Hexagram 18蠱Corruption
Corruption is the hexagram for the inherited mess — the long-running decay that the current actor did not cause and now has to repair. The discipline is to do the structural cleaning without turning the repair into a public indictment of the predecessors whose work created the rot.
60-second read
Corruption is the hexagram for the inherited mess. The character 蠱 depicts worms in a vessel — decay that has been working from inside for a long time. The hexagram statement is unusually generous: supreme success, advantage in crossing the great stream — provided the actor weighs the three days before the turning point and the three days after. The discipline is the repair of someone else's corruption without making the repair into a public punishment of the predecessors. Five of the six lines describe repairing the father's or the mother's affairs; the sixth withdraws from public service entirely. Read the position carefully.
The hexagram
蠱：元亨，利涉大川。先甲三日，後甲三日。
Corruption: supreme success. Advantage in crossing the great stream. Three days before the day jiǎ; three days after the day jiǎ. — Translation by YiGram Editorial from the classical Chinese
“Kû 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.”
— James Legge, The Sacred Books of the East: The I Ching (1882), public domain.
The six lines
Click any line on the hexagram to read its passage. Use ↑ and ↓ after focusing the hexagram to step through the six positions.
幹父之蠱，有子，考無咎，厲終吉。
Repairing the father's corruption. There is a son; the late father escapes blame. The position is perilous, but the end is fortunate.
“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.”
— Legge (1882)
Line 1 is the yin at the bottom of the lower trigram of wind — the first encounter with the inherited corruption, the moment when the actor recognises that the decay is now their work to address. 幹父之蠱 — repairing the father's corruption. The hexagram is precise about what makes the repair possible: 有子, there is a son — meaning the successor exists, is willing to do the work, and is competent to do it. The structural consequence is named immediately: 考無咎, the late father escapes blame. The act of repair by a capable successor is what retroactively protects the predecessor's reputation from being defined by the decay they left behind.
In a decision context this is the line of the new operator inheriting a structurally compromised position — the new CEO inheriting accounting irregularities, the new founder inheriting co-founder departures and unresolved cap-table issues, the new department head inheriting a years-old broken process. The temptation at line 1 is to publicly diagnose the inherited problem to establish that the new actor is not responsible. The hexagram is explicit that this move forfeits the line's logic. The peril is named — 厲, the position is dangerous — but the end is fortunate precisely because the capable repair is what lets the predecessor's name escape blame. Operators who learn to read line 1 cleanly do the work without the indictment; the fortune at the end is structural, not performative.
幹母之蠱，不可貞。
Repairing the mother's corruption. Firm-correctness cannot be pushed to the extreme.
“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).”
— Legge (1882)
Line 2 is the centred yang in the lower trigram and the hexagram's most subtle instruction. 幹母之蠱 — repairing the mother's corruption. The classical commentaries are uniform that the mother position in the inherited-corruption hexagram represents a different texture of decay: not the structural mismanagement of the father position but the relational entanglement, the emotional commitments, the loyalties and indulgences that have accumulated over time. The instruction is immediate and unambiguous: 不可貞, firm-correctness cannot be pushed to the extreme. The same yang-rigour that would correctly repair the father's affairs would destroy the relational fabric the mother position represents.
For decision-makers this is the line of the operator repairing the inherited cultural decay — the long-tenured employees whose habits no longer fit, the founding-era relationships that have stopped scaling, the customer arrangements that were grandfathered in for reasons no one remembers. The line refuses to let the actor apply the same playbook used for the father's structural corruption. The repair must happen — the line does not exempt the relational decay from being addressed — but the method is calibrated to the texture. Over-firm correction of the mother position produces a different kind of harm than the corruption itself, and the hexagram is explicit that the rigorous method that worked at line 1 is exactly what must not be carried to the utmost here. Operators who hit line 2 and reach for the line-1 toolkit typically discover they have broken the very fabric they were trying to repair.
幹父之蠱，小有悔，無大咎。
Repairing the father's corruption. There is small regret, but no great fault.
“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.”
