I Ching (Book of Changes)

Qian (Heaven): Supreme success. Staying steady is favorable.

Nine at the beginning: A 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 works tirelessly all day and stays alert at night. There is danger, but no blame.

Nine in the fourth place: Perhaps the dragon leaps in the deep pool. No blame.

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

Nine at the top: A dragon rises too high. There will be regret.

All lines nine: A group of dragons appears with no leader. Good fortune.

The Judgment Commentary says: Great is Qian's supreme beginning! Everything depends on it for its start, and it governs heaven. Clouds move and rain falls; all kinds of things take shape. Its great brightness knows the beginning and end, and the six positions are formed in due time. At the right times it rides the six dragons to drive through heaven. Qian's way changes and transforms things, setting each creature's nature and life in its proper place. It preserves and unites the great harmony; this makes staying steady favorable. It comes first among all things, and every nation is at peace.

The Image Commentary says: Heaven moves with strength. The noble person therefore works to strengthen himself without stopping.

A hidden dragon must not act because yang is still below.

A dragon appears in the field: its goodness reaches everyone.

Working tirelessly all day means following the way over and over.

Perhaps leaping in the deep pool means moving forward brings no blame.

A dragon flies in the sky: the great person takes action.

A dragon rising too high has regret because fullness cannot last.

All lines nine means that heaven's goodness cannot take the lead.

The Commentary on the Words of the Text says: The supreme is the first among good things. Success is the coming together of what is excellent. Favorability is the harmony of what is right. Steadfastness is the support of all actions. The noble person practices kindness and can thereby lead others. Bringing good things together allows him to observe proper conduct. Helping things brings him into harmony with what is right. Staying firm enables him to carry out his work. The noble person practices these four virtues. That is why it says, “Qian: supreme, success, favorable, steadfast.”

Nine at the beginning says, “A hidden dragon. Do not act.” What does this mean? The Master said, “This is a person with the dragon's virtue who stays out of sight. The world does not change him, and he does not seek fame. He withdraws from the world without feeling troubled; he is not recognized as right, but remains untroubled. If he is glad to do something, he does it; if concerned, he avoids it. Firm and impossible to uproot, he is the hidden dragon.”

Nine in the second place says, “A dragon appears in the field. It is favorable to see the great person.” What does this mean? The Master said, “This is someone with the dragon's virtue who is centered and upright. His everyday words are trustworthy and his everyday actions careful. He keeps wrongdoing away and preserves his sincerity. He benefits the world without boasting, and his wide-reaching goodness changes things. The Classic says, ‘A dragon appears in the field. It is favorable to see the great person.’ This is the virtue of a ruler.”

Nine in the third place says, “The noble person works tirelessly all day and stays alert at night. There is danger, but no blame.” What does this mean? The Master said, “The noble person improves his character and develops his work. Loyalty and trust are how he improves his character. He refines his words and makes his sincerity clear to establish his work. Knowing when a point has been reached and then reaching it means he can be told about the first signs of change. Knowing when to stop and stopping means he can uphold what is right. Thus he is not arrogant when he holds a high position and is not worried when he is in a low one. He keeps working and remains alert as the times demand. Though in danger, he has no blame.”

Nine in the fourth place says, “Perhaps the dragon leaps in the deep pool. No blame.” What does this mean? The Master said, “Moving up or down without a fixed pattern is not wrongdoing. Advancing and withdrawing without a fixed routine is not abandoning others. The noble person improves his character and develops his work because he wants to act when the time is right. So there is no blame.”

Nine in the fifth place says, “A dragon flies in the sky. It is favorable to see the great person.” What does this mean? The Master said, “Sounds of the same kind answer each other, and things with the same breath seek each other. Water flows toward wet places; fire moves toward dry places. Clouds follow the dragon and wind follows the tiger. When a wise person rises, all things look toward him. Things rooted in heaven draw near what is above, and things rooted in earth draw near what is below. Each follows its own kind.”

Nine at the top says, “A dragon rises too high. There will be regret.” What does this mean? The Master said, “He is honored but has no position. He is high up but has no people. Capable people are in low positions and cannot help him. This is why acting brings regret.”

“A hidden dragon must not act” means he is below.

“A dragon appears in the field” means the time allows him a place.

“Working tirelessly all day” means getting things done.

“Perhaps leaping in the deep pool” means testing himself.

“A dragon flies in the sky” means governing from above.

“A dragon rises too high and has regret” means the trouble of reaching the limit.

“Qian's supreme beginning employs all lines nine” means the world is well governed.

“A hidden dragon must not act” means yang energy is concealed.

“A dragon appears in the field” means the world becomes bright and ordered.

“Working tirelessly all day” means acting in step with the times.

“Perhaps leaping in the deep pool” means Qian's way now changes.

“A dragon flies in the sky” means taking one's place in heaven's virtue.

“A dragon rises too high and has regret” means reaching the limit along with the times.

“Qian's supreme beginning employs all lines nine” means heaven's pattern becomes visible.

Qian's supreme beginning is what starts things and gives them success. Favorability and steadfastness are its nature and disposition. Qian begins things and can benefit the whole world with fine gifts, without saying what the benefit will be. How great it is! Great is Qian's supreme beginning: firm, strong, centered, upright, pure, and refined. Its six lines unfold and communicate the nature of things in every direction. At the right times it rides the six dragons to drive through heaven. Clouds move, rain falls, and the world is at peace.

The noble person makes completed character the basis of action, something visible in what he does each day. Being hidden means being concealed and not yet seen, and that the work is not yet finished. So the noble person does not act.

The noble person learns to gather knowledge, asks questions to distinguish things, remains generous in his position, and acts with kindness. The Classic says, “A dragon appears in the field. It is favorable to see the great person.” This is the virtue of a ruler.

Nine in the third place is firm on top of firm but is not in the middle. Above, it is not in heaven; below, it is not in the field. So the noble person works tirelessly and remains alert as the times demand. Though in danger, he has no blame.

Nine in the fourth place is firm on top of firm but is not in the middle. Above, it is not in heaven; below, it is not in the field; in the middle, it is not among people. That is why the text says “perhaps.” “Perhaps” expresses uncertainty, so there is no blame.

The great person has a virtue that matches heaven and earth, a brightness that matches the sun and moon, an order that matches the four seasons, and good and bad fortunes that match those of spirits and gods. If he acts before heaven, heaven does not oppose him; if he acts after heaven, he follows heaven's timing. Heaven itself does not oppose him. How could people oppose him? How could spirits and gods?

Rising too high means knowing how to advance but not how to retreat, knowing how to survive but not how to perish, knowing how to gain but not how to lose. Is it only the wise person who understands this? Knowing advance and retreat, survival and death, without losing what is right—isn't that something only a wise person can do?

Kun (Earth): Supreme success. A mare's staying steady is favorable. When the noble person has somewhere to go, he is lost at first but later finds a guide. It is favorable to gain friends in the southwest and lose friends in the northeast. Staying calm and steady brings good fortune.

Six at the beginning: When you walk on frost, solid ice is coming.

Six in the second place: Straight, square, and great. Even without practice, nothing is unfavorable.

Six in the third place: Keep your gifts hidden and stay steady. If you follow the king's business, do not claim success, but bring it to completion.

Six in the fourth place: Tie up the bag. No blame and no praise.

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

Six at the top: Dragons fight in the open country. Their blood is dark and yellow.

All lines six: Staying steady forever is favorable.

The Judgment Commentary says: Kun's supreme beginning is complete! Everything depends on it for birth; it accepts and follows heaven. Kun is thick and bears all things. Its virtue reaches without limit. It holds everything within itself, is wide and bright, and all kinds of things prosper. The mare is of the earth's kind and crosses the earth without limit. Yielding and obedient, it benefits from staying steady. When the noble person travels, he first gets lost and strays from the path; later he follows and finds what is constant. In the southwest he gains friends and travels with his own kind; in the northeast he loses friends but ultimately gains a blessing. The good fortune of staying calm and steady accords with the boundless earth.

The Image Commentary says: Earth has Kun's form. The noble person supports all things through the depth of his character.

Walking on frost and finding solid ice means that yin has begun to freeze. By following this gradual course, it becomes solid ice.

When the six in the second place moves, it is straight and square. Without practice, nothing is unfavorable: earth's way is bright.

Keeping one's gifts hidden and staying steady means bringing them out at the right time. Following the king's business shows a wide and bright understanding.

Tying up the bag brings no blame because being careful prevents harm.

The yellow lower garment brings supreme good fortune because its beauty is within.

Dragons fight in the open country because their way has reached its limit.

All lines six call for staying steady forever, so that greatness reaches its end.

The Commentary on the Words of the Text says: Kun is completely yielding, yet strong when it moves. It is completely still, yet its virtue has clear boundaries. By following behind, it finds a guide and a lasting order. It holds all things, and its transformation is bright. How obedient Kun's way is! It accepts heaven and acts when the time is right.

A family that builds up good actions will certainly have blessings left over. A family that builds up bad actions will certainly have troubles left over. When a minister kills his ruler or a son kills his father, this does not come about in a single morning or evening. It develops gradually because people fail to recognize it early enough. The Classic says, “When you walk on frost, solid ice is coming.” This speaks of a gradual sequence.

Straightness means being upright; squareness means acting rightly. The noble person uses respect to keep his inner life straight and what is right to set the boundaries of his outward conduct. Once respect and right conduct are established, his virtue is not alone. “Straight, square, and great. Even without practice, nothing is unfavorable” means he has no doubts about what he does.

Even when yin has something fine, it keeps it hidden. It follows the king's business and does not dare claim success. This is the way of earth, of a wife, and of a minister. Earth's way does not claim achievement for itself, but brings things to completion on another's behalf.

When heaven and earth change, plants grow thickly. When heaven and earth close up, capable people go into hiding. The Classic says, “Tie up the bag. No blame and no praise.” This speaks of caution.

The noble person is yellow and balanced within, understands the patterns of things, occupies the right position, and conducts himself properly. What is good inside him spreads through his four limbs and comes out in his work. This is goodness at its fullest.

When yin rivals yang, they must fight. Because it might seem that there is no yang, the text calls them dragons. Because yin has not yet left its own kind, the text speaks of blood. Dark and yellow are the mingled colors of heaven and earth: heaven is dark and earth is yellow.

Zhun (Difficulty at the Beginning): Supreme success. Staying steady is favorable. Do not set out anywhere. It is favorable to establish regional rulers.

Nine at the beginning: Hesitating and circling. It is favorable to stay where you are and stay steady. It is favorable to establish regional rulers.

Six in the second place: Difficulties and hesitation. The rider turns the horse around. This is not a robber but a suitor. The young woman stays steady and does not marry. After ten years she marries.

Six in the third place: Hunting deer without a guide only leads into the forest. The noble person knows when to give it up. Continuing brings humiliation.

Six in the fourth place: The rider turns the horse around. Seek a marriage. Going ahead brings good fortune; nothing is unfavorable.

Nine in the fifth place: Holding back the rich food. Staying steady in small matters brings good fortune; staying steady in great matters brings misfortune.

Six at the top: The rider turns the horse around and cries tears of blood without stopping.

The Judgment Commentary says: In Zhun, firm and yielding first meet and difficulty arises. Moving within danger brings great success through staying steady. Thunder and rain move and fill the world. At the beginning of heaven's creation, everything is confused. It is fitting to establish regional rulers, but not to rest easy.

The Image Commentary says: Clouds and thunder form Zhun. The noble person therefore puts things in order.

Though he hesitates and circles, he intends to follow the right path. A high-ranking person places himself below those of low rank, and so wins the people in great numbers.

The difficulty of the six in the second place comes from its riding on a firm line. Marrying after ten years is a return to the normal order.

Hunting deer without a guide is simply chasing the animal. The noble person gives it up; continuing would lead to humiliation and exhaustion.

Seeking and going forward shows clear understanding.

Holding back rich food means that generosity has not yet spread widely.

How could crying tears of blood without stopping go on for long?

Meng (Youthful Inexperience): Success. I do not seek the inexperienced young person; the young person seeks me. I answer the first divination. Asking a second or third time shows disrespect; when treated with disrespect, I give no answer. Staying steady is favorable.

Six at the beginning: Teach the inexperienced. It is favorable to use punishment to correct people and remove their restraints. Continuing with punishment brings humiliation.

Nine in the second place: Taking care of the inexperienced brings good fortune. Welcoming a wife brings good fortune. The son can manage the household.

Six in the third place: Do not marry this woman. When she sees a wealthy man, she loses control of herself. Nothing is favorable.

Six in the fourth place: Trapped by inexperience. Humiliation.

Six in the fifth place: An inexperienced young person. Good fortune.

Nine at the top: Strike at inexperience. It is not favorable to act like a robber; it is favorable to defend against robbers.

The Judgment Commentary says: Meng means danger beneath a mountain: there is danger and a halt. That is inexperience. Meng succeeds by acting successfully at the right time and in a balanced way. “I do not seek the inexperienced young person; the young person seeks me” means their aims answer each other. Answering the first divination comes from a firm center. Asking a second or third time shows disrespect; refusing to answer then prevents disrespect toward the inexperienced. Raising the inexperienced to be upright is the work of a wise person.

The Image Commentary says: A spring flows out from below the mountain: this is Meng. The noble person therefore acts decisively and develops his character.

Punishment is favorable for correcting people because it establishes proper rules.

The son can manage the household because firm and yielding meet.

Do not marry the woman because her conduct is improper.

Being trapped by inexperience brings humiliation because she alone is distant from what is real.

The inexperienced young person's good fortune comes from being obedient and humble.

Defending against robbers is favorable because those above and below work together.

Xu (Waiting): There is trust. Bright success. Staying steady brings good fortune. It is favorable to cross the great river.

Nine at the beginning: Wait outside the city. Continuing as usual is favorable. No blame.

Nine in the second place: Wait on the sand. There is some talk, but good fortune comes in the end.

Nine in the third place: Wait in the mud; this invites robbers to come.

Six in the fourth place: Wait amid blood; get out of the pit.

Nine in the fifth place: Wait with food and drink. Staying steady brings good fortune.

Six at the top: Enter the pit. Three guests arrive without invitation. Treat them with respect, and in the end there is good fortune.

The Judgment Commentary says: Xu means waiting, because danger lies ahead. Being firm and strong without falling in means one will not be trapped. “There is trust. Bright success. Staying steady brings good fortune” because the line occupies heaven's position and is centered and upright. Crossing the great river is favorable because going forward achieves something.

The Image Commentary says: Clouds rise into the sky: this is Xu. The noble person therefore eats, drinks, and enjoys a feast.

Waiting outside the city means not rushing into danger. Continuing as usual is favorable and brings no blame, because one has not abandoned the usual course.

Waiting on the sand means there is open space in between. Though people talk a little, it ends in good fortune.

Waiting in the mud means trouble is outside. If we ourselves invite robbers, we must be respectful and careful to avoid defeat.

Waiting amid blood means following directions and listening.

Food and drink bring good fortune through staying steady because the position is centered and upright.

Uninvited guests arrive. Treating them respectfully brings good fortune in the end. Although this line is not in its proper position, it has not made a serious mistake.

Song (Conflict): There is trust, but it is blocked. Be cautious. Stopping halfway brings good fortune; carrying on to the end brings misfortune. It is favorable to see the great person, but not favorable to cross the great river.

Six at the beginning: Do not prolong the dispute. There is a little talk, but good fortune comes in the end.

Nine in the second place: He cannot win the dispute. He goes home and hides. The three hundred households of his village suffer no harm.

Six in the third place: Live on the merits earned in the past. Staying steady is dangerous, but good fortune comes in the end. Perhaps serve the king, but do not claim success.

Nine in the fourth place: He cannot win the dispute. He returns, accepts his fate, and changes his ways. Staying calm and steady brings good fortune.

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

Nine at the top: Perhaps he receives a decorated belt, but three times in one morning it is taken away from him.

The Judgment Commentary says: In Song, strength is above and danger below. Danger joined to strength makes conflict. “There is trust, but it is blocked. Be cautious. Stopping halfway brings good fortune” because a firm line has come into the center. Carrying on to the end brings misfortune because a dispute must not be taken all the way. Seeing the great person is favorable because one values being centered and upright. Crossing the great river is not favorable because one would fall into the deep water.

The Image Commentary says: Heaven and water move in opposite directions: this is Song. The noble person therefore plans the beginning when undertaking a task.

Do not prolong the dispute, because conflict must not go on for long. Though there is some talk, the case becomes clear.

He cannot win the dispute, so he goes home, runs away, and hides. If someone below disputes with someone above, trouble comes easily.

Living on merits earned in the past means that following one's superior brings good fortune.

Returning, accepting one's fate, and changing one's ways is no loss if one stays calm and steady.

Supreme good fortune in a dispute comes from being centered and upright.

Receiving official clothing through a dispute is not something worthy of respect.

Shi (The Army): Staying steady under an experienced leader brings good fortune and no blame.

Six at the beginning: The army must go out under discipline. If discipline is not maintained, there is misfortune.

Nine in the second place: Being at the center of the army brings good fortune and no blame. The king grants a command three times.

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

Six in the fourth place: The army withdraws to camp. No blame.

Six in the fifth place: There is game in the fields. It is favorable to speak out and capture it. No blame. If the eldest son leads the army but a younger son carries corpses home, even staying steady brings misfortune.

Six at the top: The great ruler gives commands, founding states and granting hereditary households. Do not employ petty people.

The Judgment Commentary says: Shi means a crowd. Staying steady means being upright. Whoever can keep a crowd upright can be king. The firm line is central and receives a response. It acts in danger yet follows willingly. Though this brings hardship to the world, the people follow it; there is good fortune, so how could there be blame?

The Image Commentary says: Water is within the earth: this is Shi. The noble person therefore cares for the people and gathers a large following.

The army goes out under discipline. If it loses discipline, there is misfortune.

