象傳上
XIANG-U · 212 units · text_version: yizhuan-en-1.0.0 · review_status: draft
Original text pending collation; translations under continuous revision.
| 單元 | Original | Translation |
|---|---|---|
| Hexagram 01 Great ImageXIANG-U-01-01 | 升虛邑，无所疑也。 | The person advances upwards as into an empty city: the person has no doubt or hesitation. |
| Hexagram 01 Line Image 1XIANG-U-01-02 | 王用亨于岐山，順事也。 | This line or image shows that the king makes an offering at Mount Qi. This means acting in accord with the situation. |
| Hexagram 01 Line Image 2XIANG-U-01-03 | 貞吉升階，大得志也。 | The person is firmly correct, and will therefore enjoy good fortune. The person ascends the stairs with all due ceremony: the person clearly succeeds in their aim. |
| Hexagram 01 Line Image 3XIANG-U-01-04 | 冥升在上，消不富也。 | The person blindly advances upwards, and is in the highest place: but there is decay in store for them, and the person will not preserve their riches. |
| Hexagram 01 Line Image 4XIANG-U-01-05 | 澤无水，困；君子以致命遂志。 | 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 Kun. The noble person, following this image, will sacrifice their life in order to carry out their purpose. |
| Hexagram 01 Line Image 5XIANG-U-01-06 | 入于幽谷，幽不明也。 | The person enters a dark valley: so benighted is the person, and without clear vision. |
| Hexagram 01 Line Image 6XIANG-U-01-07 | 困于酒食，中有慶也。 | The person is straitened amidst their wine and viands: but their position is central, and this will bring ground for congratulation. |
| Hexagram 01 Line Image 7XIANG-U-01-08 | 據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。 | The person lays hold of thorns: this is suggested by the position of the line above the strong line. |
| Hexagram 02 Great ImageXIANG-U-02-01 | 來徐徐，志在下也。雖不當位，有與也。 | The person proceeds very slowly to help the person represented by the first line: their aim is directed to help that lower line. Although the person is not in their appropriate place, the person and that other will in the end be together. |
| Hexagram 02 Line Image 1XIANG-U-02-02 | 劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。 | Their nose and feet are cut off: their aim has not yet been gained. |
| Hexagram 02 Line Image 2XIANG-U-02-03 | 困于葛藟，未當也。動悔，有悔，吉行也。 | The person is straitened as if bound with creepers: their spirit and action are unsuitable. |
| Hexagram 02 Line Image 3XIANG-U-02-04 | 木上有水，井；君子以勞民勸相。 | The trigram representing wood and above it that for water form Jing. The noble person, following this image, comforts the people, and stimulates them to mutual helpfulness. |
| Hexagram 02 Line Image 4XIANG-U-02-05 | 井泥不食，下也。舊井无禽，時舍也。 | A well so muddy that men will not drink of it: this is shown by the low position of the line. |
| Hexagram 02 Line Image 5XIANG-U-02-06 | 井谷射鮒，无與也。 | A well from which by a hole the water escapes, and flows away to the shrimps: the person represented by this second line has none co-operating with them above. |
| Hexagram 02 Line Image 6XIANG-U-02-07 | 井渫不食，行惻也。求王明，受福也。 | The image gives this practical lesson: the well has been cleared out, but is not used: even passers-by would be sorry for this. |
| Hexagram 02 Line Image 7XIANG-U-02-08 | 井甃无咎，修井也。 | A well the lining of which is well laid. This will bring no error: the well has been put in good repair. |
| Hexagram 03 Great ImageXIANG-U-03-01 | 寒泉之食，中正也。 | The waters from the cold spring are freely drunk: this is shown by the central and correct position of the line. |
| Hexagram 03 Line Image 1XIANG-U-03-02 | 元吉在上，大成也。 | This line or image shows that the great good fortune at the topmost place indicates the grand accomplishment of the idea in the hexagram. |
| Hexagram 03 Line Image 2XIANG-U-03-03 | 澤中有火，革；君子以治歷明時。 | The trigram representing the waters of a marsh and that for fire in the midst of them form Ge. The noble person, following this image, regulates their astronomical calculations, and makes clear the seasons and times. |
| Hexagram 03 Line Image 3XIANG-U-03-04 | 鞏用黃牛，不可以有為也。 | The person is bound with the skin of a yellow ox: the person should in their circumstances be taking action. |
| Hexagram 03 Line Image 4XIANG-U-03-05 | 巳日革之，行有嘉也。 | The person makes their changes when some time has passed: what the person does will be matter of admiration. |
| Hexagram 03 Line Image 5XIANG-U-03-06 | 革言三就，又何之矣。 | This line or image shows that the change contemplated has been three times fully discussed: to what else should attention now be directed? |
| Hexagram 03 Line Image 6XIANG-U-03-07 | 改命之吉，信志也。 | The good fortune consequent on changing existing ordinances is due to the faith reposed in their aims. |
| Hexagram 04 Great ImageXIANG-U-04-01 | 大人虎變，其文炳也。 | The person of mature character produces their changes as the tiger does when the person changes their stripes: their beauty becomes more brilliant. |
| Hexagram 04 Line Image 1XIANG-U-04-02 | 君子豹變，其文蔚也。小人革面，順以從君也。 | The noble person produces their changes as the leopard does when the person changes their spots: their beauty becomes more elegant. |
| Hexagram 04 Line Image 2XIANG-U-04-03 | 木上有火，鼎；君子以正位凝命。 | The trigram representing wood and above it that for fire form Ding. The noble person, following this image, keeps their every position correct, and maintains secure the appointment of Heaven. |
| Hexagram 04 Line Image 3XIANG-U-04-04 | 鼎顛趾，未悖也。利出否，以從貴也。 | This line or image shows that the cauldron is overturned, and its feet turned upwards: but this is not all contrary to what is right. |
| Hexagram 04 Line Image 4XIANG-U-04-05 | 鼎有實，慎所之也。我仇有疾，終无尤也。 | There is the cauldron with the things to be cooked in it: let the person represented by the line be careful where the person goes. |
| Hexagram 04 Line Image 5XIANG-U-04-06 | 鼎耳革，失其義也。 | There is the cauldron with the places for its ears changed: its subject has failed in what was required of them in their situation. |
| Hexagram 04 Line Image 6XIANG-U-04-07 | 覆公餗，信如何也。 | The image gives this practical lesson: the contents designed for the rulers use are overturned and spilt: how can the person represented by the line be trusted? |
| Hexagram 05 Great ImageXIANG-U-05-01 | 鼎黃耳，中以為實也。 | This line or image shows that the cauldron has yellow ears: the central position of the line is taken as a proof of the solid virtue of its subject. |
| Hexagram 05 Line Image 1XIANG-U-05-02 | 玉鉉在上，剛柔節也。 | The image gives this practical lesson: the rings of jade are at the very top: the strong and the weak meet in their due proportions. |
| Hexagram 05 Line Image 2XIANG-U-05-03 | 洊雷，震；君子以恐懼修省。 | The trigram representing thunder, being repeated, forms Zhen. The noble person, following this image, is fearful and cautious, cultivates their virtue, and examines their faults. |
| Hexagram 05 Line Image 3XIANG-U-05-04 | 震來虩虩，恐致福也。笑言啞啞，后有則也。 | When the time of movement comes, the person will be found looking out with apprehension: that feeling of dread leads to happiness. |
| Hexagram 05 Line Image 4XIANG-U-05-05 | 震來厲，乘剛也。 | When the movement approaches, the person is in a position of danger: a weak line is mounted on a strong one. |
| Hexagram 05 Line Image 5XIANG-U-05-06 | 震蘇蘇，位不當也。 | The person is distraught amid the startling movements going on: the third line is in a position unsuitable to it. |
| Hexagram 05 Line Image 6XIANG-U-05-07 | 震遂泥，未光也。 | Amid the startling movements, the person sinks supinely in the mud: the light in them has not yet been brilliantly developed. |
| Hexagram 06 Great ImageXIANG-U-06-01 | 震往來厲，危行也。其事在中，大无喪也。 | The person goes and comes amid the startling movements, and always in danger: full of risk are their doings. |
| Hexagram 06 Line Image 1XIANG-U-06-02 | 震索索，中未得也。雖凶无咎，畏鄰戒也。 | Amid the startling movements the person is in breathless dismay: the person has not found out the course of the due mean. |
| Hexagram 06 Line Image 2XIANG-U-06-03 | 兼山，艮；君子以思不出其位。 | Two trigrams representing a mountain, one over the other, form Kan. The noble person, following this image, does not go in their thoughts beyond the duties of the position in which the person is. |
| Hexagram 06 Line Image 3XIANG-U-06-04 | 艮其趾，未失正也。 | The person keeps their toes at rest: the person does not fail in what is correct according to the idea of the figure. |
| Hexagram 06 Line Image 4XIANG-U-06-05 | 不拯其隨，未退聽也。 | The person cannot help them whom the person follows: the person whom the person follows will not retreat to listen to them. |
| Hexagram 06 Line Image 5XIANG-U-06-06 | 艮其限，危薰心也。 | The person keeps the loins at rest: the danger from their doing so produces a glowing heat in the heart. |
| Hexagram 06 Line Image 6XIANG-U-06-07 | 艮其身，止諸躬也。 | The person keeps the trunk of their body at rest: the person keeps themself free from agitation. |
| Hexagram 07 Great ImageXIANG-U-07-01 | 艮其輔，以中正也。 | The person keeps their cheek bones at rest: in harmony with their central position the person acts correctly. |
| Hexagram 07 Line Image 1XIANG-U-07-02 | 敦艮之吉，以厚終也。 | There is good fortune through their devotedly maintaining their restfulness: to the end the person shows themself generous and good. |
| Hexagram 07 Line Image 2XIANG-U-07-03 | 山上有木，漸；君子以居賢德，善俗。 | The trigram representing a mountain and above it that for a tree form Kien. The noble person, following this image, attains to and maintains their extraordinary virtue, and makes the manners of the people good. |
| Hexagram 07 Line Image 3XIANG-U-07-04 | 小子之厲，義无咎也。 | The danger of a small officer as represented in the first line is because of no fault of their in the matter of what is right. |
| Hexagram 07 Line Image 4XIANG-U-07-05 | 飲食衎衎，不素飽也。 | This line or image shows that they eat and drink joyfully and at ease: but not without having earned their food. |
