords with what is above.

The sincerity of the second nine brings joy.

Ascending into an empty city: there is nothing to doubt.

The king makes offerings on Mount Qi: he obediently serves.

Steadfast good fortune in ascending the steps: the will finds great fulfillment.

Ascending in darkness at the top: waning, not prospering.

Kun (Oppression): Success. The great person's steadfastness brings good fortune and no blame. Words spoken will not be believed.

Six at the beginning: The buttocks are pressed against a tree stump; entering a shadowed valley, one sees no one for three years.

Nine 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.

Six in the third place: Oppressed by stone, leaning upon thornbushes. Entering his home he does not see his wife. Misfortune.

Nine in the fourth place: He comes slowly, oppressed in a bronze carriage. Humiliation, but there is an end.

Nine 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.

Six at the top: Oppressed by creeping vines and a precarious perch. One says, “Moving brings regret.” With regret, going forth brings good fortune.

The 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.

The Image Commentary says: A lake without water: Kun. Thus the noble person gives up his life to fulfill his purpose.

Entering a shadowed valley: the darkness admits no light.

Oppressed amid wine and food: within, there is cause for celebration.

Leaning upon thornbushes: the yielding rides upon the firm. Entering his home without seeing his wife: this is an ill omen.

Coming slowly: the will is set on what is below. Though the position is not fitting, there is support.

Nose cut off and feet severed: the will is unfulfilled. Slowly there comes release, through central uprightness. Sacrifices are favorable, bringing blessing.

Oppressed by creeping vines: the time is not yet right. Moving brings regret; with regret, it is good to go forth.

Jing (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.

Six at the beginning: Muddy well water is not drunk. No animals come to an old well.

Nine in the second place: In the hollow of the well, one shoots at little fish; the earthenware jug is cracked and leaks.

Nine 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.

Six in the fourth place: The well is lined with masonry. No blame.

Nine in the fifth place: The well is clear; its cold spring water is drunk.

Six at the top: Draw from the well; do not cover it. With sincerity, supreme good fortune.

The 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.

The Image Commentary says: Water above wood: Jing. Thus the noble person encourages the people in their labor and urges them to help one another.

Muddy well water is not drunk because it lies below. No animals come to the old well: its time has passed.

Shooting at little fish in the well's hollow: there is no one to help.

The clean well from which none drink gives pain to those who pass. Seek a wise king, and receive blessing.

Lining the well with masonry without blame is repairing the well.

Drinking from the cold spring: it is central and upright.

Supreme good fortune at the top: a great work is complete.

Ge (Revolution): When the appointed day has passed, trust comes. Supreme success; steadfastness is favorable. Regret vanishes.

Nine at the beginning: Bound fast with the hide of a yellow ox.

Six in the second place: When the appointed day has passed, make the change. Going forth brings good fortune and no blame.

Nine in the third place: Going forth brings misfortune; steadfastness brings danger. When talk of change has come three times, there is trust.

Nine in the fourth place: Regret vanishes. With sincerity, change the mandate. Good fortune.

Nine in the fifth place: The great person changes like a tiger. Even before divination, there is trust.

Six 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.

The 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!

The Image Commentary says: Fire within the lake: Ge. Thus the noble person sets the calendar in order and makes the seasons clear.

Bound fast with a yellow ox: one cannot yet take action.

Changing when the appointed day has passed: going forth brings what is excellent.

When talk of change has come three times, where else should one go?

The good fortune of changing the mandate comes from trust in the will.

The great person changes like a tiger: his markings shine brightly.

The noble person changes like a leopard: his markings are luxuriant. The petty person changes his face, obediently following his ruler.

Ding (The Cauldron): Supreme good fortune and success.

Six 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.

Nine in the second place: The cauldron holds food. My adversary is ill and cannot come near me. Good fortune.

Nine 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.

Nine in the fourth place: The cauldron breaks a leg and spills the duke's meal. Its bearer is soaked in disgrace. Misfortune.

