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1:I.

Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.

1. 'The dragon lies hid in the deep;—it is not the time for active doing:'—(this appears from) the strong and undivided line's being in the lowest place.

2. 'The dragon appears in the field:'—the diffusion of virtuous influence has been wide.

3. 'Active and vigilant all the day:'—(this refers to) the treading of the (proper) path over and over again.

4. 'He seems to be leaping up, but is still in the deep:'—if he advance, there will be no error.

5. 'The dragon is on the wing in the sky:'—the great man rouses himself to his work.

6. 'The dragon exceeds the proper limits;—there will be occasion for repentance:'—a state of fulness, that is, should not be indulged in long.

7. 'The same NINE (undivided) is used' (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place.

1:II.

The (capacity and sustaining) power of the earth is what is denoted by Khwăn. The superior man, in accordance with this, with his large virtue supports (men and) things.

1. 'He is treading on hoarfrost;—the strong ice will come (by and by):'—the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.

2. The movement indicated by the second six, (divided),is 'from the straight (line) to the square.' '(Its operation), without repeated effort, in every way advantageous,' shows the brilliant result of the way of earth.

3. 'He keeps his excellence tinder restraint, but firmly maintains it:'—at the proper time he will manifest it. 'He may have occasion to engage in the king's service:—great is the glory of his wisdom.

4. 'A sack tied up;—there will be no error:'—this shows how, through carefulness, no injury will be received.

S. 'The Yellow lower-garment;—there will be great good fortune:'—this follows from that ornamental (colour's) being in the right and central place.

6. 'The dragons fight in the wild:—the (onward) course (indicated by Khwăn) is pursued to extremity.

7. '(The lines are all weak and divided, as appears from) the use of the number SIX:—but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.

1:III.

(The trigram representing) clouds and (that representing) thunder form Kun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.

1. Although 'there is a difficulty in advancing,' the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people.

2. The difficulty (to the subject of) the second six, (divided), arises from, its place over the undivided line below it. 'The union and children after ten years' shows things resuming their regular course.

3. 'One pursues the deer without the (guidance of the) forester:'—(he does so) in (his eagerness to) follow the game. 'The superior man gives up the chase, (knowing that) if he go forward he will regret it:'—he would be reduced to extremity.

4. 'Going forward after such a search (for a helper)' shows intelligence.

5. 'Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours:'—the extent to which they reach will not yet be conspicuous.

6. 'He weeps tears of blood in streams:'—how can the state (thus emblemed) continue long?

1:IV.

(The trigram representing) a mountain, and beneath it that for a spring issuing forth form Măng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.

1. 'It will be advantageous to use punishment:'—the object being to bring under the influence of correcting law.

2. 'A son able to (sustain the burden of) his family:'—as appears from the reciprocation between this strong line and the weak (fifth line).

3. 'A woman (such as is here represented) should not be taken in marriage:'—her conduct is not agreeable to what is right.

4. 'The regret arising from ignorance bound in chains' is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6).

5. 'The good fortune belonging to the simple lad without experience' comes from his docility going on to humility.

6. 'Advantage will come from warding off injury:'—(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature.

1:V.

(The trigram for) clouds ascending over that for the sky forms Hsü. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).

1. 'He is waiting in the (distant) border:'—he makes no movement to encounter rashly the difficulties (of the situation). 'It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:'—he will not fail to pursue that regular course.

2. 'He is waiting on the sand:'—he occupies his position in the centre with a generous forbearance. Though 'he suffer the small injury of being spoken (against),' he will bring things to a good issue.

3. 'He is waiting in the mud:'—calamity is (close at hand, and as it were) in the outer (trigram). 'He himself invites the approach of injury:'—if he be reverent and careful, he will not be worsted.

4. 'He is waiting in (the place of) blood:'—he accommodates himself (to the circumstances of the time), and hearkens to (its requirements).

5. 'The appliances of a feast, and the good fortune through being firm and correct,' are indicated by (the position in) the central and correct place.

6. 'Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:'—though the occupant and the place are not suited to each other, there has been no great failure (in what has been done).

1:VI.

(The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.

1. 'He does not perpetuate the matter about which (the contention is):'—contention should not be prolonged. Although 'he may suffer the small (injury) of being spoken against,' his argument is clear.

2. 'He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:'—for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself.

3. 'He confines himself to the support assigned to him of old:'—(thus) following those above him, he will have good fortune.

4. 'He returns to (the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct:'—he does not fail (in doing what is right).

5. 'He contends;—and 'with great fortune:—this is shown by his holding the due mean and being in the correct place.

6. 'He receives the robe through his contention:'—but still be is not deserving of respect.

1:VII.

(The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).

1. 'The host goes forth according to the rules (for) such a movement:'—if those rules be not observed, there will be evil.

2. 'He is in the midst of the host, and there will be good fortune:'—he has received the favour of Heaven. 'The king has thrice conveyed to him the orders (of) his favour:'—(the king) cherishes the myriad regions in his heart.

3. 'The host with the possibility of its having many idle leaders:'—great will be its want of success.

4. 'The host is in retreat; but there is no error:'—there has been no failure in the regular course.

5. 'The oldest son leads the host:'—its movements are directed by him in accordance with his position in the centre. 'Younger men idly occupy their positions:'—the employment of such men is improper.

6. 'The great ruler delivers his charges:'—thereby he rightly apportions merit. 'Small men should not be employed:'—they are sure to throw the states into confusion.

1:VIII.

(The trigram representing) the earth, and over it (that representing) water, form Pî. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.

1. From 'the seeking union with its object' shown in the first SIX, (divided),there will be other advantages.

2. 'The movement towards union and attachment proceeds from the inward (mind):'—(the party concerned) does not fail in what is proper to himself

3. 'Union is sought with such as ought not to be associated with:'—but will not injury be the result?

4. 'Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:'—he is following (the ruler) above him.

5. 'The good fortune belonging to the most illustrious instance of seeking union and attachment' appears in the correct and central position (of the fifth line, undivided).

(The king's) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in his allowing the escape of those in front of him.' 'That the people of his towns do not warn one another (to prevent such escape),' shows how he, in his high eminence, has made them pursue the due course.

6. 'He seeks union and attachment without taking the first (step to such an end):'—there is no possibility of a (good) issue.

1:IX.

(The trigram representing) the sky, and that representing wind moving above it, form Hsiâo Khû The superior man, in accordance with this, adorns the outward manifestation of his virtue.

1. 'He returns and pursues his own path:'—it is right that there should be good fortune.

2. 'By the attraction (of the subject of the former line) he returns (to its own course),' and is in the central place:—neither will he err in what is due from him.

3. 'Husband and wife look on each other with averted eyes:'—(the subject of line three is like a husband who) cannot maintain correctly his relations with his wife.

4. 'He is possessed of sincerity; his (ground for) apprehension is dismissed:'—(the subjects of the lines) above agree in aim with him.

5. 'He is possessed of sincerity, and draws others to unite with him:'—he does not use only his own rich resources.

6. 'The rain has fallen and (the onward progress) is stayed:'—the power (denoted in the figure) has accumulated to the full. 'If the superior man prosecute his measures, there will be evil:'—he will find himself obstructed.

1:X.

(The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lî. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.

1. 'He treads his accustomed path and goes forward:'—singly and exclusively he carries out his (long-cherished) wishes.

2. 'A quiet and solitary man, to whom, being firm and correct, there will be good fortune:'—holding the due mean, he will not allow himself to be thrown into disorder.

3. 'A one-eyed man (who thinks that he) can see:'—he is not fit to see clearly. 'A lame man (who thinks that he can) tread well:'—one cannot walk along with him. 'The ill fortune of being bitten' arises from the place not being the proper one for him. 'A (mere) bravo acting the part of a great ruler:'—this is owing to his aims being (too) violent.

4. 'He becomes full of apprehensive caution, and in the end there will be good fortune:'—his aim takes effect.

5. 'He treads resolutely; and though he be firm and correct, there is peril:'—this is due to his being in the position that is correct and appropriate to him.

6. 'There will be great good fortune,' and that in the occupancy of the topmost line:—this is great matter for congratulation.

1:XI.

(The trigrams for) heaven and earth in communication together form Thâi. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people.

1. 'The good fortune of advance, (as suggested by the emblem of) the grass pulled up,' arises from the will (of the party intended) being set on what is external to himself.

2. 'He bears with the uncultivated, and proves himself acting in accordance with the due mean:'—for (his intelligence is) bright and (his capacity is) great.

3. 'There is no going away so that there shall not be a return' refers to this as the point where the interaction of heaven and earth takes place.

