Zhou Yi Bian Lu (周易辨錄)

《周易辨録》，（明）楊爵撰。欽定四庫全書，經部一，周易辨録，易類，提要。

"The Zhou Changes (I Ching) Commentary and Criticism," written by Yang Jue of the Ming dynasty. This book is included in the "Siku Quanshu" under the category of classics, with the title "Commentary and Criticism on the Zhou Changes," classified under the "Yi" category. The following is the summary written by the editors of the Siku Quanshu.

臣等謹案：《周易辨録》四卷，明楊爵撰。爵字伯修，富平人，嘉靖己丑進士，官至山東道監察御史，以上疏極論符瑞，下詔獄繫七年始得釋，事蹟具《明史》本傳。其書前有自序，題嘉靖二十四年乙巳，蓋即其與周怡、劉魁等在獄中講論所作，故取《繫辭》困徳之辨一語為名。《明史》本傳作《周易辨說》，其名小異，然《藝文志》仍作《周易辨録》，蓋刊本字誤也。

We have carefully examined and verified that the book "Zhou Yi Bian Lu" consists of four volumes and was written by Yang Jue of the Ming dynasty. Yang Jue, whose courtesy name was Boxiu, was from Fuping, Shaanxi. He passed the imperial examination in the Jichou year of the Jiajing era and held the position of Inspector of the Shandong Circuit. He was imprisoned in the imperial prison for seven years because he submitted a memorial strongly criticizing the court's belief in auspicious omens and divine mandates. His life story is recorded in the "Bi Zhuan" (Biography) section of the "Ming Shi" (History of the Ming). The book has a preface written by Yang Jue himself, dated to the Yisi year of the Jiajing era, indicating that it was written while he was imprisoned with Zhou Yi and Liu Kui, and they discussed the "Zhou Yi" together. Therefore, the book is named after the sentence "Kun, de zhi bian ye" from the "Xì Cí Zhuàn" (Great Treatise). The "Ming Shi" records the book's title as "Zhou Yi Bian Shuo," which is slightly different, but the "Yi Wen Zhi" still lists it as "Zhou Yi Bian Lu," which should be due to a mistake in the printed text.

所釋惟六十四卦，每卦惟載上下經卦辭，然其訓解則六爻及《彖傳》《象傳》皆兼及之，特不列其文耳。其說多以人事為主，頗剴切著明。蓋以正直之操，處杌■〈揑，木代扌〉之會，幽居遠念，寄託良深，有未可以經生常義律之者。然自始至終無一字之怨尤，其所以為純臣歟。乾隆四十四年八月恭校上。

This work explains only the sixty-four hexagrams, recording only the hexagram statements from the Upper and Lower Classics. However, his commentary covers the line statements of all six lines as well as the Commentaries on the Judgment and Image Commentary, though he does not reproduce the original texts. His explanations mostly focus on human affairs, being very pertinent, clear, and insightful. This is because he possessed an upright character and found himself in a situation of "wu nie"—a period of national peril and instability. While in confinement, he contemplated state affairs from a distance, with deep concern, and some of his interpretations cannot be measured by the usual methods of scholars interpreting the classics. Yet throughout the entire work, there is not a single word of resentment or blame, which is precisely why he can be considered a loyal minister. Presented with respect for the emperor's review in the eighth month of the forty-fourth year of Qianlong.

予久蒙幽繫，自以負罪深重，憂患驚惕之念，即夙夜而恆存也。困病中日讀《周易》以自排遣，愚昧管窺，或有所得，則隨筆之以備遺忘。歲月既久，六十四卦之說畧具矣，因名曰《周易辯録》。《繫辭》曰：「困，徳之辯也。」吾以驗吾心之所安、力之所勝何如耳。若以為實有所見而求灋於古人焉，則吾死罪之餘，萬萬所不敢也。楊爵書。

I have been long imprisoned, and I believe the guilt I bear is deep. The thoughts of worry and fear have been constantly in my mind day and night. In my state of hardship and illness, I read the Book of Changes every day to comfort myself. With my own shallow and limited understanding, I occasionally gain some insight, and I jot it down at random to prevent forgetting it later. Over time, the general explanations of the sixty-four hexagrams became complete, so I named it The Discernment of the Book of Changes. The Great Treatise says, "Trouble is the test of virtue." I merely use this to examine how far my mind can be at ease and how much strength I can bear. If I truly have some insight that can be passed on to the ancients for confirmation, then I, a man condemned to death who is merely surviving by chance, would never dare to claim it. Yang Jue wrote this.

欽定四庫全書。周易辯録卷一。（明）楊爵撰。

This is Volume One of "Zhou Yi Bian Lu" (Discriminations of the Zhou Changes), compiled in the "Qin Ding Siku Quanshu" (Imperial Approved Four Treasuries Collection), written by Yang Jue (style name Boyou) of the Ming dynasty.

乾：元亨利貞。

The Hexagram Statement of 乾 says: The virtue of the Heaven's path possesses four qualities: origin, communication, harmony, and constancy.

乾卦擬天純陽不已之義也。元亨利貞，乾之徳也。分而言之有四，合而言之一元而已。氣始動為元，流行為亨，以變則變、以化則化為利，機藏於靜，其動而為元亨利者皆具於此，為貞。乾之四徳，一誠可以盡之矣。《易》有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。然必尚辭、尚變、尚象，而後可以語尚占也。故筮者，易中之一義，必配之以道而後可用也。《繫辭》曰：「吉凶者，得失之象也。」自《坤》而至《未濟》，雖情偽萬變，莫不以合此天道而為得為吉，戾此天道而為失為凶也。悔吝無咎，亦即其得失淺深而言之也。

The Qian hexagram is based on the image of heaven, explaining the principle of pure yang energy that flows ceaselessly. "Yuan, Heng, Li, Zhen" are the virtues of Qian: when separated, they are four aspects, but when combined, they are simply "Yuan." The beginning of energy movement is called "Yuan," smooth flow is called "Heng," changing when appropriate and transforming to suit circumstances is called "Li." The initial movement is contained within stillness; all manifestations of Yuan, Heng, and Li are fully included in this, which is called "Zhen." The four virtues of Qian can all be expressed by the single character "Cheng." The Zhou Changes contain four principles of the sage's way: those who use it to express words value the line statements, those who use it to act value the changing lines, those who use it to make objects value the hexagram images, and those who use it for divination value the judgment. But one must first value the words, the changes, and the images before one can value the judgment. Therefore, divination is only one aspect of the Yi, and it must be combined with meaning and reason to be used. The Great Treatise says: "Good fortune and misfortune are symbols of gain and loss." From the Kun hexagram to the Wei Ji hexagram, human affairs and events, though countless and ever-changing, are all such that conforming to this heavenly way is called "gain" and thus "good fortune," while violating this heavenly way is called "loss" and thus "misfortune." As for "regret," "trouble," and "no blame," they are merely distinctions based on the depth of gain or loss.

大哉乾元，為萬物所資以始，匪特資之以始也，非乾元則不能有終矣。故亨也者，亨此元也；利也者，利此元也；貞也者，貞此元也。一理流行而用各不同，隨其所至之善而名之耳。在人則為仁義禮智，而仁則無所不包，發而為惻隠、羞惡、辭讓、是非，而惻隠則無所不貫。雲行雨施，品物流形，天命之不已，而所以為亨也。上天之載，無聲無臭，雲雨品物顯於聲臭，形而下之器也，必有形而上之道焉。大明終始，會乾道之一本也；六位時成，識乾道之萬殊也，生而知之也。時乗六龍以御天，非行六龍，由六龍行，安而行之也。聖人窮理盡性以至於命，乾卦性命之理，畫前之易，聖人先得之矣。

How magnificent is the Creative Power of Heaven! All things depend on it for their beginning. Not only does it bring about the beginning, but without the Creative Power, all things would also not have an end. Therefore, the term "He" refers to making this "origin" flow smoothly; "Li" refers to making this "origin" find its proper place; "Zhen" refers to making this "origin" return to its proper and firm state. The same principle is in operation, but its effects differ according to the level it reaches. In human beings, this principle manifests as benevolence, righteousness, propriety, and wisdom. Among these, benevolence is all-encompassing, and it gives rise to the four beginnings: compassion, shame and aversion, courtesy and humility, and discernment between right and wrong. Compassion is the foundation of the other three. The Commentary on the Judgment says, "Clouds move and rain spreads, and all things take form." This reflects the ceaseless movement of Heaven's mandate, hence it is called "He." The Book of Poetry, Great Odes, "The Virtuous King," says, "Heaven's mandate is carried out, without sound or smell." Clouds and rain, and the manifestation of all things, are tangible forms, which belong to the "material" aspect. Behind these material forms lies the "supramental" principle. "Great brightness from beginning to end" indicates the understanding that the principle of Heaven originates from the same source. "Six positions formed in due time" shows the recognition that the principle of Heaven differentiates into myriad forms. This is a state of understanding that is innate. "At the proper time, the six dragons ride to govern Heaven" does not mean that sages drive the six dragons, but rather that they follow the natural movement of the six dragons, acting with ease and composure. Sages investigate principles, fully express their nature, and ultimately reach the Mandate of Heaven. The Book of Changes, the section on Creative, discusses the principles of nature and human character. It is the principle of the Book of Changes that existed before the drawing of the trigrams, and the sages first understood it.

乾道變化，由動極而向於靜之始，利之義也。萬物各得其性命之正，而保合太和，為靜之極，貞之義也。聖人之徳首出庶物，以神道設教於上，猶乾道變化也；萬國咸寧，猶萬物各正性命而保合太和也。元亨者，顯諸仁也；利貞者，藏諸用也。聖人過化存神，上下與天地同流者也，故配合而迭言之。

"When Heaven's Way brings about change," it refers to movement reaching its extreme and turning toward stillness, which is the meaning of "beneficial." All things receive their proper nature and maintain and gather together in the most harmonious state, which is stillness reaching its extreme, meaning "constancy." The sage's virtue surpasses all others, using the mysterious heavenly way to govern and educate, just as Heaven's Way brings about change. The Commentary on the Judgment says, "All states are at peace," which is like each thing receiving its proper nature and preserving the great harmony. "Original and prosperous" is to manifest benevolence, while "beneficial and constant" is to conceal the function. Where the sage goes, people are naturally influenced; where the sage dwells, the mind is naturally profound and unpredictable, harmonizing with heaven and earth, so the Commentary on the Judgment combines the heavenly way with the sage's virtue and alternately speaks of them.

兩乾相繼，天行健之象也。君子法天行健之象而以自強不息焉，以義理勝私邪而能要之以有終也。所謂仁以為己任，死而後已，非天下之至強，其孰能與於此，即孔子嘆所未見之剛者也。為私邪所制而間隔其義理之心，則懦夫而已矣。自強不息，君子入聖之功也。勉勉循循，持之以敬畏，假之以歲月，勿忘助之不已，則與至誠無息之聖同歸矣，此欲從末由之際功夫也。

When the two Qian trigrams are stacked one above the other, it forms the image of "Heaven's movement is vigorous." A gentleman emulates the ceaseless and strong movement of Heaven, thus striving ceaselessly to strengthen himself. He uses principles of righteousness to overcome private desires and evil thoughts, and can maintain this throughout. Zengzi said, "To regard practicing benevolence as one's own responsibility, until death," which is not the most vigorous person, who could achieve it? This is precisely the kind of "strength" that Confucius lamented not having seen. If one is controlled by private desires and evil thoughts, cutting off the principles of righteousness within, then one is merely a coward. Striving ceaselessly is the practice for a gentleman to enter the realm of sainthood. Diligent and unrelenting, proceeding step by step, guarding it with reverence, and perfecting it through long years, neither forgetting nor hastening it, continuing without pause, one can ultimately reach the state of "absolute sincerity without ceasing." This is precisely the moment Yan Hui referred to as "wanting to follow but not knowing where to begin," the crucial practice that should be undertaken at this time.

初九以乾剛得正，處最下草澤中，居仁由義之俊傑，為龍之潛藏而未見之象也。在國曰市井之臣，在野曰草莽之臣，皆謂庶人。徳未上孚，人未見知，而欲求用，則失身而無以正天下，君子不為也，故勿用。舜之側微，伊尹耕莘，說築傅巖，孔子待價，孟子不見諸侯，皆此道也。乾之時固不可以言否，而在君子一時一事未能遂所願，則亦否之義也。《象》曰：「潛龍勿用，陽在下也。」陽言龍，而下言勿用之義也。

Chujiu possesses the strong and vigorous virtue of Qian, and holds a proper position, yet is located at the very bottom of the entire hexagram. This is like a distinguished person who lives in the countryside and marshes, content with benevolence and acting with righteousness. It is the image of a dragon that is hidden and has not yet appeared. Such a person in the city is called a "common citizen," and in the countryside is called a "grassroot citizen." These terms refer to common people without official positions. His virtue has not yet reached the king and gained trust, and others still do not understand him. At this time, if he urgently seeks employment, it would be a loss of his proper position, and he would be unable to properly govern the world. Therefore, the line statement says "do not use." Yu Shun came from humble origins, Yi Yin plowed fields in You Shen, Fu Yue worked as a mason in Fu Yan, and Confucius waited for someone who could recognize his worth. Mencius refused to actively seek an audience with the princes. They all followed this path. At this time, the hexagram Qian does not yet reach the level of the hexagram Po, which represents blockage. However, for the gentleman, the failure to achieve his aspirations in a particular matter carries the meaning of "Po." The Image Commentary says, "The hidden dragon does not use, because the yang is at the bottom." It refers to "yang" as indicating his dragon-like quality, and "at the bottom" as explaining why he should "not use."

九二乾剛得中，善莫善於此徳也。位初九之上，則離於潛隠而名實顯著，聞其風而興起者宜亦多矣。始脫深藏之跡，未履明顯之位，為龍見在田而光澤耀世之象也。以此徳而處此地，君未嘗不欲其輔己以有為也，民未嘗不望其興道以致治也。天之生此民也，使先知覺後知，使先覺覺後覺，九二天民之先覺者也，以斯道而覺斯民，乃其責任也。故利見九五之大人，相與有為而成正大光明之業，則性分之理盡而事天之道得矣。

Nine in the Second possesses the strong and vigorous virtue of Qian, and is located in the central position of the lower trigram. There is no virtue better than this. Its position is above Initial Nine, having already moved away from the hidden state, and both its reputation and virtue are now revealed. Those who hear of its example and are inspired to follow it should be numerous. It has just begun to emerge from a concealed state, yet has not yet reached a prominent position. This is the image of a dragon appearing in the fields, its radiance shining throughout the world. With such virtue in such a position, a ruler would not fail to wish for its assistance in achieving his undertakings, and the people would not fail to hope that it would promote the right path and bring about a time of order. Heaven produces these people so that those who understand the principles first may guide those who understand them later, and those who awaken first may rouse those who awaken later. Nine in the Second is precisely the one among the people who awakens first, using this principle to awaken the whole world. This is his inherent duty. Therefore, the line statement says, 'It is advantageous to see a great man,' meaning it is advantageous to meet Nine in the Fifth, the great man. The ruler and minister working together can accomplish great and bright undertakings, thus fulfilling the inherent principles of nature and attaining the way of serving Heaven.

九三乾剛得正之君子也，知義理之所在而慷慨以為之者也。以其過剛不中，強毅果敢之氣有餘，而從容委曲之風不足，能以義為質，而於禮行遜出之道或未盡也。然質本乾剛，識未嘗不明也，力未嘗不強也，知其性質之偏而勇於克勵者，又其所能也，故終日乾乾而夕猶惕若，幾於自強不息矣。下不在田，則或疑于田矣；上不在天，則或疑於天矣。好剛自是，一念之差而不自克，則或流於剛惡不自知。所處之地、所稟之資皆危厲之階也，而致曲之功罔敢自怠，故得無咎。惟其為九三也，故不能無過；惟其不安於九三也，故能補過。

Nine in the Third is a gentleman who possesses the strong and vigorous virtue of Qian and is in a proper position. He understands the principles of righteousness and acts generously. However, because he is overly strong and not in the central position, he has more than enough courage and determination, but lacks the grace and flexibility. Although he can take righteousness as the foundation of his conduct, he may not be sufficient in following propriety and showing humility and restraint. Nevertheless, his nature is strong and vigorous, his insight is clear, and his strength is great. He is able to recognize his own inclinations and bravely restrain and cultivate himself, which is something he can achieve. Therefore, he is diligent all day and remains vigilant and cautious at night, approaching the state of self-improvement without ceasing. Below, he is not in the position of Nine in the Second, which is called 'field,' so he is somewhat like being in the field yet not quite there. Above, he is not in the position of Nine in the Fifth, which is called 'heaven,' so he is somewhat close to heaven yet not quite there. If he insists on being strong-willed and self-assured, and if he fails to restrain himself even in a single thought, he may fall into the bad virtue of stubbornness and remain unaware of it. His position and his nature are steps leading to danger. Because of this, he makes efforts in the subtle aspects and does not relax even for a moment, thus avoiding mistakes. Precisely because he is Nine in the Third, he cannot be entirely without faults; yet precisely because he is not content with the partial position of Nine in the Third, he is able to correct his mistakes.

《象》言反復道，無終食之間違仁，造次必於是，顛沛必於是也。《文言》曰行事，則無事而不乾乾也；曰與時偕行，則無時而不乾乾也。用力之實，則忠信以進徳、修辭立誠以居業也。不能先知之，則未有能行之者也，故曰知至至之，可與幾也；知終終之，可與存義也。知義理之至而求以至之，則察之極其精，故可與幾，所謂始條理者智之事也；知義理之終而求以終之，則措之無不當，故可與存義，所謂終條理者聖之事也。即《大學》格物致知、誠意正心，《中庸》明善誠身，堯舜禹惟精惟一、允執厥中也。千古聖賢之學問，聖人於此爻發之盡矣。

The Image Commentary says about the Nine in the Third, "It is about returning and repeating the path." This is the same as what the Analects says, that one does not deviate from benevolence even for the time it takes to eat a single meal, and even in haste or in hardship, one must hold on to it. The Discourse on the Literary Interpretation says "acting with diligence and perseverance," meaning that no matter what one does, one must be diligent and never give up; it also says "moving in harmony with the times," meaning that no matter when, one must be diligent and never give up. The real focus of effort is "being loyal and trustworthy in advancing virtue" and "cultivating proper speech and establishing sincerity in one's career." Those who cannot understand the principles beforehand cannot truly practice them, so the Discourse on the Literary Interpretation says, "Knowing the ultimate point of righteousness and striving to reach it, one can be discussed in terms of subtle matters; knowing the ultimate destination of righteousness and striving to complete it, one can be shared in holding on to righteousness." Knowing where the ultimate principle of righteousness lies and striving to reach it, one's discernment becomes extremely refined, thus one can be discussed in terms of subtle matters, which is what Mencius says, "Understanding the order of things is the task of the wise." Knowing where the ultimate destination of righteousness lies and striving to complete it, one's actions are always appropriate, thus one can be shared in holding on to righteousness, which is "Understanding the order of things is the task of the sage." This is exactly the "investigating things to gain knowledge, extending knowledge to cultivate sincerity, rectifying the mind, and cultivating the person" from the Great Learning, the "clarifying the good and being sincere in oneself" from the Doctrine of the Mean, and the "only by being meticulous and single-minded, and holding firmly to the middle way" passed down by Yao, Shun, and Yu. All the learning of the sages throughout the ages has been fully expressed in this line.

龍之在淵，時未可出則蟄以潛身，時可以出則躍而向天。九四以乾剛之徳，離下乾之上，處上乾之下，是龍不逺乎淵而出於淵矣，未至於天而向乎天矣。攝九五之事而未履其位，可以躍而不遽躍，故為或躍。處躍之道，四已曲盡之矣，其以剛處柔而善用其剛矣。《象》言進無咎，以其能或而於進之之道為無咎也。《文言》曰自試也。試猶考驗也，驗之於天而天與之，驗之於人而人歸之，非聖人先有姑試之心。以天人交與，驗己於天位，終不容以固辭也。進無咎，言其道之盡善也；自試，言其心之無私也。

The dragon is resting in the deep, waiting for the right time to emerge, but when the time is ripe, it soars upward to the heavens. Nine Four, by virtue of the strength and vigor of the Trigram Qian, has left the top of the lower Trigram Qian and is now at the bottom of the upper Trigram Qian. This is like the dragon having left the deep but not yet reached the heavens, and having begun its ascent but not yet arrived at the sky. It is handling the affairs of Nine Five but has not yet taken up that position. It is capable of leaping but does not rush to leap, hence it is called "or leap." In this position of "leaping," Nine Four has already acted in a most skillful manner. This is being in a soft position with a strong nature and skillfully using one's strength. The Image Commentary says, "Advancing without blame," because he retains the space of "perhaps" and thus acts without fault in the path of advancement. The Discourse on the Documents says this is "self-testing." "Testing" means to verify with heaven and gain heavenly approval, and to verify with people and gain people's support. It is not that the sage merely tries out something tentatively. Because both heaven's will and people's hearts support him, he is placed on the throne to be tested, and ultimately, he cannot refuse it. "Advancing without blame" refers to his conduct being entirely proper, while "self-testing" refers to his intentions being entirely sincere.

乾道乃革，言離下而上，改革之際，變而通之之時也。義理所在，順適而一之。辭一芥而不知其為小為輕，受天位而不知其為大為重，無意必固我之心也。惟其下不在田、中不在人，故進而上亦可也；惟其上不在天，故退而下亦可也。所以上下無常者，非乾天位而有覬覦之邪心也；所以進退無恆者，非欲離群類而出乎其上也。葢君子進徳修業，預察於義理之至精，而所處契於時中之道也。改革之際，間不容髮，精微之極，非聖人不能盡也。舜避堯之子，禹避舜之子，皆或之義也，舜禹之進斯無咎矣。否則居其宮而逼其子，為突如來如、焚如死如而無所容矣，咎孰大焉。不欲遽進而終不能以不進，事天之外無容心也。或之一言，所以立君臣之大防，而為萬世之慮深逺矣。

The Wenyan Transmission says, "The principle of Heaven is to change," meaning that the Nine in the Fourth position leaves the Lower Trigram and enters the Upper Trigram, at the critical moment of reform, which is a time for change. Wherever the meaning lies, one follows it and unites with it. To reject a single blade of grass does not feel like a small or light matter; to accept the position of the Son of Heaven does not feel like a great or heavy matter: the mind has no speculation, expectation, stubbornness, or self-centeredness. Exactly because he is not in the position of the Nine in the Second "Tian" (field), and is not in the position of a person, he can move upward; exactly because he has not yet reached the position of the Nine in the Fifth "Tian" (Heaven), he can also retreat downward. The phrase "up and down without constant place" does not mean harboring the evil desire to seize the Son of Heaven's position; the phrase "advance and retreat without constant place" does not mean wanting to separate from one's kind and rise above others. Generally speaking, the gentleman advances his virtue and cultivates his achievements, and beforehand clearly understands the most subtle aspects of principle, thus his position is exactly in harmony with the way of being in the middle at all times. At the moment of reform, there is no room for even a strand of hair, reaching the most subtle level, which is not something a sage can accomplish thoroughly. Yu Shun avoided the son of Yao, Dan Zhu, and Da Yu avoided the son of Shun, Shang Jun, all embodying the meaning of "or." Shun and Yu, when they advanced further, had no mistakes. Otherwise, if one enters another's palace and forces another's son, it becomes the situation described in the Nine in the Fourth of the Li hexagram, "sudden arrival, burning like fire, dying like fire," a situation without a place to stand, which is a greater sin than that. Not wanting to advance immediately but ultimately being forced to advance, this is only possible by serving Heaven. The single character "or" is the great defense line between sovereign and minister, and the deep consideration for the welfare of future generations is truly profound.

九五以乾剛中正之徳，居上卦之中，是聖人位乎天位，因時立制以化成天下，知龍飛於天，騰雲雨以澤潤下土之象也。其曰利見大人，則闢四門、明四目、達四聰，君道之作用，勢莫急於此矣，聖人垂訓之意逺矣哉。堯以不得舜為己憂，舜以不得禹皋陶為己憂，皆是心也。九二在下修身而見於世之大人也，雖徳施巳普、所過必化而未為時用，九五見之而弘治化乃其利也。人主以論相為職，必虛巳忘勢而君子始樂為所用也，否則謂人莫巳若而不足以有為矣。

Nine Five possesses the virtue of firmness, strength, and uprightness of Qian, and occupies the central position of the upper trigram. This is the image of a sage in the position of a ruler, adapting to the situation to establish systems and educate the world. It is known as the image of a dragon flying in the sky, rising up to bring clouds and rain to nourish the land. The line statement says, "It is advantageous to see a great person." This refers to the saying in the Book of Documents, Shun's Classic, which speaks of opening the four gates, seeing the affairs of the four directions, and hearing the words from all directions. The application of the way of a ruler is nowhere more urgent than this. The deep intention of the sage in leaving this admonition is indeed profound. Yao regarded not obtaining Shun as his own concern, and Shun regarded not obtaining Yu and Gao Yao as his own concern; they all shared this same heart. Nine Two is a great person who cultivates himself in a lower position and has already gained renown in the world. Although his virtue and benevolence have already spread widely and wherever he goes he can surely move people's hearts, he has not yet been appointed by the contemporary ruler. Nine Five sees him and expands the work of education, which is the true "advantage" of Nine Five. A ruler, in carrying out his duty, must take the selection of virtuous ministers as his fundamental task. He must be humble and forget his own power, so that the gentleman will be willing to serve him. Otherwise, if he thinks that everyone else is inferior to himself, he will not be able to accomplish anything.

上九徳則乾之極也，位則上之極也。以此徳而處此地，則過於上而不能下，龍之亢飛於上而不知蟄以潛身之象也。昧於消息盈虛之理、進退存亡之道，時已極而不知變，則與時偕極矣。盈滿既久，窮災不免，顛覆之凶其將至矣，故有悔，悔自吉而向凶也。伊尹曰：「臣罔以寵利居成功。」周公曰：「茲予其明農哉。」知進退存亡而處之以道矣。

The Upper Nine signifies that the virtue of the Trigram Qian has reached its extreme, and the position has reached its highest point. With such virtue in such a position, one becomes overly dominant and unable to descend, just like a dragon flying high in the sky without knowing how to retreat and hide. He does not understand the principles of waxing and waning, fullness and emptiness, advance and retreat, existence and non-existence. When the situation has reached its limit, he does not know to change, and thus follows the situation to its end. When fullness has lasted too long, misfortune and hardship are inevitable, and the danger of collapse is imminent. Therefore, the Line Statement says, "There is regret." "Regret" itself is the signal of a change from good to bad. Yi Yin said, "A minister should not rely on favor and wealth to occupy an already completed achievement." The Duke of Zhou said, "From now on, I will become a wise farmer." This is understanding advance and retreat, existence and non-existence, and adjusting oneself according to the Way.

用九，六陽皆變而為陰也。首者，先之義也，陽剛不為物先，則群龍無首之象也，如是而可吉也。坤之義，地道也，臣道也，妻道也；用九之義，天道也，君道也，夫道也。特事有可以用柔者，而乃為善用其剛也。聖人以天下之才徳為才徳，以天下之聰明為聰明，其才徳聰明始高出於億兆人之上矣。以堯舜之至聖，而用人施政必諮於四嶽九官，而舍己從人以為徳。天道下際而光明，必如是始合於天則而天下治矣。否則自有肺腸、自獨俾臧，自蔽其耳目而妄行，以治亂矣。

"Use Nine" refers to all six yang lines turning into yin lines. "First" means leading or taking the initiative; if yang strength does not take the lead in matters, it is the image of "a group of dragons without a leader," which brings good fortune. The meaning of the "Kun" hexagram is the way of the earth, the way of a minister, and the way of a wife; the meaning of "Use Nine" is the way of heaven, the way of a ruler, and the way of a husband. However, some matters are inherently suited to be handled with gentleness, and that is precisely where the skill of using one's strength lies. The sage regards the talents and virtues of the people as his own, and the wisdom and intelligence of the people as his own; thus, his talents and wisdom truly surpass millions. Even the highest sages like Yao and Shun, when employing people and governing, had to consult the four mountains and nine officials, and regarded yielding to the opinions of others as a virtue. Heaven descending and illuminating all things must be like this in order to conform to the heavenly principle, and the world can then be properly governed. Otherwise, if one has a single-minded heart, seeing oneself as always right, and obscuring one's ears and eyes to act recklessly, the world will be turned into chaos.

元為善之長，亨為嘉之會，利為義之和，貞為事之乾，天命之謂性也；體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以乾事，率性之謂道也。命與性一也，降自天為命，具於人為性；性與道一也，綂於心為性，見於行為道，體用一原，顯微無間也。

"Yuan" is the leader of all good qualities, "Heng" is the convergence of all beauty, "Li" is the harmony of righteousness, and "Zhen" is the backbone of doing things. This level corresponds to what the "Zhongyong" says, "The mandate of heaven is called nature." The next level corresponds to what the "Zhongyong" says, "To follow nature is called the Way." The mandate of heaven and nature are essentially the same: what comes down from heaven is called "mandate," and what is inherent in human beings is called "nature." Nature and the Way are also essentially the same: what is unified within the heart is called "nature," and what is expressed in actions is called "the Way." The essence and function originate from the same source, and the manifest and the subtle are not separated.

乾之元，於時為春，於人為仁，而為眾善之長。仁義禮智皆善也，而仁綂乎義禮智，長之義也。亨，於時為夏，於人為禮，而為眾美之會。一事一節之合道，可以言嘉，而不可以言嘉之會；禮則品節文章，燦然秩然，眾理聚會而無不備。《說卦》以離為南方之卦，萬物皆相見，亦此義也。利，於時為秋，於人為裁成斷制，所行合宜而從容中節也。貞，於時為冬，至理歸藏，隨在各足；於人為智，知正道而固守之也。知正道而固守之，智之實，豫之義也，事豫則立，故為事之乾也。

The "origin" (元) of Qian (Heaven) corresponds to spring in the four seasons and to benevolence (仁) in human qualities, thus it is the leader of all virtues. Benevolence, righteousness, propriety, and wisdom are all virtues, and benevolence encompasses righteousness, propriety, and wisdom, which is the meaning of "leader." "Prosperity" (亨) corresponds to summer and to propriety (礼) in human qualities, thus it is the gathering of all beauty. One thing or a single aspect conforming to the Way can be called "excellence" (嘉), but it cannot be called "the gathering of excellences" (嘉之会); propriety, however, is characterized by graded order and ceremonial regulations, clearly arranged and orderly, gathering all principles in one place and encompassing everything. The "Commentary on the Hexagrams" assigns the Li (Fire) trigram as the southern trigram, stating that all things meet and recognize each other at this point, which is the same meaning. "Benefit" (利) corresponds to autumn and to the ability to make decisions and handle affairs appropriately and in a measured manner. "Uprightness" (贞) corresponds to winter, where the ultimate truth is concealed and self-sufficient everywhere; in human qualities, it corresponds to wisdom (智), recognizing the right path and firmly holding onto it. Recognizing the right path and firmly holding onto it is the actual meaning of wisdom and also the meaning of "preparation in advance." The "Doctrine of the Mean" says, "If you prepare in advance, you will succeed," so uprightness is the backbone of handling affairs.

體仁與天地萬物為一體，君徳備矣，故足以長人。嘉其所會，好之既篤，行之必至，故足以合禮。嘉猶《書》言惟予一人汝嘉之義也。物各有則，因物付物，使之各得其所，利物也；利物則處得時措之宜，而於義無所乖矣，程子言處物為義者是也。不貞固則不能信以成之，而不誠無物矣，安能立事，故貞固足以乾事。元亨利貞，乾之四徳也，非君子體仁義禮智之深者，不足以行此四徳。君子其可以配天乎，故曰乾元亨利貞。

Taking benevolence as one's own body, and uniting with heaven, earth, and all things as one, the virtue of a ruler is complete, thus enabling him to be the leader of the people. Praise for the rites one has joined, with deep affection and thorough practice, thus enabling harmony with rites. This 'Jia' is like the 'Jia' in 'Only I, the one person, commend you' from the 'Book of Documents: Luo Guo'. All things have their own principles; treating things according to their nature, allowing each to find its proper place, is called 'benefiting things'. Being able to benefit things, one's actions conform to the proper measure at the right time, thus not violating 'righteousness'. Cheng Yi said 'acting in accordance with things is righteousness' precisely meaning this. Without upholding the correct and firm, one cannot rely on sincerity to accomplish things. And since 'without sincerity, there is nothing', how can one establish a career? Therefore, it is said 'steadfastness and firmness are sufficient to accomplish tasks'. Yuan, Heng, Li, Zhen are the four virtues of Qian. It is not enough for a gentleman to deeply understand and embody benevolence, righteousness, rites, and wisdom to practice these four virtues. If a gentleman can do this, then he can be matched with heaven. Therefore, the Hexagram Statement of Qian says: 'Qian, Yuan Heng Li Zhen.'

乾元綂天，言元包乎亨利貞也。乾元者始而亨，言乾元與亨利貞流行而為一矣。亨之後為利，利之後為貞，四徳一理也。始而亨亦性情也，必於利貞言性情，主靜者四徳之義，天地萬物之理皆如此。《復》卦以一陽始生見天地之心，則動而用也；此以利貞為性情，則靜而體也。其實心與性情貫體用動靜而無不在也。一理始動，洋洋乎發育萬物，是乾始能以美利利天下矣。然但言利而不言其何所利，言何所利則有限而狹小矣；不言所利，見其無所不利矣，乾始之功大矣哉。

The Commentary on the Judgment says, "The Primordial Power of Heaven unifies Heaven," meaning that "Primordial" includes within it "Being," "Beneficial," and "Righteousness." The Commentary of the Literary Meaning says, "The Primordial Power of Heaven is the beginning of Being," meaning that the Primordial Power of Heaven flows together with Being, Beneficial, and Righteousness to form a unified whole. After Being comes Beneficial, and after Beneficial comes Righteousness. These four virtues are merely different expressions of the same principle. "Being" is also part of nature and disposition, but it is only when reaching "Beneficial and Righteousness" that "nature and disposition" is mentioned, because stillness is the fundamental meaning of the four virtues. The principles of Heaven and Earth and all things are the same. The hexagram of "Reversal" observes the heart of Heaven and Earth through the initial emergence of a single yang line; that is speaking of function through movement. Here, taking "Beneficial and Righteousness" as nature and disposition is speaking of essence through stillness. In reality, the heart and nature and disposition integrate the principles of being and function, movement and stillness, and are present everywhere. When a principle first arises, it vigorously generates all things, which is how the Primordial Power of Heaven creates all things and can benefit the world with goodness. However, the Commentary of the Literary Meaning only mentions "Beneficial" without specifying where the benefit lies, because once the place of benefit is specified, there would be limits and it would become narrow. Not specifying where the benefit is, actually shows that it benefits everything. The function of the Primordial Power of Heaven in creating all things is truly great!

大哉乾乎，剛健中正純粹精也。剛健之徳，其體不偏不倚，其用無過不及，則極於中正矣；中正則純然粹然而無不精矣，非中正之外復有所謂純粹精也，七字之義，中正二字可以盡之。剛健中正純粹精，猶言大徳之敦化也；六爻發揮，猶言小徳之川流也。葢時見而見，時潛而潛，此理也；可上而上，可下而下，亦此理也。無時無處而非剛健中正純粹精之作用也，其六爻之發揮曲盡而無餘蘊矣。聖人時中之道與乾道脗合而無二者也，其繼天出治，無非以六陽旁通之理而時出之，所謂時乗六龍以御天也。雲行雨施而天下平，則治化格天而萬國咸寧也。

The Wenyan transmission says, "How great is the Trigram Qian! It is characterized by strength, vigorousness, uprightness, and purity of essence." The virtue of strength and vigorousness, in its essence, is impartial and balanced, and in its function, neither excessive nor deficient, thus reaching the ultimate of "uprightness and correctness." When one is upright and correct, it naturally becomes pure and refined, encompassing all subtle aspects, and there is no "purity of essence" outside of uprightness and correctness. The meaning of these seven characters is fully expressed by the two words "uprightness and correctness." "Strength, vigorousness, uprightness, correctness, purity, and essence" is analogous to the "great virtue that promotes transformation" mentioned in the Zhongyong. "Six lines unfolding" is analogous to "minor virtues flowing like rivers." Basically, when it should appear, it appears; when it should be hidden, it is hidden. This is the principle. When it should advance, it advances; when it should retreat, it retreats. This is also the principle. There is no moment or place where "strength, vigorousness, uprightness, correctness, purity, and essence" are not in operation. The unfolding of the six lines has already explained it in a detailed and comprehensive manner, leaving no room for further elaboration. The sage's way of maintaining the middle at all times coincides perfectly with the way of the Trigram Qian. He inherits the mandate of heaven, comes forth to govern the world, and applies the principle of the six yang lines according to the timing, which is called "riding the six dragons at the right time to govern heaven." When clouds move and rain spreads, bringing peace to the world, this is the effect of moral influence reaching heaven, thus achieving "universal peace throughout the world."

坤：元亨，利牝馬之貞。君子有攸往，先迷後得主利，西南得朋，東北喪朋，安貞吉。

The Hexagram Statement of the Hexagram of Earth says: Earth, beginning, smooth and unimpeded, favorable to be gentle and upright like a mare. The superior person, when going forward, if he rushes ahead he will be lost, but if he follows behind and goes with others he will gain and benefit. Going to the Southwest will gain companions, going to the Northeast will lose companions. To dwell in the correct path brings good fortune.

坤者，順而有常之意。操順而冇常之徳，以應天下之故，安往而不元亨。牝馬之貞，即順而有常之徳也，故以為利。君子之有所往也，以先則迷，能後則得而主乎利焉；西南則得朋，東北則喪朋，必至於安貞而與道為一斯可矣。此皆牝馬貞之意，而所以致元亨也，故吉。元亨者，言其通變宜時而應用之不窮也；吉則徳盛業廣而事成矣。

"Kun" signifies gentleness and adherence to regularity. By upholding the virtue of gentleness and regularity, one can deal with all the changes in the world. Wherever one goes, how could one not achieve the beginning, the flourishing, and the smooth progress? "The constancy of the female horse" precisely represents the virtue of gentleness and regularity, hence it is called "beneficial." When a gentleman goes somewhere, rushing ahead leads to confusion, but following behind and keeping in line brings benefit, with "beneficial" as the main point. Going to the southwest brings companions, while going to the northeast leads to losing companions. One must certainly achieve proper position and harmony with the Dao to be complete. All these are the meaning of "the constancy of the female horse," and also the reason for "the beginning and flourishing," hence it is said to be "auspicious." The term "the beginning and flourishing" refers to being adaptable, appropriate to the time, and capable of infinite application. As for "auspicious," it means great virtue and the accomplishment of affairs.

坤之為用，贊相乎乾而不自作，地道也，妻道也，臣道也。先則踰理失分，凌犯於上，而為天理所不容，迷孰大焉，臣無有作福作威玉食者，而後則得。孟子告滕文公為國之道，兼舉三代井田學校之制，期以新其國而為王者師；答畢戰則告之以分田制祿之法而已。主利者，臣職之一事，地道長養萬物之義也，主於利而應用當其可，則亦利中之義也。

The function of the Earthly element is to support the Heaven element without taking the initiative, which is the way of the Earth, the way of a wife, and the way of a subject. To act ahead of time is to transgress order and lose one's proper position, to overstep the superior, which is not tolerated by heaven's principles. Is there any greater confusion than this? The Book of Documents, the Hongfan section, says that a subject must not act independently in granting rewards, nor in displaying authority, nor in enjoying delicacies. Therefore, only by staying behind and following can one gain benefits. Mencius told滕 Wen Gong about the way of governing the country, mentioning the well-field system and the school system of the Xia, Shang, and Zhou dynasties, hoping to make his country renewed and himself become a teacher of the king. But when answering Bi Zhan's question, he only spoke about the distribution of land and the fixed salary. What is called "main benefit" is one aspect of a subject's duty, which is the meaning of the Earth nurturing all things. To use benefit as the main principle and apply it appropriately is also the proper meaning of "benefit."

西南坤方，居易俟命，順坤道也；東北艮方，行險徼倖，反坤道也。得道者多助，故得朋；失道者寡助，故喪朋。先迷後得主利，以其職分所當為者而戒勉之也；西南得朋，東北喪朋，以其性分所固有者而致丁寧之意也。修其職而未能以義理用事者或有之，故戒之勉之極其詳，皆詞之不可已者也。

The Southwest is the direction where the Earth (Kun) resides, resting in a peaceful and easy place, waiting quietly for heaven's mandate, which is following the way of Kun. The Northeast is the direction where the Mountain (Gen) resides, taking risks and seeking success through侥幸, which is going against the way of Kun. Those who follow the Dao will have many helpers, so they are said to "gain friends"; those who lose the Dao will have few helpers, so they are said to "lose friends." "First being lost and then gaining advantage" is a warning and encouragement for officials to fulfill their duties. "Gaining friends in the Southwest and losing friends in the Northeast" is a reminder based on the inherent nature of people. Some people may be doing their duties but not always acting in accordance with reason, so it is necessary to warn and encourage them thoroughly. These words are all essential to say.

勉強而未至於安焉者，非誠也。安貞則順適乎義理之中正而止於至善矣，此一節深一節之義也。至是則盡性命之理，極精微之蘊，坤道葢自我而出之矣。乾道則堯舜禹湯文武盡君道者之作用也，坤道則稷契皋夔伊傅周召盡臣職者之事也。引而伸之，觸類而長之，則凡綂屬之分、才質之宜、卷舒運用、先後緩急之異施，無非此道，而天下之能事畢矣。故曰神而明之存乎其人，黙而成之，不言而信，存乎徳行。

If one tries to do something but has not yet reached the state of ease and naturalness, it is not sincere. When one attains 'stability, correctness, and firmness', it is in harmony with the middle and upright principles of righteousness and rests in the highest good. This is a deeper level of meaning. At this stage, one fully comprehends the principles of life and death, and brings forth the most subtle meanings. The way of the Earthly (Kun) is as if it flows naturally from one's own being. The way of Heaven (Qian) is the role of rulers like Yao, Shun, Yu, Tang, Wen Wang, and Wu Wang; the way of the Earthly (Kun) is the role of ministers like Hou Ji, Yi, Gao Yao, Kui, Yi Yin, Fu Yue, Zhou Gong, and Zhao Gong. By extending this principle and applying it universally, all distinctions of hierarchy, appropriate arrangements according to ability and quality, flexible or restrained applications, and the proper sequence and urgency of actions are all encompassed within this way. Thus, all things that can be done in the world are included within it. Therefore, the Great Treatise says: 'To understand it profoundly lies in the person; to accomplish it silently and convincingly without words lies in virtue.'

乾元萬物資始，坤元萬物資生，此孔子之《易》也。乾元天氣之始，坤元地氣之始，五行得天之氣而各自以為氣，非有二也。如鼓之以雷霆，潤之以風雨，皆乾之事而坤不與焉，故大可以包乎至，而至則大中之一事，以詣其極也。乾元易知之始，坤元簡能之始，施於天者為乾元，而承之於地為坤元，天地之氣配合而無間也。

"Qian Yuan gives rise to all things, and Kun Yuan gives birth to all things," these are words spoken by Confucius in the Commentary on the Judgment regarding the Book of Changes. Qian Yuan refers to the beginning of the heavenly energy, while Kun Yuan refers to the beginning of the earthly energy. The Five Phases each receive the energy from heaven and form their own particular energy, not from two separate sources. For example, using thunder and lightning to stir up all things, and using wind and rain to nourish all things, are all matters of Qian. Kun does not participate in these, so the hexagram Qian says "Great indeed," which can encompass the "Most profound indeed" of Kun. "To the utmost" is merely an extreme case of "Great," pushing it to its limit. Qian Yuan is the beginning of "knowable" as mentioned in the Great Treatise, while Kun Yuan is the beginning of "simple capacity." The operation in heaven is called Qian Yuan, and the reception on earth is called Kun Yuan. The energies of heaven and earth combine without any gap.

至哉坤元，為萬物所資以生，非自生也，以乾元之知大始，順承之而與之生也。萬物資生乃順承天，是坤厚載物而徳合於無疆矣。以厚載物則含弘矣，徳合無疆則光大矣，含弘言其體，光大言其用，此品物所以咸亨也。牝馬為地之類，則柔順之義也；行地無疆，則貞之義也。柔順而必利於貞，乃君子所行也；柔順而不能貞，則失之不及，流於柔惡而無所不至矣，豈君子之道哉。

How great is the virtue of the Earth! All things depend on it for their growth, but it is not the Earth itself that brings forth all things. Rather, the Heaven initiates creation, and the Earth follows in harmony, together with Heaven bringing forth all things. "All things receive their birth through the virtue of the Earth, following the Heaven," this is how the Earth, with its deep and vast nature, supports all things, and its virtue aligns with boundless virtue. To be able to support all things with depth is called "containing and broadening"; to have virtue that aligns with boundless is called "radiant and great." "Containing and broadening" refers to its essence, while "radiant and great" refers to its function. This is why all things can achieve harmony and success. The horse, being an animal of the Earth, is taken as a symbol of gentleness and compliance; "moving upon the Earth without limit" signifies adherence to the right path. Gentleness and compliance must be beneficial for upholding the right path, which is the way of the gentleman. If gentleness and compliance fail to uphold the right path, it becomes insufficient, leading to the evil virtue of weakness, and anything can be done, which is no longer the way of the gentleman.

先之迷，以凌分而失道也；以先為失道，則後為順而得常道矣。西南得朋，則與君子之類同行而可相與以有為矣，持此道以有終，則國與民賴之而上下皆有福慶矣。東北則反其常道，顛亂迷謬，為君子所不與，而身不能以自保矣，此未能有終所致也。言此者，見遵道有終則有慶矣。安貞則與貞為一而非勉強，純乎義理而合於坤道之貞矣，故曰應地無疆。

Rushing ahead leads to confusion because it oversteps one's proper role and loses the right path; since rushing ahead is considered going against the way, then staying behind and following is to act in accordance with the natural order and gain the constant way. "Gaining friends in the Southwest" means traveling with the company of gentlemen, able to work together for great achievements; persisting on this path, the state and people rely on him, and all levels of society enjoy blessings. "Northeast" goes against the natural order, causing disorder and confusion, which is not approved by the gentleman, and even leads to the loss of self, resulting in an unfortunate end. Saying this is to show that following the right path and achieving a good end brings blessings. Achieving "security in uprightness" combines with "uprightness" as one, not forced, purely based on righteousness, in harmony with the uprightness of the Earth's way. Therefore, the Commentary on the Judgment says, "Responding to the earth, there is no limit."

地勢有高卑，則重坤之象也；重坤則至厚之義也。君子體重坤之義而以厚徳載物焉。宇宙間事皆吾分內物也，民吾同胞，物為吾與，非仁者不能有此心也。伊尹恥君不及堯舜，匹夫匹婦不獲其所，若已推而納之溝中，真能以厚徳載物矣。凡君子度量絶人、犯而不校之類，亦此義也。反身而求以至之者，惟精察其稟賦之偏蔽而勇克去之，則高明廣大可馴致而與天地同體矣。

The terrain of the earth has high and low places, which is the image of two Kun trigrams stacked on top of each other; two Kun trigrams stacked together signify the utmost depth. A gentleman understands the meaning of the repeated Kun trigram and thus uses a deep and virtuous character to carry all things. All matters in the universe are matters that concern me; Zhang Zai's "Xinging" says that the people are my fellow beings and all things are my companions. Only a benevolent person can have such a broad-minded spirit. Yi Yin was ashamed if his sovereign was not as virtuous as Yao or Shun. When he saw an ordinary man or woman without proper care, he felt as if he had himself pushed them into a ravine. Only then could he truly practice the principle of carrying all things with a thick virtue. All the qualities of a gentleman, such as having a far-reaching mind and not being offended by others, are also based on this meaning. To achieve this state, one must work diligently on oneself, carefully examining and removing the biases and obscurations in one's innate nature. In this way, one can gradually reach a lofty and broad-minded state and thus become one with the universe.

初六於履霜之始而即知有堅氷之將至，霜與氷同一陰氣之凝也。小人一念萌於利而志不在天理之公，即不善之道也，患得患失，馴習不已而至於極，則弒奪之禍所由生。知微之君子，當於霜未至而慎之焉。孶孳為善者，舜之徒也；孳孳為利者，蹠之徒也。早於辯而用舍之，豈特免於堅氷之禍，而且無霜之可虞矣。

Chu Liu is aware of the coming of solid ice even before stepping on frost, for frost and ice are both condensations of yin energy. A petty person, once a thought arises for private gain, has his aspirations not aligned with the public good of heaven's principle, thus treading a path of wrongdoing. Being anxious about gains and losses, such habits gradually accumulate to their extreme, leading to the calamity of assassinating the sovereign and seizing the state. A wise person who perceives subtle signs should be cautious even before frost descends. Mencius said: those who diligently practice goodness are like Shun; those who diligently pursue profit are like盗跖. To distinguish early and decide whether to use or discard such people, one can not only avoid the calamity of solid ice but also have no cause for worry even about the frost.

六二柔順中正，有和而不流之徳。存之於心而無私曲則直也，措之於行而當於理則方也。直其為方之體，而方其所以行乎直者也。直方而至於大，特未化之，而下聖人一等矣。以此徳而應用焉，則宜時通變之機前定於心，而弛張盈縮之妙綽乎其有餘，不待習於作用而所施自能順利矣。此即牝馬之貞、後得、西南、安貞之義也。六二之於坤卦，可謂克肖之子矣。其曰地道光者，即安貞之吉、應地無疆、充實光輝之義也。

Six Two is gentle and upright, possessing the virtue of 'harmonious yet not yielding' as described in the Doctrine of the Mean. Having no private bias or hidden intentions in one's heart is called 'uprightness'; carrying out actions in accordance with reason and propriety is called 'rectitude'. 'Uprightness' is the essence of 'rectitude', and 'rectitude' is the extension of 'uprightness'. When uprightness and rectitude are expanded to 'greatness', they still lack the ability to change and be unpredictable, thus falling short of the sage's level. With such virtue in dealing with affairs and people, the appropriate timing and adaptability are already established in the mind, and the skill of flexibility and restraint is abundant, without needing to be practiced before use. The actions will naturally be smooth and proper, which is what the line statement says 'without practice, there is no misfortune'. This also corresponds to the hexagram statement 'the steadfast virtue of the female horse', 'after obtaining', 'gaining friends in the southwest', and 'steadfastness brings good fortune'. For the Hexagram of Earth, Six Two can be considered an excellent son to the parents. The Image Commentary says 'the way of the earth shines', meaning 'steadfastness brings good fortune', 'responding to the earth without limits', and the meaning of being full and radiant.

六三爻陰而位則陽，陰中有陽，為含章之象，葢衣錦尚絅、闇然日章之義也。不言陰不中正者，坤有順徳，內含章美而將之以順，多於陰不中正之義矣。據三之才，不患其終於不發也，患其發之輕易而或流於躁妄也，故聖人戒之而使其發之中於機會焉。發之而中於機會，則發之以時而斯為貞矣。留侯之於高帝，招四皓以羽翼太子，因沙中之謀教之以平其宿憾而封功臣，得此義矣。才可作事而自以為功，亦徳未純者，而其失易至於此也，故復以從王事而無成有終致戒焉。

Six Three is a yin line but occupies a yang position, with yin containing yang, which is the image of 'containing virtue' (含章). This is the meaning referred to in the Zhongyong as wearing a silk robe over a single garment, appearing dull but gradually becoming more prominent. It does not say 'yin is not in the center and not correct' because the earth (Kun) possesses the virtue of flexibility and compliance. Its inner beauty is contained and expressed through flexibility, so this aspect overrides the aspect of 'yin not in the center and not correct'. Considering the ability of Six Three, there is no need to worry about it not being used at all, only about it being used too hastily and leading to impetuous and reckless actions. Therefore, the sage warns it to use its ability in a timely and appropriate manner. Using in a timely and appropriate manner means acting in accordance with the right time, which is called 'uprightness' (贞). Liú Hóu Zhang Liang assisted Han Gao Di, and by bringing out the four elders of Shangshan to support the crown prince, and also took advantage of the opportunity when the generals were whispering about rebellion in the sand, advising Gao Di to first reward Yong Chi, whom he most hated, to ease old grudges and pacify the meritorious ministers. This is exactly the meaning of this principle. Having ability and being capable of doing things but taking credit for oneself is also a lack of purity in virtue, and this fault is most easily committed, so the line statement further warns with 'sometimes following the king's affairs, without achieving success but with a good ending'.

坤為土，三居下之上，有土諸侯之象也。古者諸侯釋位以間王政，不常有也，故曰或。為王股肱心膂而從其事，則鞠躬盡力，代王以終其事，而於成功則不敢自有而必歸於君上焉。葢代天理物者，人君之責；人臣之道，主於贊襄輔弼而已，幾微有差，則大惡基焉，非有光大之智不能識也。

The trigram坤 belongs to the Earth element in the Five Phases. The line six in the third position is located at the top of the lower trigram, symbolizing a feudal lord who possesses a territory. In ancient times, it was not common for feudal lords to relinquish their positions and inquire into the affairs of the royal court. Therefore, the line statement uses the word "or" to indicate uncertainty. As a trusted minister and backbone of the king, one should devote oneself wholeheartedly to complete the king's tasks; however, one must not claim the merit, but instead attribute it to the sovereign. Generally speaking, governing all things on behalf of heaven is the king's responsibility; the duty of a minister is merely to assist and support. A slight deviation from this principle lays the foundation for great evil, which cannot be perceived without broad and enlightened vision.

周公曰：孺子來相宅，其大惇典殷獻民，亂為四方新闢，作周恭先。予旦以多子越御事，篤前人成烈，答其師，作周孚先。召公曰：予小臣敢以王之讎民百君子，越友民保受王威命明徳，王末有成命，王亦顯。我非敢勤，惟恭奉幣，用供王能祈天永命。凡周召所履，皆無成有終之義也。

The Book of Documents, the Lo Gao chapter, records that the Duke of Zhou said: "The young King Cheng came to inspect the construction of Luoyi, and he should greatly honor the established norms, treat the virtuous from the Shang dynasty who have submitted to the Zhou with kindness, and manage this newly built capital of the four directions well, thus setting an example of reverence for the Zhou dynasty. I, Ji Dan, led the ministers and officials, earnestly continuing the achievements of the former kings, to repay the people, thus setting an example of sincerity for the Zhou dynasty." The Duke of Shao said: "I, this humble official, dare to lead the officials from the Shang dynasty who were once enemies of the king, together with the people who have submitted, to accept the king's command and virtue. When the king finally made his decision, the king's achievements became evident. I dare not claim to be diligent, but only respectfully present the ceremonial gifts to the king, to be used in seeking the long-lasting mandate of heaven." Whatever the Duke of Zhou and the Duke of Shao practiced, was in the meaning of 'no achievement but a good ending'—not taking credit for their achievements yet being able to conclude well.

六四乗六三陰之不得中者也，應初六陰之不得正者也，比六五雖以中徳居尊位，然陰性易迷，柔或不能持久，況亦不得其正，流而為反覆顛倒不難矣。所比所乗所應皆若是，而四獨以居陰得正與其間，難乎其為處矣。若四者，衡門之下可以棲遲，黙以求容而冀免於刑戮斯可焉。以重陰而務晦藏，聖人因其才質之宜而教以處身之義也。茍輕自漏洩，務為譏評，撩虺蛇之首，踐虎狼之尾，殺身不足惜，而於世道益難矣，此有道君子所深戒也。若欲轉移斯世，使陽徳漸亨而向於治，四雖居正而質陰柔，亦非有撥亂反正之才也，故無譽。

Six in the Fourth is above Six in the Third, and Six in the Third is a yao of yin, not in the center. It responds below to Six at the Beginning, which is also a yin yao and not in the proper position. It is also in comparison with Six in the Fifth, which although it is in a high position and possesses virtue, is of a yin and soft nature, easily losing its way. Its gentleness may not be enduring, and since it is also not in the proper position, it is not difficult for it to become unstable and chaotic. The ones it is close to, the one it is above, and the one it responds to are all like this. Only Six in the Fourth, being a yin yao in a yin position, is correct. It is in the middle, and it is really difficult for it to find a proper place. A person like Six in the Fourth would be content to live in a humble dwelling, keeping silent to be accepted, hoping to avoid punishment, which is enough. Because it is of a heavy yin nature and seeks to hide itself, the sage follows its natural disposition and teaches it the way of establishing itself. The line statement says, "The bag is drawn tight, no blame, no praise." If it rashly reveals its thoughts or constantly criticizes the government, it is like provoking a venomous snake or stepping on a tiger or wolf's tail. Its own death is not worth lamenting, but it makes the world even more difficult. This is a warning that a virtuous person deeply remembers. If one wants to change this world, to gradually make yang virtue flourish and lead to a well-governed state, although Six in the Fourth is in a correct position, its nature is still yin and soft, and it lacks the ability to correct the chaos. Therefore, it is said, "No praise."

六五以柔順之徳而位上卦之中，是以中徳而居尊位也。以中徳而居尊位，則能以身心所得者而化成天下矣，為黃裳之象。黃也者，不偏不倚之體，天徳也；裳也者，無過不及之用，王道也。天徳王道，所謂合內外之道也。成功文章燦然秩然，而本於心徳之敷措，黃裳之義也。裳為身之章，取發外之義。不曰衣而曰裳者，上衣下裳為乾坤之象，聖人取義之精如此，所謂其詞文、其言曲而中者，此亦一義也。

Six Five occupies the central position of the upper trigram with a gentle and compliant virtue, which is to hold a noble position by means of the principle of the mean and correctness. By residing in a noble position with the virtue of the mean, one can spread the moral cultivation from within and achieve the moral education of the world, hence the image of 'Yellow Robe'. 'Yellow' represents the fundamental nature that is unbiased and impartial, belonging to the Heavenly Virtue; 'Robe' signifies the proper action that neither exceeds nor falls short, belonging to the Way of the King. The Heavenly Virtue and the Way of the King are the Way that integrates both internal and external aspects as mentioned in the Doctrine of the Mean. The achievements and writings are splendid and orderly, originating from the expression of inner virtue, which is the meaning of 'Yellow Robe'. Robe is a decoration on the body, symbolizing the expression of inner virtue outwardly. The term 'Robe' is used instead of 'Cloth' because the upper garment and lower garment correspond to the trigrams Qian above and Kun below, showing the meticulousness of the sage in selecting meaning; this is also an example of what the 'Great Treatise' says, 'its words are refined and accurate'.

凡列爵分土、井田學校，所以裁成天地之道、輔相天地之宜，維持之以紀綱，涵濡之以禮樂，事業之大彌六合而無間者，皆自一念之微所發越，而亦非有所増益於性分之外也。至是則君道盡，而代天理物之任無歉矣，故元吉。

All matters concerning the distribution of ranks, the demarcation of territories, the implementation of the well-field system, and the establishment of schools, which are used to regulate and achieve the way of heaven and earth, and to assist in harmonizing with the suitability of heaven and earth, are maintained by the principles of order and the cultivation of rites and music. Such a grand undertaking that pervades the six harmonies without any gaps originates from a single thought within the heart, without adding anything beyond one's nature. At this stage, the way of the sovereign is fully fulfilled, and the responsibility of governing all things on behalf of heaven is without fault. Therefore, the line statement says, "Original auspiciousness."

上六陰盛之極，與陽相搏擊，坤為地，居卦之終，則龍戰于野之象也。上六言龍，非真龍也，特以力強而敵乎龍，故稱龍焉。初六言堅氷至，亦於上六驗之矣。當小人類霜之始，其勢固甚微也，使國有人焉，制而去之不難矣；及馴習積累而至於盛，則假政柄以制君子之去留，終於君子盡去、小人獨存，而成天地閉塞之世，至是則亦末如之何矣。

The sixth line at the top represents the extreme flourishing of yin energy, which must contend with yang; Kun represents earth, and the sixth line at the top is located at the end of the hexagram, hence the image of 'a dragon fighting in the wild.' The sixth line refers to a 'dragon' not literally, but because its power is so strong that it can rival a dragon. The line 'the firm ice has arrived' in the first line is realized here. When a small person is like the initial frost, his power is very weak, and if there is someone in the country who can stop and eliminate him, it would not be difficult. But as days pass and he accumulates power until it becomes strong, he will use the authority of the court to decide the fate of the virtuous. Eventually, the virtuous are all expelled and the small person dominates the court, creating a time when heaven and earth are closed off and uncommunicating. At this point, there is nothing that can be done.

人之云亡，邦國殄瘁，未有國無君子而國不亡者也，未有國亡而小人能保其富貴者也。故君子小人同一傷也，而君子則傷於當戰之時，小人則傷於既戰之後。既戰之後，國本已撥，小人夷滅之禍即不旋踵而至矣。其血玄黃，聖人不獨示君子以知幾逺害之道，而所以喻小人者亦明且切矣。

The *Book of Poetry*, *Great Odes*, *Zhan'ang* says, "People vanish like clouds, states and countries suffer ruin." When virtuous men are lost, the state suffers hardship. There has never been a country that survives without virtuous men, nor has there ever been a case where a country's destruction allowed villains to retain wealth and status. Therefore, both virtuous men and villains suffer: virtuous men suffer during the conflict, while villains suffer after the conflict. After the conflict, the state's foundation is destroyed, and the calamity of punishing villains comes swiftly. The *Line Statement* says, "Their blood is black and yellow." The sage not only shows virtuous men the path of discerning subtle signs and avoiding calamity, but also clearly and earnestly warns villains.

初六《象》言馴致其道，上六則曰其道窮也。上六已窮之道，即初六馴致之道也。葢至是則善類已空，國勢顛覆，小人者雖欲容身保位而謀慮已窮，無所施矣。觀兩《象》之詞，見聖人扶陽抑陰、為天地生民之慮深逺矣。

The Image Commentary of line Six at the Beginning says, "Follow the path step by step." The Image Commentary of line Six at the Top says, "The path has reached its end." The path that has reached its end at the top is precisely the same path that Six at the Beginning has walked step by step. Generally speaking, by this point, the virtuous have been eliminated, the state has collapsed, and the petty people, even if they wish to preserve their position and family, have exhausted all their wisdom and strategies, with nowhere to apply themselves. Looking at these two Image Commentaries, we can see how deeply the sage supports the yang and restrains the yin, considering the affairs of heaven and earth and the people with profound insight.

用六者，六爻之陰皆變而為陽也。陰柔之性，見之不能明，守之不能固，變而為陽，則愚可至於明，柔可至於強，而能長久於義理之正矣，故利永貞。變之之道無他焉，博學審問、慎思明辨篤行，人一能之已百之，人十能之已千之，斯可矣。

"Yong Liu" refers to all six yin lines changing to yang lines. Yin lines, characterized by their softness and lack of clarity, are unable to grasp things clearly and cannot hold onto principles firmly. Once they transform into yang lines, which are strong and decisive, ignorance can become understanding, weakness can become strength, and one can remain steadfast on the correct path of righteousness. Therefore, it is said "beneficial to maintain constancy in uprightness." The method of transformation is simply as described in the "Zhongyong" (The Doctrine of the Mean): extensive learning, careful questioning, cautious thinking, clear discernment, and earnest practice. Others use one-tenth of the effort, but I use one hundred times more; others use ten times the effort, but I use a thousand times more. That is sufficient.

剝盡為坤，純陰之卦，於時為消，於事為慝，天理絶盡之世也。然卦之徳為順，可以順乎理；卦之象為地，可以配乎天。順理希天，可以成大有為之業矣。故聖人畧其消慝之跡，盡神化鼓舞之道，出其意料思慮之外而裁成之。其有進善之才者，則誘掖之，欲其善之進而極於成焉；有去惡之心者，則防戒之，欲其惡之去而至於盡焉，不敢以清明之事業而絶望於昏濁之世也。葢聖人視天下無不可為之時，亦無不可變之人，此有教無類之義、與人為善之心也。所謂化而裁之謂之變，推而行之謂之通，舉而措之天下之民謂之事業也。

The hexagram of "Pei" (Breaking) represents the complete withdrawal of yang energy, resulting in the hexagram of "Kun" (Earth), which is a pure yin hexagram. In terms of time sequence, it signifies decline, and in terms of affairs, it represents evil and disorder. It represents a world where the principles of heaven have entirely ceased. However, the virtue of this hexagram is "shun" (following), which allows one to follow the right path. Its image is "earth," which can be paired with heaven. By following the right path and aspiring to heaven, one can still achieve great accomplishments. Therefore, the sage does not focus on the superficial aspects of decline and evil, but instead applies the method of divine influence and inspiring people to the utmost, accomplishing things beyond people's expectations and thoughts. For those with a tendency toward goodness, the sage guides and supports them, hoping their goodness will continuously grow and eventually be realized. For those with a desire to eliminate evil, the sage warns and prevents them, hoping their evil will be completely eradicated. The sage will never give up on the cause of clarity and righteousness simply because the world is murky. In general, the sage sees the world without any time when action is impossible, and no person who cannot be changed. This is exactly the intention of Confucius' "teaching without distinction" and his sincere wish to benefit others. This is also what the "Great Treatise" says: transforming and shaping is called "change," promoting and spreading is called "communication," and applying it to the people of the world is called "career."

於其用六而復言利永貞，見卦與諸爻皆不足於義理之純粹，變而為陽始可以進於有為焉，則又正本之論也。春秋戰國之君，不足以擬湯武之聖徳，孔孟固已知之矣，所以惓惓接引而與相周旋者，欲其一變至道而以大終也。不然，則庸劣蔽錮之深，豈可望以三代之治化，而孔孟者顧席不暇暖而皇皇終身，欲何為哉。此皆用六永貞之義也。

At "All Sixes" once again it says "favorable to perseverance in uprightness," which shows that the hexagram of Earth and each of its lines still lack purity in terms of principle and must become yang in order to proceed and achieve something. This is again a fundamental argument. The kings of the Spring and Autumn and Warring States periods were not as virtuous as the sage kings of the Shang and Zhou dynasties, and Confucius and Mencius were well aware of this. Yet they earnestly approached these kings and continuously interacted with them, hoping they would change and align with the ultimate truth, thus achieving a great outcome. Otherwise, how could one expect those mediocre and shallow people, so deeply blinded and stubborn, to accomplish the governance of the Xia, Shang, and Zhou dynasties? Yet Confucius and Mencius could not even warm their seats before they had to constantly travel and remain restless. Why was this so? This is the intention behind "All Sixes" emphasizing "perseverance in uprightness."

屯：元亨利貞，勿用有攸往，利建侯。

The Hexagram Statement of the Zhun hexagram says: Zhun, beginning with the primordial and proceeding smoothly, it is favorable to maintain correctness; it is not suitable to act hastily in going forward, but it is favorable to establish feudal states and princes.

屯者，不能伸舒之意。坤之初交於乾之初，得震，剛柔之始交也。剛柔始交，方欲有為，乃遇險而難生焉，則不能伸舒矣。震動在下，坎險在上，是能動乎險中矣。動乎險中，則操縱之機猶在我而不為人所盡制焉，故得元亨。在險則宜守正，正者萬世不易之常道，處險處夷皆不可須臾離者。在險而有不正焉，則所以速其禍而險愈甚矣，故尤所當戒。

"Zun" means inability to extend or unfold. The first line of the K'un hexagram combines with the first line of the Qian hexagram to form the Zhen hexagram, which represents the initial meeting of yang and yin. At the beginning of this meeting, there is a desire to act, but encountering obstacles leads to difficulties, thus resulting in an inability to extend. Zhen represents movement at the lower position, while Kan represents danger at the upper position, indicating the ability to act within danger. Being able to act within danger means that the initiative of advancing or retreating remains in one's own hands, so one is not entirely controlled by others, hence "original prosperity." When in a dangerous situation, one should adhere to the correct path—"correctness" is the constant way throughout all generations. Whether in a dangerous situation or a smooth one, one must never depart from it. If one is in a dangerous situation yet acts incorrectly, it will accelerate one's own misfortune, deepening the danger even more. Therefore, it is especially important to be cautious and vigilant.

雷雨之動滿盈，則晦冥震撼之勢方殷，而驅除平定之道誠難措手，故勿用有攸徃。當此天運草昧之初，混亂漫散，未有綂一，英雄豪傑欲起而救之，必利於建侯焉。建侯則名分已定，而恩威激勸者有其人矣，濟屯之道莫先於此。自古有為之君，當屯難之世，披荊棘，歴險阻，至於不遑寢食而始克有濟焉。勿用有攸往，則不可輕以有為；而建侯則又不可安於無為焉，先後緩急固有其幾而不可失也。經綸治絲之事，君子拯屯，順時勢、相機宜而為之也。

The Commentary on the Judgment says, "The movement of thunder and rain is full and overflowing." This refers to a time when the dark and turbulent forces are at their height, and the path to eliminate calamities and pacify the world is truly difficult to find, hence it says, "Do not act in any direction." At the beginning of a new era, when things are chaotic and in a state of confusion, the world is not yet unified. Heroes and virtuous men who wish to rise up and save the situation must first "establish feudal lords." By establishing the feudal system, the distinctions of rank and position are determined, and those who apply rewards and punishments, encourage and motivate can find their proper roles. There is no remedy for the difficulties of the time more important than this. Since ancient times, virtuous rulers who faced the difficulties of the time have cut through thorns and brambles, endured hardships and dangers, and worked so hard that they had no time to sleep or eat, only then could they achieve success. Saying "Do not act in any direction" means that one should not act rashly with great movements; saying "It is advantageous to establish feudal lords" means that one should not remain inactive. What should be done first and what should be done later, whether to act quickly or slowly, there is a key to it, and once lost, it cannot be recovered. "Jinglun" originally refers to the work of sorting out silk threads. The gentleman who saves the difficulties of the time is precisely acting in accordance with the situation and seizing the right opportunity.

初九當屯之初，時方難為，上應六四則險陷之爻，而勢又不可以輕動，故有盤桓難進之象。當屯初而遇險陷，固不可不居貞，而初九陽剛得正，又有能居貞之象。君子行一不義、殺一不辜而得天下不為，行一不義、殺一不辜而得免於死亦不為，何所往而可離於正乎。以此得正方亨之陽徳，而處卦之最下，則能以貴下賤，得民心而可以濟屯矣，故利建侯。

At the beginning of the hexagram, the line 'Initial Nine' is in the early stage of difficulty and hardship, where it is not easy to take action. It corresponds to 'Six in the Fourth,' which is also in a dangerous position. The situation does not allow for rash moves, hence the image of 'Pánhuán'—hesitation and difficulty in advancing. At the very beginning of the difficulty, encountering further danger, one cannot help but remain upright and self-restrained. The line 'Initial Nine' is yang and occupies the correct position, thus embodying the image of uprightness. A gentleman would not do an unjust deed or kill an innocent person even if he could gain the world; he would not do it even if it could save his life. Where can one go to escape from this 'uprightness'? By possessing the virtue of yang, which is open and harmonious, and yet being in the lowest position of the hexagram, he can humble himself and win the people's support, thus being able to relieve the difficulty. Therefore, the line statement says 'It is advantageous to establish a feudal lord.'

六二上應九五，乃其正應之君也；下乗初九，乃強暴之寇也。當屯之時，事方難為，五在險中，力又不足以援二，故二動不能伸舒，邅回不進而乗馬班如焉。班如，但列為班行定處而不能進之象。初九非為二之害也，求與為婚媾耳。二柔順中正，女子守貞之象也，守貞則不字於初矣。至於十年之久，則數窮理極而字於五。字，許嫁，為臣服之義也。竇融終舍隗囂而歸於光武，其時其事皆類此。

Six in the Second is in harmony with Nine in the Fifth above, and Nine in the Fifth is its rightful sovereign. However, below, it is overpowering Nine at the Beginning, which is the aggressive enemy. In times of difficulty and obstruction, things are hard to manage. Nine in the Fifth is itself in danger and lacks the strength to rescue Six in the Second. Therefore, Six in the Second cannot move forward, it circles and hesitates, unable to advance, which is called 'riding horses in disorder'. 'Disorder' refers to being arranged in a line but unable to move forward. Nine at the Beginning does not intend to harm Six in the Second, but merely wishes to form a marriage. Six in the Second is gentle and upright, symbolizing a virtuous woman who remains chaste. She does not agree to marry Nine at the Beginning. Only after ten years, when the time has run out and the matter has reached its conclusion, does she agree to marry Nine in the Fifth. 'To be betrothed' means to be promised in marriage, symbolizing submission to the sovereign. During the Eastern Han dynasty, Dou Rong eventually abandoned Wei Ao and submitted to Guangwu Emperor, his situation and experience were similar to this line.

六三陰柔不中不正，無濟屯之才徳者也。上無應與而切近於險陷，其時其勢又難為也，於是而不動可也。三居動體之極，而性又為輕動者也。以如此之才徳，當如此之時勢，而欲輕動以濟屯焉，則為逐鹿無虞人以導之而陷入林中之象。君子見幾舍之勿逐可也，若往而逐之，屢舉而屢無成，徒取羞吝而已。殷浩北伐，有類此爻。

Six Three isyin softness and neither central nor proper, lacking the ability and virtue to relieve difficulties. There is no support above it, and it is closely adjacent to dangerous terrain, so the situation is unfavorable for action. At this time, it is appropriate to remain inactive. However, Six Three is at the top of Zhen, which represents movement, and its nature is impetuous. With such ability and virtue, encountering such a situation, if it still acts hastily to relieve difficulties, it would be as the line statement says, 'Chasing a deer without a forest official'—chasing a deer without a guide from the forest, resulting in being trapped in the deep woods. The gentleman sees the signs and refrains from pursuing; if he does pursue, he will repeatedly attempt and repeatedly fail, bringing only disgrace and regret. The northern campaigns of Yin Hao of Eastern Jin, which failed year after year, are exactly similar to this line.

六四居陰得正，上承九五，當濟屯之責任者也。陰柔才弱，不能獨濟，為乗馬班如之象。下應初九，陽剛得正，有過人之才徳者也，求親斯人，與之同往，則吉而無不利矣。得人者昌，失人者亡，四知求初相與有為，可謂明也已矣。

Six in the Fourth holds a yao in a yin position and is in the correct place, taking up the responsibility of rescuing and alleviating the difficulties. However, being yin and weak, it cannot accomplish the task alone, so it also shows the image of 'riding horses in a disorderly manner'. It relates downward to Nine at the Beginning, which is a yang yao in the correct place, representing a person of exceptional talent and virtue. Six in the Fourth approaches this person and goes together with him, thus resulting in good fortune and no disadvantages. Gaining talented people leads to prosperity; losing them leads to ruin. Six in the Fourth understands the need to seek out Nine at the Beginning and work together, which can be considered wise.

坎為水，有膏澤之象。九五坎體而陷於險中，為屯其膏澤而不得下於民者也。五之所為，於道或未盡焉。若能惇典庸禮、命徳討罪，允合乎天命人心之正，則一徳所及，逺近協服，小人安能陷之而使屯其膏乎，故《象》言其施未光，葢深不足於五也。當是時，若小貞之則可得吉，若大貞之則凶立至矣。小貞則小有所為而不失其正也，大貞則必去小人之陷已而欲大有所為也。魯昭公自取出亡，則凶之驗也。

In the hexagram, Kan represents water, symbolizing benevolent grace and nourishment. The Nine in the Fifth is situated within the body of Kan, yet finds itself in a perilous situation, which reflects the state of benevolent grace being restrained and unable to reach the people. The conduct of the Nine in the Fifth may still lack completeness in principle. If he could uphold the established norms and follow the rites as described in the Book of Documents, appointing virtuous individuals and punishing the guilty, and truly aligning with the will of heaven and the hearts of the people, then the benevolent influence of his virtue would extend far and wide, and the wicked would not be able to harm him or block the flow of his grace. Therefore, the Image Commentary says, "The grace is not yet extensive," indicating a deep dissatisfaction with the Nine in the Fifth. At that time, maintaining righteousness on a small scale could bring good fortune, but attempting great actions would immediately lead to misfortune. "Small uprightness" refers to making some efforts without losing righteousness, while "great uprightness" implies the necessity to eliminate those who harm oneself and to take bold action. Duke Zhao of Lu's attempt to remove the Ji family resulted in his own exile, which is an example of "great uprightness leading to misfortune."

上六處屯之終、險之極，屯終則時可濟，險極有出險之理，若以剛陽之才處之，濟之如反掌耳。上六陰柔，明不足以有見，才不足以有為，愈見其屯而險也，故有乗馬班如、泣血連如之象。至是而已不能濟，必有濟之者矣，若上六者將為人所有焉，故曰何可長也。

The Sixth at the Top is located at the end of the difficulty of the initial situation and at the peak of danger. When the initial difficulty reaches its end, the situation could still be salvaged; when danger is at its height, there should be a way to escape it. If a strong and active person were to take this position, rescuing the initial difficulty would be as easy as turning over one's hand. However, the Sixth at the Top is yin and weak, lacking the insight to understand the situation and the ability to act effectively, thus making the difficulty and danger even more pronounced. Therefore, there is the image of 'riding horses in hesitation, crying blood continuously'—a symbol of hesitation and continuous sorrow. At this point, he himself is powerless to save the situation, and someone else must inevitably come to the rescue. People like the Sixth at the Top will eventually be taken care of by others, so the Image Commentary says 'how can this situation last long?'

蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。

The Hexagram Statement of 《Meng》 says: In a state of confusion, there is smoothness. It is not I who seek the confused child, but the confused child who seeks me. If he asks once, I will tell him. If he asks again and again, it is a sign of disrespect, and I will not tell him. It is advantageous to maintain uprightness.

蒙與明相反，蒙昧而不明也。山下有險，則迷於所向矣；險而止，則懐險心而怠於問學矣，皆所以為蒙也。蒙之可亨，理義之心開而可以至於明矣。此由九二之道可以發人之蒙，而所以發之者，又得其時之中也。九二以剛中之徳，與六五之童蒙正相應，非二求五，乃五求二，學者教者之志自相應也。求之者其心虛以誠，則應之者亦樂以成其美矣。

"Mont" is the opposite of "ming," meaning ignorance and confusion. The hexagram "Mont" consists of the upper trigram Gèn (Mountain) and the lower trigram Kǎn (Water), representing a mountain beneath a dangerous situation, causing people to lose their way. When encountering danger, one may stop and hesitate, harboring fear and reluctance to seek knowledge. These factors all contribute to "Mont." Ignorance can be beneficial because once the mind is opened to principles and righteousness, it can lead to clarity. This requires the actions of the Nine in the Second (Nine Two) to enlighten others' ignorance. The method by which Nine Two enlightens is precisely in accordance with the principle of maintaining balance at all times. Nine Two possesses the virtue of being strong, upright, and centered. It resonates with the "childlike ignorance" of the Six in the Fifth (Six Five). It is not Nine Two seeking Six Five, but rather Six Five seeking Nine Two. The learner and the teacher naturally align in their intentions. The learner approaches with an open and sincere heart, and the teacher willingly fulfills the learner's sincere wishes.

凡筮蓍求神，其初筮則無有不誠者，若再三則輕瀆而失其誠矣。五之求二有初筮之誠，二則告之；再三則為瀆，瀆則二不告矣。求之者其心專，應之者當其可，二之發蒙可謂得時中之道矣，此蒙之所以亨也。二可謂誨人不倦之聖賢，五亦有希賢希聖之志者矣。

Whenever using the yarrow stalks to divinate and consult the spirits, the first inquiry is always sincere and respectful; if one asks again and again, it becomes careless and loses sincerity. When the line Six in the Fifth seeks the line Nine in the Second, she brings the same sincerity as the first divination, and the Nine in the Second tells her. But if she asks repeatedly, it becomes careless, and then the Nine in the Second no longer tells her. The person seeking guidance is focused in mind, and the one giving the answer is at the right time to teach. The Nine in the Second enlightens the ignorant in this way, which is to follow the principle of maintaining the middle path at all times. This is why the hexagram "Obstruction" is smooth and unimpeded. The Nine in the Second can be considered a sage who never tires of teaching, and the Six in the Fifth is a person who sincerely aspires to be like the virtuous and the sages.

教之而不以正，則所知所行差之毫釐、謬以千里，非聖賢以人事天之學問也。堯舜之精一，孔門之擇善固執、格致誠正，程朱之居敬窮理、知行並進，皆聖賢大中至正之道也。當童蒙之時而養之以正，則可以至於聖人矣，故為作聖之功。山下出泉，未有所歸，亦蒙之象也。泉之出必放乎四海，君子之果行似之；必盈科而後進，君子之育徳似之。

If people do not follow the right path, even a slight deviation in their knowledge and actions will lead to great errors, and they will not be engaging in the study of the sages, which is to devote oneself entirely to human affairs in serving Heaven. The "惟精惟一" passed down from Yao and Shun, the Confucian emphasis on choosing the good and adhering to it, as well as the practices of investigating things, extending knowledge, sincerity of intent, and rectifying the mind, and Cheng Yi and Zhu Xi's teachings of maintaining reverence and thoroughly investigating principles, all represent the great and correct path of the sages. If one cultivates a child during his early years along the right path, he can attain the level of a sage. Therefore, the Commentary on the Judgment calls it "the effort to become a sage" — the practice of achieving sainthood. A spring gushing forth from beneath a mountain, without yet having a destination, is the image of "Mont" (childhood). A spring must flow into the four seas, just as a gentleman decisively follows the right path. A spring must fill each depression before it can proceed further, just as a gentleman cultivates virtue step by step.

初六以陰居下，稟賦之昏弱、人品之卑下，則蒙之甚而不可不發也。又當發蒙之初，法不可以不正，故利用刑人。用刑人，《書》所謂撲作教刑也。又當暫止其刑而涵育優柔，使以漸而入於善焉，為用說桎梏。桎梏固刑之類也，用刑之嚴而過於束縛，亦桎梏之象也。用說之，則立法固為甚嚴，而用法則又濟之以寛，使學之者既有嚴憚恐懼之心，而又有樂於進修之志，可謂善發蒙矣。若一於嚴，則情所難堪，聒之以明之所難知，驅之以力之所難行，為教之失其道而無益於蒙者矣，故往吝。

The line 'Initial Six' refers to a yin line in the lowest position. It represents a person of weak nature and low status, deeply in the dark and needing guidance. At the very beginning of enlightenment, the rules must be properly established, hence the line statement says 'use punishment to educate'. The term 'punishment' refers to the method described in the 'Book of Documents · Shun's Classic' of using a bamboo rod as a means of education. However, at the same time, punishment should be temporarily suspended to allow for a more lenient and patient cultivation, enabling the person to gradually move towards goodness. This is expressed as 'using words to release the shackles'—the shackles being a type of punishment. If punishment is too severe and the person is overly restrained, it is also like being shackled. 'Releasing' means that although laws should be strict, when applying them, they should be tempered with leniency, so that the learner has both a sense of reverence and fear, as well as a willingness to study and progress. This is called effective enlightenment. If one is overly strict, human feelings will be hard to bear: using difficult-to-understand principles to bother him and forcing him to do things beyond his capacity is a failure in teaching, offering no benefit to enlightenment. Therefore, it says 'going forward leads to regret'—this path will inevitably lead to hardship and regret.

九二當發蒙之任，剛而得中，為包容眾蒙之象。包容之，則往者不追，來者不拒，以是心至斯受之而已，隨才成就而不過求皆在其中矣。以陽應陰，來為納婦吉；以下任上事，為子克家。爻具此象，關於世教之大，故聖人歴言之。凡卦爻取象，善可為訓者則詳言之，而畧其所次焉。

Nine in the Second position bears the responsibility of enlightening the ignorant, is strong and vigorous, and resides in the center, symbolizing the capacity to embrace many ignorant individuals. Being able to embrace means not rejecting those who come and not pursuing those who go, welcoming them with an open heart. It allows each person to develop according to their own nature without excessive demands, all contained within the concept of 'encompassing.' With a yang line responding to a yin line, it is said 'nuptials are auspicious'—marriage is favorable. Also, since it is in a lower position yet bears the responsibility of the upper, it is said 'the son can uphold the family'—the son can sustain the family business. This line encompasses these symbolic meanings, relating to the great aspect of worldly education and guidance, so the sage explains them all. Whenever a hexagram line takes a symbolic meaning, if there is a good moral teaching, it is explained in detail, while the less important aspects are omitted.

六三以陰不中正而應上九不正之陽剛，是女之見金夫而不有其身之象也。上九以不正居上，是無徳善而徒以財自右者也，為金夫之象。女之從之，則亷恥之道喪而同人類於禽獸矣，天下之至蒙莫甚於此，而可以為戒者也，何利之有。

Six in the Third, though a yao of yin, is not in the center or in the correct position, yet it responds to Nine at the Top, which is an improperly positioned yang. This is like a woman who loses her virtue and follows a wealthy man. Nine at the Top, being in an improper position at the top, represents a man who lacks virtue and relies solely on wealth to elevate himself, hence called 'the golden husband.' When a woman follows him, she loses her sense of integrity and becomes like an animal. The deepest ignorance in the world is this, and it serves as a warning. What benefit can there be in such a situation?

六四以陰居陰，重陰而又不中，則為蒙之甚矣。下不應於二，上不應於上，遠於陽剛而無以發其蒙，為困於蒙矣。自是其愚蒙而不親近君子以開啟之，可吝之甚也。聖人以困蒙之吝為獨遠，實謂非其資稟之下，而由其遠賢以自棄也。以見人性皆善，聖人可學，雖昏愚之至而善反之，至於知之成功而為一焉，則與生知安行者同歸矣，其垂訓之意遠矣哉。

Six in the Fourth holds a yao of yin in a yin position, surrounded by heavy yin softness and not occupying the center, thus the darkness becomes even deeper. It does not connect downward with Nine in the Second, nor upward with Nine at the Top. It is far from yang strength and has no way to enlighten its own ignorance, hence 'being trapped in ignorance'—being confined by darkness. Thinking that being ignorant is not a problem and refusing to approach the virtuous to enlighten oneself, this is truly regrettable. The sage attributes 'the hardship of being trapped in ignorance' to 'being alone distant'—being alone distant from yang strength. What this really means is that this is not due to his low innate ability, but rather his own distance from the virtuous and self-abandonment. From this we can see that human nature is originally good, and the sage is something that can be learned; even if one is extremely foolish, as long as one sincerely reflects on oneself, when one understands the principles and achieves accomplishments, the two will eventually align, and thus reach the same destination as those who are born with knowledge and act naturally. The intention of the sage in leaving this admonition is indeed profound.

六五虛中以應九二之陽剛，是純真之本質未散，而委心聽順、受教於君子也，《書》所謂能自得師者也，希賢希聖希天皆其所優為者也，故吉。上九以陽剛居上，治蒙過剛，為擊搏於蒙之象。進人不顧其安，使人不顧其誠，其施之悖，求之拂，反為害矣，教者不利如此。為寇但御學者之寇可也，凡外誘之私蔽其明而亂其真皆寇也，為去其私而使全其善，禦寇之義也。學之教之固多術，而皆所以禦寇也。上九非能禦寇者，聖人以其失在於為寇，故以此義訓之，以此剛而禦寇，則教者學者皆得其道而順矣。

Six in the Fifth is empty and sincere in responding to Nine in the Second's yang strength. This reflects the purity of his nature still intact, his willingness to give his heart and submit to the guidance of the gentleman, which is exactly what the Book of Documents, Zhonghui's Mandate, says: "Being able to find a teacher on one's own." To emulate the virtuous, the sage, and the heavenly way are all things he finds easy to do, hence it is said "auspicious." Nine at the Top, with yang strength at the very top of the hexagram, governs the confused with excessive rigidity, becoming an image of one who harshly attacks confusion. He promotes people without considering whether they can be settled, drives people without considering whether they are sincere, and his actions contradict reason, leading to constant opposition. This becomes a source of harm, and the disadvantage for the teacher lies here. The line statement says, "Not advantageous to be a bandit, advantageous to defend against bandits": one only needs to defend the student against the "bandits" within him. All external temptations that obscure his clarity and disturb his innocence are called "bandits"; removing these desires and preserving his goodness is the meaning of "defending against bandits." Although methods of teaching and learning may vary, they are all used to resist these "bandits." Nine at the Top is not someone who can defend against bandits, but the sage uses this meaning to admonish him because his mistake lies in himself becoming the "bandit." If this strength is used to resist the real bandits, then both the teacher and the learner will follow the right path smoothly.

需：有孚，光亨，貞吉，利涉大川。

The Hexagram Statement of 《Need》 says: When waiting, maintaining sincerity in heart will lead to brightness and smoothness; upholding correctness brings auspiciousness, and is favorable for crossing a great river.

需，須也，待之義也。坎險在前，乾以剛健臨之，剛健則事有定見、處有定力，不遽進以陷於險，待之義也。其運用之機在我，可不至於困窮矣，陷於險中則為困窮。需之所貴在於有孚，以誠心而需，則其心光明而道可亨通；心或不誠，安得光明，何能致亨。

"Xu" means waiting. A dangerous situation (Kan) is blocking the way ahead, and Qian (Heaven) faces it with strength and vigor. Being strong and resolute means having firm opinions and steady determination when dealing with matters, not acting rashly and thus falling into danger. This is the meaning of "waiting." When the initiative is in one's own hands, one does not fall into hardship; only when one falls into danger is there true hardship. The most valuable aspect of "Xu" is "having sincerity" — maintaining integrity in one's heart. Waiting with sincerity brings clarity of mind and smooth progress; if the heart is not sincere, how can there be clarity, and how can there be success?

人之所需，固有其心有孚而不得為貞者。有孚而貞，則誠心為禮而無非禮之禮，誠心為義而無非義之義，合於犬中至正之道矣。如孔子之待價、孟子之待招，則貞之至也；其它沮溺荷莜之類，高尚之過而至於絶人逃世焉，心固有孚而貞則未也。

What people await is originally something that may have sincerity but not be considered 'upright and true'. If one has both sincerity and uprightness, then it is sincerity in performing rituals without false rituals, sincerity in acting rightly without false righteousness, thus conforming to the great principle of the mean and the ultimate correctness. For example, Confucius awaited someone who could recognize value, and Mencius awaited proper summons in accordance with ritual, which is the ultimate expression of uprightness. As for figures like Chang Ju, Jie Ni, and the old man carrying the bamboo basket, they were overly reclusive, cutting off human relations and avoiding worldly affairs; although they had sincerity in heart, they had not yet reached the level of uprightness.

卦之九五以中正之徳而居天位，則徳與位稱，道可大行，為有孚光亨貞吉之象也。需之為用，出處之節、應機之宜，其道廣大精微，非時中之君子未能與於斯焉。需之以貞，則有所不為矣；利涉大川，可以大有為也。孟子言枉已者未有能正人者也，況辱已以正天下乎；又曰天下溺，援之以道，子欲手援天下乎。此亦貞吉涉川之義也，窮理守義之學至，則可以用需矣。

In this hexagram, the Nine in the Fifth occupies the position of the Son of Heaven with the virtue of being both central and upright, matching virtue with position, thus enabling the way to be greatly promoted. This is exactly the image of "having sincerity, bright success, and uprightness leading to good fortune." The application of "Need" involves the proper balance between taking office and retirement, and the appropriate timing for action. This principle is vast and subtle, something that cannot be participated in by those who merely follow the middle path at all times. By upholding uprightness and waiting, one refrains from certain actions. Saying "favorable for crossing a great river" indicates the potential for great achievement. Mencius said: those who bend themselves have never been able to correct others; how much more so would one who humiliates himself to correct the world? He also said: when the people are drowning, one should rescue them with the Way; would you not rather lift each person up with your hands? This is precisely the meaning of "uprightness leading to good fortune" and "crossing the river." Only when one thoroughly understands principles and upholds righteousness can one truly apply the concept of "Need."

雲上於天，亦需之象也，待其自雨耳。事固有當需者，君子自養以待之而已，如諸葛孔明隠於南陽，非先主三顧之誠，則有自養以待時而已，此酒食宴樂之義也。他事亦有當需者，當需而不需焉，則為過動；不當需而需焉，則為怠緩，需之道未易言也。

The Image Commentary says, "Clouds rising to the sky," which is also the image of the hexagram "Need." The clouds have already risen to the heavens, waiting only for themselves to bring rain. There are things in life that naturally require waiting; the gentleman can only cultivate himself in order to wait for the right time. For example, Zhuge Liang, who lived in Nanyang in seclusion, if there had not been Liu Xianzhu's three visits to his thatched cottage with sincere intentions, he would have merely cultivated himself and waited for the right opportunity. This is what the Image Commentary means by "the gentleman cultivates himself with food, music, and joy." There are also other things that require waiting; if one acts too soon when waiting is needed, it is overstepping; if one waits when there is no need to, it is laziness and slowness. The principle of "Need" is not easily explained.

初九需于郊，則遠於險難矣；利用恆，則終不變其所守矣。郭林宗、申屠蟠可以當之。孔子之歴聘諸國，仕止久速應以神化之道，人莫之能測，莫之能制，則需郊用恆之大者也，無咎不足言矣。九二需于沙，沙近水所有之物，需于沙，去坎險不遠矣。人臣以身任國家之利害，其跡危厲者似之，豈能免於言語譏謗之傷乎。二以剛中之道處之，以寛裕之誠，則可以免於患害而終吉矣。唐徳宗欲易太子，李泌身當其事，雖有危言之及，卒能定天下之大計而得免於害，此爻似之。

Chu Jiuzhou "Xu Yu Jiao" —— waiting in the suburbs means being far from danger; "Using the principle of constancy" means always maintaining one's own conduct. The Eastern Han scholars Guo Linzong and Shentu Pan can be considered to embody this line. As for Confucius traveling through the states, his actions of taking office, retreating, staying long, or leaving quickly were all in accordance with the subtle and changeable ways of the Dao. Others could not guess or control them, which is the ultimate expression of "Xu Yu Jiao" and "Using the principle of constancy," making the words "no blame" insignificant. Jiuer "Xu Yu Sha" —— sand exists only near water, waiting on the sand means being close to the danger of the坎 (water). A minister who bears the country's interests and dangers is just like this line, where one cannot escape the harm of verbal criticism. Jiuer, by maintaining a strong and balanced position, and responding with sincerity and tolerance, can avoid harm and ultimately achieve good fortune. Emperor Dezong of the Tang Dynasty wanted to replace the crown prince, and Li Bi personally took on this responsibility. Although he faced accusations that endangered his life, he ultimately settled the great matter of the country and avoided harm, which is exactly similar to this line.

九三迫近坎水，則需于泥之象，已及於危難矣。其時其地則切比於災，而三之過剛不中，又所以速其災也。至惡者亦可反而為至善矣，況三之剛正者乎，若能敬慎則善之善者矣，何寇之可憂乎。三能敬修其徳，是以過人之資而潛心於聖賢之學也，但可不敗而不能如二之終吉何也，時甚難而為力不易者也。六四已入於險而身處殺傷之地矣，為需于血之象。坎之陰爻有穴之象，以柔居柔而得其正，順而聽之，終能免害者也，是能出自穴矣，四可謂幾死而復得生者也。處危難之道，以過於剛而速禍，君子不為也；以過於柔而免禍，君子不為也。君子守吾之正而已，守其正而免於害，固其所也；不幸而至於殺身焉，君子不恤也。

Nine in the Third is close to Kan water, which represents the image of 'needing to be in mud,' indicating that it has already reached a dangerous situation. The timing and position of Nine in the Third are adjacent to calamity, and since Nine in the Third is overly strong and not in the middle, it further accelerates the coming of disaster. Even the worst person can turn into the best, let alone Nine in the Third, who is inherently upright. If it can be respectful and cautious in its conduct, then it would be even better, so what calamity is there to worry about? Nine in the Third can be respectful and cautious in cultivating virtue, which is using an extraordinary quality to devote itself to the study of sages. However, it can achieve success without failure, but cannot reach the ultimate good fortune like Nine in the Second. Why is that? Because the situation is extremely difficult, and effort is not easy. Six in the Fourth has already entered danger, being in a situation where it may be injured, hence the image of 'needing blood.' The yao of Kan has the image of a cave; Six in the Fourth, with a yin yao in a yin position and in the correct place, follows the trend and lets things take their natural course, ultimately being able to avoid harm. This is called 'emerging from the cave.' Six in the Fourth can be said to be almost dying but surviving. The way to deal with danger is: because of excessive strength leading to disaster, the gentleman does not act; because of excessive weakness leading to avoiding disaster, the gentleman also does not act. The gentleman only maintains his correct path. To maintain the correct path and avoid disaster is natural; if unfortunately leading to death, the gentleman does not mind.

