Hexagram 26大畜Great Restraint
Real capacity has been built up; the question is where to spend it. The discipline is not to keep accumulating past the moment, and not to consume privately what was built up for an arc that no longer needs it. Cross the great stream; do not eat at home.
60-second read
Great Restraint is the hexagram for the moment when real capacity has been accumulated — a war chest, a reputation, a team, a body of work — and the question is what to do with it. The hexagram statement is unusually directive: advantage in firm-correctness, do not eat at home, fortune, advantageous to cross the great stream. The instruction is to deploy what has been stored, not to consume it privately and not to keep accumulating past the moment. Heaven beneath mountain: the great forward energy held in shape until the right crossing arrives.
The hexagram
大畜：利貞，不家食，吉，利涉大川。
Great Restraint: advantageous in firm-correctness. Do not eat at home — fortune. Advantageous to cross the great stream. — Translation by YiGram Editorial from the classical Chinese
“Under the conditions of Tâ Khû it will be advantageous to be firm and correct. (If its subject do not seek to) enjoy his revenues in his own family (without taking service at court), there will be good fortune. It will be advantageous for him to cross the great stream.”
— 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.
有厲，利已。
There is danger. Advantage in stopping.
“The first NINE, undivided, shows its subject in a position of peril. It will be advantageous for him to stop (his advance).”
— Legge (1882)
Line 1 is the bottom yang of the lower Qian trigram — the first stir of heaven's forward energy, still well beneath the restraining mountain above. The line text is four characters of unsentimental warning. There is danger. Advantage in stopping. The energy is real; the position is wrong; the moment for the great crossing the hexagram statement promises has not yet arrived. Pushing forward at line 1 is the mistake of confusing the existence of capacity with the readiness to deploy it.
In a decision context this is the line for the runner who has just got full fitness back and whose first instinct is to enter the hardest race on the calendar. The hexagram is explicit that the right move is the opposite. Stop. The accumulation phase is still active; the structural mountain above has not yet finished shaping where the energy will go. Pressing forward before the structure is built means the strength is spent on the wrong arc, and the wrong arc is the standard line-1 catastrophe in this hexagram: not failure of nerve but failure of timing, the energy released before the channel that would have carried it was complete.
輿說輹。
The carriage's axle-strap comes loose.
“The second NINE, undivided, shows the carriage with the strap under it removed.”
— Legge (1882)
Line 2 is the centred yang of the lower trigram and the shi line of the hexagram — your own position. The image is mechanical and precise. The carriage's axle-strap, the leather binding that holds the wheel and the box together, comes loose. The carriage stops moving. The line is not a metaphor for failure; it is the picture of a vehicle that has voluntarily disabled itself before the road can break it. Line 1 was warned to stop by external instruction; line 2 stops itself by disengaging the means of motion.
The decision-relevant translation is the discipline of self-imposed pause. Someone at line 2 is typically holding real capacity — a general with a supplied and rested army, a scholar with years of gathered material, a performer at the peak of their training — and the line is the instruction to drop the strap before the carriage rolls into the wrong terrain. The wheels still turn, the box is still intact, the work still moves in its own place; what is disengaged is your commitment to keep driving forward at this speed. Line 2 is centred, so the pause is not retreat. It is your recognition that the moment for the great crossing has not arrived and that continuing to push the carriage at full speed would consume the accumulation before its real arc began. The shi position carries the instruction: your own discipline produces the stop, not external constraint.
良馬逐，利艱貞，曰閑輿衛，利有攸往。
Fine horses in pursuit. Advantage in recognising the difficulty and remaining firm-correct. Daily practice in charioteering and defence. Advantage in going somewhere.
“The third NINE, undivided, shows its subject urging his way with good horses. It will be advantageous for him to realise the difficulty (of his course), and to be firm and correct, exercising himself daily in his charioteering and methods of defence; (then) there will be advantage in whatever direction he may advance.”
— Legge (1882)
Line 3 is the top of the lower Qian trigram and the line where the energy finally finds its forward channel. The image inverts line 2's stopped carriage: fine horses, driven in pursuit, the carriage now in motion. The hexagram has shifted; the accumulation phase has produced enough that you can begin to move. The line is explicit about the conditions. 利艱貞 — advantage in recognising the difficulty and remaining firm-correct — and 曰閑輿衛 — daily practice in charioteering and defence. The motion is permitted; the motion is conditional on continuous training.