| Hexagram 07 Line Image 5XIANG-U-07-06 | 夫征不復，離群丑也。婦孕不育，失其道也。利用禦寇，順相保也。 | A husband goes and does not return: the person separates themself from their comrades. |
| Hexagram 07 Line Image 6XIANG-U-07-07 | 或得其桷，順以巽也。 | This line or image shows that they may light on the flat branches: there is docility in the line going on to flexible penetration. |
| Hexagram 08 Great ImageXIANG-U-08-01 | 終莫之勝，吉；得所愿也。 | In the end the natural issue cannot be prevented. This will bring good fortune: the person represented by the line will get what the person desires. |
| Hexagram 08 Line Image 1XIANG-U-08-02 | 其羽可用為儀，吉；不可亂也。 | Their feathers can be used as ornaments. This will bring good fortune: the object and character of the person represented by the line cannot be disturbed. |
| Hexagram 08 Line Image 2XIANG-U-08-03 | 澤上有雷，歸妹；君子以永終知敝。 | The trigram representing the waters of a marsh and over it that for thunder form Gui Mei. The noble person, following this image, having regard to the far-distant end, knows the mischief that may be done at the beginning. |
| Hexagram 08 Line Image 3XIANG-U-08-04 | 歸妹以娣，以恆也。跛能履吉，相承也。 | This line or image shows that 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. |
| Hexagram 08 Line Image 4XIANG-U-08-05 | 利幽人之貞，未變常也。 | This will bring advantage in maintaining the steadfastness of a solitary widow: the person represented by the line has not changed from the constancy proper to a wife. |
| Hexagram 08 Line Image 5XIANG-U-08-06 | 歸妹以須，未當也。 | This line or image shows that the younger sister who was to be married off is in a mean position: this is shown by the improprieties indicated in the line. |
| Hexagram 08 Line Image 6XIANG-U-08-07 | 愆期之志，有待而行也。 | The image gives this practical lesson: the purpose in protracting the time is that, after waiting, the thing may be done all the better. |
| Hexagram 09 Great ImageXIANG-U-09-01 | 帝乙歸妹，不如其娣之袂良也。其位在中，以貴行也。 | The sleeves of the younger sister of king Ti-yi, when she was married away, were not equal to those of her half- sister, who accompanied her: such was her noble character, shown by the central position of the line. |
| Hexagram 09 Line Image 1XIANG-U-09-02 | 上六无實，承虛筐也。 | The image gives this practical lesson: what is said in the sixth line, divided, about there being nothing in the basket shows that the person represented by it is carrying an empty basket. |
| Hexagram 09 Line Image 2XIANG-U-09-03 | 雷電皆至，豐；君子以折獄致刑。 | The trigrams representing thunder and lightning combine to form Feng. The noble person, following this image, decides cases of litigation, and apportions punishments with exactness. |
| Hexagram 09 Line Image 3XIANG-U-09-04 | 雖旬无咎，過旬災也。 | Though they are both of the same character, there is no blame: if the person represented by this line seek to overpass that similarity, this will bring serious trouble. |
| Hexagram 09 Line Image 4XIANG-U-09-05 | 有孚發若，信以發志也。 | Let them cherish their feeling of sincere devotion, that it will appear being put forth: it is by sincerity that the mind is affected. |
| Hexagram 09 Line Image 5XIANG-U-09-06 | 豐其沛，不可大事也。折其右肱，終不可用也。 | The image gives this practical lesson: there is an additional screen of a large and thick banner: great things should not be attempted in such circumstances. |
| Hexagram 09 Line Image 6XIANG-U-09-07 | 豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉；行也。 | The person is surrounded by a screen large and thick: the position of the line is inappropriate. |
| Hexagram 10 Great ImageXIANG-U-10-01 | 六五之吉，有慶也。 | The good fortune shown by the fifth yielding line, is the congratulation that is sure to arise. |
| Hexagram 10 Line Image 1XIANG-U-10-02 | 豐其屋，天際翔也。窺其戶，闃其无人，自藏也。 | The person has made their house large: the person soars in their pride to the heavens. |
| Hexagram 10 Line Image 2XIANG-U-10-03 | 山上有火，旅；君子以明慎用刑，而不留獄。 | The trigram representing a mountain and above it that for fire form Lu. The noble person, following this image, exerts their wisdom and caution in the use of punishments and not allowing litigations to continue. |
| Hexagram 10 Line Image 3XIANG-U-10-04 | 旅瑣瑣，志窮災也。 | The stranger is mean and meanly occupied: their aim is become of the lowest character, and serious trouble will ensue. |
| Hexagram 10 Line Image 4XIANG-U-10-05 | 得童僕貞，終无尤也。 | The person is provided with good and trusty servants: the person will in the end have nothing of which to complain. |
| Hexagram 10 Line Image 5XIANG-U-10-06 | 旅焚其次，亦以傷矣。以旅與下，其義喪也。 | The stranger burns their lodging-house: and the person themself also suffers hurt thereby. When, as a stranger, the person treats those below them as the line indicates, the right relation between them and them is lost. |
| Hexagram 10 Line Image 6XIANG-U-10-07 | 旅于處，未得位也。得其資斧，心未快也。 | The stranger is in a resting-place: but the person has not got their proper position. |
| Hexagram 11 Great ImageXIANG-U-11-01 | 終以譽命，上逮也。 | * In the end the person will obtain praise and a high charge: the person has reached a high place. |
| Hexagram 11 Line Image 1XIANG-U-11-02 | 以旅在上，其義焚也。喪牛于易，終莫之聞也。 | Considering that the stranger is here at the very height of distinction, with the spirit that possesses them, it is right the person should be emblemed by a bird burning its nest. |
| Hexagram 11 Line Image 2XIANG-U-11-03 | 隨風，巽；君子以申命行事。 | Two trigrams representing wind, following each other, form Sun. The noble person, following this image, reiterates their orders, and secures the practice of their affairs. |
| Hexagram 11 Line Image 3XIANG-U-11-04 | 進退，志疑也。利武人之貞，志治也。 | Now the person advances, now the person recedes: their mind is perplexed. |
| Hexagram 11 Line Image 4XIANG-U-11-05 | 紛若之吉，得中也。 | This line or image shows that the good fortune springing from what borders on confusion is due to the position of the line in the centre. |
| Hexagram 11 Line Image 5XIANG-U-11-06 | 頻巽之吝，志窮也。 | The image gives this practical lesson: the regret arising from the violent and repeated efforts to penetrate shows the exhaustion of the will. |
| Hexagram 11 Line Image 6XIANG-U-11-07 | 田獲三品，有功也。 | The person takes game in their hunting, enough for the threefold use of it: the person achieves merit. |
| Hexagram 12 Great ImageXIANG-U-12-01 | 九五之吉，位正中也。 | The image gives this practical lesson: the good fortune of the fifth nine comes from its correct and central position. |
| Hexagram 12 Line Image 1XIANG-U-12-02 | 巽在牀下，上窮也。喪其資斧，正乎凶也。 | The representative of penetration is beneath a couch: though occupying the topmost place, their powers are exhausted. |
| Hexagram 12 Line Image 2XIANG-U-12-03 | 麗澤，兌；君子以朋友講習。 | Two symbols representing the waters of a marsh, one over the other, form Dui. The noble person, following this image, encourages the conversation of friends and the stimulus of their common practice. |
| Hexagram 12 Line Image 3XIANG-U-12-04 | 和兌之吉，行未疑也。 | This line or image shows that the good fortune attached to the pleasure of inward harmony arises from there being nothing in the conduct of the person represented by the line to awaken doubt. |
| Hexagram 12 Line Image 4XIANG-U-12-05 | 孚兌之吉，信志也。 | The image gives this practical lesson: the good fortune attached to the pleasure arising from inward sincerity is due to the confidence felt in the object of the person represented by the line. |
| Hexagram 12 Line Image 5XIANG-U-12-06 | 來兌之凶，位不當也。 | The misfortune predicated of one's bringing around themself whatever can give pleasure is shown by the inappropriateness of the place of the line. |
| Hexagram 12 Line Image 6XIANG-U-12-07 | 九四之喜，有慶也。 | The joy in connection with, the person represented by the fourth firm line, is due to the happiness which the person will produce. |
| Hexagram 13 Great ImageXIANG-U-13-01 | 孚于剝，位正當也。 | The person trusts in one who would injure them: their place is that which is correct and appropriate. |
| Hexagram 13 Line Image 1XIANG-U-13-02 | 上六引兌，未光也。 | The topmost line, divided, shows the pleasure of its subject in leading and attracting others: their virtue is not yet brilliant. |
| Hexagram 13 Line Image 2XIANG-U-13-03 | 風行水上，渙；先王以享于帝立廟。 | The trigram representing water and that for wind moving above the water form Huan. The ancient kings, following this image, presented offerings to God and established the ancestral temple. |
| Hexagram 13 Line Image 3XIANG-U-13-04 | 初六之吉，順也。 | The good fortune attached to the first yielding line, is due to the natural course pursued by its subject. |
| Hexagram 13 Line Image 4XIANG-U-13-05 | 渙奔其机，得愿也。 | Amidst the prevailing dispersion, the person hurries to their contrivance for security: the person gets what the person desires. |
| Hexagram 13 Line Image 5XIANG-U-13-06 | 渙其躬，志在外也。 | The person has no regard to their own person: their aim is directed to what is external to themself. |
| Hexagram 13 Line Image 6XIANG-U-13-07 | 渙其群，元吉；光大也。 | The person scatters the different parties in the state, and there is great good fortune: brilliant and great are their virtue and service. |
| Hexagram 14 Great ImageXIANG-U-14-01 | 王居无咎，正位也。 | The image gives this practical lesson: the accumulations of the royal granaries are dispersed, and there is no error: this is due to the correctness of the position. |
| Hexagram 14 Line Image 1XIANG-U-14-02 | 渙其血，遠害也。 | Their bloody wounds are gone: the person is far removed from the danger of injury. |
| Hexagram 14 Line Image 2XIANG-U-14-03 | 澤上有水，節；君子以制數度，議德行。 | The trigram representing a lake, and above it that for water, form Jie. The noble person, following this image, constructs their methods of numbering and measurement, and discusses points of virtue and conduct. |