九五以陽剛中正而居尊位，是有君徳而盡君道者也。君徳厚而君道盡，至是則有自養以待天下之治安而已，酒食自養之象也。五之所當自養者，非以逸豫而已也，廣求賢俊，布諸左右，論思啟沃，涵育氣質，薰陶徳性而已矣。如五之中正，若無待於自養矣，禹之告舜曰無若丹朱傲，惟慢逰是好；舜之命其臣亦曰汝亦昌言，又曰臣作朕股肱耳目，此皆不自聖而汲汲於自養者也。若一念怠惰，則聖反為狂，四海困窮，天祿永終矣，可不戒哉。

The Nine in the Fifth, with its yang strength, uprightness, and position of honor, is a person who possesses both the virtue of a ruler and fulfills the duties of a ruler. When one has deep virtue and has fully carried out the duties of a ruler, one reaches a point where one can only cultivate oneself in order to await the peace of the world. This is the meaning of the line statement "needing wine and food" — an image of self-cultivation through sustenance. The self-cultivation required by the Nine in the Fifth is not indulgence in ease and comfort, but rather widely seeking out virtuous talents and placing them by one's side, to discuss and contemplate together, to infuse the ruler's mind with good words, and to cultivate one's temperament and nurture one's virtue. Since the Nine in the Fifth is so upright and just, it might seem unnecessary for it to cultivate itself. However, the great Yu warned King Yu: do not be like Dan Zhu, who was arrogant and preferred idleness and wandering. King Shun also appointed his ministers and said: you should speak freely and earnestly, and said: ministers are like my hands, feet, ears, and eyes. These are all expressions of not considering oneself perfect and urgently cultivating oneself. If one even has a single thought of slackness, a sage can become a madman, the world becomes destitute, and the heavenly grant of position will forever end. How can we not be vigilant?

上六以陰柔居險極，無出險之才，已陷而入于穴矣。不速之客，不召之客也；三人，下三陽也。乾三陽本在上之物，以見險而需，今需極相時而上進矣。上六若能敬之，則藉君子之拯而可以出險矣，故終吉。居卦之上，無職位者也，與九三居下之上為應，似為失矣，然志在出險而非僥倖以求進也，故無大失。言未大失，則已有失矣。君子之處險陷，寧身被困辱而不狥人以非禮之恭，上六敬之而免禍，聖人亦未深許之也。

The sixth line at the top is a yin and flexible line situated at the peak of danger, lacking the ability to escape from peril, and has already fallen into a cave. The line statement refers to "a guest who comes without being invited," meaning someone who arrives without prior invitation; "three people" refers to the three yang lines in the lower trigram. The three yang lines of Qian are originally supposed to be in a superior position, but because they have seen danger, they have temporarily held back. Now, having reached the extreme, they have determined the right moment to move upward. If the sixth line can show respect to them, it can rely on the strength of the gentleman to save itself from danger, hence it says "eventually good." The sixth line is at the very top of the entire hexagram, meaning it has no official position; it corresponds with the third line of the lower trigram, which seems to be a loss of dignity. However, its intention is to escape from danger, not to seekby chance (侥幸 means侥幸, which is a term for侥幸, meaning to take advantage of luck or chance) advancement, so the image commentary says "it has not suffered a great loss." Since it is said "it has not suffered a great loss," it is clear that there is still some loss. A gentleman in a dangerous situation would rather suffer hardship and disgrace than use improper respect to flatter others. The sixth line avoids disaster through respectful behavior, but the sage does not strongly approve of it.

訟：有孚窒惕，中吉，終凶。利見大人，不利涉大川。

The Hexagram Statement of the卦讼 says: In times of dispute, although there is sincerity, it is obstructed, leading to a state of caution and apprehension. It is auspicious to stop the dispute halfway, but inauspicious to fight it to the end. It is favorable to meet a great person, but unfavorable to cross a great river.

訟，爭辯也，以惡逆相及者也。堯言其子之惡曰嚚訟，則訟為惡逆可知矣。卦以坎遇乾，上以剛暴制其下，下以險機伺其上，又已險而彼健，皆以惡逆相加者也；又內險而外健，是習為惡逆者也。

"Litigation" refers to contention, which is a mutual confrontation characterized by hostile and rebellious attitudes. Yao once described his son Dan Zhu's wickedness as "yin讼" — meaning foolish and fond of quarrels, showing that "litigation" itself is a form of hostility and rebellion. This hexagram has a Kan (Water) below and a Qian (Heaven) above. The superior force uses strength and cruelty to suppress the inferior, while the inferior uses cunning and deceit to scheme against the superior. It is also a case where the inferior is deceitful and the superior is strong, with both parties engaging in hostile and rebellious behavior. Moreover, the inner nature is deceitful while the outer appearance is strong, indicating that hostility and rebellion have become habitual.

訟之事，或已是而直心不能以自白，於是惕然省懼而處之以得中，則吉。所謂處之以得中者，或天理民彝所不可已者，則辯明其心跡而已；其它所可已者，則置之而勿校焉。君子以仁禮存心，而至於三自反焉，橫逆之加，以禽獸視之而已，又何訟焉。

Regarding disputes, sometimes one is indeed right and upright in heart, yet unable to make it clear. In such cases, one should be cautious and self-reflective, and handle matters with a moderate attitude, which will bring good fortune. What is meant by 'handling matters with a moderate attitude' is this: if there is a necessity to argue according to heaven's principles and human relationships, then one should clearly express one's own intentions. For other matters that do not require argument, one should let them go and not be overly concerned. A gentleman holds in his heart benevolence and propriety, and in encountering affairs, he repeatedly examines himself. If others come at him with cruelty and rebellion, he may regard them as beasts and that is enough; what need is there for further disputes?

卦之九二剛來而得中，有孚窒惕中之象也。若不處之以得中之道，則必終極其訟而得凶矣，此反其所為而戒之也。上九過剛，亦有終極其訟之象。九五剛健中正以居尊位，有大人之象。訟之利見大人，或啟其息訟之心，或處其所訟之事，如以難得者兄弟、易求者田土之數言感訟者之流涕相讓，則大人真可以利見矣。

In this hexagram, the Nine in the Second (nine two) is a yang line that comes from outside and occupies the central position, which corresponds to the image of "having sincerity, being restrained and cautious, and being auspicious in the center." If one does not handle matters with moderation, he must fight the lawsuit to the end and invite misfortune, which is a warning from the opposite side. The Nine at the Top (nine five) is overly strong and also shows the image of fighting the lawsuit to the end. The Nine in the Fifth (nine five) is strong, upright, and in the central position, occupying the honorable position, which corresponds to the image of "a great man." When there is a lawsuit, it is advantageous to see a great man: either the great man inspires him to seek peace, or the great man handles the matter in dispute for him. For example, with a few words like "siblings are hard to find, but land is easy to obtain," the disputing parties may weep and yield to each other. In such a case, a great man is indeed worth meeting.

訟之事不可以涉險難而為之，要在可止而止矣。上剛下險，險而健，非有涉川之用與涉川之才也。天與水違行，亦有訟之象。作事謀始，存仁讓之心而慎守之，犯而不較，則訟可絶矣。

Litigation is not something to be undertaken with risk and difficulty; the key is to know when to stop. This hexagram has a strong upper trigram and a dangerous lower trigram, which is both treacherous and strong, but it has no use or ability for crossing a great river. The sky turns westward and the water flows eastward, moving in opposite directions, which is the image of "strife." The Image Commentary says, "Plan thoroughly at the beginning of any undertaking." If one maintains kindness, humility, and caution, and does not take offense even when wronged, then disputes can be completely avoided.

初六以陰居下，其才其勢皆不能為訟者，但明辯其心斯已矣，故為不永所事，小有言而終吉也。訟之事，有容徳乃大，其次則能忍，亦不失為厚也，初六能忍者也。

The line 'Initial Six' is a yin line in the lowest position. Whether in terms of ability or power, it is insufficient to engage in litigation. All that is needed is to clarify one's intentions, and that is enough. Therefore, the line statement says, 'Not to prolong the matter' — not to carry the issue forward. Although one may suffer a little from idle talk, the outcome is ultimately auspicious. In matters of litigation, the virtue of tolerance is the greatest. The next level is patience, which is still considered generous. The line 'Initial Six' belongs to the category of those who are patient.

九二當訟之時，與九五訟者也。二知五之勢不可敵，乃歸而逋竄，不復與訟，而自潛於三百戶之小邑，始得免於災眚焉。邑人三百戶，自處卑小之象也。二有欲訟之心者，以剛而又為險之主也，能自卑而免於害，以得中也。乾之中交於坤之中為坎，坤為邑，九二居二陰之中，潛於小邑之象也。二可謂畏天之威以自保者也，否則自下訟上而患自掇，亡無日矣。

Nine in the Second is involved in a dispute and is the one contesting with Nine in the Fifth. Realizing that Nine in the Fifth's power is too strong to contend with, Nine in the Second retreats and avoids further conflict, hiding himself in a small town of only three hundred households. This action prevents him from suffering disaster. The image of 'a town of three hundred households' represents his position of humility and weakness. Nine in the Second originally had the intention to dispute, as it is a yang line within the trigram Kan, which represents danger. However, by positioning himself in a humble and moderate way, he avoids calamity. The middle line of Qian (Heaven) and the middle line of Kun (Earth) combine to form Kan (Water), and Kun in the hexagram symbolizes a town. Nine in the Second is situated between two yin lines, which symbolizes his concealment within a small town. Nine in the Second can be considered someone who respects the majesty of Heaven and knows how to protect himself. Otherwise, if a lower position contests with a higher one, the disaster is self-inflicted, and calamity is imminent.

訟者皆攘奪於人以為己有者也。六三陰柔非能訟者，但食舊徳、安其素分而無外求則可矣。然訟之時，以強凌弱、以眾暴寡者也，三雖不能為訟，而處強眾凌暴之時，雖自能守正而跡亦危矣。居下之上，有時事之責者也，謹敕而免於為惡耳，為善而成功則非所能也，故從王事則無成。九四陽剛本欲訟者，然以陽居陰為能濟以柔，處上之下為能順上命。上之命下，何嘗欲其相訟而至於為惡乎。四有欲訟之心，幾於犯王命矣，不克訟則渝變其心，安處正道而得吉矣。

People who go to court are all trying to take something from others and claim it for themselves. The line six in the third is yin and flexible, and is not someone who should engage in litigation. It should simply "consume the old virtue" — enjoy the existing salary and blessings, be content with its own original position, and not seek outside. However, during litigation, it is the time when the strong oppress the weak and the many bully the few. Although line six in the third does not engage in litigation, it is in a situation of force and violence. Even if it remains upright, its position is still dangerous. It is located above the lower trigram, and is responsible for the affairs of the present time. It can only be cautious and self-disciplined, avoiding wrongdoing. To do good and achieve results is beyond its capacity, so the line statement says, "Perhaps follow the king's affairs, without success." The line nine in the fourth is yang and strong, and is naturally inclined to litigation. However, it is a yang line in a yin position, capable of using flexibility to adjust. It is located at the lowest position of the upper trigram, able to obey the commands above. When the superior commands the inferior, is it ever the case that they wish for mutual litigation and wrongdoing? The line nine in the fourth has the desire for litigation, which is already close to violating the king's command. The phrase "cannot win the lawsuit" means changing this mindset, staying on the right path, and thus achieving good fortune.

九五當訟之時，以陽剛中正之徳而居尊位，有中天下而立、定四海之民之責與道焉者也，匪徒能聽訟而已，葢必以道化民，使近天子之光而至於無訟者也，故元吉。不然則區區於折獄之間而治其末，亦何足尚哉，故《象》曰訟元吉，以中正也，謂感之以至徳而民寡過矣。上九以剛居訟極而處最上，是健訟終吉而能伸者也，故有錫之鞶帶之象。鞶帶，命服之飾，上錫下者也。以無實之訟至惑上所聽而遂其所欲焉，即上之所與也，未有得非其道而可常有者也，故終朝三褫之。終朝之間而至於三禠，則辱已甚矣，不如無所得之為愈也。凡用勢力機巧而幸有所得者，亦此類也，縱無三褫則亷恥之道喪矣。

The Nine in the Fifth position is in a time of disputes, holding a position of honor with the virtue of yang strength and uprightness. He bears the responsibility and righteousness of the Confucian idea of standing at the center of the world and stabilizing the people, as mentioned by Mencius. His role is not merely to adjudicate cases; he must use the Way to educate the people, bringing them close to the radiance of the Son of Heaven and achieving a state where disputes cease. Therefore, it is said "original good fortune." Otherwise, if one is only concerned with judging individual cases, he is dealing only with the superficial aspects of governance, and there is nothing to commend. Therefore, the Image Commentary says, "Dispute, original good fortune, because of uprightness and correctness." This means that by using the highest virtue to influence people, their mistakes will naturally decrease. The Nine at the Top is a yang line at the extreme of dispute, being the one who takes the case all the way and wins. Therefore, there is the image of "being awarded a belt." A belt is an ornament on official robes, bestowed by superiors upon inferiors. By engaging in a dispute without solid evidence and misleading the superior's judgment to achieve one's own desires, this is also something granted by the superior. There is no unjustly obtained thing that can be held onto for long, hence the saying "being stripped of it three times in a single morning." Being stripped of it three times in a single morning is a severe humiliation, and it is better not to have gained it in the first place. All those who gain something through power or cunning tricks fall into this category. Even if they do not suffer "three strips," they have already lost their sense of shame and integrity.

師：貞，丈人吉，無咎。

The Hexagram Statement of the "Army" hexagram says: When mobilizing a large force, one should adhere to the right path. If an experienced and cautious elder leads, it will be auspicious and without error.

師為兵眾，《本義》釋之備矣。兵者，聖人不得已而用之，有應敵之兵，有問罪之兵，用之以道皆為正，否則強暴寇盜而已。將在得人，老成長者臨事而懼、好謀而成，有平定安戢之功而無屠城掠地之失。胤侯之徵羲和，殱厥渠魁，脅從罔治，舊染汙俗，咸與維新，丈人所為葢如此，漢之趙充國、宋之曹彬皆其人也。師出以正，又得老成之人用之，則吉而無咎。

"The 'Military' (师) refers to an army of people. Zhu Xi's 'The Original Meaning of the Zhou Changes' has already explained it thoroughly. War is something that sages resort to only when they have no choice. There are armies for defending against invaders, and armies for demanding retribution. As long as they are used in accordance with the Way, they are considered righteous; otherwise, they are merely ruthless bandits. The key to leading an army lies in appointing the right people: mature and cautious elders who know how to be cautious in matters, are skilled in planning, and can achieve success, thus bringing about peace and安抚 (pacification), without causing destruction and plundering. The 'Book of Documents' (尚书) records that the Prince Yìn Hou (胤侯) campaigned against the Xi and He families, executing only the principal offenders and not questioning those who were forced to follow, and allowing everyone to start anew from the bad customs they had previously been involved in. The conduct of the 'elders' (丈人) is roughly like this, as exemplified by Zhao Chongguo of the Han dynasty and Cao Bin of the Song dynasty. When an army is used in accordance with the Way and led by mature and capable people, it will be auspicious and without fault."

彖以師貞合而釋之，故曰師，眾也；貞，正也。能以眾正，可以王矣，此湯武之師也。齊桓公責楚包茅不貢、王祭不供，未為不正，假之而已。九二有剛中之徳，上有六五之應，是剛中而應也；居坎之中，上下五陰順之，為行險而順也。將以剛中則威克厥愛，有應焉則欽承天子威命也。戰危事，行險也；東面而征西夷怨，南面而征北狄怨，曰奚為後我，則人心之順也。毒天下，毒其所當毒者，除殘去暴是也。

The Commentary on the Judgment combines the characters "师" and "贞" to explain them, saying "师 means multitude; 贞 means correctness." Being able to lead the multitude with the correct path can achieve the imperial cause, which is the kind of army that the Shang Tang and the King Wu of Zhou had. Duke Huan of Qi questioned Chu for not presenting the sacrificial reeds, which caused the lack of offerings for the royal worship. His reason was not entirely just, but he used this as an excuse. Nine in the Second has the virtue of being strong and upright in the center; above it is Six in the Fifth, which corresponds with it. This is what the Commentary on the Judgment says, "strong and upright, and corresponding." It is located in the middle of Kan, and all the five yin lines above and below are obedient to it, which is called "moving through danger while being in harmony." As a general, being strong and upright in the center can impose authority over personal feelings; having a sovereign in correspondence means respectfully obeying the Son of Heaven's command. Warfare is a dangerous affair, so it is called "moving through danger." The Book of Documents says that when Tang went east to conquer, the western barbarians complained; when he went south to conquer, the northern barbarians complained, saying, "Why are we placed behind?" This is the obedience of the people's hearts. What is called "poisoning the world" is poisoning those who should be poisoned, which is eliminating the tyrannical.

地中有水，亦眾之象也。容民，保民也，所保之民即所畜之兵也。無事則為服牛乗馬之順民，有事則皆披堅執銳之勇士矣。初六未取於陰陽應與，而取其在師之初之義也。出師之初，在謹其律，如嚴部伍、禁侵掠皆是也。以律行師之法當然，而未必其吉也，否臧則凶即至矣。如孔明伐魏，戎陣整齊，號令嚴明，合於以律之義；馬謖街亭之敗，違亮節制，則以否臧而凶矣。

The Image Commentary says, "Water within earth," which represents many symbolic meanings. "Nourishing the people" refers to caring for the common folk, who are also the soldiers when needed. In times of peace, they are obedient and law-abiding citizens, but in times of war, they become brave warriors. The first line, "Six at the Beginning," does not focus on the relationship between yin and yang, but rather on the meaning of initiating a military campaign. At the beginning of an expedition, the emphasis is on strict discipline, such as maintaining order and prohibiting plundering. "Governing by law" is the proper way to manage an army, but it does not necessarily bring good fortune; once military discipline breaks down, danger arises immediately. For example, Zhuge Liang's campaign against the Wei state had well-ordered formations and clear commands, which matched the meaning of "governing by law." However, Ma Su's defeat at Jiangting was due to his violation of Zhuge Liang's strategic instructions, which is called "fo zang" — ruining discipline and inviting misfortune.

九二有剛中之徳，上為五所應，所謂王者遣將，跪而推轂曰：閫以內寡人制之，閫以外將軍制之。任之専而委之重，故九二得以盡其才徳而成功焉。後世進止遲速率由中制之，雖有賢將安能有為。九二在師而得中道，用師之貞、出師以律皆是也，故吉而無咎。師有吉而有咎者，冇無咎而未能得吉者，吉且無咎，善之善矣。將能成功，則王有報賞之典，錫命至三，寵賚之者至矣，所以録其懐柔萬邦之功而嘉之也。

Nine in the Second possesses the virtue of being strong and upright, maintaining the center. Above it is Six in the Fifth, which responds in harmony. This is the meaning of the ancient saying that the king would send a great general and kneel to push the chariot wheel: within the city gates, I shall take charge; beyond the city gates, the general shall take charge. The appointment is exclusive and the commission is solemn, so Nine in the Second can fully display his talents and achieve meritorious deeds. In later times, when armies went to war, the advance and retreat, speed and slowness were all controlled remotely by the court. Even with capable generals, how could they accomplish anything? Nine in the Second, stationed in the army, remains in the middle path. To wage war with uprightness and to march with discipline all fall under this, hence it is auspicious and without fault. In military matters, there are cases where auspiciousness still brings blame, and cases where there is no blame but no auspiciousness; when both auspiciousness and no blame are present, that is the best of the good. When a general achieves success, the king holds a ceremony to commend and reward him. Three consecutive decrees are issued, and the favor and rewards reach their peak. This records his merit of pacifying all the states and rewards him accordingly.

六三不中不正，居險之極，非有為將之才徳而欲僥倖以成功者也，故師或輿尸而凶。將不知兵，以其君與敵也；君不擇將，以其國與敵也，凶孰甚焉。六四以陰居陰，柔而得正，是能整兵慎戰而不輕進者也，雖無克敵之功，得以全師而歸，故無咎。《春秋》伐楚而書次者，以次為善師，六四無咎之義也。

Six Three is neither central nor properly positioned, located at the top of the Kan danger, and lacks the virtue and ability of a general. Yet it desires to achieve success throughby chance, so the line statement says, "The army may return with corpses," indicating danger. A general who does not know how to use troops is like giving his sovereign to the enemy; a sovereign who does not select capable generals is like giving his country to the enemy. Is there anything more dangerous than this? Six Four, with a yin line in a yin position, is gentle, compliant, and properly aligned. It is someone who can organize the troops, fight cautiously, and not advance recklessly. Although it does not achieve military victories, it can preserve the army and return safely, hence "no blame." The Spring and Autumn Annals records an attack on Chu but only writes the character "次" (camping), meaning to stay stationed without advancing. This treats "次" as an indication of skillful military strategy, precisely reflecting the meaning of Six Four's "no blame."

六五柔順而得中，柔順則自不為兵端，得中則侵暴之兵加於巳，亦必起而應之，是田有禽而利於搏執之也。言語辭禽，鹿豕之類，所以害田者也。又以其陰柔，或不能専任君子而使小人參之，則是使之輿尸而歸，雖應敵之正兵而亦不免於凶矣。長子謂九二，凡才徳為君子之類者皆是也；弟子凡次於九二而為小人之類者皆是也。

Six in the Fifth is gentle and compliant, and occupies the central position. Being gentle and compliant means it does not initiate conflicts on its own; occupying the central position means that when enemies attack with their violent forces, it will certainly respond and fight back. This is referred to as 'the field has game'—meaning there are wild animals in the field, which is favorable for hunting them. According to the wording used in the line statement, the 'game' here refers to animals such as deer and pigs that destroy crops. Furthermore, because Six in the Fifth is yin and gentle, it may not be able to exclusively appoint virtuous men, allowing petty men to be included instead. This is like having the army return with corpses; even though it is a just force defending against external enemies, it is still subject to danger. 'The eldest son' refers to Nine in the Second, and anyone with virtue and talent is considered part of this group. 'The younger son' refers to those secondary to Nine in the Second and belongs to the category of petty men.

上六用師之終，天下大難皆已定矣，則論功行賞之時也。功之大者聞之以有國而為諸侯，功之次者承之以有家而為大夫，坤為邑，有國與家之象焉。軍旅之際，有謀有勇皆能成功，而未必皆君子也，若賞以國邑，是使肆其毒以虐民也，故戒其勿用。大君以爵賞正人功之大小，而復用小人，則禍基於此而邦必亂矣。

The Sixth at the Top represents the final stage of military action, when the whole country is at peace and it is time to reward those who have contributed. Those with great merit should be granted a fiefdom and become feudal lords; those with lesser merit should be given a territory and become officials. In the hexagram, the Earth (Kun) symbolizes a territory, hence the image of "establishing a state and inheriting a family." Among soldiers, those who are both wise and brave may achieve merit, but they may not necessarily be virtuous people. If they are given fiefs and territories, they might become arrogant and cruel, harming the people. Therefore, the line statement warns, "Do not use petty people." A ruler uses titles and ranks to properly assess and reward merit. If he also employs petty people, the source of disaster is planted here, and the country will inevitably fall into chaos.

比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。

The Hexagram Statement of 《Bi》 says: To be close and assist each other brings good fortune. To investigate the origin and repeatedly inquire, one must possess the three virtues of 'Yuan' (primordial goodness), 'Yong' (eternal continuity), and 'Zhen' (upright sincerity), so as not to commit mistakes. Those who dare not be idle and lazy are coming to join, while those who hesitate and lag behind face misfortune.

比自有得吉之理。比，輔也。輔則下順從之義也，安有下順從以輔之而不獲于吉乎？當此比輔之時，必推原考筮，已有元永貞之徳，然後可以當其比輔而無咎；否則或以力驅之而已，安得免於咎乎？元者善之長，君徳也。君徳至於永貞，則純乎天矣。

The hexagram "Bǐ" inherently contains the principle of obtaining good fortune. "Bǐ" means to assist or support. When there are people to assist, it implies that those below are willing to comply. How could one fail to gain good fortune when those below are obedient and supportive? At this time when the superior and inferior are closely united and mutually supportive, the ruler must investigate the root cause and carefully examine matters. Only after the ruler himself possesses the three virtues of "yuán" (primordial virtue), "yǒng" (permanence), and "zhēn" (uprightness) can he be worthy of receiving assistance from others without committing mistakes. Otherwise, if he merely uses his power to command others, how could he avoid making mistakes? "Yuán" is the beginning of all good virtues, which is precisely the virtue that a ruler should possess. When a ruler's virtue is constant and upright, it fully aligns with the way of heaven.

不寧者，不遑寧處，有憂勤惕厲之心者也。天之立君，以一人治天下而勞之，非以天下奉一人而逸之也。君人者，頃刻謹畏之不存，則怠忽之所自起；毫髮幾微之不察，則禍患之所自生。有此不寧之心，則下之比輔方感而來矣。九五以剛中之徳居尊位而上下應之，是有君徳、存敬畏之心而得民之歸赴之象也。

The Hexagram Statement says "not at ease," meaning one is unable to rest in comfort, always keeping in mind worries, diligence, and vigilance. Heaven establishes a ruler to govern the world and to labor for it, not to use the entire world to serve one person for ease and pleasure. As a ruler, if even for a moment one lacks a cautious and reverent mind, negligence and carelessness will arise from there. If even the slightest hidden thing is not noticed, calamity will sprout from there. With this mind of not seeking ease, the people below will be moved and come to support and assist. The Nine in the Fifth, with a strong and vigorous virtue in the center, holds a high position, and all the lines respond accordingly. This is the symbol of a ruler possessing the virtue of a ruler, always maintaining reverence, thus gaining the people's hearts and their coming to him.

夫者，丈夫之稱，《左傳》曰：「是謂我非夫也。」後，如先事後得之後，怠緩之也。於君子而怠緩之，則賢者退處，小人類進，而人將離叛而不輔矣，則道窮而凶矣。地上有水，比之象也。建立萬國之諸侯而定巡述之禮以親之，先王所以盡比之道也。

"Fu" is a term used to address an adult man. The "Zuo Zhuan" mentions "this is called me not being the husband." "Hou" is like the "hou" in "xiang shi hou de," meaning delay or negligence. If a virtuous and moral gentleman is hesitant and negligent, the virtuous will retreat and not appear, while the petty people will gather and advance. The people's hearts will scatter and betray, unwilling to support, and the ruler's way will reach its end, bringing calamity. Above the earth there is water, and water and earth are close and inseparable, which is the image of the "Bi" hexagram. By dividing the world into myriad states and establishing the ritual of touring and inspecting to be close to them, this was the method of ancient sage kings who practiced the way of being close to others to the fullest.

初六居下順體，是能比上者也。比上而有信實之徳，則終始無間而免於咎矣。若有孚至於盈缶，則不但無咎而已，且有他吉也。有孚盈缶，則信之至也。草澤之間有懷至信之徳者，安能久在下乎？此他吉也。

The line "Initial Six" is located at the very bottom of the entire hexagram and belongs to the nature of the Earth trigram, which is characterized by obedience. It represents a person who can approach upwards and attach closely. If one approaches upwards with sincerity and solid virtue, there will be no obstruction from the beginning to the end, thus avoiding mistakes. If it is like the line statement of the "Comparison" hexagram's "Initial Six," which says "There is sincerity filling the jar," meaning sincerity is so full that it fills a jar, then not only is there no mistake, but there is also an unexpected good fortune. Sincerity filled to the brim represents sincerity reaching its extreme. A person with such ultimate sincerity in the fields and marshes, how could he remain in a low position for long? This is what is meant by the additional good fortune.

六二上比九五也。柔順中正，則比之自內，得正而吉矣。內取由中之義，事君以道而出於中心之誠也。所謂責難於君謂之恭，陳善閉邪謂之敬，非堯舜之道不敢陳於王前者，皆是也。如此則僅可以免過而不自失也。臣道之難盡也如此。

Six Two approaches and adheres to Nine Five above. It is flexible and upright, occupying the central position and maintaining correctness, so the Line Statement of the second line in the "Comparison" hexagram says, "Comparison arises from within." This means adhering sincerely from the heart, maintaining the correct path and thus attaining good fortune. "Within" refers to the idea of originating from the center, meaning serving the sovereign according to the correct path, with all actions stemming from sincere inner intent. The "Mencius" states, "To criticize the sovereign is called respect; to present good and prevent evil is called reverence," and "One should not present something before the king unless it is the way of Yao and Shun." These all describe this attitude. To achieve this is merely enough to avoid mistakes and retain one's integrity. The duty of a minister is difficult to fulfill completely, yet one reaches this level.

六三陰柔不中正，處已非其道也，君子小人類聚群分，而所比皆非其人矣。六四位在九五之下，比之時皆以下比上也。四柔而得正，以是而比五，則能以柔濟其剛，都俞吁咈皆以道而不離於正也，則有引君當道、志於仁之忠矣，故吉。

Six in the Third isyin softness and neither central nor proper, so even positioning itself properly is not in accordance with the right path; the virtuous and the petty each associate with their own kind, forming different factions, and what Six in the Third associates with is entirely inappropriate. Six in the Fourth is in the position below Nine in the Fifth, and during the time of the卦 of 比, those below are supposed to associate with those above. Six in the Fourth, being柔 in a柔 position and proper, uses this attitude to associate with Nine in the Fifth, thus using柔和 to temper the strength of the sovereign. Whether expressing agreement with '都' and '俞' or expressing correction with '吁' and '咈', all are in accordance with reason and not deviating from the correct path. This demonstrates loyalty in guiding the sovereign towards the right path and wholehearted benevolence, hence it is auspicious.

九五陽剛中正，以居尊位，用大中至正之道而顯以比天下者也。如孟子所言王道皆為顯比，建萬國、親諸侯以其一端也。先王托股肱耳目於臣下，以次承宣而達諸天下，則為顯比；霸者用其私智，小小補塞，則晻昧而非顯比也。王者田獵用三驅之網，去其一面，不盡取之，取其不用命而入者，舜之班師振旅、誕敷文徳而冇苗來格是也。失前禽，邑人不誡，邑人之心亦上之心也，知其以徳化民而不以威驅之也，皆吉之道也。上六居卦之上，為首之象。當比之時，下無應與，為比之無首之象。比已終矣，而獨無所比，則死亡無日矣，故凶。

The nine in the fifth is yang and strong, upright and in a position of honor. It uses the great and correct principle to openly and properly attract the people under heaven, which is what the line statement of the fifth line of the "Qie" hexagram says, "Manifestly attracting." This is similar to the Way of the King as explained in the "Mengzi," which falls under the category of "manifestly attracting." Establishing vassal states throughout the land and drawing close to the feudal lords are just aspects of it. In ancient times, the sage kings entrusted their ministers with duties like limbs, ears, and eyes, allowing decrees to be passed down in order and communicated throughout the land, which is "manifestly attracting." In contrast, a hegemon who relies on his own petty cleverness and patches things up here and there with scattered efforts is obscure and confused, and does not qualify as "manifestly attracting." A king hunting uses the method of "three drives," leaving a path open so that animals are not driven to the end and killed off completely, but only those that come forward on their own are taken. This is like Shun's army retreating and spreading cultural virtue, leading the people of the region to come willingly. The line statement says, "Losing the birds ahead, the people of the town are not warned." The people of the town are like the ruler's heart; they know the ruler is influencing the people with virtue rather than forcing them with authority, which is the way to bring about good fortune. The sixth line at the top is at the top of the hexagram, symbolizing the beginning; when the whole world is drawing close, it has no corresponding line below, which is the image of "attracting without a leader." When the process of drawing close has reached its end, yet it remains isolated and without any connection, then destruction is imminent, hence the danger.

小畜：亨。密雲不雨，自我西郊。

The Hexagram Statement of the Lesser Accumulation says: There is a small accumulation, and it is smooth and unimpeded. Thick clouds are gathering but no rain is falling. The clouds arise from the western outskirts.

小，陰也；畜，止之也。六四以陰居陰，為柔得位。柔不得位則不能畜陽，柔既得位，則有以致上下之應而為其所畜矣。小人而無才無位者，亦安能制君子哉？以巽畜乾，亦為小畜；又以陰畜陽，亦不能大有所畜。小人畜君子，畜其不能用世耳，於其道則無如之何，所畜者區區之微末耳。

"The term 'small' refers to yin, and 'cattle' means to restrain or hold back. The fourth line is a yin line in a yin position, which is soft and in the right place. If softness is not in the right place, it cannot restrain yang; but when softness is in the right place, it can call upon the response of all other lines, thus restraining yang. If a petty person has neither ability nor position, how can he restrain a gentleman? This hexagram has heaven above and wind below. Using the gentle nature of wind to restrain the strong and vigorous nature of heaven, it is called 'small restraint'; it is also restraining yang with yin, which ultimately cannot achieve great restraint. A petty person restraining a gentleman can only prevent him from acting in the world, but he cannot affect the path that the gentleman upholds. The petty person is powerless against the gentleman's principles, and can only restrain minor aspects."

小畜之時，陽猶可亨。卦之內健外巽，二五以剛得中而志猶得行，君子之作用亦未盡為小人者所畜也，故亨。小人未能盡制君子之作用，則所畜尚未遂也，故有密雲不雨、自我西郊之象。云為雨氣，陰物也。陽氣上升而云密畜之，則相持為雨而下；畜之未極，則氣猶騰往而不雨矣。

When the hexagram Xiao Xu (Small Accumulation) is present, yang strength is still able to achieve success. In this hexagram, the inner trigram is strong and vigorous, while the outer trigram is soft and compliant. The lines nine two and nine five are both yang lines occupying the central positions, indicating that their aspirations are still achievable. The actions of the gentleman are not entirely restrained by the petty person, hence the hexagram statement says "success." Since the petty person is unable to fully restrain the gentleman's actions, his purpose of restraint has not yet been fully achieved, leading to the imagery of "dense clouds without rain, coming from the west suburb." Clouds are the vapor of rain, belonging to yin. Yang energy rises, and the clouds tightly restrain it; the mutual struggle between the two leads to rain falling. However, the restraint is not yet complete, and the yang energy still rises upward, resulting in dense clouds but no rain.

天地間東南為陽，西北為陰。凡陽唱則陽畜陰，陰和而成雨；陰唱則陰畜陽，陽不和而不雨。密雲之不雨，亦自我西郊之義也。無小畜則無所謂密雲，無所謂西郊；有小畜則有密雲西郊之象，不能遂其所畜則有不雨之象。不雨與亨之義相反，君子小人勢不能以俱盛也。若以為善言之，凡臣不能止君之慾、子不能止父之過，皆此義也。

Between heaven and earth, the southeast belongs to yang and the northwest to yin. When yang initiates first, it gathers yin, and when yin harmonizes with it, rain is formed. But if yin initiates first, it gathers yang, and since yang does not harmonize, rain does not fall. Dense clouds without rain correspond to the meaning of "self in the western suburbs." Without the situation of "small accumulation," there can be no dense clouds or western suburbs; with the situation of "small accumulation," there is the image of dense clouds in the western suburbs. If the purpose of restraint is not achieved, there is the image of no rain. "No rain" is the opposite of "smoothness," showing that a gentleman and a petty person cannot both flourish simultaneously. From a positive perspective, whenever a minister cannot restrain the sovereign's private desires or a son cannot stop his father's mistakes, it is also due to this principle.

畜有止之之義，有聚之之義，止則聚矣。風行天上，則氣即散往而不能聚，有小畜之象。君子以懿美其文徳而已，美在其中為畜之大，威儀文詞之間而致其美，則所畜者小矣。小人畜君子，必制之使不得遂其所為；畜之未極，則君子猶得以安其位而行其志。君子者，始焉若將失其所矣，而終得以復其所，此小畜之初二皆以復為言也。

"The character '畜' has the meanings of stopping and accumulating; when something is stopped, it naturally accumulates. Wind moves across the sky; when the air disperses, it drifts away and cannot be gathered together. This is the imagery of the hexagram 'Small Accumulation.' A gentleman in such a situation can only cultivate his moral virtue. Virtue resides within the heart, and that is the great accumulation. If one only seeks to appear good in appearance, speech, and writings, the accumulation will be small. Small people restrain the gentleman, necessarily trying to stop him from realizing his aspirations. However, when this restraint has not yet reached its extreme, the gentleman can still remain in his position and carry out his intentions. At first, the gentleman seems about to lose his place, but in the end, he returns to his proper position. Therefore, the first and second lines of the hexagram 'Small Accumulation' both use the word '复' (return)."

初九乾剛得正，雖與四為正應，去之尚遠，不為所畜，猶得進而上行，則復之自道矣。守正不變而卒得復，則復自道矣；若非禮求進，則復不以道，而為以邪媚乾澤矣。自道而復，則無咎而可以行所學以益世，其義自當獲吉也。九二漸近於陰，若將為其所畜矣，以所處得中而不自失，又與初同體，皆陽剛之君子也，相資相援，進而有為，則牽復之象而吉也。葢初九結綬則九二彈冠，其出與處同一道也。

The initial line, "Initial Nine," is yang and strong, occupying the correct position. Although it corresponds with the fourth line, which is yin, they are still far apart and not constrained by each other. Therefore, it can still advance upward. Hence, the line statement of the first line in "Small Accumulation" says, "Return along one's own proper path" — returning along one's own correct path. Holding fast to the correct path without change and finally returning to one's original position is called "returning along one's own proper path." If one advances improperly and seeks promotion in an unrighteous manner, then the path back becomes wrong, becoming a path of using perverse means to flatter and seek favor. Returning along the correct path brings no fault, and one can apply one's lifelong learning to benefit the world, and by reason, naturally attains good fortune. The second line, "Nine in the Second," gradually approaches the fourth line, which is a yin line, and is about to be constrained. However, because it is in the central position, it does not lose its integrity. It also shares the same trigram as the initial line, and both are yang and noble, thus supporting and assisting each other, advancing together. This is the image of the line statement of the second line, "Tied Return," hence it is auspicious. Generally, the initial line's line is appointed to an official post, and the second line then removes the dust from his hat to prepare for the journey together. They both follow the same path, whether in office or retirement.

九三迫近於四，以過剛不中，處之失當，為四所畜而不能自行，為輿說輻之象。輻者，輿之所以行者也，說之則不能行矣。夫謂三，妻謂四，四畜三使不得上進，三不受其畜而與之爭，情不相得，則夫妻反目之象也。大丈夫處人而不為人所處，非四之能畜三也，乃三不能處乎四也，故象言夫妻反目不能正室，所以責君子不能自盡其處小人之道也。處之之道何如？謹於自治而不陷於失，使小人無得以議之；至誠以與之，恭遜以接之。彼小人者，大則革心，小則革面矣，何能畜於君子乎？

Nine Three is adjacent to Six Four, because it is overly strong and not in the center, and its response is inappropriate, being restrained by Six Four and unable to act on its own. This becomes the line statement of Nine Three in the hexagram Xiao Xu, "The carriage wheel spokes fall off"—the image of a cart losing its spokes, which are essential for movement. Without spokes, the cart cannot move. Here, "fu" refers to Nine Three, and "qi" refers to Six Four: Six Four restrains Nine Three, preventing it from advancing, and Nine Three refuses to be controlled, thus leading to conflict. This forms the image of "husband and wife turning against each other." A true gentleman should be able to support others rather than be supported by others. Therefore, it is not that Six Four has the ability to restrain Nine Three, but rather that Nine Three lacks the ability to support Six Four. Hence, the image commentary says, "Husband and wife turning against each other, unable to properly manage the household," which is a criticism of the gentleman not having fully exhausted the methods to deal with petty people. So how should one respond? One should strictly restrain oneself without falling into error, so that petty people have no grounds to criticize; one should treat them with sincerity and receive them with respect and humility. Those petty people, if deep, will change their intentions, and if shallow, at least change their appearance. How then can they restrain a gentleman?

六四為畜之主，以畜道為尚者也。柔得其正，位近九五，是能以誠心而畜五者也。所謂以柔濟剛、以可濟否者，四之心也。直道難容，若四者懐恐懼之心，而幾不免於傷害也。九五剛得中而又巽體，於四之畜已，見其為忠直而不見其為乖忤，知求之以道，不以非道而罪之焉，故四得免於傷害憂懼，為血去惕出之象而無咎也。象謂上合志，言其與九五相合也。事君數斯辱矣，六四之尚畜道，比之以道事君、不可則止者，則有間矣，故僅可無咎而未獲吉。

The fourth line is the main line of the hexagram "Retention." It follows the principle of restraint. It is a yin line in a yin position, thus achieving the correct place, and it is close to the nine in the fifth. It is the kind of person who can sincerely advise and restrain the ruler. The idea of using softness to moderate strength and using practical suggestions to correct wrong actions is exactly what the fourth line intends. Righteousness is often difficult to accept, and a person like the fourth line, who holds a fearful heart, is almost inevitably subject to harm. Fortunately, the nine in the fifth is a yang line in the center, and is in the flexible body of the trigram Xun. Regarding the fourth line's act of restraining itself, the nine in the fifth sees it as loyalty and righteousness, not as rebellion or offense. Knowing that the other is speaking in accordance with the right path, it does not accuse him of wrongdoing. Thus, the fourth line is free from harm and fear, which corresponds to the line statement of the hexagram "Small Retention" that "blood flows away and fear is dispelled," and thus has no fault. The Image Commentary says "harmonizing with the ruler's will," referring to the fourth line and the fifth line sharing the same intention. Confucius said, "To serve the ruler with excessive frequency brings disgrace." The fourth line, which overly emphasizes the principle of restraint, is still lacking compared to the approach of "serving the ruler by the right path, and if not accepted, then stop." Therefore, it can only achieve no fault, but not good fortune.

九五居尊，爵賞刑誅皆其所有，人以實心效力而為巳用，如以手把物，攣固而不可解；己之勢力足以驅人而使為用，如以富而以其鄰，則其鄰孰不樂趨以為用乎？九五之君臣同心，如身之使臂，如臂之使指，投之所向無不如意者也。然不言吉凶者，未知其同心同徳而施之於畜道者何所用也。若用之於畜小人、畜己之私慾而不自肆，則同心為善而元吉可致；反是則流於惡而凶至矣。

The Nine in the Fifth occupies a position of honor and authority, holding in his hands the power to bestow titles and rewards, as well as to impose punishments and executions. People serve him with sincerity and obey his commands, just as one tightly grasps something with the hand, unable to let go. His authority is sufficient to utilize others for his own purposes, as stated in the Line Statement of the "Small Accumulation" hexagram's Nine in the Fifth, "Richness extends to its neighbors," meaning that with wealth one can attract the surrounding areas, and who would not willingly follow and obey? When a ruler and his ministers are in harmony, it is like the body directing the arm, and the arm directing the fingers; wherever they point, nothing is unsatisfactory. However, the Line Statement does not mention either good fortune or misfortune, because it is still uncertain how this unity and loyalty will be applied in the context of restraining and controlling. If it is used to restrain small people and control one's own desires without indulgence, then it is unity towards goodness, leading to great good fortune. Conversely, if it is used for evil, misfortune will follow.

小畜之時多小人畜君子，而四之畜五則又用之於為善也。九五勢其所有，法其自用，而下無應與，用其力以為惡未可知也。陽剛中正而又巽體，才亦足以為善矣，故聖人但言其力足以有為，而畧其善惡與吉凶，直不欲以小人待九五，其垂戒之意深矣。

At the time of the hexagram "Small Accumulation," it is mostly the case that petty people restrain the virtuous. However, the line six in the fourth restrains the line nine in the fifth, and this restraint is used for doing good. The power of the line nine in the fifth is something he already possesses, and the laws and regulations are under his control. Below him, there is no corresponding line to restrain him, so whether he uses his power for evil or not is uncertain. But since he is yang and upright, and is in the flexible and yielding body of Xun, his capacity is originally sufficient for doing good. Therefore, the sage only says that his power is sufficient for action, without mentioning good or evil and fortune or misfortune. This is simply not using the way of looking at petty people to regard the line nine in the fifth. There is a deep intention of instruction and warning in this.

上九以巽體居小畜之極，巽順於以陰畜陽，積之以漸，至於其極，則畜道成而陰陽和矣，為既雨既處之象。以陰畜陽，小人自以為徳而尚之，以至於積滿矣。至是則諸陽與之相抗者，或茍說富貴，或僅期免禍，而聽其命矣。以陰畜陽，小人制君子，婦人乗其夫，皆此義也。婦若貞固守此，則危道也。月陰象，幾望而抗陽，將至自食而反傷矣。安有小人畜君子而天下不亂者乎？亂則小人豈能保其富貴哉？此皆切戒小人之詞也。君子至是亦不可行，行則凶矣，此又喻君子以自處之道也。易為君子謀，不為小人謀，可見矣。

The Upper Nine is in the extreme position of the hexagram "Small Accumulation," using the gentle and compliant nature of the trigram Xun (Wind) to follow the situation of "using yin to accumulate yang." It gradually accumulates, and when it reaches the extreme, the method of accumulation is completed, and yin and yang harmonize. This is the image expressed in the line statement of the Upper Nine of "Small Accumulation," "Already rained and already stayed." Using yin to accumulate yang, the petty person believes himself to be virtuous and promotes it, until it is fully accumulated. At this point, those originally opposing him, the yang yang gentlemen, some are greedy and attached to wealth and honor, some only seek to avoid misfortune, and thus they all submit to the petty person's control. Using yin to accumulate yang refers to the petty person controlling the gentleman, and the woman riding over her husband. These are all the same thing. If a woman regards this situation as the correct path and clings to it, it is a dangerous path. The moon, which represents yin, when it is about to be full, it contends with the sun, and then it wanes, harming itself. How could there be a situation where petty persons control the gentlemen and the world remains orderly? When the world becomes chaotic, how can the petty person maintain his wealth and honor? These are all sharp warnings to the petty person. When a gentleman reaches this point, he should not take any action, for action brings danger. This is also guiding the gentleman on how to behave. The Book of Changes is for the gentleman, not for the petty person, and this is evident.

履虎尾，不咥人，亨。

The Hexagram Statement of 《Lu》 says: To tread on a tiger's tail, yet the tiger does not bite, it is smooth and prosperous.

以兌遇乾，和說以躡剛強之後。和說有恭遜之義，剛強有果確之義，恭遜果確則嚴而泰，禮也。禮為人所當履，故卦名履。以和說履剛強，則處已處人之道盡而不為所傷，有履虎尾不咥人之象而可以致亨。和說為處剛強之道，非幸福免禍而為流蕩者也。九五以剛中正履帝位而不疚，其徳光明，人之所履當如此也。人之所履宜隨其分而修其所當為，故上天下澤則上下之分定而為履也。君子觀此象，則辯上下、定民志。民志未定，由上下之分未辯也；上下之分既辯，則民安其所而不妄求，其志定矣。

The lower trigram is Dui (Lake) and the upper trigram is Qian (Heaven), symbolizing a harmonious and respectful attitude following a strong and decisive leader. Harmony implies respect and humility, while strength implies decisiveness and firmness. When both are present, there is a sense of solemn dignity and ease, which is called "Li" (Ritual). Ritual is something everyone should practice, hence the name of the hexagram is "Lu" (Walking). By practicing ritual in accordance with strength, one fulfills the proper way of treating oneself and others, and does not suffer harm from the strong, as illustrated by the image of walking on a tiger's tail without being bitten, thus achieving harmony. To respond to strength with harmony is a proper way of dealing with the world, not a haphazard pursuit of fortune or a cowardly avoidance of misfortune. The line "Nine in the Fifth" represents a strong and upright ruler who ascends to the throne with virtue intact, open and upright, embodying the proper way of conduct. What people should practice is to fulfill their own duties according to their proper roles. Therefore, the upper trigram is Heaven and the lower trigram is Marsh, establishing the proper distinction between above and below, which is the meaning of "Lu." A gentleman observes this hexagram and clarifies the distinctions between above and below, thus calming the people's hearts. The people's hearts are unsettled because the distinctions between above and below are not clear. Once these distinctions are clear, the people will be content with their positions and not seek beyond them, thus their hearts become settled.

初九陽剛得正，居履之初，是以素所修者而為履之始。格致誠正之學，措而為治平之用，未為物誘而變其所守者也。執此道以往，則無咎矣。人之修己，所願者在行所學以治人也。初九素履之往，可謂不失所志而獨行願也。九二陽剛得中，上無應與，有道君子未為世用而不求人知者也，為履道坦坦之象。坦坦，平易也；兌有和說之徳，平易之義也。幽隠守高之人能如此，則正而吉矣。

The initial line, "Initial Nine," is yang and strong, properly positioned in the beginning of the "Walking" hexagram. It represents the beginning of putting into practice the cultivation one has received, such as the study of investigating things, acquiring knowledge, sincerity, and rectifying the mind, which when applied becomes the achievement of governing the state and pacifying the world. At this stage, one has not yet been influenced or swayed by external things. If one continues along this path, there will be no mistakes. A person cultivating himself desires to apply his learning to govern others. The line statement of the first line of the "Walking" hexagram, "Walking with simplicity," can be said to mean not losing one's original aspirations and walking alone in accordance with one's own wishes. The second line, "Nine in the Second," is yang and in the central position, with no corresponding line above it. This represents a virtuous gentleman who has not yet been employed by the world and does not seek recognition. Therefore, the line statement of the second line, "Walking on a level path," is appropriate. "Level path" means easy and unobstructed; the trigram Dui (Lake) has the virtue of harmony and joy, which also means being easy and unobstructed. Those who live in seclusion and maintain high moral standards can achieve this, thus following the correct path and obtaining good fortune.

眇不能視而強欲視，跛不能履而強欲履，才不足以有為而強欲為也。六三陰不中正而處乎陽，故有此象，是才柔而志剛也。以此履剛強之乾，必見傷害，為履虎尾咥人之象而凶也。又以志剛而居下之上，有武人為于大君之象。武人無徳，肆其剛暴，以強力而為大君，安能久乎？

A person with half-blind eyes insists on seeing, and a lame foot insists on walking, just like someone who lacks the ability to accomplish anything yet insists on acting. The third line is a yin line, which is not in the center and not properly positioned, yet it occupies a yang position. Thus, there is an image of a person with weak quality but strong will. Using such a quality to follow the strong and vigorous Qian trigram will inevitably lead to harm, which corresponds to the line statement of the sixth line in the third position of the "Zhouyi" "Lu" hexagram, "Walking on the tiger's tail, the tiger bites." Therefore, it is dangerous. Moreover, because the strong will is located above the lower trigram, there is an image of "a warrior acting for the great sovereign." A warrior without virtue indulges in his brutality, relying on his strength to act for the great sovereign, how can he last long?

以兌遇乾，則乾為虎而兌有履虎尾之象；四近五，則五為虎而四亦有履虎尾之象。九四剛而能柔者也，是常存戒懼之心者也。以此徳而履五之下，則剛不至於取禍，柔不至於取辱，輔徳納誨之志行於五而得終吉也。

When the Trigram Dui meets the Trigram Qian, Qian represents the tiger, and Dui is depicted as stepping on the tiger's tail. Six in the Fourth is close to Nine in the Fifth, which represents the tiger, so Six in the Fourth also has the image of stepping on the tiger's tail. Nine in the Fourth is strong yet flexible, representing a person who maintains constant vigilance and fear. By possessing such virtue and being in a position beneath Nine in the Fifth, strength does not lead to calamity, and flexibility does not result in disgrace. The intention to support the ruler's virtue and offer advice can be carried out through Nine in the Fifth, thus ultimately achieving good fortune.

以堯舜之聰明聖智，君道之盡，宜若易為矣，然求賢任官必勤諮於下而不自専。九五以乾剛居尊，下以兌說應之，有順從而無矯拂，則任意裁決而無留難，為果決其履之象。天位惟艱，一念不謹，或貽生民無窮之害，而天祿永終矣。守此夬履以為正，則危之甚也。

With the wisdom and intelligence of Yao and Shun, the principles of ruling as a sovereign should already be perfect, seeming easy enough. Yet they still diligently sought out virtuous talents and appointed officials, consulting humbly below, unwilling to act alone. The Nine in the Fifth, occupying the exalted position of Qian (Heaven) with its strong and vigorous nature, is below supported by Dui (Lake) representing joy and harmony, which responds entirely without any corrective opposition. Thus, it acts decisively without hindrance, embodying the image of resolute action. The position of the Son of Heaven is most difficult; a single careless thought may bring infinite harm to the people, and the heavenly mandate granting the position may be forever lost. To regard the "Decisive Action" (夬履) from the "Foot" (履) hexagram as the correct path, treating it as the proper way of ruling, is extremely dangerous.

上九以陽剛乾體而居履之終，是所謂終日乾乾、夕惕若，履善道而能有終者也。葢乾剛則以仁為己任，有終則死而後巳，曽子易簀而歿是也。視其如此之履，而考其所宜獲之祥，則周旋皆得元吉矣。其旋元吉，言無適而非元吉也。斯人也，進則有益於君徳，退則有益於風俗，盛徳大業人未易及，故曰元吉在上，大有慶也。

The upper nine, with its yang strength in the form of the Qian trigram, is at the end of the Lü hexagram, which is exactly the situation described in the ninth line of the Qian hexagram, "All day long he toils diligently, at night he remains vigilant as if something were about to happen." This person practices the virtuous path and can achieve a good end. Generally, the strength and vigor of Qian mean taking benevolence as one's own burden; being able to complete a task means to strive until death. Zengzi, when he was about to die, changed the mat that was not in accordance with ritual and then passed away, which exemplifies this. Observing his practice of the virtuous path, and examining the auspiciousness he should receive, it is said that his movements in all directions are greatly auspicious. The line statement of the upper nine, "His turning is originally auspicious," means that wherever he goes, there is no place where auspiciousness is not present. Such a person, when serving in government, benefits the ruler's virtue, and when retreating to the countryside, benefits the local customs. A great virtue and career is not something ordinary people can easily attain, so the Image Commentary says, "Original auspiciousness at the top, great joy indeed."

泰：小往大來，吉，亨。

The Hexagram Statement of 《Tai》 says: the small and yielding Yin retreats outward, while the great and strong Yang advances inward, resulting in a fortunate and smooth situation.

泰，通也。通由於和，和則通，不和則否閉而不通矣。坤為小，往而居外；乾為大，來而居內，天道下濟、地道上升之義也。天地之道如此則為泰，而在人事則為吉亨，三才同一道也。天地交而萬物生息，通也；上下交而相與以有為，其志同也。以氣言，則內陽而外陰；以徳言，則內健而外順；以人言，則內君子而外小人。君子得志，其道長；小人不能肆惡，而道消也，皆所以為泰而吉亨也。

"Tai" means communication and smoothness. Smoothness comes from harmony; harmony leads to communication, while lack of harmony results in blockage. The Earthly Trigram belongs to Yin and represents the small, moving outward to occupy the Upper Trigram; the Heaven Trigram belongs to Yang and represents the great, moving inward to occupy the Lower Trigram. This reflects the meaning of Heaven's way descending to benefit and Earth's way ascending to flourish. When Heaven and Earth follow this way, it is called "Tai." Applied to human affairs, it signifies auspiciousness and smoothness. Heaven, Earth, and humanity all follow the same principle. When Heaven and Earth interact, all things grow and flourish, which is "communication." When above and below communicate and work together, it is "shared aspirations." In terms of energy, it is internal Yang and external Yin; in terms of virtue, it is internal strength and external gentleness; in terms of people, it is the gentleman within and the petty person outside. When the gentleman prevails, his way grows; when the petty person cannot act recklessly, his way declines. These are the reasons why "Tai" brings auspiciousness and smoothness.

財成天地之道，如厯象日月星辰之類是也。輔相天地之宜，謂順時以有為、因物以制用也。先王之道，因革損益，與時偕行，皆所以左右民也。左右民，所以嚴事天之誠也。初九陽剛得正之君子也，自宜見用，豈獨一身哉？凡志同道合而有斯世斯民之心，相與並起矣，故為拔茅茹以彚之象，而行則吉。拔初九者必君相也，明揚之道得而賢者有帝臣之願矣。拔之之道何如？求之以禮，任之以誠而已，否則恭敬而無實者，君子不可虛拘。

The Image Commentary says, "To complete the way of heaven and earth," which is like the observations and calculations of the sun, moon, and stars recorded in the Book of Documents, the Yao Classic; "To assist in the suitability of heaven and earth," means to act in accordance with the seasons and to set up uses in accordance with the nature of things. The former kings governed the world, either by following tradition or by changing it, by reducing or increasing, all in accordance with the times, all for the purpose of assisting the people. To assist the people is precisely the sincere devotion of serving heaven. The line "Initial Nine" is a gentleman who is strong and upright, and he should naturally be appointed. Moreover, not only he alone, but all those who share the same aspirations and who have the people and the world in their hearts will rise up together, hence the image of the first line of the Tai hexagram, "Pulling up the wild hemp by its roots," which is auspicious. Those who can pull up the Initial Nine must certainly be the sovereign and the prime minister; if the way of recommending virtuous men is correct, then the virtuous men will naturally wish to serve as ministers to the Son of Heaven. Then, how should one pull up the Initial Nine? By seeking with propriety and appointing with sincerity. Otherwise, it is only outward respect without inner sincerity, and the gentleman will not be willing to be held back without cause.

九二有剛中之徳，上應六五，當泰之責任者也。所謂財成天地之道、輔相天地之宜以左右民者，九二以身當其事而燮理之矣。有包舉宇宙之量，有坐定夷險之才，有不廢困窮之仁，有不私親暱之公，是能以中行為尚者也。若九二真可謂代天之相矣，皋夔稷契、伊傅周召之能事也，諸葛孔明、韓範之徒亦其流亞者也。媢嫉求備則與包荒相反，天下有事束手無策則與用馮河相反。用馮河非勇決之義，如周公言在今予小子旦若遊大川，懼不克濟，欲與召公共濟之謂，有撥亂反正之才也。不言涉大川而言馮河，馮如馮幾之馮，取其坐鎮安危之義也。抱明徳而類微者則忽之，與不遐遺相反；以天位天祿私親故者，與朋亡相反。

The Nine in the Second possesses the virtue of yang strength in the center, and corresponds above to the Six in the Fifth. He is the person who shoulders great responsibilities in a time of peace. Previously mentioned, "wealth forms the way of heaven and earth, and assists in the suitability of heaven and earth to guide the people," is precisely what the Nine in the Second personally carries out to regulate yin and yang. He has a capacity that embraces the universe, the ability to stabilize a critical situation by sitting firm and commanding, the benevolence of not abandoning those in hardship, and the impartiality of not favoring relatives. This is exactly the person of "upholding the middle path" described in the line statement of the Second line of the Tai hexagram. Someone like the Nine in the Second can truly be called the prime minister who takes the place of heaven in managing things. What皋陶, 夔, 后稷, 契, 伊尹, 傅说, the Duke of Zhou, 召公 could do, he can do as well. Figures like Zhuge Liang, Han Qi, and Fan Zhongyan are also of the same caliber. Jealousy of the virtuous and demanding perfection are contrary to the line statement's "embracing the vast and empty," while being helpless and unable to act when there is a matter to deal with is contrary to "using the river." "Using the river" does not mean acting recklessly with courage, but rather, as recorded in the "Book of Documents · Da Gao," where the Duke of Zhou said, "Now, my young son Da, if crossing a deep water," fearing he might not be able to cross, wanting to cross with Zhong Gong, it refers to having the ability to correct chaos and restore order. Not saying "crossing a great river" but saying "using the river," the term "using" is like the "using" in "using the bench," meaning to sit firm and stabilize the situation. Ignoring those who have a bright virtue but are of humble origin is contrary to "not neglecting the distant," while bestowing the Son of Heaven's title and salary privately upon relatives and old friends is contrary to "no friends."

九三泰已極矣，至此則將否之時也。泰之時為平，無有平而不陂者，今將陂矣；陰往在外，無有往而不復者，今將復矣，可懼哉！可懼哉！處九三之地而以世道為己責者，當有蹈虎尾、涉春氷之心可也。惟當艱難其心以守正道，常思一念不謹禍即起矣，一事有失世即亂矣，如以千鈞之重投之眇然之躬之上而為之負荷之，一有顛蹶則載胥以亡而不可救矣，始可謂艱難守正而得無咎矣。如孔明相漢躬親細務，豈得已哉？如此則勿憂所期之孚不我有，而君臣上下常得以享其福矣。孚，所期之信也，所期欲常泰而不否也。

By the time we reach the Nine in the Third position, peace has reached its extreme, and this is the turning point where things are about to shift towards obstruction. Peaceful times are smooth, but there is no smoothness without inclination; now inclination is about to set in. The yin line is retreating outside the hexagram, but there is no departure without return; now it is about to return. How truly alarming this is! How truly alarming this is! Those who hold the responsibility of governing the world from the position of the Nine in the Third should approach their duties with the same caution as stepping on a tiger's tail or walking on spring ice. Only by keeping one's mind focused on hardship can one maintain the right path. One must constantly be mindful that a single moment of carelessness can immediately lead to disaster, and a single mistake can immediately cause chaos. It is like bearing a thousand catties of weight on one's tiny body; once one stumbles, both the person and the burden will perish together, with no way to recover. Only in this way can one be said to have endured hardship, upheld the right path, and made no mistakes. Like Zhuge Liang, who personally attended to every detail in assisting Shu Han, was it really his wish to do so? If one can do this, there is no need to worry about the desired trust and sincerity not belonging to oneself; the ruler and the ministers can then enjoy long-lasting peace and prosperity. "Fu" refers to the desired trust and sincerity, and what is desired is to maintain long-term peace and security without it turning into obstruction.

泰之復否，率以人謀之不臧而亦天運然也。有聖人則可以救之，聖人以天自處，視天下無不可有為之時，亦無不可有為之事，故於否則即反為泰，泰可以常不否。然孔孟有徳而無位，則亦天之運也。

Peace and prosperity turning back into blockage is mostly due to human planning being improper, but there is also the influence of heavenly destiny. If there is a sage, it is still possible to save the situation. The sage takes the heavens as his own, seeing that there is no time when he cannot act, and no matter that cannot be addressed. Therefore, when encountering blockage, he can immediately turn it into smoothness, and smoothness can be maintained without turning back into blockage. However, Confucius and Mencius had virtue but no position, which was also due to heavenly destiny.

六四泰已過中而否至矣。四與類皆陰柔小人，治平之時皆處之於外者也，至是則相率而復於內，如鳥之飛翩翩而至，言其群合而且迅疾也。小人群合以害君子，而君子亦將盡矣，不必用富之力以其鄰而鄰無不從，不待相戒而自相信。然所以主之者必有其人，豈可盡歸於天運哉？六五者，正所謂主乎泰者也。以陰居上，以順徳而下應九二之陽，為帝乙歸妹之象。以祉元吉者，以此道致福祉而得元吉也。

At the sixth line of the fourth position, the time of peace has passed its central point and the obstruction is about to arrive. The sixth line and its like are all yin and weak persons. In the time of peace, they were placed outside the court, but now they all return to the court together, like birds flying 'pian pian', describing their gathering in groups and their swift approach. The small persons gather to harm the virtuous ones, and the virtuous ones will be completely excluded. There is no need to use wealth to lead the neighbors, for the neighbors all obey without being told. There is no need for mutual warnings, for they naturally understand each other. However, the one who is in charge of this situation must be someone else, how can it all be attributed to heaven's fortune? The sixth line of the fifth position is the one who maintains the peaceful situation. It is yin and weak in the upper position, using gentle virtue to respond to the yang strength of the ninth line of the second position, forming the image of 'The Emperor Yi Marries the Maiden' in the 'Tai' hexagram's sixth line of the fifth. The line statement says 'With blessings, the beginning is most auspicious,' meaning that by following this path, one brings blessings and achieves great good fortune.

五所以者何道也？虛已以任賢才以保治安，憸邪不得以間其心，晏安不能以溺其志。五以陰柔處過中之泰，多所沈溺而未必能此，聖人以其有造命之權而為之則甚易也。欲治則治，為亂則亂者，五也。開之以撥亂反治之機而望其大有作為而獲元吉，其憂世之心至矣哉！以中徳而行其所願也。君之所願者，用賢以保治安也，危亂非其本心之所願也，為小人所誤而至此耳，如徽宗北行泣於道曰王黼誤我至此。

What is the underlying principle behind the situation of the line Six in the Fifth? It is to be humble and to rely on virtuous talents, thereby maintaining the stability of a well-governed state. The line Six in the Fifth is not influenced by petty people, nor is his ambition drowned out by ease and comfort. Although the line Six in the Fifth, being yin and flexible, is in a position that has already passed the central position in a harmonious state, it is often easy to become indulgent and not reach this level. However, the sage believes that the line Six in the Fifth holds the power to transform the fortune. If he wants to govern, he can govern; if he wants chaos, chaos will follow. Everything depends entirely on the line Six in the Fifth. The sage provides him with the opportunity to restore order from chaos, hoping he will achieve great success and obtain great good fortune. His deep concern for the world's affairs is truly at its peak. This is what the Image Commentary says: to realize one's aspirations with the virtue of being upright and just. A ruler's aspiration is to appoint virtuous talents to ensure stability. Peril and calamity are not his original intention, but they result from being misled by petty people. Just like Emperor Huizong of the Song Dynasty, who was taken north in captivity, lamented on the way: "Wang Fu has led me to this."

上六泰已否，治已亂矣，為城復于隍之象。天下方以親小人、逺賢臣以致亂而怨上矣，又欲毒民命以用師，則所以自速其亡而已，故勿用師。惟當下哀痛之詔，反躬自責，陳在已致亂之由在於反道敗徳，喻天下圖存之願，必欲遷善改過，自其邑之近而達之於逺，告之詳而及之徧，或可以收人心以延天命焉。然此既否之後不得已而圖免於亡之所為也，不能謹之於始而守此以為正，則可羞之甚也。

When reaching the line "Six at the Top" of the hexagram "Tai" (Peace), peace has turned into blockage, and peace has turned into chaos. It becomes the line statement of the sixth line at the top, "The city returns to the moat"—symbolizing the collapse of the city walls back into the moat. The people across the land, because the sovereign has favored villains and distanced the virtuous, have caused chaos and are resentful toward those in power. At this point, if the sovereign still wants to harm the people's lives and go to war, it is only hastening their own downfall. Therefore, the line statement says, "Do not use military force." Instead, the sovereign should issue a sorrowful self-criticizing edict, reflect on oneself, explain the reasons for the chaos as having violated the right path and corrupted virtue, and announce to the world the determination to preserve the state and reform oneself. Starting from nearby towns and extending to distant places, the proclamation should be thorough and comprehensive, perhaps still able to restore the people's hearts and continue the mandate of heaven. However, this is already a desperate measure after blockage; if one does not start with caution but instead clings to this method as a constant practice, it is extremely shameful.

否之匪人，不利君子貞，大往小來。

The Hexagram Statement of 《Pu》 says: In a time of blockage, it is not in harmony with the Way of humanity. It is not advantageous for the gentleman to maintain uprightness. The great yang element retreats outward, while the small yin element advances inward.

否之時匪人道也。天理之在人心者未甞亡，則人道無時而可泯也，但在廟堂則治，在田野則亂，否之時在田野而不在於廟堂矣。人道，善道也；天命有善而無惡，人道合於天命者也；君子之正道即人道也。匪人道，則不利君子之正道也。

In a closed and obstructed era, it is not where human principles reside. Heavenly principles exist within human hearts, and they have never ceased to exist; therefore, human principles have never been interrupted for a moment. However, when heavenly principles are present in the court, it becomes a time of good governance, but when they flow into the countryside, it becomes a time of chaos. In a closed and obstructed era, heavenly principles are only found in the countryside and not in the court. Human principles are the way of goodness; heavenly mandate contains only goodness and no evil, and human principles are precisely in harmony with heavenly mandate. The righteous path of the gentleman is the way of human principles. If something is not in harmony with human principles, it is also not beneficial for the gentleman to uphold the righteous path.

乾為大而往居於外，坤為小而來居於內，則是天地不交，萬物之生意閉塞而不通也；上下不交，天下亂而無邦也。以卦言，則內陰而外陽，內柔而外剛；在人則為內小人而外君子。小人得志，肆惡以號令天下，其道長；君子則有隠居求志而已，此豈人道哉？君子雖退處林野，小人猶欲害之，故當儉徳以闢其難。儉徳者，隠晦其跡以潛處也，如東漢黨錮皆一時之君子也，范滂輩不能潛晦其跡而速禍之慘，可傷哉！

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The Upper Trigram Qian represents Greatness and outward movement, residing in the Upper Trigram. The Lower Trigram Kun represents smallness and inward movement, residing in the Lower Trigram. This is when Heaven and Earth do not interact, and the vital energy of all things becomes blocked. When the Upper and Lower Trigrams do not interact, chaos prevails and the world becomes like a state without a ruler. In terms of the structure of the hexagram, it is internal Yin and external Yang, internal softness and external hardness. In terms of human affairs, it is small people inside and gentlemen outside. When small people gain power, they act recklessly and impose their will upon the world, their path gradually growing stronger. The gentlemen can only retreat and hide to preserve their aspirations. Is this still considered the way of humanity? Although gentlemen may retreat into mountains and fields, small people still wish to harm them, so they should restrain their virtue to avoid calamity. What is called 'frugality in virtue' is to conceal one's actions and remain hidden. For example, the people involved in the Eastern Han Dynasty's Party Persecution incident were all contemporary gentlemen. Those like Fan Pang could not conceal their actions, thus quickly inviting great misfortune, which is truly heartbreaking.

初六小人在下者聯類並起，亦拔茅連茹之象。然否之初，則小人者未至於殘傷君子，未至於大壊朝政，猶可以改過遷善，一變而為君子焉，故聖人以貞吉戒勉之，其為世道之慮深矣。六二當否之時，正所謂用事之小人也。包承大人非其本心也，以公論所在、士望所屬而殘害之，已亦難乎其為處矣。如李林甫於張九齡，雖恨猶曲意事之，可以保富貴而不及於禍，則小人之吉也。包承者，小人處君子之術也，君子豈可為小人所處哉？當於否之時求吾之亨道焉，以身殉道，大人之亨也，豈可漫不知否而亂於小人之群哉？

The initial line, Six at the Beginning, refers to a group of petty people rising up at the lower position. This is similar to the image described in the Hexagram Tai of "pulling out wild hemp with its roots connected." However, at the beginning of blockage, these petty people have not yet reached the point of harming the virtuous, nor have they completely ruined the government. Therefore, it is still possible for them to change and become virtuous, transforming into gentlemen. Hence, the sage uses the line statement of the first line of Hexagram Po, "uprightness brings good fortune," to warn and encourage them. The sage's deep concern for the world is evident. The second line, Six in the Second, is during the time of blockage, referring to petty people in power. Their "embracing and supporting" of the superior person is not from the heart, but rather because the public opinion and the scholars' expectations are all directed towards the superior person. If they were to actually harm him, they would find themselves in a difficult position. For example, Li Linfu's treatment of Zhang Jiuling, although he hated him, still showed him respect and flattery, thus preserving his wealth and avoiding disaster, which is the good fortune of a petty person. "Embracing and supporting" is a method used by petty people to accommodate the virtuous. How can the virtuous allow petty people to handle their affairs? One should seek one's own path to success amidst blockage, dedicating oneself to the Dao, which is the true success of a superior person. How can one remain unaware of the world's condition being blocked and mix with petty people?

六三不中不正，居下之上，當否之時居髙位而享厚祿者也。世之否者任其否，漫不知所以處之，吾之富貴吾自保之而已，胡廣馮道之徒是也，豈不可羞之甚哉？象言其位不當也，以何功何能而得此位乎？位者，居下之上也。九四否已過中，氣運漸至於亨通，人事漸可以措手，天命之否者至此有轉而為泰之幾矣。四近九五，有轉否為泰之責任者也，然以陽居陰，處不得正，而或不免於過咎焉，則非盡人事以答天休者也。若能克己為義，使所行無咎，則一時疇類君子賴其徳位皆得行所學以益世而獲福矣。不言吉者，時未可以得吉，而四之才尚有不滿人意者焉。

Six Three is neither in the center nor in the correct position, yet it is located at the top of the lower trigram, representing a person in a high position enjoying great benefits during a time of blockage. The world is closed off, yet he passively accepts this situation, completely unaware of how to act properly, only thinking of preserving his own wealth and status. People like Hu Guang and Feng Dao are exactly like this, is it not a great shame? The Image Commentary says he 'is in an improper position,' questioning on what merit or ability he has earned this position. The term 'position' refers to the top of the lower trigram. When Nine Four comes, the blockage has passed the center, and the trend gradually turns towards smoothness, and human affairs gradually become feasible. The heavenly mandate of blockage here shows signs of turning into prosperity. Nine Four is close to Nine Five, and is the one responsible for turning blockage into smoothness; however, it occupies a yin position with a yang line, thus being in an improper position, perhaps inevitably leading to mistakes, which would not be fulfilling one's duty to repay the heavens' grace. If one can restrain personal desires and act according to righteousness, ensuring that one's actions are without fault, then the contemporaries of this gentleman can rely on his virtue and status to apply their learning and benefit the world, thus gaining blessings. The line statement does not say 'auspicious,' because the situation is not yet ripe for auspiciousness, and Nine Four's ability is still not satisfactory.

九五陽剛中正以居尊位，徳與位稱，道與時合，世之否者可一變而為休美矣，是大人明徳新民之道，治隆於上而俗美於下矣，故大人吉。然又當戒懼於心，自以為其亡矣、其亡矣，再言其亡者，言無時無事而不戒懼也。凡所施為必詳審安固，有久大之圖，如係于苞桑之固可也。其亡其亡者，有居安思危之心也；繫于苞桑者，言所處之密也。上九以陽剛居否之終，能傾時之否者也。物之貯於器中者，多則漸去之而未可傾，少則傾倒而盡去之。否至於終，則否無幾矣，上九以陽剛之才一傾之以收成功焉，故先否後喜。象言否終則傾，何可長也？否未終則圖以漸去之，終則直可傾之，取義精矣。

The Nine in the Fifth is yang and strong, upright and in a position of honor. His virtue matches his status, and his policies align with the times. A closed and obstructed world can be transformed into a good one, which is precisely the effort of the great person to manifest virtue and renew the people. Politics flourish above, and customs become refined below, so it is said that the great person is auspicious. However, he should still remain cautious and constantly remind himself, "It is about to be lost, it is about to be lost." The line statement of the Nine in the Fifth of the Hexagram of Non-Communication mentions "its loss" twice, emphasizing constant vigilance. Any action must be carefully considered and secure, with long-term and grand plans, like something tied to the roots of a dense mulberry tree, which is firm. "Its loss, its loss" reflects a mind that thinks of danger even in times of peace; "tied to the roots of a mulberry" means that the position is extremely stable. The Nine at the Top, being yang and strong, is located at the end of the Hexagram of Non-Communication, and is the one capable of overturning the current closed and obstructed situation. Things placed in a vessel, when there is a lot, can only be taken out little by little, not all at once; but when there is little, they can be emptied completely. When obstruction reaches its end, the remaining obstruction is minimal, and the Nine at the Top, with his yang strength, can overturn it all at once and achieve success, so the line statement says "first non-communication, then joy." The Image Commentary says "When non-communication reaches its end, it will tip over; how can it last long?" — eliminating obstruction gradually before it reaches its end, or overturning it completely when it has reached its end, the meaning is very profound.

同人于野，亨，利涉大川，利君子貞。

The Hexagram Statement of the "Union with Others" hexagram says: To harmonize with people in a distant wilderness, it is smooth and favorable for crossing a great river, and favorable for the gentleman to maintain the correct path.

同人，與人相同之義。六二以柔得位得中而應乎乾，以柔應剛，固有相同之義。得位則應之以職分所當為，得中則應之以事理所當然。應之以職分所當為、義理所當然，上之人或不能即從，或從之而中止，亦不足以言同也。二之所應者乃九五之乾也，乾者至健而無息之義。惟其至健也，則於二之應乎已者即能行之而不失其幾；惟其無息也，則行之有常，要之以永久而不中止。二之與五，可謂同之以心、同之以理，不但形跡之相同而已也。不曰應乎上、應乎剛而曰應乎乾者，上未必皆剛，而剛不足以盡乾之義也。聖人之筆如化工，非但寫其形像而精神盡見矣。

"The Hexagram of Fellowship" means to be the same as others and to harmonize with them. The line Six in the Second, being a yin line that is properly positioned and located in the central position, corresponds upward to the Qian trigram. A soft line responding to a strong one inherently contains the meaning of harmony. When properly positioned, it responds by fulfilling its duty; when in the center, it responds by following the proper principles. However, even if one responds with the attitude of fulfilling one's duty and following the right principles, those above may not immediately listen, or they may listen but then stop halfway. This cannot be considered true harmony. The Six in the Second corresponds specifically to the Nine in the Fifth in the Qian trigram. Qian represents the utmost strength and continuous movement. It is precisely because it is the utmost strength that it can immediately act upon the response from the Six in the Second without missing the opportunity. It is precisely because it is continuously moving that its actions are consistent, enduring, and do not stop halfway. The Six in the Second and the Nine in the Fifth can be said to be in harmony through their hearts and through their principles, not merely through external conformity. The Commentary on the Judgment does not say "responding to the superior" or "responding to the strong," but rather "responding to Qian," because those above may not necessarily be strong, and the character "strong" does not fully capture the meaning of Qian. The sage's writing is like the workings of nature in creating life; it does not merely depict appearance, but also fully reveals the spirit.

於野，則與人同者曠逺而無私也。不狃於崇卑，不限於逺近，而廓然與同，則同人之心度極於廣大無外矣，此於野之氣象也。如是則天下皆其同心者也，古今皆其同心者也，豈不足以致亨而涉大川乎？卦之以離遇乾，為以健而行其所知者也。以健而行其所知，則所以與人同者剛毅果決，不牽於私繫，不溺於近小，而必至於廣大無外之域矣。是致亨涉川則由於野，而於野之胷次，非以乾行者不能也。

Speaking of "in the wilderness" means to share with others in a broad and impartial way: not being restricted by status, not limited by distance, and being open and sincere in harmony with others. When one harmonizes with others in this way, the heart of harmony becomes vast without boundaries, which is the atmosphere of "in the wilderness." If one can do this, then all people under heaven become his like-minded people, and people from all ages also become his like-minded people. How could this not lead to success and enable one to cross great rivers? This hexagram uses the trigram Li (Fire) encountering Qian (Heaven). It means using the strength of the firm and vigorous to carry out the truth one understands. By using firmness and vigor to carry out the truth one understands, when harmonizing with others, one is resolute and decisive, not swayed by private feelings, not overwhelmed by small gains, and will surely reach a state that is boundless. Therefore, the ability to achieve success and to cross great rivers is due to "in the wilderness." And such a broad-mindedness of "in the wilderness" is something that those who do not use the firmness of Qian (Heaven) to act upon cannot achieve.

於野則相同者固廣大無私矣，然於精微之義或有未盡，則所同者亦非君子之正道也。君子之正道，合於大同之理也。時異勢殊，或有可同於昔而未可同於今者，可同於彼而未可同於此者，非精義入神者不能明此理，非剛健克己者不能行此道。卦之文明則能精義入神而明此理矣，以健則能剛健克己而行此道矣。如此則能以中正而應，非中正則不應而不與之同，是所同者皆廣大精微之至理，而為君子之正道也。

"Yu Ye" although makes the objects of harmony broad and impartial, yet if there are still incomplete aspects in the subtle principles, then such harmony is still not the correct path of the gentleman. The correct path of the gentleman is in accordance with the great harmony of the world. Due to differing circumstances and times, some things may be harmonized with the past but not with the present, or harmonized with another place but not with this one. Those who are not able to thoroughly study the principles and delve into the profound mysteries cannot understand this principle. Those who are not strong-willed and capable of self-restraint cannot follow this path. This hexagram has the lower trigram Li (Fire), representing civilization, so it can thoroughly study the principles and reach the profound mysteries, thus understanding this principle. The upper trigram Qian (Heaven) represents strength and vigor, so it can be strong-willed and self-restraining, thus following this path. In this way, it can respond to those who are upright and just, but not respond to or harmonize with those who are not upright and just. Thus, what is harmonized becomes the great and subtle ultimate truth, becoming the correct path of the gentleman.

未至於文明者，則格物致知，求明諸心而知所往，則雖愚必明矣；未至於剛健者，則勉強克己，而力以求其至，則雖柔必強矣。天下之事不同，而所同者心也；天下之心不同，而所同者理也。君子之心，所先得者天下同然之理也；得天下同然之理，自能通天下之志矣。徵諸庻民，考諸三王而不謬，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑，此通天下之志而合大同之道也。天在上而火炎上，亦有同人之義。類族則逺近親疎各得其所，君子小人各安其分；辨物則精粗美惡各得其用，皆以類而與同矣。

Those who have not yet reached the level of "civilization" should study things and cultivate knowledge, seeking clarity in their hearts and understanding where they should go; thus, even the most dull-witted will inevitably become clear-minded. Those who have not yet reached the level of "strength and vigor" should strive to restrain themselves and exert effort to attain it; thus, even the most weak-willed will inevitably become strong. The affairs of the world are diverse, but they share the same human heart; the hearts of people are different, but they share the same principles of righteousness. The heart of a gentleman is simply to first grasp the common principle shared by all people; once one has attained this common principle, it naturally connects with the hearts and aspirations of all people. The *Zhongyong* says that verifying among the people, examining the kings of the Xia, Shang, and Zhou dynasties without error, establishing in the space between heaven and earth without contradiction, questioning the spirits and deities without doubt, and waiting for the sages of a hundred generations without confusion—this is to unify the aspirations of all under the great way of universal harmony. Heaven is above and fire ascends upward; both move toward the upper direction, which also contains the meaning of "harmony with others." "Classifying people" means allowing those far and near, close and distant, to be in their proper places, with the virtuous and the petty in their respective roles; "distinguishing things" means allowing the refined and coarse, the beautiful and the ugly, to be used appropriately: all are based on classification and then harmonized with them.

初九以剛在下，上無應與，又當同人之初，則所交未私而所志未變，為出門同人之象而得無咎。初雖陽剛得正，卦體本陰，處離之下，涉於小疵之躁而未會於文明之善，特以同人之初未有私主。涉世之久，用物之多，不知身心至此又何如也，免於咎而已，故不言吉。六二雖得中正，然有應於上，則繫於私小而非大同之道也，故各卦所論者大同之道。六二以中正而與人同，則得其道矣，爻則以相應相與而有公私廣狹之異，故六二在一卦則為善，而在本爻則為惡也。

The initial line, Nine at the Beginning, is yang and strong, located at the very bottom, with no corresponding line above it. It is at the beginning of harmony, so its interactions have not yet involved personal interests, and its aspirations have not yet changed. This forms the image of the line statement "Going out to meet people" in the first line of the hexagram "Harmony with Others," hence there is no fault. Although the initial line is yang and proper, the overall hexagram is yin in nature. It is located at the very bottom of the trigram Li (Fire), thus it has a slight tendency towards impatience and has not yet fully understood the virtue of civilization. It is only because it is at the beginning of harmony that it has not yet formed private intentions. When one has been in the world for a long time and has dealt with many matters, one's body and mind may then change in unpredictable ways. Therefore, one can only avoid faults, hence the line statement does not say "auspicious." The second line, Six in the Second, although central and proper, is in correspondence with the line above, thus it is connected with private matters and not in harmony with the great way of universal harmony. The entire hexagram discusses the great way of universal harmony. The second line, being central and proper, harmonizes with others and thus attains this way. However, in terms of its position, because it corresponds and interacts, there is a distinction between public and private, wide and narrow. Therefore, the second line is good in the context of the entire hexagram, but not good in its own position.

九三欲同於六二，懼九五之見攻而欲與之敵，故有伏戎于莽、升其髙陵以窺伺之，至於三歲之久不能興，勢不相敵故也。九三者，心欲為惡而力不遂也。九四欲攻六二與之同，為九三所間，二守正不與，三墉之象也，故四有乗墉之象。乘墉則可以攻而有之矣，然四以陽居陰，能以柔濟剛而不克攻也。若四者，力足以為惡，心能自反而歸於義者也，故吉。晉人納捷菑於邾弗克納，趙宣子曰非吾力不能納，義實不爾克也，合於此爻之義矣。

The line nine in the third position wants to align with line six in the second, but is afraid of the attack from line nine in the fifth. Therefore, it intends to be against line nine in the fifth. Hence, the line statement of 'Tong Ren' nine in the third says, 'Hide soldiers in the wilderness, ascend the high hill'—the image of concealing troops in the grassland and climbing the high hill to observe. It remains inactive for three years without taking action, because its strength is insufficient to overcome the opponent. The person represented by nine in the third position is one who desires to do evil but lacks the strength to do so. Nine in the fourth also wants to attack line six in the second and align with it, but is blocked by nine in the third in between. Line six in the second remains steadfast and does not align with nine in the third, which is the image of a city wall. Therefore, nine in the fourth has the image of 'riding on the city wall'. Riding on the city wall allows for an attack, but since nine in the fourth is a yang line in a yin position, it can moderate the strong with the gentle, and thus does not ultimately launch an attack. A person like nine in the fourth is one who has the strength to do evil but can reflect on his conscience and return to righteousness, hence it is auspicious. The 'Zuo Zhuan' records that the people of Jin sent Jie Zi back to ZHU to take the throne but failed to do so. Zhao Xuanzi said that it was not because we lacked the strength to send him in, but because it was not right to do so. This exactly matches the meaning of this line.

九五與六二以剛中柔中而相應焉，則理直矣，為三四所間而不得同，故先號咷。五之力足以勝三四，故終得同而後笑也。五之得同於二，以大師克之而後遇也。立賢無方，君道當然。初與三皆剛而得正，九四則剛而能柔，上九居事之外而不求與世同，此九五居尊位而所當延攬者也，舍皆不與同之，而汲汲以求二，則亦狹矣。

Nine in the Fifth and Six in the Second are one of strong virtue and one of gentle virtue, respectively, and they correspond to each other, which is a just principle. However, they are separated by Nine in the Third and Nine in the Fourth, so at first there is great weeping and lamentation. The strength of Nine in the Fifth is sufficient to overcome the two yao at the Third and Fourth positions, so eventually they are able to come together and rejoice. Nine in the Fifth is able to connect with Six in the Second by overcoming the obstructing yao with a great army. Employing virtuous talents without restriction is the proper way for a ruler. Initially Nine and Nine Three are both strong and upright, Nine Four is strong yet flexible, and Upper Nine is detached and does not seek to conform to the world. These are all the people that Nine in the Fifth, in his exalted position, should invite and employ. To reject these people entirely and not associate with them, yet urgently seek only Six in the Second, is surely too narrow-minded.

上九以陽剛居同人之終而無應，眾皆有同已，則無求於世而不與人同，孤介自守，荒僻寂寞，為同人于郊之象。既無所同，則亦無所繫累，故得無悔。親師取友則徳崇業廣，離群索居則孤陋寡聞，上九所為非可尚之道也，故象言其志未得。

The upper ninth line is a yang line located at the top of the Hexagram of Fellowship, and it has no corresponding line. When people all have their own objects of fellowship, this line does not seek anything from the world and does not align with others. It remains aloof and upright, dwelling in a lonely and desolate place, which corresponds to the line statement "Fellowship in the outskirts." Since there is nothing to fellowship with, there is no burden, so there is no regret. Being close to teachers and friends, and possessing virtue and talent, leads to great achievements; however, if one withdraws from society and lives alone, one's knowledge becomes narrow and limited. The approach of the upper ninth line is not a commendable path, so the Image Commentary says "Its aspirations are not fulfilled."

大有：元亨。

The Hexagram Statement of the Great Possession says: The possession is extremely vast, and it is most smooth and unimpeded.

大有，所有之大也。六五以柔得尊位大中而上下應之，以天下之大徳居天下之大位，則人皆尊親之矣，故為大有。乾之徳剛健，離之徳文明，以乾遇離，為其徳剛健而文明。剛健則為善有終，文明則照物無遺。六五應乾之九二，為應乎天而時行。典曰天敘，禮曰天秩，徳曰天命，罪曰天討，君人者應天以時行而已，何容心哉？聖王徳與天合，故能因時立制以盡其事天之誠，是以元亨。

"The Great Possession" refers to possessing in an extremely vast and comprehensive manner. The line Six in the Fifth, being in a noble position through its yin and flexible nature, is in the central position and possesses great breadth, with all other lines responding to it. It holds the greatest virtue in the highest position, and thus people naturally revere and attach themselves to it, hence it is called "Great Possession." The virtue of Qian is strength and vigor, and the virtue of Li is civilization. When Qian meets Li, it signifies a virtue that is both strong and vigorous and civilized. Strength and vigor allow for the completion of good deeds, while civilization allows for the observation of all things without omission. The line Six in the Fifth responds to the line Nine in the Second of Qian, which is what the Commentary on the Judgment refers to as "responding to Heaven and acting in accordance with the right time." The Book of Documents, in the section "Gao Yao Mo," speaks of human relationships as "Heaven's order," of rites and rituals as "Heaven's hierarchy," of teaching virtue as "Heaven's mandate," and of punishing wrongdoing as "Heaven's retribution." A ruler merely follows the way of Heaven and acts in accordance with the right time, where could there be room for private intentions? The virtue of the sage king harmonizes with Heaven, thus enabling him to establish systems in accordance with the times and fully express the sincerity of serving Heaven, hence the Hexagram Statement says "Great and Smooth."

火在天上，則所照者逺矣，所照見者皆其所有矣，故為大有之象。遏惡，討有罪也；揚善，命有徳也。討罪命徳，天之道也，故為順天休命，此即所謂應乎天而時行、為治所有之象之道也。初九當大有之時，以陽居下，上無應與，在事之初，則事未悖謬，未交於害者也。若任事之久，則耽其寵樂而患得患失之心生，事有悖謬而害至矣。初九未至於此，亦未見其有咎，故但曰匪咎者，不敢遽以無咎許之也。富貴寵利，人視之以為喜，已則思其有憂者在；人視之以為安，已則思其有危者在，是能艱以處之也。如此則於事之可否、身之去就皆不敢茍而得無咎矣。書曰居寵思危，罔不惟畏，艱則無咎之義也。

The fire in the heavens shines far and wide, illuminating all that comes into its reach, so it is the image of the hexagram "Great Possession." "Suppressing evil" refers to punishing the guilty, while "promoting good" refers to appointing the virtuous. Punishing the guilty and appointing the virtuous are inherent to the way of heaven, so the Image Commentary says "following the way of heaven and bestowing favorable destiny," which is precisely what is meant by "responding to heaven and acting at the right time," the principle of governing all that one possesses. The line "Initial Nine" is in the era of Great Possession, with a yang line in the lower position, and no corresponding line above it, situated at the beginning of things. Therefore, the matter has not yet gone wrong, nor has it incurred any harm. However, if one remains in this position for too long, one may become attached to favor and comfort, and once the mind begins to be preoccupied with gain and loss, mistakes will occur and harm will follow. Since the line "Initial Nine" has not yet reached that point, there is no visible fault, so the line statement merely says "not a fault" — meaning it is not yet certain that there is no fault. Wealth, honor, favor, and benefits appear to others as good fortune, but to oneself they conceal dangers; what seems secure to others may be perilous to oneself. This is the attitude of being mindful of hardship. Thus, one does not act recklessly regarding what should or should not be done, nor does one act carelessly regarding whether to stay or leave, and thus remains without fault. The Book of Documents, "Zhou Guan," says "dwelling in favor, one should think of danger; there is no one who does not fear," which is precisely the meaning of the line statement "difficulties bring no fault."

九二當大有之時，陽剛得中，上應六五，才徳足以任天下之重者也。五之所欲為者委之於二，二足以承之而有為，為大車以載之象。以其才徳輔佐六五，綱紀眾事，則家相之責盡矣，故無咎。不言吉者，任事在二而成功則歸於五，此君臣之分也。

Nine in the Second is in the proper position during the great prosperity of the Great Possession hexagram. It is yang and occupies the central position, and corresponds to Six in the Fifth above. This is a person whose ability and virtue are sufficient to shoulder the heavy responsibilities of the world. Six in the Fifth entrusts the tasks she wishes to accomplish to Nine in the Second, and Nine in the Second is able to take them up and achieve results, hence the image of the Great Possession hexagram's Nine in the Second line, "A big cart is used for carrying." He uses his ability and virtue to assist Six in the Fifth, to rectify the principles and manage all affairs, fulfilling the duties of a prime minister or chief administrator. Therefore, there is no fault. The line statement does not say "auspicious" because the task is undertaken by Nine in the Second, while the merit belongs to Six in the Fifth, which maintains the proper distinction between ruler and minister.

九三剛而得正，當大有之時，居下之上，位髙徳正，有方伯連帥之責者也。為龍為光，蕃屏王室，天子之禮樂刑政四達而不悖矣。用亨于天子，用其才徳以亨通天子之威命，明徳於天下也。小人無此徳者，則不能當此亨于天子之任也。無此徳而當此任，則挾上命以號令天下，肆其暴虐而反為民害矣，如曹操劉裕之徒，征伐四出，拜表輒行，卒簒漢晉，為害多矣。爻有過剛不中之嫌，故特以小人戒之。

Nine Three is yang and occupies the correct position, which is the time of great prosperity. It is located above the lower trigram, holding a high position and possessing upright virtue. It is the person who bears the responsibility of a feudal lord. He becomes the dragon of the state and the light of the country, protecting the royal court, enabling the Son of Heaven's rites, music, laws, and government to reach all directions without disorder. The line statement of Nine Three in "Great Possession" says, "The public uses the Son of Heaven's authority." This means using one's talent and virtue to make the Son of Heaven's commands prevail and to spread moral teachings throughout the world. Those without such virtue cannot bear this responsibility of "using the Son of Heaven's authority." If they do, they will use the court's name to issue commands throughout the land, acting tyrannically and becoming a calamity to the people. People like Cao Cao and Liu Yu went out to conquer, acting on their own initiative with a single memorial, eventually usurping the Han and Jin dynasties, causing great harm. This line has the suspicion of being overly strong and not centered, so it specifically warns with "the small person cannot do it."

九四位近六五，當公輔之責，贊六五以保大有之成業者也。以陽居陰，剛而能柔，為嚴恭寅畏、不極其盛之象，如召公言我非敢勤，惟恭奉幣，用供王能祈天永命者是也。身勞力瘁則委效於君上，功蓋天下則守之以謙虛，為恪盡臣道而得無咎矣。

Nine in the Fourth is close to Six in the Fifth, bearing the responsibilities of the three high officials, assisting Six in the Fifth to preserve great achievements. It occupies a yao position that is yin while being yang, strong yet flexible. It exhibits the image of solemn respect and carefulness, not pushing its power to the extreme. Just as Zhao Gong said in the "Book of Shangshu · Zhao Gao": I dare not boast of my diligence, but only respectfully present the offerings of silk and cloth for the king to use in seeking the prolongation of heavenly mandate. Though the body is weary and the mind exhausted, all the merit is attributed to the sovereign; although the achievements surpass the whole world, it remains humble and self-restrained. This is fulfilling the duties of a minister, thus having no fault.

六五以文明虛中之徳而居尊位，文明則照物無遺，虛中則專於委任，推誠心於股肱心膂之寄，是其孚心交於下而得臣工以贊助，可以保大有之業矣。然承平之世率以文教為尚而武備易於廢弛，況六五柔中而無剛徳，威武尤其所不足也，故必威如而後吉。所謂威如者，安不忘危，振揚武烈，使威徳加於天下，則可以永保前人之成業，如周公召公告成王克詰戎兵、張皇六師、覲文武之耿光而無壊其寡命者是也。人主當大有之世，撫盈成之運，於事多忽易而無思患預備之心，啟之以威如，為六五對病之藥也。

Six in the Fifth possesses virtue of civilization and humility, occupying a position of honor. Civilization enables it to observe and understand all things without omission, while humility allows it to entrust matters wholeheartedly to capable ministers, like the trusted advisors. This is how it establishes sincerity in its relations with the people, gaining the support of the ministers and preserving the great achievements of the past. However, in times of peace, the emphasis is usually on cultural and educational endeavors, leading to the neglect of military preparedness. Moreover, since Six in the Fifth is gentle and centered but lacks the strength of a vigorous virtue, its weakness lies in martial prowess. Therefore, it must be "majestic and resolute" to achieve good fortune. "Majestic and resolute" means not forgetting the dangers even in times of peace, and maintaining vigilance by cultivating military strength, so that its authority and virtue can extend throughout the world. In this way, it can permanently preserve the achievements of its predecessors. Just as King Wen and Duke of Zhou advised King Cheng to maintain and strengthen his military forces, continuing the legacy of King Wen and King Wu without disrupting the precious mandate of heaven. When a ruler is in the state of Great Possession, enjoying fullness and accomplishment, he often becomes careless and neglectful, lacking the mind for preparation and prevention. Therefore, "majestic and resolute" is used to remind him, which is precisely the appropriate remedy for Six in the Fifth.