The decision-relevant translation is the discipline of deploying accumulated capacity while still inside the training arc. Line 3 is the researcher whose method has finally begun producing results and who recognises that the next phase demands daily, deliberate practice in the operating skills the earlier phase never called for. The horses are real; the charioteering is not yet automatic. What the line forbids is the assumption that the existence of the forward arc has made the deliberate practice unnecessary. The line names defence — 衛 — alongside the charioteering, because the line-3 forward motion attracts external pressure that the line-2 stopped carriage did not have to face. Advantage in going somewhere follows the daily practice, not the other way around. Those who skip the practice produce the standard line-3 disaster: real horses, real motion, no driver who can hold the reins under load.
童牛之牿，元吉。
The young bull's horn-board. Primal good fortune.
“The fourth SIX, divided, shows the young bull, (and yet) having the piece of wood over his horns. There will be great good fortune.”
— Legge (1882)
Line 4 is the first yin of the upper Gen trigram — the bottom of the mountain whose structural restraint is what the hexagram is named for. The image is from animal husbandry: 童牛之牿 — the young bull's horn-board, the wooden frame fitted to a calf's horns before they harden so that the adult bull, when its strength arrives, is already shaped not to gore. The line carries 元吉 — primal good fortune — one of the strongest fortune markers in the Yijing. The hexagram concentrates its fullest reward at the position where restraint is applied before the strength to resist it has formed.
The decision-relevant translation is the structural lesson of early-stage discipline. Line 4 is the parent who instils the habit while the child is young enough that it shapes character rather than fighting a will already formed. It is the coach who builds the fundamentals into an athlete before bad form has set. It is the writer who develops the editorial constraint while the body of work is still short enough that the constraint becomes invisible. The hexagram is explicit that the fortune is primal — 元吉 — because the cost of restraint at this position is structurally lower than the cost of restraint after the strength has formed. A young institution that writes its rules while it is still small enough for them to shape how it grows, rather than fighting habits already hardened, is acting on the same instruction at exactly the moment it is large enough to need the structure and small enough to absorb it without distortion. The line is the I Ching's most concise instruction in pre-emptive structure.
豶豕之牙，吉。
The castrated hog's tusks. Fortune.
“The fifth NINE, undivided, shows the teeth of a castrated hog. There will be good fortune.”
— Legge (1882)
Line 5 is the ruler line and the ying line of the hexagram. The image is the second of the hexagram's two animal-husbandry pictures. The tusks of a castrated hog. The hog is full-grown; the tusks are real; the danger they could cause has been neutralised at the root rather than at the surface. The fortune is named — 吉 — a step below line 4's primal good fortune, because line 5 is corrective rather than pre-emptive: the strength has formed and the restraint addresses what the strength is being directed toward, not what shaped it.
The decision-relevant translation is the discipline of post-formation restraint. Line 5 is the newly appointed head who, inheriting an institution whose aggressive habits have already hardened, addresses the underlying incentive rather than the surface behaviour. The line is explicit that the intervention works at the source. Castrating the hog removes what was driving the tusks' use, leaving the tusks themselves intact but no longer dangerous. For a family blending two households this is the line for naming the pattern that keeps driving the friction rather than refereeing each surface fight; for a teacher it is the line for changing what the classroom actually rewards rather than punishing the behaviour the reward keeps producing. The fortune is real because the intervention is structural; the absence of 元吉 — primal good fortune — is honest acknowledgement that this restraint is more expensive than line 4's would have been if the moment had not already passed.
何天之衢，亨。
What a highway of heaven! Success.
“The sixth NINE, undivided, shows its subject (in command of) the firmament of heaven. There will be progress.”
— Legge (1882)
Line 6 is the topmost line and the hexagram's release. The Chinese is unusually exclamatory for the Yijing: 何天之衢，亨 — what a highway of heaven! Success. The mountain that restrained the heaven beneath it through the entire hexagram is now passed; the accumulated energy is fully released onto an open road. Line 6 is the rare top-line position in the received Yijing that does not warn against over-reach. The hexagram has structured the accumulation so completely that the release at the top is what the whole hexagram was working toward.
