| | ䷋否: |
否之匪人，不利君子貞，大往小來。 |
| Pi: |
In Pi there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come. |
| | 彖傳: |
否之匪人，不利君子貞。大往小來，則是天地不交，而萬物不通也；上下不交，而天下无邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。 |
| Tuan Zhuan: |
'The want of good understanding between the (different classes of) men in Pi, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come:' - all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing. |
| | 象傳: |
天地不交，否；君子以儉德辟難，不可榮以祿。 |
| Xiang Zhuan: |
(The trigrams of) heaven and earth, not in intercommunication, form Pi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument. |
| | ䷋否: |
初六：拔茅茹，以其彙，貞吉亨。 |
| Pi: |
The first SIX, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress. |
| | 象傳: |
拔茅貞吉，志在君也。 |
| Xiang Zhuan: |
'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler. |
| | ䷋否: |
六二：包承。小人吉，大人否，亨。 |
| Pi: |
The second SIX, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comport himself) as the distress and obstruction require, he will have success. |
| | 象傳: |
大人否亨，不亂群也。 |
| Xiang Zhuan: |
'The great man, comporting himself as the distress and obstruction require, will have success: - 'he does not allow himself to be disordered by the herd (of small men). |
| | ䷋否: |
六三：包羞。 |
| Pi: |
The third SIX, divided, shows its subject ashamed of the purpose folded (in his breast). |
| | 象傳: |
包羞，位不當也。 |
| Xiang Zhuan: |
That 'his shame is folded in his breast' is owing to the inappropriateness of his position. |
| | ䷋否: |
九四：有命，无咎，疇離祉。 |
| Pi: |
The fourth NINE, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness. |
| | 象傳: |
有命无咎，志行也。 |
| Xiang Zhuan: |
'He acts in accordance with the ordination (of Heaven), and commits no error:' - the purpose of his mind can be carried into effect. |
| | ䷋否: |
九五：休否，大人吉。其亡其亡，繫于苞桑。 |
| Pi: |
In the fifth NINE, undivided, we see him who brings the distress and obstruction to a close,--the great man and fortunate. (But let him say), 'We may perish! We may perish!' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees. |
| | 象傳: |
大人之吉，位正當也。 |
| Xiang Zhuan: |
The good fortune of the great man' arises from the correctness of his position. |
| | ䷋否: |
上九：傾否，先否後喜。 |
| Pi: |
The sixth NINE, undivided, shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy. |
| | 象傳: |
否終則傾，何可長也。 |
| Xiang Zhuan: |
'The distress and obstruction having reached its end, it is overthrown and removed:' - how could it be prolonged? |
