I-Ching

《易經》第十五卦         謙      地山謙         坤上艮下

[下一卦]


　　謙：亨，君子有終。

彖曰：謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道
      變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而
      不可踰，君子之終也。

象曰：地中有山，謙﹔君子以裒多益寡，稱物平施。
      
　　初六：謙謙君子，用涉大川，吉。
　　象曰：謙謙君子，卑以自牧也。

　　六二：鳴謙，貞吉。
  　象曰：鳴謙貞吉，中心得也。

　　九三：勞謙君子，有終吉。
　　象曰：勞謙君子，萬民服也。

　　六四：無不利，噅謙。
　　象曰：無不利，噅謙﹔不違則也。

　　六五：不富，以其鄰，利用侵伐，無不利。
　　象曰：利用侵伐，征不服也。

　　上六：鳴謙，利用行師，征邑國。
　　象曰：鳴謙，志未得也。 可用行師，征邑國也。

                     謙卦終

Commentary on the Decision
Modesty creates success, for it is the way of heaven to shed its influence downward and to create light 
and radiance. It is the way of the earth to be lowly and to go upward. 
It is the way of heaven to make empty what is full and to give increase to what is modest. It is the way of 
the earth to change the full and to augment the modest. Spirits and gods bring harm to what is full and 
prosper what is modest. It is the way of men to hate fullness and to love the modest. (Now not true)
Modesty that is honored spreads radiance. Modesty that is lowly cannot be ignored. This is the end 
attained by the superior man. (This is for self cultivation. Understand, you are smart, if not, you idiots!)



《易經》第十六卦         豫      雷地豫         震上坤下

[下一卦]

　　豫：利建侯行師。

彖曰：豫，剛應而志行，順以動，豫。豫，順以動，故天地如之，而況建
      侯行師乎？天地以順動，故日月不過，而四時不忒﹔聖人以順動，
      則刑罰清而民服。 豫之時義大矣哉！

象曰：雷出地奮，豫。 先王以作樂崇德，殷荐之上帝，以配祖考。
      
　　初六：鳴豫，凶。
　　象曰：初六鳴豫，志窮凶也。

　　六二：介于石，不終日，貞吉。
  　象曰：不終日，貞吉﹔以中正也。

　　六三：盱豫，悔。 遲有悔。
　　象曰：盱豫有悔，位不當也。

　　九四：由豫，大有得。勿疑。 朋盍簪。
　　象曰：由豫，大有得﹔志大行也。

　　六五：貞疾，恆不死。
　　象曰：六五貞疾，乘剛也。 恆不死，中未亡也。

　　上六：冥豫，成有渝，無咎。
　　象曰：冥豫在上，何可長也。

                     豫卦終



《易經》第十七卦         隨      澤雷隨         兌上震下

[下一卦]

　　隨：元亨利貞，無咎。

彖曰：隨，剛來而下柔，動而說，隨。大亨貞，無咎，而天下隨時，隨之
      時義大矣哉！

象曰：澤中有雷，隨﹔君子以□晦入宴息。
      
　　初九：官有渝，貞吉。 出門交有功。
　　象曰：官有渝，從正吉也。 出門交有功，不失也。

　　六二：系小子，失丈夫。
  　象曰：系小子，弗兼與也。

　　六三：系丈夫，失小子。 隨有求得，利居貞。
　　象曰：系丈夫，志舍下也。

　　九四：隨有獲，貞凶。有孚在道，以明，何咎。 
　　象曰：隨有獲，其義凶也。 有孚在道，明功也。

　　九五：孚于嘉，吉。
　　象曰：孚于嘉，吉﹔位正中也。

　　上六：拘系之，乃從維之。 王用亨于西山。
　　象曰：拘系之，上窮也。

                     隨卦終

《易經》第十八卦         蠱      山風蠱         艮上巽下

[下一卦]

　　蠱：元亨，利涉大川。 先甲三日，后甲三日。

彖曰：蠱，剛上而柔下，巽而止，蠱。 蠱，元亨，而天下治也。 利涉大
      川，往有事也。 先甲三日，后甲三日，終則有始，天行也。

象曰：山下有風，蠱﹔君子以振民育德。
 
　　初六：干父之蠱，有子，考無咎，厲終吉。
　　象曰：干父之蠱，意承考也。

　　九二：干母之蠱，不可貞。
  　象曰：干母之蠱，得中道也。

　　九三：干父小有晦，無大咎。
　　象曰：干父之蠱，終無咎也。

　　六四：裕父之蠱，往見吝。
　　象曰：裕父之蠱，往未得也。

　　六五：干父之蠱，用譽。
　　象曰：干父之蠱﹔承以德也。

　　上九：不事王侯，高尚其事。 
　　象曰：不事王侯，志可則也。

                     蠱卦終



《易經》第十九卦         臨      地澤臨         坤上兌下

[下一卦]

　　臨：元，亨，利，貞。 至于八月有凶。

彖曰：臨，剛浸而長。 說而順，剛中而應，大亨以正，天之道也。 至于
      八月有凶，消不久也。

象曰：澤上有地，臨﹔ 君子以教思無窮，容保民無疆。
      
　　初九：咸臨，貞吉。
　　象曰：咸臨貞吉，志行正也。

　　九二：咸臨，吉無不利。
  　象曰：咸臨，吉無不利﹔未順命也。

　　六三：甘臨，無攸利。 既憂之，無咎。
　　象曰：甘臨，位不當也。 既憂之，咎不長也。

　　六四：至臨，無咎。
　　象曰：至臨無咎，位當也。

　　六五：知臨，大君之宜，吉。
　　象曰：大君之宜，行中之謂也。

　　上六：敦臨，吉無咎。
　　象曰：敦臨之吉，志在內也。

                     臨卦終



《易經》第二十卦         觀      風地觀         巽上坤下

[下一卦]

　　觀：盥而不荐，有孚顒若。

彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不荐，有孚顒若，下
      觀而化也。 觀天之神道，而四時不忒， 聖人以神道設教，而天下
      服矣。

象曰：風行地上，觀﹔先王以省方，觀民設教。
      
　　初六：童觀，小人無咎，君子吝。
　　象曰：初六童觀，小人道也。

　　六二：窺觀，利女貞。
  　象曰：窺觀女貞，亦可丑也。

　　六三：觀我生，進退。
　　象曰：觀我生，進退﹔未失道也。

　　六四：觀國之光，利用賓于王。
　　象曰：觀國之光，尚賓也。

　　九五：觀我生，君子無咎。
　　象曰：觀我生，觀民也。

　　上九：觀其生，君子無咎。
　　象曰：觀其生，志未平也。

                     觀卦終



《易經》第二十一卦       噬嗑         火雷噬嗑      離上震下  

[下一卦]

  　噬嗑：亨。 利用獄。

彖曰：頤中有物，曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔
      得中而上行，雖不當位，利用獄也。