| Hexagram 14 Line Image 3XIANG-U-14-04 | 不出戶庭，知通塞也。 | The person does not quit the courtyard outside their door: the person knows when the person has progress and when the person is obstructed. |
| Hexagram 14 Line Image 4XIANG-U-14-05 | 不出門庭，失時極也。 | The person does not quit the courtyard inside their gate. This will bring misfortune: the person loses the time for action to an extreme degree. |
| Hexagram 14 Line Image 5XIANG-U-14-06 | 不節之嗟，又誰咎也。 | The image gives this practical lesson: in the lamentation for not observing the proper regulations, who should there be to blame? |
| Hexagram 14 Line Image 6XIANG-U-14-07 | 安節之亨，承上道也。 | This line or image shows that 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. |
| Hexagram 15 Great ImageXIANG-U-15-01 | 甘節之吉，居位中也。 | The image gives this practical lesson: the good fortune of pleasant restraint comes from occupying the central position. |
| Hexagram 15 Line Image 1XIANG-U-15-02 | 苦節貞凶，其道窮也。 | The regulations are severe and difficult. Even with steadfastness this brings misfortune: the course shown by the hexagram is come to an end. |
| Hexagram 15 Line Image 2XIANG-U-15-03 | 澤上有風，中孚；君子以議獄緩死。 | The trigram representing the waters of a marsh and that for wind above it form Zhong Fu. The noble person, following this image, deliberates about cases of litigation and delays the infliction of death. |
| Hexagram 15 Line Image 3XIANG-U-15-04 | 初九虞吉，志未變也。 | The first line, undivided, shows its subject resting in themself. This will bring good fortune: no change has yet come over their purpose. |
| Hexagram 15 Line Image 4XIANG-U-15-05 | 其子和之，中心愿也。 | Her young one's respond to her: from the common wish of the inmost heart. |
| Hexagram 15 Line Image 5XIANG-U-15-06 | 可鼓或罷，位不當也。 | Now the person beats their drum, and now the person leaves off: the position of the line is the appropriate one for it. |
| Hexagram 15 Line Image 6XIANG-U-15-07 | 馬匹亡，絕類上也。 | A horse the fellow of which disappears: the person breaks from their former companions, and mounts upwards. |
| Hexagram 16 Great ImageXIANG-U-16-01 | 有孚攣如，位正當也。 | The person is perfectly sincere, and links others to them in closest union: the place of the line is the correct and appropriate one. |
| Hexagram 16 Line Image 1XIANG-U-16-02 | 翰音登于天，何可長也。 | The image gives this practical lesson: chanticleer tries to mount to heaven: but how can such an effort continue long? |
| Hexagram 16 Line Image 2XIANG-U-16-03 | 山上有雷，小過；君子以行過乎恭，喪過乎哀，用過乎儉。 | The trigram representing a hill and that for thunder above it form Xiao Guo. The noble person, following this image, in their conduct exceeds in humility, in mourning exceeds in sorrow, and in their expenditure exceeds in economy. |
| Hexagram 16 Line Image 3XIANG-U-16-04 | 飛鳥以凶，不可如何也。 | There is a bird flying and ascending till the result is misfortune: nothing can be done to avoid this issue. |
| Hexagram 16 Line Image 4XIANG-U-16-05 | 不及其君，臣不可過也。 | The person does not attempt to reach their ruler: a minister should not overpass the distance between their ruler and themself. |
| Hexagram 16 Line Image 5XIANG-U-16-06 | 從或戕之，凶如何也。 | Some in consequence find opportunity to assail and injure them. This will bring misfortune: how great will it be! |
| Hexagram 16 Line Image 6XIANG-U-16-07 | 弗過遇之，位不當也。往厲必戒，終不可長也。 | The person meets the exigency of their situation, without exceeding the proper course: the person does so, the position being inappropriate for a strong line. |
| Hexagram 17 Great ImageXIANG-U-17-01 | 密云不雨，已上也。 | The image gives this practical lesson: there are dense clouds, but no rain: the line is in too high a place. |
| Hexagram 17 Line Image 1XIANG-U-17-02 | 弗遇過之，已亢也。 | The person does not meet the exigency of their situation, and exceeds their proper course: the position indicates the habit of domineering. |
| Hexagram 17 Line Image 2XIANG-U-17-03 | 水在火上，既濟；君子以思患而豫防之。 | The trigram representing fire and that for water above it form Ji Ji. The noble person, following this image, thinks of misfortune that may come, and beforehand guards against it. |
| Hexagram 17 Line Image 3XIANG-U-17-04 | 曳其輪，義无咎也。 | The person drags back their wheel: as we may rightly judge, there is no mistake. |
| Hexagram 17 Line Image 4XIANG-U-17-05 | 七日得，以中道也。 | In seven days she will find it: for the course pursued is that shown by the central position of the line. |
| Hexagram 17 Line Image 5XIANG-U-17-06 | 三年克之，憊也。 | The person was three years in subduing it: enough to make them weary. |
| Hexagram 17 Line Image 6XIANG-U-17-07 | 終日戒，有所疑也。 | The person is on their guard all the day: the person is in doubt about something. |
| Hexagram 18 Great ImageXIANG-U-18-01 | 東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。 | This line or image shows that 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. |
| Hexagram 18 Line Image 1XIANG-U-18-02 | 濡其首厲，何可久也。 | Their head is immersed; the position is dangerous: how could such a state continue long? |
| Hexagram 18 Line Image 2XIANG-U-18-03 | 火在水上，未濟；君子以慎辨物居方。 | The trigram representing water and that for fire above it form Wei Ji. The noble person, following this image, carefully discriminates among the qualities of things, and the different positions they naturally occupy. |
| Hexagram 18 Line Image 3XIANG-U-18-04 | 濡其尾，亦不知極也。 | Their tail gets immersed: this is the very height of ignorance. |
| Hexagram 18 Line Image 4XIANG-U-18-05 | 九二貞吉，中以行正也。 | The second line, undivided, shows good fortune arising from being steadfast and right: it is in the central place, and the action of its subject thereby becomes correct. |
| Hexagram 18 Line Image 5XIANG-U-18-06 | 未濟征凶，位不當也。 | The state of things is not yet remedied. Advancing will lead to misfortune: the place of the line is not that appropriate for it. |
| Hexagram 18 Line Image 6XIANG-U-18-07 | 貞吉悔亡，志行也。 | This line or image shows that by steadfastness there is good fortune, and cause for repentance disappears: the aim of the person represented by the line is carried into effect. |
| Hexagram 19 Great ImageXIANG-U-19-01 | 君子之光，其暉吉也。 | The image gives this practical lesson: the brightness of a noble person: the diffusion of that brightness tends to good fortune. |
| Hexagram 19 Line Image 1XIANG-U-19-02 | 飲酒濡首，亦不知節也。 | The person drinks and gets their head immersed: the person does not know how to submit to the proper regulations. |
| Hexagram 19 Line Image 2XIANG-U-19-03 | 元者，善之長也。亨者，嘉之會也。利者，義之和也。貞者，事之幹也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。君子行此四德者，故曰：「乾，元、亨、利、貞。」 | What is called under Qian the great and originating is in man the first and chief quality of goodness; what is called the penetrating is the assemblage of excellences; what is called the beneficial is the harmony of all that is right; and what is called the steadfast and principled is the faculty of action. The noble person, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, the person is fit to show in themself the union of all propriety; benefiting all creatures, the person is fit to exhibit the harmony of all that is right; steadfast and principled, the person is fit to manage all affairs. The fact that the noble person practises these four virtues justifies the application to them of the words; Kfiien represents what is great and originating, penetrating, beneficial, steadfast and principled. |
| Hexagram 19 Line Image 3XIANG-U-19-04 | 初九曰：「潛龍，勿用。」何謂也？子曰：「龍德而隱者也。不易乎世，不成乎名，遯世无悶，不見是而无悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。」 | What is the meaning of the words under the first line undivided, The dragon lies hid in the deep; it is not the time for active doing? The Master said: There the person is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in them; the person would do nothing merely to secure their fame. The person can live, withdrawn from the world, without regret; the person can experience disapproval without trouble of mind. Rejoicing in opportunity, the person carries their principles into action; sorrowing for want of opportunity, the person keeps with them in retirement. Yes, the person is not to be torn from their root in themself. This is the dragon lying hid. |
| Hexagram 19 Line Image 4XIANG-U-19-05 | 九二曰：「見龍在田，利見大人。」何謂也？子曰：「龍德而正中者也。庸言之信，庸行之謹；閑邪存其誠，善世而不伐，德博而化。易曰：『見龍在田，利見大人。』君德也。」 | What is the meaning of the words under the second line, The dragon shows themself and is in the field; it is favorable to see the great person? The Master said: There the person is, with the dragons powers, and occupying exactly the central place. The person is sincere even in their ordinary words, and earnest in their ordinary conduct. Guarding against depravity, the person preserves their sincerity. Their goodness is recognised in the world, but the person does not boast of it. Their virtue is extensively displayed, and transformation ensues. The language of the Yi, The dragon shows themself and is in the field; it is favorable to see the great person," refers to a rulers virtue. |
| Hexagram 19 Line Image 5XIANG-U-19-06 | 九三曰：「君子終日乾乾，夕惕若，厲，无咎。」何謂也？子曰：「君子進德脩業。忠信，所以進德也；脩辭立其誠，所以居業也。知至至之，可與言幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危无咎矣。」 | What is the meaning of the words under the third line, The noble person is active and vigilant all the day, and in the evening still careful and cautious; the position is dangerous, but there is no mistake? The Master said: The noble person advances in virtue, and cultivates all the sphere of their duty. Their leal-heartedness and good faith are the way by which the person advances in virtue. Their attention to their words and establishinghis sincerity are the way by which the person occupies in their sphere. The person knows the utmost point to be reached, and reaches it, therefore showing themself in accord with the first springs of things; the person knows the end to be rested in, and rests in it, therefore preserving their righteousness in accordance with that end. Therefore the person occupies a high position without pride, and a low position without anxiety. Therefore it is that, being active and vigilant, and careful also and cautious as the time requires, though their position be dangerous, the person will make no mistake. |
