| Hexagram | Hex_Number | Line,Tuan,Xiang | Original text | Legge’s translation |
| ䷀乾: | 1 | 象傳: | 天行健，君子以自強不息。 | Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity. |
| ䷀乾: | 1 | ䷀乾: | 九三：君子終日乾乾，夕惕若，厲，无咎。 | In the third NINE, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake. |
| ䷀乾: | 1 | 文言: | 《文言》曰：「元」者，善之長也；「亨」者，嘉之會也；「利」者，義之和也；「貞」者，事之幹也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。君子行此四德者，故曰「乾、元、亨、利、貞」。 | What is called (under Qian) the great and originating is (in man) the first and chief quality of goodness; what is called the penetrating is the assemblage of excellences; what is called the advantageous is the harmony of all that is right; and what is called the correct and firm is the faculty of action. The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs. The fact that the superior man practises these four virtues justifies the application to him of the words – Qian represents what is great and originating, penetrating, advantageous, correct and firm. |
| ䷀乾: | 1 | 文言: | 九三曰：「君子終日乾乾、夕惕若、厲、无咎」。何謂也？子曰：「君子進德脩業，忠信，所以進德也，脩辭立其誠，所以居業也。知至至之，可與幾也，知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危无咎矣。」 | What is the meaning of the words under the third NINE,’ The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive – the position is dangerous, but there will be no mistake?’ The Master said: ‘The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’ |
| ䷀乾: | 1 | 文言: | 九四曰：「或躍在淵，无咎。」何謂也？子曰：「上下无常，非為邪也。進退无恆，非離群也。君子進德脩業，欲及時也，故无咎。」 | What is the meaning of the words under the fourth NINE, He is as if he were leaping up, (but still) is in the deep – there will be no mistake? The Master said: He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede – there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake. |
| ䷀乾: | 1 | 文言: | 大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。「時乘六龍」、以「御天」也，「雲行雨施」、天下平也。君子以成德為行，日可見之行也。「潛」之為言也，隱而未見，行而未成，是以君子「弗用」也。 | Qian, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)! How great is (what is emblemed by) Qian!–strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite! The six lines, as explained (by the duke of Zhou), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, lying hid |
| ䷀乾: | 1 | 文言: | 君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰「見龍在田、利見大人」，君德也。 | The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, The dragon appears in the field:–it will be advantageous to meet with the great man |
| ䷁坤: | 2 | ䷁坤: | 坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋。安貞，吉。 | Kun (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune. |
| ䷁坤: | 2 | 彖傳: | 至哉坤元，萬物資生，乃順承天。坤厚載物，德合无疆。含弘光大，品物咸亨。牝馬地類，行地无疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地无疆。 | Complete is the great and originating (capacity) indicated by Kun! All things owe to it their birth; – it receives obediently the influences of Heaven. Kun, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Qian). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm: – such is the course of the superior man. If he take the initiative, he goes astray: – he misses, that is, his proper course. If he follow |
| ䷁坤: | 2 | 象傳: | 地勢坤，君子以厚德載物。 | The (capacity and sustaining) power of the earth is what is denoted by Kun. The superior man, in accordance with this, with his large virtue supports (men and) things. |
| ䷁坤: | 2 | 文言: | 「直」其正也，「方」其義也。君子敬以直內，義以方外，敬義立而德不孤。「直、方、大、不習无不利」，則不疑其所行也。 | ‘Straight’ indicates the correctness (of the internal principle), and ‘square,’ the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:’–this shows how (such a one) has no doubts as to what he does. |
| ䷁坤: | 2 | 文言: | 君子「黃」中通理，正位居體，美在其中而暢於四支，發於事業，美之至也。 | The superior man (emblemed here) by the yellow and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:–this is the perfection of excellence. |
| ䷂屯: | 3 | 象傳: | 雲，雷，屯；君子以經綸。 | (The trigram representing) clouds and (that representing) thunder form Zhun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof. |