象曰：雷電噬嗑﹔先王以明罰敕法。
      
　　初九：履校滅趾，無咎。
　　象曰：履校滅趾，不行也。

　　六二：噬膚滅鼻，無咎。
  　象曰：噬膚滅鼻，乘剛也。

　　六三：噬臘肉，遇毒﹔小吝，無咎。
　　象曰：遇毒，位不當也。

　　九四：噬乾胏，得金矢，利艱貞，吉。
　　象曰：利艱貞吉，未光也。

　　六五：噬乾肉，得黃金，貞厲，無咎。
　　象曰：貞厲無咎，得當也。

　　上九：何校滅耳，凶。
　　象曰：何校滅耳，聰不明也。

                     噬嗑卦終



《易經》第二十二卦       賁      山火賁         艮上離下

[下一卦]

　　賁：亨。 小利有所往。

彖曰：賁，亨﹔柔來而文剛，故亨。分剛上而文柔，故小利有攸往。天文
      也﹔文明以止，人文也。觀乎天文，以察時變﹔觀乎人文，以化成
      天下。

象曰：山下有火，賁﹔君子以明庶政，無敢折獄。
      
　　初九：賁其趾，舍車而徒。
　　象曰：舍車而徒，義弗乘也。

　　六二：賁其須。
  　象曰：賁其須，與上興也。

　　九三：賁如濡如，永貞吉。
　　象曰：永貞之吉，終莫之陵也。

　　六四：賁如皤如，白馬翰如，匪寇婚媾。
　　象曰：六四，當位疑也。 匪寇婚媾，終無尤也。

　　六五：賁于丘園，束帛戔戔，吝，終吉。
　　象曰：六五之吉，有喜也。

　　上九：白賁，無咎。
　　象曰：白賁無咎，上得志也。

                     賁卦終

22. Pi - Grace

The Sequence
Things should not unite abrutly and ruthlessly; hence there follows the hexagram of GRACE. Grace is the same
  as adornment.

The Judgement
GRACE has success.
In small matters
It is favourable to undertake something.

The Image
Fire at the foot of the mountain:
The image of GRACE.
Thus does the superior man proceed
When clearing up current affairs.
But he dare not decide controversial issues in this way.

The Lines
Nine at the beginning:
a) He lends grace to his toes, leaves the carriage, and walks.
b) "He leaves the carriage and walks," for it accords with duty not with ride.

O Six in the second place:
a) Lends grace to the beard on his chin.
b) "Lends grace to the beard on his chin": that is, he ascends with the one above.

Nine in the third place:
a) Graceful and moist.
   Constant perseverance brings good fortune.
b)  The good fortune of constant perseverance cannot, in the end, be put to shame.

Six in the fourth place:
a) Grace or simplicity?
   A white horse comes as if on wings.
   He is not a robber,
   He will woo at the right place.
b) The six in the fourth place is in doubt; this accord with its place.
   "He is not a robber, he will woo at the right place,"
   In the end, one remains free of blame.

Six in the fifth place:
a) Grace in hills and gardens.
   The roll of silk is meager and small.
   Humiliation, but in the end good fortune.

O Nine at the top:
a) Simple grace. No blame.
b) "Simple grace. No blame." The one above attains his will.



《易經》第二十三卦       剝      山地剝         艮上坤下

[下一卦]

　　剝：不利有攸往。

彖曰：剝，剝也，柔變剛也。 不利有攸往，小人長也。 順而止之，觀象
      也。 君子尚消息盈虛，天行也。

象曰：山附地上，剝﹔上以厚下，安宅。
      
　　初六：剝牀以足，蔑貞凶。
　　象曰：剝牀以足，以滅下也。

　　六二：剝牀以辨，蔑貞凶。
  　象曰：剝牀以辨，未有與也。

　　六三：剝之，無咎。
　　象曰：剝之無咎，失上下也。

　　六四：剝牀以膚，凶。
　　象曰：剝牀以膚，切近災也。

　　六五：貫魚，以宮人寵，無不利。
　　象曰：以宮人寵，終無尤也。

　　上九：碩果不食，君子得輿，小人剝廬。
　　象曰：君子得輿，民所載也。 小人剝廬，終不可用也。

                     剝卦終

23. Po - Splitting Apart

The Sequence
When one goes too far in adornment, success exhaust itself. Hence there follows the hexagram of SPLITTING
APART. Splitting apart means ruin.

The Judgement
SPLITTING APART. It does not further one
To go anywhere.

The Image
The mountain rests on the earth:
The image of SPLITTING APART.
Thus those above can ensure their position
Only by giving generously to those below.

The Lines
Six at the beginning:
a) The leg of the bed is split.
Those who persevere are destroyed.
Misfortune.
b) "The leg of the bed is split," in order to destroy those below.

Six in the second place:
a) The bed is split at the edge.
Those who persevere are destroyed.
Misfortune.
b) "The bed is split at the edge," because one has no comrade.

Six in the third place:
a) He splits with them. No blame.
b) "He splits with them. No blame." He loses the neighbour above and the one below.

Six in the fourth place:
a) The bed is split up to the skin. Misfortune.
b) "The bed is split up to the skin. Misfortune." This is a serious and immediate misfortune.

Six at the fifth place:
a) A shoal of fishes. Favour comes through the court ladies. Everything acts to further.
b) "Favour comes through the court ladies." In the end this is not a mistake.

O Nine at the top:
a) There is a fruit still uneaten.
The superior man receive a carriage.
The house of the inferior man is split apart.
b) "The superior man receives a carriage." He is carried by the people.
"The house of the inferior man is split apart", he ends up as useless.



《易經》第二十四卦       復      地雷復         坤上震下

[下一卦]

　　復：亨。 出入無疾，朋來無咎。 反復其道，七日來復，利有攸往。

彖曰：復亨﹔剛反，動而以順行，是以出入無疾，朋來無咎。 反復其道，
      七日來復，天行也。 利有攸往，剛長也。 復其見天地之心乎？

象曰：雷在地中，復﹔先王以至日閉關，商旅不行，后不省方。
      
　　初九：不復遠，無只悔，元吉。
　　象曰：不遠之復，以修身也。

　　六二：休復，吉。
  　象曰：休復之吉，以下仁也。

　　六三：頻復，厲無咎。
　　象曰：頻復之厲，義無咎也。

　　六四：中行獨復。
　　象曰：中行獨復，以從道也。

　　六五：敦復，無悔。
　　象曰：敦復無悔，中以自考也。

    上六：迷復，凶，有災眚。用行師，終有大敗，以其國君，凶﹔至于
      十年，不克征。
　　象曰：迷復之凶，反君道也。

                     復卦終

24. Fu - Return (The Turning Point)

The Sequence
Things cannot be destroyed once and for all. When what is above is completely split apart, it returns 
below. Hence there follows the hexagram of RETURN.