Six in the fifth place: The cauldron has yellow handles and a golden carrying bar. Steadfastness is favorable.

Nine at the top: The cauldron has a jade carrying bar. Great good fortune; nothing is unfavorable.

The 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.

The Image Commentary says: Fire above wood: Ding. Thus the noble person sets positions right and secures the mandate.

The 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.

The cauldron holds food: take care where you go. My adversary is ill: in the end there is no fault.

The cauldron's handles are changed: it loses its proper function.

Spilling the duke's meal: what becomes of trust?

The cauldron's yellow handles: the center supplies its substance.

The jade carrying bar is above: firm and yielding are in balance.

Zhen (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.

Nine at the beginning: Thunder comes with terror; afterward laughter and talk ring out. Good fortune.

Six 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.

Six in the third place: Thunder leaves one trembling. Going forth despite the thunder brings no calamity.

Nine in the fourth place: Thunder sinks into the mud.

Six in the fifth place: Thunder comes and goes with danger. One fears no loss, yet has work to do.

Six 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.

The 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.

The Image Commentary says: Thunder pealing again and again: Zhen. Thus the noble person, in fear and trembling, examines and cultivates himself.

Thunder comes with terror: fear brings blessing. Laughter and talk ring out: afterward there is order.

Thunder comes with danger because the yielding rides upon firmness.

Thunder leaves one trembling: the position is not fitting.

Thunder sinks into the mud: its light has not yet shone.

Thunder comes and goes with danger: proceeding is perilous. The work remains centered; nothing great is lost.

Thunder 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.

Gen (Keeping Still): Keeping the back still, one does not grasp one's body. Walking through the courtyard, one sees no people. No blame.

Six at the beginning: Keeping the toes still. No blame. Lasting steadfastness is favorable.

Six in the second place: Keeping the calves still, one cannot rescue the one who follows. The heart is not glad.

Nine in the third place: Keeping the waist still, one tears the muscles along the spine. Danger sears the heart.

Six in the fourth place: Keeping the body still. No blame.

Six in the fifth place: Keeping the jaws still, one's words are sincere. Regret vanishes.

Nine at the top: Deeply rooted stillness. Good fortune.

The 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.

The Image Commentary says: Mountains standing together: Gen. Thus the noble person's thoughts do not pass beyond his station.

Keeping the toes still: one has not lost what is right.

Unable to rescue the one who follows: one has not withdrawn to listen.

Keeping the waist still: danger scorches the heart.

Keeping the body still: restraint is applied to oneself.

Keeping the jaws still comes from being central and upright.

The good fortune of deeply rooted stillness comes from a generous ending.

Jian (Gradual Progress): A woman's marriage brings good fortune. Steadfastness is favorable.

Six at the beginning: Wild geese gradually reach the riverbank. The young son is in danger; there is talk, but no blame.

Six in the second place: Wild geese gradually reach the rock. Eating and drinking in contentment. Good fortune.

Nine 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.

Six in the fourth place: Wild geese gradually reach the tree; perhaps they find a level branch. No blame.

Nine 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.

Nine at the top: Wild geese gradually reach the high ground. Their feathers may be used for ceremonial ornament. Good fortune.

The 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.

The Image Commentary says: Wood upon the mountain: Jian. Thus the noble person abides in worthy virtue and improves customs.

The young son's danger: by right there is no blame.

Eating and drinking in contentment: they are not filled without working for it.

The 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.

Perhaps they find a level branch: obedient and gentle.

In the end nothing can defeat them: good fortune, for their wish is fulfilled.

Their feathers may be used for ceremonial ornament: good fortune, for the order cannot be disturbed.

Gui Mei (The Marrying Maiden): Going forth brings misfortune. Nothing is favorable.

Nine at the beginning: The marrying maiden becomes a younger attendant wife. Though lame, she can walk. Going forth brings good fortune.

