What is a Judgment? It discusses the body or substance of a hexagram as a whole and clarifies what the controlling principle is from which it evolves.

The many cannot govern the many; that which governs the many is the most solitary [the One]. Activity cannot govern activity; that which controls all activity that occurs in the world, thanks to constancy, is the One.¹ Therefore for all the many to manage to exist, their controlling principle must reach back to the One, and for all activities to manage to function, their source cannot but be the One.

No thing ever behaves haphazardly but necessarily follows its own principle. To unite things, there is a fundamental regulator; to integrate them, there is a primordial generator. Therefore things are complex but not chaotic, multitudinous but not confused. This is why when the six lines of a hexagram intermingle, one can pick out one of them and use it to clarify what is happening, and as the hard ones and the soft ones supersede one another, one can establish which one is the master and use it to determine how all are ordered. This is why for mixed matters the calculation (zhuan) of the virtues and the determination of the rights and wrongs involved could never be complete without the middle lines.² This is why if one examines things from the point of view of totality, even though things are multitudinous, one knows that it is possible to deal with them by holding fast to the One, and if one views them from the point of view of the fundamental, even though the concepts involved are immense in number and scope, one knows that it is possible to cover them all with a single name. Thus when we use an armillary sphere to view the great [heavenly] movements, the actions of Heaven and Earth lose their capacity to amaze us, and if we keep to a single center point when viewing what is about to come to us, then things converging from the six directions lose their capacity to overwhelm us with their number. Therefore when we cite the name of a hexagram, in its meaning is found the controlling principle, and when we read the words of the Judgment, then we have got more than half the ideas involved. Now, although past and present differ and armies and states then and now appear dissimilar, the way these central principles function is such that nothing can ever stray far from them. Although kinds and gradations of things exist in infinite variety, there is a chief controlling principle that inheres in all of them. Of things we esteem in a Judgment, it is this that is the most significant.

The rare is what the many value; the one that is unique is the one the multitudes make their chief. If one hexagram has five positive lines and one negative, then we have the negative line be the master. If it is a matter of five negative lines and one positive line, then we have the positive line be the master. Now, what the negative seeks after is the positive, and what the positive seeks after is the negative. If the positive is represented by a single line, how could the five negative lines all together ever fail to return to it! And if the negative is represented by a single line, how could the five positive lines all together ever fail to follow it! Thus although a negative line may be humble, its becoming the master of a hexagram is due to the fact that it occupies the smallest number of positions. And then there are some hexagrams for which one may set aside the hexagram lines and take up instead the two constituent trigrams, for here the substance of the hexagrams involved does not evolve from individual lines.³ Things are complex, but one does not worry about their being chaotic; they change, but one does not worry about their being confused. To tie things together, thus preserving the broad significance involved, and to bring forth the simple nature of things, thus being up to dealing with their multiplicity, there is indeed only the Judgments! To deal with the chaotic and yet manage to avoid confusion and to handle change and yet manage not to drown in it, only it [the Changes], being the most profound and subtle device in the whole world, could ever be up to doing these things! Therefore if we view the Judgments in the light of this, the concepts involved should become clear.

What are the hexagram lines? They “address the states of change.”⁴ What is change? It is what is brought about by the interaction of the innate tendency of things and their countertendencies to spuriousness.⁵ The actions of this tendency to spuriousness are not to be sought in numbers [i.e., they are beyond count]. Thus when something that tends to coalescence would disperse or when something that tends to contraction would expand, this runs counter to the true substances involved. In form a thing might seem inclined to agitation yet wants to be still, or a material though soft still craves to be hard. Here, substance and its innate tendency are in opposition, and material and its inclination are in contradiction. Even the most meticulous reckoning cannot keep track of the number of such things, and even the most sage of intellects cannot establish standards for them, for change is something that laws cannot keep pace with, something that measurements cannot assess.⁶ Of course, to happen, these things need not be caused by something great!⁷ A leader of all the armed forces might be frightened by the etiquette of the court, and a merciless and mighty warrior might come to grief in the pleasures of wine and women.

Contiguous lines are not necessarily well disposed toward each other, and distant lines are not necessarily at odds. “Things with the same tonality resonate together,” yet they do not have to have the same pitch. “Things with the same material force seek out one another,” yet in material substance they do not have to be equivalent.⁸ That which summons the rain is the dragon.⁹ That which determines the lü note [i.e., in a yin or minor key] is the lü note [i.e., in a yang or major key]. Thus two women are beset by contrariness, but the hard and the soft unite to form one body. Drawn-out sighs on lofty heights are sure to fill distant valleys. If [troops] throw down their arms on dispersive ground, even the six relations [i.e., closest relatives] will not be able to protect one another,¹⁰ but if they were to share the same boat to cross a river, what possible harm could happen to the men of Hu and Yue in spite of the treachery they feel for each other!¹¹ Thus if people recognized the feeling [or “innate tendency”] involved, they would not grieve at contrariness and distance, and if they understood the inclination involved, they would not bring trouble upon themselves by trying to settle things through the force of arms.¹² To be “able to delight hearts and minds,” to “be able to refine concerns,”¹³ to see how things in opposition still yield knowledge of their kinds, and to see how different things still yield knowledge of their continuity,¹⁴ is this possible for anyone who does not understand the hexagram lines! Therefore if one has goodness for the near, those far away will come to one;¹⁵ if one fixes the note gong, the note shang will respond to it; if one cultivates and nourishes those below, those in high positions will submit, and when one gives to them [those in high positions], they from whom one takes [those below, the common folk] will be obedient.