The Judgement
Return. Success.
Going out and coming in without error.
Friends come without blame.
To and fro goes the way.
On the seventh day comes return.
It furthers one to have somewhere to go.

The Image
Thunder within the earth:
The image of THE TURNING POINT.
Thus the kings of antiquity closed the passes
At the time of solstice.
Merchants and strangers did not go about,
And the ruler did not travel through the provinces.

The Lines
O Nine at the beginning:
a) Return from a short distance. No need for remorse. Great good fortune.
b) "Return from a short distance", thus one cultivates one's character.

Six in the second place:
a) Quiet return. Good fortune.
b) The good fortune of a quiet return depends on subordination to a good man.

Six in the third place:
a) Repeated return. Danger. No blame.
b) The danger of repeated return is, in its essential meaning, deliverance from blame.

Six in the fourth place:
a) Walking in the midst of others, one returns alone.
b) "Walking in the midst of others, one returns alone," and so follows the right way.
(Is this to mean walking alone among others and retuning alone, the Middle Path or Middle Way?)

Six in the fifth place:
a) Noblehearted return. No remorse.
b) "Noblehearted return. No remorse." Central, therefore he is able to test himself.

Six at the top:
a) Missing the return. Misfortune.
   Misfortune from within and without.
   If armies are set marching in this way,
   One will in the end suffer a great defeat,
   Disastrous for the ruler of the country.
   For ten years it will not be possible to attack again.
b) The misfortune in missing the return lies in opposing the way of the superior man.
(Is this to mean people refusing to return to their origin, will be punished ?)



《易經》第二十五卦       無妄       天雷無妄    乾上震下  

[下一卦]

  　無妄：元，亨，利，貞。 其匪正有眚，不利有攸往。

彖曰：無妄，剛自外來，而為主於內。動而健，剛中而應，大亨以正，天
      之命也。 其匪正有眚，不利有攸往。無妄之往，何之矣？ 天命不
      佑，行矣哉？ 

象曰：天下雷行，物與無妄﹔先王以茂對時，育萬物。
      
　　初九：無妄，往吉。
　　象曰：無妄之往，得志也。

　　六二：不耕獲，不囗畬，則利有攸往。
  　象曰：不耕獲，未富也。

　　六三：無妄之災，或系之牛，行人之得，邑人之災。
　　象曰：行人得牛，邑人災也。

　　九四：可貞，無咎。
　　象曰：可貞無咎，固有之也。

　　九五：無妄之疾，勿藥有喜。
　　象曰：無妄之藥，不可試也。

　　上九：無妄，行有眚，無攸利。
　　象曰：無妄之行，窮之災也。

囗  =  上 "□" 下"甾"

                     無妄卦終

25. Wu Wang - Innocence (The Unexpected)

The Sequence
By turning back one is freed of guilt. Hence there follows the hexagram of INNOCENCE.

The Judgement
INNOCENCE. Supreme success. Perseverance further.
If someone is not as he should be, he has misfortune, and it does not further him to undertake anything.

The Image
Under heaven thunder rolls:
All things attain the natural state of innocence.
Thus the king of old, rich in virtue, and in harmony with the time, fostered and nourished all beings.

The Lines:
O Nine at the beginning:
a) Innocent behavior brings good fortune.
b) Innocent behavior attains its will.

Six in the second place:
a) If one does not count on the harvest while plowing, nor on the use of the ground while clearing it,
It furthers one to undertake something.
b) Not plowing in order to reap: that is, one does not seek wealth.

Six in the third place:
a) Undeserved misfortune. The cow that was tethered by someone is the wanderer's gain, the citizen's loss.
b) If the wanderer gets the cow, it is the citizen's loss.

Nine in the fourth place:
a) He who can be persevering remains without blame.
b) "He who can be persevering remains without blame," for he possesses firmly.

O Nine in the fifth place:
a) Use no medicine in an illness incurred through no fault of your own, it will pass of itself.
b) One should not try an unknown medicine.

Nine at the top:
a) Innocent action brings misfortune. Nothing furthers.
b) Action without reflection brings about the evil of bewilderment.



《易經》第二十六卦       大畜         山天大畜      艮上乾下  

[下一卦]

    大畜：利貞，不家食吉，利涉大川。

彖曰：大畜，剛健篤實輝光，日新其德，剛上而尚賢。 能止健，大正也。
      不家食吉，養賢也。 利涉大川，應乎天也。

象曰：天在山中，大畜﹔君子以多識前言往行，以畜其德。
      
　　初九：有厲利已。
　　象曰：有厲利已，不犯災也。

　　九二：輿說輻。
  　象曰：輿說輻，中無尤也。

　　九三：良馬逐，利艱貞。 曰閑輿衛，利有攸往。
　　象曰：利有攸往，上合志也。

　　六四：童豕之牿，元吉。
　　象曰：六四元吉，有喜也。

　　六五：豶豕之牙，吉。
　　象曰：六五之吉，有慶也。

　　上九：何天之衢，亨。
　　象曰：何天之衢，道大行也。

                     大畜卦終

26. Tu Ch'u - The Taming Power of The Great

The Sequence
When innocence is present, it is possible to tame. Hence there follows The Taming Power Of The Grear.

The Judgement
The Taming Power Of The Great - Perseverance further. - Not eating at home brings good fortune.
It furthers one to cross the great water.

The Image
Heaven within the mountain: The image of The Taming Power Of The Great.
Thus the superior man acquiants himself with many sayings of antiquity and many deeds of the past,
in order to strength his character thereby.

The Lines
Nine at the beginning
a) Danger is at hand. It furthers one to desist.
b) "Danger is at hand. It furthers one to desist." Thus one does not expose himself to danger.

Nine in the second place:
a) The axletrees are taken from the wagon.
b) "The axletrees are taken from the wagon." In the middle there is no blame.

Nine in the third place:
a) A good horse that follows others. Awareness of danger, with perseverance, furthers.
Practice chariot driving and armed defense daily. It further one to have somewhere to go.
b) "It furthers one to have somewhere to go." The will of the one above is in agreement.

Six in the fourth place:
a) The headboard of a young bull. Great good fortune.
b) The great good fortune of the six in the fourth place consists in the fact that it has joy.

O Six in the fifth place:
a) The tusk of a gelded boar. Good fortune.
b) The good fortune of the six in the fifth place consists in the fact that it has blessing.

O Nine at the top:
a) One attains the way of heaven. Success.
b) "One attains the way of heaven." Truth works in the great.



