Zhou Yi Ji Zhu (周易集註)

乾坤者，萬物之男女也；男女者，一物之乾坤也。故上經首乾坤，下經首男女。乾坤男女相為對待，氣行乎其間，有往有來，有進有退，有常有變，有吉有凶，不可為典要，此易所由名也。盈天地間莫非男女，則盈天地間莫非易矣。

The trigrams Qian (Heaven) and Kun (Earth) represent the male and female of all things in the universe. Conversely, the distinction of male and female within any particular thing itself constitutes a smaller pair of Qian and Kun. Therefore, the upper section of the Zhou Changes begins with the trigrams Qian and Kun, while the lower section starts with the trigrams Xian (Harmony) and Heng (Permanence), which symbolize the mutual interaction between male and female. Qian and Kun, as well as male and female, are established in relation to each other. The two energies of yin and yang operate within this relational space: if there is movement, there is also stillness; if there is advancement, there is also retreat; if there is normalcy, there is also abnormality; if there is good fortune, there is also misfortune. Nothing can be fixed as an unchanging standard. This is precisely why the Zhou Changes is named "Yi" (Change). What fills the universe is nothing other than the mutual relationship between male and female and yin and yang; thus, what fills the universe is nothing other than "Yi" (Change).

伏羲象男女之形以畫卦，文王繫卦下之辭，又序六十四卦，其中有錯有綜，以明陰陽變化之理。錯者，交錯對待之名，陽左而陰右，陰左而陽右也；綜者，高低織綜之名，陽上而陰下，陰上而陽下也。雖六十四卦止乾坤坎離大過頤小過中孚八卦相錯，其餘五十六卦皆相綜而為二十八卦，並相錯八卦共三十六卦。

Fu Xi derived the trigrams by observing the forms of men and women. King Wen added statements to each trigram and arranged the sixty-four trigrams in a specific order. This order includes both 'wrong' and 'complementary' arrangements, used to reveal the principles of yin and yang changes. The 'wrong' refers to a method of opposing trigrams: in the same position, if one trigram has a yang line, the other has a yin line, and vice versa. Yang on the left corresponds to yin on the right, and yin on the left corresponds to yang on the right. The six lines of the two trigrams are opposite in position. The 'complementary' comes from the idea of the warp threads in weaving going up and down. It refers to turning a trigram upside down, so that what was originally on top is now at the bottom and vice versa. Among the sixty-four trigrams, only the eight trigrams of Qian, Kun, Kan, Li, Da Guo, Yi, Xiao Guo, and Zhong Fu remain the same when turned upside down, so they can only be paired through 'wrong' arrangements. The remaining fifty-six trigrams are paired by turning them upside down, forming twenty-eight groups. Adding the eight trigrams that remain the same when turned upside down, the entire book actually contains thirty-six distinct trigram forms.

如屯蒙之類，雖屯綜乎離，蒙綜乎坎，本是二卦，然一上一下皆二陽四陰之卦，乃一卦也。故孔子《雜卦》曰：「屯見而不失其居，蒙雜而著」是也。故上經止十八卦，下經止十八卦。周公立爻辭，雖曰兼三才而兩之，故六，亦以陰陽之氣皆極於六。天地間窮上反下，循環無端者，不過此六而已，此立六爻之意也。

Take the hexagrams Zun and Meng for example: Zun has Zhen below and Kan above, while Meng has Kan below and Gen above. From the structure of the hexagrams, Zun contains the image of separation, and Meng contains the image of being trapped in a marsh. On the surface, they are two separate hexagrams. However, if Zun is completely reversed, it becomes Meng. The top and bottom lines belong to the same hexagram shape, "two yangs and four yins," meaning they are actually one hexagram. Therefore, Confucius in the "Zaguo Zhuan" says, "Zun is the emergence of beginnings without losing its proper place, and Meng is confusion followed by gradual clarity," treating these two hexagrams as a single entity. According to this, the Upper Canon contains only eighteen hexagram shapes, and the Lower Canon also contains only eighteen hexagram shapes. The Duke of Zhou attached line statements to each hexagram. Although it is said that "each hexagram combines the three principles of heaven, earth, and humanity and divides them into two," meaning that each of the three principles occupies two lines, resulting in six lines, in reality it is because the energies of yin and yang reach their limit at six. Between heaven and earth, when something rises to its peak it returns downward, and this cycle continues without beginning or end. This is why the six lines were established.

孔子見男女有象即有數，有數即有理，其中之理神妙莫測，立言不一而足，故所繫之辭多於前聖。孔子沒後，儒不知文王周公立象皆藏於序卦錯綜之中，止以序卦為上下經之次序，乃將說卦執圖求駿。自王弼掃象以後，注易諸儒皆以象失其傳，不言其象，止言其理。

Confucius observed that the yin and yang of male and female have forms and numbers, and with numbers there are principles and meanings. The meanings are so profound and mysterious that they cannot be fully explained in a few instances. Therefore, the words in the Ten Wings attached by Confucius are more than those of the three sages Fuxi, King Wen, and the Duke of Zhou combined. After Confucius' death, the scholars of Confucianism did not understand that the key to the hexagrams established by King Wen and the Duke of Zhou was hidden in the complex arrangement of the hexagram order. Instead, they treated the "Sequence of Hexagrams" merely as a directory for the order of the upper and lower classics, and clung to the "Discourse on the Hexagrams" which explained the symbolic meanings of the eight trigrams, following them mechanically. Since Wang Bi eliminated the hexagrams and focused solely on abstract principles, the Confucian scholars interpreting the Zhou Yi all came to believe that the hexagrams had been lost, and thus stopped discussing the hexagrams and focused only on the principles.

本朝纂修《易經性理大全》，雖會諸儒眾注成書，然不過以理言之而已，均不知其象，不知文王序卦，不知孔子雜卦，不知後儒卦變之非。於此四者既不知，則易不得其門而入；不得其門而入，則其註疏之所言者乃門外之粗淺，非門內之奧妙。是自孔子沒而易亡已至今日矣。四聖之易如長夜者二千餘年，其不可長嘆也哉。

In this dynasty, the compilation of the "Comprehensive Commentary on the Zhou Yi" and the "Comprehensive Commentary on the Principles of Nature and Principle" although gathering numerous annotations from scholars of the past, is merely based on the principles of meaning. They do not understand the images of the hexagrams, nor do they understand the purpose of King Wen in arranging the order of the hexagrams, nor do they understand the style of Confucius' "Miscellaneous Hexagrams" transmission, nor do they understand the errors in the later scholars' theory of "hexagram transformation." Since these four points are not understood, studying the Yi Classic is like having no entrance; if one cannot enter, then the explanations in the commentaries are only superficial talk outside the gate, not the profound and subtle meanings within. Thus, since Confucius' death, the study of the Yi has actually been lost, and it has been lost up to the present day. The Yi of the four sages, Fuxi, King Wen, the Duke of Zhou, and Confucius, has been shrouded in darkness for more than two thousand years. Is this not something to sigh about?

夫易者象也，象也者像也，此孔子之言也。曰像者，乃事理之彷佛近似可以想像者也，非真有實事也，非真有實理也。若以事論，金豈可為車，玉豈可為鉉；若以理論，虎尾豈可履，左腹豈可入。易與諸經不同者全在於此。如《禹謨》曰：「惠迪吉，從逆凶，惟影響。」是真有此理也。如《泰誓》曰：「惟十有三季春，大會於孟津。」是真有此事也。若易則無此事，無此理，惟有此象而已。

"The Book of Changes is the image, and the image is the likeness," said Confucius. The term "likeness" refers to something that resembles the principles of things and can be imagined by people, but it is not a real event or a real principle. If we look at actual events: how can gold be used to make a chariot (the line 'golden arrow' in the fourth position of the噬嗑 hexagram, and the line 'golden carriage' in the fourth position of the困 hexagram)? How can a fine jade be used as the crossbar of a tripod (the line 'jade handle' in the top position of the鼎 hexagram)? If we look at the principles: how can a tiger's tail be stepped on (the line 'treading on a tiger's tail' in the履 hexagram)? How can one enter the left side of a person's abdomen (the line 'entering the left abdomen' in the fourth position of the明夷 hexagram)? The difference between the Book of Changes and other classics lies entirely in this. For example, the Book of Documents, the Great Yu's Mandate, says, 'Following the way brings good fortune; going against the way brings misfortune. It is as swift as a shadow following the body and as certain as a response to a sound,' which is a real principle. And the Book of Documents, the Great Mandate of Tai, says, 'In the spring of the thirteenth year, the Great Assembly of feudal lords was held at the Menglui River,' which is a real event. But the Book of Changes has neither such events nor such principles; it has only the images."

有象則大小遠近精粗千蹊萬徑之理咸寓乎其中，方可彌綸天地；無象則所言者止一理而已，何以彌綸。故象猶鏡也，有鏡則萬物畢照；若舍其鏡，是無鏡而索照矣。不知其象，易不注可也。又如以某卦自某卦變者，此虞翻之說也，後儒信而從之。如訟卦「剛來而得中」，乃以為自遯卦來，不知乃綜卦也。需訟相綜，乃坎之陽爻來於內而得中也。孔子贊其為天下之至變，正在於此。

With the image, great and small, near and far, subtle and crude, all the myriad paths of meaning are contained within it, only then can we speak of "embracing heaven and earth," encompassing all the principles of heaven and earth. Without the image, what is discussed is merely a single isolated principle; on what basis can it encompass heaven and earth? Therefore, the image is like a mirror; with the mirror, all things are contained within it; without the mirror, one tries to see all things without a mirror. If one does not understand the hexagram images, then the Book of Changes need not be annotated. For example, if a hexagram comes from another hexagram, this is the view of Yu Fan of the Han dynasty, which later Confucian scholars accepted. For instance, the "Commentary on the Judgment" of the hexagram of Strife says, "A strong line comes to the center," and they believe that the hexagram of Strife comes from the hexagram of Retreat. But they do not realize that this is actually a relationship of the inverted hexagram. The hexagram of Necessity and the hexagram of Strife are inverted of each other: the upper trigram of Necessity is Kan; if we invert it entirely, the yang line of Kan falls into the inner trigram of Strife, occupying the second position and thus achieving the center. The phrase "a strong line comes to the center" refers precisely to this. Confucius praised the Book of Changes as the one that can exhaust all changes, and the reason for this lies exactly here.

蓋乾所屬綜乎坤，坎所屬綜乎離，艮所屬綜乎巽，震所屬綜乎兌，乃伏羲之八卦一順一逆自然之對待也，非文王之安排也。惟需訟相綜，故《雜卦》曰：「需，不進也；訟，不親也。」若遯則綜大壯，故《雜卦》曰：「大壯則止，遯則退也。」見於孔子《雜卦傳》昭昭如此，而乃曰訟自遯來，失之千里矣。此所以謂四聖之易如長夜者此也。

In general, the trigrams associated with the trigram Qian are reversed in order with those associated with the trigram Kun; the trigrams associated with Kan are reversed with those associated with Li; the trigrams associated with Gen are reversed with those associated with Xun; and the trigrams associated with Zhen are reversed with those associated with Dui. This is the natural opposing structure formed by the eight trigrams of Fuxi, arranged alternately in order and reverse order, and not deliberately arranged by King Wen. Because the trigram Xun and the trigram Song are reversed, the "Zagua Zhuan" places them side by side saying "Xun is not advancing, Song is not approaching." And since the trigram Duan is reversed with the trigram Da Zhuang, the "Zagua Zhuan" also places them side by side saying "Da Zhuang is stopping, Duan is retreating." Confucius clearly presents the reversed relationships in the "Zagua Zhuan," yet some people wrongly claim that the trigram Song comes from the trigram Duan. This is a mistake of a thousandth part, leading to an error of a thousand miles. This is why I say the four sages' "Yi" is like a long night.

德生去孔子二千餘季，且賦性愚劣，又居僻地無人傳授。因父母病侍養未仕，乃取易讀於釡山草堂，六季不能窺其毫髮。遂遠客萬縣求溪深山之中，沈潛反覆，忘寢忘食有季。思之思之，鬼神通之。數季而悟伏羲文王周公之象，又數季而悟文王序卦孔子雜卦，又數季而悟卦變之非。始於隆慶四季庚午，終於萬厯二十六季戊戌，二十九季而後成書，正所謂困而知之也。

I, Lai Zhide, was born more than two thousand years after Confucius, with a dull and inferior intellect, and living in a remote area without any teacher to guide me. Because my parents were ill, I had to take care of them and never went out to serve the state. I stayed in the Fu Mountain Cottage and read the Zhou Changes, but after six years I could not understand even a little. Then I went to live in the deep mountains of Qixi in Wanxian, where I immersed myself in study, neglecting sleep and food for several years. The Guanzi says, "Think and think again; if you cannot understand, the spirits will enlighten you." Indeed, after several years I finally understood the hexagrams established by Fuxi, King Wen, and the Duke of Zhou. After several more years, I grasped King Wen's "Order of Hexagrams" and Confucius' "Miscellaneous Hexagrams." After several more years, I realized the errors in the theory of "hexagram transformation." This book was begun in the fourth year of Longqing, Gengwu (1570), and completed in the twenty-sixth year of Wanli, Wuxu (1598). It took me twenty-nine years to finish it, exactly the kind of person Confucius referred to as "one who gains knowledge through hardship."

既悟之後，始知易非前聖安排穿鑿，乃造化自然之妙。一陰一陽，內之外之，橫之縱之，順之逆之，莫非易也。始知至精者易也，至變者易也，至神者易也。始知《繫辭》所謂「所居而安者易之序也」「錯綜其數」「非中爻不備」「二與四同功」「三與五同功」數語，反作《說卦》《序卦》《雜卦》於十翼之末，孔子教後之學易者亦明白親切，但人自不察，惟篤信諸儒之注，而不留心詳審孔子十翼之言，宜乎長夜至今日也。

After attaining enlightenment, I realized that the Book of Changes was not artificially constructed by ancient sages, but rather the inherent subtlety of the natural world. One yin and one yang, placed inside or outside, intersecting horizontally or vertically, moving forward or backward, all these are manifestations of the Book of Changes. I then understood that the Book of Changes is the most subtle, the most changeable, and the most mysterious. I also came to comprehend the statements in the Great Treatise such as "the order of the Book of Changes is the stability of its position," "the interweaving of numbers," "without the middle lines, the interrelated hexagrams are not complete," "the second and fourth lines have the same function," and "the third and fifth lines have the same function." Furthermore, I realized that Confucius deliberately placed the three chapters of Shuo Gu, Xü Gu, and Za Gu at the end of the Ten Wings, clearly and earnestly guiding future learners of the Book of Changes. However, people do not take the time to examine these matters themselves, but instead blindly trust the old interpretations of past Confucian scholars, and are unwilling to carefully review the original words of Confucius in the Ten Wings. It is no wonder that the long night of studying the Book of Changes has continued until today.

注既成，乃僭於伏羲文王圓圖之前新畫一圖，以見聖人作易之原；又畫八卦變六十四卦圖，又畫八卦所屬相錯圖，又畫八卦所屬自相綜文王序卦正綜圖，又畫八卦四正四隅相綜文王序卦雜綜圖；又發明八卦正位及上下經篇義並各字義，又發明六十四卦啟蒙，又考定《繫辭》上下傳，又補定《說卦傳》以廣八卦之象，又改正集註分卷，又發明孔子十翼。其注先訓釋象義、字義及錯綜義，後加一圈方訓釋本卦本爻正意，象數言於前，義理言於後。

After completing my annotations, I dared to draw a new diagram before the circular diagrams of Fuxi and King Wen, to illustrate the origin of the sages' creation of the Book of Changes. I also drew the diagram of the transformation of the Eight Trigrams into the sixty-four Hexagrams, the diagram showing the mutual opposition of the Eight Trigrams, the diagram showing the self-opposition and the sequence of the Hexagrams according to King Wen's order, and the diagram showing the mutual opposition of the four cardinal and four intermediate trigrams in the sequence of the Hexagrams according to King Wen. I also explained the proper positions of each of the Eight Trigrams, the main meanings of the upper and lower parts of the Book of Changes, and the meanings of key terms. I also wrote the "Sixty-Four Hexagrams启蒙" (Introduction), examined the Upper and Lower Treatises of the Great Treatise, supplemented the "Explanation of the Trigrams" to expand the symbolic meanings of the Eight Trigrams, and reorganized the volumes of the "Collected Annotations." I also explained the meanings of Confucius' Ten Wings. My method of annotation is: first explaining the meanings of the hexagram images, the meanings of words, and the meanings of the opposite and inverted hexagrams, then adding a circle "○", and only after that explaining the main meaning of the original hexagram and its line. The principles of images and numbers come first, and the meanings of doctrine come later.

其百家注易諸儒，雖不知其象，不知序卦雜卦及卦變之非，止言其理，若於言理之中間有不悖於經者，雖一字半句亦必採而集之，名曰《周易集註》。庶讀易者開卷豁然，可以少窺四聖宗廟百官於萬一矣。孔子曰：「蓋有不知而作之者，我無是也。」孟子曰：「予豈好辯哉，予不得已也。」聖賢立言不自任類如此。德因四聖之易千載長夜，乃將纂修《性理大全》去取於其間，要附以數季所悟之象數，以成盛時一代之書。是以忘其愚陋，改正先儒註疏之僭妄，未暇論及雲。

As for the scholars of various schools throughout history who commented on the I Ching, they may not have understood the hexagrams, the structure of the "Sequence of Hexagrams" and "Miscellaneous Hexagrams," nor the fallacy of the theory of "hexagram transformation." They only discussed the moral principles. However, whenever their discussion of moral principles did not contradict the text of the I Ching, even if it was just one word or half a sentence, I would certainly collect and compile it. Therefore, the book is called "Collected Commentaries on the Zhou Changes." I hope that those who read the I Ching will suddenly gain clarity and glimpse even a fraction of the beauty and richness of the "temple of the four sages." Confucius said, "Perhaps there are those who do not understand but still write books. I do not have this fault." Mencius said, "Do I like to argue? I am forced to do so." The sages did not claim authority when they wrote books; this is generally the case. I took the official compilation "Compendium of the Principles of Nature" and made selections from it, adding my own understanding of the figures and numbers I have gained over decades, to complete a book for this era of peace. Therefore, I did not hesitate to correct the mistaken interpretations of previous Confucian scholars, and there was not enough time to discuss everything else.

萬厯戊戌春三月二日梁山後學來知德序

In the spring of the third month, second day of the second year of Wanli (1598), Lai Zhide, a later student of Liangshan, wrote a preface.

易自孔子沒而亡至今矣。易亡者何？以象失其傳也，故先之以象，此則六爻大象也，諸象則詳見《易經字義》。伏羲之卦主於錯，文王之卦主於綜，故次之以錯綜。文王周公繫辭，皆不遺中爻，至孔子始發明之，故次之以中爻同體者，文王之序卦皆同體也。一卦有一卦之情性，一爻有一爻之情性，如乾性健坤性順，此一定不移者也。若有一爻之變，則其情性皆移矣。如乾初爻變則為姤，姤之情性，與乾之情性，相去千里。

The Book of Changes has been lost since Confucius' death and has remained lost until today. What is meant by the loss of the Book of Changes is the loss of the transmission of the hexagrams. Therefore, my work "启蒙" begins with the concept of "xiang" (image), which here refers to the overall image of the entire hexagram composed of the six lines. Detailed explanations of various specific images are discussed in the section "The Meaning of Characters in the Book of Changes." Fuxi created the hexagrams mainly through "cuo" (each line's yin and yang being opposite), while King Wen arranged the hexagrams mainly through "zhong" (the entire hexagram being reversed top to bottom). Therefore, the following section discusses "cuo-zhong." King Wen composed the hexagram statements, and the Duke of Zhou composed the line statements, without omitting the "zhong yao" (the middle lines, which form two interrelated hexagrams from the second, third, and fourth lines). It was only Confucius who clearly explained this meaning, so the following section discusses the same body of the middle lines—King Wen's arrangement of the hexagram sequence has adjacent pairs of hexagrams that are formed by reversing each other. Each hexagram has its own nature, and each line has its own nature. For example, the nature of Qian is strong and vigorous, and the nature of Kun is gentle and compliant, which is fixed and unchanging. However, as soon as one line changes, the nature of the entire hexagram changes completely. For instance, when the first line of Qian changes from yang to yin, it becomes Gou. The nature of Gou differs from that of Qian by more than a thousand miles.

故情性之後，繼之以六爻之變。六爻既變，則即有錯綜中爻矣，故六爻變之下，復注錯綜中爻。六爻變後，猶有錯綜中爻何也？蓋天地間萬物，獨陰獨陽不能生成，故必有錯；而陰陽循環之理，陽上則陰下，陰上則陽下，故必有綜。則錯綜二字，不論六爻變與不變，皆不能離者也，若無錯綜，不成易矣，故六爻變後，復注錯綜。而中爻者亦陰陽也，故繼之。若地位人位天位者乃三才也，故又繼之。四聖千古不傳之秘，盡洩於此。學者能於此而熟玩之，則辭變象占，犁然明白，四聖之易不在四聖，而在我矣。

Therefore, after discussing the nature and disposition, we proceed to explain the changes of each of the six lines. Once the six lines change, the new hexagram that emerges naturally has its own opposite hexagram, inverted hexagram, and middle line. Therefore, under the entry of "Six Lines Changing," I have again noted the opposite, inverted, and middle lines. Someone might ask: after the six lines have changed, why do we still list the opposite, inverted, and middle lines? Because in the world of heaven and earth, isolated yin cannot produce life, and isolated yang cannot grow; there must be a mutual relationship between yin and yang. Therefore, there must be an "opposite" hexagram. The principle of the mutual transformation of yin and yang is that when yang rises to the top, yin sinks to the bottom, and when yin rises to the top, yang sinks to the bottom. Therefore, there must be an "inverted" hexagram. In this way, the terms "opposite" and "inverted" are inseparable whether or not the six lines change. Without opposite and inverted hexagrams, the Book of Changes could not be formed. Therefore, even after the six lines have changed, we still need to restate the opposite and inverted hexagrams. The middle line also discusses yin and yang, so it is listed immediately after. As for the second and first lines being the position of the earth, the third and fourth lines being the position of human beings, and the fifth and sixth lines being the position of heaven, these are the "three elements." Therefore, they are also listed immediately after. The secret that the four sages have kept hidden for generations is now fully revealed here. Those who study the Book of Changes, if they can repeatedly ponder over these points, will clearly understand the four aspects: the statements of the lines, the changes of the lines, the images of the hexagrams, and the divination judgments. Thus, the Book of Changes of the four sages is no longer with the four sages, but within myself.

萬厯丁酉秋八月念五日書於釡山草堂

In the autumn of the 25th year of the Wanli era, Dingyou (1597), on the 25th day of the eighth lunar month, written at the Fu Mountain Grass Hall.

上經首乾坤者，陰陽之定位，萬物之男女也，易之數也，對待不移者也。自乾坤厯屯蒙需訟師比小畜履十卦，陰陽各三十畫則六址矣。陽極於六，陰極於六，至此乾坤變矣，故坤綜乾而為泰，乾綜坤而為否。否泰者，乾坤上下相綜之卦也。乾坤既迭相否泰，則其間萬物吉凶消長，進退存亡，不可悉紀，自同人以下至大畜，無非否泰之相推，無否無泰非易矣。水火者乾坤所有之物，皆天道也，體也，無水火則乾坤為死物，故必山澤通氣，雷風相薄，而後乾坤之水火可交。頤大過者，山澤雷風之卦也，頤有離象，大過有坎象。故上經首乾坤，必乾坤厯否泰至頤大過，而後終之以坎離。

The Upper Classic begins with the trigrams Qian (Heaven) and Kun (Earth) because they represent the fixed positions of yin and yang, the male and female principles of all things, and belong to the "numbers" of the Book of Changes, which are opposing yet unchanging. From Qian and Kun, proceeding through Zun (Spring), Meng (Youth), Xu (Need), Song (Litigation), Shi (Army), Bi (Comparison), Xiao Xu (Small Accumulation), and Lu (Footsteps), there are ten trigrams in total, with the yang lines and yin lines each accumulating to thirty lines, making a total of sixty lines. Yang reaches its limit at six, and yin also reaches its limit at six, so at this point Qian and Kun must change. Thus, when Kun is above and Qian is below, the trigram Tai (Peace) is formed; when Qian is above and Kun is below, the trigram Po (Obstruction) is formed—Po and Tai are a pair of trigrams formed by the reversal of Qian and Kun. Since Qian and Kun alternate to form Po and Tai, the rise and fall, advancement and retreat, existence and non-existence of all things in between are countless. From the trigram Tongren (Union) downwards to Daxu (Great Accumulation), none of them are not the result of the mutual movement of Po and Tai. Without Po and Tai, the Book of Changes would not exist. Water and fire are things generated by Qian and Kun, both belonging to the heavenly way, and thus belong to the "body" of the Book of Changes. Without water and fire, Qian and Kun would become lifeless. Therefore, it is necessary for the energies of mountain and marsh, and the movements of thunder and wind, to connect and interact so that the water and fire contained within Qian and Kun can meet. The trigrams Yi (Nourishment) and Dagu (Great Excess) are precisely the trigrams formed by mountain, marsh, thunder, and wind: Yi has the trigram Gen (Mountain) above and Zhen (Thunder) below, with the outer part solid and the inner part empty, presenting the image of Li (Fire); Dagu has the trigram Dui (Lake) above and Xun (Wind) below, with the outer part empty and the inner part solid, presenting the image of Kan (Water). Therefore, the Upper Classic must begin with Qian and Kun, allowing them to go through Po and Tai, reaching Yi and Dagu, and then concluding with the trigrams Kan and Li.

