| | ䷟恒: |
恒：亨，无咎，利贞，利有攸往。 |
| Heng: |
Heng indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous. |
| | 彖传: |
恒，久也。刚上而柔下，雷风相与，巽而动，刚柔皆应，恒。恒亨无咎，利贞；久于其道也，天地之道，恒久而不已也。利有攸往，终则有始也。日月得天，而能久照，四时变化，而能久成，圣人久于其道，而天下化成；观其所恒，而天地万物之情可见矣！ |
| Tuan Zhuan: |
Heng denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, which are in mutual communication; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other: - these things are all found in Heng. (When it is said that) 'Heng indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. (When it is said that) 'Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen. |
| | 象传: |
雷风，恒；君子以立不易方。 |
| Xiang Zhuan: |
(The trigram representing) thunder and that for wind form Heng. The superior man, in accordance with this, stands firm, and does not change his method (of operation). |
| | ䷟恒: |
初六：浚恒，贞凶，无攸利。 |
| Heng: |
The first SIX, divided, shows its subject deeply (desirous) of long continuance. Even with firm correctness there will be evil; there will be no advantage in any way. |
| | 象传: |
浚恒之凶，始求深也。 |
| Xiang Zhuan: |
'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things). |
| | ䷟恒: |
九二：悔亡。 |
| Heng: |
The second NINE, undivided, shows all occasion for repentance disappearing. |
| | 象传: |
九二悔亡，能久中也。 |
| Xiang Zhuan: |
'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:' - he can abide long in the due mean. |
| | ䷟恒: |
九三：不恒其德，或承之羞，贞吝。 |
| Heng: |
The third NINE, undivided, shows one who does not continuously maintain his virtue. There are those who will impute this to him as a disgrace. However firm he may be, there will be ground for regret. |
| | 象传: |
不恒其德，无所容也。 |
| Xiang Zhuan: |
'He does not continuously maintain his virtue:' - nowhere will he be borne with. |
| | ䷟恒: |
九四：田无禽。 |
| Heng: |
The fourth NINE, undivided, shows a field where there is no game. |
| | 象传: |
久非其位，安得禽也。 |
| Xiang Zhuan: |
(Going) for long to what is not his proper place, how can he get game? |
| | ䷟恒: |
六五：恒其德，贞，妇人吉，夫子凶。 |
| Heng: |
The fifth SIX, divided, shows its subject continuously maintaining the virtue indicated by it. In a wife this will be fortunate; in a husband, evil. |
| | 象传: |
妇人贞吉，从一而终也。夫子制义，从妇凶也。 |
| Xiang Zhuan: |
'Such firm correctness in a wife will be fortunate:' - it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly: - for him to follow (like) a wife is evil. |
| | ䷟恒: |
上六：振恒，凶。 |
| Heng: |
The topmost SIX, divided, shows its subject exciting himself to long continuance. There will be evil. |
| | 象传: |
振恒在上，大无功也。 |
| Xiang Zhuan: |
'The subject of the topmost line is exciting himself to long continuance:' - far will he be from achieving merit. |