Nine in the second place: Though one-eyed, she can see. Steadfastness is favorable for one who lives in seclusion.

Six in the third place: The marrying maiden goes as a waiting woman; she returns to marry as a younger attendant wife.

Nine in the fourth place: The marrying maiden misses the appointed time. Though marriage is delayed, its time will come.

Six 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.

Six 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.

The 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.

The Image Commentary says: Thunder over the lake: Gui Mei. Thus the noble person knows what may fail in enduring relationships and their endings.

The marrying maiden goes as a younger attendant wife: this provides constancy. Though lame, she can walk and find good fortune: they support each other.

Steadfastness is favorable for one in seclusion: she has not altered the constant order.

The marrying maiden goes as a waiting woman: the time is not yet fitting.

The intention behind missing the appointed time: she waits before going forth.

Emperor 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.

The top six has nothing in it: she holds up an empty basket.

Feng (Abundance): Success. The king attains it. Do not worry; it is fitting for the sun to stand at noon.

Nine at the beginning: Meeting one's matching lord, even for ten days brings no blame. Going forth wins esteem.

Six 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.

Nine in the third place: The curtains grow thick; at noon one sees faint stars. His right arm is broken. No blame.

Nine in the fourth place: The canopy grows thick; at noon one sees the Dipper. Meeting a lord of like kind brings good fortune.

Six in the fifth place: Splendor comes, bringing celebration and praise. Good fortune.

Six 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.

The 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?

The Image Commentary says: Thunder and lightning arrive together: Feng. Thus the noble person decides cases and carries out punishments.

Even ten days bring no blame; beyond ten days comes calamity.

Let sincerity shine forth: trust brings the will into the open.

The curtains grow thick: one cannot undertake great affairs. His right arm is broken: in the end it cannot be used.

The 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.

The good fortune of six in the fifth place brings celebration.

He enlarges his house, soaring to heaven's edge. Peering through the door, he finds it utterly empty: he has hidden himself away.

Lu (The Traveler): Success in small things. For the traveler, steadfastness brings good fortune.

Six at the beginning: The traveler fusses over trifles; this draws disaster upon him.

Six in the second place: The traveler reaches lodging, carries his goods, and gains a loyal young servant.

Nine in the third place: The traveler's lodging burns; he loses his young servant. Steadfastness brings danger.

Nine in the fourth place: The traveler finds a resting place and gains goods and an ax, yet my heart is not glad.

Six in the fifth place: Shooting a pheasant, he loses one arrow. In the end he receives praise and appointment.

Nine at the top: A bird's nest burns. The traveler first laughs, then wails aloud. Losing an ox in the open country brings misfortune.

The 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!

The Image Commentary says: Fire upon a mountain: Lu. Thus the noble person is clear and cautious in applying punishments and does not prolong imprisonment.

The traveler fusses over trifles: his will reaches an impasse and disaster.

Gaining a loyal young servant: in the end there is no fault.

The traveler's lodging burns: this is already a wound. Treating those below as a traveler must rightly lead to loss.

The traveler finds a resting place but has not found his position. Though he gains goods and an ax, his heart is not glad.

In the end he receives praise and appointment: recognition reaches him from above.

For 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.

Xun (The Gentle Wind): Success in small things. It is favorable to have somewhere to go; favorable to see the great person.

Six at the beginning: Advancing and retreating. Steadfastness is favorable for a warrior.

Nine in the second place: Bowing beneath the bed. Historians and shamans are employed in profusion. Good fortune and no blame.

Nine in the third place: Repeatedly yielding. Humiliation.

Six in the fourth place: Regret vanishes. Hunting brings three kinds of game.

Nine 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.

Nine at the top: Bowing beneath the bed, one loses one's goods and ax. Steadfastness brings misfortune.

The 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.

The Image Commentary says: Wind following wind: Xun. Thus the noble person extends commands and carries out affairs.

Advancing and retreating: the will is uncertain. Steadfastness favors a warrior: his will is disciplined.

