Hexagram 45萃Gathering
Earth below, lake above — water pooling on level ground, the community converging at a single ritual moment. The hexagram is the canonical instruction for the great public assembly: the conference that aligns the coalition, the announcement that commits the team, the ceremony that marks a transition. The practical question is whether the framing is large enough to hold the gathering, whether the great person is at the centre, and whether the offering is proportionate to the act.
60-second read
Gathering is the hexagram for the great public assembly. The hexagram statement names every load-bearing element: the king visits the ancestral temple, the great person is seen, firm correctness is required, the great sacrifice is offered, there is somewhere to go. The act of gathering does the work — the ritual frame is the operative mechanism. The discipline is to choose the assembly proportionate to the moment, to centre the great person who can read the room, and to make the offering large enough that the gathering is read as serious by everyone who attended.
The hexagram
萃：亨。王假有廟，利見大人，亨利貞。用大牲吉，利有攸往。
Gathering Together: success. The king visits his ancestral temple. Advantageous to see the great person. Success. Advantageous in firm correctness. Use of great sacrifice fortunate. Advantageous to have somewhere to go. — Translation by YiGram Editorial from the classical Chinese
“In (the state denoted by) Tshui, the king will repair to his ancestral temple. It will be advantageous (also) to meet with the great man; and then there will be progress and success, though the advantage must come through firm correctness. The use of great victims will conduce to good fortune; and in whatever direction movement is made, it will be advantageous.”
— 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.
有孚不終，乃亂乃萃，若號，一握為笑。勿恤，往無咎。
Sincerity that does not carry to the end — disorder enters the gathering. If one calls out, in a single handclasp the tears become laughter. Do not worry. Going forward, no error.
“The first SIX, divided, shows its subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of his union. If he cry out (for help to his proper correlate), all at once (his tears) will give place to smiles. He need not mind (the temporary difficulty); as he goes forward, there will be no error.”
— Legge (1882)
Line 1 is the yin at the bottom of the lower trigram — Earth, the ground on which the assembly will pool. The actor wants the gathering, but the sincerity wavers; the will is genuine but cannot sustain the arc of the convening on its own. The result the line names is sharp: 乃亂乃萃 — disorder enters the very act of gathering. The convener cannot keep the room together, the agenda fractures, sub-groups peel off to side conversations, the announcement intended to land as one note splinters into competing readings. The line is not a condemnation of the actor at position 1; it is honest description of what happens when a single first-position will tries to carry an assembly that needs a coalition behind it.
The corrective named is operationally specific. 若號 — call out — and the line registers an immediate response: 一握為笑, in a single handclasp the tears become laughter. The picture is of the actor who calls explicitly for the proper correlate — the senior, the co-conspirator, the partner whose voice next to your own makes the room cohere — and the convening recovers in a single beat. For founders building the launch event, the off-site, the all-hands moment, line 1 is the instruction to identify the co-signal in advance and to actually summon them by name rather than hoping their presence will be inferred. The forward motion is permitted; the convening does not need to be aborted. The discipline is to refuse to carry the gathering solo when the configuration is asking for the duet.
引吉，無咎。孚乃利用禴。
Drawn forward — fortune, no error. With sincerity, even the modest spring offering is advantageous.
“The second SIX, divided, shows that, if its subject be led forward (by his correlate), there will be good fortune, and freedom from error. There will be entire sincerity, and in that case (even the small offerings of) the vernal sacrifice will be acceptable.”
— Legge (1882)
Line 2 is the centred yin of the lower trigram, the line that does not initiate but is drawn forward by its correlate. The instruction is unusual in the hexagram for naming the leading mechanism: 引 — to be led, to be pulled. The fortune at this position is not the fortune of the convener but the fortune of the participant whose presence is summoned by someone with standing, and who shows up with sincerity rather than with elaborate framing. The hexagram statement spoke of great sacrifice; line 2 corrects that for its own altitude. 孚乃利用禴 — with sincerity, even the modest vernal offering will be acceptable.
The decision-relevant translation is the lesson of right-sized participation. Operators who hit line 2 typically discover that the gathering they are being summoned to does not require them to produce the heroic offering. The senior has pulled them into the room; the centred response is to arrive sincerely, to bring the small clean contribution that matches the actual altitude of their participation, and to refuse the temptation to over-perform. For team members invited to the strategic off-site, for advisors pulled into the board meeting, for new hires brought into the first cross-functional convening, the line is explicit: be drawn forward, do not push to the front, offer the spring sacrifice rather than the great sacrifice. The fortune is unconditioned at line 2 when the sincerity is real.
