Hexagram 43夬Breakthrough
Five firm lines pushing up against one yielding line at the top — the moment before the breakthrough. The hexagram is the I Ching's most operational instruction for confronting the tolerated obstacle: display the matter in the royal court, cry out with sincerity even though there is danger, inform your own city, refuse to take up arms. The discipline is the calibration of resolve — public enough to name the corruption, restrained enough that the resolve does not become violence.
60-second read
Breakthrough is the hexagram for the moment when accumulated correct pressure must finally resolve into action. The statement is operationally precise: display the matter in the royal court, cry out with sincerity though there is danger, inform your own city, do not take up arms, advantageous to have somewhere to go. The discipline is calibration. The single yin line at the top represents the small but real obstacle that the five yang lines below must remove — and the hexagram's whole instruction is that the removal is done by named public resolve, not by force. Read across the lines, the failure mode is hasty strength in the toes; the success mode is the centred resolution at line 5.
The hexagram
夬：揚于王庭，孚號有厲。告自邑，不利即戎，利有攸往。
Breakthrough: display in the royal court. Cry out with sincerity, danger. Inform your own city. Disadvantageous to use arms. Advantageous to have somewhere to go. — Translation by YiGram Editorial from the classical Chinese
“Kwâi requires (in him who would fulfil its meaning) the exhibition (of the criminal's guilt) in the royal court, and a sincere and earnest appeal (for sympathy and support), with a consciousness of the peril (involved in cutting off the criminal). He should (also) make announcement in his own city, and show that it will not be well to have recourse at once to arms. (In this way) there will be advantage in whatever he shall go forward to.”
— 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.
壯于前趾，往不勝為咎。
Strength in the advancing toes. Going forward without prevailing brings blame.
“The first NINE, undivided, shows its subject in (the pride of) strength advancing with his toes. He goes forward, but will not succeed. There will be ground for blame.”
— Legge (1882)
Line 1 is the yang at the bottom of the lower trigram of heaven — the first position from which the breakthrough is tempted to begin. The instruction is unsentimental. 壯于前趾 — strength shown in the advancing toes — names the actor who feels the four yang lines stacked above and reads that collective pressure as a personal mandate to step first. The hexagram is blunt about the outcome: 往不勝為咎 — going forward without prevailing brings blame. The line is the I Ching’s precise picture of premature resolve. The matter may be correct; the altitude is wrong.
In a decision context this is the line for the junior who forwards the whistleblower memo before the senior coalition is assembled, the engineer who calls out the unethical decision in a public channel before the leads have aligned, the early-stage founder who publicly fires the misbehaving investor before the round closes. Founders and operators who learn to read line 1 cleanly understand that the breakthrough's pressure is genuine and the direction is right — but the toe is not the position from which the move can succeed. The line is not asking the actor to abandon the resolve; it is asking the actor to wait until the body behind the toe has gathered. Hasty advance produces the blame the hexagram names. Line 1's discipline is to feel the pressure and not yet act.
惕號，莫夜有戎，勿恤。
Apprehension and cry. Late at night hostile measures may come; no need to be anxious.
“The second NINE, undivided, shows its subject full of apprehension and appealing (for sympathy). Late at night hostile measures may be (taken against him), but he need not be anxious about them.”
— Legge (1882)
Line 2 is the centred yang in the lower trigram and the ying line of the hexagram — the receiving position the line-5 ruler addresses. The instruction has two beats. 惕號 — apprehensive cry — the actor is alert and the call is raised, not denied or suppressed.莫夜有戎 — late at night, hostile measures may come — the danger is real and the line does not pretend otherwise. And then the unusual closing: 勿恤 — no need to be anxious. The centred position is honest about the threat and refuses to be shaken by it.
The decision-relevant translation is the lesson of the alert centre. Founders who hit line 2 typically discover that the breakthrough they have raised the call about will be attacked from unexpected angles — a 2 a.m. legal threat, a quiet board-level backchannel, a coordinated social-media response — and that the hexagram's instruction is to register the danger without absorbing the panic. The line is not the line of bravado; the apprehension is named explicitly. The line is the line of the actor whose centred position lets them feel the threat fully and still keep the cry sincere. For operators in the middle of a public breakthrough this is the line that says: stay alert, raise the call, expect the night-time hostility, and refuse to give the threat more weight than it actually carries. The centred position is the protection the line names.