The good fortune of their profusion comes from attaining the center.

The humiliation of repeatedly yielding: the will has reached its limit.

Hunting and gaining three kinds of game brings achievement.

Good fortune for the fifth nine: the position is upright and central.

Bowing beneath the bed: above has reached its limit. Losing goods and ax: even uprightness brings misfortune.

Dui (Joy): Success. Steadfastness is favorable.

Nine at the beginning: Harmonious joy. Good fortune.

Nine in the second place: Sincere joy. Good fortune; regret vanishes.

Six in the third place: Joy that comes unbidden. Misfortune.

Nine in the fourth place: Weighing joy, not yet at peace; cutting off illness brings happiness.

Nine in the fifth place: Trusting what strips away brings danger.

Six at the top: Drawing others into joy.

The 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!

The Image Commentary says: Lakes joined together: Dui. Thus the noble person discusses and practices with friends.

The good fortune of harmonious joy: in action there is no doubt yet.

The good fortune of sincere joy: the will is trustworthy.

The misfortune of joy that comes unbidden: the position is not fitting.

Happiness for the fourth nine: there is cause for celebration.

Trusting what strips away: the position is upright and fitting.

The top six draws others into joy: it has not yet shone brightly.

Huan (Dispersion): Success. The king approaches his temple. It is favorable to cross the great river; steadfastness is favorable.

Six at the beginning: Use a strong horse for rescue. Good fortune; regret vanishes.

Nine in the second place: In dispersion, he hurries to his support. Regret vanishes.

Six in the third place: Dispersing concern for oneself. No regret.

Six in the fourth place: Dispersing one's group. Supreme good fortune. Dispersion gathers into a mound: not what ordinary people could have imagined.

Nine in the fifth place: Dispersing his great command like sweat; dispersing the king's stores. No blame.

Nine at the top: Dispersing bloodshed; departing, going far away. No blame.

The 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.

The Image Commentary says: Wind passes over water: Huan. Thus the former kings offered sacrifice to the Deity and established temples.

The good fortune of the beginning six comes from obedience.

In dispersion, hurrying to his support: the wish is fulfilled.

Dispersing concern for oneself: the will is turned outward.

Dispersing one's group brings supreme good fortune: it is bright and great.

No blame in the king's dwelling: he occupies the rightful place.

Dispersing bloodshed means distancing oneself from harm.

Jie (Limitation): Success. Bitter restraint cannot be held steadfastly.

Nine at the beginning: Not going beyond the inner courtyard. No blame.

Nine in the second place: Not going beyond the outer courtyard. Misfortune.

Six in the third place: If one does not restrain oneself, one will sigh. No blame.

Six in the fourth place: Resting content with restraint. Success.

Nine in the fifth place: Sweet restraint. Good fortune; going forth wins esteem.

Six at the top: Bitter restraint. Steadfastness brings misfortune; regret vanishes.

The 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.

The Image Commentary says: Water above the lake: Jie. Thus the noble person establishes measures and standards and deliberates on virtue and conduct.

Not going beyond the inner courtyard: one knows when the way is open and when blocked.

Not going beyond the outer courtyard: the proper time is utterly lost.

Sighing for want of restraint: whom else could one blame?

The success of resting content with restraint comes from following the way from above.

Sweet restraint brings good fortune because it occupies the central place.

Bitter restraint and steadfast misfortune: its way has reached its limit.

Zhong Fu (Inner Trust): Pigs and fish bring good fortune. It is favorable to cross the great river; steadfastness is favorable.

Nine at the beginning: Taking care brings good fortune. Other concerns bring unrest.

Nine 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.”

Six in the third place: Encountering a rival, one beats the drum or falls silent, weeps or sings.

Six in the fourth place: The moon has passed its full; a pair of horses is lost. No blame.

Nine in the fifth place: Trust binds them together. No blame.