| Hexagram 19 Line Image 6XIANG-U-19-07 | 九四曰：「或躍在淵，无咎。」何謂也？子曰：「上下无常，非為邪也。進退无恒，非離羣也。君子進德脩業，欲及時也。故无咎。」 | What is the meaning of the words under the fourth line, The person is as if the person were leaping up, but still is in the deep; there is no mistake? The Master said: The person finds no permanent place either above or below, but the person does not commit the error of advancing. The person may advance or recede; there is no permanent place for them: but the person does not leave their fellows. The noble person, advancing in virtue and cultivating the sphere of their duty, yet wishes to advance only at the proper time, and therefore there is no mistake. |
| Hexagram 20 Great ImageXIANG-U-20-01 | 九五曰：「飛龍在天，利見大人。」何謂也？子曰：「同聲相應，同氣相求；水流濕，火就燥，雲從龍，風從虎；聖人作而萬物覩；本乎天者親上，本乎地者親下，則各從其類也。」 | What is the meaning of the words under the fifth line, The dragon is on the wing in the sky; it is favorable to see the great person? The Master said: Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is low and damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger: so the sage makes their appearance, and all men look to them. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below: so does everything follow its kind. |
| Hexagram 20 Line Image 1XIANG-U-20-02 | 上九曰：「亢龍，有悔。」何謂也？子曰：「貴而无位，高而无民，賢人在下位而无輔，是以動而有悔也。」 | What does “The dragon rises too high; there is regret” mean? The Master said: “The position is honored but carries no office; the person is high but has no people to lead. Capable people are below, but none can provide support. Therefore action brings regret.”. |
| Hexagram 20 Line Image 2XIANG-U-20-03 | 「潛龍勿用」，下也。 | The passage is saying that the dragon lies hid; it is not the time for active doing: the position is too low. |
| Hexagram 20 Line Image 3XIANG-U-20-04 | 「見龍在田」，時舍也。 | The dragon shows themself and is in the field: the time requires them still to be unemployed. |
| Hexagram 20 Line Image 4XIANG-U-20-05 | 「終日乾乾」，行事也。 | All the day active and vigilant: the person now does their proper business. |
| Hexagram 20 Line Image 5XIANG-U-20-06 | 「或躍在淵」，自試也。 | The person is as if the person were leaping up, but still is in the deep: the person is making trial of themself. |
| Hexagram 20 Line Image 6XIANG-U-20-07 | 「飛龍在天」，上治也。 | This passage develops the idea in plain terms: the dragon is on the wing in the sky: the person represented by the line is on high and ruling. |
| Hexagram 21 Great ImageXIANG-U-21-01 | 「亢龍有悔」，窮之災也。 | The dragon exceeds the proper limit, and this will bring cause for regret: when things have been carried to extremity, serious trouble ensues. |
| Hexagram 21 Line Image 1XIANG-U-21-02 | 「乾元用九」，天下治也。 | Undivided lines appear in all these representations of the great and originating power denoted by AMien: what follows in the Yao tells us how all in the world this will bring good order. |
| Hexagram 21 Line Image 2XIANG-U-21-03 | 「潛龍勿用」，陽氣潛藏。 | The passage is saying that the dragon lies hid in the deep; it is not the time for active doing: the energy denoted by the undivided line is laid up and hid away as in the deep. |
| Hexagram 21 Line Image 3XIANG-U-21-04 | 「見龍在田」，天下文明。 | This passage develops the idea in plain terms: the dragon appears in the field: everyone in the world begins to be adorned and brightened. |
| Hexagram 21 Line Image 4XIANG-U-21-05 | 「終日乾乾」，與時偕行。 | All the day active and vigilant: continually, as the time passes and requires, does the person act. |
| Hexagram 21 Line Image 5XIANG-U-21-06 | 「或躍在淵」，乾道乃革。 | The person is as if the person were leaping up, but still is in the deep: a change is taking place in the method shown by this Khien diagram. |
| Hexagram 21 Line Image 6XIANG-U-21-07 | 「飛龍在天」，乃位乎天德。 | The dragon is on the wing in the sky: this shows that their place is based on their heavenly virtue. |
| Hexagram 22 Great ImageXIANG-U-22-01 | 「亢龍有悔」，與時偕極。 | The dragon exceeds the proper limit; this will bring cause for regret: the time is come to an end, and so also is their opportunity. |
| Hexagram 22 Line Image 1XIANG-U-22-02 | 「乾元用九」，乃見天則。 | This passage develops the idea in plain terms: undivided lines appear in all these representations of the great and originating power denoted by Qian: and from what follows in the Yao the model of action afforded by heaven. |
| Hexagram 22 Line Image 2XIANG-U-22-03 | 乾元者，始而亨者也。利貞者，性情也。乾始能以美利利天下，不言所利，大矣哉！大哉乾元，剛健中正，純粹精也。六爻發揮，旁通情也。時乘六龍，以御天也。雲行雨施，天下平也。 | The passage is saying that the creative origin of Qian means that all things begin and then develop smoothly. “Beneficial and steadfast” describes the nature and proper direction of things. Qian begins the world and benefits everything through what is good, yet it does not claim any particular benefit for itself—how great this is! Great indeed is the creative power of Qian: strong, active, balanced, correct, pure, and refined. Its six lines unfold this meaning and connect it with every situation. At the right time, one rides the six dragons and works with heaven. Clouds move, rain falls, and the world comes into harmony. |
| Hexagram 22 Line Image 3XIANG-U-22-04 | 君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。 | In the noble person their conduct is the fruit of their perfected virtue, which might be seen therefore in their daily course; but the force of that phrase, lying hid, requires them to keep retired, and not yet show themself, nor proceed to the full development of their course. While this is the case, the noble person knows that it is not the time for active doing-. |
| Hexagram 22 Line Image 4XIANG-U-22-05 | 君子學以聚之，問以辯之，寬以居之，仁以行之，易曰：「見龍在田，利見大人。」君德也。 | The noble person learns and accumulates the results of their learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what the person has attained to; and carries it into practice with benevolence. What the Yi says, The dragon appears in the field: it is favorable to meet with the great person, has reference to the virtuous qualities of a ruler as therefore described. |
| Hexagram 22 Line Image 5XIANG-U-22-06 | 九三，重剛而不中，上不在天，下不在田；故乾乾因其時而惕，雖危，无咎矣。 | In the third line there is a twofold symbol of strength, but the position is not central. Its occupant is not in heaven above, nor is the person in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and though the position be dangerous, there is no mistake. |
| Hexagram 22 Line Image 6XIANG-U-22-07 | 九四，重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故无咎。 | In the fourth line there is the symbol of strength, but the position is not central. Its occupant is not in heaven above, nor is the person in the field beneath, nor is the person in the place of man intermediate. Hence the person is in perplexity; and being so, the person has doubts about what should be their movements, and so will give no occasion for blame. |
| Hexagram 23 Great ImageXIANG-U-23-01 | 夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶；先天而天弗違，後天而奉天時，天且弗違，而況於人乎？況於鬼神乎？ | The person of mature character is the person who is in harmony, in their attributes, with heaven and earth; in their brightness, with the sun and moon; in their orderly procedure, with the four seasons; and in their relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations of Providence. The person may precede Heaven, and Heaven will not act in opposition to them; the person may follow Heaven, but will act only as Heaven at the time would do. If Heaven will not act in opposition to them, how much less will men! how much less will the spirit-like operation of Providence! |
| Hexagram 23 Line Image 1XIANG-U-23-02 | 亢之為言也，知進而不知退，知存而不知亡，知得而不知喪；其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎！ | The force of that phrase; exceeding the proper limits; indicates the knbecause of advance but not to retire; to maintain but not to let perish; to get but not to lose. The person only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, the person only is the sage! |
| Hexagram 23 Line Image 2XIANG-U-23-03 | 坤至柔而動也剛，至靜而德方。後得主而有常，含萬物而化光。坤道其順乎！承天而時行。 | What is shown by Kun is most gentle and weak, but, when put in motion, is hard and strong; it is most still, but is able to give every definite form. By following, it obtains its proper lord, and pursues its regular course. It contains all things in itself, and its transforming power is glorious. Yes, what docility marks the way of Kun! It receives the influences of heaven, and acts at the proper time. |
| Hexagram 23 Line Image 3XIANG-U-23-04 | 積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣。由辨之不早辨也。易曰：「履霜，堅冰至。」蓋言順也。 | The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates misfortune is sure to have superabundant misery. The murder of a ruler by their minister, or of their father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,; through the absence of early discrimination. The words of the Yi, The person treads on the hoar-frost; the strong ice will come by and by, show the natural issue and growth of things. |
