In dreamed at shopping mall 19/7/2016

Part 1
Verse:
【卦语】：虎伏在路途，行人莫乱呼；路旁须仔细，灾祸自然无。
【释义】：虎无伤人意，人莫犯虎星。这只卧伏路途的猛虎，似睡非睡，虽然没有攻击你意思，却有潜在的危险。你这个行，可要小心翼翼，不能不呼不叫，将它惊觉。当你绕过老虎的时候，一定要将脚步放轻，再放轻。绕过了这虎星，灾祸当然就让乐避开了。 签诗告诉我，在行事的全过程中，最重要的是保密，不要张杨也去，莫乱呼就是这个意思。第二是不要惊慌，沉着稳健，仔细迅速地躲过这一关，趁对方没有清醒过来，赶快绕过去。 白虎凶神，是一束星辰的总算，=排列在每一年中的后四辰中，共有十二个凶煞时刻，这里简单介绍一下。 子年逢申，壬申月(壬七月)，申日申时。丑年逢酉(八月)，酉日酉时。寅逢戌，卯逢亥，辰逢子，已逢丑，午逢寅，未逢卯，申逢辰，酉逢已，戌逢午，亥逢未。 在上述年份中逢对应的月，日，时，都是大凶的，可得留神一些。

Part 2
Verse:
【诗曰】：佳音至，开笑颜，飞腾一去，披云上天，
【签释】：抽中了这支签，你可以开心地笑，尽情地乐，因为你带来的是佳音。你心想事成，马上可以实现。不论你是求职，求学，求财，求偶，无一不是上上大吉。仿佛看见你登上舷梯，就要走进波音7767的客舱。亲爱的朋友，莫非人就要出国，去大展宏图，实现生平的宏愿?这对于你还仅仅是一个开端，仅仅只是一次成功。未来的诸般滋味，千变万化，还要等着你去尝试，你应当有一个吃苦耐劳的心里准备。 

Ji Ji 既濟 Sign of 下離火上坎水 10/6/2016, Dreamed 17/12/2016

1. 既濟：亨，小利貞，初吉終亂。
    Ji Ji: Ji Ji intimates progress and success in small matters. There will be advantage in being firm and correct. There has been good fortune in the beginning; there may be disorder in the end.
    彖傳：既濟，亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。
    Tuan Zhuan: 'Ji Ji intimates progress and success:' - in small matters, that is, there will be that progress and success. 'There will be advantage in being firm and correct:' - the strong and weak (lines) are correctly arranged, each in its appropriate place. 'There has been good fortune in the beginning: - the weak (second line) is in the centre. 'In the end' there is a cessation (of effort), and 'disorder arises:' - the course (that led to rule and order) is (now) exhausted.
    象傳：水在火上，既濟；君子以思患而預防之。
    Xiang Zhuan: (The trigram representing) fire and that for water above it form Ji Ji. The superior man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.
2. 初九：曳其輪，濡其尾，无咎。
    The first NINE, undivided, (shows its subject as a driver) who drags back his wheel, (or as a fox) which has wet his tail. There will be no error.
    象傳：曳其輪，義无咎也。
    Xiang Zhuan: 'He drags back his wheel:' - as we may rightly judge, there will be no mistake.
3. 六二：婦喪其茀，勿逐，七日得。
    The second SIX, divided, (shows its subject as) a wife who has lost her (carriage-)screen. There is no occasion to go in pursuit of it. In seven days she will find it.
    象傳：七日得，以中道也。
    Xiang Zhuan: 'In seven days she will find it:' - for the course pursued is that indicated by the central position (of the line).
4. 九三：高宗伐鬼方，三年克之，小人勿用。
    The third NINE, undivided, (suggests the case of) K?o ?ung, who attacked the Demon region, but was three years in subduing it. Small men should not be employed (in such enterprises).
    象傳：三年克之，憊也。
    Xiang Zhuan: 'He was three years in subduing it:' - enough to make him weary.
5. 六四：繻有衣袽，終日戒。
    The fourth SIX, divided, shows its subject with rags provided against any leak (in his boat), and on his guard all day long.
    象傳：終日戒，有所疑也。
    Xiang Zhuan: 'He is on his guard all the day:' - he is in doubt about something.
6. 九五：東鄰殺牛，不如西鄰之禴祭，實受其福。
    The fifth NINE, undivided, shows its subject (as) the neighbour in the east who slaughters an ox (for his sacrifice); but this is not equal to the (small) spring sacrifice of the neighbour in the west, whose sincerity receives the blessing.
    象傳：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。
    Xiang Zhuan: 'The slaughtering of an ox by the neighbour in the east is not equal to (the small sacrifice of) the neighbour in the west:' - because the time (in the latter case is more important and fit). 'His sincerity receives the blessing:' - good fortune comes on a great scale.
7. 上六：濡其首，厲。
    The topmost SIX, divided, shows its subject with (even) his head immersed. The position is perilous.
    象傳：濡其首厲，何可久也。
    Xiang Zhuan: 'His head is immersed; the position is perilous:' - how could such a state continue long?
     (by James Legge)