上九以陽剛離體居大有之上，是剛有終而明能極者也。剛有終則能自振拔而不溺於晏安，明能極則用賢使能而不至於混淆。善保大有之業者莫過於剛明之徳，故自天佑之，吉無不利。繫辭所言又一義也。

The upper ninth line is a yang strong line located in the trigram Li (Fire), and it is at the top of the hexagram Da You (Great Possession). This represents a person who is strong and vigorous, able to maintain success to the end, and clear-sighted to the utmost. Being strong and vigorous enables one to self-renew and not become complacent; being clear-sighted to the utmost allows one to employ the virtuous without mixing the virtuous with the unvirtuous. There is no better virtue for preserving a great possession than strength and clarity. Therefore, the line statement says, "Supported by heaven, auspiciousness prevails without any hindrance." The explanation in the Great Treatise provides another layer of meaning.

大有上九自天佑之，吉無不利。象曰：大有上九，自天佑也。繫辭曰：天之所助者順也，人之所助者信也，履信思乎順，又以尚賢也，是以自天佑之，吉無不利。人臣以道事君而成大有之業，為成其事上之信也。鼎象曰覆公餗，信何如也？凡臣職未盡而至於誤國誤民，則失信矣。四時之運，功成者去，於兼善天下之後奉身而退，不以寵利居成功而致顛覆之禍，則知進退存亡而處之以道，為順矣。

The "Line Statement" of the Upper Nine in the "Great Possession" hexagram says, "Supported by Heaven, it is auspicious and beneficial in all things." The "Image Commentary" states, "The Upper Nine in Great Possession is supported by Heaven." The "Great Treatise" explains: What Heaven supports is the person who follows the Way of Heaven; what the people support is the person who keeps faithfulness. Practicing faithfulness and constantly following the Way of Heaven, and also honoring the virtuous, thus receives the protection of Heaven, which brings auspiciousness and benefits in all things. A minister who serves the sovereign with righteousness and accomplishes the great cause of Great Possession, is fulfilling his faithfulness to the sovereign. The "Image Commentary" of the Nine in the Fourth in the "Tripod" hexagram says, "Overturning the sovereign's food, how can there be faithfulness?" If a minister fails in his duty, causing harm to the state and the people, he has lost his faithfulness. The four seasons operate, and the one who accomplishes the task withdraws; after benefiting all under heaven, one withdraws, not staying in the position of success for the sake of favor and benefits, thus inviting disaster. This is understanding the principles of advancement and retreat, survival and death, and living in accordance with the Way, which is "following the Way."

上九以剛明之才當大有之時，是能左右六五以成大業者，為履信矣；位六五之上，為所尊禮而非任事之地，為思順矣。初九無交害，九二大車以載，九三亨于天子，九四匪其彭，則濟濟多士，惇大成裕，輔六五以成治化而已，處無為之地，是能推賢讓能、使國家復用一畨人才，為尚賢矣。其卷舒運用，始終一於道而不茍焉者也，此其所以天人交助，獲吉而無不利也。象言大有上九自天佑者，大有言其時也，上九言其所抱之才與所處之地也，以此人此徳當此時而處此地，獲天之佑為所宜也。

The upper nine, with his strong and capable nature, is in a great and prosperous era, and is the one who can assist the six five in achieving great accomplishments, which is called 'walking with integrity'. He is positioned above the six five, being honored and respected rather than being in a position of responsibility, which is called 'thinking of following the right path'. The initial nine 'has no harmful interactions', the nine two 'uses a large carriage to carry', the nine three 'is favored by the Son of Heaven', and the nine four 'is not boastful', thus gathering many virtuous men who are broad-minded, composed, and at ease, all assisting the six five in promoting moral education. The upper nine himself is in a position of inaction, yet he recommends the virtuous and yields his position to the capable, enabling the state to employ a new generation of talents, which is called 'valuing the virtuous'. He flexibly applies his actions, always adhering to the right path from beginning to end without being willing to compromise, which is why he receives the help of heaven and people, attaining good fortune and success in all endeavors. The Image Commentary says, 'In the Great Possession, the upper nine, receives heavenly protection': 'Great Possession' refers to the era he encounters, and 'upper nine' refers to his talents and position. With such a person and such virtue, encountering such an era and being in such a position, receiving heavenly protection is only natural.

大有初九無交害，匪咎艱則無咎。象曰：大有初九，無交害也。徳不足而行未成，未可以涉世也。初九以陽剛得正之才而處卦下，是負其幼之所學而欲效用於大有之世矣。內重而見外之輕也，得深而知誘之小也，始進而志足以帥氣也。迷於欲則入於害矣，而履能以道，則未與害交而不致咎矣。聖人慮其希世取寵之念萌，而天理之幾易至於泯滅焉，故復以艱則無咎致其戒。能知人心操舍之無常，而富貴利達易以惑人，使之迷謬顛危至於歿齒不自悟，自能察於所履而有難進易退之節矣，夫何咎？象謂大有初九無交害者，蓋言大有之時易於害交，而處初則心未變，為九則志能堅，其才其時皆易免咎。

The *Line Statement* of the first line of *Da You* says, "There is no mutual harm, it is not a misfortune, if one is difficult, there is no misfortune." The *Image Commentary* says, "The first line of *Da You*, there is no mutual harm." Those who lack virtue and have not yet cultivated themselves should not yet go out into the world. The first line, with its yang strength in the correct position, is at the very bottom of the hexagram, representing a young person who has learned skills and wishes to contribute in a time of great abundance. His inner values are strong, so external temptations seem light; his understanding is deep, so he knows that external attractions are actually small. Just beginning his career, his ambition is sufficient to lead his emotions. If he is captivated by desires, he will fall into misfortune; but since his actions follow the right path, he does not connect with misfortune and thus does not commit a mistake. The sage fears that if he starts to conform to the world and seek favor, the initial spark of heavenly principle will easily be extinguished. Therefore, the phrase "if one is difficult, there is no misfortune" is used again as a warning. Understanding the constant change between control and loss in human nature, and knowing that wealth, honor, and success are easily misleading, causing confusion and disorder until death without realization, one naturally examines one's own actions, cultivating a disposition that is difficult to advance and easy to retreat. Then, what misfortune could there be? The *Image Commentary* says, "The first line of *Da You*, there is no mutual harm," probably meaning that in a time of great abundance, it is easy to connect with misfortune, but since he is in the first position, his heart has not yet changed. As a yang line, his ambition is firm, and his talents and the timing he encounters make it easy to avoid mistakes.

謙：亨。君子有終。

The Hexagram Statement of 《Qian》 says: Humility, smooth and prosperous. The superior person can maintain this throughout.

謙者，有若無、實若虛之意也。無為無，虛為虛，此有恆也；已有而處之若無，巳實而處之若虛，此謙也。山之髙者處於地之卑之下，外示卑而自掩其髙，則謙之象也；止於理而不敢或過，順於道而從容謹勑，則謙之義也。未有尚謙徳而不亨通者矣。謙者，君子之美徳也。有若無，終不能掩其有；實若虛，終不能匿其實，有終之謂也。

"Qian" means having yet appearing as if not having, being full yet appearing as if empty. If one truly has nothing, then saying nothing is "having constant" (you heng); if one already has but treats it as if not having, and is already full but treats it as if empty, this is called "Qian." A high mountain lying in a low place, appearing low on the outside while concealing its height, this is the image of the hexagram "Qian." Guarding the principles without exceeding, proceeding in accordance with the right path with calmness and carefulness, this is the meaning of "Qian." There has never been a case of highly esteemed virtue of humility without success. Humility is the virtue of the gentleman: having yet appearing as if not having, ultimately unable to conceal its actual possession; being full yet appearing as if empty, ultimately unable to conceal its actual fullness. This is precisely the meaning of the hexagram statement "the gentleman has a proper conclusion."

天道下濟則天道謙矣，下濟而成生物之功則光明也；地道卑而處下則地道謙矣，承天以有為而時行則上升也。光明上升，則亨通之義也。天道則虧其盈而益其謙，寒暑往來、日月盈昃是也；地道則變其盈而流其謙，髙者日頹而下者日平是也；鬼神禍盈而福謙，作善降之百祥、作不善降之百殃是也；人道惡盈而好謙，去不仁而歸於仁是也。居尊位而能謙，則盛徳至善愈為光顯；居卑位而能謙，其徳之髙而人亦不可踰也，此謙徳之君子所以有終也。

Heaven's way is to descend and bestow benefits, which is the humility of Heaven; when Heaven descends and bestows benefits to nurture and generate all things, that is brightness. Earth's way is to be lowly and reside below, which is the humility of Earth; when Earth accepts Heaven's way and acts accordingly, following the seasons, that is ascending. Brightness and ascending together signify smoothness and success. Heaven's way is to reduce fullness and increase humility, as seen in the coming of cold and heat, the sun reaching its zenith then setting, and the moon being full then waning; Earth's way is to change fullness and flow into humility, as seen in high places gradually collapsing and low places gradually filling; spirits and deities bring calamity to the full and blessings to the humble; the Book of Documents, the Instructions to Yi, says that doing good brings a hundred kinds of auspiciousness, while wrongdoing brings a hundred kinds of calamities; human way detests fullness and loves humility, removing unrighteousness and returning to benevolence. When one holds a high position yet remains humble, great virtue and the highest moral conduct become more evident; when one is in a low position yet remains humble, the virtue becomes so lofty that no one can surpass it. This is why the gentleman with a humble virtue can achieve a complete and enduring success.

地中有山，則髙者卑而卑者髙矣。裒多益寡，所以稱物之多者宜裒、寡者宜益，以平吾之所施也；所施裒之益之而得其當，則為平矣，此取地中有山之象。初六以柔處最下，謙而又謙之君子也。有是美徳，則人孰不相與以心乎？得人心之與而用以涉險，則無難矣，故用涉大川吉。牧者，置身之處所也，以卑為置身之處所，則動靜語黙無不在是矣。

Underground mountains represent the transformation of high things becoming low and low things becoming high. "Reducing excess and supplementing deficiency" refers to measuring things: reducing what is excessive and adding to what is lacking, in order to balance the measure of giving. When giving, reducing what should be reduced and adding what should be added to achieve the right balance, that is called "levelness." This is precisely the meaning of the image "mountain within earth." The line "Initial Six" is a yin and flexible element at the very bottom, representing a gentleman who is extremely humble. With such virtue, who would not sincerely respond to him? Gaining the support of people, using it to cross great difficulties, there would be no difficulty at all. Therefore, the line statement of the first line of the "Gentle" hexagram says, "Using it to cross great rivers, auspicious." "Pasture" means the place where one resides; taking the humble as one's place of residence, then all actions and speech are carried out in humility.

六二柔順中正，柔順則有能謙之質，又能使所謙得乎中正，合於至當不易之理矣，故能以謙徳鳴世，得正而吉也，非其中心有得於至理者能若是乎？九三居下之上，剛而得正，上下賴之，其功大矣。處止之極而又得正，則止於理義道徳而不過焉，為有功勞而能謙也。書曰：汝惟不矜，天下莫與汝爭能；汝惟不伐，天下莫與汝爭功。功能之實自不可掩，則有終而吉也。

Six Two is gentle and compliant, and occupies the central and correct position. Being gentle and compliant gives it the quality of humility, and it can maintain the proper measure of humility in accordance with the middle and correct path, which is the most appropriate and unchangeable principle. Therefore, it is known for its virtue of humility and maintains correctness to gain good fortune. How could one achieve this without truly understanding the ultimate principles? Nine Three is located above the lower trigram, is yang and occupies the correct position, and relies upon by all the other yao above and below. It has great merit. It is at the extreme point of the mountain trigram (Geng) and occupies the correct position, thus it can stop at the level of righteousness and moral principles without excess. This is being meritorious yet remaining humble. The Book of Documents, Great Yu's Plan, says: As long as you do not boast about your abilities, no one will compete with you in ability; as long as you do not boast about your merits, no one will compete with you in merit. The actual merits and abilities are naturally evident, so it can have a lasting success and gain good fortune.

六四位近於五，君臣皆有順徳，贊相輔弼，其道大行，無不利矣。然上承六五柔中之君也，下乘九三則有功之大臣也。四居柔而得正，順體而能下，其心若不敢以自安者，為撝謙之象。撝者，施布之意，猶言曲盡其謙徳也。六五有柔中之徳而居尊位，在上能謙則為眾心所與。謙則尚義而不殖貨利，上下二陰順而從之，為不富而能以其鄰之象。艮止在下，有止而不服之象；又六五謙徳之君，不尚威武，亦或有恃其桀傲而不來庭者，則利用侵伐。如漢文寛厚，呉王不朝，賜以几杖，使當時有以處之，則七國之叛可預消矣。居尊能謙則人心所與，征伐尚利為之，而況於他事有不利乎？

The position of six four is close to six five, and both the ruler and minister possess gentle and compliant virtue, assisting from the side, thus the virtue of humility is greatly promoted, and there is no disadvantage. However, it is above six five, the gentle and moderate ruler, and below nine three, the virtuous minister who has made great contributions. Six four, being a yin in a yin position, is correct, located in the body of kūn, which is compliant, and is willing to submit to others. Its heart is like not feeling secure, which is the image of the line statement for six four in the hexagram of "Qian" (Humility), "Huī qiān" ("humility in action"). "Huī" means to spread or apply, meaning that the virtue of humility is carried out thoroughly. Six five has the virtue of gentle and moderate behavior in a high position, and being humble in a high position, it becomes the center of people's hearts. Being humble, it values righteousness and does not accumulate wealth, and the two yin lines below are compliant with it, forming the image of "bù fù yǐ qí lín" (not being rich and benefiting its neighbors). The body of gèn (mountain) is at the bottom, indicating a stop and unwillingness to obey; furthermore, six five is a ruler with the virtue of humility, not valuing military might, so perhaps some people will take advantage of their rebelliousness and not come to court. Thus, "lì yòng qīn fá" (it is advantageous to use military force). For example, Emperor Wen of Han was lenient, and King Wu of Wu did not come to court, but instead was given staff and walking sticks as a sign of leniency. If there had been a proper handling at that time, the rebellion of the seven states could have been prevented in advance. Being in a high position and being humble, the hearts of people are all directed towards him, and even military campaigns can be advantageous, let alone other matters, which can there be any disadvantage?

上六居柔之極，為順之至，能以謙徳有聞於人者也。以謙有聞，則所與者眾矣，亦有恃力而不可以徳化者，上六之志未得也，率其所與之眾而往正之則為利也。五，君也，利用侵伐則無逺近之間；上六則可以徵其邑國而已。坤有國邑之象，則上六為民社者也。征邑國，不得已而用師也，非其邑國而征之，則肆其侮奪而流於惡矣。自四以下皆所以輔五也，五則征伐自天子出，故利用侵伐；上雖屬五而處其上，亦有土之君也，徵其邑國則告於天子、請於方伯在其中矣。謙雖賢者之事，比於剛中之作用則有間焉，人之懐徳雖有之，而畏威則未也，故五上皆以征伐為言。

The Sixth at the Top is at the extreme of softness, being so compliant that it can be known by others through humility. Because of humility, it gains fame and attracts many followers. However, there are also those who rely on force rather than virtue, which is precisely where the Sixth at the Top fails to achieve its aspirations. Therefore, it leads its followers to attack and correct the situation, which is beneficial. The Fifth is the ruler, so 'using military force' is not limited to near or far; the Sixth at the Top can only attack its own territory and state. The Earth is symbolic of states and territories, indicating that the Sixth at the Top is in charge of a region and its people. Attacking one's own territory is only done when absolutely necessary; if attacking something that is not one's own territory, it would become an act of arbitrary aggression and wrongdoing. From the Fourth down, they are all assistants to the Fifth. When it comes to the Fifth, military action is initiated by the Son of Heaven, hence 'using military force' is mentioned. Although the Sixth at the Top is subordinate to the Fifth, it is above it and is also a local ruler with territory. When it attacks its own territory, it naturally includes the meaning of first reporting to the Son of Heaven and seeking approval from the regional leader. Humility is the matter of the virtuous, but it still falls short compared to the actions of those who are strong and centered. Although people remember his virtue, they have not yet reached the point of fearing his authority, so both the Fifth and the Sixth lines use 'military action' in their statements.

豫：利建侯行師。

The Hexagram Statement of 《Yu》 says: Harmonious joy and smooth movement, advantageous for establishing feudal lords and going to war.

豫，和樂也。以一卦之體言，九四以剛徳為上下所應而志得行，則人心和樂以應九四矣；以二卦之徳言，以坤遇震為順而動，上能順理而動，則人心和樂以應之矣，故卦名豫。事莫大於建侯與行師，非得人心之和不可以有為。建侯，即人心和樂以應之人而利建以為侯也；行師，則率其和樂以應之眾而往正人之罪也。如豫之順以動，則天地如之，天地亦順而應之矣，況於建侯行師不可以有為乎？天地惟其順理而動也，故日月之行有常度而不過，四時之運有常候而不忒；聖人惟其順理而動也，則刑罰不用而民自說服。豫之順理而動，天地此道，聖人亦此道，天下古今不可易之道也，其時義可謂大矣。

"Yu" means joy and harmony. In terms of the structure of one hexagram, the line nine in the fourth position, with its yang strength, is in harmony with all other lines above and below, allowing its will to be carried out, and thus people's hearts respond joyfully to it. In terms of the virtues of the upper and lower trigrams, the lower trigram is坤 (Earth) and the upper trigram is震 (Thunder), meaning following and then acting. When those above act in accordance with reason, people's hearts respond joyfully to them. Therefore, the hexagram is named "Yu." There is nothing greater in the world than establishing feudal lords or going to war. Without the harmony of people's hearts, there can be no accomplishment. "Jian Hou" means establishing as feudal lords those who are supported and loved by the people's joy. "Xing Shi" means leading those who joyfully respond to oneself to correct the faults of others. Just as "Yu" acts in accordance with reason, so too do heaven and earth. Heaven and earth would respond to it, let alone establishing feudal lords and going to war, how could there not be accomplishment? Heaven and earth act in accordance with reason, so the sun and moon move in constant measure without deviation, and the four seasons change in constant seasons without error. The sage acts in accordance with reason, so punishments are not needed and the people naturally submit. The "Yu" hexagram's acting in accordance with reason is the same as heaven and earth, and the same as the sage. This is the unchangeable principle of the world throughout the ages. Its timing and significance can be said to be great beyond measure.

雷出地而奮其聲，則氣和矣，故為豫之象。先王取其和之義而作樂以崇徳。樂之用，則斟酌飽滿，動盪血脈，流通精神，養其中和之徳而救其氣質之偏者也。孔子言成於樂，書所謂典樂教胄子者，亦崇徳之義也。殷，盛也，薦上帝配祖考，則用樂之盛也。

Thunder arises from beneath the earth and its sound is vigorous, thus harmonizing the yang energy, which is the image of the hexagram "Joyful Expectation." The ancient kings took the meaning of "harmony" and created music to promote virtue. The function of music is to regulate and balance the people's hearts, stimulate the blood circulation, invigorate the spirit, cultivate the virtue of harmony, and correct the deficiencies of temperament. Confucius said, "Achievement is accomplished through music." The "Shangshu · Shun Dian" records that the emperor ordered Kui to manage music and educate the noble youths, which also expresses the idea of "revering virtue." The "Image Commentary" refers to "Yin" as grandeur, and using music in sacrifices to the heavenly deities and ancestral worship is the flourishing use of music.

初六與九四為應，九四居六五之下而上下應之，得時主事者也。初六陰柔小人，資其勢焰以作威福，志得意滿，不勝其豫而自鳴，凶之道也。六二當豫之時，眾皆溺於豫，而已獨以中正自守，其節介如石之堅而不可易，所謂富貴不能淫、貧賤不能移、威武不能屈者，六二有之。事幾之隠而難知者，必安靜之君子能察之，而躁動者不能識也。二之節介如石，則自能精義入神，不俟終日而見凡事之幾微，得正而且吉也。

The first line (初六) corresponds with the fourth line (九四). The fourth line is below the fifth line (六五) and is in harmony with all the lines above and below it, indicating a person who is timely and in charge of affairs. The first line is ayin softness small person who takes advantage of the authority of the fourth line to act arrogantly and enjoy power, feeling satisfied and proud, which is a path leading to misfortune. The second line (六二) is at a time of ease and pleasure, when everyone is indulging in comfort, but it remains steadfast and upright, with integrity as firm as a stone that cannot be moved. This is exactly the character described by Mencius as "wealth and honor cannot corrupt me, poverty and low status cannot move me, and force and authority cannot make me yield." The second line possesses such qualities. The initial signs are subtle and hard to detect, and only a quiet and virtuous person can perceive them, while those who are restless and impulsive cannot see them. The integrity of the second line is as solid as a rock, allowing it to deeply study principles and understand profound truths, so it can discern subtle signs of things without waiting until the end of the day. It remains steadfast and thus attains good fortune.

六三不中不正，位近九四，仰視其富貴，以豫樂而取悔者也。三之悔，由其悔之遲，所以有悔也。陰柔之質，無見事之明，無決斷之才，沈溺於豫而不知速悔，所以至於有悔而不可追也。自古權臣之敗，凡奔走門下而不能早自引決者，安能自免？

Six in the Third is neither in the center nor in the correct position, and it is close to Nine in the Fourth. It looks up to Nine in the Fourth for wealth and prosperity, but its desire for comfort leads to regret. The regret of Six in the Third comes from its late realization, hence the regret. Its nature isyin softness (yīn róu), lacking clarity in understanding matters and the ability to make timely decisions. It becomes immersed in ease and pleasure without promptly seeking to change, thus falling into a situation where regret is inevitable and cannot be undone. Since ancient times, those who served fallen ministers and failed to withdraw in time have never been able to escape disaster.

九四由豫者，天下人心之豫由於四也。有能為之才，遇可為之時，而得以自盡其所為焉，大有得也。大臣至此，必有至誠惻怛之心以憂國憂民，則朋類君子合而聚之，樂為所用，則在已以人事君之道或可以少盡矣。四以陽居陰而誠或未至，故聖人以勿疑啟之。諸葛孔明開誠心，布公道，集眾賢，廣忠益，有類此爻。

Nine Four is the line statement of "Joyful Auspices." The harmony and happiness of the people throughout the world come from this line. It possesses the ability to accomplish tasks and encounters a favorable opportunity, thus being able to fully realize its ambitions and achieve great results. When a minister reaches this stage, he must surely have a sincere and earnest heart to worry about the country and the people. Then, like-minded gentlemen will gather together, willing to be used by him. On his part, fulfilling his duty to serve the sovereign with righteousness may be somewhat achieved. Since Nine Four is a yang line in a yin position, its sincerity may still be insufficient, so the sage uses the line statement "Do not doubt" to inspire it. Zhuge Liang, with his open and sincere attitude, gathered many virtuous men, widely accepted loyal advice, which is very similar to this line.

六五當豫之時，以陰居尊，沈溺於豫，乗九四之剛，眾心歸於四，五所處者危地也，故為貞疾之象。貞疾，腹心之疾也，以其得中，故雖有貞疾而恆不死，周赧漢獻似之。上六以陰柔處豫之極，是昏冥於豫，迷於沈溺而不知省悟，則禍基成矣。若能恍然而悟，翻然而改，以道義自樹而不安於冥豫之失，則無咎矣。上六處動之極，有能改過遷善之質，故聖人期之以有渝無咎而與其進焉。

Six in the Fifth is in a time of ease and pleasure, with a yin and flexible nature occupying a high position, indulging in comfort and security. It also dominates over Nine in the Fourth, which is yang and strong. The hearts of the people are inclined toward Nine in the Fourth, so Six in the Fifth is in a dangerous position. Therefore, the line statement says, "Devotion to illness." "Devotion to illness" refers to a disease in the heart and abdomen. Because it is in the center, although it has a serious illness, it does not die quickly. King Zhou of the Zhou dynasty and Emperor Xian of the Han dynasty are similar to this situation. Upper Six is in the extreme position of the hexagram of Joy and Precaution, being deeply immersed in comfort and pleasure, unaware of the need for reflection. The root of disaster is thus established. If one can suddenly awaken and decisively change, establishing oneself through righteousness rather than being content with the mistake of "meditative joy," there would be no fault. Upper Six is at the extreme of movement, possessing the potential for change and improvement. Therefore, the sage expects "there is a change without fault" and praises its progress.

隨：元亨利貞，無咎。

The Hexagram Statement of 《Following》 says: To follow and to go along with, is extremely smooth and unimpeded, advantageous to maintain the correct course, without error.

隨，相隨之義。初九以剛來下柔，陽唱而陰必和；以震遇兌，為動而說，說斯隨之，皆相從之義也。剛來下柔，又所以成其為動而說也。凡諸卦言剛柔之變，程傳謂自乾坤而來，易本義則變自他卦，此易中之法象，於義皆當自乾坤來者，其說覺長。

"Following" means mutual following. Initially, the line Nine is a yang line that resides beneath a yin line, with yang initiating and yin necessarily harmonizing with it. The lower trigram is Zhen (Thunder) and the upper trigram is Dui (Lake), indicating action that brings joy, and when joy is present, following occurs, which is the meaning of mutual following. A yang line residing beneath a yin line is precisely the cause of "movement and joy." In all hexagrams that discuss the transformation of yin and yang, Cheng Yi in his commentary "Yichuan's Commentary on the Changes" holds that they all originate from Qian and Kun, while Zhu Xi in his "The Original Meaning of the Zhou Changes" believes they come from other hexagrams. This is the method and image in the Book of Changes. In terms of meaning, they should all originate from Qian and Kun. Cheng's view seems more comprehensive.

彼此相從固可以致元亨，然利於正則所從可以無咎，所從不正則為茍合，雖可以致亨而過多矣。以相從致大亨貞而無咎，則天下隨之矣。貞者，堯舜禹湯文武周公相傳之正道，萬古不易之定理也。天下之人心不同而同於此理，故貞則天下隨之，如所謂一日克己復禮天下歸仁者，亦此義也。隨之義貞也，可謂大矣。時當作之。澤中有雷，雷動而澤隨也。嚮晦入宴息，取雷藏澤中動而靜、隨時休息之義也。

Although mutual following can lead to great success and smoothness, it is essential to follow the right path to avoid mistakes. If the one being followed is not upright, then the following becomes mere conformity, which although may lead to success, results in many errors. Following the right path leads to great success without mistakes, and thus all people will follow. "Zhen" refers to the righteous path passed down by Yao, Shun, Yu, Tang, King Wen, King Wu, and the Duke of Zhou, an unchanging principle throughout the ages. Although people's hearts differ, they all converge on this principle. Therefore, by upholding righteousness, the world will follow, as Confucius said, "If one day one overcomes oneself and restores propriety, the world will return to benevolence," meaning the same thing. The essence of the hexagram "Following" lies in the character "Zhen," which is of great significance. Note: In the "Commentary on the Judgment" where it says "the meaning of following the times is great," the character "time" should be read as "the." A thunder within a marsh, when the thunder moves, the marsh follows. The "Image Commentary" says "when it is dark, enter the hall and rest," referring to the thunder being hidden within the marsh, after moving, returning to stillness, and following the seasonal rest.

初九官有渝，官主守，渝變也。未隨則為士，已隨則為官，膺一事守一職之義也。士則隠居求志，官則行義達道，視士之所尚則變矣。然所隨之人不可不擇，必信義足以繫天下之望者而後隨之，如孔明不隨曹孫之輩而隨先主，則所隨得其正而可以獲吉矣。隨既得其人，而所以相交者必以公，出門交公之義也。從違可否必順天下之公理，忘一己之私情，則能以道義相與而可以大有為矣，故有功。所隨必擇其人，所交必慎其道，此隨之第一步也，不可以不謹。

The line statement of the initial line of the "Following" hexagram says, "The official has changed." "Official" refers to the position one is entrusted with, and "changed" means alteration. When one has not yet entered public service, he is a "scholar," but once he begins to follow someone, he becomes an "official," meaning he takes on a task and holds a position. A scholar may retreat in seclusion to preserve his integrity, but when he becomes an official, he must act with righteousness and promote his principles. Compared to the scholar's usual aspirations, this is a change. However, the person one follows must be chosen carefully; one must follow someone whose integrity and trustworthiness can uphold the expectations of the people. For example, Zhuge Kongming did not follow Cao Cao or Sun Quan but instead followed Liu Bei, thus following the right person and thereby achieving good fortune. Once the right person is chosen, the interactions must be based on public interest, which is the meaning of "going out to meet others and achieving success" in the line statement, where "meeting" refers to acting with impartiality. Whether one follows or opposes, whether something is permissible or not, must be based on the public reason of the world, forgetting one's own private feelings, in order to relate with righteousness and achieve great success, hence the phrase "achieving success." One must certainly choose the right person to follow and must carefully guard the correct path in interactions. This is the first step of "Following," which must not be taken lightly.

隨之時易於茍隨。六二近於初九之小子，為其所繫而與之隨，則失九五所當隨之丈夫矣，即近而忘逺、棄正而與邪也。書曰逺耆徳，比頑童，正此義也。邪正不能以兩隨，未有隨邪術而又能隨正道、說小人而又能說君子者也，故象曰係小子弗兼與也，其義深矣。

When people are in a situation of following others, they are most prone to act carelessly and follow the wrong path. The line Six in the Second is close to the line Nine at the Beginning, which is called the "young man," and is drawn into following it, thus losing the line Nine in the Fifth, which should be the one it follows. This is following the near while forgetting the distant, abandoning the correct while associating with the perverse. The Book of Documents says that one should distance oneself from the elderly and virtuous and draw near to the foolish and childish, which is exactly what this means. The perverse and the correct cannot both be followed at the same time; there has never been a case where one can follow the wrong path and the right path, please the petty and the noble at the same time. Therefore, the Image Commentary says, "Following the young man, not being able to follow both," which carries profound meaning.

六三位近九四之丈夫，為其所繫而隨之，則失於初九同體之小子。四居九五之下，當時之任者也，已既從之，則隨其所求而無不獲矣。然必利居貞，隨之必以正，求之必有道，內不失已，外不失人，則為正，不然則權門之鷹犬也。

Six in the Third is close to Nine in the Fourth, the 'husband,' and is drawn after it, thus losing connection with the initial Nine at the Beginning, the 'younger son,' which is part of the Zhen trigram. Nine in the Fourth, being below Nine in the Fifth, was the person bearing the heavy responsibility at that time. Since Six in the Third followed him, whatever it desired would be fulfilled. However, the line statement says 'advantageous to dwell in uprightness': following must be in accordance with the right path, seeking must be within the bounds of propriety. One must not lose one's own integrity internally and must not lose others' trust externally; only then is it considered upright. Otherwise, it becomes like a falcon or hound in the service of a powerful official.

九四位近九五而權已重，下應動體，則動而隨乎已也。位髙權重而民隨之，故求無不獲。然勢迫於君而得人心，則嫌疑易生，貞固守此，凶之道也。人臣處此，惟存其有孚在道之明可也。有孚在道所以為明者，惻惻然以盡補袞之誠，夔夔然以嚴事上之禮，勤勞盡瘁四直任之，而成功則歸於五，使人知恩威出於君而無與於己，則為明之至而可無咎矣。否則耽寵樂而忘禍機，昏昧之徒也。

The position of Nine in the Fourth is close to Nine in the Fifth and already holds great power. Below it is the dynamic nature of Zhen (Thunder), so people are quick to respond and follow. With high status and great power and the people following, there is nothing that cannot be obtained. However, when power approaches the ruler and is deeply loved by the people, suspicion is easily generated. To stubbornly maintain such a situation is the way to invite misfortune. As a minister in this position, one should only hold the mind described in the Line Statement, which is 'having sincerity in the path, and being clear.' This means sincerely and earnestly striving to correct the ruler's mistakes, respectfully and cautiously upholding the rites of serving the ruler, personally taking on all the hard work of Nine in the Fourth, and attributing the success to Nine in the Fifth, so that everyone knows that the authority and power come from the ruler and not from oneself. This is the highest level of clarity, thus avoiding mistakes. Otherwise, if one is greedy for favor and comfort and forgets the danger, then one is a foolish person.

九五孚于嘉，嘉，善也，謂六二之中正者也。九五六二皆以中正為應，則相隨者能以道矣。五以剛中正信二之柔中正，所謂大亨利貞而天下隨之者也，故吉。上六居隨之極，已能隨人之心，人則隨己之動，固結而不可解，為拘係之、又從而維之。周王惟其得人心之隨，至固結而不可解，則亨通於西山，而王業之成肇於此矣。

The line statement of the fifth line says, "Trust in the good." "Good" refers to the second line, which is a moderate and upright line. The fifth line and the second line both possess moderate and upright qualities and correspond with each other. Thus, they follow each other and align with the correct path. The fifth line, being strong, vigorous, moderate, and upright, trusts the second line's gentle and moderate and upright qualities. This is exactly what the hexagram statement refers to as great prosperity, favorable constancy, and the people following, hence it is auspicious. The sixth line at the top is at the extreme of the hexagram of Following. It is able to follow others, and others also follow it, resulting in a firm and unbreakable connection. Therefore, the line statement says, "It is bound and then follows with a rope." King Wen of the Zhou dynasty, because he gained the people's following, reached a point where it was as tightly bound as a knot, so he was able to perform sacrifices on the western mountain and communicate with the spirits, thus beginning the Zhou dynasty's royal endeavors.

隨上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。上六居隨之終，悅之極，人心悅己而已終隨人。文王以之，羑里之囚，拘繫從維，幾至不免，而終守天地之義，終不改其臣節，周之徳可謂至徳也。人心歸之，天命與之，三分天下有其二，是文王以隨之至徳而亨于西山也。象言上窮，文王遭時不臧而至拘繫，則亦窮矣，遭此窮阨而終不改節，非文王至徳不能也。

The Line Statement of the Sixth Line at the Top of the Hexagram of Following says, "He is bound, yet he follows, and the king uses this to offer sacrifices at the western mountain." The Image Commentary says, "He is bound, because he has reached the extreme of following." The Sixth Line at the Top is at the end of the Hexagram of Following, the extreme of joy. The people are pleased with themselves, yet ultimately they follow others. King Wen of the Zhou dynasty exemplifies this line: he was imprisoned in Youli, captured and bound, almost without hope of escape, yet he remained steadfast in upholding the great righteousness of the universe, never changing his conduct as a subject. The virtue of the Zhou dynasty may be called the highest virtue. The people turned to him, the Mandate of Heaven was bestowed upon him, and he gained two-thirds of the land. This is how King Wen, by virtue of the highest virtue of Following, offered sacrifices at the western mountain to communicate with the spirits. The Image Commentary says, "He has reached the extreme," meaning that King Wen encountered an unfavorable era, leading to his capture and binding, which was a desperate situation. Yet, despite this hardship, he never changed his conduct, which could not have been achieved without his highest virtue.

蠱：元亨，利涉大川。先甲三日，後甲三日。

The Hexagram Statement of the Gǔ hexagram says: To rectify accumulated disorders, it is extremely smooth and favorable for crossing a great river. Plan the beginning three days before the day of Jia, and examine the conclusion three days after the day of Jia.

蠱，壊亂之義。事之壊亂者不可不求以治之，故又為有事之義。為卦艮剛在上，巽柔在下，剛柔各止其所而不相交也；又為下卑巽則專於詭隨，上茍止則不能自強，交之不以道也。上下不交與交不以道，皆足以致壊亂矣。蠱之時則亂已極矣，亂極復治，循環之理，故元亨而天下有治之機矣。治一世之蠱者，不可蹈襲舊弊，當有非常之更張、宏逺之作用而涉險難以為之，故利涉大川，為往而有事於治蠱也。自古創業之君、開國之臣所以撥亂世而反之正者，必險阻艱難之備甞，規模施為之先定，皆涉川之義也。

The hexagram "Gǔ" means disorder and confusion. When things become disordered and confused, one cannot avoid taking measures to rectify them, hence it also implies "there is something to be done." In terms of the structure of the hexagram, the strong yang of Gèn is above, and the weak yin of Xùn is below; the strong and weak are each staying in their own positions without communication between them. Moreover, the inferior and weak below are overly submissive and accommodating, while the superior and lazy above are unable to strive forward, which is an improper interaction. The lack of communication between upper and lower, and improper interaction, are sufficient to cause disorder and confusion. By the time we reach the hexagram "Gǔ," the disorder has reached its peak; when disorder reaches its peak, it turns toward order, which is the principle of cyclical change. Therefore, the hexagram statement says "original prosperity," indicating that the world has an opportunity to return to order. To rectify accumulated evils of an era, one must not follow old evils but should make radical changes and take far-reaching measures, facing difficulties and dangers, hence it says "favorable to cross a great river," meaning to take action to rectify accumulated evils. Since anciently, those who founded dynasties and established states could restore order from chaos, they must have previously experienced hardships and difficulties, and had already planned their measures and scale. These are the meanings of "crossing the river."

甲，取始之義也。先甲者，原之於始也；後甲者，要之於終也。凡事之為，思慮審而至於三，則謹之至也。先甲三日、後甲三日，謂凡治蠱之道，必原始要終，熟思審處而致其慎也。書曰慎厥終，惟其始，終以不困；不惟厥終，終以困窮，此之謂也。天運至於蠱之時則向於治矣，人之治蠱要之以有終者，由慎之於始，則維持世運之道盡而合於天之行也，人謀之與天運未甞不相為流通者也。

"Jia" signifies the beginning. "Prior to Jia" means investigating the origin from the outset; "after Jia" means concluding matters from the end. When doing anything, considering it thoroughly three times indicates the utmost caution. "Prior to Jia by three days, after Jia by three days" means that in dealing with accumulated evils, one must investigate the beginning and conclude with care, repeatedly considering and handling matters with caution, ensuring thoroughness. The Book of Documents, "The Mandate of Cai Zhong," says that being cautious about the end requires starting from the beginning, thus ultimately avoiding difficulties; neglecting the end leads to hardship, which is precisely this meaning. When the heavenly movement reaches the hexagram "Gǔ," it turns toward governance; when people eliminate accumulated evils and conclude matters properly, it is due to being cautious from the beginning, thus fulfilling the principle of maintaining the world's order, aligning with the operation of heavenly movement. Human planning and heavenly movement have always been mutually connected.

山下有風，則風迴旋而物亂矣，故為蠱之象。未有風俗不壊而世亂者也，世之亂者由於風俗之壊也。振起其民而使皆趨於教典，所以善風俗也；育徳則自育其徳，又所以端風化之本也，未有己不正而能正人者也。

There is wind beneath the mountain, and the wind whirls around beneath the mountain, scattering all things into disorder, hence the image of the hexagram "Gǔ" (Guilt). There has never been a case where customs do not decay and yet the world remains in chaos; the chaos of the world arises precisely from the decay of customs. To invigorate the people and lead them to follow moral teachings and standards is to improve customs; "cultivating virtue" means first cultivating one's own virtue, which is also the fundamental way to correct the moral teachings. There has never been a case where one can correct others without first correcting oneself.

蠱者前人之失，故諸爻之治蠱者皆以父母為言。初六非有治蠱之才，但在事之初，蠱未深而為力易，故有賢子則能乾父所壊之事而考得無咎。父之過即子之過，子之功即父之功，見父子一體之義也。事之成敗存亡所繫，初六當蠱之時，勢已危矣，所損未多，賴有賢子而急治之，故終吉。象言意承考也，承如書所謂丕承哉之承，蓋善繼考之志、善述考之事也。考以失而致蠱，豈無悔悟之心與補愆之志哉？初六乾父之蠱，乃承其考之志而非以自為也，聖人以子之賢善歸於父，為訓之義大矣。

Accumulated evils are the faults left by predecessors, so the hexagram Gǔ (Guilt) discusses the rectification of accumulated evils in each line, using the term parents to express the idea. The line Initial Sixth does not possess the ability to rectify accumulated evils, but because it is at the beginning of matters, the evils have not yet become severe, and effort is still easy. Therefore, it says that with a virtuous son, one can rectify the affairs ruined by the father, and the father thus incurs no blame. The father's faults are the son's faults, and the son's merits are the father's merits, showing the principle that father and son are one. The success or failure and survival or destruction of matters are greatly connected, and the line Initial Sixth is at the time of accumulated evils, the situation is already dangerous, but the damage is still not great, relying entirely on the virtuous son to quickly rectify it, thus ultimately attaining good fortune. The Image Commentary says, "It continues the father's will." This "continue" is like the "承" in the Book of Documents, "Pī chéng zāi," meaning to skillfully inherit the father's aspirations and skillfully narrate the father's undertakings. The father incurs accumulated evils due to his faults, but does he not have a heart of repentance and a will to correct his mistakes? The line Initial Sixth rectifying the father's accumulated evils is precisely continuing the father's will, not acting on his own initiative. The sage attributes the virtue of the son to the father, indicating a significant intention in this moral teaching.

九二以陽剛得中，上應六五之陰柔而治其壊，為乾母之蠱。母既昏暗致蠱，子以剛陽之才乾之，宜委曲以成其幾而不失於正；若伸己之是、正彼之非，如此而貞，則陰暗之主必反見疑而蠱益深矣，狄仁傑之於武氏是也。始終以姑侄母子配食於廟以啟其心而濟其事。或曰：仁傑若用貞當何如？曰：婦人不可居天位也，嗣聖不可改為光宅也，唐之天下不可革為周也。先儒胡氏言當執武氏於唐宗廟前誅之，則貞之大者也。

Nine in the Second is a strong yang line in the center, which responds to the yin line in the Fifth and rectifies the disorder it has caused. This is called "Transforming the Mother's Corruption." When the mother is dark and has led to accumulated evils, the son, using his strong yang talent to rectify the situation, should gently and indirectly create a turning point without losing the path of righteousness. If he insists on asserting his own correctness and correcting the other's mistakes, then keeping to "Cheng" (constancy) would result in the dark ruler turning against him, and the accumulated evils would become even deeper. Di Renjie's approach to Wu Zetian was exactly like this. He consistently used the reasoning of whether a nephew or son should be enshrined in the ancestral temple to guide Wu Zetian's mind, thus achieving the restoration of the Tang dynasty. Someone asked: If Di Renjie had adhered to "Cheng," what should he have done? The answer is: A woman should not hold the position of emperor. The era name "Sisheng" of Zhongzong should not have been changed to "Guangzhi." The Tang dynasty's realm should not have become the Zhou dynasty's. The elder scholar Hu said that the correct "Cheng" would be to have the Wu clan executed in front of the Tang ancestral temple. That is the greatest form of "Cheng."

九三過剛不中而乾前人之蠱，或有過於作用而失其幾宜者，故小有悔；然剛正之才終可以有為而補其愆，故無大咎。六四以柔居柔，為過於柔，以此乾蠱，則逡巡畏縮，不自振拔，蹈其因襲之弊以重既往之失而已矣，故往則見吝。象言往未得也，言以寛裕治蠱則蠱不可得而治也。六五以柔中居尊，下應九二剛中之賢，二能承之以徳，承即意承考之承。五之志在得賢治蠱，二能以剛中之徳承其志而輔之以有為，則成功歸於五而有乾蠱之善譽矣。

Nine in the Third is overly strong and not in the center, yet it goes to correct the accumulated problems of previous generations. Perhaps its actions are too forceful and lose the proper measure, so there is a slight regret. However, with its upright talent, it can still accomplish something to make up for the mistake, so there is no major fault. Six in the Fourth, with a yao of yin in a yin position, is too weak. Using such a nature to correct accumulated problems will only lead to hesitation and retreat, unable to self-advocate, following the old ways and worsening past mistakes. Therefore, moving forward will result in regret. The Image Commentary says, "Going forward is not yet attained," meaning that using a slow and easy approach to correct accumulated problems will not be effective. Six in the Fifth, with a yin line in the center and in a high position, corresponds with Nine in the Second, the upright and strong virtuous minister. Nine in the Second can support it with virtue — this "support" is the same "support" as in the Image Commentary of Six at the Beginning, "intending to support the father." Six in the Fifth's intention is to obtain virtuous talents to correct accumulated problems. Nine in the Second can support its intention with the virtue of being strong and upright in the center, thus assisting it in achieving success. Therefore, the success is attributed to Six in the Fifth, and it is praised with the term "dry the蛊."

上九視一時人才之所為皆其所不屑也，故不事王侯而髙尚其事，所謂天子不得臣、諸侯不得友也。隠居以求其志，樂堯舜之道而囂囂自得者，乃其髙尚之事也。其清風髙節足以亷頑而立懦矣，故象曰不事王侯，志可則也。胷次悠然超乎萬物之上，而不義之富貴則視之如浮雲者，此其志也，豈不可以為法乎？

The uppermost line refers to those people of talent at that time whose actions were all looked down upon by him. Therefore, he did not serve princes or dukes, and held himself in high esteem. This is what is meant by the saying that the Son of Heaven could not make him a minister, and the feudal lords could not make him a friend. He withdrew from society in order to preserve his aspirations, and took pleasure in the way of Yao and Shun, content and at ease. This was his lofty endeavor. His noble demeanor and integrity were sufficient to make the greedy become clean and the timid become resolute. Therefore, the Image Commentary says, "Not serving princes or dukes, his aspirations are worthy of emulation." His mind was free and detached from all things, regarding unjust wealth and honor as passing clouds. This was his aspiration, is it not something that can be taken as a model?

臨，元亨利貞。至于八月有凶。

The Hexagram Statement of 临 says: Yang strength is below and grows to supervise and govern the Yin, thus achieving great success, but it is beneficial to hold to the right path. When it reaches the eighth month, when Yin energy becomes dominant, there will be danger.

臨，剛臨柔也。剛浸而長以消柔也。凡臨民者，必有以正乎民；臨事者，必有以處乎事。君子臨小人，使小人革心向善，否則去之，此臨之以道也。正邪不容並立，君子之道日長，則小人之道日消。臨有元亨之理，然臨之不以正，則涉於作惡而為血氣之私，非君子至公無我之道也。卦之以兌遇坤，為和悅而順於理，此天徳也；九二剛中而有六五之應，此王道也。以此臨小人而處之，則大亨而得其正矣。天道四時行，百物生，栽培傾覆，無有不亨通而得正者，故大亨以正為天之道也。

"Lin" means that a yang strong gentleman is in a high position, overseeing and governing the yin weak people. Yang energy gradually grows, and yin energy gradually declines. Those who govern the people must have a proper way to correct the people's morals; those who govern affairs must have a proper method to handle affairs. A gentleman overseeing the weak is to make the weak people reform themselves, turn from wrong to right. If they still refuse to change, they should be removed. This is called using the right way to oversee. Righteousness and wickedness cannot coexist. The way of the gentleman grows day by day, while the way of the petty person declines day by day. The hexagram "Lin" originally has the principle of great communication and smoothness. But if the overseeing is not done with the right way, it will lead to acting on impulse and personal emotions, which is not the way of a gentleman who is impartial and selfless. In terms of the hexagram structure, the lower trigram is Dui (Joy) and the upper trigram is Kun (Earth), which means being harmonious and following the right way, which is the virtue of heaven. Nine Two is a yang strong line in the middle position, and above it is Six Five which corresponds with it, which is the way of the ancient kings. Using such virtue to oversee and deal with the petty people can achieve great communication and maintain correctness. The operation of heaven, the change of the four seasons, and the growth of all things, whether to cultivate or to overturn, none of them is not both smooth and correct. Therefore, "great communication with correctness" is exactly the rule of heaven's operation.

臨，十二月之卦，君子之道方盛之時也。至于八月為遯卦，二陰方長，則小人盛而君子有凶矣。聖人言此，非特以示循環之理也，正欲君臣上下於方盛之時，即知不久而有凶將至矣。庶幾安不忘危，存不忘亡，憂勤惕厲之心無時而可少懈，則可以保其無凶矣。故彖言「至于八月有凶，消不久也」，則情見乎辭而凜乎其可畏，垂戒之意深逺矣。

The hexagram "Qin" (Approach) corresponds to the twelfth lunar month, a time when the way of the gentleman is flourishing and growing stronger. However, by the eighth lunar month, the hexagram changes to "Dun" (Retreat), with two yin lines increasing, leading to a situation where the petty people gain power and the gentleman faces misfortune. The sage wrote these words not only to explain the cyclical nature of the waxing and waning of yin and yang, but also to warn the ruler and the ministers that when the momentum is at its height, they should foresee that danger will soon follow. In this way, they can remain vigilant even in times of peace, and cautious even when they are secure, never relaxing their diligence and vigilance, thus ensuring they do not fall into misfortune. Therefore, the "Commentary on the Judgment" of the hexagram "Qin" states, "By the eighth month there is danger, for the decline is soon to come." The sage's anxieties and warnings are fully expressed in these words, which are deeply instructive and cause a sense of solemnity and fear when read. The intention behind these words is profound and instructive.

澤上有地，地臨於澤，上臨下之象也。君子臨民之道，教養兩端而已。澤之出於地者無窮，君子教民之心而思欲盡之於無窮焉；地之載乎物者無疆，君子容保民之心亦無疆。盡一世之民皆欲教之養之，使無一夫不得其所者，君子之心也。

The Great Image Commentary of the "Approach" hexagram takes the image of "earth over marsh." Earth resting on a marsh symbolizes the superior ruler overseeing the people. The method by which a gentleman governs the people is limited to "education" and "nourishment." A marsh arises from the earth and is inexhaustible; similarly, a gentleman's wish to educate the people is boundless. Earth supports all things and is vast without limit; likewise, a gentleman's heart to protect and preserve the people has no bounds. To ensure that all people receive education and nourishment, and that none are left homeless—this is the sincere intention of the gentleman.

初九陽剛得正，有其才矣；當臨之時，有其時矣。才與時合，視卦之群陰皆其所當臨之小人也，而初則咸臨之。咸之義至為精約，詳逺而略近，暱親而忽疏，皆非咸也。無逺近親疏，皆以公平之道臨之。書所謂無偏黨反側，而惟以蕩蕩平平正直為心；孔子謂周而不比；程子謂廓然而大公，物來而順應者，皆咸臨之義也。初九之臨下，不以逺近親踈二三其心，而志在於行正，正即王道也，故吉。

The initial line, "Nine at the Beginning," is a yang line occupying the correct position, indicating a person of ability. It also coincides with the time of the "Approach" hexagram, meaning it is in a favorable time. When ability and timing align, the yao statement says "sincere approach." The word "sincere" is very precise: being thorough with distant people, careless with nearby ones, partial to close ones, and neglectful of distant ones does not qualify as "sincere." Only when treating all people without regard to distance or closeness with fairness and impartiality can it be called "sincere." The "Book of Documents · Hong Fan" speaks of impartiality, no factionalism, and no inconsistency, focusing solely on a broad, upright, and unbiased heart. Confucius said "to be impartial without forming cliques," and Cheng Yi said "open and impartial, responding appropriately to things as they come." These all refer to the meaning of "sincere approach." The initial line oversees those below it, not being fickle due to distance or closeness, but devoted solely to promoting the right path, which is the way of the king. Therefore, the yao statement concludes it as a favorable outcome.

九二以剛中之徳而臨群陰，善莫善於剛中，故盡咸臨之道，與初九同。二應於五，奉君命以臨之者也，其勢尤便而處之尤易，故吉而無不利。所以咸臨吉而無不利者，以群陰之未順君命也。君也者，奉天以安民者也；臣也者，受君之命而奉以行之者也。小人所為惟有戕賊善類、民之害而已，於人君之命有未順也。九二上應六五，正名其未順命之罪而咸臨之，故吉而無不利也。

Nine in the Second, with its virtue of a strong yang in the center, governs the multitude of yin, and there is no virtue more virtuous than this. Therefore, it can thoroughly implement the principle of 'mutual attraction and governance' (咸临), just like the beginning nine (初九). Nine in the Second is in harmony with Six in the Fifth above, indicating that it is a minister carrying out the king's orders to supervise the petty people. The situation is particularly favorable, and the handling is particularly easy, so the line statement says it is吉利 without any adverse outcomes. The reason 'mutual attraction and governance' can be吉利 and beneficial everywhere is because those petty people are originally unwilling to obey the king's orders. The ruler is one who complies with heaven's will to pacify the people, while the minister is one who accepts the king's orders and carries them out thoroughly. The actions of the petty people are merely harming the virtuous and causing harm to the people, and they have always been unwilling to obey the king's commands. Nine in the Second, in harmony with Six in the Fifth, openly points out their disobedience and supervises them all, hence it is吉利 and beneficial everywhere.

六三居下之上，有臨民之責者也。陰不中正，又兌為口舌，說見於外，為內無所有，徒以巧言令色臨民者也。臨之而失其道如此，則何所利哉？臨之時，二陽盛長以消諸陰，三處二之上，則勢已迫而消已及矣，亦自知憂之者也。既憂之，則改過遷善，變為君子而無甘臨之失矣，何咎之有？

Six Three is located at the top of the lower trigram, and is the person responsible for governing the people. It uses a yao of yin but does not occupy the central position and is not in the correct place. Moreover, the Dui trigram symbolizes speech and words, and joy is only on the surface, while inside it is empty. It is purely relying on flattery and pretending to be friendly in order to govern the people. Supervising the people while losing the way to such an extent, how can there be any benefit? During the time of the Qilin hexagram, two yang yao are flourishing and retreating the yin, and Six Three is above Nine Two, the situation has already become pressing and the retreat is about to arrive. It itself also knows that it should be fearful. Since it understands fear, it will change its ways and become virtuous, transforming into a gentleman, no longer committing the mistake of 'sweet governance' which involves using sweet words to flatter. Then, how can there be any calamity?

六四柔而得正，下應初九剛而得正。剛柔相應而又各以正，則相臨者非以面貌而以誠心，懇惻切至而樂於相與也。君臣朋友之交，合吐忠赤而忘忌疑，皆此義也。如公孫述磬折以恭馬援而援斥之，光武岸幘簡易而樂為用，得至臨之義也，故無咎。六五知九二為可用之賢，委任之而行其道，是能以智臨下而得大君之所宜也。五以誠任二，二以道事五，上下交而徳業成矣，故吉。

Six four is a yin and flexible line occupying a proper position. Below it is the yang and strong line initial nine, which corresponds properly. The strong and the flexible respond to each other yet each maintains its proper position. Thus, the mutual supervision is not based on superficial courtesy, but on sincere and earnest feelings, which are deep and sincere and willing to associate. In the relationship between sovereign and minister, or between friends, being able to express genuine feelings and abandon suspicion is exactly the meaning of this. Just as Gong Sun Shu showed proper etiquette and bowed humbly to Ma Yuan, Ma Yuan instead abandoned him; while Han Guangwu wore his cap askew and treated people simply and casually, Ma Yuan was willing to serve him. This exactly fits the meaning of six four 'to approach' with sincerity, so the line statement says there is no fault. Six five knows that nine two is a capable and virtuous person who can be employed, and entrusts the affairs to him, allowing him to carry out his own plans. This is using wisdom to supervise subordinates, which is exactly the proper way of a great sovereign. Six five employs nine two with sincerity, and nine two serves six five with the right way. Thus, the superior and the inferior communicate and achieve virtue, so the line statement concludes it as auspicious.

上六居臨之終，以厚道臨民則可持之以有終，未有以薄道虐民而可以有終者也。上處坤之極，坤為地則至順極厚者也，故上為以厚道臨民，吉而無咎。未有厚以臨民而其志不欲得賢才以自輔者也。初九之剛正、九二之剛中，皆賢人之有益於民者也。四與初應，五與二應，而皆能行其道；上雖居不相應之地，而志未甞不欲資之以有為也，故象曰「志在內也」。位不相應不可言行，故但以志為言。聖人以上六之道惟欲厚民，故度其志在於得賢。

The sixth line at the top is located at the end of the "Governing by Nearness" hexagram. If one governs the people with sincerity and kindness, one can achieve a good beginning and a good ending. There has never been a case where someone used harshness to oppress the people and yet still achieved a good ending. The sixth line is at the top of the "Earth" hexagram, which represents the earth, the most gentle and the most substantial. Therefore, the sixth line is interpreted as governing the people with sincerity and kindness, which is auspicious and without fault. Anyone who governs the people with sincerity and kindness will certainly hope to find virtuous ministers to assist him. The strength of the first line and the strength in the middle of the second line are both virtuous people who benefit the people. The fourth line corresponds with the first line, and the fifth line corresponds with the second line, both of which can promote the way of the virtuous. Although the sixth line is not in a position of proper correspondence, it still desires to rely on others to accomplish something, so the "Small Image Commentary" says "the mind is within." Since the lines are not in correspondence, they cannot actually implement the way, so the commentary can only speak about his mind. The sage judges that the way of the sixth line is solely to treat the people with sincerity, thus deducing that his mind must be to seek virtuous ministers.

觀，盥而不薦，有孚顒若。

The Hexagram Statement of Guan says: Just as before the great sacrifice, when the hands have been freshly washed but the offerings have not yet been presented, there is a solemn and sincere atmosphere; those below, full of integrity, look up with reverence towards those above.

大觀在上，以徳化下，則觀之義也。以坤遇巽，為順而巽。九五以中正居上而四陰仰之，順而巽，中正以觀天下，則君師之道盡而徳與位稱，為大觀在上。觀天下之道，誠敬而已矣。大祭方承盥而不薦，禮文未舉之際，誠敬於斯為尤至也。以是誠敬之徳觀天下，則不言而信，不怒而威，有孚顒若，下觀而化，所謂篤恭而天下平也。

The great observation is established in the upper position, using virtue to influence the people below. This is the meaning of "Observation." The lower trigram is坤 (Kun, Earth) and the upper trigram is 巽 (Xun, Wind), which together represent flexibility and humility. The Nine in the Fifth (九五) holds the exalted position with the virtue of being in the center and upright. All four yin lines look up to it. Being both flexible and humble, it can display the principle of being in the center and upright throughout the world. Thus, the role of a sovereign and a model is fulfilled. Virtue matches the position, which is called "Great Observation in the Upper." How can one set an example for the world? It is simply through "sincerity" and "reverence." When a great sacrifice is just about to begin, the ritual washing has been performed, but the offerings have not yet been presented, and the elaborate ceremonies have not yet started. At this moment, the sincerity and reverence are most pure. By demonstrating such sincerity and reverence to the world, one can achieve persuasion without words, and awe without anger. The people below are full of trust and respectfully look up, and by simply observing the superior, they are naturally influenced. This is what the Doctrine of the Mean calls "sincere and respectful, and the world is at peace."

天之道，陰陽而已。陰陽不測則神道也。天惟神道以為觀，故四時不忒。聖人過化存神，上下與天地同流，民日遷善而不知為之者，則以神道設教而天下服矣。風行地上，鼓動萬物，觀之象也。先王觀風行地上之象，而省方設教以觀天下。四方土俗不同，人情亦異，而先王施教恆因之，故省方觀民以設教，則四方風動而教無不行矣。

The operation of Heaven is merely the movement of yin and yang energies. Since yin and yang change in unpredictable ways, they are called the "Divine Way." Heaven reveals this mysterious way to all things, so the four seasons never go wrong. When sages pass through a place, the people naturally are influenced. What they hold in their hearts is mysterious and hard to name. It is in harmony with Heaven above and Earth below, flowing naturally. The people become increasingly virtuous day by day, yet they do not know who causes this change. This is the way of the Useful God, establishing education and moral guidance, thus the world is united. The wind moves across the earth, stirring all things, which is the image of the "Observing" hexagram. The ancient kings observed the image of the wind moving across the earth, thus touring the four directions and establishing education to set an example for the world. The customs and manners of the four directions differ, and human feelings vary. The ancient kings always adapted their education to local conditions, so they traveled around, understood the people's conditions, and established education accordingly. Thus, the four directions would respond to the call, and the commands would be carried out without difficulty.

初六以陰處最下，去五逺甚，於其陽剛中正觀下之道無所見，則童子之所觀、愚闇之小人也。可使由之，不可使知，乃其常道；若君子志道而所見如此，可羞吝也。六二雖與五為應，然陰暗不能逺見於中正之道，彷佛其疑似之跡而無所得，為窺觀之象。女子者無非無儀，惟酒食是議，有閨門之修，無境外之志，能如此斯為正矣，而豈丈夫之道哉？

The first line, Six at the Beginning, has a yin line in the lowest position of the entire hexagram, far away from the Nine in the Fifth. It cannot see the yang strength and correctness of the Nine in the Fifth, which represents the principle of upholding the world. This is like the vision of a child or an ignorant commoner. Therefore, the line statement says "childlike observation." It is natural for the people to follow the principles without fully understanding them, but for a gentleman who is devoted to the Way, to have such limited insight is indeed regrettable. The second line, Six in the Second, although in correct response to the Nine in the Fifth, is dark and shallow, unable to clearly perceive the correct and central path. It can only vaguely catch a shadow that is not quite clear, thus giving the image of "peeking through a crack." A woman who does nothing beyond managing food and drink, with only domestic refinement and no ambitions beyond the household, may be considered proper for a woman, but this is not the path of a true gentleman.

六三與上九為應，故觀我生進退。我生，上九也。古人於學士多以生稱之，如文帝於賈誼、光武於鄧禹皆目之曰生。上九以陽剛居卦之上，無時事之責任，自三而稱之曰我生，我者親之之辭。上九進以禮、退以義者也；三居下之上，有民社之責者也。若觀上九以為進退，則天下有道以道殉身，天下無道以身殉道，而無以道殉人之失矣。惜乎六三不足以語此，楊素之於文中子，類此爻之義。

Six Three and Upper Nine are in a proper correspondence, so the line statement says, "Observing my life, advancing and retreating." Here, "my life" refers to Upper Nine. In ancient times, people often used the term "sheng" to address scholars, for example, Han Wen Di called Jia Yi, and Han Guangwu Di called Deng Yu, both referred to as "sheng." Upper Nine, with its yang strength at the top of the entire hexagram, does not bear the responsibility of actual government affairs. Six Three, from her own position, refers to Upper Nine as "my life," with the word "my" implying intimacy. Upper Nine is a person who advances according to propriety and retreats according to righteousness; Six Three, located above the lower trigram, is the one responsible for guarding the land and nurturing the people. If Six Three could use Upper Nine as a model to decide on advancing or retreating, then in times of order, she would promote the way through her official service, and in times of disorder, she would sacrifice herself for the way, never committing the mistake of compromising the way to conform to others. Unfortunately, Six Three's understanding does not reach this level—Yang Su's treatment of Wang Tong, the author of the Middle Way, is exactly analogous to the meaning of this line.

六四居陰得正，位近九五。九五以陽剛中正之徳，敷而為禮樂教化，光輝發越而四達者也。書所謂「王道平平，王道蕩蕩，王道正直」者是也。四覿其光而有所得，為觀國之光也。四之與五，可謂見而知之者矣。以其觀而得之之道為王賓，禮任使之乃為利也。四於五，以上下之分言之則為臣；以道徳為其所欽崇，則曰賓。古人於臣下多以賓稱之，詩曰「我有嘉賓」是也。象言尚賓，尚，髙尚之義，戒人臣不以承順奔走為恭敬，而當以禮義亷恥自樹立也。

Six four, with a yin line in a yin position, is in the correct place and is closely adjacent to nine five. Nine five, with its yang strength and upright virtue, spreads it out as rites and music education, radiating brilliance and reaching everywhere. The "Book of Documents · Hongfan" speaks of the way of the king being smooth, broad, and upright, which refers precisely to this situation. Six four sees this radiance and gains understanding, so the line statement says "observing the light of the state." Six four, regarding nine five, can be said to be someone who personally sees and understands. He uses the principles he has observed to serve as the king's guest, allowing the king to treat him with rites and employ him, which is beneficial. In terms of the relationship between upper and lower, six four is a minister to nine five; however, because nine five's virtue is revered and worshipped by six four, it is also called a guest. Ancient people often used the term "guest" for ministers. The "Book of Poetry · Xiao Ya · Lu Ming" says "I have distinguished guests," which is the same usage. The "Small Image Commentary" says "still a guest," where "still" means high, warning ministers not to regard constant flattery and running about as respect, but rather to maintain themselves in court with propriety, righteousness, integrity, and shame.

九五切比上九。上九以陽剛之徳而居無責任之地，是塵視金玉、銖視軒冕而為尊徳樂義之君子也。九五觀其徳而自成君子之徳，斯無咎矣。上九之徳足以膏澤斯民者也，五能觀之以自善其身，施於有政，達於天下而民俗善，可謂與人為善之君子矣。君仁莫不仁，君義莫不義，未有君徳隆盛而群黎百姓不徧為爾徳者也。象言觀我生而直言觀民者，見上下之一體而上行下必效也。五與三既以上九為我生，則上九但當言其生，文義可謂至明白矣。

Nine in the Fifth is adjacent to Nine at the Top. Nine at the Top, possessing the virtue of a yang force, is in a position not responsible for administrative duties. He regards gold and jade as dust and high office and wealth as trivial matters. He is a gentleman who reveres morality and delights in upholding propriety. Nine in the Fifth observes his virtue, thus cultivating his own virtue as a gentleman, and thus there is no error. The virtue of Nine at the Top is sufficient to benefit the people. Nine in the Fifth observes it and improves himself, then applies it to governance, making it prevail throughout the world, thus cultivating a refined and virtuous people. This can be called a gentlemanly ruler who practices goodness towards others. When a ruler practices benevolence, his subjects will not fail to practice benevolence. When a ruler practices righteousness, his subjects will not fail to practice righteousness. There has never been a case where the virtue of a ruler is abundant, yet the people are not universally blessed by it. The Small Image Commentary explains "Observing my life" and directly refers to observing the people, to show that ruler and people are fundamentally one. If the ruler and people are one, then whatever the ruler does, the people will follow. Since both Six in the Fifth and Six in the Third refer to Nine at the Top as "my life," then when we reach Nine at the Top itself, we can only say "Observing his life." The meaning is clear enough.

剛陽之才足以益世而無用世之責，巽性務入，聖人慮其退處既久而或至失身以求用，則所損多矣，故戒其反觀於己，必道合君子斯無咎也。君子者，用之則行，舍之則藏，安於義命而無慕外之心也。以六四之陰柔得以觀國之光，以六三之陰不中正而居下之上，則獨善其身如上九者志必不能平矣。嚴於克己而達諸大觀，不怨天不尤人，則志斯平矣，此觀其生之義也。聖人期上九造就之意逺矣哉！

The upper ninth line has the talent of a yang yang force, sufficient to benefit the world, yet does not bear the responsibility of governing. The nature of the wind trigram is inclined to seek entry, and the sage worries that after a long period of retirement, he might be willing to lower his standards in order to be employed, which would result in great loss. Therefore, he warns him to turn back and examine himself, ensuring that his actions conform to the way of the gentleman, thus avoiding mistakes. A gentleman is one who uses him and brings him into action, does not use him and keeps him hidden, content with righteousness and the mandate of heaven, without coveting external things. Observing that the sixth line four, which is so yin and soft, is able to 'observe the glory of the state,' and the sixth line three, which is neither correct nor proper, occupies the upper position of the lower trigram, one can imagine that the upper ninth line, who can only cultivate himself alone, must feel inner unrest. However, if he can strictly restrain himself and understand the great way of 'great observation,' not blaming heaven or blaming others, his mind will be at peace—this is precisely the meaning of 'observing his life.' The sage's expectation of the upper ninth line's self-achievement is indeed profound.

象言「觀其生，志未平」，謂爻辭戒以觀其生者，為其志未平也。平者，有定而居之安也。戒懼與志不平正相反：能戒懼則心存不放而志常平，不能戒懼則放逸傾倒、喪其志而不平矣。如遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，志平之意也。

The Small Image Commentary says, "Observing its origin, the will is not yet tranquil." This means that the Line Statement warns the Nine at the Top to reflect on himself because his mind is still not tranquil. "Tranquil" refers to having a fixed main purpose and being at ease in it. Vigilance and caution are exactly the opposite of an unsettled mind: when one is cautious, the mind remains restrained and does not give way, so the will is often stable; but when one is not cautious, one will give way and fall into disorder, losing one's original purpose and failing to find peace. Like what is said in the Wenyan of the Qian Hexagram, avoiding the world and retreating in seclusion without being troubled, not being troubled even if not recognized by others, acting when appropriate and stopping when appropriate, firm and unshakable — that is the meaning of a tranquil will.

孔子曰：「道之將行也歟，命也；道之將廢也歟，命也。公伯寮其如命何！」孟子曰：「行或使之，止或尼之，行止非人之所為。吾之不遇魯侯，天也，臧氏之子焉能使予不遇哉！」則志無不平矣。凡言志者多君子之類，小人不足言志也。上九之志，達可行於天下而後行之者也，聖人恐其動於外物而不能有終，故戒之。

Confucius said in the "Analects · Xianwen": When the Way is about to be promoted, it is the Mandate of Heaven; when the Way is about to be abandoned, it is also the Mandate of Heaven. How can Gong Boliao affect the Mandate of Heaven! Mencius said in the "Liáng Huiwang · Xia": What is able to be carried out is being pushed forward by something; what is prevented is being blocked by something. Whether the Way is carried out or blocked is not within human power. I did not see Lu Pinggong because it was the Mandate of Heaven. Zang Cang, that person, how could he prevent me from seeing him? If one can see it this way, the mind will have no grievances. Those who can be said to have "will" are mostly among the gentlemen; the petty people simply cannot have any will. The will of the top line (Shangjiu) is to wait until it is fully realized and can be promoted throughout the world before coming out to promote it. The sage worries that it may be moved by external things and not be able to persist, so he specially warns about it.

觀者，建極於上而足以表正乎下也。卦之九五以大徳而居尊位，為大觀在上。所謂大觀者，動皆順理，且潛隠而形跡之渾化，以大中至正之道而觀天下者也。觀天下猶書所謂表正萬邦、皇建其有極也，故卦名觀。盥，將祭而潔手也；薦，奉酒食以祭神也。盥而不薦，有穆穆之容而不假聲色，猶所謂篤恭修巳以敬，自治威儀而儼若淵黙者也。如此則人孰不誠心敬仰而歸其極乎？故曰「有孚顒若，下觀而化」也。

What is meant by "observation" is that those in high positions establish the highest standard, serving as a model for those below. The Nine in the Fifth of the Primary Hexagram occupies a lofty position with great virtue, which is called "Great Observation above." "Great Observation" refers to every action being in accordance with reason, without any ostentation, naturally harmonious, and demonstrating the great principle of correctness and uprightness to the world. By setting an example, one becomes the model for all under heaven, as the Book of Documents says, leading all states as a model, and the sovereign establishes the highest standard of correctness and uprightness. Therefore, this hexagram is named "Observation." "Guàn" refers to washing one's hands before worship; "jiàn" means offering wine and food to the gods. "Guàn而不jiàn" means having only a solemn appearance without relying on external displays, like what the Doctrine of the Mean says, being earnest and respectful, cultivating oneself with reverence, and maintaining one's dignity and solemnity. When one reaches this level, who would not sincerely admire and follow the standard he has set? Therefore, it is said "there is sincerity and solemnity," and the people below naturally become influenced by him.

天之神道，上天之載無聲無臭也，而四時之不忒。聖人以神道設教，則所過者化，所存者神，上下與天地同流矣，故天下服。言天與聖人皆有觀之道也。風行地上，風被於物，物隨風靡，有觀之象。先王觀風行地上之象，則歲時巡狩，省其方嶽，觀民俗之異宜而因以設教焉，亦猶風之及物而物從乎風也。卦之觀讀去聲，表率之義；爻之觀讀平聲，觀瞻之義。

The mysterious way of Heaven is as described in the "Great Ya" section of the "Book of Poetry," where Heaven's actions are without sound or smell, yet the four seasons proceed without error. The sage took this mysterious way as a model to establish education and moral guidance, so wherever he went, the people naturally became influenced. What they held in their hearts was also mysterious and unpredictable, harmonizing with Heaven and Earth in their flow, thus the whole world submitted to them. This indicates that Heaven and the sage both possess the way of setting an example for the world. The wind moves across the land, and all things are touched by it, bowing in accordance with the wind's direction. This is the image of the "Observing" hexagram. The ancient kings observed the image of the wind moving across the land, thus visiting the feudal lords at the proper time, inspecting the mountains and examining the customs and needs of different regions, and establishing education according to the situation, just as the wind touches all things, causing them to move with the wind. The name of the hexagram "Observing" is pronounced with a falling tone, meaning to set an example; the term "Observing" in the line statements is pronounced with a level tone, meaning to look up and observe.

九五為大觀在上，所謂神道設教者也，自四以下皆觀其道。初六居下去五最逺，又陰柔不能逺見，為童稚之觀，小人之道也。椎愚細民終身由之而不知聖人之大道，乃其常也，何咎之有？若君子則可羞吝矣，君子不待文王而興起者也，可以童觀乎？六二上應九五，為觀九五之道者也，陰柔居內而觀乎外，為窺觀之象。自內觀之而一於從，所謂必敬必戒、無違夫子者，妾婦之道也，女子守此以為正則利矣。丈夫者當有吞吐宇宙之胷懷，有達權通變之作用，效妾婦之窺觀而區區以從為道者，可丑之甚也。

Nine in the Fifth is "Great Observation at the Top," which refers to the person who establishes teachings and moral guidance as mentioned earlier, the Useful God. All the lines below the Sixth in the Fourth are looking up to observe his way. The First Six is at the very bottom, farthest from Nine in the Fifth, and is of a yin and soft nature, unable to see far, so it has the vision of a child, following the path of common people. It is natural for the dull-witted common people to follow the path all their lives without understanding the great way of sages, and it is not something to be blamed. However, if this is the case for a gentleman, it would be shameful. A gentleman is someone who can rise up on his own without waiting for King Wen to appear. How can he remain at the level of a child's understanding? The Second Six is in correspondence with Nine in the Fifth and should be observing the way of Nine in the Fifth. But it is yin and soft, residing in the Inner Trigram and looking outward, thus forming the image of "Stealthy Observation." Observing from within and blindly following is exactly what the woman in "Mencius: The Lower Part of滕 Wen Gong" describes as being necessarily respectful and cautious, not going against her husband's ways. A woman following this path is considered proper and brings benefit. However, a great man should have a胸怀 that can embrace the universe and actions that are flexible and adaptable. If he were to imitate the woman's stealthy observation and be overly concerned with obedience as a way of dealing with the world, it would be very shameful.

六三居下之上，柔得正而順之極，進退能順天下之正道者也，故能觀我生進退。我生猶言此生，此生者此身也。觀我此身作用之通塞，合則進，不合則退，三可謂審於出處之道者矣，故象言其未失道也。六四所觀之國光謂九五也。九五大觀在上，順而巽，中正以觀天下，以其道徳為一國之光也。四近於五，觀之以成其徳而可以輔世長民者也，故利用賓于王。

Six Three is located at the upper position of the lower trigram. It is yin and soft, yet resides in the correct position, being extremely gentle and compliant. It can move forward or retreat in accordance with the right path of the world, thus achieving 'Observing my life, advancing and retreating.' Here, 'my life' refers to 'this life,' which means oneself. By examining whether one's actions are unobstructed or blocked, one acts when in harmony with the Dao and withdraws when not, making Six Three a person who clearly understands the principles of entering and withdrawing. Therefore, the Small Image Commentary says that it has not lost the right path. The 'light of the country' observed by Six Four refers to Nine Five. Nine Five 'Great observation is above,' being gentle and humble, and displaying the world with the virtue of being in the center and upright. His moral character is the brilliance of the entire country. Six Four is close to Nine Five, observing it to cultivate its own virtue, thus being able to assist the times and care for the people. Therefore, the Line Statement says it is favorable to serve as the king's guest.

九五居尊位而臣民所賴以作則者也，宜自觀其所行者何如耳。必其陽剛中正足以表正天下而有君子之徳則無咎，否則播惡於下而違於奉天子民之道多矣。人君徳足以範世，則群黎百姓徧為爾徳而俗善矣。堯舜帥天下以仁而民從之，桀紂帥天下以暴而民從之，民徳之善否繫於君道之得失，故九五觀我生者，當觀於民焉。觀我生，自觀之也；觀其生，人觀之也。

The Nine in the Fifth occupies a position of honor, being the person relied upon by the people and used as a standard. He should examine his own actions thoroughly. He must be yang and upright, serving as a model for the world and possessing the virtue of a gentleman, in order to have no faults. Otherwise, he would spread evil to the people, and the places where he violates the mandate of heaven and fails to nurture the people would be numerous. When a ruler's virtue serves as a model for a generation, the people will generally receive his blessings and the customs will become refined. Yao and Shun ruled with benevolence, and the people followed their example in being benevolent; Jie and Zhou ruled with cruelty, and the people followed their example in being cruel. The morality of the people depends on the ruler's conduct, so when the Nine in the Fifth says 'observe my life,' he should look at the people. 'Observe my life' means self-examination, while 'observe their life' means others observing him.

上九以剛陽居一卦之上，是道徳足以師世範俗而無位者也。其清風髙節，人未甞不仰之以為儀刑也。必其有君子之徳，真可以繫天下之望者而後無咎焉；若過中失正而欺世盜名者，何足道哉！行道濟時，聖賢之心也；道不行而徒為國人之矜式，豈聖賢之志哉？如孔子浮海之嘆、孟子之不豫色，其志固不能平矣。聖人發此，正欲為君者尊用賢才，不可棄之不用而使人觀其生也。

The topmost line, being yang and strong, occupies the highest position in the entire hexagram. It represents a person of sufficient moral virtue to serve as a model for the world and a standard for customs, yet without an official position. His lofty integrity is something that people naturally admire and take as a model. Only those who truly possess the virtue of a gentleman and are indeed capable of bearing the expectations of the people can be free from fault. If one merely follows the path halfway, deviates from the right way, and deceives the world, it is not worth mentioning. To promote the great way and correct the times is the true intention of sages and virtuous men. If the way cannot be practiced, and one can only serve as a model for the people, is that the aspiration of a sage? Just like Confucius lamented, "I would take a raft and float upon the sea," and Mencius showed displeasure in the state of Qi, their hearts could never be at peace. The sage expresses this sentiment here to urge rulers to respect and employ virtuous talents, rather than discard them and let the people only admire their conduct from afar.

噬嗑，亨，利用獄。

The Hexagram Statement of the Hexagram Shìkè says: To bite through the obstruction in the mouth so that above and below are united, thus achieving smoothness; the virtue of this hexagram is most suitable for adjudicating criminal cases.

頥中有物曰噬嗑。為卦上下兩陽而中虛，頥口之象；九四一陽間於其中，必齧。頥中有物，但可以言間而已。卦名噬嗑者，物在頥中則不可以不噬，噬則必至於嗑。噬之以道則嗑，嗑則間去而亨通矣；噬不以道，或能強嗑之，亨則未也。

A mouth containing something, which is bitten through so that the upper and lower jaws close, is called "Shi He." Looking at the structure of the hexagram, there are two yang lines at the top and bottom with an empty space in the middle, just like a human mouth; the single yang line at the fourth position blocks the middle, which must be bitten through. Having something in the mouth can only be described as an obstruction. This hexagram is named "Shi He," meaning that when something is stuck in the mouth, it cannot help but bite, and once bitten, it necessarily closes. If the bite is in accordance with the right way, it will close properly, removing the obstruction and leading to smoothness. If the bite is not in accordance with the right way, it may still manage to close, but it cannot be said to lead to smoothness.

大抵外藩為中國害，小人為君子害，異端為正道害。凡人心之動於欲而為天理之本則累者，皆間也，皆頥中之物也，去之則亨通矣。噬嗑之義，於宇宙間事盡之矣。訟獄之事亦治化之間也，聽之得其當，至於無訟可聽而禮樂興，亦噬嗑而亨之義也。

In general, foreign invasions are a calamity to the Central Plains, small people are a calamity to the virtuous, and heretical doctrines are a calamity to the orthodox path; anything that moves the human heart with private desires and becomes a burden to the original principle of heavenly reason is called an obstruction, an alien object in the mouth, which must be removed to achieve success. The meaning of 'Shi He' (噬嗑) has already explained thoroughly all the affairs in the world. Litigation and legal cases are also an obstruction in the realm of political education; when judgments are appropriate, until there are no cases left to hear and rites and music flourish, it is also the meaning of biting through obstructions to achieve success.

卦之剛柔分，動而明，雷電合而章，柔得中而上行，皆聽獄之才徳也，故利用獄。有雷則有電，亦合之義也。明罰勅法，威明不可偏發也，固取雷電之義。然罰無不明則法無不正，民俗善而治化隆，亦噬嗑而亨之義也。

This hexagram clearly distinguishes between yang and yin lines, with the lower trigram Zhen (Thunder) representing movement and the upper trigram Li (Fire) representing brightness. Thunder and lightning combine to display brilliance. The yin line occupies the central position and ascends, which reflects the qualities and virtues needed for adjudicating legal cases. Therefore, the hexagram statement says it is favorable to apply punishment and resolve legal matters. Thunder inevitably accompanies lightning, embodying the concept of mutual complementarity. The "Great Image Commentary" mentions "clarifying punishment and enforcing law," which refers to the necessity of both authority and discernment. Although this is derived from the image of thunder and lightning, punishment is inherently clear, and legal standards will naturally be upright, leading to a refined people and flourishing governance. This is also the meaning of breaking through obstructions to achieve smoothness.

初上無位，為受刑之象；中四爻為用刑之象。初在卦始，罪薄過小，有所懲戒而得改焉，則小人之福也，故無咎。上居卦之終，有怙終之義，則惡極罪大而不可掩，故凶。初之陽剛得正，亦有善反之才；上則肆其剛惡而至於極矣。若以陰陽上下之義言之，初以陽居正而在下，為懐刑之良民；陽剛居卦之上者，則超然於法網之外而免於刑戮矣。不取此者，易之取義不一。小懲者可以大戒，惡極者必至殺身，於垂世立教之義為大耳。

The first line and the top line have no positions, representing the image of someone who has been punished; the middle four lines represent the image of the person administering the punishment. The first line is at the beginning of the hexagram, indicating a minor offense and a small mistake, which can be corrected with a slight punishment, which is actually a blessing for a petty person, so the line statement says there is no fault. The top line is at the end of the hexagram, implying stubbornness in wrongdoing and refusal to change until death, indicating extreme evil that cannot be concealed, so it is judged as凶 (a凶 outcome). The first line, with a yang line in the correct position, originally has the potential for self-reflection and repentance; however, the top line indulges in its stubbornness and evil, proceeding to the extreme. If we consider the perspective of yin and yang, the first line, with a yang line in the correct position at the lower part, represents a law-abiding citizen who fears the law; a yang line in the upper position of the entire hexagram indicates someone who is beyond the law and thus escapes punishment. However, this interpretation is not adopted here, because the Zhou Changes (I Ching) does not have only one meaning. A minor punishment can lead to a greater warning, and extreme evil inevitably leads to death. In terms of setting an example for future generations and establishing moral education, the latter meaning is more significant.

六二柔順中正，有治獄之才徳，故治人而人無不服，如噬膚之易。所治者乃健訟之剛惡，則不免於滅鼻焉。滅鼻之象，因噬膚以及之耳。二賢者也，但可無咎。若以聖人處之，則無情者不得盡其辭，不怒而民威於鈇鉞，其過化存神、潛消黙奪之用，豈特無咎而已哉！

Six in the Second is gentle and compliant, occupying the central and correct position, possessing the ability and virtue to adjudicate lawsuits. Therefore, when it governs people, none are不服 (unconvinced or不服服), as easily as biting into tender flesh. However, what it punishes are those stubborn and aggressive individuals who like to litigate. Thus, it inevitably leads to the image of 'cutting off the nose'—cutting off the noses of the offenders. This image of 'cutting off the nose' follows naturally from 'biting the flesh.' Six in the Second is indeed a virtuous person, but it can only achieve perfection without fault. If a sage were to handle such matters, he would make the unreasonable and cunning people unable to utter a word, without anger, and the people would be even more afraid than the axe and the knife. The effect would be that wherever he goes, people are influenced and transformed, their inner thoughts mysterious and profound, and evil intentions are subtly eliminated without being noticed. This is not merely without fault.

六三居下之上，有用刑之責者也。陰不中正而且動體，則動於輕躁，才徳不足以治人而人不服。臘肉乃難於噬者，遇毒則苦其難而不敢輕噬矣。故始小吝而終無咎者，以動體則易於更改，居陽應陽，卒能振拔而不以惡自終焉耳。

Six Three is located at the upper position of the lower trigram, and represents a person who bears the responsibility of punishment. It is a yin line that is neither central nor properly positioned, and being in the trigram of Zhen (Thunder), its actions tend to be hasty and impetuous. Its talents and virtues are insufficient to gain the people's trust, so the people do not follow. Originally, the preserved meat is something hard to bite, but when it reaches the poisonous part, one suffers from its hardness and does not dare to bite again. Therefore, the line statement says that at first there is some regret and hardship, but ultimately there is no fault, because being in a moving trigram makes it easy to change direction. Also, since it is a yin line occupying a yang position and corresponds to a yang line above, it ultimately can rise up and not be condemned for evil throughout life.

九四之所噬者初九也，故為噬乾胏之難。四明體，且以陽居陰而不過於剛，為得金矢之象，得剛直之義也，不為威屈，不為利誘也。聖人慮其以徼為智而過於察，以陽居陰則又疑於不正焉，故戒以艱難守正則吉也。不能以明覺為自然而涉於不正，則徳未光矣。

The nine in the fourth position is meant to bite the nine at the beginning, so there is the difficulty of biting through the tough flesh and bones. The nine in the fourth position is situated in the trigram of Fire, which represents clarity and brightness, yet it holds a yang line in a yin place without being overly strong, hence the image of 'obtaining a golden arrow,' symbolizing strength and uprightness—remaining unbowed by power and untempted by wealth and honor. The sage is concerned that he might mistake prying and investigation for wisdom, becoming overly meticulous and harsh. Also, because he holds a yang line in a yin place, people may suspect him of being improper. Therefore, he is warned that only by holding firm to the right path amidst difficulties can there be good fortune. If clarity does not arise naturally, but instead involves improper matters, then virtue cannot be said to be truly cultivated.

六五居尊位而有中徳，下有九四為剛陽之大臣輔之，以噬天下之間者也，為噬乾肉得黃金之象。黃則已徳合中，金則九四輔之以剛陽之義也。君道以剛中為貴，五雖得中而體本柔，且以陰居陽，疑於不正，以滋天下之間而危甚矣，故戒以守正而時存危厲之心。惟恐一念不謹或以貽四海之憂，一日不謹或以致千百年之患，如此則無咎矣。然以中徳離主知正可守，而防微杜漸之惟謹，亦其才徳可以勉而至，故曰「貞厲無咎，得當也」。

Six in the Fifth occupies a position of honor and possesses the virtue of being in the center. Below it is Nine in the Fourth, a yang official, who supports it. Together they break through the obstacles in the world, hence the image of biting through dried meat to obtain gold. "Yellow" refers to the virtue of Six in the Fifth conforming to the middle path, while "gold" refers to Nine in the Fourth supporting it with yang virtue. The way of a ruler is to achieve the middle through strength, and although Six in the Fifth achieves the middle, its nature is still soft. Moreover, as a yin line in a yang position, it raises suspicion of being improper, thus causing obstacles throughout the world. Its situation is very dangerous, so it is warned to maintain the right path and always remain cautious. It must fear that a single careless thought may bring trouble to the world, and that a single day of carelessness may lead to a hundred years of disaster. Only by being so careful can there be no fault. However, since it possesses the virtue of the center and is in the position of the bright fire, it knows the right path can be maintained and is especially cautious in preventing small problems. This ability and virtue are naturally attainable, so the Small Image Commentary says, "Maintaining the right path amidst danger brings no fault, because it is appropriate."

賁，亨，小利有攸往。

The Hexagram Statement of the Qian (Brightness) hexagram says: Adornment can make things smooth, but it only slightly benefits going forward, and is insufficient for great achievements.

坤之中爻交乾之中爻為離，成內卦之飾；乾之上爻交坤之上爻為艮，成外卦之飾。他卦固皆物相雜而為文，然內卦飾於內而文明，外卦飾於外而光輝，於賁之義尤切，故名賁。致飾者亦可以得亨，亨其所飾之事也；非實徳昭著，不可大有所為，小利有攸往而已。柔來文剛故亨，以剛為主而濟之以柔，則善用其剛矣；分剛上而文柔，則以柔為主，雖濟之以剛，終於退歉而已。此據卦之才徳而言也。

The middle line of the Kun hexagram and the middle line of the Qian hexagram are exchanged to form Li, which constitutes the inner trigram's ornamentation; the top line of the Qian hexagram and the top line of the Kun hexagram are exchanged to form Gen, which constitutes the outer trigram's ornamentation. Other hexagrams also arise from the mixture of different elements to produce ornamentation, but the Ban hexagram has its inner trigram ornamented internally, appearing civilized, and its outer trigram ornamented externally, appearing radiant. This is especially fitting with the meaning of "Ban," which refers to ornamentation, so it is named the Ban hexagram. Those who pursue ornamentation can also achieve success, because the matter they ornament will be successful. However, if there is no genuine virtue evident in the world, they cannot achieve great success, but only slight advantage in moving forward. When a flexible line comes to ornament a strong line, it results in success, which is using strength as the main element and employing flexibility to adjust, thus being skillful in using one's strength. When a strong line goes upward to ornament a flexible line, that is taking flexibility as the main element, although there is still strength to adjust, it is ultimately only a case of retreat and humility. All of this is based on the inherent qualities and virtues of the original hexagram.

剛柔交錯，天之垂象，自然之文也，觀之以察時變，凡厯象授時、裁成輔相皆其事也。文明以止，人文也。六十四卦三百八十四爻，此一言可以盡之，此如詩之思無邪、禮之毋不敬、書之允執厥中之類也。天文，天之道也；人文，人之道也。人道本於天道，而天道所以為人道也。

Heavenly hardness and earthly softness intermingle to form patterns, which are celestial phenomena revealed by Heaven, belonging to the natural elegance. Observing these can help understand the changes of the seasons. All matters such as calculating the calendar, announcing the proper time for farming, establishing the principles of Heaven and Earth, and assisting in the suitability of Heaven and Earth fall under this category. The elegance is bright and each holds its proper place, which refers to the elegance of human society. The sixty-four hexagrams and the 384 lines can all be summarized by this one sentence, just as the general principle of the "Book of Songs" is "thinking without deviation," the principle of the "Book of Rites" is "never disrespectful," and the principle of the "Book of Documents" is "gently hold to the middle way." Celestial phenomena represent the principles of Heaven, while human culture represents the principles of humanity. Human ways originate from the principles of Heaven, and the principles of Heaven are precisely meant to be realized through human ways.

天敘有典，勑我五典五敦哉；天秩有禮，自我五禮五庸哉；天命有徳，五服五彰哉；天討有罪，五刑五用哉。皆觀人文以化成天下之作用也。山下有火，物被而生輝，亦賁也；然不及逺，折獄之事非明徳逺照者不能，故但可以明庻政而已。

The Book of Documents, the Gao Yao谟 says: Heaven has established the principles of order, requiring us to carry out the five constant relations with sincerity and depth; Heaven has set the ranks and rituals, requiring us to practice the five levels of ceremony regularly; Heaven entrusts the mandate to the virtuous, rewarding them with the five grades of ceremonial dress; Heaven punishes the guilty, using the five kinds of punishments. These are all practical actions in observing human affairs to cultivate the world. A mountain with fire beneath it, where all things are illuminated by the fire and shine, is also a kind of ornamentation; however, the fire's light does not reach far, so matters of judging and sentencing are not something that can be done by those lacking virtue and deep insight. Therefore, the Great Image Commentary only says that it can be used to clarify the governance of daily affairs.

初九以陽剛得正而居下體，當賁之時，為賁其趾之象。賁其趾則能舍非道之車而安於徒步矣。伊尹耕於有莘之野而樂堯舜之道，非其義也，非其道也，祿之以天下弗顧也，繫馬千駟弗視也，此爻可以當之。六二賁其須，須，待也，待上之人能用其道而後興起以有為也。二有中正之道，當賁之時上無應與，能以文明中正之道賁其身而不求人知焉。初九有長往不反之志，二有相時而動之徳，用之則行，舍之則藏，二有之矣。

The initial line, 'Initial Nine,' is yang and strong, occupying the correct position in the lower trigram, which corresponds to the hexagram 'Brightening.' Therefore, it is said 'Brightening his toes'—a symbolic representation of adorning his feet. Adorning one's feet signifies the ability to abandon improper chariots and horses, and to be content with walking. I Yin worked in the fields of You Shen and joyfully upheld the ways of Yao and Shun. Anything that does not conform to righteousness or the Dao, even if the whole world's salary were offered, would not be looked at again, and even if four thousand horses were placed before him, he would not glance at them. This line is precisely appropriate. The line statement for the second line says 'Brightening his beard,' where 'beard' means waiting. It signifies waiting for the person above to adopt his plan before taking action. The second line possesses the virtue of being both central and upright, but during the time of 'Brightening,' there is no one above corresponding to it. Therefore, it can only use the civilized and upright way to adorn itself without seeking recognition. The initial nine has the determination to go once and never return, never leaving again; the second line, however, possesses the virtue of observing the right time before acting, and if he is used, he will act; if not, he will remain hidden. This is what the second line possesses.

九三陽剛得正，居下之上，上比六四居陰得正，各以陰陽之正相與為賁也。四居上之下，為六五所柄用，三與之賁，無求不得，無慾不遂，得其賁而至於濡如者也。當賁之時，君子以質直尚義為賁，賁之誠也；小人以色厲內荏為賁，賁之偽也。四雖居正而質陰柔，或不能終以道事君而至於徇俗遷就焉，三之守或不足而不為所變者鮮矣。聖人示以求守正道則吉而終莫之陵，其為戒之意深矣。

Nine Three possesses a yang strength and is in the correct position, located at the top of the lower trigram. It is adjacent above to Six Four, which holds a yin line in a yin position and is also in the correct place. These two lines mutually embellish each other through the proper balance of yin and yang. Six Four is in the lower position of the upper trigram and is entrusted with important responsibilities by Six Five. Nine Three and Six Four mutually embellish each other, thus whatever is sought is obtained and whatever is desired is achieved. The embellishment reaches a state of abundant refinement. When the hexagram Zhen comes into being, the gentleman uses simplicity and integrity, and upholds righteousness as embellishment, which is sincere embellishment. The petty person, however, uses an appearance of severity and inner timidity as embellishment, which is false embellishment. Although Six Four is in the correct position, its nature is yin and soft, perhaps it cannot always serve the sovereign along the correct path, thus it may conform to the prevailing customs. If Nine Three's conduct is slightly insufficient, those not led astray by it are few. The sage advises that as long as one remains steadfast on the correct path, it is auspicious, and ultimately no one can oppress him. The intention of this admonition is indeed profound.

六四與初九為正應，初九為草野之賢才，六四為當位之大臣。明揚俊民，佈列庶位，以人事君而盡大臣之職分，則四之責也。初九守正於下，疑四與九三相賁而不屑於自求，負道徳之髙而不為世用；四於此時祿位榮寵有餘，而大臣之功業則不足，故皤如而不得其賁焉。四之與初若白馬翰如，求之之急，不以為宼仇而以為婚媾之親，則人終不得以尤之矣；媢疾以惡之而使不能容，則視之如宼讎矣。人之有技若已有之，人之彥聖其心好之，此婚媾之心也。聖人於六四戒以宼讎而勉以婚媾，其垂戒之意逺矣哉！

Six four and initial nine are in a proper correspondence. Initial nine is a virtuous person in the grass roots, while six four is a minister in an official position. Publicly selecting outstanding talents and assigning them to various posts, using recommendations of virtuous people to serve the sovereign, fulfilling the duties of a minister, this is precisely the responsibility of six four. However, initial nine is below, upholding righteousness, suspecting that six four is mutually praising with nine three and embellishing themselves, and not willing to strive for advancement, holding lofty morality but not being used by the world. At this time, six four has abundant honor and position, but the achievements of a minister are greatly lacking, so the line statement says '皤如'—blank and unable to receive proper embellishment. Six four towards initial nine should act like a white horse galloping, urgently seeking him, not treating him as an enemy but as a marital relative, so others will not blame him. If instead, he envies the virtuous and dislikes him, making him have nowhere to go, then he is treating the virtuous as enemies. The Book of Documents, Qin Shi, says that if others have ability it is as if they had it themselves, and if others have outstanding virtue, one genuinely likes them, this is the heart of a marital relative. The sage warns six four with '寇雠' and encourages with '婚媾', the intention of this admonition is indeed profound.