| Hexagram 23 Line Image 4XIANG-U-23-05 | 直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。「直方大，不習无不利。」則不疑其所行也。 | Straight indicates the correctness of the internal principle, and square, the righteousness of the external act. The noble person, therefore represented, by their self-reverence maintains the inward correctness, and in righteousness adjusts their external acts. Their reverence and righteousness being therefore established, their virtues are not solitary instances or of a single class. Straight, square, and great, working their operations, without repeated efforts, in every respect beneficial: this shows how such a one has no doubts as to what the person does. |
| Hexagram 23 Line Image 5XIANG-U-23-06 | 陰雖有美，含之。以從王事，弗敢成也。地道也，妻道也，臣道也。地道无成，而代有終也。 | Although the person represented by this divided line has excellent qualities, the person does not display them, but keeps them under restraint. If the person engage with them in the service of the king, and be successful, the person will not claim that success for themself: this is the way of the earth, of a wife, of a minister. The way of the earth is; not to claim the merit of achievement, but on behalf of heaven to bring things to their proper issue. |
| Hexagram 23 Line Image 6XIANG-U-23-07 | 天地變化，草木蕃；天地閉，賢人隱。易曰：「括囊，无咎，无譽。」蓋言謹也。 | Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If the reciprocal influence of heaven and earth were shut up and restrained, we should have a state that might suggest to us the case of men of virtue and ability lying in obscurity. The words of the Yi, A sack tied up: this will bring no ground for blame or for praise, are in reality a lesson of caution. |
| Hexagram 24 Great ImageXIANG-U-24-01 | 君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。 | The noble person emblemed here by the yellow and correct colour, is possessed of comprehension and discrimination. The person occupies the correct position of supremacy, but that emblem is on the lower part of their person. Their excellence is in the centre of their being, but it diffuses a complacency over their four limbs, and is manifested in their conduct of affairs: this is the perfection of excellence. |
| Hexagram 24 Line Image 1XIANG-U-24-02 | 陰疑於陽必戰，為其嫌於无陽也，故稱龍焉。猶未離其類也，故稱血焉。夫玄黃者，天地之雜也。天玄而地黃。 | The subject of the yin or divided line thinking themself equal to the subject of the yang, or undivided line, there is sure to be a contest As if indignant at there being no acknowledgment of the superiority of the person represented by the yang line, the text uses the term dragons. But still the subject of neither line can leave their class, and therefore we have the blood mentioned. The mention of that as being both azure and yellow indicates the mixture of heaven and earth. Heavens colour is azure and earths is yellow. |
| Hexagram 24 Line Image 2XIANG-U-24-03 | 天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以羣分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相荡，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑。乾道成男，坤道成女；乾知大始，坤作成物；乾以易知，坤以簡能；易則易知，簡則易從；易知則有親，易從則有功；有親則可久，有功則可大；可久則賢人之德，可大則賢人之業。易簡，而天下之理得矣。天下之理得，而成位乎其中矣。 | Heaven is honored and earth is low; therefore Qian and Kun are determined. As low and high are arranged, noble and humble positions are established. Movement and stillness have their constants; therefore firmness and yielding are distinguished. Directions gather by kind, and things divide into groups; therefore good fortune and misfortune arise. In heaven these become images; on earth they become forms; therefore change and transformation become visible. Firmness and yielding rub against one another, and the eight trigrams stimulate one another. Thunder and lightning stir them; wind and rain moisten them; sun and moon move in their courses; now cold, now heat. The way of Qian forms the male; the way of Kun forms the female. Qian directs the great beginnings, while Kun brings things to completion. Qian knows through ease, and Kun accomplishes through simplicity. What is easy is easy to know; what is simple is easy to follow. What is easy to know gains affinity; what is easy to follow gains achievement. Affinity can endure; achievement can grow great. Endurance is the virtue of the worthy; greatness is the work of the worthy. Through ease and simplicity, the principles of the world are obtained; once those principles are obtained, a place is established amid heaven and earth. |
| Hexagram 24 Line Image 3XIANG-U-24-04 | 聖人設卦觀象，繫辭焉而明吉凶；剛柔相推而生變化。是故吉凶者，失得之象也。悔吝者，憂虞之象也。變化者，進退之象也。剛柔者，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，易之序也。所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占；是以自天祐之，吉无不利。 | The sages established the hexagrams, observed their images, and attached statements to clarify good fortune and misfortune. Firm and yielding lines press upon one another and produce change and transformation. Therefore good fortune and misfortune are images of gain and loss; remorse and regret are images of anxiety and concern; change and transformation are images of advance and retreat; firmness and yielding are images of day and night. The movement of the six lines expresses the way of the Three Powers. Therefore the noble person finds security in the order of the Yi and takes delight in studying the line statements. At rest, the person observes the images and reflects on the words; in action, the person observes the changes and reflects on the prognostications. In this way, “Help comes from heaven; good fortune, nothing unfavorable.”. |
| Hexagram 24 Line Image 4XIANG-U-24-05 | 彖者，言乎象者也。爻者，言乎變者也。吉凶者，言乎其失得也。悔吝者，言乎其小疵也。无咎者，善補過也。是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，憂悔吝者存乎介，震无咎者存乎悔。是故卦有小大，辭有險易，辭也者，各指其所之。 | The Judgments speak about the images of the hexagrams; the line statements speak about change. Good fortune and misfortune speak about gain and loss; remorse and regret speak about minor faults; “no blame” means correcting faults well. Therefore the ranking of noble and humble depends on position; the balancing of small and great depends on the hexagram; distinguishing good fortune and misfortune depends on the statements; concern over remorse and regret depends on the boundary between choices; freedom from blame through alarm depends on repentance. Hexagrams therefore differ as small or great, and their statements as dangerous or easy; each statement points to the direction in which the situation is moving. |
| Hexagram 24 Line Image 5XIANG-U-24-06 | 易與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，遊魂為變，是故知鬼神之情狀。與天地相似，故不違；知周乎萬物，而道濟天下，故不過；旁行而不流，樂天知命，故不憂；安土敦乎仁，故能愛；範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神无方而易无體。 | The Yi accords with heaven and earth and therefore can encompass their way. Looking upward, one observes the patterns of heaven; looking downward, one examines the arrangements of earth, and therefore understands the causes of what is hidden and manifest. Tracing beginnings and returning to endings, one understands the account of life and death. Concentrated vital energy becomes things; the wandering soul produces change, and therefore one understands the conditions of spirits. Because the Yi resembles heaven and earth, it does not oppose them. Its knowledge embraces all things, and its way aids the world, so it does not overstep. It extends in every direction without being swept away; delighting in heaven and understanding destiny, it is free of anxiety. At peace in its place and deep in humaneness, it can love. It frames the transformations of heaven and earth without excess, completes all things without omission, and penetrates the way of day and night. Therefore spirit has no fixed direction and the Yi has no fixed form. |
| Hexagram 24 Line Image 6XIANG-U-24-07 | 一陰一陽之謂道：繼之者善也，成之者性也；仁者見之謂之仁，知者見之謂之知；百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！富有之謂大業，日新之謂盛德，生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。 | In everyday terms, the idea is this: one yin and one yang are called the Way. What continues it is goodness; what completes it is human nature. The humane see it and call it humaneness; the wise see it and call it wisdom. The common people use it every day without knowing it, so the way of the noble person is rarely recognized. It manifests in humaneness and is hidden in its functions; it animates all things without sharing the sages’ anxieties. How complete are its abundant virtue and great work! Rich possession is called great work; daily renewal is called abundant virtue; producing life without end is called change; completing images is called Qian; imitating the model is called Kun; carrying number to its limit to know what is coming is called divination; penetrating change is called undertaking; what cannot be fathomed in yin and yang is called spirit. |
| Hexagram 25 Great ImageXIANG-U-25-01 | 夫易，廣矣！大矣！以言乎遠則不禦，以言乎邇則靜而正，以言乎天地之間則備矣！夫乾，其靜也專，其動也直，是以大生焉。夫坤，其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。 | The passage makes this point: how broad and great the Yi is! Speaking of what is distant, it has no limit; speaking of what is near, it is still and correct; speaking of the space between heaven and earth, it is complete. Qian in stillness is concentrated and in movement is straight; therefore it gives rise to greatness. Kun in stillness is closed and in movement opens; therefore it gives rise to breadth. Breadth and greatness correspond to heaven and earth; change and continuity correspond to the four seasons; the meaning of yin and yang corresponds to sun and moon; and the excellence of ease and simplicity corresponds to the highest virtue. |
| Hexagram 25 Line Image 1XIANG-U-25-02 | 子曰：「易其至矣乎！夫易，聖人所以崇德而廣業也，知崇禮卑，崇效天，卑法地。天地設位，而易行乎其中矣。成性存存，道義之門。」 | The Master said: “Has not the Yi reached the highest point? Through it the sages exalted virtue and broadened their work. Knowledge is lofty and ritual is humble: loftiness models heaven, while humility follows earth. Heaven and earth establish their positions, and change moves between them. When one repeatedly preserves and completes one’s nature, the gateway of the Way and righteousness opens.”. |