| ䷂屯: | 3 | ䷂屯: | 六三：即鹿无虞，惟入于林中，君子幾不如舍，往吝。 | The third SIX, divided, shows one following the deer without (the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it. |
| ䷂屯: | 3 | 象傳: | 即鹿无虞，以縱禽也。君子舍之，往吝窮也。 | One pursues the deer without the (guidance of the) forester: – (he does so) in (his eagerness to) follow the game. The superior man gives up the chase, (knowing that) if he go forward he will regret it: – he would be reduced to extremity. |
| ䷃蒙: | 4 | 象傳: | 山下出泉，蒙；君子以果行育德。 | (The trigram representing) a mountain, and beneath it that for a spring issuing forth form Meng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue. |
| ䷄需: | 5 | 象傳: | 雲上於天，需；君子以飲食宴樂。 | (The trigram for) clouds ascending over that for the sky forms Xu. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him). |
| ䷅訟: | 6 | 象傳: | 天與水違行，訟；君子以作事謀始。 | (The trigram representing) heaven and (that representing) water, moving away from each other, form Song. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps. |
| ䷆師: | 7 | 象傳: | 地中有水，師；君子以容民畜眾。 | (The trigram representing) the earth and in the midst of it that representing water, form Shi. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts). |
| ䷈小畜: | 9 | 象傳: | 風行天上，小畜；君子以懿文德。 | (The trigram representing) the sky, and that representing wind moving above it, form Xiao Xu The superior man, in accordance with this, adorns the outward manifestation of his virtue. |
| ䷈小畜: | 9 | ䷈小畜: | 上九：既雨既處，尚德載，婦貞厲。月幾望，君子征凶。 | The topmost NINE, undivided, shows how the rain has fallen, and the (onward progress) is stayed – (so) must we value the full accumulation of the virtue (represented by the upper trigram). But a wife (exercising restraint), however firm and correct she may be, is in a position of peril, (and like) the moon approaching to the full. If the superior man prosecute his measures (in such circumstances), there will be evil. |
| ䷈小畜: | 9 | 象傳: | 既雨既處，德積載也。君子征凶，有所疑也。 | The rain has fallen and (the onward progress) is stayed: – the power (denoted in the figure) has accumulated to the full. If the superior man prosecute his measures, there will be evil: – he will find himself obstructed. |
| ䷉履: | 10 | 象傳: | 上天下澤，履；君子以辨上下，安民志。 | (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. |
| ䷊泰: | 11 | 彖傳: | 泰，小往大來，吉亨。則是天地交，而萬物通也；上下交，而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。 | The little come and the great gone in Tai, and its indication that there will be good fortune with progress and success show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of the superior man appears increasing, and that of the small man decreasing. |
| ䷋否: | 12 | ䷋否: | 否之匪人，不利君子貞，大往小來。 | In Pi there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come. |
| ䷋否: | 12 | 彖傳: | 否之匪人，不利君子貞。大往小來，則是天地不交，而萬物不通也；上下不交，而天下无邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。 | The want of good understanding between the (different classes of) men in Pi, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come: – all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing. |
| ䷋否: | 12 | 象傳: | 天地不交，否；君子以儉德辟難，不可榮以祿。 | (The trigrams of) heaven and earth, not in intercommunication, form Pi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument. |
| ䷌同人: | 13 | ䷌同人: | 同人于野，亨。利涉大川，利君子貞。 | Tong Ren (or Union of men) appears here (as we find it) in the (remote districts of the) country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man. |
| ䷌同人: | 13 | 彖傳: | 同人，柔得位得中，而應乎乾，曰同人。同人曰，同人于野，亨。利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。 | In Tong Ren the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) Qian (above); hence comes its name of Tong Ren (or Union of men). Tong Ren says: – The language, Tong Ren appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream |
| ䷌同人: | 13 | 象傳: | 天與火，同人；君子以類族辨物。 | (The trigrams for) heaven and fire form Tong Ren. The superior man, in accordance with this), distinguishes things according to their kinds and classes. |
| ䷍大有: | 14 | 象傳: | 火在天上，大有；君子以遏惡揚善，順天休命。 | (The trigram for) heaven and (that of) fire above it form Da You. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature). |