— Legge (1882)
Line 3 is the top of the lower trigram and the line where the repair work is being executed with vigour, perhaps a little too much. 幹父之蠱 again — the father's corruption, the same structural decay line 1 named — but at line 3 the actor has the momentum, the authority, and the methodology to actually carry the repair forward. The hexagram does not retract its support for the work. 無大咎, no great fault, is the verdict. But the line is honest that the energetic execution will produce 小有悔, small regret. The reform overshoots in details; the cleanup damages secondary relationships the actor did not intend to break; the speed of the correction surfaces collateral that the more cautious line-1 posture would not have surfaced.
The decision-relevant translation is the lesson of acceptable overshoot. Founders and operators who reach line 3 are typically the ones whose competence has caught up to the inherited mess and who are now driving the repair at scale. The hexagram is explicit that this stage is appropriate — the work is being done, the corruption is being addressed, the structural fault that the predecessors left is being closed. The small regret is the unavoidable cost of an actual repair rather than a cosmetic one. The line is the I Ching's permission slip for the repair that will not be perfectly tidy: 小有悔 is the price the hexagram is willing to pay for 無大咎. Operators who try to eliminate the small regret by slowing the repair typically miss the no-great-fault threshold; the line names the trade and treats it as fair.
裕父之蠱，往見吝。
Indulging the father's corruption. Going forward, there is cause to regret.
“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.”
— Legge (1882)
Line 4 is the yin in the lower position of the upper trigram and the hexagram's sharpest failure mode. 裕父之蠱 — indulging the father's corruption. The character 裕 carries the sense of being lenient, generous, allowing slack; the line describes an actor who looks at the inherited decay and decides not to address it, treating the corruption as part of the legacy that should be left undisturbed out of deference. The hexagram is explicit that this posture does not preserve the predecessor's reputation; it compounds the decay. 往見吝, going forward there is cause to regret — the indulgent posture, carried into action, produces exactly the future the line-1 capable son would have prevented.
For decision-makers this is the line of the successor whose loyalty to the predecessor manifests as paralysis. The new department head who refuses to restructure the broken process because the predecessor designed it; the new CEO who keeps a senior hire performing at half capacity because firing them would feel like a repudiation of the founder; the family-business heir who maintains the inherited supplier relationships even after they have stopped serving the business. The hexagram is unambiguous that this is the wrong reading of filial respect. The father position in the hexagram does not ask to be indulged; it asks to be repaired by a capable successor whose repair retroactively protects the father's name. Line 4 is the warning that mistaking indulgence for loyalty produces the regret that capable repair would have avoided. The line does not name a remedy because the remedy is the hexagram's whole instruction: repair the corruption.
幹父之蠱，用譽。
Repairing the father's corruption. Honoured for the work.
“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).”
— Legge (1882)
Line 5 is the ruler line and the hexagram's mature seat. 幹父之蠱 — the same father's corruption, repaired again, but at line 5 the work is no longer the fresh diagnosis of line 1 or the energetic execution of line 3. The repair has reached the stage where its quality is visible enough to be recognised, and the hexagram names the consequence: 用譽, honoured for the work, or in Legge's reading, obtaining the praise of using the fit instrument. The line is the I Ching's clean instruction that the inherited-corruption repair, carried out with the right method by the right successor, eventually produces the public recognition that was never the actor's reason for doing it.
The decision-relevant translation is precise. The honour at line 5 is not earned by performance of competence; it is earned by the actual cleanup of the structural decay. The CEO who has spent two years repairing the inherited accounting; the department head who has reconstructed the broken process; the family-business heir who has restored the supplier relationships and updated the operations — all reach line 5 when the repair is mature enough that the result is visible. The hexagram is explicit that the honour is fortunate without qualification. The line refuses the ironic reading that public recognition is dangerous; the recognition here is the appropriate consequence of work the hexagram itself instructed. For operators in succession positions, line 5 is the picture of the repair done correctly: structural, calibrated, sustained long enough to become visible. The fortune is real.
不事王侯，高尚其事。
Not serving king or feudal lord, holding one's own affairs in lofty regard.
“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.”
— Legge (1882)
Line 6 is the topmost line and the hexagram's most unusual ending. 不事王侯 — not serving king or feudal lord. 高尚其事 — holding one's own affairs in lofty regard. The line is the only place in the hexagram where the repair work is not named. The actor at the top has stepped out of the political and institutional field entirely; the public repair of inherited corruption is no longer their assignment. The classical commentaries are uniform that this is not a failure or an abandonment; the line describes the legitimate withdrawal of the actor whose work has been completed, or whose stage of life has moved past the public-service phase, or whose own affairs have a higher standard that the field cannot support.