Good fortune at the center of the army comes from receiving heaven's favor. The king grants a command three times because he cares for all the states.

If the army carries corpses, it achieves nothing important.

Withdrawing to camp brings no blame because it does not violate the usual practice.

The eldest son leads the army because he acts with balance. The younger son carries corpses because he was wrongly given the command.

The great ruler gives commands to reward achievements properly. Do not employ petty people, because they would surely throw the state into disorder.

Bi (Joining Together): Good fortune. Consult the oracle again: supreme and lasting steadiness brings no blame. Those who are uneasy come together. Whoever arrives late meets misfortune.

Six at the beginning: Join with others in sincerity. No blame. Sincerity fills an earthen jar. In the end, something else comes too: good fortune.

Six in the second place: Join with others from within. Staying steady brings good fortune.

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

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

Nine in the fifth place: An open joining. The king drives game from three sides and lets the animals in front escape. The townspeople need no warning. Good fortune.

Six at the top: Joining together without a leader. Misfortune.

The Judgment Commentary says: Bi means good fortune. Bi means helping one another, and those below willingly follow. Consult the oracle again: supreme and lasting steadiness brings no blame because the firm line is central. The uneasy come together because above and below respond to one another. Whoever arrives late meets misfortune because the way forward is blocked.

The Image Commentary says: Water lies on the earth: this is Bi. Former kings therefore established the many states and drew close to their regional rulers.

Joining together at the six at the beginning brings further good fortune.

Joining from within means not losing oneself.

Joining with the wrong people—isn't that hurtful?

Joining with capable people outside means following those above.

The good fortune of open joining comes because the position is properly centered. Letting those moving away go and accepting those who come willingly is why the game in front escapes. The townspeople need no warning because their superior acts with balance.

Joining without a leader leaves no way to reach a proper end.

Xiao Xu (Small Accumulation): Success. Thick clouds, but no rain, coming from our western outskirts.

Nine at the beginning: Return by your own road. How could there be blame? Good fortune.

Nine in the second place: Pulled back. Good fortune.

Nine in the third place: The wheel comes off the cart. Husband and wife turn against each other.

Six in the fourth place: There is trust. Bloodshed ends and fear passes. No blame.

Nine in the fifth place: Bound together in sincerity. Share your wealth with your neighbors.

Nine at the top: The rain has fallen and things have settled. Virtue has built up a full load. For the woman, staying steady is dangerous. The moon is almost full. For the noble person, setting out brings misfortune.

The Judgment Commentary says: Xiao Xu means that the yielding line has gained its position and the lines above and below answer it. It is strong but gentle; the firm line is central and its aim is carried out, so there is success. Thick clouds without rain mean it is still moving onward. “From our western outskirts” means its benefits have not yet been released.

The Image Commentary says: Wind moves across the sky: this is Xiao Xu. The noble person therefore makes his cultivated character more beautiful.

Returning by one's own road is right, and brings good fortune.

Being pulled back while in the middle also means not losing oneself.

Husband and wife turn against each other because they cannot put their household in order.

There is trust and fear passes because those above share the same aim.

Being bound together in sincerity means not keeping wealth to oneself.

Rain has fallen and things have settled because virtue has built up a full load. Setting out brings the noble person misfortune because there is reason for doubt.

Lu (Treading): Tread on a tiger's tail; it does not bite you. Success.

Nine at the beginning: Walk simply. Going forward brings no blame.

Nine in the second place: Walk along a smooth, level road. For the person living in seclusion, staying steady brings good fortune.

Six in the third place: Someone with poor eyesight tries to see; someone with a limp tries to walk. Tread on a tiger's tail and it bites you. Misfortune. A soldier acts as a great ruler.

Nine in the fourth place: Tread on a tiger's tail. Stay fearful and careful, and in the end there is good fortune.

Nine in the fifth place: Walk with firm resolve. Staying steady is dangerous.

Nine at the top: Look back over how you have walked and examine the signs. If you return to the beginning, supreme good fortune.

The Judgment Commentary says: In Lu, the yielding treads on the firm. It is joyful and responds to Qian (Heaven). This is why one can tread on a tiger's tail without being bitten: success, and staying steady is favorable. The firm line is centered and upright, and it occupies the ruler's position without fault. It is bright and clear.

The Image Commentary says: Heaven above and a lake below: this is Lu. The noble person therefore distinguishes high and low positions and steadies the people's aims.

Walking simply onward means carrying out one's own wish alone.

The person living in seclusion has good fortune through staying steady because he does not let his inner balance be disturbed.

Poor eyesight is not enough to see clearly. A limp is not enough to walk with others. Being bitten brings misfortune because the position is improper. A soldier acting as a great ruler shows a forceful ambition.

Staying fearful and careful brings good fortune in the end because one's aim is put into practice.

Walking with firm resolve makes staying steady dangerous, even though the position is proper.

Supreme good fortune at the top brings a great blessing.

Tai (Peace): The small goes out and the great comes in. Good fortune and success.

Nine at the beginning: Pull up a clump of grass and its roots bring others of their kind. Setting out brings good fortune.

Nine in the second place: Include the wild country. Cross the river without a boat; do not abandon those far away. Give up factional friendships. This wins respect for acting with balance.

Nine in the third place: No level ground stays level forever; no going away is without return. Staying steady through difficulty brings no blame. Do not worry about your sincerity: there will be blessings in your food.

Six in the fourth place: They come flying down, not rich but with their neighbors. Without warning, they trust one another.

Six in the fifth place: Emperor Yi marries off his younger sister. This brings blessings and supreme good fortune.

Six at the top: The city wall falls back into its moat. Do not use the army. Give orders from your own city. Staying steady brings humiliation.

The Judgment Commentary says: In Tai, the small goes out and the great comes in: good fortune and success. Heaven and earth join and everything can thrive. Those above and below communicate, and their aims agree. Yang is inside and yin outside; strength is inside and obedience outside; noble people are inside and petty people outside. The noble person's way grows and the petty person's way declines.

The Image Commentary says: Heaven and earth join: this is Tai. The ruler therefore shapes and completes the ways of heaven and earth, helps them do what is fitting, and thereby supports the people.

Pulling up grass and setting out brings good fortune because one's aim lies outside.

Including the wild country wins respect for balanced action because it is open and generous.

Every departure has a return: this is the meeting point of heaven and earth.

Flying down without wealth means all have lost their solid basis. Trusting without warning expresses a heartfelt wish.

Blessings and supreme good fortune come from fulfilling one's wish with balance.

The city wall falls back into its moat because the command has fallen into disorder.

Pi (Standstill): Bad people bring standstill. Staying steady is not favorable for the noble person. The great goes out and the small comes in.

Six at the beginning: Pull up a clump of grass; its roots bring others of their kind. Staying steady brings good fortune and success.

Six in the second place: Bearing and accepting. Good fortune for the petty person; standstill for the great person, yet success.

Six in the third place: Concealing shame.

Nine in the fourth place: There is a command. No blame. Those of the same kind share in the blessing.

Nine in the fifth place: Standstill comes to an end. Good fortune for the great person. “What if it is lost? What if it is lost?” Tie it to a cluster of mulberry trees.

Nine at the top: Overturn the standstill. First there is standstill, then joy.

The Judgment Commentary says: Bad people bring standstill. Staying steady is not favorable for the noble person. The great goes out and the small comes in. Heaven and earth do not join, so things cannot thrive. Those above and below do not communicate, so there is no proper state in the world. Yin is inside and yang outside; yielding is inside and firm outside; petty people are inside and noble people outside. The petty person's way grows while the noble person's way declines.

The Image Commentary says: Heaven and earth do not join: this is Pi. The noble person therefore saves his virtue and avoids difficulty; no salary should tempt him into seeking honor.

Pulling up grass and staying steady brings good fortune because one's aim is directed toward the ruler.

The great person experiences standstill but succeeds because he does not confuse himself with the crowd.

Concealing shame means occupying the wrong position.

Having a command and no blame means one's aim is carried out.

The great person's good fortune comes because his position is appropriate.

When standstill reaches its end, it topples. How could it last for long?

Tong Ren (Fellowship with People): Join with people in the open country. Success. It is favorable to cross the great river. Staying steady is favorable for the noble person.

Nine at the beginning: Join with people at the gate. No blame.

Six in the second place: Join only with your own clan. Humiliation.

Nine in the third place: Hide armed men in the bushes. Climb the high hill. For three years they do not rise to attack.

Nine in the fourth place: Climb the wall, but do not attack. Good fortune.

Nine in the fifth place: People coming together cry loudly first, then laugh. Great armies overcome their opponents and meet.

Nine at the top: Join with people outside the city. No regret.

The Judgment Commentary says: In Tong Ren, the yielding line gains its proper central position and answers Qian (Heaven). That is why it is called fellowship with people. The text says, “Join with people in the open country. Success.” Crossing the great river is favorable because Qian acts. Bright understanding is joined with strength; the line is centered and upright, and it receives an answer. That is the noble person's proper way. Only the noble person can bring together the aims of everyone in the world.

The Image Commentary says: Heaven and fire: this is Tong Ren. The noble person therefore groups people by kind and distinguishes things.

When one goes out the gate to join others, who could find fault?

Joining only with one's own clan is a path to humiliation.

Hiding armed men in the bushes means facing a strong enemy. If they do not rise for three years, how could they advance?

Climbing the wall but not attacking means that an attack would not be right. Good fortune comes because difficulty leads to a return to the rules.

At first, people come together because of inner honesty. Their great armies meet because they have defeated each other.

Joining people outside the city means the aim has not yet been achieved.

Da You (Great Possession): Supreme success.

Nine at the beginning: Do not become involved in harm. That is not a fault. Stay aware of difficulty and there will be no blame.

Nine in the second place: A large cart to carry a load. Go somewhere; no blame.

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

Nine in the fourth place: Do not show off your abundance. No blame.

Six in the fifth place: His sincerity is shared with others, and he inspires respect. Good fortune.

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

The Judgment Commentary says: In Da You, the yielding line holds the honored position, is central and great, and those above and below answer it. That is why it is called great possession. Its virtue is firm and strong, yet bright and civilized. It responds to heaven and acts at the right time, so there is supreme success.

The Image Commentary says: Fire is high in the sky: this is Da You. The noble person therefore stops evil, promotes good, and follows heaven's fine command.

The nine at the beginning of Da You is not involved in harm.

A large cart carries a load because what is piled within it does not collapse.

A duke makes an offering to the Son of Heaven; a petty person would bring harm.

Not showing off abundance brings no blame because one clearly understands the difference.

His sincerity is shared because trust brings out his intention. Inspiring respect brings good fortune because otherwise people would become careless and unprepared.

The good fortune at the top of Da You comes from heaven's help.

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

Six at the beginning: A noble person who is modest and remains modest can cross the great river. Good fortune.

Six in the second place: Modesty makes itself heard. Staying steady brings good fortune.

Nine in the third place: The noble person works hard and stays modest. He completes the task. Good fortune.

Six in the fourth place: Nothing is unfavorable. Show modesty in everything you do.

Six in the fifth place: Not wealthy, but supported by your neighbors. It is favorable to attack those who do not obey. Nothing is unfavorable.

Six at the top: Modesty makes itself heard. It is favorable to mobilize the army and attack your own towns and state.

The Judgment Commentary says: Modesty brings success. Heaven's way comes down to help and becomes bright; earth's way stays low and rises upward. Heaven reduces what is full and adds to what is modest. Earth changes what is full and flows toward what is low. Spirits and gods harm those who are full of themselves and bless the modest. People dislike those who are full of themselves and like the modest. Modesty in high rank shines; in low rank it cannot be surpassed. This is how the noble person brings things to completion.

The Image Commentary says: A mountain is inside the earth: this is Qian. The noble person therefore takes from what has too much and adds to what has too little, weighing things and distributing them fairly.

The noble person is modest and remains modest; he humbles himself to guide his own conduct.

Modesty makes itself heard and staying steady brings good fortune, because he achieves inward balance.

The hardworking, modest noble person wins the obedience of all the people.

Nothing is unfavorable when one shows modesty, because this does not break the rules.

Attacking is favorable when one goes against those who do not obey.

Modesty makes itself heard, but the aim has not yet been fulfilled. The army can be mobilized to attack one's own towns and state.

Yu (Enthusiasm): It is favorable to establish regional rulers and send out an army.

Six at the beginning: Boasting of your enthusiasm brings misfortune.

Six in the second place: Firm as stone. Do not wait until the day ends. Staying steady brings good fortune.

Six in the third place: Looking up to enthusiasm brings regret. Waiting too long also brings regret.

Nine in the fourth place: Enthusiasm comes from this line, and it gains much. Do not doubt. Friends gather around it.

Six in the fifth place: A lasting illness; it does not end in death.

Six at the top: Enthusiasm in the dark. Once it is complete, change it, and there will be no blame.

The Judgment Commentary says: In Yu, the firm line receives a response and its purpose is fulfilled. It moves while following willingly: that is enthusiasm. It follows willingly as it moves, so heaven and earth do likewise. How much more appropriate is it to establish regional rulers and send out an army? Heaven and earth move in harmony, so the sun and moon keep their courses and the four seasons do not go astray. When a wise person moves in harmony, punishments are fair and the people obey. How important is the right time for Yu!

The Image Commentary says: Thunder bursts out of the earth: this is Yu. Former kings therefore made music to honor virtue and offered it abundantly to the highest god, with offerings to their ancestors.

Boasting of enthusiasm at the beginning brings misfortune because the aim has reached its limit.

Not waiting until the day ends and staying steady bring good fortune because this line is centered and upright.

Looking up to enthusiasm brings regret because this line is in the wrong position.

Enthusiasm comes from this line, and it gains much because its purpose is fulfilled on a large scale.

The six in the fifth place has a lasting illness because it rides on a firm line. It does not die because it has not lost its central position.

Enthusiasm in the dark at the top cannot last long.

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

Nine at the beginning: An official's duties change. Staying steady brings good fortune. Go out the gate and make connections; this brings results.

Six in the second place: Cling to the boy and lose the grown man.

Six in the third place: Cling to the grown man and lose the boy. By following, you gain what you seek. It is favorable to remain steady.

Nine in the fourth place: Following brings a gain, but staying steady brings misfortune. If you have sincerity on the right path and act with clear understanding, how could there be blame?

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

Six at the top: Hold him fast, tie him up, then bind him again. The king makes an offering on the western mountain.

The Judgment Commentary says: In Sui, the firm line comes down below the yielding line. It moves and is joyful: this is following. There is great success in staying steady, with no blame. The whole world follows the times. How important it is to follow the times!

The Image Commentary says: Thunder is within the lake: this is Sui. When darkness approaches, the noble person goes inside to rest.

When an official's duties change, following what is right brings good fortune. Going out the gate to make connections brings results without losing one's way.

Clinging to the boy means one cannot also be with the grown man.

Clinging to the grown man means one's aim has left those below.

Following for gain is wrong and brings misfortune. Sincerity on the right path makes one's achievements clear.

Trusting what is good brings good fortune because the position is proper and central.

Binding him means the line at the top has reached its limit.

Gu (Repairing What Has Decayed): Supreme success. It is favorable to cross the great river. Three days before the first day of a cycle, and three days after it.

Six at the beginning: Repair what your father spoiled. He has a son who does this, so the deceased father has no blame. There is danger, but good fortune in the end.

Nine in the second place: Repair what your mother spoiled. Do not be too rigid about staying steady.

Nine in the third place: Repair what your father spoiled. A little regret, but no serious blame.

Six in the fourth place: Be lenient about what your father spoiled. Going on brings humiliation.

Six in the fifth place: Repair what your father spoiled and receive praise.

Nine at the top: Do not serve kings or regional rulers. Set a high standard for your own work.

The Judgment Commentary says: In Gu, the firm is above and the yielding below; there is gentleness and a stop. This is decay. Gu has supreme success, and the world is brought into order. Crossing the great river is favorable because there is work to do by going forward. Three days before and three days after the first day mean that when one end comes, there is a new beginning. This is heaven's course.

The Image Commentary says: Wind blows beneath the mountain: this is Gu. The noble person therefore stirs the people into action and develops their character.

Repairing what your father spoiled means intending to carry on your deceased father's work.

Repairing what your mother spoiled means finding a balanced way.

Repairing what your father spoiled means there is no blame in the end.

Being lenient about what your father spoiled means going on has not achieved its goal.

Repairing what your father spoiled brings praise because you continue his work with good character.

Not serving kings or regional rulers sets an example through one's purpose.

Lin (Approach): Supreme success. Staying steady is favorable. By the eighth month, misfortune will come.

Nine at the beginning: Approach together. Staying steady brings good fortune.

Nine in the second place: Approach together. Good fortune; nothing is unfavorable.

Six in the third place: Approach with sweet talk. Nothing is favorable. If you recognize the danger and worry about it, there is no blame.

Six in the fourth place: Approach fully. No blame.

Six in the fifth place: Approach wisely, as a great ruler should. Good fortune.

Six at the top: Approach generously. Good fortune and no blame.

The Judgment Commentary says: In Lin, the firm lines grow gradually. There is joy and willing obedience; a firm line is central and receives a response. Great success through upright conduct is heaven's way. Misfortune arrives by the eighth month because the decline will not take long.

The Image Commentary says: Earth lies above a lake: this is Lin. The noble person therefore thinks endlessly about teaching and gives the people boundless protection and care.

Approaching together and staying steady bring good fortune because the aim is to follow the right way.

Approaching together brings good fortune and nothing unfavorable, although this line has not yet followed the command.

Approaching with sweet talk fails because the position is wrong. Once you worry about it, blame will not last long.

Approaching fully brings no blame because the position is right.

What is fitting for the great ruler means acting with balance.

Approaching generously brings good fortune because the intention is directed inward.

Guan (Watching): Wash your hands, but do not yet present the offering. There is sincerity and a solemn appearance.

Six at the beginning: Watching like a child. No blame for a petty person; humiliation for a noble person.