And so lines that indicate true innate tendencies and lines that indicate spurious countertendencies react with each other; distant lines and contiguous lines pursue each other; lines that attract and lines that repel provoke each other; and lines that indicate contraction and lines that indicate expansion induce each other to action. One who perceives the innate tendency involved will be successful, but if he just goes after something abruptly, it will go against him. Therefore, by forming analogous models, they [the sages] captured the change and transformation involved,¹⁶ and “this means that only when one has developed his instruments will he have the capacity [for action].¹⁷ They [the myriad things of existence] do not understand how it [change] is the master, but when it provides a beat for the dance, all under heaven follows; this is what appears in the innate tendency of things.¹⁸

This is why they [the hexagram lines] “perfectly [emulate] the transformations of Heaven and Earth and so [do] not transgress them… [follow] every twist and turn of the myriad things and so [deal] with them without omission… [and have] a thorough grasp of the Dao of day and night… and change is without substance.”¹⁹ There are only one yin line and one yang line, but they are inexhaustible. These [the lines] have to be the most facile [i.e., capable of the utmost change] things under Heaven, for what else could ever be up to this!

This is why the hexagrams are the means to preserve moments of time, and the lines are the means to indicate the change involved.

The hexagrams deal with moments of time, and the lines are concerned with the states of change that are appropriate to those times. Moments of time entail either obstruction or facility,²⁰ thus the application [of a given hexagram] is either a matter of action or of withdrawal. There are hexagrams that are concerned with growth [of the Dao], and those that are concerned with decrease [of the Dao], thus the texts for them either impart a sense of danger or impart a sense of ease.²¹ The constraint appropriate to one moment of time can undergo a reversal and turn into an occasion to exert oneself, but the good fortune of one moment of time can also undergo a reversal and turn into misfortune. Thus hexagrams form pairs by opposites, and the lines involved also all change accordingly. This is why there is no constant way with which application can comply, and there is no fixed track for affairs to follow. Whether to act or remain passive, whether to draw in or extend oneself, there is only change to indicate what is appropriate. Thus, once the hexagram is named, either good fortune or bad ensues, depending on the category to which it belongs. Once the moment of time is posited, one should either act or remain passive, responding to the type of application involved. One looks up its name in order to see whether the hexagram means good fortune or bad, and one cites what is said about the moment involved in order to see whether one should act or remain passive. Thus, from these things, it is apparent how change operates within the body of one hexagram.

Resonance provides an image of shared purpose, and the position taken provides an image of what it means for a line to be located there.²² Carrying and riding provide images of incongruity or congruity, and distance and proximity provide images of danger or ease.²³ The inner and the outer provide images of going forth or staying still, and the first line and the top line provide images of beginning and ending.²⁴ Thus the fact that, although distant, a line indicates that one can make a move is due to its having acquired a resonant partner,²⁵ and the fact that, although in danger, a line indicates that one can occupy a position is due to its having achieved the right moment to be there.²⁶ To be weak yet unafraid of the enemy is due to one acquiring a place where one can entrench oneself,²⁷ and the fact that, though anxious, one should not fear the rebel is due to managing to have someone to attach to for protection.²⁸ To be soft yet free from distress about carrying out judgments is due to acquiring the wherewithal to exercise control.²⁹ A line that though in the rear yet dares to get in the lead does so by resonating with the beginning line [of the upper trigram].³⁰ A line that abides quietly alone while the others wrangle has summed up what the end will be.³¹ Thus one’s observation of the actions of change should be focused on the resonances between lines, and one’s examination of safety and danger should be focused on the positions of the lines.³² Whether change operates congruently or incongruently is a function of how lines carry and ride on each other, and the clarification of whether one should leave or stay depends on the outer [upper] and inner [lower] trigrams.³³

Whether to distance oneself or draw near, whether to heed the ending or the beginning, in each case this depends on the opportunity involved.³⁴ To avoid danger, it is best to distance oneself, and to take advantage of the moment, it is most preferable to draw near.³⁵ Bi [Closeness, Hexagram 8] and Fu [Return, Hexagram 24] have the good involved at the first place. Qian [Pure Yang, Hexagram 1] and Zhuang [i.e., Dazhuang, Great Strength, Hexagram 34] have the bad involved at the head [i.e., the top place]. Mingyi [Suppression of the Light, Hexagram 36] has one strive for obscurity, and Feng [Abundance, Hexagram 55] has one regard the growth of his glory to be best.³⁶ Good fortune and misfortune have their moments that one must not violate, and activity and repose have their appropriate occasions that one must not overreach. The taboo against violating the moment is such not because the transgression involves something great but because it misconstrues what the moment offers; here overreaching does not have to be involved with anything profound, either. One might be tempted to make the world tremble and dispose of one’s sovereign, but one must not fall into such danger. One might be tempted to humiliate one’s wife and children and make a show of one’s anger, but one must not let himself be so lax in behavior. Thus once one’s rank is established as either high or low, one must not act contrary to his position, and once one encounters occasions where one should be anxious about remorse and regret, even small matters must not be treated lightly. If one observes the hexagram lines and ponders change, then change will yield its all.

Images are the means to express ideas. Words [i.e., the texts] are the means to explain the images. To yield up ideas completely, there is nothing better than the images, and to yield up the meaning of the images, there is nothing better than words. The words are generated by the images, thus one can ponder the words and so observe what the images are. The images are generated by ideas, thus one can ponder the images and so observe what the ideas are. The ideas are yielded up completely by the images, and the images are made explicit by the words. Thus, since the words are the means to explain the images, once one gets the images, he forgets the words, and, since the images are the means to allow us to concentrate on the ideas, once one gets the ideas, he forgets the images. Similarly, “the rabbit snare exists for the sake of the rabbit; once one gets the rabbit, he forgets the snare. And the fish trap exists for the sake of fish; once one gets the fish, he forgets the trap.”³⁷ If this is so, then the words are snares for the images, and the images are traps for the ideas.