下經首咸恆者，陰陽之交感，一物之乾坤也，易之氣也，流行不已者也。自咸恆厯遯大壯晉明夷家人睽蹇解十卦，陰陽各三十畫，則六十矣。陽極於六，陰極於六，至此男女變矣，故咸之男女綜而為損，恆之男女綜而為益。損益者，男女上下相綜之卦也。男女既迭相損益，則其間萬事吉凶消長進退存亡，不可悉紀，自夬以下至節，無非損益之相推，無損無益，非易矣。既濟未濟者，男女所交之事，皆人道也，用也，無既濟未濟，則男女為死物，故必山澤通氣，雷風相薄，而後男女之水火相交。中孚小過者，山澤雷風之卦也，中孚有離象，小過有坎象。故下經首咸恆，必咸恆厯損益至中孚小過，而後終之以既濟未濟。

The Lower Classic begins with the hexagrams of Xian and Heng because they represent the mutualsympathetic response and interaction of yin and yang, and the internal union of Qian and Kun within the same thing. These belong to the "qi" of the Book of Changes, which flows ceaselessly. From Xian and Heng, proceeding through Duan, Da Zhuang, Jin, Ming Yi, Jia Ren, Kui, Jian, and Jie, the total number of yin and yang lines reaches thirty each, making a total of sixty. Yang reaches its limit at six, and yin also reaches its limit at six, at which point the roles of male and female change. Thus, the hexagram Xian (lower Geng, the young male, upper Dui, the young female) is reversed to become Shen, and the hexagram Heng (lower Xun, the elder female, upper Zhen, the elder male) is reversed to become Yi. Shen and Yi are a pair of hexagrams formed by the mutual reversal of male and female. Since male and female alternate between Shen and Yi, the rise and fall, advance and retreat, existence and non-existence of all things become countless. From Guai down to Jie, none are not the result of the mutual movement of Shen and Yi. Without Shen and Yi, there would be no Book of Changes. Ji Ji and Wei Ji discuss what happens after the union of male and female, and they belong to the realm of human affairs, the "use" of the Book of Changes. Without Ji Ji and Wei Ji, male and female would become lifeless. Therefore, it is necessary for the mountain and marsh to communicate their qi, and for thunder and wind to interact, so that the water and fire contained within male and female can unite. Zhong Fu and Xiao Guo are hexagrams formed by the mountain, marsh, thunder, and wind: Zhong Fu has Xun above and Dui below, being solid on the outside and hollow in the middle, thus presenting the image of Li (Fire); Xiao Guo has Zhen above and Gen below, being hollow on the outside and solid in the middle, thus presenting the image of Kan (Water). Therefore, the Lower Classic must begin with Xian and Heng, go through Shen and Yi, reach Zhong Fu and Xiao Guo, and then conclude with Ji Ji and Wei Ji.

要之，天道之體雖以否泰為主，而未必無人道；人道之用雖以損益為主，而未必無天道。上下經之篇義蘊蓄，其妙至此。若以卦爻言之，上經陽爻八十六，陰爻九十四，陰多於陽者凡八；下經陽爻一百有六，陰爻九十有八，陽多於陰者亦八。上經陰多於陽，下經陽多於陰，皆同八焉，是卦爻之陰陽均平也。

In summary, the "body" of the heavenly way, though primarily based on the trigrams of prohibition and prosperity, may not entirely exclude the human way; similarly, the "application" of the human way, though mainly based on the trigrams of loss and gain, may not entirely lack the heavenly way. The profound meaning contained in the major themes of the upper and lower parts of the Classic is refined to such an extent. If we look at the number of yao (lines) in the hexagrams: the upper part, containing thirty hexagrams, has eighty-six yang lines and ninety-four yin lines, with yin lines exceeding yang lines by eight; the lower part, containing thirty-four hexagrams, has one hundred and six yang lines and ninety-eight yin lines, with yang lines exceeding yin lines by eight. In the upper part, yin lines are more than yang lines, while in the lower part, yang lines are more than yin lines, and in both cases, the excess is eight. This shows that the distribution of yin and yang lines in the hexagrams is balanced and equal.

若以綜卦兩卦作一卦論之，上經十八卦成三十卦，陽爻五十二，陰爻五十六，陰多於陽者凡四；下經十八卦成三十四卦，陽爻五十六，陰爻五十二，陽多於陰者亦四。上經陰多於陽，下經陽多於陰，皆同四焉，是綜卦之陰陽均平也。上下經之篇義卦爻，其精至此。孔子贊其至精、於變至神，厥有由矣。

If two hexagrams that are inverted are combined into one hexagram shape for calculation: the upper section of the Classic contains eighteen hexagrams restored into thirty, with fifty-two yang lines and fifty-six yin lines, yin lines being four more than yang lines. The lower section contains eighteen hexagrams restored into thirty-four, with fifty-six yang lines and fifty-two yin lines, yang lines being four more than yin lines. In the upper section, yin is more than yang, while in the lower section, yang is more than yin. The excess in both cases is four lines. This shows that when calculated by inverted hexagrams, yin and yang are equally balanced. The meaning of the chapters and the number of lines in the hexagrams are precise to such an extent. Confucius praised the Book of Changes as "most refined" in the Great Treatise and as "most divine" in its transformations, which is fully justified.

卦中立象，有不拘《說卦》乾馬坤牛、乾首坤腹之類者，有自卦情而立象者。如乾卦本馬而言龍，以乾道變化，龍乃變化之物，故以龍言之。《朱子語錄》，或問卦之象，朱子曰：「便是理會不得，如乾為馬而說龍，如此之類皆不通。」殊不知以卦情立象也，且荀九家亦有乾為龍。又如咸卦艮為少男，兌為少女，男女相咸之情，莫如季之少者，故周公立爻象，曰拇、曰腓、曰股、曰憧、曰脢、曰輔頰舌，一身皆感焉。蓋艮止則感之專，兌悅則應之至，是以四體百骸，從拇而上，自舌而下，無往而非感矣，此則以男女相感之至情而立象也。

The hexagrams establish symbolic images, and some do not strictly follow the fixed symbolic associations in the "Commentary on the Hexagrams" such as "Qian represents a horse, Kun represents an ox, Qian represents the head, and Kun represents the abdomen." Instead, they create new symbols based on the nature and characteristics of each hexagram. For example, the hexagram Qian should represent a horse according to the "Commentary on the Hexagrams," but the line statements refer to a dragon. This is because the nature of Qian is change, and the dragon is an animal that is particularly adept at change, so the dragon is used to symbolize it. In the "Sayings of Master Zhu," someone asked about hexagram symbols, and Master Zhu replied, "This is really hard to understand. For example, Qian is clearly supposed to represent a horse, yet it is said to represent a dragon; such things are not clear." Master Zhu did not know that the symbols are established based on the nature of the hexagram. Moreover, the "Nine Families of the Book of Changes" compiled by Xun Shuang of the Han dynasty already included the entry "Qian represents a dragon." Another example is the hexagram Xian. The lower trigram is Gen (mountain), representing a young man, and the upper trigram is Dui (lake), representing a young woman. The mutualsympathetic response between male and female is most profound when they are young. Therefore, the line statements of the hexagram Xian sequentially describe the big toe, the calf, the thigh, the movement of the heart, the back, the cheek and the tongue, indicating thatsympathetic response exists throughout the entire body. This is because Gen's nature is stillness, and stillness leads to focused感应; Dui's nature is joy, and joy leads to complete response. Thus, every part of the body, from the big toe upwards and from the tongue downwards, is filled withsympathetic response, which is how the symbols are established based on the most profound mutualsympathetic response between male and female.

又如豚魚知風，鶴知秋，雞知旦，三物皆有信，故中孚取之，亦以卦情立象也。又以漸取鴻者，以鴻至有時而群有序，不失其時，不失其序，於漸之義為切；且鴻又不再偶，於文王卦辭女歸之義為切，此亦以卦情立象也。有以卦畫之形取象者，如剝言宅、言床、言廬者，因五陰在下，列於兩旁，一陽覆於其上，如宅如床如廬，此以畫之形立象也，鼎與小過亦然。

For example, the Jiangtun and fish can foresee the coming of wind, cranes can foresee the arrival of autumn, and chickens can accurately crow at dawn. These three animals are all trustworthy and reliable, so the Zhongfu hexagram (「fu」meaning sincerity and trust) uses them as symbols. This is also an example of establishing images based on the nature of the hexagram. Another example is the Zhen hexagram, which uses geese as symbols, because geese migrate south and north at fixed times, and fly in formation with fixed order, neither missing the season nor disrupting the sequence, which is most appropriate for the meaning of 「zhen」(gradual progress). Moreover, after a goose loses its mate, it does not remarry, which is most fitting with the meaning of 「nv gui」(a woman's marriage) in the hexagram statement of King Wen. This is also an example of establishing images based on the nature of the hexagram. There are also cases where images are established based on the shape of the hexagram. For instance, the Bo hexagram's line statement mentions 「zhi」(house), 「chuang」(bed), and 「lu」(hut), because the Bo hexagram has five yin lines arranged at the bottom on both sides, and one yang line like a roof covering above, forming the shape of a house, a bed frame, and a thatched hut. This is also based on the shape of the hexagram. The Ding hexagram and Xiao Guo hexagram also follow the same principle.

又有卦體大象之象。凡陽在上者皆象艮巽，陽在下者皆象震兌，陽在上下者皆象離，陰在上下者皆象坎。如益象離，故言龜；大過象坎，故言棟；頤亦象離，故亦言龜。又如中孚「君子以義獄緩死」，亦取噬嗑火雷之意，以中孚大象離，而中爻則雷也。故凡陽在下者動之象，在中者陷之象，在上者止之象；凡陰在下者入之象，在中者麗之象，在上者說之象。

There is another type of image formed by the six lines of the hexagram as a whole, called the "Great Image." If a yang line is at the top, the whole hexagram resembles Gen (Mountain) or Xun (Wind); if a yang line is at the bottom, the whole hexagram resembles Zhen (Thunder) or Dui (Lake); if yang lines are at both top and bottom with yin lines in the middle, the whole hexagram resembles Li (Fire); if yin lines are at both top and bottom with yang lines in the middle, the whole hexagram resembles Kan (Water). For example, the hexagram Yi has yang lines at the bottom and top with mostly yin lines in the middle, so it presents the image of Li (Fire), which is associated with turtles, hence the line statement says "ten tortoises." The hexagram Da Guo has yin lines at the top and bottom with mostly yang lines in the middle, so it presents the image of Kan (Water), hence the line statement mentions "the beam" (a beam of a house). The hexagram Yi also has yang lines at the top and bottom with mostly yin lines in the middle, so it presents the image of Li (Fire), hence the line statement also mentions "tortoise." Another example is the hexagram Zhong Fu, whose Great Image Commentary says "the gentleman uses deliberation in judicial matters and delays execution," which is derived from the meaning of Shi He (Fire and Thunder), because Zhong Fu as a whole presents the image of Li (Fire), and its middle lines 2, 3, and 4 together form Zhen (Thunder). Therefore, if a yang line is in the lower position, it takes the image of "movement"; if in the middle position, it takes the image of "being trapped"; if in the upper position, it takes the image of "resting." If a yin line is in the lower position, it takes the image of "entering"; if in the middle position, it takes the image of "adhering"; if in the upper position, it takes the image of "joy."

又有以中爻取象者，如漸卦九三「媍孕不育」，以中爻二四合坎中滿也；九五「三歲不孕」，以中爻三五合離中虛也。有將錯卦立象者，如履卦言虎，以下卦兌錯艮也。有因綜卦立象者，如井與困相綜，巽為市邑，在困為兌，在井為巽，則改為邑矣。有即陰陽而取象者，如乾為馬本象也，坎與震皆得乾之一畫，亦言馬；坤為牛本象也，離得坤之一畫，亦言牛，皆其類也。有相因而取象者，如革卦九五言虎者，以兌錯艮，艮為虎也；上六即以豹言之，豹次於虎，故相因而言豹也。故其象多是無此事此理，而止立其象，如金車玉鉉之類，金豈可為車，玉豈可為鉉，蓋雖無此事此理，而爻內有此象也。

There are also instances where images are derived from the middle trigrams, which are formed by the mutual interaction of the second, third, and fourth lines, and the third, fourth, and fifth lines. For example, in the hexagram Zhan (Gradual), the line statement of the third line, "the wife is pregnant but does not give birth," is because the second, third, and fourth lines together form Kan (Water), which represents a full line in the middle, symbolizing a woman carrying a child. The line statement of the fifth line, "three years without being able to bear children," is because the third, fourth, and fifth lines together form Li (Fire), which represents an empty line in the middle, symbolizing an unsuccessful pregnancy. There are also instances where images are derived from the opposite hexagram. For example, the hexagram Li (Step-by-Step) mentions a tiger because the lower trigram of Li is Dui (Lake), and when each of its six lines is reversed, it becomes Gen (Mountain), which represents a tiger. There are also instances where images are derived from the inverted hexagram. For example, the hexagram Jing (Well) and Kun (Obstruction) are inverted of each other. The trigram Xun (Wind) originally has the image of "market town," and the same line in the hexagram Kun belongs to Dui (Lake), but when inverted to Jing, it belongs to Xun (Wind), so the hexagram Jing mentions "changing the town but not the well," referring to "town." There are also instances where images are derived solely from the number of yin and yang lines. For example, Qian (Heaven) is originally associated with a horse, and both Kan (Water) and Zhen (Thunder) have received one yang line from Qian, so their line statements also mention horses. Similarly, Kun (Earth) is originally associated with a cow, and Li (Fire) has received one yin line from Kun, so its line statements also mention cows, all of which fall into this category. There are also instances where one image leads to another in sequence. For example, in the hexagram Ge (Revolution), the line statement of the fifth line mentions a tiger because the upper trigram Dui (Lake) is reversed to Gen (Mountain), which represents a tiger; the line statement of the sixth line then mentions a leopard, as the leopard is of a lower rank than the tiger, so it follows the tiger in sequence. Therefore, the images in the Book of Changes are mostly not based on actual events or logical reasoning, but rather on the establishment of a symbolic image, such as "golden chariot" and "jade handle." Gold cannot actually make a chariot, and jade cannot actually make a ceremonial handle. Although these things do not exist in reality, the line positions do contain these symbolic images.

《朱子語錄》云：「卦要看得親切，須是兼象看，但象失其傳了。」殊不知聖人立象，有卦情之象，有卦畫之象，有大象之象，有中爻之象，有錯卦之象，有綜卦之象，有爻變這象，有占中之象。正如釋卦名義，有以卦德釋者，有以卦體釋者，有以卦綜釋者，皆言象也。所以說「擬諸其形容，象其物宜」，但形容物宜可擬可象，即是象矣。自王弼不知文王序卦之妙，掃除其象，後儒泥滯《說卦》，所以說象失其傳，而不知未失其傳也。善乎蔡氏曰：「聖人擬諸其形容而立象，至織至悉，無所不有，所謂其道甚大、百物不廢者此也。其在上古，尚此以制器；其在中古，觀此以繫辭。而後世之言易者，乃曰得意在忘象，得象在忘言，一切指為魚兔筌蹄，殆非聖人作易前民用以教天下之意矣。」此言蓋有所指而發也。

The "Collected Sayings of Master Zhu" says: "To understand a hexagram accurately, one must consider its image together with the hexagram itself. Unfortunately, the images have already been lost." But Master Zhu did not realize that the images established by the sages have many layers: there are images based on the meaning of the hexagram, images based on the external form of the hexagram, the overall image of the entire hexagram, the image formed by the middle lines and interacting lines, the image of the opposite hexagram, the image of the inverted hexagram, the image of changing lines, and the image within the divination. Just as the "Commentary on the Judgment" explains the meaning of the hexagram name, some explanations are based on the hexagram's virtue, some on its structure, and some on the inverted hexagram. All of them refer to images. Therefore, the "Great Treatise" says, "Comparing things to their forms and appearances, describing their appropriate aspects."—anything that can be compared or described in terms of form or appropriateness is an image. Since Wang Bi did not understand the profound meaning of King Wen's hexagram sequence and dismissed all images, later Confucian scholars focused only on a few passages from the "Discourse on the Changes," thus claiming that the images had been lost. But they did not realize that the images have not actually been lost. Master Cai Yuan said well: "The sages established hexagrams by comparing things to their forms and appearances, reaching the most detailed and comprehensive level, encompassing everything. The 'Great Treatise' says, 'Its way is very great, and nothing is neglected,' precisely referring to this. In ancient times, people revered hexagrams to create objects; in the middle ages, people observed hexagrams to associate them with words. However, later scholars of the Book of Changes claimed that once one grasps the meaning, one should forget the images, and once one grasps the images, one should forget words, treating images and words as mere fishing nets and rabbit traps, to be discarded after use. This may not be the original intention of the sages in composing the Book of Changes, which was meant to be used before the people and to educate the world." Master Cai's words were clearly directed at a particular issue.

錯者，陰與陽相對也。父與母錯，長男與長女錯，中男與中女錯，少男與少女錯。八卦相錯，六十四卦皆不外此錯也。天地造化之理，獨陰陽不能生成，故有剛必有柔，有男必有女，所以八卦相錯。八卦既相錯，所以象即寓於錯之中。如乾錯坤，乾為馬，坤即「利牝馬之貞」；履卦兌錯艮，艮為虎，文王即以虎言之；革卦上體乃兌，周公九五爻亦以虎言之；又睽卦上九純用錯卦，師卦「王三錫命」純用天火同人之錯，皆其證也。又有以中爻之錯言者，如小畜言「雲」，因中爻離錯坎故也；六四言「血」者，坎為血也；言「惕」者，坎為加憂也。又如艮卦九三中爻坎，爻辭曰「熏心」，坎水安得熏心，以錯離有火煙也。

The concept of "错" refers to the opposition of yin and yang lines in corresponding positions: father (Qian) and mother (Kun) are opposite, the eldest son (Zhen) and the eldest daughter (Xun) are opposite, the middle son (Kan) and the middle daughter (Li) are opposite, and the youngest son (Gen) and the youngest daughter (Dui) are opposite. The eight trigrams are paired in this way of opposition, and the sixty-four hexagrams also follow this pattern of "错." The principle of the creation and transformation of heaven and earth is that isolated yin cannot produce life, and solitary yang cannot grow, so there must be both hardness and softness, and both male and female. Therefore, the eight trigrams are paired in opposition. Since the eight trigrams are opposite, the images of things are embodied in the opposite hexagrams. For example, Qian is opposite to Kun: Qian represents a horse, and the statement of Kun says "favorable for a female horse to be faithful." The hexagram of "Lu" has its lower trigram as Dui, which is opposite to Gen, and Gen represents a tiger, so King Wen's statement of the hexagram says "walking on the tiger's tail." The hexagram of "Ge" also has Dui as its upper trigram, and the line statement for the fifth line given by the Duke of Zhou says "the great man's tiger transformation." Another example is the hexagram of "Kui," where the entire line statement for the top line uses the opposite hexagram for imagery. The line statement for the second line of "Shi" says "the king gave three rewards," which uses the opposite hexagram of "Tian Huo Tong Ren" for imagery. These are all evidence. There are also examples based on the opposition of the middle trigrams: the statement of "Xiu" says "dense clouds without rain," because the middle trigram is Li, which is opposite to Kan, and Kan represents clouds and rain; the line statement for the fourth line says "blood," because Kan is the hexagram of blood; and it says "caution," because Kan has the image of "increased worry." Another example is the third line of Gen: the middle trigrams 2, 3, and 4 form Kan, but the line statement says "dangerous, burning the heart." Although Kan is water, how can it burn the heart? It is because Kan is opposite to Li, and Li has fire and smoke, so the term "burning the heart" can be used.

綜字之義，即織布帛之綜，或上或下，顛之倒之者也。如乾坤坎離四正之卦，則或上或下；巽兌艮震四隅之卦，則巽即為兌，艮即為震，其卦名則不同。如屯蒙相綜，在屯則為雷，在蒙則為山是也；如履小畜相綜，在履則為澤，在小畜則為風是也。如損益相綜，損之六五即益之六二，特倒轉耳，故其象皆「十朋之龜」；夬之九四即姤之九三，故其象皆「臀無膚」。綜卦之妙如此，非山中研究三十季，安能知之，宜乎諸儒以象失其傳也。

The original meaning of the character 「综」 refers to the综 thread on a loom, which moves up and down to weave the warp threads, flipping them back and forth. The four trigrams at the central positions—Qian (Heaven), Kun (Earth), Kan (Water), and Li (Fire)—remain unchanged when inverted, only switching positions between upper and lower trigrams within a hexagram. However, the four trigrams at the corners—Xun (Wind), Dui (Lake), Gen (Mountain), and Zhen (Thunder)—change their forms when inverted: Xun becomes Dui, and Gen becomes Zhen, resulting in different trigram names. For example, the hexagram Zun (Sprouting) and Meng (Youth) are mutual inverses; the same yang line is Zhen (Thunder) in Zun and Gen (Mountain) in Meng. The hexagram Li (Following) and Xiao Xu (Small Accumulation) are also mutual inverses; the same trigram is Dui (Lake) in Li and Xun (Wind) in Xiao Xu. Similarly, the hexagram Shen (Loss) and Yi (Gain) are mutual inverses; Shen's line six in the fifth position corresponds to Yi's line six in the second, but the entire hexagram is flipped, so both lines have the same line statement, "Ten tortoises with shells." The line nine in the fourth position of Guai (Decisive) corresponds to the line nine in the third position of Gou (Meeting), so both lines have the same line statement, "The buttocks have no skin." The intricacies of the inverted hexagrams are so profound that one could not possibly understand them without thirty years of study in the mountains. It's no wonder that generations of Confucian scholars have said the hexagram images have been lost.

然文王序卦有正綜，有雜綜。如乾初爻變姤，坤逆行，五爻變夬與姤相綜，所以姤綜夬，遯綜大壯，否綜泰，觀綜臨，剝綜復，所謂乾坤之正綜也。八卦通是初與五綜，二與四綜，三與三綜，雖一定之數，不容安排，然陽順行而陰逆行，與之相綜，造化之玄妙可見矣，文王之序卦不其神哉。即陽本順行，生亥死午；陰本逆行，生午死亥之意。若乾坤所屬尾二卦，晉大有需比之卦，類術家所謂游魂歸魂，出於乾坤之外者，非乾坤五爻之正變，故謂之雜綜。然乾坤水火四正之卦，四正與四正相綜；艮巽震兌四隅之卦，四隅與四隅相綜，雖雜亦不雜也。

However, in King Wen's arrangement of the hexagrams, there are both "correct reversals" and "miscellaneous reversals." For instance, when the first line of the Qian hexagram changes from yang to yin, it becomes the Gou hexagram. Similarly, when the fifth line of the Kun hexagram changes from yin to yang, it becomes the Guai hexagram, and Guai is the reverse of Gou. Following this pattern, Gou and Guai are mutual reversals, Dun and Da Zhuang are mutual reversals, Po and Tai are mutual reversals, Guan and Lin are mutual reversals, and Bo and Fu are mutual reversals. This is called the "correct reversal" within the Qian and Kun groups. The pattern between the hexagrams in the Qian group and those in the Kun group is consistent: the change of the first line in Qian corresponds to the change of the fifth line in Kun, the change of the second line in Qian corresponds to the change of the fourth line in Kun, and the change of the third line in Qian corresponds to the change of the third line in Kun. Although this is a natural order, not subject to human arrangement, the yang moves in a forward direction while the yin moves in a reverse direction, and the two sides exactly mirror each other, revealing the subtle mystery of nature. Thus, King Wen's arrangement of hexagrams is truly marvelous. This is also the principle described by diviners: yang energy moves in a forward direction, with birth in Hai and death in Wu; yin energy moves in a reverse direction, with birth in Wu and death in Hai. As for the last two hexagrams of the Qian and Kun groups—Jin, Da You, Xu, and Bi—they resemble the "wandering souls" and "returning souls" described by diviners, having moved outside the regular sequence of the Qian and Kun groups, and are not derived from the sequential changes of the fifth lines of the Qian and Kun hexagrams. Therefore, they are called "miscellaneous reversals." However, even in these cases, the four central hexagrams—Qian, Kun, Can, and Li—still correspond to each other in mutual reversal, and the four corner hexagrams—Gen, Xun, Zhen, and Dui—still correspond to each other in mutual reversal. Although called "miscellaneous," they are in fact perfectly ordered and not chaotic.