六五居尊而位在上九之下，能以禮下上九者也。丘，髙阜，艮之象，上九所止之處也。古者束帛加璧以聘賢者，五以禮下上九，為賁于丘園束帛戔戔之象，戔戔，整齊之意。初九、九三、上九皆剛陽之賢才，當賁之時未有與五為應者，上九猶白賁，則五雖以禮下之而未能與之共天位、治天職也。此由五以陰居尊而質柔弱，又艮之徳為止，有茍止之心，安於小康而無大有為之志，故賢者未為所用，而在五為可吝矣。

Six in the Fifth holds a position of honor but is below Nine at the Top. It is able to show respect and lower itself to interact with Nine at the Top. "Qu" refers to a high mound of earth, which corresponds to the image of the Gen hexagram, the place where Nine at the Top resides. In ancient times, a bundle of silk and a jade plate were used to invite a virtuous person. Six in the Fifth shows respect and lowers itself to treat Nine at the Top with ceremony, hence the image of "Bian in the village, a bundle of silk and a jade plate" ("戋戋" means arranged neatly). Initial Nine, Nine in the Third, and Nine at the Top are all yang yang virtuous talents, but during the time of the Bian hexagram, none of them correspond with Six in the Fifth. Nine at the Top remains a simple white "Bian" without adornment, showing that although Six in the Fifth shows respect and lowers itself, it ultimately fails to share the heavenly position and govern the heavenly duties together with it. This is because Six in the Fifth, being yin and weak, occupies a position of honor and lacks strength. Moreover, the virtue of Gen hexagram is "to stop," implying a mindset of being content with small achievements and unwilling to strive for greater accomplishments. Thus, the virtuous person is not appointed, and this becomes a regrettable and shameful matter for Six in the Fifth.

然以求賢之心如此，則君子不患不至矣。杕杜之詩，聖人所以録之也。燕昭禮郭隗而樂毅應聘，晉睿宗躬詣顧榮、賀循，而溫嶠、卞壼輩皆樂為之用，卒能強小燕而保江東，則終吉之義也。上九以陽剛居賁之極，脫然於致飾之外，以真徳實行檢其身而不假於外求，能盡賁道者也，故為白賁，於立身之道可無愧矣，故無咎。象言其上得志，亦思見有恆之意也。

However, if the desire to seek out virtuous people reaches this level, there will be no difficulty in attracting the coming of the gentleman. The poem "Dali Du" from the "Shijing · Tang Feng" laments being isolated and unaided, with no one close at hand. The sage included it precisely for this reason. Yan Zhao Wang showed respect to Guo Wei, and thus Liu Yi came to apply for service; Emperor Sun of Jin personally visited Gu Ru and He Xun, and thus Wen Qiao and Bian Kun among others were willing to serve him. Eventually, the weak state of Yan became strong, and the temporarily secure Eastern Jiang was preserved — this is the meaning of "final good fortune." The upper ninth line, with a yang line at the top of the "Bian" hexagram, transcends all ornamentation, restraining itself with real virtue and solid conduct, without relying on external embellishment. This person can achieve the ultimate of the art of ornamentation, hence it is called "Bai Ben" (white ornamentation). In terms of self-cultivation, he has no guilt, thus there is no fault. The "Small Image Commentary" says that he holds a high position and his aspirations are fulfilled, which also contains the meaning of Confucius' desire to meet a person of consistent virtue.

賁之六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。六五以柔中之徳，當賁之時而居尊位，比於剛中則有間矣。賁之時，虛文多於實徳也，故卦言小利有攸往。上九以剛陽之才居卦之上而不在事任，艮為山為上，是賢者止於丘園之象也。六五切比其下而尊事之，有以束帛先禮而往見之義，為賁于丘園束帛戔戔之象。束帛，禮賢之物；戔戔，整齊之意，為賁之象也。五能如此，斯亦可矣。

The hexagram statement of the sixth line of the hexagram 6 says: Adorn the recluse in the garden, presenting bundles of ceremonial silk in an orderly manner. Though it seems stingy, it is ultimately auspicious. The small image commentary says: The sixth line is auspicious because of the joy. The sixth line, with its gentle and compliant virtue in the center, is in a position of honor during the time of the hexagram 6. Compared to the king with strong and vigorous virtue in the center, it is still one step behind. During the time of the hexagram 6, superficial adornment often exceeds genuine virtue, so the hexagram statement only says "small advantage in going forward." The upper ninth line, with its strong and vigorous talent at the top of the hexagram without holding an actual position, corresponds to the hexagram Gen (mountain), which signifies stopping. This is the image of the virtuous person retreating to the garden. The sixth line is closely below and honors and serves him, implying first presenting the bundle of silk as a token of respect, then visiting in person. Therefore, there is the image of "adorning the recluse in the garden, presenting bundles of silk in a meager manner." The bundle of silk is the item used to invite a virtuous person, and "戋戋" means neat and orderly, both contributing to the image of adornment. The sixth line being able to reach this level is considered acceptable.

然初九以剛得正，處卦之下，舍車而徒，所舍之車即五之車也。九三以明體剛正而不與已應，雖知尊禮上九而使其白賁，不以祿位爵秩飾其躬而為己所用，其亦五特致飾於禮文之末而誠意有未至歟？不與賢人君子共天位、治天職，而君人之道猶未足，則吝之道也。然尊賢好士之心雖不足，而於下賢之禮不敢廢，其去簡賢棄禮、訑訑自足而不足以有為者則逺矣。賢者或僅取其長，就之以行其志而成小康之事業，故終吉雲。

However, the Nine at the Beginning, with its yang strength, is upright and occupies the lowest position in the entire hexagram. It would rather walk barefoot than abandon its carriage; the carriage it gives up was precisely the one granted by the Six in the Fifth. The Nine in the Third, though situated in the body of the trigram Li (Fire), maintains its own integrity and does not respond to the Six in the Fifth. The Six in the Fifth, although understanding the proper respect for the Nine at the Top, ultimately leaves the Nine at the Top in a plain, unadorned state, without using rank and titles to embellish it and claim it for itself. Is this not precisely showing that the Six in the Fifth only goes through the formalities of ceremony and etiquette, but lacks genuine sincerity? To be unable to share the heavenly position with virtuous men and govern the heavenly duties together means that the way of a ruler is still incomplete, which is the meaning of 'limitation'. However, although the sincerity towards virtuous men and scholars is insufficient, the respect and ceremony towards them are not abandoned. Compared to those rulers who are disrespectful to talents, abandon ceremony, and appear self-satisfied, ultimately failing to achieve anything, this is already much better. Virtuous men may only be able to use a little of their strengths, and thus compromise to promote their own aspirations, achieving a measure of小康 (moderate prosperity), hence it is said 'eventually auspicious'.

終吉，言始雖未吉而終當吉，則辭固有斟酌矣。五中才之主，可以上可以下者也。光武之於嚴陵，忘勢敘交，至與同寢，然師保之位子陵不與而僅得白賁；鄧禹、馮異諸賢與相周旋，而卒成東京之治化，則終吉有喜之義也。

The phrase "zhong ji" (最终吉利) refers to the idea that although things may not be auspicious at the beginning, they should ultimately be favorable, showing that the language of the Zhou Changes (I Ching) is careful and measured. The line "liu wu" (Six in the Fifth) represents a ruler of moderate ability, someone who is neither fully virtuous nor entirely unworthy, and who can move either upward or downward. Emperor Guangwu of Han treated Yan Zileng with the closeness of common friends, forgetting the distinctions of ruler and subject, even sleeping in the same bed; yet Yan Zileng did not attain the high position of "shi bao" (master and teacher), and was left with a simple, unadorned status called "bai ben" (white jade). Instead, it was a group of virtuous ministers like Deng Yu and Feng Yi who worked with him, eventually leading to the prosperity of the Eastern Han dynasty—this is the meaning of "zhong ji" and "you xi" (there is joy).

剝，不利有攸往。

The Hexagram Statement of 《Bao》 says: When the yin energy erodes the yang energy, the gentleman should not take action.

剝，剝而去之也。眾陰剝一陽而去之，小人慾空人之國而亡之也。事至於此，君子儉徳避難，猶恐禍出不測而身不能以自保；有攸往則殺身無益，而國之危亡不可救矣，何利之有？以坤遇艮，順時而止，則觀其象而知所以處之矣。君子尚消息盈虛，則處剝之徳合於天道矣，故謂之天行。

"Peel" refers to the gradual removal of layers. Many yin lines are eroding the single remaining yang line and intend to eliminate it, just like small people who undermine another country until it falls. When things reach this point, the gentleman can only restrain his talents and virtues, avoid calamities, and fear that misfortune may come unexpectedly and endanger his life. If he still takes action, it would be in vain, and the country's downfall cannot be reversed, so there is no benefit to speak of. The lower trigram is坤 (Earth) and the upper trigram is艮 (Mountain), which signifies adapting to the situation and stopping. Understanding this hexagram shows how one should behave. The gentleman values the principle of the waxing and waning, the fullness and emptiness of yin and yang. The virtue practiced in the time of "Peel" conforms to the way of heaven, hence the Commentary on the Judgment calls it "Heaven's movement."

山附於地，有頹剝之象，然於下則厚矣。上能厚下，則所居安矣。保國之道，厚下而已矣；厚下之道無他焉，所欲與之聚之，所惡勿施爾也。卦體有床之象，床者身之所安，剝其床則身不能以自安矣。小人剝君子，使不能安其身，為剝床之義。

Mountains rely on the earth, showing an image of collapse and erosion, but for the earth below, it is actually thickening. Those in high positions can maintain stability by being generous to those below. The way to preserve the state is simply to be kind to the people; being kind to the people has no other way but to gather what the people desire and not impose what they detest. The hexagram shows the image of a bed, which is where the body rests. If the bed is damaged, the body cannot rest securely. Small people harm the virtuous, making it impossible for the virtuous to find stability. This is the meaning of "peeling the bed."

足處最下，人之所以行也。初六自下而剝之，為剝床以足之象。剝其足，則一步不可自行矣；為君子者一步不可自行，則一朝不能自安矣。貞者，扶持宇宙、奠安國家之正道，蔑之則上敗君徳，下賊民生，引用凶險，排擯中正，凡國之所恃以為國者舉毫末而掃除之，則蔑貞之義也。至是則國亡，而小人亦安能獨保其富貴哉？如朱晦庵、蔡西山、真徳秀、魏了翁諸賢，禁錮擯斥不少輕貸，宋之國勢不可為，而韓侂冑、賈似道之徒終不免於殺身焉。聖人以凶為小人之自禍，其垂訓之義至為明著，而萬世所當深戒也。

The foot is at the very bottom and is the part on which a person relies to walk. "Chu Liu" starts from the very bottom, so there is the image of "peeling the bed from the foot." If the foot is ruined, one cannot take even a single step; if a gentleman cannot take a single step, he cannot even remain safe for a single day. The term "Zhen" refers to the correct path of upholding heaven and earth and stabilizing the state. To "Mie Zhen" means to despise and destroy this correct path. This is to corrupt the virtue of the sovereign above and to harm the people below, to appoint dangerous individuals and to exclude upright and righteous men. All the things on which the state relies for its existence are completely eradicated. This is what "Mie Zhen" means. When the state reaches this point, it is destroyed. How can the villains alone preserve their wealth and honor? Just as the group of virtuous scholars such as Zhu Xi, Cai Yuanping, Zhen Dexiu, and Wei Lao翁 were imprisoned and excluded without any leniency, the situation of the Southern Song dynasty thus became uncontrollable, and the group of people like Han Tuozhu and Jia Sidao eventually could not escape their own deaths. The sage assigns the word "Xiong" (misfortune) to the villains, considering it as the misfortune they bring upon themselves. This clear warning and instruction is something that should be deeply remembered by all generations.

辨，床上下之際，取此象者亦有分辨限隔之義焉。雖當群陰剝陽之時，而有分辨限隔之不同焉：自二以下皆剝君子以蔑貞，三則不與其黨而反為君子之助焉。象言其未有與，則辨之義，而凶亦為小人之自禍也。六二未有與，則六三為剝之無咎矣。

"辨" refers to the part where the bed frame connects to the legs, and using this image also implies distinguishing boundaries and separating things from each other. Although all are in the situation of many yin forces stripping away yang, the boundaries between the lines differ: from line six two downwards, they all harm the gentleman and despise the right path, but line six three refuses to join that group, instead becoming a helper to the gentleman. The "Small Image Commentary" says about line six two "has no corresponding partner," which is exactly the meaning of "辨"; and the line statement judges it as凶, which also means that the small person brings their own misfortune. Since line six two has no corresponding partner, line six three becomes the only line without fault in the "Bao" hexagram.

三處群陰之中，上不與剝床以膚之六四，下不與蔑貞之初二，獨與上九之陽剛為應，去邪黨而從君子，卓然以獨善自立，而於處身之道為無咎矣。三可謂善擇所與矣，而不言吉者，剝之時群狡洶洶，國勢消索而難於措手之際也。上九為支將傾大廈之一木，而三則群梟中之孤鳳也，免於殺身之禍亦幸矣，而何吉之敢望乎？

The line six in the third is in the midst of many yin lines. It does not align with the six in the fourth, which is eager to 'strip the bed from the skin,' nor does it align with the initial six and the six in the second, which despise the correct path. It only corresponds with the yang line at the top. It leaves the group of villains and follows the gentleman, standing alone and cultivating itself, thus in terms of self-positioning, it has no fault. The line six in the third can be said to understand well how to choose the people it relies on. However, the line statement does not say 'auspicious,' because in the time of 'Breaking Apart,' the group of petty people are fierce and the state is in decline, making it a difficult time to act. The top nine is merely a single beam supporting a collapsing building, while the line six in the third is a single phoenix among a flock of evil birds. Being free from the danger of death is already a fortunate thing, how could one dare to hope for auspiciousness?

六四近於上九，上九為蹤跡孤危之君子，而六四則得時得志之小人也。剝床而及於人之肌膚，則為切近之災，而國勢至此亦決不可為矣。裴延齡、李林甫基李唐無窮之禍，而張九齡、陸贄輩知有退處貶竄而已，呶呶然痛哭叫號如陽城者欲何為哉？

Six in the Fourth is close to Nine at the Top, which is a gentleman in a perilous situation, while Six in the Fourth is a petty person who has favorable timing and circumstances. The decay has reached the skin, becoming an imminent disaster, and the state has reached a point from which there is no way to recover. Pei Yanning and Li Linfu planted endless calamities for the Li Tang dynasty, while people like Zhang Jiuling and Lu Zhi could only retreat from court and suffer demotion and exile. As for someone like Yang Cheng, who wailed and cried out repeatedly, could he possibly reverse the situation?

以五陰自相順次言之，為貫魚之象；以眾陰在下、一陽在上言之，為宮人承事夫主之象。五本率眾陰以剝一陽，而切近之災比之六四則尤甚焉者也。聖人憂之深而慮之逺，於是略其稔惡之罪而開其遷善之幾，即其本心之所甚欲者告之，謂小人剝君子求以利已而已，不知君子盡去則國不可保，而小人之禍亦不旋踵而至矣，則何利之有？

When the five yin lines are arranged in sequence, they form an image of a string of fish; when considering many yin lines below and a single yang line above, they form an image of a palace attendant serving the master. The line six in the fifth position was originally meant to lead the other yin lines to remove that single yang line, but the calamity it brings is more severe than that of the line six in the fourth. Therefore, the sage worries deeply and thinks far ahead, and thus temporarily sets aside their long-accumulated wrongdoing, opening a path for them to change and become virtuous. He advises them by appealing to what they desire most: small people harming the virtuous are merely seeking their own benefit, but they do not realize that once the virtuous are completely removed, the state will be lost, and the small people will soon face their own calamity. At that point, what benefit will they have?

若能飭心改行，以憂國憂民為志而與君子同趨向，則為君子所與，如以宮人而受寵於夫主焉。如此則亂而復治，危而復安，國可長保，而凡效一旦之微勞者皆得與國咸休而無不利矣。聖人於群邪破其肆欲之深蔽，而歆以天理自然之利，其扶世立教之心至深切矣，故曰聖人之情見乎辭。

If one can rectify one's mind and behavior, and regard the concern for the country and people as one's aspiration, aligning with the path of the virtuous, he will be accepted by the virtuous, just as a palace attendant gains the favor of her master. In this way, a chaotic world can return to order, a perilous situation can return to stability, the country can be preserved for a long time, and all those who have contributed a little effort can share in the country's blessings and achieve success in all endeavors. The sages first remove the deep obscuration caused by the licentious desires of the wicked, then move them with the natural benefits of heavenly principles. Their sincere efforts to uphold the world's order and establish moral education are indeed profound. Therefore, the Great Treatise states that the intentions of the sages are all expressed in words.

剝之將盡，一陽獨存於上，且能復生，為碩果不食之象。至是則君子之危如一髮之引千鈞焉。此一碩果，天命之去留、人心之離合、世道之升降消長，又一機會也。亂極思治，眾心願載於君子，欲倚之以活生靈而拯將傾之國勢，則上九君子有得輿之象焉。群小人必欲剝極於上而盡去之，一陽居上覆庇於下，有廬之象，剝而去之，為自剝其廬焉。剝其廬則無所覆庇，而身亦不能自存矣。至是則小人之賊君子，不惟禍及人之國，亦自賊其身而已。象言民所載而終不可用，亦三年欲為東周之意也。

The yao has been stripped away, leaving only one yang line alone at the top, yet it still has the potential to regenerate, hence the image of "a large fruit left uneaten." At this point, the gentleman's situation is as dangerous as a single hair supporting a thousand jin of weight. This single fruit is connected to the retention or loss of heavenly mandate, the separation or unity of people's hearts, and the rise and fall of the world. It is also a turning point. When chaos reaches its peak, people begin to think of order, and all wish to support the gentleman, relying on him to save the people and stabilize the declining state. Therefore, the upper ninth line, representing this gentleman, has the image of "being carried on a cart" as people support him. However, the group of petty men will certainly strip away even this remaining yang line. This single yang line, situated at the top and covering the lower lines, is like a house. Removing it is like tearing down one's own house. Without a house, there is no shelter, and one cannot survive. At this point, the petty men harming the gentleman not only destroy others' states but are also destroying themselves. The "Small Image Commentary" says that the upper ninth line is supported by the people, yet the petty men are ultimately incapable. It also includes the meaning of what Confucius said: if someone would use me, within three years I could achieve success, and I would restore the Zhou way in the east.

復，亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。

The Hexagram Statement of 《Fu》 says: Yang energy returns and becomes smooth and unimpeded. Going out and coming in is not obstructed by others. When like-minded friends come, there is no mistake. The cycle of return and movement follows its own pattern. After seven lines, the Yang energy returns again, which is favorable for going forward.

復，陽復生於下也。本其固有，非自外至，特為陰所掩消而至此復見耳，故謂之復。天道之盈虛消息，人物之生化盛衰，凡人心肆惡之極而後天理復萌，皆此義也。天徳為主而義理用事，自有可亨之理。震之徳為動，坤之徳為順，以震遇坤，為動而以順行也。動而以順行則動以天矣，動以天則丕應徯志，民之說之猶解倒懸，而出入自無疾之者矣。

"Fu" refers to the re-emergence of yang energy at the lower level. It is inherently present, not coming from outside, but was obscured and worn down by yin energy until now it reappears, hence called "Fu." The fullness and emptiness, increase and decrease of the heavenly way, the generation and decline of human beings and all things, as well as the reawakening of heavenly principles after human desires have reached their extreme, all follow this principle. With the virtue of heaven as the main force and righteousness as the governing principle, there naturally arises a way to be harmonious and prosperous. The virtue of Zhen is "movement," and the virtue of Kun is "flexibility." When Zhen is below and Kun is above, movement follows flexibility. Movement guided by flexibility is movement in accordance with heavenly principles; movement in accordance with heavenly principles can gain universal response and fulfill the people's expectations. The people welcome it as if they were relieved from being upside down, and their coming and going are free from obstacles.

道義感招，凡懐明徳新民之學而欲樹尺寸以益世者，孰不氣求聲應而相與以有為乎？朋類之來，為從所當從而非私比，何咎之有？自姤卦一陰始生，消而蝕之，至此更七爻而復見，為反復其道七日來復，而聖人欣幸之情溢於辭外矣。

The principles of morality call to each other. All those who carry the study of cultivating the bright virtue and renewing the people, and wish to contribute something to the world, would naturally seek like-minded companions and respond in harmony, thus working together to achieve something. The arrival of like-minded friends is following those who should be followed, not secretly conspiring; how could there be any fault? Starting from the single yin line in the Hexagram of Encroachment, which gradually erodes the yang energy, and through the movement of seven lines, the yang energy reappears. This is called "reversing the path, and after seven days the yang returns." The joy and relief of the sage have already overflowed beyond words.

陽徳方亨而向於治，亦天運之循環耳。凡壊亂之極，君子無所用其道而至於不能自免者，乃元氣衰薄而未克有定耳，非天欲使之亂也。以純王之心，善純王之政，以新天下之耳目，一天下之心志，此其時也，故利有攸往。湯之纘舊服、武之政由舊，合此義矣。商周而下皆以弊易弊，茍且徇俗而不能復二帝三王之善政，昧於利有攸往之義也。

The virtue of the yang energy is just beginning to be prosperous and heading towards a well-governed world, but this is merely the natural cycle of heaven. Whenever things have deteriorated to the extreme, and the virtuous principles of the gentleman have nowhere to be implemented, leading even to the point where they cannot protect themselves, it is only because the original vital energy is weak and has not yet stabilized. It is not that heaven intentionally causes chaos throughout the world. By employing a pure heart of a sage and practicing a pure governance of a sage, to renew the ears and eyes of the people and unify the hearts and minds of all under heaven, this is exactly the right time, so the hexagram statement says it is favorable to go forward. King Tang of Shang inherited the old political teachings of the previous kings, and King Wu of Zhou followed the established regulations of the past, both conforming to this meaning. After the Shang and Zhou dynasties, each successive dynasty merely replaced one bad policy with another, merely following the customs of the time and failing to restore the good laws and virtuous governance of the two sage kings and three kings. This is not understanding the principle of 'favorable to go forward.'

生長收藏，無非天地之心，化工之妙無間可停息。大而一氣之運，小而一物之微，莫不皆然，特於藏諸用之終、顯諸仁之始為易見耳。惻隠、羞惡、辭讓、是非皆人之心，特於見孺子入井而怵惕者為易見耳。天人一理，更不分別。雷在地中亦有復之象，先王以至日閉闗，商旅不行，后不省方，以靜為主也。動而以靜為主，則動以天而動無不當矣，亦人心之復之義也。

Birth, growth, gathering, and concealment are all expressions of the heavens' will and the subtle workings of creation, never ceasing for a moment. Whether it is the great movement of qi or the subtle changes of a single object, they all follow this pattern. It is especially evident at the end of the gathering and concealment and the beginning of compassion. Compassion, shame, propriety, and discernment are inherent in the human heart, and they become especially apparent when one is startled upon seeing a child about to fall into a well. Heaven and humanity are fundamentally the same principle, with no distinction. Thunder hidden beneath the earth is symbolized by the Fu hexagram, so ancient kings closed the borders, halted commerce, and the sovereign did not travel on the winter solstice, emphasizing stillness. To act with stillness as the main principle is to move in accordance with the heavenly way. Movement that follows the heavenly way is never inappropriate, and this is precisely the meaning of the human heart returning to its original goodness.

初九一陽復生在卦之初，為不逺復之義。失之逺而始復之，則成其心之悔矣；未逺而復，可以不至於悔焉耳。庶無罪悔，文王所以同乎天；有過不貳，顏子所以幾於聖，故元吉。斯義也，以之修身，則自此而可全乎天徳；以之立政，則自此而可純於王道。人品不同略有四等：聖人無復者上也，不逺而復者次也，失之逺而後復之又其次也，流於惡而不復者民斯為下矣。人之稟賦不同，剛徳勝者多君子之類，柔徳勝者或流於憸邪而不自知矣。

The initial line, "Nine at the Beginning," represents a yang line at the beginning of the hexagram, which signifies the beginning of a new development. Therefore, it conveys the meaning of "not going far before returning." If one goes far before turning back, regret has already accumulated in the heart; but if one turns back before going far, regret can be avoided. Approaching a state where there is almost no guilt or regret, this is why King Wen was able to harmonize with the virtue of Heaven. When one makes a mistake but does not repeat it, this is why Yan Hui was close to the sage. Therefore, the line statement concludes as a great auspicious omen. This principle, when applied to self-cultivation, allows one to preserve the virtue bestowed by Heaven; when applied to governance, it enables the pure promotion of the Way of the King. Human beings differ in nature, and they can be roughly divided into four categories: the sage, who never needs to return, is the highest; the next is those who return before going far; then those who go far before returning; and finally those who remain entrenched in evil and refuse to turn back, which is the lowest category. Human nature varies; those with strong yang tendencies are mostly of the gentlemanly type, while those with strong yin tendencies may slip into wickedness without realizing it.

六二有柔順中正之徳，於復道固為休美矣，然言吉而不及於元，比於初九則有間矣。休復之吉，亦近於初九熏其徳而善焉者也，否則二之立身未可知也。孔子答子貢曰：居是邦也，事其大夫之賢者，友其士之仁者。亦此爻休復之義也。

Sixtwo possesses the virtues of flexibility, obedience, and uprightness, which already make it return to the right path and thus inherently good. However, the line statement only says 'auspicious' without mentioning 'primordial,' indicating it is still one level inferior to Nine at the Beginning. The auspiciousness of 'restoring the right path' also depends on its proximity to Nine at the Beginning and being influenced by its virtue; otherwise, it is uncertain whether Sixtwo can maintain its position properly. When Confucius answered Zigong's question about how to practice benevolence, he said: 'If you reside in a country, you should serve the virtuous ministers there and associate with the benevolent scholars.' This is precisely the meaning of this line 'restoring the right path.'

六三陰不中正，當復之時，上比六四則中行獨復者也，下近六二則休復下仁者也，三居其間，獨無激勸思善之心乎？蓋知或及之而仁不能守之，數有所失而數有所復。質本動體，動而為善，則復之時居多焉，去其不中正而卒歸於中正，則頻復也。此幾於從欲惟危而與愚不肖同歸矣，故厲；過而能改，終立於無過之地焉，故無咎。無咎者善補過也。

Six in the Third, though a yin line, is neither in the center nor in the correct position. It is located in the hexagram of "Returning," and above it is the "Six in the Fourth" which is "Returning Alone in the Middle," while below it is the "Six in the Second" which is "Restoring and Returning to Benevolence" and is close to the benevolent. The Six in the Third is sandwiched between these two, so how can it not be inspired to turn toward goodness? Although its intelligence can recognize virtue, it cannot maintain it, repeatedly losing and then regaining it. It is in the nature of a shaking trigram, so when it moves, it tends toward goodness, hence it often turns back. If it can remove its incorrect and improper nature and finally reach the middle and correct position, then it is called "Frequent Returning," meaning returning repeatedly. This is already very close to indulging in private desires, which is dangerous and unstable, and heading toward the path of the foolish and unworthy. Therefore, the line statement says there is danger. However, although there is a mistake, if it can correct it, it will eventually reach a state without fault, so it also says there will be no calamity. What is meant by "no blame" is the ability to skillfully correct one's own mistakes.

六四位未得中而言中行，得正可以求中矣。下應初九，以剛正而濟已之柔正，當復之時，志復於道，可無偏倚之失，四於中行為獨復矣。言獨復者，異於六三之頻復也。氣運初轉，陽徳尚微，撥亂世而反之正，非有陽剛之才不能也。四坤體純陰，守身從道則有之，而功業益世則未可必，故不言吉。上比六五，不言同復而言獨復，五君位，四臣職，不敢以類相比擬，嚴君臣之分也。

The yao position of six in the fourth is not in the center, yet the line statement says "acting in the middle," because it holds its position properly. By holding its position properly, it can further pursue the middle. It is in correspondence with the nine at the beginning below it, using the firm righteousness of the nine at the beginning to complete its own gentle righteousness. At the time of the hexagram "Returning," with the determination to return to the Dao, there is no deviation or error, so among all the yao, the six in the fourth is considered to be walking the middle path and returning alone. The reason it is said "returning alone" is to distinguish it from the "frequent return" of the six in the third. The turning of the vital energy is just beginning, and the virtue of the yang is still weak. To correct the disorder of the world and return to the right path, without the quality of yang strength, it is impossible. The six in the fourth belongs to the earth element and is entirely gentle and yielding. To maintain itself and follow the right path is possible, but to achieve accomplishments that benefit the world may not be possible, so the line statement does not say it is auspicious. It is closely adjacent to the six in the fifth above, yet it does not say "returning together" but instead says "returning alone," because the six in the fifth is the position of the sovereign, and the six in the fourth is the position of the minister. It does not dare to compare the sovereign and minister as the same, thus strictly observing the distinction between sovereign and minister.

六五以柔中居尊，當復之時，無陽剛之應相與以大有所為，故反之於中而自考焉，量其才徳而不敢過於施為，敦厚於復而可以無悔矣。漢文帝謙讓於禮樂，光武以柔道理天下，身求寡過，俗期小康，志成兩漢之事業而已；比於三代聖王以天徳達王道，富而教之，躋一世於仁義禮樂之盛而與天下同復於道者，則大相逺矣。

Six in the Fifth is gentle and compliant, occupying the central position in a high rank. During the time of the hexagram "Return," there are no yang masculine virtuous ministers corresponding and collaborating with it to achieve great accomplishments, so it can only return to the middle path to examine itself, measure its own talents and virtue, and refrain from excessive actions. By being sincere and steadfast, it can return to the right path and thus avoid regret. Emperor Wen of Han was always humble and yielding in the establishment of rites and music, while Emperor Guangwu of Han governed the world with a gentle approach, striving only to commit few mistakes and seeking a modest state of prosperity, aiming only to achieve the accomplishments of the Western and Eastern Han dynasties. Compared to the sage kings of the Xia, Shang, and Zhou dynasties, who embodied the virtue of Heaven and practiced the Way of Kings, providing for the people's well-being before educating them, and elevating the entire era to a flourishing state of benevolence, righteousness, rites, and music, bringing the whole world back to the right path, there is a vast difference.

上六迷復，所謂安其危而利其菑，樂其所以亡也。蓋陰暗無察理之智，柔懦無體道之仁，天徳滅息而至於盡矣。當復之極則復道已矣，蔽固之深而自省自新之念不復萌動矣，故凶。有災眚逮其身而無自全之理矣。以斯人而行師，則終有大敗，以其國君凶，所謂君不擇將，以其國與敵也。坤為眾，有師之象；此爻居上，有統眾之象。國之大事在戎，而尤不可以不慎焉。賈似道江上一敗，宋人航海而至於亡，聖人之戒明有驗矣。至于十年不克征，則貽國無窮之禍，終不可救矣。

The sixth line at the top, "Confusion and Reversion" — being lost and not knowing when to turn back, is exactly what the Great Treatise says, being secure in danger, treating calamity as convenience, and delighting in the path to destruction. It is dark and lacks the wisdom to understand things clearly, weak and lacking the virtue of upholding the great way. The virtue bestowed by heaven has been extinguished. Being at the end of the hexagram of Reversion, the path of return is cut off. Obscured and stubborn, the thought of self-reflection and renewal will never arise again, hence it is a凶 (misfortune). Calamity and disaster fall upon oneself, and there is no way to preserve oneself. If such a person were to lead an army in battle, he would certainly suffer a great defeat, and even his sovereign would face misfortune. This is what is meant by a ruler not choosing his generals, which is like giving the country to the enemy. The hexagram of Earth represents the multitude, and thus has the image of military campaigns; this line is at the top, and thus has the image of commanding the multitude. National affairs revolve around military matters, and especially, one must not be careless. When Jia Sidao suffered a defeat by the river Chiang, the Southern Song emperor and his ministers could only flee by sea, eventually leading to the downfall of the dynasty. The warning of the sage has clearly come to pass. As for the situation where ten years pass without going to war, this leaves the country with endless troubles, and ultimately, it cannot be saved.

無妄，元亨利貞，其匪正有眚，不利有攸往。

The Hexagram Statement of 《Wu Wang》 says: If sincere and without deceit, there will be great success, and it is advantageous to maintain the correct path. However, if one's actions are improper, calamity will follow, and it will not be advantageous to go forward.

真實之徳合於天道而無間斷，無妄之謂也。乾之初交於坤之初得震，為剛自外來而為主於內，則真實之徳在我矣。以震遇乾，為動而健，能不為私邪所間而要之以有終焉，所謂仁以為己任、死而後已者也。九五剛中而下有六二之應，以柔中正應剛中正，為應所當應而非私比。剛自外來而為主於內，則體無不具；動而健，剛中而應，則用無不當。兼體用，合內外，而極於盛，則無妄之義也。

True and sincere virtue conforms to the Way of Heaven and is unceasing, which is called "wuwang" (without false pretense). The first line of the Qian hexagram and the first line of the Kun hexagram exchange to form Zhen, meaning that yang strength enters from outside and becomes dominant within the inner trigram. Thus, true and sincere virtue resides within oneself. When Zhen is at the bottom and Qian at the top, it signifies action that is strong and vigorous, able to remain unbroken by private desires and wrong thoughts, persisting until the end. This is what Zengzi meant by taking the practice of benevolence as one's own responsibility, continuing until death. The nine in the fifth position, yang strength occupying the center, has below it the six in the second, which corresponds to it. The flexible and upright responds to the strong and upright, indicating appropriate response rather than private collusion. Yang strength entering from outside and becoming dominant within ensures the essence is complete; action that is strong and vigorous, occupying the center with proper response, ensures the function is appropriate. Both essence and function are complete, inner and outer are unified, reaching the peak of perfection. This is the meaning of "wuwang."

有此實徳，舉而措之，則何往而不大亨乎？然必利於正焉。正者，天命人心之則，時中至善之道，無妄之本體也。其或依稀於義理之彷佛，似是而實非者，為匪正，於無妄之徳相逺矣，故有眚而不利有攸往。人道必本於天道，而天道所以為人道也。大亨以正，天之道也；匪正則反乎天道，天不佑之，故不可以有行也。

With such genuine virtue, if it is put into practice in governance, how could one not achieve great success wherever one goes? However, it is essential to be beneficial in upholding the right path. The "right path" is the standard shared by heaven's mandate and human hearts, it is the ultimate good path that is always in harmony with the middle way, and it is precisely the essence of "no false movement." If one merely seems to approach righteousness but is not truly so, that is "not the right path," and it is far from the virtue of "no false movement," thus leading to calamities and making further progress difficult. Human ways must be based on heavenly ways, and heavenly ways are precisely those that are realized in human ways. Great success returning to the right path is the principle of heaven; if one is not right, it violates heavenly ways, and heaven does not support such actions, so one should not take any action.

天下雷行，天理時見，所謂鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，四時行，百物生，皆無妄之道也。先王法此，大其建明，對時育物，代天理物之責盡，而叅天地、贊化育，亦無妄之義也。初九陽剛得正，於無妄之徳體用具矣，以是而往，則合天而動者也，故吉。上則可以得君，下則可以得民，內則順乎親，外則信乎友，此象言得志之謂也。

Heavenly thunder moves beneath the heavens, and heavenly principles manifest in accordance with the time. This is what the Great Treatise says: using thunder to stir up all things, using wind and rain to nourish all things; the sun and moon rotate, cold and heat alternate, the four seasons change, and all things grow. These are all manifestations of the Way of "No Falsehood." The ancient kings modeled themselves after this, establishing their government and education on a grand scale, following the heavenly timing to nurture all things, fulfilling their duty to act as the heavenly mandate in governing all things, thus participating in and assisting the heavenly transformation. This is also the meaning of "No Falsehood." The line "Initial Nine" possesses a strong yang energy in the correct position, thus possessing both the virtue and the application of "No Falsehood." Acting upon this is to move in accordance with the heavenly way, so the line statement judges it as auspicious. Going upward, it can gain the trust of the sovereign; going downward, it can gain the support of the people. Internally, it can honor both parents; externally, it can gain the trust of friends. This is what the Small Image Commentary means by "achieving one's aspirations."

六二柔順中正，順適乎無妄之道者也。於耕之時而即求獲，於菑之時而即求畬，則有私意期望之心矣。不於耕之時而求獲，不耕穫也；不於菑之時而求畬，不菑畬也。為所當為而無計利之心，先難後獲，先事後得，正其義不謀其利，明其道不計其功，此仁者之作用也，故利有攸往，象言未富則至明白矣。

Six Two is gentle and proper, residing in the center and upholding correctness, thus being one who follows the way of "No False Movement." Expecting a harvest immediately after sowing, or expecting a well-tilled field right after clearing the land, involves the notion of personal desire. Not thinking about harvest while tilling, hence "not harvesting without tilling"; not thinking about a well-tilled field while clearing the land, hence "not tilling without cultivating." Doing one's proper duties without calculating personal gain, first enduring hardship and then reaping benefits, first acting and then considering results, upholding righteousness without seeking private advantage, explaining principles without considering effectiveness—this is the way of the benevolent. Therefore, the line statement says it is advantageous to move forward. The Small Image Commentary says "not yet rich," meaning this is clearly explained.

六三當無妄之時，失無妄之徳而有意外之災，為無妄之災。此如或繫之牛為行人所得，而邑人反被災害矣。三居下之上，有民社之責，為邑之象。六二有順徳，居三之下而上應九五，則牛繫於邑為行人所得之象。二以三不中正而應於五，賢人君子舍已之近而逺附於人，在三為失道者寡助，寡助之至親戚畔之，此其災也。象言行人得牛邑人災者，言行人既得牛則邑人不能無災，行人自有得牛之理，邑人自有失牛之理，此歸咎邑人失牛之由，而災為三所自取矣。

Six Three is in the position of 'No Falsehood' but loses the virtue of 'No Falsehood' and invites unexpected misfortune, hence it is called 'Misfortune of No Falsehood'. This is like someone who ties up a cow, but it is taken away by a passerby, and the local people are then investigated and implicated. Six Three is in the upper position of the lower trigram, bearing the responsibility of guarding the territory and nurturing the people, hence the image of 'city'. Six Two possesses the virtue of flexibility and propriety, being below Six Three and corresponding to Nine Five, thus forming the image of a cow tied in the city but being taken away by a passerby. Six Two turns to correspond with Nine Five because Six Three is not upright and proper; virtuous persons and gentlemen abandon those nearby and seek support from afar. In the case of Six Three, this is a failure of the way, leading to a lack of support, and when support is completely lacking, even relatives turn away, which is the misfortune. The 'Small Image Commentary' says that the passerby obtaining the cow is the misfortune of the city people, meaning that since the passerby has obtained the cow, the city people cannot avoid misfortune; the passerby has his own reason for obtaining the cow, and the city people have their own reason for losing the cow—this is attributing the responsibility to the city people's loss of the cow, showing that the misfortune is brought about by Six Three herself.

九四陽剛居不得正，可與為善而亦易於為惡者也。當無妄之時，心之所存、身之所行毫釐有差，則流於妄而不自知矣。上比九五，以乾剛之資而勉勵於中正之道，固其所能焉；下比六三，以陽不中正而茍同於陰不中正，亦為甚易也。聖人蓋慮之，故勉之以心之所存、身之所行可一於貞正之理而不易焉，如此則無咎矣。貞正之理我自有之，非由外鑠，反而求之即此而在，象言固有之，亦道不逺人、我欲仁斯仁至之意也。

Nine in the Fourth, with its yang strength but occupying an improper position, represents a person who can be guided toward goodness but is also easily led astray. In the time of 'No Falsehood,' even a slight deviation in thought or action leads to falsehood without the person realizing it. It is closely above Nine in the Fifth, which, with the strength of Qian (Heaven), should be able to approach the middle and correct path. Yet it is closely below Six in the Third, where the yang line, being neither central nor correct, easily conforms to the incorrectness of the yin line. The sage therefore encourages it to bring all its thoughts and actions back to the principle of uprightness and not change it, thus avoiding error. The principle of uprightness is inherent in oneself, not imposed from outside. By looking inward, it is found here. The 'Small Image Commentary' says 'inherent,' which is the same as the 'Doctrine of the Mean' saying that the way is not distant from people, and Confucius saying that if one desires benevolence, benevolence comes.

九五乾剛中正以居尊位，徳與位稱，道與時合，無妄之至也，此而有疾，為無妄之疾焉。九四以剛不中正，六三以柔不中正，一則列上之下，一則居下之上，肆其偏惡而妨政害治，皆九五之疾也，唐虞之驩兠、共工、三苗即其事也。但知人安民之道兼舉而至於盡，則何憂何痊而自消化矣，禹班師振旅、舜誕敷文徳而有苗格，勿藥有喜之驗也。

Nine in the Fifth, being in the position of honor, possesses the qualities of the Heaven Trigram, which is strong, vigorous, upright, and just. His virtue matches his position, and his principles align with the times. This represents the ultimate state of "no false movement." Yet even such a person may fall ill, and this illness is one that arises without cause. Nine in the Fourth, though strong, is neither centered nor upright, while Six in the Third, though weak, is also neither centered nor upright. One is close to the ruler, and the other is above the lower trigram. If their perverse actions are allowed to run unchecked, they will hinder governance and corrupt the way of ruling. These are the illnesses that Nine in the Fifth suffers from. The figures of Hun Dou, Gong Gong, and San Miao during the reigns of Yao and Yu were precisely such cases. If one can fully understand people and ensure the welfare of the people, then what need is there for worry or treatment? The illness will naturally disappear. The example of Yu returning from his campaign and舜 spreading cultural virtue, leading the San Miao to submit, is exactly the verification of the Line Statement that no medicine is needed and joy will naturally arise.

上九以陽不得位而居剛之極，下應六三以陰不中正而居動之極。當無妄之時，以剛而至於動之極，以動而至於剛之極，皆窮之道，而災其所自招也。君子度徳而進，量時而動，則機括在我，而進退施為有餘裕矣。

The upper ninth line is a yang line that is not in the proper position, and it is located at the peak of strength. Below it is the sixth three line, which is a yin line that is neither central nor upright and is at the peak of movement. When 'no false movement' occurs, because it is strong and has reached the end of movement, and because it is movement and has reached the end of strength, these are all paths leading to a dead end, and calamity is self-invoked. The virtuous person first assesses his own virtue before advancing, and first considers the situation before acting. In this way, the key to the situation is in his own hands, and his actions, whether advancing or retreating, will have room for ease and flexibility.

大畜，利貞，不家食吉，利涉大川。

The Hexagram Statement of the Great Accumulation says: There is great accumulation, favorable to holding to the correct path; the virtuous person does not remain idle at home working for himself but goes out to serve and receives his salary, which is auspicious, and it is favorable to crossing the great river and overcoming dangerous obstacles.

剛健篤實輝光，則有諸已矣，故為大畜。乾體剛健，艮體篤實；剛健則能力善而不屈於物欲，篤實則不輕外而要之以有終。實徳內蘊，光輝外著，美大聖神可馴致矣，故為大畜。上九以剛居上，其徳為止，止其所而不為勢位所動移，自處之道上而不下，有壁立萬仞之氣象，非有聖賢大正之徳不能也。

Strong and vigorous, sincere and solid, radiating brilliance, this signifies that one has genuinely gained something, hence it is called "Great Accumulation." The trigram Qian represents strength and vigor, while the trigram Gen represents sincerity and solidity. Strength and vigor enable one to strive toward goodness without yielding to desires, while sincerity and solidity prevent superficiality and allow steadfast perseverance. True virtue is nurtured internally and shines forth externally. The state of beauty, greatness, sainthood, and divinity described by Mencius can be gradually attained, hence it is called "Great Accumulation." The line Upper Nine, with a yang element at the top, embodies the virtue of "stability." Stability means remaining in one's proper position without being swayed by power or status. One's self-cultivation is upward-moving and never downward, possessing an imposing and unyielding quality, which is something only a person with the great and upright virtue of a sage or virtuous person can achieve.

六五居其下，是能以禮下君子者也，非君徳大正，亦安能知有賢徳而尚之乎？如孟子所言，則上九為不召之臣，六五為大有為之君而就之者也。書曰王訪於箕子，非箕子之賢不能致武王之訪，而武王非大正之元后，亦安能降禮於亡國之臣乎？漢光武、嚴子陵亦庶幾此道矣。

Six in the Fifth is below Nine at the Top, representing someone who can show respect and propriety towards the virtuous gentleman; if one does not possess great moral virtue and uprightness, how could one recognize the virtuous and honor them? As stated in the "Mencius · Gong Sun Chou Xia," Nine at the Top refers to a minister who cannot be summoned, while Six in the Fifth is a ruler who actively seeks advice and personally visits the wise. The "Book of Documents · Hong Fan" records that King Wu of Zhou personally visited Ji Zi; it was not Ji Zi's virtue that attracted King Wu's visit, but rather King Wu, as a great and upright sovereign, was willing to humble himself and pay respects to a former minister of a fallen state. The relationship between Emperor Guangwu of Han and Yan Zileng also follows a similar principle.

健為天下之大害，止之以徳而不以力。成湯十一征而無敵於天下，文武一怒而安天下之民，皆大正之徳也。大畜者必利於正，不正則邪謀小道而非大畜矣。明徳新民具體用之學，當以天下事為己任而不家食則吉。六五下於上九，亦有養賢之象。有大畜者必利於大有為，一才一徳則各有所就而已，以涉大川非所利也。六五下應九二之乾為應乎天，其徳為止，應天而安所止，則以義理用事而有保天下之氣象，自足以了一世之事務而成萬世之規模矣。

It is a great harm to the world to be overly strong and vigorous; one should use virtue to restrain it, not force. King Tang of Shang waged war eleven times and became invincible throughout the land; King Wen and King Wu of Zhou, with a single outburst of anger, pacified the people of the world. They relied on great and upright virtue. The term "Great Accumulation" (大畜) certainly must be beneficial to upholding the right path; if it is not upright, it becomes scheming and petty tactics, which cannot be called "Great Accumulation." To illuminate virtue and renew the people, possessing both the essence and application of learning, one should regard the affairs of the world as one's own responsibility and take up office to receive俸禄. Therefore, the hexagram statement says that it is auspicious not to idle at home and live off one's own labor. The line Six in the Fifth humbly submits to Nine at the Top, which also symbolizes the cultivation of virtuous talents. A person who possesses the virtue of "Great Accumulation" certainly benefits from great endeavors; if one only has a single skill or a partial virtue, then one can only achieve a little, which is not suitable for crossing great rivers. The line Six in the Fifth responds to Nine in the Second of the Qian trigram, which is to follow the heavenly way; its virtue is "to stop," following the heavenly way and resting at the proper place, thus being able to govern by righteousness and preserve the world, naturally sufficient to complete the affairs of an era and establish a model for all generations.

天在山中，有大畜之象。多識前言往行以畜其徳，君子所以大畜也。前言往行之理即吾心之理也，多識之所以畜吾心之徳也。多識而不畜徳，則所識者資口耳之陋而無實用矣，故非多識不足以畜徳，而多識者又不可以不畜徳也。先明諸心，知所往，然後力行以求至焉。格物致知、誠意正心修身，以為齊家治國平天下之本，聖學功用之全，即此一言盡之矣。

Heaven encompasses and hides within the mountain, symbolizing the hexagram "Great Accumulation." To accumulate one's virtue by remembering the good words and deeds of previous sages is the "Great Accumulation" of the gentleman. The principles contained in the good words and deeds of former generations are the same as the principles inherent in my own heart. To remember them abundantly is to cultivate the virtue within me. If one merely remembers without cultivating virtue, then what is remembered is only shallow and empty talk for showing off, with no real use. Therefore, one cannot cultivate virtue without remembering much, and those who remember much must not neglect cultivating virtue. First, understand clearly in the heart where one should go, then strive to act and achieve it. Investigating things, acquiring knowledge, sincerity of intent, rectifying the mind, and cultivating oneself are used as the foundation for governing the family, the state, and the world. The entire practice and effectiveness of the learning of the sages are fully expressed in this one sentence.

初九乾體得正，鋭於上進；六四在上以陰得位，為竊位之匹夫、妨賢病國者也。初之乾剛銳進，謂功業可立就者，則有厲矣；於是而能已焉，則伸縮運用機在我而動不窮，斯為利矣。不言不利往而言利己者，不利往則終不可往矣，利己者以己為利而未遽巳也。蓋乾剛非在下之物，大畜無終畜之理，尺蠖之屈以求伸也，龍蛇之蟄以存身也，初九之利己所以為不巳之地也。

The initial line, "Initial Nine," belongs to the trigram Qian (Heaven) and is in a proper position, showing a strong and determined upward movement. The line "Six in the Fourth" is above, with a yin line occupying its position, representing an ordinary person who occupies a high position, hindering capable individuals and causing misfortune for the state. The "Initial Nine" with the yang line of Qian is strong and vigorous, eager to advance, believing that achievements can be quickly realized, which is dangerous. If it stops at this point, then the key to movement and flexibility is in its own hands, allowing for endless action, which is beneficial. The line statement does not say "unfavorable to move" but rather "favorable to stay," because if it says "unfavorable to move," it implies that moving is ultimately not possible. Saying "favorable to stay" means that temporarily stopping is beneficial, not that it is a permanent cessation. One must understand that the yang of Qian is not something that willingly stays in a lower position. The concept of "Great Accumulation" does not mean to accumulate without acting. The inchworm bends its body to stretch out, and the dragon and snake hide to preserve themselves. The "favorable to stay" of the "Initial Nine" is precisely to leave room for future continuous action.

九二乾剛得中，才徳足以任天下之重者也。上應六五，當大畜之時，陰陽以非類而相畜。五陰柔茍止，不能任賢圖治以成逺大之事業；二有剛中之道不行於世，為輿說輹之象。輿，任重致逺之物，說其輹則不能行矣。二欲以天下事為己任而五不能用，則過在五矣，於二之中徳何尤焉？二當何如以處之？以身殉道，卷而懐之，有義有命斯可矣。

Nine in the Second, being strong and vigorous like the Trigram Qian (Heaven), occupies the central position and possesses both ability and virtue sufficient to shoulder the great responsibilities of the world. It is in correspondence with Six in the Fifth above, during the time of "Great Accumulation." Yin and Yang, not being of the same kind, mutually restrain each other. Six in the Fifth, being Yin and weak, hesitates and does not advance, unable to employ capable people or seek governance to achieve great undertakings. Nine in the Second, with his strong and moderate virtue, finds his way blocked in the world, hence the image of a cart losing the bindings on its axle. A cart is a tool for carrying heavy loads over long distances; without the bindings on the axle, it cannot move forward. Nine in the Second wishes to take the world's affairs as his responsibility, but Six in the Fifth does not employ him. Therefore, the fault lies with Six in the Fifth. What is there to blame Nine in the Second for, who holds the central virtue? How should Nine in the Second position himself? He should devote himself to the Way, roll up his talents, fulfill the moral duties of human conduct, and rest content with the Mandate of Heaven. That would be sufficient.

九三以乾剛居健之極，健極則鋭於進矣；上九以陽剛居畜之極，畜極則無所畜矣。又畜之時，以異類則相畜，而以同類則相從焉，故上九率之於前，九三隨之於後，志同道合，相與有為，為良馬逐之象焉。如九三者，不患其不能為也，患其恃才力之健、過於有為而謂天下無難為之事，如此則非義理用事而為害反不細矣，故戒其利於艱難守正而日閒輿衛焉。

Nine Three, being a strong and vigorous Yang line, is located at the peak of the strong and vigorous Heaven trigram. When strength reaches its peak, it becomes eager to advance. Upper Nine, being a strong Yang line at the peak of the trigram of Restraint, when restraint reaches its peak, there is nothing more to restrain. In the time of great accumulation, different things restrain each other, and similar things follow each other. Therefore, Upper Nine leads in front, and Nine Three follows behind, with shared aspirations and joint endeavors, hence the image of fine horses running together. A person like Nine Three is not worried about being unable to do things, but rather about relying on his own strength and ability, going too far, thinking that nothing in the world is difficult. In this way, he does not act according to principles, and the resulting harm is great. Therefore, the line statement warns him to remain steadfast in hardship and to practice chariot driving and defense every day.

艱難守正則常存不敢輕易之心，日閒輿衛則熟其足以有為之才。慎之於始，要之於終，相幾而動，行其所無事焉，則利有攸往矣。記曰：推而放諸東海而準，推而放諸西海而準，推而放諸南海而準，推而放諸北海而準。此爻利有攸往之義也。

In times of difficulty, maintaining integrity and staying vigilant against rashness will ensure constant caution. Daily practice in military preparedness will perfect one's skills to a high degree. Being cautious at the beginning and not relaxing at the end, acting when the timing is right, and proceeding as if nothing is being done—this is favorable for moving forward. The "Book of Rites · Rituals of Sacrifice" says: applying it to the East Sea is a standard, applying it to the West Sea is a standard, applying to the South Sea is a standard, and applying to the North Sea is a standard. This precisely reflects the meaning of this line "favorable for movement."

內卦為外卦所畜，主內卦乾體之剛健而言，為以不喜而畜其善也；主外卦艮體之篤實而言，為以善而畜不善也。義繫賓主，詞固各有攸歸矣：一則勉人為善，一則戒人為惡，易之不可以為典要者如此。六四所畜者初九也。初處最下，未動於惡，四以柔正即止之，為童牛之牿之象也。天下之事，圖之於微則為力易，待其著則難矣，古人所以制治於未亂、保邦於未危也。止於未惡，則無惡可止矣，故元吉。在人則心過未萌而戒懼之，亦此義也。

The inner trigram is restrained by the outer trigram. If we consider the inner trigram as Qian (Heaven), which represents strength and vigor, then the side being restrained is unwilling to be restrained, while the outer trigram, which represents firmness, completes its goodness through restraint. If we consider the outer trigram as Gen (Mountain), which represents solidity, then it is the goodness that restrains the ungood. This meaning involves both the active and passive sides, so the wording naturally belongs to each side: one encourages people to be good, and the other warns people against being evil. This is why the Zhou Changes cannot be regarded as rigid rules. The sixth line four restrains the first line nine. The first line nine is at the very bottom and has not yet acted wrongly. The sixth line four, being gentle and proper, restrains it, hence the image of putting a wooden yoke on a young calf. In the world, things are easy to handle when they are in their initial stages, but difficult once they become evident. Therefore, ancients always take action before disorder arises and seek preservation before danger occurs. Restraining before wrongdoing happens means there is no wrongdoing to restrain, hence the line statement concludes with great good fortune. Applied to people, it means being vigilant and cautious before wrongdoing even begins, which is the same principle.

豕之牙剛而為害者，豶之以敗其勢，則牙雖剛而不為害矣。九二之惡已著矣，六五以柔中居尊，治之得其要而有以潛消其惡焉，則豶豕之牙之象也。孟子曰：君子反經而已，經正則庻民興，庶民興斯無邪慝矣。先王止天下之惡，導之而生養遂，教之而倫理明，膏澤浸漬，民日遷善而不知為之者，皆此義也。消一分惡則長一分善，惡盡消則善之本體全矣，故吉。而象言有慶，見君道之所施者廣矣。

The tusks of a wild boar are hard and can injure people. If it is castrated to weaken its fierce nature, then although its tusks remain hard, they can no longer cause harm. The evil of the second line has already become evident, while the fifth line, being gentle and centered in a noble position, handles the matter properly and eliminates the evil without apparent effort, thus resembling the tusks of a castrated boar. The Book of Mencius, Part Lower, says: A gentleman only needs to return to the constant way. When the constant way is upright, the people will be inspired, and when the people are inspired, there will be no evil. The former kings restrained evil throughout the world by guiding the people to live in ease and prosperity, and by educating them to clarify the principles of human relationships. Grace and kindness gradually permeate, and the people gradually become virtuous without knowing who has led them to this. This is exactly the meaning. Removing a part of evil brings forth a part of goodness. When all evil is eliminated, the essence of goodness becomes complete, so it is judged as auspicious. The Small Image Commentary says, "There is a blessing," indicating the vast scope of the ruler's influence.

上九以陽徳艮體，當大畜之極，為大有所畜而盛徳止於至善者也。位一卦之上而下無所畜，則道可大行而無所阻礙矣。天衢，天之路也。何天之衢，訝其得志有為之詞，而亨可知，伊、傅、周、召之際遇可以當之矣。

The Upper Ninth line is positioned at the top of the mountain (Geng) trigram, embodying the virtue of a strong and noble yang force. It represents the peak of the Great Accumulation, symbolizing the accumulation of the most extensive and profound virtue, reaching the highest level of goodness. Being at the top of the entire hexagram, with nothing below to accumulate, the great way can be widely practiced without obstruction. "Heaven's Avenue" refers to the great path connecting to heaven. The line statement asks "What is the heavenly avenue?" expressing admiration for the attainment of great success and significant achievements. Success and smoothness are naturally expected. The relationship between virtuous ministers and wise rulers, such as I Yin, Fu Yue, the Duke of Zhou, and Zhao Gong, is precisely what this represents.

頥，貞吉，觀頥，自求口實。

The Hexagram Statement of 《Yi》 says: The way of nurturing follows the principle of uprightness to be auspicious; one must also consider whom they are nurturing, and how they themselves seek sustenance and cultivate their own character.

卦體上下二陽，內含四陰，為外實內虛；震動艮止，為下動上止，皆頥之象，養之義也。養道得正，則體無不具，用無不行，故吉。觀頥，觀其所養，所養必以王道，則所養為得正矣；自求口實，觀其自養，自養必以天徳，則自養為得正矣。如分人以財、教人以善、為天下得人，皆所養之道；自小徳之謹至大徳不踰閒，皆為自養也。

Looking at the structure of the hexagram, there is one yang line above and one yang line below, surrounding four yin lines in the middle. This represents an outer part that is full and an inner part that is empty. The lower trigram Zhen signifies movement, while the upper trigram Gen signifies stillness, indicating that the lower part moves while the upper part remains still. These are images of the mouth, which refers to the concept of 'nourishment.' When the way of nourishment is correct, the essence is complete and the function is fully realized, hence the hexagram statement concludes as favorable. 'Observing Nourishment' refers to examining what one nourishes; if what is nourished follows the Way of the King, then the nourishment is proper. 'Seeking one's own sustenance' refers to how one nourishes oneself; if one nourishes oneself according to the virtue bestowed by Heaven, then self-nourishment is proper. For instance, distributing wealth, teaching goodness, and selecting talents for the world all fall under the category of 'nourishment.' From careful adherence to minor details to not exceeding boundaries in great virtue, these belong to the category of self-nourishment.

以大學之序言之，自養為格物致知、誠意正心修身，而所養則齊家治國平天下之謂也。內聖外王之學，觀頥自求口實盡之矣。天地養萬物，養道也；聖人在天子之位，尊賢使能，俊傑在位，膏澤下及於民，亦養道也。盡養之道者，天地聖人也。天地無心而成化，聖人有心而無為，養之時其道大矣哉！山下有雷，動而各止其所，養之義也。君子慎言語則不妄發，節飲食則不貪慾，亦存心養性之一端也。

According to the order of the Great Learning, "self-cultivation" refers to investigating things, acquiring knowledge, sincerity of intent, rectifying the mind, and cultivating oneself, while "cultivating others" refers to governing the family, managing the state, and bringing peace to the world. The study of inner sagehood and outer kingship is fully expressed in these two sentences: "Observing the颐 (Nourishing), one seeks one's own sustenance." The nourishing of all things by heaven and earth is the way of nourishing; a sage, holding the position of a ruler, honors the virtuous and employs the capable, placing outstanding talents in their proper positions, and extends his grace downward to the people, which is also the way of nourishing. Only heaven and earth and sages can fully realize the way of nourishing. Heaven and earth have no deliberate intent, yet all things naturally flourish; a sage has intent but does not act recklessly. The meaning of the hexagram颐 is truly profound. A mountain with thunder beneath it, all things begin to stir yet each remains in its proper place, which is the meaning of nourishing. A gentleman speaks cautiously and does not speak recklessly, and eats with moderation without indulging in excessive desires, which is also one aspect of cultivating the mind and nature.

初九陽剛得正，修善之君子也。上應六四，四以陰得位，居上之下，以祿位權柄籠羅天下之士者也。初乃喪其陽剛之徳而與之為應，是舍爾之靈龜，觀我而朶頥矣。我，據四而言；靈龜，不食之物，喻初九剛正之徳足以自養之義也；朶頥，口動欲食之意。舍其可貴之天爵而求人爵焉，則以富貴為心而無所不至矣，故凶。

Initial Nine, with its yang strength in the correct position, represents a gentleman who cultivates himself and acts virtuously. It corresponds with Six Four above, which holds the position with a yao of yin. Six Four is located at the lower part of the upper trigram, representing someone who uses official rank and authority to attract talented people. However, Initial Nine discards its own yang virtue to correspond with Six Four. This is what the line statement says: 'Abandon your own divine turtle, and instead look at me with greed, your jaws hanging down.' 'I' refers to Six Four; 'divine turtle' is an animal that can survive without food, symbolizing the self-sufficiency of Initial Nine's virtuous virtue. 'Duo Yi' describes the movement of the mouth and the desire to eat. To abandon one's precious heavenly rank in pursuit of worldly rank is to be solely focused on wealth and power, capable of doing anything, hence it is judged as a凶 (misfortune).

如華歆初志隠居不仕，固一世之髙士也，後為曹操所用，賊殺母后，安為逆黨而不自知，人心惟危之可畏有如此。象言亦不足貴，所以深為初九惜也。當頥之時，陰必資陽以自養，此天地君民之義也。

Just as Hua Xīn once resolved to live in seclusion and not take office, he was a renowned gentleman of his time. Later he was employed by Cao Cao and participated in the persecution of Fu Houjun, yet he remained untroubled and became an accomplice to treason without realizing it. The "Book of Documents · Great Yu's Plan" says that human hearts are perilous; its danger has reached such a degree. The "Small Image Commentary" says that this is not something worth valuing, which is deeply lamenting the situation of the first nine. When the "Yi" hexagram occurs, the yin line must depend on the yang line to receive sustenance, which is the constant principle between heaven and earth, as well as between ruler and people.

六二求養於初九，則以上而求養於下，為顛頥。顛頥則拂經常之理而不可為矣。往求於上九之丘，以非其應而不相與，則往得凶矣。初上皆不與應，則二之行為失其類矣；失其類則群離索居，而進徳修業無所賴矣。為二者當何如哉？求養於人則不足，求養於己則有餘。性吾所本善，道吾所固有，以柔順中正之徳而自勉焉，則為陽所與而合於養道矣。養之道，陽剛中正而必本於靜焉。

Six in the Second seeks nourishment from Nine at the Beginning, which is the situation where someone in a superior position turns to seek nourishment from someone in an inferior position, hence called 'upside-down nourishment'. Seeking nourishment in a reversed manner goes against the usual order and is not feasible. If instead it goes upward to seek Nine at the Top, the 'mountain', it is also not appropriate because it is not the proper counterpart, and thus they do not accept each other. Going forward in this case would lead to misfortune. Both Nine at the Beginning and Nine at the Top do not correspond with Six in the Second, so the actions of Six in the Second lose its kindred. Losing its kindred means being isolated and separated from the group, and thus there is no one to rely on for moral cultivation and self-improvement. Then, what should Six in the Second do? Seeking nourishment from others is always insufficient, but seeking nourishment from oneself is more than enough. By nature, I am inherently good, and by principle, I possess inherent virtue. By cultivating oneself with the virtue of flexibility, gentleness, and uprightness, it will be accepted by the yang lines and conform to the way of nourishment. The way of nourishment relies on the strength of yang and uprightness, and its fundamental aspect lies in the quality of stillness.

六三陰不中正而居動體，動以闇昧而不中正，於養道大相背矣，為拂頥。吉凶者得失之應也，三之失甚矣，凶為所自取而宜有焉，為貞凶。十年勿用，終不可用也；無攸利，無所往而利矣。三可謂自暴自棄者矣。

Six in the Third holds a yin line, is neither central nor properly positioned, and is situated within the trigram Zhen (Thunder). Once it moves, it becomes confused and loses its proper alignment, which greatly contradicts the principle of nurturing. Therefore, it is called "Fu Yi" — violating the way of nurturing. Whether good or bad fortune comes about, it is a result of gain or loss. The mistake of Six in the Third is too great, so the misfortune it brings upon itself is deserved. Hence, the line statement says that adhering to such a way leads to misfortune. "Ten years without use" means it is ultimately not fit for appointment. "No benefit in any direction" means that going anywhere brings no advantage. Six in the Third can be described as a person who deliberately undermines himself.

六四居陰得正，處上之下，則大臣之位也；下應初九陽剛得正，則草野之賢才也。為大臣者尊賢禮士，取其才徳輔已有為，以上善君徳、下善民俗，則以人事君之道盡而得吉矣。四陰性，聖人慮其無剛立之徳，或為富貴所淫而怠於求士焉，故勉之以虎視眈眈、其欲逐逐則無咎。虎下視，四應初之義也；眈眈，專而不為憸邪所間奪；逐逐，則要之以有終而未敢怠。

Six four is a yao of yin in a yin position and thus is in the correct place. It is located at the lower part of the upper trigram, which is the position of a minister. Below it is the yang and correct nine at the beginning, which represents a virtuous talent in the common people. A minister should honor and respect the virtuous, and use their talents and virtue to assist himself in achieving success. He should strive to improve the virtue of the ruler above and the customs of the people below. Thus, the principle of recommending virtuous people to serve the ruler is fulfilled, and therefore it is auspicious. Six four has a yin and soft nature, and the sage is concerned that it may lack the virtue of firm self-reliance. It might be tempted by wealth and honor and become lazy in seeking virtuous talents. Therefore, it is encouraged to look at and pursue with the keen eyes of a tiger. This way, there will be no mistake. The tiger looks downward, which corresponds to the relationship between six four and the nine at the beginning. "Dān dān" means to focus intently without being distracted by wicked people. "Zhú zhú" means to pursue persistently without slackening.

夫然則天下之才皆其才，天下之徳皆其徳，可謂恪慎厥職矣，僅能補過而無咎焉，臣道之難盡有如此。書曰：自一話一言，我則末惟成徳之彥，以乂我受民。亦虎視眈眈、其欲逐逐之義也。

If one can achieve this, then all the talents in the world become his talents, and all the virtues in the world become his virtues. This can be said to be diligently fulfilling one's duty. However, this is only sufficient to make up for mistakes and avoid calamity. For a minister, fulfilling his duty reaches this level of difficulty. The Book of Documents, Volume "Lizheng" says: Starting from one word or one character, I will employ virtuous and talented men to govern the people I have inherited. This is precisely the meaning of "gazing fiercely, with desires that follow closely."

六五以陰居尊，無剛明之徳，不能任賢圖治，使徳下於民，天徳不足，王道未行，於經常之道有拂焉者也。貞者，萬世不易之常道，即五所拂之經也。若能反其所為，惇典庸禮，命徳討罪，本於天命，合於人心，於萬世不易之常道而安處之，則為居貞而得吉矣。象言順以從上者，五本不正而欲歸於正，非有尊徳樂道、取善自輔之心不能也。

Six Five holds a noble position with a yao of yin, lacking the virtue of strength and clarity. It cannot employ the virtuous, seek good governance, and extend its virtue to the people. Its innate virtue is insufficient, and the way of the king cannot be carried out, thus it goes against the constant way. The term 'Zhen' refers to the constant way that remains unchanged throughout the ages, which is precisely the 'Jing' that Six Five goes against. If it can reverse its previous actions, uphold the proper relationships, consistently follow the rites, appoint the virtuous, and punish the guilty, acting in accordance with heaven's mandate and the people's will, then it can dwell in the constant way and thus achieve good fortune. The Small Image Commentary says 'to follow in harmony with the superior,' because Six Five originally is not upright but wishes to become upright. Without the heart of respecting virtue, delighting in the great way, and taking the strengths of others to assist oneself, it would be impossible.

上九以剛居五上，則師保之職，正道所由出而五之所當從焉者也。太甲、成王之進徳，皆伊、周啟沃訓道之功也。爻辭勉五以居貞吉，象則推及其居貞之所由而申勉之也。君不及，臣不可輔之以大有為。宋髙宗欲建中興之業，李綱以英哲全徳日勉勵，終不能復大讎而反疆土，以身殉國、區區效忠如嶽武穆者卒不免於禍焉，則不可涉大川之驗也。

The upper ninth line is a yang line residing above the sixth line, which is the position of a teacher and guardian. The correct path originates from him, and it is precisely the person that the sixth line should follow. The moral achievements of Tang Taijia and the Duke of Zhou Chengwang were all due to the sincere guidance and teaching of Yi Yin and the Duke of Zhou. The line statement encourages the sixth line to maintain the correct path for good fortune, while the small image commentary further investigates the reason why the sixth line can maintain the correct path and adds further encouragement. If a ruler lacks ability, his ministers cannot assist him in achieving great accomplishments. Emperor Gaozong of Song wished to establish a revival of the dynasty, and Li Gang, with his outstanding talent and complete virtue, encouraged him daily, yet ultimately could not avenge the country or recover the lost territories. As for those like Yue Fei, who sacrificed his life for the country and showed sincere loyalty, they also inevitably suffered tragic fates—this is the verification of 'not being able to cross a great river.'

上九養六五之君徳以及於人，盡養之道者六五也，輔五以盡之者上九也。位髙責重而五又非英明者，疑間猜忌之易生此其時也，必常存危厲之心，盡責難陳善之道，使威福予奪出自五而已不專焉，則為善處寵利而獲吉矣。

The Upper Nine cultivates the virtue of the Fifth Six, and then extends this virtue to the people. The Fifth Six is the one who brings up and nurtures to the fullest, while the Upper Nine assists the Fifth Six in achieving this. Being in a high position with great responsibility, and the Fifth Six not being an enlightened ruler, is precisely when suspicion and intrigue are most likely to arise. Therefore, one must always remain cautious and vigilant, fulfilling the duty of advising the ruler on difficult matters and offering good counsel. The authority for rewards and punishments should all come from the Fifth Six, and the Upper Nine must never act independently. Only in this way can one be considered skilled at remaining in favor and position while achieving good fortune.

居師保之位，負陽剛之才，得時行道，必自任以重而大其建明斯可矣，論道經邦、燮理陰陽皆其分內事也。周公相成王制禮作樂，諸葛武侯事後主必欲興復漢室、還於舊都，不如是不足以盡人臣之職而答委任之重也。

He who holds the position of prime minister and guardian should possess yang strength and, when the opportunity to carry out the Way arises, must take on the responsibility himself and establish grand governance and education. Discussing great principles, governing the state, and regulating yin and yang are all his duties. Duke Zhou assisted King Cheng in establishing rituals and music, while Zhuge Liang served Prince Hou Zhong with the sole intention of reviving the Han dynasty and restoring the capital, for only by doing so could he fulfill his duty as a minister and repay the trust placed in him by the sovereign.

據五之才徳而言，則不可涉大川，見天下之本在於一人，而臣之事君有量而後入之義焉；即上九受五委任而言，則利涉大川，見臣道不可不盡，而吾君不能則謂之賊矣。象言大有慶者，上九固有天民之才徳，而身之所履又足以使萬物各得其所矣。

In terms of the virtue and ability of the sixth line in the fifth position, it is not suitable to cross a great river, indicating that the foundation of the world depends on the sovereign alone. Ministers should first assess whether the sovereign is willing to listen before offering advice. However, when the top nine accepts the mandate from the fifth line, it is advantageous to cross the great river, showing that ministers must fulfill their duties. If they merely claim their sovereign is incapable, Mencius calls such people thieves who harm the sovereign. The Small Image Commentary says "great blessing" because the top nine inherently possesses the ability and virtue of the people, and his actions are sufficient to ensure that all things find their proper place.

大過，棟橈，利有攸往，亨。

The Hexagram Statement of the Great Excess says: When yang is overly strong, it is like the beams of a house being bent and sunk under pressure; at such a time, it is appropriate to go forward and take action in order to achieve success.

大，陽也。四陽居中而過於多，大者過也。四陽自下而盛長者為《大壯》，居中而過多者為《大過》。《大壯》不可無，《大過》不可有也。卦名《大過》，體有棟撓之象。棟屈撓則室不能安且久矣，以本末弱也。君不足以得民，民無所庇而不知有其君，則危之道也。魯之有三家，齊之有田氏，豈久安長治之理哉？此《大過》之棟橈也。陽雖過多，二五皆以剛而得中，君臣同徳，相與有為，猶可以拯極弊而歸於治安焉，則利有攸往而得亨矣。孔子為魯司宼，攝行相事，墮三都以強公室，而魯國治。得輔剛中之君而假之以歲月，則東周之事業猶反手耳。

"The term 'Great' refers to yang. Four yang lines gathering in the center of the hexagram indicate an excess, which is called 'Great Excess' because yang is overabundant. Although both 'Great Strength' and 'Great Excess' involve the flourishing of yang, 'Great Strength' represents yang increasing gradually from the bottom up, while 'Great Excess' shows yang accumulating excessively in the middle. The situation of 'Great Strength' is essential for the state, but 'Great Excess' is detrimental. The name 'Great Excess' suggests the image of a beam bending downward. If the main beam bends, the house cannot remain stable and enduring. The reason is that the first line and the top line are both yin and weak at both ends. In terms of human affairs, this means the ruler's virtue is insufficient to gather the people, and the people have no protection, so they no longer recognize the ruler, which is the path to peril. In the state of Lu, the three families of Ji Sun, Su Sun, and Meng Sun held power; in Qi, the Tian family seized the state. How could there be long-term stability? This is exactly what 'Great Excess' refers to as 'the beam bends.' Although there is an excess of yang lines, the lines nine two and nine five are yang in the central positions of the upper and lower trigrams, symbolizing the harmony between ruler and minister, working together with virtue, which can still reverse deep-rooted evils and return to stability. Therefore, the hexagram statement says 'it is advantageous to go on a journey' and can be harmonious. When Confucius served as the chief judicial officer and acting prime minister of Lu, he destroyed the cities of the three families of Ji Sun, Su Sun, and Meng Sun to strengthen the royal house, and Lu thus became well governed. If he could assist a ruler who was strong and upright in the center, and given more time, restoring the prosperity of the Zhou dynasty in the east would have been as easy as turning over one's hand."

大過之時，極弊而難於措手之際也。非有撥亂世而反之於治之才徳，不能釐舉而正之焉。君以剛中之徳而出治於上，臣以剛中之徳而輔治於下，君臣同心，如元首股肱之相資，皆以天徳之盛，形而為王道之大，何弊之不可救？何治之不可成？則濟大過之時之才徳，可謂大矣哉！澤水之盛而至於滅木焉，則其勢可謂大過矣。君子之蹈履，知有理而已。理茍可行，雖舉世皆欲止之而吾行焉；理茍可止，雖舉世皆欲行之而吾止焉。死生禍福紛迭於前而吾無有焉。遯世無悶，則所見所得者皆性分之全體，窮居不足損而樂有餘，此皆浩然獨存而為天下第一流人物矣，故為大過人之行。

The situation of the hexagram "Great Excess" is one where accumulated evils have reached their peak, leaving no way forward. Without the ability and virtue to correct the disorder and restore the world to a state of order, one cannot reestablish the principles and correct right and wrong. The sovereign governs with the virtue of firmness and balance, while the ministers assist with the same virtue beneath him. The sovereign and ministers work in unison, like the head and limbs relying on each other. Both act according to the great virtue bestowed by Heaven, thus forming the grand pattern of the Way of the King. In such a case, how could any evils remain uncorrected? How could a state of order not be achieved? Therefore, the ability and virtue that can save the time of "Great Excess" can truly be called "great." The upper trigram is Dui, representing a marsh, with the water's force overwhelming the lower trigram Xun, which represents wood. This situation is indeed called "Great Excess." The "Great Image Commentary" of the hexagram "Great Excess" thus teaches people to "stand firm without fear, retreat from the world without being distressed." A gentleman acts based on one principle, "reason." If reason dictates action, even if the whole world opposes it, he still proceeds. If reason dictates stopping, even if the whole world urges him to act, he still halts. Although life and death, misfortune and fortune intertwine before him, his mind remains as if untouched. If he can retreat from the world and remain undisturbed within, then what he sees and attains is the complete nature of Heaven. Even in hardship, it does not diminish, and there is more than enough joy. Such people are those who alone possess the great spirit of righteousness in the world, the first-rate individuals, hence it is said that this is the virtue of a "Great Excess person."

初六以柔居下，當大過之時，過於敬慎者也。為藉物不錯諸地而用白茅焉。戒慎乎其所不睹，恐懼乎其所不聞；臨事而懼，好謀而成，皆藉用白茅之義也。諸葛孔明巍然三代之佐，其自省惟曰謹慎周宻而已。《書》所謂慎終於始者，初六有焉。慎斯術也以往，其無所失矣，故無咎。九二與初六，大過之時，非其相應而相比焉，為過於相與也。二為始過之陽，未甚過也，濟以初六之柔，則過而不過矣。過而不過，不失為剛中之徳，而猶足以有為也。枯楊生梯則榮枝乾，老夫得女妻能成生育之功，皆才徳足以有為之義也。偏才不可大用，而剛中足以任重。大過之時，內輕不能馭外之重，身弱不能運尾之強，弊之不易救者也。二之才足以正之，而使歸於均分焉，故無不利。

The line 'Initial Six' is in a yin and flexible position at the very bottom of the entire hexagram, which is exactly the time of 'Great Excess'. This line represents a type of person who is overly respectful and cautious. Therefore, the line statement uses the image of 'using white reeds as a mat': when placing objects, they are not placed directly on the ground, but first covered with a layer of white reeds. The 'Doctrine of the Mean' says 'being cautious about what is not seen and fearful of what is not heard', and the 'Analects' says 'being cautious in affairs and careful in planning to achieve success', all of which express the meaning of 'using white reeds as a mat'. Zhuge Liang, who was as noble as the ministers of the Three Dynasties, only said to himself 'cautious and thorough' when self-examining. The 'Book of Documents · Taijia' says 'being cautious at the end as one was at the beginning', which is exactly the quality of 'Initial Six'. If this carefulness is carried through consistently, there will be no mistakes, so the line statement says 'no blame', meaning there will be no error. The line 'Nine Two' and 'Initial Six' are not in a proper mutual relationship during the time of 'Great Excess', but they are closely adjacent, which is called 'excessive intimacy'—being too close. 'Nine Two' is a yang line at the beginning of an excess, and the excess is not yet severe. If it is further balanced by the yin and flexible 'Initial Six', then it is excessive but not losing the middle. Excess without excess, still maintaining the virtue of being strong and upright in the middle, it can still have achievements. The line statement says 'a withered elm tree produces new shoots'—a withered elm tree regains new growth, and withered branches regain vitality; it also says 'an old man marries a young wife'—an old man marries a young wife, which can lead to the continuation of offspring: all of these indicate that one has the ability and virtue to accomplish things. Partial talent cannot be entrusted with great responsibilities, only those who are strong, upright, and balanced can bear heavy duties. During the time of 'Great Excess', the inner part is light and empty, unable to control the heavy outer part, the body is weak and unable to manage the strong extremities, which is a situation of accumulated evils that are hard to remedy. The talent of 'Nine Two' is sufficient to correct this, bringing balance between light and heavy, so the line statement says 'no disadvantage'.

九三居下之上，有時事之責任者也。剛不中正，才不足以救大過之弊，而反為害焉。所謂徳薄而位尊，力小而任重，不能勝其責任，猶棟之屈撓而不能勝其任屋之重也。天下之事當與天下之賢才共之，而非一人之手所能成。有與人為善之心，則天下之善皆其善也。三以惡徳而任君國子民之責，則人不與輔，危亂之禍成而凶至矣。樂正子聞識智慮皆不足，而能好善則優於天下也。若三者，訑訑之聲音顏色，拒人於千里之外。士止於千里之外，則讒諂面諛之人至而國危矣。《書》曰：「邦之杌隉，由一人。」其九三之謂也。

Nine Three is located at the upper position of the lower trigram, and represents the person who temporarily assumes the responsibility of state affairs. Though yang and strong, it is not in the center and is not in the correct position. Its ability is insufficient to remedy the problems of the Great Excess, and instead becomes a source of harm. This is exactly what the "Great Treatise" Part Two says: "A person with shallow virtue holds a high position, and with limited ability bears a heavy responsibility." If one cannot shoulder one's own responsibility, it is like a beam that is bent and cannot support the weight of the entire house. The affairs of the world should be shared with the virtuous people of the world; they cannot be accomplished by one person's hands alone. If one has a mind of kindness toward others, then the good deeds of all under heaven become one's own. When Nine Three assumes the responsibility of governing the state and nurturing the people with poor virtue, people will not come forward to help, and thus calamity and chaos arise, bringing about danger. The "Mencius" says that the person known as Yuezhang had insufficient knowledge and wisdom, but because he loved to hear good words, he was sufficient to govern the world with ease. A person like Nine Three, who displays an attitude of self-satisfaction and arrogance, pushes people away, and keeps upright people at a distance, will have flatterers and sycophants coming to him, and the state will be in danger. The "Book of Documents · Qin Shi" says, "The state is in disorder, caused by one person." This is precisely referring to people like Nine Three. Yang Jue, at this time imprisoned in the imperial prison, wrote this, directing his criticism at the officials in power who have high positions but shallow virtue, reject advice and distort facts, and thus attract a chorus of flattery.

九四位九五之下，當輔弼之任者也。以陽居陰，剛而能柔，則過而不過者也。才足以拯偏重之患而成一世之治，則棟之隆然上起而不撓乎下者也。上成君徳，下善民俗，正直剛柔之用，無施而不當焉，四可謂善於其職矣，故吉。剛而濟之以柔斯可矣，下應初六亦陰柔也，居柔而應亦柔，則過於柔而不足以有為矣。四巽體，無剛立之徳，聖人慮其為憸邪所間而流於惡，故言有它則吝，而不可以不戒。言吝，自吉而向凶也。

Nine in the Fourth is positioned below Nine in the Fifth, and is the person who shoulders the important duty of assisting the ruler. It holds a yang line in a yin position, demonstrating strength and vigor while also being flexible and gentle. This is a type that, although it may exceed the proper measure, does not lose its correctness. Its ability is sufficient to correct the imbalance of excessive emphasis and achieve a state of governance for the whole world. Just as a main beam rises high without bending downward, this is what the Line Statement refers to as "the beam rises high." Toward the superior, it accomplishes the virtue of the ruler; toward the inferior, it improves the customs and morals of the people. The use of integrity and flexibility is appropriate in every aspect, so Nine in the Fourth can be said to fulfill its duty well, hence the Line Statement says "auspicious." However, strength and vigor must be tempered by flexibility. Since Nine in the Fourth is responding to Six at the Beginning, which is also yin, and it itself occupies a yin position, it becomes overly flexible, thus failing to achieve anything significant. Nine in the Fourth belongs to the trigram Xun, which lacks the virtue of being strong and independent. The sage worries that it may be deceived by wicked and petty people, leading to evil, so the Line Statement says "there is a worry" — having other attachments will bring regret and cause sorrow, which must be warned against. The word "worry" indicates that it is shifting from auspicious to ominous.

九五以陽過極之時，則枯楊也；近於上六之陰而過以相與焉，則枯楊生華也。枯楊生華，則徒能華而不能實矣。據上六過極之陰而得九五，則老婦得其士夫也。以老相與而不能成生育之功，腐朽迂流，才徳不足，當難為之時，不能樹尺寸以益世之義也。以正相與於過之時而有無過者存，故無咎；功業不足而茍免於身禍焉，故無譽。

The Nine in the Fifth is in a state of excessive yang strength, which is likened to a withered elm tree. It is closely adjacent to the Six at the Top, a yin element that is overly attached, resulting in the line statement "a withered elm produces flowers." A withered tree can only produce flowers but cannot bear fruit. Conversely, looking at the Six at the Top, an excessive yin element, receiving the Nine in the Fifth is like "an old woman marrying a young man." An old woman uniting with a young man, though paired, cannot achieve the function of bearing offspring. This is a metaphor for those who are corrupt and outdated, lacking both ability and virtue, and in times of difficulty and endeavor, they cannot even achieve a small contribution, thus being of no benefit to the world. However, since the Nine in the Fifth still maintains a position of correctness and righteousness amidst this excess, the line statement says "no blame," indicating no fault. Yet, the achievements are insufficient, and it is onlywith difficulty maintaining itself without disaster, hence also saying "no praise," meaning it does not receive commendation.

上六當大過之極，時事之不易為也。以陰得正而履窮極之地，才不足而節有餘也。能以一身犯天下之患而不自恤，為過於涉水不量淺深而至於滅沒其頂焉，則殺身成仁、舍生取義之君子也，雖凶而於義為無咎矣。叔孫婼以意如食言而至於死，荀息、豫讓、張巡、許逺輩皆足以當之。不有君子，其能國乎？節義為世道之益大矣，故象言其不可咎也。

The sixth line at the top is at the extreme of the hexagram Great Excess. The situation is difficult and the matter is hard to handle. It is a yin line in a yin position, which is correct, yet it is on the extreme point, indicating insufficient ability but abundant integrity. Being able to bear the calamities of the world with one's own body without regard for oneself is what the line statement refers to as "exceeding the limit and drowning to the top of the head"—crossing the water without considering its depth, resulting in being submerged up to the head. This is the conduct of the gentleman who sacrifices his life for righteousness, choosing death over dishonor. Although the outcome is ominous, there is no fault in terms of morality. Figures such as Shu Sun Nuo of Lu, who died due to Quan Sun Yiru's broken promise, Xun Xi of Jin, the assassin Yuanguang, Zhang Xun and Xu Yuan who defended Suzhong, all exemplify this line. Could a country exist without such gentlemen? The virtue of principle and righteousness benefits the world greatly. Therefore, the small image commentary says "it cannot be blamed," meaning it cannot be regarded as a fault.

習坎，有孚，維心亨，行有尚。

The Hexagram Statement of 《Xikan》 says: In a situation of repeated dangers and difficulties, if one maintains sincerity in heart, then inner communication is unimpeded; only by acting in this way is it worthy of commendation.

習，重也；坎，險也。內外皆坎為習坎，習坎，重險也。處重險之道，有孚盡之矣。有孚則自能無所愧怍，無所憂懼，而心亨矣。以有孚心亨行而處險，可尚之道也。孔子告子張曰：「言忠信，行篤敬，雖蠻貊之邦行矣。」周公遭流言之變，上則成王猜疑，下則人心搖動，公惟自盡其忠誠而已，故曰：「我之弗闢，我無以告我先王。」《詩》曰：「公孫碩膚，赤舄几几。」則有孚心亨之氣象可想見矣。卒之風雷兆變而王感悟，則行有尚之驗也。

"Xí" means repetition, and "Kan" means danger or peril. Since both the upper and lower trigrams are Kan, the hexagram is called "Xí Kan," meaning repeated dangers. "Xí Kan" signifies continuous peril. The way to deal with such repeated dangers is simply "you fu" — having inner sincerity. When one's heart is sincere, they will have no guilt, thus no fear, and their mind will be clear and unobstructed. Acting with this sincerity and mental clarity in the face of danger is the commendable way to deal with peril. Confucius warned Zi Zhang saying: "Speak with loyalty and trustworthiness, act with sincerity and respect, and you can succeed even in a barbarian land." When the Duke of Zhou faced the conspiracy of Guan Shu and Cai Shu, he had the suspicion of King Cheng above and the wavering hearts of the people below. The Duke of Zhou only did his utmost to be loyal. Therefore, the Book of Documents, the Jin Teng section, records him saying: "If I do not act, I have no way to report to my ancestors." The Book of Songs, the Bin Feng section, "Lang Ba," says: "Gong Sun Shuo Fu, Chi Xi Ji Ji" — the Duke of Zhou had a broad and dignified appearance, and his red shoes were steady and comfortable, indicating his sincerity and broad-mindedness. Finally, heaven sent a wind and thunder warning, and King Cheng was moved, which is the realization of "xing you shang."

卦惟一陽居中，陽實陰虛，則有孚也。其象為水，取內明外暗之義。水之流但平而不盈焉，在君子則居易俟命，順理而動，不踰閒也；水之行險不失其平而不盈之信，在君子則臨大節而不可奪，國無道至死不變也。彖者，言乎象者也。水流而不盈，行險而不失其信，則坎之象而為有孚之義也，故即以有孚為處重險之道。然而處平康、處富貴皆此道，而不可須臾離也。處險而有孚心亨，則盡吾處之之義也。以義處險，則有出險之理，故可尚而往有功。免於險則正也，不能免則有命存焉，君子以義安命。

The trigram Kan (Water) has only one yang line in the central position. Yang represents reality, while Yin represents emptiness. The central position is real and not empty, which signifies sincerity. It takes the image of water, which contains the meaning of inner brightness and outer darkness. Water flows only to level itself and does not overflow. When applied to a gentleman, this is the idea expressed in the "Zhongyong" (The Doctrine of the Mean) that "residing in ease and waiting for destiny" — to dwell in a normal and ordinary place and wait for heaven's mandate, to act according to reason without exceeding the limits. Water flows in dangerous places yet maintains its level and does not overflow, which when applied to a gentleman is the idea expressed in the "Lunyu" (Analects) that "in great matters of principle, one's will cannot be changed," meaning that even when the state is unjust, a gentleman remains steadfast in his conduct. The Commentary on the Judgment explains the meaning of the trigrams. "Water flows without overflowing, moves in danger without losing its sincerity" is the image of the trigram Kan, and it also expresses the meaning of "having sincerity." Therefore, "having sincerity" is used as the method of dealing with great danger. However, whether in times of peace or in times of wealth and honor, the same principle applies, and it cannot be separated for a moment. To be sincere in danger and have an open mind is to fulfill one's duty in dealing with danger. To deal with danger according to righteousness has the reasoning for escaping danger, so it is worth promoting, and going forward will have results. To be free from danger is natural; if one cannot escape danger, then there is heaven's mandate involved. A gentleman uses righteousness to deal with heaven's mandate.

天之險不可升也，地之險則山川丘陵也。王公設險，如疆域之限隔、城郭之保障，皆固國之道也。至於尊卑分限，嚴之以等威，彰之以物採，凡可以杜絶陵僣而使歸於安順者，亦體險之道，而險之為用可謂大矣。水之性險，洊至則重險也，故為習坎。常徳行，修己也；習教事，治人也。習者，三令五申之意，皆漸涵浸漬而後可成，此取水洊至之義也。

Heaven's danger lies in its being lofty and unattainable; Earth's danger is mountains and rivers. Kings and princes establish dangers as barriers, such as the separation of borders and the defense of cities and walls, which are methods to strengthen the state. As for the distinctions between ranks and positions, using grades and ceremonial regulations to clarify them, and employing vehicles, clothing, and ceremonial objects to display them, all these measures that prevent lower ranks from acting against higher ones and prevent overstepping one's position, are also ways of understanding the principle of "danger." Thus, the function of "danger" is indeed great. Water by nature is dangerous, as its waves follow one after another to form repeated dangers, hence the title "Xikan" (The Repeated Dangers). The "Great Image Commentary" says that the gentleman should "maintain constant virtue and practice teaching repeatedly": "Maintain constant virtue" refers to cultivating oneself, while "practice teaching repeatedly" refers to governing others. "Practice" here means to issue orders three times and instructions five times, to repeatedly explain and emphasize, which must be gradually permeated and infiltrated before success can be achieved. This is precisely the meaning of water flowing repeatedly.

初六處重險之下，為習坎，則所遭之時也。於重險之中又入於深陷之穴而陷益甚，則以陰柔不正，失處險之道而自取窮迫也。若初者，其所遭所處無自全之理，而凶必至矣。象言失道凶者，聖人咎初六於難處之時而不能盡善處之道也。茍盡其道而死焉，則雖凶而無咎矣。

The first line, six at the beginning, is located at the very bottom of a situation filled with great difficulties. Facing the hexagram of "Contemplating the Depths," it is the fate it encounters. The line statement says, "Contemplating the Depths, entering the deepest pit," meaning that within great difficulties, it has fallen into an even deeper pit, suffering more severely. This is because it is yin and not in the correct position, having lost the way to deal with danger, thus inviting hardship itself. In such a position, whether the situation or the location, there is no way to preserve oneself, so danger is certain. The small image commentary says, "Losing the way brings misfortune," which is the blame of the sage upon the first line for not fully mastering the art of dealing with danger in a difficult situation. If one has already exhausted the proper approach and still cannot avoid death, then although the outcome is dangerous, there is no fault.

九二立險陷之中而未能出，則坎有險也。以剛居柔而得其中，盡處難之道，而猶有自全之理，為有所求而尚可以小得焉。不以過剛不中而速禍，即求小得也。若大得則免於險矣。非二之才不能出乎險也，險陷方深而上無正應，則時之難也。

Nine Two is trapped in a dangerous situation and still cannot escape, so the line statement says, "There is danger in the Water Trigram." It possesses a strong yang quality but is positioned in a yin and flexible place, and it is in the central position. It has done everything necessary to deal with difficulties, so there is still some chance for self-preservation, which is called "seeking a small gain" — having some desire but still achieving a little. Not suffering immediate misfortune because of excessive strength or being out of the middle path itself constitutes what is called "a small gain." If one could gain greatly, then one would directly escape the danger. It is not that Nine Two's ability is insufficient to escape the danger, but rather that the danger is very deep, and there is no supportive force above that corresponds with it. This is the difficulty of the situation.

六三處二坎之間，來則有下卦之坎之往也，往則有上卦之坎為來之坎坎。坎在下而以足履之則為險，坎在上而以首著之則為枕。窞，陷中之穴。展轉凶危而陷益深，當時勢極難，而陰不中正，又無善處之才徳故也。三居下之上，有時事之責任者也，聖人慮其用斯人以濟險則險益甚矣，故戒以勿用。用之終不能以濟險而有功矣，無功則凶害可知矣。

The sixth line in the third position is sandwiched between the upper and lower trigrams of Kan (Water). Retreating leads to the lower Kan, and advancing meets the upper Kan head-on, so the line statement says, "coming is Kan, going is Kan"—both coming and going involve Kan. When Kan is below and one steps on it, it is called "danger"; when Kan is above and one hits its head, it is called "resting on it." "Kan" refers to a deep pit within a pit. It moves between dangers and sinks deeper and deeper because the situation is extremely difficult, and the line is a yin line that is neither in the center nor in the correct position, lacking the ability and virtue to deal with danger properly. The sixth line in the third position is at the top of the lower trigram, and is the person who temporarily assumes responsibility for governance. The sage worries that the court might appoint such a person to deal with danger, which would only make the danger worse. Therefore, the line statement warns, "do not use him." Using him will ultimately fail to overcome the danger and achieve success; failing to achieve success, the danger and misfortune are self-evident.

六四柔而得正，切近九五，君臣同處險難之象也。百圍之木，膏液內涸，然後風始得而拔之。以人君之尊而在險中，必膏澤素絶於民，人心離叛，奸雄乗間，而禍亂所由生，始不免於難矣。四與五剛柔相際，受其股肱心膂之託者也，必樽酒簋以盡輔相之道斯可矣。

Six four is yin and soft, yet occupies a proper position, and is closely adjacent to nine five. This represents the image of a ruler and minister both facing danger together. A tree with a circumference of a hundred feet will always have its inner sap dry up first, and only then can the wind uproot it. When a ruler, in his exalted position, is caught in danger, it must be because his benevolence to the people has long since ceased, the people have become scattered and rebellious, and villains take advantage of the situation to rise up, causing disorder and turmoil, thus the ruler is inevitably involved in difficulties. Six four and nine five, one yin and one yang, interact with each other, representing a trusted minister entrusted with the ruler's vital affairs. He must fulfill his duty of assistance as indicated by the line statement, which shows the simple and sincere offering of one cup of wine and one dish of food, demonstrating his earnestness and sincerity.