《易經》第二十七卦       頤      山雷頤         艮上震下

[下一卦]

　　頤：貞吉。 觀頤，自求口實。

彖曰：頤貞吉，養正則吉也。 觀頤，觀其所養也﹔ 自求口實，觀其自養
      也。 天地養萬物，聖人養賢，以及萬民﹔頤之時義大矣哉！

象曰：山下有雷，頤﹔君子以慎言語，節飲食。
      
　　初九：舍爾靈龜，觀我朵頤，凶。
　　象曰：觀我朵頤，亦不足貴也。

　　六二：顛頤，拂經，于丘頤，征凶。
  　象曰：六二征凶，行失類也。

　　六三：拂頤，貞凶，十年勿用，無攸利。
　　象曰：十年勿用，道大悖也。

　　六四：顛頤吉，虎視眈眈，其欲逐逐，無咎。
　　象曰：顛頤之吉，上施光也。

　　六五：拂經，居貞吉，不可涉大川。
　　象曰：居貞之吉，順以從上也。

 　 上九：由頤，厲吉，利涉大川。
　　象曰：由頤厲吉，大有慶也。

                     頤卦終

27. I - The corners of the Mouth (Providing Nourishment)

The Sequence
When things are held fast, there is provision of nourishment. Hence there follows the hexagram of
The Corners Of The Mouth. "The corners of the mouth" means the providing of nourishment.

The Judgement
The Corner Of The Mouth - Perseverance brings good fortune.
Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.

The Image
At the foot of the mountain, thunder: The image of Providing Nourishment.
Thus the superior man is careful of his words and temperate in eating and drinking.

The Lines
Nine at the beginning:
a) You let your magic tortoise go, and look at me with the corners of your mouth drooping. Misfortune
b) "You....look at me with the corners of your mouth drooping": this is really not to be respected.

Six in the second place:
a) Turning to the summit of nourishment, deviating from the path to seek nourishment from the hill.
Continuing to do this brings misfortune.
b) If the six in the second place continues to do this, it brings misfortune, because in going it
loses its place among its kind.

Six in the third place:
a) Turning away from nourishment. Perseverance brings misfortune.
Do not act thus for ten years. Nothing serves to further.
b) "Do not act for ten years," because it is all too contrary to the right way.

Six in the fourth place:
a) Turning to the summit for provision of nourishment brings good fortune.
Spying about with sharp eyes like a tiger with insatiable craving. No blame.
b) The good fortune in turning to the summit to be provided with nourishment inheres in the fact
that the one above spreads light.

O Six in the fifth place:
a) Turning away from the path. To remain persevering brings good fortune.
One should not cross the great water.
b) The good fortune in remaining persevering comes from following the one above devotedly.
[The one is the Mark on our forehead ?]

O Nine at the top:
a) The source of nourishment. Aware of danger brings good fortune. It furthers one to cross the great river.
b) "The source of nourishment. Awareness of danger brings good fortune." It has great blessing.



《易經》第二十八卦       大過         澤風大過      兌上巽下  

[下一卦]

  　大過：棟橈，利有攸往，亨。

彖曰：大過，大者過也。 棟橈，本末弱也。 剛過而中，巽而說行，利有
      攸往，乃亨。 大過之時義大矣哉！

象曰：澤滅木，大過﹔君子以獨立不懼，囗1世無悶。

　　初六：藉用白茅，無咎。
　　象曰：藉用白茅，柔在下也。

　　九二：枯楊生稊，老夫得其女妻，無不利。
  　象曰：老夫女妻，過以相與也。

　　九三：棟橈，凶。
　　象曰：棟橈之凶，不可以有輔也。

　　九四：棟隆，吉﹔有它吝。
　　象曰：棟隆之吉，不橈乎下也。

　　九五：枯楊生華，老婦得士夫，無咎無譽。
　　象曰：枯楊生華，何可久也。 老婦士夫，亦可丑也。

　　上六：過涉滅頂，凶，無咎。
　　象曰：過涉之凶，不可咎也。

囗1 =  □ + ` + 豚 
                     大過卦終

28. Ta Kuo - Preponderance of the Great

The Sequence
Without provision of nourishment one cannot move; hence there follows the hexagram of
Prepondering Of The Great.

The Judgement
Prepondering Of The Great. - The ridgepole sags to the breaking point.
It furthers one to have somewhere to go. Success.

The Image
The lake rises above the trees: The image of Prepondering Of The Great.
Thus the superior man, when he stand alone, is unconcerned,
And if he has to renounce the world, he is undaunted.
[Confucius said in Daxue about been alone.]

The Lines
Six at the beginning
a) To spread white rushes underneath. No blame.
b) "To spread white rushes underneath": the yielding is underneath.
O Nine in the second place:
a) A dry poplar sprouts at the root. An older man takes a young wife. Everything furthers.
b) "An old man takes a young wife." The extraordinary thing is their coming together.

Nine in the third place:
a) The ridgepole sags to the breaking point. Misfortune.
b) The misfortune of the sagging and breaking of the ridgepole is due to its finding no support.

O Nine in the fourth place:
a) The ridgepole is braced. Good fortune. If there are ulterior motives, it is humiliating.
b) The good fortune of the braced ridgepole lies in the fact that it does not sag downward and break.

Nine in the fifth place:
a) A withered poplar puts forth flowers. An older woman takes a husband. No blame. No praise.
b) "A withered poplar puts forth flowers." How could this last long?
"An older woman takes a husband." It is nevertheless a disgrace.

Six at the top:
a) One must go through the water. It goes over one's head. Misfortune. No blame.
b) One should not join blame to the misfortune of going through the water.



《易經》第二十九卦       坎      坎為水         坎上坎下

[下一卦]

　　坎：習坎，有孚，維心亨，行有尚。

彖曰：習坎，重險也。 水流而不盈，行險而不失其信。 維心亨，乃以剛
      中也。 行有尚，往有功也。 天險不可升也，地險山川丘陵也，王
      公設險以守其國，坎之時用大矣哉！

象曰：水囗1至，習坎﹔君子以常德行，習教事。

　　初六：習坎，入于坎囗2，凶。
　　象曰：習坎入坎，失道凶也。

　　九二：坎有險，求小得。
  　象曰：求小得，未出中也。

　　六三：來之坎坎，險且枕，入于坎囗2，勿用。
　　象曰：來之坎坎，終無功也。

　　六四：樽酒簋貳，用缶，納約自牖，終無咎。
　　象曰：樽酒簋貳，剛柔際也。

　　九五：坎不盈，只既平，無咎。
　　象曰：坎不盈，中未大也。

 　 上六：□用徽嚜，置于叢棘，三歲不得，凶。
　　象曰：上六失道，凶三歲也。

囗1 = □ + 存
囗2 = 上"穴" + 下"陷" - "□"

                     坎卦終

29. K'an - The abysmal (Water)

The Sequence
Things cannot be permanently in an overweighted state. Hence there follows the hexagram of
The Abysmal. The Abysmal means a pit.

The Judgement
The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.