八卦既相綜，所以象即寓於綜之中。如噬嗑「利用獄」，賁乃相綜之卦，亦以獄言之；旅豐二卦亦以獄言者，皆以其相綜也。有以上六下初而綜者，則「自外來而為主於內」是也；有以二五而綜者，「柔得中而上行」是也。蓋易以道陰陽，陰陽之理流行不常，原非死物膠固一定者，故顛之倒之，可上可下者，以其流行不常耳。故讀易者不能悟文王序卦之妙，則易不得其門而入；既不入門，而宮牆外望，則「攻邑」「不改井」之玄辭，「其人天且劓」之險語，不知何自而來也。噫，文王不其繼伏羲而神哉。

The eight trigrams are paired and inverted with each other, so the images of things are embodied in the inverted hexagrams. For example, the *Commentary on the Judgment* of the *噬嗑* hexagram says, "Suitable for using punishment," and the *贲* hexagram is the inverted form of *噬嗑*. The *Great Image* commentary also uses the image of punishment and law. Similarly, the *旅* and *丰* hexagrams are inverted with each other, and both use the image of punishment and law, because of their mutual inversion. Some explanations rely on the inversion of the sixth line at the top and the first line. The *Commentary on the Judgment* says, "Coming from outside and becoming the main line within," meaning that the line originally in the upper trigram, when inverted, falls into the inner trigram and becomes the main line. Others rely on the inversion of the second line and the fifth line. The *Commentary on the Judgment* says, "A flexible line attains the center and ascends," meaning that the flexible line originally in the second position, when inverted, rises to the fifth position. The *Book of Changes* is fundamentally about yin and yang, and the principles of yin and yang are ever-flowing and not fixed in one place. Therefore, they can be reversed or inverted, can move up or down, because they are ever-changing. Thus, those who study the *Book of Changes* but fail to grasp the profound meaning of King Wen's hexagram sequence will not find the way in. If they cannot enter, they can only look around the walls. Then they will not understand the profound sayings like "Changing the city but not the well" in the *井* hexagram, or the sharp expressions like "That person has been branded on the forehead and his nose cut off" in the *睽* hexagram. Alas, King Wen inherited Fuxi and achieved such profound wisdom!

變者，陽變陰、陰變陽也。如乾卦初變即為姤，是就於本卦變之。宋儒不知文王序卦如屯蒙相綜之卦本是一卦，向上成一卦，向下成一卦，詳見前伏羲文王錯綜圖。如訟之「剛來而得中」乃卦綜也，非卦變也，以為自遯卦變來非矣，如姤方是變。卦變玄之又玄，妙之又妙，蓋爻一動即變。如漸卦九三以三為夫，以坎中滿為婦孕，及三爻一變則陽死成坤，離絕夫位，故有「夫征不復」之象；既成坤，則並坎中滿通不見矣，故有「婦孕不育」之象。又如歸妹九四中爻坎月離日，期之象也，四一變則純坤而日月不見矣，故「愆期」。豈不玄妙。

The concept of "change" refers to a yang line transforming into a yin line and a yin line transforming into a yang line. For example, when the first line of the Qian hexagram changes, it becomes the Gou hexagram. This kind of change occurs within the primary hexagram itself. The Song dynasty Confucian scholars did not understand that in King Wen's hexagram sequence, hexagrams like Zun and Meng, which appear to be inverted, are actually the same hexagram shape viewed from above or below. Details can be found in the previous "Fuxi and King Wen's Inverted and Comprehensive Diagram." For instance, the phrase "the strong line comes and occupies the center" in the "Commentary on the Judgment" of the Song hexagram refers to the inverted hexagram, not the hexagram change. It is incorrect to say that the Song hexagram comes from the Dun hexagram. If we are to speak of change, then the Gou hexagram comes from the first line of the Qian hexagram. The layers of change become more profound and intricate, as a single line's movement transforms the entire hexagram. For example, in the Zhen hexagram's ninth line, the third line, regarded as "husband," together with the second, third, and fourth lines forms the Kan trigram, with the central line of Kan being fully filled, representing "the wife is pregnant." When the third line changes, the yang line disappears, and the lower trigram becomes Kun, thus the "husband" line is broken, leading to the image of "the husband goes on a military campaign and does not return." Since the lower trigram is now Kun, the central filled line of the Kan trigram is no longer visible, resulting in the image of "the wife is pregnant but does not give birth." Another example is the Gui Mei hexagram's ninth line, where the middle trigrams form Kan and Li, with Kan representing the moon and Li representing the sun. The mutual movement of the sun and moon symbolizes the concept of "date." When the fourth line changes, both upper and lower trigrams become pure Kun, and the sun and moon disappear, hence the line statement says "delayed date" (the wedding date is missed). Is this not profound and intricate?

中爻者，二三四五所合之卦也，《繫辭》第九章孔子言之詳矣。大抵錯者，陰陽橫相對也；綜者，陰陽上下相顛倒也；變者，陽變陰、陰變陽也；中爻者，陰陽內外相連屬也。周公作爻辭，不過此錯、綜、變、中爻四者而已。如離卦居三，同人曰「三歲」，未濟曰「三季」，既濟曰「三季」，明夷曰「三日」，皆以本卦三言也；若坎之「三歲」、困之「三歲」、解之「三品」，皆離之錯也；漸之「三歲」、巽之「三品」，皆以中爻合離也；豐之「三歲」，以上六變而為離也。即離而諸爻用四者可知矣。

The term "middle line" refers to the two hexagrams formed by combining the second, third, and fourth lines, and the third, fourth, and fifth lines respectively. Confucius explains this in detail in the ninth chapter of the "Great Treatise" section of the "Commentary on the Hexagrams." In general, "crossing" means that yin and yang are opposite in position, "complementing" means that yin and yang are reversed top to bottom, "changing" means that yang lines become yin and yin lines become yang, and "middle line" means that yin and yang are connected between inner and outer. The Duke of Zhou composed the line statements using these four methods: crossing, complementing, changing, and middle line. For example, the hexagram Li (Fire) is the third among the eight trigrams, so whenever a hexagram involving Li appears, the number "three" is often used. The hexagram Tongren (Union) says "three years," Weijì (Not Yet Completed) says "three years," Ji Ji (Completion) says "three years," and Mingyi (Darkness) says "three days," all using the number "three" based on the presence of Li in the primary hexagram. As for the number "three" in the line statements of Kan (Water), Kun (Earth), and Jie (Release), it is because Kan crosses into Li. The number "three" in the line statements of Jie (Release) and Xun (Wind) is because the middle lines form Li. The number "three" in the line statement of Feng (Brightness) is because the top line changes into Li. From this example of using "three" based on Li, the reasons for using "four" in the line statements of other hexagrams can also be understood.

孔子韋編三絕，於陰陽之理悅心研慮已久，故於圓圖看出錯字，於序卦看出綜字，所以說「錯綜其數」。又恐後人將序卦一連，不知有錯綜二體，故雜亂其卦，唯令二體之卦相連，如「乾剛坤柔」「比樂師憂」是也，又說出中爻。宋儒不知乎此，將孔子《繫辭》「所居而安者」文王之序卦、「所樂而翫者」周公之爻辭，認序字為卦爻所著事理當然之次第，故自孔子沒而易已亡至今日矣。

Confucius studied the Book of Changes so thoroughly that he broke the leather cords three times while reading it. He was deeply convinced of the principles of yin and yang and had been studying them for a long time. Therefore, from the Earlier Heaven diagram, he saw the character "错" (error or reversal), and from King Wen's hexagram sequence, he saw the character "综" (comprehension or summary). Thus, the Great Treatise says, "to reverse and summarize the numbers." He also feared that later generations would read the "Sequence of Hexagrams" in a continuous manner without realizing that there are two types of hexagram structures: "错" and "综." To address this, he deliberately rearranged the order of the hexagrams and wrote the "Miscellaneous Hexagrams" to place pairs of hexagrams that belong to the same structure side by side, such as "Qian is strong and Kun is gentle" and "Bi is joy and Shi is sorrow." In addition, he revealed the concept of "middle line." Later Song dynasty scholars misunderstood this, taking the word "sequence" in Confucius' Great Treatise — referring to "the position where one can rest securely" (meaning King Wen's hexagram sequence) and "the pleasure and contemplation" (meaning the hexagram line statements by the Duke of Zhou) — as the order of events indicated by the hexagram lines. Since Confucius' death, the study of the Book of Changes has been lost up to the present day.

永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

Yongchuan person Ling Fu (style name Dunhouzi) added punctuation to this book, and Lüling person Gao Xinying (style name Xuejun) proofread the text. The character "fu" in both places was an ancient term of beauty for a man, placed after the style name.

周易上經。周，代名；易，書名；卦則伏羲所畫也。伏羲仰觀俯察，見陰陽有奇耦之數，故畫一奇以象陽，畫一耦以象陰；見一陰一陽有各生之象，故自下而上，再倍而三，以成八卦；又於八卦之上各變八卦，以成六十四卦。六十四卦皆重而為六畫者，以陰陽皆極於六，故聖人作易，六畫而成卦，六變而成爻，兼三才而兩之，皆因天地自然之數也。

In the four characters "Zhou Yi Shang Jing," "Zhou" refers to a dynasty, and "Yi" is the name of the book. As for the trigrams, they were drawn by Fuxi. Fuxi looked up to observe celestial phenomena and looked down to study geographical features. He noticed that yin and yang had odd and even numbers, so he drew a continuous horizontal line (the odd line) to symbolize yang and a broken horizontal line (the even line) to symbolize yin. He also observed that one yin and one yang could each generate yin and yang again, so he arranged them from bottom to top, doubling each time, and combined them three times to form the Eight Trigrams. Then he overlaid another set of Eight Trigrams on top of each of these, forming the sixty-four trigrams. All sixty-four trigrams consist of six lines because yin and yang both have six as their limit. Therefore, the sage composed the Yi, combining six lines into one trigram, and six changes produce six lines, which correspond to the three elements of heaven, earth, and humanity, each paired with two lines, all based on the natural numbers of heaven and earth.

以易名書者，易字有交易變易兩義。交易以對待言，如天氣下降、地氣上騰也；變易以流行言，如陽極變陰、陰極變陽也。陰陽之理，非交易則變易，故以易名之。夏易名連山，首艮；商易名歸藏，首坤。曰周者，以其辭成於文王周公，故以周名之，而分為上下二篇云。

The book is named "Yi" because the character "Yi" contains two meanings: "trade" and "change." "Trade" refers to the interaction between things, like the rising of earthly qi and the descending of heavenly qi, which interact with each other. "Change" refers to the movement and transformation, like yang reaching its peak turning into yin, and yin reaching its peak turning into yang. The principles of yin and yang are either trade or change, hence the name "Yi." During the Xia dynasty, the "Yi" was called "Lianshan," with the Gen hexagram as the first. During the Shang dynasty, it was called "Guicang," with the Kun hexagram as the first. This book is called "Zhou" because its hexagram statements and line statements were composed by King Wen and the Duke of Zhou. Therefore, it is named "Zhou," and it is divided into upper and lower parts.

乾。乾下乾上。乾剛。乾，元亨利貞。乾，卦名。元亨利貞者，文王所繫之辭，以斷一卦之吉凶，所謂彖辭也。乾者健也，陽主於動，動而有常，其動不息，非至健不能。奇者陽之數，天者陽之體，健者陽之性，六畫皆奇，則純陽而至健矣，故不言天而言乾也。

The hexagram Qian has the same trigram at both the upper and lower positions, and its hexagram quality is "Yang." The hexagram statement says, "Qian: Yuan, Heng, Li, Zhen." "Qian" is the name of the hexagram. The four characters "Yuan, Heng, Li, Zhen" are the words added by King Wen to judge the fortune of the entire hexagram, which is called the "彖辞." The meaning of Qian is "strength." Yang is characterized by movement, and movement with regularity, movement without ceasing, is something that only an extremely strong and vigorous force can achieve. Continuous odd lines represent the number of Yang. Heaven is the form of Yang, strength is the nature of Yang. Since all six lines in the hexagram Qian are odd lines, it is entirely Yang and extremely strong. Therefore, this hexagram does not take "Heaven" as its name based on form, but instead takes "Qian" as its name based on its nature.

元大，亨通，利宜，貞正而固也。元亨者，天道之本然，數也；利貞者，人事之當然，理也。易經理數不相離。因乾道陽明純粹，無絲毫陰柔之私，惟天與聖人足以當之，所以斷其必大亨也。故數當大亨，而必以貞處之，方與乾道合；不貞則非理之當然，安能大亨。此聖人教人以反身修省之切要也。言凡占卜者，不論天子庶人，皆宜於貞，以盡人事。若即以為四德，殊失先王立教之意矣。至孔子文王純以義理論，方指四德也。

"Yuan" means great, "Heng" means smooth and unimpeded, "Li" means appropriate, and "Zhen" means upright and firm. "Yuan Heng" refers to the natural state of the heavenly way, belonging to the category of "shu" (numerical pattern); "Li Zhen" refers to the proper way of human affairs, belonging to the category of "li" (principle). In the Book of Changes, "li" and "shu" are always inseparable. Since the principle of the Heaven's way is yang, bright, pure, and free from any trace of yin's private intentions, only Heaven and the sage can be worthy of it. Therefore, it is determined that it must be great and smooth. Since according to "shu" it is destined to be great and smooth, one must act with "Zhen" in order to conform to the principle of the Heaven's way; without uprightness, it would not conform to the proper principle, and how could it be great and smooth? This is a crucial point in the sage's teaching to encourage self-reflection and self-examination. This means that whoever engages in divination, whether a king or a common person, should uphold uprightness, fulfilling their proper role in human affairs. If one interprets "Yuan Heng Li Zhen" as four virtues from the beginning, it greatly contradicts the original intention of the ancient kings in establishing education. It was only when Confucius explained King Wen's hexagram statements and established the reasoning from the perspective of principle that "Yuan Heng Li Zhen" referred to the four virtues.

○初九，潛龍勿用。此周公所繫之辭，以斷一爻之吉凶，所謂爻辭也。凡畫卦者自下而上，故謂下爻為初。初九者，卦下陽爻之名也。陽曰九，陰曰六者，河圖洛書五皆居中，則五者數之祖也，故聖人起數止於一二三四五。參天地兩地而倚數：參天者，天之位三，天一天三天五也；兩地者，地之位二，地二地四也。倚者依也，天一依天三天五而為九，所以陽皆言九；地二依地四而為六，所以陰皆言六。

The line statement for the first line, "Initial Nine," is: "A dragon in hiding should not be used." This is the statement associated with the line by the Duke of Zhou, used to determine the fortune of a single line, known as the "line statement." When drawing a hexagram, the lines are drawn from the bottom up, so the lowest line is called "Initial." "Initial Nine" refers to the name of the yin line at the very bottom of the hexagram. A yang line is called "Nine" and a yin line is called "Six." The reason for this is that in the Yellow River Chart and the Luo Writing, the number "five" is in the center, indicating that five is the origin of all numbers. Therefore, the sages used only the five generating numbers: one, two, three, four, and five. The "Commentary on the Hexagrams" states, "Heaven is counted by three, Earth by two, and numbers are derived accordingly." "Heaven is counted by three" refers to the three odd numbers of Heaven: Heaven One, Heaven Three, and Heaven Five. "Earth is counted by two" refers to the two even numbers of Earth: Earth Two and Earth Four. "Deriving" means relying on: Heaven One relies on Heaven Three and Heaven Five, and adding one, three, and five gives nine, so yang lines are all called "Nine." Earth Two relies on Earth Four, and adding two and four gives six, so yin lines are all called "Six."

一二三四五者，生數也；六七八九十者，成數也。然生數者成之端倪，成數者生之結果，故止以生數起之。過揲之數皆以九六之參兩，所以爻言九六也。潛，藏也，象初。龍，陽物，變化莫測，亦猶乾道變化，故象九。且此爻變巽錯震，亦有龍象，故六爻即以龍言之，所謂「擬諸形容，象其物宜」者此也。勿用者，未可施用也。象為潛龍，占為勿用，故占得乾而遇此爻之變者，當觀此象而玩此占也，諸爻仿此。圈外方是正意。

One, two, three, four, and five are called "sheng shu" (generative numbers), while six, seven, eight, nine, and ten are called "cheng shu" (completed numbers). The generative numbers are the beginnings of the completed numbers, and the completed numbers are the results of the generative numbers. Therefore, only the generative numbers are used for calculation. The numbers obtained from the divination method of shaking the yarrow stalks are also determined according to the numbers nine and six, which follow the principle of "certain heaven and two earths." Hence, all the lines are referred to as nine or six. "Qian" means concealment, corresponding to the first line being at the very bottom. "Long" is a yang entity, changeable and unpredictable, just as the principle of the Heaven trigram is to bring about change. Therefore, it is used to correspond to the yang line marked as nine. Moreover, since this line changes from yang to yin, the lower trigram becomes Xun, which is opposite to Zhen, and Zhen also has the image of a dragon. Therefore, all six lines of the Heaven trigram are described using the image of a dragon. The "Xici" (Great Treatise) says, "Comparing the form and appearance of things, and describing their appropriate characteristics," which refers exactly to this. "Wu yong" means that it is not yet suitable for use. In terms of the image, it is "qian long" (the hidden dragon), but in terms of the divination judgment, it is "wu yong" (not yet suitable for use). Therefore, if someone who receives the divination of the Heaven trigram has this line changing, they should observe this image and reflect on this judgment. The same reasoning applies to the other lines. The meaning of the text outside the circle is the actual meaning of this line.

○初九陽氣方萌，居於卦下，蓋龍之潛藏而未出者也，故有潛龍之象。既未出潛，則未可施用矣，故教占者勿用，養晦以俟時可也。○九二，見龍在田，利見大人。見龍之見，賢遍反。○二謂自下而上第二爻也。九二非正，然剛健中正，本乾之德，故舊注亦以正言之。見者，初為潛，二則離潛而出見也。田者，地之有水者也，以六畫卦言之，二於三才為地道，地上即田也。

The first line, "Initial Nine," represents the initial emergence of yang energy, located at the very bottom of the hexagram. This is the time when the dragon is still hidden deep and has not yet appeared, hence the image of "a dragon in hiding." Since it has not yet emerged, it is not appropriate to take action, so the person consulting the oracle should refrain from making moves, keep their abilities restrained, and wait for the right opportunity. The statement for the second line, "Seeing the Dragon in the Field, It Is Advantageous to Meet a Great Man," refers to the second line counted from the bottom. The second line is a yang line in a yin position, which is not properly aligned. However, it is strong and vigorous, and occupies the central position of the lower trigram, thus inherently possessing the virtue of the trigram Qian (Heaven). Therefore, old commentaries refer to it as "correct." The term "see" is used because the first line is still hidden, but by the second line, the dragon has emerged from concealment. "Field" refers to land with water; from the perspective of the six-line hexagram, the second line corresponds to the earthly position, and above the earth is the field.

大人者，大德之人也。陽大陰小，乾卦六爻皆陽，故為大。以三畫卦言之，二於三才為人道，大人之象也，故稱大人。所以應爻九五亦曰大人，二五得稱大人者，皆以三畫卦言也。利見大人者，利見九五之君以行其道也。此爻變離，有同人象，故利見大人。○九二以陽剛中正之德，當出潛離隱之時，而上應九五之君，故有此象，而其占則利見大人也。占者有是德，方應是占矣。

"The term 'adult' refers to a person of great virtue. Yang represents greatness, while Yin represents smallness. The Qian hexagram has all six lines as Yang, so it is called 'great.' When viewed as a three-line hexagram, the second line belongs to the human realm in the trinity of heaven, earth, and humanity, which is the image of 'adult,' hence it is called 'adult.' Similarly, the corresponding line nine five is also called 'adult' for the same reason. Both the second and fifth lines are referred to as 'adult' based on the trinity positions in the three-line hexagram. 'Beneficial to meet a great person' means it is favorable to meet the line nine five, the sovereign, in order to promote one's own aspirations. This line changes from Yang to Yin, making the lower trigram become Li, which is the lower trigram of the Tongren hexagram. Thus, the entire hexagram takes on the image of Tongren (harmony with others), hence it is said 'beneficial to meet a great person.' Line nine two, with its Yang and central virtue, is at the right time to emerge from concealment and move out of seclusion. It also corresponds upward with the sovereign line nine five, thus producing this image, and the divination indicates it is favorable to meet a great person. However, the person divining must genuinely possess such virtue to be worthy of this divination."

○九三，君子終日乾乾，夕惕若，厲，無咎。君子指占者。以六畫卦言之，三於三才為人道，以乾德而居人道，君子之象也，故三不言龍。三變則中爻為離，離日在下卦之終，終日之象也。下乾終而上乾繼，乾乾之象，乃健而不息也。惕，憂也，變離錯坎，憂之象也。若，助語辭。夕對日言，言終日乾乾，雖至於夕，而兢惕之心猶夫終日也。

The third line statement says: "The gentleman toils all day, remaining vigilant even at night, thus facing danger but without blame." "The gentleman" refers to the person consulting the oracle. From the perspective of the six-line trigram, the third line belongs to the human realm in the trinity of heaven, earth, and humanity. With the strong and vigorous virtue of Qian (Heaven) residing in the human realm, it symbolizes the gentleman. After the third line changes from yang to yin, the lines two, three, and four together form Li (Fire), which represents the sun. This sun appears at the end of the lower trigram, forming the image of "all day." The lower trigram Qian reaches its end, while the upper trigram Qian continues, forming the image of "toiling ceaselessly," indicating vigorous and unceasing strength. "Tì" means fear or vigilance; the third line changing to yin forms Li, which is in opposition to Kan (Water), symbolizing danger or hardship. "Ruò" is a particle. "Xi" refers to the night, contrasting with "ri" (day): it means that one remains vigilant even at night, just as one does during the day, despite the danger, without blame.

厲者，危厲不安也。九陽爻，三陽位，過則不中，多凶之地也，故言厲。無咎者，以危道處危地，操心危、慮患深，則終於不危矣，故無咎。○九三過剛不中，若有咎矣，然性體剛健，有能乾夕乾惕，不已之象，占者能憂懼如是，亦無咎也。○九四，或躍在淵，無咎。或者，欲進未定之辭，非猶豫狐疑也。或躍在淵者，欲躍猶在淵也。九為陽，陽動故言躍；四為陰，陰虛故象淵。此爻變巽為進退、為不果，又四多懼，故或躍在淵。

"Li" means danger and unease. Nine represents a yang line, and three is a yang position. Yang on top of yang is excessive, and since it is not in the central position, it is inherently a place of many dangers, hence "Li." "Wu jiao" means that by maintaining a cautious and wary attitude toward a dangerous position, being mindful and deeply concerned, one ultimately avoids danger, thus having no fault. The Nine in the Third line is overly strong and not in the central position; by nature, it should have faults. However, because it is strong and vigorous, it remains diligent during the day and vigilant at night, embodying the image of continuous effort. If the person consulting the oracle can maintain such vigilance and caution, there will be no fault. The line statement for the Nine in the Fourth: "Or leap from the abyss, no fault." "Or" expresses a hesitant, undecided attitude, not hesitation or suspicion. "Or leap from the abyss" means wanting to move upward but still remaining in the abyss. Nine is yang, which is active, hence "leap"; four is a yin position, which is associated with emptiness, hence "abyss" as the image. This line transitions from yang to yin, and the upper trigram becomes Xun. Xun has the images of "advancing and retreating" and "indecision," and since the Fourth line is naturally prone to suspicion, it is said "or leap from the abyss."

○九四以陽居陰，陽則志於進，陰則不果於進，居上之下，當改革之際，欲進未定之時也，故有或躍在淵之象，占者能隨時進退，斯無咎矣。○九五，飛龍在天，利見大人。五，天位，龍飛於天之象也。占法與九二同者，二五皆中位，特分上下耳。利見大人，如堯之見舜、高宗之見傳說是也，下此如沛公之見張良、照烈之見孔明，亦庶幾近之。六畫之卦，五為天；三畫之卦，五為人，故曰天曰人。

The Nine in the Fourth occupies a yao in a yin position: the yang aspect is determined to move forward, while the yin aspect is unwilling to act decisively. It is located at the lowest position of the upper trigram, at a turning point where a change is about to occur. It is in a state of wanting to advance but not yet decided, hence the image of 'leaping in the abyss'. If the person consulting the oracle can decide to advance or retreat in accordance with the right timing, there will be no mistake. The line statement for the Nine in the Fifth: 'A dragon soars in the sky, advantageous to see a great man.' The fifth line represents the position of heaven, which is the image of a dragon flying in the sky. Its interpretation is the same as that of the Nine in the Second, because both the Second and the Fifth lines are in central positions. However, the Second is in the center of the lower trigram, while the Fifth is in the center of the upper trigram. The phrase 'advantageous to see a great man' refers to situations like Yao meeting Shun or the King of Yin meeting Fu Yue. A lesser example would be the Han High Emperor meeting Zhang Liang or the Shu Zhao Lie Emperor meeting Zhuge Liang, which is similar in nature. In the six-line hexagram, the fifth line belongs to the heavenly position; in the three-line trigram, the fifth line belongs to the human position. Therefore, the Book of Changes refers to the Nine in the Fifth both as 'heaven' and as 'human'.