Nine at the top: A rooster's cry rises to heaven. Steadfastness brings misfortune.

The 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.

The Image Commentary says: Wind above the lake: Zhong Fu. Thus the noble person deliberates on criminal cases and postpones executions.

Taking care brings the beginning nine good fortune: its will has not changed.

Its young answer it: the heart's innermost wish.

One may beat the drum or fall silent: the position is not fitting.

The pair of horses is lost: severing ties with its kind to go upward.

Trust binds them together because the position is upright and fitting.

A rooster's cry rises to heaven: how could that endure?

Xiao 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.

Six at the beginning: A flying bird brings misfortune.

Six in the second place: Passing the grandfather, one meets the grandmother; not reaching the ruler, one meets his minister. No blame.

Nine in the third place: If one does not go past, guard against it; if one follows, someone may strike. Misfortune.

Nine 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.

Six 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.

Six at the top: Not meeting it, one passes beyond. The flying bird is caught. Misfortune: this is called calamity and disaster.

The 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.

The 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.

A flying bird brings misfortune: nothing can be done about it.

Not reaching the ruler: a minister must not surpass him.

If one follows, someone may strike: how grave the misfortune!

Without 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.

Dense clouds without rain: they have already risen too high.

Not meeting it, one passes beyond: one has risen too high.

Ji-ji (After Completion): Success in small matters. Steadfastness is favorable. Good fortune at first; disorder at the end.

Nine at the beginning: Dragging the wheels, wetting the tail. No blame.

Six in the second place: A woman loses the screen from her carriage. Do not pursue it; she recovers it in seven days.

Nine in the third place: Gao Zong attacked the Ghost Country and subdued it in three years. Do not employ petty persons.

Six in the fourth place: The fine cloth has rags for patching. Be on guard all day.

Nine 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.

Six at the top: Wetting the head. Danger.

The 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.

The Image Commentary says: Water above fire: Ji-ji. Thus the noble person thinks of calamity and prepares to prevent it.

Dragging the wheels: by right there is no blame.

Recovery in seven days follows the middle way.

Subduing them in three years brings exhaustion.

Being on guard all day: there is cause for suspicion.

The 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.

Wetting the head brings danger: how could this endure?

Wei Ji (Before Completion): Success. A young fox has almost crossed, but wets its tail. Nothing is favorable.

Six at the beginning: Wetting the tail. Humiliation.

Nine in the second place: Dragging the wheels. Steadfastness brings good fortune.

Six in the third place: Before completion, marching brings misfortune. It is favorable to cross the great river.

Nine 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.

Six in the fifth place: Steadfastness brings good fortune and no regret. The noble person's light shines with sincerity. Good fortune.

Nine at the top: Drinking wine in trust brings no blame. But wetting the head means trust loses what is right.

The 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.

The Image Commentary says: Fire above water: Wei Ji. Thus the noble person carefully distinguishes things and assigns each its place.

Wetting the tail means failing to recognize the limit.

Steadfast good fortune for the second nine: from the center it acts uprightly.

Before completion, marching brings misfortune because the position is not fitting.

Steadfast good fortune and the vanishing of regret: the will goes forward.

The noble person's light: its radiance brings good fortune.

Drinking wine and wetting the head means failing to recognize restraint.

Heaven 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.

The 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.

The 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.

The 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.

The 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.

The 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.

The 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.”

Sages 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.

“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.”

“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.”

“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.”

“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.”

“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.”

The 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.”

Heaven 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.

Qian'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?”

The 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?

Threefold 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?

The 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?

The 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.

When the Master said, “The Changes contains four ways of the sages,” this is what he meant.

The 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.”

The 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.’”

The 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.”

Are 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.

The 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.

In 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).

After 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).

After 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.

They 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).

They 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).

They 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).

They 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).

In 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).

In 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).

In 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).

Thus 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.

Yang 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.

The 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.”

The 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?”

The 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.”

The 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.’”

The 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.’”