Six in the second place: Watching through a narrow opening. It is favorable for a woman to stay steady.

Six in the third place: Look at the course of my own life, and decide whether to advance or retreat.

Six in the fourth place: Watch the splendor of the state. It is favorable to become the king's guest.

Nine in the fifth place: Look at the course of my own life. For a noble person, no blame.

Nine at the top: Look at the course of his life. For a noble person, no blame.

The Judgment Commentary says: A great sight stands above. It is obedient and gentle, and watches the world from a central and proper position. Guan says, “Wash your hands, but do not yet present the offering. There is sincerity and a solemn appearance.” Those below watch it and change. Watch the mysterious way of heaven: the four seasons never go astray. A wise person uses this mysterious way to establish teaching, and the world follows.

The Image Commentary says: Wind moves over the earth: this is Guan. Former kings therefore visited the regions, observed the people, and established teachings.

Watching like a child at the beginning is the way of the petty person.

Watching through a narrow opening and a woman's staying steady can also be a cause of shame.

Looking at the course of my life to decide whether to advance or retreat means I have not lost the right path.

Watching the state's splendor means seeking an honored guest's place.

Looking at the course of my life means observing the people.

Looking at the course of his life means his intention has not yet settled.

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

Nine at the beginning: His feet are locked in stocks that cover his toes. No blame.

Six in the second place: Bite into soft meat until the nose is covered. No blame.

Six in the third place: Bite into dried meat and encounter poison. A little humiliation, but no blame.

Nine in the fourth place: Bite into dried meat on the bone and find a metal arrow. Staying steady through difficulty is favorable. Good fortune.

Six in the fifth place: Bite into dried meat and find yellow gold. Staying steady brings danger, but no blame.

Nine at the top: He carries a wooden collar that covers his ears. Misfortune.

The Judgment Commentary says: Something lies between the jaws; this is called Shi Ke. Biting through it brings success. Firm and yielding are distinct. There is movement and clarity: thunder and lightning come together and become visible. The yielding line reaches the center and rises. Though it is not in its proper position, using the courts is favorable.

The Image Commentary says: Thunder and lightning form Shi Ke. Former kings therefore clarified punishments and set laws in order.

Stocks covering his toes prevent him from walking.

Biting soft meat until the nose is covered happens because this line rides on a firm one.

He encounters poison because his position is improper.

Staying steady through difficulty brings good fortune because the light has not yet spread.

Staying steady brings danger but no blame because this is appropriate.

The wooden collar covers his ears because he failed to listen clearly.

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

Nine at the beginning: Adorn the feet. Leave the carriage and walk.

Six in the second place: Adorn the beard.

Nine in the third place: Adorned and shining as if wet. Staying steady for a long time brings good fortune.

Six in the fourth place: Adorned but white. A white horse runs swiftly. This is not a robber but a suitor.

Six in the fifth place: Adornment in hills and gardens. Small bundles of silk. Humiliation, but good fortune in the end.

Nine at the top: Plain white adornment. No blame.

The Judgment Commentary says: Bi succeeds because the yielding comes and adorns the firm. A firm line is divided off and goes upward to adorn the yielding, so going somewhere is somewhat favorable. Firm and yielding woven together make the patterns of heaven. Brightness checked by a stopping point makes human culture. Look at heaven's patterns to understand the changing seasons; look at human culture to transform and shape the world.

The Image Commentary says: Fire is below the mountain: this is Bi. The noble person therefore clarifies many affairs of government but does not dare decide lawsuits on this basis.

He leaves the carriage and walks because it would not be right to ride.

Adorning the beard means rising along with the upper line.

Staying steady for a long time brings good fortune because in the end no one can overwhelm him.

The six in the fourth place is properly placed but uncertain. The visitor is not a robber but a suitor; there will be no fault in the end.

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

Plain white adornment brings no blame because the top line fulfills its intention.

Bo (Splitting Apart): It is not favorable to go anywhere.

Six at the beginning: The bed splits at its feet. Steadiness is destroyed. Misfortune.

Six in the second place: The bed splits at its frame. Steadiness is destroyed. Misfortune.

Six in the third place: Split away from them. No blame.

Six in the fourth place: The bed splits up to the skin. Misfortune.

Six in the fifth place: A string of fish, like palace women receiving favor. Nothing is unfavorable.

Nine at the top: A large fruit remains uneaten. The noble person receives a carriage; the petty person loses the roof of his house.

The Judgment Commentary says: Bo means splitting apart; the yielding changes the firm. Going anywhere is unfavorable because petty people are gaining strength. Follow willingly and stop: this is what the image shows. The noble person values decline and growth, fullness and emptiness, which follow heaven's course.

The Image Commentary says: A mountain rests on the earth: this is Bo. Those above therefore strengthen those below to make their own homes secure.

The bed splits at its feet, destroying it from below.

The bed splits at its frame because no help has yet arrived.

Splitting away brings no blame, though it loses its connection with those above and below.

The bed splitting up to the skin means disaster has come very close.

Favoring the palace women brings no fault in the end.

The noble person receives a carriage because the people support him. The petty person loses his roof and cannot be employed in the end.

Fu (Return): Success. You can go out and come in without illness. Friends come without blame. The way turns back upon itself; after seven days it returns. Going somewhere is favorable.

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

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

Six in the third place: Return repeatedly. There is danger but no blame.

Six in the fourth place: Walk among others but return alone.

Six in the fifth place: Return wholeheartedly. No regret.

Six at the top: Losing the way back brings misfortune and disaster. If the army is sent out, it will end in a great defeat, bringing misfortune on the ruler of that state. Even after ten years he cannot go out to attack.

The Judgment Commentary says: Fu succeeds because the firm returns. It moves and acts with willing obedience. So one can go out and come in without illness, and friends come without blame. The way turns back upon itself and returns after seven days: this is heaven's course. Going somewhere is favorable because the firm is growing. Does Fu show us the heart of heaven and earth?

The Image Commentary says: Thunder is within the earth: this is Fu. On the shortest day, former kings closed the passes. Merchants and travelers did not go out, and the ruler did not visit the regions.

Returning before going far means improving one's conduct.

The good fortune of a good return comes from treating those below with kindness.

Repeated returns are dangerous, but right conduct brings no blame.

Walking among others but returning alone means following the right path.

Returning wholeheartedly without regret means examining yourself from a centered position.

Losing the way back brings misfortune because it goes against the way of a ruler.

Wu Wang (Without Falsehood): Supreme success. Staying steady is favorable. Acting improperly brings disaster; going anywhere is not favorable.

Nine at the beginning: Without falsehood, going forward brings good fortune.

Six in the second place: Do not plow thinking of the harvest; do not clear new land thinking of the established field. Then going somewhere will be favorable.

Six in the third place: An unexpected disaster. Someone ties up an ox; a passerby takes it and the townspeople suffer the loss.

Nine in the fourth place: You can stay steady. No blame.

Nine in the fifth place: An illness that comes without cause. Do not take medicine, and there will be joy.

Nine at the top: Without falsehood, moving now brings disaster. Nothing is favorable.

The Judgment Commentary says: In Wu Wang, a firm line comes from outside and takes charge inside. It moves with strength; the firm line is central and receives a response. Great success through upright conduct is heaven's command. Acting improperly brings disaster; going anywhere is not favorable. If one goes ahead without a clear purpose, where can one go? If heaven's command offers no help, can one really act?

The Image Commentary says: Thunder moves under heaven, and all things are free from falsehood. Former kings therefore worked hard to meet the seasons and nurtured everything.

Going forward without falsehood means achieving one's aim.

Not plowing for the harvest means not yet having wealth.

A passerby gets the ox, and the townspeople suffer disaster.

Staying steady without blame means holding firmly to what one has.

Medicine for an illness without cause should not be tried.

Moving forward without falsehood brings the disaster of reaching the end of the road.

Da Xu (Great Accumulation): Staying steady 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 cart's axle fitting comes loose.

Nine in the third place: Fine horses race. Staying steady through difficulty is favorable and brings good fortune. Practice driving the cart and defending it every day. Going somewhere is favorable.

Six in the fourth place: A young ox with a wooden board across its horns. Supreme good fortune.

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

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

The Judgment Commentary says: Da Xu is firm, strong, solid, and bright, renewing its virtue every day. The firm line is above and honors capable people. Being able to restrain strength is a great and proper thing. Not eating at home brings good fortune because capable people are supported. Crossing the great river is favorable because it responds to heaven.

The Image Commentary says: Heaven is inside the mountain: this is Da Xu. The noble person therefore learns many words and actions from the past to build up his character.

There is danger and stopping is favorable because this avoids disaster.

The cart's axle fitting comes loose, but the center suffers no harm.

Going somewhere is favorable because those above share one's aim.

The supreme good fortune of the six in the fourth place brings joy.

The good fortune of the six in the fifth place brings a blessing.

How broad heaven's road is! The right path is open everywhere.

Yi (Nourishment): Staying steady brings good fortune. Watch how people are fed, and seek food for yourself.

Nine at the beginning: You set aside your precious turtle and watch me eating with my mouth open. Misfortune.

Six in the second place: Seek nourishment from below. This goes against the usual way. Seeking food on the hill brings misfortune if you go forward.

Six in the third place: Go against the right way to nourish yourself. Staying steady brings misfortune. Do not act for ten years. Nothing is favorable.

Six in the fourth place: Seek nourishment from below. Good fortune. Watch like a tiger staring hungrily, your desires driving you on. No blame.

Six in the fifth place: Go against the usual way. Staying where you are and staying steady brings good fortune. You cannot cross the great river.

Nine at the top: Nourishment comes from here. Danger, but good fortune. It is favorable to cross the great river.

The Judgment Commentary says: Yi brings good fortune through staying steady because nourishing in the right way brings good fortune. Watching how people are fed means observing what they nourish; seeking your own food means observing how you nourish yourself. Heaven and earth nourish everything. A wise person nourishes capable people and thereby reaches all the people. How important is the time for nourishment!

The Image Commentary says: Thunder is below the mountain: this is Yi. The noble person therefore takes care with his words and limits his eating and drinking.

Watching me eat with my mouth open is not worthy of respect.

Going forward brings the six in the second place misfortune because its action has parted from its own kind.

Do not act for ten years, because this path is seriously wrong.

Seeking nourishment from below brings good fortune because generosity shines down from above.

Staying where you are and staying steady brings good fortune because you willingly follow those above.

Nourishment coming from here brings danger but good fortune and a great blessing.

Da Guo (Great Excess): The roof beam bends. Going somewhere is favorable. Success.

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

Nine in the second place: A withered poplar sends out new shoots. An old man gets 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 upward. Good fortune. Other concerns bring humiliation.

Nine in the fifth place: A withered poplar flowers. An old woman gets a young husband. No blame and no praise.

Six at the top: Cross the water too far and it covers your head. Misfortune, but no blame.

The Judgment Commentary says: Da Guo means that what is great goes too far. The beam bends because its base and tip are weak. The firm is excessive but centered; it is gentle and joyful in action. Going somewhere is favorable, and there is success. How important is the time of great excess!

The Image Commentary says: The lake covers the trees: this is Da Guo. The noble person therefore stands alone without fear and withdraws from the world without feeling troubled.

White reeds are laid underneath because the yielding line is at the bottom.

An old man and a young wife come together in an unusual match.

The bending beam brings misfortune because it cannot support anything.

The upward-arching beam brings good fortune because it does not bend downward.

How long could a withered poplar's flowers last? An old woman and a young husband are also a cause for shame.

One cannot blame a person for the misfortune of crossing too far.

Repeated Kan (The Abyss): There is trust. The heart can succeed. Acting has value.

Six at the beginning: Repeated pits. Enter a deep hole within a pit. Misfortune.

Nine in the second place: There is danger in the pit. Seek only a small gain.

Six in the third place: Coming or going, there are pits everywhere. Danger is close at hand. Entering the deep hole in the pit: do not act.

Six in the fourth place: A jar of wine and a bowl of food, with another offered in an earthen vessel. Pass them through the window in a simple ceremony. In the end, no blame.

Nine in the fifth place: The pit does not overflow. It is filled only to the level of its rim. No blame.

Six at the top: Bound with rope and cord and placed among thorny bushes. For three years he cannot get out. Misfortune.

The Judgment Commentary says: Repeated Kan means danger on top of danger. Water flows without overflowing; it travels through danger and remains true to its nature. The heart succeeds because the firm line is central. Action has value because going forward accomplishes something. Heaven's dangers cannot be climbed over. Earth's dangers are mountains, streams, hills, and ridges. Kings and dukes set up defenses to protect their states. How important is the use of Kan at the right time!

The Image Commentary says: Water flows in repeated waves: this is repeated Kan. The noble person therefore practices good conduct consistently and repeats his teaching.

Repeated pits and entering a deep hole mean losing the way and meeting misfortune.

Seeking a small gain means not yet getting out of the central danger.

Pits in both directions mean there is no success in the end.

A jar of wine and a bowl of food, with another vessel, mean firm and yielding support each other.

The pit does not overflow because its center has not yet become great.

The six at the top loses the way, bringing misfortune for three years.

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

Nine at the beginning: Footsteps are confused. Treat the situation with respect and there will be no blame.

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

Nine in the third place: The brightness of the setting sun. If you do not beat a pot and sing, you will sigh over old age. Misfortune.

Nine in the fourth place: It comes suddenly; it burns, dies, and is thrown away.

Six in the fifth place: Tears pour out and there are sad cries. Good fortune.

Nine at the top: The king goes out to war. He does well to cut off the leaders and capture the others who are not their kind. No blame.

The Judgment Commentary says: Li means attachment. The sun and moon are attached to the sky; grain and plants are attached to the earth. Double brightness is attached to what is right and thereby transforms and shapes the world. The yielding line is attached to the central and proper position, so there is success. That is why raising a cow brings good fortune.

The Image Commentary says: Two bright lights rise: this is Li. The great person therefore continues the light and shines on all four directions.

Respect amid confused footsteps prevents blame.

Yellow brightness brings supreme good fortune because it has found the balanced way.

How could the brightness of the setting sun last long?

When it comes suddenly, there is no room for it.

The good fortune of the six in the fifth place comes from its attachment to the king and dukes.

The king goes out to war to put the state in order.

Xian (Mutual Influence): Success. Staying steady is favorable. Marrying a woman brings good fortune.

Six at the beginning: Influence reaches his big toe.

Six in the second place: Influence reaches his calf. Misfortune. Staying put brings good fortune.

Nine in the third place: Influence reaches his thigh. He clings to what follows him. Going ahead brings humiliation.

Nine in the fourth place: Staying steady brings good fortune, and regret disappears. Coming and going restlessly, your friends follow your thoughts.

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

Six at the top: Influence reaches his jaw, cheeks, and tongue.

The Judgment Commentary says: Xian means influencing. The yielding is above and the firm below. The two kinds of energy influence and answer each other, joining together. Stillness and joy meet, and the man places himself below the woman. This is why there is success; staying steady is favorable and marrying a woman brings good fortune. Heaven and earth influence each other and bring everything into being. A wise person influences people's hearts and brings peace to the world. By observing what influences them, one can see the nature of heaven, earth, and all things.

The Image Commentary says: A lake lies on a mountain: this is Xian. The noble person therefore stays open to receive others.

Influence reaching the big toe means the intention is directed outward.

Though there is misfortune, staying put brings good fortune because following willingly does no harm.

Influence reaching the thigh means he does not stay still either. He intends to follow others and holds onto what is below.

Staying steady brings good fortune and removes regret because influence has done no harm. Coming and going restlessly has not yet brought great light.

Influence reaching the back means the intention is limited.

Influence reaching the jaw, cheeks, and tongue means words are spilling from the mouth.

Heng (Duration): Success and no blame. Staying steady is favorable. Going somewhere is favorable.

Six at the beginning: Seeking permanence too deeply from the start. Staying steady brings misfortune. Nothing is favorable.

Nine in the second place: Regret disappears.

Nine in the third place: If a person does not keep his good character, he may meet with shame. Staying steady brings humiliation.

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

Six in the fifth place: Keep your character constant and stay steady. Good fortune for a woman, misfortune for a man.

Six at the top: Restless persistence. Misfortune.

The Judgment Commentary says: Heng means lasting a long time. The firm is above and the yielding below; thunder and wind work together. There is gentle movement, and firm and yielding lines all respond to one another. This is duration. Duration succeeds without blame, and staying steady is favorable because one keeps to one's way for a long time. Heaven and earth follow a way that lasts without stopping. Going somewhere is favorable because every end has a new beginning. The sun and moon hold their places in heaven and shine for a long time. The four seasons change and keep producing results. A wise person holds to his way, transforming and shaping the world. Look at what lasts and you can see the nature of heaven, earth, and everything.

The Image Commentary says: Thunder and wind: this is Heng. The noble person therefore stands firm without changing direction.

Seeking permanence too deeply brings misfortune because one demands too much at the beginning.

Regret disappears for the nine in the second place because it can remain centered for a long time.

A person who does not keep his good character will find no place to belong.

If you stay long in the wrong position, how could you catch any game?

A woman who stays steady has good fortune because she follows one person to the end. A man must decide what is right; following a woman in this way brings misfortune.

Restless persistence at the top achieves nothing important.

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

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

Six in the second place: Hold him with a strap of yellow oxhide. Nobody can pull him loose.

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

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

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

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

The Judgment Commentary says: Dun brings success through retreat itself. The firm line is in its proper position and receives a response, so it acts in step with the times. Staying steady is favorable in small matters because the yielding lines gradually grow. How important is the timing of retreat!

The Image Commentary says: A mountain stands beneath heaven: this is Dun. The noble person therefore keeps petty people at a distance without hatred, but with dignity.

The danger at the tail of the retreat: if one does not go forward, what disaster could there be?

Holding him with yellow oxhide means making the intention firm.