Heng恆 Sign of 下巽上震 6/2/2016, 22/11/2017

1. 恆：亨，无咎，利貞，利有攸往。
    Heng: Heng indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous.
    彖傳：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨无咎，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！
    Tuan Zhuan: Heng denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, which are in mutual communication; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other: - these things are all found in Heng. (When it is said that) 'Heng indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. (When it is said that) 'Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen.
    象傳：雷風，恆；君子以立不易方。
    Xiang Zhuan: (The trigram representing) thunder and that for wind form Heng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).
2. 初六：浚恆，貞凶，无攸利。
    The first SIX, divided, shows its subject deeply (desirous) of long continuance. Even with firm correctness there will be evil; there will be no advantage in any way.
    象傳：浚恆之凶，始求深也。
    Xiang Zhuan: 'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things).
3. 九二：悔亡。
    The second NINE, undivided, shows all occasion for repentance disappearing.
    象傳：九二悔亡，能久中也。
    Xiang Zhuan: 'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:' - he can abide long in the due mean.
4. 九三：不恆其德，或承之羞，貞吝。
    The third NINE, undivided, shows one who does not continuously maintain his virtue. There are those who will impute this to him as a disgrace. However firm he may be, there will be ground for regret.
    象傳：不恆其德，无所容也。
    Xiang Zhuan: 'He does not continuously maintain his virtue:' - nowhere will he be borne with.
5. 九四：田无禽。
    The fourth NINE, undivided, shows a field where there is no game.
    象傳：久非其位，安得禽也。
    Xiang Zhuan: (Going) for long to what is not his proper place, how can he get game?
6. 六五：恆其德，貞，婦人吉，夫子凶。
    The fifth SIX, divided, shows its subject continuously maintaining the virtue indicated by it. In a wife this will be fortunate; in a husband, evil.
    象傳：婦人貞吉，從一而終也。夫子制義，從婦凶也。
    Xiang Zhuan: 'Such firm correctness in a wife will be fortunate:' - it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly: - for him to follow (like) a wife is evil.
7. 上六：振恆，凶。
    The topmost SIX, divided, shows its subject exciting himself to long continuance. There will be evil.
    象傳：振恆在上，大无功也。
    Xiang Zhuan: 'The subject of the topmost line is exciting himself to long continuance:' - far will he be from achieving merit.
    (by James Legge)

Jie 解 Sign of 下坎上震 1/9/2015

1. 解：利西南，无所往，其來復吉。有攸往，夙吉。
    Jie: In (the state indicated by) Jie advantage will be found in the south-west. If no (further) operations be called for, there will be good fortune in coming back (to the old conditions). If some operations be called for, there will be good fortune in the early conducting of them.
    彖傳：解，險以動，動而免乎險，解。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解，而雷雨作，雷雨作，而百果草木皆甲坼，解之時大矣哉！
Tuan Zhuan: In Jie we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril: - (this is the meaning of) Jie. 'In (the state indicated by) Jie, advantage will be found in the south-west:' - the movement (thus) intimated will win all. That 'there will be good fortune in coming back (to the old conditions)' shows that such action is that of the due medium. That 'if some operations be necessary, there will be good fortune in the early conducting of them' shows that such operations will be successful. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Jie.
    象傳：雷雨作，解；君子以赦過宥罪。
    Xiang Zhuan: (The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Jie. The superior man, in accordance with this, forgives errors, and deals gently with crimes.
2. 初六：无咎。
    The first SIX, divided, shows that its subject will commit no error.
    象傳：剛柔之際，義无咎也。
    Xiang Zhuan: The strong (fourth) line and the weak line here are in correlation: - we judge rightly in saying that 'its subject will commit no error.'
3. 九二：田獲三狐，得黃矢，貞吉。
    The second NINE, undivided, shows its subject catch, in hunting, three foxes, and obtain the yellow (= golden) arrows. With firm correctness there will be good fortune.
    象傳：九二貞吉，得中道也。
    Xiang Zhuan: 'The good fortune springing from the firm correctness of the second NINE, (undivided),' is due to its subject holding the due mean.
4. 六三：負且乘，致寇至，貞吝。
    The third SIX, divided, shows a porter with his burden, (yet) riding in a carriage. He will (only) tempt robbers to attack him. However firm and correct he may (try to) be, there will be cause for regret.
    象傳：負且乘，亦可醜也，自我致戎，又誰咎也。
    Xiang Zhuan: For 'a porter with his burden to be riding in a carriage' is a thing to be ashamed of. 'It is he himself that tempts the robbers to come:' - on whom besides can we lay the blame? (See Appendix III, i, 48.)
5. 九四：解而拇，朋至斯孚。
    (To the subject of) the fourth NINE, undivided, (it is said), 'Remove your toes. Friends will (then) come, between you and whom there will be mutual confidence.'
    象傳：解而拇，未當位也。
    Xiang Zhuan: 'Remove your toes:' - the places (of this line and of the third and first) are all inappropriate to them.
6. 六五：君子維有解，吉；有孚于小人。
    The fifth SIX, divided, shows (its subject), the superior man (= the ruler), executing his function of removing (whatever is injurious to the idea of the hexagram), in which case there will he good fortune, and confidence in him will be shown even by the small men.
    象傳：君子有解，小人退也。
    Xiang Zhuan: When 'the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),' small men will of themselves retire.
7. 上六：公用射隼于高墉之上，獲之，无不利。
    In the sixth SIX, divided, we see a feudal prince (with his bow) shooting at a falcon on the top of a high wall, and hitting it. (The effect of his action) will be in every way advantageous.
    象傳：公用射隼，以解悖也。
    Xiang Zhuan: 'A prince with his bow shoots a falcon:' - thus he removes (the promoters of) rebellion.
    (by James Legge)