○九五剛健中正，以聖人之德居天子之位，而下應九二，故其象占如此。占者如無九五之德位，必不應利見之占矣。○上九，亢龍有悔。上者，最上一爻之名。亢，人頸也，高也，蓋上而不能下、信而不能屈之意。陰陽之理，極處必變，陽極則生陰，陰極則生陽，消長盈虛，此一定之理數也。

Nine in the Fifth is strong and vigorous, and it is in the center and upright, relying on the virtue of the sage to occupy the position of the Son of Heaven. It also corresponds with Nine in the Second below, so its image and judgment are like this. If a person engaging in divination does not possess the virtue and status of Nine in the Fifth, they certainly do not deserve the judgment 'favorable to seeing a great man.' The line statement for Upper Nine says, 'The dragon soaring high has regret.' 'Upper' is the name of the top line. 'Kang' originally refers to the neck of a person, and by extension means high, implying that it can only go up but not down, can only be straight but not bent. The principle of yin and yang is that when something reaches its extreme, it must change: when yang reaches its peak, yin is generated; when yin reaches its peak, yang is generated. Retreat and growth, fullness and deficiency, are fixed principles and numbers that do not change.

龍之為物，始而潛，繼而見，中而躍，終而飛，既飛於天，至秋分又蟄而潛於淵，此知進知退、變化莫測之物也。九五飛龍在天，位之極、中正者，得時之極，乃在於此，若復過於此，則極而亢矣。以時則極，以勢則窮，安得不悔。○上九陽剛之極，有亢龍之象，故占者有悔。知進知退，不與時偕極，斯無悔矣。伊尹之復政厥闢，周公之罔以寵利居成功，皆無悔者也。

Dragons, at first hidden, then appear, leap in the middle, and finally soar into the sky; once they have flown up to the heavens, by the time of the autumn equinox they retreat and return to the deep abyss. This shows that they understand both advancement and retreat, and their changes are unpredictable. The line "Flying Dragon in Heaven" at Nine in the Fifth position has reached the apex, and the virtue of being upright and timely has also reached its peak, and this is exactly this line. If it goes beyond this, it will reach the extreme of arrogance. In terms of timing, it has reached the end; in terms of situation, it has reached a dead end. How could there not be regret? Nine at the Top, with yang reaching its extreme, has the image of an arrogant dragon, so those who divinate will have regret. If one understands that when to advance one should advance, and when to retreat one should retreat, not following the trend to the extreme, there will be no regret. I Yin returned power to Tai Jia after his period of regency, and Zhou Gong did not cling to his success and power, both of whom had no regret.

○用九，見群龍無首，吉。此因上九亢龍有悔而言之。用九者，猶言處此上九之位也。上九貴而無位，高而無民，賢人在下位而無輔，動而有悔矣，到此何以處之哉？惟見群龍無首則吉。群龍者，潛見躍飛之龍也。首者頭也，乾為首，凡卦初為足、上為首，則上九即群龍之首也。

"Use Nine: Seeing a group of dragons without a leader, it is auspicious." This statement follows "Nine at the Top: A dragon in exaltation has regret." The term "Use Nine" refers to what one should do when in the position of Nine at the Top. Nine at the Top is exalted but has no position, high up but without people, and the virtuous are below without support. Any action taken would bring regret. In such a situation, how should one act? Only by "seeing a group of dragons without a leader" is it auspicious. "Group of dragons" refers to the dragon in the initial line, the dragon appearing, the dragon leaping, and the dragon flying. "Head" means the top; the trigram Qian is the head. In any hexagram, the first line is like the foot, and the top line is like the head. Therefore, Nine at the Top is the head of this group of dragons.

不見其首，則陽變為陰，剛變為柔，知進知退，知存知亡，知得知喪，不為窮災，不與時偕極，所以無悔而吉。此聖人開遷善之門，教占者用此道也。故陽極則教以見群龍無首吉，陰極則教以利永貞。蓋居九而為九所用，我不能用九，故至於亢；居六而為六所用，我不能用六，故至於戰。惟見群龍無首、利永貞，此用九用六之道也。乾主知，坤主能，故言利永貞。用易存乎人，故聖人教之以此。昔王介甫常欲繫用九於亢龍有悔之下，得其旨矣。

If one cannot see the head, it means that yang has turned into yin and strength has turned into softness. Thus, one understands both progress and retreat, existence and destruction, gain and loss, and does not reach an extreme that brings misfortune. One does not follow the trend to an extreme, so there is no regret and one attains good fortune. This is the way that sages open a door for people to change their ways and become virtuous, teaching those who cast divination to apply this principle. Therefore, when yang reaches its peak, it teaches "seeing a group of dragons without a leader is auspicious"; when yin reaches its peak (in the Hexagram of Earth, "use six"), it teaches "it is advantageous to maintain constant uprightness." One must understand that when one is in the position of nine but is controlled by nine, unable to actively use nine, one falls into the state of "excess." Similarly, when one is in the position of six but is controlled by six, unable to actively use six, one falls into the state of "dragon fighting in the fields" in the upper six of the Hexagram of Earth. Only by achieving "seeing a group of dragons without a leader" and "advantageous to maintain constant uprightness" can one follow the correct path of "using nine" and "using six." The Hexagram of Heaven governs "knowledge," and the Hexagram of Earth governs "ability," so the Hexagram of Earth says "advantageous to maintain constant uprightness." The use of the Book of Changes depends entirely on oneself, so the sages teach this. In the past, Wang Anshi often wanted to attach the principle of "using nine" beneath "a dragon in excess has regret," which shows he understood the meaning.

○彖曰：大哉乾元，萬物資始，乃統天。乾元亨利貞者，文王所繫之辭，彖之經也；此則孔子贊經之辭，彖之傳也，故亦以彖曰起之。曰元亨利貞者，文王主於卜筮以教人；主於孔子之傳，則專於義理，故以元亨利貞分為四德，此則專以天道發明乾義也。大哉，嘆辭。乾元者，乾之元也。元者大也、始也。始者，物之始，非以萬物之始即元也，言萬物所資以始者，此乃四德之元也。

The Commentary on the Judgment says: "How great is the primordial energy of Qian! All things rely on it to begin, and it encompasses the entire heavenly way." King Wen's "Qian, Yuan Heng Li Zhen" is the text of the Commentary on the Judgment; here, however, it is Confucius' interpretation of the text, belonging to the Commentary. The same four words "Yuan Heng Li Zhen" are emphasized by King Wen with a focus on divination to teach people; but in Confucius' Commentary, it is exclusively about moral principles, so he divides Yuan, Heng, Li, and Zhen into four virtues. Here, it specifically explains the meaning of Qian from the perspective of the heavenly way. "Dazai" is an expression of admiration. "Qian Yuan" refers to the primordial energy contained in Qian. "Yuan" means great and also beginning. The term "beginning" refers to the beginning of all things, not that the beginning itself is Yuan; rather, it refers to the thing upon which all things depend to begin, which is the first of the four virtues, "Yuan."

此言氣而不言形，若涉於形，便是坤之資生矣。統，包括也。乾元乃天德之大始，故萬物之生皆資之以為始，又為四德之首而貫乎天德之始終，故統天。天之為天，出乎震，而生長收藏不過此四德而己，統四德則統天矣。資始者，無物不有也；統天者，無時不然也。無物不有，無時不然，此乾元之所以為大也。此釋元之義。

Here the discussion concerns "qi" rather than "form"; once form is involved, it belongs to the Kun hexagram's "all things are nourished." "Tong" means to encompass comprehensively. The Qian yuan is the great beginning of Heavenly Virtue, so the generation of all things relies on it as the starting point; it is also the first of the four virtues, running through the beginning and end of Heavenly Virtue, hence it is said to "tong tian" (comprehend heaven). The reason heaven is called heaven is that it begins with Zhen (east, spring), and the processes of birth, growth, gathering, and storage are merely the four virtues of yuan, heng, li, and zhen. Being able to encompass the four virtues means being able to encompass heaven. "Zi shi" refers to the fact that nothing is not thus, while "tong tian" refers to the fact that nothing moment is not thus. There is no thing that is not so, and no moment that is not so; this is why Qian yuan is called "da" (great). The above explains the meaning of "yuan."

雲行雨施，品物流形。施，始智反，又音是。○有是氣即有是形。資始者，氣也，氣發洩之盛，則云行雨施矣。品者，物各分類；流者，物各以類而生生不已也。雲行雨施者，氣之亨；品物流形者，物隨造化以亨也。雖物之亨通，其實乾德之亨通也。此釋乾之亨。施有二義：平聲者，用也、加也、設也；去聲者，布也、散也、惠也、與也。此則去聲之義。

The Commentary on the Judgment continues to say: "Clouds flow, rain is dispersed, and all things flow and take form." ("Shi" is read in the falling tone.) With this qi, there is corresponding form. What is called "Zi Shi" refers to qi; when qi spreads to its fullest, it becomes clouds flowing and rain being dispersed. "Pin" refers to the classification of myriad things, and "liu" refers to the continuous generation of things according to their categories. "Yun Xing Yu Shi" refers to the smooth flow of qi, while "Pin Wu Liu Xing" refers to the smooth flow of myriad things following the workings of nature. Although it is said that myriad things are in harmony, in reality it is the harmonious nature of Qian that is in harmony. The above explains the "Heng" in Qian. The character "Shi" has two pronunciations and two meanings: when read in the level tone, it means to use, apply, or set up; when read in the falling tone, it means to scatter, spread, bestow, or grant. Here, the falling tone is used.

大明終始，六位時成，時乘六龍以御天。大明者，默契也。終謂上爻，始為初爻，原始要終以為質也。六位者，六爻也。時者，六爻相雜，惟其時物之時也。六龍者，潛與亢之六龍、六陽也，陽有變化，故曰六龍。乘者，憑據也；御，猶運用也。上文言統者，統治綱領；此節言御者，分治條目。六位時成者，如位在初時當為潛，位在上時當為亢也。

The Commentary on the Judgment also says: "Fully understanding the beginning and the end, the six lines are established in sequence, thus following the time to drive the six dragons in the operation of the heavenly way." "Great brightness" refers to intuitive comprehension and inner harmony. "End" refers to the top line, and "beginning" refers to the first line, which is what the Great Treatise says: "Tracing back to the beginning and concluding with the end, thus forming the essence of a hexagram." "Six positions" refer to the six lines. "Time" refers to the intermingling of yin and yang in the six lines, each according to its sequence and corresponding category. "Six dragons" refer to the six dragons from the hidden dragon to the exalted dragon, that is, the six yang lines; since yang is capable of transformation, they are called six dragons. "Cheng" means to rely on and control, and "yu" is like using or managing. The previous text mentioned "governing heaven" with "tong," meaning to take the overall lead; this section mentions "managing heaven" with "yu," meaning to handle each detail. "Six positions formed in time" means: when a line is in the first position, its time should be hidden; when a line is in the top position, its time should be exalted.

御天者，行天道也。當處之時，則乘潛龍；當出之時，則乘飛龍；時當勿用，聖人則勿用；時當知悔，聖人則知悔也。乘龍御天，只是時中。乘六龍便是御天，謂之曰乘龍御天，則是聖人一身常駕馭乎乾之六龍，而乾之六龍常在聖人運用之中矣。學者當觀其時成時乘，聖人時中變化、行無轍跡之妙可也。

"Autocratic Heaven" means carrying out the heavenly way. When it is time to retreat, one rides the hidden dragon; when it is time to take office, one rides the flying dragon; when the timing calls for inaction, the sage remains still; when the timing calls for repentance, the sage knows when to change. The phrase "riding the dragon and governing heaven" essentially boils down to the concept of "timely centering" — acting appropriately at all times. Riding six dragons means operating the heavenly way; since it is called "riding the dragon and governing heaven," it means that the sage constantly controls the six dragons of Qian, and the six dragons of Qian are constantly under the sage's control. Those studying the Book of Changes should focus on "timing and success" and "timing and riding" to grasp the subtlety of the sage's ability to act in accordance with the right moment, adapt flexibly, and act without leaving a trace.

然言天道而配以聖人何也？蓋天下之理得而成位乎中，則叄天地者惟聖人也。故頤卦曰「聖人養賢以及萬民」，咸卦曰「聖人感人心而天下和平」，恆卦曰「聖人久於其道而天下化成」，皆此意。○言聖人默契乾道六爻終始之理，見六爻之位各有攸當，皆以時自然而成，則六陽淺深進退之時皆在吾運用之中矣。由是時乘六龍以行天道，則聖即天也。上一節專贊乾元，此一節則贊聖人知乾六爻之理而行乾元之事。

But why is the heavenly way paired with the sage? Because once the principles of the world are understood and one stands in the center of heaven and earth, only the sage can be ranked alongside heaven and earth as the third. Therefore, the Commentary on the Judgment of the颐卦 says, "The sage nurtures the virtuous and extends his grace to all the people," and the Commentary on the Judgment of the咸卦 says, "The sage moves the hearts of people and brings peace to the world," while the Commentary on the Judgment of the恒卦 says, "The sage remains steadfast in his way and thus achieves the success of moral education throughout the world." All these statements convey the same meaning. This section is explaining that the sage silently aligns with the six lines of the Qian hexagram, recognizing that each line has its appropriate place, all arising naturally in accordance with the sequence of time. Thus, the timing for the six yang lines, whether shallow or deep, advancing or retreating, is entirely within the sage's control. By following the time and driving the six dragons to carry out the heavenly way, the sage becomes equivalent to heaven. The previous section specifically praised the Qian Yuan, while this section praises the sage for understanding the principles of the six lines of the Qian hexagram and acting accordingly to fulfill what the Qian Yuan does.

乾道變化，各正性命，保合太和，乃利貞。變者化之漸，化者變之成。各者各自也，即一物原來有一身，各有族類，不混淆也。正者不偏也，言萬物受質各得其宜，即一身還有一乾坤，不得倚附妨害也。物所受為性，天所賦為命。保者，常存而不虧；合者，翕聚而不散。太和，陰陽會合中和之氣也。

The Commentary on the Judgment says: "The movement and transformation of the Heaven's Way cause all things to properly establish their nature and destiny, preserving and gathering the great harmony, which is what is beneficial and upright." "Transformation" refers to a gradual shift, while "change" refers to the completion after the shift. "Each" means individuality, meaning that each thing originally has its own self and its own category, not mixed together. "Upright" means not biased, meaning that all things receive their form and substance in a proper way, meaning that each individual itself forms its own Heaven and Earth, and cannot rely on or interfere with each other. What things receive is called "nature," and what Heaven bestows is called "destiny." "Preserving" means maintaining without loss, and "gathering" means collecting without dispersion. "Great harmony" refers to the harmonious balance formed by the union of yin and yang.

各正者，各正於萬物向寔之初；保合者，保合於萬物向寔之後。就各正言，則曰性命，性命雖以理言而不離乎氣；就保合言，則曰太和，雖以氣言而不離乎理，其實非有二也。○言乾道變化不窮，固品物流形矣，至秋則物皆向實，各正其所受所賦之性命；至冬則保全其太和生意，隨在飽足，無少缺欠。凡資始於元、流形於亨者，至此告其終、斂其跡矣。雖萬物之利貞，實乾道之利貞也，故曰乃利貞。

"Each being establishes its proper nature," refers to the beginning of all things moving toward maturity; "preserving harmony" refers to the stage after all things have begun to mature. In terms of "each being establishing its proper nature," it speaks of the nature and destiny of things, which although discussed from the perspective of principle, cannot be separated from qi. In terms of "preserving harmony," it speaks of the great harmony, which although discussed from the perspective of qi, cannot be separated from principle—actually, these two are not separate matters. This passage explains that the movement and transformation of the Heaven's path is boundless, and although it has already caused all things to take form and flow; when autumn comes, all things tend toward maturity, each establishing the nature and destiny it has received and been endowed with; when winter comes, it preserves the vital energy of great harmony, everywhere full and abundant, with nothing lacking. All things that have begun in "origin" and taken form in "progress" now reach their conclusion and withdraw their forms. Although it is said that all things are in the state of benefiting and maintaining, in reality, it is the Heaven's path that is in the state of benefiting and maintaining, so the Commentary on the Judgment says, "It is beneficial to benefit and maintain."

首出庶物，萬國咸寧。乘龍御天，乃聖人王道之始，為天下開太平，惟端拱首出於萬民之上，如乾道變化，無所作為，而萬國咸寧，亦如物之各正保合也。乘龍御天之化，至此成其功矣，此則聖人之利貞也。咸寧即各正保合也，其文武成康之時乎，漢文帝亦近之。如不能各正保合，則紛紜煩擾矣，豈得寧。

The Commentary on the Judgment concludes by saying: "The sage resides at the head of all things, and the world and all states attain peace." Riding a dragon to follow the heavenly way marks the beginning of the sage's way of kingship, bringing peace to the world. He merely adjusts his clothes and remains hands-off, ruling over the people in a dignified manner, just as the principle of Heaven naturally changes without deliberate action. Yet all states are at peace, just as all things maintain their proper nature and preserve the great harmony. The educational influence of governing by riding the dragon thus achieves its effect, which is the "beneficial constancy" of the sage. "Sincere peace" is essentially "each maintaining its proper nature and preserving the great harmony," which is probably the era of King Wen, King Wu, King Cheng, and King Kang. The reign of Emperor Wen of the Han dynasty also approached this state. If things cannot maintain their proper nature and preserve the great harmony, chaos and disorder will arise, and how could peace ever be achieved?

○象曰：天行健，君子以自強不息。象者，伏羲卦之上下兩象、周公六爻所繫辭之象也，即象辭之下即以象曰起之是也。天行者，天之運行，一日一周也；健者，運而不息也，陽之性至健，所以不息也。以者，用也，體易而用之，乃孔子示萬世學者用易之方也。自強者，一念一事莫非天德之剛，若少有一毫陰柔之私以間之則息矣，強與息反。天行健者，在天之乾也；自強不息者，在我之乾也。上句以卦言，下句以人事言，諸卦仿此。

The Image Commentary says: "Heaven's movement is strong and unceasing, so the gentleman thus exerts himself without ceasing." The term "xiang" refers to the hexagram image drawn by Fuxi, which consists of the upper and lower parts of a hexagram, and the line images used by the Duke of Zhou when he explained the six lines. The part following "xiang yue" immediately after the hexagram statement and line statement is the Image Commentary. "Tian xing" refers to the movement of heaven, which completes a full cycle in one day and night. "Jian" means movement without ceasing, which is the nature of yang, hence it never stops. "Yi" means to use, to understand the principles of the Book of Changes and put them into practice, which is the method of using the Book of Changes as pointed out by Confucius for all generations of scholars. "Zi qiang bu xi" means that every thought and every matter must conform to the strength and unceasing nature of the Heavenly Virtue. If even the slightest trace of yin and softness, or private intention, is mixed in, it will stop. "Qiang" and "xi" are exactly opposite. "Tian xing jian" refers to the乾 (Heaven) in the heavens, while "zi qiang bu xi" refers to the乾 (Heaven) within oneself. The first part speaks of the hexagram image, and the second part speaks of human affairs. The rest of the Image Commentaries of the other hexagrams follow the same pattern.

○潛龍勿用，陽在下也。陽在下者，陽爻居於下也，陽故稱龍，在下故勿用。此以下舉周公所繫六爻之辭而釋之。乾初曰陽在下，坤初曰陰始凝，扶陽抑陰之意見矣。○見龍在田，德施普也。施，音是。○德即剛健中正之德，出潛離隱則君德已著，周遍於物，故曰德施普。施字如程傳作去聲。

The Small Image Commentary says: "A hidden dragon should not be used, because a yang line is in the lower position." "Yang in the lower position" means that this yang line is at the very bottom; since it is yang, it is called a dragon; because it is in the lower position, it cannot be used. From here on, all the explanations are based on the six line statements of the Duke of Zhou. The first line of the Qian hexagram says "Yang in the lower position," and the first line of the Kun hexagram says "Yin begins to condense" (Yin energy begins to gather). The intention of supporting yang and restraining yin is thus revealed. "Seeing the dragon in the field, virtue is widely applied." (The character "施" is read in the falling tone.) Here, "virtue" refers to the virtue of being strong and upright in the center. Once it emerges from concealment and leaves seclusion, the virtue of a ruler is already evident and widely extended to all things, so it is said "virtue is widely applied." The character "施" is read in the falling tone according to Cheng Yi's "Commentary on the Changes."

○終日乾乾，反復道也。○反覆猶往來，言君子之所以乾夕兢惕、汲汲皇皇、往來而不已者，無非此道而已，動循天理，所以處危地而無咎。道外無道，故二爻言德。○或躍在淵，進無咎也。量可而進，適其時則無咎，故孔子加一進字以斷之。○飛龍在天，大人造也。造，作也，言作而在上也。大人，龍也；飛在天，作而在上也。大人釋龍字，造釋飛字。此止言飛龍在天，下「同聲相應」一節則言利見大人，「上治」一節方言大人之事，乃「位乎天德」一節則見其非無德而處尊位，四意自別。

"Throughout the day, he toils diligently, moving back and forth in accordance with the Way." "Back and forth" is like coming and going, meaning that the gentleman is constantly cautious and anxious day and night, moving swiftly and without rest, and all that he follows is this "Way." Every action and movement adheres to the principles of heaven, so even when in peril, there is no fault. There is no other way apart from the Way, so these two sentences both emphasize "De." "The dragon soars in the sky, indicating the emergence of a great man." "Emergence" refers to taking action and assuming a position, meaning that one who acts and holds a high position is doing so. "Great man" explains the "dragon," while "emergence" explains the "soaring." Here, only "the dragon soars in the sky" is discussed; the section on "harmonious resonance" later addresses "favorable to see the great man," the section on "governing above" discusses the achievements of the great man, and the section on "standing in the Heavenly Virtue" shows that he is not occupying a high position without virtue. These four meanings are distinct from each other.

○亢龍有悔，盈不可久也。此陰陽盈虛一定之理，盈即亢，不可久致悔之由。○用九，天德不可為首也。天德二字即乾道二字。首，頭也，即見群龍無首之首。言周公爻辭用九「見群龍無首吉」者何也？以天德不可為首而見其首也。蓋陽剛之極，亢則有悔，故用其九者剛而能柔，有群龍無首之象則吉矣。天行以下，先儒謂之大象；潛龍以下，先儒謂之小象，後仿此。

"An overreaching dragon brings regret, for fullness cannot last." This expresses the principle that yin and yang, when full, remain full and when deficient, remain deficient, without change. "Fullness" is the same as "excess," and "cannot last" is the reason for regret. "When all nines are used, the heavenly virtue cannot be the leader." The term "heavenly virtue" is equivalent to "the way of heaven." "Leader" refers to the "leader" in "seeing a group of dragons without a leader is auspicious." Why did the Duke of Zhou explain "using nine" with the Great Treatise by saying "seeing a group of dragons without a leader is auspicious"? Because heavenly virtue should not be prominent and strong, yet it has become prominent. When yang is at its peak, it becomes excessive and brings regret. Therefore, those who skillfully use "nine" are strong yet flexible, embodying the image of "a group of dragons without a leader," which is auspicious. "The heavens are vigorous" and the following text is called the "Great Image" by previous scholars. "A hidden dragon should not be used, for yang is at the bottom" and the following text is called the "Small Image," and all subsequent hexagrams are referred to by these names.

○文言曰：元者，善之長也；亨者，嘉之會也；利者，義之和也；貞者，事之乾也。長，丁丈反，下長人同。○孔子於彖象既有傳矣，猶以為未盡其蘊也，故又設文言以明之。文言者，依文以言其理也。乾道所包者廣，有在天之元亨利貞，有在人所具之元亨利貞，此則就人所具而言也。元，大也，始也，即在人之仁也。仁義禮智皆善也，但仁則善端初發，義禮智皆所從出，故為善之長。

The Wenyan Zhu says: "Yuan is the leader of all good things; Heng is the gathering of all beauty; Li is the harmony of righteousness; Zhen is the mainstay of doing things." ("Chang" is read in the rising tone, the same for "Chang ren" in the following text.) Confucius had already explained the Tai and Xiang, but still felt that the underlying meanings were not fully conveyed, so he established the Wenyan to elaborate further. "Wenyan" means explaining the meaning of the classic text by following its structure. The scope of the Qian hexagram is very broad: it includes the four principles of Yuan, Heng, Li, and Zhen in heaven, as well as those present in human beings. Here, the discussion is about the four principles in human beings. "Yuan" represents great beginnings, the origin. In human beings, it corresponds to "Ren" (benevolence). Ren, Yi (righteousness), Li (propriety), and Zhi (wisdom) all belong to the category of good, but Ren is the initial sprout of goodness, from which Yi, Li, and Zhi arise, hence it is called "the leader of all good."

