1. 坎：習坎，有孚，維心亨，行有尚。Kan: Kan, here repeated, shows the possession of sincerity, through which the mind is. penetrating. Action (in accordance with this) will be of high value.
彖傳: 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！
Tuan Zhuan: Kan repeated shows us one defile succeeding another. This is the nature of water; - it flows on, without accumulating its volume (so as to overflow); it pursues its way through a dangerous defile, without losing its true (nature). That 'the mind is penetrating' is indicated by the strong (line) in the centre. That 'action (in accordance with this) will be of high value' tells us that advance will be followed by achievement. The dangerous (height) of heaven cannot be ascended; the difficult places of the earth are mountains, rivers, hills, and mounds. Kings and princes arrange by means of such strengths, to maintain their territories. Great indeed is the use of (what is here) taught about seasons of peril.
象傳: 水洊至，習坎；君子以常德行，習教事。
Xiang Zhuan: (The representation of) water flowing on continuously forms the repeated Kan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.
2. 初六：習坎，入于坎窞，凶。
The first SIX, divided, shows its subject in the double defile, and (yet) entering a cavern within it. There will be evil.
象傳: 習坎入坎，失道凶也。
Xiang Zhuan: 'In the double defile, he enters a cavern within it:' - he has missed his (proper) way, and there will be evil.
3. 九二：坎有險，求小得。
The second NINE, undivided, shows its subject in all the peril of the defile. He will, however, get a little (of the deliverance) that he seeks.
象傳: 求小得，未出中也。
Xiang Zhuan: 'He will get a little (of the deliverance) that he seeks:' - he will not yet escape from his environed position.
4. 六三：來之坎坎，險且枕，入于坎窞，勿用。
The third SIX, divided, shows its subject, whether he comes or goes ( =descends or ascends), confronted by a defile. All is peril to him and unrest. (His endeavours) will lead him into the cavern of the pit. There should be no action (in such a case).
象傳: 來之坎坎，終无功也。
Xiang Zhuan: 'Whether he comes or goes, he is confronted by a defile:' - he will never (in such circumstances) achieve any success.
5. 六四：樽酒簋貳，用缶，納約自牖，終无咎。
The fourth SIX, divided, shows its subject (at a feast), with (simply) a bottle of spirits, and a subsidiary basket of rice, while (the cups and bowls) are (only) of earthenware. He introduces his important lessons (as his ruler's) intelligence admits. There will in the end be no error.
象傳: 樽酒簋貳，剛柔際也。
Xiang Zhuan: '(Nothing but) a bottle of spirits and a subsidiary basket of rice:' - (these describe) the meeting at this point of (those who are represented by) the strong and weak lines.
6. 九五：坎不盈，祗既平，无咎。
The fifth NINE, undivided, shows the water of the defile not yet full, (so that it might flow away); but order will (soon) be brought about. There will be no error.
象傳: 坎不盈，中未大也。
Xiang Zhuan: 'The water in the defile is not full (so as to flow away):' - (the virtue indicated by) the central situation is not yet (sufficiently) great.
7. 上六：係用徽纆，寘于叢棘，三歲不得，凶。
The topmost SIX, divided, shows its subject bound with cords of three strands or two strands, and placed in the thicket of thorns. But in three years he does not learn the course for him to pursue. There will be evil.
象傳: 上六失道，凶三歲也。
Xiang Zhuan: 'The sixth line, divided, shows its subject missing his (proper) course:' - 'there will be evil for three years.'
(by James Legge)
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