The Image
Water flows on uninterrupted and reaches ins goal. The image of the Abysmal repeated.
Thus the superior man walks in lasting virtue and carries on the business of teaching. [preaching]

The lines
Six at the beginning
a) Repetition of the Abysmal. In the abyss one falls into the pit. Misfortune.
b) "Repetition of the Abysmal." One falls into the abyss because one has lost the way; this brings
misfortune.

O Nine in the second place:
a) The abyss is dangerous. One should strive to attain small things only.
b) "One should strive to attain small things only." For the middle has not yet been passed.

Six in the third place:
a) Forward and backward, abyss on abyss. In danger like this, pause at first and wait,
Otherwise you will fall into a pit in the abyss. Do not act in this way.
b) "Forward and backward, abyss on abyss": here any effort ends up as impossible.

Six in the fourth place:
a) A jug of wine, a bowl of rice with it; earthen vessels
Simply handed in through the window. There is certainly no blame in this.
b) "A jug of wine, a bowl of rice with it." It is the boundary line between firm and yielding.

O Nine in the fifth place:
a) The abyss is not filled to overflowing. It is filled to the rim. No blame.
b) "The abyss is not filled to overflowing," for the central line is not yet great.

Six at the top:
a) Bound with cord and ropes, shut in between thorn-hedged poison walls:
For three years one does not find the way. Misfortune.
b) The six at the top has lost the way. This misfortune continues for three years.



《易經》第三十卦         離      離為火         離上離下

[下一卦]

　　離：利貞，亨。 畜牝牛，吉。

彖曰：離，麗也﹔日月麗乎天，百谷草木麗乎土，重明以麗乎正，乃化成
      天下。 柔麗乎中正，故亨﹔是以畜牝牛吉也。

象曰：明兩作離，大人以繼明照于四方。
      
　　初九：履錯然，敬之無咎。
　　象曰：履錯之敬，以辟咎也。

　　六二：黃離，元吉。
  　象曰：黃離元吉，得中道也。

　　九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。
　　象曰：日昃之離，何可久也。

　　九四：突如其來如，焚如，死如，棄如。
　　象曰：突如其來如，無所容也。

　　六五：出涕沱若，戚嗟若，吉。
　　象曰：六五之吉，離王公也。

　　上九：王用出征，有嘉折首，獲其匪丑，無咎。
　　象曰：王用出征，以正邦也。

                     離卦終

30. Li - The Clinging, Fire

The Sequence
In a pit there is certain to be something clinging within. Hence there follows the hexagram of
The Cling. The Clinging means resting on something.

The Judgement
The Clinging. Perseverance furthers. It brings success. Care of the cow brings good fortune.

The Image
That which is bright rises twice: The image of Fire.
Thus the great man, by perpetuating this brightness, illumines the four quarters of the world.
[The superior bring world peace and great harmony.]

The Lines
Nine at the beginning:
a0 The footprints run crisscross. If one is seriously intent, no blame.
b) Seriousness when footprints run crisscross serves in avoiding blame.

O Six in the second place:
a) Yellow light. Supreme good fortune.
b) The supreme good fortune of yellow light lies in the fact that one has found the middle way.
[The doctrine of the mean is the teaching of the middle way.]

Nine in the third place:
a) In the light of the setting sun, men either beat the pot and sing or loudly bewail the approach of
old age. Misfortune.
b) How can one wish to hold for long the light of this setting sun ?

Nine in the fourth place:
a) Its coming is sudden; it flames up, dies down, is thrown away.
b) "Its coming is sudden." Yet in itself it has nothing that would cause it to be accepted.

O Six in the fifth place:
a) Tears in floods, sighing and lamenting. Good fortune.
b) The good fortune of the six in the fifth place clings to king and prince.

Nine at the top:
a) The king uses him to march forth and chastise.
Then it is best to kill the leaders and take captive the followers. No blame.
b) "The king uses him to march forth and chastise": in order to bring the country under discipline.



《易經》第三十一卦       咸      澤山咸         兌上艮下

[下一卦]

　　咸：亨，利貞，取女吉。

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以
      亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平﹔
      觀其所感，而天地萬物之情可見矣！

象曰：山上有澤，咸﹔君子以虛受人。
      
　　初六：咸其拇。
　　象曰：咸其拇，志在外也。

　　六二：咸其腓，凶，居吉。
　　象曰：雖凶，居吉，順不害也。

　　九三：咸其股，執其隨，往吝。
　　象曰：咸其股，亦不處也。 志在隨人，所執下也。

　　九四：貞吉悔亡，憧憧往來，朋從爾思。
　　象曰：貞吉悔亡，未感害也。 憧憧往來，未光大也。

　　九五：咸其脢，無悔。
　　象曰：咸其脢，志末也。

　　上六：咸其輔，頰，舌。
　　象曰：咸其輔，頰，舌，滕口說也。

                     咸卦終

31. Hsien - Influence (Wooing)

The Sequence
After there are heaven and earth, there are the individual things.
After individual things have come into being, there are the two sexes.
After there are male and female, there is the relationship between husband and wife.
After the relationship between husband and wife exists, there is the relationship between fsther and son.
After the relationship between father and son exists, there is the relationship between prince and servant.
After the relationship between prince and servant exists, there is the difference between superior and inferior.
After the difference between superior and inferior exists, the rules of propriety and of right can operate.
[This is not the sequence but the teaching of Daxue and Zhongyong regarding the 6 relationships.]
[The initial stage of Taoism is not mentioned. That is the Wu Chi creates the Tai Chi or Yin and Yang. Then
come the heaven or sky and earth. Following this come individual things.]

The Judgement
Influence. Success. Perseverance furthers. To take a maiden to wife brings good fortune.

Commentary on the Decision
Influence means stimulation. The weak is above, the strong below. The forces of the two stimulate and respond to each
other, so they unite.
Keeping still and joyousness. The masculine subordinates itself to the feminine. Hence it is said: "Success. Perseverance
furthers. To take a maiden to wife brings good fortune."
Heaven and earth stimulates each other, and all things take shape and come into being. The holy man stimulates the hearts
of men, and the world attains peace and rest. If we contemplate the outgoing stimulating influences, we can know the nature
of heaven and earth and all beings.
[I add this in order to show how Confucius used this hexagram to write and say about his teaching. See also Chia Jen or
The Family (The Clan) hexagram for further comments.
Contemplation of the hexagram or meditate upon it, one should be able to understand the working of the universe.]

The Image
A lake in the mountain: The image of Influence.
Thus the superior man encourage the people to approach him by his readiness to receive them.*
* Literally: Thus the superior man receives people by virtue of emptiness.
[Superior man duals on emptiness or neutrality of mind.]

The Lines
Six at the beginning:
a) The influence shows itself in the big toe.
b) Influence in the big toe: the will is directed outward.

Six in the second place:
a) The influence shows itself in the calves of the legs. Misfortune. Tarrying brings good fortune.
b) Even though misfortune threatens, tarrying brings good fortune. One does not come to harm through devotion.

