Hexagram 17隨Following
Following is not deference and it is not surrender. It is the discipline of reading whose call is actually worth aligning with — and, on the other side of the question, how to be the leader whose call is followable without coercion. The hexagram refuses both passive obedience and reflexive opposition; the work is calibration to the times.
60-second read
Following is the hexagram for the moment when the decision is not whether to lead but whether to align — and with whom. The hexagram statement is the most generous in the early King Wen sequence: 元亨利貞無咎, supreme penetrating success, advantageous firmness, no fault. The condition is exact. Following yields the full fortune only when you follow the right thing — the senior whose direction is worth committing to, the times whose rhythm calls for action or rest, the mandate that is genuinely upstream of the work. Cleave to the wrong figure and the hexagram turns. The discipline is the calibration of allegiance to what is actually worth following.
The hexagram
隨：元亨，利貞，無咎。
Following: supreme and penetrating. Advantage in firm-correctness. No fault. — Translation by YiGram Editorial from the classical Chinese
“Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error.”
— 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.
官有渝，貞吉，出門交有功。
The officer changes his post. Firm-correctness, fortune. Going out to engage with others, there is merit.
“The first NINE, undivided, shows us one in office who changes his views. If he be firm and correct, there will be good fortune. (When friends fill the court) he will not contract close intimacies with them, but his work will be meritorious.”
— Legge (1882)
Line 1 is the yang at the bottom of the lower trigram of thunder — the first stirring of movement, the first step of someone whose previous orientation no longer fits the situation. 官有渝 — the officer changes his post, the office itself shifts under your feet. The hexagram is honest about the cost: the change is not theatrical conversion but a structural recognition that the previous allegiance has stopped serving. The line names two conditions for the fortune. First, the change must be firm-correct rather than opportunistic — you are not jumping ship for advantage but realigning to what the situation actually requires. Second, the work has to happen 出門, outside the door — in engagement with new people, not in the cultivated comfort of the existing court.
This is the line for the moment you realise the team, the thesis, or the mentor you have aligned with is no longer the right north — and the temptation is either to stay loyal past the point of usefulness or to defect noisily on the way out. The line is explicit that both traps miss the work. You change the post quietly; firm-correctness is the standard; the merit is produced by going out and engaging with the next set of figures whose work is now upstream. The scientist who leaves a stalled lab for a better one, the player who follows a coach to a new club, the deputy who realigns when the leadership changes — all hit line 1. The hexagram is unambiguous that this realignment is fortunate, provided the change is real and the engagement faces forward rather than backward.
係小子，失丈夫。
Cleaving to the little boy, losing the strong man.
“The second SIX, divided, shows how its subject (would) cleave to the little boy, and lose the strong man.”
— Legge (1882)
Line 2 is the centred yin in the lower trigram, the position closest to the line-1 figure who has just changed posts. The image is brutally compressed and gives the hexagram its sharpest warning. 係小子 — cleaving to the little boy. 失丈夫 — losing the strong man. The hexagram refuses to name a fortune or a misfortune; the image itself is the verdict. You are at a junction where two figures are available to follow, and the line is explicit that you have chosen the smaller, the closer, the more immediately gratifying — and in doing so have structurally lost access to the figure whose direction would actually carry.
This is the line for anyone whose alignment defaults to proximity rather than substance — the apprentice who follows the loudest voice in the shop because it is close at hand, the junior doctor who takes the charismatic attending over the quiet one who is usually right, the graduate student who absorbs the worldview of the colleague at the next desk rather than the harder thinker two floors up. The hexagram is honest that the smaller figure is not necessarily wrong; the cost is the trade. Cleaving to the little boy is itself the act of losing the strong man — not two sequential events but the same decision read from opposite sides. People who hit line 2 usually discover the loss only after the strong man has quietly stopped offering counsel they never explicitly refused. The line does not prescribe a remedy. It names the mechanism so you can recognise it before the trade is complete.
係丈夫，失小子，隨有求得，利居貞。
Cleaving to the strong man, losing the little boy. Following in this way, what is sought is obtained. Advantage in dwelling in firm-correctness.
“The third SIX, divided, shows its subject cleaving to the strong man, and losing the little boy. Following (in this way), he gets what he seeks; but it will be advantageous to adhere to what is firm and correct.”