The decision-relevant translation is the moment when the accumulated capacity is fully deployed onto the arc the hexagram was preparing. The line-1 instruction to stop, the line-2 self-imposed pause, the line-3 daily training, the line-4 pre-emptive structure, and the line-5 corrective restraint are all in service of this single position. Whoever reaches line 6 cleanly is deploying everything they have accumulated — resources, people, standing, hard-won discipline — onto the arc all the earlier work was for. The 亨 — success, progress, the unobstructed flow — is the natural consequence of the work the lower five lines did. The decision-relevant warning is implicit rather than explicit: if you arrive at line 6 without having done the work lines 1 through 5 named, the highway of heaven is not what waits. The hexagram earns the open road by having paid for it in restraint.
PostureGreat energy held by structure · deployment not consumption
Great Restraint is the structural complement to Hexagram 9 小畜 Small Accumulation. Where Hexagram 9 has one yin line softly restraining five yang lines — a light touch on a strong forward movement — Hexagram 26 puts the entire Gen trigram, the mountain, on top of the entire Qian trigram, heaven. The restraint is no longer light. The mountain is a fixed structural form, and the heaven beneath it is held until the upper trigram releases at line 6 onto the 天之衢, the highway of heaven. The hexagram is naming the discipline of holding great forward energy inside a structure that shapes where the energy will eventually go.
The hexagram statement is unusually directive. 利貞，不家食，吉，利涉大川 — advantage in firm-correctness, do not eat at home, fortune, advantageous to cross the great stream. The “do not eat at home” clause is the operational centre. The Tuan glosses it as 養賢, nourishing the worthies — the accumulated capacity is meant to be spent in the public arena, not consumed privately by the person who built it. The hexagram is explicit that the great crossing it points toward is the arc the accumulation was for in the first place. Hoarding past the moment, or consuming the accumulation in private comfort rather than deploying it, is the structural failure the hexagram is built to prevent.
What separates Great Restraint from a passive holding hexagram is the active shaping the mountain performs on the heaven beneath it. The Xiang names the practice: 君子以多識前言往行，以畜其德 — the noble person accordingly makes broad acquaintance with words of old and conduct of the past, in order to accumulate virtue. The accumulation is not undirected. It is shaped by deliberate study of how prior strength was held and deployed, and the shaping is what makes the line-6 release land on an open highway rather than scatter into eyestrain. The posture is deployment in waiting, not deployment delayed.
Failure modesEating at home (private consumption) · breaking the carriage strap (line 2)
The dominant failure mode is the “eating at home” pattern the hexagram statement names explicitly. You have built up real capacity — a reserve, a reputation, a capable team — and the temptation is to consume it privately rather than deploy it. For someone holding public office this looks like spending hard-won standing on internal comfort rather than the outward-facing work the office exists for; for a household it looks like drawing down a reserve gathered for a larger crossing on smaller comforts instead. The hexagram is not anti-reward. It is explicit that the reward of the hexagram lands at line 6 on the highway of heaven, not at your own private table at line 2.
The secondary failure mode is misreading the line-2 instruction as permanent stop rather than disciplined pause. The carriage’s axle-strap comes loose. The vehicle stops moving. The temptation in modern decision contexts is to read the line as a signal to abandon the arc entirely — to wind down the project you built, to take the reputation you earned and retreat from public work. The hexagram is explicit that this is not the line’s reading. Line 2 is centred; the carriage is intact; the disengagement is voluntary and reversible. Pushing past the line into permanent abandonment converts a disciplined pause into the actual loss of the accumulated capacity the hexagram exists to preserve until line 6.
Application & adjacentQuestion shape · Hexagram 25 pair · Where to spend accumulated capacity
A note on the question shape this hexagram answers best. Great Restraint rewards questions framed around the deployment of accumulated capacity — the organisation that has finally built a reserve and must decide where to commit it, the mid-career professional asking which arc the next five years should be given to, the writer with a body of work asking what the next decade's project should be. It is less useful for questions about how to build initial capacity from a standing start; that question belongs to the earlier hexagrams in the sequence. The hexagram presumes the accumulation has happened and is naming the discipline of what to do with it.