Nine in the third place:
a) The influence shows itself in the thighs. Hold to that which follows it. To continue is humiliating.
b) "The influence shows itself in the thighs." For he cannot keep still.
When the will is directed to thighs that one's followers hold to, this is very base.

O Nine in the fourth place:
a) Perseverance brings good fortune. Remorse disappears. If a man is agitated in mind, and his thoughts
go hither and thither, only those friends on whom he fixes his conscious thoughts will follow.
b) "Perseverance brings good fortune. Remorse disappears." Because in this way one does not stir up
anything injurious. Thoughts going hither and thither in agitation by this one has as yet no clear light
[Mind should be empty or neutral, then you will be able to see the light in the tunnel.]

MB>O Nine in the fifth place:
a) The influence shows itself in the back of the neck. No remorse.
b) "The influence shows itself in the back of the neck." The will is directed to the ramifications.

Six at the top:
a) The influence shows itself in the jaw, cheeks, and tongue.
b) "The influence shows itself in the jaws, cheeks and tongue." He opens his mouth and chatters.
[The superior man has to preach. This is his duty.]


《易經》第三十二卦       恆      雷風恆         震上巽下

[下一卦]

　　恆：亨，無咎，利貞，利有攸往。

彖曰：恆，久也。 剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。 恆
      亨無咎，利貞﹔ 久於其道也，天地之道，恆久而不已也。 利有攸
      往，終則有始也。日月得天，而能久照，四時變化，而能久成，聖
      人久於其道，而天下化成﹔觀其所恆，而天地萬物之情可見矣！

象曰：雷風，恆﹔君子以立不易方。
      
　　初六：浚恆，貞凶，無攸利。
　　象曰：浚恆之凶，始求深也。

　　九二：悔亡。
　　象曰：九二悔亡，能久中也。

　　九三：不恆其德，或承之羞，貞吝。
　　象曰：不恆其德，無所容也。

　　九四：田無禽。
　　象曰：久非其位，安得禽也。

　　六五：恆其德，貞，婦人吉，夫子凶。
　　象曰：婦人貞吉，從一而終也。 夫子制義，從婦凶也。

　　上六：振恆，凶。
　　象曰：振恆在上，大無功也。

                     恆卦終

32. Heng - Duration

The Sequence
The way of husband and wife must not be other than long-lasting. Hence there follows the hexagram of
Duration. Duration means long-lasting.
[Divorce is not encouraged and is wrong. The hexagram shows the girl on top. This must be the best position for sex.]

The Judgement
Duration. Success. No blame. Perseverance furthers. It furthers one to have somewhere to go.

The Image
Thunder and wind: the image of Duration. Thus the superior man stands firm and does not change his direction.

The Lines
Six at the beginning.
a) Seeking duration too hastily brings misfortune persistently. Nothing that would further.
b) The misfortune of seeking duration too hastily arises from wanting too much immediately on the onset.

O Nine in the second place:
a) Remorse disappears.
b) Remorse disappears for the nine in the second place, because it is permanently central.

Nine in the third place:
a) He who does not give duration to his character meets with disgrace. Persistent humiliation.
b) "He who does not give duration to his character" meets with no toleration.

Nine in the fourth place:
a) No game in the field.
b) When one is forever absent from one's place, how can one find game?

Six in the fifth place:
a) Giving duration to one's character through perseverance.
This is good fortune for a woman, misfortune for a man.
b) Perseverance brings good fortune for a woman, because she follows one man all her life. A man must
hold to his duty; if he follows the woman, the results are bad.

Six at the top:
a) Restlessness as an enduring condition brings misfortune.
b) Restlessness as an enduring condition in a high position is wholly without merit.


《易經》第三十三卦       囗      天山囗         乾上艮下

[下一卦]

　　囗：亨，小利貞。

彖曰：囗亨，囗而亨也。 剛當位而應，與時行也。 小利貞，浸而長也。
      囗之時義大矣哉！

象曰：天下有山，囗﹔君子以遠小人，不惡而嚴。
      
　　初六：囗尾，厲，勿用有攸往。
　　象曰：囗尾之厲，不往何災也。

　　六二：執之用黃牛之革，莫之勝說。
　　象曰：執用黃牛，固志也。

　　九三：系囗，有疾厲，畜臣妾吉。
　　象曰：系囗之厲，有疾憊也。 畜臣妾吉，不可大事也。

　　九四：好囗君子吉，小人否。
　　象曰：君子好囗，小人否也。

　　九五：嘉囗，貞吉。
　　象曰：嘉囗貞吉，以正志也。

　　上九：肥囗，無不利。
　　象曰：肥囗，無不利﹔無所疑也。

囗 =  □ + ` + 豚 

                     囗卦終

33. Tun - Retreat

The Sequence
Things cannot abide forever in their place: hence there follows the hexagram of Retreat.
Retreat means withdrawing.

The Judgement
Retreat. Success. In what is small, perseverance furthers.

The Image
Mountain under heaven: the image of Retreat.
Thus the superior man keeps the inferior man at a distance, not angrily but with reserve.
[It seems the comment in all the images are directed at the superior man. This is a kind of message
for the superior man to act and follow.]

The Lines
+ Six at the beginning:
a) At the tail in retreat. This is dangerous. One must not wish to undertake anything.
b) If one undertakes nothing while exposed to the danger of the retreating tail, what misfortune could befall one?

+ Six in the second place:
a) He holds him fast with yellow oxhide. No one can tear him loose.
b) "He holds him fast with yellow oxhide": this means a firm will.

Nine in the third place:
a) A halted retreat is nerve-wracking and dangerous.
To retain people as men- and maidservants brings good fortune.
b) The danger of a halted retreat is nerve-wracking; this brings fatigue.
"To retain people as men- and maidservants brings good fortune." True enough, but one cannot use them in great things.

Nine in the fourth place:
a) Voluntary retreat brings good fortune to the superior man and downfall to the inferior man.
b) The superior man retreats voluntarily; this brings downfall for the inferior man.

O Nine in the fifth place:
a) Friendly retreat. Perseverance brings good fortune.
b) "Friendly retreat. Perseverance brings good fortune," because the will thereby reaches a correct decision.

Nine at the top:
a) Cheerful retreat. Everything serves to further.
b) "Cheerful retreat. Everything serves to further," because there is no longer any possibility of doubt.