A retreat held back is dangerous because it brings illness and exhaustion. Keeping servants and concubines brings good fortune, but one cannot undertake great things.

The noble person withdraws willingly, but the petty person does not.

A fine retreat brings good fortune through staying steady because it sets one's intention right.

An ample retreat leaves nothing unfavorable and no reason for doubt.

Da Zhuang (Great Strength): Staying steady is favorable.

Nine at the beginning: Strength in the toes. Going forward brings misfortune. This is certain.

Nine in the second place: Staying steady brings good fortune.

Nine in the third place: The petty person uses strength; the noble person does not. Staying steady is dangerous. A ram butts against a fence and gets its horns stuck.

Nine in the fourth place: Staying steady brings good fortune and regret disappears. The fence breaks open and the horns are not stuck. There is strength in the body of a large cart.

Six in the fifth place: Lose a sheep in the open field. No regret.

Six at the top: A ram butts against a fence. It cannot retreat or move forward. Nothing is favorable. If you face the difficulty, there is good fortune.

The Judgment Commentary says: Da Zhuang means that what is great is strong. The firm moves, and so it is strong. Staying steady is favorable in Da Zhuang because what is great is upright. When greatness is upright, the nature of heaven and earth can be seen.

The Image Commentary says: Thunder is above heaven: this is Da Zhuang. The noble person therefore does not take any step that breaks proper conduct.

Strength in the toes means his confidence has reached its limit.

Staying steady brings the nine in the second place good fortune because it is centered.

The petty person uses strength, but the noble person does not.

The fence breaks open and the horns are not stuck, so one can keep going.

The sheep is lost in the open field because the position is improper.

Unable to retreat or advance, he does not understand the situation. Facing the difficulty brings good fortune because the blame will not last.

Jin (Progress): The ruler of Kang is given many horses. In a single day he is received three times.

Six at the beginning: Advancing, then pushed back. Staying steady brings good fortune. Though no one trusts you, be generous and there will be no blame.

Six in the second place: Advancing, but worried. Staying steady brings good fortune. Receive this great blessing from your royal grandmother.

Six in the third place: Everyone agrees. Regret disappears.

Nine in the fourth place: Advancing like a large rat. Staying steady is dangerous.

Six in the fifth place: Regret disappears. Do not worry about losses and gains. Going forward brings good fortune; nothing is unfavorable.

Nine at the top: Advancing with your horns. Use them only to attack your own town. Danger, but good fortune and no blame. Staying steady brings humiliation.

The Judgment Commentary says: Jin means advancing. Brightness rises above the earth, follows willingly, and is attached to the great light. The yielding line moves forward and upward. That is why the ruler of Kang is given many horses and received three times in one day.

The Image Commentary says: Brightness rises above the earth: this is Jin. The noble person therefore makes his own good character shine clearly.

Advancing, then pushed back: he follows the right way alone. Generosity brings no blame because he has not yet received a command.

He receives this great blessing because he is centered and upright.

The aim that everyone agrees upon moves upward.

Staying steady like a large rat is dangerous because the position is improper.

Do not worry about loss and gain; going forward brings a blessing.

Using the horns only to attack your own town means the way has not yet become bright.

Ming Yi (Darkening of the Light): It is favorable to stay steady in hardship.

Nine at the beginning: In the darkening of the light, it flies with its wings hanging down. The noble person travels without eating for three days. He has somewhere to go, but his host has something to say about it.

Six in the second place: In the darkening of the light, he is wounded in the left thigh. Using a strong horse to rescue him brings good fortune.

Nine in the third place: In the darkening of the light, he hunts in the south and captures the great leader. He must not rush to stay the course.

Six in the fourth place: Entering the left side of the belly, he grasps the heart of the darkening of the light, then leaves through the gate of the courtyard.

Six in the fifth place: Jizi's darkening of the light. It is favorable to stay steady.

Six at the top: Not light but darkness. At first it rose into the sky; later it sank into the earth.

The Judgment Commentary says: Light enters the earth: this is Ming Yi (Darkening of the Light). Inwardly enlightened and outwardly yielding, King Wen used this to endure great hardship. “It is favorable to stay steady in hardship” means hiding one's light. Jizi used this to keep his purpose right amid internal trouble.

The Image Commentary says: Light enters the earth: this is Ming Yi (Darkening of the Light). So the noble person governs the people, keeping his light hidden yet seeing clearly.

The noble person travels and, as a matter of principle, does not eat.

The good fortune of the six in the second place comes from following the rule.

The purpose of hunting in the south is to make a great capture.

Entering the left side of the belly means grasping what is in the heart.

Jizi's staying steady means the light cannot be put out.

“At first it rose into the sky” means it shone over the four lands. “Later it sank into the earth” means it lost its proper course.

Jia Ren (The Family): It is favorable for the woman to stay steady.

Nine at the beginning: Set boundaries within the family. Regret disappears.

Six in the second place: She has no separate undertaking. She stays inside and prepares food. Staying the course brings good fortune.

Nine in the third place: When the family members are stern, there is regret and danger, but good fortune. When the wife and children laugh and play, the result is humiliation.

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

Nine in the fifth place: The king comes to the family. Do not worry. Good fortune.

Nine at the top: There is sincerity and an imposing presence. Good fortune in the end.

The Judgment Commentary says: In Jia Ren (The Family), the woman has her proper place inside, and the man has his proper place outside. The proper places of women and men are a great principle of heaven and earth. The family has strict rulers: the father and mother. When fathers act as fathers, sons as sons, elder brothers as elder brothers, younger brothers as younger brothers, husbands as husbands, and wives as wives, the family's way is right. Set the family right, and the world is settled.

The Image Commentary says: Wind comes out of fire: this is Jia Ren (The Family). So the noble person's words have substance, and his actions remain consistent.

“Set boundaries within the family” means the will has not yet changed.

The good fortune of the six in the second place comes from being compliant and gentle.

When the family members are stern, they have not gone wrong. When the wife and children laugh and play, the family's standards are lost.

Enriching the family brings great good fortune because compliance is in its proper place.

The king comes to the family: they love one another.

The good fortune of an imposing presence means examining oneself.

Kui (Opposition): Good fortune in small matters.

Nine at the beginning: Regret disappears. Do not chase a lost horse; it will return on its own. Meeting a bad person brings no blame.

Nine in the second place: Meeting the master in an alley brings no blame.

Six in the third place: He sees a cart dragged back, its ox restrained, and its driver punished by branding his forehead and cutting off his nose. There is no good beginning, but there is an end.

Nine in the fourth place: Isolated by opposition, he meets a strong man. They trust each other. There is danger, but no blame.

Six in the fifth place: Regret disappears. His kinsman bites through the skin. What blame could there be in going forward?

Nine at the top: Isolated by opposition, he sees a pig covered in mud and a whole cart full of ghosts. At first he draws his bow against them; later he puts it aside. They are not robbers but people coming for a marriage. Go forward and meet the rain, and there is good fortune.

The Judgment Commentary says: In Kui (Opposition), fire moves upward and the lake moves downward. Two women live together, but their aims lead in different directions. Joy is joined to brightness. The yielding advances upward, takes the middle position, and responds to the firm. So small matters bring good fortune. Heaven and earth oppose each other, yet their work is shared. Women and men differ, yet their aims communicate. All things differ, yet their activities have patterns in common. How great is the use of opposition in its proper time!

The Image Commentary says: Fire above, lake below: this is Kui (Opposition). So the noble person shares common ground while remaining different.

Meeting a bad person is a way to avoid blame.

Meeting the master in an alley means he has not lost his way.

Seeing the cart dragged back means the position is not appropriate. “There is no good beginning, but there is an end” means meeting the firm.

Mutual trust brings no blame because one's purpose can be carried out.

His kinsman bites through the skin: going forward brings a blessing.

Meeting the rain brings good fortune because all the doubts disappear.

Jian (Obstruction): The southwest is favorable; the northeast is not. It is favorable to see the great person. Staying the course brings good fortune.

Six at the beginning: Going forward meets an obstacle; coming back earns praise.

Six in the second place: The king's servant faces obstacle after obstacle, not for his own sake.

Nine in the third place: Going forward meets an obstacle; coming back means returning.

Six in the fourth place: Going forward meets an obstacle; coming back brings connection.

Nine in the fifth place: At a great obstacle, friends come.

Six at the top: Going forward meets an obstacle; coming back brings a great result. Good fortune. It is favorable to see the great person.

The Judgment Commentary says: Jian (Obstruction) means difficulty: danger lies ahead. Seeing danger and being able to stop shows wisdom! For obstruction, the southwest is favorable because going there finds the middle. The northeast is not favorable because that way comes to an end. Seeing the great person is favorable because going forward achieves something. Staying the course in the proper position brings good fortune and sets the state right. How great is the use of obstruction in its proper time!

The Image Commentary says: Water on the mountain: this is Jian (Obstruction). So the noble person looks at himself and improves his character.

Going forward meets an obstacle and coming back earns praise: it is right to wait.

The king's servant faces obstacle after obstacle, but in the end there is no fault.

Going forward meets an obstacle and coming back means returning: those inside welcome him.

Going forward meets an obstacle and coming back brings connection: the proper position is solid.

At a great obstacle, friends come because conduct follows the middle course.

Going forward meets an obstacle and coming back brings a great result: his purpose lies inside. Seeing the great person is favorable because he follows someone of high standing.

Xie (Release): The southwest is favorable. If there is nowhere to go, returning brings good fortune. If there is somewhere to go, going early brings good fortune.

Six at the beginning: No blame.

Nine in the second place: Hunting catches three foxes and finds a yellow arrow. Staying the course brings good fortune.

Six in the third place: Carrying a load while riding in a carriage invites robbers. Staying the course brings humiliation.

Nine in the fourth place: Free yourself from your big toe; then friends will come and trust you.

Six in the fifth place: Only the noble person can bring release. Good fortune. The petty people will trust it.

Six at the top: A duke shoots a hawk atop a high wall and catches it. Nothing is unfavorable.

The Judgment Commentary says: Xie (Release) means moving out of danger: movement escapes danger and brings release. The southwest is favorable because going there wins the people. Returning brings good fortune because it finds the middle. Going early where there is somewhere to go brings good fortune because the journey accomplishes something. When heaven and earth release their tension, thunder and rain begin. When thunder and rain begin, the shells of all fruits split and plants sprout. How great is the meaning of release in its proper time!

The Image Commentary says: Thunder and rain arise: this is Xie (Release). So the noble person pardons mistakes and forgives crimes.

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

Staying the course brings good fortune for the nine in the second place because it finds the middle way.

Carrying a load while riding in a carriage is disgraceful. If we ourselves invite armed attackers, who else can we blame?

Freeing yourself from your big toe means the position is not yet appropriate.

When the noble person brings release, the petty people retreat.

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

Sun (Decrease): With sincerity comes supreme good fortune. No blame. You can stay the course; it is favorable to have somewhere to go. What should be used for the offering? Two bowls are enough for a sacrifice.

Nine at the beginning: When the sacrificial work is finished, go quickly. No blame. Consider how much to reduce.

Nine in the second place: It is favorable to stay steady. Going on an expedition brings misfortune. Do not reduce it; increase it.

Six in the third place: When three people travel together, one is lost. When one person travels alone, that person finds a companion.

Six in the fourth place: Reduce the illness so that joy comes quickly. No blame.

Six in the fifth place: Someone increases it. Even a tortoise worth ten pairs of shells cannot oppose this. Supreme good fortune.

Nine at the top: Do not reduce it; increase it. No blame. Staying the course brings good fortune. It is favorable to have somewhere to go. He gains servants without homes of their own.

The Judgment Commentary says: Sun (Decrease) reduces what is below and increases what is above. Its way moves upward. With decrease and sincerity come supreme good fortune, no blame, the ability to stay the course, and favorable results in going somewhere. What should be used? Two bowls are enough for a sacrifice, when the time is right for two bowls. There is a time to reduce the firm and increase the yielding. Decrease and increase, fullness and emptiness, all move with the times.

The Image Commentary says: A lake below a mountain: this is Sun (Decrease). So the noble person restrains anger and checks desire.

When the work is finished, going quickly accords with the wishes of the one above.

It is favorable for the nine in the second place to stay steady because it aims for the middle.

One person travels alone, since three people give rise to doubt.

Reducing the illness is indeed reason for joy.

The six in the fifth place has supreme good fortune because help comes from above.

Do not reduce it; increase it: this fully achieves the aim.

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 a great work. Supreme good fortune. No blame.

Six in the second place: Someone increases it. Even a tortoise worth ten pairs of shells cannot oppose this. Staying the course forever brings good fortune. The king uses this to make an offering to the Supreme Lord. Good fortune.

Six in the third place: Use the increase for difficult events. No blame. Act sincerely and follow the middle way. Report to the duke with a jade tablet.

Six in the fourth place: Follow the middle way; report to the duke and he follows. It is favorable to rely on this when moving the capital.

Nine in the fifth place: There is sincerity and a generous heart. Do not ask: supreme good fortune. There is sincerity in showing kindness to my virtue.

Nine at the top: No one increases him; someone may strike him. Not keeping a steady purpose brings misfortune.

The Judgment Commentary says: Yi (Increase) reduces what is above and increases what is below. The people rejoice without limit. What is above lowers itself to those below; its way shines brightly. It is favorable to have somewhere to go: being centered and right brings blessings. It is favorable to cross the great river: the way of wood can advance. Increase moves and is gentle, making limitless progress each day. Heaven gives and earth produces; their increase has no bounds. Every way of increasing moves with the times.

The Image Commentary says: Wind and thunder: this is Yi (Increase). So when the noble person sees good, he moves toward it; when he has made a mistake, he changes it.

Supreme good fortune and no blame mean that those below should not be burdened with heavy tasks.

Someone increases it: this comes from outside.

Using increase for difficult events means keeping it secure.

Report to the duke and he follows: this increases his resolve.

There is sincerity and a generous heart, so there is no need to ask. Showing kindness to my virtue fully achieves the aim.

“No one increases him” is a one-sided statement. “Someone may strike him” means it comes from outside.

Guai (Breakthrough): Announce it in the king's court. Make the call sincerely: there is danger. Report it from your own town. Taking up arms is not favorable. It is favorable to have somewhere to go.

Nine at the beginning: Strength in the front toes. Going forward when you cannot win brings blame.

Nine in the second place: Call out a warning. There may be armed attackers at night; do not worry.

Nine in the third place: Strength in the cheekbones brings misfortune. The noble person is determined to make a breakthrough. Walking alone, he meets rain. He gets wet and is resented, but there is no blame.

Nine in the fourth place: His buttocks have no skin and he walks with difficulty. Lead a sheep, and regret disappears. He hears words but does not believe them.

Nine in the fifth place: Clear away the amaranth weeds decisively. Following the middle way brings no blame.

Six at the top: No call goes out. In the end there is misfortune.

The Judgment Commentary says: Guai (Breakthrough) means deciding: the firm decides against the yielding. It is strong and joyful, decisive yet peaceful. “Announce it in the king's court” means one yielding line rides above five firm lines. Calling out sincerely despite danger makes the danger clear. Reporting from one's own town rather than taking up arms is right, because valuing force would lead to a dead end. Having somewhere to go is favorable because the firm grows until the end.

The Image Commentary says: The lake rises to heaven: this is Guai (Breakthrough). So the noble person gives rewards to those below. Keeping virtue for himself is something to avoid.

Going forward without being able to win brings blame.

Armed attackers at night: he has found the middle way.

The noble person is determined to make a breakthrough; in the end there is no blame.

He walks with difficulty because his position is not appropriate. He hears words but does not believe them because he does not hear clearly.

Following the middle way brings no blame, though the middle has not yet come to light.

Misfortune from making no call cannot last indefinitely.

Gou (Coming to Meet): The woman is strong. Do not marry this woman.

Six at the beginning: Tied to a metal brake. Staying the course brings good fortune. If there is somewhere to go, misfortune appears. A thin pig struggles about, as surely as expected.

Nine in the second place: There is a fish in the wrapping. No blame. It is not favorable for the guest.

Nine in the third place: His buttocks have no skin; he walks with difficulty. There is danger but no great blame.

Nine in the fourth place: No fish in the wrapping. Taking action brings misfortune.

Nine in the fifth place: A melon is wrapped in willow branches, hiding its beauty. Something falls from heaven.

Nine at the top: Coming to meet its horns. Humiliation, but no blame.

The Judgment Commentary says: Gou (Coming to Meet) means an encounter: the yielding meets the firm. “Do not marry this woman” means one cannot grow together with her. When heaven and earth meet, all kinds of things appear in full. When the firm meets what is centered and right, the great way spreads throughout the world. How great is the meaning of meeting in its proper time!

The Image Commentary says: Wind beneath heaven: this is Gou (Coming to Meet). So the ruler sends out commands and announces them in all four directions.

Tied to a metal brake means the way of the yielding is held back.

There is a fish in the wrapping: it rightly does not go to the guest.

He walks with difficulty because his progress is not yet held back.

The misfortune of having no fish comes from keeping distant from the people.

The nine in the fifth place hides its beauty because it is centered and right. Something falls from heaven because its purpose does not abandon its appointed task.

Coming to meet its horns means reaching an impasse at the top and facing humiliation.

Cui (Gathering): The king comes to the ancestral temple. It is favorable to see the great person. Success. Staying the course is favorable. Using a large sacrificial animal brings good fortune. It is favorable to have somewhere to go.

Six at the beginning: Sincerity does not last to the end. Then there is confusion, then gathering. If you call out, a group laughs. Do not worry. Going forward brings no blame.

Six in the second place: Being drawn along brings good fortune and no blame. With sincerity, it is favorable to make a simple spring sacrifice.

Six in the third place: Gathering and sighing. Nothing is favorable. Going forward brings no blame, though there is some humiliation.

Nine in the fourth place: Great good fortune. No blame.

Nine in the fifth place: Gathering in one's proper position brings no blame. If there is no trust, stay steadily on the course for a long time, and regret disappears.