4. 'He comes fluttering (down), not relying on his own rich resources:'—both he and his neighbours are out of their real (place where they are). 'They have not received warning, but (come) in the sincerity (of their hearts):'—this is what they have desired in the core of their hearts.

5. 'By such a course there is happiness, and there will be great good fortune:'—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.

6. 'The city wall returned back into the moat' shows how the (governmental) orders have (long) been in disorder.

1:XII.

(The trigrams of) heaven and earth, not in intercommunication, form Phî. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.

1. 'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.

2. 'The great man, comporting himself as the distress and obstruction require, will have success:—'he does not allow himself to be disordered by the herd (of small men).

3. That 'his shame is folded in his breast' is owing to the inappropriateness of his position.

4. 'He acts in accordance with the ordination (of Heaven), and commits no error:'—the purpose of his mind can be carried into effect.

5. The good fortune of the great man' arises from the correctness of his position.

6. 'The distress and obstruction having reached its end, it is overthrown and removed:'—how could it be prolonged?

1:XIII.

(The trigrams for) heaven and fire form Thung Zăn. The superior man, in accordance with this), distinguishes things according to their kinds and classes.

1. '(The representative of) the union of men is just issuing from his gate:'—who will blame him?

2. '(The representative of) the union of men appears in relation with his kindred:'—that is the path to regret.

3. 'He hides his arms in the thick grass:'—because of the strength of his opponent. 'For three years he makes no demonstration:'—how can he do anything?

4. 'He is mounted on his city-wall;' but yielding to the right, 'he does not proceed to make the attack (he contemplated).' (Where it is said),'There will be good fortune,' (that shows how) he feels the strait he is in, and returns to the rule of law.

5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. 'The meeting secured by his great host' intimates that the opponents of it have been overcome.

6. '(The representative of) the union of men appears in the suburbs:'—his object has not yet been attained.

1:XIV.

(The trigram for) heaven and (that of) fire above it form Tâ Yû The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).

1. This first NINE, (undivided),of Tâ Yû shows no approach to what is injurious.

2. 'A large waggon with its load' refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).

3. 'A feudal prince presents his offerings to the son of Heaven:'—a small man (in such a position) does (himself) harm.

4. 'He keeps his great resources under restraint:'—his wisdom discriminates clearly (what he ought to do).

5. 'His sincerity is reciprocated by all the others:'—his sincerity serves to stir and call out what is in their minds. 'The good fortune springing from a display of proper majesty' shows how they might (otherwise) feel too easy, and make no preparation (to serve him).

6. 'The good fortune attached to the topmost line of Tâ Yû' arises from the help of Heaven.

1:XV.

(The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).

1. 'The superior man who adds humility to humility' is one who nourishes his (virtue) in lowliness.

2. 'The good fortune consequent on being firm and correct, where the humility has made itself recognised, is owing to the possessor's having (the virtue) in the core of his heart.

3. 'The superior man of (acknowledged) merit, and yet humble:'—the myriads of the people will submit to him.

4. 'One, whose action would be in every way advantageous, stirs up his humility the more:'(but in doing so) he does not act contrary to the (proper) rule.

5. 'He may advantageously use the force of arms:'—correcting, that is, those who do not submit.

6. 'His humility has made itself recognised:'—(but) all his aims have not yet been attained. He may employ the force of arms, (but only) in correcting (his own) towns and state.'

1:XVI.

(The trigrams for) the earth and thunder issuing from it with its crashing noise form Yü. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, when they associated with Him (at the service) their highest ancestor and their father.

1. 'The (subject of the) first six proclaims his pleasure and satisfaction:'—there will be evil; his wishes have been satisfied to overflowing.

2. '(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:'—this is shown by the central and correct position (of the line).

3. 'He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:'—this is intimated by the position not being the appropriate one.

4. 'From him the harmony and satisfaction come; great is the success which he obtains:'—his aims take effect on a grand scale.

5. '(The subject of) the fifth six has a chronic complaint:'—this is shown by his being mounted on the strong (line). 'He still lives on without dying:'—he is in the central position, (and its memories of the past) have not yet perished.

6. 'With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line):—how can one in such a condition continue long?

1:XVII.

(The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.

1. 'He is changing the object of his pursuit:'—but if he follow what is correct, there will be good fortune. 'He goes beyond (his own) gate to find associates:'—he will not fail (in the method he pursues).

2. 'He cleaves to the little boy:'—he cannot be with the two at the same time.

3. 'He cleaves to the man of age and experience:'—by the decision of his will, he abandons (the youth) below.

4. 'He is followed and obtains adherents:'—according to the idea (of the hexagram), this is evil. 'He is sincere in his course:'—showing his intelligence, and leading to achievement.

5. 'He is sincere in fostering what is excellent:'—his position is correct and in the centre.

6. 'The sincerity is firmly held and clung to, as shown in the topmost line:'—(the idea of the hexagram) has reached its extreme development.

1:XVIII.

(The trigram for) a mountain, and below it that for wind, form Kû. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.

1. 'He deals with the troubles caused by his father:'—he feels that he has entered into the work of his father.

2. 'He deals with the troubles caused by his mother:'—he holds to the course of the due mean.

3. 'He deals with the troubles caused by his father:'—in the end there will be no error.

4. 'He views indulgently the troubles caused by his father:'—if he go forward, he will not succeed.

5. 'He deals with the troubles caused by his father, and obtains praise:'—he is responded to (by the subject of line two) with all his virtue.

6. 'He does not serve either king or feudal lord:'—but his aim may be a model (to others).

1:XIX.

(The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.

1. 'The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)' is due to his will being set on doing what is right.

2. 'The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),' arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven).

3. 'He (shows himself) well pleased to advance:'—his position is not that appropriate to him. 'If he become anxious, however, about his action,' his error will not be continued.

4. 'The freedom from error consequent on the advance in the highest mode' is due to the (various) appropriateness of the position.

5. 'What befits the great ruler' means the pursuing the course of the due mean.

6. 'The good fortune consequent on the advance of honesty and generosity' is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).

1:XX.

(The trigram representing) the earth, and that for wind moving above it, form Kwan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions.

1. 'The looking of a lad shown by the first six, (divided); indicates the way of the inferior people.

2. 'The firm correctness of a woman, in peeping out from a door' is also a thing to be ashamed of (in a superior man).

3. 'He looks at (the course of his own life, to advance or recede (accordingly):'—he will not err in the path (to be pursued).

4. 'He contemplates the glory of the kingdom:'(thence) arises the wish to be a guest (at court).

5. 'He contemplates his own life(-course):'—he should (for this purpose) contemplate (the condition of) the people.

6. 'He contemplates his own character:'—he cannot even yet let his mind be at rest.

1:XXI.

(The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.

1. 'His feet are in the stocks, and he is deprived of his toes:'—there is no walking (to do evil).

2. 'He bites through the soft flesh, and (goes on) to bite off the nose:'—(the subject of the line) is mounted on the strong (first line).

3. 'He meets with what is disagreeable and hurtful:'—his position is not the proper one for him.

4. 'It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:'—his light has not yet been sufficiently displayed.

5. 'Let him be firm and correct, realising the peril (of his position), and there will be no error:'—he will possess every quality appropriate (to his position and task).

6. 'He wears the cangue and is deprived of his ears:'—he hears, but will not understand.

1:XXII.

(The trigram representing) a mountain and that for fire under it form Pî. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.

1. 'He can discard a carriage and walk on foot:'—righteousness requires that he should not ride.

2. 'He adorns his beard:'—he rouses himself to action (only) along with the (subject of the) line above.

3. 'The good fortune consequent on his ever maintaining firm correctness' is due to this,—that to the end no one will insult him.

4. 'The place occupied by the fourth six, (divided),' affords ground for doubt (as to its subject); but '(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,' he will in the end have no grudge against him.

5. 'The good fortune falling to the fifth six, (divided); affords occasion for joy.

6. 'The freedom from error attached to (the subject of) the topmost line, with no ornament but the (simple white),' shows how he has attained his aim.

1:XXIII.

(The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position.

1. 'He overthrows the couch by injuring its legs:'—thus (he commences) his work of ruin with what is lowest (in the superior man).

2. 'He destroys the couch by injuring its frame:'—(the superior man) has as yet no associates.

3. That 'there will be no error on the part of this one among the overthrowers' arises from the difference between him and the others above and below.

4. 'He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):'—calamity is very near at hand.

5. 'He obtains for them the favour that lights on the inmates of the palace:'—in the end there will be no grudge against him.

6. 'The superior man finds himself in a carriage:'—he is carried along by the people. 'The small men (by their course) overthrow their own dwellings:'—they can. never again be of use to them.