亨者，自理之顯著、亨通而言，即在人之禮也。嘉，美；會，聚。三千三百，乃嘉美之會聚也。利有二義：以人心言之，義為天理，利為人慾；以天理言之，義者利之理，和者義之宜，故利即吾性之義。義安處即是利也，如上下彼此各得其當然之分，不相乖戾，此利也，乃義之和也。

"Xing" refers to the clarity and unimpeded flow of principles, and in human terms, it corresponds to "Li" (ritual). "Jia" signifies beauty, and "Hui" means gathering; the "Rites Classic" speaks of "three hundred fundamental rites and three thousand detailed rites," which precisely represent the gathering of various beautiful rituals. The character "Li" has two meanings: from the perspective of human desires, righteousness belongs to heavenly principles, while benefit belongs to human desires, and they are opposing; from the perspective of heavenly principles, righteousness is the principle of benefit, and harmony is the appropriate place for righteousness. Therefore, "Li" is precisely the "righteousness" within my nature. The place where righteousness is properly established is called "Li," such as between superiors and inferiors, and between people, where each receives their due position and there is no contradiction or opposition, which is "Li," that is, the harmony of righteousness.

貞有三意：知也，正也，固也，如孟子所謂「知斯二者弗去」是也。知者，知之意也；惟知事親從兄，正之意也；弗去，固人之意也。故貞即吾性之智。乾者，莖乾也，如木之身而枝葉所依以立也。元就其理之發端而言，亨就其理之聚會而言，利就其理之各歸分願而言，貞就其理之確實而言。名雖有四，其實一理而已，皆天下之至公而無一毫人慾之私者也。此四句說天德之自然，下體仁四句說人事之當然。

"The term 'Zhen' contains three meanings: knowledge, correctness, and firmness, just as the 'Mencius' says, 'knowing these two things but not willing to abandon them.' The 'know' in 'Zhi Si' refers to the first level of 'knowing'; knowing only to serve one's parents and obey one's elder brothers without straying elsewhere is the second level of 'correctness'; and 'not abandoning' refers to the third level of 'firmness.' Therefore, 'Zhen' is precisely the 'wisdom' inherent in my nature. 'Qian' here refers to the main trunk of a tree, like the trunk of a tree, upon which all the branches and leaves depend for stability. 'Yuan' refers to the beginning of principle, 'Heng' refers to the gathering of principle, 'Li' refers to the principle each returning to its proper place and fulfilling its wish, and 'Zhen' refers to the principle being fixed and unchanging. Although there are four names, they are actually one principle, all being the most impartial and free from any trace of human desire or private interest. These four sentences describe the natural state of Heavenly Virtue. The following four sentences about 'bodying benevolence' discuss what human affairs should be like."

君子體仁，足以長人；嘉會，足以合禮；利物，足以和義；貞固，足以乾事。體仁，所存所發無不在於仁也，能體其仁，則欲立欲達，無所往而莫非真愛，自足以長人矣。長者，克君克長之長，蓋仁者宜在高位也。既足以長人，則善之長在我矣，下三句仿此。

The Wenyan Transmission continues: "The superior man takes benevolence as his body, sufficient to become the leader of the people; enabling beauty to gather in one person, sufficient to conform to ritual; enabling all things to receive their benefit, sufficient to harmonize with righteousness; being upright and firm, sufficient to take charge of great undertakings." What is meant by "taking benevolence as one's body" is that whatever is in the heart and whatever is expressed, all falls under benevolence. If one can take benevolence as one's body, then when one wishes to establish something, one helps others to establish it; when one wishes to be successful, one helps others to be successful. No matter where one goes, one's heart is filled with sincere love, naturally sufficient to become the leader of the people. "Leader" here refers to the "long" in the Classic of Poetry "Ke Jun Ke Chang" (able to be a sovereign, able to be a leader), because a person with benevolence should naturally hold a high position. Since it is sufficient to become the leader of the people, then the virtue of "the excellence of goodness" is already within me. The following three sentences should be understood in the same way.

嘉會者，嘉美其會，聚於一身也。然其聚會必至善恰好，皆天理人情自然之至而無不嘉美，此之謂嘉。嘉美會聚於一身，則動容周旋無不中禮，自有以合乎天理之節文、人事之儀則矣。若少有一毫欠缺，非美會矣，安能合禮。不相妨害之謂利，無所乖戾之謂和，和則必利，利則必和，蓋義公天下之利，本有自然之和也。

The term "Jiahui" refers to gathering various excellences into one's own person. This gathering must be perfectly virtuous and precisely balanced, with every aspect conforming to the natural limits of heavenly principles and human sentiments. Only then can it be called "Jia," meaning beauty. When excellences are gathered into one's self, every movement and action, every interaction and response, will naturally conform to propriety, thus harmonizing with the measured elegance of heavenly principles and the established rules of human conduct. If there is even a slight deficiency, it cannot be considered a gathering of excellences, how could it then conform to propriety? Mutual non-interference is called "Li," and mutual absence of contradiction is called "He." When there is harmony, there must be benefit, and when there is benefit, there must be harmony. This is because "Yi" is to make the benefits of the world accessible to all, inherently containing natural harmony.

物者義之體，義者物之用，乃處物得宜之謂也。物雖萬有不齊，然各有自然之定理，故能處物得宜而不相妨害，則上下尊卑之間自恩義洽浹，無所乖戾，而義無不合矣。固者，堅固不搖，乃貞之恆久正大也。蓋事有未正必欲其正，事之既正必守其正，此貞固二字之義也。貞而又固，故足以乾事。乾者事之乾，亦猶木有乾而枝葉可依也。

"wu" is the fundamental substance upon which "yi" depends, while "yi" is the function or effect that "wu" expresses. Together, they signify the meaning of properly handling matters and interacting with people. Although things are diverse, each has its own inherent principle. Therefore, they can be properly managed without conflicting with each other. In this way, harmony and propriety naturally prevail among superiors and inferiors, without opposition, and "yi" becomes fully aligned. "Gu" means firm and unshakable, which is the same as "zhen," meaning enduring and upright. When things are not yet properly arranged, one must strive to correct them; once they are properly arranged, one must maintain that state—this is the meaning of "zhen gu." Being both upright and firm, it is sufficient to serve as the mainstay of affairs. "Qian" represents the mainstay of affairs, just as a tree has a main trunk, upon which the branches and leaves depend.

凡事或不能貞，或貞而不固，皆知不能及之，是以不能擇而守之，故非至靈至明、是非確然不可移易者，決不能貞固，所以貞固為智之事。君子行此四德者，故曰乾元亨利貞。故曰，古語也。行此四德，即體仁嘉會利物貞固也。行此四德，則與乾元合其德矣，故曰乾元亨利貞，所以明君子即乾也。

In all matters, some people are unable to be upright and steadfast, while others may be upright but cannot maintain their steadfastness, all due to insufficient insight, which prevents them from choosing and holding onto the right path. Therefore, only those whose minds are extremely sharp and clear, and who can distinguish right and wrong with certainty, can achieve steadfastness. Thus, "steadfastness" belongs to the virtue of "wisdom." The last sentence of the "Wenyan Zhuan" says: "The gentleman practices these four virtues, hence it is said, 'Qian, Yuan Heng Li Zhen.'" The phrase "guyue" here is used in the tone of citing an ancient saying. Practicing these four virtues means embodying benevolence, holding joyous assemblies, benefiting things, and being steadfast. When one can practice these four virtues, they align with the virtue of Qian Yuan, hence it is said, "Qian, Yuan Heng Li Zhen," indicating that the gentleman himself is Qian.

○初九曰：潛龍勿用，何謂也？子曰：龍德而隱者也。不易乎世，不成乎名，遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。初九曰潛龍勿用何謂也，此文章問答之祖也。聖人神明不測，故曰龍德。隱在下位也。易，移也。不易乎世者，邪世不能亂，不為世所移也；不成乎名者，務寔不務名，不求知於世以成就我之名也；遯世無悶者，不見用於世而不悶也；不見是而無悶者，不見信於人而不悶也。

The second section of the Wenyan Transmission says: "The line 'The dragon remains hidden and is not used'—what does this mean? Confucius said: This refers to a person who possesses the virtue of a dragon and remains in seclusion. He does not change himself because of the world, nor does he fabricate things for the sake of reputation. He remains in seclusion without being troubled, and he is not troubled even if not approved by others. He acts when it is appropriate and withdraws when it is not, with a firm will that cannot be shaken—this is the hidden dragon." The question "What does 'The dragon remains hidden and is not used' mean?" followed by an answer is the origin of the later prose question-and-answer style. The sage is mysterious and unpredictable, hence called "dragon virtue." "Hidden" refers to his position in the lower place. The Book of Changes deals with transformation and change: "Not changed by the world" means that he is not disturbed by the corrupt ways of the world and is not changed by it; "Not seeking fame" means he pursues reality rather than empty reputation, and does not seek recognition from others to achieve his own fame; "Retreating from the world without distress" means he is not troubled even if not used by the world; "Not being approved without distress" means he is not troubled even if not trusted by others.

事有快樂於心者，則奮然而行之，忘食忘憂之類是也；事有拂逆於心者，則順適而背之，伐木絕糧之類是也。違者，背也，言不以拂逆為事，皆置之度外，如困於陳蔡猶援琴而歌是也。蓋不易乎世、不成乎名，則必遯世而不見信於人矣，而聖人皆無悶焉，是以日用之間莫非此道之遊衍，凡一切禍福譭譽如太虛浮雲，皆處之泰然，此所以樂則行、憂則違，憂樂皆無與於己，而安於所遇矣，非龍德何以有此。

There are things that bring joy and satisfaction, and when they arise, one should strive to do them. Confucius said, "He was zealous and forgot to eat, and delighted himself so much that he forgot his worries," which is exactly this kind of attitude. There are also things that go against one's nature, and when they arise, one should calmly avoid them. When Confucius was driven out of the State of Song and starved to death in Chen and Cai, this is also an example of this kind. "Violation" means to go against, meaning he did not take adversity to heart, treating it as if it were entirely outside his consideration, just as he still played the zither and sang songs when he was trapped between Chen and Cai. Generally speaking, those who do not change with the world and do not seek fame deliberately must retreat into seclusion and not be trusted by others. Yet the sage was not troubled by these things at all, so the Way was constantly flowing and filling his daily life. All misfortunes, blessings, praise, and blame were like clouds floating in the sky, which he accepted calmly. This is why he said, "When things are in harmony with one's mind, do them; when they are not, avoid them." Whether one is worried or happy, it has nothing to do with oneself, and one simply remains content with the situation one is in. Without the virtue of a dragon, how could one reach this level?

拔者，棹也，舉而用之也，不可拔即勿用也，言堅確不可舉用也。蓋不易乎世六句，龍德也；確乎不可拔而隱也。龍德而隱，此所以為潛龍也。乾卦六爻，文言皆以聖人明之，有隱顯，無淺深。○此只言潛龍，後君子以成德節言勿用。

"Ba" refers to the pole used for rowing a boat, and by extension means to lift up and employ; "not able to be lifted" is equivalent to "not suitable for use," meaning that it is firm and steadfast, and cannot be employed. The following six sentences from "Not easily changed with the world" discuss the virtue of the dragon; "firmly and certainly not able to be lifted" speaks of concealment. Having the virtue of a dragon yet remaining hidden is why it is called "the hidden dragon." The six lines of the Qian hexagram, in the Wenyan transmission, are all interpreted using the sage, and among the six lines, there is only a distinction between being hidden and being revealed, not a distinction in the depth of virtue. This passage only explains the term "the hidden dragon," and the section "the gentleman cultivates virtue as his conduct" explains "not suitable for use."

九二曰：見龍在田，利見大人，何謂也？子曰：龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化。易曰：見龍在田，利見大人，君德也。正中者，以下卦言，初居下，三居上，二正當其中也。庸，常也。邪自外入，故防閒之；誠自我有，故存主之。庸言必信者，無一言之不信也；庸行必謹者，無一行之不謹也。

"Nine Two says 'Seeing a dragon in the field, advantageous to see a great person.' What does this mean? Confucius says: This refers to a person who possesses the virtue of a dragon and is in the central and correct position. Ordinary words are trustworthy, ordinary actions are cautious, guarding against evil thoughts and preserving inner sincerity. Goodness benefits the world without boasting, and virtue is extensive enough to influence others. The Book of Changes says 'Seeing a dragon in the field, advantageous to see a great person,' referring to the virtue of a ruler." The term 'zhengzhong' refers to the lower trigram: the first line is at the very bottom, the third line is at the very top, and the second line is exactly in the middle. 'Yong' means ordinary. Evil thoughts come from outside, so they should be guarded against; sincerity is inherent, so it should be preserved and maintained. 'Yong yan zhi xin' means that there is no word that is not trustworthy, and 'yong xing zhi jin' means that there is no action that is not cautious.

庸言信，庸行謹，宜無事於閒邪矣，而猶閒邪存誠。閒邪存其誠者，無一念之不誠也；念念皆誠，則發之言行愈信於謹矣。如此則其德已盛，善蓋一世矣，然心不自滿，不自以為善，其主謹閒邪存誠猶夫其初也，皆純一不已之功也。德博而化者，言行為人所取法也。言君德者，明其非君位也。○此只言見龍，後君子學以聚之節言利見。

In ordinary speech he has already been truthful, and in ordinary actions he has already been cautious. According to this, there would be no need to guard against evil thoughts. Yet he still guards against evil and maintains sincerity. "To guard against evil and preserve sincerity" means that there is no single thought that is not sincere. If every thought is sincere, then the truthfulness in speech and the caution in action become even more pure. At this point, his virtue has already become very great, and his good deeds cover the world. Yet his heart is not satisfied, and he does not consider himself to have any goodness. His efforts in maintaining reverence, guarding against evil, and preserving sincerity remain the same as before, always pure and unadulterated, never ceasing. "His virtue is broad and he influences others" means that his words and deeds have become examples for others to follow. The text specifically mentions "the virtue of a ruler" rather than "the position of a ruler," clearly indicating that the Nine in the Second line possesses only the virtue of a ruler, not the position of a ruler. This passage only explains "seeing the dragon," and the section "A gentleman studies to accumulate knowledge" later explains "being beneficial to see."

九三曰：君子終日乾乾，夕惕若，厲無咎，何謂也？子曰：君子進德修業。忠信所以進德也，修辭立其誠所以居業也。知至至之，可與幾也；知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。幾與義非二事。幾者，心之初動也，當欲忠信修辭立誠之初，心之萌動必有其幾，幾微之際乃義之發源處也。

"Nine in the Third" says, "The superior man is diligent day and night, cautious even in the evening, as if he were in danger, and thus has no blame." This means that the superior man constantly cultivates virtue and works diligently on his affairs. Loyalty and trustworthiness are used to cultivate virtue, while refining speech and establishing sincerity are used to maintain his affairs. Knowing where to aim and striving to reach it allows one to discuss the subtle signs of things; knowing where to stop and firmly stopping there allows one to uphold righteousness together. Therefore, being in a high position without arrogance and in a low position without worry, he remains vigorous and constantly cautious, so even in dangerous situations, there is no blame." 'A few' and 'righteousness' are not two separate things. 'A few' refers to the initial movement of the mind: when a person is about to be loyal and trustworthy, and begins to refine his words and establish sincerity, the first movement in his mind must have a subtle sign, and this subtle sign is the origin of 'righteousness.'

義者，事之得宜也，方忠信修辭立誠之後，事之成就必見乎義，允蹈之宜乃幾之結果處也。與者，許也，可與幾者，幾有善惡，許其幾之如此方不差也。存者，守而不失也。三爻變則中爻為巽，有進象；又為兌，有言辭象；又為離明，有知象。以三畫卦論，三居上，居上位象；以六畫卦論，三居下，在下位象。

"Yi" refers to the proper handling of affairs; once loyalty, trustworthiness, and the cultivation of proper speech and sincerity are established, the accomplishment of affairs will naturally manifest as Yi, and the practical realization of appropriateness is precisely the fruit of these subtle aspects. "Yu" means permission; "ke yu ji" indicates that the subtle aspects may be good or evil, and acknowledging this particular subtle thought as such is considered accurate. "Cun" means to hold on to and not lose. From the symbolic perspective: the third line changes from yang to yin, and the lines two, three, and four together form Xun, which symbolizes "progress"; the lines three, four, and five together form Dui, which symbolizes "speech"; it also includes Li, which represents brightness and thus "knowledge." This corresponds to "advancing virtue," "cultivating speech," and "knowing the beginning and the end." If considered according to the three-line trigrams, the third line is at the top of the lower trigram, symbolizing "being in a superior position"; if considered according to the six-line hexagram, the third line remains within the lower trigram, symbolizing "being in an inferior position."

○君子終日乾乾夕惕若者，非無事而徒動也，勤於進德修業也。然以何者為德業？德業何以用功？蓋德者即貞實之理，誠之涵於心者也。人不忠信則此心不實，安能進德。惟忠信而內無一念之不實，則心不外馳，而有以復還其貞實之理，所進之德自日新而不窮矣，故所以進德。業者即貞實之事，誠之發於事者也。言不顧行則事皆虛偽，安能居業。

A gentleman remains vigorous and upright during the day and cautious and vigilant at night, not because there is nothing to do and he is merely idly busy, but because he diligently cultivates virtue and works on his affairs. But what counts as virtue and what counts as affairs? And where should one focus to cultivate virtue and affairs?the so-called virtue, is the true and upright principles, which is the aspect of "sincerity" residing within the heart. If a person is not loyal and trustworthy, his heart is not genuine, how can he cultivate virtue? Only through loyalty and trustworthiness, with no thought within that is not genuine, will the heart not be distracted outwardly, and thus return to the true and upright principles. The virtue thus cultivated will naturally renew itself daily without end — this is the way to cultivate virtue.the so-called affairs, are the true and upright matters, which is the aspect of "sincerity" expressed in actions. If one speaks without considering action, affairs become mere pretense, how can one establish a stable career?

惟修省其辭以立誠，而外無一言之不實，則言行相顧，有以允蹈其貞實之事，所居之業自居安而不遷矣，故所以居業。夫德業之進修，固在於忠信修辭立誠矣，然其入門用功當何如哉？亦知行並進而已。蓋其始也，知德業之所當至，此心必有其幾，當幾之初，下此寔心而必欲其至，知至即至之，則念念不差，意可得而誠矣，幾動不差，此其所以可與幾也。

Only by cultivating and examining one's words to establish sincerity, and ensuring that every word spoken is true, can words and actions correspond with each other, thus enabling one to genuinely practice the virtuous and truthful things. When one's undertakings are thus grounded, they will naturally be stable and unshakable — this is the way to cultivate one's career. Although the cultivation and improvement of virtue and career depend on loyalty, trustworthiness, and sincere expression, the initial steps to begin this practice are simply the simultaneous advancement of knowledge and action. In the initial stages: knowing the standard one should reach in virtue and career, one must first have a subtle awareness of it in the mind. Seizing this subtle beginning, one must put forth a sincere heart, determined to achieve it. Knowing what should be achieved, one must truly achieve it, so that every thought remains correct, and thus the mind can become sincere. When the subtle beginning is initiated without deviation, this is precisely the reason for 'being able to grasp the subtle.'

其終也，知德業之所當終，此事必有其義，見義之時，行此實事而必欲其終，知終即終之，則事事皆當，身可得而修矣，義守不失，此其所以可與存義也。如此用功，則反身而誠，德崇而業廣矣，又馬往而不宜哉。故以之居上，高而不驕；以之在下，卑而不戚，雖危無咎矣，此君子所以終日乾乾也。○此只言乾乾夕惕，後重剛而不中節言厲無咎。

In the final stage, one knows the proper extent to which virtue should be carried out, and in this matter, righteousness will certainly be evident. When righteousness becomes apparent, one should act on this matter rather than carry it to completion. Knowing when to stop, one truly stops, and thus everything becomes appropriate, and one's self is cultivated. Righteousness is maintained without loss, which is the reason for the saying "one who can preserve righteousness." By following this practice, one can turn inward and examine oneself without hypocrisy. With virtue elevated and endeavors extensive, where could there be inappropriateness? Therefore, by cultivating this discipline in a position of authority, one remains lofty without arrogance; in a position of subordination, one remains humble without sorrow. Even in perilous circumstances, there is no fault—this is why the gentleman remains constantly vigorous throughout the day. This passage only explains "qian qian xi ti" (constantly diligent and ever cautious). The section on "chong gang er bu zhong" (strong yang but not in the center) will explain "li wu jiu" (danger without blame) later.

九四曰：或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故無咎。在田者安於下，在天者安於上，有常者也；進而為飛，退而為見，有恆者也，蓋恆即常字。九四之位逼九五矣，以上進為常則覬覦而心邪，今或躍或處，上下無常而非為邪也；以下退為常則離群而德孤，今去就從宜，進退無常而非離群也。惟及時以進修，而不乾時以行險，此其所以無咎也。上進釋躍字義，下退釋淵字義，無常無恆釋或字義，非為邪、非離群釋無咎義。○此其言躍淵，後重剛節言無咎。

"The Nine in the Fourth says, 'Sometimes it leaps in the abyss, without blame.' What does this mean? Confucius says: rising and falling without fixed position, but not for improper purposes; advancing and retreating without fixed pattern, but not to separate from the group. A gentleman advances his virtue and cultivates his affairs to keep pace with the right timing, hence there is no blame. The Nine in the Second 'in the field' is content in the lower position, the Nine in the Fifth 'in the heavens' is content in the upper position, both are constant. Further movement is 'flying,' retreat is 'seeing,' both are consistent—'constant' is the meaning of 'heng.' The position of the Nine in the Fourth is already close to the Nine in the Fifth: if advancing constantly is considered as a fixed pattern, it would become coveting the position of the ruler with improper intentions; now it sometimes leaps and sometimes stops, neither rising nor falling fixed, precisely not for improper purposes. If retreating constantly is considered as a fixed pattern, it would become separating from the group and being solitary in virtue; now its going or staying is appropriate, advancing or retreating not fixed, precisely not separating from the group. It only grasps the opportunity to cultivate virtue and affairs, but does not take risks by force, that is why it has no blame. 'Advancing' explains the character 'yue,' 'retreating' explains 'yuan,' 'without constant pattern' explains 'huo,' 'not improper, not separating from the group' explains the two characters 'wu jiu.' This passage only explains 'yue' and 'yuan,' the section on 'heavy yang' explains 'wu jiu' later."

九五曰：飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物覩。本乎天者親上，本乎地者親下，則各從其類也。同聲相應，如鶴鳴而子和、雄鳴而雌應之類是也；同氣相求，如日火之精而取火於日、月水之精而取水於月之類是也。溼者下地，故水之流趨之；燥者乾物，故火之然就之。云，水氣也，龍興則云生，故云從龍；風，陰氣也，虎嘯則風烈，故風從虎。

"The Nine in the Fifth says, 'A dragon soars in the sky, advantageous to see a great man.' What does this mean? Confucius said: Like sounds of the same kind respond to each other, and like breaths of the same kind seek each other. Water flows to low and damp places, fire burns in dry places; clouds arise with the dragon, wind arises with the tiger. When a sage arises, all things look up to him. Those originating from heaven are close to the upper, those originating from earth are close to the lower, each follows its own kind. 'Like sounds respond to each other' is like the 'Middle Trust' saying that a mother crane calls and the young crane responds, or a male bird calls and the female bird answers; 'Like breaths seek each other' is like the sun is the essence of fire, so ancients used yang mirrors to catch fire from the sun, the moon is the essence of water, so ancients usedfang zhu to collect water from the moon. Low and damp places are ponds, so water flows toward them; dry places are withered things, so fire burns toward them. Clouds are water vapor, when the dragon rises, clouds form, so it is said clouds follow the dragon; wind is the yin breath, when the tiger roars, wind becomes strong, so it is said wind follows the tiger."

然此特一物親一物也。惟聖人以聖人之德居天子之位，則三才之主而萬物之天地矣，是以天下萬民莫不瞻仰其德而快覩其光，所謂首出庶物、萬國咸寧而萬物皆覩矣，蓋不特一物之親而已也。所以然者，以天地陰陽之理皆各從其類也。如天在上，輕清者也，凡本乎天之輕清成象者皆親之；地在下，重濁者也，凡本乎地之重濁成形者皆親之。

However, all these are merely one thing drawing near another. Only the sage, by virtue of his sage-like virtue, occupies the position of the Son of Heaven, becoming the master of the three elements of heaven, earth, and humanity, and the sovereign of all things. Therefore, the people of the world have no one who does not admire his virtue and joyfully look up to his radiance. This is what the Commentary on the Judgment says: "He leads all things, and all the states are at peace," and all things come to look upon him. This is not merely one thing drawing near another. The reason for this is that the principles of yin and yang in heaven and earth each follow their own kind. For example, heaven is above and is light and clear; all things that originate from heaven, being light and clear and taking form, draw near it. Earth is below and is heavy and turbid; all things that originate from earth, being heavy and turbid and taking form, draw near it.