萃如，嗟如，無攸利。往無咎，小吝。
Gathering, sighing — no place for which it is advantageous. Going forward, no error, though small regret.
“The third SIX, divided, shows its subject sighing and lamenting — there is no place for which it will be advantageous. If he go forward, he will not fall into error, though there may be some small occasion for regret.”
— Legge (1882)
Line 3 is the top of the lower trigram, the position from which the actor can almost see the assembly forming above but cannot enter it directly. The line names the failure mode of the hexagram at its own altitude: 萃如，嗟如 — the actor goes through the motions of gathering while sighing, performs the convening posture without the underlying conviction. The result is the bluntest verdict in the hexagram: 無攸利, no place for which it is advantageous. The line does not produce error — going forward is permitted — but it does produce 小吝, small regret, the residue of a gathering performed without the sincerity that would have made it work.
For decision-makers this is the line of the manager calling the team together because the calendar said to, not because the moment required it; the founder hosting the launch event because the round closed, not because the product is ready to be celebrated; the executive convening the off-site because the previous off-site set the precedent. The line is honest that the forward motion is not catastrophic — no error is named — but it is also honest that the gathering will not produce the alignment the convener wanted. The instruction implicit in the small regret is to recognise the difference between an assembly that is structurally needed and one that is performed. The hexagram does not punish line 3 for trying; it names that an inauthentic convening absorbs the energy without producing the result, and the regret is the receipt.
大吉，無咎。
Great fortune — no error.
“The fourth NINE, undivided, shows its subject in such a state that, if he be greatly fortunate, he will receive no blame.”
— Legge (1882)
Line 4 is the entry into the upper trigram — Lake, the water that pools above the level earth — and the first yang in the hexagram. The text is unusually compressed: 大吉，無咎, great fortune, no error. The compression is itself the message. The line is the convening lieutenant — the chief of staff, the head of operations, the senior partner one tier below the principal — whose work makes the assembly actually happen at scale. The instruction is that the position is structurally exposed: line 4 is yang in a yin position, the lieutenant operating just below the ruler, and the hexagram is explicit that only great fortune at this altitude clears the actor of blame.
The decision-relevant translation is honest about the politics of the convening operator. The principal is at line 5; the lieutenant at line 4 is the one who actually books the venue, drafts the agenda, sequences the speakers, manages the room. The fortune required is not personal good luck but the structural alignment that makes the gathering land cleanly — the right room, the right list, the right framing, the right cadence. When that alignment is achieved, the no-error verdict follows automatically. When it is not, the lieutenant absorbs the blame for the gathering's failure even though the principal carried the ceremonial role. Founders selecting their gathering lieutenant — the conference chair, the event lead, the head of summit operations — should read line 4 as the warning that the role is not delegable in the casual sense; the lieutenant carries the weight of the convening's success or failure on a single line of text.
萃有位，無咎，匪孚，元永貞，悔亡。
The gathering has its position — no error. Where confidence is not yet given, let virtue be primal, enduring, and firmly correct, and regret disappears.
“The fifth NINE, undivided, shows the union (of all) under its subject in the place of dignity. There will be no error. If any do not have confidence in him, let him see to it that (his virtue) be great, long-continued, and firmly correct, and all occasion for repentance will disappear.”
— Legge (1882)
Line 5 is the ruler line and the great-person seat the hexagram statement pointed at — 利見大人. The first clause is the most decisive in the hexagram: 萃有位, the gathering has its position. The assembly has the institutional standing the convening required; the principal is seated where the room recognises them; the act of convening is structurally legitimate. No error follows. But the line is uncommonly honest about the second-order problem: 匪孚 — there are those who do not yet trust. The hexagram does not pretend that the great-person position resolves all doubts in the room.
The corrective is structural rather than rhetorical. 元永貞 — primal, enduring, firmly correct. The instruction is not to argue the doubters into confidence in real time; the instruction is to display the virtue of the position over the long arc of repeated convening. The trust that line 5 does not have at the first assembly will be earned through the third and the fifth and the tenth, provided the great-person continues to convene with the same primal correctness. For executives stepping into a new ceremonial role — the new CEO running the first all-hands, the new chair running the first board meeting, the new partner running the first town hall — line 5 is explicit that some confidence will not be available on day one and that the correct response is not to chase it. The 悔亡 — regret disappears — is the structural reward of the great person who endures in the seat without bending the convening to the doubters' frame.