1:XXIV.

(The trigram representing) the earth and that for thunder in the midst of it form Fû. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.

1. 'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.

2. 'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.

3. Notwithstanding 'the perilous position of him who has made many returns,' there will be no error through (his aiming after righteousness).

4. 'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:'—his object is to pursue the (proper) path.

5. 'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.

6. 'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.

1:XXV.

The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.

1. When 'he who is free from insincerity makes any movement,' he will get what he desires.

2. 'He reaps without having ploughed:'—(the thought of) riches to be got had not risen (in his mind).

3. 'The passer-by gets the ox:'—this proves a calamity to the people of the neighbourhood.

4. 'If he can remain firm and correct there will be no error:'—he firmly holds fast (his correctness).

5. 'Medicine in the case of one who is free from insincerity!'—it should not be tried (at all).

6. 'The action (in this case) of one who is free from insincerity' will occasion the calamity arising from action (when the time for it is) exhausted.

1:XXVI.

(The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Tâ Khû. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.

1. 'He is in a position of peril; it will be advantageous for him to stop his advance:'—he should not rashly expose himself to calamity.

2. '(He is as) a carriage from which the strap under it has been removed:'—being in the central position, he will incur no blame.

3. 'There will be advantage in whatever direction he may advance:'—(the subject of) the topmost line is of the same mind with him.

4. 'The great good fortune indicated by the fourth six, (divided),' shows that there is occasion for joy.

5. 'The good fortune indicated by the fifth six, (divided),' shows that there is occasion for congratulation.

6. 'In command of the firmament of heaven:'—the way is grandly open for movement.

1:XXVII.

(The trigram representing) a mountain and under it that for thunder form Î. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.

1. 'You look at me till your (lower) jaw hangs down:'—(the subject of the line) is thus shown unfit to be thought noble.

2. 'The evil of advance by the subject of the second SIX, (divided),' is owing to his leaving in his movements his proper associates.

3. 'For ten years let him not take any action:'—his course is greatly opposed (to what is right).

4. 'The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position.

5. 'The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following (the subject of the line) above.

6. 'The good fortune, notwithstanding the peril of his position, of him from whom comes the nourishing,' affords great cause for congratulation.

1:XXVIII.

(The trigram representing) trees hidden beneath that for the waters of a marsh forms Tâ Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret.

1. 'He places mats of the white mâo grass under things set on the ground:'—he feels his weakness and his being in the lowest place, (and uses extraordinary care).

2. 'An old husband and a young wife:'—such association is extraordinary.

3. 'The evil connected with the beam that is weak' arises from this, that no help can be given (to the condition thus represented).

4. 'The good fortune connected with the beam curving upwards' arises from this, that it does not bend towards what is below.

5. 'A decayed willow produces flowers:'—but how can this secure its long continuance? 'An old wife and a young husband:'—this also is a thing to be ashamed of.

6. 'Evil follows wading with (extraordinary) boldness (through the stream):'—but (the act) affords no ground for blame.

1:XXIX.

(The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.

1. 'In the double defile, he enters a cavern within it:'—he has missed his (proper) way, and there will be evil.

2. 'He will get a little (of the deliverance) that he seeks:'—he will not yet escape from his environed position.

3. 'Whether he comes or goes, he is confronted by a defile:'—he will never (in such circumstances) achieve any success.

4. '(Nothing but) a bottle of spirits and a subsidiary basket of rice:'—(these describe) the meeting at this point of (those who are represented by) the strong and weak lines.

5. 'The water in the defile is not full (so as to flow away):'—(the virtue indicated by) the central situation is not yet (sufficiently) great.

6. 'The sixth line, divided, shows its subject missing his (proper) course:'—'there will be evil for three years.'

1:XXX.

(The trigram for) brightness, repeated, forms Lî. The great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land).

1. 'The reverent attention directed to his confused steps' is the way by which error is avoided.

2. 'The great good fortune (from the subject of the second line) occupying his place in yellow' is owing to his holding the course of the due mean.

3. 'A position like that of the declining sun:'—how can it continue long?

4. 'How abrupt is the manner of his coming!'—none can bear with him.

5. 'The good fortune attached to the fifth SIX, divided),' is due to its occupying the place of a king or a prince.

6. 'The king employs him in his punitive expeditions:'—the object is to bring the regions to a correct state.

2:XXXI.

(The trigram representing) a mountain and above it that for (the waters of) a marsh form Hsien. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others.

1. 'He moves his great toe:'—his mind is set on what is beyond (himself).

2. Though 'there would be evil; yet, if he abide (quiet) in his place, there will be good fortune:'—through compliance (with the circumstances of his condition and place) there will be no injury.

3. 'He moves his thighs:'—he still does not (want to) rest in his place. His will is set on 'following others:'—what he holds in his grasp is low.

4. 'Firm correctness will lead to good fortune, and prevent all occasion for repentance:'—there has not yet been any harm from (a selfish wish to) influence. 'He is unsettled in his movements:'(his power to influence) is not yet either brilliant or great.

5. 'He (tries to) move the flesh along the spine above the heart:'—his aim is trivial.

6. 'He moves his jaws and tongue:'—he (only) talks with loquacious mouth.

2:XXXII.

(The trigram representing) thunder and that for wind form Hăng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).

1. 'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things).

2. 'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:'—he can abide long in the due mean.

3. 'He does not continuously maintain his virtue:'—nowhere will he be borne with.

4. (Going) for long to what is not his proper place, how can he get game?

5. 'Such firm correctness in a wife will be fortunate:'—it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly:—for him to follow (like) a wife is evil.

6. 'The subject of the topmost line is exciting himself to long continuance:'—far will he be from achieving merit.

2:XXXIII.

(The trigram representing) the sky and below it that for a mountain form Thun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own. dignified gravity.

1. There is 'the perilousness of the position shown by the retiring tail:'—but if 'no movement' be made, what disaster can there be?

2. 'He holds it as; by (a thong from the hide of) a yellow ox:'—his purpose is firm.

3. 'The peril connected with the case of one retiring, though bound,' is due to the (consequent) distress and exhaustion. 'If he were (to deal as in) nourishing a servant or concubine, it would be fortunate for him:'—but a great affair cannot be dealt with in this way.

4. 'A superior man retires notwithstanding his likings; a small man cannot attain to this.'

5. 'He retires in an admirable way, and with firm correctness there will be good fortune:'—this is due to the rectitude of his purpose.

6. 'He retires in a noble way, and his doing so will be advantageous in every respect:'—he who does so has no doubts about his course.

2:XXXIV.

(The trigram representing) heaven and above it that for thunder form Tâ Kwang. The superior man, in accordance with this, does not take a step which is not according to propriety.

1. 'He manifests his vigour in his toes:'—this will certainly lead to exhaustion.

2. 'The second NINE, (undivided), shows that with firm correctness there will be good fortune:'—this is due to its being in the centre, (and its subject exemplifying the due mean).

3. 'The small man uses all his strength; in the case of the superior man it is his rule not to do so.'

4. 'The fence is opened and the horns are not entangled:'—(the subject of the line) still advances.

5. 'He loses his ram and hardly perceives it:'—he is not in his appropriate place.

6. 'He is unable either to retreat or to advance:'—this is owing to his want of care. 'If he realise the difficulty (of his position), there will be good fortune:'—his error will not be prolonged.

2:XXXV.

(The trigram representing) the earth and that for the bright (sun) coming forth above it form Žin. The superior man, according to this, gives himself to make more brilliant his bright virtue.

1. 'He appears wishing to advance, but (at the same time) being kept back:'—all-alone he pursues the correct course. 'Let him maintain a large and generous mind, and there will be no error:'—he has not yet received an official charge.

2. 'He will receive this great blessing:'—for he is in the central place and the correct position for him.

3. 'All (around) trust him:'—their (common) aim is to move upwards and act.

4. '(He advances like) a marmot. However firm and correct he may be, his position is one of peril:'—his place is not that appropriate for him.

5. 'Let him not concern himself whether he fails or succeeds:'—his movement in advance will afford ground for congratulation.

6. 'He uses his horns only to punish (the rebellious people of) his city:'—his course of procedure is not yet brilliant.

2:XXXVI.

(The trigram representing) the earth and that for the bright (sun) entering within it form Ming Î. The superior man, in accordance with this, conducts his management of men;—he shows his intelligence by keeping it obscured.

1. 'The superior man (is revolving his) going away:'—(in such a case) he feels it right not to eat.

2. 'The good fortune of (the subject of) the second SIX, divided,' is due to the proper fashion of his acting according to his circumstances.