The canonical adjacent reading is Hexagram 25 無妄 — No Embroiling — the King Wen sequence predecessor and the structural pair to Great Restraint. Hexagram 25 names the spontaneous-action window in which acting without ulterior motive produces the great fortune; line 6 of Hexagram 25 explicitly closes that window and points forward to the disciplined storing-up of Hexagram 26. The pair tells a complete arc. Hexagram 25 names the act that arises from the natural order and refuses to be bent by motive; Hexagram 26 names what to do with what that act produced. Reading 26 without 25 tends to produce people who accumulate without an underlying action arc the accumulation is in service of. Reading 25 without 26 tends to produce people who hold the spontaneous-action posture past the window in which it was correct.
The deployment instruction at line 6 is the hexagram's operational centre. The highway of heaven is not a metaphor for general progress; it is the specific picture of accumulated capacity released onto the arc the entire hexagram was preparing. For decision-makers the practical question is whether the accumulation in your current situation has actually been shaped — line 4's pre-emptive structure, line 5's corrective restraint — or whether it has only been gathered. The hexagram is explicit that gathered-but-unshaped accumulation does not produce the line-6 release. It produces a line-1 catastrophe at the next inflection point. The work of lines 4 and 5 is what earns the open road. If the work has not been done, the honest reading of a hexagram 26 cast is that you are still inside the lower trigram and that the centred pause of line 2 is the most important instruction in the reading.
SynthesisYiGram Editorial
Each Western line of reading approaches Great Restraint from a different angle. James Legge transliterates 大畜 as “Tâ Khû” and frames the hexagram within his Confucian moral lens — the canonical instruction of the worthy holding his accumulated revenues for public service at court rather than private enjoyment at home, with the great crossing read as the public-arena deployment. Richard Wilhelm’s symbolic-philosophical posture reads the hexagram as the Taming Power of the Great — the great image of heaven’s strength held inside the mountain’s form, the disciplined accumulation that precedes meaningful action. A reading in the lineage of Carl Jung’s 1949 foreword would treat 26 as a marker of psychic integration — the moment when accumulated unconscious material has been sufficiently shaped by conscious structure that it can be released into productive action without scattering. Bradford Hatcher’s linguistic project (below) abandons all three framings and returns to the semantic field of 大畜 itself — domesticating, stewardship, inheritance, the full vocabulary range of accumulation as cultural and institutional practice. 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 26 大畜, his clusters are:
Domesticating, taming, civilizing, harnessing, schooling, training, husbandry Stewardship, trust, legacy, dynasty, foundation, endowment, usufruct, service Inheritance, responsibility, discipline, restraint, inhibition; investing in potential Mound building, cultural accumulation; consolidating gains, making them work Banking, investment, conservation (as distinct from conservatism), guardianship One's place in history, shoulders of giants, ancestry & posterity, making destiny
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 26 names a very specific working posture: great forward energy that has been accumulated under the shaping pressure of an external structure, held until the moment when the structure releases it onto the arc it was built for. The Wings give the canonical reading: heaven within the mountain, daily renewing the actor’s virtue; the firm above esteems the worthy; able to stop the robust, great correctness; nourishing the worthies; corresponding with heaven for the great crossing. Wang Bi sharpens the structural reading: the hexagram is not about restraint as virtue but about restraint as the channel through which great strength is shaped before deployment, and the line-by-line texts describe specific scopes at which the shaping must occur. Zhu Xi reframes the hexagram around the contrast between the actor’s private benefit and the public deployment the “do not eat at home” clause requires, stressing that the accumulation is held in trust for the great crossing rather than for the actor’s personal account. The divinatory manual Bushi Zhengzong sits in the practical najia tradition; YiGram, following it, reads 26 as a marker for situations where real capacity has been built and the question is its deployment — founded companies, inherited institutions, accumulated reputations — and is explicit that the cast is not about whether to continue accumulating but about whether the actor has done the structural work that lets the line-6 release land on the highway of heaven rather than scatter into the wrong arc.
Yi ZhuanTuan + Xiang · Ten Wings
The Ten Wings are the canonical Confucian commentary stratum embedded in the received Yijing. For Hexagram 26 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: 大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。
Great Restraint: firm-robust, deeply substantial, brilliantly lit; daily renewing its virtue. The firm at the top esteems the worthy; able to stop the robust — great correctness. “Do not eat at home, fortune” — nourishing the worthies. “Advantageous to cross the great stream” — corresponding with heaven.