樽酒簋，飲食之具，坎水之象，膏澤之義也。貳，輔相之道也。責難陳善，使君之膏澤日下於民，於以收人心、答天戒而求免於險難焉，則樽酒簋貳之義也。險之時易生猜忌，四欲盡樽酒簋貳之道，必竭在已之忠誠以感動之，則用缶也；因君心之所明而開道之，則納約自牖也。能如是則臣道庻幾其可，而君得免於險難矣。

"The 'zun jiu gui' refers to vessels used for holding wine and food, symbolizing the image of Kan (Hexagram 29), which represents water, implying benevolence and grace. 'Er' refers to the method of assisting. Presenting high standards to the sovereign and expounding the good path, so that the sovereign's grace reaches all the people beneath the heavens, using this method to gather the people's hearts and respond to heaven's warning, thus attaining escape from danger. This is the meaning of the line statement 'zun jiu gui er.' In times of danger, suspicion is easily aroused. The sixth line in the fourth position must fulfill the method of 'zun jiu gui er' by fully expressing one's loyalty to move the sovereign. This is what the line statement refers to as 'yong foun'—using a simple and unadorned sincerity like a clay jar. Following the sovereign's already clear understanding to guide him, this is 'na yue zi you'—introducing concise sincerity through the window. If one can do this, the way of the minister is nearly fulfilled, and the sovereign can thus be freed from danger."

主憂臣辱，主辱臣死，五之險難，四之責也，出險則終無咎矣。雲終無咎，則始有咎之詞也。以道事君，不可則止，人臣處身之義也。四能盡臣道以事五，五不可陷於險難矣；陷於險難，四必不與同陷矣，此其咎也。卒有以濟之，故云終無咎。無咎者，善補過也。

The ruler's distress is the shame of the minister, and when the ruler is disgraced, the minister should be ready to die for him. The peril of the Nine in the Fifth position is precisely the responsibility of the Six in the Fourth. If the Six in the Fourth can help the ruler escape danger, then in the end there will be no fault. The Line Statement says, "Finally, there is no blame." This very statement implies that there was blame at the beginning. The Analects say, "Serve the ruler according to the Way; if he does not follow it, then withdraw." Serve the ruler with the right path; if it is not accepted, then step back. This is the proper measure for a minister to maintain his standing. If the Six in the Fourth had earlier fully practiced the way of a minister in serving the Nine in the Fifth, the Nine in the Fifth would not have fallen into peril. But once the Nine in the Fifth has fallen into danger, the Six in the Fourth would certainly not fall with him. This is precisely where its initial mistake lay. In the end, there was still a way to save the ruler, so it is said, "Finally, there is no blame." What is meant by "no blame" is the ability to skillfully make up for one's mistakes.

九五以剛中正之徳而居尊位，於險將濟之時而未出險，則坎不盈也。有此濟險之才而適當易濟之時，則成功可以立待，為祗既平矣。既平則坎盈而無險矣，無險則於致險之過為善補而無咎矣。不言吉者，五雖中徳充實而未至於光輝，故象言其中未大也。有中徳而至於大，則大賢以上之作用，不為人所陷而無險之可出矣。氣化之盛衰，本於人事之得失，道體無窮，而終日乾乾之心不可已也。

The Nine in the Fifth occupies a position of honor with a strong, vigorous, upright, and righteous virtue. At this time, danger is about to subside but has not yet been completely overcome, so the Line Statement says, "The pit of Kan is not full" — the pit has not yet been filled. With such ability to rescue from danger and encountering an opportune moment for salvation, success is imminent, which is why it says, "The pit is about to be filled" — the pit will soon be filled. Once filled, the pit of Kan is full and no longer dangerous; without danger, the previous misdeed that caused the peril is considered adequately remedied, hence "no blame." The Line Statement does not say "auspicious" because although the Nine in the Fifth has a full virtue, it has not yet reached the stage of radiance and brilliance, so the Small Image Commentary says, "The virtue is not yet great." If one has a middle virtue and can expand it to great virtue, that is the conduct of a sage beyond ordinary virtue, who would never have been led into peril in the first place, thus there is no danger at all. The rise and fall of fortune lies in the gains and losses of human affairs; the nature of the Way is boundless, so the constant diligence and self-improvement of the乾卦, working day and night without ceasing, is something that must never be stopped.

上六以陰柔處險之終，履險之上，為極險也。極險而以君子濟之則易於成功，極險而以小人壊之則易於覆敗。上六無陽剛之徳，有行險之心，以若人而求以濟險，則險益甚矣，為係用徽纆、寘于叢棘之象。徽纆叢棘，皆處險之上而困縛不能展轉之義，至於三歲之久而不能免，則凶甚矣。

The Sixth at the Top is in a position of extreme danger, situated at the very end of a perilous situation and standing on top of a heavy danger. When danger reaches its peak, if a gentleman comes to rescue, it is easy to succeed; but if a petty person causes harm, it is also easy to lead to collapse. The Sixth at the Top lacks the virtue of yang strength, yet harbors a mind inclined to take risks. Relying on such a person to rescue from danger will only deepen the peril, hence the line statement says, "Bound with ropes, imprisoned among brambles"—being tied up with ropes and confined in a thorny thicket. The ropes and brambles symbolize being trapped at the very top of danger, unable to move. If one remains trapped for three years without being able to escape, the danger becomes extreme. At this time, Yang Jue was himself imprisoned in the imperial prison, and the image of "brambles" was a very personal and relevant statement for him.

離，利貞，亨，畜牝牛，吉。

The Hexagram Li states: To attach and rely, it is appropriate to hold to the correct path, thus achieving success. Like nurturing a mother cow, cultivating the virtue of gentleness and compliance, it brings auspiciousness.

離，麗也，依附之義也。一陰麗於二陽之間，陰不能自立，必依附於陽焉，故為離。如日月之麗乎天，百穀草木麗乎土，皆依附之義也。所麗貴於得正，如體常道、親有徳，皆麗於正也。離為日、為火，取外光之義。二五得中正，則重明以麗乎正也。君臣皆以天徳行王道，則宇內徧為其徳矣，此即柔麗乎中正也。

"Li" means "Li," which signifies attachment or reliance. A yin line is attached between two yang lines, indicating that yin cannot stand alone and must rely on yang. Therefore, it is called "Li." Just as the sun and moon are attached to the sky, and all plants and grains are attached to the earth, this reflects the meaning of attachment. The object of attachment should be appropriate, such as practicing the constant way or drawing near to virtuous people, which are all forms of attachment to "zheng" (correctness). "Li" represents the sun and fire, symbolizing the outward illumination. Both lines six in the second and six in the fifth are in the center and correct, which is what the Commentary on the Judgment refers to as "chong ming yi li hu zheng" — two lights of illumination attached to the correct path. If both the ruler and the minister carry out the way of the heavens with the virtue bestowed by heaven, then the whole world will be bathed in this virtue, which is precisely the meaning of "rou li hu zhong zheng."

中正者，禮之用，以柔麗之，則有和平之意，樂在其中矣。能立必本於禮，至於盪滌邪穢，消融渣滓，和順於道徳而為功用之大成者，則屬之樂焉，故利貞亨而畜牝牛則吉。吉者，得之象也；畜牝牛，則所以自得者深矣。孟子告齊王，於其好勇、好貨、好色、好世俗之樂，不直拒之，必委曲開道，欲與聖哲同歸焉，則所好不足以為病而為王道矣。此皆畜牝牛之義，為善用《易》之一端也。

The middle and correct path is the function of ritual. By using gentleness to complement it, peace arises, and music is contained within it. A person who can establish himself must take ritual as the foundation. As for cleansing evil and filth, dissolving the dross within the heart, and achieving harmony of body and mind with moral principles to reach great accomplishment, this belongs to the function of music. Therefore, the Hexagram Statement says, "Beneficial to maintain the correct course, and smooth," and "raising a female ox is auspicious." "Auspicious" signifies the attainment of something; "raising a female ox" refers to raising a cow, taking its gentleness as a symbol. It indicates that one has deeply cultivated and internalized these qualities. When Mencius advised King Xuan of Qi, he did not directly reject his fondness for bravery, wealth, women, and worldly pleasures, but instead guided him gently, aiming to lead him towards the path of the sages. In this way, his passions were no longer faults but became starting points for promoting the Way of the King. These are all expressions of "raising a female ox," and they represent one aspect of skillfully employing the Zhou Changes.

明兩作，有相麗之義。大人繼明照四方，則作之於前，述之於後，皆以明徳而相麗也。堯舜之重華，文武之重光，由離而行者也，泰和所以在唐虞成周宇宙間也。初九陽剛居下，上無正應，未得所麗者也。離性躁動，不能安土敦仁，步履交錯而不自寧，時不當動而欲動者也，故勉之以持敬而審處焉。能敬則以靜制動，以義安命，相時研幾，可無錯然之失，乃所以辟咎也。

The Great Image says, "Two lights appear, Li," meaning two successive sources of brightness arise, implying mutual reliance. A superior person uses continuous brightness to illuminate all directions. Those who came before initiated the way, and those who came after followed it, all relying on the virtue of brightness. Yao and Shun's "double brilliance," and Wen and Wu's "double radiance," followed exactly the path of the Li hexagram. Thus, the atmosphere of peace and joy could fill the heavens and earth of the Tang and Yu dynasties and the Chengzhou period. The line "Initial Nine" is yang and occupies the lowest position, with no proper matching above, indicating someone who has not yet found support. The nature of Li is restless and cannot remain steady or be sincere in benevolence. His steps are disorderly, and he himself is unsettled. He acts when the time is not right, so the line statement advises him to be respectful and cautious. By being respectful, he can use stillness to control movement, and use righteousness to settle his destiny. Observing the timing and investigating subtle signs can prevent mistakes like "tripping and stumbling," which is precisely how to avoid calamity and misfortune.

六二為離之主，居離之中，知之盡，仁之至，不賴勇而裕如者，舒捲運用，曲盡時宜，此孔孟之事也。離為日，九三前離垂盡，為日昃之離，於人則大命將傾之際也。缶，常用之器也。當生而生，當死而死，常道也。見危授命，以常道處之，則鼓缶而歌之義也。不能如此，則以死生為重，拂理亂義，無所不至矣，故凶。三過剛不中，樂天知命非其所能，故聖人勉以視死如歸之義焉。

Six Two is the main line of the Li hexagram, located in the lower part of Li, representing the peak of wisdom and the height of benevolence. It can act with ease without relying on physical courage, being able to expand or contract, to act or to retreat, all in accordance with the proper timing. This is the level of conduct exemplified by Confucius and Mencius. Li symbolizes the sun, and Nine Three is located at the point where the lower part of Li is about to end, which is referred to as "the sun setting in Li"—the sun is leaning westward. In human affairs, this represents a critical moment when great fortune is about to be overturned. "Fou" is a common earthenware vessel. To live when it is time to live, and to die when it is time to die, is the natural way. Facing danger and offering one's life with a calm mind is the meaning of the line statement "singing while beating a vessel." If one cannot achieve this, and places too much importance on life and death, it will violate the natural order and disrupt moral principles, leading to any kind of action, hence it is considered凶 (a凶 line). Nine Three is overly strong and not centered, so finding joy in heaven and contentment with destiny is not its strength. Therefore, the sage uses the principle of regarding death as returning to the source to encourage it.

九四以剛不中正而繼前離之將盡，欲強逼而速得之，此楚商臣、隋煬帝負篡逆之罪，天道之不容，神人所共忿也。突然而來，惡已甚矣，故焚死而與眾共棄之，人人得而誅之也。

Nine in the Fourth, with its yang strength, is neither in the center nor in the correct position. It follows immediately after the previous trigram, which is about to end. It wants to use force to seize power quickly, which is like King Shangchen, the crown prince of the State of Chu, murdering his father, or Emperor Yang of the Sui Dynasty murdering his emperor. Such actions carry the guilt of usurpation, which heaven and earth cannot tolerate, and which gods and men are all furious about. The line statement says, "Coming suddenly like a storm," which is abrupt and violent. The evil has reached its peak, so it continues, "Burned like a fire, died like a fire, cast away like a fire"—being burned, being executed, and being abandoned by all. Everyone can rise up to punish him.

六五以柔中居尊而無正應，麗王公之位而為天下所麗也。離明之主，足以知君道之難盡而無人之可憂，故出涕至於沱若，而憂戚至於嗟若焉，恐不能一朝保其負荷之重也。危者，安其位者也；亡者，保其存者也；亂者，有其治者也。五有憂懼之心，則賢人君子樂與為用，而終至於無可憂懼焉，故吉。

Six Five holds the position of honor with the virtue of flexibility and propriety, yet lacks a proper corresponding line. It is attached to the position of the prince and at the same time serves as the object upon which the people rely. As the master of Upper Li (Fire), it is capable of seeing the difficulty in perfecting the way of the ruler, and yet has no one nearby to rely on. Therefore, the line statement says, "Tears flow like rain, sorrow and lamentation arise"—weeping as if rain were falling, grieving and sighing, fearing that it may not be able to hold the heavy burden for even a single day. The "Lower Transmission" of the "Great Treatise" says: Those who bring about danger and ruin are those who believe themselves secure in their position; those who bring about destruction are those who believe themselves able to maintain their position forever; those who bring about disorder are those who believe the world is already well governed. Since Six Five remains in constant fear and vigilance, the virtuous and noble men are willing to serve it, and eventually reach a state where there is no more cause for fear, hence it is auspicious.

離有甲兵之象。上九以剛徳明體處卦之上，於麗天下之道，威命明徳兼舉而不偏廢，為王用出征、正邦國之不正而有嘉也。剛徳故能折其首惡，明極故能獲匪其醜，皆有嘉之義也。罪其所當罪，宥其所當宥，征伐所至有如時雨，則所以寧天下而盡天吏之職，非以利已為也，何咎之有？

The Li hexagram symbolizes military force and weapons. The line 'Upper Nine' possesses the virtue of firm strength and the body of brightness, occupying the highest position in the entire hexagram. In terms of governing the world and providing people with something to rely on, it combines both the strict command and the bright virtue without favoring one over the other. Therefore, the line statement says, 'The king uses military campaigns, and there is good fortune.' The king uses his military force to correct the wrongdoings of the states, thus achieving good results. Because of his strong virtue, he can cut off the main criminal; because of his extreme brightness, he can clearly distinguish between the guilty and the innocent, capturing not his accomplices but those who were forced to follow. These are all meanings of 'good fortune.' Those who should be punished are punished, and those who should be pardoned are pardoned. The military campaigns bring timely rain, which is used to stabilize the world and fulfill the duty of being the heavenly official, not for personal gain. How could there be any fault?

上經首乾坤而終於坎離。天地者，萬物之父母，陰陽不可相無也。一陽居二陰之間為坎，所以著小人之罪也；一陰居二陽之間為離，所以彰君子之徳也，此扶陽抑陰之義也。又坎剛中而離柔中，中者萬世不易之常道，而亦可以終乾坤之義，一則天命之性，一則率性之道也。

The upper part of the Zhou Changes begins with the trigrams Qian (Heaven) and Kun (Earth), and ends with Kan (Water) and Li (Fire). Heaven and Earth are the parents of all things, and Yin and Yang are mutually indispensable. A single Yang line trapped between two Yin lines is Kan, used to expose the evil deeds of small people harming the virtuous; a single Yin line attached between two Yang lines is Li, used to display the virtue of the virtuous: this is the intention of supporting Yang and restraining Yin. Furthermore, Kan is Yang strength in the center, and Li is Yin softness in the center. "Center" is the constant way of the world, and it also appropriately concludes the meaning of Qian and Kun. One corresponds to the "Heavenly mandate is called nature" from the Zhongyong, and the other corresponds to "Following nature is called the Way."

上經首乾坤，則立天之道曰陰與陽，立地之道曰柔與剛也；下經首咸恆，則立人之道曰仁與義也。首乾坤者終於坎離之別，首咸恆者終於坎離之交，天地人之道，中而已。《易》之全體大用可識矣。

The Upper Classic begins with the hexagrams Qian and Kun, corresponding to the statement in the "Commentary on the Diagrams" that "the way of Heaven is called yin and yang, and the way of Earth is called flexibility and firmness." The Lower Classic begins with the hexagrams Xian and Heng, corresponding to "the way of humanity is called benevolence and righteousness." The Upper Classic, beginning with Qian and Kun, ends with the separation of Kan and Li; the Lower Classic, beginning with Xian and Heng, ends with Ji Ji and Wei Ji, which is the union of the two forms of Kan and Li. The ways of Heaven, Earth, and humanity can be summarized as one character, "zhong" (center). Thus, the whole structure and great function of the Zhou Changes can be understood.

咸，亨，利貞，取女吉。

The Hexagram Statement of the Hexagram of Mutual Influence says: Mutualsympathetic response leads to smoothness and success; it is appropriate to maintain the correct path, and it is auspicious to marry.

咸之義則感也。兊柔在上，艮剛在下，與地天為泰之義相類，是二氣感應以相與也。又艮以篤實感，而兌以和說應；又艮以少男下於兊之少女，皆有感應之義。而卦以咸名者，應由於感，而感可以綂乎應也。感則應有亨通之理，然必利於正，不正則感之者非以道矣。君臣朋友以義相與皆正也，推類而觀之，凡鉅細之舉，必廓然而大公，物來而順應，皆正也。取女之道，萬化之原所由始，於感之所繫為尤重。婚禮備而貞女行，感以正也，如是則吉。

The meaning of "Xian" issympathetic response, which refers to mutual response. The softness of Dui (Lake) above and the firmness of Gen (Mountain) below resemble the structure of Tai (Peace) where earth is above and heaven is below. Both are based on the mutual interaction of yin and yang energies, leading to mutual attachment. Looking at the qualities of the trigrams: Gen (Mountain) uses sincerity to initiate the feeling, while Dui (Lake) responds with harmony. Looking at the imagery: the young man (Gen) is positioned below the young woman (Dui), which also contains the meaning ofsympathetic response. The trigram is called "Xian" rather than "Ying" because "Ying" arises from "Xian." The word "Xian" can encompass "Ying." When there is a feeling, there is a response, and thus there is the principle of smoothness. However, it is essential to maintain proper conduct. If one is not upright, then the act of influencing others is not done through the right path. The relationship between ruler and subject, and between friends, based on righteousness, is considered proper. By extension, all actions, whether big or small, must be carried out with an open mind and without personal bias. When matters arise, they should be handled in accordance with reason, which is also considered proper. The way of marriage is the beginning of all transformations in heaven and earth. Among all forms ofsympathetic response, marriage is especially significant. When the wedding ceremonies are complete, and a virtuous woman marries, this is a proper form ofsympathetic response, which brings good fortune.

天地感而萬物化生，天地之感之正也；聖人感人心而天下和平，聖人之感之正也。天地非有心於感也，至理之流行而已；聖人非有心於感也，順至理而已。故曰天地無心以成化，聖人有心而無為。盈天地間皆感也，感則有應，應又所以為感。天地萬物之情之可見者，感以正也。如寒暑往來、動息榮悴之類，何莫非正乎？凡動止語黙，皆感之義也。感之道二，正邪而已，出乎此則入乎彼，是非得失、治亂安危皆由於此。

The Commentary on the Judgment says, "Heaven and Earth are moved and thus all things are transformed and born," which represents the proper way of the movement between Heaven and Earth. It also says, "The sage moves the hearts of people and thus the world becomes peaceful," which represents the proper way of the sage's movement. Heaven and Earth do not intentionally move; they simply allow the natural flow of the ultimate truth. The sage also does not intentionally move; he merely follows the ultimate truth. Therefore, it is said that Heaven and Earth have no intention but still bring about transformation and nurturing, and the sage has intention but does not act recklessly. What fills the universe is nothing but movement. When there is movement, there is a response, and the response becomes a new movement. The feelings of Heaven and Earth and all things can be seen precisely because their movements are all proper. For example, the coming of cold and the arrival of heat, movement and stillness, prosperity and decay, which of these is not proper? All actions, stillness, speech, and silence fall within the scope of movement. Movement has only two paths: proper and improper. If one goes beyond the proper, it falls into the improper, and thus right and wrong, order and chaos, safety and danger are all determined by this.

水在山下，出而為澤，則在其上，亦感應相與之義也。心虛則無物，廣大無外之體全矣，應酬萬變，此其本也。用之以受人則尤為切至，而非智者不能用也。咸以人身取象，咸之時皆欲感人者也。初六以陰居下，在感之時為咸其拇之象，感之者可謂下而微矣。以其斗筲樸樕之質，本自無正大光明之作用矣。人品之卑下，舉動之瑣細，是咸卦中之賤丈夫也，以此感人，人將漠然無所有矣。

Water is originally beneath the mountain, but it surges up and gathers into a marsh, ending up above the mountain. This is also a meaning of mutualsympathetic response and affinity. The Great Image Commentary teaches us to "accept others with an empty heart." When the heart is empty, it does not hold onto private things, and the vast and boundless nature becomes complete. It can respond to all changes and transformations, and the fundamental principle lies here. This concept of "empty" is especially important when it comes to receiving others. Unfortunately, not the wise can achieve this. The Hexagram of Mutual Attraction uses various parts of the human body as symbols. In the time of the Hexagram of Mutual Attraction, each line seeks to move others. The line Initial Sixth, with a yin line at the very bottom, represents the image of "moving the big toe"—it can only move the big toe, which is both low and insignificant. Because it has the nature of a small vessel and a humble material, it originally lacks noble and bright actions. A low character and trivial behavior are the petty people in the Hexagram of Mutual Attraction. Using this way to move others, people will only remain indifferent.

初六為咸其拇，拇之上為腓，六二當其處，為咸其腓矣。拇與腓皆所以行而易失之輕動者也。初尚微小，凶或可免；二之輕動則顯而大矣，故感即有凶。二有中正之徳，又艮體有能止之義，故又勉之以居則吉。居謂安所遇也，安其所遇非不動也，乃動所當動而不妄動也。

The first line, "Chu Liu" (Six at the Beginning), is "Xian Qi Mu" (the foot is touched), referring to the toes. Above the toes is the calf, and the second line, "Liu Er" (Six in the Second), is at this position, so it is "Xian Qi Fei" (the calf is touched)—the feeling reaches the calf. Both the toes and the calf are parts used for walking and are prone to rash movements. "Chu Liu" is still minor, so the danger may be avoided; however, the rash movement of "Liu Er" is more evident and serious, hence the danger arises immediately. "Liu Er" possesses the virtue of being in the center and upright, and it belongs to the trigram Gen (Mountain), which implies the ability to stop. Therefore, the line statement also encourages it to "Ju Ji" (to dwell in good fortune)—to be content with one's situation. "Ju" means to be at ease with the circumstances one encounters; being at ease does not mean to remain still, but rather to act only when appropriate and to avoid hasty actions.

既有中正能止之徳，曷又咸其腓而有失乎？咸之時皆欲感人以求所欲也。富貴利達之迷人，或剛立者所不免，而況於陰柔者乎？堅其志趨，審擇所為而必以正，乃守身之常道，而聖賢之感人不外此矣，是所謂居吉者也。

Since it possesses the virtue of being centered and upright, capable of stopping and controlling, why does it still result in "the thigh being affected" and lead to mistakes? Because during the time of mutualsympathetic response, everyone wants to move others to obtain what they desire. Wealth, honor, and success are most likely to mislead people's hearts; even the strong and self-reliant may not be exempt, let alone those of a weak and yielding nature. To firmly hold one's aspirations and carefully choose one's actions so as to conform to the right path is the constant way of preserving oneself. The sages also move people's hearts in this manner, which is called "residing in good fortune."

拇上為腓，腓上為股，九三當其處，為咸其股之象。股隨足而動者，足動則股動，足止則股止，股之動止一由於足。咸其股，則不能自處其身，而所執者惟有隨人而已。人之相與，有當隨者，有當止者，以道則隨，非道則止。臣之於君，子之於父，朋友之交，皆宜如此，守之以有終，剛不至於失巳失人矣。

The toes are above the calf, and the calf is above the thigh. Nine in the Third position corresponds to the thigh, hence the image of "salty to the thigh." The thigh moves with the foot: when the foot moves, the thigh moves; when the foot stops, the thigh stops. The movement of the thigh entirely depends on the foot. If the influence only reaches the thigh, it indicates that one cannot properly settle oneself, and what one holds onto is merely following others blindly. In interpersonal relationships, there are times when one should follow and times when one should stop. If it is in accordance with the Way, one should follow; if not, one should stop. As a subject to the sovereign, a son to the father, or in friendship, one should act accordingly, persisting until the end, so as not to lose oneself and harm others as well.

若九三者，事君則諂佞容悅，長君之惡；事父則阿意曲従，陷親於不義；交友則亦便佞茍合，虛文虛貌而無相規相益之實心焉。以是而往，可吝之甚也。九三剛正艮體，何以有此失乎？以其不中而居止之極，不中則多過，止極則不止矣，況當咸之時而又以感人為心，故不善變而至此極焉。三本陽剛有才者也，用其才以為善則善無不至，用其才以為惡，故惡亦無不至矣，可戒哉！

A person like the Nine in the Third position serves the sovereign by flattery and seeking favor, thereby encouraging the sovereign's faults; serves his father by bending his will and leading relatives into wrongdoing; and associates with friends through empty words and superficial compliance, lacking sincere mutual advice and improvement. If he continues in this way, it is truly shameful. The Nine in the Third is yang and proper, and belongs to the Gen trigram, so why does it have such faults? Because it does not occupy the central position but is at the extreme of "stopping." Not occupying the center easily leads to mistakes, and stopping at the extreme cannot stop. Moreover, during the time of mutual influence, it is only preoccupied with trying to move others, so it cannot be flexible and has fallen to this state. The Nine in the Third is originally a yang and capable person. If his talent is used for good, goodness will reach its peak; if used for evil, evil will also reach its peak. Should we not be cautious?

貞者，至極之善，人心本然之理，千聖感物之常道也。堯舜禹湯文武之所以盡君道者此也，皋夔稷契、伊尹萊朱、周召之所以盡臣道者此也，孔子之所以繼往聖開來學者亦此也，非九四之所有也。

"Zhen" is the highest goodness, the inherent principle of the human heart, and the constant way through which hundreds of sages communicate with all things. Yao, Shun, Yu, Tang, King Wen, and King Wu were able to fulfill the way of a ruler because of it; Gao Yao, Kui, Hou Ji, Qie, Yi Yin, Lai Zhu, Duke Zhou, and Zhao Gong were able to fulfill the way of a minister because of it; and Confucius was able to carry forward the legacy of past sages and open the way for later scholars because of it. This, however, is not something that the Nine in the Fourth possesses.

九四以陽居陰，已失其貞而有悔矣，所尚者憧憧往來之敝習也。聖人以其當心之處為咸之主，故以人心所具之常理啟之，欲其反身而誠以盡感物之道也。言能貞則吉而悔可亡；若循其故習，憧憧往來而蔽於私，則但其朋類従爾矣，安能有感必通而得人心之應乎？六二之居，亦欲其勉乎此也。憧憧往來，間以私暱而昧以公理，乃黯昧邪小之心度，故象言其未光大也。

Nine in the Fourth holds a yang line in a yin position, having already lost the 'zheng' and thus incurs regret. It is inclined toward the bad habit of 'chong chong wai lai', which refers to a restless and confused mind, engaging in private and secretive dealings. The sage, recognizing that this line is located at the position corresponding to the heart in the human body and is the main line for the entire hexagram's response, uses the common sense inherent in the human mind to guide it, urging it to examine itself, to be sincere and to rectify its mind, so as to fulfill the principle of responding to and connecting with all things. Therefore, the line statement says that if one maintains the correct path, it will be auspicious and regret will vanish. If one continues with old habits, with a restless and confused mind obscured by private intentions, then only those within his own faction will follow him, how could he achieve immediate response and gain the support of the people throughout the world? Previously, it was said that Six in the Second should 'reside', meaning that it should focus on this aspect. A restless and confused mind, mixed with private affection and ignorant of public reason, is the scheming and perverse way of a petty person. Therefore, the Small Image Commentary says it 'has not yet become great'.

脢，背肉，與心相背。心能裁處萬變，脢則不動之物，咸其脢，則感之以無能為也。五雖陽爻，然體本兊柔，尚和說而少剛立，不能以道自強者也；又無忠賢夾輔以成徳業，故安於庸懦，而自謂治道至此可矣，如漢元帝、唐文宗之類。元兇閹宦竊其大柄，不能尊賢任能，奮然興起，而所尚者區區之節儉耳。

"The 'meng' refers to the flesh on the back, which is directly opposite the heart. The heart is capable of making decisions and dealing with myriad changes, but the back flesh is an unmoving thing; 'Xian Qi Meng' means feeling a place where there is no action. The Nine in the Fifth is a yang line, but it belongs to the Dui trigram, which by nature is weak, valuing harmony and joy but lacking in strength and self-reliance, and is a type that cannot rise up by the right path; furthermore, it lacks loyal and virtuous ministers to assist in achieving virtue, so it remains content with mediocrity, thinking that this is enough for governing the country—like the emperors Han Yuan and Tang Wen. Great villains and eunuchs have seized the power of the court, they cannot honor the virtuous or employ the capable, and they cannot strive forward, valuing only the name of frugality."

王鳯秉政，為國大蠧，則九四以陽居陰之不正者也；王章以剛直而死獄中，九三過剛不中者似之；谷永、貢禹之徒，知有權臣而不知有天子，皆瑣尾之匹夫，而為初與二之類也。引君當道，使志於仁而大有為，誰其人哉？五至此而不悟，豪傑之士知有潛身逺害而已矣。既不能有為而茍於幸安，則亦賴先哲以保其成業耳，不至於妄動招災而致悔矣。

During the reign of Emperor Cheng of Han, Wang Feng controlled the government and became a great corrupt official, which is like the case of Nine in the Fourth, a yang line in a yin place, losing its proper position. Wang Zhang died in prison due to his straightforward and bold remonstrance, which is similar to the case of Nine in the Third, being overly strong and not maintaining the center. Gu Yong and Gong Yu, among others, only knew of powerful ministers and not of the Son of Heaven, and were petty and insignificant people, belonging to the category of Six at the Beginning and Six in the Second. Where can one find someone who can guide the sovereign onto the right path, making him determined to benevolence and achieving great accomplishments? When Nine in the Fifth reaches this point without awakening, the heroic men can only know how to withdraw from danger. Since they cannot achieve anything and only seekby chance and partial security, they can only rely on the scale left by the ancient sages to preserve the existing achievements. Fortunately, they do not act recklessly and cause disaster, thus bringing regret. Yang Jue, in prison, cited old Han and Tang cases to argue his point, which precisely pointed out the current situation of ministers seizing power, loyal and upright men being imprisoned, and petty men flocking to them.

咸以人身取象，上六則輔、頰、舌之處也，又兌為口舌，故取此義。以柔說而居咸之極，則感人以言而無其實，儀、秦之流是也。《詩》曰：「巧言如簧，顏之厚矣。」上六有焉。

The hexagram Xian uses the human body as a symbolic model. The line Six at the Top corresponds to the area of the jaw, cheek, and tongue. Since the hexagram Dui originally symbolizes mouth and speech, the line statement takes the meaning of "to touch the cheek, jaw, and tongue." With a nature of softness and joy, being at the extreme point of mutualsympathetic response, it can only move people through words without substantial content. Figures like Zhang Yi and Su Qin are exactly like this. The Book of Songs, Xiao Ya, Qiaoyan says: "Skillful words sound like reed pipes, how thick-skinned is his face!" —— skillful words are as pleasant as reed pipes, how thick-skinned he is! This is precisely the kind of person the line Six at the Top represents.

恆，亨，無咎，利貞，利有攸往。

The Hexagram Statement of the Hexagram of Constancy says: Constancy without change, smooth and unimpeded, without fault; it is proper to maintain the correct path and to go forward.

恆，久也，有常則可久矣。震剛在上，巽柔在下，剛柔各得其所。雷迅則風烈，為雷風相與；又先天圖雷與風對，亦一義也。巽而動，動不以巽，非可久之道也。卦之六爻剛柔相應，此四者皆理之常而可久者也，故卦名恆。人之所信所守久而不變，則為有恆，固可以致亨而無咎矣。

"Constant" means enduring, and having a regular pattern allows for endurance. The strong element of Zhen (Thunder) is above, while the gentle element of Xun (Wind) is below, each occupying its proper position. Thunder is swift, and wind is vigorous, which is how thunder and wind support each other; furthermore, in Fuxi's Earlier Heaven diagram, Zhen (Thunder) and Xun (Wind) are opposite each other, which is the same principle. To act with humility and gentleness first, and then to take action, if action is not based on humility and gentleness, it is not the way to endure. This hexagram has six lines where the strong and the gentle correspond one by one. The four points—proper positioning of strong and gentle, mutual support between thunder and wind, acting after humility and gentleness, and correspondence of the six lines—are all principles that allow for endurance, so the hexagram is named "Constant." What people believe in and uphold, if it endures without change, is called having constancy, which originally can lead to success without fault.

然必利於貞，乃為久於其道。不正則所恆者邪妄之小術而非道也。固有恆而不貞者，未有貞而不恆者也。如楊墨之徒，自守其術至於死而不變，豈不有恆？而謂貞則未也，豈乆於其道者乎？天地之道，固恆久不已之道也，人之恆久而有未貞焉，則與天地之道不相似也。

However, one must be suitable for upholding correctness, only then can it be said to conform to the "dwelling long in the way" mentioned in the Commentary on the Judgment. If not correct, then what is constantly held onto is merely a petty trick rather than the Way. Indeed, there are people who can maintain consistency without following the correct path, but there are no people who follow the correct path yet cannot maintain consistency. For example, the followers of Yang Zhu and Mo Di each held fast to their own doctrines until death, never changing. Can this not be considered consistent? But to say they were "correct" is not appropriate. How then can they be said to have remained long on the Way? The way of Heaven and Earth is inherently a way of constant continuity. Although humans may be able to maintain consistency, if they fail to uphold correctness, they are no longer similar to the way of Heaven and Earth.

利有攸往，終則有始者，此事之有終，而彼事又有始也。事變無窮，而所以應之之道亦無窮。一恆久之理得，而自足以周萬變之應，由其所恆者一於道也。所恆者一於道，則無不可為之時，亦無不可為之事，而利有攸往矣。日月得天，得其恆久不已之理也，故能久照；四時之變化，亦得其恆久不已之理也，故能久成。聖人與天地恆久之理脗合而為一者也，故久於其道而天下化成。

The Hexagram Statement says, "It is advantageous to go somewhere." The Commentary on the Judgment explains this as "After an end comes a beginning." This means that when one thing comes to an end, another begins. The affairs of the world are ever-changing, and so are the principles needed to deal with them. As long as one grasps the principle of constancy, it is sufficient to respond to all changes. The reason for this is that whatever one holds fast to is in accordance with the Way. If whatever one holds fast to is in accordance with the Way, then there is no time that is not suitable for action, and no matter that is not suitable for action, hence "It is advantageous to go somewhere." The Commentary on the Judgment says, "The sun and moon receive the principle of constancy and thus can shine for a long time." The sun and moon possess the principle of continuous movement, so they can shine continuously. The changes of the four seasons also follow the principle of continuous movement, so they can sustain the creation of all things. The sage is one who is perfectly in harmony with the principle of constancy in heaven and earth, and thus can remain steadfast in the Way, bringing about the flourishing of the world.

天地恆久之理，消息盈虛有常而已。觀所謂恆之義，則天地萬物之情可見矣。天地萬物之情，恆之理足以盡之而無餘矣。萬物之形形色色，愈出愈新，亦得天地恆久之理也，所謂天下無性外之物，而性無不在者也。雷風有恆之象，君子立不易方，則恆在我矣。方者，其所當行之道也，隨其所遇，道無不在，君子立之而不以死生患難易其節，則體恆之義也。

The principle of constancy in heaven and earth is merely the alternation of increase and decrease, fullness and emptiness, each following its regular course. By observing this principle of constancy, one can understand the true nature of all things in heaven and earth; the true nature of all things can be fully explained by the principle of constancy without any omission. Although myriad things are diverse and constantly emerging, ever renewed, they all derive from the principle of constancy in heaven and earth. This is what is meant by saying that there is nothing outside one's nature, and that nature is present everywhere. Thunder and wind display the image of constancy, and the Great Image Commentary says that the gentleman should therefore 'establish himself firmly in his course'. Thus, constancy resides within oneself. 'Course' refers to the path one should follow; according to one's circumstances, the path is present everywhere. The gentleman establishes this path and does not change his conduct even in the face of life and death or hardship, which is how the meaning of constancy is embodied.

初六與九四為正應，四震體陽性，上而不下，無意於初。初在下，為交與之始，未可深求，乃巽順而必欲入之深，以常理求之之象也。守此始求之深以為可常而不知變，則凶而無所利矣。漢文既疏於賈生矣，誼以何為痛哭流涕而言之切，犯於此爻之戒矣，長沙之行，幾不能容矣，何所利哉？

The initial line (初六) and the fourth line (九四) were originally in proper correspondence, but the fourth line belongs to the trigram Zhen (Thunder), which is yang and tends to move upward rather than downward, thus having no intention toward the initial line. The initial line is located at the very bottom, representing the beginning of interaction, which should not be pursued too deeply. However, because it belongs to the trigram Xun (Wind), which is yin and flexible, it insists on going too far too soon. This is the image described in the line statement (爻辞) "浚恒" — seeking deeply from the start and treating it as a constant practice. Holding onto this initial excessive pursuit and believing it can last forever without change leads to misfortune with no benefit. Emperor Wen of Han had already distanced himself from Jia Yi, yet Jia Yi still submitted a memorial expressing sorrow and tears, his words earnest and intense, which violated the warning of this line. As a result, he was exiled to be the tutor of the Prince of Changsha, almost unable to be accepted by the court, so what benefit was there?

九二以陽居陰，不得其正，則有悔矣。當恆之時，處下卦之中，所恆者中道也。中者，無過不及之至理也。守此至理，久而不失，至於死而後已，則其悔可亡矣。凡進身不正，而能使作用合於至道，造次顛沛而不少變，則可以葢前愆焉，其九二悔亡之義也。

Nine Two has a yang line in a yin position, which is not in the correct place, and thus should have regret. However, at the time of the hexagram of Constancy, it is in the central position of the lower trigram, and what it maintains is the middle path. 'Middle' refers to the ultimate principle of neither excess nor deficiency. By holding fast to this ultimate principle, it remains constant without loss, even to the end, so its regret is eliminated. Therefore, the line statement says 'regret disappears.' Generally, if the way of entering and being appointed is not upright, yet one's actions conform to the ultimate principle, and even in haste or hardship one does not change, then one can cover up past mistakes. This is the meaning of Nine Two 'regret disappears.'

九三當恆之時，過剛不中，是不能常守其徳也。剛而不中，則流於剛惡，任意使氣，無所不至，於聖賢忠信義理之心胷作用相去逺矣。無所往而不失，則無所往而不取羞，其身至此不能容矣。徳者，人心固有之善也，三豈獨無此善乎？但不能恆以守之耳。使能反而求之，以其剛正之根本而用之為善，則何所不至哉！

At Nine in the Third, the situation is precisely that of the hexagram "Constantness." However, it is overly strong and not centered, which is a sign of being unable to maintain one's virtue over time. Therefore, the line statement says, "Not constant in virtue." Being strong without being centered leads to the evil of stubbornness and任性, allowing one to do anything, which is far from the virtue and integrity of the sages. No matter where he goes, he is bound to make mistakes and thus to suffer disgrace. At this point, he has nowhere to take refuge, which is exactly what the line statement means by "perhaps suffering disgrace." Virtue is the good that is inherent in the human heart. How could Nine in the Third lack this goodness? It is only that he is unable to maintain it consistently. If he could turn inward and seek self-cultivation, using his fundamental righteousness for goodness, then what could he not achieve?

九四當恆之時，以陽居陰，為非其位，固能乆矣，然所久者非其道也。是見其偏而未見其全，流於私小而逺於大中至正者也。以修己則不能畜內聖之徳，以治人則不能成外王之化，安得禽乎？管仲得君如彼其専也，行乎國政如彼其久也，功烈如彼其卑也。管仲死，桓公薨，天下不復宗齊，由仲之所久者非其道也。

Nine in the Fourth is at the time of the hexagram "Constant." It is a yang line in a yin position, which is not its proper place. Although it can maintain a long duration, what it maintains is not the right path. This is seeing only the partial and missing the whole, being biased and moving away from the great central truth. If used for self-cultivation, it cannot accumulate the virtue of the sage within; if used for governing others, it cannot achieve the enlightening education of the sage ruler. How then could there be any gain? This is exactly what the line statement "The field has no birds" means — hunting without catching any birds. Guan Zhong had such single-minded trust from the ruler, and held power for so long, yet his achievements were so lowly. After Guan Zhong's death and the death of Duke Huan of Qi, the world no longer honored Qi, because what Guan Zhong held onto for so long was not the right path.

六五以柔中之徳而應九二之剛中，可謂恆其徳而守其正矣，然此乃婦人之道也。婦人無非無儀，維酒食是議，有閨門之修，無境外之志，従一而終焉者也，故婦人如此則吉。夫子則因時順理，隨事處宜，如五之恆其徳，貞凶之道也。聖人以六五處丈夫之位而従婦人之道，故發此義。

Six in the Fifth possesses the virtue of gentle compliance and upholding the middle, which corresponds with Nine in the Second's strong and upright nature. This can be said to represent a constant adherence to virtue and maintaining correctness. However, this is merely the way of a woman. The Book of Poetry, Xiao Ya, Si Gan says of women, 'Without independent action and without self-established norms, they only discuss food and drink.' They do not make their own decisions or establish their own standards, but only attend to domestic affairs, possessing inner refinement but lacking ambition beyond the household. They remain faithful to one person, hence the line statement says 'It is auspicious for a woman.' As for men, they should adapt to circumstances and handle matters appropriately. If a man were to remain unchanged like Six in the Fifth, it would be 'The husband is in peril'—being rigidly fixed would bring danger. The sage, recognizing that Six in the Fifth holds the position of a husband yet follows the way of a woman, specifically emphasizes this point.

顏子、禹稷憂樂不同而同於道，曽子、子思逺害死難而易地則皆然，非禮之禮、非義之義固不屑矣，此惟可與權者能之。徳未至而強欲為，是小人之猖狂自恣，假聖賢之言以遂其私者也。

Yan Hui was content with poverty and delighted in the Way; Da Yu and Hou Ji were anxious about the difficulties of the world, their worries and joys expressed differently yet both returning to the Way. Zengzi fled from bandits to avoid disaster, while Zi Si defended the city and died in hardship; their situations were different, but Mencius said that if they had been in each other's positions, their actions would have been the same. As for those rites that are not in accordance with propriety and those righteousness that are not in accordance with justice, they naturally despise them. Only those who can adapt flexibly and act appropriately can do this. If one's virtue has not yet reached that level yet forcefully imitates it, that is the reckless behavior of a petty person, using the words of sages to satisfy one's own private desires.

上六以陰柔之質居恆之極、震之終，震終則過於動，恆極則反變而為不恆矣，故為振恆之象。以不常之心而過於動，是小人之率意而妄為者也，何能免於凶乎？故象言其大無功，大無功則凶即至矣。若以君子處之，則恆之上為恆之終，震之極為過人之動，而善莫大焉。

The Sixth at the Top is in the extreme position of the Hexagram of Constancy and in the terminal position of the Hexagram of Thunder. When Thunder reaches its terminal position, its movement becomes excessive; when Constancy reaches its extreme, it turns into instability, hence the term "zhèn héng" meaning fluctuating and unstable. Possessing a fickle heart and being overly restless, this is the manner of a petty person acting recklessly, how can misfortune be avoided? Therefore, the Small Image Commentary says it "has great but no achievement," meaning great in scale but without result, so misfortune follows. If a gentleman were in this position, then the upper position of the Hexagram of Constancy would represent the ultimate fulfillment of the virtue of constancy, and the terminal position of the Hexagram of Thunder would signify extraordinary action. There is no greater goodness than this.

恆九三所久者非其徳也，非其徳則肆意妄作而無所不至矣，故象言其無所容也。九四所久者非其位也，非其位則牽制徇従而不能進於有為矣，故象言安得禽也。九三在三畫巽卦為非中，而居恆卦亦非中，故以所守之徳言；九四在三畫震卦為得正，而居恆卦則非正，故以所處之位言。要之，九三始終以非道自處者也；九四為富貴所動，而不能盡行其所學也。

The Nine in the Third line of the Hexagram of Constancy is long holding to something that is not its proper virtue. Not holding to its proper virtue leads to reckless behavior without restraint, so the Small Image Commentary says it "has nowhere to be accommodated" — no place to take refuge. The Nine in the Fourth line is long occupying a position that is not its proper place. Not occupying its proper place leads to being controlled by others, yielding to others, and being unable to act effectively, so the Small Image Commentary says "where can one find game?" — where can one catch game? The Nine in the Third is not in the central position within the trigram of Wind (Xun) composed of three lines, and also not in the central position within the hexagram of Constancy composed of six lines, so the discussion is based on the virtue it holds. The Nine in the Fourth is in the correct position within the trigram of Thunder (Zhen) composed of three lines, but is not in the correct position within the hexagram of Constancy composed of six lines, so the discussion is based on the position it occupies. In summary, the Nine in the Third is someone who has always placed itself in an improper way, while the Nine in the Fourth is someone who is moved by wealth and honor and thus cannot fully carry out its learned principles.

外堯舜禹湯文武周公孔子之道而自以為道，則九三之謂也；欲以道濟天下而有枉尺直尋之意，則九四之謂也。四近於五，位之所在，則治亂安危繫之天下，而義固自重於三矣。如魏相假許史以進，則位之所得非其正矣；宣帝少恩，相不能濟之以寛仁之道，而治止於雜霸，則田無禽也。孔孟非不欲行道以濟世也，然待價而沽，不見諸侯，以枉已者不可以正人也。

Putting aside the ways of Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, and Confucius, and establishing a separate set of self-righteous 'Dao', this refers to the Nine in the Third. Wanting to use the right path to save the world, yet harboring the calculation of 'bending an inch to gain a foot', meaning sacrificing a little to gain more, this refers to the Nine in the Fourth. The Nine in the Fourth is close to the Nine in the Fifth, and by its position, the prosperity or decline, safety or danger of the world rests upon it. In terms of moral weight, it is heavier than the Nine in the Third. For example, during the reign of Emperor Xuandi of the Han dynasty, Wei Xiang came to power through the support of the Xu and Shi clans, which was an improper way to gain power. Emperor Xuandi's governance was harsh and unkind, and Wei Xiang failed to use a compassionate approach to temper him, so his achievements only reached the level of a mixture of the ways of the Warring States and the Confucian school, which is 'the field has no birds', ultimately achieving nothing. Confucius and Mencius were not unwilling to practice the Dao and save the world, yet they hesitated to seek audiences with the princes, because those who had already bent themselves could not straighten others.

恆六爻各有所恆：初六以浚為恆，九二以中為恆，九三以非徳為恆，九四以茍得其位為恆，六五以不知變通為恆，上六以侮智躁動為恆。惟九二善，餘皆惡之類也。

The Hexagram of Constancy has each of its six lines representing a different form of constancy: the first line takes seeking deeply at the beginning as constancy, the second line takes maintaining the center as constancy, the third line takes unrighteous virtue as constancy, the fourth line takes a position obtained through petty means as constancy, the fifth line takes lack of adaptability as constancy, and the sixth line takes neglecting wisdom and restlessness as constancy. Among these, only the second line is good, while the rest belong to the category of evil.

遯，亨，小利貞。

The Hexagram Statement of 《Dun》 says: Retreat and concealment, smooth and prosperous; it is favorable to maintain the correct course in small matters.

遯亨，身遯而道亨也。九五當位，下有六二之應，自淺見者觀之，謂時尚可以有為；見幾之君子，則知其決不可以有為，但當奉身而退於義乃為當耳。故於斯時而遯，謂之與時行也。與時行則能以身殉道，而未嘗不亨也。當是時，小事可以利貞，大事則不利於貞矣。蓋小人之勢浸長，而九五之當尊位者又與之為應，則權柄已在其掌握，而君子不能伸其志矣。

"Retreat, it is prosperous" means that when the body retreats, the way becomes open. The nine five is in the correct position, and below it is the six two, which corresponds with it. To those with shallow insight, they might say that there is still something to be done at this time; but the wise man who perceives subtle things knows that there is nothing to be done, and only retreat is appropriate in terms of righteousness. Therefore, at this time, retreat is called by the Commentary on the Judgment "following the times." By following the times, one can complete the way through oneself, thus not failing to be prosperous. At this time, small matters can be maintained with uprightness and be beneficial, but great matters with uprightness would be disadvantageous. This is because the power of the petty person is growing step by step, and the nine five in the exalted position corresponds with the petty person, so authority has already fallen into the hands of the petty person, and the gentleman cannot realize his aspirations.

故小事利於貞，則小有救濟而已；若進君子、退小人，振經國之要務，端治化之本原，則難乎其措手，且將一敗塗地，而國勢遂至於不可為矣。小事利貞，大事不利於貞，君子豈能以小小之補塞者而茍容其身乎？此所以知有遯而遯之可以得亨也。

Therefore, adhering to the right path in minor matters brings benefit, but it is only a slight remedy. If one wishes to promote virtuous men, remove petty people, revitalize crucial state affairs, and correct the fundamental principles of governance, that would be difficult to implement, and once failed, it would lead to irreversible consequences, leaving the state in a state of no recovery. Adhering to the right path in minor matters brings benefit, but in major matters, adhering to the right path brings misfortune. How can a gentleman rely on such minor repairs to merely survive in this situation? From this, one understands: knowing when to retreat and retreating is actually the way to achieve success.

姤一陰生，則君子尚有處小人之道，而可以回造化；至於二陰生，則但有遯而已。葢勢不得以不遯，義不可以不遯也。遯之時義可謂大矣，非卓然之君子不能與於此也。若孔子之去魯遲遲，去齊接淅而行，乃仁之至、義之盡也。宋子哀不立危亂之邦，而春秋美之，亦庶幾乎遯而亨也。天下有山，亦遯之象，謂去之逺也。君子之逺小人，未嘗形諸聲色以絶之，但引身而去，則判乎其不相及矣，何其嚴哉！

The Gou hexagram arises when only one yao is yin, and at this time, a gentleman still has ways to deal with petty men and can still restore the fortune. But when the Dun hexagram arises with two yin yao, there is only the path of retreat left. This is a retreat that is forced by circumstances and also required by righteousness. The timing and significance of the Dun hexagram are indeed great; only a gentleman who stands firmly on his own can participate in such a matter. Like Confucius, who delayed his departure from Lu and took the rice he had just washed when leaving Qi, this shows the extreme of benevolence and righteousness. Zi Ai of Song refused to stand in a country in turmoil, and the Spring and Autumn Annals praised him, which is almost like achieving success through retreat. "The heavens above a mountain" is the image of the Dun hexagram: although the mountain is high, the heavens are even higher, meaning to leave far away. A gentleman keeps a distance from petty men, not expressing hatred in words or expressions, but withdrawing from them, yet the boundary is clear and they are no longer connected. How strict and solemn this is!

初六處卦之下，為遯而在後，尾之象也。陰柔之才，不能察之於微而致之以決，至是而始遯，則小人動心矣，豈非危之道乎？遯既在後而不可遯，則勿用有攸往，潛晦其徳以免災害，俟其可遯之機而徐處之，亦或一道也，非終於不遯而已也。聖人言勿用有攸往，欲人之善處而免害也，毫釐有差，則為與世浮沈之小人矣。

Chu Liu is at the very bottom of the entire hexagram, retreating and falling into the last position, hence it is called "Dun Wei" — the image of a tail. Its nature isyin softness, and it cannot perceive and act decisively when things are still in their infancy, delaying until now to want to retreat. The petty person has already begun to suspect, which is not a safe path. Since retreating at the end is no longer possible, then "Wu Yong You You Wang" — do not go anywhere, conceal one's virtue to avoid calamity, and wait for the right time to retreat calmly and deal with matters. This is also a viable path, not necessarily meaning to never retreat. The sage says "Wu Yong You You Wang," hoping people to be good at self-cultivation and avoid misfortune. A slight difference here leads to becoming a petty person who follows the current.

六二當遯之時，有中順之徳，自謂於是時而必遯，則所處得中而合於順時之應矣。二之所執者此理也，其執之之固而人不能以言間之，可謂知及之、仁能守之矣。皎皎白駒，在彼空谷，生芻一束，其人如玉，終不以爾公爾侯之言易其心，此爻似之。

Six Two is at the time of Retreat, possessing the virtue of being in the center and gentle. If it determines at this time to retreat, then its action is in the middle way and conforms to the principle of following the trend of the time. Six Two holds fast to this principle, holding on firmly so that others cannot use words to separate it. This can be said to be what the Analects says, "Wisdom can recognize it, and benevolence can hold it." The line statement says, "Hold it with the hide of a yellow ox, none can persuade it." This corresponds to the scene described in the Book of Songs, Xiao Ya, Bai Ju: a white horse is in an open valley, the master offers a bundle of green grass, the person's character is like jade, ultimately not changing his mind even when advised with words like "you are a lord and a marquis." This line is similar to that situation.

九三剛而不中，下比二陰，與相親暱，又艮體為止，勇退之節非其所長，當遯之時，有所繫於心而不能即遯之象也。三之有疾，何疾也？或戀戀於富貴之榮寵而不欲去乎？惴惴於小人之氣焰而不敢去乎？有一於此，皆足為害心之疾，危厲之道也。然是道也，惟用之以畜臣妾則吉。臣妾微賤者，不必其賢而可畜矣。天下之治亂繫庶官之賢否，豈於小人而可以暱近乎？九三以畜臣妾之道而用之以畜庶官焉，聖人所以斥賤之也。

Nine in the Third is yang but not in the center; it is below and closely adjacent to the two yin lines, initial six and six in the second, thus being intimate with them. It also belongs to the Gen trigram, which signifies stillness. Courage to retreat is not its strength. At the time of Dùn (Retreat), it has something it is attached to and cannot immediately retreat, which is the image of 'binding the retreat' in the line statement. What illness does 'having a sickness' in Nine in the Third refer to? Is it unwilling to leave because of attachment to wealth, honor, and prestige? Or is it fear of the aggression of petty men and unwillingness to leave? If either is present, it is sufficient to become a disease to the original heart, a dangerous and perilous path. However, this approach is only auspicious when used in keeping servants and concubines, hence the line statement says 'keeping servants and concubines is auspicious.' Servants and concubines are lowly people; one does not need to choose between their virtue and lack thereof, just keeping them is enough. But the stability or chaos of the world depends on the virtue or lack thereof of officials, so how can one be intimate with petty men? Nine in the Third applies the method of keeping servants and concubines to the appointment of officials, hence the sage rebukes and looks down upon it.

九四與初六居相應之位，四陽剛乾體，上而不下，絶初而不與之應，有好遯之象焉。人見其絶小人、逺利寵而決於必遯，以為好遯，而不知四非好遯者也。有所沮撓，道不行而勢不得以不遯，是君子之能事也。小人之汲汲於求而戀戀不能去，安能與於此？

Nine in the Fourth and Six at the Beginning are in corresponding positions, but Nine in the Fourth is yang and belongs to the Qian trigram, which has a nature that moves upward rather than downward. It decisively rejects Six at the Beginning and does not correspond with it, hence the image of "favoring retreat." Others see it as rejecting small people, distancing itself from fame, profit, and favor, and resolutely retreating, so they think it is happy to retreat. But they do not realize that Nine in the Fourth is not truly happy to retreat; rather, it is constantly obstructed, with its path blocked and the situation forcing it to retreat—this is where the virtue of the superior man lies. As for the small people, they are eager to seek and cling to their positions, so how could they ever reach this level?

九五當遯之時，與六二居相應之位。二之應，非尊仰其道徳之可以益世也，特怵惕其責任尚可以有為，而曲意以順承之耳。五心知其如此，以其勢之方盛未已，而時不可以不遯，於斯時而去之，在巳既不失進退之道，足以正其志，又渾厚其跡，而小人莫測其所以遯焉，是可謂處之甚善，遯之嘉美，正而吉矣。

Nine in the Fifth is at the time of the Hexagram of Retreat, and Six in the Second is in a corresponding position. Six in the Second comes to correspond not because it admires the virtue of Nine in the Fifth and wishes to benefit the world, but rather because it feels anxious that Nine in the Fifth's position may still have something to contribute, so it flatters and complies. Nine in the Fifth understands this, and seeing that the small person's power is still on the rise, it cannot help but retreat at this time. In this way, it does not lose the proper measure of advancement and retreat, thus maintaining the correctness of its aspirations; its actions are profound and not obvious, so the small person cannot fathom why it retreats. This can be said to be a most appropriate way of handling the situation, a beautiful instance of retreat. Therefore, the Line Statement says, "A commendable retreat, firmness brings good fortune"—meaning to adhere to the right path and achieve good fortune.

上九以剛陽居卦之上，在事之外。剛陽既有能遯之節，在事之外又無小人相與以繫累之，為肥遯之象。肥者，寛裕自得之意，言超然逺遯而人莫之疑，邈乎其不可近矣。天子不得臣，諸侯不得友，免於是非之議、利害之交，無往而不利矣。

The Upper Ninth line represents a yang yang force residing at the top of the entire hexagram, positioned outside the affairs. It possesses the integrity of a yang force to decisively withdraw, and being outside the situation, it is free from entanglements with petty people. This is the image of "fatty retreat." "Fatty" means being affluent and content, indicating a withdrawal that is unchallenged and unobserved, lofty and distant beyond reach. The Son of Heaven cannot regard him as a minister, and the feudal lords cannot regard him as a friend. This eliminates disputes and conflicts of interest, hence it is said "there is no disadvantage" — no matter where he goes, there is no disadvantage.

大壯，利貞。

The Hexagram Statement of the Great Strength says: Yang is strong and flourishing, suitable for holding to the correct path.

大謂陽，君子之類也。大壯，謂大者壯也。以一卦之體言，則四陽盛長而過中為大壯；以二卦之徳言，則乾之徳為剛，震之徳為動，剛以動也，剛以動亦為壯盛之勢也。以其壯而形諸作用，則利於正。正則為君子，為以義理用事者也；不正則為小人，為以血氣用事者也。正則為王道，不正則為霸術矣。文武一怒而安天下之民，大壯之正者也；齊桓晉文威制諸夏，亦可謂壯矣，然假之而已，非正也。

"The term 'Da' refers to Yang, which represents the gentleman class. 'Da Zhuang' means that when Yang is strong, it becomes vigorous. Looking at the structure of one hexagram, four Yang lines grow vigorously from the bottom and surpass the middle position, hence it is called 'Da Zhuang.' Looking at the virtues of the upper and lower trigrams, the virtue of Qian is firm and strong, and the virtue of Zhen is movement. Combined, this is 'Gang Yi Dong,' meaning firmness followed by movement, which is exactly the vigorous momentum. When this vigor is applied to actual actions, it must be appropriate to uphold righteousness. Those who uphold righteousness are gentlemen, who act according to principles; those who do not uphold righteousness are petty people, who act on impulse. Upholding righteousness is the Way of the King, while not upholding righteousness is the method of the hegemon. King Wen of Zhou and King Wu of Zhou, in their anger, brought peace to the people, which is the correct application of 'Da Zhuang.' Qi Huan Gong and Jin Wen Gong used their power to subdue the feudal lords of the Central Plains, which can also be considered vigorous, but that was merely borrowed authority, not the true righteousness."

如言君子和而不流，強哉矯！中立而不倚，強哉矯！國有道不變塞焉，強哉矯！國無道至死不變，強哉矯！皆大壯之正也。若暴虎馮河，死而無悔，失其正矣。大者本所以為正，正為大者所有之道，非假於外求也，特以不察而自失其正者有之。

As the Zhongyong says: The gentleman is level and harmonious yet not swayed by the times, how strong is that! He remains neutral and unbiased, how strong is that! When the state is clear and upright, he does not change his conduct; when the state is corrupt, he remains steadfast to his principles until death, how strong is that! These are the proper ways of the Great Strength (Dazhuang). As for the criticism in the Lunyu of empty-handed tiger fighting, wading rivers on foot, and dying without regret, that is losing the proper way. Yang that is great inherently possesses the proper way; "properness" (zheng) is the way inherent in the great yang, and does not need to be borrowed from outside. It is only that some people, through lack of careful examination, have lost this properness themselves.

天地之情，正大而已，生長收蔵，與時消息，皆正大之道也，此大壯之不可不利於正也。正則盡人道以合乎天道矣。聖人先天而天弗違，後天而奉天時，盡其正大之作用而已矣，一失其正，則與天地不相似而非率性之道也。雷在天上，有大壯之象，非禮弗履，則真能用其壯矣，顏子之非禮勿視聽言動是也。然必至明能察其幾，然後能以至健而致其決也；知之不明，則非禮之禮、非義之義，安能自擇？

The true nature of heaven and earth is simply "uprightness and grandeur." Growth, flourishing, gathering in, and closing off follow the four seasons, increasing and decreasing accordingly, all following the path of uprightness and grandeur. This is why the hexagram Great Strength is not unsuitable for uprightness. Upholding uprightness means fulfilling human morality to align with heavenly principles. The "Words and Phrases" of the hexagram Qian says that the sage "acts before heaven does not contradict it, and follows heaven's timing after it has acted," which is simply bringing this uprightness and grandeur to its fullest extent. Once uprightness is lost, one no longer resembles heaven and earth, and thus fails to meet the "Middle Way" saying that "following nature is the Way." "Thunder above the sky" is the image of the hexagram Great Strength. The "Great Image Commentary" says that the gentleman thus "does not act without propriety," meaning he never takes a step that is not in accordance with propriety, which is truly using his strength. Yan Hui's "not looking, listening, speaking, or acting without propriety" is exactly like this. However, one must have eyesight so clear that even the slightest details can be perceived, before one can make a decisive judgment with extreme strength. Without clear insight, how can one distinguish between things that seem proper but are not, and things that seem right but are not?

趾在下而進壯於動者也。初九陽剛，當大壯之時，固欲用其壯者也，然位次最下，以壯進動而欲大有所為，則壯于趾之象也。以是而行，則凶可信有矣。凡人臣之疏逺未信者，欲勇於去君側之惡，以天下事自任，則動取窮極，一蹶而僕，此壯趾征凶之義也。

The toes are the lowest part of the human body, yet they are the first to exert force when moving forward. Initially, the line "Initial Nine" (Chu Jiū) represents yang strength, which is exactly the time of the hexagram "Great Strength" (Dà Zhuàng). It naturally desires to display its strength. However, its position is the lowest, so it pushes forward with strength, aiming for great achievements, which symbolizes "strength in the toes" (Zhuàng Yú Zhǐ). Such action inevitably brings danger. Any minister who is distant from the ruler and has not yet gained the ruler's trust, blindly dares to remove the evil people around the ruler, takes on the great affairs of the world alone, and acts rashly, thus pushing himself into a desperate situation, and once he falls, he cannot rise again. This is the meaning of the line statement "strength in the toes, going forward brings danger" (Zhuàng Yú Zhǐ, Zhēng Xióng). Yang Jue was the person who submitted a memorial in a humble position to earnestly advise the ruler, and was later imprisoned. When writing about this line, there must be a deep self-reflection within him.

九二以陽居陰，本非正也，然所處得中，則上應六五，當大壯之時而承之以有為者，率不失乎天下之至理，是能以義理用事者也。如此則以九居二者未為不可，適見其為得正而吉矣。凡居其位而能盡其所當為之事，則其位為所宜居而為正矣；居其位而不能盡其所當為之事，則其位為非所宜居而為不正矣。九二貞吉，聖人言簡而義精矣。

Nine Two holds a yang line in a yin position, which by itself is not considered correct. However, it is in the central position, and it corresponds upward with Six Five. At the time of Great Strength, it accepts the mandate of the sovereign to act, and generally does not contradict the ultimate principles of the world. This is the way of a person who acts according to righteousness. In this way, holding a yang line in the second position is not improper, and it precisely shows that it is correct and auspicious. Generally, if someone occupies a position and fulfills completely the duties of that position, then that position is the one he should occupy, which is called correct; if someone occupies a position but does not fulfill the duties of that position, then that position is not the one he should occupy, which is called incorrect. The line statement of Nine Two only says 'Zhen Ji' (uprightness and auspiciousness), and the sage's wording is concise yet its meaning is subtle.

九三過剛不中，當大壯之時，在小人則為用壯焉，狼瞫馳秦師而死是也；在君子則為用罔焉，君子固以義理用事者，然或有忘其深逺之慮而忽於禍機之防者矣，張柬之謂武三思如几上肉而不足畏者是也。以是為正道而守之，則亦危矣，如羝羊觸藩而羸困其角，則智竭力窮，人得而制之矣。五王以禍自及，而唐之宗社幾於危亡，則用壯用罔所致也。

Nine in the Third is overly strong and not centered, precisely at the time of the Great Strength hexagram: when it falls on a small person, it is the line statement that says 'the small person uses strength'—relying solely on force. This is like Wang Shen, a single chariot rider from Jin State, charging into the Qin army and dying in battle. When it falls on a gentleman, it becomes 'the gentleman uses nothing'—seeing calamity as nonexistent. Though gentlemen are those who act according to righteousness, they may also forget long-term considerations and neglect the mechanisms to prevent calamity. For example, Zhang Jianzhi of the Tang Dynasty said Wu Sanzhi was merely meat on the chopping block and not worth fearing, which is an instance of this. To regard such an attitude as the correct path is also dangerous, just as the line statement says of a ram ramming a fence and getting its horns stuck. At that point, wisdom is exhausted and strength is depleted, and others can then subdue him. Zhang Jianzhi and the other five princes thus brought upon themselves great calamity, almost causing the Tang Dynasty's ancestral temples and state sacrifices to collapse. This is precisely the result of following the paths of 'using strength' and 'using nothing'.

九四當大壯之時，以陽居陰，為不得其正，是用壯而不以道者也。聖人以其陽剛之才可以有為，又時當大壯則易於振奮，故勉其能貞則吉，而以陽居陰之悔可以亡之。貞者，天下之達道也，慎修而有得焉，則為聖哲之作用矣，何吉之不可致？何悔之不能亡乎？至是則裁處百為，隨感而應，視天下之事皆有可乗之幾，伸縮變通之妙用在我而不窮矣，藩決不羸之象也；其才徳足以任天下之至重焉，壯于大輿之輹之象也。至是則為體用全備之事業矣。聖人之敎九四，亦不得中行而與狂狷之意也。

At the time of the Great Strength (Da Zhuang), the fourth line (Nine in the Fourth) is in a position where a yang line is in a yin place, not in the correct position, representing strength without following the right path. The sage encourages it because it has the capability of a strong yang line and is in a time of great strength, which is easy to be inspired. Therefore, it is advised that if it can maintain the correct path, it will be auspicious, and the regret caused by being in a yin place can be eliminated. "Zhen" is the universal path for all things. If one is cautious in cultivation and gains insight, that is the conduct of the sage. Then, how can auspiciousness not come? How can regret not be dispelled? When reaching this point, one can handle all matters with ease, responding to the world's needs, seeing opportunities everywhere, and having the ability to adapt and change endlessly. This is the line statement "Fen Ju Bu Ling" — the image of a fence being broken but the horn not getting stuck. The ability and virtue are sufficient to bear the heaviest responsibilities, which is "Zhuang Yu Da Yu Zhi Fu" — the image of the axle's rabbit being strong and powerful. At this stage, the body and function are complete and perfect. The sage teaches the fourth line in this way, also implying the meaning from the Analects that if one cannot find those who follow the middle path, one should retreat and work with the unrestrained and the restrained.

卦之體似兊，有羊象焉，故九三、六五、上六皆取其義。羊則內剛外柔而喜觸者也。六五以柔居剛而得其中，所持者平易之道也。剛壯則或過於激烈而有牴觸之失，平易則不能牴觸，為喪羊于易矣。他卦以柔居五者或為過於柔，大壯之時則為得中矣。況自四以下皆為五所用，諸爻之剛即五之剛也。眾賢以剛徳同奮而明作有功，人主以柔中而制之而惇大成裕，則何悔之有？如光武之時，寇恂、賈復皆以剛壯用事者也，世祖以柔道制之，或息其忿爭，或戒其黷武，卒皆得其用而成中興之業，此喪羊于易無悔之義也。

The hexagram Da Zhuang has four yang lines at the bottom and two yin lines at the top, forming a shape similar to the hexagram Dui (Lake), which represents a sheep. Therefore, the lines nine in the third, six in the fifth, and six at the top all take the image of a sheep. A sheep is an animal that is strong inside but gentle on the outside, and it likes to use its horns to push against others. The line six in the fifth holds a yin line in a yang position and is in the central position, thus upholding a path of simplicity and peace. A strong person may sometimes become overly aggressive and inclined to conflict, while a gentle person does not engage in conflict. This is what the line statement "losing the sheep in ease" means — in a state of ease, the aggressive nature of the sheep is lost. In other hexagrams, having a yin line in the fifth position might be considered too weak, but in the hexagram Da Zhuang, it is exactly appropriate. Moreover, all the yang lines from nine in the fourth downward are used by six in the fifth. The strength of each line is the strength of six in the fifth. Many virtuous ministers, with their strong and vigorous virtue, all strive together, being clear in their duties and achieving great accomplishments. The ruler, with his gentle and moderate nature, governs them. He is broad-minded, generous, and at ease, so there is no regret. Just as during the time of Emperor Guangwu of Han, Kou Xun and Jia Fu were both strong and vigorous in their duties. Emperor Guangwu used a gentle approach to manage them, either calming their disputes or warning them not to engage in excessive warfare. In the end, they all fulfilled their roles and achieved the great rejuvenation of the Han dynasty. This is exactly what "losing the sheep in ease, no regret" means.

上六處壯之終、動之極，其過動用壯之餘習則固在也，故觸藩而不能退。然壯之終則將失其壯，動已極則動或不能繼而有止矣，況其質本柔弱，故不能遂其進也。由其用壯過動而失之輕易也，亦何所利哉？若能反其所為，艱以處之，則得吉。大抵天下之事，莫不成於難而敗於易，以為難則可以無難處之事，以為易則憂即至矣。艱之一言，乃聖人示人以存誠之基本，而轉災為祥之機也。

The Sixth at the Top is at the end of strength and the extreme of action. The old habit of restlessness and arrogance still remains, so the line statement says, "A ram butts against a fence, unable to retreat." However, when strength reaches its end, it must be lost; when action reaches its extreme, it may not proceed further and must stop. Moreover, its nature is inherently soft and weak, so it also "cannot proceed." All of this is due to arrogance and restlessness, and viewing things as too easy. What benefit can there be? If one can reverse this approach and deal with matters with difficulty and caution, then good fortune can be attained. Therefore, the line statement says, "Difficulties bring good fortune." Generally speaking, the world's affairs are successful when viewed as difficult and fail when viewed as easy. Viewing things as difficult means there is nothing difficult to handle; viewing things as easy brings immediate worries. The character "difficult" is precisely the fundamental teaching of the sage regarding cultivating sincerity and reverence, and it is also the key to transforming misfortune into good fortune.

九三剛而得正，君子之類也，應上六。上六居壯之極，則用壯以制君子之小人。當小人用壯以制君子，謀隠交合，而君子者其勢固不能以自全矣，故宻其機、慎其動，猶懼不能免禍。九三過剛不中，則任氣自裁而視之蔑如也，是當小人用壯之時而君子如九三者則用罔也。象曰：「小人用壯，君子罔也。」非有小人用壯而猶不可用罔，況小人用壯，君子所當深慮也，而顧可以用罔乎？

Nine Three is yang and occupies the correct position, belonging to the category of the gentleman. It corresponds with Six at the Top. Six at the Top is at the extreme of strength, representing a petty person who relies on his strength to suppress the gentleman. When petty persons rely on their strength to suppress gentlemen and conspire secretly while colluding with each other, the gentleman is already in a difficult position to protect himself. Therefore, he must be cautious in his plans and careful in his actions, yet even then, he may still suffer misfortune. However, Nine Three is overly strong and not in the center, acting on impulse and making decisions independently, disregarding the petty persons entirely. This is precisely when petty persons are strong, and such a gentleman as Nine Three would instead 'use罔'—treating danger as if it did not exist. The 'Small Image Commentary' says: 'Petty persons use their strength, the gentleman is ignorant.' It does not mean that when petty persons are strong, the gentleman can 'use罔'; moreover, when petty persons are strong, it is precisely the time when the gentleman should be deeply cautious. How can he then 'use罔'?

晉，康侯用錫馬蕃庶，晝日三接。

The Hexagram Statement of 《Jin》 says: Advancing upward and rising in rank, the feudal lords who bring stability to the state receive many chariots and horses as a grant, and are received by the Son of Heaven three times in one day.

晉，進而上也。世道之升於隆平，道徳之躋於髙明，人臣之以事覲君，皆此義也。日出地上，有其時矣；順而麗乎大明，有其徳矣；柔進而上行，有其事矣。康侯，安國之侯也，當此之時，徳備功成而進謁於君，是以有錫馬蕃庶、晝日三接之寵賚也。有其時而無其徳，有其徳而無其事，皆不足以與此。

"The hexagram 'Jin' signifies advancement and upward movement. It represents a time when the world is ascending to prosperity and peace, and morality has reached a high level. It also refers to ministers presenting their achievements to the sovereign. The sun rising from the earth indicates an appropriate opportunity; the gentle and compliant nature attached to the bright illumination signifies corresponding virtue; the subtle and yielding force moving upward indicates concrete accomplishments. 'Kanghou' refers to a prince who can stabilize the state. In such a time, when virtue is complete and achievements have been made, he goes to court to pay homage to the sovereign. Therefore, the hexagram statement says, 'Bestow horses in abundance, and receive three audiences in a single day'—granting a multitude of horses and being received three times in one day. One may have the opportunity but lack virtue, or have virtue but lack accomplishments; in either case, one is not qualified to receive such treatment."

《詩》曰：「君子來朝，何錫與之？雖無與之，輅車乗馬。又何與之？玄袞及黼。」其錫馬蕃庶、晝日三接之謂乎？周襄王賜晉文公大輅戎輅之服，出入三覲，有類此義，而文公不足以當康侯也。

The Book of Songs, Xiao Ya, "Cai Shu" says: "The virtuous man comes to court, what will be given to him? Though nothing else is given, there is a chariot and four horses. What else will be given? A dark blue robe with dragon patterns and a ceremonial robe with axe patterns." This does not precisely refer to "bestowing horses in abundance, receiving three times in a single day." King Xiao Wang of the Zhou dynasty bestowed upon Duke Wen of Jin two sets of chariots and ceremonial robes, and Duke Wen of Jin paid homage three times, which is similar in meaning; however, Duke Wen's virtue was not yet sufficient to match the weight of "the healthy prince."

明出地上，明進而上，有晉之象，自昭明徳。日非不明也，掩於地下則不明，出於地上則明矣；徳非不明也，蔽以巳私則不明，克去其私則明矣。自昭明徳，克已復禮之學也。取明出地上之象，日有上達，則亦晉之義也。

"Light emerging from the earth" signifies that light rises and goes upward, which is the image of the hexagram "Progress." Therefore, the "Great Image Commentary" says that the gentleman should "self-display his bright virtue"—that is, to manifest his inherent bright virtue. The sun is not inherently dark; it is not bright when covered by the earth, but becomes bright when it rises above the earth. Virtue is not inherently dark; it is obscured when covered by one's private desires, but becomes clear when those desires are overcome. "Self-displaying bright virtue" is precisely the practice of self-restraint and restoring propriety as discussed in the "Analects." Taking the image of "light emerging from the earth" illustrates that a person's cultivation gradually becomes more enlightened and progresses upward, which is the meaning of "Progress."

當晉之時，居下者孰不欲進而用世以行其志乎？初六之所應者九四也。九四不中不正，居上之下，是蔽賢之小人也，安能汲引草茅之士，盡其以人事君之道乎？故初六進而為其摧折，欲進而不能也。但當隠居求志，獨行其正，以待善為人信，時可進而進之則吉矣。如不為人所信而終不能進，亦當處以寛裕則無咎；若急迫求進，則為欲所動而咎多矣。葢初處最下，既無官守，又無言責，可進可退，其機在我，固綽綽然有餘裕矣。初之才徳非能如此，聖人但以出處之常道教之，而欲其知所以自處也。

At the time of the hexagram "Progress," those in lower positions naturally desire advancement and the opportunity to realize their ambitions. The line "Initial Six" corresponds to "Nine in the Fourth." However, "Nine in the Fourth" is neither in the center nor in a proper position, and it is located at the lowest position of the upper trigram, making it a petty person who suppresses talented individuals. How could such a person be willing to promote an obscure commoner and fulfill the duty of "serving people with sincerity" toward a superior? Therefore, when "Initial Six" attempts to move forward, it is obstructed and hindered, unable to advance, which is what the line statement says: "Progress as if crushed." At this time, the appropriate course of action is to retreat and remain hidden, seeking personal aspirations and maintaining integrity on one's own. When one's virtue is recognized and the right opportunity arises, then advancing would be auspicious. If one is not trusted and ultimately cannot advance, one should maintain a relaxed and easy attitude, thus avoiding blame, as the line statement says: "No trust, ease, no blame." If one urgently seeks advancement and is driven by desire, one will accumulate many mistakes. "Initial Six" is at the lowest position, having neither official responsibilities nor the duty to make recommendations, thus it has the freedom to advance or retreat, with the initiative in its own hands, and is naturally sufficient. In terms of ability and virtue, "Initial Six" may not truly be capable, but the sage merely uses the conventional principles of entering and retreating to teach it, hoping it will understand how to properly position itself.

六二當晉之時，上無應與，欲進而愁如也。非以區區榮遇之未遂，而憂世之誠心不能已也。二雖中正，然陰柔之質，恐其於廢斥之際不能堅志於正道而終不變，故言若能自處以正，終始不移，則吉，而受茲介福于王母矣。王母，祖母，謂六五以陰居尊之象也。有離明得中之徳，離明則知賢之不可不用，得中則任賢有常而不以小人間之，賢如六二，則自當見用於世而受大福矣。

Six Two is in the situation of the hexagram "Progress." Above it there is no corresponding support, so it wants to advance but feels anxious, hence the line statement says "Progress as if in sorrow." Its sorrow is not for personal honor not being attained, but rather a sincere concern for the world's affairs that cannot be restrained. Although Six Two is in the center and upright, it is still of a yin and soft nature. The sage fears that when it is discarded and rejected, it might not remain steadfast in the right path. Therefore, it says: if one remains upright and does not change from beginning to end, it will be auspicious, and "receives this great blessing from its grandmother." "Grandmother" refers to the image of Six Five, a yin line occupying the exalted position. Six Five has the virtue of the luminous body of the trigram "Fire" and is in the center: the brightness understands that virtuous people must not be left unused, and being in the center allows for the consistent appointment of virtuous people without allowing small men to interfere. A virtuous person like Six Two naturally should be used by the world and receive great blessings.

六三以陰居陽，不中不正，本有悔也。然居下之上，處順之極。居下之上，有時事之責任者也；處順之極，則能以順處天下之事者也。凡賢才在下而欲上進，如二與初之類者，已必與之同升，而盡其以人事君之道，一念為國之誠心，眾皆信之而樂為之用，則三之志亦可以行於上矣。如此則其初之所悔者，至是亦可以亡矣。

Six in the Third occupies a yang line in a yin position, neither in the center nor in the correct position, and thus originally has regret. However, it is located at the upper position of the lower trigram and at the extreme point of the trigram Kun (Earth), which represents compliance. Being at the upper position of the lower trigram signifies someone who temporarily bears the responsibility of state affairs, while being at the extreme of compliance means one who can use flexibility and compliance to handle matters throughout the world. Any virtuous talents who are in a lower position but aspire to rise, such as Six in the Second and Six at the Beginning, will certainly rise together with it and fulfill their duty of 'serving the ruler with human affairs.' This sincere intention for the country is trusted and welcomed by all, so the aspirations of Six in the Third can ascend to the court. This is precisely the meaning of the line statement 'All people agree, regret disappears.' In this way, the regret it originally had can now be dispelled.

九四以陽居陰，不中不正，處上之下，位近於六五。當晉之時，是患得患失之小人，履髙位、竊大柄以自私者也，必陰窺潛探，伺君心之所欲而蠱惑之，以保其榮寵，鼫鼠之象也，是所謂逢君之惡者也。以其竊據者為已所當得而固守之，則危矣。小人誤人之國以基深禍而至於亡，已亦安能獨保其富貴哉？

Nine in the Fourth holds a yang line in a yin position, neither in the center nor in the correct place, located at the lowest position of the upper trigram, right next to Six in the Fifth. At the time of the hexagram Jiin, it is a petty person who is anxious about gaining and losing. It occupies a high position, seizes great power for itself, and seeks private gain. It must secretly observe, speculate on what the sovereign desires, and deceive him in order to retain its honor and favor. The line statement uses the image of the shi shu, a large mouse that desires too much but lacks the ability to achieve it, to symbolize this. This is exactly what Mencius refers to as a person who meets the evil desires of the sovereign. It regards what it has seized as something it rightfully deserves and clings to it tightly, which is dangerous, so the line statement says 'Zhen Li'. Petty persons ruin others' states, plant deep calamities leading to the downfall of the country, and at that time, how can they alone preserve their wealth and honor?

六五以陰居陽，非其正，宜有悔矣，然有離明之徳以處尊位，而下皆順從，則悔可以亡矣。失得勿恤，則存王道之大要，而不屑於霸者功利之小術也。如蕭何勸髙帝養民致賢、收用巴蜀，此計失得之私心也；文王則誠心養民以盡君道而已，失得所不恤也。如是而往，則吉而無不利。聖人以六五明察而不足於君道，故欲其逺功利之小術而尊帝王之大道也。

Six in the Fifth holds a yang line in a yin position and is not properly aligned, so it should naturally be associated with regret. However, it possesses the virtue of brightness from the trigram Li (Fire) and occupies a position of honor. Moreover, all the other lines are in harmony with it, so the regret can be dispelled. The line statement says, "Do not worry about gain or loss." This means adhering to the great principles of the Way of the King, rather than the petty strategies of the hegemon who focuses on material gains. For example, Xiao He advised Han Gaozu to rest the people, attract talents, and take Ba-Shu as a base, which involved some personal calculation of gain and loss. King Wen, however, genuinely cared for the people and fulfilled the duties of a ruler, without concerning himself with gain or loss. If one follows this approach, it will result in "good fortune, without any adverse outcome." The sage points out that although Six in the Fifth is discerning, it still lacks completeness in the way of the ruler, so it should distance itself from petty gains and uphold the great path of the sovereign.

上九晉其角，以剛處上，角之象也。以剛處上，已之私邑或有不服者，則當伐之。下卦為坤，有邑之象；六三居下之上，與上為應而間於九四，有不臣服之象。上九剛明非柔暗，又離為甲兵，有征伐之象，必舉大眾、動征伐而後臣順，則厲而吉。伐所當伐而非窮兵也，故無咎。兵，凶器，不得已而後用之者也。以此征伐為正而不知修徳以綏服之，則吝之道也。聖人抑揚予奪之微意，欲上之人以徳為化民之本，而兵不可以輕用也。

The line statement of the top line says, "The sun rises on its horn." This line is positioned at the top of the hexagram, where a yang line is located, symbolizing the horn. A strong and upright force at the top, if there are those who do not submit within its territory, should take action to subdue them, hence the line statement continues, "It is appropriate to attack the city." The lower trigram is坤 (Earth), symbolizing cities and territories; the line six in the third position is at the top of the lower trigram and corresponds with the top line but is separated by the line nine in the fourth. This suggests a refusal to submit. The top line is strong, clear-sighted, not weak or confused, and the trigram 离 (Fire) symbolizes military equipment, indicating a military campaign. Therefore, it is necessary to mobilize troops and launch an attack before the opponent submits, hence the statement "dangerous but auspicious" — although there is danger, it ultimately leads to a good outcome. The attack is directed at those who should be attacked, not an excessive use of force, so there is no blame. War is a dangerous tool and should only be used when absolutely necessary. If one treats warfare as the correct path and fails to cultivate virtue to pacify and win over people's hearts, then one will follow the path of regret. The subtle intentions of the sage in praising and criticizing are to remind those in power that virtue should be the foundation of educating the people, and warfare should not be used lightly.

明夷，利艱貞。

The Hexagram Statement of the Mingyi Hexagram says: Light is injured; it is appropriate to hold to the correct path in hardship.

明而見傷，展轉困迫，去死一間耳。處之之道，利艱貞。心存戒懼，若未嘗戒懼；視其窘辱，若固有之，而心若樂受者也。時事得失，心如未嘗有知；語言動作，此心黙黙以操運用之準繩，而外若愚人焉。剛忿以重其困，殞獲而喪其心，則失之逺矣。

Lightness is harmed, and one is in a state of turning and being oppressed, with death only a single layer away. The way to deal with such a situation is as stated in the Hexagram Statement: "It is advantageous to be firm and upright in hardship." One's heart remains cautious and vigilant, yet outwardly appears as if without such caution. Regarding one's own humiliation and disgrace, one treats them as if they were always the case, even seeming to take pleasure in bearing them. As for gains and losses in the world, one's heart is as if entirely unaware; every word and action is silently guided by an inner standard, yet outwardly appears like that of a fool. If one becomes overly passionate and thus worsens one'spredicament, or becomes despondent and loses one's original heart, then one has strayed far from this principle. Yang Jue was at this moment in the imperial prison, turning and suffering, and this passage is more a method for himself to endure hardship than an explanation of the classics.

離之象為日，坤之象為地，日之明為地掩，明而見傷之象也。內文明，則所以察乎處難之理者至矣；外柔順，則所以由於處難之道者盡矣。微用其周身之智，委曲於安土之誠，文王所以蒙大難之道也，故曰文王以之。利艱貞，晦其明而未顯見於外，心固未嘗晦也，心晦則志不得為正矣。遭家大難而處之以此道者，箕子也，故曰箕子以之。然自眾人視之，則其明若晦而無所謂明矣；自知微之君子觀之，則已光輝發越而為明之至矣。

The image of the trigram Li is the sun, and the image of the trigram Kun is the earth. The brightness of the sun is obscured by the earth, which is a symbol of the injury to brightness. The Commentary on the Judgment says, "Internal civilization," which indicates that the principle of dealing with difficulties has reached its extreme; it says, "External flexibility and compliance," which indicates that the practice of the way to deal with difficulties has been fully established. By subtly employing the wisdom of preserving oneself and by gently maintaining sincerity in one's position, this is the method used by King Wen when he faced great difficulties, hence the Commentary on the Judgment says, "King Wen used this." As for "beneficial to endure hardship and maintain uprightness," it means concealing one's brightness and not displaying it outwardly, yet the mind remains not dark. If the mind were truly dark, the will would not be able to remain upright. Those who encountered great national and family difficulties and used this method to preserve themselves were Ji Zi, hence the Commentary on the Judgment says, "Ji Zi used this." However, in the eyes of the common people, his brightness seems to have become obscured, and it cannot be said that he is bright. But in the eyes of the wise who can perceive subtle things, this is precisely the time when his brightness shines forth and reaches its peak.

君子蒞眾，固有當用晦之時，亦有當用晦之事。用晦若其心有未明者然，要其所以而論之，乃其至明也。人之邪正有未可以盡知者，事之是非有未可以盡辨者，非不能知，非不能辨也，知之辨之為非宜也，在智者黙識之耳。如世祖平王郎，不省吏民交通之詞，此用晦也。如此則反側子之心安，河此安而天下遂安矣，非光武之明見萬里，不能如此處之也。

The Great Image Commentary says that the gentleman "governs the people, using obscurity to achieve clarity." A gentleman governing many people naturally has times when he should be obscure and matters that should be kept obscure. When he appears obscure, it seems as if he has something he does not understand, but upon examining the reason for his actions, it is precisely when he is most clear. Sometimes people's righteousness and wickedness cannot be fully discerned, and sometimes the right and wrong of matters cannot be clearly determined; it is not that they cannot be discerned or determined, but that discerning and determining them is not appropriate. Such matters are only silently remembered in the hearts of the wise. For example, after Emperor Guangwu of Han subdued Wang Lang, he did not look at any private letters exchanged between officials and civilians who had communicated with Wang Lang. This was an example of using obscurity. In this way, those with divided loyalties became calm, and the region of Hebei became stable, leading to the stability of the whole country. Without the kind of profound insight that Emperor Guangwu possessed, such a decision could not have been made.

初九當明夷之初，傷之尚淺，為于飛垂其翼之象。垂其翼，尚可以飛，君子雖有所傷，尚可以行之，但不能盡遂其所志耳。始焉不能盡遂其志，終則至於反其所為，又甚則殺之矣。君子于行三日不食，行之速而不暇食，所以避殺身之禍也。當是時，則富貴寵利為喪生之鴆毒矣，君子所以潔身而急逺之也。愚昧淺見之匹夫，安知此義？反以去為無故而議其所處之非矣，君子之所為，眾人固不識也。

The initial line, "Initial Nine," is at the beginning of the hexagram "Brightening of the Sun." The injury suffered is still shallow, hence the line statement says, "The brightening sun is flying, with its wings hanging low," meaning that while flying, the wings are lowered. Although the wings are lowered, the bird can still fly; similarly, the gentleman has been injured but can still move, though he cannot fully realize his aspirations. Initially unable to realize his aspirations, later he is forced to do things against his will, and if he is too strong, he will be killed. "The gentleman is on the move, three days without food" — the gentleman is traveling, so busy that he has no time to eat, moving quickly to avoid the danger of death. At this point, wealth, honor, and official position become deadly poisons, so the gentleman maintains purity and urgently distances himself from them. How could the ignorant common people understand this? They would instead think that he left without reason and criticize his actions. The deeds of the gentleman are naturally not understood by the people.

明夷乃上六之陰暗傷下五爻之君子也。初九去之甚逺，陽剛有勇退之徳，故能超然逺去。六二與上六相去雖尚逺，比於初九則有間矣，故當明夷之時，傷其左股焉。股，所以行者也，傷其股則不能行矣。股之用，右為切，左為緩，傷其左股，則傷之未切，雖不能行而尚可去。二之救其所傷又有壯馬，則得吉矣。二有柔順中正之徳，為離之主，見幾之明，應幾之圖，皆所優為，順處而有則者也，用此徳以處之而免於傷，則以壯馬拯之而獲吉之義也。二之獲吉有餘裕矣，有徳故也。

The hexagram "Bright Abatement" discusses how the dark ruler at the top line injures the five lines below. The initial line is farthest from it and is yang and courageous in retreating, so it can retreat far away. The second line, although still distant from the top line, is closer than the initial line, so during the time of "Bright Abatement," it suffers "injury to the left thigh." The thigh is used for walking, and injury to the thigh makes movement difficult. In terms of function, the right thigh is more important than the left; injury to the left thigh indicates that the injury is not fatal, although movement is hindered, it is still possible to escape. The second line also has the ability to heal its injury and possesses a strong horse, thus achieving good fortune. This is what the line statement means: "Using a strong horse for rescue brings good fortune." The second line possesses the virtues of flexibility, propriety, and correctness, and is the main line of the lower trigram. It is skilled in perceiving subtle changes and making plans accordingly, and can adjust itself appropriately without losing order. Using such virtue to avoid harm is exactly what "using a strong horse for rescue brings good fortune" means. The second line's good fortune is more than sufficient because it has virtue.

九三剛而得正，居下之上，有天吏之責者也。正與上六為應，為其所傷，則順天應人，伐而去之，明夷于南狩得其大首之象，此湯武之事也。此事間不容髮，一日之間，天命未絶則為君臣，當日命絶則為獨夫，此不可疾之義也。有湯武之仁，遇桀紂之暴則可，不然是未免於篡弒之罪，此不可貞之義也。

Nine Three is yang and occupies the correct position, situated above the lower trigram, and is the one responsible for acting on behalf of Heaven. It corresponds exactly with Upper Six, and is injured by it. Therefore, following Heaven's will and responding to people's hearts, it raises an army to attack and remove it. This is the image described in the Line Statement, "Bright夷 (Darkness) in the southern hunt, capturing the main culprit"—going south to hunt and capturing the chief offender, just like Tang of Shang overthrowing Jie and Wu of Zhou defeating Zhou. Such an action leaves no room for hesitation: on the same day, while Heaven's mandate has not yet been cut off, it is the relationship of sovereign and minister; on the day Heaven's mandate is cut off, he becomes a solitary tyrant. This is the meaning of "not to act hastily in uprightness" in the Line Statement—"not to act hastily"—meaning not to be too hasty. With the virtue of Tang of Shang and Wu of Zhou, and encountering the tyranny of Jie and Zhou, such an action is justified; otherwise, one would inevitably be guilty of usurpation and murder. This is the meaning of "not to uphold uprightness"—meaning not to treat it as a fixed rule.

上六為大首，則六四正當其腹之處。古者尚右，以右為尊。六四柔而得正，以其柔而同體則為腹心，以其持正而行，則非所尊右而入于左腹矣。四雖獲明夷之心，而視其所右者則猶有間，故于出門庭終得去矣。此已陷暗中而僅得出之之象，可謂百死中得一生矣。象取門庭者，以五在其上，當其至暗至切之傷，在其門庭之內而不能出矣，四猶有可出之道焉。

The Sixth at the Top is called "Great Head" — the head. Thus, the Fourth Line is at the position of the abdomen. Ancients revered the right side, considering it superior. The Fourth Line is yin and occupies the correct position: in terms of its compliance and alignment with the Sixth at the Top, which belongs to the Earth trigram, it can be considered the heart and abdomen official; but in terms of its adherence to the correct path, it is not the person trusted and favored by the Sixth at the Top on the right side, but rather has entered the "left abdomen." Therefore, the Line Statement says, "Entering the left abdomen, obtaining the mind of the dark ruler, and then leaving the courtyard." The Fourth Line, although has touched the mind of this dark ruler, is still separated from the person it trusts on the right side, so it finally leaves the courtyard and escapes. This is an image of being already trapped in darkness and only barely escaping, which can be described as surviving by a hair's breadth. The image of "courtyard" is used because the Fifth Line is above it, representing the most dark and closest injury, which has already occurred within the courtyard and cannot be escaped; the Fourth Line, however, still has a way out.

六五為箕子之明夷。箕子之傷可謂切矣，箕子之處可謂盡矣。貴戚之卿，義同休慼，去之則不可，救之則不能，處之之道，貞而已。於人事則咎之以己，於大運則歸之於天，自靖其志，獻於先王，此箕子之貞不息之明，而後人之所當法也。

Six in the Fifth corresponds to the Line Statement, "Jizi's Mingyi." The injury Jizi suffered can be said to have reached its extreme, and his conduct can be said to have been fully complete. As a noble minister of the same surname as the king, he shared the country's fortune and misfortune. He could not abandon the state, yet he was unable to save it, leaving only the path of "Zhen"—upholding righteousness steadfastly. In human affairs, he attributed his mistakes to himself; regarding the country's fate, he attributed it to Heaven's Mandate. The "Book of Documents · Weizi" says, "Self-cultivate, and people will offer themselves to the former kings." Each person should properly cultivate his own mind and thus present himself to the former kings. This is Jizi's upholding of righteousness, an unextinguished light, and a model for later generations to follow.

上六傷絶君子，委用細邪，下失人心，上違天意，此不明其徳而至於晦也。非無徳也，自不能明耳。初登于天，所處者照臨四國之位也；後入于地，則有死亡而已矣。人君失道，求為匹夫而不可得，安有肆惡已極而能保其身乎？上六之惡雖已極矣，若能瞿然省悟，翻然遷改，則有自怨自艾之太甲，明徳復全而為萬世之瞻仰也。

The Sixth at the Top harms and cuts off the gentleman, employing petty and wicked people. Below, the people lose their support; above, it violates the will of Heaven. This is the failure to manifest one's virtue and ultimately falling into darkness. It is not that he originally lacked virtue, but that he himself refused to let it shine. The Line Statement says, "At first he ascends to Heaven, later he descends into the Earth." At first he attains the position of a ruler who illuminates all directions; later he falls into the Earth, which means only death. Once a ruler loses the Way, he cannot even retreat to be a common person. How could one who has committed evil to the extreme still preserve himself? Although the evil of the Sixth at the Top has reached its peak, if he could suddenly realize his mistake and decisively change his ways, there would still be a path like that of Emperor Taijia of Shang, who reflected on his own faults and completely changed his behavior. His bright virtue would be restored, and he would become a person admired by generations.