齎咨涕洟，無咎。
Sighing, weeping streams of tears and snivel — no error.
“The topmost SIX, divided, shows its subject sighing and weeping streams of water and snivel. There will be no error.”
— Legge (1882)
Line 6 is the topmost line of Gathering — the actor at the highest position of the assembly, but the position where the convening has already concluded and the actor remains at the threshold. The image is unusually raw: 齎咨涕洟, sighing and weeping streams of tears and snivel. The actor at the end of the gathering is grieving — the assembly is over, the room has dispersed, the alignment that was achieved cannot be sustained at the same temperature, and the convener who built it feels the dissolution directly. The line's verdict is corrective: 無咎, no error. The grief is the appropriate response, not a failure to be corrected.
The decision-relevant translation is generous to the convener who feels the ending. Founders who hit line 6 typically discover that the conference, the off-site, the launch event produced a momentary coherence that the operating tempo cannot keep — the team that was aligned at the all-hands fractures across the following weeks, the coalition that was visible at the announcement diffuses across the next quarter, the moment that was the gathering returns to the ground from which it was drawn. The line names this honestly. The grief is permitted; the no-error verdict is the hexagram's recognition that the dissolution does not negate the gathering. The instruction implicit in the image is that the convener who feels the loss at line 6 is the convener who built the gathering sincerely. The next assembly will need to be re-convened with the same primal correctness; the tears at the end of this one are the receipt that the assembly was real.
PostureRitual assembly · gathering as the act
Gathering puts Earth below and Lake above. The lower trigram Kun is level ground, the open field on which the community stands; the upper trigram Dui is the lake, the pool of water that has converged on the open surface. The image is unusually concrete: water gathers on the level earth, the community gathers in the open field. The Tuan commentary names the structural mechanism in a phrase: 順以說 — compliance below, delight above — the receptive ground willingly receives the gathering, and the assembly itself is the moment of shared delight. The hexagram does not picture coercion of the gathering into existence; it pictures a configuration in which the parties want to converge, and the convening provides the form.
The hexagram statement names every load-bearing element of the ritual frame. 王假有廟 — the king visits the ancestral temple — locates the gathering in the right institutional venue. 利見大人 — advantageous to see the great person — centres the great-person seat that line 5 will occupy. 利貞 — advantageous in firm correctness — names the ethical discipline of the convener. 用大牲吉 — use of great sacrifice fortunate — sets the proportionality of the offering to the act. 利有攸往 — advantageous to have somewhere to go — gives the gathering its direction. The whole hexagram statement is the I Ching’s most explicit instruction that the ritual frame is not decoration on a gathering but the operative mechanism by which the gathering does its work.
Failure modesSighing without sincerity (line 3) · confidence not yet trusted (line 5)
The dominant failure mode is the line-3 convening — 萃如，嗟如, gathering while sighing, performing the assembly posture without the conviction that would have made it operative. The calendar said the off-site was due; the previous launch had a launch event, so the next launch needs one too; the team expects an all-hands at this cadence. The hexagram is honest that the forward motion produces no catastrophic error but also produces no advantageous outcome — 無攸利, no place for which it is advantageous. The residue is small regret, the receipt of an assembly performed without sincerity. The secondary failure mode is the inverse: the line-5 convener who tries to argue the doubters into confidence in real time. 匪孚 — not yet trusted — is a structural condition the hexagram does not ask the great person to resolve through the rhetoric of a single gathering; the corrective is the long arc of元永貞, primal enduring firm correctness across repeated convening. The convener who misreads line 5 spends the assembly chasing the trust rather than holding the seat.
Application & adjacentQuestion shape · Hexagram 46 pair · Designing the public moment
A note on the question shape this hexagram answers best. Gathering rewards questions framed around a specific upcoming or recently completed public assembly — the conference that will align the coalition, the all-hands at which the announcement will land, the off-site that will set the next quarter, the public commitment ceremony, the launch event. It is less useful for vague questions about whether the team is cohesive; for that question, re-read with Hexagrams 8 — Holding Together — or 13 — Fellowship — depending on whether the question is about the bond or the membership. Gathering presumes the convening is on the calendar. The hexagram is the instruction layer for what to do once the assembly is being designed.
