卦事 - Overview of Hexagrams
周易六十四卦基于阴阳五行理论。
周易外卦对应先天八卦，内卦对应后天八卦，所以外卦对应先天八卦五行，内卦对应后天八卦五行。
内卦表示事物主体；
外卦表示外部环境。
The sixty-four hexagrams of the Book of Changes are based on the theory of yin-yang and the five elements.
The external trigrams correspond to the Primordial Trigrams, and the internal trigrams correspond to the Derived Trigrams. Therefore, the external trigrams correspond to the five elements of the Primordial Trigrams, and the internal trigrams correspond to the five elements of the Derived Trigrams.
The internal trigrams represent the main subject of things;
The external trigrams represent the external environment.
周易六十四卦，
每卦卦名名都是一个动词（八纯卦除外），表示在特定环境下主体应该采取的行动；
卦辞做进一步说明。站在卦体之外（第三者）的角度，阐述卦象的表现。
卦辞中常用到“元”、“亨”、“利”、“贞”、“悔”、“咎”等字，
元，充斥天地、完整、自给自足的样子；
亨，内外一致，和谐亨通的样子；
利，会意字，本义“刀剑锋利的样子”，反应敏捷，一目了然，快刀斩乱麻的样子；
贞，会意字，甲骨文作“鼎”，端方正直的样子，正定。坚守正道，可以理解为信仰。也可指代周易“万变不离其宗”的易而不易世界观；
孚，本义是“孵化”，孵化有严格的日期限制，引申为“信”的意思，这里是做事有诚信、讲信用；
吉，善、美的样子；
悔，悔恨、忧虑的样子；
咎，灾患；
吝，本义“顾惜、舍不得”的意思，引申为过分爱惜，反而造成自身艰难的局面；
厉，危险、磨砺。
周易卦爻辞中用到“君子”、“大人”等身份用词，
君子，主体本体，指有行为准则的个人；
小人，和君子相对，内心无信念，不正定，得过且过的人。卦爻辞中的“小人”通常被用来做主体的下属，对比或是对立一方；
大人，外部环境中起主导作用的。对本体来说，就是外部环境；对卦体来说，就是更外一层的环境；
王，叙述特殊环境时使用的，对主体本体的称呼。周朝分封诸侯为王，实际上位者。只在特定活动或场合中使用“王”，如祭祀、宗庙等。一般情况下使用“君子”；
公，卦辞中没有“公”这个指代，只有爻辞才有，这里顺带提一下。由于（传说）爻辞是周公为成王所做，此处“公”当解为有经验的辅政大臣，可理解为参谋、智者的角色；
帝，上帝，王之上，保佑国泰民安，三皇五帝和类似“封神演义”中分封的先辈鬼神帝君。
所以说，周易卦辞本身并没有预测的作用。但是卦象指事符合天地“易理”，事物发展“不出所料”，以卦辞作为指导，就能逢凶化吉。
震阳木
复
震
噬磕
随
无妄
益
屯
颐
巽阴木
升
恒
鼎
大过
姤
巽
井
蛊
离为火
明夷
丰
离
革
同人
家人
既济
贲
坤阳土
坤
豫
晋
萃
否
观
比
剥
兑阳金
临
归妹
睽
兑
履
中孚
节
损
乾阴金
泰
大壮
大有
夬
乾
小畜
需
大畜
坎为水
师
解
未济
困
讼
涣
习坎
蒙
艮阴土
谦
小过
旅
咸
遁
渐
蹇
艮
下面从内卦五行出发，分析周易各卦。
The 64 hexagrams in the I Ching,
Each hexagram name is a verb (except for the eight pure hexagrams), indicating the action that the main subject should take in a specific environment;
The explanations of the hexagrams provide further details. From the perspective of an observer (a third person), they elaborate on the manifestation of the hexagram image.
The characters "元", "亨", "利", "贞", "悔", "咎", "吝", "厉" are often used in the hexagram texts of the I Ching,
"元" refers to fullness, completeness and self-sufficiency;
"亨" refers to consistency, harmony and smooth communication;
"利" refers to sharpness and quickness, clearly visible and cutting through confusion;
"贞" refers to being upright and adhering to the right path, which can be understood as faith. It can also refer to the worldview of "changes but never departing from its core" in the Book of Changes;
"孚" originally meaning "to incubate", with strict time constraints, it has come to mean "trustworthiness" in this context, referring to being trustworthy and keeping promises in actions;
"吉" refers to good, beautiful and positive outcomes;
"悔" refers to regret and worry;
"咎" refers to disasters and misfortunes;
"吝" refers to being overly frugal or unwilling to let go, which can cause one's own difficulties;
"厉" refers to danger or a challenging situation.
In the hexagram texts of the I Ching, terms such as "gentleman" and "great person" are used,
Gentleman, the main subject, refers to individuals who have a code of conduct;
Small person, relative to the gentleman, is someone who lacks conviction, is inconsistent and goes with the flow. The term "small person" is often used in the hexagram texts as a subordinate of the main subject, as a contrast or opposition;
Great person, refers to the dominant forces in the external environment. For the main subject, it is the external environment; for the hexagram, it is an even more external environment;
King, is used to describe specific environments. In the Zhou dynasty, vassal lords were called kings, who were actual holders of the title. It is only used in specific situations or events, such as sacrifices, temples, etc. In general, "gentleman" is used;
Duke, is not present in the hexagram texts, but only in the line texts, and it is worth mentioning here. Duke is understood as an experienced minister of state, who can be understood as a counselor or wise man;
Emperor, God, above the king, who blesses the country with peace and prosperity. The Three Sovereigns and Five Emperors, and similar ancestors and gods in myths like "Fengshen Yanyi".
Therefore, the hexagrams and their explanations in the I Ching do not have a predictive function. However, the imagery of the hexagrams align with the natural principles of the universe, and the development of things is not surprising. By using the explanations of the hexagrams as guidance, one can turn misfortunes into good luck.
From the five elements of the inner trigrams, we will analyze the individual hexagrams in the I Ching.
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