家人：利女貞。

The Hexagram Statement of the Family卦 says: The way of harmonious living within a family is beneficial when the woman maintains firmness and uprightness.

卦名家人，取一家中人之義也。必利女貞，閨門風化之原。女貞則家可齊，家齊則國治而天下平，舉而措之耳。隠微之際，所繫甚大。六二以柔得中正，女正位乎內也；九五以剛得中正，男正位乎外也。男女正，合於天地之道，故為天地之大義也。自二五各有其徳，又以徳相應而言，則謂之男女；自二五各盡其道，又以道齊家而言，則謂之父母。以卦之六爻言：上九以陽居上，有父之象；初九以陽居下，為子之象；九五居上之中，為兄之象；九三居下之上，為弟之象；五三又為夫之象，二四又為婦之象。四配五，冢婦也；二配三，眾婦也。父子兄弟夫婦各盡其道，則家道正矣。家道正而天下不定者，未之有也。

This hexagram is named "Family." It represents the meaning of people living together within a family. The hexagram statement specifically says "favorable for a woman to be firm," because the atmosphere within the inner chamber and the household is the source of moral education for the entire country. If a woman maintains proper conduct, the family can be well-ordered; when the family is well-ordered, extending this principle outward leads to the governance of the state and peace throughout the world. It is simply applying the principles of family management to the larger realm. Thus, even in subtle and hidden matters, great significance lies. The line six-two, being yin and flexible, occupies the central position in the lower trigram and is in the proper place, which is what the Commentary on the Judgment refers to as "the woman holds the proper position within." The line nine-five, being yang and strong, occupies the central position in the upper trigram and is in the proper place, which is "the man holds the proper position outside." Men and women each fulfilling their proper roles corresponds to the constant way of heaven and earth, yin and yang. Therefore, the Commentary on the Judgment calls this the great principle between heaven and earth. If we consider only the virtues of six-two and nine-five and their mutual correspondence through virtue, they are called "man and woman." If we consider six-two and nine-five fulfilling their respective roles and using these roles to manage the family, they are called "parents." Further, looking at the positions of the six lines: the line nine-above, being a yang line at the very top of the hexagram, represents the father; the line nine-one, being a yang line at the very bottom, represents the son; nine-five, being in the central position of the upper trigram, represents the elder brother; nine-three, being in the upper position of the lower trigram, represents the younger brother; nine-five and nine-three can also be seen as the husband; six-two and six-four can be seen as the wife. Six-four paired with nine-five represents the wife of the eldest son, known as the "principal wife"; six-two paired with nine-three represents the wife of the younger brothers, known as the "other wives." Thus, father-son, brother-brother, and husband-wife each fulfill their proper roles, and the family's ethical relationships are properly established. When the family is properly ordered and the world still remains disorderly, such a situation has never occurred.

火，家之所用以炊爨者也，風化自此而出，亦有家人之象。言有物則順理而言，又不徒言而必行之也；行有恆則要之以有終而不變也。此修身之要也。家固國與天下之本，而身又為家之本也。立家之初，習尚未定，心志未變，訓之以正則正，感之以邪則邪，如影響之出形聲，斷乎其不易矣。

The lower trigram of the hexagram "Family" is Li (Fire). Fire is an essential element used in the household for cooking food, and the customs and moral education of the family originate from this fire. Therefore, it also embodies the meaning of "Family." The "Great Image Commentary" states, "The superior person regulates speech with substance and action with consistency." "Speech with substance" means speaking in accordance with reason and having a basis, not merely talking without doing anything; "action with consistency" means carrying out actions thoroughly and persistently without changing course halfway. These two phrases are crucial for self-cultivation. The family is the foundation of the state and the world, and the self is the foundation of the family. When establishing a family, customs and trends have not yet taken shape, and aspirations have not yet shifted. Guiding with the right path leads to righteousness, while being influenced by wrong ways leads to wickedness. It is like a shadow following a form or an echo responding to a sound—there can be no error.

初九陽剛得正，當有家之始，是能閒之者也。閒之之道何如？內外之分，長幼之節，宗法之嚴，恩禮之周，曲盡其道，又能謹身教以率勵之，則家可齊而悔可亡矣。六二以柔順中正之徳，上應九五，承之以有終而已，無自遂焉。婦人無遂事，有之則為婦乗夫，舍閨門之修而與境外之事矣。在中而主饋食之事，所謂精五飯、幕酒漿、事舅姑、縫衣裳，皆婦人之職也。守此以為正則吉，否則淫蠧之惡生，而家之所以敗也。婦無公事，休其蠶職，與此正相反焉，詩人所以深刺之也。

The initial line, "Initial Nine," is in a yang position and possesses yang strength, thus being in the correct position. It represents the beginning of establishing a family, and is capable of taking early preventive measures. Therefore, the line statement of the first line in the "Family" hexagram says, "Being cautious in family matters, regret is dispelled." How should one prevent problems? By distinguishing between inside and outside, maintaining proper order between elders and younger ones, upholding strict clan rules, and being thorough in matters of kindness, virtue, and propriety. If all these are done properly and one personally sets an example to lead and inspire the family, then the family can be well-ordered and regret will vanish. The second line, "Six in the Second," is characterized by gentle and upright virtue, and it corresponds with "Nine in the Fifth." It merely follows the husband and ensures that matters are properly begun and completed, without taking independent action. Therefore, the line statement says, "No pursuit, in the kitchen, sincerity brings good fortune." Women should not take independent decisions. If they do, they become overbearing and overstep their role, abandoning their domestic duties to interfere in matters outside the home. The second line is in the center of the lower trigram, responsible for food preparation. In ancient times, this included carefully cooking grains, filtering wine, serving parents-in-law, and sewing clothes, all of which were the woman's duties. If she remains within these responsibilities, it is the correct path and brings good fortune. Otherwise, evil deeds such as disorder and corruption will arise, leading to the family's downfall. The "Book of Songs," "Great Odes," "Looking Up," criticizes women for "women having no official duties, abandoning their silk weaving tasks," which refers to abandoning their domestic responsibilities to interfere in state affairs. This is exactly the opposite of the second line, hence the poet's strong criticism.

九三雖剛而得正，然過於剛者也。在家人中為嗃嗃然治家嚴厲之象，比於仁讓之化，不言而信，不怒而威者，則有間矣。過於嚴則人情或有所不堪者焉，致悔而有厲矣。三之心則欲防其惡而同歸於善焉，威之者乃所以愛之也。若婦子嘻嘻然，至於失家之節，則由處之過於柔而人無所畏憚也，安能相與群居而不亂乎？故終吝。爻無嘻嘻之象，聖人舉其與嗃嗃之相反者以戒之也。陰主以利養萬物而使遂其生者也，六四居陰得正，處上之下，其位與才皆可致富，故為富家而大吉矣。四之能富其家，不過生之者眾、食之者寡、為之者疾、用之者舒四者而已，外此無所謂致富之道也。小人剝民奉君，務聚斂以充府庫者，無以藉口。

The third line, although yang and occupying a yang position to be correct, is overly strong. In the hexagram of Family, it represents the image of "the family being strict and harsh." Compared to the state where one can guide the family with benevolence, humility, and courtesy, without needing to speak and yet people naturally follow, or without needing to be angry and yet people naturally respect, it still lacks one level. If control is too strict, people may find it hard to bear emotionally, so the line statement says "regret and danger," bringing regret and containing danger. However, the original intention of the third line is to prevent the family from committing mistakes and to lead the whole family to goodness. Using strictness toward them is actually a form of love. On the other hand, if as the line statement says below, "the wife and children laugh and joke," leading to excessive merriment and losing the family's decorum and order, it is because the head of the family is too soft, and the family members have no sense of reverence. How can such a gathering not lead to chaos? Therefore, it is concluded as "finally difficult," ultimately unbearable. In fact, this line itself does not have the image of "laughing and joking." The sage presents the opposite side of "being strict and harsh" to warn people. The role of yin is to nourish all things with benefits and allow each thing to live according to its nature. The fourth line, being a yin line in a yin position and correct, is located at the lowest part of the upper trigram. Its position and ability are sufficient to accumulate wealth, so the line statement says "a wealthy family, great good fortune." The fourth line can make the family wealthy, but it is only the four principles mentioned in the Great Learning: "many people produce, few consume, work quickly, use slowly." There is no other way to become rich. As for those petty people who exploit the people to please the ruler and solely collect wealth to fill the treasury, there is not even a hint of justification here.

九五王假有家，假，至也，以是道而理其家，為至其家也。五之道何道也？已以陽剛中正刑其家，而為男正位乎外；六二以柔順中正助之，而為女正位乎內。此皆五所有之道也。以是道而齊家者，得天地之大義也，勿憂而吉可得矣。言九五之道而有及於六二，何也？妻道無成而代有終，六二之道即九五之道也，二固不得而専之矣，故象言交相愛，則二在中矣。

The line statement of the fifth line says, "The king goes to his family, without worry, it is auspicious." "Jia" means "to arrive at," and using this principle to manage a family is called "arriving at his family." What principle does the fifth line rely on? It establishes the standard and model for the family with its own yang strength and uprightness, which is "the man holds the proper position outside." The second line, with its gentle and compliant nature and uprightness within, supports it, which is "the woman holds the proper position inside." These are all principles inherent in the fifth line. Using these principles to manage the family conforms to the great principles of heaven and earth, so there is no need for worry and auspiciousness naturally follows. Why does the discussion of the principle of the fifth line involve the second line? Because the wife's principle does not claim the merit, but only carries out the husband's affairs to completion. The principle of the second line is actually the same as that of the fifth line, and the second line itself cannot claim it as its own. Therefore, the Small Image Commentary says, "They love each other," and the principle of the second line is already included within it.

上九以剛陽之徳居上而處終，居上則有尊於一家之象，處終則能要之以有終也。為一家之尊，用剛陽之道以治其家，而要之以有終，則人見其有孚威如而不可犯也。有孚威如，猶言信哉其威如也。如，語辭，凡與與如也、恂恂如也，皆此人視之以為然也。上九非有意於作威也，知有反己自治而已。反己自治則持身不茍，動作威儀自然有則，儼然人望而畏之矣。如此則終吉。終吉，言吉可以有終也；吉之有終，由徳之有終也。其正大服人之氣象，宛乎可見矣。

The uppermost line, Nine at the Top, occupies the highest position in the hexagram and is at the end of the hexagram. Being at the top signifies being respected by the family; being at the end means being able to carry through matters to completion, thus having a beginning and an end. As the respected leader of the family, he governs with the virtue of yang strength, and can carry through matters to completion. Therefore, people regard him as described in the line statement: "With sincere faith and a majestic bearing, the outcome is favorable." "With sincere faith and a majestic bearing" means that his authority is truly credible. "Like" is a particle, similar to the use in the Analects where Confucius is described as "with a dignified bearing" when in court and "humble and respectful" when in the countryside. This usage conveys how others perceive him as genuinely possessing such qualities. Nine at the Top does not intentionally display authority; he simply reflects on himself and disciplines himself. If one disciplines oneself, one maintains proper conduct, and every action and demeanor naturally conforms to propriety, thus inspiring respect. This is what is meant by "the outcome is favorable." "The outcome is favorable" means that the auspiciousness is maintained until the end; the reason the auspiciousness is maintained until the end is because virtue is maintained until the end. The dignified and upright appearance of Nine at the Top, which commands respect, is clearly evident here.

睽：小事吉。

The Hexagram Statement of the Kui hexagram says: When in a state of separation and estrangement, only by handling small matters can one achieve good fortune.

睽，乖異也。火則動而上，澤則動而下，動輒相反，言無往而不相異也。二女同居而其志不同行，不同居而不同行固其所也，同居矣而志不同行，見其乖戾之甚也，卦之名睽以此。睽之時小事可以得吉，而大事不可為，以時方甚難，而卦之才徳又不足以濟睽也。濟一時之睽，非有剛明之徳者不足以任其事。說而麗乎明，比於其徳剛健而文明者則不同矣；柔進上行，得中而應乎剛，比於應乎天而時行者則不同矣。以此才徳，用之於內外安靜之時，則無不可以有為者；若內叛外抗，動相乖戾，非此才此徳所能辦也。

"The hexagram 'Kui' means separation and divergence. The upper trigram 'Li' (Fire) is active and rises upward, while the lower trigram 'Dui' (Lake) is active and flows downward. As soon as they move, they become opposite to each other, indicating that no matter where one goes, there is mutual non-cooperation. The Commentary on the Judgment says, 'Two young women living together, their aspirations differ.' The middle daughter and the young daughter live in the same house, but their hearts do not move in the same direction. Originally, if they are not living together and each follows their own path, that is natural. Now, they live in the same house but have different aspirations, showing extreme discord. This hexagram is named 'Kui' precisely because of this. In a time of separation, one can achieve good results in small matters, but cannot accomplish great things, because the situation is extremely difficult, and the talents and virtues possessed by this hexagram are insufficient to reverse the discord. To reverse temporary separation, one must have a person of strong, wise, and discerning virtue, for no one else can bear this responsibility. The Commentary on the Judgment says that 'Kui' is 'expressive and attached to clarity.' Compared to the 'Dàyǒu' Commentary's statement that 'its virtue is strong, vigorous, and civilized,' it is one step less. Saying it 'is flexible and advancing upward, attaining the center and responding to strength,' compared to 'Dàyǒu's' 'responding to heaven and acting in accordance with the time,' it is also one step less. With such talents and virtues, there is nothing that cannot be achieved in times of internal and external peace and stability. However, if there is internal rebellion and external defiance, and every action is in discord, then such talents and virtues are insufficient to deal with such a situation."

如周室東遷之後，內則王室乖離，外則諸侯背叛，當此之時非有上聖之才不能為也。晉睿宗委任王導，君臣同心，而僅足以保江左；謝安、桓沖、劉裕、檀道濟之輩，終不能平一中原，則小事吉之義也。天地異位，暌也，然天道下濟，地道上升，以成化育之功，其事同也；男女異質，睽也，然男以女為室，女以男為家，而交相願焉，則其志通也；萬物之形象有萬，其不同也，然以類相聚，於不同之中而各有同焉，則其事類也。天地萬物之形皆有自然之睽，睽之相與則皆有自然之道。聖王之治天下，使各正於自然之道而已，此則睽之時用也。盈天地間滿眼皆暌之象，亦滿眼皆睽之時用也，在黙而識之。

For instance, after the Eastern Migration of the Zhou royal house, the internal royal family was in disarray, and externally the feudal lords abandoned the royal orders. In such a time, without the talents of a superior sage, nothing could be accomplished. Emperor Yuan of the Eastern Jin, Sima Rui, trusted and relied on Wang Dao, and with the unity of the ruler and minister, they could only barely preserve the eastern half of the realm. However, those like Xie An, Huan Chong, Liu Yu, and Tan Daoji could not ultimately pacify the Central Plains and unify the whole country. This is the meaning of the Hexagram Statement “small matters are auspicious.” Heaven is above and Earth is below, differing in position, hence “Kui”; yet the heavenly way descends and the earthly qi ascends, jointly achieving the function of nurturing all things. Though their positions differ, their actions are one. Men and women differ in nature, hence “Kui”; yet men take women as their home, and women take men as their family, with mutual desire and shared aspirations. Though the forms of all things are diverse and different, hence “Kui”; yet like-minded things gather together, and among their differences, they share similar principles. The forms and traces of heaven, earth, and all things have natural differences, yet within these differences, there is natural harmony. The sage ruler governs the world by simply allowing all things to be in their natural place. This is what the Commentary on the Judgment praises as “the use of Kui is great indeed.” The world is full of signs of divergence, yet also full of the proper use of Kui, all to be understood in quiet contemplation.

君子之相與則同而異，同而異不害其為同，乃所以為大同也。同而異則為公，君子相與之道也；同而不異則為私，小人相與之道也。初九居下無應，宜有悔者也，然當睽之時志在有為，或以才徳相與而即為所應者亦有之，故初九之與九四雖皆陽剛而亦相應焉，則初之悔可以亡之，而為喪馬勿逐自得之象。馬，人所乗以行者也，初之遇四，則可資之以行其道矣。然必見惡人則可以無咎。時之睽，率以惡人致之而使至於睽也，或權柄在其掌握者亦有之。豪傑之士欲起而救之，不一見焉，則有山林獨善而已矣。往而見之，藉其力以有為，而處以善處之道，則伸縮運用、轉移變化之機操之在我，而可以有濟矣。

The Great Image says, "The gentleman acts in harmony yet maintains differences." The gentleman associates with others, sharing broad agreement while preserving his own views; this harmony amidst differences does not hinder their common ground, precisely because of this they achieve great unity. Maintaining differences within harmony, motivated by public interest, is the way of the gentleman's association; whereas blindly agreeing without objection, driven by private interest, is the way of the petty person. Initially, the line "Nine at the Beginning" is located at the very bottom of the hexagram, and by nature has no proper response, so it should naturally be regretful. However, in times of divergence, people all desire to accomplish something, and sometimes, due to mutual talent and virtue, they form a corresponding relationship. Thus, although "Nine at the Beginning" and "Nine in the Fourth" are both yang lines, they can still correspond to each other, and the regret of "Nine at the Beginning" can be dispelled. This is reflected in the line statement of the hexagram "Kui" (Strife), "Lose the horse, do not pursue; it will return on its own" — the horse, which is something people ride to travel, is lost, but it will naturally return. The line "Nine at the Beginning" encountering "Nine in the Fourth" can use the latter's strength to promote his own aspirations. However, it must also be as the line statement says, "Seeing the wicked person," in order to avoid mistakes. A period of divergence is usually caused by wicked people, and even sometimes those who hold power are of this kind. If heroic men wish to rise up and save the situation, but refuse to even meet with one side, they can only retreat to the mountains and cultivate personal virtue. If they go to meet them, using their strength to accomplish things, while maintaining proper conduct, then the opportunity for flexibility and change lies in their own hands, and the situation may still be salvaged.

如孔子欲討陳恆，則往見三子，三子者非所謂惡人者乎？使當時能用孔子之言，則聖人作用之微權因是得以舉行，變春秋之衰晚以覆文武成康之盛治，亦未可知也。然初九之道徳亦必有大過人者而可以見惡人，故聖人與其見之。觀九四目之為元夫，則亦不世出之才也。非初九之類而欲見之，剛則必取禍，柔則必取辱矣。下此則又為鞠躬權門之匹夫，而不足道者也。

For example, Confucius heard that Chen Chengzi had killed King Jia of Qi, and requested Duke Ai of Lu to send troops to attack. The king ordered Confucius to inform the three families of Ji Sun, Shu Sun, and Meng Sun. These three families were not exactly the so-called 'evil people'? If at that time Confucius's words had been heeded, then the subtle and flexible strategies of the sage to rectify chaos could have been implemented, reversing the decline of the late Spring and Autumn period and restoring the flourishing era of King Wen, King Wu, King Cheng, and King Kang. It might have been possible. However, the moral cultivation of Chou Ji (the first line) must certainly be far beyond that of ordinary people, allowing him to meet with evil people. Therefore, the sage permitted him to do so. Looking at the fourth line referring to Chou Ji as 'the first man', it shows that Chou Ji is also a rare talent in the world. If someone not of Chou Ji's caliber also wished to meet with evil people, being rigid in attitude would certainly bring disaster, while being submissive would certainly bring humiliation. Even worse, they would become common men bowing and scraping before the powerful, hardly worth mentioning.

九二上應六五，五離性躁而過察，上而不下，易於猜忌者也。二剛中而說體，有遇主于巷之象。巷取委曲之義，言委曲以行其志而不失臣道之正也。程子所謂至誠以感動之，盡力以扶持之，明理義以致其知，杜蔽惑以誠其意者也，如此則無咎矣。大抵睽之時，溫厚明辯者志或可伸，而剛直自遂者率皆見忤而速禍矣。孟子於齊王，即其好勇好貨之類而引之使歸於王道，亦遇主于巷之義也。

Nine in the Second is in harmony with Six in the Fifth. Six in the Fifth belongs to the trigram Li (Fire), which is characterized by impatience and excessive clarity. It is only willing to be high and look down, but not willing to bend down, thus becoming a ruler prone to suspicion. Nine in the Second, being a yang line in the center and located in the trigram Dui (Lake) which represents joy, thus corresponds to the line statement of the hexagram Kui (Strife): "Meeting the ruler in a lane, without blame." The term "lane" signifies a winding and indirect path, meaning that one should promote one's own views in a flexible and indirect manner, without losing the proper way of a minister. This is what Cheng Yi said: using the utmost sincerity to move the ruler's heart, using all one's strength to support the ruler's virtue, explaining principles and reason to make the ruler understand matters clearly, and blocking confusion and doubts to make the ruler's thoughts sincere. If one can do this, there will be no mistakes. Generally, in times of strife and discord, those who are gentle and good at reasoning may still have their aspirations realized; whereas those who are straightforward and insist on their own views often provoke the ruler and suffer misfortune more quickly. Mencius guided King Xuan of Qi by following his tendencies towards bravery and greed, leading him toward the Way of the King, which is exactly the meaning of "meeting the ruler in a lane."

六三見輿曳，輿，三也。三陰爻自坤而來，坤為大輿，三亦可以取輿之象矣。曳，為二所曳也。牛謂四，離畜牝牛，則四可以取牛象矣。三居二陽之間，處位不當，二陽皆以非道而相求焉。上九，六三之正應，當睽之時猜狠方甚，三往應之，不惟拒絶而且有髠劓之傷。未有以正相求而終不相得者，暌之極亦可合焉，故無初有終。九四當睽之時，下無應與則睽孤矣，得初九之陽與之同徳相應而且相信焉，則為遇元夫交孚矣。其初以孤立處不得正之陽，當睽時而居上之下，又有時事之責任者，不亦危乎？既而得人共濟，相與有為，可以行其志矣，故無咎。

The Line Statement of the sixth line of the Kui hexagram says, "Seeing a cart being dragged, its ox is held back." Here, "cart" refers to the sixth line itself: the third line is a yin line, derived from the Kun hexagram, which represents a large cart, so the third line can also take the image of a cart. "Dragged" means being held back by the nine in the second line. "Ox" refers to the nine in the fourth line, as the Li hexagram has the image of "raising a female ox," so the fourth line can take the image of an ox. The sixth line is sandwiched between the nine in the second and the nine in the fourth, both yang lines, and is in an inappropriate position. Both yang lines use improper means to seek it. Originally, the upper nine was the proper corresponding line of the sixth line, but during the time of separation and discord, suspicion and hostility are at their height. When the sixth line goes to respond to the upper nine, it is not only rejected but also suffers the harm described in the Line Statement, "its person is beheaded and his nose is cut off." However, there is no situation where one seeks the right path yet fails to reconcile. When separation reaches its extreme, it will naturally be reconciled again, so the Line Statement concludes, "there is no beginning, but there is an end." The nine in the fourth line, during the time of separation, has no proper corresponding line below it, thus becoming what the Line Statement describes as "isolated in separation." When it receives the nine in the first line, a yang line that shares the same virtue and is mutually trusted, it becomes "meeting a noble husband, mutual trust." Originally, it was a yang line in an inappropriate position, alone and in a time of separation, and was in the lower part of the upper trigram, bearing the responsibility of the situation. Was it not dangerous? Later, when it finds a like-minded companion to help overcome difficulties and work together, it can promote its own cause, so it says, "no blame."

六五以陰居陽，本有悔，然為離之主，所處得中，則可以亡其悔矣。厥宗謂九二，六五賴其輔弼以成治，則二為五所宗依者也。五有明中之徳，能聴於二而行其道，故二之道得行於五而易合焉，為厥宗噬膚之象。五能如此，則君道得而可以濟睽矣，以是而往，何咎之有？上九疑六三而不與之應，為睽孤。六三處不得正而居二陽之間，其跡固可疑矣。上以剛居明極睽極之時，明極則過察而多疑，睽極則猜甚而難合，故有見豕負塗、載鬼一車、張弧欲射之象。然睽巳極矣，時極則當變，事久則自明，故又有後說之弧、匪寇婚媾之象。惟往遇雨，則陰陽相合，應六三以成濟睽之功，則吉。上九以剛明之才，又當可濟之時，處之以道，則可以成功矣。

Six in the Fifth holds a yin line in a yang position, which by nature should bring regret, but since it is the main line of the Li (Fire) trigram and occupies the central position, the regret can be dispelled. The line statement "Jue Zong Shi Fu" refers to "Jiu Er" as "Jue Zong." Six in the Fifth relies entirely on Jiu Er's assistance to achieve good governance, so Jiu Er is the one it looks up to and depends on. Six in the Fifth possesses wisdom, clarity, and uprightness, and can follow Jiu Er's guidance to implement his policies. Thus, the way of Jiu Er can be carried out in Six in the Fifth, and the two are easily in harmony, which is what "Jue Zong Shi Fu" means—like biting into soft flesh without any obstruction. When Six in the Fifth can achieve this, it has attained the way of a ruler and can resolve the discord of Kui. Proceeding in this manner, how could there be any fault? Upper Nine suspects Six in the Third and refuses to correspond with it, thus becoming "Kui Gu." Six in the Third is in an improper position and is sandwiched between two yang lines, so its actions are naturally suspicious. Upper Nine, being a yang line at the top of Li (Fire), the peak of Kui (Discord), is overly discerning due to extreme clarity and excessively suspicious due to extreme discord, hence the line statement says "Xian Shu Fu Tu, Zai Gui Yi Che, Xian Zhang Zhi Hu"—the image of seeing a muddy pig, a whole cart of ghosts, and drawing a bow to shoot. However, Kui (Discord) has reached its extreme, and when circumstances reach their peak, transformation is needed. Matters that have been separated for too long will eventually become clear, so the line statement continues with "Hou Shuo Zhi Hu, Fei Kuo Huan Gou"—the image of later drawing the bow, not for a bandit but for a marriage partner. If one proceeds and encounters rain, yin and yang will harmonize, and correspond with Six in the Third to resolve the discord, it will be auspicious. Upper Nine has strong and wise abilities, and also encounters a favorable opportunity; if handled properly, it can achieve success.

蹇：利西南，不利東北，利見大人，貞吉。

The Hexagram Statement of the Hexagram of Obstruction says: Being in a difficult situation, it is favorable to go toward the peaceful Southwest and unfavorable to go toward the perilous Northeast; it is favorable to meet a great person of virtue, and by maintaining uprightness one can achieve good fortune.

循平易不行險，見大人尚貞正，不特處蹇當然，治平之世亦宜如此，但卦有此象義，故聖人繫以此辭，彖贊其時用之大。此道理實時中也，即堯傳之舜，舜傳之禹、湯、文、武、周公、孔子也。聖人因卦象義以發胷中之理耳，卦之象義即胷中所具之理也。見險而止，謂之仁亦可也，謂之義與禮亦可也，然曰知矣哉，以知之明而守之固，於知為切。知對愚而言，險在前而不見，與見之不能止，迷於欲而妄動，昏愚之流也。反身修徳，處蹇之時固當如此，而待時以濟蹇亦必本於此。不能反身修徳，安有西南不東北見大人貞之作用乎？

Following an easy path without taking risks, and going to see a virtuous person while upholding uprightness—this is not only appropriate when one is in difficulty, but also suitable in times of peace. This is because this hexagram has such an image and meaning, so the sage attached this hexagram statement. The "Commentary on the Judgment" praises it as having great utility. The principle here is simply "acting in the middle of the right time," which is the same principle passed down from Yao to Shun, then to Yu, and so on through Tang, King Wen, King Wu, the Duke of Zhou, and Confucius. The sages merely expressed this inner principle through the images and meanings of the hexagrams; the images and meanings of the hexagrams are originally the principles within the heart. The "Commentary on the Judgment" says "seeing danger and being able to stop," which can be called "ren," or "yi," or "li." However, it specifically says "how wise this is," because holding firm with clear insight is most essential to "wisdom." "Wisdom" is contrasted with "foolishness": if danger is right before one's eyes yet unseen, or seen but not stopped, or if one is led astray by desires and acts recklessly, these are all signs of foolishness. The "Great Image Commentary" says "the gentleman should turn inward and cultivate virtue." This is appropriate even when in difficulty, and also essential when waiting for the right opportunity to relieve the difficulty. Without self-reflection and cultivation of virtue, how can one talk about the effects of "favoring the southwest, disfavoring the northeast, benefiting from seeing a great person, and uprightness bringing good fortune"?

往蹇來譽，初六可謂能諒其時與巳之才矣。六二居其位而有應，足以行其志矣，不能濟蹇者，才弱也，故聖人許其忠節而惜其不能成功耳。若以聖人處此，則朞月而巳可也。六二謹厚君子也，撥亂世而反之正，非其事也。九三剛正之才，迫近於險而憂方甚大，所應所喜又陰柔之才而逺出巳下者也，安能有濟？故聖人但言其為人所喜與，而未許其成功，諸葛孔明似之。

The first line of the "Jian" hexagram says, "Go forward and meet difficulty, come back and gain reputation," showing that the first line is very capable of understanding the situation and its own abilities, not advancing rashly but knowing when to retreat. The second line holds a position of a minister and has the superior line five, the righteous ruler, as its corresponding line, which should be sufficient for it to realize its ambitions. However, it still cannot relieve the difficulty, due to its insufficient ability. Therefore, the sage only praises the line statement, "The loyal minister perseveres through hardship, not for his own sake," and laments its failure to achieve success. If a sage were in this position, one year would be enough. The second line is a cautious and honest gentleman; to expect him to eliminate chaos and restore order is not something he could accomplish. The third line has a strong and upright talent, pressing closely against the upper trigram's Kan danger, with deep concern. And the line corresponding to it, as well as the ones attached to it, are all weak and inferior, how could it achieve anything? Therefore, the sage only says, "Go forward and meet difficulty, come back and reverse," and the lower trigram's many yin lines are pleased and attached to it. The "Small Image Commentary" says, "It is the inner joy." But it does not allow it to succeed. Zhuge Kongming of the Three Kingdoms is somewhat similar to this line.

六四居陰得正，才不足以濟蹇，連於九三之實，得處之之道也。阨於時勢之難而未見有成功之機，子家子於魯昭公有類此爻，而子家無可連之人耳。九五之蹇非一身之蹇也，四海九州島之塗炭皆巳之責也，故謂之大蹇。有位有徳，故諸賢合力以應而樂為之用，惜皆中才而不足以稱任使，已又在險中，故至此尚不能成功耳。上六之才不及九三、六二，而成功反過之者，以處將濟之時，知九五可以有為而能従也。聖人於蹇之卦爻至此始以吉與之，信乎處世之有難易，而知幾之君子可尚也。

Six in the Fourth, with a yin line in a yin position, is in the correct place but lacks the ability to relieve the difficulty. It can only connect with Nine in the Third, a yang line that is strong and solid. This is exactly what the line statement 'Go forward and meet difficulty, come back and connect' shows as the way to deal with difficulty. He is trapped by the hardship of the times and cannot see the opportunity for success. In the Spring and Autumn period, Zi Jia Zi assisted Duke Zhao of Lu, which is somewhat similar to this line, except that Zi Jia Zi had no one even to connect with. The difficulty faced by Nine in the Fifth is not just his own difficulty; the suffering of the people in the four seas and nine provinces is his responsibility. Therefore, the line statement is called 'Great Difficulty'. He has both the position and virtue of a ruler, so the group of virtuous men respond together and are willing to serve him. Unfortunately, they are all of medium ability and insufficient to be capable of being used. He himself is also trapped in the dangerous situation of the Kan trigram, so even at this point he still cannot succeed. Six at the Top, although less capable than Nine in the Third and Six in the Fourth, achieves success that surpasses them, because he is in a time when the difficulty is about to be relieved, and he knows that Nine in the Fifth can take action and is willing to follow him. The sage in the 'Jian' hexagram gives the word 'auspicious' at this line, showing that dealing with affairs indeed has difficult and easy times, and the gentleman who can see the subtle signs is most worthy of respect.

解：利西南，無所往，其來復吉，有攸往，夙吉。

The Hexagram Statement of 《Jie》 says: It is favorable to go toward the southwest; if there is no matter to attend to, returning to the original place brings good fortune; if there is a matter to attend to, it is favorable to act promptly.

利西南與來復吉、夙吉，亦是卦有此象義，而西南、來復、夙皆處解之道也，西南、來復、夙皆中道也。看至此則聖人繫易可一笑，只是此理逐卦逐爻因時與事而發之耳，中庸可以盡之。三往居四而入坤體，利西南之象也；二居其所而得中，來復之象也。卦無有攸往夙吉之象，聖人以義言之。大抵解之後，或有未解而尚當解之者，貴於夙耳，不夙則為害不細也。既解便當平易安靜，來復其所。漢髙入闗，約法三章；光武燒棄文書，令反側子得以自安；裴度入蔡州，言蔡人則吾人：皆平易來復之義也。若既解之後無中生有，過求細小，久為煩瑣，則難復生矣。

The hexagram statement says, "It is advantageous to go toward the southwest," as well as "It is auspicious to return to the original position," and "It is auspicious to act early." These are all because this hexagram inherently possesses such imagery and meaning. Going toward the southwest, returning to the original position, and acting early are all appropriate actions when difficulties are being resolved. All three refer to the principle of the middle path. Reading this, one can understand the sage's explanation of the Book of Changes with a smile: it is merely the same principle, expressed differently in each hexagram and each line, according to the particular circumstances. The entire Classic of the Mean could be used to explain it. The line nine in the third position moving to the fourth position and entering the earth element represents the image of "advantageous to go toward the southwest." The line nine in the second position remaining in its original position and attaining the center represents the image of "returning to the original position." The hexagram itself does not contain the image of "advantageous to go early," but the sage explained it based on the principles. Generally, after difficulties are resolved, there may still be unresolved issues that need to be addressed, so it is important to act early. If one does not act early, the harm will be great. Once the difficulties are resolved, one should return to a state of ease and tranquility, and go back to the original position. When Han Gaozu entered the pass, he made three simple laws with the local people; when Han Guangwu burned the letters of officials who had conspired with the enemy, he allowed those who were anxious to feel at ease; when Pei Du pacified the Huai West and entered Caizhou, he said the people of Caizhou were like ourselves—these are all expressions of "ease" and "returning to the original position." If, after difficulties have been resolved, one fabricates problems, focuses excessively on trivial details, and lingers over minor matters for a long time, difficulties will re-emerge.

天地解而雷雨作，雷雨作而百果草木皆甲拆，天地亦解之義也。天地閉塞賢人隠，則反乎解矣。赦過宥罪，體解之義，法天地好生之徳也。天地間一治一亂、一善一惡、一得一失，皆解之義也。君子省之，使有治無亂、有得無失、有善無惡，則善於用解者矣。

The Commentary on the Judgment says, "When heaven and earth are unblocked and thunder and rain arise, thunder and rain arise and all fruits and grasses and trees have their husks split open and sprout." When heaven and earth are blocked and restrained, once they are unblocked, thunder and rain arise, and all fruits and grasses and trees have their husks split open and sprout. This is also the meaning of "Release" in heaven and earth. Conversely, the "Discourse on the Literary Meaning" of the Hexagram坤 says, "Heaven and earth are closed, and the virtuous retreat." This is contrary to "Release." The Great Image Commentary says, "The superior person acts by pardoning mistakes and forgiving crimes." To pardon mistakes and forgive crimes is to understand the meaning of "Release," and to follow the virtue of heaven and earth in cherishing life. In heaven and earth, there is alternation between order and chaos, good and evil, gain and loss, all containing the principle of "Release." The superior person reflects on this, bringing order without chaos, gain without loss, good without evil, and thus is skilled in the use of "Release."

初六之應九四可也，陰陽相應未得其正，故言善於補過而未有美詞以與之也。九二上應六五，當解之任者也，難之未解，以小人害之也，有以去之，即得中直之道矣，二可謂無愧於委任者矣。六三負且乗致寇至，寇之至也，三之致也，天乎？人也，亦何尤也？九四解去小人，則能反正而有君子之志向矣，朋不至而相孚者未之有也。

At the beginning, the line 'Six at the Beginning' and the line 'Nine in the Fourth' correspond with each other, which is acceptable. However, although yin and yang correspond, both lines are not in the right position, so the 'Small Image Commentary' only says 'the meaning is without blame,' affirming that it is good at correcting mistakes, but does not give a better commendation. The line 'Nine in the Second' corresponds with 'Six in the Fifth,' being the person who shoulders the responsibility of easing difficulties. The reason difficulties cannot be resolved is because of obstruction by small people. If one can remove these small people, one attains the way of uprightness and firmness, which is the meaning of the line statement 'acquiring three foxes in the field, obtaining a yellow arrow, and being firm and auspicious.' The line 'Nine in the Second' can be said to have no shame in being entrusted by the sovereign. The line 'Six in the Third' says 'carrying a burden yet riding a large chariot, leading to the arrival of bandits.' A person carrying something is yet riding a big chariot, thus inviting bandits. The coming of bandits is due to the actions of the line 'Six in the Third' itself. Can one blame heaven? It is man's own doing, so who can one blame? The line 'Nine in the Fourth' can remove the entanglements of small people around him and return to the right path with the aspirations of a gentleman. The line statement says 'removing the big toe, friends come to trust,' meaning that one cannot expect friends to come with trust without first removing the small people around him. There has never been such a thing.

六五之君子惟有解則吉也，所當解者，信小人而用之也。聖人懼五為群小所惑而任九二之不専，故特戒之。於九二則以去群陰而許其得中直，於六五則欲去群陰之惑亂，可謂丁寧切至矣。五柔暗之主，難於任君子而易於信小人，若陽剛則無事於戒矣。上六處卦之終，備解之道也，當解之極，則解之易也，可謂蔵其用而以時發之也。據上六之才徳未能如此，葢其處終則養之有素，當害之將解而眾皆欲解之，故成功之易也。

The line statement of the fifth line says, "The gentleman is the one who takes action to remove troubles, which is auspicious; he has faith in the small person." Only the gentleman is willing to take action to remove calamities, and what should be removed is precisely the act of believing in the small person and employing them. The sage fears that the fifth line, being a ruler of a weak and dark nature, may be misled by a group of small persons, leading to an inability to focus on employing the second line. Therefore, he specifically warns him: regarding the second line, it is expected to eliminate the group of yin forces, and he is praised for his ability to be in the center, upright, and strong. Regarding the fifth line, it is required to remove the confusion and disturbances caused by the group of yin forces. This warning is extremely earnest. The fifth line is a weak and dark ruler, who finds it difficult to freely employ the gentleman and is easily influenced by the small person; if it were a yang strong ruler, such a warning would not be necessary. The sixth line at the top is in the final position of the hexagram, possessing the way to relieve difficulties. When relief is achieved to the extreme, things become easy. It can be said that this is like storing talent and waiting for the right moment to release it, as the line statement says, "The public shoots a falcon on a high wall, and succeeds, without any disadvantage." If we consider the talent and virtue of the sixth line alone, it would not yet reach this level. However, because it is in the final position, it has been cultivated and accumulated for a long time, and it coincides with the time when troubles are about to be resolved and everyone wants to resolve them, so success becomes so easy.

損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。

The Hexagram Statement of the Hexagram of Loss says: Through reduction and with sincerity in the heart, great auspiciousness arises, without error, it is appropriate to maintain uprightness and to go forth. What should be offered? Even two thin dishes can be used for sacrifice.

損而有孚，如茅茨土階、菲飲食、惡衣服、卑宮室，損之事也；忘勢禮賢，役己利物，亦損之義也。損所當損而皆出於誠心，則盛徳至善，可大可久，施之天下國家，無所往而不當矣。二簋用享，以祭之一事當損者而言，亦凶年用下牲之義也。損下益上，其道上行，乃上自伐其本根，不自知其為損而反以為益矣。鹿臺之財、巨橋之粟，乃所以速其亡也，損何大焉？猶曰其道上行，在下者不可謂非事上之道焉，此君民之義也。聖人一繫詞而警戒之切，名義之嚴，盡之矣。然悅而止，則自足自怠，亦損之義也。卦之得名，以上下之體相遇而言，詞則直言損之義也。

The ability to reduce and yet maintain sincerity. Like Yao's roof covered only with straw and his steps built only with earth, like the record in the Analects of Taibei about "simple food, coarse clothing, and lowly dwellings," these are all specific examples of "loss" or "reduction." Forgetting one's own power and honoring the virtuous, toiling for oneself while benefiting others, are also the meaning of "loss." Where reduction is needed, it should be done, and everything should come from sincere heart. Then great virtue and ultimate goodness can be broad and enduring, applied throughout the world and state, appropriate everywhere. The hexagram statement says "two bowls of food can be offered in sacrifice," referring to the simplicity of sacrifice, meaning using lower offerings in times of famine. The commentary on the judgment says "loss below benefits above, and the way goes upward." This is truly the ruler cutting off his own root, not realizing it is a reduction, yet taking it as a gain. King Zhou of Shang gathered wealth in the Lu Tai and stored grain in the Jiuqiao, which was the very cause of his downfall. Is there a greater loss than this? Nevertheless, the commentary on the judgment still says "the way goes upward," because those in lower positions cannot say that serving the sovereign is not the way of serving the sovereign. Here lies the great principle of the distinction between sovereign and people. The sage only mentions this one line of the hexagram statement, how profound the warning is, and how fully the seriousness of names and duties is expressed in this one line. However, the lower trigram is Dui (Joy), and the upper trigram is Gen (Stillness). If one is only joyful and still, it will lead to complacency and slackness, which is also a form of "loss." The name of this hexagram comes from the meeting of the upper and lower trigrams; the hexagram statement directly explains the meaning of "loss."

二簋應有時，損剛益柔有時，損益盈虛，與時偕行，有孚也。君子損益非有意也，循天理而已矣。懲忿窒欲，謂之損可也，謂之益亦可也，聖人特以克己而言，則理之復者非益乎？消一分人慾，則長一分天理。初九所當益者六四也，已事遄往，盡巳之誠以益之也。然有上下之分、陰陽之別、說止之體焉，故戒以酌損之，此處己處人之道也。九二所不足者貞也，又說體而易有過動之失，故利貞而戒其征凶。固守其貞，即可以成人之善；若失已徇人，則相率而陷於惡矣。

The Commentary on the Judgment says, "Two bowls of food should be offered at the right time; reducing the strong and increasing the weak should also be done at the right time. Reduction and increase, fullness and emptiness, all proceed together with the times." Everything is in harmony with the right time, which is what the Hexagram Statement means by "having sincerity." The gentleman's reduction and increase are not based on personal desires, but simply follow the heavenly principle. The Great Image says, "The gentleman should restrain anger and suppress desires." To restrain anger and suppress desires can be called "reduction," or it can be called "increase." Since the sage especially emphasizes self-restraint, then the restoration of the heavenly principle is not precisely "increase"? Eliminating a part of human desire brings forth a part of the heavenly principle. What the initial Nine should increase is the Fourth Six. The Line Statement says, "After completing your task, go quickly without blame, and reduce it a little." After finishing your own affairs, go quickly, which is to offer your full sincerity to increase the Fourth Six. However, there is a distinction between above and below, and between yin and yang, and it is situated in the nature of the Joyful Gate and the Still Mountain. Therefore, the Line Statement warns him to "reduce it a little," to consider carefully—this is the way to both settle oneself and others. The Second Nine lacks "uprightness," and being in the nature of Joyful Gate, it is easy to fall into impatience. Therefore, the Line Statement says, "It is advantageous to be upright, but going forward brings danger," encouraging him to maintain uprightness and warning him against reckless advancement. If he firmly maintains uprightness, he can complete others' good deeds; if he abandons his own conduct to yield to others, he will fall into evil together.

六三之損所以為益，免於雜亂而成其相應之専，在人事固有如此者。六四之疾多矣，初九乃已疾之藥石也。聖人於初九微示以不可則止之意，於六四則欲其虛心求善，痛自遷改而與道同歸矣。君之所當寳者善也，當損下益上之時，人固欲以善進矣，而五又虛中以應之，則進善無窮而其益無方矣。上九弗損益之，得居上益下之體也，非小補之益而人之應之者眾矣，故象曰大得志也。

The reduction suffered by the third line actually becomes an increase: the line statement says, "When three people walk together, one is lost; when one walks alone, he gains a friend." Removing disorder leads to a one-to-one correspondence, and such situations are common in human affairs. The fourth line has many faults, and the first nine is the medicine that can cure them. The sage subtly advises the first nine to know when to stop, while urging the fourth line to be humble, seek goodness earnestly, and resolutely correct his mistakes, so that he may return to the right path. Therefore, the line statement says, "Reduce his illness, so that he quickly finds joy and incurs no blame." The ruler should regard goodness as a treasure. When it is appropriate to take from below and give to above, people naturally compete to present good words. If the fifth line is also humble and receptive in the center, then the good things presented will be endless, and the benefits received will be boundless. Therefore, the line statement says, "He may receive a tortoise shell worth ten strings of pearls, which he cannot avoid, and this is the highest good fortune." The top nine, "He neither reduces nor increases," no longer reduces from below but instead increases to below, which is in accordance with the proper way of those in superior position benefiting those below. This is not a minor benefit, so many respond to him. Therefore, the Small Image Commentary says, "He achieves great aspirations."

益：利有攸往，利涉大川。

The Hexagram Statement of 《Yi》 says: It is appropriate to go forward, and appropriate to cross a great river or large stream.

益之道，損上益下，民說無疆；自上下下，其道大光。以此大光之道而得民說之無疆，何所往而不利？何險之不可濟乎？二五中正之道，固可以有慶矣，中正之道，大光之道也。木道乃行，程子作益道，理或然也。動而不以巽，躁於動者也，有損而已；動而巽，所以日進於無疆也。天施地生，其益無方，上之益下亦猶是也。凡益之道，與時偕行，則益之所施當其可矣。先王益下，井田、學校、封建、肉刑，舉一世而甄陶之，功業之盛，上下與天地同流，豈小補之哉？見善則遷，進善無窮；有過則改，可至於無過：此作聖之功也。

The Commentary on the Judgment says, "Benefit: by reducing above to increase below, the people are delighted without limit; when those in high position descend to the people, their way shines brightly." The way of benefit is to reduce above and increase below, so the people are delighted without limit; when those in high position are willing to humble themselves and attend to the people below, their way becomes exceedingly bright. By attaining such a bright way and gaining the people's boundless delight, where can they not go? What obstacle can they not overcome? The principle of the middle and correct correspondence between the second line and the fifth line is originally capable of bringing blessings and good fortune; the principle of middle and correct is the principle of brightness. The Commentary on the Judgment says, "The way of wood is now in action." Cheng Yi thought that "wood" should be "benefit," read as "the way of benefit is now in action," and the reasoning may be like this. If there is movement but not flexibility and gentleness, it is impetuous and reckless action, which will only bring loss; if there is movement with flexibility and gentleness, then it can gradually advance to infinity. Heaven gives and earth generates, their way of benefit has no fixed place; the way of benefiting the people below by those in high position is also like this. All ways of benefiting must be carried out in accordance with the times, so the benefit given is appropriate. The former kings benefited the people below, implemented the well-field system, established schools, set up feudal states, and determined corporal punishment, shaping the entire era, their achievements were so great that they were in harmony with heaven and earth, how could it be just a small patch? The Great Image Commentary says, "The gentleman learns good things and follows them, and when he has faults, he corrects them." When one sees good things, he follows them, thus advancing toward goodness without limit; when one has faults, he corrects them, eventually achieving no faults at all—this is the effort of learning to become a sage.

初九當益下之時，受上之益厚矣，不為大作不足以報之，上之益初亦欲其大作也，故曰利用。陽剛之才亦足以為大作而致元吉矣。六二居中而有應，上之益下必自益賢以及之，共天位、治天職、食天祿而及於二者，自不能已，而二亦弗克辭之也。爻位皆陰，或不能固守而少誠實也，故戒以永貞吉，守正而不為富貴所淫則吉也。曰王用享于帝吉，盡誠心以事上而不有其身則吉也。

At the beginning, the yang strength is at its peak, and the benefits received from those above are abundant. It is not enough to simply receive these benefits; one must accomplish great deeds to repay them. Those above bestow benefits upon the initial yang line, expecting it to achieve great things, so the line statement says, "It is advantageous to undertake great actions, originally auspicious, without blame." The initial yang line possesses the strength of yang and is indeed capable of undertaking great endeavors and thus attains great auspiciousness. The line six two is in the center of the lower trigram and corresponds with the nine five above. Those above bestow benefits upon the people below, beginning with the virtuous talents and then extending to all. Sharing the heavenly position, the heavenly duties, and the heavenly salary, this favor naturally continues and cannot be refused. Therefore, the line statement says, "Perhaps one receives a tortoise shell worth ten friends, but cannot refuse it." However, this line is of yin nature and occupies a yin position, which may be unstable and lack sincerity, so it is further warned, "To maintain uprightness for a long time is auspicious," meaning that remaining steadfast in righteousness without being corrupted by wealth and honor is auspicious. The final sentence of the line statement, "The king uses offerings to the deity, and it is auspicious," means that if one sincerely serves the sovereign without claiming the merit as one's own, it is auspicious.

六三不中不正，當益下之時，受上之益者凶事也。上之益下，窮乏者周給之，賢能者任使之，不肖者懲戒之。聖人無棄物，王者重絶人，豈可遽棄六三而不求其遷改乎？若三格則承之庸之，否則威之矣。三處動體之極，非止於惡而不進者也，故得無咎，又期以有孚中行，望其所得者深矣。告公必用圭，公始信之，三之所以告公而得其信，在有孚中行而已。

Six Three is neither in the center nor in the proper position. It is in a position of increasing the people, yet it receives benefits from above through the line statement which says, "Benefit is obtained through calamitous affairs." This benefit comes from relief efforts and disaster relief. The superior receives benefits for the people: the poor and destitute are provided for, the virtuous and capable are appointed, and the wicked are punished. The sage does not discard anything, and the king values most the breaking of relationships. How can one immediately abandon Six Three without hoping that he will change and become virtuous? If Six Three can be moved to goodness, then he is acknowledged and appointed; otherwise, he is dealt with by authority. Six Three is at the top of the trigram of Zhen (Thunder), so it is not someone who remains in evil and does not advance. Therefore, it can "have no blame." The sage also expects it with "sincerity and acting in the middle," showing deep hope. The line statement says, "Report to the prince with a jade bi." To report to the prince, one must hold a jade bi as a token of trust, and the prince will then believe. Six Three can report to the prince and gain trust, relying only on sincerity and acting in the middle.

六四居上之下，所不足者亦中行也。行未得中而能盡益下之道，未之有也，故戒以中行，則告公以益下之志而公従之矣。卦爻之義，有因其所不能而戒之者，有據其所巳能而與之者，有慮其所必至而防之者，有即其所可至而勉之者。國依於民者也，中行益下，得民之心而用以遷國，則民無不従。大王遷岐而民従之如歸市，即其事也。國未必皆遷，特即得民心而可以有為言之耳。

The sixth line in the fourth position is located at the lowest part of the upper trigram, and what it lacks is 'acting in the middle way.' If one's actions do not adhere to the middle path yet wishes to fully benefit the people below, such a thing has never happened, so the line statement first warns him to 'act in the middle way.' If one can act in the middle way, then presenting the idea of benefiting the people to the prince will be accepted, which is why it says 'acting in the middle way, informing the prince who will follow.' The meanings of the line statements have various kinds: some warn when someone cannot do it, some praise when someone has already done it, some prevent in advance when someone is sure to go that way, and some encourage when someone can reach that level. A country is established by the people, so if one acts in the middle way and benefits the people below, gaining the people's hearts can then be used to move the capital, and the people will not fail to follow, which is why the line statement says 'it is advantageous to rely on the people for moving the capital.' King Wen of Zhou moved from Bin to Qishan, and the people followed him with the elderly and children, like gathering at a market, which is exactly this situation. The capital does not necessarily have to be moved, but the point is that if one gains the people's hearts, one can accomplish great things.

九五以有孚恵下，則下以有孚而惠上以徳矣，未有上好仁而下不好義者也。五之益下，有徳有位有時矣，戴之為元后，親之如父母，其生也榮，其死也哀，皆有乎惠我徳之義也。初與二三受上之益者也，四五益下者也。上九居卦之上，處益之極，而未有益下之任，乃自益者也。若以道義自益，則安貧樂道之逸民也，聖人用以戒貪人，故以為求自豐殖之賤夫而斥之也。立心勿恆，喪其所守，其義凶也。

The Nine in the Fifth position uses sincerity and benevolence to benefit those below, and those below respond with sincerity and virtue to those above. Therefore, the line statement says, "With sincere faith and benevolent heart, there is no need to ask; it is the highest good, with sincere faith and benevolent virtue." There has never been a superior who loves benevolence and virtue while those below do not love righteousness. The Nine in the Fifth position benefits the people below, possessing virtue, position, and timing all together. The people then honor him as the sovereign of the world, and they love him as they would their parents. When he is alive, they take pride in him; when he dies, they grieve for him. All of this is contained in the phrase "With sincere faith and benevolent virtue." The initial Nine and the Six in the Second and Third positions are those who receive the benefits from those above. The Six in the Fourth and the Nine in the Fifth are those who benefit the people below. The Nine at the Top is at the highest position of the hexagram, at the extreme of benefiting, yet he does not have the responsibility of benefiting the people below. Instead, he becomes someone who benefits only himself. If he uses righteousness to benefit himself, he is a reclusive gentleman who is content with poverty and delights in the Way. However, the sage here is warning against greed, so he is treated as a base person who seeks only personal gain and is condemned in the line statement, which says, "No one benefits him, someone attacks him, his mind is not constant, misfortune." When one's mind is not constant and he loses the virtue he should uphold, from the point of view of reason, it is misfortune.

夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。

The Hexagram Statement of 《Guai》 says: In the court of the sovereign, openly expose the crimes of the petty person, using sincerity to command the people and explain the danger; first proclaim the decree in one's own city, it is not appropriate to resort to force, but appropriate to go somewhere.

揚于王庭、孚號、告自邑、不即戎、有攸往，皆夬之用也。健而說，決而和，夬之徳也。柔乗五剛，治亂安危基於此矣，安得不揚于王庭乎？斯時也，君子不特以去就決之，如貴戚之臣與國同休戚者，雖死生以之亦不為過。孚號有厲，必盡吾決之誠與決之道也，成敗不必論，而其道可謂光明矣。不告自邑而徒即戎，小人得以藉口，而君子反為所制，自速其窮而已矣。剛長乃終，時則可決，而幾不可以自失也。唐之五王昧於此義，相繼就死，而宗社之危幾不救，可為鑑也。陳蕃、竇武則又下於此者。

The statements in the Hexagram Statement, such as "proclaiming in the royal court," "trustworthy proclamation," "announcing from the city," "unfavorable for immediate military action," and "favorable for a proper course of action," all represent the appropriate methods when removing petty men. The Commentary on the Judgment says, "strong and joyful, decisive yet harmonious," meaning strong and harmonious, decisive yet not losing peace, which is the virtue of the Hexagram of Gua. When one yin line is above five yang lines, the prosperity or decline of the state depends on this. How could one not openly expose its crimes in the court? At this point, a gentleman does not merely express his stance through promotion or dismissal; those noble ministers who share the state's fate, even sacrificing their lives, would not be excessive. "Trustworthy proclamation with danger" means one must fully express sincerity and righteousness in decision-making, not worrying about success or failure, and this path is truly upright. If one does not first clarify his orders and commands, and only resorts to military force, petty men will have an excuse, and the gentleman will be controlled by them, leading only to his own downfall. The Commentary on the Judgment says, "when strength is fully developed, the end comes." When the opportunity arrives, one must decide, and this opportunity must not be missed. The five princes, Zhang Jianzhi and others, in the Tang Dynasty, did not understand this principle, failed to eliminate evil completely, and were subsequently killed, nearly leading to the collapse of the ancestral temples and state rituals, serving as a warning. The Han Dynasty's Chen Fan and Dou Wu plotted to eliminate eunuchs but were killed by them, which is even worse than the case of the five princes.

施祿及下，當賞而賞，無所吝也，取其流通潤澤之義。居徳則忌，取其淵深廣大之義，忌，敬之意也，敬，徳之輿，不敬則徳不可居矣。初九壯于前趾，往不勝咎也。在下不當進者而進，又先之以疎逺未信之小臣，欲去君側之惡而又先焉，躁動之甚也，安能有濟？九二有能決之才，有能決之徳，終日乾乾、夕惕若之心也，謹慎周宻之至，而真可以當決之任矣，意外之患不足慮也。

The Great Image says, "A marsh above the sky, which is the trigram Gua; the superior man thus distributes favors to the people below, and when residing in virtue, he must be cautious." "Distributing favors to the people below" means to reward promptly and without hesitation, taking the meaning of the flowing and moistening water; "being cautious when residing in virtue" takes the meaning of the deep and vast marsh, where "cautious" means reverence and carefulness. Reverence and carefulness are the carriage that carries virtue; without reverence and carefulness, virtue cannot be sustained. The line statement of the first nine says, "Strong at the front toe, going forward without success brings blame." When the toe moves forward, it is to act recklessly and push forward, and if one goes forward but cannot win, it becomes a fault. A person in a lower position, who should not act rashly, yet rushes ahead, and moreover, being a distant minister who has not yet gained trust, takes the lead in action. Trying to remove the wicked people around the sovereign, yet letting such a person act first, is too impetuous, how can it lead to success? The second nine has the ability and virtue to make decisions, with the mind of "being diligent all day and cautious all night" as described in the third line of the Qian trigram, being extremely careful and thorough. Therefore, he is truly capable of taking on the responsibility of removing the petty people, so the line statement says, "Alarm at night, no military threat, no worry." Even if there is a military attack at dusk, such an unexpected danger is not worth worrying about.

九三過剛不中，以決小人，是用壯而見於頄，凶之義，而非君子決所當決之道也。君子夬夬，決其所當決而已，行其所無事而吾無加惡焉，健而說、決而和是也。三若得此道焉，則善用其決矣。雖合於上六之小人，如獨行遇雨若濡，終則知其可慍而慍之，亦無咎矣，此因其所不足而戒之也。

Nine Three is overly strong and not centered, and using such a nature to eliminate small people is what the Line Statement says: "Strong in the cheek, there is danger"—the strong spirit is fully displayed on the cheek, which is a path of misfortune, not the proper way for a gentleman to decide what should be decided. What is meant by "the gentleman decisively decides" is to decide only what should be decided, doing what is right without adding malicious intent. This is what the Commentary on the Judgment says: "Strong and joyful, decisive yet harmonious." If Nine Three can follow this path, then he is using his decisiveness properly. Even if temporarily connected with the small person at the top, as the Line Statement says, "Going alone and encountering rain, if the clothes get wet, there is anger," walking alone and encountering rain that dampens the clothes, as long as he finally understands that this is something to be angry about and is angry, there is no fault. This is a warning based on his deficiency.

臀無膚，不決則不安；行次且，往決則不進：持兩端以觀望，公私交戰之機也。何以至此？以九居四而處說體，失其陽剛之徳，致悔之道也。若撁挽眾陽合力以決，則可以亡其悔，而又不以為然焉。處天下事，智仁勇三徳缺一不可，四之所以卒失也。九五切近上六，乃其所親暱者也，若但知小人之當去，忘私順道，決其所當決，不以私暱之故而失其果斷之徳，則合於中行而無咎矣。下而眾陽處之各盡其道，則上六無號，終有凶矣。若知其窮極，變為君子而以國與民為心，則聖人未嘗不與也。

The statement of the fourth line says, "The buttocks have no skin, his movement is slow and hesitant." When sitting, he cannot be stable because he does not make a decision; when walking, he moves slowly, and when he really wants to make a decision, he cannot take a step. This is like being on both sides of a boat, hesitating and watching. It is exactly the point where public and private interests are in conflict within him. How did he come to this situation? Because he is a yang line in a yin position, and he is in the body of兑 (Joy), losing the virtue of yang strength. This is the way that leads to regret. If he could lead all the yang lines to make a decision together, he could eliminate the regret. But he himself does not think so. Governing the world requires the three virtues of wisdom, benevolence, and courage. This is why the fourth line ultimately fails. The fifth line is adjacent to the sixth line at the top, which is the person he is close to and loves. If he could only recognize that the small person should be removed, forget private feelings, follow the public good, and make decisions when they should be made, without losing the virtue of decisiveness because of personal affection, then he would be in the middle path and have no fault, which is what the line statement says, "Xian Lu Guai Guai, Zhong Xing Wu Jiu." If the lines below each fulfill their own duties, then the sixth line at the top will be as the line statement says, "Wu Hao, Zhong You Xiong," crying out will be of no use, and ultimately there will be misfortune. If he realizes he has reached a dead end and suddenly changes to become a gentleman, putting the country and people in his heart, the sage would not refuse him.

姤：女壯，勿用取女。

The Hexagram Statement of the Gou hexagram says: This woman is too strong, do not marry such a woman.

以一小人敢於犯天下之公議，與眾君子敵，則壯之甚也。君子宜謹於防慮，而求所以逺之焉。一陰猶可制之，故言勿用取女；若至二陰生，則有遯而巳矣。一陰生為姤，一陽生為復，主客之義也；三陰生則成否，始於用娶也；四陰生則為觀，變其名義以抑揚之；剝之君子得輿，亦此義也。雖世運之常，亦有可回之理，而轉移之機在我矣。

A small person dares to challenge the public opinion of the whole country and oppose the virtuous ministers, which is the extreme case of "strength." The gentleman should be cautious and consider carefully, trying to keep him far away. At this point, the yin energy has only emerged one line, and it can still be controlled, so the hexagram statement says "do not take a wife," meaning do not associate with him. When two yin lines appear and form the hexagram "Retreat," the gentleman has only the option of withdrawal. The emergence of one yin line is the hexagram "Meeting," and the emergence of one yang line is the hexagram "Return." One represents an unexpected guest meeting someone, and the other represents the master returning to his original position, showing the distinction between host and guest. When there are three yin lines, it becomes the hexagram "Obstruction," where heaven and earth do not communicate and the upper and lower parts are separated. This source of trouble begins with the initial "taking" of that woman. When there are four yin lines, it becomes the hexagram "Observation," and the sage changes the name of the hexagram to balance the suppression and promotion. The line "the gentleman receives a carriage" in the hexagram "Splitting" also has the same intention: even when yin energy has grown to the point of almost complete decay, the sage still leaves a turning point for the gentleman. Although the rise and fall of the world has its regular course, there is always some way to mend things, and the key to turning the situation lies in the hands of people themselves.

天地相遇，品物咸章，天地之常道遇而已；剛遇中正，天下大行，聖人徳與位遇而化行於天下矣。盈天地間皆遇之義也，而聖人制以相遇之禮焉，如五品人倫之相與、一事一物之裁制，君子遇之以道，小人遇之以非道。富貴貧賤、死生患難之在人亦遇也，而亦有遇之之道焉，非其道則妄而巳矣。遇之之道，所以巳天下之亂也。施命誥四方，取其風行天下之義也。

The Commentary on the Judgment says, "Heaven and Earth meet, and all things are clearly manifested": Heaven and Earth, with their yin and yang energies meeting, enable all things to become evident and clear. The constant way of Heaven and Earth is nothing other than a meeting. It also says, "Strength meets the center and uprightness, and the world is greatly carried out": When a sage's virtue and position meet, his teachings spread throughout the world. The principles of meeting fill the space between Heaven and Earth, so the sage established rituals for proper meeting, such as the five relationships of father and son, ruler and subject, husband and wife, elder and younger, and friends, as well as the proper handling of matters and things. A gentleman meets according to the right way, while a petty person meets without following the right way. Wealth, poverty, nobility, lowliness, life, death, and difficulties are all forms of meeting. In each case, there is a proper way to deal with them; if one does not follow this way, it is merely reckless action. The way of meeting is precisely used to stop chaos throughout the world. The Great Image says, "The ruler issues commands to instruct the four directions," meaning the ruler issues decrees to all parts of the land, taking the meaning of wind spreading across the heavens.

初六繫于金柅貞吉，有所往見凶。聖人不以小人不可變而絶望於善焉，故啟反正之機；在君子不可以惡未著而易之，故警之以羸豕孚蹢躅。張柬之以武三思為几上肉而卒為其所害，昧於羸豕蹢躅之訓也。二處初之上，初之惡尚微，二猶可以制之而使不得以肆其毒。二剛而得中，善於處初者也，而初在其所處之下，故聖人深以制初之惡望之焉。九三過剛不中，下無所遇故臀無膚，上無所遇故其行次且，孤立無助故厲，逺於汙邪故無大咎。言無大咎，則小出入有之，由於過剛不中也；若以剛中而無所遇，則為幽人之貞矣。

The line statement for the first line (Initial Six) says, "Tied to the bronze brake, uprightness brings good fortune; if it is allowed to move forward, misfortune will be seen." The sage does not give up on the path of goodness for a small person who is difficult to change, so he leaves him an opportunity to reform. At the same time, he warns the gentleman not to despise someone merely because evil has not yet shown itself. Therefore, the line statement continues with "A weak pig shows signs of restlessness," meaning that although the pig appears weak, it is restless and eager to break free. Zhang Jianzhi of the Tang dynasty regarded Wu Sanzhi as meat on the chopping block and did not remove him in time, eventually being harmed by him, which shows he did not understand the warning of "a weak pig showing signs of restlessness." The second line (Nine in the Second) is above the first line. At this time, the evil of the first line is still very weak, and the second line can still control it, preventing it from causing harm. The second line is yang and in the center, making it good at dealing with the first line, which is right beneath it. Therefore, the sage deeply expects him to control the evil of the first line. The third line (Nine in the Third) is overly strong and not in the center. Downward, it has no support, so the line statement says "The buttocks have no skin," indicating restlessness. Upward, it also has no support, so it says "His movement is hesitant," showing indecision. Being isolated, it says "Danger," but because of this, it is far from corruption, so it says "No great misfortune." Since it says "No great misfortune," it implies there are still minor issues, which result from its being overly strong and not in the center. If it could be yang and in the center without encountering anything, it would be like the second line of the "Foot" hexagram, "A reclusive person upholds uprightness and brings good fortune," becoming a person who maintains proper conduct.

自九二視初六，則為害治之邪而欲其逺之；自九四視初六，則為所御之民而欲其近之。易惟變所適而不可為典要如此。若取名卦之義，則四近五而居不得正，下應柔邪，罪莫大焉。不取此者，居上位而澤不下究，使民轉而望救於他人，亦足以為世戒矣。九五有徳有位，治初六之柔邪若甚易也，而聖人特慎之而欲含章焉。葢小人變詐百出而易以惑眾，淺謀躁動，為所窺見，則乗間抵隙，眩人之耳目，亂人之心志，而使莫知適従矣。惟時其動，勿使有妄；宻其機，勿使或露：則處得其道而治可以常保矣。上九過剛而居卦之上，角之象也。知剛而不知柔，視中和之徳逺矣，而莫與群焉，吝之道也。然剛善也，終不為欲所動，故無咎。

From the perspective of nine two, initial six is an evil force that hinders the way of governance, so it should be kept at a distance; but from the perspective of nine four, initial six is the people under his jurisdiction, so he should try to get close to them. The Zhou Changes derive meaning according to change, and cannot be regarded as fixed examples, exactly as this shows. If we consider the original meaning of this hexagram, nine four is close to nine five but occupies an improper position, and also corresponds downward to the soft and evil initial six. There is no greater sin than this. The line statement does not take this into account, but says 'encompassing without fish, causing calamity,' because he holds a high position yet fails to let his grace reach below, forcing the people to turn to others for help. Just this alone is enough to warn future generations. Nine five has virtue and holds the position of a ruler, and dealing with the soft and evil of initial six seems easy. Yet the sage insists on caution, advising him to act as the line statement says, 'using杞to wrap a melon, containing virtue,' keeping his virtue hidden. Because small people are cunning and deceptive, easily misleading the masses. If the plan is shallow and the action is hasty, it will be discovered by them, and they will take advantage of the opportunity, find the weakness, confuse people's eyes and minds, and make the people unsure of whom to listen to. Only by grasping the right time to act, without acting recklessly, and keeping the strategy secret, without any leakage, can the situation be properly handled, and peace can be maintained for a long time. Upper nine is overly strong and occupies the top position of the entire hexagram, symbolizing 'horn.' The line statement says 'meeting at the horn, causing hardship, but no blame.' Knowing only strength and not knowing flexibility, he is far from the virtue of harmony, so no one is willing to associate with him, which is a regrettable path. However, strength is still a good quality, and he is ultimately not swayed by personal desires, so he still has no blame.

萃：亨。王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。

The hexagram statement of 《Cui》 says: It is smooth. The king goes to the ancestral temple for worship, it is appropriate to meet with great men of virtue, it is smooth, appropriate to maintain uprightness; using great sacrifices for worship brings good fortune, appropriate to go somewhere.

此順而彼說，剛中而有應，皆聚之義也。若未順而得說，非剛中而致應，則聚不以道矣。王假有廟，王者聚道之大，而亦所以聚天下也。利見大人亨，非有君長臨之，則不能相正以生矣，而何以致亨通？聚不以正，則茍合而豈聚之道哉？聚之時用大牲、有所往，皆理之正，故為順天命也。豐年用上牲，得其所聚，仁之愛之之道不可已也。

The lower trigram is Kun, representing compliance, and the upper trigram is Dui, representing joy; on one side there is compliance, on the other there is joy. The nine in the fifth position is a strong yang line in the center, with the six in the second position below it in harmony — these are all principles of gathering. If one does not first have compliance and only knows how to please others, or if one forces harmony by relying on the virtue of strong yang in the center, then gathering is not in accordance with the right path. The hexagram statement says, "The king comes to the temple," meaning the king personally visits the ancestral temple to perform worship. This is the greatest aspect of the king's way of gathering, and it is also the method used to gather the hearts of the people. It says, "It is advantageous to see a great man, and it is smooth," because without a leader above to guide and correct, people cannot live in peace and harmony, and how can they achieve smoothness? Gathering without following the right path is merely a hasty and superficial coming together, and cannot be considered the true way of gathering. When gathering, using great sacrifices and proceeding on a journey are in accordance with the right way, so the commentary on the judgment says this is "in accordance with the mandate of heaven." In a bountiful year, using the finest sacrifices is because the people's hearts have already been gathered, and the principles of benevolence and compassion toward them must never cease.

天地萬物之情聚而已。天施地生，乾坤交泰，聚之義也；五品人倫，恩義相篤，亦聚之義也；飛潛動植，類聚群分，亦聚之義也。盈天地之間者聚而已，但以道則得，非道則失，升降消長、治亂安危胥此焉基。膺宰治之責者，黙識而操之以道可也。除戎器，戒不虞，乃處聚之一道而致其常聚也。兵非聖人之得已，而為徳化之輔不可廢也。

The Commentary on the Judgment says, "By observing what gathers together, the true nature of heaven and earth and all things becomes evident." The actual nature of heaven and earth and all things is nothing more than the concept of "gathering." Heaven bestows and earth nurtures, and the union of heaven and earth produces harmony, which is gathering. The five fundamental relationships of father and son, ruler and subject, husband and wife, elder and younger, and friends, with their deep moral obligations, are also gathering. Flying creatures, submerged creatures, moving creatures, and plants each gather together according to their kind and form groups, which is also gathering. The entire universe is filled with gathering. If it follows the right path, gathering remains stable; if it does not follow the right path, gathering occurs and then disperses again. Ascending and descending, decrease and increase, peace and disorder, safety and danger, all depend on this principle of gathering. Those who bear the responsibility of governing the world should simply quietly understand this principle and follow the right path to maintain it. The Great Image Commentary says, "The superior man prepares weapons and guards against unforeseen events," which is another way of handling gathering, aiming to ensure its long-term stability. Warfare is not something the sage wishes to engage in, but it serves as an aid to moral cultivation and cannot be abandoned.

處萃之道，知仁勇三徳缺一不可。初六知及之而仁不能守，故有孚不終，乃亂乃萃。初之本心不自昧，而萃非其所，在初終不能以自安也，故又號呼而為眾所笑。惟勿恤流俗，往従正應，則無咎。大抵聚之時易至於茍聚，或以逺近，或以難易，或制於強力而不能自振，君子審於逆順公私而已矣。馬援舍公孫而就光武，萃之正也；張瑛従宦官而攻陳竇，其失甚矣；臧洪不憚殺身而應張超，得往無咎之義矣。

At a time of gathering, the three virtues of wisdom, benevolence, and courage are all essential. The line "Six at the Beginning" has sufficient wisdom but cannot maintain benevolence, so the line statement says, "There is sincerity but it does not last, thus disorder and gathering arise." Sincerity cannot be sustained, leading to confusion and chaotic gathering. The original heart of "Six at the Beginning" has not entirely disappeared, but it gathers with the wrong people, so it can never find peace. Therefore, the line statement continues, "As if crying out," expressing loud lamentation and being mocked by others. As long as one does not pay attention to the opinions of the common people and proceeds to follow the correct corresponding line "Nine in the Fourth," there will be no fault. Generally, during times of gathering, people are most prone to compromise and fit in: some due to distance, some due to difficulty, some unable to rise due to coercion. The gentleman only needs to clearly discern between right and wrong, and public and private. During the Eastern Han dynasty, Ma Yuan abandoned Gong Sun Shu and joined Guangwu Emperor, which was a proper gathering; Zhang Ying relied on eunuchs to attack Chen Fan and Dou Wu, which was a great mistake; Zang Hong, despite the risk of death, responded to Zhang Chao's plight, which fits the meaning of "Going forward without blame."

六二應九五而雜於二陰，必引吉乃得無咎。引謂心懸於五而有以感招之也，感招之道，誠而已矣，故又曰孚乃利用禴。禴，祭之儉薄之義，盡其誠，則雖儀物不足而可以通其志於五矣。人臣有孤忠為讒慝所間，而君或未諒者，惟積誠以感之而已矣。三所乗者二，而二則萃於五矣；所比者四，而四則萃於初矣。已以不中不正，人莫與萃，求萃不得則嗟如而已，亦何所利哉？惟往従上六，求與之萃，則無咎。上雖非陽，當萃之時，固有以類相聚者，所應之義可畧也。雖與上六兩陰相聚亦無大益，差勝於無所與聚而已，故小吝。三惟不中正故嗟如，若以剛陽之徳處斯時，則為獨立不懼，而五與二之外皆不屑與之相萃也。

Six in the Second corresponds with Nine in the Fifth, but is sandwiched between Six at the Beginning and Six in the Third, two yin lines. It must therefore follow the line statement, which says, "Draw towards good fortune, without blame." "Draw" means to constantly think of Nine in the Fifth and try to move him. The only way to move him is through sincerity, so the line statement continues, "Belief leads to the use of a simple sacrifice." "Simple sacrifice" refers to a worship offering with meager offerings. As long as one uses sincere intent, even if the ritual items are not abundant, one's will can reach Nine in the Fifth. A minister with loyal devotion may be slandered by petty men, and the ruler may not yet understand. In such a case, one can only continue to accumulate sincerity to move the ruler. Six in the Third dominates Six in the Second, but Six in the Second has already turned towards Nine in the Fifth. It is close to Nine in the Fourth, but Nine in the Fourth has already turned towards Six at the Beginning. It is neither in the center nor in the proper position, and no one is willing to join it. Seeking to join but failing to do so, it can only be as the line statement says, "Gathered but sighing." There is no benefit to be gained. Only by going to follow Six at the Top and seeking to join it can there be no blame. Although Six at the Top is not a yang line, during gathering there is naturally a situation where like attracts like. In such a case, the emphasis on correctness and incorrectness can be relaxed. However, joining with two yin lines brings little benefit, only slightly better than being unable to join at all. Therefore, the line statement says, "A small hardship." Six in the Third has fallen into this situation because it is not in the center and not in the proper position. If a man of yang strength were in this position, he would be independent and fearless, not joining with anyone except Nine in the Fifth and Six in the Second.

九四處位不當，必大吉始得無咎，非大吉不足以補過。人臣有進不以正而位非所當得者，必攄忠誠以大建明，始可以掩前愆矣。九五以剛陽當萃之時而居尊位，徳可以稱其位，固無咎矣，或有未孚，則亦修其元之徳而已。元為四徳之首，君徳也，君子體仁足以長人，元之徳至於常永貞固，則君徳備而萬邦作孚，悔可以亡矣。悔謂徳未盛而人未孚也，謂其志未光也，葢兊體柔說而非純粹於剛陽中正者也。

Nine in the Fourth is in an inappropriate position and must achieve the statement in the line, "Great good fortune, no blame," only by great good fortune can there be no fault; if not great good fortune, it is insufficient to remedy his mistakes. If a minister enters a position not through the proper way and is not meant to be there, he must exert himself fully and achieve great accomplishments to cover up his previous mistakes. Nine in the Fifth, with its yang strength, is in a time of gathering and occupies a position of honor. His virtue is suitable for his position, so he originally has no fault; if there are still people who do not sincerely submit, then only by cultivating the virtue of "yuan" can he overcome this. Therefore, the line statement says, "Gathering in position, no blame; not trusted, original enduring uprightness, regret disappears." "Yuan" is the first of the four virtues: originality, prosperity, benefit, and uprightness, which is the virtue of a ruler. The "Wenyan" of the "Qian" says, "A gentleman embodies benevolence and can lead people." When the virtue of "yuan" is enduring, upright, and firm, then the virtue of a ruler is complete and all the states will trust and submit, so regret naturally disappears. Here, "regret" refers to the virtue not being great enough and the people's hearts not yet submitting, which is what the "Small Image Commentary" says, "The will has not yet shone." Probably because the upper trigram is the soft and joyful "Dui," not yet purely yang and upright.

上六無應，處萃之終，眾之萃皆已定矣，而已無所萃，人之云亡、邦國殄瘁之時也，故始焉齎諮而終至於涕洟，不能一朝自安也。其求萃之心切矣，故無咎。杕杜之詩近之，故曰彼君子兮，逝肯適我，求之可謂誠矣。君欲得臣以用其道，臣欲資君而行其義，朋友之以道徳相須，皆此義也。

The Sixth at the Top has no proper correspondence, and is situated at the end of a gathering, where all people have already settled their destinations, yet he himself has nowhere to go. This is exactly what the Book of Poetry, Great Ya, Zhanying says: "People vanish like clouds, the state and country are ruined." It is the time when virtuous men are greatly reduced and the country is exhausted and in decline. Therefore, the line statement says, "Alas, weeping, no blame": at first only sighing and lamenting, finally coming to tears and unable to rest for a single day. His desire to be gathered is so urgent, so he has no fault. The meaning of the Book of Poetry, Tang Feng, Didi Du is similar. The poem says, "That gentleman, will he come to me?" Such a seeking can be said to be from the most sincere heart. The ruler wishes to obtain virtuous ministers to carry out his way of governance, the minister wishes to rely on the ruler to realize his righteousness, friends expect and demand from each other through moral conduct. This is the meaning.

升：元亨，用見大人，勿恤，南征吉。

The Hexagram Statement of the Ascending Hexagram says: It is greatly smooth and unimpeded. By following such virtue, one may approach a great person without worry, and proceeding southward will bring good fortune.

柔以時升，升也；地中生木，亦升也；巽而順，亦升也。巽而順則徳尊業廣，日進未已，亦升之義也。若自賢自用，過於髙亢，日下而已，安能升？升之時，向治之時也。巽順於理以制事變，則所以應天下之故而圖於幾微者，亦精且宻矣。有剛中之臣而得柔中之君以應之，皆致元亨之道也。六五應九二，有見大人之象。如卦之才，以見大人相與大有為，則何處不遂？何行不得？故南征吉。成湯三聘伊尹，十一征而無敵於天下；先主三顧孔明而成霸業：用此道也。順修其徳而積小以成髙大，士希賢，賢希聖，亦升之義也。

The Commentary on the Judgment says, "Flexible and rising with the right timing." Yin flexibility follows the trend and ascends gradually, which is called "ascending." The lower trigram is Xun (wind), representing wood, and the upper trigram is Kun (earth), symbolizing earth, with trees growing out of the earth, which is also called "ascending." The hexagram's virtue is that the lower is Xun and the upper is compliant, being humble and compliant, which is also called "ascending." If one can be humble, compliant, and gentle, his virtue will be respected by others, his career will grow ever more extensive, and he will make steady progress day by day, which is also the meaning of "ascending." If one relies on his own ability, is stubborn and self-willed, and insists on being lofty and arrogant, he will only descend day by day, how can he ascend? When there is an "ascending" situation, it is precisely the time when the world is moving toward peace and order. By being humble, compliant, and gentle to follow the principles, one can respond to changes and plan in the subtlest details, thus being precise and thorough. When there is a noble and strong minister in the center, and a compliant and gentle ruler in the center who corresponds with him, these are the ways to achieve "original greatness." The six in the fifth position corresponds with the nine in the second, thus showing the image of "meeting a great person." By using the talents and virtues of this hexagram to meet with a great person and cooperate for great achievements, then where can one not be smooth and successful? What can one not accomplish? Therefore, it says, "A southern campaign is auspicious." King Tang of Shang invited Yi Yin three times with propriety, and after that, he waged eleven campaigns and became invincible throughout the world; Liu Bei, the former lord of Shu, visited Zhuge Liang three times in his thatched cottage and thus achieved hegemony—these all followed this principle. Cultivating one's virtue with humility and accumulating small things to achieve great ones, the scholar desires to become a virtuous person, the virtuous person desires to become a sage, which is also the meaning of "ascending."

初六居二陽之下，九二上應六五，剛而得中；九三居下之上，剛而得正：其心皆欲以人事君也。初六有巽徳而與同體，其志相合，故允升大吉。九二輔六五以致升者也。九三剛而得正，六四柔而得正，一時之賢俊而履已之上，二雖剛中，然以陽居陰而得善，猶有可議焉。若疑忌之心生，則於開誠心、廣忠益之道有未盡，而五亦疎之矣，故盡其誠心，則雖儀物不足而可以達其志於五矣。九三以剛正之才居下之上，前臨於坤，無所疑礙，得升而行其志，可謂才與時合矣。六四坤體而有順徳，王用亨于岐山，用其誠而已，用其誠以輔君，順人臣之道以為其所事也。不言升者，六四近君，位已髙矣，患於尸位而無以報稱，故勉之以誠。

Chu Liu is located below both Jiuer and Jiisan, the two yang lines; Jiuer is above and corresponds to Liwu, being yang and in the central position; Jiisan is at the top of the lower trigram, being yang and in the proper position--their thoughts are all to serve the sovereign by the right way. Chu Liu has the virtue of compliance and is together with Jiuer and Jiisan, sharing the same aspirations, so the line statement says "Yun Sheng, Da Ji," meaning that it is trusted and rises to a great fortune. Jiuer is the one who supports Liwu to achieve the rising trend. Jiisan is yang and in the proper position, Li Si is yin and in the proper position, both are the virtuous talents of the time, yet they stand on top of Jiuer; although Jiuer is yang and in the central position, he is in a yin position and thus has some shortcomings. If there is any suspicion or jealousy, then in the aspect of sincerity and broad acceptance of loyal advice, there is a lack, and Liwu will distance himself from him; therefore, as long as he puts forth his sincere heart, even if the rites and offerings are not abundant, he can convey his aspirations to Liwu, which is exactly the meaning of the line statement "Fu Nai Li Yong Yue, Wu Jiu." Jiisan, with his virtuous and upright talent at the top of the lower trigram, faces a broad坤 earth ahead, with no obstacles, thus he can rise and realize his ambitions, which can be considered as a match between talent and opportunity. Li Si, belonging to the坤 body and possessing the virtue of compliance, the line statement says "Wang Yun Heng Yu Qi Shan," relying on the single character "Cheng" (sincerity); using sincerity to support the sovereign, following the proper duties of a minister. This line does not mention "rising," because Li Si is already close to the sovereign's position and has a high status, so the fear is that he would be idle and fail to repay the sovereign's grace, hence using "Cheng" to encourage him.

六五以陰居尊，所不足者貞也，故言能貞則吉，而如升階之易。五之所升，世底於極治也。惇典庸禮，命徳討罪，本於天命人心之正而已無與焉，貞之義也。能如此則世臻隆平而君道盡矣，故大得志。上六冥升，孜孜於為惡而惟日不足也，聖人設言以誘其入善，言以此惟日不足之心而用之於貞，則為君子矣，其啟人遷善之意至矣。以陰柔居升極，馴習為茍賤，流為汙穢，患得患失無所不至，於君徳民生則忘之久矣。才一也，用之以為惡則惡無不至，用之以為善則善亦無不至矣。上六得至於升之極，非無才者也，用其才於為惡而已，故聖人勉以不息之貞。

Six in the Fifth, being a yin and soft line, occupies a position of honor but lacks 'zheng' (uprightness). Therefore, the line statement says, 'zheng ji, sheng jie'—maintaining uprightness brings good fortune, and ascending is as easy as climbing steps. The realm to which Six in the Fifth ascends is one that brings the world to its highest state of governance. Like what is said in the Book of Documents, upholding the five classics and observing the five rites, appointing virtuous people and punishing the guilty, everything is based on the justice of heaven and the people's will, without any personal bias—this is the meaning of 'zheng'. When this is achieved, the world moves toward prosperity and peace, and the duties of a ruler are fulfilled. Therefore, the Small Image Commentary says, 'great realization of aspirations.' Upper Six 'ming sheng,' which means ascending blindly and blindly, persistently doing evil, and even fearing that time is insufficient. The sage includes this statement to guide him toward goodness—transforming this 'fear of insufficient time' into uprightness, he becomes a gentleman. The intent to inspire people to change their ways and do good is indeed profound. Being yin and soft in the highest position of ascent, after long exposure, leads to being petty and base, corrupt and despicable, doing anything for gain or loss, completely forgetting about the virtue of the ruler and the well-being of the people. The talent is the same, but using it for evil leads to no end of wickedness, while using it for good leads to no end of goodness. Upper Six can ascend to the highest position not because he lacks talent, but because he uses his talent for evil. Therefore, the sage encourages him with constant uprightness.

升六四王用亨于岐山吉無咎，象曰：王用亨于岐山，順事也。王，大王也。六四居上卦之下，坤為土，為有土諸侯之象，正大王之謂也。坤之徳為順，上順天命，下順人心，邠人從遷於岐山，國勢亨通而日升於強大，王業肇基，正大王之事業也，故吉而且無咎。事固有吉而不免於咎者，亦有無咎而未能吉者。王業肇基，國勢昌大，吉也；順天命人心而非有覬覦之私，則無咎也。

The Line Statement of the Sixth Line of the "Ascending" hexagram says, "The king offers sacrifices at Qishan, which is auspicious and without blame." The Small Image Commentary says, "The king offers sacrifices at Qishan, which is in accordance with the right course of action." Here, "the king" refers to the ancient Duke of Zhou Taowang Gugong Danfu. The Sixth Line is located at the lowest position of the Upper Trigram, which is坤 (Kun), representing earth and symbolizing a feudal lord who possesses territory. This refers to Zhou Taowang. The virtue of坤 is to be yielding: it yields to heaven above and to the people below. The people of Binyi followed him to migrate to Qishan, and the state prospered day by day, laying the foundation for the Zhou dynasty's rule. This was Zhou Taowang's achievement, hence it is both "auspicious" and "without blame." Events may be auspicious yet still involve some fault, or they may be without fault yet not be auspicious. The establishment of the royal lineage and the prosperity of the state is "auspicious"; following the mandate of heaven and the will of the people without any private ambition for the throne is what constitutes "without blame."

孔子恐人疑大王亨于岐山有僥倖茍得之心，故發明其義曰順事也。順之一字，足以破千古之惑。與隨上六相類，彼為文王之事，三分天下有其二以服事殷，隨道之極也。出羑里之囚，則誕受天命，享於西山也。象言上窮者，窮極而後亨也。西山盡周西土而言氣象，故大於岐山矣，本義之誤自見。

Confucius feared that later generations might suspect King Wen's sacrifice at Mount Qi was motivated by a desire to seize the Mandate of Heaven, so he specifically clarified the meaning by saying "it is about following the right course." The single character "follow" is sufficient to dispel doubts that have persisted for thousands of years. This is similar to the situation described in the sixth line of the "Following" hexagram, "the king offers sacrifices at the western mountain," but that line refers to King Wen's actions: having already controlled two-thirds of the world, he still remained loyal to the Shang dynasty, which is the ultimate expression of the principle of "following." When he eventually escaped from his imprisonment in Youli, he was then widely recognized as having received the Mandate of Heaven and offered sacrifices at the western mountain. The "Small Image Commentary" says "reaching the utmost," meaning that only after reaching the extreme point could there be success. "Western mountain" refers to the grandeur of the entire western territory of the Zhou dynasty, so it is more expansive than "Mount Qi." The error in "The Original Meaning of the Zhou Changes" becomes evident when compared with this.

困：亨，貞，大人吉，無咎，有言不信。

The Hexagram Statement of the "困" hexagram says: It is favorable to have a smooth passage, maintaining firmness and uprightness; a virtuous superior may attain good fortune without error; at this time, if one speaks, people will not believe.

困亨，險以說，困而不喪其所守，是身困而道則亨。處困之正理，君子之能事，固可以得吉而無咎；若隕穫於困阨，僥倖以求免，則失其所以處之之道而咎多矣。含蓄晦黙，靜以待之，不可尚口益取困窮。方在困中，一身一心不為所信，而況於言乎？有言適所以招尤取辱也。兊為口舌，巧言求免以冀茍脫，豈處困之道哉？故又以尚口為戒。

The Hexagram Statement says, "Confusion, success." The Commentary on the Judgment explains, "Dangerous yet joyful." Being in a dangerous situation yet remaining at ease in heart, maintaining one's principles amidst hardship, this is being in a difficult situation yet the path is smooth. Holding fast to the proper way of dealing with hardship is something a gentleman can certainly do, and thus can achieve good fortune without fault. If one is in hardship and loses one's composure, becomes disheartened, and relies onby chance to escape, then one has abandoned the proper way of dealing with hardship, and faults will increase. At this time, one should keep one's sharpness hidden, remain quiet and unobtrusive, and wait patiently for the right moment. One must not use words recklessly, for this will only bring more hardship. When one is in hardship, even one's self and one's inner thoughts are not trusted by others, how much more so one's words? Speaking out is precisely when one invites resentment and disgrace. The upper trigram is Dui, representing mouth and speech. Relying on eloquent words to escape, hoping to avoid disaster through deceit, is not the proper way of dealing with hardship. Therefore, the Hexagram Statement concludes with "words are not believed," warning people not to rely on speech.

困之時非實有所見、實有所得不能處也。聖人安土敦仁而皆自得，賢者決於義命而可泰然。實有所見、實有所得，則言語動止死生處之如一。盡言語之道，則能盡動止之道；盡動止之道，則能盡死生之道。言語動止死生皆理之常，事有大小，道無二致，見其為一，則能與天地萬物同流而無所謂困矣。致命遂志，則不但處困能亨，處死亦亨矣。

When inpredicament, one cannot endure without real insight and genuine achievement. The sage, as the "Great Treatise" says, "dwells in the land with sincerity and benevolence," being at ease wherever he is and finding contentment everywhere. The virtuous person has determined his stance on righteousness and the mandate of heaven, thus being able to remain tranquil and composed. If one truly has insight and genuine achievement, then speaking, acting, and facing life and death all follow the same principle. If one can fully express the principle in speech, he can also fully express it in action; if he can fully express it in action, he can also fully express it in facing life and death. Speech, action, and life and death are all expressions of the constant principle. Matters may be big or small, but the principle remains the same. If one can see that they are all one matter, he can align with the movement of heaven and earth and all things, and thus there is no such thing as "困境." The "Great Image Commentary" says, "The gentleman gives his life to fulfill his aspirations," entrusting his life and achieving his aspirations. Thus, not only can one be prosperous even inpredicament, but even in the face of death, one can still be prosperous.

初六當困之時，上無所庇，下不能以自安，臀困于株木之象也；昧所以自處之道，入于幽谷、三歲不覿之象也。不能自安，人品之卑也；昧自處之道，識見之暗也。如初六者，未足與之處困也。酒食人之所欲，九二有剛中之徳，可欲之善也，當困之時反以此可欲之善而自困焉。大凡有徳之君子，必以國與民為心，而憂時慨世之心為獨切，欲轉移之則又勢方殷盛，力所未能而心不能以自已，適見其困而已矣。

The initial line, Six at the Beginning, is in a state of hardship. Above, there is no one to shelter him, and below, he cannot find peace. This is the image described in the line statement, "The buttocks are trapped by a withered tree stump," meaning he sits on a dry tree stump and cannot rest. He also does not understand how to properly position himself, hence the image of "entering a dark valley, not seeing the light for three years," meaning he falls into a dark and deep valley and remains unseen for three years. Being unable to find peace indicates a low moral character; not understanding how to properly position oneself shows a lack of clarity and insight. A person like the initial line is not fit to share in the hardship. Wine and food are things that everyone desires. Nine in the Second has the virtue of a strong yang in the center, which is a beautiful quality that people wish to approach. Therefore, the line statement says, "trapped by wine and food." However, during a time of hardship, he is actually trapped by this quality that people desire. Generally, a virtuous gentleman must have the country and its people in his heart, and his concern for the times and his lamentation for the state of the world are especially sincere. He wishes to change the situation, but the evil forces are too strong, and his strength is not yet sufficient. His heart is restless, and as a result, his hardship is clearly shown.

蘊仁義之道，懐經濟之術，躋一世於平康者，舍斯人無與歸。上之人方委以拯困之責任，而朱紱方來矣。惟盡我之誠，一念忠貞可以感神明而無間，察其機會而徐處之，乃為利也；若遽欲征行，則時方甚難而反凶矣。九五為困之主，未能出困而有劓刖之傷，在九二則主憂臣辱、主辱臣死之時也，故雖凶而於義則無咎矣。

He who carries within him the way of benevolence and righteousness and possesses the ability to lead a generation to peace and security is the one who should be relied upon, and no one else can take his place. The sovereign above is about to entrust him with the responsibility of saving the country from crisis, so the line statement says, "The red ceremonial robe is about to arrive." At this moment, one should fully express one's sincerity; a single sincere thought can communicate with the divine without obstruction. Seizing the right opportunity and handling affairs calmly and composedly is advantageous, hence the line statement says, "It is advantageous to perform sacrifices." If one rushes to take up arms and advance, the situation is still difficult, and this would lead to misfortune, so it also says, "Military action brings danger." The Nine in the Fifth is the main line of this hexagram representing hardship; he himself has not yet escaped from his困境 and is suffering the punishment of "nose and foot amputations." From the perspective of the Nine in the Second, this is precisely the time when the sovereign's worries bring disgrace to the minister, and the sovereign's disgrace brings the minister to death. Although the divination indicates misfortune, in terms of righteousness it is "without blame."

當困之時，君子固為小人所困，而亦思所以去小人矣。六三不中不正，處九四之下而不能動乎四，困于石也；履九二之上而不能自安，據于蒺藜也。上有難動之人，下無自安之地，則死亡無日矣，故入于其宮不見其妻凶。初六，九四之正應，初六方困於下，九四處位不當，不能濟物，又為九二所間而濟之緩，在九四亦可吝矣。春秋之法，救而書次則為貶，畏於強梗而為義不果，來徐徐吝之道也。齊桓公一為陽穀之會，楚人滅黃而不能救，處位不當、不能濟物之義也。九四說體，恤小事大，睦以與人之意多，雖履險之上而已出於險之外，故終有濟於初六，惜齊桓不能自強而無終也。

In times of hardship, the superior man is indeed trapped by petty men, yet he is also trying to eliminate them. The line six in the third is neither in the center nor in the proper position; it is below nine in the fourth but cannot move nine in the fourth, which is what the line statement calls "trapped by a stone," blocked by a big rock. It is above nine in the second but cannot settle down, which is "resting on thorn bushes," sitting on thorned plants. Above there is someone who cannot be moved, below there is no place to rest, so death is imminent, hence the line statement says "entering his palace, not seeing his wife, calamity." Six at the beginning is the proper match for nine in the fourth. Six at the beginning is trapped below, while nine in the fourth is in an improper position and cannot save anyone, and is blocked by nine in the second in between, so the rescue is delayed, which is regrettable for nine in the fourth, hence the line statement says "coming slowly, trapped by a golden chariot, hardship." The style of the Spring and Autumn Annals should have been to rescue but instead only recorded "staying" at a place without taking action, which is a criticism; fearing strong men and being unable to decisively act on righteousness is exactly the regrettable approach of "coming slowly." Duke Huan of Qi once held a meeting at Yanggu, but could not rescue the state of Huang when it was destroyed by Chu, which exactly matches the meaning of "improper position, unable to help others." Nine in the fourth is in the body of the trigram Dui (Joy), with much thought of caring for the weak, serving the strong, and being harmonious with others. Although it is on top of the trigram Kan (Water), which represents danger, it has already moved out of the danger, so in the end it can rescue six at the beginning. Regrettably, Duke Huan of Qi could not strengthen himself, thus having a beginning but no end.