Six at the top: Sighing, with tears streaming down the face. No blame.

The Judgment Commentary says: Cui (Gathering) means coming together. Compliance and joy, with the firm in the middle responding, bring people together. The king comes to the ancestral temple to make an offering in filial respect. Seeing the great person brings success because the gathering is rightly ordered. Using a large sacrificial animal brings good fortune, and going somewhere is favorable, because this follows heaven's command. Look at what things gather around, and you can see the nature of heaven, earth, and all things.

The Image Commentary says: The lake rises above the earth: this is Cui (Gathering). So the noble person puts weapons in order and prepares for the unexpected.

Confusion followed by gathering means the purpose is confused.

Being drawn along brings good fortune and no blame because the middle has not changed.

Going forward brings no blame because the one above is gentle.

Great good fortune and no blame: the position is not appropriate.

Gathering in one's proper position means the purpose is not yet clear.

Sighing with streaming tears means he is not yet at ease at the top.

Sheng (Rising): Supreme success. See the great person; do not worry. Going south brings good fortune.

Six at the beginning: Rising with confidence brings great good fortune.

Nine in the second place: With sincerity, it is favorable to make a simple spring sacrifice. No blame.

Nine in the third place: Rising into an empty town.

Six in the fourth place: The king makes an offering at Mount Qi. Good fortune and no blame.

Six in the fifth place: Staying the course brings good fortune. Rise up the steps.

Six at the top: Rising in the dark. It is favorable to stay steadily on a course that never stops.

The Judgment Commentary says: The yielding rises at the right time. It is gentle and compliant, and the firm in the middle finds a response. So there is great success. See the great person and do not worry; there will be a blessing. Going south brings good fortune because the aim is fulfilled.

The Image Commentary says: Wood grows within the earth: this is Sheng (Rising). So the noble person follows virtue, piling up small things to make something high and great.

Rising with confidence brings great good fortune because the purpose agrees with what is above.

The sincerity of the nine in the second place brings joy.

Rising into an empty town leaves no grounds for doubt.

The king makes an offering at Mount Qi: he carries out the matter obediently.

Staying the course brings good fortune as one rises up the steps: the aim is fully achieved.

Rising in the dark at the top means wasting away without becoming prosperous.

Kun (Exhaustion): Success. If the great person stays the course, there is good fortune and no blame. Words will not be believed.

Six at the beginning: His buttocks are trapped against a tree stump. He enters a dark valley and is not seen for three years.

Nine in the second place: Trapped among food and drink, he sees the red ceremonial sash coming. It is favorable to make a sacrificial offering. Going on an expedition brings misfortune, but no blame.

Six in the third place: Trapped among rocks, he leans on thornbushes. He enters his home but cannot see his wife. Misfortune.

Nine in the fourth place: He comes slowly, held back by a metal carriage. Humiliation, but there is an end to it.

Nine in the fifth place: His nose is cut off and his feet are cut off; he is trapped by the red ceremonial sash. Then relief gradually comes. It is favorable to make sacrificial offerings.

Six at the top: Trapped in creeping vines and on unstable ground, he says, “Moving will bring regret.” He regrets this. Setting out brings good fortune.

The Judgment Commentary says: Kun (Exhaustion) means the firm is covered over. Amid danger there is joy. Who but the noble person can be exhausted without losing his place and still achieve success? The great person's staying the course brings good fortune because the firm is in the middle. Words will not be believed: relying on talk leads to an impasse.

The Image Commentary says: The lake has no water: this is Kun (Exhaustion). So the noble person stakes his life on fulfilling his purpose.

Entering a dark valley means being in darkness without light.

Trapped among food and drink, he still has a blessing at the center.

He leans on thornbushes because he rides above the firm. Entering his home without seeing his wife is an ill omen.

He comes slowly because his intention is directed downward. Though he is not in the proper position, he has someone to help him.

Having his nose and feet cut off means his aim has not yet been achieved. Relief comes gradually because he is centered and upright. Sacrificial offerings are favorable because he receives blessings.

Trapped in creeping vines means he is not in the proper place. He says moving will bring regret and regrets it: setting out brings good fortune.

Jing (The Well): You can move the town but not the well. The well loses nothing and gains nothing; people come and go to it for water. If the water is almost reached but has not yet been drawn up, and the jar breaks, there is misfortune.

Six at the beginning: The well is muddy and no one drinks from it. No birds come to the old well.

Nine in the second place: At the well's hollow one shoots at small fish. The earthen jar is cracked and leaks.

Nine in the third place: The well has been cleaned, but no one drinks from it. This pains my heart. It could be used to draw water. If the king were clear-sighted, all would receive its blessing.

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

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

Six at the top: Draw from the well without covering it. With sincerity comes supreme good fortune.

The Judgment Commentary says: Wood goes down into water and brings water up: this is Jing (The Well). The well nourishes without being exhausted. Moving the town but not the well reflects the firm line in the middle. Nearly reaching the water but not drawing it up means nothing has been accomplished yet. Breaking the jar brings misfortune.

The Image Commentary says: Water above wood: this is Jing (The Well). So the noble person puts the people to work and encourages them to help one another.

The well is muddy and no one drinks from it because it is at the bottom. No birds come to the old well because its time has passed.

Shooting at small fish in the hollow of the well means there is no one to help.

The well has been cleaned, but no one drinks from it: this pains those passing by. Seek a clear-sighted king to receive the blessing.

Lining the well with stone brings no blame because it repairs the well.

The cold spring water can be drunk because the position is centered and right.

Supreme good fortune is at the top: a great achievement.

Ge (Change): On the appointed day, trust comes. Supreme success. Staying the course is favorable. Regret disappears.

Nine at the beginning: Bind it firmly with the hide of a yellow ox.

Six in the second place: Change it on the appointed day. Setting out brings good fortune and no blame.

Nine in the third place: Setting out brings misfortune. Staying the course is dangerous. When talk of change has been confirmed three times, there is trust.

Nine in the fourth place: Regret disappears. Change the command with sincerity. Good fortune.

Nine in the fifth place: The great person changes like a tiger changing its coat. There is trust even before divination.

Six at the top: The noble person changes like a leopard changing its coat; petty people change their faces. Setting out brings misfortune. Staying at home and staying the course brings good fortune.

The Judgment Commentary says: In Ge (Change), water and fire put each other out. Two women live together but their aims do not agree: this is called change. “On the appointed day, trust comes” means change gains people's trust. With enlightenment and joy, great success comes from what is right. When change is appropriate, regret disappears. Heaven and earth change, producing the four seasons. Tang and King Wu changed the ruling order, following heaven and answering the people. How great is the meaning of change in its proper time!

The Image Commentary says: Fire in the lake: this is Ge (Change). So the noble person orders the calendar and makes the seasons clear.

Binding it firmly with the hide of a yellow ox means one cannot yet take action.

Changing it on the appointed day means going forward brings good results.

When talk of change has been confirmed three times, where else could one go?

The good fortune of changing the command comes from trusting in the aim.

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

The noble person changes like a leopard; his markings are rich. Petty people change their faces because they comply and follow their ruler.

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

Six at the beginning: The cauldron is tipped over on its legs. It is favorable to empty out what is bad. Taking a concubine for the sake of her son brings no blame.

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

Nine in the third place: The cauldron's handles have been altered, so it cannot be carried. The rich pheasant meat is not eaten. Rain is about to fall and regret diminishes. Good fortune in the end.

Nine in the fourth place: The cauldron breaks a leg and spills the duke's food. His punishment is severe. Misfortune.

Six in the fifth place: The cauldron has yellow handles and a metal carrying bar. Staying the course is favorable.

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

The Judgment Commentary says: Ding (The Cauldron) is an image. Wood goes into fire to cook food. The wise person cooks an offering for the Supreme Lord and cooks a great feast to nourish the wise and worthy. He is gentle, with keen ears and sharp eyes. The yielding advances upward, gains the middle, and responds to the firm. So there is supreme success.

The Image Commentary says: Fire above wood: this is Ding (The Cauldron). So the noble person puts his position in order and makes his mandate secure.

Tipping the cauldron onto its legs is not wrong. Emptying out what is bad is favorable because it serves what is valued.

The cauldron has food: be careful where you go. My rival is ill, so in the end there is no fault.

The cauldron's handles have been altered, losing their purpose.

Spilling the duke's food: how can he be trusted?

The cauldron's yellow handles mean that the middle is solid.

The jade carrying bar is at the top: firm and yielding are properly balanced.

Zhen (Thunder): Success. When thunder comes, people tremble; afterward they laugh and talk. Thunder startles people a hundred miles away, but the sacrificial spoon and wine are not dropped.

Nine at the beginning: Thunder comes and people tremble. Later they laugh and talk. Good fortune.

Six in the second place: Thunder comes with danger. You fear losing your valuables and climb nine hills. Do not chase after them; in seven days you will recover them.

Six in the third place: Thunder makes him shaken. If he acts in response, there will be no harm.

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

Six in the fifth place: Thunder comes and goes dangerously. You will lose nothing of importance; there is work to do.

Six at the top: Thunder leaves him trembling and looking around in alarm. Setting out brings misfortune. If the thunder strikes not him but his neighbor, there is no blame. His marriage relatives have something to say.

The Judgment Commentary says: Zhen (Thunder) brings success. People tremble when thunder comes, and their fear brings blessings. Afterward they laugh and talk because they have learned the rule. Thunder startles people a hundred miles away: it alarms the distant and frightens those nearby. Such a person can go out and protect the ancestral temple and the altars of the land and grain, serving as master of the sacrifice.

The Image Commentary says: Thunder follows thunder: this is Zhen (Thunder). So the noble person examines and improves himself in fear and caution.

People tremble when thunder comes because fear brings blessings. They laugh and talk afterward because they have learned the rule.

Thunder comes with danger because the yielding rides above the firm.

Thunder leaves him shaken because his position is not appropriate.

Thunder sinks into the mud because it is not yet bright.

Thunder comes and goes dangerously, making travel perilous. His work is in the middle, so nothing of importance is lost.

Thunder leaves him trembling because he has not yet found the middle. Though there is misfortune, there is no blame: the neighbor's danger was a warning.

Gen (Keeping Still): Keep his back still so he cannot feel his body. He walks in his courtyard and sees no one there. No blame.

Six at the beginning: Keep the toes still. No blame. It is favorable to stay steadily on the course for a long time.

Six in the second place: Keep the calves still. He cannot help the one he follows. His heart is unhappy.

Nine in the third place: Keep the waist still, splitting the muscles along the spine. Danger burns in his heart.

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

Six in the fifth place: Keep the jaws still. His words are sincere. Regret disappears.

Nine at the top: Keep still with firmness. Good fortune.

The Judgment Commentary says: Gen (Keeping Still) means stopping. Stop when it is time to stop and go when it is time to go. When motion and rest come at the right times, this way shines brightly. Keeping still means stopping in the proper place. The lines above and below oppose rather than respond to one another, so they do not come together. That is why he cannot feel his body, walks in the courtyard without seeing anyone, and has no blame.

The Image Commentary says: Mountains joined together: this is Gen (Keeping Still). So the noble person does not let his thoughts go beyond his position.

Keeping the toes still means he has not lost what is right.

He cannot help the one he follows because that one will not turn back and listen.

Keeping the waist still means danger weighs on his heart.

Keeping the body still means stopping within oneself.

Keeping the jaws still comes from being centered and right.

Firmly keeping still brings good fortune because the end is made secure.

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

Six at the beginning: The wild goose gradually reaches the riverbank. The young boy is in danger; people talk. No blame.

Six in the second place: The wild goose gradually reaches a flat rock. Eating and drinking happily brings good fortune.

Nine in the third place: The wild goose gradually reaches dry land. The husband goes on an expedition and does not return. The wife conceives but does not bear a child. Misfortune. It is favorable to defend against robbers.

Six in the fourth place: The wild goose gradually reaches a tree and may find a flat branch to rest on. No blame.

Nine in the fifth place: The wild goose gradually reaches a hill. The wife does not conceive for three years. In the end nothing can defeat her. Good fortune.

Nine at the top: The wild goose gradually reaches the high ground. Its feathers can be used for ceremonial dress. Good fortune.

The Judgment Commentary says: Jian (Gradual Progress) means advancing; that is why the woman's marriage brings good fortune. Advancing into the proper position means going forward accomplishes something. Advancing rightly can set the state right. The position is firm and has reached the middle. It stops and is gentle, so its movement does not come to an end.

The Image Commentary says: Wood grows on a mountain: this is Jian (Gradual Progress). So the noble person maintains worthy conduct and improves customs.

The young boy's danger rightly brings no blame.

Eating and drinking happily does not mean eating without earning it.

The husband goes on an expedition and does not return because he has left his companions. The wife conceives but does not bear a child because she has lost the proper way. Defending against robbers is favorable because people protect one another in harmony.

Finding a flat branch to rest on means following along gently.

In the end nothing can defeat her: good fortune because she gets what she wished for.

Its feathers can be used for ceremonial dress: good fortune, because the proper order cannot be disrupted.

Gui Mei (The Marrying Maiden): Setting out brings misfortune. Nothing is favorable.

Nine at the beginning: The marrying maiden goes as a younger sister accompanying the bride. One who limps can still walk. Setting out brings good fortune.

Nine in the second place: One with poor eyesight can still see. It is favorable for a person living in seclusion to stay the course.

Six in the third place: The marrying maiden goes as a waiting woman, then returns to marry as a younger sister accompanying the bride.

Nine in the fourth place: The marrying maiden misses the appointed time. A late marriage will come in its own time.

Six in the fifth place: Emperor Yi marries off his younger sister. Her sleeves are less fine than those of her attendant sister. The moon is nearly full. Good fortune.

Six at the top: The woman holds a basket with nothing in it; the man cuts a sheep, but no blood comes out. Nothing is favorable.

The Judgment Commentary says: Gui Mei (The Marrying Maiden) expresses a great principle of heaven and earth. If heaven and earth did not come together, nothing would flourish. Marriage marks the end and beginning of human life. Joy moves one to marry the maiden. Setting out brings misfortune because the positions are not appropriate. Nothing is favorable because the yielding rides above the firm.

The Image Commentary says: Thunder above the lake: this is Gui Mei (The Marrying Maiden). So the noble person thinks about lasting outcomes and knows what might go wrong.

The marrying maiden goes as a younger sister accompanying the bride so that things can last. The lame person walking brings good fortune through mutual support.

It is favorable for the person living in seclusion to stay the course because that person has not changed the usual rule.

The marrying maiden goes as a waiting woman because her position is not yet appropriate.

Missing the appointed time reflects the intention to wait before acting.

When Emperor Yi marries off his younger sister, her sleeves are less fine than those of her attendant sister. Her position is in the middle, and she acts with dignity.

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

Feng (Abundance): Success. The king reaches it. Do not worry. It is right for the sun to be at noon.

Nine at the beginning: He meets a matching master. Even for ten days there is no blame. Going forward earns respect.

Six in the second place: The screen is so thick that the Dipper can be seen at noon. Going forward brings doubt and suspicion. If sincerity is brought out, there is good fortune.

Nine in the third place: The cover is so thick that small stars can be seen at noon. His right arm is broken. No blame.

Nine in the fourth place: The screen is so thick that the Dipper can be seen at noon. He meets a master like himself. Good fortune.

Six in the fifth place: Splendor arrives, bringing blessings and praise. Good fortune.

Six at the top: He enlarges his house and screens off his home. Looking through the door, he sees no one there. For three years no one is seen. Misfortune.

The Judgment Commentary says: Feng (Abundance) means greatness. Brightness joined with movement creates abundance. The king reaches it because he values greatness. “Do not worry; it is right for the sun to be at noon” means that it should shine over the whole world. When the sun reaches noon it starts to decline; when the moon is full it begins to wane. Heaven and earth fill and empty, growing and shrinking with time. How much more so with people, and with spirits and gods?

The Image Commentary says: Thunder and lightning both arrive: this is Feng (Abundance). So the noble person decides legal cases and carries out punishments.

Even for ten days there is no blame, but passing ten days brings disaster.

Bringing out sincerity means using trust to express one's purpose.

The thick cover means a great undertaking is not possible. With his right arm broken, he cannot be used in the end.

The thick screen means his position is not appropriate. Seeing the Dipper at noon means darkness without light. Meeting a master like himself brings good fortune because he can go forward.

The good fortune of the six in the fifth place brings a blessing.

Enlarging his house is like soaring at the edge of heaven. Looking through the door and seeing no one means he has hidden himself.

Lü (The Traveler): Small success. Staying the course while traveling brings good fortune.

Six at the beginning: The traveler fusses over small things; this is how he brings disaster on himself.

Six in the second place: The traveler reaches a lodging, keeps his possessions close, and gains a loyal young servant.

Nine in the third place: The traveler's lodging burns down and he loses his young servant. Staying the course is dangerous.

Nine in the fourth place: The traveler rests at a place and gets his possessions and an ax. My heart is not happy.

Six in the fifth place: He shoots a pheasant and loses one arrow. In the end he receives praise and a commission.

Nine at the top: A bird's nest burns. The traveler laughs at first, then cries aloud. He loses an ox at Yi. Misfortune.

The Judgment Commentary says: Lü (The Traveler) brings small success. The yielding holds the middle position outside and follows the firm. It stops and attaches itself to brightness. So there is small success, and staying the course while traveling brings good fortune. How great is the meaning of travel in its proper time!

The Image Commentary says: Fire on a mountain: this is Lü (The Traveler). So the noble person is clear and careful in applying punishments and does not let legal cases drag on.

The traveler fusses over small things: his restricted purpose brings disaster.

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

The burning of the traveler's lodging hurts him. Treating those below as a traveler does means he rightly loses them.

The traveler rests at a place but has not yet found his proper position. He gets his possessions and an ax, but his heart is not happy.