Therefore someone who stays fixed on the words will not be one to get the images, and someone who stays fixed on the images will not be one to get the ideas. The images are generated by the ideas, but if one stays fixed on the images themselves, then what he stays fixed on will not be images as we mean them here. The words are generated by the images, but if one stays fixed on the words themselves, then what he stays fixed on will not be words as we mean them here. If this is so, then someone who forgets the images will be one to get the ideas, and someone who forgets the words will be one to get the images. Getting the ideas is in fact a matter of forgetting the images, and getting the images is in fact a matter of forgetting the words. Thus, although the images were established in order to yield up ideas completely, as images they may be forgotten. Although the number of strokes were doubled³⁸ in order to yield up all the innate tendencies of things, as strokes they may be forgotten.

This is why anything that corresponds analogously to an idea can serve as its image, and any concept that fits with an idea can serve as corroboration of its nature. If the concept involved really has to do with dynamism, why must it only be presented in terms of the horse? And if the analogy used really has to do with compliance, why must it only be presented in terms of the cow? If its lines really do fit with the idea of compliance, why is it necessary that Kun [Pure Yin, Hexagram 2] represent only the cow; and if its concept really corresponds to the idea of dynamism, why is it necessary that Qian [Pure Yang, Hexagram 1] represent only the horse? Yet there are some who have convicted Qian of horsiness. They made a legal case out of its texts and brought this accusation against its hexagram, and, in doing so, they may have come up with a horse, but Qian itself got lost in the process! And then this spurious doctrine spread everywhere, even to the extent that one cannot keep account of it! When the “overlapping trigrams” method proved inadequate, such people went on further to the “trigram change” method,³⁹ and when this “trigram change” method proved inadequate, they pushed on even further to the “five elements” method,⁴⁰ for once they lost sight of what the images originally were, they had to become more and more intricate and clever. Even though they sometimes might have come across something [concerning the images], they got absolutely nothing of the concepts. This is all due to the fact that by concentrating on the images one forgets about the ideas. If one were instead to forget about the images in order to seek the ideas they represent, the concepts involved would then become evident as a matter of course.

Commentator’s [Wang Bi’s] note: The Commentary on the Images contains no statement to the effect that a first line or a top line is either in correct position or out of position. Also, the Commentary on the Appended Phrases only discusses how third and fifth lines and second and fourth lines “involve the same kind of merit but differ as to position,”⁴¹ and it, too, never says anything about first and top lines. Why is this? The only thing we have to go on are the Commentary on the Words of the Text for Qian [Pure Yang, Hexagram 1], Top Yang, which says “Although noble, he lacks a position” and [the Commentary on the Images for] Xu [Waiting, Hexagram 5], Top Yin, which says “Although one is not in a proper position here.” If we take the top position to be a yin position, then it cannot be said of Xu, Top Yin, that “one is not in a proper position here.” If we take the top position to be a yang position, then it cannot be said of Qian, Top Yang, that “although noble, he lacks a position.” Whether a yin or a yang line occupies this position, in both cases it is said of it that it is not in the right position. However, it is not said of first lines either that they “suit the position” or are “out of position.” This being so, then lines in the first and top positions signify respectively the beginnings and endings of matters, things for which there are no definite yin and yang line positions. Thus when the first line of Qian contains the reference “submerged” and when the line past the fifth line is referred to as one that “lacks a position,” these have never meant that, although located in a proper position, a line is still said to be “submerged” and that, although a top line is in a proper position, it is still said to “lack a position.” I have looked at every hexagram in turn and discovered that all of them are similar in this way. That there are no definite yin and yang line positions for the first place and the top place should certainly be evident from this.

Positions are places ranked as either superior or inferior,⁴² abodes suitable for the capabilities with which one is endowed. Lines should fulfill the duties proper to their position and should behave in accordance with their superior or inferior rankings. Positions are either noble or humble, and lines are either yin or yang. A noble position is one where a yang line should locate itself, and a humble position is one to which a yin line should attach itself. Thus noble positions are considered yang positions, and humble positions are considered yin positions. If we exclude the first and top places when we discuss the status of the positions, then the third place and the fifth place each occupy the uppermost position in their respective trigrams, so how indeed could we fail to call them yang positions? And since the second place and the fourth place each occupy the lowest position in their respective trigrams, how indeed could we fail to call them yin positions? The first position and the top position are the beginning and the ending of an entire hexagram and respectively represent what precedes and what follows a given situation. Therefore since neither of these positions has a constant status and since situations have no regular representation in either place, these positions are not to be designated as either yin or yang. Whereas there is a fixed order for noble and humble positions, there are no regular masters for the ending and the beginning positions. This explains why the Commentary on the Appended Phrases only discusses the general rules for determining positions by merit for the four middle lines and does not say anything about the first and the top lines being fixed positions in this way. However, since a situation cannot fail to have an ending and a beginning, so a hexagram cannot fail to have six lines. Although first and top places do not involve positions that are yin and yang by nature, they still are the places where hexagrams end and begin. If we discuss all this in general terms, then since where a line is located is called its position and since a hexagram has to have six lines to be complete, we cannot help but say of it: “The positions of the six lines form, each at its proper moment.”⁴³