Got it from the Tai Tsz Temple of dream, 27/12/2014

FORM: 天雷无妄
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）

Sign 13/3/2013

Part 1
Verse:
〖诗曰〗不远有近，似易似难，等闲一事，云中笑看。
Explanation:
〖签释〗这条签如果光从字面上看浅显明白，很容易被忽视。其实，中间深藏着玄机，不经点破，是难以弄懂得。原来这件等闲的小事，这件不远不近，似易似难，中不溜儿的事情要办得完善的话，关键在于"云中笑看"。
易经八卦里，乾，坤，震，巽，坎，离，艮，兑所对自然事物分别为天地雷，水，火，山，泽。按照今天的常识，谁都会认为云是由水蒸气凝而成，主要构成成份应为水。那么，签诗中的云是不是代表水，代表"离"卦呢?错了，古人认为云是当聚集而成的所以，将云归为一类，也就是说，对应的卦应当是"巽"。巽卦，所对应的方位是东南，季节是春夏之交，所对应的动物是属相是鸡，属性是入，这个入含进入，进一步，渗透等意思。你将这些与自己卜问的事联系在一起反复考虑几遍，就是顿然大悟的。

Part 2
Verse:
〖卦语〗红叶无颜色，凋零一夜风；邻鸡醒午梦，心事总成空。
Explanation:
〖释义〗萧飒的秋风，一夜之间竟将红叶糟蹋得破败不堪。 良好的愿望，就象白日的美梦，被邻居家的雄鸡惊破。 自古红颜多薄命，不幸的原因之一，就是因为美丽贤慧而遭到妒忌的暗箭---------风言语的攻击，巽如风如鸡，五行属木。这种毁灭性的打击可以理解为所有人为的口头信息，比如：错误的命令，坏消息，挑拨离间的馋言，诬蔑，诽谤，恐吓，虚伪的甜言蜜语… "巽在床下，丧其资斧。"后果是不吉利的。有丧失资财的可能性，好事成空，转为败局。 此签要求我们，谨防来自东南方向的女人和一个仪表整洁的文人，此人是一个油滑的小官史，姓氏中带有草木偏旁。在你家里，室内不要摆放花草盆栽，也不要持那种招风的山水树木鸡禽图画。事情最终还要靠较高职位的官员，为你说话，化解凶薮。

Yu 豫 5/11/2011

1. 豫：利建侯，行師。
   Yu: Yu indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.
   彖傳: 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！
   Tuan Zhuan: In Yu we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yu (the Condition of harmony and satisfaction). In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth; - how much more will it be so (among men) in 'the setting up of feudal princes and putting the hosts in motion!' Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yu!
   象傳: 雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。
   Xiang Zhuan: (The trigrams for) the earth and thunder issuing from it with its crashing noise form Yu. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, when they associated with Him (at the service) their highest ancestor and their father.
2. 初六：鳴豫，凶。
   The first SIX, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil.
   象傳: 初六鳴豫，志窮凶也。
   Xiang Zhuan: 'The (subject of the) first six proclaims his pleasure and satisfaction:' - there will be evil; his wishes have been satisfied to overflowing.
3. 六二：介于石，不終日，貞吉。
   The second SIX, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune.
   象傳: 不終日，貞吉；以中正也。
   Xiang Zhuan: '(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:' - this is shown by the central and correct position (of the line).
4. 六三：盱豫，悔。遲有悔。
   The third SIX, divided, shows one looking up (for favours), while he indulges the feeling of pleasure and satisfaction. If he would understand!--If he be late in doing so, there will indeed be occasion for repentance.
   象傳: 盱豫有悔，位不當也。
   Xiang Zhuan: 'He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:' - this is intimated by the position not being the appropriate one.
5. 九四：由豫，大有得。勿疑。朋盍簪。
   The fourth NINE, undivided, shows him from whom the harmony and satisfaction come. Great is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.
   象傳: 由豫，大有得；志大行也。
   Xiang Zhuan: 'From him the harmony and satisfaction come; great is the success which he obtains:' - his aims take effect on a grand scale.
6. 六五：貞疾，恆不死。
   The fifth six, divided, shows one with a chronic complaint, but who lives on without dying.
   象傳: 六五貞疾，乘剛也。恆不死，中未亡也。
   Xiang Zhuan: '(The subject of) the fifth six has a chronic complaint:' - this is shown by his being mounted on the strong (line). 'He still lives on without dying:' - he is in the central position, (and its memories of the past) have not yet perished.
7. 上六：冥豫，成有渝，无咎。
   The topmost six, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error.
   象傳: 冥豫在上，何可長也。
   Xiang Zhuan: 'With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line): - how can one in such a condition continue long?
   (by James Legge)

Kan 坎 13/10/2011

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)