He receives praise and a commission in the end because he reaches the one above.

Being a traveler at the top rightly means being burned out. No one ever hears about the ox lost at Yi.

Xun (Gentle Penetration): Small success. It is favorable to have somewhere to go. It is favorable to see the great person.

Six at the beginning: Advancing and retreating. It is favorable for a soldier to stay the course.

Nine in the second place: Gentle penetration under the bed. Employ many record-keepers and shamans. Good fortune and no blame.

Nine in the third place: Yielding again and again brings humiliation.

Six in the fourth place: Regret disappears. The hunt captures three kinds of game.

Nine in the fifth place: Staying the course brings good fortune; regret disappears. Nothing is unfavorable. There is no good beginning, but there is an end. Three days before the Geng day and three days after it bring good fortune.

Nine at the top: Gentle penetration under the bed. He loses his possessions and his ax. Staying the course brings misfortune.

The Judgment Commentary says: Repeated gentleness sends out commands again. The firm gently enters the centered and right position, so its purpose is fulfilled. All the yielding lines follow the firm. So there is small success; it is favorable to have somewhere to go and to see the great person.

The Image Commentary says: Wind follows wind: this is Xun (Gentle Penetration). So the noble person repeats his commands and carries out his work.

Advancing and retreating show an uncertain purpose. It is favorable for a soldier to stay the course because his purpose is orderly.

The good fortune of employing many people comes from reaching the middle.

Repeatedly yielding brings humiliation because the purpose reaches an impasse.

The hunt captures three kinds of game: an achievement.

The good fortune of the nine in the fifth place comes from occupying the right central position.

Gentle penetration under the bed means reaching an impasse at the top. Losing one's possessions and ax truly brings misfortune.

Dui (Joy): Success. Staying the course is favorable.

Nine at the beginning: Peaceful joy brings good fortune.

Nine in the second place: Sincere joy brings good fortune. Regret disappears.

Six in the third place: Joy that comes looking for you brings misfortune.

Nine in the fourth place: Considering what brings joy, he is not yet at peace. Set yourself apart from illness and there will be joy.

Nine in the fifth place: Trusting someone who strips things away brings danger.

Six at the top: Drawing others into joy.

The Judgment Commentary says: Dui (Joy) means pleasure. The firm is inside and the yielding outside. Joy makes staying the course favorable. So it follows heaven and responds to people. Lead the people joyfully, and they forget their labor. Meet danger joyfully, and they forget death. Joy is so powerful that it encourages the people!

The Image Commentary says: Two lakes joined together: this is Dui (Joy). So the noble person discusses and studies with friends.

Peaceful joy brings good fortune because there is no uncertainty in going forward.

Sincere joy brings good fortune because the purpose is trustworthy.

Joy that comes looking for you brings misfortune because the position is not appropriate.

The joy of the nine in the fourth place means there is a blessing.

Trusting someone who strips things away means the position is correctly placed.

The six at the top draws others into joy, but this is not yet clear.

Huan (Dispersion): Success. The king comes to the ancestral temple. It is favorable to cross the great river and favorable to stay the course.

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

Nine in the second place: In dispersion, he runs to his table. Regret disappears.

Six in the third place: He disperses concern for himself. No regret.

Six in the fourth place: He disperses his group. Supreme good fortune. The dispersed people form a hill; this is not what ordinary people would imagine.

Nine in the fifth place: He sends out a great call like sweat pouring from the body. He disperses the king's stores. No blame.

Nine at the top: He disperses the bloodshed, goes far away, and escapes. No blame.

The Judgment Commentary says: Huan (Dispersion) brings success. The firm comes and does not reach an impasse; the yielding gets its place outside and joins with what is above. The king comes to the ancestral temple because he occupies the center. Crossing the great river is favorable because riding on wood brings success.

The Image Commentary says: Wind moves over the water: this is Huan (Dispersion). So the former kings made offerings to the Supreme Lord and established ancestral temples.

The good fortune of the six at the beginning comes from compliance.

In dispersion, he runs to his table and gets what he wished for.

He disperses concern for himself because his purpose is directed outward.

He disperses his group: supreme good fortune because his work shines and grows.

The king's dwelling brings no blame because he occupies the proper position.

He disperses the bloodshed and gets far from harm.

Jie (Limits): Success. Bitter restrictions cannot be kept up steadily.

Nine at the beginning: Not going out of the inner courtyard brings no blame.

Nine in the second place: Not going out of the outer courtyard brings misfortune.

Six in the third place: If one does not set limits, one will sigh about it. No blame.

Six in the fourth place: Being at ease with limits brings success.

Nine in the fifth place: Pleasant limits bring good fortune; going forward earns respect.

Six at the top: Bitter limits. Staying the course brings misfortune, but regret disappears.

The Judgment Commentary says: Jie (Limits) brings success because firm and yielding are divided and the firm holds the middle. Bitter restrictions cannot be kept up steadily because that way reaches a dead end. Joyfully moving through danger, one applies limits in the right position and passes through by being centered and right. Heaven and earth keep limits, and the four seasons come about. When rules set limits, they do not waste resources or harm the people.

The Image Commentary says: Water above the lake: this is Jie (Limits). So the noble person establishes measures and standards and considers moral conduct.

Not going out of the inner courtyard means knowing when the way is open and when it is blocked.

Not going out of the outer courtyard means completely missing the right time.

If one sighs over not setting limits, who else can be blamed?

The success of being at ease with limits comes from following the way of the one above.

Pleasant limits bring good fortune because the position is central.

Staying the course under bitter limits brings misfortune because that way reaches an impasse.

Zhong Fu (Inner Sincerity): Good fortune even for pigs and fish. It is favorable to cross the great river and favorable to stay the course.

Nine at the beginning: Being prepared brings good fortune. If something else intervenes, there is no peace.

Nine in the second place: A crane calls in the shade, and its young answer it. “I have a fine cup of wine; I will share it with you.”

Six in the third place: He meets an opponent. At times he beats the drum, at times he stops; at times he weeps, at times he sings.

Six in the fourth place: The moon has passed its full phase. One horse of the pair goes missing. No blame.

Nine in the fifth place: They are bound together in trust. No blame.

Nine at the top: A rooster's crow rises to the sky. Staying the course brings misfortune.

The Judgment Commentary says: In Zhong Fu (Inner Sincerity), the yielding is inside and the firm holds the middle. Joy and gentleness bring sincerity, which can change the state. Good fortune extends to pigs and fish because trust reaches even them. Crossing the great river is favorable because a hollow wooden boat can carry one across. Staying the course through inner sincerity is favorable because it answers heaven.

The Image Commentary says: Wind over the lake: this is Zhong Fu (Inner Sincerity). So the noble person reviews criminal cases and delays executions.

Being prepared brings good fortune to the nine at the beginning because its purpose has not changed.

The young crane answers because that is its heartfelt wish.

Sometimes he beats the drum and sometimes stops because his position is not appropriate.

One horse of the pair goes missing because it leaves its kind and goes upward.

They are bound together in trust because the position is right and appropriate.

A rooster's crow rises to the sky, but how could that last?

Xiao Guo (Small Excess): Success. Staying the course is favorable. Small matters can be done, but great matters cannot. A flying bird leaves its call behind. It is better to go down than up. Great good fortune.

Six at the beginning: The flying bird brings misfortune.

Six in the second place: He passes his grandfather and meets his grandmother. He does not reach his ruler but meets the ruler's servant. No blame.

Nine in the third place: If you do not take extra precautions, someone following you may harm you. Misfortune.

Nine in the fourth place: No blame. He does not pass by but meets it. Going forward is dangerous; take care. Do not insist on staying the course forever.

Six in the fifth place: Thick clouds but no rain come from our western outskirts. The duke shoots with a corded arrow and catches the creature in its hole.

Six at the top: He does not meet it but passes beyond it. A flying bird gets caught up in it. Misfortune: this is called calamity and harm.

The Judgment Commentary says: Xiao Guo (Small Excess) means that small things go beyond their limits yet succeed. Going beyond while staying the course is favorable when it moves with the time. The yielding reaches the middle, so small matters bring good fortune. The firm is out of place and not in the middle, so great matters cannot be done. There is the image of a flying bird: its call is left behind; going down is better than going up and brings great good fortune, because upward movement goes against the way while downward movement follows it.

The Image Commentary says: Thunder above the mountain: this is Xiao Guo (Small Excess). So the noble person goes beyond what is usual in showing respect, mourns more deeply at a funeral, and spends more sparingly.

The flying bird brings misfortune; nothing can be done about it.

He does not reach his ruler because a servant cannot go beyond his ruler.

If someone following you harms you, what misfortune that is!

He does not pass by but meets it because his position is not appropriate. Going forward is dangerous, so take care: it cannot last in the end.

Thick clouds but no rain mean things have already gone too high.

He does not meet it but passes beyond it: he has gone too far.

Jiji (Already Across): Success in small matters. Staying the course is favorable. Good fortune at first, disorder at the end.

Nine at the beginning: He drags his wheels and gets his tail wet. No blame.

Six in the second place: A woman loses her carriage curtain. Do not chase it; she will recover it in seven days.

Nine in the third place: King Gaozong attacked the Gui Fang people and defeated them in three years. Do not employ petty people.

Six in the fourth place: The fine cloth has rags to stop its leaks. Be on guard all day.

Nine in the fifth place: The eastern neighbor kills an ox, but this is not as good as the western neighbor's simple spring sacrifice, which truly receives the blessing.

Six at the top: He gets his head wet. Danger.

The Judgment Commentary says: Jiji (Already Across) means success in small matters. Staying the course is favorable because firm and yielding are in their proper positions. Good fortune at first comes because the yielding reaches the middle. If one stops at the end, disorder comes because the way has reached its limit.

The Image Commentary says: Water above fire: this is Jiji (Already Across). So the noble person thinks about dangers and prepares against them.

Dragging the wheels rightly brings no blame.

She recovers it in seven days because she follows the middle way.

Defeating them in three years is exhausting.

Being on guard all day means there is something to be wary of.

The eastern neighbor kills an ox, but its timing is not as good as the western neighbor's. Truly receiving the blessing means great good fortune arrives.

Getting his head wet is dangerous; how could he last long?

Wei Ji (Not Yet Across): Success. A young fox nearly makes it across but gets its tail wet. Nothing is favorable.

Six at the beginning: It gets its tail wet. Humiliation.

Nine in the second place: He drags his wheels. Staying the course brings good fortune.

Six in the third place: Not yet across. Setting out brings misfortune, but it is favorable to cross the great river.

Nine in the fourth place: Staying the course brings good fortune and regret disappears. March out to attack the Gui Fang people; in three years there are rewards from the great state.

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

Nine at the top: Drinking wine together in trust brings no blame. But if he gets his head wet, he loses what is right despite his sincerity.

The Judgment Commentary says: Wei Ji (Not Yet Across) brings success because the yielding reaches the middle. The young fox nearly makes it across but has not yet left the middle of the stream. Getting its tail wet means nothing is favorable, because it cannot finish the crossing. Though the lines are not in their proper positions, firm and yielding respond to each other.

The Image Commentary says: Fire above water: this is Wei Ji (Not Yet Across). So the noble person carefully distinguishes things and puts them in their proper places.

Getting its tail wet means it does not know its limits.

The nine in the second place has good fortune by staying the course because it acts rightly from the middle.

Setting out before crossing brings misfortune because the position is not appropriate.

Staying the course brings good fortune and regret disappears because the purpose is achieved.

The noble person's light shines, and its brightness brings good fortune.

Drinking wine and getting his head wet means he does not know when to stop.

Heaven is high and earth is low: Qian (Heaven) and Kun (Earth) are established. With low and high set out, noble and humble have their positions. Motion and rest follow a constant pattern, defining the firm and the yielding. Directions gather by type and things separate into groups; good fortune and misfortune arise. In heaven these become images; on earth they take shape, and change becomes visible. So the firm and yielding rub against each other, and the eight trigrams stir each other. Thunder and lightning set things moving; wind and rain moisten them. Sun and moon travel, bringing cold and heat in turn. Qian's way makes the male and Kun's way makes the female. Qian directs the great beginning and Kun brings things into being. Qian directs through ease and Kun works through simplicity. What is easy is easy to understand; what is simple is easy to follow. What is easy to understand draws people close; what is easy to follow produces results. Closeness allows endurance, and results allow greatness. Endurance is the virtue of the worthy person; greatness is that person's work. Through ease and simplicity, the principles of the world can be grasped. Grasp them, and one can take one's place among them.

The wise people established the hexagrams and studied their images. They attached words to them to explain good fortune and misfortune. Firm and yielding push each other and produce change. Good fortune and misfortune are images of gain and loss; regret and humiliation are images of worry and concern; change is an image of advance and retreat; firm and yielding are images of day and night. The movement of the six lines expresses the way of the three powers. So the noble person finds peace in the order of the Changes and takes pleasure in studying the words attached to the lines. At rest, he studies the images and their words. When acting, he studies their changes and their forecasts. Thus heaven helps him: good fortune, and nothing unfavorable.

The Judgment speaks about the images; the lines speak about change. Good fortune and misfortune speak about gain and loss; regret and humiliation speak about small defects; no blame means making good a mistake. So rank is arranged by position, small and great are weighed by hexagram, and good fortune and misfortune are distinguished by the words. Avoiding regret and humiliation depends on attention to small beginnings. Reaching no blame depends on regretting one's mistakes. Some hexagrams are small and some great; some words describe danger and some ease. Each set of words points to where things are going.

The Changes follow the pattern of heaven and earth, so they can cover and organize their way. Look up to observe the patterns of heaven and down to examine the forms of earth, and you understand the causes of darkness and light. Trace things to their beginnings and back to their ends, and you understand life and death. Vital energy forms things, and the wandering soul brings change; so you understand the nature of spirits and gods. Being like heaven and earth, the Changes do not conflict with them. Their understanding embraces all things and their way helps the world, without going too far. They move in every direction without drifting. They take joy in heaven and understand destiny, without worry. They settle on the land and deepen kindness, so they can love. They encompass the changes of heaven and earth without exceeding them, shape every thing in detail without neglecting any, and understand the way of day and night. Thus spirit has no fixed direction, and the Changes have no fixed form.

One yin followed by one yang is called the way. Continuing it is goodness; bringing it to completion is human nature. A kind person sees it and calls it kindness; a wise person sees it and calls it wisdom. Ordinary people use it every day without knowing it. That is why few follow the noble person's way. It shows itself in kindness but hides in practical use; it moves all things without sharing the worries of wise people. How great are its abundant virtue and great work! Having plenty is called great work; renewing each day is called abundant virtue; producing life after life is called change. Forming images is called Qian (Heaven); following a model is called Kun (Earth). Pushing numbers to their limits to know what is coming is called divination. Understanding changes is called handling affairs. What cannot be measured in yin and yang is called spirit.

How broad and great are the Changes! Speaking of distant things, nothing can limit them. Speaking of nearby things, they are still and right. Speaking of everything between heaven and earth, they are complete. When Qian (Heaven) is still, it is focused; when it moves, it goes straight. So it produces greatness. When Kun (Earth) is still, it closes; when it moves, it opens. So it produces breadth. Breadth and greatness match heaven and earth; change and passage match the four seasons. The meaning of yin and yang matches the sun and moon; the good in ease and simplicity matches the highest virtue.

The Master said, “How far the Changes reach! Wise people use them to raise their virtue and extend their work. Understanding rises high, while ritual lowers itself. What rises high follows heaven; what lowers itself takes earth as a model. Heaven and earth have taken their places, and change moves between them. By continually preserving one's completed nature, one finds the gateway to the way and to what is right.”

Wise people saw the world's intricate things and represented their forms and appearances, making images appropriate to the things. Thus these are called images. They saw the world's movements and observed how they meet and pass through one another. To carry out proper practices, they attached words that decide good fortune or misfortune. Thus these are called lines. The words speak of even the most intricate things without making them hateful, and of the greatest movements without causing confusion. First make a comparison, then speak; first consider, then act. Comparison and consideration bring change to completion.

“A crane calls in the shade, and its young answer it. I have a fine cup of wine; I will share it with you.” The Master said, “If a noble person speaks well in his room, people a thousand miles away respond. How much more will those nearby! If he speaks badly in his room, people a thousand miles away turn away. How much more will those nearby! Speech leaves one's body and reaches the people. Action begins nearby and is seen far away. Speech and action are the noble person's hinges and springs; when these move, they determine honor and disgrace. Through speech and action the noble person moves heaven and earth. How could he fail to be careful?” “Fellowship with Others: at first they cry aloud, and afterward they laugh.” The Master said, “The noble person's way sometimes means going out and sometimes staying home, sometimes silence and sometimes speech. When two people are of one mind, their sharpness can cut through metal. Words from a shared mind smell as sweet as orchids.”

“Six at the beginning: Lay down white grass as a mat. No blame.” The Master said, “Simply placing something on the ground would have been enough. But they lay grass beneath it: how could there be blame? This is the height of care. Grass is a slight thing but can serve a great purpose. Go forward with such care, and nothing will be lost.”

“Working hard yet modest, the noble person sees things through. Good fortune.” The Master said, “To work without boasting and achieve results without taking credit is the greatest generosity. This speaks of someone who has achievements yet puts himself below others. Virtue speaks of fullness; ritual speaks of respect. Modesty means showing great respect so as to keep one's position.”

“A dragon that rises too high has regret.” The Master said, “He is honored but holds no position, stands high but has no people, and has worthy people in lower positions but no help from them. So acting brings regret.”

“Not going out of the inner courtyard brings no blame.” The Master said, “Disorder begins with words. If a ruler is not discreet, he loses his servants. If a servant is not discreet, he loses his life. If an unfinished matter is not kept secret, its completion is endangered. Thus the noble person is careful with secrets and does not let them out.”