The canonical adjacent reading is Hexagram 46 — Pushing Upward — the King Wen pair to Gathering. Where Hexagram 45 names the moment of convergence at a single ritual gathering, Hexagram 46 names the gradual ascent that follows from a coalition that has already gathered. The two together form a clean arc: in Hexagram 45 the assembly forms at one moment in the ancestral temple; in Hexagram 46 the gathered coalition pushes upward through the next several altitudes, step by step, the way wood grows out of the earth. The pair tells founders and executives that the convening is the first move, not the whole move. The all-hands that aligned the team is the prelude to the quarter of upward work; the conference that announced the coalition is the prelude to the year of joint execution. Reading 45 alone without 46 mistakes the gathering for the destination; reading 46 without 45 forgets that the ascent requires a coalition that first had to be gathered.
The line-5 great-person seat is the hexagram’s operational centre. Line 5 carries the only ruler-line fortune in the reading, and it concentrates at the position of the convener whose virtue is great enough, enduring enough, and firmly correct enough to hold the seat across repeated assemblies even when the trust is not yet there. The decision-relevant move for the great person is to refuse to bend the convening to the doubters’ frame. The decision-relevant move for the convening lieutenant at line 4 is to read the great-fortune-no-error verdict as the unambiguous instruction that the role carries the weight of the gathering’s success or failure on a single line of text — the room, the list, the framing, the cadence, all of it. The decision-relevant move for the summoned participant at line 2 is to arrive sincerely with the spring sacrifice, not to over-perform with the great sacrifice that belongs to the principal.
SynthesisYiGram Editorial
Each Western line of reading approaches Gathering from a different angle. James Legge transliterates 萃 as “Tshui” and frames the hexagram within his Confucian moral lens — the canonical instruction about the ritual gathering at the ancestral temple as the institutional form of legitimate convening, with the great person read as the centred sovereign whose presence makes the assembly proper. Richard Wilhelm’s symbolic-philosophical posture reads the hexagram as “Gathering Together” in the more general sense of the moment of convergence — the structural picture of the community pooling on the level ground like water on the open earth. A reading in the lineage of Carl Jung’s 1949 foreword would treat 45 as a marker of psychic convergence — the gathering of dispersed contents into a single integrative moment at the centre of the configuration. Bradford Hatcher’s linguistic project (below) abandons all three framings and returns to the semantic field of 萃 itself — assembly, consolidation, reserve, the full vocabulary range of pooling and convergence. 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 45 萃, his clusters are:
Gather together, assemble, collect, congregate, consolidate, concentrate, convene Banking, shoring up, saving, pooling, collective strength, convocation, assembly Safe numbers; reserve, reservoir, contingency fund, sanctuary from insecurities Trusting, settling doubts; risk readiness, insurance, assurance, caching provisions Confidence, composure, self-possession, integrity, security, sang froid, aplomb Pulling it / yourself together; having / holding it together; comportment, dignity
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 45 names a very specific working posture: a moment of convergence in which the ritual frame — the ancestral temple, the great person, the great sacrifice — is the operative mechanism by which the gathering does its work. The Wings give the canonical reading: compliance with delight, the firm at the centre and corresponded to, gathering through correctness, complying with heaven’s mandate. Wang Bi sharpens the structural reading: 萃 is not a hexagram about the community’s sentiment but about the ritual venue that gives the convening its form, and the line-by-line texts describe specific altitudes at which the convening succeeds or fails. Zhu Xi reframes the hexagram around the king-visiting-the-ancestral-temple clause — treating the visit to the proper institutional venue as the hexagram’s defining ethical claim and the precondition of every other fortune in the reading. The divinatory manual Bushi Zhengzong reads 45 strictly as the marker for an active or proposed public assembly — conference, off-site, all-hands, launch event, public commitment ceremony — not as commentary on whether the team feels gathered. The unified posture across all four sources is the same: Gathering is a discipline for designing the right ritual frame, centring the great person at line 5, and matching the offering to the act.
Yi ZhuanTuan + Xiang · Ten Wings
The Ten Wings are the canonical Confucian commentary stratum embedded in the received Yijing. For Hexagram 45 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: 萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。
Gathering: collecting. Compliance with delight, the firm at the centre and corresponded to — therefore gathering. “The king visits his ancestral temple” — extending filial offering. “Advantageous to see the great person, success” — gathering through correctness. “Use of great sacrifice fortunate, advantageous to go somewhere” — complying with heaven’s mandate. Observe what gathers, and the disposition of heaven, earth, and the ten thousand things can be seen.
Xiang 象傳: 澤上於地，萃。君子以除戎器，戒不虞。
The lake above the earth — Gathering. The noble person accordingly clears weapons of war and prepares for the unexpected.