Ge 革 Sign of 30/3/2010

1. 革：巳日乃孚，元亨利貞，悔亡。
   Ge: (What takes place as indicated by) Ge is believed in only after it has been accomplished. There will be great progress and success. Advantage will come from being firm and correct. (In that case) occasion for repentance will disappear.
   彖傳: 革，水火相息，二女同居，其志不相得，曰革。巳日乃孚；革而信也。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人，革之時義大矣哉！
   Tuan Zhuan: In Ge (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to different objects: - (on account of these things) it is called (the hexagram of) Change. 'It is believed in (only) after it has been accomplished:' - when the change has been made, faith is accorded to it. (We have) cultivated intelligence (as the basis of) pleased satisfaction, (suggesting) 'great progress and success,' coming from what is correct. When change thus takes place in the proper way, 'occasion for repentance disappears.' Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsi? to the throne), and Wu (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change.
   象傳: 澤中有火，革；君子以治歷明時。
   Xiang Zhuan: (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ge. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.
2. 初九：鞏用黃牛之革。
   Ge: The first NINE, undivided, shows its subject (as if he were) bound with the skin of a yellow ox.
   象傳: 鞏用黃牛，不可以有為也。
   Xiang Zhuan: 'He is bound with (the skin of) a yellow ox:' - he should in his circumstances be taking action.
3. 六二：巳日乃革之，征吉，无咎。
   Ge: The second SIX, divided, shows its subject making his changes after some time has passed. Action taken will be fortunate. There will be no error.
   象傳: 巳日革之，行有嘉也。
   Xiang Zhuan: 'He makes his changes when some time has passed:' - what he does will be matter of admiration.
4. 九三：征凶，貞厲，革言三就，有孚。
   Ge: The third NINE, undivided, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the change (he contemplates) have been three times fully discussed, he will be believed in.
   象傳: 革言三就，又何之矣。
   Xiang Zhuan: 'The change (contemplated) has been three times fully discussed:' - to what else should attention (now) be directed?
5. 九四：悔亡，有孚改命，吉。
   Ge: The fourth NINE, undivided, shows occasion for repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be good fortune.
   象傳: 改命之吉，信志也。
   Xiang Zhuan: 'The good fortune consequent on changing (existing) ordinances' is due to the faith reposed in his aims.
6. 九五：大人虎變，未占有孚。
   Ge: The fifth NINE, undivided, shows the great man (producing his changes) as the tiger (does when he) changes (his stripes). Before he divines (and proceeds to action), faith has been reposed in him.
   象傳: 大人虎變，其文炳也。
   Xiang Zhuan: 'The great man produces his changes as the tiger does when he changes his stripes:' - their beauty becomes more brilliant.
7. 上六：君子豹變，小人革面，征凶，居貞吉。
   Ge: The sixth SIX, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct.
   象傳: 君子豹變，其文蔚也。小人革面，順以從君也。
   Xiang Zhuan: 'The superior man produces his changes as the leopard does when he changes his spots:' - their beauty becomes more elegant. 'Small men change their faces:' - they show themselves prepared to follow their ruler.

Lin 臨 Sign of 24/2/2010

1. 臨：元，亨，利，貞。至于八月有凶。
   Lin: Lin (indicates that under the conditions supposed in it) there will be great progress and success, while it will be advantageous to be firmly correct. In the eighth month there will be evil.
   彖傳: 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。
   Tuan Zhuan: In Lin (we see) the strong (lines) gradually increasing and advancing. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is properly responded to. 'There is great progress and success, along with firm correctness:' - this is the way of Heaven. 'In the eighth month there will be evil:' - (the advancing power) will decay after no long time.
   象傳: 澤上有地，臨；君子以教思无窮，容保民无疆。
   Xiang Zhuan: (The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.
2. 初九：咸臨，貞吉。
   The first NINE, undivided, shows its subject advancing in company (with the subject of the second line). Through his firm correctness there will be good fortune.
   象傳: 咸臨貞吉，志行正也。
   Xiang Zhuan: 'The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)' is due to his will being set on doing what is right.
3. 九二：咸臨，吉无不利。
   The second NINE, undivided, shows its subject advancing in company (with the subject of the first line). There will be good fortune; (advancing) will be in every way advantageous.
   象傳: 咸臨，吉无不利；未順命也。
   Xiang Zhuan: 'The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),' arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven).
4. 六三：甘臨，无攸利。既憂之，无咎。
   The third SIX, divided, shows one well pleased (indeed) to advance, (but whose action) will be in no way advantageous. If he become anxious about it (however), there will be no error.
   象傳: 甘臨，位不當也。既憂之，咎不長也。
   Xiang Zhuan: 'He (shows himself) well pleased to advance:' - his position is not that appropriate to him. 'If he become anxious, however, about his action,' his error will not be continued.
5. 六四：至臨，无咎。
   The fourth SIX, divided, shows one advancing in the highest mode. There will be no error.
   象傳: 至臨无咎，位當也。
   Xiang Zhuan: 'The freedom from error consequent on the advance in the highest mode' is due to the (various) appropriateness of the position.
6. 六五：知臨，大君之宜，吉。
   The fifth SIX, divided, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.
   象傳: 大君之宜，行中之謂也。
   Xiang Zhuan: 'What befits the great ruler' means the pursuing the course of the due mean.
7. 上六：敦臨，吉无咎。
   The sixth SIX, divided, shows the advance of honesty and generosity. There will be good fortune, and no error.
   象傳: 敦臨之吉，志在內也。
   Xiang Zhuan: 'The good fortune consequent on the advance of honesty and generosity' is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).
   (James Legge)