— Legge (1882)
Line 3 is the structural mirror of line 2 — the same two figures, the inverse choice. 係丈夫，失小子 — cleaving to the strong man, losing the little boy. The line confirms what line 2 was warning against and now names a corresponding fortune: 隨有求得, following in this way, what is sought is obtained. The hexagram is precise about the trade. Align upward, toward the figure whose direction has more carrying force, and you also lose access to the smaller circle of immediate intimacy. The loss is real; the line does not deny it. But what you sought is what comes — and this is the only place in the hexagram where the seeking is met by the obtaining.
The third clause is the corrective: 利居貞 — advantage in dwelling in firm-correctness. The line warns that the upward alignment is not a one-time choice but a posture that must be sustained. Reach line 3 by following the figure whose direction is actually worth following, then drift back toward the closer circle for comfort, and you lose both — the senior figure reads the wavering, and the closer circle has already noted the original departure. The hexagram is the I Ching's clean instruction that following the strong figure requires staying with the choice. The apprentice who commits to a demanding master and then takes the easier advice of friends; the doctoral student who follows a rigorous adviser and then drifts toward the consensus of the cohort; the athlete who signs with a hard coach and then quietly negotiates the training down — all leave the line-3 fortune the moment 居貞, dwelling in firm-correctness, stops being the working condition.
隨有獲，貞凶。有孚在道，以明何咎。
Following, there are gains — yet firm-correctness, evil. With sincerity on the way and making it clear, what fault could there be?
“The fourth NINE, undivided, shows the case of one who is being followed and obtains adherents. Though he be firm and correct, there will be evil. If he be sincere, however, in his course, and make that evident, into what error can he fall?”
— Legge (1882)
Line 4 is the yang in the lower position of the upper trigram and the hexagram's most uncomfortable seat. The line inverts the framing: you are no longer the one following but the one being followed. 隨有獲 — following yields gains, you accumulate adherents, the work attracts a circle. And immediately the hexagram names the cost. 貞凶 — even with firm-correctness, evil. The warning is precise. Someone who gathers followers while working beneath a senior figure whose mandate is still upstream — the line-4 position sits below the ruler at line 5 — risks producing exactly the appearance of a competing centre of authority. Firm-correctness alone does not protect against the appearance.
The instruction is the second clause: 有孚在道，以明何咎 — sincerity on the way, making it clear, what fault could there be? The hexagram does not tell you to refuse the adherents or dissolve the circle. It tells you to keep the path visible — to work so transparently that the gathering of followers reads, to the ruler at line 5, as service rather than as competition. This is the line of the well-liked subordinate whose following could be mistaken for a rival power: the deputy whose staff are loyal but whose minister sets the policy, the popular lieutenant whose troops trust him but whose colonel holds command, the star teacher whose students flock to her but whose principal runs the school. The line is explicit that the position is dangerous and that visible sincerity is the only correction. Try to hide the following and you produce the very evil the line warns about; carry the work in plain sight, legible to the level above, and you find what 有孚在道 actually protects.
孚于嘉，吉。
Sincerity directed at what is excellent. Fortune.
“The fifth NINE, undivided, shows its subject sincere in (fostering) all that is excellent. There will be good fortune.”
— Legge (1882)
Line 5 is the ruler line and the hexagram's most concise statement. Four characters: 孚于嘉，吉 — sincerity directed at what is excellent, fortune. The line is the only place in the hexagram where the ruler's own posture is named, and the hexagram is unambiguous. The ruler does not coerce followership; the ruler does not engineer loyalty; the ruler does not gather adherents by performance. The ruler 孚, holds sincerity, and directs it at 嘉, what is genuinely excellent — the person whose work is most worth supporting, the direction whose merit is real, the standard whose elevation is structurally upstream. The fortune is unqualified.
The instruction is precise. For whoever sits in the line-5 seat — the head of state, the chief surgeon, the head teacher whose authority is genuine — the hexagram says the load-bearing work is not the gathering of followers but the calibration of your own attention. Direct sincerity at what is actually excellent and followership follows as a downstream consequence; it is followable precisely because your own alignment is upstream of self-interest. This is the inverse of the usual leadership trap: the ruler who tries to be followed performs leadership and produces the line-4 problem in their lieutenants; the ruler who directs sincerity at what merits it becomes the figure the hexagram statement named when it promised 元亨利貞無咎. For anyone in a senior seat, line 5 is the I Ching's clearest picture of authority that is followable without coercion — because the authority is itself following something worth following.
拘係之，乃從維之。王用亨于西山。
Bound and tied to it; then made fast and held. The king uses it to offer at the western mountain.