蓋天屬陽，故輕清之屬陽者從其類；地屬陰，故重濁之屬陰者從其類。陽從其陽，故君子與君子同類而相親；陰從其陰，故小人與小人同類而相親。然則以九五之德位，豈不利見同類之大人，所以利見者以此。○此具言飛龍在天，後大人者節言利見大人。

Heaven belongs to Yang, so light and clear things that belong to Yang follow it; Earth belongs to Yin, so heavy and turbid things that belong to Yin follow it. Yang follows Yang, so gentlemen are attracted to other gentlemen; Yin follows Yin, so petty people are attracted to other petty people. Therefore, with the virtue and position of the Nine in the Fifth, how could it not be appropriate to see a great person? The reason for "being beneficial to see a great person" is here. This entire passage is about "a dragon soaring in the heavens." The section that follows, "As for great persons," only discusses "being beneficial to see a great person."

上九曰：亢龍有悔，何謂也？子曰：貴而無位，高而無民，賢人在下而無輔，是以動而有悔也。六龍之首，故曰高貴；非君非臣，故曰無位；純陽無陰，故曰無民。五居九五之位，又有快覩之民，九四以下龍德之賢皆相從九五以輔相矣。是以上九非不貴也，貴宜乎有位而無位；非不高也，高宜乎有民而無民；非不有賢人也，賢人宜輔而莫為之輔。無位無民無輔，則離群孤立，如是而動，其誰我與，有悔必矣。此第二節申象傳之意。

"The Upper Nine says 'The dragon soaring high brings regret.' What does this mean? Confucius says: It is尊贵 but without a position, lofty but without the people, and the virtuous are below but none to assist. Therefore, any action brings regret. The Upper Nine is the leader of the six dragons, so it is high and esteemed. It is neither a ruler nor a minister, so it has no position. The Qian hexagram is entirely yang with no yin, and yin represents the people, so there are no people. The Nine Five holds the position of the ruler and has the people who look up to him with joy. The Nine Four and those below, who possess the virtue of the dragon, also all follow the Nine Five to assist him. Therefore, the Upper Nine is not without esteem, but it should have a position yet has none; it is not without height, but it should have the people yet has none; it is not without virtuous people, but those virtuous people should assist it yet none do. Having no position, no people, and no assistants, it stands alone, detached from the people. If it still takes action, who would follow me? Regret is inevitable. The above section explains the meaning of the Small Image Commentary."

○潛龍勿用，下也，言在下位也。見龍在田，時舍也。舍，去聲。○舍，止息也，出潛離隱而止息于田也。終日乾乾，行事也。非徒空存憂惕之心，言行事而終日乾乾也，蓋心虛而事寔，此體用兼養之學也。○非空憂惕，乃行所當行之事也，即進德修業。或躍在淵，自試也。試可乃已之試，非試其德，試其時也，非自試則必妄動矣。

The third section of the Wenyan Transmission says: "The hidden dragon is not yet in use, because it is in the lower position." This refers to being in a lower position. "The dragon appears in the field, this is a time of rest." ("Shě" is pronounced with a falling tone.) "Shě" means to stop and rest, indicating that after emerging from concealment, it rests in the field. "All day long the dragon is vigorous and diligent, this is action." This means that the Nine in the Third is not merely holding onto a mind of anxiety and vigilance in vain, but is engaged in action all day long, remaining vigorous and diligent. The mind is empty and responsive, while action is concrete and practical; this is the study of cultivating both principle and function. Therefore, it is not merely being anxious, but doing what should be done, which is to advance virtue and cultivate one's career. "Sometimes leaping in the abyss, this is self-testing." This "test" is the "test" from the Shangshu, meaning "try it out and if it works, then proceed." The test is not of his virtue, but of the timing. Without self-testing, one would certainly act rashly.

飛龍在天，上治也，居上以治下。○此得時則駕，下句則蓬累而行。亢龍有悔，窮之災也，窮者亢，災者悔。乾元用九，天下治也。用九見群龍無首吉，此周公教占者當如此也；孔子此則專以人君言。元者仁也，即體仁以長人也，言人君體乾之元，用乾之九，至誠惻恆之愛常流行於剛果嚴肅之中，則張弛有則，寬猛得宜，不剛不柔，敷政優優，而天下治矣。此第三節再申前意。○此一節明六龍摠一龍，而因時變化其見於世者有異也，孔子乾之德也。

"The dragon soars in the heavens, which signifies ruling from above." This sentence refers to someone in a position of authority governing those below. This very sentence is exactly what the "Records of the Grand Historian" says: "When the time is right, one may drive forward." The next sentence, "The dragon in exaltation has regret," refers to "when the time is not right, it is like floating reeds that drift wherever the wind takes them." "The dragon in exaltation has regret, which is a calamity of reaching the extreme." Here, "exhaustion" refers to "exaltation," and "calamity" refers to "regret." "The use of the nine lines of the Qian hexagram brings the world into order." The Duke of Zhou said under the phrase "use of the nine," "seeing a group of dragons without a leader is auspicious," which teaches the person casting the divination to act in this way. Confucius here, however, specifically discusses the ruler. "The original virtue" refers to benevolence, which is also "cultivating benevolence to lead people." This means that the ruler comprehends the original virtue of the Qian hexagram, applies the nine numbers of Qian, and constantly channels sincere and compassionate benevolence within a firm and rigorous demeanor. Thus, the governance is both lenient and strict according to law, with kindness and severity each in their proper place, neither overly rigid nor overly yielding, and the administration is gentle and composed, leading to the world being well governed. The above section is a further elaboration of the previous meaning. This section shows that the six dragons are essentially one dragon, differing only in the circumstances of their appearance, and it is precisely what Confucius understood about the virtue of Qian.

○潛龍勿用，陽氣潛藏。陽在下也，以爻言；潛龍勿用下也，以位言；此則以氣言，言陽氣潛藏，正陰氣極盛之時，天地閉，賢人隱，所以勿用。此以下又聖人歌詠乾道之意。見龍在田，天下文明。明葉文。○雖在下位，然天下已被其德化而成文明之體矣，因此爻變離，故以文明言之。

The fourth section of the Wenyan Transmission says: "The hidden dragon should not be used, for the yang energy is concealed." The previous Xiao Xiang Zhuan said "the yang is below," referring to the line. The third section said "the hidden dragon should not be used, as it is in the lower position," referring to the position. Here, however, it refers to the energy -- the yang energy is concealed, which is precisely the time when the yin energy is at its height, the heavens and earth are closed off, and the virtuous person remains hidden, so action is not appropriate. From here on, it is the sage's expression of the meaning of the Qian trigram. "The dragon appears in the field, and the world becomes civilized." ("Ming" rhymes with "Wen" in the previous text.) Although the Nine in the Second is in the lower position, the world has already been transformed by his virtue, resulting in a bright and civilized appearance. This is because this line changes from yang to yin, making the lower trigram Li, which represents the sun and brightness, so the term "civilization" is used to describe it.

終日乾乾，與時偕行。天之健，終日不息，九三之進修亦與之偕行而不息，故曰與時偕行。○行葉杭。或躍在淵，乾道乃革。革者，離下內卦之位，升上外卦之位也。飛龍在天，乃位乎天德。天德即天位，有是天德而居是天位，故曰乃位乎天德；若無德以居之者，不可謂之天德之位也，惟聖人在天子之位斯可言也。亢龍有悔，與時偕極。當亢極而我不能變通，亦與時運俱極，所以有悔。

"Throughout the day, Heaven remains vigorous and unceasing; the virtue and cultivation of the third line also proceed in harmony with Heaven, thus it is said 'to move in harmony with the times.' (The character '行' here is pronounced like 'hang' for rhyme.) 'Sometimes leaping in the abyss, the way of Heaven brings about change.' 'Change' refers to the transformation, meaning the fourth line leaving its position in the inner trigram and rising to the position of the outer trigram. 'A dragon soaring in the heavens, it is situated in the virtue of Heaven.' Heavenly virtue is also the position of Heaven; possessing such virtue and occupying such a position, it is said 'it is situated in the virtue of Heaven.' If one lacks virtue yet occupies this position, it cannot be called 'the position of Heavenly Virtue'; only a sage occupying the position of the Son of Heaven can be said to fulfill this statement. 'A dragon in excess reaches its limit, and thus moves to the end along with the times.' When one has reached the extreme of excess and is unable to change, it follows the course of time to the end, hence there is regret."

乾元用九，乃見天則。龍之為物，春分而升於天，秋分而蟄於淵，曰亢龍者，言秋分亢舉於上而不能蟄也。以春夏秋冬配四德，元者春也，利者秋也，亢龍在此秋之時矣。天之為天，不過生君者體春生之元而用之於秋殺之亢，則是陰慘之後繼之以陽舒，肅殺之餘繼之以生育，一張一弛，一剛一柔，不惟天下可治，而天道之法則亦於此而見矣，故曰乃見天則。此四節又申前意。○孔子深味乾德而歌以詠之也，當叶韻讀，可想見聖人玩味之意。

"The乾 (Heaven) Principle uses all nines, thus revealing the principle of Heaven." Dragons rise into the sky at the vernal equinox and retreat to the depths at the autumnal equinox; calling them "the exalted dragon" refers to their remaining high in the sky even at the autumnal equinox without retreating. Using the four seasons to correspond with the four virtues of origin, prosperity, advantage, and correctness, "origin" corresponds to spring, "advantage" corresponds to autumn. The state of the exalted dragon is precisely during the season of autumn. Heaven is simply the master of life; a ruler who can comprehend the virtue of origin from spring and apply it to the season of autumn's exaltation, thus following the yang energy's expansion after the cold and sharpness of autumn, and the nurturing and generation after the withering and decay, achieving a balance of tension and relaxation, and a combination of firmness and softness. In this way, the world can be governed, and the principle of Heaven is revealed, hence it is said, "thus revealing the principle of Heaven." The above fourth section is again elaborating on the previous meaning. This section is what Confucius deeply contemplated regarding the virtue of乾 (Heaven), and it should be read in accordance with the rhyming. One can imagine the sage's repeated contemplation and immersion in this.

○乾元者，始而亨者也；利貞者，性情也。乾始能以美利利天下，不言所利，大矣哉。始而亨者，言物方資始之時已亨通矣，蓋出乎震則必齊乎巽、見乎離，勢之必然也；若不亨通，則生意必息，品物不能流形矣。是始者元也，亨之者亦元也。性者，百物具足之理；情者，百物出入之機。

The Wenyan Transmission, Section Five: "The creative power of Heaven (Qian) is one that initiates and then becomes unimpeded; 'favorable to uprightness' is the nature and disposition of the creative power of Heaven. The creative power of Heaven can bestow beneficial advantages upon the world, yet does not boast of its own benefits, truly great indeed." The phrase "beginning with success" means that when all things first receive their beginning, they are already unimpeded. According to the Shuogua Transmission, after the beginning of things comes Zhen (Spring Equinox), then they are orderly arranged at Xun (Beginning of Summer) and manifest at Li (Summer Solstice), which is an inevitable trend. If there is no unimpeded flow, the vital energy is cut off, and all things cannot transform and take form. Thus, it is the "origin" that initiates it, and it is still the "origin" that makes it unimpeded. "Nature" refers to the inherent principles of all things, while "disposition" refers to the mechanism by which all things express themselves outwardly from within.

春作夏長，百物皆有性情，非必利貞而後見，但此時生意未足，實理未完，百物尚共同一性情。至秋冬，則百穀草木各正性命、保合太和，一物各具一性情，是收斂歸藏乃見性情之的確，故利貞者即乾元之性情也，則利貞之未始不為元也。乾始者，即乾元者始而亨之始也。以美利利天下者，元能始物，能始庶物生成，無物不嘉美，亦無物不利賴也。不言所利者，自成其形，自成其性，泯機緘於不露，莫知其所以然也，大哉乾元也。

In spring, things sprout and in summer they grow; all things inherently possess their own nature and disposition, and they do not wait until the stage of "li zhen" to manifest. However, at that time, the vital energy is still insufficient and the true principles are not yet complete, so all things temporarily share the same disposition. By autumn and winter, all plants and herbs properly regulate their nature and preserve the harmonious essence, each thing possessing its own distinct disposition. Thus, during the time of gathering and storing, dispositions become clearly distinct. Therefore, "li zhen" is precisely the disposition of Qian yuan, meaning that "li zhen" has never been absent from "yuan" at any moment. "Qian shi" refers to the "shi" in "Qian yuan shi er hen." "Using beautiful benefits to benefit the world" means that "yuan" can create all things and enable the generation of all things, so nothing is not beautiful and nothing is not benefited by it. "Not speaking of what is beneficial" means that all things achieve their forms and realize their inherent nature, while the workings of creation are hidden without trace, and no one knows why it is so. How great is Qian yuan!

○孔子於文言既分元亨利貞為四德矣，此又合而為一也。言乾之元者，始而即亨者也；利貞者，則元之性情耳。然何以知其元始即亨、利貞即元之性情也？惟自其乾元之所能者則可見矣。蓋百物生於春，非亨利貞之所能也，惟元為生物之始，以美利利天下者則乾元之能也。夫以美利利天下，其所能之德業亦盛大矣。

Confucius in the beginning of the Wenyan Transmission already divided yuan, heng, li, and zhen into four virtues. Here, however, he combines the four into one. He says: The "yuan" of Qian is to initiate and then to become通畅. "Li zhen" is merely the nature of yuan. But how do we know that yuan, once initiated, becomes通畅, and that li zhen are just the nature of yuan? We can understand this by looking at what Qian yuan is capable of. All things sprout in spring, which is not something heng, li, or zhen can achieve. Only "yuan" is the beginning of all things, and it is the ability of Qian yuan to bestow beneficial blessings upon the world. To bestow beneficial blessings upon the world is a great virtue.

使造化可以言馬，則曰此其之美利也，庶乎可以各歸功於四德矣。今不言所利，人不得而測之；既不可得而測，則是四德渾然一理，不可分而言也。元本為四德之長，故謂亨乃元之始亨可也，謂利貞乃元之性情可也，所以謂乾元始而亨、利貞性情者以此。乾元之道，不其大哉。四德本一理，孔子贊易，或分而言之以盡其用，或合而言之以著其體，其實一理而已，所以可分可合也。

If the universe could speak, pointing out "this is its beauty and benefit," then we could assign the merits to the four virtues: originality, prosperity, benefit, and constancy. But now it does not specify where the benefit lies, so people cannot guess. Since people cannot guess, it shows that the four virtues are all one principle and cannot be separated. Originality is originally the first among the four virtues, so saying "prosperity" is merely the originality's beginning and its ability to connect and reach out, which is acceptable. Saying "benefit and constancy" is merely the nature and disposition of originality, which is also acceptable. The reason for saying "the beginning of the Creative Power is originality, which leads to prosperity, and benefit and constancy are its nature and disposition" lies here. How great is the way of the Creative Power! The four virtues are originally one principle. When Confucius explained the Book of Changes, he sometimes spoke of them separately to exhaust their functions, and sometimes spoke of them together to highlight their essence. In the end, they are still one principle, so they can be both separated and combined.

大哉乾乎，剛健中正，純粹精也；六爻發揮，旁通情也；時乘六龍，以御天也；雲行雨施，天下平也。剛以體言，健以性言，中者無過不及也，正者不偏也，此四者乾之德也。純者，純陽而不雜以陰也；粹者，不雜而良美也；精者，不雜之極至也。總言乾德剛健中正之至極，所謂純粹精者非出於剛健中正之外也。但乾德之妙非一言所能盡，故於剛健中正之外復以純粹精贊之。

The Wenyan transmission says: "How great is Qian! It is strong, vigorous, centered, and upright, pure and subtle. The six lines are fully unfolded, comprehensively revealing the nature of all things. By the time of the six dragons, the heavenly way is carried out. Clouds flow, rain is distributed, and the world is at peace." "Strong" refers to its form, "vigorous" refers to its nature, "centered" means neither excessive nor deficient, and "upright" means not biased. These four are the virtues of Qian. "Pure" means entirely yang without any mingling of yin, "subtle" means not mixed and beautiful, "subtle" means pure to the extreme. In summary, it describes the virtue of Qian as being strong, vigorous, centered, and upright to the highest degree. The term "pure and subtle" is not something separate from being strong, vigorous, centered, and upright. It is merely a further praise of the subtlety of the virtue of Qian. Since the subtlety of Qian's virtue cannot be fully expressed in one sentence, it is further praised with "pure and subtle" in addition to being strong, vigorous, centered, and upright.

情者，事物至賾至動之情也。發揮者，每一畫有一爻辭以發揮之也。旁通者，曲盡也，如初之潛以至上之亢，凡事有萬殊，物有萬類，時有萬變，皆該括曲盡其情而無遺也。前品物流形乃乾之雲行雨施，此言云行雨施乃聖人乘六龍而御天之功，德澤流行敷布，所以天下平也。○言乾道剛健中正、純粹以精，乾道固大矣，惟聖人立六爻以通乎乾之情，乘六龍以行乎乾之道，雲行雨施以沛乎乾之澤，以至天下太平，則乾道之大不在乾而在聖人矣。此第五節復申首章之意。○叶韻讀也字，如楚辭之些。

"Qing" refers to the extremely complex and active actual situation of things. "Fa hu" means that each line is paired with a line statement to elaborate it fully. "Pang tong" means thorough coverage: from the first line's "qian" (hidden) to the top line's "kang" (exalted), all matters with myriad differences, various categories of things, and changing opportunities are comprehensively included, fully expressed without any omission. Previously, the "Tuanguan" said "pin liu liu xing" (the flow of things takes shape), which refers to the movement of clouds and rain by Qian itself. Here, saying "yun xing yu shi" (clouds move and rain falls) refers to the achievements of the sage who drives six dragons to carry out the heavenly way, spreading benevolence and benefiting all directions, thus achieving peace throughout the world. This section explains that the way of Qian is strong, upright, just, and pure, inherently great; however, it relies on the sage establishing six lines to convey the actual nature of Qian, driving six dragons to promote the great way of Qian, and spreading the benevolence of Qian through clouds and rain until peace is achieved throughout the world. Thus, the greatness of Qian is not in Qian itself but in the sage. The above fifth section is a further explanation of the meaning of the first chapter. (The final "ye" character should be read in accordance with the rhyming, similar to the ending word "xie" in the "Chu Ci".)

○君子以成德為行，日可見之行也。潛之為言也，隱而未見，行而未成，是以君子弗用也。德者行之本，行者德之用，故曰君子以成德為行。成德者，已成之德也；日可見者，猶言指日可待之意，此二句泛論其理也。潛者，周公爻辭也；未見者，天地閉，賢人隱，阨於潛之機會而未見也；未成者，因其阨而事業未成就也，如伊尹耕於有華之野是也。

The sixth section of the Wenyan Transmission says: "The superior man uses the virtue he has already cultivated as the foundation for his actions, which are actions that can be seen every day. What is called 'qian' refers to something that is hidden and has not yet appeared, and the action has not yet been accomplished, so the superior man temporarily does not act." Virtue is the root of action, and action is the manifestation of virtue, so it is said, "The superior man uses the accomplishment of virtue as his action." "Chengde" refers to virtue that has already been cultivated; "ri kan jian" means something that can be achieved in a day. These two sentences are general statements about principles. "Qian" is the line statement of the Duke of Zhou; "wei jian" refers to the closure of heaven and earth, and the concealment of the virtuous, being trapped in a time of concealment and unable to appear; "wei cheng" refers to the fact that because of this, the undertaking has not yet been accomplished, like Yi Yin plowing in the fields of Youxin.

○君子以已成之德舉而措之於行，則其事業之所就指日可見矣。初九其德已成，則日可見之行也，而占者乃曰勿用何也？蓋聖人出世必有德有時，人之所能者德，所不能者時。今初九雖德已成，然時當乎潛也。潛之為言也，隱而未見也，惟其隱而未見，故行而未成，時位阨之也，是以占者之君子亦當如之而勿用也。

A gentleman who has cultivated his virtue and puts it into practice will surely achieve success in his endeavors. The virtue of Choujiu is already mature, which belongs to "visible daily actions." However, the divination text says "do not use it," so why is that? Because a sage who wishes to act in the world must have both virtue and the right timing; virtue is something humans can achieve, while timing is beyond human control. Now, although Choujiu has already cultivated virtue, the timing is still in a hidden phase.the so-called "hidden" means it is concealed and has not yet emerged. Because it is still concealed and not yet visible, his actions have not yet achieved results, for he is constrained by the timing and position. Therefore, the gentleman who practices divination should also follow this principle and refrain from taking action for now.

君子學以聚之，問以辨之，寬以居之，仁以行之。易曰：見龍在田，利見大人，君德也。之者，正中之理也。龍德正中，雖以爻言，然聖人之德不過此至正大中而已。蓋乾道剛健中正，民受天地之中以生，惟中庸不可能，苟非學聚問辨，有此致知功夫，寬居仁行，有此力行功，夫安能體此龍德之正中乎。

The Wenyan transmission says: "The superior man relies on learning to accumulate it, on inquiry to distinguish it, on broadness to dwell in it, and on benevolence to practice it. The Book of Changes says, 'A dragon appears in the field, advantageous to see the great man,' referring to the virtue of the ruler." The word "zhi" in these four sentences refers to the principle of "zhengzhong" (correct center). Although "longde zhengzhong" (dragon virtue in the correct center) is spoken of in terms of the yao position, the virtue of the sage is nothing other than this most upright and moderate state. The Qian hexagram is characterized by strength and uprightness, and the people receive the harmonious qi of heaven and earth and are born. However, the Zhongyong says that the way of zhongyong (moderate virtue) is most difficult to achieve; without the effort of "learning to accumulate it and inquiry to distinguish it" in the cultivation of knowledge, and without the practice of "broadness to dwell in it and benevolence to practice it" in practical action, how could one manifest the correct center of dragon virtue?

聚者，多聞多見以求會聚，此正中之理也。辨者，講學也，親師取友，辨其理之精粗本末、得失是非，擇其正中之善者而從之，即講學以耨之也。寬者，優遊厭飫，勿忘勿助，俾所聚所辨此理之毒於我者融會貫通，渣滓渾化，無強探力索、凌節慾速之患也。蓋寬字以久遠言，有從容不迫之意，非專指包涵也。居者，守也，據也。

"Jù" refers to gathering a lot of knowledge and seeing many things, striving to collect and understand the principles, gathering precisely the correct central truth. "Biàn" means studying and discussing: getting close to teachers, making friends, analyzing the essence, details, origins, and consequences of principles, discerning their merits and demerits, and choosing the good that aligns with the central truth to follow. This is using study to eliminate weeds. "Kuān" means being at ease and embracing, fully soaking and nourishing. It neither forgets nor encourages haste, allowing the accumulated and analyzed principles to integrate smoothly within oneself, eliminating impurities completely, without forcing or rushing. Clearly, the character "kuān" refers to the long term, implying ease and composure, and is not merely about包容 and inclusion. "Jū" means to hold on and possess.

仁以行之者，無適而莫非天理中正之公，而無一毫意必固我之私也。蓋辨者辨其所聚，居者居其所辨，行者行其所居，故必寬以居之而後方可仁以行之。若學聚問辨之餘，涵養未久，粗心浮氣而驕欲見之於寔踐，則居之不安，資之不深，安能左右逢原而大公以順應哉。此為學一定之序也。有是四者，宜乎中正之德博而化矣。曰君德者，即前九二之君德也。

"Ren yi xing zhi" means that wherever one goes, it is nothing other than the impartial and just principle of heaven, without the slightest private intention condemned in the "Analects" as "yi, bi, gu, wo." In general, distinguishing is about what is gathered, dwelling is about what is distinguished, and acting is about what is dwelled upon. Therefore, one must first "kuan yi ju zhi" before one can "ren yi xing zhi." If, after gathering and distinguishing, one's cultivation is not yet sufficient, and one's mind is impetuous and crude, and one hastens to apply it in practice for show, then one's dwelling will be unstable and one's acquisition will be shallow. How can one then be able to navigate all things with a great and impartial heart? This is the fixed order of learning. With these four kinds of effort, it is no wonder that nine two can achieve a virtuous and upright character, broad and nurturing others. Here, "jun de" refers to the virtue of a ruler, which is what the nine two discussed earlier.