Shi He 噬嗑 Sign of 20/12/2009

1. 噬嗑：亨。利用獄。
   Shi He: Shi He indicates successful progress (in the condition of things which it supposes). It will be advantageous to use legal constraints.
   彖傳: 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。
   Tuan Zhuan: The existence of something between the jaws gives rise to the name Shi He (Union by means of biting through the intervening article). The Union by means of biting through the intervening article indicates 'the successful progress (denoted by the hexagram).' The strong and weak (lines) are equally divided (in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints.
   象傳: 雷電噬嗑；先王以明罰敕法。
   Xiang Zhuan: (The trigrams representing) thunder and lightning form Shi He. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.
2. 初九：屨校滅趾，无咎。
   The first NINE, undivided, shows one with his feet in the stocks and deprived of his toes. There will be no error.
   象傳: 屨校滅趾，不行也。
   Xiang Zhuan: 'His feet are in the stocks, and he is deprived of his toes:' - there is no walking (to do evil).
3. 六二：噬膚滅鼻，无咎。
   The second SIX, divided, shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error.
   象傳: 噬膚滅鼻，乘剛也。
   Xiang Zhuan: 'He bites through the soft flesh, and (goes on) to bite off the nose:' - (the subject of the line) is mounted on the strong (first line).
4. 六三：噬臘肉，遇毒；小吝，无咎。
   The third SIX, divided, shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no (great) error.
   象傳: 遇毒，位不當也。
   Xiang Zhuan: 'He meets with what is disagreeable and hurtful:' - his position is not the proper one for him.
5. 九四：噬乾胏，得金矢，利艱貞，吉。
   The fourth NINE, undivided, shows one gnawing the flesh dried on the bone, and getting the pledges of money and arrows. It will be advantageous to him to realise the difficulty of his task and be firm,--in which case there will be good fortune.
   象傳: 利艱貞吉，未光也。
   Xiang Zhuan: 'It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:' - his light has not yet been sufficiently displayed.
6. 六五：噬乾肉，得黃金，貞厲，无咎。
   The fifth SIX, divided, shows one gnawing at dried flesh, and finding the yellow gold. Let him be firm and correct, realising the peril (of his position). There will be no error.
   象傳: 貞厲无咎，得當也。
   Xiang Zhuan: 'Let him be firm and correct, realising the peril (of his position), and there will be no error:' - he will possess every quality appropriate (to his position and task).
7. 上九：何校滅耳，凶。
   The sixth NINE, undivided, shows one wearing the cangue, and deprived of his ears. There will be evil.
   象傳: 何校滅耳，聰不明也。
   Xiang Zhuan: 'He wears the cangue and is deprived of his ears:' - he hears, but will not understand.
   (James Legge)

Feng 豐 Sign of 6/11/2009

1. 豐：亨，王假之，勿憂，宜日中。
   Feng: Feng intimates progress and development. When a king has reached the point (which the name denotes) there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon.
   彖傳: 豐，大也。明以動，故丰。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況人於人乎？況於鬼神乎？
   Tuan Zhuan: Feng has the signification of being great. It is made up of the trigrams (representing) intelligence and movement directed by that intelligence. It is thus that it has that signification. 'The king has reached the condition (denoted by Feng):' - he has still to make it greater. 'There is no occasion to be anxious. Let him be as the sun at noon:' - it is for him to cause his light to shine on all under the sky. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency!
   象傳: 雷電皆至，豐；君子以折獄致刑。
   Xiang Zhuan: (The trigrams representing) thunder and lightning combine to form Feng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.
2. 初九：遇其配主，雖旬无咎，往有尚。
   The first NINE, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval.
   象傳: 雖旬无咎，過旬災也。
   Xiang Zhuan: 'Though they are both of the same character, there will be no error:' - if the subject of this line seek to overpass that similarity, there will be calamity.
3. 六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。
   The second SIX, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler's mind), and there will be good fortune.
   象傳: 有孚發若，信以發志也。
   Xiang Zhuan: 'Let him cherish his feeling of sincere devotion, that it shall appear being put forth:' - it is by sincerity that the mind is affected.
4. 九三：豐其沛，日中見沬，折其右肱，无咎。
   The third NINE, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error.
   象傳: 豐其沛，不可大事也。折其右肱，終不可用也。
   Xiang Zhuan: 'There is an (additional) screen of a large and thick banner:' - great things should not be attempted (in such circumstances). 'He breaks his right arm:' - in the end he will not be fit to be employed.
5. 九四：豐其蔀，日中見斗，遇其夷主，吉。
   The fourth NINE, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune.
   象傳: 豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉；行也。
   Xiang Zhuan: 'He is surrounded by a screen large and thick:' - the position of the line is inappropriate. 'At midday he sees the constellation of the Bushel:' - there is darkness and no light. 'He meets with the subject of the line, undivided like himself. There will be good fortune:' - action may be taken.
6. 六五：來章，有慶譽，吉。
   The fifth SIX, divided, shows its subject bringing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune.
   象傳: 六五之吉，有慶也。
   Xiang Zhuan: 'The good fortune indicated by the fifth six, (divided),'is the congratulation (that is sure to arise).
7. 上六：豐其屋，蔀其家，闚其戶，闃其无人，三歲不覿，凶。
   The topmost SIX, divided, shows its subject with his house made large, but only serving as a screen to his household. When he looks at his door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil.
   象傳: 豐其屋，天際翔也。闚其戶，闃其无人，自藏也。
   Xiang Zhuan: 'He has made his house large:' - he soars (in his pride) to the heavens. 'He looks at his door, which is still, with no one about it:' - he (only) keeps himself withdrawn from all others.
   (James Legge)