“The topmost SIX, divided, shows us one who clings firmly (to the object of his following), and is then bound to it. (We see) the king with this presenting his offerings on the western mountain.”
— Legge (1882)
Line 6 is the topmost line and the hexagram's strangest image. 拘係之，乃從維之 — bound and tied to it, then made fast and held. The doubling is deliberate. You have not merely chosen to follow; you are now structurally fixed to the object of following — tied by the first cord, then secured by the second. The second clause grounds the image historically: 王用亨于西山 — the king uses it to offer at the western mountain. The reference is to King Wu's ritual offering at Mount Qi, the foundational sacrifice of the Zhou dynasty. The hexagram is naming the highest stratum of following — the binding allegiance that founds a regime, the commitment that becomes the ground for a new order.
This is the line for the moment your alignment has become institutional rather than situational — the veteran whose identity is now inseparable from the regiment, the nun whose vows have become the order's ground, the organiser whose decades in the movement have become the movement's foundation. The hexagram is honest about the cost. The binding is no longer optional; you cannot quietly slip the cord. But the line is also clear that this binding, properly placed, is what produces the institutional offering — the sacrifice on the western mountain that founds something durable. It is the I Ching's instruction for anyone whose following has reached the stratum where the commitment itself becomes load-bearing. The fortune is not named because the fortune is not the point. The structural meaning is plain: this is what binding allegiance looks like when it is the right binding, and the regime that follows is the consequence. Reach line 6 by binding yourself to the wrong figure or the wrong cause and you get the inverse — a binding you cannot dissolve that produces no offering at all.
PostureFollowing the times · who and what is worth following
Following is the hexagram of calibrated alignment. The trigram structure is the whole picture: Zhen (thunder) below, Dui (lake) above — thunder sinking into the lake, the active descending and being received with delight. The hexagram pairs with Hexagram 16 — Enthusiasm — where 16 is the gathering of energy through preparation (thunder rising out of the earth), 17 is the alignment of action that follows when a direction worth committing to has appeared. The hexagram statement is the most generous in the early King Wen sequence: 元亨利貞無咎 — supreme penetrating success, advantageous firmness, no fault. The four-character blessing only appears in a handful of hexagrams in the entireYijing. The condition attached is exact: the fortune yields only when you follow the right thing.
The Xiang commentary makes the structural rule explicit: 澤中有雷，隨。君子以嚮晦入宴息 — thunder within the lake, Following; the noble person accordingly, as evening comes, enters into feast and rest. The image refuses to make Following a hexagram about people-following-people. The first thing the noble person follows is the rhythm of day and night — feasting when evening calls for feast, resting when night calls for rest. Following the times is the structural ground; following a figure is a special case of following the times. TheTuan compresses the same insight: 天下隨時 — the world follows the times — and then names the magnitude: 隨時之義大矣哉 — vast indeed is the meaning of following the times. The discipline is the recognition of which time one is in, and the corresponding action that the time itself calls for.
Failure modesCleaving to the little boy (line 2) · bound by clinging (line 6)
The dominant trap is the line-2 mis-alignment — cleaving to the closer figure, the louder figure, the more immediately gratifying figure, and structurally losing access to the senior whose direction would actually carry. The hexagram is precise that the loss is not sequential to the cleaving; the loss is the cleaving, read from the opposite side. The secondary failure is the line-6 inverse: someone who binds themselves to the wrong object of following so completely that the binding cannot be dissolved. Where line 6’s good case is the foundational sacrifice on the western mountain — the binding that produces a durable regime — the bad case is the same structural fixity applied to a figure or cause that does not merit it. Both share a root: someone who treats following as a feeling rather than as a judgement about who and what is actually worth following.
Application & adjacentQuestion shape · Hexagram 16 pair · Choosing alignment over leadership
A note on the question shape this hexagram answers best. Following rewards questions framed around a specific alignment decision — whether to commit to a particular senior's direction, whether to stay loyal to a thesis whose proponents are scattering, whether to follow a mentor into a new venture, whether to align with the incoming CEO or the outgoing leadership, whether the call worth following is yours or someone else's. It is less useful for vague questions about whether you are generally on the right path; for that, re-read with Hexagrams 25 — No Embroiling — or 61 — Inner Truth — depending on whether the question is about motive or about sincerity. Following presumes the question of alignment is live. The hexagram is the instruction layer for whose call is actually worth answering.