| Hexagram 25 Line Image 2XIANG-U-25-03 | 聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也，言天下之至動而不可亂也。擬之而後言，議之而後動，擬議以成其變化。 | The passage makes this point: the sages perceived the complexities of the world, represented them through visible forms, and imaged what was appropriate to each thing; therefore these are called images. The sages perceived the movements of the world, observed how they met and communicated, enacted enduring principles and rites, and attached statements to determine good fortune and misfortune; therefore these are called lines. They speak of the world’s utmost complexity without arousing aversion and of its utmost movement without creating disorder. One first models a matter and then speaks, first deliberates and then acts; through modeling and deliberation, change and transformation are completed. |
| Hexagram 25 Line Image 3XIANG-U-25-04 | 「鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。」子曰：「君子居其室，出其言善，則千里之外應之，況其邇者乎！居其室，出其言不善，則千里之外違之，況其邇者乎！言出乎身加乎民；行發乎邇見乎遠。言行，君子之樞機；樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎！」「同人，先號咷而後笑。」子曰：「君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。」 | “A calling crane is in the shade; its young answers it. I have a fine cup, and I will share it with you.” The Master said: “If a noble person stays in their room and speaks well, people respond from a thousand miles away; how much more those who are near. If the person stays in their room and speaks badly, people oppose them from a thousand miles away; how much more those who are near. Words issue from oneself and reach the people; actions begin nearby and become visible far away. Speech and action are the hinge and trigger of the noble person. When that hinge and trigger move, they govern honor and disgrace. Through speech and action the noble person moves heaven and earth; can the person fail to be careful?” “In Tong Ren, first there is wailing and then laughter.” The Master said: “The way of two noble persons may lead one to serve or withdraw, to remain silent or speak. When two people are of one heart, their sharpness cuts metal; words from united hearts are fragrant like orchids.”. |
| Hexagram 25 Line Image 4XIANG-U-25-05 | 「初六，藉用白茅，无咎。」子曰：「苟錯諸地而可矣。藉之用茅，何咎之有！慎之至也。夫茅之為物薄而用可重也，慎斯術也以往，其无所失矣。」 | “At the beginning, use white cogon grass as a mat; no blame.” The Master said: “It would have been enough simply to place the offering on the ground. What blame could there be in placing it on grass? This is the utmost care. Cogon grass is a slight thing, yet its use can be weighty. If one proceeds with such care, nothing will be lost.”. |
| Hexagram 25 Line Image 5XIANG-U-25-06 | 「勞謙，君子有終，吉。」子曰：「勞而不伐，有功而不德，厚之至也；語以其功下人者也。德言盛，禮言恭；謙也者，致恭以存其位者也。」 | “Toiling yet modest, the noble person has a good end: good fortune.” The Master said: “To labor without boasting, to achieve merit without claiming virtue; this is the height of generosity. It means placing oneself below others despite one’s achievements. Virtue speaks of fullness; ritual speaks of reverence. Modesty is carrying reverence to its utmost so as to preserve one’s position.”. |
| Hexagram 25 Line Image 6XIANG-U-25-07 | 「亢龍有悔。」子曰：「貴而无位，高而无民，賢人在下位而无輔，是以動而有悔也。」 | “The overreaching dragon has regret.” The Master said: “Noble yet without a position, high yet without people, with worthy persons below but no support; therefore action brings regret.”. |
| Hexagram 26 Great ImageXIANG-U-26-01 | 「不出戶庭，无咎。」子曰：「亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成；是以君子慎密而不出也。」 | “Not going beyond the courtyard, no blame.” The Master said: “Disorder arises when speech becomes its stairway. If a ruler is not discreet, the person loses their minister; if a minister is not discreet, the person loses their life; if incipient affairs are not kept discreet, their completion is harmed. Therefore the noble person is careful about secrecy and does not let words go forth.”. |
| Hexagram 26 Line Image 1XIANG-U-26-02 | 子曰：「作易者，其知盜乎！易曰：『負且乘，致寇至。』負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。易曰：『負且乘，致寇至。』盜之招也。」 | The Master said: “Did the makers of the Yi understand how robbers arise? The Yi says, ‘The person bears a burden yet rides in a carriage, thereby bringing robbers upon themself.’ Bearing burdens is the work of a common person; a carriage is the conveyance of a noble person. When a common person rides in a noble person’s carriage, robbers are tempted to seize it. When those above are careless and those below are violent, attackers are tempted to strike. Careless storage teaches theft, and provocative display encourages lust. Therefore the Yi says, ‘The person bears a burden yet rides in a carriage, thereby bringing robbers upon themself.’ It describes how one invites robbers.”. |
| Hexagram 26 Line Image 2XIANG-U-26-03 | 天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數，五十有五，此所以成變化，而行鬼神也。大衍之數五十，其用四十有九，分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。 | In everyday terms, the idea is this: one belongs to heaven, two to earth; three to heaven, four to earth; five to heaven, six to earth; seven to heaven, eight to earth; nine to heaven, ten to earth. Heaven has five numbers and earth has five numbers. Their five positions correspond and each has its partner. The numbers of heaven total twenty-five and those of earth total thirty; together the numbers of heaven and earth total fifty-five. By these, changes and transformations are completed and the actions of spirits are carried out. The number of the Great Expansion is fifty, of which forty-nine are used. They are divided into two to symbolize the two powers; one is set aside to symbolize the third; they are counted by fours to symbolize the four seasons; the remainders are placed between the fingers to symbolize the intercalary month. In five years there are two intercalary months, so the remainder is taken twice before the next operation. |
| Hexagram 26 Line Image 3XIANG-U-26-04 | 乾之策，二百一十有六，坤之策，百四十有四，凡三百有六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。是故四營而成易，十有八變而成卦，八卦而小成；引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與祐神矣。子曰：「知變化之道者，其知神之所為乎！」 | The yarrow stalk numbers for Qian are 216 and for Kun 144, totaling 360, corresponding to the days of the year. The stalk numbers of the two parts total 11,520, corresponding to the number of all things. Therefore four operations complete one change; eighteen changes complete a hexagram; the eight trigrams form the small completion. Extend and develop them, encounter each category and enlarge it, and every possible affair under heaven is encompassed. They reveal the Way and make virtuous conduct spirit-like; therefore they can respond to all circumstances and assist spiritual powers. The Master said: “Whoever knows the way of change and transformation knows what spirit does.”. |
| Hexagram 26 Line Image 4XIANG-U-26-05 | 易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。是以君子將有為也，將有行也，問焉而以言，其受命也如響，无有遠近幽深，遂知來物。非天下之至精，其孰能與於此！ | The Yi contains four ways of the sages: those who speak value its statements; those who act value its changes; those who make implements value its images; those who divine value its prognostications. Therefore, when a noble person intends to undertake or perform something, the person asks through words. The answer receives their command like an echo; whether far or near, hidden or deep, it enables them to know what is coming. Unless it were the finest essence under heaven, what could participate in this? |
| Hexagram 26 Line Image 5XIANG-U-26-06 | 參伍以變，錯綜其數，通其變，遂成天下之文，極其數，遂定天下之象；非天下之至變，其孰能與於此！ | The passage makes this point: through repeated comparison, numbers are changed and interwoven. By penetrating their changes, the patterns of the world are formed; by carrying their numbers to the limit, the images of the world are determined. Unless it were the most transformative power under heaven, what could participate in this? |
| Hexagram 26 Line Image 6XIANG-U-26-07 | 易，无思也，无為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此！ | In everyday terms, the idea is this: the Yi has no thought and takes no action. Silent and unmoving, when stimulated it penetrates the causes of all things under heaven. Unless it were the most spirit-like power under heaven, what could participate in this? |
| Hexagram 27 Great ImageXIANG-U-27-01 | 夫易，聖人之所以極深而研幾也！唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。 | The passage makes this point: through the Yi the sages reached the deepest and examined the subtlest beginnings. Because it is deep, it can penetrate the intentions of the world; because it attends to subtle beginnings, it can complete the world’s affairs; because it is spirit-like, it is swift without haste and arrives without traveling. |
| Hexagram 27 Line Image 1XIANG-U-27-02 | 子曰「易有聖人之道四焉」者，此之謂也。 | When the Master said, “The Yi contains four ways of the sages,” this is what the person meant. |