Whenever a hexagram embodies all the four virtues, they succeed one another with precedence going in turn to the more prevalent, and this is why it [the order of them] is stated as “fundamentality, prevalence, fitness, constancy.”⁴⁴ The hexagram that has constancy take precedence over prevalence is the one that starts with constancy.⁴⁵

All yin lines and all yang lines are entities that seek to form partnerships with the opposite kind. The fact that there are such lines that are contiguous but do not achieve partnership is due to the different goals toward which each line is directed. This is why any two lines, one yin and one yang, very often form contiguous pairs but do not resonate together, so even if they are contiguous, they will not find each other. However, if they do resonate together, even if they are far apart, partnership will be achieved.⁴⁶

However, moments of time involve either danger or ease, and hexagrams involve either decrease or growth [of the Dao].⁴⁷ By practicing mutual cooperation, lines draw each other close; by practicing mutual avoidance, lines draw each other apart.⁴⁸ Thus sometimes there are instances that violate the general rule [that yin and yang lines seek to form partnerships with the other type]. However, if one examines such instances in the light of the kind of moment involved [one of danger or ease], it is possible to discover what the meaning is.

The Commentary on the Judgments always provides a general discussion of the hexagram as a whole. Each Commentary on the Images presents the meaning of an individual line. Thus, in Lü [Treading, Hexagram 10], Third Yin is the ruler of the trigram Dui [Lake, Joy] and so in resonance with the trigram Qian [Heaven, Pure Yang]. The formation of the entire hexagram depends on this line. Thus the Commentary on the Judgments reports that, thanks to this resonance, although danger exists, yet prevalence will occur here. The Commentary on the Images, on the other hand, since it talks about the separate meaning of each of the six hexagram lines and explains how fortune or misfortune operates in it, here leaves aside the fact that Top Yang [of Lü] is responsible for forming the entire hexagram and instead indicates the virtue of this particular line. Thus, since there is danger, one will not reap prevalence here but instead will be bitten.⁴⁹ In Song [Contention, Hexagram 6], Second Yang also has this same kind of meaning.⁵⁰

The Commentary on the Judgments always provides a comprehensive discussion of the hexagram as a whole. When an entire hexagram necessarily depends on a single line, which is the ruler of it, it indicates and explains what the quintessence of that line is and thus provides an overall understanding of the meaning of the entire hexagram. Hexagrams such as Dayou [Great Holdings, Hexagram 14] are of this type. When a hexagram as a whole does not depend on a single line, then it uses the concepts embodied in the two constituent trigrams to explain it. Hexagrams such as Feng [Abundance, Hexagram 55] are of this type.

Whenever “no blame” is stated, all such cases actually involve potential blame, but because one is able to maintain the way [of the noble man], one succeeds in achieving no blame.⁵¹ Whenever “good fortune, no blame” occurs, blame is actually involved also, but because of good fortune, one manages to avoid it.⁵² Whenever “blame, good fortune” occurs, this means that one will first avoid blame and that good fortune will follow as a result.⁵³ Sometimes one is so situated that he can seize the opportune moment. Here the fortunate one does not have to wait for his achievement to occur to remain untouched by blame, and this is how he reaps good fortune.⁵⁴ Sometimes one has committed fault and brings it upon oneself, so there is no reason to resent the blame involved. This situation, too, is called “no blame.” Thus Jie [Control, Hexagram 60], Third Yin, says: “As this one is in violation of Control, so he should wail, for there is no one else to blame.” The Commentary on the Images says: “This one who violates Control should wail, for who else is there to blame for it?” This is exactly what is meant here.

Zhun [Birth Throes, Hexagram 3]: This hexagram consists of yin lines all seeking to pair up with the yang lines. Zhun signifies a world of troubles where the weak cannot take care of themselves, so they must rely on the strong. This is a time when the common folk long for a master. Thus the yin lines all first seek to pair up with the yang lines; without being beckoned, they go forth of their own accord. Although as horses they are “pulling at odds,”⁵⁶ yet they still do not give up. Unsuccessful at finding a master, they have no one on whom to rely. The yang line in the first place of the hexagram is located at the head place, positioned right at the bottom. One here is in resonance with what the common folk are seeking, in accord with what they hope for. Thus such a one “wins over the people in large numbers.”⁵⁷

Meng [Juvenile Ignorance, Hexagram 4]: This hexagram also consists of yin lines all seeking first to form partnership with the yang lines. Yin is dark, and yang is bright, so as the yin lines are suffering from Juvenile Ignorance, the yang lines are able to release them from it. Anyone who does not know seeks to ask someone who knows. The one who knows does not seek out the asker, as the bright does not seek counsel from the dark. Thus “it is not I who seek the Juvenile Ignorant but the Juvenile Ignorant who seeks me.”⁵⁸ This is why when Meng, Third Yin, sings out first [i.e., would take the lead], it is in violation of the female principle. The fourth line is far from a yang line, so it suffers ignorance and feels remorse. The first line forms a pair with a yang line, which in consequence releases it from ignorance.

Lü [Treading, Hexagram 10]: The Hexagrams in Irregular Order says: “Lü means ‘not staying in one’s position.’ ” I also say that Treading means propriety. Modesty is the controlling factor in propriety. For a yang line to occupy a yin position, this is modesty. Therefore, in this particular hexagram, we always consider a yang line occupying a yin position to be a fine thing.

Lin [Overseeing, Hexagram 19]: This is a hexagram concerned with the growth of hardness. With the triumph of hardness, softness becomes dangerous. But since softness here has its own virtue, it always manages to avoid blame. Therefore, in this particular hexagram, although the yin lines are in the splendid positions, they commit no fault and incur no blame.