九三，重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。三居下卦之上，四居上卦之下，交接處以剛居剛，故曰重剛，非陽爻居陽位也，以九四居陰位者亦曰重剛。位非二五，故曰不中，即下文上不在天、下不在田也。九三以時言，九四以位言，故曰乾乾因其時。○九三重剛不中，上不在天，下不在田，宜有咎矣，而乃無咎何哉？蓋既重剛又不中，剛之極矣，以時論之蓋危懼之時也，故九三因共時而兢惕不已，則德日進業日修，所以雖處危地亦無咎也。

The Wenyan transmission says: "Nine in the Third is strong but not in the center, neither in the upper position of Heaven nor in the lower position of the field, so it continues to be strong and remains constantly cautious, even though in danger, there is no fault." The third line is at the top of the lower trigram, and the fourth line is at the bottom of the upper trigram, located at the junction between the two trigrams. Since it is a strong line in a strong position, it is called "double strength" — not merely referring to a strong line in a strong position, because nine four is also called "double strength" even though it is in a yin position. Its position is not in two or five, so it is said "not in the center," which refers to the following "not in the upper position of Heaven, not in the lower position of the field." Nine three is discussed in terms of timing, and nine four in terms of position, so it is said "constantly striving and being cautious according to the time." Nine three is strong but not in the center, neither in the upper position of Heaven nor in the lower position of the field. According to reason, it should have fault, but it does not have fault. Why? Because it is strong but not in the center, the strength reaches its extreme, and according to the timing, it is a time of danger and caution. Therefore, nine three follows this timing and remains constantly cautious, thus virtue increases day by day and deeds are constantly cultivated, even though in a dangerous situation, there is no fault.

九四，重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。在人謂三也。四三雖皆人位，然四則居人之上而近君矣，非三之不近君，故曰不在人。重剛不中之中，二五之中也；中不在人之中，六爻中間之中也。○九四重剛不中，上不在天，下不在田，中不在人，宜有咎矣，而乃無咎何哉？蓋九四之位不在天、不在田，雖與九三同，而人位則不如九三之居下卦也。所居之位獨近九五，蓋或之之位也，故或之。或之者，疑之也，惟其疑，必審時而進矣，所以無咎也。

The Wenyan transmission also says: "Nine in the Fourth is strong but not in the center, not in the heavenly position above, not in the field position below, and not in the human position in the middle, so it is called 'or.' 'Or' means doubt and uncertainty, hence there is no fault." Here, "in the human" refers to Nine in the Third. Although the Third and Fourth lines both belong to the human position, Nine in the Fourth is already above the human position and close to the ruler, unlike Nine in the Third which is not close to the ruler. Therefore, it is said that it "is not in the human." The "center" in "strong but not in the center" refers to the second and fifth positions; the "center" in "not in the human" refers to the middle area among the six lines. Nine in the Fourth is strong but not in the center, not in the heavenly position, not in the field position, and not in the human position in the middle. By principle, it should have a fault, but it does not. Why? Although Nine in the Fourth is not in the heavenly or field positions, which is the same as Nine in the Third, in terms of the human position, it is not as stable as Nine in the Third in the lower trigram. Its position is uniquely close to Nine in the Fifth, which is exactly the "or" position. Therefore, it is called "or." "Or" means doubt and uncertainty; because of the doubt, it must certainly examine the timing before proceeding, hence there is no fault.

夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？夫，音扶。○合德以下，總言大人所具之德皆天理之公而無一毫人慾之私，若少有一毫人慾之私即不合矣。天地者造化之主，日月者造化之精，四時者造化之功，鬼神者造化之靈。覆哉無私之謂德，照臨無私之謂明，生息無私之謂序，禍福無私之謂吉凶。合序者，如賞以春夏、刑以秋冬之類也；合吉凶者，福善禍淫也。

The Wenyan Transmission says: "The so-called great person has virtue harmonizing with heaven and earth, brightness harmonizing with sun and moon, order harmonizing with the four seasons, and fortune and misfortune harmonizing with ghosts and spirits. He acts before heaven and heaven does not contradict him; he moves after heaven and he follows heaven's sequence. Heaven still does not contradict him, how much more so human beings and ghosts and spirits?" ("Fu" is read as "Fu"). From "harmonizing with his virtue" onwards, it generally refers to the virtues possessed by the great person being all public principles of heavenly reason, with not the slightest private desire of human nature; as long as there is the slightest private desire of human nature, it cannot harmonize. Heaven and earth are the masters of creation, sun and moon are the essence of creation, the four seasons are the functions of creation, and ghosts and spirits are the subtle workings of creation. Covering and supporting all things without partiality is called "virtue," shining upon the people without partiality is called "brightness," nurturing and regulating life without partiality is called "order," and bestowing blessings and calamities without partiality is called "fortune and misfortune." What is meant by "harmonizing with order" is like rewarding in spring and summer and punishing in autumn and winter; what is meant by "harmonizing with fortune and misfortune" is bestowing blessings upon the virtuous and calamities upon the licentious.

先天天不違，如無制作之類，雖天這之所以未為，而吾意之所為默與道契，天亦不違乎我，是天合大人也。奉天時者，奉天理也。後天奉天時，謂如天敘有典而我惇之、天秩有禮而我庸之類，雖天之所已為，我知理之如是，奉而行之，而我亦不能違乎天，是大人合天也。蓋以理為主，天即我，我即天，故無後先彼此之可言矣。且不違於大人，而況於人乃得天地之理以生，鬼神不過天地之功用，雖欲違乎大人，自不能違乎天矣。乾之九五以剛健中正之德與此大人相合，所以宜利見之，以其同德相應也。

"Nine in the Fifth" is in harmony with the natural order, just as a sage creates laws and implements: what was not yet done by heaven, I do in accordance with the Way, and heaven does not contradict me. This is when heaven conforms to the great person. "To follow the timing of heaven" means to follow the heavenly principles. "After heaven has acted, I follow its timing" is like what the Book of Documents says: "Heaven has arranged the principles of human relationships and I add to them with sincerity," and "Heaven has established the hierarchy of rites and I follow them." That is, what heaven has already done, I understand and follow, and I cannot contradict heaven. This is when the great person conforms to heaven. In the end, reason is the master, and heaven is me, and I am heaven, so there is no distinction of before and after or self and other. Heaven does not contradict the great person, and何况 people are born with the principles of heaven and earth, and ghosts and spirits are merely the functions of heaven and earth. Even if one wanted to contradict the great person, in reality, one cannot contradict heaven. The line Nine in the Fifth of the Qian hexagram, with its strong, vigorous, central, and upright virtue, harmonizes with this great person, so it is appropriate to meet him, because their virtues are the same and they respond to each other.

亢之為言也，知進而不知退，知存而不知亡，知得而不知喪，其唯聖人乎。知進退存亡而不失其正者，其唯聖人乎。進退者身，存亡者俠，得喪者物消長之理，知之既明，不失其正，處之又當，故惟聖人能之。再言其唯聖人，始若設問而卒自應之，見非聖人不能也。初九隱而未見二句釋一潛字，而言君子者再，蓋必君子而後能安於潛也；上九亢之為言三句釋一亢字，而言聖人者再，蓋必聖人而後能不至於亢也。此第六節後復申前數節未盡之意。

The Wenyan Transmission concludes by saying: "What is meant by 'excess' is to know only advancement and not retreat, to know only survival and not demise, to know only gain and not loss. Perhaps only the sage can achieve this! To understand the proper limits of advancement, retreat, survival, and demise without losing the right path, perhaps only the sage can achieve this!" Advancement and retreat relate to oneself, survival and demise relate to one's position, gain and loss relate to external things. Once one clearly understands the principles of increase and decrease, and can maintain the right path and handle matters appropriately, only the sage can do so. The phrase "perhaps only the sage can do this" is repeated twice. The first time it seems like a rhetorical question, and the second time it is answered by itself, indicating that without being a sage, one cannot accomplish it. The two sentences explaining "hidden but not yet visible" address the character "qian" (potential), yet they mention "junzi" (gentleman) twice, because only a gentleman can be content with being hidden. The three sentences explaining "excess" address the character "kang" (excess), yet they mention "shengren" (sage) twice, because only a sage can avoid reaching the extreme of excess. The above sixth section is a final elaboration on the meaning not fully expressed in the previous sections.

「坤，元亨，利牝馬之貞。君子有攸往，先迷後得主「句」，利「句」。西南得朋，東北喪朋，安貞吉。」「喪」，去聲。耦者，陰之數也；坤者順也，陰之性也。六書皆耦，則純陰而順之至矣，故不言地而言坤。馬象乾，牝馬，取其為乾之配。牝馬屬陰，柔順而從陽者也；馬能行，順而健者也，非順外有健也。坤利牝馬之貞，與乾不同者何也？蓋乾以剛固為貞，坤以柔順為貞，言如牝馬之順而不息則正矣。牝馬地類，安得同乾之貞？此占辭也，與乾卦元亨利貞同，但坤則貞利牝馬耳。程子泥於四德，所以將利字作句。

The hexagram statement of the "Kun" hexagram is: "Original and prosperous, advantageous for a female horse to maintain constancy. A gentleman going somewhere, first loses his way and then finds the master, advantageous. In the southwest he gains friends, in the northeast he loses friends, constancy is advantageous." After "first loses his way and then finds the master," the sentence should be broken, and the word "advantageous" stands on its own. The character "丧" is pronounced in the falling tone. Even numbers are the numbers of yin, and the meaning of "Kun" is to be gentle and yielding, which is precisely the nature of yin. The "Kun" hexagram consists of six even lines, entirely yin, reaching the extreme of gentleness and yielding. Therefore, the text does not refer to "earth" but to "Kun." A horse is originally the image used for the "Qian" hexagram; here it refers to a female horse, taking it as the spouse of the male horse of "Qian." A female horse is yin, gentle and yielding, following the yang. A horse can also move without ceasing, showing that it is gentle yet contains strength, not strength outside of gentleness. Why does the "Kun" hexagram say "advantageous for a female horse to maintain constancy," different from the "Qian" hexagram? Because the "Qian" hexagram takes strength and firmness as constancy, while the "Kun" hexagram takes gentleness and yielding as constancy, meaning that one should be as gentle and unceasing as a female horse to be proper. A female horse belongs to the category of earth; how can it be the same as the constancy of "Qian"? These sentences are part of the divination statement, following the same pattern as the "Qian" hexagram's "original, prosperous, advantageous, and proper." The difference is that the "Kun" hexagram limits its advantageous constancy to the category of female horses. Cheng Yi was bound by the old interpretation of the four virtues of originality, prosperity, advantage, and properness, so he read the word "advantageous" as part of the next sentence.

迷者，如迷失其道路也。坤為迷，故曰述。言占者君子，先乾而行，則失其主而迷錯；後而行，則得其主而利矣。蓋造化之理，陰從陽以生物，待唱而和者也。君為臣主，夫為妻主，後乾即得所主矣，利孰大馬？其理本如此。觀《文言》「後得主而有常」，此句可見矣。

The term "mist" refers to being lost or confused, like a person who has lost their way. The hexagram "Kun" symbolizes confusion and darkness, so the text says this. It means that if a gentleman takes action before the乾Yang, he loses the guiding principle and becomes confused and disordered; but if he acts after the乾Yang, he gains the guiding principle and thus benefits. Because the principle of nature is that Yin follows Yang to nurture all things; Yang initiates first, and Yin responds. The ruler is the master of the minister, and the husband is the master of the wife. To act after the乾Yang means to gain the guiding master, and what greater benefit is there than this? This is the natural principle. Looking at the "Wenyan Zhuan" which says "after obtaining the master, there is constancy," using this sentence as a verification makes it clear.

西南東北，以文王圓圖卦位言。陽氣始於東北而盛於東南，陰氣始於西南而盛於西北。西南乃坤之本鄉，兌、離、巽三女同坤居之，故為得朋；震、坎、艮三男同乾居東北，則非女之朋矣，故喪朋。陰從其陽謂之正，惟喪其三女之朋，從乎其陽則有生育之功，是能安於正也；安於其正，故吉也。

The directions of 'southwest' and 'northeast' refer to the positions in the Later Heaven Trigrams circle of King Wen. Yang energy begins to arise from the northeast and reaches its peak in the southeast. Yin energy begins to arise from the southwest and reaches its peak in the northwest. The southwest is the original position of the Trigram 'Kun'. The Trigrams 'Dui', 'Li', and 'Xun', which are all female trigrams, share the same direction as 'Kun', so they are called 'getting companions'. The Trigrams 'Zhen', 'Kan', and 'Gen', which are all male trigrams, share the same direction as 'Qian' in the northeast, so they are not companions of the female trigrams. Therefore, they are called 'losing companions'. Yin can follow Yang and this is called being proper. Only by abandoning the companions of the three female trigrams and following Yang can there be the effect of generating all things. This is called being able to maintain properness, and thus it is auspicious.

《彖》曰：「至哉坤元，萬物資生，乃順承天。」至者，極也。天包乎地，故以大讚其大，而地止以至贊之。蓋言地之至則與天同，而大則不及乎天也。元者，四德之元，非乾有元而坤復又有一元也。乾以施之，坤則受之，交接之間，一氣而已。始者氣之始，生者形之始，萬物之形皆生於地，然非地之自能為也，天所施之氣至則生矣，故曰乃順承天。乾健故一而施，坤順故兩而承。此釋卦辭之元。

The Commentary on the Judgment says: "It is ultimate, the beginning virtue of the Earth. All things rely on it to take form, and it follows and supports Heaven." "Ultimate" means the highest degree. Heaven encompasses the Earth, so the Commentary on the Judgment of the Hexagram Qian uses "great" to praise Heaven's vastness, while it uses "ultimate" to praise the Earth. This is to say that the Earth's ultimate nature can be equal to Heaven's, but if we speak of vastness, it falls short of Heaven. Here, "original" refers to the first of the four virtues, original, prosperous, advantageous, and correct, and is not a separate "original" for the Hexagram Qian and another "original" for the Hexagram Kun. When Qian releases its qi, Kun receives it. Between the release and the reception, it is actually just a single mass of qi. "Beginning" refers to the beginning of qi, while "birth" refers to the beginning of form. All things take form from the Earth, but it is not the Earth itself that produces them; rather, when the qi from Heaven arrives, things take form, hence it is said "it follows and supports Heaven." Qian is strong and vigorous, so it is singular and releases; Kun is soft and yielding, so it is divided into two and receives. This passage explains the character "original" in the Hexagram Statement.

「坤厚載物，德合無疆，含弘光大，品物咸亨。」坤厚載物，以德言，非以形言。德者載物厚德，含弘光大是也。無疆者，乾也。含者，包容也；弘則是其所含者無物不有，以蘊畜而言也，其靜也翕，故曰含弘。光者，昭明也；大則是其所光者無遠不屈，以宣著而言也，其動也關，故曰光大。言光大而必曰含弘者，不翕聚則不能發散也。咸亨者，齊乎巽、相見乎離之時也。此釋卦辭之亨。

The Commentary on the Judgment continues: "The Earth is thick and carries all things; its virtue is boundless, containing and radiating widely, so that all things are harmonious and prosperous." "The Earth is thick and carries all things" refers to virtue rather than form. What is meant by "virtue" is the profound virtue of carrying all things, which is exactly what is expressed in the words "containing and radiating widely." "Boundless" refers to the Heaven. "Containing" means包容, which is to include; "radiating widely" means it includes all things without exception, referring to the accumulation and storage of things. When the earth's energy is still, it is gathering and converging, hence "containing." "Radiating" means shining brightly; "widespread" means that whatever is illuminated, no matter how far away, is without limit, referring to the manifestation and display of things. When the earth's energy is active, it is opening and spreading out, hence "radiating widely." It is said first "radiating widely" because without first gathering and converging, one cannot radiate and display. "Harmonious and prosperous" refers to the time mentioned in the Commentary on the Changes when all things are harmonious with the Wind and meet in the Fire. This passage explains the character "亨" in the Hexagram Statement.

「牝馬地類，行地無疆，柔順利貞。」地屬陰，牝陰物，故曰地類，又行地之物也。行地無疆，則順而不息矣，此則柔順所利之貞也，故利牝馬之貞。此釋卦辭牝馬之貞。「君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。」君子攸行，即文王卦辭君子有攸往，言古者君子有所往也。失道者，失其坤順之道也。坤道主成，成在後，若先乾而動，則迷而失道。得常者，得其坤順之常也，後乾而動，則順而得常。

The Commentary on the Judgment also says: "A female horse is of the earth type, moving on the earth without limit, flexible and smooth, and steadfast." The earth belongs to yin, and a female horse is also a yin creature, so it is said to be of the same type as the earth; moreover, horses are animals that walk on the ground. Moving on the ground without limit is like being flexible and unceasing, which is exactly the proper quality of flexibility and steadfastness. Therefore, the Hexagram Statement says, "It is advantageous for a female horse to be steadfast." This explains the phrase "the steadfastness of a female horse" in the Hexagram Statement. The Commentary on the Judgment further says: "A gentleman goes forth, first losing the way, then following and attaining the usual course. In the southwest he meets friends, and thus proceeds with his kind; in the northeast he loses friends, but eventually attains joy. The advantage of being steadfast is due to the fact that the earth has no limit." "A gentleman goes forth" refers to the King Wen's Hexagram Statement, "A gentleman goes forth." It refers to the ancient gentleman going somewhere. "Losing the way" means losing the way of the flexibility of the earth. The way of the earth is to achieve things, and achievement is always in the rear. If one acts before the yang of the Heaven, one becomes confused and loses the way. "Attaining the usual course" means attaining the usual method of the flexibility of the earth. If one follows after the yang of the Heaven, one is flexible and in harmony with the usual course.

夫惟坤貞利在柔順，是以君子有所往也，先則迷，後則得。西南雖得朋，不過與巽、離、兌三女同類而行耳，未足以為慶也。若喪乎三女之朋，能從乎陽，則有生物之功矣，終必有慶也。何也？蓋柔順從陽者，乃坤道之安於其正也；能安於其正，則陽施陰受，生物無疆，應乎地之無疆矣，所以乃終有慶也。此釋卦辭君子有攸往至安貞吉。

Because the virtue of the Earth (Kun) lies in its firmness through flexibility and compliance, the superior person, when going somewhere, if he rushes ahead he will be lost, but if he follows behind he will gain. Although the southwest is called "getting a companion," it is merely accompanying the three female trigrams, Dui, Li, and Xun, in their kind, which is not enough to be considered a joyful event. If one can abandon these three female trigrams and follow the yang, then there is the function of generating all things, and ultimately there will be joy. Why? Because the compliance of the flexible with the yang is exactly the way of the Earth (Kun) to abide by the correct path. When one can abide by the correct path, then the yang gives and the yin receives, thus generating all things without end, corresponding to the boundless nature of the earth. Therefore, it is said, "In the end there will be joy." This passage explains the part of the hexagram statement from "The superior person has a place to go" to "Abiding in the correct path is auspicious."

《象》曰：「地勢坤，君子以厚德載物。」西北高，東南低，順流而下，地之勢本坤順者也，故曰地勢坤。且天地間持重載物，勢力無有厚於地者，故下文曰厚。天以氣運，故曰天行；地以形載，故曰地勢。厚德載物者，以深厚之德容載庶物也。若以厚德載物體之身心，豈有他道哉？惟體吾長人之仁也，使一人得其願，推而人人各得其願；和吾利物之義也，使一事得其宜，推而事各得其宜；則我之德厚，而物無不載矣。

The Great Image Commentary says: "The earth's terrain is坤, the gentleman thus carries things with a thick virtue." The earth is high in the northwest and low in the southeast, water flows in accordance with the terrain, and the earth's nature is inherently yielding. Therefore, it is said "the earth's terrain is坤." Moreover, among all things in the universe, nothing can bear and carry things more profoundly than the earth. Hence, the word "thick" is used in the next sentence. The sky moves by its qi, so the Book of Changes says "the sky moves"; the earth supports things by its form, so the Book of Changes says "the earth's terrain." "Carrying things with a thick virtue" means using a profound virtue to contain and support all things. If one is to put "carrying things with a thick virtue" into practice in one's own body and mind, is there any other way? Only by practicing my "long person" benevolence, enabling a person to fulfill his wishes, and then extending it so that everyone can fulfill their wishes; by harmonizing my "benefiting things" righteousness, enabling one matter to be in its proper place, and then extending it so that all matters are in their proper places; in this way, my virtue becomes profound, and nothing in the world is too heavy to carry.

初六：履霜堅冰至。六，詳見乾卦初九。霜，一陰之象；冰，六陰之象。方履霜而知堅冰至者，見占者防微杜漸，圖之不可不早也。《易》為君子謀：乾言勿用，即復卦閉關之義，欲君子之難進也；坤言堅冰，即姤卦女壯之戒，防小人之易長也。

The Line Statement for the initial line of the Yin line, "Initial Six," says: "Treading on frost, solid ice is coming." A Yin line is called "Six" because of the detailed explanation found in the initial line of the Qian hexagram. Frost represents the initial emergence of a Yin line, while ice symbolizes the complete condensation of six Yin lines. Just as stepping on thin frost foretells the coming of solid ice, this serves to warn the person seeking divination to be vigilant at the beginning and to prevent things from escalating gradually. Therefore, planning for this matter must not be delayed. The Zhou Changes are meant for the gentleman: the initial line of the Qian hexagram says "Do not use," which corresponds to the Great Image of the Fu hexagram, "The former king closed the borders on the winter solstice," meaning that the gentleman should be cautious about advancing too easily. The initial line of the Kun hexagram says "solid ice," which corresponds to the Great Image of the Guo hexagram, "A strong woman, do not take her as a wife," serving as a warning against the easy growth of small people.

《象》曰：「履霜堅冰，陰始凝也。馴致其道，至堅冰也。」《易舉正》：履霜之下無堅冰二字。陰始凝而為霜，漸盛必至於堅冰；小人雖微，長則漸至於盛。馴者，擾也，順習也。道者，小人道長之道也，即上六其道窮也之道。馴習因循，漸至其陰道之盛，理勢之必然也。

The Small Image Commentary says: "Walking on frost, the Yin begins to condense. Gradually following the path, it reaches solid ice." Guo Jing of the Tang dynasty in his Corrections to the Zhou Changes pointed out that the words "solid ice" originally did not follow "walking on frost." When Yin qi first condenses, it becomes frost; as it gradually grows strong, it inevitably reaches solid ice. At this time, the small person is still very weak, but once it grows, it gradually becomes strong. "Xun" means to be tame and accustomed. "Dao" refers to the path through which the small person's way grows, which is the same "dao" mentioned in the Small Image of the Sixth Line at the Top, "its way is exhausted." Being tame and accustomed, following without change, gradually reaching the extreme of Yin, this is the inevitable course of things and the natural trend.

六二：直方大，不習無不利。直字即坤至柔而動剛之剛也，方字即至靜而德方之方也，大字即含弘光大之大也。孔子彖辭、文言、小象皆本於此，前後之言皆可相證。以本爻論，六二得坤道之正，則無私曲故直；居坤之中，則地偏黨故方。直者，在內所存之柔順中正也；方者，在外所處之柔順中正也。惟柔順中正，在內則為直，在外則為方；內而直，外而方，此其所以大也。不揉為直，不矩而方，不恢而大，此其所以不習也。

The line statement for the second line says: "Straight, square, and great; without needing to practice, there is no disadvantage." The character "straight" here refers to the "strength" mentioned in the "Wenyan" as "the softness of the Earth is so gentle, yet when it moves, it is strong." The character "square" refers to the "squareness" mentioned in "Zhuanguan" as "complete stillness and moral squareness." The character "great" refers to the "greatness" mentioned in the "Zhuanguan" as "inclusive and radiant greatness." Confucius' "Zhuanguan," "Wenyan," and "Xiaoxiang" all base their interpretations on these ideas, and their statements can be cross-referenced. Regarding this line, the second line, being a yin line in a yin position and located in the lower trigram, has attained the middle and upright nature of the Earth path, without any bias or deviation, so it is called "straight." It resides in the body of the Earth, without favoritism or factionalism, so it is called "square." "Straight" refers to the gentle and upright nature within, while "square" refers to the gentle and upright conduct without. Because of this gentle and upright nature, it manifests as "straight" internally and as "square" externally. Since it is both straight internally and square externally, this is why it is called "great." It does not need external force to correct itself and is naturally straight; it does not need to measure with a rule and is naturally square; it does not need deliberate expansion and is naturally great. This is why it is said "without needing to practice."

若以人事論，直者內而天理為之主宰，無邪曲也；方者外而天理為之裁制，無偏倚也；大者無一念之不直，無一事之不方了。不習無不利者，直者自直，方者自方，大者自大，不思不勉而中道也。利者，利有攸往之利，言不待學習而自然直方大也。蓋八卦正位，乾在五，坤在二，皆聖人也。故乾剛健中正，則飛龍在天；坤柔順中正，則不習無不利。占者有是德，方應是占矣。

If we consider this in terms of human affairs, "straightness" refers to the mind being guided by heavenly principle, without any deviation or distortion. "Squareness" refers to actions being judged by heavenly principle, without any bias or inclination. "Greatness" means that no thought is not straight, and no action is not square. "Not needing practice to be beneficial" means that straightness is naturally straight, squareness is naturally square, and greatness is naturally great. There is no need for deliberation or effort, and it naturally conforms to the middle way. "Beneficial" here refers to the benefit of moving forward, meaning that one does not need to wait for practice or training to naturally achieve straightness, squareness, and greatness. According to the concept of the correct position in the eight trigrams, the correct position of the trigram Qian is the fifth line, and the correct position of the trigram Kun is the second line. Those who occupy the correct position in the primary hexagram are sages. Therefore, in the hexagram Qian, the line nine at the fifth position, which is strong, upright, and just, says "a dragon soaring in the heavens." In the hexagram Kun, the line six at the second position, which is gentle, compliant, and just, says "without needing practice, there is benefit." The person consulting the oracle must truly possess such virtue to be worthy of such a divination.