The Tuan does the structural work: the compliance-with-delight configuration of Kun-below / Dui-above is what makes the gathering possible without coercion, and the line-5 firm at the centre with its line-2 correlate is what makes the convening cohere. The same Wing names the great-person seat — 聚以正, gathering through correctness — as the hexagram’s operational exit, and lifts the whole reading to a cosmological claim: observe what gathers, and the disposition of heaven, earth, and the ten thousand things can be seen. The Xiang compresses the whole hexagram into a four-character ethical instruction: 除戎器，戒不虞 — clear weapons of war, guard against the unexpected — treating the assembly itself as a moment of structural exposure that the noble person prepares for in advance. Translations by YiGram Editorial from the classical Chinese.
Classical commentariesWang Bi · Zhu Xi · Bushi Zhengzong
Wang Bi (Zhouyi Zhu, 3rd century) reads Hexagram 45 as a hexagram about the ritual venue rather than about the sentiment of the gathered. For Wang Bi the analytical centre is the king-visiting-the-ancestral-temple clause: the temple is the institutional form that holds the gathering, and without that frame the convergence of bodies does not constitute an assembly. The line-by-line texts describe specific altitudes at which the actor is inside or outside the proper ritual venue, from the line-1 disorder of the unsupported convener to the line-5 great-person seat whose firm centred-correctness is the structural ground of the gathering.
Zhu Xi (Zhouyi Benyi, 1188) reframes the hexagram around the proportionality of the offering. For Zhu Xi the line-2 孚乃利用禴 clause — with sincerity, even the modest spring sacrifice is acceptable — is in productive tension with the hexagram statement’s 用大牲吉 — use of the great sacrifice fortunate — and the resolution is altitudinal: the great sacrifice belongs to the line-5 principal, the spring sacrifice belongs to the line-2 participant, and the discipline of the hexagram is matching the offering to the position. Zhu Xi reads the line-5 匪孚 clause as the hexagram’s most honest moment: even the legitimate convener will not have universal trust at the first assembly, and the corrective is the long arc of enduring correctness rather than the rhetoric of a single gathering.
The Bushi Zhengzong (Qing-dynasty divinatory manual, 1709) reads 45 practically: a hexagram drawn in answer to a question about an active or proposed public assembly — conference, off-site, board meeting, all-hands, launch event, public commitment ceremony, wedding, funeral, founding ceremony. The manual is explicit that 45 is not a hexagram about whether the team feels gathered; the cast applies when a specific convening is on the calendar. The practical recommendation tracks the line position the question lands at: call out the co-signal at line 1; be drawn forward sincerely at line 2; refuse the inauthentic convening at line 3; carry the lieutenant’s weight at line 4; hold the great-person seat across the trust gap at line 5; let the grief at line 6 register honestly without negating the gathering that produced it.
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: Dui (lake / metal), second-generation (兌宫二世). Binary, bottom-up: 000110. Lower trigram: Kun (earth). Upper trigram: Dui (lake). Shi line: 2. Ying line: 5.
The line branches, bottom-up, follow the Kun-below / Dui-above najia composition for Gathering: 未 (line 1), 巳 (line 2), 卯 (line 3), 亥 (line 4), 酉 (line 5), 未 (line 6). Read against the Dui palace, whose element is metal, the six-relatives assignments are: line 1 未 (earth) — parents (父母); line 2 巳 (fire) — officials (官鬼); line 3 卯 (wood) — wealth (妻財); line 4 亥 (water) — offspring (子孫); line 5 酉 (metal) — siblings (兄弟); line 6 未 (earth) — parents (父母).
The shi line at position 2 carries officials (巳, fire), the element that overcomes the Dui palace’s own metal — the actor at the shi line stands under the regulating authority that controls the palace’s native element. This is the najia correlate of the line-2 being-drawn-forward instruction: the participant at the shi line does not initiate the convening but is summoned by the authority that holds structural priority over the palace. The ying line at position 5 carries siblings (酉, metal), the same element as the Dui palace itself — the receiving position is the great-person seat at line 5, structurally identical to the palace’s own nature. Read as a structural pair, the shi-ying axis of Gathering says that the participant at the shi line is summoned upward into a receiving position that is the palace’s native element — the convening is from the regulated below into the palace’s own metal at line 5. The structural correlate of the Tuan’s 剛中而應: the firm at the centre (line 5, metal) is corresponded to by the participant at line 2 (fire, the regulator), and the correspondence is what makes the gathering cohere.
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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