| ䷎謙: | 15 | ䷎謙: | 謙：亨，君子有終。 | Qian indicates progress and success. The superior man, (being humble as it implies), will have a (good) issue (to his undertakings). |
| ䷎謙: | 15 | 彖傳: | 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。 | Qian indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that the superior man will have a (good) issue (to his undertakings). |
| ䷎謙: | 15 | 象傳: | 地中有山，謙；君子以裒多益寡，稱物平施。 | (The trigram for) the earth and (that of) a mountain in the midst of it form Qian. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others). |
| ䷎謙: | 15 | ䷎謙: | 初六：謙謙君子，用涉大川，吉。 | The first SIX, divided, shows us the superior man who adds humility to humility. (Even) the great stream may be crossed with this, and there will be good fortune. |
| ䷎謙: | 15 | 象傳: | 謙謙君子，卑以自牧也。 | The superior man who adds humility to humility is one who nourishes his (virtue) in lowliness. |
| ䷎謙: | 15 | ䷎謙: | 九三：勞謙，君子有終，吉。 | The third NINE, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune. |
| ䷎謙: | 15 | 象傳: | 勞謙君子，萬民服也。 | The superior man of (acknowledged) merit, and yet humble: – the myriads of the people will submit to him. |
| ䷐隨: | 17 | 象傳: | 澤中有雷，隨；君子以嚮晦入宴息。 | (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests. |
| ䷑蠱: | 18 | 象傳: | 山下有風，蠱；君子以振民育德。 | (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. |
| ䷒臨: | 19 | 象傳: | 澤上有地，臨；君子以教思无窮，容保民无疆。 | (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. |
| ䷓觀: | 20 | ䷓觀: | 初六：童觀，小人无咎，君子吝。 | The first SIX, divided, shows the looking of a lad – not blamable in men of inferior rank, but matter for regret in superior men. |
| ䷓觀: | 20 | ䷓觀: | 九五：觀我生，君子无咎。 | The fifth NINE, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error. |
| ䷓觀: | 20 | ䷓觀: | 上九：觀其生，君子无咎。 | The sixth NINE, undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error. |
| ䷕賁: | 22 | 象傳: | 山下有火，賁；君子以明庶政，无敢折獄。 | (The trigram representing) a mountain and that for fire under it form Bi. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation. |
| ䷖剝: | 23 | 彖傳: | 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。 | Bo denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). That it will not be advantageous to make a movement in any direction whatever appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies. |
| ䷖剝: | 23 | ䷖剝: | 上九：碩果不食，君子得輿，小人剝廬。 | The topmost NINE, undivided, shows its subject (as) a great fruit which has not been eaten. The superior man finds (the people again) as a chariot carrying him. The small men (by their course) overthrow their own dwellings. |
| ䷖剝: | 23 | 象傳: | 君子得輿，民所載也。小人剝廬，終不可用也。 | The superior man finds himself in a carriage: – he is carried along by the people. The small men (by their course) overthrow their own dwellings: – they can. never again be of use to them. |
| ䷙大畜: | 26 | 象傳: | 天在山中，大畜；君子以多識前言往行，以畜其德。 | (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Da Xu. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue. |
| ䷚頤: | 27 | 象傳: | 山下有雷，頤；君子以慎言語，節飲食。 | (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. |
| ䷛大過: | 28 | 象傳: | 澤滅木，大過；君子以獨立不懼，遯世无悶。 | (The trigram representing) trees hidden beneath that for the waters of a marsh forms Da Guo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret. |
| ䷜坎: | 29 | 象傳: | 水洊至，習坎；君子以常德行，習教事。 | (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. |
| ䷞咸: | 31 | 象傳: | 山上有澤，咸，君子以虛受人。 | (The trigram representing) a mountain and above it that for (the waters of) a marsh form Xian. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others. |
| ䷟恆: | 32 | 象傳: | 雷風，恆；君子以立不易方。 | (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). |
| ䷠遯: | 33 | 象傳: | 天下有山，遯；君子以遠小人，不惡而嚴。 | (The trigram representing) the sky and below it that for a mountain form Dun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own. dignified gravity. |
| ䷠遯: | 33 | ䷠遯: | 九四：好遯，君子吉，小人否。 | The fourth NINE, undivided, shows its subject retiring notwithstanding his likings. In a superior man this will lead to good fortune; a small man cannot attain to this. |