3. With the aim represented by 'hunting in the south' a great achievement is accomplished.

4. 'He has (just) entered into the left side of the belly (of the dark land):'—he is still able to carry out the idea in his (inner) mind.

5. 'With the firm correctness of the count of Kî,' his brightness could not be (quite) extinguished.

6. 'He had at first ascended to (the top of) the sky:'—he might have enlightened the four quarters

of the kingdom. 'His future shall be to go into the earth:'—he has failed to fulfil the model (of a ruler).

2:XXXVII.

(The trigram representing) fire, and that for wind coming forth from it, form Kiâ Zăn. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent.

1. 'He establishes restrictive regulations in his household:—(he does so), before any change has taken place in their wills.

2. 'The good fortune attached to the second six, (divided),' is due to the docility (of its subject), operating with humility.

3. When 'the members of the household are treated with stern severity,' there has been no (great) failure (in the regulation of the family). When 'wife and children are smirking and chattering,' the (proper) economy of the family has been lost.

4. 'The family is enriched, and there is great good fortune:'—this is due to the docility (belonging to the subject of the line), and its being in its correct place.

5. 'The influence of the king extends to his family:'—the intercourse between them is that of mutual love.

6. 'The good fortune connected with the display of majesty' describes (the result of) the recovery of the true character.

2:XXXVIII.

(The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.

1. 'He meets with bad men (and communicates with them):'—(he does so), to avoid the evil of their condemnation.

2. 'He happens to meet with his lord in a bye-passage:'—but he has not deviated (for this meeting) from the (proper) course.

3. 'We see his carriage dragged back:'—this is indicated by the inappropriateness of the position (of the line).

'There is no (good) beginning, but there will be a (good) end:'—this arises from his meeting with the strong (subject of the topmost line).

4. 'They blend their sincere desires together, and there will be no error:'—their (common) aim is carried into effect.

5. 'With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:'—his going forward will afford ground for congratulation.

6. 'The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts.

2:XXXIX.

(The trigram representing) a mountain, and above it that for water, form Kien. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.

1. 'Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise:'—the proper course is to wait.

2. 'The minister of the king struggles with difficulty on difficulty:'—in the end no blame will be attached to him.

3. 'He advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former associates:'—they, (represented in) the inner (trigram), rejoice in him.

4. 'To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):'—that is in its proper place and has the solidity (due to it in that position).

5. 'He struggles with the greatest difficulties, while friends are coming (to help him):'—he is in the central position, and possesses the requisite virtue.

6. 'To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):'—his aim is to assist the (subject of the line) inside of him.

'It will be advantageous to meet the great man:'—by his course he follows that noble (lord of the figure).

2:XL.

(The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes.

1. The strong (fourth) line and the weak line here are in correlation:—we judge rightly in saying that 'its subject will commit no error.'

2. 'The good fortune springing from the firm correctness of the second NINE, (undivided),' is due to its subject holding the due mean.

3. For 'a porter with his burden to be riding in a carriage' is a thing to be ashamed of. 'It is he himself that tempts the robbers to come:'—on whom besides can we lay the blame? (See Appendix III, i, 48.)

4. 'Remove your toes:'—the places (of this line and of the third and first) are all inappropriate to them.

5. When 'the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),' small men will of themselves retire.

6. 'A prince with his bow shoots a falcon:'—thus he removes (the promoters of) rebellion.

2:XLI.

(The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires.

1. 'He suspends his own affairs and hurries away (to help the subject of the fourth line):'—the (subject of that) upper (line) mingles his wishes with his.

2. 'It will be advantageous for (the subject of) the second NINE, (undivided), to maintain his firm correctness:'—his central position gives its character to his aim.

3. 'One man, walking,' (finds his friend):—when three are together, doubts rise among them.

4. 'He diminishes the ailment under which he labours:'—this is matter for joy.

5. 'The great good fortune attached to the fifth six, (divided),' is due to the blessing from above.

6. 'He gives increase to others without taking from what is his own:'—he obtains his wish on a grand scale.

2:XLII.

(The trigram representing) wind and that for thunder form Yî. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.

1. 'If the movement be greatly fortunate, no blame will be imputed to him:'—though it is not for one in so low a position to have to do with great affairs.

2. 'Parties add to his stores:'—they come from beyond (his immediate circle) to do so.

3. 'Increase is given by means of what is evil and difficult:'—as he has in himself (the qualities called forth).

4. 'His advice to his prince is followed:'—his (only) object in it being the increase (of the general good).

5. '(The ruler) with sincere heart seeks to benefit (all below):'—there need be no question (about the result). '(All below) with sincere heart acknowledge (his goodness):'—he gets what he desires on a great scale.

6. 'To his increase none will contribute:'—this expresses but half the result. 'Many will seek to assail him:'—they will come from beyond (his immediate circle) to do so.

2:XLIII.

(The trigram representing) heaven and that for the waters of a marsh mounting above it form Kwâi. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed).

1. 'Without (being able to) succeed, he goes forward:'—this is an error.

2. 'Though hostile measures be taken against him, he need not be anxious:'—he pursues the course of the due mean.

3. 'The superior man looks bent on cutting off the culprit:'—there will in the end be no error.

4. 'He walks slowly and with difficulty:'—he is not in the place appropriate to him.

'He hears these words, but does not believe them:'—he hears, but does not understand.

5. 'If his action be in harmony with his central position, there will be no error:'—but his standing in the due mean is not yet clearly displayed.

6. 'There is the misery of having none on whom to call:'—the end will be that he cannot continue any longer.

2:XLIV.

(The trigram representing) wind and that for the sky above it form Kâu. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom).

1. 'Tied and fastened to a metal drag:'—(this describes the arrest of) the weak (line) in its advancing course.

2. 'He has a wallet of fish:'—it is right for him not to allow (the subject of the first line) to get to the guests.

3. 'He walks with difficulty:'—but his steps have not yet been drawn (into the course of the first line).

4. 'The evil' indicated by there being 'no fish in the wallet' is owing to (the subject of the line) keeping himself aloof from the people.

5. 'The subject of the fifth NINE, (undivided), keeps his brilliant qualities concealed:'—as is indicated by his central and correct position.

'(The good issue) descends (as) from Heaven:—'his aim does not neglect the ordinances (of Heaven).

6. 'He receives others on his horns:'—he is exhausted at his greatest height, and there will be cause for regret.

2:XLV.

(The trigram representing the) earth and that for the waters of a marsh raised above it form Žhui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.

1. 'In consequence disorder is brought into the sphere of his union:'—his mind and aim are thrown into confusion.

2. 'He is led forward; there will be good fortune, and freedom from error:'—(the virtue proper to) his central place has not undergone any change.

3. 'If he go forward, he will not err:'—in the subject of the topmost line there is humility and condescension.

4. 'If he be grandly fortunate, he will receive no blame:'—(this condition is necessary, because) his position is not the one proper to him.

5. 'There is the union (of all) under him in the place of dignity:'—(but) his mind and aim have not yet been brilliantly displayed.

6. 'He sighs and weeps:'—he does not yet rest in his topmost position.

2:XLVI.

(The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shăng. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great.

1. 'He is welcomed in his advance upwards, and there will be great good fortune:'—(the subjects of) the upper (trigram) are of the same mind with him.

2. 'The sincerity of the subject of the second NINE, undivided,' affords occasion for joy.

3. 'He advances upwards (as into) an empty city:'—he has no doubt or hesitation.

4. 'The king employs him to prevent his offerings on mount Khî:'—such a service (of spiritual Beings) is according to (their mind).

5. 'He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony):'—he grandly succeeds in his aim.

6. 'He blindly advances upwards,' and is in the highest place:—but there is decay in store for him, and he will not (preserve) his riches.

2:XLVII.

(The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Khwăn. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.

1. 'He enters a dark valley:'—so benighted is he, and without clear vision.

2. 'He is straitened amidst his wine and viands:'—(but) his position is central, and there will be ground for congratulation.

3. 'He lays hold of thorns:'—(this is suggested by the position of the line) above the strong (line).

'He enters his palace, and does not see his wife:'—this is inauspicious.

4. 'He proceeds very slowly (to help the subject of the first line):'—his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together.

5. 'His nose and feet are cut off:'—his aim has not yet been gained.

'He is leisurely, however, in his movements, and is satisfied:'—his position is central and (his virtue) is correct.

'It will be well for him to be (as sincere as) in sacrificing:'— so shall he receive blessing.

6. 'He is straitened as if bound with creepers: (his spirit and action) are unsuitable.

'(He says), "If I move, I shall repent of it." And he does repent (of former errors), which leads to good fortune:'—so he (now) goes on.

2:XLVIII.