Guan [Viewing, Hexagram 20]: In terms of its meaning, Guan tells us that what one sees should be something beautiful. Therefore to be near what is noble is estimable but to be far from it is base.

Daguo [Major Superiority, Hexagram 28]: This hexagram signifies a world on the verge of collapse. Both major and ancillary joists are weak, and the ridgepole has already begun to sag. However, to try to maintain things as they are would be both dangerous and no help at all; it is the path to misfortune. For a yang line to occupy a yin position is a sign of the utmost softness and yielding. Therefore it is a fine thing here that yang lines all occupy yin positions. The only way to handle decline and deal with danger lies in shared devotion to the same goal, in consequence of which the situation may be saved and repairs done. Thus, since a Fourth Yang is in resonance [with a First Yin], this is why “there will be regret if there are ulterior motives.” Since the Second Yang is not in resonance, this is why here “nothing done here fails to be fitting.”

Dun [Withdrawal, Hexagram 33]: This signifies the gradual advance and growing strength of the petty man. Such trouble resides in the lower trigram, but prevalence resides in the upper trigram. This hexagram is the opposite of Lin [Overseeing, Hexagram 19]. In Lin, as the hard grows strong, the soft is placed in danger. In Dun, since the soft is growing stronger, the hard withdraws.

Dazhuang [Great Strength, Hexagram 34]: It never happens that a person who violates modesty and exceeds the bounds of propriety is also able to perfect his strength. Therefore it is a fine thing here that yang lines all occupy yin positions. To have strength occupy a modest position will result in that strength becoming perfected, but to have strength occupy a position of strength will result in “butt[ing] a hedge.”⁵⁹

Mingyi [Suppression of the Light, Hexagram 36]: The ruler of darkness here is located at Top Yin. First Yang is the farthest from it, and this is why it says: “this noble man on the move.” The fifth line is the closest to it, yet adversity there cannot drown it. This is why [the Commentary on the Images for Fifth Yin] says: “The constancy of a viscount of Ji is such that his brilliance cannot be extinguished.” The third line is located where the light is at its brightest [at the top of the bottom trigram Li (Cohesion, Fire)], the place from which is launched the expedition into the darkness [the upper trigram Kun (Earth, Pure Yin, i.e., the Dark)]. This is why it says: “On a southern hunt… he captures the great chief [Top Yin].”⁶⁰

Kui [Contrariety, Hexagram 38]: This hexagram shows how in Contrariety there is yet accord. If one looks at this hexagram in terms of the tops of its two trigrams, its meaning becomes most apparent. When the trigrams are at their respective limits of Contrariety, they come together, and when they are at their respective limits of disparity, they find accord. Thus both First suffer the accusations of the other, but once they form an agreeable union, such suspicions vanish.

Feng [Abundance, Hexagram 55]: This is a hexagram that is concerned with how to act guided by brightness. It is one that places value on the manifestation of light, the bursting forth of an all-encompassing yang principle. Therefore it is a fine thing that all the lines that occupy yang positions do not resonate with yin lines. Their unity lies in nothing other than their common hatred of the darkness. Small darkness is called a “screening,” and big darkness is called a “curtaining.” When darkness becomes severe, brightness is all gone, but when it is not yet all gone, it is then “dim.” When brightness is all gone, the Pole Star appears, but since the brightness is still faint, its appearance is “dim.” If one is without any brightness at all, he will lack the means to interact with the world, and if he but makes a “dim” appearance, he will be incapable of accomplishing anything great. If one loses his right arm, although his left arm is still there, how could it ever be enough for his needs? If one does nothing more than appear “dim” in the peak brightness of the day, how could such a person ever be worthy of appointment to office?