The canonical adjacent reading is Hexagram 16 — Enthusiasm — the immediate predecessor in the King Wen sequence and the hexagram’s structural pair. Where Hexagram 16 puts thunder above the earth and names the gathering of energy through preparation, Hexagram 17 puts thunder below the lake and names the alignment of action that follows once the gathered energy has a worthy direction. Read together, the pair is the I Ching’s instruction for the early arc of a major commitment: in 16 you prepare and gather until the readiness is real; in 17 you align with whatever or whoever is actually worth committing the gathered energy to. The Xiang’s 嚮晦入宴息 — entering into feast and rest as evening comes — is the through-line that lets the pair compose. The same noble person who prepares with enthusiasm in 16 is the one who follows the rhythm of the times in 17, including the rhythm that calls for rest rather than further action.
The operational centre of the hexagram is the line-5 inversion that addresses the question from the leadership side. For anyone in a senior seat, the hexagram is unambiguous: the ruler’s work is not to engineer followership but to direct sincerity at what is genuinely excellent. Followership is the downstream consequence of authority that is itself aligned with something worth being aligned with. The decision-relevant move is twofold. If you are the one deciding whose call to follow, the discipline is the line-2 / line-3 contrast: refuse the closer figure if the further figure is more worth committing to, and stay with the choice. If you are the senior whose call others are considering, the discipline is the line-5 standard: be followable by being yourself aligned, not by performing leadership. The hexagram’s most generous fortune concentrates at exactly that double calibration.
SynthesisYiGram Editorial
Each Western line of reading approaches Following from a different angle. James Legge transliterates 隨 as “Sui” and frames the hexagram within his Confucian moral lens — the canonical instruction about correct followership, with the great-progress promise of the hexagram statement conditioned on the firm-correctness clause. Richard Wilhelm’s symbolic-philosophical posture reads the hexagram more naturalistically — the joyous lake responding to the descended thunder — and treats Following as the cosmic principle of corresponding-with-the-times rather than as people-following-people. A reading in the lineage of Carl Jung’s 1949 foreword would treat 17 as a marker of the psyche aligning itself with an upstream archetype — the Self drawing the conscious ego into correspondence with what it is genuinely worth following. Bradford Hatcher’s linguistic project (below) abandons all three framings and returns to the semantic field of 隨 itself — quest, search, pursuit, allegiance, the full vocabulary range of being drawn after something. 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 17 隨, his clusters are:
Quest, search, pursuit, seeking; incentives, attraction, allure, affinity, tugging, bait Draw, pull, persuasion, compliance; consequent, consequence; adapting as fitness To go along with, find the rhythm of, taking a pulse; follow up & follow through Allegiances, loyalties; subordinating, adherence, obedience, consent, submission Guidance, orientation; succeeding, succession; magnetic center, ethical compass Opportunism in taking guidance, advice & direction; follow as tracking & hunting
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 17 names a very specific working posture: the actor faces a decision about alignment, and the discipline is the recognition of what is genuinely worth following — whether that is a senior figure, a strategic direction, or simply the rhythm of the times. The Wings give the canonical reading: the firm comes and places itself below the yielding, movement is met with delight, and the world follows the times. Wang Bi sharpens the structural reading: 隨 is not a hexagram about obedience but about correspondence, and the line-by-line texts describe specific configurations in which the actor’s alignment either matches or fails to match the surrounding arrangement of forces. Zhu Xi reframes the hexagram around the line-2 / line-3 pair — the same two figures, the inverse choice — and stresses that the only place in the hexagram where seeking is met by obtaining is line 3, where the actor follows the stronger figure and dwells in firm-correctness. The divinatory manual Bushi Zhengzong sits in the practical najia tradition; YiGram, following it, reads 17 as a marker for decisions about alignment — whose direction to commit to, whether to stay with the current leadership, whether to follow a mentor or principal into a new configuration — rather than as commentary on whether the actor is morally up to following. The unified posture across all four sources is the same: Following is a discipline for reading what is actually worth aligning with, sustaining the alignment when it is right, and recognising that the most generous outcomes in the hexagram concentrate at the positions where the calibration is exact.
Yi ZhuanTuan + Xiang · Ten Wings
The Ten Wings are the canonical Confucian commentary stratum embedded in the received Yijing. For Hexagram 17 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: 隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。
Following: the firm comes and places itself below the yielding; movement met with delight — Following. “Great success, firm-correctness, no fault” — and the world follows the times. Vast indeed is the meaning of following the times.