(The trigram representing) wood and above it that for water form Žing. The superior man, in accordance with this, comforts the people, and. stimulates them to mutual helpfulness.

1. 'A well so muddy that men will not drink of it:'—this is indicated by the low position (of the line).

'An old well to which the birds do not come:'—it has been forsaken in the course of time.

2. 'A well from which by a hole the water escapes, and flows away to the shrimps:'—(the subject of this second line has) none co-operating with him (above).

3. 'The well has been cleared out, but is not used:'—(even) passers-by would be sorry for this.

A prayer is made 'that the king were intelligent:'—for then blessing would be received.

4. 'A well the lining of which is well laid. There will be no error:'—the well has been put in good repair.

5. 'The waters from the cold spring are (freely) drunk:'—this is indicated by the central and correct position (of the line).

6. 'The great good fortune' at the topmost place indicates the grand accomplishment (of the idea in the hexagram).

2:XLIX.

(The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.

1. 'He is bound with (the skin of) a yellow ox:'—he should in his circumstances be taking action.

2. 'He makes his changes when some time has passed:'—what he does will be matter of admiration.

3. 'The change (contemplated) has been three times fully discussed:'—to what else should attention (now) be directed?

4. 'The good fortune consequent on changing (existing) ordinances' is due to the faith reposed in his aims.

5. 'The great man produces his changes as the tiger does when he changes his stripes:'—their beauty becomes more brilliant.

6. 'The superior man produces his changes as the leopard does when he changes his spots:'—their beauty becomes more elegant.

'Small men change their faces:'—they show themselves prepared to follow their ruler.

2:L.

(The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).

1. 'The caldron is overturned, and its feet turned upwards:'—but this is not (all) contrary (to what is right).

'There will be advantage in getting rid of what was bad:'—thereby (the subject of the line) will follow the more noble (subject of the fourth line).

2. 'There is the caldron with the things (to be cooked) in it:'—let (the subject of the line) be careful where he goes.

'My enemy dislikes me:'—but there will in the end be no fault (to which he can point).

3. 'There is the caldron with (the places for) its ears changed:'—(its subject) has failed in what was required of him (in his situation).

4. 'The contents designed for the ruler's use are overturned and spilt:'—how can (the subject of the line) be trusted?

5. 'The caldron has yellow ears:'—the central position (of the line) is taken as (a proof of) the solid (virtue of its subject).

6. 'The rings of jade' are at the very top:—the strong and the weak meet in their due proportions.

2:LI.

(The trigram representing) thunder, being repeated, forms Kăn. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).

1. 'When the (time of) movement comes, he will be found looking out with apprehension:'— that feeling of dread leads to happiness.

'He yet smiles and talks cheerfully:'—the issue (of his dread) is that he adopts (proper) laws (for his course).

2. 'When the movement approaches, he is in a position of peril:'—(a weak line) is mounted on a strong (one).

3. 'He is distraught amid the startling movements going on:'—(the third line) is in a position unsuitable to it.

4. 'Amid the startling movements, he sinks supinely in the mud:'—the light in him has not yet been brilliantly developed.

5. 'He goes and comes amid the startling movements, and (always) in peril:'—full of risk are his doings.

'What he has to do has to be done in his central position:'—far will he be from incurring any loss.

6. 'Amid the startling movements he is in breathless dismay:'—he has not found out (the course of) the due mean.

'Though evil (threatens), he will not fall into error:'—he is afraid of being warned by his neighbours.

2:LII.

(Two trigrams representing) a mountain, one over the other, form Kăn. The superior man, in accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is.

1. 'He keeps his toes at rest:'—he does not fail in what is correct (according to the idea of the figure).

2. 'He cannot help him whom he follows:'(he whom he follows) will not retreat to listen to him.

3. 'He keeps the loins at rest:'—the danger (from his doing so) produces a glowing, heat in the heart.

4. 'He keeps the trunk of his body at rest:'—he keeps himself free (from agitation).

5. 'He keeps his cheek bones at rest:'—in harmony with his central position he acts correctly.

6. 'There is good fortune through his devotedly maintaining his restfulness:'—to the end he shows himself generous and good.

2:LIII.

(The trigram representing) a mountain and above it that for a tree form Kien. The superior man, in accordance with this, attains to and maintains his extraordinary virtue, and makes the manners of the people good.

1. 'The danger of a small officer (as represented in the first line)' is owing to no fault of his in the matter of what is right.

2. 'They eat and drink joyfully and at ease:'—but not without having earned their food.

3. 'A husband goes and does not return:'—he separates himself from his comrades.

'A wife is pregnant, but will not nourish her child:'—she has failed in her (proper) course.

'It might be advantageous in resisting plunderers:'—by acting as here indicated men would preserve one another.

4. 'They may light on the flat branches:'—there is docility (in the line) going on to flexible penetration.

5. 'In the end the natural issue cannot be prevented. There will be good fortune:'—(the subject of the line) will get what he desires.

6. 'Their feathers can be used as ornaments. There will be good fortune:'—(the object and character of the subject of the line) cannot be disturbed.

2:LIV.

(The trigram representing the waters of) a marsh and over it that for thunder form Kwei Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning).

1. 'The younger sister is married off in a position ancillary to that of the real wife:'—it is the constant practice (for such a case).

'Lame on one leg, she is able to tramp along:'—she can render helpful service.

2. 'There will be advantage in maintaining the firm correctness of a solitary widow:'—(the subject of the line) has not changed from the constancy (proper to a wife).

3. 'The younger sister who was to be married off is in a mean position:'—this is shown by the improprieties (indicated in the line).

4. (The purpose in) 'protracting the time' is that, after waiting, the thing may be done (all the better).

5. 'The sleeves of the younger sister of (king) Tî-yî, when she was married away, were not equal to those of her (half-)sister, who accompanied her:'—such was her noble character, indicated by the central position of the line.

6. '(What is said in) the sixth SIX, (divided),about there being nothing in the basket' shows that the subject of it is carrying an empty basket.

2:LV.

(The trigrams representing) thunder and lightning combine to form Făng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.

1. 'Though they are both of the same character, there will be no error:'—if the subject of this line seek to overpass that similarity, there will be calamity.

2. 'Let him cherish his feeling of sincere devotion, that it shall appear being put forth:'—it is by sincerity that the mind is affected.

3. 'There is an (additional) screen of a large and thick banner:'—great things should not be attempted (in such circumstances).

'He breaks his right arm:'—in the end he will not be fit to be employed.

4. 'He is surrounded by a screen large and thick:'—the position of the line is inappropriate.

'At midday he sees the constellation of the Bushel:'—there is darkness and no light.

'He meets with the subject of the line, undivided like himself. There will be good fortune:'—action may be taken.

5. 'The good fortune indicated by the fifth six, (divided),'is the congratulation (that is sure to arise).

6. 'He has made his house large:'—he soars (in his pride) to the heavens.

'He looks at his door, which is still, with no one about it:'—he (only) keeps himself withdrawn from all others.

2:LVI.

(The trigram representing) a mountain and above it that for fire form Lü. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigations to continue.

1. 'The stranger is mean and meanly occupied:'—his aim is become of the lowest character, and calamity will ensue.

2. 'He is provided with good and trusty servants:'—he will in the end have nothing of which to complain.

3. 'The stranger burns his lodging-house:'—and he himself also suffers hurt thereby. When, as a stranger, he treats those below him (as the line indicates), the right relation between him and them is lost.

4. 'The stranger is in a resting-place:'—but he has not got his proper position.

'He has the means of livelihood, and the axe:'—but his mind is not at ease.

5. 'In the end he will obtain praise and a (high) charge:'—he has reached a high place.

6. 'Considering that the stranger is here at the very height (of distinction),' with the spirit that possesses him, it is right he (should be emblemed by a bird) burning (its nest).

'He loses his ox(-like docility) too readily and easily:'—to the end he would not listen to (the truth about the course to be pursued).

2:LVII.

(Two trigrams representing) wind, following each other, form Sun. The superior man, in accordance with this, reiterates his orders, and secures the practice of his affairs.

1. '(Now) he advances, (now) he recedes:'—his mind is perplexed.

'It would be advantageous for him to have the firmness of a brave soldier:'—his mind would in that case be well governed.

2. 'The good fortune springing from what borders on confusion' is due to the position (of the line) in the centre.

3. 'The regret arising from the violent and repeated efforts to penetrate' shows the exhaustion of the will.

4. 'He takes game in his hunting, enough for the threefold use of it:'—he achieves merit.

5. 'The good fortune of (the subject of) the fifth NINE, undivided,' is owing to its correct position and its being in the centre.