1. This line is a paraphrase of a passage in section one of the Commentary on the Appended Phrases, Part Two.
2. This sentence is almost an exact quotation from section nine of the Commentary on the Appended Phrases, Part Two; see note 54 there.
3. Such hexagrams in particular include Guimei (Marrying Maiden), Hexagram 54, and Feng (Abundance), Hexagram 55, where the hexagram names and main concepts involved derive from the relationships between the constituent trigrams. See the remarks in the Commentary on the Judgments of these two hexagrams.
4. See section three of the Commentary on the Appended Phrases, Part One.
5. “The innate tendency of things and their countertendency to spuriousness” translates qing wei—that is, “things as they really are and their tendency to become what they by nature are not.” Qing wei also seems to occur in this sense in section twelve of the Commentary on the Appended Phrases, Part One. However, Lou Yulie interprets qingwei as a single concept equivalent to “selfish desire” (qingyu) or the “cunning and deceit of ‘wisdom.’ ” In support, he cites Wang’s commentary on Laozi, section 18, “Thus wisdom appears and so great falsehood (wei) arises,” and Xing Shou’s (Tang era 618–907) commentary on this passage in the Zhouyi lueli here: “What qingwei tends to is the multifarious designs of cunning and deceit.” See Wang Bi ji jiaoshi, 2: 598 n. 2.
6. Cf. section seven of the Commentary on the Appended Phrases, Part Two: “The hard and the soft lines change one into the other, something for which it is impossible to make definitive laws, since they are doing nothing but keeping pace with change.”
7. Xing Shou’s commentary says: “In innate tendency resides clever deceit. The way that change happens and contrariness occurs has nothing to do with large things. Although sage intellect and meticulous reckoning might try to fathom it, it defies comprehension, so how could it ever have anything to do with grand matters!” See Lou, Wang Bi ji jiaoshi, 2:599 n. 6.
8. The quotations are from a passage in the Commentary on the Words of the Text in Hexagram 1, Qian (Pure Yang), Fifth Yang.
9. Reference to the dragon here alludes to the passage cited in note 8 above.
10. “Dispersive ground” (sandi), i.e., where troops tend to break rank and run away, is an allusion to a passage in the Sunzi bingfa: “When a feudal lord fights in his own territory, he is in dispersive ground.” Cao Cao’s comment on this passage reads: “Here officers and men long to return to their nearby homes.” The translations are from Griffith, Sun Tzu: The Art of War, p. 130.
11. Cf. Sunzi bingfa: “ ‘Can troops be made capable of such instantaneous co-operation?’ I reply: ‘They can.’ For, although the men of Wu and Yüeh mutually hate one another, if together in a boat tossed by the wind they would co-operate as the right hand does with the left.” See Griffith, Sun Tzu: The Art of War, pp. 135–136. Hu can be identified with the state of Wu.
12. Xing Shou’s commentary reads: “If one recognizes the feeling involved with a common purpose, why worry about the difference between Hu [Wu] and Yue, and if one understands the tendency to run away and disperse, one does not trouble oneself to use military force.” See Lou, Wang Bi ji jiaoshi, 2: 600 n. 15.
13. See section twelve of the Commentary on the Appended Phrases, Part Two.
14. The last two phrases allude to the Commentary on the Judgments of Hexagram 38, Kui (Contrariety): “Heaven and Earth may be contrary entities, but their task is the same. Male and female may be contrary entities, but they share the same goal. The myriad things may be contrary entities each to the other, but as functioning entities they are all similar.”
15. There is an allusion here to section eight of the Commentary on the Appended Phrases, Part One: “The noble man might stay in his chambers, but if the words he speaks are about goodness, even those from more than a thousand li away will respond with approval to him, and how much the more will those who are nearby do so.” In Wang Bi’s passage the implied sentence subject “one” seems to refer to one who would be a true sovereign.
16. This is a paraphrase of a passage in section eight of the Commentary on the Appended Phrases, Part One.
17. This alludes to section five of the Commentary on the Appended Phrases, Part Two: “The noble man lays up a store of instruments in his own person and waits for the proper moment and then acts, so how could there ever be anything to his disadvantage! Here one acts without impediment; it is due to this that when one goes out, he obtains his catch. What this means is that one should act only after having first developed his instruments.”
18. This translation follows the gloss provided by Lou Yulie in Wang Bi ji jiaoshi, 2: 603 n. 22. However, another, more sociopolitical interpretation is possible: “Without anyone knowing how he [a true sovereign] has become the master, he provides the beat for the dance, and all under heaven follows. This is someone who has a perception of how the innate tendencies of things operate.”
19. This is a quotation from section four of the Commentary on the Appended Phrases, Part One, where, however, the subject seems to be the sage who perfectly grasps the working of change rather than the hexagram lines—which, of course, “grasp” the workings of change as well.
20. “Facility” and “obstruction” translate tai and pi, which are also the names of Hexagram 11, Tai (Peace—i.e., interaction, facility), and Hexagram 12, Pi (Obstruction—i.e., stagnation).
21. This alludes to section three of the Commentary on the Appended Phrases, Part One: “There are hexagrams that deal with decrease and those that deal with growth [of the Dao], and… there are appended phrases that impart a sense of danger and those that impart a sense of ease.” Han Kangbo’s commentary says: “When this Dao shines brightly, it is said to be growing large, and when the Dao of the noble man is dwindling, it is said to be decreasing. If a hexagram is tending toward Peace [Tai, Hexagram 11], its phrases impart a sense of ease, but if a hexagram is tending toward Obstruction and Stagnation [Pi, Hexagram 12], its phrases impart a sense of danger.” See Lou, Wang Bi ji jiaoshi, 2: 605 n. 3.