| Hexagram 27 Line Image 2XIANG-U-27-03 | 子曰：「夫易，何為者也？夫易，開物成務，冒天下之道，如斯而已者也。」是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，六爻之義易以貢；聖人以此洗心，退藏於密，吉凶與民同患，神以知來，知以藏往，其孰能與此哉？古之聦明叡知神武而不殺者夫！是以明於天之道，而察於民之故，是興神物以前民用；聖人以此齊戒以神明其德夫！是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變；往來不窮謂之通，見乃謂之象，形乃謂之器，制而用之謂之法，利用出入，民咸用之謂之神。是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。是故法象莫大乎天地；變通莫大乎四時；縣象著明莫大乎日月；崇高莫大乎富貴；備物致用，立成器以為天下利，莫大乎聖人；探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。是故天生神物，聖人則之。天地變化，聖人效之。天垂象，見吉凶，聖人象之。河出圖，洛出書，聖人則之。易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。 | The Master said: “What does the Yi do? It opens up things, completes undertakings, and encompasses the ways of everyone in the world; nothing more than this.” Therefore the sages used it to communicate the intentions of the world, establish its undertakings, and resolve its doubts. The virtue of the yarrow stalks is round and spirit-like; the virtue of the hexagrams is square and wise; the meanings of the six lines change so as to provide guidance. With these the sages purified their hearts and withdrew into secrecy, sharing the people’s concerns about good and bad fortune. Through spirit they knew what was coming; through wisdom they stored what had passed. Who could do this except the ancient sages, whose intelligence, insight, spiritual power, and martial strength did not depend on killing? Understanding the way of heaven and examining the conditions of the people, they established the numinous objects to guide the people’s use. The sages purified and disciplined themselves so as to make their virtue spiritually luminous. A closed door is called Kun; an open door is called Qian. One closing and one opening are called change; coming and going without exhaustion are called continuity. What becomes visible is called an image; what takes form is called an implement; what is regulated for use is called a model; what benefits people in going out and coming in and is used by all is called spirit. Therefore the Yi has the Great Ultimate, which produces the Two Forms; the Two Forms produce the Four Images; the Four Images produce the Eight Trigrams. The eight trigrams determine good and bad fortune, and good and bad fortune give rise to great undertakings. No models and images are greater than heaven and earth; no change and continuity are greater than the four seasons; no suspended images shine more clearly than sun and moon; nothing exalted is greater than wealth and rank; in preparing things for use and establishing instruments for the benefit of the world, none are greater than the sages; in probing complexity, seeking the hidden, drawing up what is deep, and reaching what is distant; thereby determining good and bad fortune and completing the world’s endeavors; nothing is greater than the yarrow stalks and tortoise shell. Heaven produced numinous things, and the sages took them as models. Heaven and earth change and transform, and the sages imitated them. Heaven displayed images that revealed good and bad fortune, and the sages represented them. The Yellow River produced the Chart and the Luo River produced the Writing, and the sages took them as models. The Yi has four kinds of images in order to reveal; statements are attached in order to communicate; good and bad fortune are determined in order to decide. |
| Hexagram 27 Line Image 3XIANG-U-27-04 | 易曰：「自天祐之，吉无不利」。子曰：「祐者，助也。天之所助者，順也。人之所助者，信也。履信思乎順，又以尚賢也，是以『自天祐之，吉无不利。』也。」 | The Yi says, “Help comes from heaven; good fortune, nothing unfavorable.” The Master said: “Help means assistance. Heaven assists those who are compliant; people assist those who are trustworthy. One practices trustworthiness, keeps compliance in mind, and also honors the worthy. Therefore, ‘Help comes from heaven; good fortune, nothing unfavorable.’”. |
| Hexagram 27 Line Image 4XIANG-U-27-05 | 子曰：「書不盡言，言不盡意。」然則聖人之意，其不可見乎？子曰：「聖人立象以盡意，設卦以盡情偽，繫辭以盡其言，變而通之以盡利，鼓之舞之以盡神。」 | The Master said: “Writing does not exhaust words, and words do not exhaust meaning.” Then can the intentions of the sages not be seen? The Master said: “The sages established images to express meaning fully, set up hexagrams to disclose true and false conditions fully, attached statements to express their words fully, developed change and continuity to realize benefit fully, and stirred and animated them to express spiritual efficacy fully.”. |
| Hexagram 27 Line Image 5XIANG-U-27-06 | 乾坤，其易之縕邪！乾坤成列，而易立乎其中矣。乾坤毀，則无以見易，易不可見，則乾坤或幾乎息矣。是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。極天下之賾者存乎卦；鼓天下之動者存乎辭；化而裁之存乎變；推而行之存乎通；神而明之，存乎其人；默而成之，不言而信，存乎德行。 | Are Qian and Kun not the inner core of the Yi? When Qian and Kun are set in order, the Yi stands between them. If Qian and Kun were destroyed, there would be no means to perceive the Yi; if the Yi could not be perceived, Qian and Kun would nearly cease. Therefore what precedes physical form is called the Way; what follows physical form is called an implement. Transforming and shaping are called change; extending and carrying forward are called continuity; applying them to all people under heaven is called an undertaking. As for images: the sages perceived the complexities of the world, represented them through visible forms, and imaged what was appropriate to each thing; therefore these are called images. The sages perceived the movements of the world, observed how they met and communicated, enacted enduring principles and rites, and attached statements to determine good and bad fortune; therefore these are called lines. What exhausts the world’s complexities resides in the hexagrams; what stirs the world’s movements resides in the statements; shaping transformation resides in change; extending it into action resides in continuity. Making it spiritually clear depends on the person; silently completing it and being trusted without words depend on virtuous conduct. |
| Hexagram 27 Line Image 6XIANG-U-27-07 | 八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也。剛柔者，立本者也；變通者，趣時者也；吉凶者，貞勝者也。天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。夫乾，確然示人易矣；夫坤，隤然示人簡矣。爻也者，效此者也；象也者，像此者也。爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。天地之大德曰生，聖人之大寶曰位，何以守位曰仁，何以聚人曰財，理財正辭，禁民為非曰義。 | Once the eight trigrams had been set in order, their images were contained within them. By doubling them, the lines of the hexagrams were contained within them. As the firm and yielding lines press upon one another, change is contained within them. By attaching statements and assigning meanings, movement is contained within them. Good fortune, misfortune, remorse, and regret arise from movement. Firmness and yielding establish the foundation; transformation and continuity follow the demands of the time; good and bad fortune are determined by steadfast correctness. The way of heaven and earth is revealed through constancy; the way of the sun and moon is revealed through constant illumination; and all movement under heaven is governed by constancy in the One. Qian clearly shows what is easy, while Kun gently shows what is simple. The lines imitate this, and the images represent it. The lines and images move within; good and bad fortune appear without; achievement becomes visible through change; and the intentions of the sages appear in the statements. The great virtue of heaven and earth is life-giving. The great treasure of the sage is their position. What preserves that position is humaneness; what gathers people is wealth. To manage wealth, rectify words, and prevent wrongdoing among the people is called righteousness. |
| Hexagram 28 Great ImageXIANG-U-28-01 | 古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物；於是始作八卦，以通神明之德，以類萬物之情。作結繩而為罔罟，以佃以漁，蓋取諸離。 | In ancient times, when Bao Xi ruled the world, the person looked upward and observed the images in heaven; the person looked downward and observed the patterns on earth. The person studied the markings of birds and beasts and the adaptations of each region. Near at hand the person took examples from their own body; farther away the person took examples from other things. The person then created the eight trigrams, in order to comprehend the virtue of spiritual intelligence and to classify the conditions of all things. The person knotted cords and made nets for hunting and fishing, taking the idea from Li. |
| Hexagram 28 Line Image 1XIANG-U-28-02 | 包犧氏沒，神農氏作，斲木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。 | After Bao Xi died, Shen Nong arose. The person cut wood to make a ploughshare and bent wood to make a plough handle, teaching the world the benefit of ploughing and weeding; this was taken from Yi. At midday the person established markets, bringing together the people and goods of the world. They exchanged what they had and then withdrew, each obtaining what was appropriate; this was taken from Shi The person. |
| Hexagram 28 Line Image 2XIANG-U-28-03 | 神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦；神而化之，使民宜之；易窮則變，變則通，通則久；是以自天祐之，吉无不利。黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。 | After Shen Nong died, Huang Di, Yao, and Shun arose. They carried change forward so that the people did not grow weary; they transformed things with spirit-like efficacy so that the people found them fitting. When the Yi reaches an extreme, it changes; through change it becomes continuous; through continuity it endures. Therefore, “Help comes from heaven; good fortune, nothing unfavorable.” Huang Di, Yao, and Shun let their upper and lower garments hang down, and the world was brought to order; this was taken from Qian and Kun. |
| Hexagram 28 Line Image 3XIANG-U-28-04 | 刳木為舟，剡木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。 | The passage makes this point: they hollowed wood to make boats and shaped wood to make oars. The usefulness of boats and oars opened routes that had been blocked and carried people far away for the benefit of the world; this was taken from Huan. |
| Hexagram 28 Line Image 4XIANG-U-28-05 | 服牛乘馬，引重致遠以利天下，蓋取諸隨。重門擊柝以待暴客，蓋取諸豫。 | In everyday terms, the idea is this: they yoked oxen and rode horses, drawing heavy loads and reaching distant places for the benefit of the world; this was taken from Sui. They installed double gates and beat clappers to guard against violent intruders; this was taken from Yu. |