6. 'The representative of penetration is beneath a couch:'—though occupying the topmost place, his powers are exhausted.

'He has lost the axe with which he executed his decisions:'—though he try to be correct, there will be evil.

2:LVIII.

(Two symbols representing) the waters of a marsh, one over the other, form Tui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice.

1. 'The good fortune attached to the pleasure of (inward) harmony' arises from there being nothing in the conduct (of the subject of the line) to awaken doubt.

2. 'The good fortune attached to the pleasure arising from (inward sincerity)' is due to the confidence felt in the object (of the subject of the line).

3. 'The evil predicated of one's bringing around himself whatever can give pleasure' is shown by the inappropriateness of the place (of the line).

4. 'The joy in connexion with (the subject of) the fourth NINE, (undivided): is due to the happiness (which he will produce).

5. 'He trusts in one who would injure him:'—his place is that which is correct and appropriate.

6. 'The topmost SIX, (divided), shows the pleasure (of its subject) in leading and attracting others:'—his (virtue) is not yet brilliant.

2:LIX.

(The trigram representing) water and that for wind moving above the water form Hwân. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.

1. 'The good fortune attached to the first six, divided),'is due to the natural course (pursued by its subject).

2. 'Amidst the prevailing dispersion, he hurries to his contrivance (for security):'—he gets what he desires.

3. 'He has no regard to his own person:'—his aim is directed to what is external to himself.

4. 'He scatters the (different) parties (in the state), and there is great good fortune:'—brilliant and great (are his virtue and service).

5. 'The accumulations of the royal (granaries) are dispersed, and there is no error:'—this is due to the correctness of the position.

6. 'His bloody wounds are gone:'—he is far removed from the danger of injury.

2:LX.

(The trigram representing) a lake, and above it that for water, form Kieh. The superior man, in accordance with this, constructs his (methods of) numbering and measurement, and discusses (points of) virtue and conduct.

1. 'He does not quit the courtyard outside his door:'—he knows when he has free course and when he is obstructed.

2. 'He does not quit the courtyard inside his gate. There will be evil:'—he loses the time (for action) to an extreme degree.

3. In 'the lamentation for not observing the (proper) regulations,' who should there be to blame?

4. 'The progress and success of the quiet and natural (attention) to all regulations' is due to the deference which accepts the ways of (the ruler) above.

5. 'The good fortune arising from the regulations enacted sweetly and acceptably' is due to (the line) occupying the place (of authority) and being in the centre.

6. 'The regulations are severe and difficult. Even with firm correctness there will be evil:'—the course (indicated by the hexagram) is come to an end.

2:LXI.

(The trigram representing the waters of) a marsh and that for wind above it form Kung Fû. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death.

1. 'The first NINE, (undivided), shows its subject resting (in himself). There will be good fortune:'—no change has yet come over his purpose.

2. 'Her young ones respond to her:'—from the (common) wish of the inmost heart.

3. 'Now he beats his drum, and now he leaves off:'—the position (of the line) is the appropriate one for it.

4. 'A horse the fellow of which disappears:'—he breaks from his (former) companions, and mounts upwards.

5. 'He is perfectly sincere, and links others to him in closest union:'—the place (of the line) is the correct and appropriate one.

6. 'Chanticleer (tries to) mount to heaven:'—but how can (such an effort) continue long?

2:LXII.

(The trigram representing) a hill and that for thunder above it form Hsiâo Kwo. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy.

1. 'There is a bird flying (and ascending) till the result is evil:'—nothing can be done to avoid this issue.

2. 'He does not attempt to reach his ruler:'— a minister should not overpass the distance (between his ruler and himself).

3. 'Some in consequence find opportunity to assail and injure him. There will be evil:'—how great will it be!

4. 'He meets the exigency (of his situation), without exceeding (the proper course):'—(he does so), the position being inappropriate (for a strong line).

'If he go forward, there will be peril, and he must be cautious:'—the result would be that his course would not be long pursued.

5. 'There are dense clouds, but no rain:'—(the line) is in too high a place.

6. 'He does not meet the exigency (of his situation), and exceeds (his proper course):'—(the position indicates) the habit of domineering.

2:LXIII.

(The trigram representing) fire and that for water above it form Kî Žî. The superior man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.

1. 'He drags back his wheel:'—as we may rightly judge, there will be no mistake.

2. 'In seven days she will find it:'—for the course pursued is that indicated by the central position (of the line).

3. 'He was three years in subduing it:'—enough to make him weary.

4. 'He is on his guard all the day:'—he is in doubt about something.

5. 'The slaughtering of an ox by the neighbour in the east is not equal to (the small sacrifice of) the neighbour in the west:'—because the time (in the latter case is more important and fit).

'His sincerity receives the blessing:'—good fortune comes on a great scale.

6. 'His head is immersed; the position is perilous:'—how could such a state continue long?

2:LXIV.

(The trigram representing) water and that for fire above it form Wei Žî. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy.

1. 'His tail gets immersed:'—this is the very height of ignorance.

2. 'The second NINE, (undivided), shows good fortune arising from being firm and correct:'—it is in the central place, and the action of its subject thereby becomes correct.

3. '(The state of things is) not yet remedied. Advancing will lead to evil:'—the place (of the line) is not that appropriate for it.

4. (By firm correctness there is good fortune, and cause for repentance disappears:'—the aim (of the subject of the line) is carried into effect.

5. '(We see) the brightness of a superior man:—'the diffusion of that brightness tends to good fortune.

6. 'He drinks and gets his head immersed:'—he does not know how to submit to the (proper) regulations.