Xiang 象傳: 澤中有雷，隨。君子以嚮晦入宴息。
Thunder within the lake — Following. The noble person accordingly, as evening comes, enters into feast and rest.
The Tuan does the structural work: the firm coming-and-placing-itself-below-the-yielding is the trigram logic that makes Following possible, and the response of movement met with delight is what makes the alignment productive rather than coerced. The same Wing names the generalisation that lifts the hexagram out of pure people-following: 天下隨時 — the world follows the times — treating the structural rhythm of the moment as the ground that any worthwhile following is itself aligned with. The Xiang compresses the whole hexagram into a short instruction: 嚮晦入宴息 — as evening comes, enter into feast and rest — treating even the noble person’s daily rhythm as a form of following. The cosmological discipline is identical to the political one: follow what is actually worth following, including the time of day. Translations by YiGram Editorial from the classical Chinese.
Classical commentariesWang Bi · Zhu Xi · Bushi Zhengzong
Wang Bi (Zhouyi Zhu, 3rd century) reads Hexagram 17 as a hexagram about correspondence rather than about obedience. For Wang Bi the analytical centre is the line-1 yang that has descended below the upper-trigram yielding lines — the structural picture of the firm placing itself in a position that lets the surrounding configuration follow. The hexagram is not about who has the higher status but about who has positioned themselves so that following is the natural response of the field. Wang Bi reads the line-2 / line-3 pair as the two readings of the same junction: the actor faces two figures, and the line text records the structural consequence of each choice with surgical neutrality.
Zhu Xi (Zhouyi Benyi, 1188) reframes the hexagram around the line-5 ruler — the only seat in the reading whose sincerity is named explicitly. For Zhu Xi the line-5 孚于嘉 is not a moral exhortation but a structural condition: an authority that directs sincerity at what is genuinely excellent is itself in alignment with something upstream, and the followership produced by such an authority is the downstream consequence of the alignment rather than of the authority. The corollary is that line 4’s attracting-adherents danger is not a warning against gathering followers per se — it is the warning against gathering followers in a way that competes with the upstream alignment the line-5 ruler is meant to embody.
The Bushi Zhengzong (Qing-dynasty divinatory manual, 1709) is a practical najia handbook: it casts a hexagram against a concrete question rather than expounding it philosophically. In that spirit YiGram reads 17 for a question about alignment — whether to follow a particular senior, whether to commit to a strategic direction, whether to stay with the current leadership or realign with a new configuration, whether the call worth following is one’s own or someone else’s — treating it not as a commentary on whether the actor is morally up to following but as a cast that applies whether the actor is the petitioner deciding whom to follow or the senior whose call is being considered. The practical recommendation tracks the line position the question lands at: change posts cleanly at line 1; refuse the closer figure at line 2; cleave to the stronger figure and dwell in firm-correctness at line 3; carry the danger of attracting adherents transparently at line 4; direct sincerity at what is excellent at line 5; accept the structural binding when the cause merits it at line 6.
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: Zhen (thunder), soul-returning (歸魂) position. Binary, bottom-up: 100110. Lower trigram: Zhen (thunder). Upper trigram: Dui (lake). Shi line: 3. Ying line: 6.
The line branches, bottom-up, follow the Zhen-below / Dui-above najia composition for Following: 子 (line 1), 寅 (line 2), 辰 (line 3), 亥 (line 4), 酉 (line 5), 未 (line 6). Read against the Zhen palace, whose element is wood, the six-relatives assignments are: line 1 子 (water) — parents (父母); line 2 寅 (wood) — siblings (兄弟); line 3 辰 (earth) — wealth (妻財); line 4 亥 (water) — parents (父母); line 5 酉 (metal) — officer-ghost (官鬼); line 6 未 (earth) — wealth (妻財).
The shi line at position 3 carries wealth (辰, earth), the element the Zhen palace’s wood controls outward — the mover stands at the seat where the palace’s own nature directs its working force. The ying line at position 6 carries wealth (未, earth), the same six-relative as the shi: both ends of the shi-ying axis sit in the wealth position. Read as a structural pair, the shi-ying axis of Following says the mover and the receiving position both occupy what the palace acts upon, with the line-5 officer-ghost (酉, metal) overhead as the element that in turn controls the palace itself — the najia-layer correlate of the hexagram’s whole posture. The mover moves on the field the palace works, the upstream constraint is the figure at line 5, and the binding at line 6 closes the cycle on the same field the mover entered through. That structural circularity is what makes Following 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: beta. 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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