壯于頄，有凶。君子夬夬獨行，遇雨若濡，有慍，無咎。
Strength shown in the cheekbones — evil. The noble person, resolutely resolving, walks alone, encounters rain as if drenched, draws resentment, but no blame.
“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.”
— Legge (1882)
Line 3 is the top of the lower trigram and the most internally divided text in the hexagram. The first clause is severe: 壯于頄，有凶 — strength shown in the cheekbones, evil. Visible determination in the face produces the line’s evil — the actor whose resolve is so legible that it telegraphs intent and provokes counter-coalition before the move can land. But the second clause names the exit: 君子夬夬獨行 — the noble person, resolutely resolving, walks alone. The line permits the resolve, on one condition: the actor accepts that the breakthrough at this altitude requires walking alone, being caught in the rain, drawing resentment.
For decision-makers this is the line of the executive who must take the difficult resolve while the team that would have backed them at line 2 has not yet realigned at line 4. The image is precise: walking alone, encountering rain as if drenched, drawing resentment. The hexagram is honest that the cost is real — the actor will be hated by the associates the breakthrough should have aligned with — and equally honest that the move is still without blame when made from genuine resolve. Founders who reach line 3 typically discover that the visible-determination failure mode and the solo-walk corrective are two sides of the same instruction: the resolve must be real but unperformed. Show too much on the face and the line goes to evil; carry the resolve quietly through the rain and the line closes with no blame.
臀無膚，其行次且。牽羊悔亡，聞言不信。
From whose buttocks the skin is stripped; he walks slowly and with difficulty. Led like a sheep after its companions, regret would vanish — but hearing the words, he will not believe them.
“The fourth NINE, undivided, shows one from whose buttocks the skin has been stripped, and who walks slowly and with difficulty. (If he could act) like a sheep led (after its companions), occasion for repentance would disappear. But though he hear these words, he will not believe them.”
— Legge (1882)
Line 4 is the bottom of the upper trigram and the most painful line text in the hexagram. 臀無膚，其行次且 — from whose buttocks the skin is stripped; he walks slowly and with difficulty. The image names the actor whose earlier resistance to the breakthrough has cost them their seat and whose only remaining move is one of difficult forward motion. The corrective is offered explicitly: 牽羊悔亡 — led like a sheep after its companions, regret would vanish. The instruction is to follow the coalition that has formed without insisting on leading it. The line then closes with the I Ching’s most quietly devastating clause: 聞言不信 — hearing the words, he will not believe them.
For decision-makers this is the line of the senior who has been on the wrong side of the breakthrough long enough that the structural position is no longer recoverable, and whose remaining choice is whether to follow the coalition or to keep insisting on leading from a position that has already lost its skin. Founders who hit line 4 typically discover that the most painful move is also the only stable one: stop arguing the position, accept the secondary role, let the breakthrough's natural leaders take the front. The hexagram is candid that the actor will hear this instruction and reject it — 聞言不信 is the line's structural finish — and equally candid that the rejection is what produces the line-6 ending. Line 4's discipline is to be the actor for whom 聞言不信 does not apply: to hear the words and actually believe them.
莧陸夬夬，中行無咎。
Purslane uprooted resolutely. Walking in the centre — no blame.
“The fifth NINE, undivided, shows the small men like a (bed of) purslane, which ought to be uprooted with the utmost determination. (The subject of the line having such determination), his action, in harmony with his central position, will lead to no error or blame.”
— Legge (1882)
Line 5 is the ruler line and the hexagram’s operational centre. The text is dense: 莧陸夬夬，中行無咎 — purslane uprooted resolutely, walking in the centre, no blame. Purslane (莧陸) is the persistent low-lying weed that regenerates from any root fragment left in the soil. The image is exact: the small obstacle must be removed completely, root and all, because partial removal allows the disorder to return. The doubled 夬夬 — resolving resolving — emphasises the completeness of the action. But the corrective phrase is the line’s real instruction: 中行 — walking in the centre.
The decision-relevant translation is the lesson of complete removal from the centred position. Founders and executives who read line 5 cleanly understand that the line is not granting permission for aggression; it is naming the only altitude from which the uprooting can be done without blame. The same act, performed from the line-1 toe or the line-3 cheekbone, produces blame or evil. Performed from line 5's centred stride — public, calibrated, complete — it produces the no-blame outcome the hexagram has been pointing at since the statement. For operators this is the line that says: when the breakthrough comes, do it once, do it completely, do it from the centre, and do not perform the moral cost. The centred stride is the discipline; the complete uprooting is the action; the no-blame is the structural result.