象傳 – Xiang Zhuan 1

1. 乾 – Qian
天行健，君子以自疆不息。

潜龙勿用，阳在下也。

见龙再田，德施普也。

终日乾乾，反复道也。

或跃在渊，进无咎也。

飞龙在天，大人造也。

亢龙有悔，盈不可久也。

用九，天德不可为首也。

2: 坤 – Kun
地势坤，君子以厚德载物。

履霜坚冰，阴始凝也。
驯致其道，至坚冰也。

六二之动，直以方也。
不习无不利，地道光也。

含章可贞；以时发也。
或从王事，知光大也。

括囊无咎，慎不害也。

黄裳元吉，文在中也。

战龙於野，其道穷也。

用六永贞，以大终也。

3: 屯 – Zhun
云，雷，屯；君子以经纶。

虽磐桓，志行正也。
以贵下贱，大得民也。

六二之难，乘刚也。
十年乃字，反常也。

既鹿无虞，以纵禽也。
君子舍之，往吝穷也。

求而往，明也。

屯其膏，施未光也。

泣血涟如，何可长也。

4: 蒙 – Meng
山下出泉，蒙；君子以果行育德。

利用刑人，以正法也。

子克家，刚柔接也。

勿用娶女，行不顺也。

困蒙之吝，独远实也。

童蒙之吉，顺以巽也。

利用御寇，上下顺也。

5: 需 – Xu
云上於天，需；君子以饮食宴乐。

需于郊，不犯难行也。
利用恒，无咎；未失常也。

需于沙，衍在中也。
虽小有言，以终吉也。

需于泥，灾在外也。
自我致寇，敬慎不败也。

需于血，顺以听也。

酒食贞吉，以中正也。

不速之客来，敬之终吉。
虽不当位，未大失也。

6: 讼 – Song
天与水违行，讼；君子以作事谋始。

不永所事，讼不可长也。
虽有小言，其辩明也。

不克讼，归而逋也。
自下讼上，患至掇也。

食旧德，从上吉也。

复即命，渝安贞；不失也。

讼元吉，以中正也。

以讼受服，亦不足敬也。

7: 师 – Shi
地中有水，师；君子以容民畜众。

师出以律，失律凶也。

在师中吉，承天宠也。
王三锡命，怀万邦也。

师或舆尸，大无功也。

左次无咎，未失常也。

长子帅师，以中行也。
弟子舆师，使不当也。

大君有命，以正功也。
小人勿用，必乱邦也。

8: 比 – Bi
地上有水，比；先王以建万国，亲诸侯。

比之初六，有他吉也。

比之自内，不自失也。

比之匪人，不亦伤乎！

外比於贤，以从上也。

显比之吉，位正中也。
舍逆取顺，失前禽也。
邑人不诫，上使中也。

比之无首，无所终也。

9: 小畜 – Xiao Xu
风行天上，小畜；君子以懿文德。

复自道，其义吉也。

牵复在中，亦不自失也。

夫妻反目，不能正室也。

有孚惕出，上合志也。

有孚挛如，不独富也。

既雨既处，德积载也。
君子征凶，有所疑也。

10: 履 – Lu
上天下泽，履；君子以辨上下，安民志。

素履之往，独行愿也。

幽人贞吉，中不自乱也。

眇能视；不足以有明也。
跛能履；不足以与行也。
咥人之凶；位不当也。
武人为于大君；志刚也。

愬愬终吉，志行也。

夬履贞厉，位正当也。

元吉在上，大有庆也。

11: 泰 – Tai
天地交泰，后以财裁 成天地之道，辅相天地之宜，以左右民。

拔茅征吉，志在外也。

包荒，得尚于中行，以光大也。

无往不复，天地际也。

翩翩不富，皆失实也。
不戒以孚，中心愿也。

以祉元吉，中以行愿也。

城复于隍，其命乱也。

12: 否 – Pi
天地不交，否；君子以俭德辟难，不可荣以禄。

拔茅贞吉，志在君也。

大人否亨，不乱群也。

包羞，位不当也。

有命无咎，志行也。

大人之吉，位正当也。

否终则倾，何可长也。

13: 同人 – Tong Ren
天与火，同人；君子以类族辨物。

出门同人，又谁咎也。

同人于宗，吝道也。

伏戎于莽，敌刚也。
三岁不兴，安行也。

乘其墉，义弗克也，其吉，则困而反则也。

同人之先，以中直也。
大师相遇，言相克也。

同人于郊，志未得也。

14: 大有 – Da You
火在天上，大有；君子以竭恶扬善，顺天休命。

大有初九，无交害也。

大车以载，积中不败也。

公用亨于天子，小人害也。

匪其彭，无咎；明辨晰也。

厥孚交如，信以发志也。
{威如之吉，易而无备也。

大有上吉，自天佑也。

15: 谦 – Qian
地中有山，谦；君子以裒多益寡，称物平施。

初六：谦谦君子，用涉大川，吉

谦谦君子，卑以自牧也。

鸣谦贞吉，中心得也。

劳谦君子，万民服也。

无不利，撝谦；不违则也。

利用侵伐，征不服也。

鸣谦，志未得也。
可用行师，征邑国也。

16: 豫 – Yu
雷出地奋，豫。
先王以作乐崇德，殷荐之上帝，以配祖考。

初六鸣豫，志穷凶也。

不终日，贞吉；以中正也。

盱豫有悔，位不当也。

由豫，大有得；志大行也。

六五贞疾，乘刚也。
恒不死，中未亡也。

冥豫在上，何可长也。

17: 随 – Sui
澤中有雷，隨；君子以嚮晦入宴息。

官有渝，从正吉也。
出门交有功，不失也。

系小子，弗兼与也。

系丈夫，志舍下也。

随有获，其义凶也。
有孚在道，明功也。

孚于嘉，吉；位正中也。

拘系之，上穷也。

18: 蛊 – Gu
山下有风，蛊；君子以振民育德。

干父之蛊，意承考也。

干母之蛊，得中道也。

干父之蛊，终无咎也。

裕父之蛊，往未得也。

干父之蛊；承以德也。

不事王侯，志可则也。

19: 临 – Lin
泽上有地，临；君子以教思无穷，容保民无疆。

咸临贞吉，志行正也。

咸临，吉无不利；未顺命也。

甘临，位不当也。
既忧之，咎不长也。

至临无咎，位当也。

大君之宜，行中之谓也。

敦临之吉，志在内也。

20:观 – Guan
风行地上，观；先王以省方，观民设教。

初六童观，小人道也。

窥观女贞，亦可丑也。

观我生，进退；未失道也。

观国之光，尚宾也。

观我生，观民也。

观其生，志未平也。

21: 噬嗑 – Shi He
雷电噬嗑；先王以明罚敕法。

履校灭趾，不行也。

噬肤灭鼻，乘刚也。

遇毒，位不当也。

利艰贞吉，未光也。

贞厉无咎，得当也。

何校灭耳，聪不明也。

22: 贲 – Bi
山下有火，贲；君子以明庶政，无敢折狱。

舍车而徒，义弗乘也。

贲其须，与上兴也。

永贞之吉，终莫之陵也。

六四，当位疑也。
匪寇婚媾，终无尤也。

六五之吉，有喜也。

白贲无咎，上得志也。

23: 剥 – Bo
山附地上，剥；上以厚下，安宅。

剥床以足，以灭下也。

剥床以辨，未有与也。

剥之无咎，失上下也。

剥床床以肤，切近灾也。

以宫人宠，终无尤也。

君子得舆，民所载也。
小人剥庐，终不可用也。

24: 复 – Fu
雷在地中，复；先王以至日闭关，商旅不行，后不省方。

不远之复，以修身也。

休复之吉，以下仁也。

频复之厉，义无咎也。

中行独复，以从道也。

敦复无悔，中以自考也。

迷复之凶，反君道也。

>25: 无妄 – Wu Wang
天下雷行，物与无妄；先王以茂对时，育万物。

无妄之往，得志也。

不耕获，未富也。

行人得牛，邑人灾也。

可贞无咎，固有之也。

无妄之药，不可试也。

无妄之行，穷之灾也。

26: 大畜 – Da Xu
天在山中，大畜；君子以多识前言往行，以畜其德。

有厉利已，不犯灾也。

舆说辐，中无尤也。

利有攸往，上合志也。

六四元吉，有喜也。

六五之吉，有庆也。

何天之衢，道大行也。

27: 颐 – Yi
山下有雷，颐；君子以慎言语，节饮食。

观我朵颐，亦不足贵也。

六二征凶，行失类也。

十年勿用，道大悖也。

颠颐之吉，上施光也。

居贞之吉，顺以从上也。

由颐厉吉，大有庆也。

28: 大过 – Da Guo
泽灭木，大过；君子以独立不惧，遯世无闷。

藉用白茅，柔在下也。

老夫女妻，过以相与也。

栋桡之凶，不可以有辅也。

栋隆之吉，不桡乎下也。

枯杨生华，何可久也。
老妇士夫，亦可丑也。

过涉之凶，不可咎也。

29: 坎 – Kan
水洊至，习坎；君子以常德行，习教事。

习坎入坎，失道凶也。

求小得，未出中也。

来之坎坎，终无功也。

樽酒簋贰，刚柔际也。

坎不盈，中未大也。

上六失道，凶三岁也。

30: 离 – Li
明两作离，大人以继明照于四方。

履错之敬，以辟咎也。

黄离元吉，得中道也。

日昃之离，何可久也。

突如其来如，无所容也。

六五之吉，离王公也。

王用出征，以正邦也。

象傳 – Xiang Zhuan 2

31: 咸 – Xian
山上有泽，咸；
君子以虚受人。

咸其拇，志在外也。

虽凶，居吉，顺不害也。

咸其股，亦不处也。
志在随人，所执下也。

贞吉悔亡，未感害也。
憧憧往来，未光大也。

咸其脢，志末也。

咸其辅，颊，舌，滕口说也。

32: 恒 – Heng
雷风，恒；
君子以立不易方。

浚恒之凶，始求深也。

九二悔亡，能久中也。

不恒其德，无所容也。