《易經》第三十四卦       大壯        雷天大壯       震上乾下  

[下一卦]

　　大壯：利貞。

彖曰：大壯，大者壯也。 剛以動，故壯。 大壯利貞﹔大者正也。正大而
      天地之情可見矣！

象曰：雷在天上，大壯﹔君子以非禮勿履。
      
　　初九：壯于趾，征凶，有孚。
　　象曰：壯于趾，其孚窮也。

　　九二：貞吉。
　　象曰：九二貞吉，以中也。

　　九三：小人用壯，君子用罔，貞厲。 羝羊觸藩，羸其角。
　　象曰：小人用壯，君子罔也。

　　九四：貞吉悔亡，藩決不羸，壯于大輿之囗。
　　象曰：藩決不羸，尚往也。

　　六五：喪羊于易，無悔。
　　象曰：喪羊于易，位不當也。

　　上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。
　　象曰：不能退，不能遂，不祥也。 艱則吉，咎不長也。

囗  = 車 + 復

                     大壯卦終

34. Ta Chuang - The Power Of The Great

The Sequence
Things cannot retreat forever, hence there follows The Power Of The Great.

The Judgement
The Power Of The Great. Perseverance furthers.

The Image
Thunder in heaven above: The image of The Power Of The Great.
Thus the superior man does not tread upon paths that do not accord with established order.

The Lines
Nine at the beginning:
a) Power in the toes. Continuing brings misfortune. This is certainly true.
b) "Power in the toes." This certainly lead to failure.

Nine in the second place:
a) Perseverance brings good fortune.
b) The nine in the second place finds good fortune through perseverance because it is in a central place.

Nine in the third place:
a) The inferior man works through power. The superior man does not act thus. To continue is dangerous.
A goat butts against a hedge and gets its horns entangled.
b) The inferior man uses his power. Thus the superior man does not do.

O Nine in the fourth place:
a) Perseverance brings good fortune. Remorse disappears.
The hedge opens; there is no entanglement. Power depends upon the axle of a big cart.
b) "The hedge opens; there is no entanglement." It can go upward.

Six in the fifth place"
a) Loses the goat with ease. No remorse.
b) "Loses the goat with ease," because the place is not the appropriate one.

Six at the top:
a) A goat butts against a hedge. It cannot go backward, it cannot go forward. Nothing serves to further.
If one notes the difficulty, this brings good fortune.
b) "It cannot go backward, it cannot go forward." This does not bring luck.
"If one notes the difficulty, this brings good fortune." The mistake is not lasting.


《易經》第三十五卦       晉      火地晉         離上坤下

[下一卦]

　　晉：康侯用錫馬蕃庶，晝日三接。

彖曰：晉，進也。 明出地上，順而麗乎大明，柔進而上行。 是以康侯用
      錫馬蕃庶，晝日三接也。

象曰：明出地上，晉﹔君子以自昭明德。
      
　　初六：晉如，摧如，貞吉。 罔孚，裕無咎。
　　象曰：晉如，摧如﹔獨行正也。 裕無咎﹔未受命也。

　　六二：晉如，愁如，貞吉。 受茲介福，于其王母。
　　象曰：受之介福，以中正也。

　　六三：眾允，悔亡。
　　象曰：眾允之，志上行也。

　　九四：晉如碩鼠，貞厲。
　　象曰：碩鼠貞厲，位不當也。

　　六五：悔亡，失得勿恤，往吉無不利。
　　象曰：失得勿恤，往有慶也。

　　上九：晉其角，維用伐邑，厲吉無咎，貞吝。
　　象曰：維用伐邑，道未光也。

                     晉卦終

35. Chin - Progress

The Sequence
Beings cannot stay forever in a state of power; hence there follows the hexagram of Progress.
Progress means expansion.

The Judgement
Progress. The powerful prince is honoured with horses in large numbers.
In a single day he is granted audience three times.

The Image
The sun rises above the earth: The image of Progress.
Thus the superior man himself brightens his bright virtue.

The Lines
Six at the beginning:
a) Progress, but turned back. Perseverance brings good fortune.
If one meets with no confidence, one should remains calm. No mistake.
b) "Progress, but turned back." Solitary, he walks in the right. Composure is not a mistake.
One has not yet received the command.

Six in the second place:
a) Progressing, but in sorrow. Perseverance brings good fortune.
Then one obtains great happiness from one's ancestress.
b) "One obtains great happiness," because of the central and correct position.

Six in the third place:
a) All are in accord. Remorse disappears.
b) "All are in good accord," because there is a will to go upward.

Nine in the fourth place:
a) Progress like a hamster. Perseverance brings danger.
b) A hamster gets into danger through perseverance; the place is not appropriate.

O Six in the fifth place:
a) Remorse disappears. Take not gain and loss at heart.
Undertakings bring good fortune. Everything serves to further.
b) "Take not gain and loss to heart." Undertaking brings blessing.

Nine at the top:
a) Making progress with the horns is permissible only for the purpose of punishing one's own city.
To be conscious of danger brings good fortune. No blame. Perseverance brings humiliation.
b) "Permissible only for the purpose of punishing one's own city." The way is not yet in the light.


《易經》第三十六卦       明夷        地火明夷       坤上離下  

[下一卦]

　　明夷：利艱貞。

彖曰：明入地中，明夷。 內文明而外柔順，以蒙大難，文王以之。 利艱
      貞，晦其明也，內難而能正其志，箕子以之。

象曰：明入地中，明夷﹔君子以蒞眾，用晦而明。
      
　　初九：明夷于飛，垂其翼。 君子于行，三日不食， 有攸往，主人有
      言。
　　象曰：君子于行，義不食也。

　　六二：明夷，夷于左股，用拯馬壯，吉。
　　象曰：六二之吉，順以則也。

　　九三：明夷于南狩，得其大首，不可疾貞。
　　象曰：南狩之志，乃大得也。

　　六四：入于左腹，獲明夷之心，出于門庭。
　　象曰：入于左腹，獲心意也。

　　六五：箕子之明夷，利貞。
　　象曰：箕子之貞，明不可息也。

　　上六：不明晦，初登于天，后入于地。
　　象曰：初登于天，照四國也。 后入于地，失則也。

                     明夷卦終

36. Ming I - Darkening Of The Light

The Sequence
Expansion will certainly encounter resistance and injury. Hence there follows the hexagram of
Darkening Of The Light. Darkening means damage, injury.

The Judgement
Darkening Of The Light. In adversity it furthers one to be persevering.

The Image
The light has sunk into the earth: The image of Darkening Of The Light.
Thus does the superior man live with the great mass: he veils his light, yet still shines.

The Lines
Nine at the beginning:
a) Darkening of the light during flight. He lowers his wings. The superior man does not eat for three days
on his wandering. But he has somewhere to go. The host has occassion to gossip about him.
b) It is the obligation of the superior man to refrain from eating during his wanderings.

O Six in the second place:
a) Darkening of the light injures him in the left thigh. He gives aid with the strength of a horse. Good fortune.
b) The good fortune of the six in the second place comes from its devotion to the rule.

Nine in the third place:
a) Darkening of the light during the hunt in the south. Their great leader is captured.
One must not expect perseverance too soon.
b) The purpose of the hunt in the south has great success.

Six in the fourth place:
a) He penetrates the left side of the belly. One gets at the very heart of the darkening of the light,
And leaves gate and courtyard.
b) "He penetrates the left side of the belly," that is, he finds out the inmost sentiment of the heart.