The Master said, “Those who made the Changes must have understood thieves! The Changes say, ‘Carrying a load while riding in a carriage invites robbers.’ Carrying a load is the work of a petty person; riding in a carriage is the privilege of a noble person. When a petty person rides in a noble person's carriage, thieves think of stealing it. If those above are careless and those below are violent, thieves think of attacking. Careless storage teaches people to steal; seductive appearance teaches people to behave indecently. The Changes say, ‘Carrying a load while riding in a carriage invites robbers.’ This is how robbers are invited.”

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 has five. The five positions correspond to one another, each with its partner. Heaven's numbers total twenty-five and earth's total thirty. Together their numbers total fifty-five. These bring about change and allow the spirits to work. The number of the great expansion is fifty; forty-nine are used. Divide them into two to represent the two powers. Set one aside to represent the three. Count them out in fours to represent the four seasons, and put the remainder between the fingers to represent an extra month. An extra month occurs twice in five years; so put remainders aside twice before setting one aside again.

The counting stalks of Qian (Heaven) number two hundred sixteen; those of Kun (Earth), one hundred forty-four. Together they make three hundred sixty, matching the days of a year. The stalk counts of both parts total eleven thousand five hundred twenty, matching the number of all things. Four operations make a change; eighteen changes make a hexagram; eight trigrams form the smaller completion. Extend them and apply them to related kinds of things, and every task in the world is covered. They show the way and make virtuous conduct effective in a mysterious way. So one can use them to respond to others and assist the spirits. The Master said, “Whoever understands the way of change must understand what the spirits do!”

The Changes have four ways of the wise: those concerned with speech value their words; those concerned with action value their changes; those making tools value their images; those consulting oracles value their forecasts. So when a noble person intends to do something or travel somewhere, he asks the Changes and receives an answer. Their response comes like an echo. However distant, near, hidden, or deep the matter, he learns what will come. Who except the most perceptive power in the world could do this?

Combine the numbers in threes and fives to produce change; mix and arrange them. Follow their changes, and the patterns of the world take shape. Carry the numbers to their limits, and the world's images become clear. Who but the greatest power of change in the world could do this?

The Changes neither think nor act. They stay silent and unmoving, but when stirred they understand the causes of everything in the world. Who but the world's most mysterious power could do this?

The Changes are how wise people explore what is deep and study the first signs of change. Because they go deep, they can understand everyone's aims. Because they see the first signs, they can accomplish the world's tasks. Because they work mysteriously, they are swift without hurrying and arrive without traveling.

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

The Master said, “What do the Changes do? They open up things, complete affairs, and encompass the way of the world. That is all.” Thus wise people use them to understand everyone's aims, settle the world's work, and resolve the world's doubts. The virtue of yarrow stalks is round and mysterious; the virtue of hexagrams is square and knowing; the meaning of the six lines is flexible in presenting its message. Wise people use these to clear their minds and then withdraw into secrecy. They share the people's concern over good fortune and misfortune. Mysterious insight knows what is coming; wisdom stores what has passed. Who could accomplish this? Those intelligent, discerning, wise, and powerful people of old who did not kill! Thus, knowing heaven's way and observing what happens among the people, they brought forward the sacred objects for people to use. Wise people used them to fast and purify themselves, making their virtue clear and mysterious. A closed door is called Kun (Earth); an open door is called Qian (Heaven). Closing and opening in turn is called change; coming and going without end is called passage. What appears is called an image; what takes shape is called an object. Shaping it for use is called a rule. When its use helps people go in and out and everyone uses it, that is called spirit. The Changes have a Great Ultimate, which produces two forms. The two forms produce four images; the four images produce eight trigrams. The eight trigrams determine good fortune and misfortune, which produce great achievements. No models are greater than heaven and earth; no changing cycles are greater than the four seasons; no hanging images shine more clearly than sun and moon; no high status is greater than wealth and honor. No one surpasses the wise people in preparing things for use and making useful tools for the world. Nothing surpasses yarrow stalks and tortoise shells in probing complexity, seeking the hidden, reaching what is deep and distant, determining the world's good fortune and misfortune, and spurring on the world's efforts. Heaven produces sacred objects, and wise people follow them. Heaven and earth change, and wise people imitate them. Heaven displays images of good fortune and misfortune, and wise people represent them. The River brought forth a chart, and the Luo brought forth a writing; wise people followed them. The Changes have four images to show things; words are attached to tell them; good fortune and misfortune are assigned to decide them.

The Changes say, “Heaven helps him: good fortune, and nothing unfavorable.” The Master said, “Help means assistance. Heaven helps those who follow; people help those who are trustworthy. Acting with trust and thinking in accord with what is right, while honoring the worthy, one receives heaven's help: good fortune, and nothing unfavorable.”

The Master said, “Writing cannot fully express speech, and speech cannot fully express meaning.” Does that mean the wise people's meaning cannot be seen? The Master said, “Wise people establish images to express their meaning fully. They set out hexagrams to express realities and pretenses fully. They attach words to express what they say fully. They change and apply them to obtain every advantage. They stir people into action to bring out their mysterious power fully.”

Are Qian (Heaven) and Kun (Earth) the heart of the Changes? When Qian and Kun are set in order, the Changes stand between them. If Qian and Kun were destroyed, the Changes could not be seen. If the Changes could not be seen, Qian and Kun might nearly cease to exist. So what lies above physical form is called the way; what lies below physical form is called a tool. Changing and shaping it is called transformation; pushing it forward and putting it into practice is called passage; applying it to the world's people is called a practical undertaking. Wise people saw the world's intricate things and represented their forms and appearances, making images appropriate to the things. Thus they are called images. They saw the world's movements and observed how they meet and pass through one another. To carry out proper practices, they attached words that decide good fortune or misfortune. Thus these are called lines. Reaching the depths of the world's complexities lies in the hexagrams; stirring its movements lies in the words. Changing and shaping them lies in transformation; pushing them forward and putting them into practice lies in passage. Making them mysteriously clear depends on the person; completing them silently, inspiring trust without words, depends on virtuous action.

When the eight trigrams are arranged in rows, images are present. Double them, and the lines are present. Firm and yielding push against each other, and change is present. Attach words to name them, and movement is present. Good fortune, misfortune, regret, and humiliation arise from movement. Firm and yielding establish the foundation; change and passage adapt to the time; good fortune and misfortune show what wins out when one stays the course. Heaven and earth's way is to show things steadily; sun and moon's way is to shine steadily; the world's movements remain steady in one principle. Qian (Heaven) shows people ease with its firmness; Kun (Earth) shows them simplicity with its yielding. Lines imitate this; images represent this. Lines and images move within, while good fortune and misfortune show outside; achievements appear in change, and the wise people's concerns appear in words. The great virtue of heaven and earth is giving life. The great treasure of wise people is position. What preserves that position? Kindness. What gathers people? Resources. Managing resources, setting words right, and forbidding people to do wrong are called justice.

Long ago, when Baoxi ruled the world, he looked up at the images in heaven and down at patterns on earth. He observed the markings of birds and beasts and the land's features. He looked close at his own body and far away at other things. Then he first made the eight trigrams, to understand the virtue of the spirits and classify the nature of all things. He knotted cords to make nets for hunting and fishing, probably drawing this from Li (Fire).

After Baoxi died, Shennong arose. He carved wood into plowshares and bent wood into plow handles. He taught the whole world the benefits of plowing and weeding, probably drawing this from Yi (Increase). He set up a market at noon, bringing together the world's people and goods. They traded and left, each getting what they needed, probably drawing this from Shi He (Biting Through).

After Shennong died, the Yellow Emperor, Yao, and Shun arose. They understood change so that the people would not grow weary. They transformed things with skill so that people could adapt. When change reaches a limit, things transform; transformation opens a way; the open way can last. Thus heaven helps: good fortune, and nothing unfavorable. The Yellow Emperor, Yao, and Shun wore robes and let them hang, and the world was well governed, probably drawing this from Qian (Heaven) and Kun (Earth).

People hollowed wood into boats and sharpened wood into oars. Boats and oars allowed them to cross barriers and travel far, benefiting the whole world, probably drawing this from Huan (Dispersion).

They harnessed oxen and rode horses, drawing heavy loads across great distances for the benefit of the world, probably drawing this from Sui (Following). They made double gates and sounded night watches to guard against violent visitors, probably drawing this from Yu (Enthusiasm).

They cut wood to make pestles and dug into the earth to make mortars. Mortars and pestles helped everyone, probably drawing this from Xiao Guo (Small Excess).

They bent wood and strung it to make bows, and sharpened wood to make arrows. Bows and arrows let them command respect throughout the world, probably drawing this from Kui (Opposition).

In earliest times people lived in caves and out in the open. Later wise people replaced these with houses, with beams above and roofs below, to withstand wind and rain, probably drawing this from Da Zhuang (Great Strength).

In old times people wrapped the dead thickly in brushwood and buried them in the fields, without a mound or a tree. There was no fixed time for mourning. Later wise people replaced this practice with inner and outer coffins, probably drawing this from Da Guo (Great Excess).

In earliest times people governed with knotted cords. Later wise people replaced these with written records. Officials could administer affairs and everyone could inspect them, probably drawing this from the Classic of Changes: Guai (Breakthrough).

So the Changes are images. An image is a likeness. A Judgment speaks of the material. The lines imitate the world's movements. Thus good fortune and misfortune arise, and regret and humiliation become clear.

Why do yang trigrams have more yin lines and yin trigrams have more yang lines? Yang trigrams are odd and yin trigrams are even. What of their moral conduct? Yang has one ruler and two subjects: this is the noble person's way. Yin has two rulers and one subject: this is the petty person's way.

The Changes say, “Coming and going restlessly, friends follow your thoughts.” The Master said, “Why should the world worry and think? All return to the same destination by different paths, arriving at one result through a hundred thoughts. Why should the world worry and think? When the sun leaves, the moon arrives; when the moon leaves, the sun arrives. They push one another and produce light. When cold leaves, heat comes; when heat leaves, cold comes. They push one another and complete the year. Going is contraction, and coming is extension. Their interaction produces what is useful. The inchworm contracts so it can extend. Dragons and snakes hibernate to preserve their bodies. Refining the right principles until they reach the mysterious makes them useful. Using them to settle one's body raises virtue. What lies beyond this no one knows. To explore the mysterious and understand transformation is abundant virtue.”

The Changes say, “Trapped among rocks, he leans on thornbushes. He enters his home but cannot see his wife. Misfortune.” The Master said, “If a person is trapped where he need not be, his reputation will be disgraced. If he leans where he should not, his body will be in danger. Disgraced and endangered, he is close to death. How could he expect to see his wife?”

The Changes say, “A duke shoots a hawk atop a high wall and catches it. Nothing is unfavorable.” The Master said, “The hawk is the bird; bow and arrows are the tools; the archer is the person. The noble person keeps his tools ready and waits for the right moment to act. How could anything be unfavorable? He acts without being held back, goes out, and gets his catch. This speaks of preparing tools before acting.”

The Master said, “Petty people are not ashamed of lacking kindness or afraid of doing wrong. They are not encouraged unless they see a reward or restrained unless they face a threat. A small punishment can be a major warning: this is good fortune for petty people. The Changes say, ‘His feet are covered by wooden stocks. No blame.’ That is what this means. Good deeds do not build a reputation unless they accumulate; evil deeds do not destroy a person unless they accumulate. Petty people think a little good is useless, so they do not do it. They think a little wrong is harmless, so they do not stop it. Thus their wrongdoing piles up and cannot be hidden; their crimes grow so great that they cannot be undone. The Changes say, ‘He carries a wooden collar covering his ears. Misfortune.’”

The Master said, “Danger comes to those who consider their position secure. Ruin comes to those who assume they will survive. Disorder comes to those who think their government is orderly. So the noble person does not forget danger in safety, ruin while surviving, or disorder during orderly times. In this way his person is safe and his state and family can be protected. The Changes say, ‘It might perish! It might perish! Tie it to a cluster of mulberry trees.’”

The Master said, “Few people escape trouble when their virtue is slight but their rank is high, their knowledge is small but their plans are grand, or their strength is slight but their burdens heavy. The Changes say, ‘The cauldron breaks a leg and spills the duke's food. His punishment is severe. Misfortune.’ This means being unable to bear the task.”

The Master said, “How remarkable it is to recognize the first signs! The noble person deals with superiors without flattering them and with inferiors without being disrespectful. He knows the first signs. These are the subtle beginnings of movement, the first signs of good fortune. The noble person acts as soon as he sees them, without waiting until the end of the day. The Changes say, ‘Firm as a stone, not waiting until the day is over. Staying the course brings good fortune.’ If one is as firm as stone, why wait all day? The right decision is clear. The noble person knows the subtle and the obvious, the yielding and the firm. Ten thousand people look to him.”

The Master said, “The son of the Yan family came close to this! Whenever he did wrong, he recognized it; once he knew it, he never repeated it. The Changes say, ‘Returning before going far, without reaching regret. Supreme good fortune.’ Heaven and earth mix their energies, and all things transform and mature. Male and female join their vital forces, and all things come to life. The Changes say, ‘When three people travel together, one is lost. When one person travels alone, that person finds a companion.’ This speaks of coming together as one.”

The Master said, “The noble person settles himself before moving, calms his mind before speaking, and secures his relationships before asking for anything. By cultivating these three, he stays whole. If he acts while in danger, the people will not support him. If he speaks out of fear, the people will not respond. If he makes requests without relationships, the people will give him nothing. When no one helps him, those who would hurt him arrive. The Changes say, ‘No one increases him; someone may strike him. Not keeping a steady purpose brings misfortune.’”

The Master said, “Are Qian (Heaven) and Kun (Earth) the gateways to the Changes? Qian is a yang thing, Kun a yin thing. Yin and yang combine their virtues, giving shape to firm and yielding, embodying the works of heaven and earth and revealing the virtue of the spirits.” Their names are varied but do not go beyond their proper categories. Examining their types, perhaps they express the thoughts of an age in decline! The Changes reveal what has passed and examine what is to come. They make the obvious subtle and reveal the hidden. They open things up, give them suitable names, distinguish things, correct their words, and settle their judgments; then they are complete. Their names refer to small things but their comparisons extend to great things. Their meaning is far-reaching and their words are carefully formed. They speak indirectly but hit the mark. Their subjects are extensive yet hold hidden meaning. They use doubt to help people act, making the results of loss and gain clear.

Did the Changes arise in the middle period of antiquity? Were those who made them troubled and concerned? That would explain the following:

Lü (Conduct) is the foundation of virtue. Qian (Modesty) is its handle. Fu (Return) is its root. Heng (Duration) is its strength. Sun (Decrease) develops it. Yi (Increase) makes it grow. Kun (Exhaustion) tests it. Jing (The Well) is its ground. Xun (Gentle Penetration) guides its use.

Lü (Conduct) is harmonious yet reaches its goal. Qian (Modesty) is respected and shines. Fu (Return) is small but distinct from other things. Heng (Duration) deals with variety without growing tired. Sun (Decrease) faces difficulty first and ease afterward. Yi (Increase) keeps growing in abundance without overflowing. Kun (Exhaustion) reaches a limit and finds a way through. Jing (The Well) stays in one place yet brings change. Xun (Gentle Penetration) weighs things while remaining hidden.

Lü (Conduct) makes action harmonious; Qian (Modesty) regulates proper behavior; Fu (Return) brings self-knowledge; Heng (Duration) keeps virtue unified; Sun (Decrease) keeps harm at a distance; Yi (Increase) promotes benefits; Kun (Exhaustion) reduces resentment; Jing (The Well) distinguishes what is right; Xun (Gentle Penetration) allows flexible judgment.

The book of Changes must not be kept at a distance. Its way often shifts. Change and movement do not stay in one place but flow through the six open positions. Above and below are not fixed; firm and yielding change places. No fixed formula can define them; they adapt to change alone. Yet their coming and going have measures; their outer and inner movements teach one to be cautious. They also make troubles and their causes clear. Without a teacher or guardian, they seem like parents standing nearby. First follow their words and consider their direction: they do have regular principles. But without the right person, the way will not act on its own.

The book of Changes traces beginnings and gathers endings to reveal their substance. Its six lines are mixed together according to their times and subjects. The first line is hard to know; the top line is easy, because these are the root and the end. The first words describe what might happen; the last complete the outcome. To mix things, describe virtues, and distinguish right from wrong fully, one needs the middle lines. Ah, their lessons about survival and ruin, good fortune and misfortune, can be learned at rest. A wise person who studies the Judgment words has already understood more than half.

The second and fourth positions perform similar functions but have different places, so their favorable qualities differ. The second often receives praise; the fourth often faces fear because it is close to the ruler. It is not helpful for the yielding to be so close: the main thing is to avoid blame, by using yielding strength in the middle. The third and fifth positions perform similar functions but have different places, so what they meet differs. The third often has misfortune and the fifth often achieves results: these are differences in rank. Is the yielding in danger while the firm prevails?

The book of Changes is broad, great, and complete. It contains heaven's way, humanity's way, and earth's way. Each of these three powers is doubled, giving six lines. The six are nothing other than the ways of the three powers. Their way changes and moves, so they are called lines. The lines have ranks, so they are called things. The things mix together, so they are called patterns. When the patterns do not fit, good fortune and misfortune arise.

Did the Changes arise near the end of the Shang dynasty, when Zhou virtue was flourishing? Was it during the struggle between King Wen and Zhouxin? That would explain why their words are full of danger. Awareness of danger brings safety; taking things too lightly brings downfall. Their way is very broad and neglects nothing. Be cautious from beginning to end; the key is no blame. This is called the way of the Changes.

Qian (Heaven) is the strongest thing in the world. Its virtue is consistently easy, so it knows danger. Kun (Earth) is the most compliant thing in the world. Its virtue is consistently simple, so it knows obstacles. These can bring joy to hearts and examine the concerns of leaders, determine the world's good fortune and misfortune, and fulfill its continuous efforts. So in changes of action and speech, good affairs have favorable signs. Looking at images of affairs teaches one about tools; divining affairs tells what is to come.