| Hexagram 28 Line Image 5XIANG-U-28-06 | 斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。 | The passage makes this point: they cut wood to make pestles and dug the ground to make mortars. The usefulness of mortar and pestle benefited the multitude; this was taken from Xiao Guo. |
| Hexagram 28 Line Image 6XIANG-U-28-07 | 弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。 | In everyday terms, the idea is this: they strung wood to make bows and sharpened wood to make arrows. The usefulness of bows and arrows inspired awe throughout the world; this was taken from Kui. |
| Hexagram 29 Great ImageXIANG-U-29-01 | 上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。 | The passage makes this point: in high antiquity people lived in caves and stayed in the open. Later sages replaced these with houses and rooms, with a ridgepole above and eaves below to shelter them from wind and rain; this was taken from Da Zhuang. |
| Hexagram 29 Line Image 1XIANG-U-29-02 | 古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期无數，後世聖人易之以棺槨，蓋取諸大過。 | In everyday terms, the idea is this: in ancient burials, the dead were thickly wrapped in firewood and buried in the open country, without mound or planted trees, and there was no fixed mourning period. Later sages replaced this practice with inner and outer coffins; this was taken from Da Guo. |
| Hexagram 29 Line Image 2XIANG-U-29-03 | 上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸周易/夬。 | In everyday terms, the idea is this: in high antiquity, government was conducted with knotted cords. Later sages replaced them with written documents and tallies, so that officials could govern and the people could understand; this was taken from Guai. |
| Hexagram 29 Line Image 3XIANG-U-29-04 | 是故易者，象也。象也者，像也。彖者，材也。爻也者，效天下之動者也。是故吉凶生而悔吝著也。 | Therefore the Yi consists of images, and an image is a likeness. The Judgments discuss the material of the hexagrams, while the lines imitate the movements of the world. From these arise good fortune and misfortune, and remorse and regret become manifest. |
| Hexagram 29 Line Image 4XIANG-U-29-05 | 陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦偶。其德行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也。 | In everyday terms, the idea is this: yang trigrams contain more yin lines, and yin trigrams contain more yang lines. Why is this? A yang trigram is odd, while a yin trigram is even. What does this imply about their conduct? In a yang trigram there is one ruler and two subjects; the way of the noble person. In a yin trigram there are two rulers and one subject; the way of the lesser person. |
| Hexagram 29 Line Image 5XIANG-U-29-06 | 易曰：「憧憧往來，朋從爾思。」子曰：「天下何思何慮！天下同歸而殊途，一致而百慮，天下何思何慮！日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者，屈也；來者，信也。屈信相感而利生焉。尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。利用安身，以崇德也。過此以往，未之或知也。窮神知化，德之盛也。」 | The Yi says, “Restlessly coming and going, your friends follow your thoughts.” The Master said: “What thought or anxiety is there under heaven? Different paths lead to the same destination, and a hundred deliberations arrive at one result. What thought or anxiety is there under heaven? The sun departs and the moon comes; the moon departs and the sun comes. By their mutual succession, light is produced. Cold departs and heat comes; heat departs and cold comes. By their mutual succession, the year is completed. What departs contracts, and what comes expands; through the mutual influence of contraction and expansion, benefit arises. The inchworm contracts in order to extend; dragons and snakes hibernate in order to preserve themselves. Refining principles until they enter the subtle and applying them in practice brings usefulness; making use beneficial and settling oneself securely exalts virtue. Beyond this, perhaps nothing can be known. To exhaust the spiritual and understand transformation is the fullness of virtue.”. |
| Hexagram 29 Line Image 6XIANG-U-29-07 | 易曰：「困于石，據于蒺蔾，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱；非所據而據焉，身必危；既辱且危，死期將至，妻其可得見耶！」 | The Yi says, “Oppressed by rocks, the person rests on thorns. The person enters their house and does not see their wife: misfortune.” The Master said: “If one is oppressed by what should not oppress them, their name will surely be disgraced. If the person relies on what the person should not rely on, their person will surely be endangered. Once disgraced and endangered, death is near; how could the person see their wife?”. |
| Hexagram 30 Great ImageXIANG-U-30-01 | 易曰：「公用射隼于高墉之上，獲之，无不利。」子曰：「隼者，禽也；弓矢者，器也。射之者，人也。君子藏器於身，待時而動，何不利之有。動而不括，是以出而有獲，語成器而動者也。」 | The Yi says, “The duke shoots a falcon atop a high wall and obtains it; nothing is unfavorable.” The Master said: “The falcon is a bird; the bow and arrow are instruments; the shooter is a person. The noble person keeps the instrument concealed on their person and waits for the proper time to act. How could anything be unfavorable? Because the person acts without obstruction, the person goes forth and obtains their object. This speaks of preparing an instrument and then acting.”. |
| Hexagram 30 Line Image 1XIANG-U-30-02 | 子曰：「小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。易曰：『履校滅趾，无咎。』此之謂也。善不積不足以成名，惡不積不足以滅身，小人以小善為无益而弗為也，以小惡為无傷而弗去也；故惡積而不可揜，罪大而不可解。易曰：『何校滅耳，凶。』」 | The Master said: “The lesser person is not ashamed of inhumanity and does not fear unrighteousness. Unless the person sees profit, the person is not encouraged; unless threatened, the person is not corrected. A small punishment that produces a great warning is a blessing for the lesser person. The Yi says, ‘Their feet are placed in the stocks and their toes are destroyed; no blame.’ This is what it means. If good deeds are not accumulated, they are insufficient to establish a reputation; if misfortune deeds are not accumulated, they are insufficient to destroy a person. The lesser person thinks a small good brings no benefit and does not do it; the person thinks a small misfortune causes no harm and does not abandon it. Therefore misfortune accumulates until it cannot be concealed, and guilt grows until it cannot be released. The Yi says, ‘The person wears a cangue and their ears are destroyed: misfortune.’”. |
| Hexagram 30 Line Image 2XIANG-U-30-03 | 子曰：「危者，安其位者也。亡者，保其存者也。亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。易曰：『其亡其亡，繫于苞桑。』」 | The Master said: “One who keeps danger in mind secures their position; one who keeps ruin in mind preserves what the person possesses; one who keeps disorder in mind maintains good order. Therefore, while safe, the noble person does not forget danger; while secure, the person does not forget ruin; while orderly, the person does not forget disorder. In this way their person is safe and their state and household can be preserved. The Yi says, ‘Will it perish? Will it perish? Bind it to a cluster of mulberry shoots.’”. |
| Hexagram 30 Line Image 3XIANG-U-30-04 | 子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：『鼎折足，覆公餗，其形渥，凶。』言不勝其任也。」 | The Master said: “When virtue is meager but position is honored, knowledge is slight but plans are great, strength is weak but responsibility is heavy, disaster is seldom avoided. The Yi says, ‘The legs of the cauldron break; the duke’s meal is overturned, and their body is soaked: misfortune.’ It means that the person is unequal to their charge.”. |
| Hexagram 30 Line Image 4XIANG-U-30-05 | 子曰：「知幾其神乎！君子上交不諂，下交不瀆，其知幾乎！幾者，動之微，吉之先見者也。君子見幾而作，不俟終日。易曰：『介于石，不終日，貞吉。』介如石焉，寧用終日，斷可識矣。君子知微知彰，知柔知剛，萬夫之望。」 | The Master said: “Is not the person who knows the subtle beginnings almost spirit-like? In relations with superiors, the noble person does not flatter; in relations with inferiors, the person is not contemptuous. Does the person not understand subtle beginnings? A subtle beginning is the faint start of movement and the earliest appearance of good or bad fortune. The noble person sees it and acts without waiting for the day to end. The Yi says, ‘Firm as a rock, not waiting for the day to end; steadfastness brings good fortune.’ Firm as a rock; why wait for the day to end? The judgment can be known. The noble person knows the hidden and the manifest, the yielding and the firm; the person is the hope of the multitude.”. |
| Hexagram 30 Line Image 5XIANG-U-30-06 | 子曰：「顏氏之子，其殆庶幾乎！有不善，未嘗不知；知之，未嘗復行也。易曰：『不遠復，无祇悔，元吉。』天地絪縕，萬物化醇；男女構精，萬物化生。易曰：『三人行，則損一人；一人行，則得其友。』言致一也。」 | The Master said: “The son of the Yan family came close indeed! Whenever the person did something wrong, the person always recognized it; once the person recognized it, the person never repeated it. The Yi says, ‘Returning from not far away, without reaching remorse: great good fortune.’ Heaven and earth mingle their vital forces, and all things are transformed and enriched. Male and female unite their essences, and the myriad creatures are transformed and born. The Yi says, ‘When three people travel, one is lost; when one person travels, the person finds a companion.’ This speaks of bringing things to unity.”. |
| Hexagram 30 Line Image 6XIANG-U-30-07 | 子曰：「君子安其身而後動，易其心而後語，定其交而後求。君子脩此三者，故全也。危以動，則民不與也。懼以語，則民不應也。无交而求，則民不與也。莫之與，則傷之者至矣。易曰：『莫益之，或擊之。立心勿恒，凶。』」 | The Master said: “The noble person settles their own person before taking action, makes their mind easy before speaking, and establishes their relationships before making requests. By cultivating these three things, the noble person remains whole. If the person acts from danger, the people will not join them. If the person speaks from fear, the people will not respond. If the person asks without established relationships, the people will not support them. When no one supports them, those who harm them will arrive. The Yi says, ‘No one benefits them; someone may strike them. The person does not keep their heart constant: misfortune.’”. |