For decision-makers this is the line of the operator who has done the inherited-corruption repair through lines 1 to 5 and is now positioned to step back from public obligation. The retired founder who refuses board seats to write; the former turnaround CEO who declines the next institutional role to pursue a personal project; the long-serving partner who exits the firm rather than take the managing role. The hexagram is precise that this withdrawal is dignified rather than evasive. The actor is not indulging line-4 paralysis; the public repair has been done, and the further service would compromise the higher standard the actor now holds. The line does not name a fortune because the fortune is not the point. The structural meaning is: there is a stratum of work that does not happen inside the institutional frame, and an actor who has earned the right to operate there should take it. Reading line 6 in a cast about inherited-corruption repair typically means the public phase of the work is complete and the question is what comes after public service rather than how to keep performing it.
PostureInherited decay · repair without punishment
Corruption is the hexagram of structural inheritance. The trigram configuration is the whole image: Xun (wind) below, Gen (mountain) above — the wind blocked by the mountain, circulation stopped, the air going stale. The character 蠱 itself depicts worms in a vessel: a container of food that has been sitting long enough for the decay to be working from inside. The hexagram is not about acute crisis; it is about long-running deterioration that the current actor did not cause. The Xiang compresses the picture into the four-character instruction: 山下有風，蠱 — wind beneath the mountain, Corruption. The noble person accordingly 振民育德 — stirs the people and nourishes virtue. Stirring is what restores circulation; nourishing virtue is what makes the restoration durable.
The hexagram statement is unusually generous and unusually conditional. 元亨，利涉大川 — supreme success, advantage in crossing the great stream. The conditions for the great fortune are exact: the actor must weigh 先甲三日，後甲三日, the three days before the day jiǎ and the three days after it. The classical reading is that jiǎ is the first stem of the ten-stem cycle — the point of beginning — and the instruction is to consider carefully both the conditions that produced the decay (the three days before) and the consequences that will follow the repair (the three days after). The hexagram refuses to let the repair be a reactive correction; it must be situated in the full arc of how the decay arose and how the cleanup will propagate. The five repair lines that follow read as the grammar of this calibrated cleanup.
Failure modesIndulgent viewing (line 4) · over-firm correction of the mother (line 2)
The dominant failure mode is the line-4 indulgent posture — the successor who refuses to repair the inherited corruption out of deference to the predecessor whose work produced it. The hexagram is explicit that this misreads filial loyalty: capable repair is what protects the predecessor’s name (line 1), and indulgent paralysis produces only 吝, regret. The mirror failure mode is line 2’s over-firm correction of the relational decay — applying the same yang rigour that would correctly repair the father’s structural affairs to the mother position, where the texture of the decay is loyalties and accumulated indulgences rather than mismanagement. The hexagram is precise that 不可貞 — firm-correctness cannot be pushed to the extreme — because the rigorous method breaks the relational fabric it was meant to repair. Both failures share a root: an actor who cannot tell which texture of inherited decay they are facing, and who applies the wrong playbook to the line they have actually drawn.
Application & adjacentQuestion shape · Hexagram 19 pair · Succession-of-leadership repair
A note on the question shape this hexagram answers best. Corruption rewards questions framed around a specific inherited mess — taking over a department whose processes have decayed, becoming the new CEO of a company with structural issues that predate the appointment, inheriting a family business with grandfathered arrangements that no longer serve, picking up a long-running project whose original design has stopped fitting. It is less useful for questions about acute new crises or about whether to start something fresh; for that, re-read with Hexagrams 1 — Heaven — or 3 — Sprouting — depending on whether the question is about pure initiation or about the early-arc difficulty of getting started. Corruption presumes the decay is already in place and the actor's question is whether and how to repair it.