The 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.”

The 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.”

The 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.”

The 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.’”

The 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.

The Changes arose, perhaps, in the middle ages. Were its makers beset by worries? Therefore:

Lu (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.

Treading 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.

Treading 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.

The 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.

The 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.

The 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?

The 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.

The 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.

Qian 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.

Heaven 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.

One 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.

In 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.

In 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.

Heaven 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.

Thunder 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.

The 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.

All beings emerge in Zhen, the east.

They come into order in Xun, the southeast: their ordering means all beings become pure and ordered.

Li 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.

Kun is earth: all beings come to it for nourishment. Thus it is said that they come to labor in Kun.

Dui is true autumn, when all beings rejoice. Thus it is said that they speak with joy in Dui.

They struggle in Qian, the trigram of the northwest: yin and yang press upon one another.

Kan 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.

Gen 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.

Spirit is what is spoken of as working wonders in all beings.

Nothing moves all beings more swiftly than thunder.

Nothing bends all beings more swiftly than wind.

Nothing dries all beings more thoroughly than fire.

Nothing delights all beings more than the lake.

Nothing moistens all beings more than water.

Nothing more richly ends and begins all beings than Gen.

Thus 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.

Qian is strength. Kun is obedience. Zhen is movement. Xun is penetration. Kan is the pit. Li is clinging. Gen is stillness. Dui is joy.

Qian is the horse; Kun the ox; Zhen the dragon; Xun the rooster; Kan the pig; Li the pheasant; Gen the dog; Dui the sheep.

Qian is the head; Kun the belly; Zhen the feet; Xun the thighs; Kan the ears; Li the eyes; Gen the hands; Dui the mouth.

Qian is heaven and is therefore called father; Kun is earth and is therefore called mother.

At 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.

At 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.

At 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.

Qian 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.

Kun is earth, the mother, cloth, a cauldron, miserliness, evenness, a cow with calf, a great wagon, patterns, the multitude, and a handle.

Among colors of earth it is black.

Zhen is thunder, a dragon, dark yellow, spreading forth, a great road, the eldest son, rash decisiveness, green bamboo, and rushes and reeds.

Among horses it is one that neighs well, has one white hind leg, or bears a white blaze on its forehead.

Among crops it is those whose shoots grow back.

At its limit it is strength and fresh abundance.

Xun is wood, wind, the eldest daughter, the straightness of a cord, craft, whiteness, length, height, advancing and retreating, indecision, and scent.

Among people it means sparse hair, a broad forehead, much white in the eyes, and a profit in trade nearly threefold.

At its limit it becomes the trigram of agitation.

Kan is water, ditches and channels, concealment, bending and straightening, bows and wheels.

Among people it is added anxiety, illness of the heart, earache, the trigram of blood, and red.

Among horses it is a beautiful back, a restless heart, a lowered head, thin hooves, and dragging along.

Among carriages it is many defects; it is also passage, the moon, and a thief.

Among trees it is hard wood with a thick core.

Li is fire, the sun, lightning, the middle daughter, armor and helmets, spears and weapons.

Among people it is a large belly; it is the trigram of dryness, a soft-shelled turtle, crab, snail, mussel, and tortoise.

Among trees it is a hollow, withered crown.

Gen 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.

Among trees it is hard wood with many knots.

Dui is a lake, the youngest daughter, a shaman, mouth and tongue, breaking and snapping, and joining and separating.

Among lands it is hard salty ground; it is also a concubine and a sheep.

Once there are heaven and earth, the myriad beings are born.

What 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.

Beings newly born are necessarily ignorant. Therefore Meng (Youthful Folly) follows; Meng means ignorance, the immaturity of beings.

Immature beings must be nourished. Therefore Xu (Waiting) follows; Xu is the way of food and drink.

Food and drink inevitably bring conflict. Therefore Song (Conflict) follows.

Conflict inevitably raises a multitude. Therefore Shi (The Army) follows; Shi means a multitude.