22. Lou Yulie comments: “ ‘Resonance’ [ying] means mutual response [xiangying]. For example, the first line and the fourth, the second and the fifth, and the third and the top are in positions of mutual responsiveness. ‘Position’ signifies the second, third, fourth, and fifth yin and yang line positions.” He then quotes from Xing Shou’s commentary: “ ‘When one gets a resonance, it signifies the mutual harmony of purpose shared. Yin positions are where the petty man should be located, and yang positions are where the noble man should be located.’ ” See Wang Bi ji jiaoshi, 2:606 n. 8.
23. Lou Yulie comments: “Carrying” refers to a line below carrying the one above, and “riding” refers to a line above riding on the one below. When a yin line carries a yang line, this indicates congruity, but when a yang line carries a yin line that indicates incongruity. When a yin line rides on a yang line, this indicates incongruity, but when a yang line rides on a yin line, that indicates congruity. When a line is far from trouble, this indicates ease [smooth going], but when a line is close to trouble, this indicates danger. Lou here cites a comment by Xing Shou: “In the hexagram Xu [Waiting, Hexagram 5], Third Yang is close to trouble, so it is in danger, but First Yang is far from the danger, so it is at ease.” See Wang Bi ji jiaoshi, 2: 606 n. 9.
24. Lou Yulie comments: “ ‘Inner’ refers to the lower trigram, which indicates a ‘staying still’ [remaining], and ‘outer’ refers to the upper trigram, which indicates a ‘going forth.’ ” He also adds that, for the first (beginning) and top (ending) positions in hexagrams, “no distinction is made between yin and yang lines.” See Wang Bi ji jiaoshi, 2: 606 n. 10.
25. Xing Shou comments: “Although the one above and the one below may be distant, yet the one that indicates action has a resonant partner [and so has support]. Although in Ge [Radical Change, Hexagram 49] Second Yin is far removed from the fifth line, their yin and yang resonate together, so if one were to go out and do something here [at the second line], he would be without blame.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 606 n. 11.
26. Xing Shou comments: “In Xu [Waiting, Hexagram 5], Top Yin is located at the top of danger, but one should not worry about falling into the pit [the upper trigram, Kan, Sink Hole], for here it has achieved the right moment to be there.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 606 n. 11.
27. Xing Shou comments: “[In] Shi [The Army, Hexagram 7], Fifth Yin is the master of the entire hexagram; it is yin and weak…. Since it manages to occupy an exalted position, it thus can remain unafraid.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 607 n. 12.
28. Xing Shou comments: Dun (Withdrawal, Hexagram 33), Fifth Yang, states: “Here is praiseworthy Withdrawal, in which constancy brings good fortune.” To be located in Dun means that the petty man’s powers of encroachment are in the ascendancy and that the way of the noble man is in decline, so one should escape and withdraw to the upper trigram, where he may attach himself to the exalted position there [i.e., the yang line in the fifth position]. This always keeps the behavior of the petty man [the second, yin line] in correct check so he does not dare make rebellion. Quoted in Lou, Wang Bi ji jiaoshi, 2:607 n. 12.
29. Xing Shou comments: “Even though the substance of a line is soft and weak, here one should not find making judgments a matter for distress, for good will come from the fact that a weak line is controlled by a yang position, and in the end one will have strength prevail. An example of this is Shihe [Bite Together, Hexagram 21], Fifth Yin: ‘Biting through dried meat, he obtains yellow metal.’ ” Quoted in Lou, Wang Bi ji jiaoshi, 2: 607 n. 13.
30. Xing Shou comments: “A first line occupies a position at the bottom of a hexagram and has resonance with the fourth line. This is why, although in substance it belongs in the rear, yet it still dares to get in the lead of the hexagram. An example of this is Tai [Peace, Hexagram 11], First Yang: ‘When one pulls up the rush plant, it pulls up others of the same kind together with it, so if one goes forth and acts, there will be good fortune.’ ” Quoted in Lou, Wang Bi ji jiaoshi, 2: 607 n. 13.
31. Xing Shou cites Dayou (Great Holdings, Hexagram 14), Top Yang, as such an example. See Lou, Wang Bi ji jiaoshi, 2: 607 n. 14.
32. Lou Yulie comments: “The meaning of this sentence is: Observation of the actions of change should be focused on the resonance between lines. If they resonate with each other, this produces the action of change. Observation of safety and danger should be focused on the positions of the lines. If a line obtains a proper position, then there is safety, but if it is wrongly positioned, then there is danger.” See Wang Bi ji jiaoshi, 2: 607 n. 15.
33. For the factors governing congruity and incongruity, see note 23 above. Xing Shou comments here on the inner and outer trigrams: “In Dun [Withdrawal, Hexagram 33], the noble man stays in the outer trigram, and in Lin [Overseeing, Hexagram 19], he stays in the inner trigram.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 607 n. 16.
34. Xing Shou comments: “To take proper advantage of the moment results in good fortune, but if one misses the essential opportunity involved, this will mean misfortune.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 607 n. 17.
35. Xing Shou comments: “Dun [Withdrawal, Hexagram 33], Top Yang, says: ‘This is flying Withdrawal, so nothing fails to be fitting.’ This is an example of ‘it is best to distance oneself.’ Guan [Viewing, Hexagram 20], Fourth Yin, says: ‘Here one’s Viewing extends to the glory of the state, so it is fitting therefore that this one be guest to the king.’ This is an example of ‘it is most preferable to draw near.’ ” Quoted in Lou, Wang Bi ji jiaoshi, 2: 607 n. 17.
36. For these characterizations of Bi, Fu, Qian, Dazhuang, Mingyi, and Feng, see their Judgments, line statements, Commentaries on the Judgments, and Commentaries on the Images.
37. This is a quotation from the Zhuangzi (fourth century B.C.); see Zhuangzi yinde, 75/26/48.
38. This refers to the doubling of the trigrams to form the hexagrams; see section one of the Commentary on the Appended Phrases, Part Two. The “strokes” are, of course, the hexagram lines.