Heaven and earth set their positions, and wise people bring their abilities to completion. People plan and spirits plan; everyone can share in these powers. The eight trigrams give their message through images, while lines and Judgments speak about conditions. Firm and yielding occupy mixed positions, making good fortune and misfortune visible. Changes in movement speak of what is useful, while good fortune and misfortune shift with circumstances. So love and dislike oppose each other, producing good fortune and misfortune. Distance and closeness draw on each other, producing regret and humiliation. Sincerity and pretense affect each other, producing benefit and harm. Throughout the Changes, when those near each other do not get along, misfortune or harm, regret and humiliation follow.

Someone about to rebel speaks with shame; someone inwardly doubtful speaks evasively. A good person speaks little, a restless one speaks much. Someone who falsely accuses the good speaks in vague terms; someone who has lost firm principles speaks weakly.

When the wise people made the Changes long ago, they secretly sought the help of the spirits and brought forth the yarrow stalks. They took three from heaven and two from earth as the basis of numbers. They observed changes in yin and yang and established the hexagrams; they worked out firm and yielding and produced the lines. They brought their teaching into harmony with the way and virtue, and put matters of justice in order. They examined principles to their limits and fully understood human nature, reaching an understanding of destiny.

When the wise people made the Changes long ago, they wanted to follow the principles of nature and destiny. So they established heaven's way as yin and yang; earth's way as yielding and firm; humanity's way as kindness and justice. They took all three powers and doubled them, so a hexagram of the Changes has six strokes. They distinguished yin and yang and used yielding and firm in turn, so the six positions of the Changes make an ordered pattern.

Heaven and earth take their positions. Mountain and lake share their breath. Thunder and wind press against one another. Water and fire do not attack each other. The eight trigrams interweave. Counting what has passed goes forward; knowing what will come goes backward. So the Changes count backward.

Thunder sets things moving; wind spreads them; rain moistens them; the sun warms them. Gen (Mountain) stops them, Dui (Lake) delights them, Qian (Heaven) rules them, and Kun (Earth) stores them.

The Lord emerges in Zhen (Thunder), sets things in order in Xun (Wind), appears to all in Li (Fire), receives service in Kun (Earth), speaks with joy in Dui (Lake), fights in Qian (Heaven), labors in Kan (Water), and brings things to completion in Gen (Mountain).

All things emerge in Zhen (Thunder), which lies in the east.

They are set in order in Xun (Wind), which lies in the southeast. “Set in order” means that all things are made clean and orderly.

Li (Fire) means brightness. All things become visible to each other; it is the trigram of the south. Wise people face south to hear the affairs of the world, governing while facing the light. This probably comes from Li.

Kun (Earth) is the earth, where all things receive nourishment. That is why it says, “Receives service in Kun.”

Dui (Lake) is the middle of autumn. All things find pleasure there. That is why it says, “Speaks with joy in Dui.”

“Fights in Qian (Heaven)” refers to Qian, the trigram of the northwest, where yin and yang press against each other.

Kan (Water) is water, the trigram of due north. It is the trigram of labor and the place where all things return. That is why it says, “Labors in Kan.”

Gen (Mountain) is the trigram of the northeast. Here all things come to completion, ending and beginning again. That is why it says, “Brings things to completion in Gen.”

Spirit means speaking of the mysterious way all things work.

Nothing moves all things faster than thunder.

Nothing bends all things faster than wind.

Nothing dries all things more than fire.

Nothing gives all things more joy than the lake.

Nothing moistens all things more than water.

Nothing excels Gen (Mountain) at ending all things and starting all things.

Thus water and fire reach each other, thunder and wind do not oppose each other, and mountain and lake share their breath. Only then can change produce and complete all things.

Qian (Heaven) means strength. Kun (Earth) means compliance. Zhen (Thunder) means movement. Xun (Wind) means entering. Kan (Water) means falling into a pit. Li (Fire) means attaching. Gen (Mountain) means stopping. Dui (Lake) means joy.

Qian (Heaven) represents the horse; Kun (Earth), the ox; Zhen (Thunder), the dragon; Xun (Wind), the chicken; Kan (Water), the pig; Li (Fire), the pheasant; Gen (Mountain), the dog; Dui (Lake), the sheep.

Qian (Heaven) represents the head; Kun (Earth), the belly; Zhen (Thunder), the foot; Xun (Wind), the thigh; Kan (Water), the ear; Li (Fire), the eye; Gen (Mountain), the hand; Dui (Lake), the mouth.

Qian (Heaven) is heaven and therefore called father; Kun (Earth) is earth and therefore called mother.

Zhen (Thunder) produces a male at the first seeking and so is called the eldest son. Xun (Wind) produces a female at the first seeking and so is called the eldest daughter.

Kan (Water) produces a male at the second seeking and so is called the middle son. Li (Fire) produces a female at the second seeking and so is called the middle daughter.

Gen (Mountain) produces a male at the third seeking and so is called the youngest son. Dui (Lake) produces a female at the third seeking and so is called the youngest daughter.

Qian (Heaven) represents heaven, a circle, a ruler, a father, jade, metal, cold, ice, deep red, a fine horse, an old horse, a thin horse, a dappled horse, and fruit growing on trees.

Kun (Earth) represents earth, a mother, cloth, a cooking pot, stinginess, equality, a cow with a calf, a large cart, patterns, crowds, and a handle.

Among colors of the earth, it represents black.

Zhen (Thunder) represents thunder, a dragon, dark yellow, spreading out, a great road, the eldest son, decisive impatience, green bamboo, and reeds.

Among horses, it represents one that neighs well, one with a white hind foot, and one with a marked forehead.

Among crops, it represents those that sprout backward.

At its fullest it represents strength and fresh abundance.

Xun (Wind) represents wood, wind, the eldest daughter, a straight measuring cord, a craftsman, white, length, height, advance and retreat, indecision, and smell.

Among people, it represents those with little hair, broad foreheads, much white in their eyes, and profits nearly three times those of the market.

At its fullest it becomes the trigram of restlessness.

Kan (Water) represents water, ditches and canals, concealment, straightening and bending, bows, and wheels.

Among people, it represents added worries, heart disease, earache, the trigram of blood, and red.

Among horses, it represents a handsome back, an anxious heart, a lowered head, thin hooves, and dragging its feet.

Among carriages, it represents many faults. It also represents passage, the moon, and thieves.

Among trees, it represents hard wood with much heartwood.

Li (Fire) represents fire, the sun, lightning, the middle daughter, armor and helmets, spears and weapons.

Among people, it represents a large belly. It also represents a dry trigram, soft-shelled turtles, crabs, snails, mussels, and turtles.

Among trees, it represents a hollow trunk with a dried top.

Gen (Mountain) represents a mountain, a narrow path, small stones, gateways, fruit on trees and vines, gatekeepers and attendants, fingers, dogs, mice, and animals with dark beaks.

Among trees, it represents hard wood with many joints.

Dui (Lake) represents a lake, the youngest daughter, a shaman, mouth and tongue, destruction and breakage, and something attached and torn away.

Among lands, it represents hard salty soil. It also represents a concubine and a sheep.

Once heaven and earth exist, all things are born.

All things fill the space between heaven and earth. So Zhun (Difficulty at the Beginning) comes next. Zhun means filling up, the first growth of things.

Things newly born must be immature, so Meng (Youthful Folly) comes next. Meng means being unformed, the immaturity of things.

Immature things must be nourished, so Xu (Waiting) comes next. Xu concerns the need for food and drink.

Food and drink bring disputes, so Song (Conflict) comes next.

Disputes cause groups of people to rise up, so Shi (The Army) comes next. Shi means a multitude.

A multitude must find groups to join, so Bi (Holding Together) comes next. Bi means joining together.

Joining together leads to gathering things, so Xiao Xu (Small Taming) comes next.

Once things are gathered, proper conduct can begin, so Lü (Conduct) comes next.

With proper conduct comes peace, and then security; so Tai (Peace) comes next. Tai means an open path.

Things cannot stay open forever, so Pi (Standstill) comes next.

Things cannot stay blocked forever, so Tong Ren (Fellowship with Others) comes next.

Things come to people who join with others, so Da You (Great Possession) comes next.

Those with great possessions must not become too full of themselves, so Qian (Modesty) comes next.

Those who have much yet remain modest will find pleasure, so Yu (Enthusiasm) comes next.

Pleasure leads to following, so Sui (Following) comes next.

People who gladly follow others will have work to do, so Gu (Repairing What Has Spoiled) comes next. Gu means work to be done.

Once there is work to do, greatness can follow, so Lin (Approach) comes next. Lin means greatness.

When things become great, they can be observed, so Guan (Contemplation) comes next.

Once they can be observed, they can come together, so Shi He (Biting Through) comes next. He means joining together.

Things cannot merely come together without care, so Bi (Adornment) comes next. Bi means decoration.

Once decoration reaches its height, success is exhausted, so Bo (Stripping Away) comes next. Bo means peeling away.

Things cannot remain exhausted forever. When stripping away reaches its limit at the top, it returns to the bottom, so Fu (Return) comes next.

Returning prevents recklessness, so Wu Wang (Without Error) comes next.

Once there is no recklessness, things can be stored, so Da Xu (Great Taming) comes next.

Once things are stored, they can be used for nourishment, so Yi (Nourishment) comes next. Yi means nourishment.

Without nourishment nothing can move, so Da Guo (Great Excess) comes next.

Things cannot remain in excess forever, so Kan (the Abyss) comes next. Kan means falling into a pit.

Something that has fallen into a pit must attach itself to something, so Li (Fire) comes next. Li means attachment.

Once heaven and earth exist, there are all things. Once there are all things, there are women and men. Then there are wives and husbands, then mothers, fathers, and children, then rulers and servants. Then there are ranks above and below, and rules of proper behavior can be put in place.

The relationship between husband and wife must last, so Heng (Duration) comes next. Heng means lasting.

Things cannot stay in one place forever, so Dun (Retreat) comes next. Dun means drawing back.

Things cannot keep retreating forever, so Da Zhuang (Great Strength) comes next.

Things cannot remain strong forever, so Jin (Progress) comes next. Jin means moving forward.

Moving forward is bound to cause injury, so Ming Yi (Darkening of the Light) comes next. Yi means injury.

Someone hurt outside will return home, so Jia Ren (The Family) comes next.

When the family's way runs out, its members separate, so Kui (Opposition) comes next. Kui means parting ways.

Parting ways brings difficulty, so Jian (Obstruction) comes next. Jian means difficulty.

Things cannot remain in difficulty forever, so Xie (Release) comes next. Xie means easing.

Easing things leads to some loss, so Sun (Decrease) comes next.

If decrease continues without stopping, increase must follow, so Yi (Increase) comes next.

If increase continues without stopping, a decision must follow, so Guai (Breakthrough) comes next. Guai means deciding.

A decision leads to an encounter, so Gou (Coming to Meet) comes next. Gou means meeting.

After things meet, they gather, so Cui (Gathering) comes next. Cui means gathering.

A gathering that moves upward is called Sheng (Rising), so Sheng comes next.

If rising continues without stopping, exhaustion is bound to follow, so Kun (Exhaustion) comes next.

What reaches an impasse above must return below, so Jing (The Well) comes next.

The way of the well cannot remain unchanged, so Ge (Change) comes next.

Nothing changes things better than a cauldron, so Ding (The Cauldron) comes next.

No one is better suited to take charge of the ritual vessels than the eldest son, so Zhen (Thunder) comes next. Zhen means movement.

Things cannot keep moving forever; they must stop. So Gen (Keeping Still) comes next. Gen means stopping.

Things cannot remain still forever, so Jian (Gradual Progress) comes next. Jian means moving forward.

Those who move forward must arrive somewhere, so Gui Mei (The Marrying Maiden) comes next.

Those who arrive where they belong will become great, so Feng (Abundance) comes next. Feng means greatness.

Someone whose greatness reaches its limit will lose their home, so Lü (The Traveler) comes next.

Travelers without a place to stay must enter somewhere, so Xun (Gentle Penetration) comes next. Xun means entering.

After entering, one finds joy, so Dui (Joy) comes next. Dui means pleasure.

After joy comes scattering, so Huan (Dispersion) comes next. Huan means separating.

Things cannot stay separate forever, so Jie (Limits) comes next.

When limits are accepted in trust, Zhong Fu (Inner Sincerity) comes next.

Someone with trust is bound to act on it, so Xiao Guo (Small Excess) comes next.

When one goes beyond things, one must cross over, so Jiji (Already Across) comes next.

Things cannot reach a final end, so Wei Ji (Not Yet Across) comes next. This ends the sequence.

Qian (Heaven) is firm; Kun (Earth) is yielding. Bi (Holding Together) is joyful; Shi (The Army) is worried.

The meanings of Lin (Approach) and Guan (Contemplation) are giving in one case and seeking in the other.

Zhun (Difficulty at the Beginning) appears but does not lose its place; Meng (Youthful Folly) is mixed up but becomes clear.

Zhen (Thunder) rises; Gen (Mountain) stops.

Sun (Decrease) and Yi (Increase) mark the beginnings of growth and decline.

Da Xu (Great Taming) concerns the right time; Wu Wang (Without Error) concerns disaster.

Cui (Gathering) gathers; Sheng (Rising) does not come back.

Qian (Modesty) takes things lightly; Yu (Enthusiasm) is careless.

Shi He (Biting Through) concerns eating; Bi (Adornment) has no color.

Dui (Lake) appears; Xun (Wind) stays hidden.

Sui (Following) has no affair to attend to; Gu (Repairing What Has Spoiled) puts things in order.

Bo (Stripping Away) decays; Fu (Return) comes back.

Jin (Progress) is daylight; Ming Yi (Darkening of the Light) is injury.

Jing (The Well) opens a way; Kun (Exhaustion) brings things into contact.

Xian (Influence) is quick; Heng (Duration) lasts long.

Huan (Dispersion) separates; Jie (Limits) stops.

Xie (Release) eases; Jian (Obstruction) is difficult.

Kui (Opposition) concerns what is outside; Jia Ren (The Family), what is inside.

Pi (Standstill) and Tai (Peace) are opposites in kind.

Da Zhuang (Great Strength) stops; Dun (Retreat) withdraws.

Da You (Great Possession) has many people; Tong Ren (Fellowship with Others) brings them close.

Ge (Change) removes the old; Ding (The Cauldron) takes up the new.

Xiao Guo (Small Excess) exceeds the limit; Zhong Fu (Inner Sincerity) means trust.

Feng (Abundance) has many affairs; Lü (The Traveler) has few close relations.

Li (Fire) goes upward; Kan (Water) goes downward.

Xiao Xu (Small Taming) has little; Lü (Conduct) does not stay put.

Xu (Waiting) does not move ahead; Song (Conflict) has no closeness.

Da Guo (Great Excess) overturns; Gou (Coming to Meet) means an encounter, when the yielding meets the firm.

In Jian (Gradual Progress), a woman marrying waits for the man to act. Yi (Nourishment) nourishes what is right. Jiji (Already Across) is settled.

Gui Mei (The Marrying Maiden) is the woman's end; Wei Ji (Not Yet Across) is the man's impasse.

Guai (Breakthrough) means deciding: the firm decides against the yielding. The noble person's way grows; the petty person's way fades.

Qian (Heaven) is firm; Kun (Earth) is yielding. Bi (Holding Together) is joyful; Shi (The Army) is worried. The meanings of Lin (Approach) and Guan (Contemplation) are giving in one case and seeking in the other. Zhun (Difficulty at the Beginning) appears but does not lose its place. Meng (Youthful Folly) is immature but becomes clear. Zhen (Thunder) rises; Gen (Mountain) stops. Sun (Decrease) and Yi (Increase) mark the beginnings of growth and decline. Da Xu (Great Taming) concerns the right time; Wu Wang (Without Error) concerns disaster. Cui (Gathering) gathers; Sheng (Rising) does not come back. Qian (Modesty) takes things lightly; Yu (Enthusiasm) is careless. Shi He (Biting Through) concerns eating; Bi (Adornment) has no color. Dui (Lake) appears; Xun (Wind) stays hidden. Sui (Following) has no affair to attend to; Gu (Repairing What Has Spoiled) puts things in order. Bo (Stripping Away) decays; Fu (Return) comes back. Jin (Progress) is daylight; Ming Yi (Darkening of the Light) is injury. Jing (The Well) opens a way; Kun (Exhaustion) brings things into contact. Xian (Influence) is quick; Heng (Duration) lasts long. Huan (Dispersion) separates; Jie (Limits) stops. Xie (Release) eases; Jian (Obstruction) is difficult. Kui (Opposition) concerns what is outside; Jia Ren (The Family), what is inside. Pi (Standstill) and Tai (Peace) are opposites in kind. Da Zhuang (Great Strength) stops; Dun (Retreat) withdraws. Da You (Great Possession) has many people; Tong Ren (Fellowship with Others) brings them close. Ge (Change) removes the old; Ding (The Cauldron) takes up the new. Xiao Guo (Small Excess) exceeds the limit; Zhong Fu (Inner Sincerity) means trust. Feng (Abundance) has many affairs; Lü (The Traveler) has few close relations. Li (Fire) goes upward; Kan (Water) goes downward. Xiao Xu (Small Taming) has little; Lü (Conduct) does not stay put. Xu (Waiting) does not move ahead; Song (Conflict) has no closeness. Da Guo (Great Excess) overturns; Gou (Coming to Meet) means an encounter, when the yielding meets the firm. In Jian (Gradual Progress), a woman marrying waits for the man to act. Yi (Nourishment) nourishes what is right. Jiji (Already Across) is settled. Gui Mei (The Marrying Maiden) is the woman's end; Wei Ji (Not Yet Across) is the man's impasse. Guai (Breakthrough) means deciding: the firm decides against the yielding. The noble person's way grows; the petty person's way is troubled.