無號，終有凶。
No cry, no helper. In the end, evil.
“The topmost SIX, divided, shows its subject without any (helpers) on whom to call. His end will be evil.”
— Legge (1882)
Line 6 is the topmost position and the single yielding line the hexagram has been about all along. The text is among the shortest in the I Ching: 無號，終有凶 — no cry, no helper; the end is evil. The line is the structural finish of the obstacle the five firm lines below were preparing to resolve. Read from the obstacle’s point of view, it is the moment when the yielding element that overstayed its position has no remaining support and no remaining call to raise. The peril is unconditional: the end is evil because the configuration cannot be held.
For decision-makers this is the line of the executive, the partner, the policy, the customer relationship that has been allowed to remain past the moment when remaining was possible. The hexagram is unsentimental: by line 6 the call cannot be raised because the helpers have dispersed, and the ending is evil because no breakthrough is needed — the structural collapse is already underway. Read with the line-5 instruction, line 6 is the cost of refusing the centred uprooting at the moment it was possible. Founders and operators who keep line 6 in view understand that the hexagram's real argument is for line 5: the centred stride performed in time prevents the line-6 ending. The discipline is to resolve at line 5 and never let the configuration reach the position where 無號 — no cry to be raised — is the only honest description.
PosturePublic resolve · restraint within decisive action
Breakthrough is the structural complement of Hexagram 44 — Coming to Meet. Where Hexagram 44 puts the single yin line returning at the bottom — the small disorder that has just entered — Hexagram 43 puts five yang lines below with one yin line still clinging at the top: the small obstacle that has remained too long. The lower trigram Qian (heaven) rises; the upper trigram Dui (lake) is the lake perched above heaven. The Xiang compresses the image: 澤上於天 — the lake mounted upon heaven. The image is unstable; the breakthrough is what resolves it. The five firm lines below are not pushing through an enemy; they are removing a single remaining yielding element that has overstayed its position.
The hexagram statement is operationally precise. 揚于王庭 — display in the royal court — the matter must be named publicly, in the institution’s most visible forum, not handled in corridors. 孚號有厲 — cry out with sincerity, danger — the public naming is genuinely risky and the actor must know it. 告自邑 — inform your own city — the actor’s own circle, team, board, customer base must be told first so the breakthrough is supported rather than ambushed. 不利即戎 — disadvantageous to take up arms — the moment the resolve becomes violence the hexagram’s logic collapses. The instruction is the precise calibration of public, sincere, non-violent resolve.
The Tuan names the operative dynamic: 剛決柔也 — the firm resolves the yielding. The breakthrough is not the destruction of an opponent; it is the resolution of a configuration that has grown unstable. The same Wing closes with 剛長乃終 — the firm growing then completes — treating the action as the structural culmination of correct pressure rather than as the impulse of a single moment. For decision-makers this reframes the hexagram entirely. Breakthrough is not the courage to start a fight; it is the discipline of finishing a process that the correct pressure has already prepared.
Failure modesStrength in the toes (line 1) · without helpers (line 6)
The dominant failure mode is the line-1 trap: hasty resolve from a position of insufficient altitude. 壯于前趾 — strength in the advancing toes — the actor feels the surge of the four yang lines stacked above them and mistakes the collective pressure for personal readiness to act first. The hexagram is blunt: going forward without prevailing brings blame. The modern analogue is the junior who escalates the whistleblower’s memo before the senior coalition has formed, the early-stage founder who fires the unethical investor in a public post before the round closes, the manager who confronts the toxic peer in an all-hands before the HR paperwork is filed. The matter may be correct; the timing and altitude are not.
The mirror failure is the line-6 ending: refusing the breakthrough until no support remains. 無號 — no cry, no helper — names the actor who waited so long that the call for sincere support cannot be answered because the coalition has dispersed. The line is short and severe: 終有凶 — the end is evil. Between the two failure modes sits the hexagram’s actual instruction. Breakthrough is not the first impulse and not the postponed obligation; it is the centred move at line 5, made with the four lines below in alignment and the city already informed.