九五上為柔所掩，下為剛所挾，是上下俱傷矣。赤紱，賞徳之服也，以赤紱賞柔說之邪而使履已之上，賞不中正之剛而使之迫近於巳，賞之未當，故上下俱傷，困于赤紱也。善惡在人，未有久而不定者也，況五有中直之徳，故久則得其道而可以濟天下之困而志遂矣，乃徐有說之義。賞善去惡以拯一世之困，誠而已，未有誠而不動者也，未有誠而弗能成功也，故利用祭祀則可以獲福矣。人君之福，在天下免於困阨而躋於康泰也。五何以未盡道待勉乎？亦萃有位未光之義也。上六困于葛藟，纒綿不能脫之義也；于臲卼，則動輒顛危而不可動也。處說之上，暗之甚而又當困極之時也。妄說昏暗，困其所失而固拯，則有可濟之幾。曰，更端之辭，故更端而告之曰：若於動而有悔之時，即能悔其既往之失而勉於善，則行合於道而得吉矣。悔自凶而向吉，故有獲吉之理。

The Nine in the Fifth is covered above by the Yin and flexible Upper Sixth, and below by the Yang and strong Nine in the Fourth, thus suffering damage at both ends. "Red sash" is the garment given to those with virtue; now it is used to reward the deceitful and flatterers, allowing them to stand on top of him, and also to reward the strong but unrighteous ministers, placing them closely beside him. The reward is inappropriate, so both above and below are harmed. This is what the Line Statement says, "Nose cut off, feet amputated, trapped by the red sash." Virtue and wickedness in a person never remain uncertain for long;何况 the Nine in the Fifth possesses the virtue of being upright, just, and strong, so with time he will eventually reach the right path, able to relieve the world's distress and fulfill his aspirations. This is the meaning of the Line Statement, "Only gradually does it become clear." To reward virtue and remove wickedness in order to rescue the people from hardship depends on one word, "sincerity." There has never been a case where sincerity could not move people, nor where sincerity could not achieve success. Therefore the Line Statement says, "Useful for worship," thus obtaining blessings. The ruler's blessing lies in the people being free from hardship and attaining peace. Why is it said that the Nine in the Fifth has not yet fully realized the Way and still needs encouragement? This is the meaning of the Nine in the Fifth of the "Cui" hexagram, "Cui with position," and the Small Image Commentary says, "The will is not yet bright." The Upper Sixth, "Trapped by the vine," is like being entangled by vines and unable to escape; "In unstable position," is sitting and standing in a state of trembling, any movement would cause a fall and thus he dares not move. He is at the top of the Joy hexagram, having reached the utmost darkness, and is also at the end of hardship. He is foolishly joyful and ignorant, trapped in his own mistakes. If he is determined to save himself, there is still a chance to escape. The word "says" in the Line Statement is a transitional word, so the sage changes tone to tell him: if, when there is "movement and regret," he can repent of his past mistakes and strive to be virtuous, then his actions will be in accordance with the right path and thus be auspicious. Repentance turns from misfortune to fortune, so there is a reason for obtaining good fortune.

井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。

The Hexagram Statement of the Well says: A city can be moved, but a well cannot be moved. The water in the well does not decrease or increase, and people come and go to draw water from it. They draw water almost up to the well's mouth, yet do not lift the rope, instead breaking the water jar, which is ominous.

君子立身，可貴可賤，可榮可辱，可生可殺，而不可使為不義。進則澤被於生民，退則道傳於來世，改邑不改井、無喪無得、往來井井之義也。若中道而廢，則前功盡棄凶矣。九卦言井徳之地，改邑不改井、無喪無得之義也；井不動而及物，則往來井井之義也；又謂井以辨義，則井之能事也。於井卦見立身之義，葢成已成物之道也。木上有水，汲而上行，井之象也。勞來斯民而勸相之，相，左右之義，皆養民之道也。

A gentleman in his conduct and position in the world: he may be made prosperous or humble, honored or disgraced, alive or killed; the only thing that cannot be done to him is to make him do an unjust act. When he is successful, his virtue benefits the people; when he is not successful, he passes on the way to future generations. This is exactly the meaning of the hexagram statement "Changing the city but not the well, no loss, no gain, coming and going with the well." If one gives up halfway, all previous efforts are wasted and it leads to misfortune. The "Great Treatise" cites nine hexagrams, saying "The well is the place of virtue," which corresponds to "Changing the city but not the well, no loss, no gain." The well itself does not move but can moisten all things, which is the meaning of "Coming and going with the well." It also says "The well distinguishes righteousness," which is what the well can accomplish. From the hexagram of the Well, we can see the principles of self-cultivation, because this is the consistent way of achieving oneself and all things. The lower trigram is Xun (Wood), the upper trigram is Kan (Water), with water on top of wood, which represents drawing water up, which is the image of the well. The "Great Image" says "The gentleman uses labor to comfort and encourage mutual support among the people," comforting the people and encouraging them to help each other, where "encourage" means to assist, all of which are ways of nurturing the people.

初六以陰居下，既無陽剛之泉，自無及物之功，非世故舍初，而在初無可用之才之徳也。地風為升，初六則允升大吉；水風為井，初六則舊井無禽，何也？葢升之時主於上進之義，九二九三皆得時行道之君子，初固可藉之以允升矣；井之義主於自立，而九二九三之君子己不為世用矣，而況初之乆下於人者乎？又升之徳巽而順，善之善者；井則巽而險，柔而害物之義也，諸賢生於其時，則難乎其効力矣。聖人卦辭取其大者而不及於此。

The first line, which is a yao of yin, is located at the very bottom and has no source of yang strength, so it naturally lacks the function of benefiting others. This is not because the world deliberately rejects the first line, but because the first line itself lacks the ability and virtue to be useful. The first line of a hexagram is the same in all cases, but in the hexagram of Earth Wind Rising, the first line says, "Permitted to rise, great good fortune," while in the hexagram of Water Wind Well, the first line says, "The well is muddy and not drinkable, the old well has no birds." Why is this so? Because the hexagram of Rising emphasizes upward progress, and the lines nine two and nine three are both in favorable circumstances and able to carry out their aspirations, so the first line can naturally benefit from their strength and rise smoothly. However, the hexagram of Well emphasizes self-sufficiency, and since nine two and nine three, these two gentlemen, are themselves not being used by the world, how could the first line, which has long been in a subordinate position, be of any use? Moreover, the hexagram of Rising has the virtue of being flexible and harmonious, which is the best of the good; but the hexagram of Well has the virtue of being flexible yet dangerous, implying the obstruction of all things through the influence of yin. In such an era, many virtuous people find it difficult to contribute. The sages who composed the hexagram statements only took the major points into account and did not mention this particular aspect.

九二有剛中之徳，上無應與，下比初六，為井谷射鮒之象。谷，初之象；鮒，谷之所有也。泉下谷，則注於鮒而置之無用之地矣，甕敝漏亦取此義。九三剛而得正，井渫之象，而不為人所食者，所應者無位之陰爻，又處險之極，則陰險之意多，三未可以得志也。若三者，孰不望其興道致治哉？故為我心惻而可用汲。若明王在上，則三可得志而天下並受其福矣。九三伊尹、太公之儔也，有商湯、周文，則功被於一世矣。六四井甃之象，可以無咎而已。水生於陽者也，陰柔則無泉矣，居陰得正，則自修飾而為謹厚之類耳，匡世之畧非其所有。

Nine Two has the virtue of a yang yang in the center. Above it there is no proper corresponding line, but below it is closely adjacent to Initial Six. Therefore, the line statement says, "A well in a valley shooting minnows." "Valley" represents the image of Initial Six, and "minnow" represents the small fish in the well. Spring water flows down into the valley, but only waters the small fish, which is like placing oneself in a place of no use. The next line of the line statement, "The jar is broken and leaks," takes the same meaning. Nine Three is yang and in the proper position, representing the image of "a well cleaned." However, the well is cleaned but no one comes to drink from it. This is because the line it corresponds to, Upper Six, is a yin line without a position, and it is located at the top of Kan danger, where yin danger is predominant. Nine Three is still unable to achieve its aspirations. A person like Nine Three, who does not wish to see the right path neglected and the world in disorder, is what the line statement says, "It causes me to feel sorrow in my heart, it is fit for drawing water." This evokes a feeling of sorrow in the heart, and it is indeed suitable for use. If there is a wise king above, Nine Three can fulfill his ambitions and benefit the whole world. Nine Three is a person like Yi Yin or Jiang Taigong. When he meets Shang Tang or King Wen of Zhou, his achievements can cover an entire dynasty. Six Four represents the image of "repairing the well wall." Fixing the well wall only achieves the state of having no faults. Water comes from yang, and yin is without a source. Six Four, being yin in a yin position and in the proper place, can only self-cultivate and be cautious and solid, becoming a person of integrity, but he does not possess the strategy to save the times.

九五陽剛中正以居尊位，澤被生民而志行矣，是井冽寒泉而為人所食也，亦可謂善矣，而無美詞以發揚之，何也？或者以其為險之主，君子未必樂為用，而五有自賢自用之小乎？若五者，好臣其所教而不好臣其所受教者也。不然，則九三不心惻，九二不射鮒，眾賢和於朝，萬物和於野，徳業之盛，上下與天地同流矣，豈區區一己之寒泉而為人所食乎？上六陰柔本非泉也，然居井之上，則井之口，泉在下矣，上又恆開不掩，為井收勿幕之象，徳澤及物而無間之義也，故有孚元吉。井道之成，視九五則逺過之。

Nine in the Fifth is a yang line that is upright and in the central position, holding the exalted position. His benevolence extends to the people and his aspirations are fulfilled. This is the line statement, "The well water is clear and cold, suitable for drinking." The well water is clear, cold, and sweet, and everyone uses it, which can be considered good. However, the line statement does not offer more beautiful praise for him. Why is that? Perhaps because he is the main line of Kan (Water), and a gentleman may not be pleased to be used by him. Also, Nine in the Fifth has the flaw of self-conceit and being stubborn. A person like Nine in the Fifth is exactly what Mencius refers to as "preferring to employ those who are taught by him rather than those who teach him." Otherwise, Nine in the Third would not cause feelings of sorrow in people, and Nine in the Second would not waste the spring water to feed small fish. At that time, the virtuous would be in harmony in the court, and all things would be harmonious in the fields. The flourishing of virtue would be such that all things above and below would be in harmony with the movement of heaven and earth. How could it be just a small spring of cold water for people to drink? Six at the Top is a yin line, originally not a spring. But it is located at the top of the well, which is the well mouth. The spring is below it. The well mouth is often open and not covered, so it is the image of the line statement "The well is filled but the cover is not closed." This implies that the virtue extends to all things without any barrier. Therefore, it says "With sincerity, great good fortune." In terms of completing the well, Six at the Top far surpasses Nine in the Fifth.

革：已日乃孚，元亨利貞，悔亡。

The Hexagram Statement of the Revolution Hexagram says: Change should wait until time has passed before it is believed; great success, suitable for holding firm to the correct path, regret disappears.

樂因循而憚改革，茍目前而忘逺大，眾人之情也，故已日乃孚。人心既孚，隨其推放，無所不凖，一時之敷理可為永久之宏規，而大亨通矣。人之變革，不無違道干譽、拂人從已之失，故利於正則可以亡悔。聖王因時立政，順天命之正，合人心之公，而行其所無事也，夫豈容私於其間哉？有以時之弊而理其時者，有以法之弊而更其法者，皆革之大要也。內有文明之徳，則在已所以察之者精；外有和說之氣，則在人所以從之者易。革之所以能貞致亨，而得人心之孚矣。

People tend to follow old ways and fear reform, focusing only on the present while forgetting the long term. This is the common nature of ordinary people, so the Hexagram Statement says, "Only after some time will people be convinced." Once people are convinced, this method can be widely implemented, and it will fit everywhere. What is established temporarily can become a great and enduring system, thus achieving great success. When people make changes, they are prone to the faults warned against in the "Book of Documents, Great Yu's Mandate," such as "going against the Way to gain reputation, opposing the people to follow oneself." Therefore, it is appropriate to adhere to the right path in order to eliminate regret. The sage kings established policies according to the times, following the correct mandate of Heaven and the public will of the people, doing only what was their proper duty. How could there be any room for personal intentions? Some reform the current government due to accumulated corruption, others change the legal system because of its accumulated flaws; these are the key points of reform. The Inner Trigram is Li, which has the virtue of civilization, so examining matters becomes refined. The Outer Trigram is Dui, which has the spirit of harmony, so others are willing to follow. The Hexagram of Change can maintain the right path and achieve success, winning the people's trust, for this is the reason.

天地革而四時成，天地革之大徳也；湯武革命，順乎天而應乎人，湯武革之大用也。聖人序書則録湯武誓師之辭，繫易則贊其為順天應人，拯一時之屯溺，古今之通義也；稱夷齊為求仁而得仁，存君臣之義，立萬世之防，天地之常經也。他事有因有革，惟治厯明時則専於革而已。治厯所以明時，明時所以子民也。天之立君，所以為民，欲以一人理天下而勞之，非以天下奉一人而逸之矣。聖王裁成天地之道，輔相天地之宜，皆治厯明時之大用，而所以左右斯民也。

The Commentary on the Judgment says, "Heaven and Earth change, and the four seasons are completed." When Heaven and Earth undergo transformation, the four seasons are thus established; this is the great virtue of change. It also says, "The King Tang and King Wu of Zhou made revolution, following the will of Heaven and responding to the hearts of people." King Tang expelled the tyrant Jie, and King Wu attacked the tyrant Zhou, above conforming to the will of Heaven and below responding to the people's will; this is the great application of their revolution. The sages compiled the Book of Documents, and included the declarations of King Tang and King Wu when they mobilized their armies; the interpretations of the Zhou Changes also praised them for following Heaven's will and responding to people's hearts, because rescuing the people who were suffering from calamity was a common moral principle throughout history. Confucius also praised Bo Yi and Shu Qi as "seeking benevolence and attaining it," in order to preserve the principle of ruler and subject, and to set an example for future generations; this was the constant principle in the world. Other matters may involve inheritance and change, but the task of reforming the calendar and clarifying the seasons can only involve continuous change. Reforming the calendar is to clarify the seasons, and clarifying the seasons is to nurture the people. Heaven established rulers, originally for the people, to have one person laboriously governing the world, not to have the people support one person for ease. The sage kings decided and accomplished the way of Heaven and Earth, and assisted in conforming to the suitability of Heaven and Earth, all of which were the great functions of "reforming the calendar and clarifying the seasons," aiming to support and nurture these people.

初九居革之初，上無正應，其時其勢皆未可革，當以中順自守而不可以有為也。守常不革則為中順，否則非中非順矣。六二文明之主，有應於上，有能革之徳，而又有當革之權，則可革矣，必己日乃革，則往吉而無咎。己日乃革，徐察詳審而使動無不當，非時當革而姑緩之也。若事為民害，或繫國安危，當如救焚拯溺，不暇食以革之矣，姑緩之說為害不細。

The initial line, Nine at the Beginning, is at the start of a change. It has no corresponding line above, and the timing and circumstances are not yet suitable for change. Therefore, one should remain steady, upright, gentle, and compliant, and not take any action. Hence, the line statement says, "Use a yellow ox's hide to bind," meaning one should hold fast to established norms and not act rashly. To remain steady and compliant is to be upright and gentle; otherwise, one is neither upright nor gentle. The second line, Six in the Second, is the main line of the body of civilization. Above it is Nine in the Fifth, which corresponds with it. It has both the virtue of being able to change and the authority to initiate change. Therefore, change can be made. One must act as the line statement says, "After the day of change has come, then change it; going forward is auspicious and without blame." This means waiting for the right time before taking action, and proceeding with confidence without fault. The phrase "after the day of change has come" refers to careful consideration and thorough deliberation, ensuring that every action is appropriate. It does not mean deliberately delaying when the time is ripe. If a matter is causing harm to the people or relates to the safety of the state, one should act like putting out a fire or rescuing someone from drowning, even if it means neglecting food and drink. The idea of "perhaps delaying a bit" can be very harmful.

九三居離之極，過剛不中，離極則過察，剛極則過動，以是而革則征凶，雖事為當革而處之不善亦危矣。必三令五申以明己之志，則可以有孚矣。九三徳之衰也，固不能無言而使人自信也。盤庚遷都，心本為民而民不從，至勤三篇誥命始能有濟，革言三就有孚之謂也。大凡忠信不足而尚辭命，衰世之意也。

Nine Three is at the top of the Li hexagram, being overly strong and not centered; when Li reaches its extreme, it becomes overly discerning, and when strength reaches its peak, actions become too hasty. With such a nature, to initiate change, the line statement says 'going forward brings danger.' Although the matter indeed requires change, improper handling still brings peril. One must repeatedly and thoroughly explain one's intentions to gain people's trust, which is what the line statement means by 'repeatedly proclaiming the change, there is sincerity.' Nine Three is considered to have declining virtue, as it is inherently difficult to achieve conviction without speaking. King Pan Geng of the Shang dynasty moved the capital, intending for the people's benefit, but the people would not listen until he repeatedly issued the three sections of the Pan Geng诰, which was exactly the situation described by 'repeatedly proclaiming the change, there is sincerity.' Generally, when sincerity and trust are lacking and one relies only on words, this reflects the atmosphere of a declining era.

九四近五，贊五以改革之命播諸下，又剛柔不偏，善處乎革之道也。事當革而未革則有悔，善處而革之則悔可亡，人信其改命而得吉矣。陸贄為唐徳宗作奉天詔書，山東父老為之感泣，有孚改命之謂也。九五以陽剛中正之徳，當革之時而居尊位，下有六二文明中正之臣以應之，同寅協恭，建制立法以革天下，而至於禮樂興也，文章制度炳乎一世，革道大成，不待占而有孚矣。上六處革之極，君子至於豹變而其文蔚然，小人革面而順以從君，皆已有以致之也，若以聖人處之，則必世而仁矣。上六陰柔之才，固不能變小人之心，其力之所至、効之所應，止於如此而已，安其如此而已，等而上之之功業以俟能者，則正而吉。若過於有為，則不量其力，徒取煩擾而得凶矣。

Nine in the Fourth is close to Nine in the Fifth, assisting the sovereign in issuing reform orders to the people below. He is neither too rigid nor too yielding, and is skilled in handling the way of change. If a matter should be changed but is not, there will be regret. If it is properly handled and changed, the regret will disappear. People believe in this change and thus gain good fortune, which is what the Line Statement says: "Regret disappears, with sincerity in changing the mandate, good fortune arises." In the Tang dynasty, Lu Zhi drafted the edict for Emperor Dezong's court at Fengtian, and the elderly people east of the Xiang Mountains were deeply moved to tears upon reading it, which is a true reflection of "sincerity in changing the mandate." Nine in the Fifth, with his yang strength and upright virtue, is in a position of honor during a time of change. Below him is Six in the Second, a virtuous and upright minister, corresponding with him. The sovereign and minister both show respect and reverence, establishing systems and laws to transform the world, achieving the revival of rites and music, and the glory of regulations for an era. The way of change is thus completed, and there is no need for divination, as people naturally believe in it. This is what the Line Statement says: "The great man changes like a tiger, without divination there is sincerity." Upper Six is at the end of the change. The gentleman achieves a "leopard change," displaying brilliant virtue, while the petty person "changes his face" and submits to the sovereign. These are all results brought about by Upper Six himself. If a sage were in this position, he would need to follow Confucius' saying, "It takes a generation to cultivate virtue," requiring thirty years to cultivate a virtuous customs. Upper Six is merely a person of yin and weakness, unable to change the hearts of petty persons. The extent of his influence and the effects he can produce are limited to this. It is best to be content with this, leaving greater achievements to those with ability. To remain steadfast and virtuous is to be safe, which is what the Line Statement says: "A journey is dangerous, but staying firm and virtuous brings good fortune." If one insists on being active without considering one's strength, it is to act without measure, leading to unnecessary troubles and misfortune.

鼎：元吉，亨。

The Hexagram Statement of the Ding hexagram says: Greatly auspicious, smooth and unimpeded.

卦之體，鼎之象也；以木巽火烹餁，鼎之用也。聖人烹以享上帝，而大烹以養聖賢，事天之仁、養賢之禮具於此。巽而耳目聰明，則察事理之幾而制之以道也。柔進而上行，得中而應乎剛，以離明得中之君而下應九二之賢，則上下之相與而都俞吁咈者皆以道焉，所以致元亨也。正位，表正之義也，履尊位而有以表正天下，則天命凝固而可以常主器矣。

The form of the six lines of this hexagram is exactly like a tripod cauldron; putting firewood into the fire to cook food is the function of a cauldron. The Commentary on the Judgment says, "The sage offers sacrifices to the Supreme Deity and provides abundant food for the sages and virtuous men." Using the cauldron to cook sacrificial animals to offer to Heaven, and using grand cooking to nourish the sages—both the benevolent heart toward Heaven and the ritual propriety in honoring the virtuous are embodied here. It also says, "The wind is flexible and the ears and eyes are clear and sharp." Humble and open-minded, one can perceive subtle details and make correct judgments. It also says, "The soft and advancing line ascends and reaches the center, responding to the strong." With the bright and central ruler, represented by the line Li, responding to the virtuous minister represented by nine two, the ruler and minister can harmonize, discuss matters, and decide appropriately, all in accordance with the right way. This is why it reaches "the beginning and the great prosperity." The term "correct position" means to set an example and to regulate the world. If one holds a high position and can set an example for the world, then the mandate of Heaven will be firm and enduring, allowing one to long preside over the ancestral temple and the sacred vessels.

初六居鼎之下，鼎趾之象也，上應九四，則趾上而鼎顛矣。鼎之初未有美實，所有者否惡之積耳，因其顛而出之則為利矣。在四以上顛之則為大惡，在初顛之則為成功。初知有顛而不知有出否，出否得於意外之幸也。鼎之否亦不待必顛而後可出，未顛亦可以出之，一有顛則所損者多矣，聖人特據其象而示人以既顛之後所處之道也。事固有因敗以為功，以不幸而反為大幸，殷憂啟聖，多難興邦者，類如此，得妾以其子亦然。顛趾、得妾皆過也，因出否得子，則為善補過矣。

The first line, Six at the Beginning, is located at the bottom of the tripod, symbolizing the tripod's legs. It corresponds to the fourth line, Nine in the Fourth, causing the tripod's legs to be lifted and the body of the tripod to overturn. This is what the line statement says, "The tripod overturns its foot." At the beginning, the tripod has not yet been filled with good food, but only contains accumulated filth. By overturning it at this time, the filth is expelled, which is actually beneficial, so the line statement says, "It is advantageous to expel the filth." If the overturning occurs above the fourth line, when the tripod already contains food, it would be a great misfortune. However, if it occurs at this stage, the overturning becomes a good thing. The first line only knows about the overturning, but does not understand the expelling of filth. "Expelling the filth" is an unexpected good fortune. In reality, the filth in the tripod does not necessarily have to be expelled by overturning; it can be removed even without overturning. Once overturned, more losses occur. The sage merely uses this line image to indicate how one should behave after an overturning has occurred. There are indeed situations where failure leads to success and misfortune turns into good fortune. It is said that great calamities can inspire wisdom, and many hardships can revitalize the state. This is essentially the same idea, as the line statement continues, "He marries a concubine and has a son." Both overturning the tripod and marrying a concubine are considered faults, but by expelling the filth and obtaining a son, they become examples of skillfully correcting mistakes.

九二剛中之徳，鼎有實之象也。下比初六，己之仇也，仇者配耦之義，陰陽相比，配耦之象也。初有邪惡之疾，二能嚴其自守之常，初之疾不能反於二焉，韋忠不就裴頠、康侯之逺秦檜，得此義矣。九三以剛正之才，舍五不應，則道不行於當世，鼎耳革、其行塞之象也。五為文明之主，柔而得中，非不能任賢禮士者，三不此應，則過剛不中而失其義矣，道之不行誰之尤哉？以賈生之才，不能為漢文所用而有長沙之行，亦生自處之過也，豈以五之明，終有棄於三之剛正哉？三之才終當為五所用焉，方雨虧悔而終吉矣。使賈生不死而假之以年，則通達國體之實才，文帝不能舍之矣。

Nine in the Second has the virtue of a yang force residing in the center, which corresponds to the line statement "The tripod has something in it," meaning that the tripod contains actual objects. Below it is the initial six, which is exactly the "qiu" mentioned in the line statement "My spouse has an illness." "Qiu" means spouse, and the proximity of yin and yang represents the image of a spouse. The initial six has evil tendencies, but Nine in the Second remains steadfast in its proper way, so the evil tendencies of the initial six do not affect Nine in the Second. Therefore, the line statement says, "He cannot approach me, which is auspicious." In the Jin Dynasty, Wei Zhong refused to align with Pei Wei, and in the Song Dynasty, Hu Kanghou distanced himself from Qin Hui, all of whom understood this principle. Nine in the Third has a righteous talent, yet he ignores the sixth five and does not respond, thus the way cannot be practiced in the world. This is the image of the line statement "The handle of the tripod is broken, its movement is blocked"—the handle is broken, so it cannot be lifted, and the path is blocked. The sixth five is the ruler of civilization, gentle and in the center, and is not a ruler who cannot appoint virtuous people or honor scholars. If Nine in the Third does not respond, then it is the case of being overly strong and not in the center, thus losing the principle of righteousness, and the way is blocked. Who should be blamed? With talents like Jia Yi, who was not used by Emperor Wen of Han and was exiled to Changsha, it was also his own mistake. Could a ruler like the sixth five, who is so enlightened, ever abandon a righteous person like Nine in the Third? In the end, the talent of Nine in the Third will be used by the sixth five, so the line statement continues, "When rain comes, regret is reduced, and the end is auspicious." Yin and yang harmonize, and rain falls, reducing regret and ultimately leading to auspiciousness. If Jia Yi had not died early and had lived longer, with his true talent for understanding the national system, Emperor Wen of Han would not have been able to do without him.

九四近六五，五之於四，其爵賞之可謂厚矣，委任之可謂専矣，屬望而責成之可謂不淺矣。四不能進賢報國，乃下應初六，引用柔邪以為善類之禍，以基天下之亂，則上負君徳，下負蒼生，誤國誤民之罪安可逭哉？故其形渥凶。六五在鼎為耳而有中徳，則黃耳之象也。下應九二，資此陽剛得中之賢輔己以盡君道，則為黃耳金鉉矣。五之於二，內之而不外；二之於五，得以已之剛而濟其柔：金鉉貫黃耳，舉移之義也。五於二當終始委任而不間以險邪，則為貞而國與民之利也。五體柔，所不足者貞而已，聖人慮其任君子而有貳焉，故以利貞勉之。

Nine in the Fourth is adjacent to Six in the Fifth. Six in the Fifth corresponds to Nine in the Fourth, indicating generous rewards, exclusive appointments, and deep expectations and heavy responsibilities. Yet Nine in the Fourth fails to recommend virtuous talents and serve the country, instead aligning with Six at the Beginning, employing soft, cunning, and unprincipled individuals, thus causing disaster for the virtuous and laying the foundation for chaos in the world. This is to betray the grace of the sovereign above and the people below, and how can the guilt of misgoverning the country and harming the people be avoided? Therefore, the Line Statement says, "The tripod breaks its foot, overturns the public food, its form is stained, and it is凶 (a凶 is a term indicating misfortune)." Six in the Fifth, located on the tripod, is equivalent to the tripod ear, and possesses the virtue of being in the center, thus symbolizing "the yellow ear." It corresponds downward to Nine in the Second, relying on this virtuous and central yang official to assist in fulfilling the duties of a sovereign, which is what the Line Statement refers to as "the yellow ear with a golden handle." Six in the Fifth treats Nine in the Second as a trusted confidant without suspicion, while Nine in the Second can use his yang strength to complement the softness of the sovereign. The golden handle passing through the yellow ear is exactly the meaning of lifting the tripod. Six in the Fifth should consistently entrust Nine in the Second with important responsibilities, preventing sinister and unprincipled individuals from intervening in between. This is what is meant by "zheng" (uprightness), and also the welfare of the country and the people. Six in the Fifth, being a yao (line) of softness, lacks precisely the character of "zheng." The sage worries that he may appoint virtuous people but change his mind halfway, so he encourages him with "li zhen" (favorable uprightness).

上九為鼎鉉，居五之上，在鼎之終，師保之位，調和鼎鼐、輔養君徳之任也。以陽居陰，剛而能柔，玉鉉之象，一容顏威儀之感召而有潛消黙奪之機，其功用多矣，故大吉無不利。伊川程先生謂經筵須得範忠宣，其溫厚之徳自有感動人主處。

The upper ninth line is the handle of the tripod, located above the sixth line, at the end of the Hexagram of the Tripod. It is in the position of a teacher and advisor, bearing the responsibility of harmonizing the tripod and assisting in cultivating the virtue of the sovereign. It has a yang line in a yin position, strong yet capable of flexibility, thus corresponding to the line statement "the jade handle of the tripod." The jade handle is hard yet warm and smooth. Simply through its dignified appearance and demeanor, it can subtly eliminate the sovereign's mistakes and quietly guide the sovereign's mind, making its function very significant. Therefore, the line statement says "greatly auspicious, no misfortune." Master Cheng Yi once said that the court lectures must invite someone like Fan Churan, because his gentle and virtuous character naturally has the ability to move the sovereign. This is exactly what he meant.

震，亨。震來虩虩，笑言啞啞；震驚百里，不喪匕鬯。

The Zhen hexagram is smooth. Thunder suddenly strikes, causing everyone to be startled and uneasy; after being cautious and alert, they can then talk and laugh freely again. The thunder's sound can shake an area of a hundred li, yet the sacrificial knife and the wine vessel in the hands of the chief priest remain undisturbed.

震有能動之意，有震驚恐懼之義。能動之亨，以轉移作用之機在我而不在人，則可以得亨矣。震驚恐懼之亨，乃處多喪多懼之地，雖赫然臨之，有死有生在於頃刻，心不為少變，志不為少屈，刀鋸鼎鑊之在前，而平生之所守則自如，亦亨之義也。又內卦為動，外卦亦為動，則為動所當動，而動以天，亦自有得亨之理焉。

The trigram "Zhen" (Thunder) contains both the meaning of being able to act and the meaning of causing shock and fear. In terms of "being able to act," it is considered prosperous because the key to turning things around and taking action lies in one's own hands rather than in others', thus enabling prosperity. In terms of "causing shock and fear," its prosperity refers to a situation where a person is often in peril and filled with anxiety. Even when great calamity looms overhead, with life and death decided in an instant, one's mind remains undisturbed and one's resolve does not waver. Even when instruments of torture such as axes, saws, cauldrons, and boiling pots are placed before one's eyes, one's integrity and principles remain unshaken. This is also a form of prosperity. Furthermore, the inner trigram of the "Zhen" hexagram is also Zhen (Thunder), and the outer trigram is also Zhen (Thunder). This means encountering something that should be acted upon and acting accordingly, with the action being in accordance with the principles of heaven, which inherently contains the reason for prosperity.

危者安其位者也，亡者保其存者也，亂者有其治者也，此「震來虩虩，笑言啞啞」之義也。雷之震止於百里，震之象為雷，故以「震驚百里」為言。震驚百里，震之之勢亦盛矣，而不喪匕鬯，君子之心豈以震之逺近而為所守之難易乎？震有足為千萬里之驚者，有足為千萬世之驚者，君子以義理為主，而吉凶禍福未嘗介念，視其震驚若無與於己也。

The *Zhou Yi* *Xi Ci Xia* says: Those who bring about danger are those who remain secure in their positions; those who bring about destruction are those who believe they can permanently maintain their survival; and those who bring about chaos are those who think the world is already well governed. This is the meaning of "Zhen lai xi xi, xiao yan ya ya" — when thunder strikes, there is first fear and alertness, then laughter and ease. The movement of thunder may only reach a hundred li, but the *Zhen* hexagram takes its image from thunder, so it is described as "Zhen jing bai li." The shock that reaches a hundred li is certainly great in scale, yet the sacrificial vessel and the ladle in the hands of the chief priest do not get lost, showing that the mind of a gentleman is not affected by the distance of the shock, nor does it make it easier or harder to uphold his conduct. In the world, shocks may be great enough to disturb millions of li, or great enough to shake countless generations. The gentleman governs by righteousness and principle, never worrying about fortune or misfortune, and regards such shocks as if they had nothing to do with him.

若戒謹恐懼以保成業者，則又一義焉。《商書》曰：「茲朕未知獲戾於上下，若將隕於深淵。」湯之所以能為宗廟社稷之主也。凡諸侯大夫不敢縱逸而能保其國與家者，皆在其中。洊雷震，君子以恐懼修省，所以體震之義。然君子恐懼修省，不但可以謂其得之於震，謂其得之於六十四卦、三百八十四爻皆無不可，特於震之義為切。又洊雷，則恐懼修省之心無時而可間也。

As for preserving an already established foundation through vigilance and caution, this is another meaning of the "Zhen" trigram. The "Shangshu · Shangshu · Tang Gao" records King Tang of Shang saying: "Now I do not know whether I have offended the heavens and spirits, my heart is filled with fear as if about to fall into the abyss." King Tang was able to become the ruler of the ancestral temple and state because of this sense of caution. All dukes and ministers who did not indulge in ease and thus preserved their states and families did so for the same reason. The "Great Image Commentary" of the "Zhen" hexagram says, "Recurring thunder, Zhen; the superior man thus fears and examines himself." Successive thunderclaps signify that the superior man must constantly maintain vigilance and self-examination, fully grasping the meaning of "Zhen." However, the superior man's fear and self-examination are not necessarily derived solely from the "Zhen" hexagram; they could also come from any of the sixty-four hexagrams and the three hundred and eighty-four lines. Yet the meaning is most directly expressed in the "Zhen" hexagram. Moreover, "recurring thunder" indicates that the mind of fear and self-examination must never cease.

初九爻詞與卦詞同者，葢一陽動於二陰之下，卦之所以為震者，取於初爻之義，而此爻獨得一卦全體之義焉，故其詞無異。聖人之心如天，而筆則如化工焉。天之道，因物以付物也；聖人冩其卦爻所具之理而已，無與焉耳。

The line statement of the first line of the Zhen hexagram is exactly the same as the hexagram statement, because a yang line is activated below two yin lines. The entire hexagram is named Zhen precisely because of the meaning of the first line, and this single line already possesses the meaning of the whole hexagram, so there is no difference between the line statement and the hexagram statement. The mind of the sage is as vast as heaven, and his writing is as natural as the creation of all things. Heaven's principle is to complete all things by following their own nature; the sage merely writes down the principles inherent in the hexagrams and their lines truthfully, without adding any personal intentions.

六二乗初九之剛，初以剛逼二而動於下，在二則危之甚也。初肆其橫逆而動者也，其勢非遂其所欲不自止。二度初之來，己必喪其貨貝，躋于九陵之上而待之焉，九陵，髙之義也。初以剛動，而二以柔制之；初以邪動，而二以正克之，待之之道髙出乎初之上，躋于九陵之象也。貨悖而入者亦悖而出，初以非道迫二而使喪其貝，不能為己有，而二終當得之，勿逐七日得之象也。卦有六爻，至於七則終而復始，數窮理極之義也，「七日來復」亦如此。

Six in the Second is above Nine at the Beginning, which is a strong line. Nine at the Beginning, with its strong force, presses down upon Six in the Second and acts recklessly, putting Six in the Second in a very dangerous position. Nine at the Beginning is a person who acts arbitrarily and rebelliously, and will not stop until his purpose is achieved. When Six in the Second considers the approach of Nine at the Beginning, she knows she will certainly lose her wealth, so she ascends to the high place called 'Nine Mountains' to await it. 'Nine Mountains' means extremely high. Nine at the Beginning acts with violence, but Six in the Second uses flexibility to subdue him; Nine at the Beginning acts with wrong ways, but Six in the Second uses righteousness to restrain him. The way she responds is higher than that of Nine at the Beginning, which is the image of 'ascending to Nine Mountains'. The Great Learning says that wealth entering through unrighteous means will also exit through unrighteous means. Nine at the Beginning forces Six in the Second with improper ways, causing her to lose her wealth, but that wealth will ultimately not belong to him, and Six in the Second will eventually recover it, which is the image of 'not pursuing, but getting it back in seven days'. A hexagram has six lines, and the seventh position marks the end and the beginning again, meaning the cycle of numbers and principles, returning to the beginning. The hexagram 'Reversal' speaks of 'returning after seven days', which is based on the same principle.

六三當震之來，渙散自失，至於蘇蘇焉，則奪其心、褫其魄矣。葢以不中不正，怵於利害而不能以義理為主，故至於此。揚子雲之投閣、李梲之膝行似之。若因震之來而能行以去其不正，則可以無眚矣。三未必能如此，聖人以疢疾憂患可以堅人之志、熟人之仁，故以此勉之，其啟人遷善之意至矣。

Six in the Third faces the arrival of the Thunder Trigram, and becomes scattered in spirit, losing all composure, resulting in a state of 'susu'—a condition of panic and uncertainty. This is because the spirit is taken away and the soul is stripped away. This is due to the fact that Six in the Third is neither in the center nor in the proper position, and is frightened by gains and losses, unable to take the lead with righteousness and reason. Thus, it reaches this state. During the Han dynasty, Yang Xiong was involved in a case and was frightened to the point of jumping from a building and falling into a hall. In the Song dynasty, Li Jue, when sent on a mission to the Jin court, was so frightened that he knelt and crawled forward on his knees. These situations are similar. If one can take advantage of the alertness brought by the Thunder Trigram to rise up and act, removing one's own wrongdoings, there would be no calamity. However, Six in the Third may not truly be able to do so. The sages use this statement to encourage and remind, because worries and hardships are sufficient to strengthen one's will and mature one's benevolence. The intention to inspire people to correct their mistakes and become virtuous is extremely earnest.

九四以處不得正之陽，介於不正之二陰之間，己既不能以道義自樹立，而相與處者又不能激發成就而使之歸於正焉，故當震之來，遂不能振奮而至於滯溺焉。陽剛本有為之才，由處不得正而流為委靡之甚焉，聖人葢傷之，而以為未光也。若以正自克，則光明俊偉而可以自奮矣。

Nine in the Fourth is a yang line that occupies an improper position, sandwiched between two similarly improper yin lines. He himself is unable to stand upright by virtue of righteousness, and those who associate with him are also unable to encourage and complete him, guiding him back to the right path. Therefore, when the thunder trembles, he is unable to rise up, but instead becomes submerged and inactive. Yang strength is originally a material capable of great achievements, but due to his improper position, it becomes extremely listless and ineffective. The sage thus laments that he is "not bright" — his way is not fully developed. If he could use "correctness" to restrain himself, he would become bright and noble, sufficient to rise up and establish himself.

六五以陰柔當震之時而居尊位，則往來皆厲，無適而非厲也，葢其中無定主，為震所怵而不能有以處之也。如宋真宗澶淵之事，非有寇凖、髙瓊，則王欽若輩遂定南遷之策，其危甚矣。髙宗播蕩伏竄，國勢削弱而終不能振，又其下者。然處之之道，惟在籌度思慮，不喪其所有之事，則心有定見，事有定處，而可免於往來之厲矣。五所有之事，中是也。中為人君酬酢斯世之道也，得其道，則何震之不可處，而安有危厲之可言乎？若髙宗有臥薪嚐膽之志，選賢任能以復不共戴天之讎，乃其所有之事，而大不可喪也。

Six in the Fifth, with its yin and soft nature, is in a situation of thunder shaking and holds a position of honor. Thus, going is dangerous, coming is dangerous, and any movement brings danger. This is because it lacks a firm principle within, is frightened by the shaking, and has no method to respond. It is like the Battle of Chanyuan during the Song Dynasty's Zhenzong era. If it were not for Kou Zhun and Gao Qiong advocating for the emperor to personally lead the campaign, Wang Qinruo and his faction would have decided to retreat south to avoid the enemy, and the situation would have become extremely dangerous. The Southern Song Emperor Gaozong, who was constantly on the run and hiding, weakened the state and could never recover, which was even worse than Zhenzong's situation. However, the way to deal with thunder shaking is to plan and think carefully, without losing sight of what is one's duty. In this way, one has a firm view and steady judgment, thus avoiding the danger of being in peril whether going or coming. What is the duty that Six in the Fifth should uphold? It is 'zhong' (the Middle). 'Zhong' is the fundamental principle for a ruler to handle the affairs of the world. If one possesses this principle, what shaking can be a problem? How can there be danger or peril? If Emperor Gaozong had truly the determination to sleep on thorns and taste gall, to select capable people and seek revenge for the national humiliation, that would be his duty, something he must never lose.

上六以陰柔居震之極，故當震之來則索索，視則矍矍，耳目無所加，手足無所措，惶懼惆悵之甚也，以是而行則凶可知矣。若於「震不于其躬，于其鄰」之時而圖之，則無咎矣。葢事先有備，以逸待勞，以靜制動，其機在我而可以處乎震矣。陽動於下，迫近於五而未及於上，亦有「于其鄰不于其躬」之象。庸人識見昏淺，不能慮逺而憂深，但救之於已然，不能防之於將然，反以智者之思患而預防者為非是，故不免於婚媾之有言也。

The upper six is a yao of yin and flexibility located at the extreme position of the trigram Zhen (Thunder). Therefore, when the thunder strikes, it becomes "suo suo" — trembling with fear, looking around anxiously, "jue jue" — panic-stricken, with eyes and ears having nowhere to rest, hands and feet unsure where to go, reaching the peak of anxiety and confusion. In such a state, to act is obviously dangerous. If one can take action early when "the thunder does not strike upon oneself but upon one's neighbors," that is, when the shaking has only reached the neighbors and not yet oneself, then there would be no mistakes. Because of prior preparation, one can wait idly and act calmly, taking the initiative in control, thus being able to deal with the thunder. The initial nine, a yang yao at the bottom, starts to move, approaching the sixth five but not yet affecting the upper six, which exactly matches the image of "the thunder has reached the neighbors but not yet oneself." The ordinary person has a dull and shallow understanding, unable to think ahead or worry deeply, only acting after the event occurs to make up for it, not knowing how to prevent things before they happen. They even think that the wise person's preparation in advance is unnecessary, so the upper six inevitably brings complaints from marriage and kinship.

艮其背，不獲其身；行其庭，不見其人。無咎。

It stops where it should stop, like stopping at one's own back, thus not perceiving oneself. Walking within one's courtyard, one does not see the people in the courtyard. Thus there is no fault.

艮，止也。背，指所當止之處而言，有無私繫之意，亦有無偏向之義，聖人之取象精矣。言人之日用應酬，無巨無細，必求其義理精當之處而止之，絶無私繫偏向之意焉，即《大學》之止於至善也。不獲其身，不知有己也；庭除乃有人之處，行其庭不見其人，不知有人也。不知有己焉，不知有人焉，惟知有義理之至當而己，所以得無咎也。此即君子義以為質、義以為尚、義之與比之作用也。

"Gen" means to stop. "Back" refers to the place where a person should stop, implying not being bound by personal desires and not favoring one side. The sage chose this symbol with great precision. This means that in daily interactions, whether dealing with major or minor matters, one must seek the most appropriate principle and stop there. There should be no trace of personal desire or partiality, which is exactly what the "Great Learning" says: "to rest in the highest good." "Not obtaining one's own self" means not being aware of oneself. The courtyard and steps are places where people pass through, yet "walking through the courtyard, one does not see a person" means not being aware of others. Since the mind is neither aware of oneself nor of others, but only aware of the most appropriate principle, there is no mistake. This is the practical application of what the "Analects" says about the gentleman who takes righteousness as his essence, values the Way, and follows righteousness.

聖人盡之而神化不測，賢者勉於此而不敢怠，堯、舜、禹、湯、文、武、周公、孔、孟相傳之道也。如孔子之仕止久速各當其可，孟子於齊王饋兼金不受、於宋薛則受，禹稷過門不入，顏子之在陋巷，曾子之逺害，子思之死難，此皆艮其背之義也。又如為人君止於仁，為人臣止於敬，為人子止於孝，為人父止於慈，與國人交止於信，亦艮其背之義。

The sage has carried this principle to its utmost perfection, with its subtle and marvelous transformations beyond measure; the virtuous person strives diligently in this matter without slackness. This is the great way passed down through generations by Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, Confucius, and Mencius. For example, Confucius' taking office, retirement, prolonged stay, and quick departure were all appropriate; the "Mencius · Gong Sun Chou Xia" records that Mencius refused the gift of superior gold from the King of Qi, yet accepted gifts in Song and Xue. Da Yu and Hou Ji controlled floods and taught farming, passing by their homes three times without entering. Yan Hui lived in a humble alley without changing his joy; Zengzi left the country during chaos to avoid disaster; Zi Si defended his country without shying away from danger. These are all expressions of "Geng Qi Bei." Similarly, a ruler stops at benevolence, a minister stops at respect, a son stops at filial piety, a father stops at kindness, and when dealing with the people, one stops at trustworthiness. These are also expressions of "Geng Qi Bei."

惡知有己，惡知有人？時止則止，時行則行，動靜不失其時，即艮其背之義，其道純乎義理而光明矣。思而出位，則有私繫偏向之意，而非行其所無事也。艮其背之義精矣、逺矣，引而伸之，觸類而長之，天下之理盡於此矣。

Where is there any awareness of oneself, where is there any awareness of others? When it is time to stop, one stops; when it is time to act, one acts. Each movement and stillness is in harmony with the right time. This is the meaning of "Gèn qí bèi" (keeping stillness on the back). Its way is pure and conforms to reason, being open and upright. The "Great Image" commentary of the "Gèn" hexagram says, "The superior person reflects without going beyond his position." If one's thoughts go beyond his proper position, then it involves private concerns and partiality, rather than the natural and effortless way described in the "Mengzi" as "acting as if doing nothing." The meaning of "Gèn qí bèi" is subtle and profound. When extended and applied broadly, it encompasses all the principles of the world.

初六艮其趾，趾在下，為初之象，用之以行者也，艮其趾則不行矣。當艮之初，居下無應，宜於守靜則可無咎。以陰柔恐其不能固守，故戒其利永貞，若動於欲而不終止則失之矣。艮以人身取象，趾之上為腓，則二之象，亦用以行者。二中正，宜止而止，艮其腓也。三居二之上，陰必隨陽，九三乃二所隨者，而過剛不中，二欲拯之而三不退聴，視其所隨之流於惡而不能救，故二之心有不快焉，以在已拯之之道或有未盡者焉，非以尤人而不快也。凡子不能諫父之過，臣不能止君之慾，朋友之以道義規正而不以為是，皆此義也。

The first line, "Gèn qí zhǐ" (stop the foot), refers to the foot being the lowest part of the body, which corresponds to the first line. The foot is used for walking; stopping the foot means not moving. Being at the beginning of the Gèn hexagram, it is in a low position with no support above, so it is appropriate to remain still and thus avoid mistakes. Since the first line is a yin and soft element, there is a fear that it may not be able to hold firm, so the line statement warns "beneficial to maintain constancy and uprightness" (li yǒng zhēng), suggesting the need for long-term adherence to the right path. If one is moved by desires and cannot maintain stillness, then the original purpose is lost. The Gèn hexagram uses the human body as a symbol; above the foot is the calf, which corresponds to the second line. This is also a part used for walking. The second line is in the center and upright, so when it should stop, it does, hence "Gèn qí fēi" (stop the calf). The third line is above the second line, and a yin line must follow a yang line. The third line is the one that the second line follows. However, the third line is overly strong and not in the center. The second line wants to correct it, but the third line refuses to retreat and listen. Watching helplessly as the person it follows goes astray, the second line feels uneasy. This unease is due to the feeling that perhaps there is still something not fully done, not blaming others. Whenever a son cannot advise his father against wrongdoing, a minister cannot prevent the king from indulging in private desires, or a friend advises with righteousness but the other person does not agree, it is the same meaning.

九三當限之處，限，身上下之際，身因之以屈伸者也，止其限則不得屈伸，而上下判隔，如列其夤矣。九三過剛不中，失己失人，動無所成，非自安之道也。六四艮其身，居陰得正，宜止而止，得處艮之道矣，故無咎。四雖得正而才陰柔，又當艮之時而能自止，可謂量己量時者矣，唐之鄭綮似之。凡不揣其分而拯時之阨以自取顛覆者，不如六四逺矣。

Nine in the Third is located in the position of "limit." "Limit" refers to the waist area where the body meets above and below; people rely on it to bend and stretch. If the waist is stopped, bending and stretching become impossible, and the upper and lower parts are completely separated, like "splitting the tendon" — tearing the flesh along the spine. Nine in the Third is overly strong and not centered, thus failing in self-positioning and in dealing with others. Once it moves, nothing is accomplished, so it is not a way to secure one's position and establish a foundation. Six in the Fourth "stops its body," with a yin line in a yin position, thus being correct. It stops when it should, so it has mastered the way of the hexagram "Gèn" and thus has no fault. Although Six in the Fourth is correct, its nature is still yin and soft. Being in a time for stopping and being able to stop on its own, it can be said to have measured both itself and the situation. This is similar to Zheng Qin, the chancellor of the late Tang dynasty. Anyone who does not measure their own limits and tries to save the country's difficulties by force, leading to their own downfall, is far worse than Six in the Fourth.

六五當輔之處，輔，出言者也，艮其輔則言所當言而言有序，亦可以文身矣，故悔亡。若以居尊言，則播綸綍以諭下而得其當之義也。以言感人，淺事也，僅可以亡其悔，而成功則非所望焉，況言有未善而欲人從之者乎？艮之時，當止之時也。上九以陽剛居艮之終，乃終於止而確乎其不可拔，敦厚於止者也。若所守未終而欲動焉，則失之躁妄，非敦厚之道也。貞不絶俗，隠不違親，天子不得臣，諸侯不得友，郭林宗可以當之。

Six in the Fifth is in the position of 'auxiliary'—the area of the cheek and mouth, which is used for speaking. 'Gèn qí fǔ' means to speak only what is appropriate and in an orderly manner, which is sufficient to adorn oneself, thus eliminating regret. From the perspective of Six in the Fifth holding a position of authority, it refers to issuing decrees to inform ministers and managing affairs properly. Using words to move people is a superficial matter, capable only of eliminating regret, but achieving great accomplishments is not something words can hope to achieve. Moreover, if the words themselves are not well considered, how can one expect others to obey? The situation of the hexagram 'Gèn' is precisely one that calls for cessation. Upper Nine, with its yang strength at the final position of the hexagram 'Gèn', represents someone who steadfastly maintains cessation, firm and unshakable, and sincere in his restraint. If he were to act before reaching the end of his restraint, he would be acting rashly and recklessly, which is not the way of sincerity. Upholding correctness without cutting off from the world, retreating in seclusion without abandoning family—such is the evaluation that the Eastern Han scholar Guo Tai (Lin Zong) deserves.

漸，女歸吉，利貞。

The "Gradual" hexagram signifies that a woman marrying can proceed in an orderly manner, hence it is auspicious; it is suitable to adhere to the right path.

漸，進而不遽之義，女歸如是則吉也。婚禮備而貞女始行，歸以漸之義也。又利於貞，漸歸亦有貞之義焉。獨取於女歸者，閨門萬化之原，廉恥之道風俗所關，於義尤重，如漸之義而進，女歸則吉也。進而得位，則可以行所學而澤被於下，為往有功也。必人君致敬盡禮而後進，為進以禮，有漸之義，進以正也。進以正則可以正邦矣，若枉己失道，未有能正人者也，而況於正邦乎？擇主量時之義亦在其中矣。

"The hexagram 'Gradual' signifies proceeding in an orderly and unhurried manner. If a woman marries in such a way, it is auspicious. After the six rites of marriage are fully completed, a chaste woman will only go out, which embodies the meaning of 'gradual marriage.' The hexagram statement also says 'favorable to uprightness,' indicating that the gradual process of marriage itself contains the meaning of uprightness. Here, the image is specifically taken as 'a woman marrying,' because the inner chamber is the source of all teachings, and the principles of integrity and shame are closely related to the customs of the age. From the standpoint of righteousness, this holds particular weight. If a woman marries in a gradual and orderly manner, it is auspicious. By gradually attaining a proper position, she can put into practice her lifelong learning and benefit the people, which is what the Commentary on the Judgment refers to as 'advancing with achievement.' One must wait until the sovereign shows full respect and propriety before taking office, which is called 'advancing with propriety,' implying a gradual and orderly approach, which is also 'advancing with uprightness.' Advancing through the right path allows one to correct the state. If one has already deviated or lost the Way, there has never been a case where one could correct others, let alone the state? The principles of choosing a wise sovereign and assessing the times are also included in this."

以卦體之有位者言，則九五以剛自下進居上卦之中，有得中道之象，為進得位往有功之大者也。止而巽，亦進有漸而得正之義也，故動可以不窮。若急迫用壯而進，則未為得正，動取窮阨而不可以有為矣。居賢徳與善俗必以漸，始能有成。居者，有而安之之義，欲徳之有於己而與之相安，必優遊厭飫之久而後可得。善風俗雖王者亦必世而後仁，徳盛者固感之必應矣，然欲不識不知歸其有極而禮樂興，此非積久曷能有成？

From the hexagram structure, the line that represents a rank or position is the Nine in the Fifth. This line, being yang and strong, rises from below to occupy the central position of the upper trigram, symbolizing the attainment of the middle path. It is the most evident example of "advancing to a proper position and making achievements." The lower trigram is艮 (Gèn), meaning stop, and the upper trigram is巽 (Xùn), meaning compliance. The ability to stop and comply together implies a gradual progress toward correctness, so action does not lead to hardship. If one rushes ahead relying solely on strength, that is not proper, and any movement will bring about difficulties, preventing any accomplishment. To reside in virtue and transform customs must be done gradually to achieve success. "Residing" means to possess and be at ease with it: to truly possess and be at ease with one's virtue, one must calmly immerse oneself in it and be thoroughly soaked in it over a long time. As for improving customs, even a king requires thirty years to fully implement benevolence. Those with deep virtue will certainly respond, but to reach the natural state described in the "Great Odes" of the "Book of Songs" as "not knowing or understanding" and the standard of ultimate goodness mentioned in the "Classic of Documents" as "returning to the ultimate principle," and to initiate rites and music from this, is not possible without long accumulation.

當漸之時，凡懐明徳新民之具者，進而益世，為理所當然。初六在下，固為當進，居止之初，是能以禮義自節而不遽進，進為有漸，鴻漸于干之象也。載贄以出而其地與人皆未定，則進身之權度在我矣。小子之智，能見近小而不能見逺大，以其上無應與，故以為危厲而有言焉，不知君子體用之學，豈可絶人逃世而終與鳥獸同群哉？於君子則無咎矣。若與人以為厲而有言焉，則其言為可信，初六宜止而不宜進矣。

At this time of gradual progress, it is natural for those who possess the qualities of cultivating virtue and renewing the people to go out and benefit the world. Initially, the line six is at the very bottom, and by nature it should advance, but since it is at the beginning of the lower trigram, which represents stopping, it can restrain itself with propriety and not act rashly or impetuously. Its advancement is orderly, which is exactly the image of "the wild goose advancing to the dry land" — the wild goose proceeding step by step to the water's edge. Departing with a gift to seek official position, yet neither the place to settle nor the people to associate with are determined, so the measure of one's advancement lies entirely in one's own hands. The young and ignorant look only at immediate matters and cannot see the long-term, because line six has no corresponding support above, so they think it dangerous and make idle remarks about it. They do not understand the study of virtue and application combined in the gentleman, how could they cut themselves off from people, avoid worldly affairs, and spend their lives with birds and beasts? For the gentleman, this is not a fault. But if it were someone else, those idle remarks about danger would be worth listening to — line six should stop rather than advance.

六二中正而有應，則徳與位稱而不為尸位，祿以功受而不為素餐，為鴻漸于盤、飲食衎衎之象而吉。如六二者，可謂遇其時矣。九三過剛不中，居止之極，過剛則必躁進，止極則欲速進，不暇擇其所事，而進之不得其所矣，為鴻漸于陸之象。鴻，水鳥，陸地非其所安也。群類離已而孤立無助，夫征不復也；所為失道而不能有成，婦孕不育也，凶莫甚焉。惟利於禦寇，寇者切害之名，指人之私慾而言。私慾者，心徳之害也，故以為寇。以此極剛而用之於克己，則能拔去病根而且甚速，乃為利也。聖人慾變三之剛惡而歸之於剛善焉，故以此啟之。

Six Two is in the center and in the correct position, with a corresponding positive response above it. Its virtue matches its position, so it is not an empty position. Its salary is earned through merit, so it is not a case of eating without working. Therefore, it is described as "The wild goose gradually reaches the stone, and the food and drink are harmonious"—the image of a wild goose resting on a stone and enjoying a peaceful meal, which is auspicious. Like Six Two, this is a favorable time. Nine Three is overly strong and not in the center, and it is at the extreme end of the lower trigram, which represents stopping. Excessive strength leads to impatience, and when stopping reaches its extreme, it becomes eager for quick results. Without proper selection, it moves forward hastily, thus ending up in an inappropriate place, symbolized by "The wild goose gradually reaches the land"—a water bird on dry land. Its kind departs, leaving it isolated, which is "The husband goes on a journey and does not return." Its actions deviate from the right path and cannot achieve success, which is "The woman is pregnant but does not give birth," the most dangerous situation. The only advantage is "Defending against bandits." "Bandits" is a term for a serious threat, here referring to personal desires. Personal desires are a great harm to one's virtue, hence they are called "bandits." Using this extreme strength to restrain oneself can eliminate the root of the problem quickly and effectively, which is truly beneficial. The sage wishes to transform the evil in Nine Three's strength into the good in strength, so he uses this phrase to guide it.

六四所乗者過剛不中之九三，為進之不得其所而未安矣，鴻漸于木之象，木非鴻之可安也。然以柔得其正而又巽體，善處乎九三者也，於未得所安之地而有自安之道焉，為或得其桷之象而得無咎，四可謂善處乎九三矣。九五陽剛當漸之時而居尊位，為鴻漸于陵之象。六二已之正應而為九三所間隔，則二無所用其才而功未建，為婦三歲不孕之象。以柔中而應剛中，理之正也，九三之邪豈能終間，故莫之勝而五得吉矣。九五巽體而道未光，故遲久而始得所願焉，幾於危矣。若以純粹之剛中正處之，則賢不肖可以立辨而進退之矣，豈待三歲之久哉？

Six in the Fourth is superior to the overly strong and unbalanced Nine in the Third, which is advancing in the wrong direction and unable to settle. Thus, there is the image of 'wild geese gradually moving to the trees'—trees are not suitable for wild geese to rest. However, Six in the Fourth, being gentle and virtuous, is of the nature of Xun (Wind), which is compliant and harmonious. It is good at getting along with Nine in the Third. Even in a situation where it has not yet found a place to settle, it still has ways to find security, hence the image of 'perhaps finding a straight branch to rest on', thus without fault. Six in the Fourth can be said to be very skillful in dealing with Nine in the Third. Nine in the Fifth, being strong and upright, is in a position of honor at a time when progress is appropriate, hence the image of 'wild geese gradually moving to the hill'. Six in the Second, which should be its proper match, is blocked by Nine in the Third, so Six in the Second has nowhere to display its talents and its achievements cannot be realized, which is the image of 'the wife not conceiving for three years'. To have a yao (line) that is gentle and virtuous in the center responding to a yao that is strong and upright in the center is the correct way. How could the perverse nature of Nine in the Third be able to block this forever? Therefore, ultimately 'nothing can overcome it'—evil cannot overcome righteousness, so Nine in the Fifth attains good fortune. Nine in the Fifth is in the nature of Xun (Wind), and its way has not yet been fully developed, so it has to wait for a long time before achieving its desires, almost falling into danger. If one were to reside in a position of pure strength, uprightness, and correctness, then the virtuous and the unvirtuous would be clearly discernible, the ones who should advance would advance, and the ones who should retreat would retreat, where would there be a need to wait for three years?

上九以陽剛居漸之上，進之極髙而出乎人位之上，為鴻漸于逵之象。逵，雲路，言其極髙而人不可就焉。斯人也，天子不得臣，諸侯不得友，嚴光、周黨之儔可以當之。其清風髙節，使聞之者起敬，誠足廉頑而立懦焉，助成人材之盛、風化之美，為世道之益亦足多矣，有其羽可用為儀之象而吉矣。視富貴如浮雲而志超乎萬物之外，孰得而亂其所守哉？

The Upper Ninth line is a yang line located at the top of the "Gradual Progress" hexagram, advancing to an extremely high position, surpassing human ranks. It has the image of "a wild goose gradually ascending the thoroughfare." "Thoroughfare" refers to a path in the clouds, symbolizing its extreme height, beyond the reach of ordinary people. Such a person is not acceptable as a minister to the Son of Heaven, nor as a friend to the feudal lords. Men like Yan Guang and Zhou Tang of the Eastern Han dynasty are examples of this kind. They possess a clear breeze and lofty virtue, causing those who hear of them to feel reverent. Indeed, they can make greedy people become clean and timid people determined, helping to achieve the prosperity of talents and the beauty of moral influence, which is of great benefit to the world. Therefore, it is said, "its feathers can be used as a standard"—symbolizing the use of feathers as ornamentation, thus indicating good fortune. Viewing wealth and honor as drifting clouds, with aspirations beyond all things, who could disturb his adherence to virtue?

歸妹，征凶，無攸利。

The hexagram "Gui Mei" warns that proceeding hastily is dangerous and brings no benefit.

歸妹為天地之大義者，天地交而萬物興，亦歸妹之義也。有夫婦然後有父子，生死始終之理具於此，無歸妹安有始？無始安有終？故歸妹為人之終始也。說以動，則動不以道，徇人慾以滅天理，固有凶而無利矣。位不當則征凶，天地翻覆，冠屨倒置，賢不肖之榮寵擯斥相去逺甚，盈天地間皆非人道矣，至是而欲行則凶立至矣。柔乗剛則柔用事而剛為所屈，君子無所利矣，未至如位不當之甚也。不有君子，其何能國？小人亦何所利哉！

The hexagram "Gui Mei" represents the great principle of the universe because the energies of heaven and earth interact and thus all things come into being. This is precisely the meaning of "Gui Mei," which signifies the marriage of a young maiden. Only through the union of husband and wife can there be father and son, and the principle of life and death is contained within this. Without the union of male and female, how could there be a beginning? Without a beginning, how could there be an end? Therefore, "Gui Mei" is both the beginning and the end of human relationships. The lower trigram is Dui, meaning Joy, and the upper trigram is Zhen, meaning Movement. Joy leads to reckless action, which is acting against the right path, yielding to human desires and extinguishing heavenly principles, thus resulting in danger and no benefit. The positions of the lines are mostly inappropriate, hence "zheng xiong" (a warning of danger). At this time, heaven and earth are overturned, and the roles of hats and shoes are reversed. The virtuous and the unvirtuous are both honored and rejected, with a vast difference between them. The entire world is filled with things that are not in accordance with human principles. At this point, to act recklessly is to invite immediate danger. The flexible lines are above the strong lines, meaning that the petty and weak are in power while the noble and strong are oppressed. The virtuous gain nothing, and this situation is not as severe as the improper positions. The "Zuo Zhuan" says, "Without the virtuous, how can the state be maintained?" If a country lacks virtuous people, how can it be sustained? In the end, what benefit can the petty people gain?

雷動澤隨，非歸妹其惟動是隨而不以道，亦如歸妹之義也。人之所從所與不可不慎，或沉溺其所有，或怵惕於其可畏，變平生之所守而輕從之，則合之不以道而失其義矣，要其終豈無敝乎？君子所以戒謹恐懼而不茍於其始也。

The upper trigram is Zhen (Thunder), and the lower trigram is Dui (Lake). Thunder moves and the lake follows, which is precisely the meaning of the hexagram "Gui Mei" (Return of the Young Wife). Those who merely follow others' actions without adhering to the right path are similar to the meaning of "Gui Mei." The person one follows and the friends one associates with must not be taken lightly. Some are entrapped by the wealth others possess, while others are intimidated by the power others can exert, leading them to change their lifelong principles and follow easily. This is combining without following the right path and losing righteousness. In the end, how can there be no harm? Therefore, the gentleman is cautious and careful, unwilling to act hastily at the beginning.

初九陽剛在下，女子賢正而處卑微，娣之象也。未有合二姓之好以為宗廟社稷之主之責焉，而成助乎女君，跛之能履，其履幾何？亦深可惜矣。然道行於女君而有常焉，則女君之能進婦道即初九之道也，故得吉，有開誠心、布公道、集眾思、廣忠益之意。諸葛孔明君子未必不樂為所用，而廖立、李平之徒至於痛哭而奮死焉。

Initial Nine, being yang and strong, is situated at the very bottom, like a virtuous and upright woman who is in a lowly position, symbolizing a concubine accompanying the main wife. She has not established a marriage between two families or taken on the role of the main wife, who upholds the ancestral temple and state affairs. She can only assist the main wife in achieving things. This is called 'a lame person can walk,' meaning that although a lame person can walk, how far can they go? It is indeed a pity. However, if the proper path can be carried out through the main wife and lasts long, then the main wife's ability to fulfill her role as a wife is actually due to the contribution of Initial Nine, hence it is auspicious. This contains the meaning of being open and sincere, and pooling ideas and wisdom. When Zhuge Liang governed, the virtuous men were not unwilling to be used by him. Even those who had been demoted, such as Liao Li and Li Ping (Li Yan), upon hearing of his death, wept bitterly and were determined to die in his service.

九二陽剛得中，女子之賢善多矣，上有正應而反陰柔，此徳此善將焉用之？眇之能視，其視幾何？衡門考盤之賢者髙出千古之上，君子尚當企及焉。五雖應二而道未可以大行，幽人之貞必道行天下而後行之，固不屑於眇之能視也。張華之委身晉惠，雖江左粗安，所成幾何，而竟取殺身之禍，昧於幽人貞之戒也。

Nine Two is yang and strong, occupying the central position, which for a woman signifies a place of great virtue and goodness. However, the Six Five above it is actually a yin and weak ruler. How can such virtue and goodness be of any use? This is referred to as 'the one-eyed can see' — one eye can see, but how much can it really see? The hermits who lived in 'the Heng Men (wicket gate)' and 'the Kao Pan' in the streams, as described in the Book of Songs, have a character far beyond the ages. Even the gentleman should strive to reach their level. Although Six Five is in correspondence with Nine Two, its way cannot be fully realized, so the line statement says 'the integrity of the recluse' — the virtue of the solitary person who remains steadfast. One must first attain the Way and be able to practice it throughout the world before coming out to implement it. It is not worth the effort to merely achieve a limited result like 'the one-eyed can see'. Zhang Hua of the Western Jin Dynasty served the foolish Emperor Hui of Jin, managing to maintain a rough stability in his region, but how much did he actually achieve? In the end, he suffered a fatal consequence, precisely because he did not understand the warning of 'the integrity of the recluse'.

六三歸妹以須，此輩宜束之髙閣，待其既格，然後徐議其任耳，反歸為娣。李文靖言丁謂，顧其為人可使之在人上乎？當是時雖竄逐林莽亦不為過，而使其竟成君子之禍，文靖所處亦未盡善。九四陽剛在上而下無應，賢女擇配而不輕從人，為愆期遲歸之象，非不歸也，待時而己，若無其時亦終不歸矣。子貢問有美玉於斯，韞櫝而藏諸，求善價而沽諸？子曰：沽之哉，沽之哉，我待價者也。伊尹不遇商湯，太公不遇周文，則莘野之耕夫、磻溪之釣叟終焉而己。

The Sixth Line, Third Position, says, "The maiden is left waiting." This refers to a young woman who is put aside and left waiting. Such people should be set aside and not given any position until they have truly corrected themselves. Therefore, the line statement says to return and be a concubine. In the Northern Song Dynasty, Li Hang (Wenjing) commented on Ding Wei, saying that given his character, how could he be placed above others? At that time, it would have been acceptable to exile him to the wilds. Yet Li Hang ultimately allowed him to cause great harm to the virtuous, and his handling was not entirely proper. The Ninth Line, Fourth Position, has a yang line in the upper trigram and no responding line below, like a virtuous woman choosing a husband but not easily giving her hand in marriage. Therefore, there is "delayed period" — an image of delaying the marriage, waiting for the right time. This is not refusing to marry, but waiting for the right opportunity. If there is never a suitable opportunity, then she will remain unmarried all her life. The Analects of Confucius, in the chapter Zihan, records that Zigong asked Confucius: "Suppose there is a fine jade here, should we keep it in a box or sell it for a good price?" Confucius replied, "Sell it, sell it. I am waiting for someone who appreciates its value." If Yi Yin had not met King Tang of Shang, or if Jiang Taigong had not met King Wen of Zhou, they would have been just a farmer in the wilderness of Shensheng or an old fisherman by the Bo Xi stream, ending their lives in obscurity.

六五以陰居尊，下應九二之陽，為帝乙歸妹，其君之袂不如其娣之袂良之象，女徳至此盛之至也。為月幾望之象，不曰望而曰幾望，望則已滿矣，六五虛己下應，非自滿者也。何彼穠矣，棠棣之華；曷不肅雝，王姬之車，得此義矣。凡君人者忘其崇髙富貴之勢，尊徳樂義，虛己下賢，期於成君徳而盡君道者，亦此義也。

Six in the Fifth holds a noble position but is Yin and flexible, and responds to Nine in the Second, which is Yang and strong, so it is called 'The Emperor Yi Marries His Younger Sister'—Emperor Yi marries his younger sister. The phrase 'the queen's sleeve is not as fine as that of her maid' shows that the virtue of a woman reaches its peak when she is humble and respectful. There is also the image of 'the moon is almost full'; it does not say 'full' but 'almost full' because when the moon is full it begins to wane. Six in the Fifth is humble and responds to the virtuous minister, not self-satisfied. The poem from the Book of Songs, 'Zhaonan: He Bi Rong Yi' praises 'How splendid is that, the flowers of the tangerine tree' and 'Why not harmonious and respectful, the royal princess's carriage', extolling the royal princess who marries down and remains respectful and humble without arrogance. This is exactly the meaning here. For those who rule, if they can forget their lofty and prosperous power, honor virtue, delight in righteousness, be humble and respectful to the virtuous, and wholeheartedly strive to achieve the virtue of a ruler and fulfill the duties of a ruler, this is precisely the same meaning.

上六居歸妹之終而無應者也。女承筐無實，女無實應於士者也；士刲羊無血，士無實求於女者也，亦何所利哉？有道君子老於林下而時未可為，則終焉而己。雖然，所不利者天下國家也，在君子則道未嘗不亨，於此心此身無不利矣。孟軻氏於平公似之，而所不利者魯之宗廟社稷也。孟子曰：天未欲平治天下也，如欲平治當今之世，舍我其誰？處之固泰然矣，奚以不利言哉？

The Sixth at the Top is at the final position of the hexagram "Return of the Bride" and has no corresponding line. "The woman carries a basket but it is empty," meaning the woman cannot offer something real to match the man; "the man cuts the sheep but there is no blood," meaning the man cannot offer something real to win the woman's favor—so what benefit is there? A virtuous gentleman would die in the mountains and forests, for the times do not allow for action, and thus it ends here. Although this is the case, the phrase "no benefit" refers to the state and country not gaining anything. As for the gentleman himself, his way is not without success; for his mind and body, there is no harm. The experience of Mencius at the court of Duke Ling of Lu is similar to this, and what does not gain benefit is the state temple and ancestral land of Lu. The "Mencius · Lower Part of Gongsun Chou" records Mencius saying: "Heaven does not yet wish for the world to be at peace; if Heaven wished for the world to be at peace, in the present age, who else but me?" How calm and assured he was in his position, how could there be any mention of "harm"?

豐，亨。王假之，勿憂，宜日中。

The Hexagram of Abundance is favorable. The king can attain such a grand situation, without worry, and should illuminate the world like the sun at its zenith.

察之極其精，處之極其當，則惟動丕應徯志，為盛大之勢，亨之道也，家國與天下皆然。若以極大者言，則惟王者可以當之，如舜之覃敷文徳至於四方風動，禹之祇臺徳先、不距朕行至於東漸西被朔南暨，此亨之極也，故曰王假之，尚大也。盛極則衰，氣運之常，聖人以天自處，則有回氣運之道焉，故勉之以勿憂宜日中也。宜日中，宜守中道之義也，日中則照無不徧，未中與過中，照或有不及者焉。聖人以仁義禮樂化天下，舉一世而甄陶之，通其變使民不倦，神而化之使民宜之，則何盛極之衰之可憂哉？故曰宜日中，宜照天下也。

Observing matters with utmost precision and handling affairs with perfect appropriateness, once there is an action, the whole world responds greatly, because the people's hearts have long been looking forward and expecting it. This forms a great momentum, which is the reason why the hexagram "Feng" (Abundance) is considered to be smooth and prosperous. Whether it is a family, a country, or the whole world, it is the same. If we consider the aspect of reaching the utmost prosperity, only the sovereign is capable of it. For example, Yu Shun widely spread cultural virtue, eventually leading the four directions to respond in admiration; Da Yu revered his own virtue first, and the whole world obeyed his commands. His education spread east to the sea, west to the desert, north and south to the reaches of civilization—this is the ultimate prosperity, so the Commentary on the Judgment says, "The king approaches it, which shows greatness." When prosperity reaches its peak, decline is inevitable, this is the constant nature of the vital energy. The sage, by aligning himself with heaven, has the means to reverse the trend of vital energy, so the hexagram statement encourages him, "Do not worry, it is appropriate to be at the zenith." "Appropriate to be at the zenith" means one should remain steadfast in the middle way: when the sun reaches its zenith, its illumination is everywhere; if it has not yet reached the zenith or has already passed it, there will be places that are not illuminated. The sage uses benevolence, righteousness, propriety, and music to educate the world, shaping an entire generation, harmonizing changes so that the people do not grow weary, and subtly influencing them so that each person finds what is suitable for them. Then, what is there to worry about the decline after prosperity? Therefore, the Commentary on the Judgment says, "Appropriate to be at the zenith, appropriate to illuminate the world."

日中則昃而夕矣，月盈則食而缺矣，天地盈虛且與時消息而有盛有衰矣，況於人？況於鬼神？而可無盛衰乎？天地之盈虛消息，以其有常者而言也，如五百年元氣積厚，生聖人而成治化，則盈而息也，自此則漸虛而消矣。鬼神則自其屈伸往來變化不測者而言，如熱極則風生，亢極則雨生，澇極則陽生，凡一日之間陰晴不常、變態不測，此皆鬼神之理也。只以連日雨觀之，熱氣盛則雨之候，雨驟則又不能久。人之一身之老少及家國天下之廢興存亡，則又易見者也。君子盡其在人者而已，本於天者則順受之。

When the sun reaches its zenith, it begins to move westward, and then comes dusk; when the moon is full, it starts to wane, and then becomes crescent. The fullness and emptiness of heaven and earth follow the sequence of time, alternating between flourishing and declining. How much more so for human beings and spirits? How could there not be cycles of flourishing and decline? The fullness and emptiness of heaven and earth refer to their regular patterns: for example, over five hundred years, the vital energy accumulates deeply, giving rise to sages who bring about a generation of good governance, which is the state of fullness and flourishing. After that, it gradually becomes empty and declines. Spirits, on the other hand, refer to their unpredictable changes and movements: for instance, when heat reaches its peak, wind arises; when drought is extreme, rain comes; when floods are at their height, the sun appears. Within a single day, the weather changes from clear to cloudy, unpredictable, which are the principles of the movements of spirits. If we look at continuous rain, for example: intense heat is a sign that rain is coming, but the rain comes suddenly and does not last long. As for a person's youth and old age, or the rise and fall of a family, a country, or the world, these are even more evident. A gentleman only does what is within human capability, and for the part that is based on heavenly destiny, he accepts it calmly.

雷電皆至，亦豐之象也。折獄致刑，取於雷電威照之義，非威則照無所用而適足以長奸慝，非照則威為暴虐而或至於殺無辜。初九遇其配主，雖旬無咎，陽與陽本不相應。初九為離之體，有明者也；九四為震之主，能動者也。非九四則初九無所用其明焉，非初九則九四無以措其動焉。配主，謂其才徳與己相配而可相主矣。雖旬則無咎焉，相與往則足以成功矣，故可尚也。古人有謀斷相資者類於此。

The Great Image of the Hexagram of Abundance says, "Thunder and lightning both arrive, abundance." Thunder and lightning coming together symbolize abundance. In judicial judgment, the use of punishment draws upon the combined power and clarity of thunder and lightning: without power, clarity cannot be applied and may even encourage wrongdoing; without clarity, power becomes tyranny, possibly leading to the wrongful killing of the innocent. The line statement of the first nine (initial yang line) says, "Meeting its principal partner, though equal for ten days, there is no blame." Yang lines usually do not correspond with each other, but the first nine belongs to the trigram of Fire, which possesses the virtue of clear discernment. The fourth nine is the principal line of the trigram of Thunder, which is capable of action. Without the fourth nine, the clear discernment of the first nine has nowhere to be applied; without the first nine, the action of the fourth nine has nowhere to be directed. "Meeting its principal partner" means that the other party's virtue and ability match one's own, allowing mutual leadership. "Though equal for ten days" means although both are equal, there is no fault; by combining their efforts, they can accomplish great achievements, hence it is said "it is commendable," worthy of praise. In ancient times, those skilled in planning and those skilled in decision-making relied on each other, which is similar to this situation.

六二得中得正，為離之主，有明徳之君子，可以益國與民者也。六五當豐之時，以陰柔居尊位，沉溺於富貴崇髙，則昏暗之甚者也。六二有明徳而五不能用，為豐其蔀，厚其障蔽而明不得外見也。日中，明也；見斗則夜而昏矣，己則明而遇人之昏之象也。五何以至此哉？晏安之溺人，或剛立者不能保其有終，而況柔懦者乎？以唐玄宗之才智，討平韋武之亂，委任姚崇宋璟以致富庻，開元之際可謂豐矣，內耽女寵，外信小人，十九年養成天下之亂，竄身巴蜀幾至亡國，此其明驗也。

Six in the Second is in the center and upright, being the main line of the Li hexagram, possessing the virtue of brightness and being a gentleman who can benefit the state and people. Six in the Fifth, during a time of abundance, holds a high position with a yielding and soft nature, becoming immersed in wealth, luxury, and high status, reaching the utmost darkness. Although Six in the Second has the virtue of brightness, Six in the Fifth fails to employ it, resulting in "the covering of the roof becomes thick"—the heavy curtain of darkness blocks out the light. "Midday" is naturally bright, but "seeing the Big Dipper"—seeing the Big Dipper in daylight—means it is as dark as night. This is the image of someone who is clear-minded but encountering others who are in darkness. Why has Six in the Fifth reached such darkness? Ease and pleasure can easily ensnare people. Even a strong and self-reliant person may not be able to maintain goodness until the end, let alone a weak and timid one. Take Emperor Xuanzong of the Tang dynasty as an example. With his talent, he suppressed the Wei and Wu factions, appointed Yao Chong and Song Jing, and brought the country to prosperity, making the Kaiyuan era a time of abundance. However, internally he indulged in women and externally trusted villains, leading to chaos in the country within nineteen years, and finally fleeing to Bashu, almost causing the country's destruction. This is a clear example.

張九齡以直言往而遂得罪，其疑疾不亦甚乎？惟當積其至誠以感動之，則可以得吉，至誠而不動者未之有也。誠之至，則可以發其志而有轉移之理焉，周公之於成王是也。故曰：我之弗闢，我無以告我先王。公可謂極於忠誠矣，故風雷彰變而成王至於感泣焉。誠之至與不至則責之二，五之悟與不悟則委之天。

Zhang Jiuling was punished for speaking frankly, so how deep is Emperor Xuanzong's suspicion? In such a time, ministers can only accumulate sincere intentions to move the emperor and thus achieve good fortune; there has never been a case where sincere intentions failed to move someone. When sincerity reaches its extreme, it can awaken the emperor's mind and change the situation, as was the case with Duke Zhou and King Cheng. Therefore, the Book of Documents, in the section Jin Teng, records Duke Zhou saying, "If I do not take the initiative to shoulder the responsibility, I would be unable to account to our ancestors." Duke Zhou can be said to have reached the extreme of loyalty, so later when there was a heavenly omen of wind and thunder, King Cheng was moved to tears. Whether sincerity is attained or not lies with the ministers; whether the emperor understands or not, that is something left to heaven.

九三豐其沛，日中見沬，亦以明徳而遇昏暗之時之象也。沬，小星，見沬則暗之甚矣。右肱，便於作用者也，折其右肱，終不可用也。九三剛正離體，有明徳而不為世所用，為折其右肱之象。君子用則行其道於天下，不用則奉身而隠於丘園，有何不可？若三者，明足以察乎事之幾，剛足以致其退之速，故無咎。

Nine in the Third, "Fullness of its limbs, seeing a small star at noon," also represents the image of possessing the virtue of brightness yet encountering a dark age. "Mai" refers to a small star, and seeing even a small star during the day indicates that darkness has reached its extreme. The right arm is convenient for action, but "breaking its right arm" means that the arm is ultimately useless. Nine in the Third is strong and upright, located in the trigram of Fire, possessing the virtue of brightness, yet not being used by the world, which is the image of "breaking its right arm." A gentleman, when employed, carries out his way in the world; when not employed, remains pure and retreats to the fields and mountains. What is there to be unacceptable? Like Nine in the Third, having clear insight to discern subtle matters and firm decisiveness to withdraw quickly, there is no fault.

九四近六五者，六二應六五者，故取象同豐其蔀、日中見斗，六五為之也。遇其夷主，與初應也，夷，等夷也。初以四為配主，四以初為夷主，相下相資而期以行其志也。初在下，未敢以成功望於初，故但言往有尚。若四得初之明以施其動，有旋乾轉坤之功焉，故得吉。

Nine in the Fourth and Six in the Fifth are adjacent, and Six in the Second corresponds with Six in the Fifth, so they share the same symbolic image, both stating "The covering is full, the sun is seen with the star Dou." These are all caused by Six in the Fifth. Nine in the Fourth "meets its equal ruler," which corresponds with Nine in the First. "Yi" means equality; Nine in the First regards Nine in the Fourth as a suitable ruler with matching ability and virtue, while Nine in the Fourth regards Nine in the First as an equal ruler. They are mutually respectful and rely on each other, hoping to carry out their respective aspirations. Nine in the First is in a lower position and is not yet bold enough to expect achieving success, so the line statement only says "Going forward is commendable" — going forward is worth praising. If Nine in the Fourth can use the clarity of Nine in the First to carry out its actions, it would have the effect of turning the heavens and the earth, thus achieving good fortune.

豐之時多賢才焉，初九九三皆剛而得正，九四以剛居柔而動不躁，六二以柔得中正而為明之主，其志其才皆一時成章之士也。六五若能來而致之，布諸列位，使輔己盡君道以答天休焉，則為善守成業之主，有慶譽而吉矣。五陰柔，其才未必能若是焉。聖人以世未嘗無君子，憫其柔暗而不能用則無以保豐大之業，故設此以啟之，其垂教萬世之意深矣。或五居動體，亦有可轉移之理焉。

In times of abundance, many virtuous talents emerge: the Nine at the Beginning and the Nine in the Third are both strong and upright. The Nine in the Fourth, though a strong line, occupies a soft position and acts without rashness. The Six in the Second, being gentle and upright, becomes the luminous leader. Their aspirations and abilities are all capable of achieving great accomplishments in literature and affairs. If the Six in the Fifth can attract these people, assign them to various positions, and let them assist in fulfilling the duties of a ruler, thus repaying the grace of Heaven, then he would become a wise ruler who maintains the established order, enjoying blessings and auspicious reputation. However, the Six in the Fifth is yin and weak, and may not be able to reach this level. The sage believes that there are indeed virtuous people in the world, but laments that the Six in the Fifth is weak and confused, unable to employ them, thus failing to preserve the great foundation. Therefore, he sets forth this teaching to enlighten him, with a profound intention for generations to come. Alternatively, the Six in the Fifth, though in a situation of movement, still has some room for change.

上六以陰柔居豐之極，是憸夫壬人志於富貴而自封殖其家者也，為豐其屋、蔀其家之象。斯人也，於事之是非、人之賢否則懵乎其無見焉，為窺其戶、閴其無人、三歲不覿之象焉，戶非無人，以昏暗之甚而不能見也。小人亡身殖貨，上而攘奪於君，下而刻剝於民。周之皇父作都於向，擇三有事亶侯多藏，擇有車馬以居徂向，而周遂以亡，豈特小人一身一家之凶而已哉！

The Sixth at the Top is a person of yin and flexibility who occupies the extreme position of abundance. This is a type of sycophantic and petty person who is solely devoted to pursuing wealth and power, and is only concerned with expanding his own possessions. Thus there is the image of "building a lofty house and covering up his family's entrance." Such a person is completely ignorant of the right and wrong of matters and the virtue or vice of people. Thus there is the image of "peeking through the door crack, the room is empty and quiet, and for three years there has been no sight of anyone." In reality, there is no one inside the door, but he is too blind to see it. These petty people are not afraid of ruining their own reputations and names in order to accumulate wealth. They plunder from above, from the sovereign, and oppress the people below. The "Book of Songs · Xiao Ya · Shiyue Zhi Jiao" describes the minister Huangfu during the reign of King You of Zhou who built a new capital city called Xiang. "Selecting three officials who are skilled in affairs, choosing those who are wealthy," selecting three ministers who are rich, "choosing those who have carriages and horses, to move to Xiang," selecting those who have carriages and horses to move to Xiang. The Zhou dynasty thus gradually declined and eventually perished. How could this be only the misfortune of a single petty person and his family?

旅，小亨，旅貞吉。

The Traveler hexagram is somewhat auspicious; being in a foreign place and maintaining correctness brings good fortune.

山上有火，旅之象也；止而相離，亦旅之義也。六五以柔得中於外而順乎上下之二陽，善用柔道而又得剛陽以依之；止而麗於明，於所止之處而用明徳焉：此皆處旅之正道，旅之所以小亨而得吉由於此也，此即旅之時義也。時義若此之大，以羇旅之際，故但可以致小亨。周襄王出居於鄭，自謂不榖不徳而藉晉侯以復國，得處旅之道矣；昭公不聽子家之言而客死於乾侯，失而又失也。

The upper trigram is Li (Fire) and the lower trigram is Gen (Mountain), symbolizing fire on a mountain, which represents the image of a traveler. The mountain is still while the fire is active, and the two trigrams being apart also signify travel. The line six in the fifth, with its gentle and compliant nature, is in the middle of the outer trigram, and both the upper and lower yang lines are obedient to it. This shows the ability to use the way of gentleness effectively and to rely on the strength of the yang. The lower trigram, representing stillness, adheres to the brightness of the upper trigram, and in the place where it stops, it displays the virtue of brightness. These are the proper ways for someone in a situation of wandering. The hexagram "Travel" is said to be "slightly prosperous" and able to achieve good fortune because of this, which is what the Commentary on the Judgment refers to as "the meaning of the time for travel." The significance of this time-related meaning is great because one is in a state of wandering and drifting, thus only achieving a small degree of prosperity. King Xiao Wang of Zhou was forced to reside in the State of Zheng, and he referred to himself as "not virtuous," relying on the strength of Duke Jin Wen to regain his kingdom, which can be considered as mastering the way of dealing with travel. On the other hand, Duke Zhao of Lu did not listen to the advice of Zi Jia Ji, and eventually died in Ganhou, which was a case of repeated mistakes.

是道也，用之以處夷狄患難皆無不可。折獄致刑，取山上有火照能及逺之義；不留獄，則去而不有之義也。賁之火在山下，明不及逺，故但明庻政而無敢折獄；則旅之火在山上者，自有折獄致刑之用焉。初六當旅之時，以陰柔處下，旅之最下者也，其志瑣瑣然，計錙銖之利，失人心而自取窮極災也。當旅之時，所賴以安身者次舍也，所賴以裕用者資財也，所賴以給役者童僕之貞也，三者皆旅之不可無者也。

This principle is applicable in dealing with the troubles of夷狄 and when one is in distress, without exception. The Great Image Commentary of the Travel卦 says, "The gentleman uses clear and cautious punishment, and does not detain cases." The judgment by punishment is based on the image of fire on a mountain, which shines brightly and can reach far. Not detaining cases is based on the image of fire passing through without remaining, going away without taking possession. In the贲卦, the fire is below the mountain, and its light cannot reach far, so the Great Image Commentary only says, "Clarify all government affairs, and dare not decide cases." In the Travel卦, the fire is on the mountain, naturally having the function of judgment and punishment. The initial line, at the time of being a traveler, with a yin and soft nature in the lowest position, is the most humble among travelers. His mind is petty and mean, only calculating small gains and losses, thus losing the people's support and bringing about hardship and misfortune. When in a state of travel, the place to rely on for survival is the inn, the means for daily sustenance is wealth, and the service provided is the loyalty of servants. These three are essential for travel.

六二柔順中正，善處乎旅者也，其才其徳皆可以致此，吉不待言而可知矣。旅焚其次，則處身者無其所矣；喪其童僕之貞，則給役者無其人矣。九三過剛不中，居下之上，驕亢而不能下人，人莫與以相親，不能一朝存其身者也，危莫甚焉。三近於離，故取焚次之象。

Six in the Second is gentle and proper, occupying the central position and being correct, making it suitable for someone who is traveling. His talent and virtue are sufficient to obtain a lodging, wealth, and a loyal servant, thus bringing auspiciousness, which is evident without further explanation. Nine in the Third, however, is described as 'traveling and burning the lodging,' indicating that the lodging is burned, leaving no place for the traveler to rest. It also says 'losing the loyal servant and being steadfast,' meaning the loyal servant is lost, and those who are available for service are gone. Nine in the Third is overly strong and does not occupy the central position, being located above the lower trigram. It is arrogant and self-important, unable to humble itself and submit to others, so no one is willing to be close to it. This is a person who cannot even maintain safety for a single day, and there is no greater danger than this. Nine in the Third is close to the upper trigram, which represents fire, hence the image of 'burning the lodging' is taken.

九四旅于處，未得旅之次舍也，以其陽而居陰也。以陽居陰則剛而能柔，處上之下則上而能下，剛而能柔、上而能下，則防身有其具而災不及焉，是于于處之地而得所資以防身之斧也。然所乗者過剛不中之九三，又與己異體而不相得焉；所應者瑣瑣取災之初六，未可相與以有為焉。若四者，僅可藉之以免禍而已，故其心有不快也。子家子不能於意如之強戾，叔孫昭子之才又不能為已之助，知有亡而己矣，此爻似之。

Nine in the Fourth, "traveling in a place," indicates only a temporary place to stay, not yet a proper lodging. This is because it is a yang line in a yin position. A yang line in a yin position signifies strength that is also flexible, and being in the lowest position of the upper trigram means being high yet humble. Strength that is flexible and being high yet humble provide a means of protection, so disaster does not reach it. Thus, even in this temporary dwelling, it has something to rely on for protection, called "resources and tools." However, it is overpowering the overly strong and not in the center, the nine in the third, and it is not of the same nature as itself, so there is a lack of harmony. It also corresponds to the six at the beginning, which brings about trivial troubles and misfortune, and cannot act together. Like Nine in the Fourth, it can only rely on these to barely avoid disaster, hence feeling unsatisfactory. In the Spring and Autumn period, Zi Jia Ji was helpless against Ji Sun Yi Ru's tyranny, and Shu Sun Zhao Zi's talents could not help him. He only knew that the state would eventually fall, and this line is similar to him.

六五為離之主，有文明之徳，雉之象也。以柔處旅之時而又居非其正，則事多委曲求濟而未有直遂之意焉。有文明之徳而少直遂之意，為射雉一矢亡之象也。徳以文明為大，五具此則所善者多矣，故終以譽命為上所聞。五可謂得而有失、失而終得者也。

Six in the Fifth is the main line of the Fire卦 (Li), possessing the virtue of civilization, which corresponds to the image of a pheasant. With a gentle and compliant nature, it is situated in a time of wandering and is not in the proper position, so actions often require indirect and roundabout methods to succeed, leaving no room for straightforward and smooth progress. Although it has the virtue of civilization, it lacks the direct and smooth success, hence the image of 'shooting a pheasant, losing one arrow'—the image of attempting to shoot a wild pheasant and losing an arrow. The virtue of civilization is the greatest, and since Six in the Fifth possesses this, there are many commendable aspects. Therefore, it is ultimately known by those above due to its good reputation and favorable fate. Six in the Fifth can be described as one who gains and loses, and though it loses, it ultimately gains again.

上九處旅之上，離為雉，鳥之巢也，髙而不下，失其所與而無以自安，為鳥焚其巢之象。在旅人則方自以為得也，而終至於無以容其身，先笑而後號咷也。易，輕易也，離性躁動，故以輕易而喪其順徳焉。輕易與順徳自相反，有此則彼喪矣，順徳喪則焚巢號咷固不免矣，上可謂自取災咎者矣。

The Upper Ninth line is at the top of the Travel卦. The line Li represents a bird, and birds always need a nest. The Upper Ninth occupies a high position but refuses to humble itself, losing connection with those who are close to it and thus having nowhere to rest, hence the image of "the bird burns its nest." For the traveler himself, he is confident and feels successful, but ultimately ends up with nowhere to belong, leading to "first laughing and then crying." The Book of Changes refers to something light-hearted and careless; the nature of Li is restless, so due to carelessness and negligence, it loses its gentle virtue. Carelessness and gentle virtue are opposites; having one means losing the other. Once gentle virtue is lost, burning the nest and crying out naturally follow. The Upper Ninth can be said to be the one who brings about his own misfortune.

巽，小亨，利有攸往，利見大人。

The Xun hexagram indicates slight success and is favorable for going somewhere and meeting a superior person.

剛巽乎中正而志行，九五以陽剛居中正之位而其志可行，所謂中天下而立、定四海之民也。初六順乎九二，六四順乎九五，則柔皆順乎剛，用事者為陽剛君子之類，而陰柔之小人歸於從伏之下而不得行其志，故可以小亨而利有攸往、利見大人。其不能大亨者何也？凡陽剛之才之作用，可以大有為而致大亨；巽體本陰而重巽，則巽之巽、陰之陰者也，固不能大有為而致大亨也。

The Commentary on the Judgment says, "The strong and upright are flexible in the center and correct position, and their aspirations are realized." Nine in the Fifth, being a strong and upright yang line, occupies the central and correct position, thus enabling its aspirations to be carried out. This is similar to what is said in the Mencius, "Standing in the center of the world and establishing order for the people of the four seas." Six at the Beginning follows Nine in the Second, and Six in the Fourth follows Nine in the Fifth. This shows that the flexible lines follow the strong lines. The ones in power are strong and upright gentlemen, while the weak and flexible petty people are subdued and cannot carry out their private aspirations. Therefore, it can achieve a small success, and it is advantageous to go somewhere and to see a great person. Then why cannot it achieve great success? Whenever strong and upright talents are active, they should be able to achieve great success. However, the nature of the Wind hexagram is inherently flexible and weak, and since both the upper and lower trigrams are Wind, it becomes flexibility on top of flexibility and weakness on top of weakness. Naturally, it cannot achieve great success.