| ䷠遯: | 33 | 象傳: | 君子好遯，小人否也。 | A superior man retires notwithstanding his likings; a small man cannot attain to this. |
| ䷡大壯: | 34 | 象傳: | 雷在天上，大壯；君子以非禮勿履。 | (The trigram representing) heaven and above it that for thunder form Da Zhuang. The superior man, in accordance with this, does not take a step which is not according to propriety. |
| ䷡大壯: | 34 | ䷡大壯: | 九三：小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。 | The third NINE, undivided, shows, in the case of a small man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled. |
| ䷡大壯: | 34 | 象傳: | 小人用壯，君子罔也。 | The small man uses all his strength; in the case of the superior man it is his rule not to do so. |
| ䷢晉: | 35 | 象傳: | 明出地上，晉；君子以自昭明德。 | (The trigram representing) the earth and that for the bright (sun) coming forth above it form Jin. The superior man, according to this, gives himself to make more brilliant his bright virtue. |
| ䷣明夷: | 36 | 象傳: | 明入地中，明夷；君子以蒞眾，用晦而明。 | (The trigram representing) the earth and that for the bright (sun) entering within it form Ming Yi. The superior man, in accordance with this, conducts his management of men; – he shows his intelligence by keeping it obscured. |
| ䷣明夷: | 36 | ䷣明夷: | 初九：明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。 | The first NINE, undivided, shows its subject, (in the condition indicated by) Ming Yi, flying, but with drooping wings. When the superior man (is revolving) his going away, he may be for three days without eating. Wherever he goes, the people there may speak (derisively of him). |
| ䷣明夷: | 36 | 象傳: | 君子于行，義不食也。 | The superior man (is revolving his) going away: – (in such a case) he feels it right not to eat. |
| ䷤家人: | 37 | 象傳: | 風自火出，家人；君子以言有物，而行有恆。 | (The trigram representing) fire, and that for wind coming forth from it, form Jia Ren. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent. |
| ䷥睽: | 38 | 象傳: | 上火下澤，睽；君子以同而異。 | (The trigram representing) fire above, and that for (the waters of) a marsh below, form Kui. The superior man, in accordance with this, where there is a general agreement, yet admits diversity. |
| ䷦蹇: | 39 | 象傳: | 山上有水，蹇；君子以反身修德。 | (The trigram representing) a mountain, and above it that for water, form Jian. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue. |
| ䷧解: | 40 | 象傳: | 雷雨作，解；君子以赦過宥罪。 | (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. |
| ䷧解: | 40 | ䷧解: | 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. |
| ䷧解: | 40 | 象傳: | 君子有解，小人退也。 | When the superior man executes his function of removing (whatever is injurious to the idea of the hexagram) |
| ䷨損: | 41 | 象傳: | 山下有澤，損；君子以懲忿窒欲。 | (The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires. |
| ䷩益: | 42 | 象傳: | 風雷，益；君子以見善則遷，有過則改。 | (The trigram representing) wind and that for thunder form Yi. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them. |
| ䷪夬: | 43 | 象傳: | 澤上于天，夬；君子以施祿及下，居德則忌。 | (The trigram representing) heaven and that for the waters of a marsh mounting above it form Guai. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed). |
| ䷪夬: | 43 | ䷪夬: | 九三：壯于頄，有凶。君子夬夬，獨行，遇雨，若濡，有慍，无咎。 | The third NINE, undivided, shows its subject (about to advance) with strong (and determined) looks. There will be evil. (But) the superior man, bent on cutting off (the criminal), will walk alone and encounter the rain, (till he be hated by his proper associates) as if he were contaminated (by the others). (In the end) there will be no blame against him. |
| ䷪夬: | 43 | 象傳: | 君子夬夬，終无咎也。 | The superior man looks bent on cutting off the culprit: – there will in the end be no error. |
| ䷬萃: | 45 | 象傳: | 澤上於地，萃；君子以除戎器，戒不虞。 | (The trigram representing the) earth and that for the waters of a marsh raised above it form Cui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies. |
| ䷭升: | 46 | 象傳: | 地中生木，升；君子以順德，積小以高大。 | (The trigram representing) wood and that for the earth with the wood growing in the midst of it form Sheng. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great. |