Gu 蠱 Sign of 2/11/2009

1. 蠱：元亨，利涉大川。先甲三日，後甲三日。
   Gu: Gu indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it.
   彖傳: 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。
   Tuan Zhuan: In Gu we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping: - these give the idea of Gu (a Troublous Condition of affairs verging to ruin). 'Gu indicates great progress and success:' - (through the course shown in it), all under heaven, there will be good order. 'There will be advantage in crossing the great stream:' - he who advances will encounter the business to be done. '(He should weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it:' - the end (of confusion) is the beginning (of order); such is the procedure of Heaven.
   象傳: 山下有風，蠱；君子以振民育德。
   Xiang Zhuan: (The trigram for) a mountain, and below it that for wind, form Gu. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.
2. 初六：幹父之蠱，有子，考无咎，厲終吉。
   The first SIX, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.
   象傳: 幹父之蠱，意承考也。
   Xiang Zhuan: 'He deals with the troubles caused by his father:' - he feels that he has entered into the work of his father.
3. 九二：幹母之蠱，不可貞。
   The second NINE, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost).
   象傳: 幹母之蠱，得中道也。
   Xiang Zhuan: 'He deals with the troubles caused by his mother:' - he holds to the course of the due mean.
4. 九三：幹父之蠱，小有悔，无大咎。
   The third NINE, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error.
   象傳: 幹父之蠱，終无咎也。
   Xiang Zhuan: 'He deals with the troubles caused by his father:' - in the end there will be no error.
5. 六四：裕父之蠱，往見吝。
   The fourth SIX, divided, shows (a son) viewing indulgently the troubles caused by his father. If he go forward, he will find cause to regret it.
   象傳: 裕父之蠱，往未得也。
   Xiang Zhuan: 'He views indulgently the troubles caused by his father:' - if he go forward, he will not succeed.
6. 六五：幹父之蠱，用譽。
   The fifth SIX, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work).
   象傳: 干父之蠱；承以德也。
   Xiang Zhuan: 'He deals with the troubles caused by his father, and obtains praise:' - he is responded to (by the subject of line two) with all his virtue.
7. 上九：不事王侯，高尚其事。
   The sixth NINE, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.
   象傳: 不事王侯，志可則也。
   Xiang Zhuan: 'He does not serve either king or feudal lord:' - but his aim may be a model (to others).
   (James Legge)

Heng 恆 2/11/2009, 27/3/2013

1. 恆：亨，无咎，利貞，利有攸往。
   Heng: Heng indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous.
   彖傳: 恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨无咎，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！
   Tuan Zhuan: Heng denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, which are in mutual communication; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other: - these things are all found in Heng. (When it is said that) 'Heng indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. (When it is said that) 'Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen.
   象傳: 雷風，恆；君子以立不易方。
   Xiang Zhuan: (The trigram representing) thunder and that for wind form Heng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).
2. 初六：浚恆，貞凶，无攸利。
   The first SIX, divided, shows its subject deeply (desirous) of long continuance. Even with firm correctness there will be evil; there will be no advantage in any way.
   象傳: 浚恆之凶，始求深也。
   Xiang Zhuan: 'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things).
3. 九二：悔亡。
   The second NINE, undivided, shows all occasion for repentance disappearing.
   象傳: 九二悔亡，能久中也。
   Xiang Zhuan: 'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:' - he can abide long in the due mean.
4. 九三：不恆其德，或承之羞，貞吝。
   The third NINE, undivided, shows one who does not continuously maintain his virtue. There are those who will impute this to him as a disgrace. However firm he may be, there will be ground for regret.
   象傳: 不恆其德，无所容也。
   Xiang Zhuan: 'He does not continuously maintain his virtue:' - nowhere will he be borne with.
5. 九四：田无禽。
   The fourth NINE, undivided, shows a field where there is no game.
   象傳: 久非其位，安得禽也。
   Xiang Zhuan: (Going) for long to what is not his proper place, how can he get game?
6. 六五：恆其德，貞，婦人吉，夫子凶。
   The fifth SIX, divided, shows its subject continuously maintaining the virtue indicated by it. In a wife this will be fortunate; in a husband, evil.
   象傳: 婦人貞吉，從一而終也。夫子制義，從婦凶也。
   Xiang Zhuan: 'Such firm correctness in a wife will be fortunate:' - it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly: - for him to follow (like) a wife is evil.
7. 上六：振恆，凶。
   The topmost SIX, divided, shows its subject exciting himself to long continuance. There will be evil.
   象傳: 振恆在上，大无功也。
   Xiang Zhuan: 'The subject of the topmost line is exciting himself to long continuance:' - far will he be from achieving merit.
   (James Legge)