A multitude must join together. Therefore Bi (Holding Together) follows; Bi means joining.

Joining together must lead to gathering and restraint. Therefore Xiao Xu (Small Taming) follows.

When things have been gathered, there is ritual. Therefore Lu (Treading) follows.

Treading brings peace, and only then security. Therefore Tai (Peace) follows; Tai means free passage.

Things cannot pass freely forever. Therefore Pi (Stagnation) follows.

Things cannot remain stagnant forever. Therefore Tong Ren (Fellowship with Others) follows.

When people join together, things come to them. Therefore Da You (Great Possession) follows.

Those who possess great things must not fill themselves to excess. Therefore Qian (Modesty) follows.

Possessing much yet able to be modest, one surely feels glad. Therefore Yu (Enthusiasm) follows.

Gladness must have followers. Therefore Sui (Following) follows.

When others follow with gladness, there is work to be done. Therefore Gu (Repairing Decay) follows; Gu means an affair.

After work is undertaken, greatness becomes possible. Therefore Lin (Approach) follows; Lin means greatness.

Once things are great, they can be contemplated. Therefore Guan (Contemplation) follows.

What can be contemplated then can be joined. Therefore Shi Ke (Biting Through) follows; Ke means joining.

Things cannot merely join haphazardly. Therefore Bi (Adornment) follows; Bi means ornament.

When adornment is taken to its utmost, flourishing is exhausted. Therefore Bo (Stripping Away) follows; Bo means stripping away.

Things cannot remain exhausted forever. Once stripping reaches its limit above, it returns below. Therefore Fu (Return) follows.

Once one returns, one acts without falsehood. Therefore Wu Wang (Innocence) follows.

Only with innocence can one gather and restrain. Therefore Da Xu (Great Taming) follows.

Once things are gathered, they can be nourished. Therefore Yi (Nourishment) follows; Yi means nourishing.

Without nourishment, things cannot move. Therefore Da Guo (Great Excess) follows.

Things cannot exceed their bounds forever. Therefore Kan (The Repeated Abyss) follows; Kan means falling into a pit.

What has fallen must cling to something. Therefore Li (Fire) follows; Li means clinging.

Once 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.

The way of husband and wife must endure. Therefore Heng (Duration) follows; Heng means enduring.

Things cannot dwell forever in one place. Therefore Dun (Retreat) follows; Dun means withdrawing.

Things cannot retreat forever. Therefore Da Zhuang (Great Power) follows.

Things cannot remain strong forever. Therefore Jin (Progress) follows; Jin means advancing.

Advancing inevitably brings injury. Therefore Ming Yi (Darkening of the Light) follows; Yi means injury.

Those injured outside must return home. Therefore Jia Ren (The Family) follows.

When the household way is exhausted, division follows. Therefore Kui (Opposition) follows; Kui means division.

Division inevitably brings difficulty. Therefore Jian (Obstruction) follows; Jian means difficulty.

Things cannot remain difficult forever. Therefore Xie (Deliverance) follows; Xie means easing.

Easing inevitably entails some loss. Therefore Sun (Decrease) follows.

If decrease continues without end, increase must follow. Therefore Yi (Increase) follows.

If increase continues without end, a breakthrough must come. Therefore Guai (Breakthrough) follows; Guai means decision.

Decision must bring an encounter. Therefore Gou (Coming to Meet) follows; Gou means meeting.

Only once things meet can they gather. Therefore Cui (Gathering Together) follows; Cui means gathering.

Gathering and rising is called Sheng (Ascending). Therefore Sheng follows.

Ascending without cease inevitably brings oppression. Therefore Kun (Oppression) follows.

What is oppressed above must return below. Therefore Jing (The Well) follows.

The way of the well cannot remain unchanged. Therefore Ge (Revolution) follows.

Nothing transforms things as the cauldron does. Therefore Ding (The Cauldron) follows.