Application & adjacentQuestion shape · Hexagram 44 pair · Confronting tolerated corruption
A note on the question shape this hexagram answers best. Breakthrough rewards questions framed around a specific lingering obstacle that the actor has tolerated past the point where toleration is justifiable — the co-founder whose behaviour has been unfixed for two quarters, the underperforming hire who survives every cycle, the customer relationship that costs more than it returns, the contract clause that has been weaponised against the company for a year. The hexagram presumes the conditions for action have already accumulated. It is less useful for questions about whether to begin something new; for that, re-read with Hexagram 1 — The Creative — or Hexagram 25 — No Embroiling.
The canonical adjacent reading is Hexagram 44 — Coming to Meet — the King Wen inverse. Where Hexagram 43 names the moment the last yielding line must finally be uprooted, Hexagram 44 names the moment a single yielding line has just re-entered from below. The two together form the full life-cycle of confronting disorder: in Hexagram 43 the accumulated pressure resolves the obstacle that has stayed too long; in Hexagram 44 the actor learns to recognise the small new disorder while it is still small enough to address without breakthrough. Founders and executives who keep both hexagrams in view tend to act decisively when it is time and quietly when it is early — never the reverse.
The line-5 instruction is the hexagram’s operational centre. 莧陸夬夬，中行無咎 — purslane uprooted resolutely; walking in the centre, no blame. Purslane (莧陸) is the persistent low-lying weed that returns from any root fragment left in the soil. The image is precise: the small obstacle must be removed completely, but the removal happens from the centred position, in measured stride, not by the hasty toe-strength of line 1 or the over-determined cheekbone-strength of line 3. For decision-makers this is the line that names the breakthrough as a structural act — calibrated, public, non-violent — rather than as a moment of personal courage. The fortune is not granted to the boldest actor; it is granted to the actor who acts from the centred position.
SynthesisYiGram Editorial
Each Western line of reading approaches Breakthrough from a different angle. James Legge transliterates 夬 as “Kwâi” and frames the hexagram within his Confucian moral lens — the canonical instruction for the public exhibition of a wrongdoer’s guilt before the royal court, with the sovereign’s sincere appeal as the centring discipline. Richard Wilhelm’s symbolic-philosophical posture reads the hexagram more abstractly as “Breakthrough” or “Resoluteness” — the moment a long accumulation of energy resolves through correct timing rather than through force. A reading in the lineage of Carl Jung’s 1949 foreword would treat 43 as a marker of the conscious confrontation with a long-repressed inner factor, with the line-5 centred stride representing the integrating Self that names the shadow without becoming it. Bradford Hatcher’s linguistic project (below) abandons all three framings and returns to the semantic field of 夬 itself — resolution, determination, disclosure, the full vocabulary range of decisive cleaning. None of these readings is quoted on this page; the synthesis is YiGram Editorial’s characterization of each tradition’s posture.
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 43 夬, his clusters are:
Satiety, surfeit, having enough, finality, giving notice, parting verdicts and words Break off, conclude, uproot, expel, purge, express, denounce, renounce, condemn Discharge, remove corruption, vent, clean house, make a clean breast, outpouring Resolution, resolve, determination, commitment, single-mindedness, obsession Inclination to exaggeration, hyperbole, protesting too much; over the top; unload Indictment, disclosure, conviction, exposé, diagnostic; decisiveness, breakthrough
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 43 names a very specific working posture: the moment when accumulated correct pressure must resolve into named, public, non-violent action against the obstacle that has stayed too long. The Wings give the canonical reading: the firm resolves the yielding; the lake mounted upon heaven; the noble person distributes emoluments downward and stays wary of self-display. Wang Bi sharpens the structural reading: 夬 is not a hexagram about anger but about the resolution of an unstable configuration, and the line-by-line texts catalogue precise altitudes at which the resolution either succeeds or fails. Zhu Xi reframes the hexagram around the line-5 中行 — walking in the centre — treating the centred stride as the only stable mode in which the uprooting can be accomplished without blame. The divinatory manual Bushi Zhengzong reads 43 strictly as the marker for confronting tolerated corruption — a co-founder dispute, a board-level grievance, a long-standing customer or partnership problem — and makes the practical recommendation that the breakthrough must be supported by the actor’s own circle before it is taken to the wider court. The unified posture across all four sources is the same: Breakthrough is the discipline of resolving accumulated pressure publicly, sincerely, and without arms.
