1. ䷘无妄：元亨，利貞。其匪正有眚，不利有攸往。Wu Wang: Wu Wang indicates great progress and success, while there will be advantage in being firm and correct. If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction.
彖傳: 无妄，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。无妄之往，何之矣？天命不佑，行矣哉？
Tuan Zhuan: In Wu Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength; we have the strong line (of the fifth place) in the central position, and responded to (by the weak second): - there will be 'great progress proceeding from correctness; such is the appointment of Heaven. 'If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction:' - whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help?
象傳: 天下雷行，物與无妄；先王以茂對時，育萬物。
Xiang Zhuan: The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.
2. 初九：无妄，往吉。
The first NINE, undivided, shows its subject free from all insincerity. His advance will be accompanied with good fortune.
象傳: 无妄之往，得志也。
Xiang Zhuan: When 'he who is free from insincerity makes any movement,' he will get what he desires.
3. 六二：不耕獲，不菑畬，則利有攸往。
The second SIX, divided, shows one who reaps without having ploughed (that he might reap), and gathers the produce of his third year's fields without having cultivated them the first year for that end. To such a one there will be advantage in whatever direction he may move.
象傳: 不耕獲，未富也。
Xiang Zhuan: 'He reaps without having ploughed:' - (the thought of) riches to be got had not risen (in his mind).
4. 六三：无妄之災，或繫之牛，行人之得，邑人之災。
The third SIX, divided, shows calamity happening to one who is free from insincerity - as in the case of an ox that has been tied up. A passer by finds it (and carries it off), while the people in the neighbourhood have the calamity (of being accused and. apprehended).
象傳: 行人得牛，邑人災也。
Xiang Zhuan: 'The passer-by gets the ox:' - this proves a calamity to the people of the neighbourhood.
5. 九四：可貞，无咎。
The fourth NINE, undivided, shows (a case) in which, if its subject can remain firm and correct, there will be no error.
象傳: 可貞无咎，固有之也。
Xiang Zhuan: 'If he can remain firm and correct there will be no error:' - he firmly holds fast (his correctness).
6. 九五：无妄之疾，勿藥有喜。
The fifth NINE, undivided, shows one who is free from insincerity, and yet has fallen ill. Let him not use medicine, and he will have occasion for joy (in his recovery).
象傳: 无妄之藥，不可試也。
Xiang Zhuan: 'Medicine in the case of one who is free from insincerity!' - it should not be tried (at all).
7. 上九：无妄，行有眚，无攸利。
The topmost NINE, undivided, shows its subject free from insincerity, yet sure to fall into error, if he take action. (His action) will not be advantageous in any way.
象傳: 无妄之行，窮之災也。
Xiang Zhuan: 'The action (in this case) of one who is free from insincerity' will occasion the calamity arising from action (when the time for it is) exhausted.
（by James Legge）
SKILL: 山雷颐(戊子)
1. ䷚頤: 貞吉。觀頤，自求口實。Yi: Yi indicates that with firm correctness there will be good fortune (in what is denoted by it). We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment.
彖傳: 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；頤之時大矣哉！
Tuan Zhuan: 'Yi indicates that with firm correctness there will be good fortune:' - when the nourishing is correct, there will be good fortune. 'We must look at what we are seeking to nourish:' - we must look at those whom we wish to nourish. 'We must by the exercise of our thoughts seek the proper aliment:' - we must look to our own nourishing of ourselves. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time!
象傳: 山下有雷，頤；君子以慎言語，節飲食。
Xiang Zhuan: (The trigram representing) a mountain and under it that for thunder form Yi. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.
2. 初九：舍爾靈龜，觀我朵頤，凶。
The first NINE, undivided, (seems to be thus addressed), 'You leave your efficacious tortoise, and look at me till your lower jaw hangs down.' There will be evil.
象傳: 觀我朵頤，亦不足貴也。
Xiang Zhuan: 'You look at me till your (lower) jaw hangs down:' - (the subject of the line) is thus shown unfit to be thought noble.
3. 六二：顛頤，拂經，于丘頤，征凶。
The second SIX, divided, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height (above), advance towards which will lead to evil.
象傳: 六二征凶，行失類也。
Xiang Zhuan: 'The evil of advance by the subject of the second SIX, (divided),' is owing to his leaving in his movements his proper associates.
4. 六三：拂頤，貞凶，十年勿用，无攸利。
The third SIX, divided, shows one acting contrary to the method of nourishing. However firm he may be, there will be evil. For ten years let him not take any action, (for) it will not be in any way advantageous.
象傳: 十年勿用，道大悖也。
Xiang Zhuan: 'For ten years let him not take any action:' - his course is greatly opposed (to what is right).
5. 六四：顛頤，吉，虎視眈眈，其欲逐逐，无咎。
The fourth SIX, divided, shows one looking downwards for (the power to) nourish. There will be good fortune. Looking with a tiger's downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error.
象傳: 顛頤之吉，上施光也。
Xiang Zhuan: 'The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position.
6. 六五：拂經，居貞吉，不可涉大川。
The fifth SIX, divided, shows one acting contrary to what is regular and proper; but if he abide in firmness, there will be good fortune. He should not, (however, try to) cross the great stream.
象傳: 居貞之吉，順以從上也。
Xiang Zhuan: 'The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following (the subject of the line) above.
7. 上九：由頤，厲吉，利涉大川。
The sixth NINE, undivided, shows him from whom comes the nourishing. His position is perilous, but there will be good fortune. It will be advantageous to cross the great stream.
象傳: 由頤厲吉，大有慶也。
Xiang Zhuan: 'The good fortune, notwithstanding the peril of his position, of him from whom comes the nourishing,' affords great cause for congratulation.
（by James Legge）
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