None is better fitted to preside over the vessels than the eldest son. Therefore Zhen (Thunder) follows; Zhen means movement.

Things cannot keep moving forever; they stop. Therefore Gen (Keeping Still) follows; Gen means stopping.

Things cannot remain stopped forever. Therefore Jian (Gradual Progress) follows; Jian means advancing.

Advancing must lead somewhere to belong. Therefore Gui Mei (The Marrying Maiden) follows.

One who finds where one belongs must grow great. Therefore Feng (Abundance) follows; Feng means greatness.

Greatness taken to its limit must lose its dwelling. Therefore Lu (The Traveler) follows.

A traveler who finds no welcome must enter gently. Therefore Xun (The Gentle Wind) follows; Xun means entering.

Only after entering can there be delight. Therefore Dui (Joy) follows; Dui means delight.

After delight comes dispersal. Therefore Huan (Dispersion) follows; Huan means parting.

Things cannot remain parted forever. Therefore Jie (Limitation) follows.

Restraint brings trust. Therefore Zhong Fu (Inner Trust) follows.

Those who have trust must act on it. Therefore Xiao Guo (Small Excess) follows.

When things surpass their bounds, they must cross over. Therefore Ji-ji (After Completion) follows.

Things cannot be brought to an absolute end. Therefore Wei Ji (Before Completion) follows, and here it ends.

Qian (Heaven) is firm, Kun (Earth) yielding. Bi (Holding Together) rejoices; Shi (The Army) worries.

In Lin (Approach) and Guan (Contemplation), one either gives or seeks.

Zhun (Difficulty at the Beginning) comes into view without losing its dwelling; Meng (Youthful Folly) is confused yet becomes manifest.

Zhen (Thunder) rises; Gen (Mountain) stops.

Sun (Decrease) and Yi (Increase) mark the beginnings of prosperity and decline.

Da Xu (Great Taming) concerns the time; Wu Wang (Innocence) concerns calamity.

Cui (Gathering Together) gathers; Sheng (Ascending) does not return.

Qian (Modesty) makes light of itself; Yu (Enthusiasm) grows slack.

Shi Ke (Biting Through) is eating; Bi (Adornment) is without color.

Dui (Lake) appears; Xun (Wind/Wood) hides.

Sui (Following) has no cause; Gu (Repairing Decay) puts things in order.

Bo (Stripping Away) decays; Fu (Return) turns back.

Jin (Progress) is daylight; Ming Yi (Darkening of the Light) is injury.

Jing (The Well) opens a way; Kun (Oppression) is an encounter.

Xian (Influence) is swift; Heng (Duration) is lasting.

Huan (Dispersion) separates; Jie (Limitation) stops.

Xie (Deliverance) eases; Jian (Obstruction) brings difficulty.

Kui (Opposition) is outside; Jia Ren (The Family) is inside.

Pi (Stagnation) and Tai (Peace) stand opposed to one another.

Da Zhuang (Great Power) stops; Dun (Retreat) withdraws.

Da You (Great Possession) has multitudes; Tong Ren (Fellowship with Others) is close kinship.

Ge (Revolution) casts away the old; Ding (The Cauldron) takes up the new.

Xiao Guo (Small Excess) goes beyond; Zhong Fu (Inner Trust) is sincere.

Feng (Abundance) has many affairs; Lu (The Traveler) has few loved ones.

Li (Fire) rises; Kan (Water) descends.

Xiao Xu (Small Taming) has little; Lu (Treading) does not stay still.

Xu (Waiting) does not advance; Song (Conflict) is not close.

Da Guo (Great Excess) overturns; Gou (Coming to Meet) is an encounter: the yielding meets the firm.

In 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.

Gui Mei (The Marrying Maiden) is the woman's end; Wei Ji (Before Completion) is the man's impasse.

Guai (Breakthrough) is decision: the firm decides against the yielding. The noble person's way grows; the petty person's way wanes.

Qian 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.