治道不能如三代者，僅為小康而已；施為不法乎三代者，溺於陋習而已。如漢唐之治皆為小亨小康而己，其利有攸往，亦不出乎雜覇雜夷之作用也，比於三代聖王井田封建學校之制、對時育物、舉一世而甄陶之，則如天地之相懸矣。九五以剛陽居尊，有大人之象，見之而得以行其所學，亦君子所願也，此亦巽之大人也，比之與天地合徳之大人則有間矣。如漢文帝、唐太宗，亦可謂當時之大人矣，然徳未至於盛則治未至於極，效止庻富而禮樂不興，可以當此之小亨也。

Those who fail to reach the level of the Xia, Shang, and Zhou dynasties in governance are merely in a state of小康 (a modest prosperity); those who do not follow the ways of the Three Dynasties are merely indulging in outdated customs. The prosperous periods of the Han and Tang dynasties can only be considered as small success (小亨) and小康. Their so-called "advantageous to go forward" (利有攸往) does not come from the mixed use of霸道 (dominant force) and the inclusion of夷狄 (barbarian) policies, which are of limited effect. Compared to the systems of the Three Sage Kings, such as the well-field system, the feudal system, and the school system, which nurture all things according to the seasons and shape an entire generation, there is a vast difference, as great as heaven and earth. The Nine in the Fifth (九五) holds a yang strength in the exalted position, showing the image of a great person (大人). To see such a great person and implement one's own learning is what a gentleman desires. However, this is only the great person in the sense of the卦 (trigram) of Wind (巽), which is still one level below the great person described in the 文言 of the卦 of Heaven (乾), who harmonizes with the virtue of heaven and earth. Emperors Wen of Han and Taizong of Tang can be considered great persons of their time, but since their virtue was not fully perfected, their governance was not at its peak, and their achievements were limited to the prosperity of the people and their wealth, but the rites and music were not revived. This is exactly what is meant by "small success" (小亨) here.

重巽言申命，隨風則言申命行事，申命皆取重巽隨風之義，申命後必有所事也。申者，丁寜告喻之也。或以己之所行諭民知之而後行之，或命民以所當行之事，既命之後即令民行之，上之人視其所行之勤惰而勸懲之，亦行事之義也。

The Commentary on the Judgment of the Hexagram of Wind says that in terms of the double Wind, it speaks of "reiterating commands." The Great Image Commentary says that in terms of following the wind in succession, it speaks of "reiterating commands and carrying them out." The term "reiterating commands" comes from both the double Wind and the following of the wind. After repeatedly issuing orders, there must be actual action. "Reiterating" means to explain and inform: either to inform the people of one's own intentions before proceeding, or to command the people to do what they should do, then allow them to carry it out, and the person in authority observes their diligence or laziness and rewards or punishes accordingly. This is the meaning of "carrying out actions."

初六當巽之時，以陰居下，過於柔懦而不能振拔者也，事多失之不及，為或進或退而不能果決之象。利於武人之貞焉，武人而非貞則血氣之強而已矣，惟能貞也，則凡剛毅果斷而振奮有為者皆純於義理之正而為君子所尚矣。初非能此，聖人因其柔之甚而激勵之，使志於治也。古人有以性緩而佩弦者，類此。

The line 'Initial Six' occurs at a time when flexibility and compliance are appropriate, with a yao (line) of yin in the lower position. This represents a person who is overly weak and timid, unable to take initiative. In handling affairs, they often fail to act in time, hence the image of 'advancing and retreating'—flickering between forward and backward movement, lacking decisiveness. The line statement says 'favorable for the steadfastness of a warrior.' It is appropriate to act with the steadfastness of a warrior. If a warrior does not maintain steadfastness, it is merely the strength of physical courage; only when one maintains steadfastness can all expressions of firmness, decisiveness, and vigorous endeavor arise purely from the correctness of moral principle, and thus be esteemed by the gentleman. Initially, the line 'Initial Six' is incapable of reaching this level. The sage, recognizing its excessive softness, encourages it to set its mind on governance. In ancient times, some people who were naturally slow in action wore bowstrings as a self-restraint, similar to this.

九二巽在床下，過於巽者也。史巫之紛若，所以逹誠意於神明也；用史巫紛若，用其誠也。能用其誠，則凡過於巽者皆真徳實意，而非足恭之虛貌，則可以得吉矣。二有剛中之徳，其巽可以合於道，故聖人勉之以用誠焉。非誠則其巽為象恭行詐之小人，而君子之所羞見者也。九三剛正居下之上，巽本可以得正也，然處六四之下，四陰柔其性務入而近於五，是夤縁鑽刺得時得志之小人也。三居其下，朶頥於其勢而數巽焉，可羞之甚也，所得者富貴，所喪者名節，廉恥之不修而其志亦窮矣。

Nine in the Second, "Xun is beneath the bed," indicates excessive flexibility. "Shi Wu Fen Rao" refers to the use of historians and diviners in a chaotic manner, which is a means of conveying sincerity to the spirits. "Using historians and diviners in a chaotic manner" means using their sincerity. If one can offer genuine sincerity, then all actions that appear overly flexible are from true virtue rather than false politeness, thus leading to good fortune. Nine in the Second possesses the virtue of strength and uprightness in the center, so its flexibility can align with the right path, and thus the sage encourages it to use sincerity. Without sincerity, its flexibility becomes what the Analects criticizes as "zu gong" — outwardly excessive respect but inwardly deceitful, which is something a gentleman would be ashamed to meet. Nine in the Third is strong and upright, and resides above the lower trigram, so it should be correct. However, it is below Six in the Fourth, which is yin and flexible, naturally inclined to seek advantage and close to Nine in the Fifth, which is a petty person who seeks to climb up and gain power. Nine in the Third, residing below, is envious of its power and repeatedly shows subservience, which is extremely shameful: it gains wealth and status but loses honor and integrity, and without moral restraint, its aspirations are exhausted.

六四以柔居柔為得其正，當巽之時近於五，能巽於五者也。位在一人之下、萬人之上而能巽於五，庻幾乎夔夔然存敬畏之心者也。如此則道可行於五而功被於上下矣，為田獲三品大有功之象，其過巽之悔至是可以亡之矣。自九三視六四，則四為容悅諂諛之小人，所以戒三之逺乎四也；至是則又以四為虔恭寅畏之大臣，所以勉四之忠於五也。或抑或揚，取各有所指。

Six in the Fourth, with a yao of flexibility in a position of flexibility, is in the right place. When the time calls for flexibility, it also draws close to Nine in the Fifth, showing the ability to be obedient to Nine in the Fifth. Although it is in a position below one person but above a myriad, it can still be obedient to the sovereign. This is almost like the description in the "Book of Documents · Great Yu's Mandate" of "kui kui zhai li"—a person who is respectful, cautious, and ever mindful of reverence. In this way, the righteous path can be implemented upon Nine in the Fifth, and achievements can cover both above and below. Therefore, there is the image of "field hunting and obtaining three kinds of game"—a great achievement. Its excessive flexibility and regret are thus eliminated. From the perspective of Nine in the Third, Six in the Fourth is seen as a petty person who flatters and pleases, so the "Zhou Changes" warns Nine in the Third to stay away from Six in the Fourth. But at this yao, Six in the Fourth is described as a respectful and cautious minister, encouraging loyalty to Nine in the Fifth. Whether it is suppression or encouragement, each has its own direction.

九五以巽體居尊位，所不足者貞而己，故勉之以能貞則可以得吉，於柔懦不能自立之悔可以亡之，而所為無不利矣。有悔是無初也，以能貞而亡之是有終也。然所謂貞者，不過於惇典庸禮、命徳討罪，合於天理，當於人心，而不叅以私意於其間，則貞之至也。是道也，毫忽幾微之不察則流於失而不自知矣，故必丁寜揆度、詳審周宻而戒之至，則動無過舉，可以得其當而吉矣。先庚三日、後庚三日，即貞之義也。

The Nine in the Fifth occupies a position of honor with the nature of Xun (Wind), which is gentle and compliant. What it lacks is merely the character 'Zhen' (uprightness). Therefore, the Line Statement encourages it: if it can maintain uprightness, it will achieve good fortune. The regret of weakness and inability to stand on one's own can be eliminated. Its actions will have no adverse consequences. 'Having regret' refers to the beginning being unfavorable, that is, 'no initial success'; because it can maintain uprightness and eliminate regret, it achieves a favorable conclusion. However, 'Zhen' merely means upholding established norms, following propriety, appointing virtuous people, and punishing the guilty, conforming to heavenly principles and being in accord with human hearts, without any private intentions mixed in. This is the ultimate expression of Zhen. On this path, even the slightest oversight can lead to error without one's awareness, so it is necessary to repeatedly remind, carefully consider, and thoroughly examine, giving the utmost caution and warning, in order to ensure that actions are without fault and that matters are properly handled and auspicious. The Line Statement 'Three days before Geng, three days after Geng' refers precisely to the meaning of 'Zhen'.

上九居巽之極，為過巽之甚，巽在床下之象也。陽剛本能斷者也，而過於巽焉，則失其剛斷之徳，為喪其資斧之象也，其為害誠不細矣。雖為所當為而以優柔不斷處之亦必凶，況所不當為者乎？葢無適而非凶也。執狐疑之心、持不斷之謀者，上九之謂也，所以來讒慝之口、啟群枉之門者皆由於此，故象言其正乎凶，君子可以深戒矣。

The upper ninth line is at the extreme of the Zhen hexagram, representing excessive flexibility and obedience, still resembling the image of "Zhen beneath the bed." Yang strength is originally capable of making decisions, but when excessive flexibility prevails, it loses the virtue of firmness and decisiveness, hence "losing his tools and axe"—symbolizing the loss of the sharp axe used to cut through obstacles, which is a serious harm. Even if one is doing the right thing, if it is handled with indecisiveness, it will certainly lead to danger, let alone doing something wrong. Therefore, everywhere it leads to misfortune. Those who are full of doubt and lack decisive plans are exactly those described by the upper ninth line; thus, slanderous mouths open and evil people find their way in, hence the Small Image Commentary says "righteousness leads to misfortune"—this is indeed a misfortune, and gentlemen should deeply take heed of it.

兊，亨，利貞。

The Dui hexagram is smooth and favorable, suitable for maintaining correctness.

兊一陰見於二陽之上，和柔之氣外見者也，故其徳為說。剛中而柔外，有致亨之理，有能貞之才。若一於柔外而無剛徳以為之主，處君臣則為諂媚，處朋友則為善柔，在父子則或阿意曲從而陷親於不義矣，何以致亨而為利哉？利貞，據卦中所有之才而欲人體之，非以其不足而勉之也。剛中柔外，如皋陶所謂柔而立者也。

The Hexagram of Dui is formed when a yao of yin appears above two yao of yang, representing the manifestation of gentle and yielding energy externally. Therefore, its virtue is "say," meaning joy. With firm strength in the center and gentleness on the outside, it inherently possesses the potential for success and the quality to maintain correctness. However, if one only displays gentleness externally without the virtue of firm strength as the mainstay, then in the relationship between ruler and subject it becomes flattery, in the relationship between friends it becomes excessive yielding, and in the relationship between father and son it may lead to bending the will to please the parents, thus causing them to act unjustly. How then can success and benefit be achieved? The Hexagram Statement says "favorable to uprightness," which is based on the inherent qualities within the hexagram, urging people to express them, not because of any deficiency that requires encouragement. The combination of firm strength in the center and gentleness on the outside corresponds precisely to the "flexible yet self-reliant" quality mentioned in the "Book of Documents ·皋陶谟" among the nine virtues.

說以利貞，則所說者皆天命人心之正理，故為順乎天而應乎人。以當勞之事而說以先民，則民忘其勞，所謂以佚道使民，雖勞不怨是也；以可犯之難而說以犯之，則民忘其死，所謂以生道殺民，雖死不怨殺者也。說道之大而民勸矣哉！說道之大，不外乎正而已矣。

By following the way of joy in accordance with the right path, all that is joyful becomes the correct principles of heaven's mandate and human hearts, thus aligning with heaven and responding to people. When dealing with tasks that should be laborious, first promoting them through the way of joy to the people, the people will forget their toil, as said in the Mencius, "Using the way of ease to govern the people, even if they labor, they will not resent." When facing dangers that should be transgressed, guiding the people to confront them through the way of joy, the people will forget death, as stated in the Mencius, "Using the way of life to kill the people, even if they die, they will not resent the killer." The way of joy is so great that the people are naturally encouraged. And the reason the way of joy is so great is nothing other than the character 'zheng' (correctness).

說之義，或說其道而學之，或說其事而為之，或說其人而與之，此皆說之用也，而有邪正焉。如陳相之說許行，說之可謂深矣，然流於邪妄而非正也，為身心家國天下之害甚大也，何以致亨乎？說又有能亨而不得為正者，亦有得正而不能以致亨者。如孔明說先主而事之則為正矣，終不能興復漢室；荀彧之事曹操，十分天下而有其八，所為雖亨而事未得正。然孔明君臣正大光明，事雖不就而道實亨；荀彧不擇所主而自取殺身之禍，其阨而不通亦甚矣。君子於說道之用，貴於窮理而慎守之也。

The meaning of "say" has several layers: either one likes a certain way of thinking and learns it, or one likes a certain thing and does it, or one likes a certain person and associates with him. These are all expressions of joy, yet among them there are both righteous and unrighteous ones. For example, in the "Mencius · Ting Weng Gong Shang," Chen Xiang liked Xu Xing's teachings, and his liking was indeed deep, yet it led to wrong and improper ways, which were not in accordance with righteousness, and caused great harm to body, family, state, and the world. How could such a thing lead to success and harmony? Joy can also lead to success without being righteous, or be righteous yet not lead to success. For instance, Zhuge Liang was joyful in serving Liu Xianzhu and thus took office to serve him, which was righteous, yet he ultimately failed to restore the Han dynasty. Xu Yu served Cao Cao, helping him gain eight-tenths of the empire, his actions were successful, but the matter itself was not righteous. However, Zhuge Liang and his lord were upright and open, so even though their endeavors did not succeed, their path was indeed harmonious. Xu Yu, on the other hand, chose an improper master, and thus brought about his own death, his difficulties and blockages were severe indeed. A gentleman's use of joy lies in thoroughly investigating matters and being cautious and steadfast in his conduct.

麗澤為兊，兩澤相麗，互相浸潤，朋友相資，其益甚大。初九陽剛得正，處說體，居下而上無應與，君子以道徳禮義文其身而不求聞達者也。其徳則喜怒哀樂發而中節，和而不至於同，不溺於流者也。凡聖賢處不得志之時而安貧樂道者可以當之，以道殉身，貞而不諒，卷舒運用與時偕行，何可疑也？

The Great Image Commentary of the卦《兑》 says, "Two water lakes are connected, and they moisten each other, just as friends support and refine each other, gaining great benefit." The line Nine at the Beginning has a strong yang and is in the correct position, residing in the body of joy and in a lower position, with no corresponding support above. This is the gentleman who cultivates himself with morality and propriety without seeking fame or success. His virtue is such that his joy, anger, sorrow, and joy all express in moderation, harmonious yet not blindly following others, not being overwhelmed by the prevailing trends. All the sages and virtuous people who remain content in poverty and find joy in the Way during times of unfulfilled aspirations are worthy of this line. Devoting oneself to the Way, upholding correctness without being confined by minor commitments, flexing or extending according to the times, moving in harmony with the era, what is there to doubt or worry about?

九二有剛中之徳，上無應與，其志在自信其徳而自說者也。萬物皆備於我，反身而誠則樂莫大焉，富貴利達視若浮雲，亦何與於心哉？其必由強恕求仁而至此乎？故有悔而可以亡之，以居陰故也。二之資質不如初，善反之，則天地之性存焉而無歉矣，故亦足以自說焉。

Nine in the Second possesses the virtue of being strong and upright, and is located in the central position. It does not have support from above, yet its aspiration is to be confident in its virtue and find joy in itself. The Classic of Mencius, in the section "Complete Heart," says, "All things are prepared within me; if I turn inward and be sincere, there is no greater joy than this." It regards wealth, honor, and gain as fleeting clouds, not placing them in its heart. This must be the state reached through "strong compassion" and seeking benevolence with sincerity. Therefore, although there may be regret, it can be dispelled because the yang line is in a yin position. Although the quality of Nine in the Second is not as strong as that of Nine at the Beginning, as long as it is good at self-reflection, the nature bestowed by heaven and earth remains complete and without deficiency, so it is also sufficient to find joy in itself.

六三以陰居陽，不中不正，欲以其術說五而五不應，故來二陽而求其與己相說焉。二陽者，一則剛正，一則剛中，雖上無應與而自有其說，獨行之君子也。六三居下之上，頗得時任，又兊為口舌，見二君子不為世用，乃肆其邪說以蠱惑之，欲二陽舍其正而從已之邪，此則無恥之甚，凶之道也。三非能說於二陽，欲變二陽而使之說己也。若為說二陽之道，則逃其邪而歸於正，力善自反者也，在二陽則歸斯受之而己，不可言凶也。

Six Three has a yao of yin in a yang position, which is neither in the center nor in the proper place. It tries to please Nine Five by its own means, but Nine Five does not respond. Thus, it turns to seek harmony with two yang yao. These two yang yao, one is strong and upright, the other is strong and in the center. Although they have no support above, they find their own joy, being independent and upright gentlemen. Six Three is located above the lower trigram, and is quite capable of taking on responsibilities. Moreover,兑 represents speech, and seeing the two gentlemen not being used by the world, it spreads false words to mislead them, trying to make the two yang yao abandon their proper path and follow its perverse way. This is truly shameless, and the way to bring misfortune. Six Three is not really able to please the two yang yao, but wants to change them, and make them come to please itself. If it had followed the proper way of pleasing the two yang yao, it should have left the perverse and returned to the right, striving for goodness and self-reflection. In this case, the two yang yao would gladly accept it, and it would not be considered a misfortune.

九四上承九五，則剛而得中之君也；下比六三，則柔而不正之邪也。四則商其所說而未能有定焉。懿徳固人所同好，而邪術亦足以惑眾，況四知之未真而守之未固，宜其至於此也。葢其以剛陽居柔，失其介然之操而不自知矣。若能堅持其介，知三為可疾而疾之，則必知五為可說而說之，道行於君而澤被生民，何喜如之？四非卓然自立者也，聖人以其剛徳尚在，故勉而進之也。

Nine in the Fourth is above Nine in the Fifth, which is a virtuous and upright ruler. Below it is Six in the Third, which is weak and improper. Nine in the Fourth is still hesitating and uncertain about whom it should favor. Although good virtue is universally appreciated, deceitful practices can also mislead people. Moreover, since Nine in the Fourth does not clearly discern right and wrong and does not firmly uphold its principles, it is not surprising that it is indecisive. This is because it holds a yang quality in a yin position, losing its integrity without realizing it. If it could maintain its integrity, recognizing that Six in the Third is something to despise and despising it, it would certainly understand that Nine in the Fifth is something to rejoice in and rejoice in it. Thus, the Way would be implemented by the ruler and the people would be blessed. What could be more joyful than this? Nine in the Fourth is not a self-reliant person. The sage encourages it and pushes it forward because its yang virtue still remains.

九五孚於上六，剝已之陰柔則有厲矣。五切近上六，上六居說之極，是欲售其邪術以說五而竊取富貴者也。如蘇秦張儀馳騁口辯，而一時諸侯靡然從之。邪正不容並立，信此讒邪則任賢不専，終於君子盡去、小人獨存，邦家之覆可以立待，危之甚也。聖人之戒可謂嚴且切矣。

If the Nine in the Fifth trusts the Six at the Top, it will be vulnerable to harm from this upper yin minister. The Nine in the Fifth is closely adjacent to the Six at the Top, which is at the peak of joy. This person is trying to please the Nine in the Fifth by selling his sinister tricks, seeking wealth and power. It is like Su Qin and Zhang Yi of the Warring States period, who used their eloquence to gain the favor of the feudal lords, who then all turned to them. Good and evil cannot coexist. Trusting such flatterers will prevent the exclusive appointment of virtuous men, eventually leading to the complete exclusion of the virtuous and the sole dominance of the petty men. The state's collapse will be imminent, and the danger is extreme. This warning from the sage is both severe and timely.

上六引九五使之說己者也，引之而使說己，即非君子自重之道矣。自九五視上六，則為剝己之柔邪而宜逺之；自上六言之，履九五之上而無位，則人君以賓禮遇之而不以臣道畜之者也，身之去留亦視其尊己而信之者何如耳。合則行，不合則止，此進退之大節而不可茍者也，若枉己求合，曲為牽引使之說己而求以行其志，豈聖賢光明之心哉？聖人示人以出處之有義，而枉己者不可以正人，以上六之引兊，謂君子或亦有是失，而直不欲以小人待之也。

The Sixth at the Top is a person who lures the Fifth Nine to be pleased with oneself; to entice others to be pleased with oneself is itself not the way of a gentleman to maintain self-respect. From the perspective of the Fifth Nine, the Sixth at the Top is eroding its soft and evil nature, and should be kept away. From the perspective of the Sixth at the Top, it stands on top of the Fifth Nine without a position, which is like a ruler treating someone as a guest rather than as a subject, not nurturing them as a subordinate. Whether to stay or leave depends on how much the ruler respects and trusts oneself. If it is in harmony, one should take office; if not, one should withdraw. This is a major principle of advancement and retreat, which cannot be treated lightly. If one bends oneself to seek a forced harmony, and twists one's intentions to entice the ruler to be pleased with oneself, hoping to promote one's own aspirations, where is the integrity of a sage? The sage is to show the world that taking office and withdrawing, advancing and retreating, have their own principles of righteousness, and those who have already bent themselves cannot correct others. The Line Statement uses 'entice' to describe the Sixth at the Top, indicating that a gentleman might also have such a fault, but is not willing to directly regard him as a petty person.

渙，亨。王假有廟，利涉大川，利貞。

The Hexagram of Dispersion is smooth. The king comes to the ancestral temple for worship, it is appropriate to cross a great river, and it is appropriate to maintain correctness.

渙之時自有收合混一之理，可以得亨。九自三來而居二，為剛來而不窮。居三則過剛，過剛則濟渙易至於窮；來而居二則剛而得中，自能相時與幾，隨其先後緩急之勢而措其經畧之具，操縱施為之機在我而可不窮矣。六四以柔得位於外而同於五，輔五以濟一世之渙也。五為濟渙之主，六四運籌幃幄，九二則經營四方，何渙之不能濟？故有得亨之理。

At a time of dispersion, there is inherently a principle of gathering and returning to unity, hence it is possible to achieve success. The yao nine in the second position comes from the third position to take up the second, which is what the Commentary on the Judgment refers to as "a strong line coming but not reaching exhaustion." If it were in the third position, it would be overly strong, and excessive strength in dealing with dispersion could easily lead to hardship. However, when it comes to the second position, the strong line is moderate, thus naturally capable of observing the situation and its subtle changes, arranging strategies according to the urgency and sequence of events, and holding the key to action in its own hands, thus avoiding hardship. The yao six in the fourth position, being gentle and upright, occupies the outer trigram and aligns with nine in the fifth, assisting nine in the fifth in rectifying the dispersion of the era. Nine in the fifth is the commander leading the effort to rectify dispersion, while six in the fourth plans from within the tent, and nine in the second operates in the four directions. What dispersion could not be rectified? Therefore, there is inherently a principle of success.

王假有廟，王者至於祖廟，盡其誠敬以聚祖考已散之精神而享之，亦處渙之一事也。坎水在下，巽木在上，有舟楫之象，如卦之才以涉大川，亦足以為利矣。大抵時之渙，非中人之識見才力所能察而濟之也。周公東征，雖父老之敬事者皆以為難而憚於行；唐憲宗之討淮西，惟裴度力主之而卒以成功。識見作用之過於尋常者，雖當險阻艱難之際若未可以措手者，而彼則灼知其為事之不可已而功之必可成也。若樂因循而憚危難，適足以自亡而已矣。光武昆陽之役，獨當敵營之堅，卒能摧破王尋以成大功，亦一驗也。

"King visits the ancestral temple," meaning the sovereign personally goes to the ancestral temple, fully expressing sincerity and respect, gathering the dispersed spirits of ancestors for worship, which is also a way to deal with dispersion. The lower trigram is Kan (Water), and the upper trigram is Xun (Wood), symbolizing a boat and oars; with the qualities of this hexagram, one can cross a great river and gain profit. Generally speaking, the dispersion of circumstances is not something that can be clearly understood and resolved by the insight and ability of an average person. When Duke Zhou of the Zhou dynasty launched an eastern campaign, even the respected elders thought it difficult and feared to go to war; when Emperor Xianzong of the Tang dynasty launched an expedition against Huaixi, only Pei Du strongly supported it and eventually succeeded. Those who have insight and action beyond the ordinary, even when facing dangerous and difficult situations that seem impossible to handle, clearly know that this thing must be done, and the achievement will surely be realized. If one is content with following the routine and fears hardship, then it is only to invite one's own destruction. The battle of Kunyang by Emperor Guangwu of Han, where he alone confronted the enemy's strong fortifications and finally defeated General Wang Xun's army to achieve great success, is also a clear example.

又必利於正，當天下渙散之時而所為不正，則失人心而不足以有為矣。如劉先主言操以詐吾以誠、操以暴吾以仁則事乃可成，不欲以小利而失信義於天下，此其濟渙之正也。渙卦亦有利見大人之象，九五九二各以陽剛之徳而當君臣之位，五推誠以任乎二，二効力以忠於五，則時渙可濟，如鄧禹仗策于軍門、先主三顧於草廬，不如是不足以有為也。聖人不繫以此辭者，能涉川利貞，則濟渙之規模根本己畧具矣。

It is also necessary to adhere to the right path. When the world is in a state of dispersion, if one's actions are not upright, one will lose the people's support and be unable to achieve anything. As Liu Xianzhu said: if Cao Cao uses deceit, I will use sincerity; if Cao Cao uses cruelty, I will use benevolence, and thus things can succeed. One should not be willing to gain small advantages at the cost of losing trust before the people. This is the 'upright' that remedies dispersion. The hexagram of 'Huan' also contains the image of 'being beneficial to see a great man': nine five and nine two, each occupying the positions of the ruler and the minister with strong yang virtue, nine five sincerely entrusts nine two, and nine two wholeheartedly serves nine five. Thus, the dispersion of the times can be remedied. For example, Deng Yu held a staff and went to the military gate to join Han Guangwu, and Liu Xianzhu visited Zhuge Liang three times in his thatched cottage. Without doing so, one cannot achieve anything. The sages did not attach the phrase 'being beneficial to see a great man' in the hexagram statement, because being able to 'cross great rivers' and being able to 'be beneficial to upholding the right path' have already largely provided the scale and the root of remedying dispersion.

風行水上，渙之象也。享帝立廟，先王盡仁孝之誠而己，事則為合其渙。初六用之以拯渙者有壯馬也。當天下離披解散之時，英雄豪傑孰不欲樹尺寸以益世乎？初六以陰居下，非有濟渙之才，其志不自己也。位近於九二，故藉二之才徳而與之有為。初之所謂壯馬者，二也，二可為有千里駿驥之足矣。初能順之，則初亦可謂能量已而量人者矣，如是則二之才亦初之才，二之功亦初之功也，渙之時可相與以措其經世之畧矣，故得吉。

The Great Image of the Hexagram "Huan" says, "Wind moves on water, Huan," meaning that wind moving across the water is an image of dispersion. "The former kings used this to offer sacrifices to the supreme deity and establish temples," meaning that the former kings offered sacrifices to heaven and set up temples, expressing their sincere virtue and filial piety. In terms of the matter itself, it refers to gathering dispersed hearts and minds again. The line statement for the first line, "Use a strong horse to save," means that a strong horse is used to save those who are dispersed. When the world is divided into fragments, who among heroes and virtuous men does not wish to achieve some merit for the benefit of the world? The first line, being a yin and flexible line in the lower position, originally lacks the ability to save the dispersed. However, its aspirations cannot be restrained. Because it is close to the second line, it can rely on the virtue and ability of the second line and act together with it. The "strong horse" mentioned in the first line refers to the second line. The second line can be considered a swift horse that can travel a thousand miles. If the first line can follow it, then the first line can be said to have measured itself and also measured the other. In this way, the ability of the second line is also the ability of the first line, and the achievements of the second line are also the achievements of the first line. In times of dispersion, the two can work together to implement great strategies for the world, thus achieving good fortune.

九二當渙之時，自三變而來居於二，為奔其機，彖所謂剛來而不窮是也。機為人所安身之具，奔其機則得所願矣。居三則過剛不中，亦非可以有為之責任；奔於二則陽剛得中，而又為五所信任，才以奔而為有為之才，位以奔而為可為之位，以陽居陰之悔可亡矣。士之經歴變故、熟仁堅志而可當大任者類此。

At Nine in the Second, during a time of dispersion, it comes from the Third position to occupy the Second, which is called "running to its place." The Commentary on the Judgment says "a strong line comes without being exhausted," referring precisely to this. "Place" is the support on which a person relies for stability; running to one's own place means achieving one's wish. When in the Third position, it is overly strong and not in the center, and thus not a suitable role for action; but when it moves to the Second position, it becomes strong and centered, and is trusted by Nine in the Fifth. The ability is thus transformed into capable ability, and the position into a suitable position. The regret inherent in a Yang line occupying a Yin position is thereby eliminated. Scholars who have experienced changes, refined their benevolence to perfection, and solidified their aspirations to bear great responsibilities all fall into this category.

六三陰柔不中正，居下之上，當天下渙散之時，有一身之私而無四方之志者也。志在金帛，爭用威力以取朝夕之快而已，如此則不足以拯時之渙而悔及之矣。若渙其躬而以天下為心，則亦忘私秉公、舍小而就大矣，何有於悔？漢髙帝入咸陽欲居秦宮室，以張良諫而還軍霸上，渙其躬也。

Six Three is yin and flexible, but neither central nor upright, located above the lower trigram. At a time when the world is dispersing, it represents a person who is only concerned with personal gain and lacks the ambition to govern the world. He is preoccupied with wealth and power, seeking momentary pleasure. This is insufficient to remedy the dispersal of the world, and regret follows. If one can 'disperse his own self'—let go of personal desires and think of the world as a whole—then he would be selfless and consider the greater good, and there would be no regret. When Han Gao帝 entered Xianyang, he originally intended to stay in the Qin palace, but he withdrew to Bashi after Zhang Liang's advice. This is an example of 'dispersing his own self'.

六四上承九五，當濟渙之任者也。居得其正，下無應與，為渙其群之象。大臣膺爵位之隆、委任之専，心知有君而不立朋黨，家相之才徳也，善孰大焉？故元吉。四以渙其群而為所處之髙而見超於一世焉，渙有丘、匪夷所思之義也。丘取髙義，六四所處之髙似之。

Six in the Fourth is above Nine in the Fifth, representing the person who bears the responsibility of restoring order to a disunited situation. It occupies a proper position and has no responding line below, thus symbolizing 'dispersing the group.' A high-ranking minister who receives great honor and is entrusted with exclusive responsibilities, who only thinks of the sovereign and does not form factions, embodies the virtue and ability of a chief minister. What could be better than this? Therefore, 'great good fortune.' Six in the Fourth, by eliminating private factions, occupies a lofty position that surpasses the ordinary, which is the meaning of 'dispersing with a hill, something beyond common thought.' 'Hill' signifies height, and the lofty position of Six in the Fourth is similar to it.

九五為濟渙之主，當天下渙散之時，必有大號令以收合人心，又散其居積以周窮乏，此皆濟渙之大用也。周之《大誥》《多士》《多方》諸篇，皆所以合天下之渙也；散鹿臺之財、發巨橋之粟，渙王居也。徒有大號而不渙王居，則口惠而實不至，何以得天下之心乎？凡山林川澤之利、分土授民之制，有以處之而使民樂其樂而利其利，亦渙王居之義也。號令惟君所當布，居積惟君所當有，皆非人臣之事，人臣則贊助之而已，故曰王居無咎，正位也。五獨取此者，巽為風，有號令之象，渙王居則號令之後不可已也。

Nine Five is the commander who rescues the scattered. When the world is scattered, there must be a great decree to gather the people's hearts, and also the distribution of one's own resources to help the poor. These are the great functions of rescuing the scattered. The chapters "Da Gao," "Du Shi," and "Duo Fang" in the Book of Documents are all used to gather the scattered hearts of the world; distributing the wealth from the Lu Tai treasury and opening the grain stores at JuQiao are called "Huan Wang Ju" — dispersing the wealth accumulated by the king. If there is only a great decree but unwillingness to distribute the royal treasury, it is mere verbal benevolence without real benefits, how can one gain the hearts of the people? Any benefits from mountains, forests, rivers, and lakes, and the system of granting land to the people, if properly arranged so that the people can enjoy what they like and benefit from what they desire, are all in line with the meaning of "Huan Wang Ju." Decrees should only be issued by the king, and the treasury should only be held by the king; these are not the duties of ministers, who can only assist from the side. Therefore, the Small Image Commentary says, "The king resides without blame, because he is in the correct position." Nine Five takes this meaning alone, because the upper trigram is Xun (Wind), which symbolizes the decree. Since it is "Huan Wang Ju," after issuing the decree, one must not stop doing so.

上九當渙之時，履乎人位之外，獨無濟渙之責耳，天下之渙亦不及於己焉。凡一時投機會趨功名以拯渙者，己皆不屑，知有全身逺害而已，傷害憂惕判不相加，隠跡逃名僅可自保，故無咎。沮溺荷莜之流似之。

At the top, when dispersion is prevalent, he stands outside the ranks of worldly positions, and alone he has no responsibility to save from dispersion. The dispersion of the world does not reach him. Those who take advantage of the situation, seek fame and fortune, and claim to save from dispersion, he looks down upon them. He only knows how to preserve himself and avoid harm. Injury and fear do not touch him. He hides his tracks and avoids fame, preserving himself alone, thus having no faults. Those like Changle, Jieni, and the elder man with the bamboo basket in the "Analects of Confucius · Weizi" are similar to him.

節，亨。苦節不可貞。

The Gai hexagram is smooth. A bitter and painful restraint cannot be maintained as a constant principle.

能節則可以致亨，失其節而得亨者未之有也，雖求無不遂而滿其所欲，然道塞而不足以言亨矣。剛柔分而剛得中，說以行險，當位以節，中正以通，皆卦之所有能節而致亨者也。苦節不可貞，則又因以戒之焉。三陰三陽，剛柔平分，二五之剛皆得其中，無過與不及，則中節而得亨矣。若至於苦，則過於義理之當而為人情所難堪，不可守以為常矣，惡能亨哉？說以行險，則其節至於死生之際而不可奪，道固無不亨矣。九五以節當尊位，能以中正之道而通變宜時焉，則節之大而亨不足道矣。

Only by maintaining restraint can one achieve harmony and success; there has never been a case where success was achieved without restraint. Even if one's desires are all fulfilled and every wish is granted, if the right path is blocked, it cannot be called true success. The Commentary on the Judgment says, "The yin and yang are divided and the yang is in the center," "Joy is used to proceed through danger," and "Being in the right position with restraint, and being upright and moderate leads to success." These are the conditions of the primary hexagram that enable success through restraint. However, the statement "a harsh restraint is not enduring" serves as a warning. The entire hexagram consists of three yin and three yang lines, with a balanced distribution of yin and yang. The second and fifth yang lines are both in the central positions, neither excessive nor deficient, thus conforming to the measure of restraint and achieving success. If restraint becomes "harsh," it exceeds the appropriate limits of reason and becomes unbearable to human feelings, and thus cannot be maintained as a constant principle. How then can success be achieved? The lower trigram is Dui (Joy), and the upper trigram is Kan (Danger). Joyfully entering danger, this represents a steadfast virtue that cannot be taken away even at the point of life and death, and its path is naturally unobstructed. The fifth line, holding the virtue of restraint in the exalted position, can use the principle of moderation and adaptability in accordance with the situation. Thus, the virtue of restraint becomes great, and success is naturally not worth mentioning.

天地節而四時成，天地非有心於節也，一氣流行以成化育之功，判而為寒暑，分而為四時，詳而為二十四氣，極而為七十二候，皆聖人順其理而裁成之耳。節以制度，則度為中正，不至於傷財害民焉。財者，民之所資以生者也，傷財則至於害民矣；民者，國之所賴以立者也，害民則自伐其國矣。制度無節則徇人慾、滅天理，無所不至，豈恤民保國之道哉？

The Commentary on the Judgment says, "Heaven and Earth regulate and thus the four seasons are formed." Heaven and Earth are not intentionally regulating, but rather the continuous flow of vital energy accomplishes the function of nurturing and transforming all things. It divides into cold and heat, distinguishes into the four seasons, and further subdivides into the twenty-four solar terms, and then into the seventy-two phases. These are all established by the sage following this principle and making appropriate regulations. "Regulation establishes order," meaning that laws and regulations arise from the middle and upright, thus not causing waste of resources or harming the people. Wealth and resources are the means by which the people survive; harming wealth and resources harms the people. The people are the foundation of the state; harming the people is like cutting off one's own country. If there is no limit to regulation, then it will follow human desires and destroy heavenly principles, leading to anything being done, which can no longer be a way of caring for the people and preserving the state.

先王之制度也，所以養乎民；後世之制度也，適以戕乎民，公私之間而已矣。澤上有水，亦節之象也。制數度，則儀文品級順性命之理，達時措之宜，而別親踈貴賤之等；議徳行，則不至於過與不及，皆節之用也。初九當節之時，以陽居下，上應六四為陰柔陷險之爻。小人近君，竊其權柄以進退天下之士，稍不如意則誅殺隨之，唐之李林甫是也。草茅之士懐才抱徳，於斯時而欲行其志，難矣哉！此許謹禮之徒所以甘心逸民而與鳥獸同群也。初九之不出戶庭，可謂善節出處之道者，而象許其為知通塞也。

The former kings established systems in order to nurture the people; later generations established systems, which were used to harm the people—differences only lie between public good and private interest. The "Great Image" of the "Jie" hexagram says, "Water above a marsh, Jie," which is also an image of restraint. "Establishing measures and standards" is to make the rites, ceremonies, and ranks conform to the principles of nature and human conduct, to be adaptable to the times and to properly distinguish relationships of intimacy, rank, and status; "discussing virtue" is to prevent virtue from being excessive or deficient: these are all applications of restraint. The initial line, at the time of restraint, has a yang line in the lower position, and it corresponds to the fourth line, which is a yin line in a dangerous position. Petty men approach the sovereign, seize power, and decide the promotion and demotion of scholars throughout the land. If they are slightly dissatisfied, punishment follows immediately. Li Linfu of the Tang dynasty was such a person. Scholars of humble origin, possessing talent and virtue, find it extremely difficult to realize their aspirations in such times. This is precisely why people like Xu Jinli willingly become hermits, preferring to live among birds and beasts. The initial line "not leaving the gate or courtyard" can be considered a person who is skilled in the art of restraint in matters of entry and exit. Therefore, the "Small Image Commentary" allows him "to understand the flow and blockage"—to comprehend the circumstances of opportunity and obstruction.

九二與九五雖皆陽剛而處相應之位，五之當位以節、中正以通者，自可以用二焉。二以陽居陰而處之未得其當，徒以其非所當應而不為所用焉，有不出門庭之象，失時可謂極矣，故有凶。段乾木踰垣而避之，洩栁閉門而不納，此爻似之。六三陰柔不中不正，又為說體，外示和說，中藏巧詐，處己待人皆不以誠而戾於節矣，是不節若矣。人不我與，事不可成，則又嗟若焉，身敗名毀皆己所招，又誰咎也？聖人以無所歸咎而警之，欲人之謹於初而已矣。

The Nine in the Second and the Nine in the Fifth are both yang lines, and they are in corresponding positions. The Nine in the Fifth, which is a ruler who is proper in position and upright in conduct, should be able to employ the Nine in the Second. However, the Nine in the Second is a yang line in a yin position, so it is not properly placed. Because the two yang lines are not in the appropriate relationship, it is not employed, leading to the image of "not leaving the courtyard," missing the opportunity to the extreme, hence resulting in misfortune. In the Warring States period, Shen Ganmu climbed over the wall to avoid the courtesy invitation from Duke Wenhou of Wei, and Xie Liu closed his door to refuse the visit from Duke Miu of Lu. This line is similar to them. The Six in the Third is yin and not proper or upright, and it is in the position of Dui (Joy), appearing harmonious on the outside but concealing cunning and deceit within. It is not sincere in its own conduct or in its treatment of others, thus violating the principle of moderation, which is "not moderate." Others refuse to work with him, and the affairs cannot be accomplished, hence "lamenting." His downfall and disgrace are self-inflicted, so who can he blame? The sage uses "no one to blame" to warn him, merely to caution people to be cautious from the beginning.

六四以陰居陰，柔得其正，上承九五。以陽剛中正節天下，君道君徳皆無不備，四能承其道而廣之於下，《書》所謂保受王威命明徳者也，是自然有節而得亨矣。若四者，上宜於君，下宜於民，身與名俱顯矣。不言吉者，臣道也，成功則歸之於五，漢之張安世庶幾焉。所謂以道事君、不可則止之義，四則猶有所不足焉耳。同一四也，自其應初九而言則為陰險之小人，自其承九五而言則為安順之君子，易之尚變而取象不同如此。

Six four is a yin line in a yin position, gentle and compliant, and in the correct place. It is above nine five. Nine five is a yang line that is strong, upright, and in the center, governing the world. This is the way of a ruler and the virtue of a ruler, complete and without flaw. Six four can carry forward the way of nine five and spread it to the people below. This is exactly what the Book of Documents, Gu Ming, says: 'Preserve and receive the king's command and virtue.' This is natural order with proper restraint and thus attains success. In the case of six four, it is appropriate in its relationship with the ruler above and appropriate in its relationship with the people below. Its person and reputation are both made manifest. The line statement does not say 'auspicious' because this is the way of a minister, and success must be attributed to the sovereign. Zhang Anshi of the Han dynasty is nearly an example of this. As for the meaning in the Analects, Xian Jin, that 'to serve the ruler by the way, if it is not followed, then stop,' six four still falls short. The same line: in its relationship with initial nine, it is a cunning small person; in its relationship with nine five, it is a peaceful and harmonious gentleman. The Zhou Changes value change and take different images, and this is how it is.

九五以陽剛中正居尊位，是能以中正變通而節天下者也，隨事因時，順應不窮，故謂之甘節而可以得吉焉。甘節之吉與苦節之窮正相戾也，苦節不可守以為常，甘節則達之天下、施之後世而無不宜矣，故往有尚。

The Nine in the Fifth position holds a noble and central position with a strong yang force, representing a person who can govern the world by upholding the principle of correctness and fairness. This person adapts to circumstances and follows the right course according to the time, thus being called "sweet restraint," which brings good fortune. The good fortune of "sweet restraint" is in contrast to the hardship of "bitter restraint," which cannot be sustained as a constant way. "Sweet restraint" can be practiced throughout the world and applied to future generations without being inappropriate. Therefore, it is said, "Going forward is commendable."

上六處節之極，節至於窮極而不可行，則變而通之可矣。上以陰居陰，非有剛明達權之才識，有見於近而無見於逺，知有守常而不知通變，謂之苦節焉。苦節不可貞，以為貞而守之則凶。恭世子不忍明驪姬之讒譖，伋壽殺身而陷父於惡，與此相類，雖過於自信而於中道未合，其心自以為安矣，故悔亡。比於父子兄弟之相賊者則何如？悲夫！

The Sixth at the Top is at the extreme of restraint, having reached a point where restraint is no longer effective. It should be flexible and adaptable, but the Sixth at the Top, being a yin line in a yin position, lacks the strength and insight to understand change and adapt. It only sees the immediate and ignores the long-term, sticking rigidly to old ways without knowing how to adjust. This is called "bitter restraint." "Bitter restraint is not proper," because clinging to it as the correct path will bring misfortune. In the Spring and Autumn period, Prince Shen Sheng of Jin (the respectful crown prince) could not bear to expose Li Ji's slander and committed suicide. Similarly, Prince Ji and Prince Shou of Wei competed to die, resulting in their father being disgraced. These situations are similar. Although they were overly confident and did not follow the middle path, they were sincere in their hearts, so they "regret nothing" — they have no regret. Compared to those who harm their fathers and brothers, how should we speak of them? It is pitiful indeed!

中孚，豚魚吉，利涉大川，利貞。

The Zhongfou hexagram signifies that sincerity and trust extend even to small pigs and fish, which are humble creatures, thus bringing good fortune. It is favorable to cross a great river and to uphold righteousness.

中孚，信之由於中者也。信由於中則為至信，至信所及，雖豚魚亦可以感動，故吉而利涉大川。至信可以感豚魚，而況於人乎？感人而人心悅服，則何險之不可涉，何難之不可濟乎？然必利於正，所信不正則邪妄之小術而已，非聖人大中至正之道也。以一卦之體言，則柔在內而中虛，中虛則無物；以二卦之體言，則剛得中而中實，中實則理得，皆所以為信也。

"Zhongfu" signifies sincerity arising from the heart. Sincerity arising from the heart is the highest sincerity; when the highest sincerity reaches, even small and ignorant creatures like pigs and fish can be moved, hence it is auspicious and suitable for crossing great rivers. If the highest sincerity can move pigs and fish, what is there that cannot be overcome by human beings? When people are moved and convinced, what difficulties cannot be surmounted, what hardships cannot be alleviated? However, it must be suitable to uphold the right path: if what is believed is not right, it is merely a petty trick of evil, not the great and correct way of the sage. In terms of the entire hexagram, the yao (lines) of the yin are within and the middle is empty, the emptiness of the middle means the heart contains nothing; in terms of the two trigrams, the yang lines each occupy the central position and the middle is full, the fullness of the middle means the principle is already understood in the heart: these are the principles that constitute "trust."

說而巽，亦由中之誠也。至誠之道，誠可以化邦國矣，古之人所以惟動丕應徯志，至於四方風動者，無他焉，一誠之感有餘用矣。物類之有知覺而人不可昧，見天機之運充滿而無間也，人心之信固可及於豚魚焉。卦有乗木舟虛之象，涉川之用也，取義之深固不在此。

The lower trigram is Dui, representing Joy, and the upper trigram is Xun, representing Flexibility. Joy and Flexibility together signify inner sincerity and genuine feeling. The way of utmost sincerity is indeed capable of nurturing the state. Ancient people, once they took action, the whole world responded greatly, because people's hearts had long been waiting and guided towards this. Thus, the four directions responded to the call, without any other reason, only because of the sufficient power of sincere appeal. Among all creatures with perception, people must not be careless or indifferent, from which we can see that the workings of heaven are full throughout the universe without interruption. The sincerity of the human heart can even reach the humblest creatures like a young pig or fish. This hexagram has the image of riding a wooden boat, with the boat being hollow inside, which is for crossing rivers; however, the deeper meaning lies not in this aspect.

聖人發以示人，乃徳政不可偏廢之義也。中孚以利貞，道始合於天矣。人道必本於天道，天道之外無所謂人道也。率性之謂道，而性則命於天，天人合一之理也。人固有信之極於篤而不得為正者矣，如尾生之信其信，白公之信其直，楊子自信其為我，墨子自信其兼愛，以至堅白同異之說牢不可破，其自信非不深也，由其察理不精，則流於異端小術而不自知矣。

The sage revealed this meaning to people, indicating that virtue and politics must not be neglected in either aspect. When "zhongfu" (sincerity and faithfulness) can achieve "lizheng" (beneficial constancy), then the way begins to align with Heaven. Human ways must originate from Heavenly ways; there is no human way outside of Heavenly way. The Doctrine of the Mean says, "To follow nature is the Way," and nature is received from Heaven, which is precisely the principle of unity between Heaven and humanity. People may indeed be sincere and steadfast to the extreme, yet they may not be correct. For example,尾生 (Wei Sheng) kept his promise to the point of dying by holding onto a pillar, confident in his own faithfulness; Bai Gongsheng of Chu rebelled out of revenge, confident in his own straightforwardness; Yang Zhu was confident in "wei wo" (self-interest), Mo Di was confident in "jian'ai" (universal love), and the School of Names held firmly to "jianbai" (inherence) and "tongyi" (sameness and difference) — their confidence cannot be said to be shallow, but because they did not thoroughly understand principles, they fell into heretical and minor practices without realizing it.

天之道至正而已，中孚以利貞，則所以嚴其事天者至矣。議獄欲得其情，緩死則恐明不足而誤殺無辜，已死者不可復生矣，非至誠在中安得如此？古之人所以得其情而哀矜者，亦存乎誠而已。初九陽剛得正，居中孚之初，其心純一而未變者也，故勉以度其當信而信之則吉。或人所當親，或道所當學，信其所當親則終身資之以為宗，信其所當學則終身用之而不窮，反是則非自安之道也。所謂自安，非但安身，亦安其心而已矣。初之所當信者，四也，四以柔得其正，求剛正之賢以助己乃四之心，故初九所當信者，舍六四未見其可也。

The principle of Heaven is simply to be upright and correct. When "Zhongfu" (Faithfulness) is able to "Lizheng" (Beneficial Constancy), then the heart devoted to serving Heaven has reached its utmost. The Great Image of the Zhongfu hexagram says, "The superior person acts by deliberating on cases and delaying executions." Deliberating on cases is to seek the truth, and delaying executions is to fear that one's discernment is insufficient and might lead to the wrongful execution of the innocent—once a person is dead, they cannot be brought back to life. Without sincerity in the heart, how could one achieve this? The ancients were able to discern the truth and hold compassion in their hearts, and all of this comes down to the single character "cheng" (sincerity). The initial line, "Chujiu" (Nine at the Beginning), is yang and upright, residing at the beginning of Zhongfu. This is a person whose heart is pure and unchanging. Therefore, the line statement encourages him: examine clearly what is worthy of trust and then trust it, which brings good fortune. It may be a person to be close to, or a way to be learned: trusting the person to be close to brings lifelong reliance; trusting the way to be learned brings lifelong benefit without end. Doing the opposite would not be a path to self-security. By self-security, it is not only about securing one's body, but also about securing one's mind. What the initial line should trust is the fourth line, "Liu Si" (Six in the Fourth). The fourth line is yin and gentle, and has the correct position, seeking the assistance of a virtuous and strong person. This is the intention of the fourth line, so what the initial line should trust is only the fourth line, and there is no other suitable object.

九二乃人臣有賢善之徳而為君所當親信者也。二之所自信者，在正君徳以善民俗者也；五之所自信者，在誠心任賢以盡事天之道者也，故二得諫行言聴而膏澤下於民焉。二能信乎道則五自信於二焉，二非曲學阿世以求之也，知道之所當守而誠心以守之也；五非徒信於二，知道之所當重而誠心以重之也。君子欲行道濟世，亦勉於自重而已矣。

Nine in the Second is a virtuous and morally excellent minister who should be trusted and closely associated by the sovereign. What Nine in the Second upholds is to correct the sovereign's virtue and improve the customs of the people; what Nine in the Fifth upholds is to sincerely employ the virtuous in order to fully fulfill the duty of serving Heaven. Therefore, the words of Nine in the Second can be adopted as advice, and his words can be heeded, with his benevolence reaching the common people. Nine in the Second can sincerely uphold the Way, so Nine in the Fifth naturally trusts him. Nine in the Second does not seek trust by being insincere or flattering, but rather knows that this principle should be upheld, and thus sincerely upholds it. Nine in the Fifth does not merely trust Nine in the Second as a person, but knows that this principle should be valued, and thus sincerely values it. A gentleman who wishes to carry out the Way and benefit the world does no more than strive to uphold himself with sincerity.

六三所應者上九也，上九巽體居信之極，不知擇六三之可否而與之相應。六三以陰柔不中正而居說之極，其信上九，則或鼓焉，或罷焉，或泣焉，或歌焉，相信相與而失其常性者也。說極則至於樂焉，樂極反悲焉，無道義為之主而徇情忘反，則流之甚矣。此爻形容小人相信之情狀，可謂盡之矣。

The sixth line three corresponds to the top line nine. The top line nine belongs to the trigram Xun (wind) and is located at the extreme of sincerity. It does not distinguish whether line six three is trustworthy before corresponding with it. Line six three, being yin and flexible, is not in the center or in the correct position, and is located at the extreme of the trigram Dui (joy). It follows line top nine, thus resulting in 'sometimes drumming, sometimes giving up, sometimes weeping, sometimes singing'—sometimes excited, sometimes tired, sometimes crying, sometimes singing, trusting each other and losing their constant nature. Joy reaching its peak turns into wild revelry, and wild revelry reaching its peak turns into sorrow. Without virtue as a guide and merely following emotions, forgetting to turn back, they become too unrestrained. This line describes the situation of small people trusting each other, and can be said to be a thorough depiction.

六四居陰得正，位近於五，其心之所信者，知有五為在己所當忠而已矣。五之徳未成而政未善，乃其夙夜孜孜思所以教誨保護者也，其為國為民之徳可謂盛矣。以其陰居陰，故取月幾望之象，既望則滿矣，六四巽體固不自滿，雖做出周召功業，其心亦歉然而不自滿足也。初九以居下而應四，為馬匹之象，四乃絶之而上信於五，為馬匹亡也。大臣之心知有君而不知有私交之黨類，無咎之道也。

Six in the Fourth holds a yao of yin in a position of yin and thus is in the correct place. Its position is close to Nine in the Fifth, and what it believes in is only that Nine in the Fifth is the one it should be loyal to. The virtue of Nine in the Fifth has not yet matured, and the state affairs are not yet complete. Yet Six in the Fourth works day and night without ceasing, thinking about how to educate and protect the sovereign. Its virtue for the country and the people is indeed profound. Because it holds a yin yao in a yin position, it takes the image of 'the moon nearly full'; after the full moon, the moon becomes full, but Six in the Fourth, being in the body of Xun, does not become self-satisfied. Even if it achieves the achievements of the Duke of Zhou and Zhao Gong, it still feels a sense of regret and remains unsatisfied. Because Initial Nine is in a lower position and corresponds with Six in the Fourth, it takes the image of 'horses'; but Six in the Fourth cuts off this private correspondence and remains devoted solely to Nine in the Fifth, which is 'horses are lost'. A minister's heart knows only the sovereign and not private connections or factions, which is indeed the way of having no fault.

九五以剛中正居尊位，下應九二陽剛得中之仁賢，五知其為可信任則信任之専，而小人不得以間之，為有孚攣如之象，葢一話一言在於二而不能忘也。五何以能此？葢其天徳與天位相稱，則自知天位之為艱而不敢以易處之，知以一人治天下為可憂，而不知以天下奉一人為可樂，五可謂憂勤惕厲而慎乃在位者矣，故無咎。

Nine in the Fifth, being strong, vigorous, upright, and in the honorable position, corresponds below to Nine in the Second, a virtuous and benevolent man of integrity. Nine in the Fifth knows he can trust Nine in the Second, and therefore trusts him exclusively, leaving no room for small people to create discord. Thus there is 'having sincerity and being tightly bound together'—a symbol of mutual trust as close as two hands clasped. Every word from Nine in the Second is remembered by Nine in the Fifth and never forgotten. Why is Nine in the Fifth able to do this? Because the virtue bestowed by Heaven matches his position, making him aware of the difficulty of holding such a position and preventing him from treating it lightly. He understands that governing the world with one person is a cause for concern, rather than considering it a pleasure to have the world serve him. Nine in the Fifth can be regarded as a ruler who is anxious, diligent, cautious, and constantly vigilant in his position, thus having no mistakes.

上九居信之極，信極而至於窮，可以變矣，以其陽剛自信之過，知上而不知下，知進而不知退者也，為翰音登于天之象。翰音非能登天而欲登天，凡犯非其分，於力之所不能、時之所難濟而欲僥倖以成事，類此。守此道以為常而不變則凶矣，故曰何可長也。

The superior nine is at the extreme of sincerity. When sincerity reaches its peak, it becomes exhausted and should change. Because it is yang and overly confident, it only knows to go upward and does not know to go downward, only knows to advance and does not know to retreat. Therefore, it is the image of "the sound of a crane's call reaching the sky." The sound of a rooster's crowing cannot reach the sky, yet it tries to do so. Anything that oversteps its proper role, attempting to achieve something beyond its capacity or beyond the timing, is of this kind. Holding onto this path as the constant way without flexibility leads to danger. Therefore, the Small Image Commentary says, "How can this last long?"

小過：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下，大吉。

The Hexagram Statement of Xiao Guo says: It is favorable to proceed, and advantageous to maintain the correct course. One may undertake small matters, but not great ones. A bird flies past, leaving a trail of calls; it is not suitable to fly higher, but rather to descend, which brings great good fortune.

卦體陰多於陽，小者過也。小人得時行志，事可亨通，然其惡未出，害未及人，猶可以為善，故戒其利於正。正乃小過之時所當行之道也，不正則非道，而斷乎其不可行矣。聖人變惡為善、轉移世道之心，於此可見。

The hexagram Xiao Guo has four yin lines and two yang lines, with yin being more numerous than yang. This is referred to as "small excess," meaning that the power of the yin and flexible persons has surpassed that of the yang and strong ones. When the small persons seize the opportunity to gain power, they can carry out their intentions, and things naturally become smooth. However, at this time their evil has not yet surfaced, and their harm has not yet reached others, so there is still room for them to change their ways and do good. Therefore, the hexagram statement warns them "it is advantageous to maintain uprightness." Upholding uprightness is the proper path to follow when in a situation of small excess; failing to do so means departing from the right path, and then things will inevitably fail. The sincere intention of the sages to transform evil into good and to change the course of the world and people's hearts can be seen from here.

卦之二五皆以柔而得中，柔有得為之位而無能為之才，故可小事。使柔未得中，則小事亦不可為矣。三四以剛失位而不中，剛有可為之才而無得為之位，況剛之不中，又非純以義理用事者也，故不可大事。

The primary hexagram's lines six two and six five both occupy the central positions of the upper and lower trigrams, but they are of a yin and flexible nature. Although these yin and flexible individuals have positions suitable for action, they lack the ability to take on great responsibilities, so they can only handle minor tasks. If these yin and flexible individuals do not even occupy the central positions, they would not even be able to accomplish minor tasks. In contrast, the lines nine three and nine four possess a yang and strong nature but are in inappropriate positions and lack the central position. Although these yang and strong individuals have the ability to act, they lack suitable positions to apply their talents. Moreover, since they are strong but not in the center, their actions cannot be purely based on righteousness, so they are not suitable for handling major responsibilities.

聖人既曉君子以可小事而不可大事矣，以卦體內實外虛，有飛鳥之象，故又因以飛鳥之遺音驗之。「飛鳥遺之音，不宜上，宜下」，音之上則逆而下則順，則小事順而大事逆可知矣。小事順，所以可也；大事逆，所以不可也。量其才力，酌其時勢而處之，則大吉。山上有雷，亦小過之象也。事之可小過者，惟恭、哀、儉三者而已。三者可以小過而不可以甚過，小過之猶不失為善，若他事小過之則為惡矣。

The sage has clearly told the gentleman that at this time, one can do small things but not great ones. Also, because the middle two lines of the hexagram are yang and the outer four lines are yin, the middle is solid while the sides are empty, which resembles the shape of a flying bird spreading its wings. Therefore, it also uses the sound left behind by a flying bird to confirm this. The hexagram statement of "Guan Xiao" says, "A flying bird leaves behind its sound; it is not suitable to go upward, but suitable to go downward." The sound going upward is going against the natural direction, while the sound going downward is following the natural direction. Thus, small matters are in harmony and great matters are against the natural order. Small matters are in harmony, so they can be done; great matters are against the natural order, so they cannot be done. By measuring one's ability and considering the current situation before taking action, one can achieve great good fortune. The "Great Image Commentary" says that thunder resounds on a mountain, which is also an image of "Guan Xiao." In human affairs, only three things can be slightly excessive: reverence, sorrow, and frugality. These three can be slightly overdone but not excessively so. Even if these three are slightly overdone, they are still considered good deeds. However, if other matters are slightly overdone, they become evil.

卦之體有飛鳥之象。初六以陰居下，上應九四，如鳥之飛上而不下，「以凶」者，以如此所為而致凶也。小人而膺以責任，榮以祿秩，已為過而非宜矣，乃欲驟登顯要，躐取權柄，排善類而使下之，則過之甚矣。國與民之禍可勝言哉？豈小人一身之凶而已乎？聖人所以深戒之，故曰「不可如何也」。

The overall structure of the hexagram resembles the image of a flying bird. The line "Initial Six" is a yin and flexible line in the lowest position, yet it corresponds to "Nine in the Fourth," just like a bird that only knows to fly upward and refuses to descend. The phrase "flying bird brings misfortune" in the line statement of "Guan Xiao" indicates that proceeding in this manner will inevitably lead to danger. A petty person who has already received an official position and enjoyed salary is already in an excessive and inappropriate situation. If he still wants to leap directly to a prominent position, seize power beyond his rank, and push aside the virtuous to place the gentleman below, then he has gone too far. The calamities brought to the state and the people because of this are endless. It is not only misfortune for the petty person himself! Therefore, the sage strongly warns against this. Hence, the "Small Image Commentary" says, "There is nothing that can be done," meaning that when things have reached this point, there is nothing one can do.

六二柔順中正，越九四之陽而應六五之陰，是「過其祖而遇其妣」矣。六五以柔而得上之中，六二以柔而得下之中；六五以震體而能動，六二以艮體知有止而已。二之才比於五，固有所不及矣。

Six two is flexible and upright, crossing over the yang line nine four to correspond with the yin line six five. This precisely matches the line statement of the sixth line of the hexagram Xiao Guo, which says 'passing by the grandfather, meeting the grandmother.' Six five, though yin, occupies the center of the upper trigram, and six two, though yin, occupies the center of the lower trigram. Six five belongs to the trigram Zhen, which still has the capacity for action, while six two belongs to the trigram Gen, which can only remain still. In terms of ability, six two is naturally inferior to six five.

臣之才過於君，則輔君以所不能致之功業；臣之才不及君，則奔走贊相其所為而已。二之於五，亦鞠躬盡瘁、奔走贊相而已，固不能過有所為也。安常處順，保境息民，功業之大以俟能者，可謂不失其職而得臣之分矣，故為「不及其君，遇其臣」之象。量其才能，不至犯非分以取凶害，無咎之道也。

A minister's ability surpassing the sovereign's enables him to assist the sovereign in achieving accomplishments beyond his own reach; when a minister's ability is inferior to the sovereign's, he can only run about and assist in completing the sovereign's tasks. The line six in the second (six two) in relation to line six in the fifth (six five) represents just such a situation of wholehearted dedication and running about to assist. Originally, there should be no actions beyond one's proper role. To abide by the established way, to act in harmony with the times, to maintain the territory and allow the people to rest, and to leave greater achievements to those with ability, this can be said to be not neglecting one's duty and precisely fulfilling the role of a minister. Therefore, the line statement takes the image of "not surpassing the sovereign, encountering the minister." Assessing one's own ability, not engaging in actions beyond one's station and thus inviting misfortune, is precisely the correct path that leads to no mistakes.

小過之時，小人過多得志之時也。小人不能容君子而恆欲戕之，乃其心也。九三剛而得正，居下之上，亦有時事之責任者也。處群小人之中，雖過於防閒，猶恐禍出不測而身不能保。三乃自恃其剛，任意裁處，畧無假借委曲之意，況過剛不中，又不能無可議之失，則從此而或有戕之者矣。「或」者，莫知其所自來，言戕之者眾也。三之過防當何如？惟立己之嚴，處事之正，宻其機，盡其誠，憂之於幾微，慮之以長逺，或可以免於戕矣。若事或阻撓，則奉身而退，又髙處乎過防者也。

At the time of the hexagram "Small Crossing," it is a period when small people are numerous and the powerful are flourishing. Small people cannot tolerate the virtuous and always seek to harm them, which reflects their true nature. The line "Nine Three" is yang and occupies a proper position, situated above the lower trigram, making it someone who bears the responsibility of temporary governance. Being among a group of small people, even with excessive precautions, one still fears that calamity may arise from unexpected places, endangering oneself. However, "Nine Three" relies on its strength and acts according to its own will, showing no flexibility or compromise. Moreover, being overly strong without being in the center, its actions are likely to be criticized, leading to attempts by others to harm it. The line statement of "Small Crossing" at "Nine Three" says, "It may be attacked from somewhere." The word "or" indicates that the attacker is unknown, showing that many people wish to harm it. So, how should "Nine Three" deal with excessive precautions? It should maintain strict self-discipline, act with integrity, handle affairs meticulously, be sincere in dealing with others, and remain cautious even at the initial signs of things, planning for the long term. In this way, it may avoid being harmed. If it constantly faces obstruction, then withdrawing and retreating is wiser than merely being overly vigilant.

九四位近於六五，六五柔中之君，若以剛近之，則有僣逼之嫌而為咎矣。四以陽居陰，為能以柔濟其剛而處之善者也，故無咎。在他卦以剛居柔則或為過，在小過之九四則所處不為過而適合乎事理之宜，是「弗過遇之」矣。若用剛以往而有所為，必欲輔六五以盡去一時之小人，為大事矣。五以柔而得中，可小事；四以剛失位而不中，不可大事。往則小人未必可去，而國或隨之以亡，有厲而當戒也。

Nine in the Fourth is adjacent to Six in the Fifth. Six in the Fifth is a ruler who is gentle and maintains the center. If a minister approaches him with a strong and aggressive attitude, it would be suspected of overstepping and encroaching, thus leading to mistakes. Nine in the Fourth, with a Yang line in a Yin position, is someone who can temper his strength with gentleness and is in an appropriate position, so he does not commit any mistakes. In other hexagrams, having a Yang line in a Yin position might be considered excessive, but in the Nine in the Fourth of the hexagram of "Small Excess," this position is not excessive, but rather appropriate and suitable, which is what the line statement says, "Not exceeding but encountering it." If he insists on using his strength and takes action, he must support Six in the Fifth to completely eliminate the petty people at that time, which would be considered a "great matter." Six in the Fifth, being gentle and maintaining the center, can only handle small matters; Nine in the Fourth, with a strong line but not in the correct position and not maintaining the center, cannot handle great matters. If he rashly moves forward, he may not be able to eliminate the petty people, and the state may be in danger of collapse, so the line statement says, "Going forward brings danger and should be cautious."

六五柔暗，非有剛明之徳。四若用永貞之道而動以直遂，則陰暗之質動有所疑，而猜忌之心生，小人亦得以乗其隙而敗之矣，故戒以「勿用永貞」，言當委曲以行其正，而不可過於直遂也。

Six in the Fifth is weak and dark, lacking the strong and enlightened virtue of the yang. If Nine in the Fourth clings rigidly to a long-standing firm path, acting directly and straightforwardly in every move, then the weak and dark nature of Six in the Fifth will easily become suspicious. Once suspicion arises, villains can take advantage of this weakness to overthrow him. Therefore, the line statement of the fourth line in the hexagram Xiao Guo warns 'Do not use permanent uprightness.' This means one should pursue the right path with flexibility and indirectness, rather than being overly direct and straightforward.

「宻雲不雨，以自我西郊」也。西郊陰方也，雲宻可雨矣而不雨焉，以自我西郊，則陰唱而陽不和也。六五居上有公之象，求六二之陰以助己，是「公弋取彼在穴」之陰物也。二者皆取其純陰而無陽剛以輔之之義也。君柔於上，臣柔於下，因循委靡，不能自強於政治而期於有為焉，則削弱以趨於亡而已矣。

The Line Statement of the Fifth Line of the hexagram Xiao Guo says, "Dark clouds gather but do not rain, originating from the western suburb." The western suburb represents a yin direction. The clouds are thick but rain does not come, because they arise from the western suburb, indicating that yin energy initiates first while yang energy does not respond. The Fifth Line is in a superior position, symbolizing "the public," yet it seeks assistance from the Second Line, which is a yin line. This corresponds to the Line Statement "the public shoots to take something from a hole," referring to the object in the hole, which is yin. Both sentences convey the meaning of pure yin softness without yang strength. The ruler above is weak, and the minister below is also weak, leading to a state of inertia and decline. If they do not strive to strengthen themselves in governance and expect to achieve something, they will gradually weaken and eventually perish.

上六處陰過之極，匪徒不合乎正理而已，其過於正理則已逺矣，是「弗遇過之」也。初與上皆取飛鳥之象：初則飛鳥之在下而欲上者也，故言「以凶」；上則飛鳥已過髙而離之甚逺者也，故直言「凶」，又戒之曰「是謂災眚」。小人而得非分之榮遇，自以為福慶而不知其為災眚，自以為可樂而不知其可憂之甚也。聖人之戒深矣。

The sixth line at the top is at the extreme point of yin and flexibility, which is not only against the right way but has already deviated far from it. This is what the line statement of the sixth line at the top of the hexagram "Small Excess" says: "Not encountering excess." Both the first line and the sixth line at the top take the image of a flying bird: the first line is a bird still below but persistently trying to fly upward, hence "a flying bird meets danger"; the sixth line at the top is a bird that has flown too high and is extremely far from the ground, so it directly says "danger," and also warns "this is called calamity." Small people receive honors and favors that do not belong to them, thinking it a blessing and joy, but they do not realize that it is actually a disaster. They think it is something to be happy about, but they do not realize how deeply there is cause for worry. The warning from the sage is profound in meaning.

既濟：亨小，利貞，初吉終亂。

The Hexagram Statement of 《Ji Ji》 says: Success is only in small matters, and it is advantageous to maintain the right path. It is吉利 at the beginning but eventually leads to chaos.

離火在下，坎水在上，水火相交，各得其用，既濟之象也。「亨小」，《本義》作「小亨」，葢既濟之世可以小亨而不可大亨也。凡立法更制，大其因革，順乎風氣之宜，盡於人文之極，以成大亨通之治化者，恆在於方濟之始。若既濟之時，其習尚趨向之已定，耳目心志之相安，固不能大有所更張，但隨時補綴，僅保其小康而已。

The hexagram Li (Fire) is located below, and the hexagram Kan (Water) is located above. Water and fire meet and each fulfills its function, which is the image of the hexagram Ji Ji (Completion). The hexagram statement says "smooth and small," but Zhu Xi's "The Original Meaning of the Zhou Changes" reads it as "small smoothness," because when the world has reached the state of completion, there can only be small success rather than great success. Whenever establishing laws and regulations or reforming systems, making bold changes and reforms in accordance with the prevailing trends, achieving the ultimate beauty of human culture, and thus creating a great successful era of governance and education, these usually occur at the very beginning of the process of achieving success. Once the state of Ji Ji is reached, the customs and practices have already become fixed, and people's eyes, ears, hearts, and minds have become accustomed to what they have been used to. Therefore, it is impossible to make major changes, and one can only make minor adjustments and repairs to maintain a state of小康 (moderate prosperity) at best.

卦之六爻之位各得其正，固有利貞之象。聖人繫辭不専於卦之法象，而有取於既濟之義焉。大抵「正」之一言，雖死生存亡之際皆不可以須臾離。然既濟之世，人主多溺晏安，以快意肆情之事娛樂其耳目，惑亂其心志，而多不能以正自克，甚至於保養奸回過於骨肉，殘害忠良有如寇讎，此皆不正之大者也。有一於此，則國之亂亡可以立待。

The six lines of the hexagram Ji Ji are all in proper positions, naturally displaying the image of "favoring uprightness." The sage attached the hexagram statement to the upper trigram, not merely based on the symbolic meaning of the trigram, but rather using the meaning of Ji Ji to elaborate. Generally speaking, the character "uprightness" is something that cannot be abandoned even at the critical moment of life and death. However, in the state of Ji Ji, rulers often indulge in ease and comfort, using matters that please their hearts to entertain their senses and confuse their minds, and are often unable to restrain themselves with uprightness. They even favor wicked people more than their own family, and treat loyal ministers as enemies. These are the greatest manifestations of "not uprightness." As long as one deviates from uprightness in any way, the downfall of the state is inevitable.

唐虞三代之世，治化隆盛可謂極矣，然君臣上下交相警戒，如臨深淵，如履薄氷者，亦勉勉於正而已，故「利貞」之繫於既濟者尤為警切。既濟矣故初吉，柔得中而當下卦之中，徳與時遇，亦一義也。終止則其道窮矣，故至於亂；不自止則道不窮，道不窮可以保其治於有終矣。惟其因循茍且，般樂怠傲，自止而不能自強，則儵焉以至於亂而已。「止」之一言，義深逺矣。

Tang Yao, Yu Shun, and the Xia, Shang, and Zhou dynasties achieved the height of governance and civilization. However, even the ruler and ministers remained vigilant, as the "Small Ode: Xiao Min" in the Book of Poetry says, "as if standing on the edge of a deep abyss, as if walking on thin ice," which was merely an effort to maintain righteousness. Therefore, the two characters "li zhen" (beneficial to maintain correctness) are attached to the "Ji Ji" hexagram, highlighting a particularly urgent warning. Since the crossing has already been successfully completed, it is initially favorable; the second line, being a yin line and occupying the central position of the lower trigram, represents the meeting of virtue and favorable circumstances, which also conveys the meaning of "initially favorable." If one stops at the end, the path is exhausted, leading ultimately to chaos; if one does not stop oneself, the path will not be exhausted, and only by not exhausting the path can the era of governance be preserved until the end. It is only because of complacency, indulgence in ease and comfort, and negligence and arrogance that one stops oneself and fails to strive for self-improvement, thus suddenly falling into chaos. The character "zhi" (to stop) in the "Commentary on the Judgment" carries profound meaning.

水在火上為既濟，思患預防，所以保此既濟於有終也，與「終止」相反矣。思患預防不可以一端言，大抵田裡、學校以固結人心，而使外侮無可乗之隙，此其大端也。若夫城郭險隘之慎守，兵戎儲蓄之有備，以防患之不可缺者也。車所以行者輪也，曳其車之輪則車不前進；狐之涉水，稍濡其尾則必不濟，亦取其不輕進之義也。

Water above fire is the hexagram "Already Achieved." The "Great Image Commentary" says that the gentleman should therefore "think of possible troubles and prepare in advance," which is precisely about preserving the state of "Already Achieved" to the end, contrary to "stop and then disorder" as expressed by "stop." Thinking of possible troubles and preparing in advance cannot be discussed from only one aspect: generally, improving the fields, establishing schools, making people's hearts united and firm, and preventing outsiders from finding an opportunity to attack are the most important aspect; as for being cautious in guarding important places, and preparing weapons and military supplies in advance, these are also indispensable in preventing troubles. A chariot can move because of its wheels; if the wheels are dragged, the chariot cannot move forward. A fox crossing water, if its tail gets even slightly wet, it will certainly not be able to cross. The line "Drag its wheel" and "Wet its tail" in the hexagram "Already Achieved" both indicate the meaning of not advancing carelessly.

初九以陽剛居下而得其正，又為離體，有明徳者也。上應六四陰柔之險爻也，初則致其謹而不輕進，其所以察於時幾之會者精矣。若初，可謂有學有守之君子而得出處之宜者矣，何咎之有？

Nine at the Beginning is a yang line in the lower position, occupying a proper place and belonging to the trigram Li (Fire), indicating a person with bright virtue. The line above it, Six in the Fourth, is a yin line in a dangerous position within Kan (Water). Therefore, Nine at the Beginning is especially cautious and does not advance easily, showing a deep understanding of the subtle circumstances. Like Nine at the Beginning, one can say that such a person is learned, has integrity, and is able to balance between taking office and withdrawing, so where could there be any fault?

六二有文明中正之徳，本可以益世者也。九五居既濟之時，知有崇髙富貴之尊而不能下賢以行六二之道，故二有可行之道而不為時所用，有「婦喪其茀」之象。茀，婦車之蔽，喪其茀則婦不能行矣。離為中女，而二又為離之主，故取婦象。中正之道終不可廢，久則行矣，故又有「勿逐，七日得」之象。卦有六爻，至於七則始而終矣。

Six in the Second possesses the virtue of being civilised, upright, and just, and is originally a person who can benefit the world. Nine in the Fifth, situated in the time of the completed crossing, only knows about the lofty and wealthy position of authority, and is unwilling to humble himself to employ people, and to promote the Dao upheld by Six in the Second. Therefore, Six in the Second has a path that can be taken, but is not used by the contemporary ruler, hence the line statement of the hexagram "The Completed Crossing" for Six in the Second says, "The woman loses her covering." "Covering" refers to the covering on a woman's carriage, and if she loses it, she cannot travel. The hexagram Li represents the middle daughter, and Six in the Second is the main line of the hexagram Li, hence the image of the woman is used. The Dao of being upright and just cannot be abandoned forever, and in time it will naturally be implemented again, so the line statement also says, "Do not pursue, it will be regained in seven days." There is no need to chase after it, for after seven days it will be regained. A hexagram has only six lines, and when counting to the seventh, a cycle is completed, beginning again from the start.

九三與上六為應，上六陰爻險體，居既濟之極，是裔夷小邦恃其險阻而不來王之象也。九三剛正明體，與之為應，明則察其叛服不常、繫國安危而不可不以時定，剛則奮其義理之勇而必欲伐之，又離為甲兵，有伐之之象。鬼方無王者則先叛，有王者則後服，以髙宗之剛明而伐之，正與此爻相類。

Nine in the Third corresponds with Six at the Top. Six at the Top is a yin line and occupies the body of Kan, which represents danger. It is located at the extreme point of Ji Ji, just like a distant and barbarian state relying on its perilous terrain to refuse to pay homage. Nine in the Third is strong and upright and belongs to Li, which represents brightness. It corresponds with it: brightness allows one to clearly see its unpredictable loyalty or rebellion, which concerns the security of the state and must be dealt with promptly; strength allows one to display courage in accordance with righteousness and must definitely go to war. Moreover, Li in the image represents armor and weapons, indicating a military campaign. The Ghost Country, a distant state, rebels first when there is no wise ruler, and submits last when there is a virtuous ruler. King Wu Ding of the Shang dynasty, with his strong, wise and enlightened qualities, went to war against it, which is similar to the line statement of Ji Ji, Nine in the Third, which says, 'King Wu Ding attacked the Ghost Country.'

然必三年而後可克，既濟之時兵革罕用，卒然有事而後動，為力亦不易也。又以見師老財費，所損甚多，兵非聖人之得已而不可以輕用焉，象所謂「憊」者是也。用師必得君子長者，則以平定安戢為事而得逺近之應服；小人之屠城掠地，肆其殘虐以失人心者，當深戒之而勿用也。

However, it will take three years to conquer. During the time of "Already Achieved," military forces have not been used for a long time, and when there is suddenly an event, they are mobilized on the spot, and it is not easy to exert effort. From this we can also see that soldiers become weary and exhausted, and there is great expenditure of money and loss, so the use of military force is something that sages resort to only when they have no choice, and it must not be done lightly. The "exhausted" mentioned in the "Small Image Commentary" refers precisely to this. Commanding troops must be entrusted to virtuous elders and gentlemen, who are dedicated to restoring order and ensuring the peace and stability of the people, thus gaining the loyalty of both near and far. As for petty people leading troops, they destroy cities and seize land, act with cruelty and brutality, and lose the people's support. The line statement "small people should not be used" is meant to serve as a serious warning, and such people must absolutely not be employed.

六四當既濟之時，位近九五，居柔得正，有遺大投艱之責，有委曲詳審之心，是能思患而預防之者也，故繻有衣袽。是能小心畏懼而不敢縱逸偷安者也，故終日戒。四之才若不足以有為者，而心能如此，則人將輕千里而來告之以善矣，何既濟之難保乎？

In the hexagram of Ji Ji, the line six in the fourth (six four) is in a time of completion and stability, and its position is close to nine five. It is a soft line in a yin position, thus being in the correct place. It bears the heavy responsibility of 'yi da tou jian' as mentioned in the Book of Shangshu, Da Gao, which refers to being entrusted with great tasks and facing difficulties. It also possesses a careful and cautious mind, being thorough and meticulous. Therefore, it is a person who can think ahead and prevent potential problems. Hence, the line statement of six four says 'xu you yi ru', meaning it prepares old rags and broken cloth to plug the leaks of a boat. This is also a person who is careful and cautious, not daring to be careless or complacent, so the line statement continues with 'zhong ri jie', meaning it remains vigilant all day long. Although the talent of six four may seem insufficient for great achievements, if its mind reaches this level, then people will not consider a thousand miles as far, and will come to tell it good advice. How can the state of Ji Ji be worried about being lost?

九五當既濟之時，不能任賢修政以保全盛之基業，人心天命至此而皆歸於六二矣。五縱慾念亂圖存而復自強，為力亦不易矣；二則不待勞力而可得之。葢天之所佑者徳也，人之所歸者亦徳也。二為克堪用徳，而五則為自棄其徳之甚者也。天下勢而已，勢輕勢重當於其幾而圖之。九五欲反二極重之勢而使為己有，難矣哉！後世人主亦可鑑矣。

Nine in the Fifth is in the situation of the completed journey, yet fails to employ virtuous talents and to regulate affairs, thus failing to preserve the flourishing foundation. At this point, both the people's hearts and the mandate of heaven have turned toward Six in the Second. Even if Nine in the Fifth tries to survive in the chaos and to renew its efforts to strengthen itself, it would find it difficult to exert effort. Six in the Second, however, can naturally gain the people's support without effort. What heaven supports is virtue, and what the people's hearts turn toward is also virtue. Six in the Second is the person capable of shouldering and implementing virtuous governance, while Nine in the Fifth has reached the extreme of abandoning virtue. The affairs of the world are merely a matter of 'trend' or 'momentum.' The weight of the trend should be addressed at the very beginning. Nine in the Fifth wishes to reverse the trend that has already heavily turned toward Six in the Second and bring it back to itself, but it is difficult! Later rulers should take this as a mirror.

上六居既濟之極，將為未濟矣。上六陰柔，既無見幾之明，又無圖幾之才，事理昭著而不知悟，禍亂及身而不知畏。人之涉水而至於濡其首則身沒矣，以喻沈溺之深也。自以為可久可大之富貴可以保之於無虞，而不知土崩之勢在於旦暮焉，其危甚矣。昔人言燕雀處堂而棟宇焚，母子嘻嘻而不知懼，其上六之謂乎？故曰「濡其首，厲，何可久也」。

The sixth line at the top is located at the end of the hexagram of Completion. It is about to transform into the hexagram of Non-Completion. The sixth line is yin and weak, neither possessing the discernment to perceive subtle signs nor the ability to plan ahead. The situation is clearly before its eyes, yet it fails to realize it. Disaster has already arrived, yet it does not feel fear. When a person wades through water so deeply that their head is soaked, they are in danger of being completely submerged, which is used to illustrate the depth of its entanglement. It believes that its long-term possession of great wealth and honor can be safely maintained without worry, but it does not realize that the collapse is imminent, and the danger has reached its peak. The ancients said that swallows and sparrows build their nests in the hall, and when the beams are already on fire, the mother and children still laugh and play without fear. This is probably describing the situation of the sixth line at the top. Therefore, the line statement and the small image commentary say, "Its head is wet, dangerous," and "How can it last long?"

未濟：亨。小狐汔濟，濡其尾，無攸利。

The Hexagram Statement of 《Wei Ji》 says: It is smooth. A young fox is about to cross the river but gets its tail wet, bringing no benefit.

未濟與既濟義反，水火不交，不相為用，則為未濟。未濟之時亦有可亨之理，事有大變則時有大宜，雖當未濟，豈無其幾？乗之以有為，則可以亨通矣。六五以柔得中，為離之主，則能詳審委曲而燭於幾微，亦亨之一義也。

The hexagram "Not Yet Completed" (Wei Ji) is opposite to "Already Completed" (Ji Ji). When water and fire do not interact with each other and cannot mutually benefit, it becomes "Not Yet Completed." However, there is still a way to achieve success during the time of "Not Yet Completed"—when there is a major change, the situation has a corresponding suitability; although one is in a state of "Not Yet Completed," is there not an opportunity to take advantage of? By seizing the opportunity and taking action, one can achieve success. The line Six in the Fifth, being a yin line that occupies the central position of the upper trigram, and also being the main element of the trigram Li (Fire), is capable of being thorough and cautious, attentive to details, and perceptive of subtle changes. This is also a meaning of "success."

但言「柔得中」而不言「剛應」之者，何也？火之性炎上，水之性潤下，六五上而不下，九二下而不上，性相戾而不相為用，與他卦陰陽相應者不同。若以柔中之君而得剛中之臣以輔之，則可以大有為，以致大亨通而無未濟之可言矣。

The Commentary on the Judgment only mentions "the flexible one attains the center" but does not mention "the strong one responds," why is that? Fire has a nature that rises upward, while water has a nature that flows downward; the six in the fifth line is above but does not descend, and the nine in the second line is below but cannot ascend, the two have opposing natures and cannot complement each other, differing from the mutualsympathetic response in other hexagrams. If a flexible and moderate ruler could obtain the support of a strong and moderate minister, then great achievements could be made, achieving great success and prosperity, and there would be no need for the state to be in an unfinished condition.

天下未濟，君子以義理濟之，則圖幾應變不失其正而功可就；小夫淺慮，急迫輕動而欲求濟之，安能有成？是「小狐汔濟，濡其尾，無攸利」之義也。汔，勇敢之意，勇敢求濟則以血氣用事而不本於義理，故未能出中。葢一於義理則慎之於前，要之於後，可以有終；尚血氣則進鋭退速而智力窮矣，安能續終乎？

The world is in the state of not yet reaching completion. The gentleman uses principles of righteousness to cross over, planning ahead and responding to changes without losing his proper course, thus achieving success in his endeavors. However, those with shallow understanding and impetuous nature attempt to save the situation hastily, and they cannot achieve anything. This is the meaning of the Hexagram Statement, "A small fox tries to cross the river, its tail gets wet, and there is no benefit." "Qì" means boldness and eagerness. If one relies solely on boldness to cross over, it is to act based on blood and spirit rather than on principles of righteousness. Therefore, the Commentary on the Judgment says, "It has not yet emerged from the center," meaning it has not yet escaped the danger. Generally speaking, if one relies solely on principles of righteousness, he will be cautious beforehand and careful afterwards, thus able to start and complete things. But if one relies on blood and spirit, he will advance quickly and retreat quickly, exhausting his wisdom and strength quickly, and how can he persist in his endeavors?

如卦之才，剛柔雖不當位，而於非所當居之位亦相應焉，處之而盡其道，則得人相與，可以致亨而不至於濡尾無攸利矣。忠信相與，則胡越可以共事；猜忌乖離，則赤子亦為仇讎。前言「柔得中」而不言「剛應」，戒人君不可自用，小而失其臣；此言雖不當位而剛柔應，示君子以善於處己處人而事可濟。辭之抑揚，各有其意。慎辨物居方，如君子在位、小人在野，大徳大賢則居大位，小徳小賢則居小位，亦處未濟之時而求以濟之之道也。

Considering the qualities of the primary hexagram, although the lines are all in improper positions, they still correspond with each other in pairs. In such circumstances, if one can fulfill the right principles, one can receive help from others and achieve success without suffering the fate of a small fox whose tail gets wet, resulting in no benefit. Treating others with loyalty and trust, even those as distant as northern barbarians and southern Yue can work together; but once there is suspicion and division, even those as close as infants can become enemies. The previous commentary on the judgment only mentioned "the flexible line is in the center" but did not mention "the strong line corresponds," which serves as a warning to rulers not to be stubborn and narrow-minded, thus losing their advisors. Here, the fact that although the lines are in improper positions, the strong and flexible lines correspond, suggests that a gentleman should be good at self-cultivation and dealing with others, thereby achieving success. The alternation of suppression and encouragement in the text each has its purpose. The Great Image says that a gentleman should "carefully distinguish things and place them in their proper places," just like a gentleman in position and a petty person in the wild. Those with great virtue and wisdom occupy high positions, while those with lesser virtue and wisdom occupy lower positions. This is also a method of dealing with the situation of not yet achieving success and seeking to bring it to completion.

初六以陰柔居未濟之始，事固不易濟，而初六亦非有能濟之才，才與時正相反者也。以居不得正而輕欲濟之，如狐之涉水而濡其尾，則不能濟矣，無益於事而取窮極吝之道也。凡非其力之所能堪而鋭意為之，動即顛覆，而事遂至於不可為者類此。

At the beginning, the line Six is yin and soft, situated at the start of the situation that has not yet been completed. The matter itself is not easy to accomplish, and the line Six also lacks the ability to complete it. The quality and timing are not in harmony. Attempting to accomplish the matter with an improper position and rashly, it is like a fox wading through water and getting its tail wet, ultimately unable to cross over, offering no benefit to the matter and instead leading to a state of hardship and regret. Any endeavor undertaken without sufficient strength yet pursued with great ambition, which immediately leads to reversal and the matter becoming uncontrollable, falls into this category.

未濟之時至於二則有可濟之幾。九二陽剛得中，又有能濟之才，特以六五離性上而不下，不能推誠心以求賢能而相與共濟焉，故九二曳其輪而不自進，非不欲進也，懼有枉己之失而不輕進焉。天下溺，援之以道，二可謂以道自重而審於出處之正者矣。坎有輪象，故言「曳輪」。

At the time of the hexagram "Not Yet Achieved," when the line "Nine in the Second" appears, there is a sign of being able to cross the river. "Nine in the Second" is strong and occupies the center of the lower trigram, and it possesses the ability to rescue. However, since "Six in the Fifth" belongs to the trigram "Fire," which has an upward nature and is unwilling to descend, it does not sincerely seek out capable people to share in the difficulties. Therefore, "Nine in the Second" holds back its chariot wheel and does not actively move forward. This is not because it does not want to advance, but because it fears being forced to compromise and accommodate the mistakes of the superior. Thus, it does not act hastily. The world is in distress and needs to be rescued by the right path. "Nine in the Second" can be said to value righteousness and to hold a balanced view between taking office and withdrawing. In the imagery of the trigram "Kan," there is an image of a chariot wheel, so the line statement says "dragging its wheel."

六三陰柔不中不正，當未濟之時，以是而行則凶矣，安有用其不中正之才以濟時之艱而能免於凶乎？利涉大川，非其誠意感人而得人心則不能。同舟共濟則仇讎一心者，以誠相合也。故聖人於六三不明言其不中不正不可不改，而但欲其利涉大川焉。

Six in the Third isyin softness and neither central nor proper, and it is precisely at the time of未济. To act in this condition would invite misfortune; how could one with neither central nor proper qualities be able to rescue the times without encountering calamity? The line statement of 未济's Sixth Trigram says 'favorable to crossing great rivers.' But this can only be achieved through sincere intentions that move people and gain their support. When people are in danger together, even enemies will unite, relying on the harmony brought by sincerity. Therefore, the sage does not explicitly state that the Sixth Trigram is neither central nor proper and must be changed, but only hopes that it can be favorable for crossing great rivers.

三居坎之上，出乎險之外，有涉川之象。未濟至此則時又可濟，而三之才不足以濟之，故勉之以積誠動人而可以涉險之事，則其不中不正之疾可以潛消而頓革矣。既懼之以為惡之凶，復歆之以為善之效，其轉移六三之機微矣哉！非聖人化工之筆不能至此。

Six in the Third is at the upper part of the Kan hexagram, having already moved beyond the perilous situation, so there is an image of crossing a great river. When the hexagram of Not Yet Completed reaches this point, the situation presents an opportunity for success, yet the ability of Six in the Third is insufficient to achieve it. Therefore, it is advised to accumulate sincerity to move others and thus accomplish the dangerous task, which can gradually eliminate and quickly remove its flaws of being neither correct nor proper. First, using the idea that wrongdoing will bring misfortune to instill fear, then using the effectiveness of doing good to touch the heart. The method of the sage in transforming Six in the Third is truly subtle! It is not the brush of the sage, with its divine craftsmanship, that could reach such a level.

九四以陽居陰，是所處不正而其心有悔者也，然陽剛之才固可以勵之而使為善也，故勉之以能正則可以得吉而悔亡。己既變而為正，則能以已之正而正人之不正。初六以陰居險體之下，坎水之性下而不上，於所當應者而不之應，是未濟之時之鬼方梗化而為治道之害者也。

Nine in the Fourth occupies a yin position with a yang line, representing a person who is in an inappropriate position and feels regret within; however, he possesses the ability of yang strength, which could be encouraged to lead him towards goodness. Therefore, the line statement encourages him: if he maintains uprightness, he will gain good fortune and his regret will disappear. Once he has changed to uprightness, he can use his own uprightness to correct the wrongness of others. Six at the Beginning occupies a yin position at the very bottom of the trigram Kan, which represents water. Water flows downward rather than upward, and instead of responding appropriately to Nine in the Fourth, it refuses to correspond. This is the obstruction of education and hindrance to governance known as 'Ghost Country' during the time of Not Yet Achieved.

四以陽居陰，易於失其剛者，乃勉以震奮用師以伐之，則三年可以成功而有賞于大國焉。大國謂五也。四居其下，當未濟之時，能以得正用師之道而事之，則可以受寵賚矣。必得正而後可以伐鬼方者，亦「小人勿用」之意也。

Nine in the Fourth occupies a yin position with a yang quality, easily losing its strong and vigorous nature. Therefore, the line statement of the fourth line in "Not Yet Completed" encourages it to rise up and lead an army for attack, so that success can be achieved within three years and receive rewards from a great state. The term "great state" refers to Six in the Fifth. Nine in the Fourth is below Six in the Fifth, and is in the situation of "Not Yet Completed." If it can govern with uprightness and lead troops in accordance with proper conduct, serving the sovereign, it can receive the sovereign's favor and rewards. It is necessary first to maintain uprightness, then to wage war against the ghostly people. This is the meaning of the line statement of the sixth line in "The Army," which says "small people should not be used."

六五有文明之徳，當未濟之時而居尊位，然以陰處陽，所不足者正也。若能修君徳以盡君道，而鉅細微顯一出於正，則有吉而無悔矣。至是則有君子道徳之光，充盛宣著而不可掩矣；至是則由致曲之功而至於有孚之誠矣。書曰「惟我文考，若日月之照臨，光於四方，顯於西土」，則君子之光之謂也；又曰「亶聰明，作元后」，則有孚之謂也。居尊而徳與位稱，何未濟之可言乎？吉而又吉者也。

Six in the fifth line possesses the virtue of civilization, occupying a position of honor during the time of Unfinished Affairs. However, it is situated in a yang position with a yin and flexible nature, lacking the quality of 'correctness' or 'propriety'. If one cultivates the virtue of a ruler and fulfills the duties of a ruler, attending to both major and minor matters, and whether things are hidden or apparent, all proceeding from correctness, then there will be good fortune without regret. At this point, the radiance of the gentleman's virtue becomes fully manifest and cannot be concealed. At this point, one has reached the level of 'having sincerity' as described in the Doctrine of the Mean through the practice of 'achieving the subtle'. The Book of Documents, Tai Shi, says, 'Only my worthy father, like the sun and moon shining upon us, illuminating the four directions and shining upon the western land,' which is precisely the portrayal of 'the light of the gentleman' in the sixth line of the hexagram of Unfinished Affairs. The Book of Documents, Tai Shi, also says, 'Purely wise and enlightened, he becomes the great ruler,' which is precisely the portrayal of 'having sincerity'. Occupying a position of honor while one's virtue matches the position, what unfinished affairs could there be? This is good fortune upon good fortune.

上九以剛明當未濟之極，未濟之極有可濟之理，而上九又有能濟之才。聖人以其體離，慮其或至於過察而躁動，故言但當自信其才與時合，事必可濟，安以待之而不至於過動可也，此「有孚飲酒，無咎」之義也。不過於有為者固不失之煩擾，而安於無為者則又至於廢弛。

The Upper Ninth Line is in a position at the end of the hexagram of Not Yet Achieved, and since Not Yet Achieved has the potential to be completed, the Upper Ninth Line, which possesses the ability to complete, is in a position where completion is possible. The sage, because this line is associated with the trigram of Fire, feared that its clarity and insight might lead to impatience and reckless action. Therefore, he said that the line should merely trust in its own ability, which is in harmony with the situation and the course of events, and that it should wait calmly without unnecessary action. This is the meaning of the line statement of the Upper Ninth Line in the hexagram of Not Yet Achieved, "With sincerity, one may drink wine, without blame." Those who do not overstep are indeed not troubled, but if one is always content with doing nothing, it may lead to neglect.

故又言若安以待之而至於濡其首，則過於沈溺而或失其可乗之機會，則向之所謂有孚者反為自失而非宜矣。以其易至於過為也而戒之，復慮其不為也而勉之，酬酢斯世之道中為己矣。

Therefore, the line statement continues to say: if one passively waits until "his head is wet," he will become overly immersed, possibly missing the opportunity that could have been seized. The earlier mention of "sincerity" might then become self-harming, which would be inappropriate. Because fearing he might overdo it, one warns him, yet fearing he might do nothing at all, one encourages him—responding to this world's way, taking the middle path is sufficient.