The canonical adjacent reading is Hexagram 19 — Approach — the immediate successor in the King Wen sequence and Corruption’s structural complement. Where Hexagram 18 names the cleanup of inherited decay, Hexagram 19 names the approach of new influence — the window when authority advances and the moment is open for action. Read together, the pair is the I Ching’s instruction for the early arc of a succession or turnaround: in 18 you do the structural repair that the predecessor’s era left undone, and in 19 you advance into the new configuration that the repair has made possible. The Xiang’s 振民育德 — stirring the people and nourishing virtue — is the through-line that lets the pair compose. The same noble person who restores circulation in 18 is the one whose nourished virtue carries the approach in 19.
The operational centre of the hexagram is the contrast between line 1 and line 4. Line 1 is the capable successor whose repair retroactively protects the predecessor’s reputation; line 4 is the indulgent successor whose non-repair compounds the decay and produces the regret that line 1 would have prevented. The decision-relevant move is to read which line the actor is actually drawing. If you are early in the inheritance and the corruption is fresh, line 1 is the instruction: take on the repair with the capable-son posture, and trust that the structural cleanup is what protects the predecessor. If you are tempted to leave the inherited mess undisturbed out of deference, line 4 is the warning: that posture is not loyalty; it is the failure mode the hexagram was written to name.
SynthesisYiGram Editorial
Each Western line of reading approaches Corruption from a different angle. James Legge transliterates 蠱 as “Kû” and frames the hexagram within his Confucian moral lens — the canonical instruction about filial repair of the father’s and mother’s troubles, with the three-days-before / three-days-after jiǎ formula treated as ritual calendrical guidance. Richard Wilhelm’s symbolic-philosophical posture reads the hexagram as “Work on What Has Been Spoiled” — the cosmological picture of decay that must be addressed before renewal can begin, with the wind-blocked-by-mountain image drawn out as the failure of circulation. A reading in the lineage of Carl Jung’s 1949 foreword would treat 18 as a marker of the psyche’s confrontation with inherited shadow — the accumulated material from parental imagos that the conscious ego must work through. Bradford Hatcher’s linguistic project (below) returns to the semantic field of 蠱 itself — the full vocabulary of decay, toxicity, and corrective restoration. None of these readings is quoted on this page; the synthesis is YiGram Editorial’s characterization of each tradition’s posture, written so a reader can triangulate the field without us reproducing copyrighted text.
Reception historyLegge · Wilhelm · Baynes · Jung
The Western reception of the I Ching has two main lines. The first is James Legge’s 1882 missionary translation in the Sacred Books of the East series — methodical, Victorian, framed around Confucian moral readings. It is the public-domain anchor reproduced above. The second is Richard Wilhelm’s 1923 German translation, prepared in Qingdao in collaboration with Lao Naixuan — sympathetic, philosophical, closer to Daoist intuitions. Cary F. Baynes rendered Wilhelm into English in 1950, with a foreword by Carl Jung that introduced the book to Western psychology as a window onto synchronicity and the unconscious.
We cite these two lines by name to credit the reception history and to help search systems and readers resolve the entities; the Wilhelm/Baynes text itself and Jung’s foreword remain in copyright and are not quoted on this page. A more recent academic-linguistic line is represented by Bradford Hatcher’s Yijing project (1990s–2010s), which appears in the next section under his explicit redistribution permission.
Bradford HatcherVerbatim · © 2011
Hatcher organizes each hexagram around six short clusters of keywords that sketch the field of decision and association the Chinese name opens onto. For Hexagram 18 蠱, his clusters are:
Fixations, toxic ideas, dogma, pathologies, bad medicine, ego, poison, venom, rot Degeneration, deterioration, decay, suffocation, spoilage, corruption, resentment Righting wrongs, antidotes, reparation, restoration, renewal, fresh air; clear the air Revitalization, rejuvenation, redemption, stirring it up; purging, cleansing, curing Poor circulation, constipation, necrosis, atrophy, stuffiness, festering, decadence Stirring up, remedial action, corrective measures, flushing out the system, reform
Hatcher’s framing is vocabulary-centred rather than narrative — the reader is invited to feel the semantic shape of the Chinese name through the spread of English fragments. For his longer notes and the full glossary entry, read the complete passage on hermetica.info.
Quoted verbatim from Bradford Hatcher, Yijing Hexagram Names and Core Meanings (Version 12.1, 2011), hermetica.info/GuaMing.htm. © Bradford Hatcher, 2011. Reproduced under the author’s explicit permission to redistribute his work intact, with copyright notice. Bradford Hatcher (d. June 2020); site maintained to preserve his work.