| ䷮困: | 47 | 彖傳: | 困，剛掩也。險以說，困而不失其所，亨；其唯君子乎？貞大人吉，以剛中也。有言不信，尚口乃窮也。 | In Kun (we see) the strong (lines) covered and obscured (by the weak). We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end? For the firm and correct, the (really) great man, there will be good fortune: – this is shown by the central positions of the strong (lines). If he make speeches, his words cannot be made good: – to be fond of arguing or pleading is the way to be reduced to extremity. |
| ䷮困: | 47 | 象傳: | 澤无水，困；君子以致命遂志。 | (The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Kun. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose. |
| ䷯井: | 48 | 象傳: | 木上有水，井；君子以勞民勸相。 | (The trigram representing) wood and above it that for water form Jing. The superior man, in accordance with this, comforts the people, and. stimulates them to mutual helpfulness. |
| ䷰革: | 49 | 象傳: | 澤中有火，革；君子以治歷明時。 | (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ge. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times. |
| ䷰革: | 49 | ䷰革: | 上六：君子豹變，小人革面，征凶，居貞吉。 | 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. |
| ䷰革: | 49 | 象傳: | 君子豹變，其文蔚也。小人革面，順以從君也。 | 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. |
| ䷱鼎: | 50 | 象傳: | 木上有火，鼎；君子以正位凝命。 | (The trigram representing) wood and above it that for fire form Ding. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven). |
| ䷲震: | 51 | 象傳: | 洊雷，震；君子以恐懼脩省。 | (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). |
| ䷳艮: | 52 | 象傳: | 兼山，艮；君子以思不出其位。 | (Two trigrams representing) a mountain, one over the other, form Gen. The superior man, in accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is. |
| ䷴漸: | 53 | 象傳: | 山上有木，漸；君子以居賢德，善俗。 | (The trigram representing) a mountain and above it that for a tree form Jian. The superior man, in accordance with this, attains to and maintains his extraordinary virtue, and makes the manners of the people good. |
| ䷵歸妹: | 54 | 象傳: | 澤上有雷，歸妹；君子以永終知敝。 | (The trigram representing the waters of) a marsh and over it that for thunder form Gui Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning). |
| ䷶豐: | 55 | 象傳: | 雷電皆至，豐；君子以折獄致刑。 | (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. |
| ䷷旅: | 56 | 象傳: | 山上有火，旅；君子以明慎用刑，而不留獄。 | (The trigram representing) a mountain and above it that for fire form Lu. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigations to continue. |
| ䷸巽: | 57 | 象傳: | 隨風，巽；君子以申命行事。 | (Two trigrams representing) wind, following each other, form Xun. The superior man, in accordance with this, reiterates his orders, and secures the practice of his affairs. |
| ䷹兌: | 58 | 象傳: | 麗澤，兌；君子以朋友講習。 | (Two symbols representing) the waters of a marsh, one over the other, form Dui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice. |
| ䷻節: | 60 | 象傳: | 澤上有水，節；君子以制數度，議德行。 | (The trigram representing) a lake, and above it that for water, form Jie. The superior man, in accordance with this, constructs his (methods of) numbering and measurement, and discusses (points of) virtue and conduct. |
| ䷼中孚: | 61 | 象傳: | 澤上有風，中孚；君子以議獄緩死。 | (The trigram representing the waters of) a marsh and that for wind above it form Zhong Fu. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death. |
| ䷽小過: | 62 | 象傳: | 山上有雷，小過；君子以行過乎恭，喪過乎哀，用過乎儉。 | (The trigram representing) a hill and that for thunder above it form Xiao Guo. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy. |
| ䷾既濟: | 63 | 象傳: | 水在火上，既濟；君子以思患而預防之。 | (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. |
| ䷿未濟: | 64 | 象傳: | 火在水上，未濟；君子以慎辨物居方。 | (The trigram representing) water and that for fire above it form Wei Ji. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy. |
| ䷿未濟: | 64 | ䷿未濟: | 六五：貞吉，无悔，君子之光，有孚，吉。 | The fifth SIX, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the brightness of a superior man, and the possession of sincerity. There will be good fortune. |
| ䷿未濟: | 64 | 象傳: | 君子之光，其暉吉也。 | (We see) the brightness of a superior man: – the diffusion of that brightness tends to good fortune. |