久非其位，安得禽也。

妇人贞吉，从一而终也。
{夫子制义，从妇凶也。

振恒在上，大无功也。

33: 遯 – Dun
天下有山，遯；君子以远小人，不恶而严。

遯尾之厉，不往何灾也。

执用黄牛，固志也。

系遯之厉，有疾惫也。
畜臣妾吉，不可大事也。

君子好遯，小人否也。

嘉遯贞吉，以正志也。

肥遯，无不利；无所疑也。

34: 大壮 – Da Zhuang
雷在天上，大壮；
君子以非礼勿履。

壮于趾，其孚穷也。

九二贞吉，以中也。

小人用壮，君子罔也。

藩决不羸，尚往也。

丧羊于易，位不当也。

不能退，不能遂，不祥也。
艰则吉，咎不长也。

35: 晋 – Jin
明出地上，晋；君子以自昭明德。

晋如，摧如；独行正也。
裕无咎；未受命也。

受之介福，以中正也。

众允之，志上行也。

硕鼠贞厉，位不当也。

失得勿恤，往有庆也。

维用伐邑，道未光也。

36: 明夷 – Ming Yi
明入地中，明夷；
君子以莅众，用晦而明。

君子于行，义不食也。

六二之吉，顺以则也。

南狩之志，乃大得也。

入于左腹，获心意也。

箕子之贞，明不可息也。

初登于天，照四国也。
后入于地，失则也。

37: 家人 – Jia Ren
风自火出，家人；
君子以言有物，而行有恒。

闲有家，志未变也。

六二之吉，顺以巽也。

家人嗃嗃，未失也；
妇子嘻嘻，失家节也。

富家大吉，顺在位也。

王假有家，交相爱也。

威如之吉，反身之谓也。

38: 睽 – Kui
上火下泽，睽；
君子以同而异。

见恶人，以辟咎也。

遇主于巷，未失道也。

见舆曳，位不当也。
无初有终，遇刚也。

交孚无咎，志行也。

厥宗噬肤，往有庆也。

遇雨之吉，群疑亡也。

39: 蹇 – Jian
山上有水，蹇；
君子以反身修德。

往蹇来誉，宜待也。

王臣蹇蹇，终无尤也。

往蹇来反，内喜之也。

往蹇来连，当位实也。

大蹇朋来，以中节也。

往蹇来硕，志在内也。
利见大人，以从贵也。

40: 解 – Jie
雷雨作，解；君子以赦过宥罪。

刚柔之际，义无咎也。

九二贞吉，得中道也。

负且乘，亦可丑也，自我致戎，又谁咎也。

解而拇，未当位也。

君子有解，小人退也。

公用射隼，以解悖也。

41: 损 – Sun
山下有泽，损；君子以惩忿窒欲。

已事遄往，尚合志也。

九二利贞，中以为志也。

一人行，三则疑也。

损其疾，亦可喜也。

六五元吉，自上佑也。

弗损益之，大得志也。

42: 益 – Yi
风雷，益；君子以见善则迁，有过则改。

元吉无咎，下不厚事也。

或益之，自外来也。

益用凶事，固有之也。

告公从，以益志也。

有孚惠心，勿问之矣。
惠我德，大得志也。

莫益之，偏辞也。
或击之，自外来也。

43: 夬 – Guai
泽上于天，夬；
君子以施禄及下，居德则忌。

不胜而往，咎也。

莫夜有戎，得中道也。

君子夬夬，终无咎也。

其行次且，位不当也。
闻言不信，聪不明也。

中行无咎，中未光也。

无号之凶，终不可长也。

44: 姤 – Gou
天下有风，姤；
后以施命诰四方。

系于金柅，柔道牵也。

包有鱼，义不及宾也。

其行次且，行未牵也。

无鱼之凶，远民也。

九五含章，中正也。
{有陨自天，志不舍命也。

姤其角，上穷吝也。

45: 萃 – Cui
泽上於地，萃；君子以除戎器，戒不虞。

乃乱乃萃，其志乱也。

引吉无咎，中未变也。

往无咎，上巽也。

大吉无咎，位不当也。

萃有位，志未光也。

齎咨涕洟，未安上也。

46: 升 – Sheng
地中生木，升；
君子以顺德，积小以高大。

允升大吉，上合志也。

九二之孚，有喜也。

升虚邑，无所疑也。

王用亨于岐山，顺事也。

贞吉升阶，大得志也。

冥升在上，消不富也。

47: 困 – Kun
泽无水，困；君子以致命遂志。

入于幽谷，幽不明也。

困于酒食，中有庆也。

据于蒺藜，乘刚也。
入于其宫，不见其妻，不祥也。

来徐徐，志在下也。
虽不当位，有与也。

劓刖，志未得也。
乃徐有说，以中直也。
利用祭祀，受福也。

困于葛藟，未当也。
动悔，有悔吉，行也。

48: 井 – Jing
木上有水，井；
君子以劳民劝相。

井泥不食，下也。
旧井无禽，时舍也。

井谷射鲋，无与也。

井渫不食，行恻也。
求王明，受福也。

井咎无咎，修井也。

寒泉之食，中正也。

元吉在上，大成也。

49: 革 – Ge
泽中有火，革；
君子以治历明时。

巩用黄牛，不可以有为也。

己日革之，行有嘉也。

革言三就，又何之矣。

改命之吉，信志也。

大人虎变，其文炳也。

君子豹变，其文蔚也。
小人革面，顺以从君也。

50: 革 – Ding
泽中有火，革；君子以治历明时。

巩用黄牛，不可以有为也。

己日革之，行有嘉也。

革言三就，又何之矣。

改命之吉，信志也。

大人虎变，其文炳也。

君子豹变，其文蔚也。
小人革面，顺以从君也。

51: 震 – Zhen
洊雷，震；
君子以恐惧修身。

震来虩虩，恐致福也。
笑言哑哑，后有则也。

震来厉，乘刚也。

震苏苏，位不当也。

震遂泥，未光也。

震往来厉，危行也。
{其事在中，大无丧也。

震索索，未得中也。
虽凶无咎，畏邻戒也。

52: 艮 – Gen
兼山，艮；君子以思不出其位。

艮其趾，未失正也。

不拯其随，未退听也。

艮其限，危薰心也。

艮其身，止诸躬也。

艮其辅，以中正也。

敦艮之吉，以厚终也。

>53: 渐 – Jian
山上有木，渐；君子以居贤德，善俗。

小子之厉，义无咎也。

饮食衎衎，不素饱也。

夫征不复，离群丑也。
妇孕不育，失其道也。利用御寇，顺相保也。

或得其桷，顺以巽也。

终莫之胜，吉；得所愿也。

其羽可用为仪，吉；不可乱也。

54: 刲妹 – Gui Mei
泽上有雷，刲妹；君子以永终知敝。

刲妹以娣，以恒也。
跛能履吉，相承也。

利幽人之贞，未变常也。

刲妹以须，未当也。

愆期之志，有待而行也。

帝乙刲妹，不如其娣之袂良也。
其位在中，以贵行也。

上六无实，承虚筐也。

55: 丰 – Feng
雷电皆至，丰；君子以折狱致刑。

虽旬无咎，过旬灾也。

有孚发若，信以发志也。

丰其沛，不可大事也。
折其右肱，终不可用也。

丰其蔀，位不当也。
日中见斗，幽不明也。
遇其夷主，吉；行也。

六五之吉，有庆也。

丰其屋，天际翔也。
窥其户，闃²¹其无人，自藏也。

56: 旅 – Lu
山上有火，旅；君子以明慎用刑，而不留狱。

旅琐琐，志穷灾也。

得童仆贞，终无尤也。

旅焚其次，亦以伤矣。
以旅与下，其义丧也。

旅于处，未得位也。
得其资斧，心未快也。

终以誉命，上逮也。

以旅在上，其义焚也。
丧牛于易，终莫之闻也。

57: 巽 – Xun
随风，巽；君子以申命行事。

进退，志疑也。
利武人之贞，志治也。

纷若之吉，得中也。

频巽之吝，志穷也。

田获三品，有功也。

九五之吉，位正中也。

巽在床下，上穷也。
丧其资斧，正乎凶也。

58: 兑 – Dui
丽泽，兑；君子以朋友讲习。

和兑之吉，行未疑也。

孚兑之吉，信志也。

来兑之凶，位不当也。

九四之喜，有庆也。

孚于剥，位正当也。

上六引兑，未光也。

59: 涣 – Huan
风行水上，涣；先王以享于帝立庙。

初六之吉，顺也。

涣奔其机，得愿也。

涣其躬，志在外也。

涣其群，元吉；光大也。

王居无咎，正位也。

涣其血，远害也。

60: 节 – Jie
泽上有水，节；君子以制数度，议德行。

不出户庭，知通塞也。

不出门庭，失时极也。

不节之嗟，又谁咎也。

安节之亨，承上道也。

甘节之吉，居位中也。

苦节贞凶，其道穷也。

61: 中孚 – Zhong Fu
泽上有风，中孚；君子以议狱缓死。

初九虞吉，志未变也。

其子和之，中心愿也。

可鼓或罢，位不当也。

马匹亡，绝类上也。

有孚挛如，位正当也。

翰音登于天，何可长也。

62: 小过 – Xiao Guo
山上有雷，小过；
君子以行过乎恭，丧过乎哀，用过乎俭。

飞鸟以凶，不可如何也。

不及其君，臣不可过也。

　从或戕之，凶如何也。

弗过遇之，位不当也。
往厉必戒，终不可长也。

密云不雨，已上也。

弗遇过之，已亢也。

63: 既济 – Ji Ji
水在火上，既济；君子以思患而预防之。

曳其轮，义无咎也。

七日得，以中道也。

三年克之，惫也。

终日戒，有所疑也。

东邻杀牛，不如西邻之时也；实受其福，吉大来也。

濡其首厉，何可久也。

64: 未济 – Wei Ji
火在水上，未济；
君子以慎辨物居方。

濡其尾，亦不知极也。

九二贞吉，中以行正也。

未济征凶，位不当也。

贞吉悔亡，志行也。

君子之光，其晖吉也。

饮酒濡首，亦不知节也。