SynthesisYiGram Editorial
Read across the four Chinese traditions, Hexagram 18 names a very specific working posture: the actor inherits a long-running structural decay that they did not cause, and the discipline is the calibrated repair that addresses the corruption without indicting the predecessors whose work produced it. The Wings give the canonical reading: the firm above and the yielding below, penetration meeting stopping, the world governed once the corruption is repaired. Wang Bi sharpens the structural reading: 蠱 is not a hexagram about moral failure but about the natural decay of any system over time, and the line-by-line texts describe specific configurations in which the repair is either appropriate or mis-calibrated. Zhu Xi reframes the hexagram around the line-1 / line-4 contrast — capable repair versus indulgent paralysis — and stresses that the capable-son framing is what retroactively protects the predecessor’s name rather than the deferential non-intervention. The divinatory manual Bushi Zhengzong reads 18 strictly as the marker for inherited situations: new appointments to compromised seats, family-business successions, turnaround executive roles, partnerships absorbing the residue of earlier deals. The unified posture across all four sources is the same: Corruption is a discipline for distinguishing the texture of inherited decay (structural vs. relational), repairing each appropriately, and recognising that the capable repair is what the predecessor’s reputation actually requires.
Yi ZhuanTuan + Xiang · Ten Wings
The Ten Wings are the canonical Confucian commentary stratum embedded in the received Yijing. For Hexagram 18 the two most directly relevant Wings are the Tuan Zhuan (彖傳, the Judgement Commentary) and the Xiang Zhuan (象傳, the Image Commentary).
Tuan 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，後甲三日，終則有始，天行也。
Corruption: the firm above, the yielding below; penetrating yet stopping — Corruption. “Corruption, supreme success” — the world is governed. “Advantage in crossing the great stream” — going forward has work to do. “Three days before jiǎ, three days after” — ending leads to beginning, the movement of heaven.
Xiang 象傳: 山下有風，蠱。君子以振民育德。
Wind beneath the mountain — Corruption. The noble person accordingly stirs the people and nourishes virtue.
The Tuan does the structural work: the firm-above / yielding-below configuration is what produces the trigram logic of penetration-meeting-stopping, and the resolution of that stopping is what makes the repair productive. The same Wing folds the famous jiǎ instruction into a cosmological rhythm: 終則有始，天行也 — ending leads to beginning, the movement of heaven — treating the inherited decay as the closing of one cycle that becomes the opening of the next. The Xiang compresses the whole hexagram into a two-clause instruction: 振民育德 — stir the people, nourish virtue. Stirring restores the circulation the trigram image shows blocked; nourishing virtue is what makes the restored circulation durable rather than another decay-in-waiting. Translations by YiGram Editorial from the classical Chinese.
Classical commentariesWang Bi · Zhu Xi · Bushi Zhengzong
Wang Bi (Zhouyi Zhu, 3rd century) reads Hexagram 18 as a hexagram about the natural decay of any system rather than about moral failure. For Wang Bi the analytical centre is the trigram image of wind blocked by mountain — circulation stopped by structural obstacle — and the line-by-line texts describe the configurations in which the repair restores circulation appropriately. The line-2 instruction not to push firm-correctness to the extreme is, in Wang Bi’s reading, the precise calibration of yang force to a yin position whose texture would not survive the rigour appropriate to a yang position. The line-6 withdrawal is the completion of the cycle the Tuan names: ending leads to beginning, and the actor who has done the repair returns to private practice.
Zhu Xi (Zhouyi Benyi, 1188) reframes the hexagram around the line-1 / line-4 contrast — capable repair versus indulgent paralysis — and reads the father/mother vocabulary as the two textures of inherited decay rather than as literal family politics. For Zhu Xi the line-1 考無咎 — the late father escapes blame — is the hexagram’s structural insight: the capable successor’s repair is what protects the predecessor’s reputation, not the deferential non-intervention that line 4 represents. The corollary is that filial loyalty in the inherited-corruption hexagram is expressed through cleanup, not through preservation of the mess.