O Six in the fifth place:
a) Darkening of the light as with Prince Chi. Perseverance furthers.
b) The perseverance of Prince Chi shows that the light cannot be extinguished.

+ Six at the top:
a) Not light but darkness. First he climbed up to heaven, then he plunged into the depths of the earth.
b) "First he climbed up to heaven." Thus he might have been able to illumine the lands of all the four
quarters of the earth.
"Then he plunged into the depths of the earth," because he had lost the rule.


《易經》第三十七卦       家人        風火家人       巽上離下  

[下一卦]

　　家人：利女貞。

彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有
      嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而
      家道正﹔正家而天下定矣。

象曰：風自火出，家人﹔君子以言有物，而行有恆。
      
　　初九：閑有家，悔亡。
　　象曰：閑有家，志未變也。

　　六二：無攸遂，在中饋，貞吉。
　　象曰：六二之吉，順以巽也。

　　九三：家人嗃嗃，悔厲吉﹔婦子嘻嘻，終吝。
　　象曰：家人嗃嗃，未失也﹔婦子嘻嘻，失家節也。

　　六四：富家，大吉。
　　象曰：富家大吉，順在位也。

　　九五：王假有家，勿恤吉。
　　象曰：王假有家，交相愛也。

　　上九：有孚威如，終吉。
　　象曰：威如之吉，反身之謂也。

                     家人卦終

37. Chia Jen - The Family (The Clan)

The Sequence
He who is injured without, of a certainty draws back into his family. Hence there follows the hexagram
of the Family.

The Judgement
The Family. The perseverance of the woman furthers.

Commentary on the Decision
The Family. The correct place of the woman is within; the correct place of the man is without. That man and woman have
their proper places is the greatest concept in nature.
Among the members of the family there are strict rulers; these are the parents. When the father is in truth a father
and the son a son, when the elder brother is an elder brother and the younger brother a younger brother, the husband a
husband and the wife a wife, then the house is on the right way.
When the house is set in order, the world is established in a firm course.
[I added this in order to show you that Confucius copied from this hexagram to write the Daxue and Zhongyong. So
Confucius's writing and saying were mostly copied from old scriptures like I-Ching, Book of Poetry etc. I-Ching was
established around BC 1100 if King Wen was the writer, but I doubt so. This is because saying in the Book of Poetry
and other old scriptures had great influence on Chinese culture. Confucius just gathered the family points of view
to establish his own teaching. He was a failure in teaching the various princes who did not employ him in high office.]

The Image
Wind comes forth from fire: The image of The Family.
Thus the superior man has substance in his words and duration in his way of life.

The Lines
Nine at the beginning:
a) Firm seclusion within the family. Remorse disappears.
b) " firm seclusion within the family ": the will has not yet changed.

O Six in the second place:
a) She should not follow her whims. She must attend within to the food.
Perseverance brings good fortune.
b) The good fortune of the six in the second place depends upon devotion and gentleness.

Nine in the third place:
a) When tempers flare up in the family, too great severity brings remorse. Good fortune nonetheless.
When woman and child dally and laugh, it leads in the end to humiliation.
b) "When tempers flare up in the family," nothing is as yet lost.
"When woman and child dally," the discipline of the house is lost.

Six in the fourth place:
a) She is the treasure of the house. Great good fortune.
b) "She is the treasure of the house. Great good fortune." For she is devoted and in her place.

O Nine in the fifth place:
a) As a king he approaches his family. Fear not. Good fortune.
b) "As a king he approaches his family": they associate with one another in love.

Nine at the top:
a) His work commands respect. In the end good fortune comes.
b) "Commands respect" and "good fortune": this indicates that one makes demands first of all upon oneself.


《易經》第三十八卦       睽      火澤睽         離上兌下

[下一卦]

　　睽：小事吉。

彖曰：睽，火動而上，澤動而下﹔ 二女同居，其志不同行﹔說而麗乎明，
      柔進而上行，得中而應乎剛﹔是以小事吉。 天地睽，而其事同也﹔
      男女睽，而其志通也﹔萬物睽，而其事類也﹔睽之時用大矣哉！

象曰：上火下澤，睽﹔君子以同而異。
      
　　初九：悔亡，喪馬勿逐，自復﹔見惡人無咎。
　　象曰：見惡人，以辟咎也。

　　九二：遇主于巷，無咎。
　　象曰：遇主于巷，未失道也。

　　六三：見輿曳，其牛掣，其人天且劓，無初有終。
　　象曰：見輿曳，位不當也。 無初有終，遇剛也。

　　九四：睽孤，遇元夫，交孚，厲無咎。
　　象曰：交孚無咎，志行也。

　　六五：悔亡，厥宗噬膚，往何咎。
　　象曰：厥宗噬膚，往有慶也。

　　上九：睽孤， 見豕負涂，載鬼一車， 先張之弧，后說之弧，匪寇婚
      媾，往遇雨則吉。
　　象曰：遇雨之吉，群疑亡也。

                     睽卦終

38. K'uei - Opposition

The Sequence
When the way of the Family draws to an end, misunderstandings come. Hence there follows the hexagram of 
Opposition. Opposition means misunderstanding.

The Judgement
Opposition. In small matters, good fortune.

The Image
Above, fire; below, the lake: The image of Opposition.
Thus amid all fellowship the superior man retains his individuality.
[In his wandering among the people, he maintains his neutrality state of mind.]

The Lines
Nine at the top:
a) Remorse disappears. If you lose your horse, do not run after it; it will come back of its own accord.
   When you see evil people, guard yourself against mistakes.
b) "When you see evil people," avoid mistakes.

O Nine in the second place:
a) One meets his lord in a narrow street. No blame.
b) If one meets his lord in a narrow street, one has not lost his way.

Six in the third place:
a) One sees the wagon dragged back, the oxen halted, a man's hair and nose cut off.
   Not a good beginning, but a good end.
b) "One sees the wagon dragged back": this happens because the place is not the right one.
   "Not a good beginning, but a good end": this happens through meeting one that is firm.

Nine in the fourth place:
a) Isolated through opposition, one meets a like-minded man with whom one can associate in good faith.
   Despite the danger, no blame.
b) Association in good faith, without blame: this means that the will effects its purpose.

O Six in the fifth place:
a) Remorse disappears. The companion bites his way through the wrappings.
   If one goes to him, how could it be a mistake ?
b) "The companion bites his way through the wrappings." If one goes to him, it brings blessing.

Nine at the top:
a) Isolated through opposition, one sees one's companion as a pig covered with dirt, as a wagon full of devils.
   First one draws a bow against him, then one lays the bow aside.
   He is not a robber; he will woo at the right time. As one goes, rain falls; then good fortune comes.
b) The good fortune of the rainfall means that all doubts disappear.