Lu 履 27/8/2008

變卦:  天水訟  變  天則履
天水訟(兇)--相爭之象; 作事謀始以防訟
天澤履(中吉)--化險為夷之象; 克己復禮之道
訟卦，天下著雨，上剛下險。宮非口舌，爭訟，不親近，孚信被窒息。內心聰明。在體、用於人身疾病上與需卦同解。[覆掛] 需卦陰雲在天，艱險在前，需侍時而進，需要，等待，期待。擔當險難，有所欲求。有聰明纔智。坎為體，有財官之喜，利中男，乾為體，且洩氣，失脫，災病，降職丟官。

1 履: 履虎尾，不咥人，亨。
   Lu:(Lu suggests the idea of) one treading on the tail of a tiger, which does not bite him. There will be progress and success.
   彖傳: 履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正，履帝位而不疚，光明也。
   Tuan Zhuan: In Lu we have (the symbol of) weakness treading on (that of) strength. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence (it is said), 'He treads on the tail of a tiger, which does not bite him; there will be progress and success.' (The fifth line is) strong, in the centre, and in its correct place. (Its subject) occupies the God-(given) position, and falls into no distress or failure; - (his) action will be brilliant.
   象傳: 上天下澤，履；君子以辨上下，安民志。
   Xiang Zhuan: (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lu. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
2 初九：素履，往无咎。
   The first NINE, undivided, shows its subject treading his accustomed path. If he go forward, there will be no error.
   象傳: 素履之往，獨行愿也。
   Xiang Zhuan: 'He treads his accustomed path and goes forward:' - singly and exclusively he carries out his (long-cherished) wishes.
3 九二：履道坦坦，幽人貞吉。
   The second NINE, undivided, shows its subject treading the path that is level and easy - a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.
   象傳: 幽人貞吉，中不自亂也。
   Xiang Zhuan: 'A quiet and solitary man, to whom, being firm and correct, there will be good fortune:' - holding the due mean, he will not allow himself to be thrown into disorder.
4 六三：眇能視，跛能履，履虎尾，咥人，凶。武人為于大君。
   The third SIX, divided, shows a one-eyed man (who thinks he) can see; a lame man (who thinks he) can walk well; one who treads on the tail of a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great ruler.
   象傳: 眇能視；不足以有明也。跛能履；不足以與行也，咥人之凶；位不當也。武人為于大君；志剛也。
   Xiang Zhuan: 'A one-eyed man (who thinks that he) can see:' - he is not fit to see clearly. 'A lame man (who thinks that he can) tread well:' - one cannot walk along with him. 'The ill fortune of being bitten' arises from the place not being the proper one for him. 'A (mere) bravo acting the part of a great ruler:' - this is owing to his aims being (too) violent.
5 九四：履虎尾，愬愬，終吉。
   The fourth NINE, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune.
   象傳: 愬愬終吉，志行也。
   Xiang Zhuan: 'He becomes full of apprehensive caution, and in the end there will be good fortune:' - his aim takes effect.
6 九五：夬履，貞厲。
   The fifth NINE, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.
   象傳: 夬履貞厲，位正當也。
   Xiang Zhuan: 'He treads resolutely; and though he be firm and correct, there is peril:' - this is due to his being in the position that is correct and appropriate to him.
7 上九：視履考祥，其旋元吉。
   The sixth NINE, undivided, tells us to look at (the whole course) that is trodden, and examine the presage which that gives. If it be complete and without failure, there will be great good fortune.
   象傳: 元吉在上，大有慶也。
   Xiang Zhuan: 'There will be great good fortune,' and that in the occupancy of the topmost line: - this is great matter for congratulation.

Explanation:
履卦，園而有缺損，剛中有險。履行，慎行，小心，行為履踐，行不逾禮，不處非禮。有官災是非爭執，交通意外金屬所傷。比和卦，事吉。乾為父，兌為少女，老少配、不利婚，有破損變故之慮。防肺、呼吸道疾病，金旺克木，有肝膽之病，口腔之疾。頭疼之疾。[覆掛] 小畜卦，天上起鳳，滿天風雲，強健如順風而行，積少成多，留住，“德積載法”，濟養。巽卦為體，有災，金屬器物之傷，上司批評，受壓制，乾卦為體謀事可成，但付出較多，來回奔勞活動，用權力壓服他人。膽經之疾，風寒。不利婦女，男人專權，克婦。

Fu 復 10/6/2007

主靜: 明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮；精神不誤用，思慮不妄動。

象傳:
Xiang Zhuan:
1 雷在地中，復；先王以至日閉關，商旅不行，后不省方。
(The trigram representing) the earth and that for thunder in the midst of it form Fu. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.
2 不遠之復，以修身也。
'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.
3 休復之吉，以下仁也。
'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.
4 頻復之厲，義無咎也。
Notwithstanding 'the perilous position of him who has made many returns,' there will be no error through (his aiming after righteousness).
5 中行獨復，以從道也。
'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:' - his object is to pursue the (proper) path.
6 敦復無悔，中以自考也。
'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.
7 迷復之凶，反君道也。
'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.