39. The “overlapping trigrams” (huti) method and the “trigram change” (guabian) method were popular ways to interpret the Changes during the Han era. Lou Yulie comments: The “overlapping trigrams” was a method used by the Han era specialists on the Changes to interpret the hexagrams. Wang Yinglin [1223–1296], in his preface to the Zheng shi Zhouyi [Mr. Zheng’s Changes of the Zhou], states: Zheng Kangcheng [Zheng Xuan (127–200)] emulated Mr. Fei [Fei Zhi (ca. 50 B.C.–10 A.D.)] and made an annotated edition of the Changes in nine scrolls, which often frames its discussions in terms of overlapping trigrams. The practice of using overlapping trigrams to seek the meaning of the Changes has existed since Mr. Zuo [i.e., since the Zuozhuan, Fifth century B.C.]. In all hexagrams, sets of the second, third, and fourth lines and sets of the third, fourth, and fifth lines mingle together but each set separately forms a trigram. This is what is meant in this practice by “one hexagram contains four trigrams.” The “trigram change” method employs changes in the middle, upper, and lower trigram positions or changes in one of the lines to convert a trigram into a different trigram, and this consequently is supposed to explain the meaning of hexagrams and individual lines. See Wang Bi ji jiaoshi, 2: 612 n. 20.
40. Concerning “They pushed on even further to the ‘five elements’ method,” Lou Yulie observes: “This refers to the use of individual images to represent one or another of the five elements [wuxing] and then to use various theories of how the five elements sequentially generate and vanquish each other to interpret the hexagrams, something quite tainted with arcane mysticism [shenmi zhuyi].” See Wang Bi ji jiaoshi, 2: 612 n. 21.
41. See section nine of the Commentary on the Appended Phrases, Part Two.
42. This paraphrases section three of the Commentary on the Appended Phrases, Part One.
43. See Hexagram 1, Qian (Pure Yang), Commentary on the Judgments.
44. Hexagrams whose hexagram statements contain this kind of characterization are Qian (Pure Yang, Hexagram 1), Kun (Pure Yin, Hexagram 2), Zhun (Birth Throes, Hexagram 3), Sui (Following, Hexagram 17), Lin (Overseeing, Hexagram 19), Wuwang (No Errancy, Hexagram 25), and Ge (Radical Change, Hexagram 49).
45. This is Li (Cohesion, Hexagram 30). Wang Bi’s comment on its Judgment says: “The way Cohesion is constituted as a hexagram means that rectitude is expressed by the soft and yielding [yin] lines, and this is why one here must practice constancy first, for only then will prevalence be had. Thus the text says: ‘It is fitting to practice constancy, for then it will result in prevalence.’ ”
46. Wang Bi’s comment on Jiji (Ferrying Complete, Hexagram 63), Second Yin, illustrates an example of such partnerships: Second Yin abides in centrality and treads the path of righteousness [it is a yin line in a central, yin position], so it occupies the highest point of civility and enlightenment. Moreover, it is in resonance with Fifth Yang [the ruler of the hexagram], which means that it achieves the greatest glory possible for a yin. However, it is located between First Yang and Third Yang, with which, though contiguous, it does not get along well. Above it will not give carriage to Third Yang, and below it will not form a pair with First Yang.
47. See note 21 above.
48. Xing Shou’s commentary makes this cryptic statement intelligible: [In] Kui (Contrariety, Hexagram 38), First Yang and Fourth Yang do not resonate as a pair of yin and yang lines, but both are incompatible loners that occupy the bottom places in their respective trigrams. Engaging in mutual trust, they cooperate with each other and so manage to make remorse disappear. This is what “by practicing mutual cooperation, lines draw each other close” means. [In] Kun (Impasse, Hexagram 47), First Yin has a resonance with the fourth line. It says that one should hide himself in a secluded valley, and Fourth Yang, having a resonance with this first line, says that one should come forward slowly and carefully and harbor doubts about the object of his ambition. In this way, they both avoid the metal cart and draw each other apart. For an explanation of “metal cart,” see the line statement for Fourth Yang of Kun. The text of Xing’s comments is quoted in Lou, Wang Bi ji jiaoshi, 2: 617 n. 7.
49. See Hexagram 10, Lü (Treading), Third Yin, and the Commentary on the Images for that line, as well as Wang Bi’s commentary on both.
50. See Hexagram 6, Song (Contention), Commentary on the Judgments, and Second Yang, Commentary on the Images.
51. Xing Shou comments: “Qian [Pure Yang, Hexagram 1], Third Yang, says: ‘The noble man makes earnest efforts throughout the day,… no blame.’ In this way, he takes steps to avoid losing the way, which would result in incurring blame for the faults involved.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 617 n. 13.
52. Xing Shou comments: “The Judgment for Shi [The Army, Hexagram 7] says: ‘If an army’s constancy is subject to a forceful man, there will be good fortune and with this no blame.’ Wang Bi’s commentary says: ‘It would be a crime to raise soldiers and mobilize the masses and then have no success.’ This is why the text says: ‘There will be good fortune and with this no blame.’ ” Quoted in Lou, Wang Bi ji jiaoshi, 2: 618 n. 14.
53. Xing Shou comments: “Bi [Closeness, Hexagram 8], First Yin, says: ‘If there is sincerity, joining in Closeness will not lead to blame…. So there will be good fortune brought on by others.’ This provides an example of this.” Quoted in Lou, Wang Bi ji jiaoshi, 2: 618 n. 15.
54. Xing Shou comments: “Xu [Waiting, Hexagram 5], Second Yang, says: ‘When waiting on the sand, it might slightly involve rebuke, but in the end, good fortune will result.’ Wang Bi comments: ‘Here one is close but not so close that he is oppressed by danger and far but not so far that he will be too late for the moment when it happens. He treads on a place of strength and abides in the Mean and in this way awaits the right opportunity. Although it might slightly involve rebuke,… in the end, good fortune will result.’ ” Quoted in Lou, Wang Bi ji jiaoshi, 2: 618 n. 16.
55. As they stand, a number of passages in the following section require elaboration in order to understand exactly what they mean. However, instead of burdening readers with a separate set of notes, I suggest that they compare Wang Bi’s comments here about various hexagrams with the actual statements—and his comments on them—that make up the entries for the hexagrams themselves.
56. See Hexagram 3, Zhun (Birth Throes), Second Yin.
57. See Hexagram 3, Zhun (Birth Throes), First Yang, Commentary on the Images.
58. See Hexagram 4, Meng (Juvenile Ignorance), Judgment.
59. See Hexagram 34, Dazhuang (Great Strength), Third Yang.
60. See Hexagram 36, Mingyi (Suppression of the Light), Third Yang.