Xiang 象傳: 天在山中，大畜。君子以多識前言往行，以畜其德。
Heaven within the mountain — Great Restraint. The noble person accordingly makes broad acquaintance with words of old and conduct of the past, in order to accumulate virtue.
The Tuan does the structural work: the firm-robust strength of the lower Qian and the deeply substantial mountain of the upper Gen together produce the brilliantly lit, daily renewing virtue of the great accumulation. The Wing names the political-ritual frame explicitly — 尚賢, esteeming the worthy, and 養賢, nourishing the worthies — treating the accumulated capacity as held in trust for the public arena rather than for the actor’s private table. The Xiang compresses the hexagram into an ethical-historical instruction: 多識前言往行，以畜其德 — broad acquaintance with words of old and conduct of the past, in order to accumulate virtue. The accumulation is shaped by deliberate study of how prior strength was held and deployed. Translations by YiGram Editorial from the classical Chinese.
Classical commentariesWang Bi · Zhu Xi · Bushi Zhengzong
Wang Bi (Zhouyi Zhu, 3rd century) reads Hexagram 26 as a hexagram about the shaping function of restraint rather than about restraint as a virtue in itself. For Wang Bi the analytical centre is the upper Gen trigram’s structural relationship to the lower Qian: the mountain does not stop heaven’s strength but channels it, and the line-by-line progression maps the specific scopes at which the channelling must occur for the line-6 release to land on the highway of heaven rather than scatter. The line-2 carriage-strap and the line-4 horn-board are, in Wang Bi’s reading, the two most important structural positions in the hexagram because they name pre-emptive interventions rather than corrective ones.
Zhu Xi (Zhouyi Benyi, 1188) reframes the hexagram around the contrast between 不家食 — do not eat at home — and the public arena the accumulation is meant to enter. For Zhu Xi the hexagram’s fortune is conditional on the actor recognising that the accumulated capacity is held in trust for the great crossing, not for private consumption, and the most distinctive feature of the hexagram is its explicit instruction against the private use of public-arena strength. The line-4 primal good fortune is, in Zhu Xi’s reading, the structural reward for pre-empting the privatisation pattern before the strength to enact it has formed.
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 26 for questions about the deployment of accumulated capacity — a funded company, an inherited institution, a built reputation, a body of work that has reached scale, and treats it not as a commentary on whether the actor deserves the accumulation but as a marker of whether the actor has done the structural work that lets the deployment land on the correct arc. The practical recommendation tracks the line position the question lands at: stop at line 1; pause the carriage at line 2; train daily at line 3; install the horn-board at line 4; address the underlying incentive at line 5; release onto the highway 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: Gen (mountain, earth). Generation: Second (二世). Binary, bottom-up: 111001. Lower trigram: Qian (heaven). Upper trigram: Gen (mountain). Shi line: 2. Ying line: 5.
The line branches, bottom-up, follow the Qian-below / Gen-above najia composition for Great Restraint: 子 (line 1), 寅 (line 2), 辰 (line 3), 戌 (line 4), 子 (line 5), 寅 (line 6). Read against the Gen palace, whose element is earth, the six-relatives assignments are: line 1 子 (water) — wealth (妻財, earth restrains water); line 2 寅 (wood) — officer-ghost (官鬼, wood restrains earth); line 3 辰 (earth) — siblings (兄弟, same as palace element); line 4 戌 (earth) — siblings (兄弟, same as palace element); line 5 子 (water) — wealth (妻財); line 6 寅 (wood) — officer-ghost (官鬼).
The shi line at position 2 carries officer-ghost (寅, wood), the element that restrains the Gen palace’s own earth. The ying line at position 5 carries wealth (子, water), the element the palace’s earth restrains. Read as a structural pair, the shi-ying axis of Great Restraint says that the mover (shi at line 2) stands inside the position whose element actively restrains the palace, while the receiving position (ying at line 5) stands inside the element the palace restrains. The structural correlate of the hexagram’s name: restraint is the mover’s own posture toward the palace, and the receiving position is the wealth being held in trust until the great crossing. The two upper-trigram siblings (lines 3 and 4) form the same-element ground inside which the restraint is enacted.
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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