<中論Zhong Lun>
[脩本]:
人心莫不有理道，至乎用之則異矣。或用乎己，或用乎人；用乎己者謂之務本，用乎人者謂之近末。君子之理也，先務其本，故德建而怨寡；小人之理也，先近其末，故功廢而讎多。孔子之制《春秋》也，詳內而略外，急己而寬人，故於魯也，小惡必書；於眾國也，大惡始筆。夫見人而不自見者謂之矇，聞人而不自聞者謂之聵，慮人而不自慮者謂之瞀。故明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮。此三者、舉之甚輕，行之甚邇，而莫之知也。故知者舉甚輕之事以任天下之重，行甚邇之路以窮天下之遠。故德彌高而基彌固，勝彌眾而愛彌廣。《易》曰：“《復》亨。出入無疾。朋來無咎。”其斯之謂歟！

Fu 復 11/9/2005

彖傳:
Tuan Zhuan:
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？
'Fu indicates the free course and progress (of what it denotes):' - it is the coming back of what is intended by the undivided line. (Its subject's) actions show movement directed by accordance with natural order. Hence 'he finds no one to distress him in his exits and entrances,' and 'friends come to him, and no error is committed.' 'He will return and repeat his proper course; in seven days comes his return:' - such is the movement of the heavenly (revolution). 'There will be advantage in whatever direction movement is made: - the strong lines are growing and increasing. Do we not see in Fu the mind of heaven and earth?

Zhen 震 5/8/2005

1 震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。
   Zhen: Zhen gives the intimation of ease and development. When (the time of) movement (which it indicates) comes, (the subject of the hexagram) will be found looking out with apprehension, and yet smiling and talking cheerfully. When the movement (like a crash of thunder) terrifies all within a hundred Li, he will be (like the sincere worshipper) who is not (startled into) letting go his ladle and (cup of) sacrificial spirits.
   彖傳: 震，亨。震來虩虩，恐致福也。笑言啞啞，后有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。
   Tuan Zhuan: Zhen (gives the intimation of) ease and development. 'When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension:' - that feeling of dread leads to happiness. 'And yet smiling and talking cheerfully:' - the issue (of his dread) is that he adopts (proper) laws (for his course). 'The movement (like a crash of thunder) terrifies all within a hundred Lu:' - it startles the distant and frightens the near. 'He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:' - he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices.
   象傳: 虩雷，震；君子以恐懼修身。
   Xiang Zhuan: (The trigram representing) thunder, being repeated, forms Zhen. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
2 初九：震來虩虩，後笑言啞啞，吉。
   Zhen: The first NINE, undivided, shows its subject, when the movement approaches, looking out and around with apprehension, and afterwards smiling and talking cheerfully. There will be good fortune.
   象傳: 震來虩虩，恐致福也。笑言啞啞，後有則也。
   Xiang Zhuan: 'When the (time of) movement comes, he will be found looking out with apprehension:' - that feeling of dread leads to happiness. 'He yet smiles and talks cheerfully:' - the issue (of his dread) is that he adopts (proper) laws (for his course).
3 六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。
   Zhen: The second SIX, divided, shows its subject, when the movement approaches, in a position of peril. He judges it better to let go the articles (in his possession), and to ascend a very lofty height. There is no occasion for him to pursue after (the things he has let go); in seven days he will find them.
   象傳: 震來厲，乘剛也。
   Xiang Zhuan: 'When the movement approaches, he is in a position of peril:' - (a weak line) is mounted on a strong (one).
4 六三：震蘇蘇，震行無眚。
   Zhen: The third six, divided, shows its subject distraught amid the startling movements going on. If those movements excite him to (right) action, there will be no mistake.
   象傳: 震蘇蘇，位不當也。
   Xiang Zhuan: 'He is distraught amid the startling movements going on:' - (the third line) is in a position unsuitable to it.
5 九四：震遂泥。
   Zhen: The fourth NINE, undivided, shows its subject, amid the startling movements, supinely sinking (deeper) in the mud.
   象傳: 震遂泥，未光也。
   Xiang Zhuan: 'Amid the startling movements, he sinks supinely in the mud:' - the light in him has not yet been brilliantly developed.
6 六五：震往來厲，億無喪，有事。
   Zhen: The fifth SIX, divided, shows its subject going and coming amidst the startling movements (of the time), and always in peril; but perhaps he will not incur loss, and find business (which he can accomplish).
   象傳: 震往來厲，危行也。其事在中，大無喪也。
   Xiang Zhuan: 'He goes and comes amid the startling movements, and (always) in peril:' - full of risk are his doings. 'What he has to do has to be done in his central position:' - far will he be from incurring any loss.
7 上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。
   Zhen: The topmost SIX, divided, shows its subject, amidst the startling movements (of the time), in breathless dismay and looking round him with trembling apprehension. If he take action, there will be evil. If, while the startling movements have not reached his own person and his neighbourhood, (he were to take precautions), there would be no error, though his relatives might (still) speak against him.
   象傳: 震索索，未得中也。雖凶無咎，畏鄰戒也。
   Xiang Zhuan: 'Amid the startling movements he is in breathless dismay:' - he has not found out (the course of) the due mean. 'Though evil (threatens), he will not fall into error:' - he is afraid of being warned by his neighbours.