The Bushi Zhengzong (Qing-dynasty divinatory manual, 1709) reads 18 practically: a hexagram drawn in answer to a question about inheriting a compromised situation — new appointment to a seat with unresolved structural problems, family-business succession with grandfathered arrangements, turnaround executive role with accumulated operational decay, partnership absorbing the residue of earlier deals. The manual is explicit that 18 is not a commentary on the petitioner’s moral standing; the cast applies whether the actor is the new arrival or the long-tenured operator finally addressing the inherited mess. The practical recommendation tracks the line position: take on the capable-son posture at line 1; calibrate the method to relational texture at line 2; accept small regret as the price of real repair at line 3; refuse indulgent paralysis at line 4; receive recognition for completed repair at line 5; withdraw legitimately at line 6 when the work is done.
Translations and paraphrase by YiGram Editorial from the classical Chinese. We do not reuse any modern third-party English rendering of these commentaries.
These method notes are not required to read the hexagram. They organize the traditional six-line structure for readers who want to see the rule layer beneath the plain-language reading.
Palace: Xun (wind), soul-returning (歸魂) position. Binary, bottom-up: 011001. Lower trigram: Xun (wind). Upper trigram: Gen (mountain). Shi line: 3. Ying line: 6.
The line branches, bottom-up, follow the Xun-below / Gen-above najia composition for Corruption: 丑 (line 1), 亥 (line 2), 酉 (line 3), 戌 (line 4), 子 (line 5), 寅 (line 6). Read against the Xun palace, whose element is wood, the six-relatives assignments are: line 1 丑 (earth) — wealth (妻財); line 2 亥 (water) — parents (父母); line 3 酉 (metal) — officer-ghost (官鬼); line 4 戌 (earth) — wealth (妻財); line 5 子 (water) — parents (父母); line 6 寅 (wood) — siblings (兄弟).
The shi line at position 3 carries officer-ghost (酉, metal), the element that controls the Xun palace’s wood — the actor stands at the seat where the controlling pressure on the palace itself lands, which is the structural correlate of the line-3 active repair phase. The ying line at position 6 carries siblings (寅, wood), the same element as the palace itself — the receiving position is the palace’s own native element. Read as a structural pair, the shi-ying axis of Corruption says that the actor occupies the controlling pressure on the palace while the receiving position is the palace’s own ground. The line-6 withdrawal returns to the palace’s native element, which is the najia-layer correlate of the Tuan’s 終則有始: ending leads to beginning on the same ground the cycle started from. That structural circularity is what makes Corruption a 歸魂, soul-returning, hexagram.
For a cast, this static layer records the palace, generation label, shi and ying positions, each line's branch and six-relative, moving-line positions, transformed hexagram, and the use-spirit selected by question category. The public page keeps that structure as a method note rather than as default reading text.
Audit status: unaudited_draft. The static-layer tables are pulled from the standard 京房纳甲 sequence and have not yet been cross-checked against the three reference texts named in the methodology. Errors should be reported against the v0.1.0 rule version in the GitHub rules directory.
For the full pipeline (how the static layer reaches the AI interpretation), see Methodology → Najia engine.
Sources
- Classical text of the Yijing (周易) — hexagram and line statements (卦辭 / 爻辭) from the received Zhou-dynasty edition. Public domain.
- James Legge, The Sacred Books of the East, Vol. XVI: The Yi King, Oxford University Press, 1882. Public domain.
- Zhu Xi (朱熹), Zhouyi Benyi (周易本義), 1188. Public domain.
- Wang Bi (王弼), Zhouyi Zhu (周易注), 3rd century. Public domain.
- Bushi Zhengzong (卜筮正宗), Qing-dynasty divinatory manual, 1709. Public domain.
- Tuan Zhuan (彖傳) and Xiang Zhuan (象傳), two of the Ten Wings (十翼). Public domain.
- Bradford Hatcher, Yijing Hexagram Names and Core Meanings (Version 12.1, 2011). © Bradford Hatcher, 2011. Reproduced under the author’s explicit permission to redistribute his work intact, with copyright notice; this page quotes the “Key Words” subsection only and links readers to the full original for the longer notes. Bradford Hatcher (d. June 2020).
All Chinese-to-English translations on this page are by YiGram Editorial, working directly from the classical Chinese. We do not reuse third-party modern English translations of any of the listed Chinese sources. Read the full source policy in the methodology page.
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