Yi ZhuanTuan + Xiang · Ten Wings
The Ten Wings are the canonical Confucian commentary stratum embedded in the received Yijing. For Hexagram 43 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: 夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。
Breakthrough: resolving — the firm resolves the yielding. Robust with delight; resolving with harmony. “Display in the royal court” — the yielding rides on five firm lines. “Cry out with sincerity, danger” — its peril then brightens. “Inform your own city, disadvantageous to use arms” — what is esteemed then exhausted. “Advantageous to have somewhere to go” — the firm growing then completes.
Xiang 象傳: 澤上於天，夬。君子以施祿及下，居德則忌。
The lake mounted upon heaven — Breakthrough. The noble person accordingly distributes emoluments to those below, and dwells in virtue while remaining wary of self-display.
The Tuan does the structural work: the lower Qian’s robustness paired with the upper Dui’s delight produces the unusual signature of this hexagram — 健而說，決而和, robust with delight, resolving with harmony. The breakthrough is not a grim duty; it is the completion of correct pressure and it is permitted to be done with delight. The single yielding line above five firm lines — 柔乘五剛 — explains why the matter must be displayed in the royal court rather than handled privately. The Xiang compresses the ethical instruction into eight characters: 施祿及下，居德則忌 — distribute emoluments downward, dwell in virtue while remaining wary of self-display. Translations by YiGram Editorial from the classical Chinese.
Classical commentariesWang Bi · Zhu Xi · Bushi Zhengzong
Wang Bi (Zhouyi Zhu, 3rd century) reads Hexagram 43 as a hexagram about the resolution of an unstable configuration rather than about anger or punishment. For Wang Bi the analytical centre is the contrast between line 1 and line 5: line 1’s 壯于前趾 shows what happens when an actor mistakes proximity to the obstacle for authority to remove it, and line 5’s 中行 shows the only altitude from which the uprooting can be done without blame. The line-3 cheekbone-strength reading and the line-4 sheep-led image are the intermediate failure pictures — the actor who shows too much resolve on the face, and the actor who refuses to follow the coalition even when following would dissolve the regret.
Zhu Xi (Zhouyi Benyi, 1188) reframes the hexagram around the 中行 — walking in the centre — as the discipline that makes the breakthrough non-violent. For Zhu Xi the line-5 image of uprooting purslane is exact: the obstacle must be removed completely, root and all, because partial removal allows the disorder to return, but the removal must be done from the centred stride that the ruler position embodies. The corollary is that the breakthrough cannot be delegated to a more aggressive actor. The line-5 position is structural; the resolve must come from the centre.
The Bushi Zhengzong (Qing-dynasty divinatory manual, 1709) reads 43 practically: a hexagram drawn in answer to a question about a tolerated obstacle that must finally be confronted — a co-founder dispute, a long-standing organisational grievance, an underperforming role that has survived every review, a customer or partnership configuration that costs more than it returns. The manual is explicit that 43 is not the hexagram for starting a new contention; it is the hexagram for completing the resolution of an existing one. The practical recommendation tracks the line position the question lands at: do not advance from line 1; trust the late-night cry at line 2; accept the resentment at line 3; follow the coalition at line 4; uproot completely at line 5; do not let line 6 arrive without the call already raised.
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: Kun (earth), fifth-generation (五世). Binary, bottom-up: 111110. Lower trigram: Qian (heaven). Upper trigram: Dui (lake). Shi line: 5. Ying line: 2.
The line branches, bottom-up, follow the Qian-below / Dui-above najia composition for Breakthrough: 子 (line 1), 寅 (line 2), 辰 (line 3), 亥 (line 4), 酉 (line 5), 未 (line 6). Read against the Kun palace, whose element is earth, the six-relatives assignments are: line 1 子 (water) — wealth (妻財); line 2 寅 (wood) — officials (官鬼); line 3 辰 (earth) — siblings (兄弟); line 4 亥 (water) — wealth (妻財); line 5 酉 (metal) — offspring (子孫); line 6 未 (earth) — siblings (兄弟).
The shi line at position 5 carries offspring (酉, metal), the element the Kun palace’s earth itself generates — the actor stands one generative step above the palace, which is what makes the line-5 中行 instruction structurally possible: the actor occupies the position that produces rather than the position that is produced. The ying line at position 2 carries officials (寅, wood), the element that controls the palace’s own earth. Read as a structural pair, the shi-ying axis of Breakthrough says that the actor stands in the generative position while the receiving position carries the regulating element — the structural correlate of the Xiang’s 施祿及下: emoluments distributed downward from the generative seat to the regulating ground.
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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