《象》曰：「六二之動，直以方也。不習無不利，地道光也。」以字即而字。言直方之德惟動可見，故曰坤至柔而動也剛，此則承天而動，生物之幾也。若以人事論，心之動直而無私，事之動方而當理是也。地道光者，六二之柔順中正即地道也。地道柔順中正，光之所發者自然而然，不俟勉強，故曰不息無不利。光即含弘光大之光。

The Small Image Commentary says: "The movement of line six in the second position is straight and square. Without practice, there is no disadvantage, for the way of the earth is luminous." The character "以" here is equivalent to "而." This means that the virtues of straightness and squareness can only be seen when they are put into action. Therefore, the Wenyan says, "The earth is most gentle, yet when it moves, it is strong." Here, "movement" refers to the action taken in response to the heavenly mandate, which is the sign of the generation of all things. If we consider this in terms of human affairs, it means that when the mind moves, it is upright and free from private interest, and when affairs move, they are upright and reasonable. The phrase "the way of the earth is luminous" refers to the fact that the gentleness and uprightness of line six is the way of the earth. Since the way of the earth is gentle and upright, the light it emits is natural and spontaneous, without the need for forced effort. Hence, it says "without practice, there is no disadvantage" (the original text says "without cease, there is no disadvantage"). The character "光" here is the same "light" as in the Commentary on the Judgment, "containing and expanding, luminous and great."

六三：含章可貞，或從王事，無成有終。坤為吝嗇，含之象也。剛柔相雜曰文，文之成者曰章；陽位而以陰居之，又坤為文章之象也。三居下卦之終，終之象也。或者，不敢自決之辭；從者，不敢造始之意。三居下卦之上，有位者也，其道當含□其章美，有美則歸之於君，乃可常久而得正。或從王之事，不敢當其成功，惟奉職以終其事而已。爻有此象，故戒占者如此。

The Line Statement of the Third Line says: "Contain your virtue and be steadfast in righteousness; sometimes follow the king's affairs, without claiming success but with a proper conclusion." The *Sayings of the Hexagram* says that the Earth hexagram represents meanness, which is the image of concealment. When yin and yang intermingle, it is called "wen" (culture or literature); the accomplishment of wen is called "zhang" (excellence or manifestation). The Third Line is a yang position occupied by a yin line, so yin and yang are mixed. Since the Earth hexagram itself has the image of wen, it is called "zhang." The Third Line is at the end of the Lower Trigram, which is the image of "zhong" (conclusion). "Hu" expresses hesitation in making a decision, and "cong" means not daring to take the lead in initiating. The Third Line is at the top of the Lower Trigram, which is the position of an official. His way of dealing with the world should be to conceal his virtue and excellence, and when he has good qualities, he should attribute them to the king. In this way, he can achieve a long and proper course. Occasionally participating in the king's affairs, he should not claim the success, but only fulfill his duties and complete the task. There is such an image in the line, so it warns the person consulting the oracle to act in this way.

《象》曰：「含章可貞，以時發也。或從王事，知光大也。」知，平聲。以時發者吉，非終於韜晦、含藏不出而有所為也。或從王事帶下一句說，孔子小象多是如此。知光大者，正指其無成有終也。蓋含弘光大、無成而代有終者，地道也，地道與臣道相同。六三或從王事、無成有終者，蓋知地道之光大當如是也。

The Small Image Commentary says: "Containing virtue and being steadfast, this is to wait for the right time to act. Sometimes following the king's affairs, this is to understand greatness." The character "知" is read in a level tone, meaning to know. What is meant by "waiting for the right time to act" is that one should wait until the right moment to express one's talents, which is auspicious. It does not mean to remain hidden and inactive all one's life. The phrase "sometimes following the king's affairs" should be read together with the following "understanding greatness." Most of the sentences in Confucius' Small Image Commentary are structured this way. "Understanding greatness" refers directly to the line statement "without achievement but with a complete end." Because containing and promoting greatness, and not taking credit for one's achievements while completing the task on behalf of heaven, this is the way of the earth; the way of the earth is the same as the way of a minister. The line six in the third position occasionally participates in the king's affairs without taking credit for the achievement, and only seeks a complete end, precisely because it understands that the way of the earth is naturally to promote greatness.

六四：括囊無咎，無譽。坤為囊，陰虛能受，囊之象也。括者，結囊口也。四變而奇，居下卦之上，結囊上口之象也。四近乎君，居多懼之地，不可妄咎妄譽，戒其作威福也。蓋譽則有逼上之嫌，咎則有敗事之累，惟晦藏其智，如結囊口，則不害矣。六四柔順得正，蓋慎密不出者也，故有括囊之象，無咎之道也。然既不出，則亦無由辭贊其美矣，故其占如此。《象》曰：「括囊無咎，慎不害也。」括囊者，慎也；無咎者，不害也。

The line statement for the fourth line says: "It is like closing a bag, without blame and without praise." The trigram坤 represents a bag, and the yin line is empty in the middle and can contain things, hence the image of a bag. "Closing" means tying the top of the bag. If the sixth line changes to a yang line, it becomes a solid horizontal line above the lower trigram, just like closing the top of a bag. The sixth line is adjacent to the ruler's position and is in a position of much caution. It should not act recklessly to bring blame, nor should it seek praise, thus warning against acting arbitrarily. Because receiving praise may imply a challenge to the ruler, and causing blame may lead to disruption of state affairs. Only by concealing one's wisdom and talents, like closing a bag, can one avoid trouble. The sixth line is gentle and in the correct position, indicating a person who is cautious and does not easily reveal himself, hence the image of "closing a bag." This is the way to avoid blame; however, since he does not reveal himself, he cannot receive praise, hence the judgment. The Small Image Commentary says: "Closing the bag without blame, because of careful caution." "Closing the bag" means being cautious, and "without blame" means not suffering harm.

六五：黃裳元吉。坤為黃為裳，黃裳之象也。黃，中色，言其中也；裳，下飾，言其順也。黃字從五字來，裳字從六字來。六五以陰居尊，中順之德充諸內而見諸外，故有是象，而其占則元吉矣。剛自有剛德，柔自有柔德，《本義》是。《象》曰：「黃裳元吉，文在中也。」坤為文，文也；居五之中，在中也。文在中，言居坤之中也，所以黃裳元吉。

The line statement for the fifth line, line six: "Yellow undergarment, original good fortune." In the "Commentary on the Diagrams" of the Zhou Changes, the trigram坤 (Earth) is associated with the color yellow and the lower garment, hence the image of "yellow undergarment." The color yellow is the central color among the five cardinal colors, and it is used to represent "center." The undergarment refers to clothing for the lower body, and it is used to represent "submissiveness." The character "yellow" comes from the position of the line being the fifth, which is central, and the character "undergarment" comes from the line being a yin line, which is soft and yielding. The line six, being a yin line in a noble position, possesses a moderate and submissive virtue that is internal and external, thus producing this image, and its divination is great good fortune. A strong line has its own virtue, and a soft line has its own virtue. Zhu Xi's "The Original Meaning of the Zhou Changes" is correct. The "Small Image Commentary" says: "Yellow undergarment, original good fortune, virtue is in the center." The trigram坤 has the image of cultural refinement, which is "virtue"; the line six is in the center of the upper trigram, which is "in the center." "Virtue in the center" means that it is in the center of the trigram坤, hence "yellow undergarment, original good fortune."

上六：龍戰于野，其血玄黃。六陽為龍，坤之錯也，故陰陽皆可以言龍；且變艮綜震，亦龍之象也。變艮為剝，陰陽相剝，戰之象也；戰於卦外，野之象也。血者，龍之血也。堅冰至者，所以防龍戰之禍於其始；龍戰野者，所以著堅冰之至於其終。上六陰盛之極，其道窮矣，窮則其勢必爭，至與陽戰兩敗俱傷，故有此象，凶可知矣。《象》曰：「龍戰于野，其道窮也。」極則必窮，理勢之必然也。

The line statement for the sixth line at the top says: "The dragon fights in the wild, its blood turns black and yellow." The hexagram of the Upper Trigram is entirely yin, while the hexagram of the opposing Trigram is entirely yang. Yang is represented as a dragon, so both yin and yang can be referred to as dragon. Moreover, when the sixth line at the top changes, the Upper Trigram becomes Gen, and when Gen is reversed, it becomes Zhen. In the "Commentary on the Changes," Zhen is associated with the dragon, which also represents the image of a dragon. When the sixth line at the top changes to Gen, the entire hexagram becomes Bao, where yin and yang mutually erode each other, which is the image of a battle. The battle occurs outside the hexagram, which is the image of the wild. "Blood" refers to the dragon's blood. The first line says "Hard ice arrives," which warns to be prepared for the calamity of dragon fighting when the yin energy first begins to rise. The sixth line says "The dragon fights in the wild," which indicates the outcome of the warning about hard ice when yin energy reaches its peak. The yin energy of the sixth line has reached its extreme, and its path has come to an end. When the situation reaches its limit, conflict is inevitable, leading to a battle with yang energy and mutual destruction, hence this image, which is clearly dangerous. The "Small Image Commentary" says: "The dragon fights in the wild, its path is exhausted." When something reaches its extreme, it must come to an end, which is the inevitable course of events.

用六：利永貞。用六與用九同，此則以上六龍戰于野言之。陰極則變陽矣，但陰柔恐不能固守，既變之後，惟長永固，不為陰私所用，則亦如乾之無不利矣。《象》曰：「用六永貞，以大終也。」此美其善變也。陽大陰小，大者陽明之公，君子之道也；小者陰濁之私，小人之道也。今始陰濁而終陽明，小人而終君子，何大如之？故曰以大終也。

The line statement for "Use Six" says: "It is advantageous to maintain uprightness forever." The format for "Use Six" is the same as "Use Nine" in the Hexagram Qian. Here, it follows the line "The dragon fights in the fields" in the uppermost line, Six at the Top. When yin reaches its extreme, it must transform into yang, but due to its soft and weak nature, it may not be able to hold on firmly. Therefore, after transformation, one must maintain steadfastness and uphold uprightness, not being driven by selfish and dark thoughts, in order to achieve the same advantage as "Use Nine" in Hexagram Qian. The Small Image Commentary says: "Use Six and maintain uprightness forever, thus achieving great completion." This praises its ability to change. Yang represents the great, while yin represents the small. Greatness signifies brightness and uprightness, which is the way of the gentleman. Smallness signifies darkness and selfishness, which is the way of the petty person. Now, beginning with darkness and selfishness, it ends in brightness and uprightness; beginning as a petty person, it ends as a gentleman. What could be greater than this? Therefore, it is said, "Achieving great completion."

《文言》曰：「坤，至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。」動者，生物所動之機；德者，生物所得之質。乾剛坤柔，定體也，坤固至柔矣，然乾之施一至，坤即能翕受而數施之，其生物之機不可止遏，此又柔中之剛矣。乾動坤靜，定體也，坤固至靜矣，及其承乾之施，陶鎔萬類，各有定形，不可移易，此又靜中之方矣。

The Wenyan Transmission says: "Kun, though supremely soft, is active in a strong way; though supremely still, it possesses a square virtue. After obtaining the principal role, it acts with constancy; it contains all things and transforms them into light. Is not the way of Kun one of yielding? It supports Heaven and acts in accordance with the proper time." Here, "movement" refers to the initiating force that brings about the generation of all things; "virtue" refers to the inherent quality that all things receive. The male is strong and the female is soft, this is their fixed nature. Kun is already extremely soft; yet when the active force of Qian comes, Kun immediately receives and holds it, and spreads it out. This vital force cannot be restrained, which is the strength within the soft. The male is active and the female is still, this is also their fixed nature. Kun is already extremely still; when it receives the active force of Qian, it molds and refines all beings, giving them definite forms that cannot be changed, which is the squareness within stillness.

柔無為矣，而剛則能動；靜無形矣，而方則有體。柔靜者，順也，體也；剛方者，健也，用也。後得主而有常者，後乎乾則得乾為主，乃坤道之常也。含萬物而化光者，靜翕之時含萬物生意於其中，及其動闢，則化生萬物而有光顯也。坤道其順乎，此句乃贊之也。坤之於乾，猶臣妾之與夫君，亦惟聽命而已，一施一受，不敢先時而起，亦不敢後時而不應，此所以贊其順也。此以上申彖傳之意。

Softness is originally inactive, while strength can initiate action; stillness is originally formless, while squareness has form. Softness and stillness are characterized by yielding and being the substance; strength and squareness are characterized by vigorous action and function. "After obtaining the master, it has a constant nature" means that when it comes after Heaven, it obtains Heaven as its master, which is the constant way of the Earth. "Containing all things and transforming into light" means that when the earth energy is gathering and closing, it contains the vitality of all things within it, and when it opens up, it transforms and generates all things, shining brightly. "Is the Earth way truly yielding?" is a praise by Confucius for the Earth way. The Earth in relation to Heaven is like a servant to a ruler and husband; it only obeys. It neither acts before its time nor lags behind in response, which is why it is praised as "yielding." All these are explanations of the meaning of the Commentary on the Judgment.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，繇辯之不早辯也。《易》曰：「履霜堅冰至。」蓋言順也。天下之事未有不由積而成：家之所積者善，則福慶及於子孫；所積者不善，則災殃流於後世。其大至於弒逆之禍，皆積累而至，非朝夕所能成也。

The Wenyan Transmission says: "A family that accumulates goodness will surely have remaining blessings; a family that accumulates evil will surely have remaining calamities. A minister killing his sovereign, a son killing his father, is not the result of a single day or night. It has gradually developed over time, due to the failure to distinguish and address it early. The Book of Changes says: 'Walking on frost, one knows ice is coming.' This is speaking of the natural course of things." In this passage, the character 繇 is the same as 由, and 辩 is the same as 辨. Confucius here cites the line statement of the initial line (初六) to illustrate that nothing in the world comes about without gradual accumulation. If a family accumulates goodness, its blessings will extend to its descendants; if it accumulates evil, its calamities will affect future generations. Even great rebellions such as a minister killing his sovereign or a son killing his father are the result of gradual accumulation, not something that happens suddenly. The phrase "this is speaking of the natural course of things" refers precisely to the gradual development from frost to ice, a natural and progressive process.

由來者漸，言臣子也；辯之不早，責君父也。辯，察也。在下者不可不察之於己，在上者不可不察之於人。察之早，勿使之漸，則禍不作矣。順字即馴字，馴致其道也，言順習因循以至於堅冰也。前言馴致其道，此言蓋言順也，皆一意也。《程傳》是。

"The gradual development" refers to the situation from the perspective of a subject and a son; "not distinguishing early" is a criticism directed at a ruler and a father. "Distinguish" means to examine and reflect. Those in lower positions must not neglect self-examination, while those in higher positions must not neglect examining others. If examination is done early, it will prevent things from growing step by step, thus avoiding calamities. The character "shun" at the end of the "Wenyan" passage corresponds to the "xun" in the "Xiaoxiang," meaning "gradually leading to the way," which refers to following habits and proceeding gradually until something solidifies like ice. Earlier, the "Xiaoxiang" said "xun zhi qi dao," and here the "Wenyan" says "ge yan shun ye," both conveying the same meaning. Cheng Yi's explanation in the "Yichuan Commentary on the Changes" is correct.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。直方大，不習無不利，則不疑其所行也。直者何也？言此心無邪曲之私，從繩墨而正之之謂也。方者何也？言此事無差謬之失，得裁制而宜之之謂也。此六二直方之所由名也，下則言求直方之功。

The Wenyan Transmission says: "Straightness represents uprightness, and squareness represents propriety. The superior person respects himself to make his inner nature upright, and acts with propriety to regulate his outer conduct. When respect and propriety are established, virtue will not be isolated. Straight, square, and great, without being accustomed to anything, there is no disadvantage, so there is no doubt about his actions." What is meant by "straight"? It refers to the mind having no perverse or crooked private intentions, just as a carpenter follows the ink line to make the material straight. What is meant by "square"? It refers to the matter having no errors or mistakes, and after being cut and arranged, each part is properly suited. This is the reason why the second line of the hexagram uses the words "straight" and "square." The following sentences explain the practice of achieving straightness and squareness.

人心惟有私，所以不直。如知其敬乃吾性之禮存諸心者，以此敬為之操持，必使此心廓然大公，而無一毫人慾之私，則不期直而自直矣。人事惟有私，所以不方。如知其義乃吾性之義見諸事者，以此義為之裁制，必使此事物來順尖而無一毫人慾之私，則不期方而自方矣。

Human hearts are not upright because they have private intentions. If one understands that "reverence" (敬) is the礼 (ritual propriety) inherent in one's nature existing within the heart, then one can use this reverence to govern one's conduct, ensuring that the heart remains broad and impartial, free from any private desires. In this way, uprightness is achieved naturally without the need for deliberate effort. Human affairs are not square because they involve private intentions. If one understands that "righteousness" (义) is the righteousness inherent in one's nature manifesting in actions, then one can use this righteousness to judge and handle affairs, ensuring that things come into being in accordance with the right way, free from any private desires. In this way, squareness is achieved naturally without the need for deliberate effort.

德之偏者謂之孤，孤則不大矣。蓋敬之至者外必方，義之至乾內必直，不方不直，不足謂之敬義，是德之孤也。今既有敬以涵義之體，又有義以達敬之用，則內外夾持，表裡互養，日用之間莫非天理之流行，德自充滿盛大而不孤矣。

A virtue that is biased towards one side is called "gū" (solitude). When something is solitary, it cannot be broad and expansive. Because when respect is perfected, it must necessarily be upright on the outside; when righteousness is perfected, it must necessarily be upright within. If neither is upright, it cannot be called respect or righteousness, and thus the virtue becomes solitary. Now, with respect nurturing the essence of righteousness and righteousness expressing the function of respect, the inner and outer aspects support each other, and the inside and outside nourish each other. In daily applications, there is nothing that is not the flow of heavenly principle, so the virtue naturally becomes full and vast, and no longer solitary.

何大如之？內而念念皆天理，則內不疑；外而事事皆天理，則外不疑。內外坦然而無疑，則暢於四支，不言而喻；發於事業，無所處而不當，何利如之？此所以不習無不利也。乾言進修，坤言敬義。學聖人者由於進修，欲進修者必先於敬義，乾坤二卦備矣。

What is more "great" than this? Within, every thought conforms to the way of Heaven, so the mind has no doubts; outside, every action conforms to the way of Heaven, so conduct has no doubts. Being at ease both inside and outside, virtue flows smoothly to the limbs, and without speaking, others understand. When this is applied to affairs, it is appropriate regardless of the situation. What is more "beneficial" than this? This is the meaning of "without practice, there is no disadvantage." The "Wenyan" of the "Qian" hexagram discusses cultivating virtue and practicing affairs, while the "Wenyan" of the "Kun" hexagram discusses respect and righteousness. To learn to become a sage depends on cultivating virtue and practicing affairs, but to cultivate virtue and practice affairs must first begin with respect and righteousness. The "Qian" and "Kun" hexagrams have fully explained this method.

陰雖有美含之，以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成，而代有終也。陰雖有美，含之，可以時發而從王事矣。或從王事，不敢有其成者，非其才有所不足不能成也，乃其分之所不敢成也。何也？法象莫大於天地，三綱莫重於夫妻君臣。天統乎地，夫統乎妻，君統乎臣，故地道也、妻道也、臣道也，皆不敢先自主也，皆如地之無成，惟代天之終耳。蓋天能始物，不能終物，地繼其後而終之，則地之所以有終者，終天之所未終也。地不敢專其成而有其終，故曰無成而代有終也。六三為臣，故當如此。

The Wenyan Transmission says: "Although the yin has beauty, it contains it and waits for the right time to express it in serving the sovereign. It does not claim the success. This is the way of the earth, the way of the wife, and the way of the subject. The way of the earth is not to claim success, but to take over and complete the task. Why? There is no greater model than heaven and earth, and no more important principles than those of husband and wife, and sovereign and subject. Heaven rules over earth, the husband rules over the wife, the sovereign rules over the subject. Therefore, it is called the way of the earth, the way of the wife, and the way of the subject. All of them do not take the initiative, but like the earth, they do not claim the success, but take over and complete the final task. Because heaven can create all things, but cannot complete them; earth follows and completes them. Therefore, the earth is said to have a completion, because it completes what heaven has not completed. The earth does not claim the success, but takes on the completion, so it is said 'without success, but taking over the completion.' The line six in the third position is in the position of a subject, so it should be like this."

天地變化，草木蕃；天地閉，賢人隱。《易》曰：「括囊無咎無譽。」蓋言謹也。天地變化二句乃引下文之辭，言天地變化，世道開泰，則草木之無知者且蕃茂，況於人乎？則賢人之必出而不隱可知矣。若天地閉，則賢人必斂德以避難，此其所以隱也。坤本陰卦，六四重陰，又不中，則陰之極矣，正天地閉塞，有陰而無陽，不能變化之時也，故當謹守不出者以此。

The Wenyan Transmission says: "Heaven and earth change, and grass and trees flourish; when heaven and earth are closed off, the virtuous retreat. The Book of Changes says: 'Draw the bag tightly, without blame or praise.' This is speaking of caution." The opening lines "Heaven and earth change" are used to introduce the following words. When heaven and earth interact and change, the world is open and peaceful, so even grass and trees, which have no consciousness, flourish; how much more so humans? This shows that the virtuous must emerge to take action and will not retreat. But when heaven and earth are closed off and uncommunicative, the virtuous must necessarily conceal their virtue to avoid calamity, which is why they retreat. The hexagram of Kūn is originally a yin hexagram, and the sixth line in the fourth position is also a yin line in a yin place, which is yin on top of yin. Moreover, it does not occupy the central position, meaning yin has reached its extreme. This is precisely the time when heaven and earth are closed off, with only yin and no yang, and there is no interaction or change. Therefore, the sixth line in the fourth position should be cautious and self-restrained, not revealing itself outwardly. This is the reason.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。黃者，中德也；中者，內也；黃中者，中德之在內也。通者，豁然脈絡之貫通，無一毫私慾之滯塞也；理者，井然文章之條理，無一毫私慾之混淆也。本爻既變坎為通，通之象也；本爻未變坤為文，理之象也。故六五小象曰文在中，德之在內者通而且理，爻之言黃者以此。正位，居尊位也；體者，坤之定體也。乾陽乃上體，坤陰用怔體，言雖在尊位而居下體，故不曰衣而曰裳，爻之所以言裳者以此。

The Wenyan Transmission says: "A gentleman possesses the virtue of the yellow center, which allows for the smooth flow of principles, maintains proper position and form, and expresses beauty from within, which spreads through the limbs and manifests in his deeds, representing the ultimate expression of beauty." "Yellow" represents the virtue of being centered, and "center" refers to the inner self. "Yellow center" means the virtue of being centered exists within. "Through" refers to the clear and unobstructed flow of channels, free from any obstruction caused by private desires; "principles" refer to the orderly and well-structured appearance, free from any confusion caused by private desires. In terms of numbers, when the sixth line changes, the upper trigram becomes Kan, which represents "through," symbolizing the image of "through"; when the sixth line remains unchanged, the upper trigram is Kun, which represents "culture," symbolizing the image of "principles." Therefore, the Xiao Xiang commentary on the sixth line says "culture is in the center" — for a person whose virtue resides within, both the flow and the order are present. The line statement refers to "yellow" based on this. "Maintaining proper position" means occupying a position of honor; "form" refers to the fixed position of Kun. Qian yang is the upper form, and Kun yin is the lower form. This means that although the sixth line is in a position of honor, it still belongs to the lower form of Kun, so it is not referred to as the upper garment but as the lower skirt. The line statement refers to "skirt" based on this.

以人事論，有居尊位而能謙下之意，此二句盡黃裳之義矣。又嘆而贊之，以見元吉之故，言黃中美在其中，豈徒美哉？美既在中，則暢於四支，為日新之德，四體不言而喻者此美也；發於事業，為富有之業，天下國家無所處而不當者此美也。不其美之至乎？爻之所以不止言吉而言元吉者以此。

In terms of human affairs, this passage conveys the meaning of holding a high position yet remaining humble and modest. The phrase 「正位居体」has already fully explained the significance of 「黄裳」. Confucius then further praises it to explain why it is called 「元吉」: since the virtue of the middle is contained within, can it be merely empty beauty? If beauty is contained within, it will flow smoothly to the limbs, becoming a virtue that is renewed daily — the beauty naturally expressed by the limbs and body without words is precisely this. When this beauty is manifested in practical endeavors, it becomes a great achievement benefiting the whole world. The ability to manage the state and country properly in any situation is precisely this beauty. Is this not the ultimate expression of beauty? That is why the line statement does not merely say 「吉」but 「元吉」— this is the reason.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。「為」，於偽反；「離」，力智反；「夫」，音扶。疑者，似也，似其與己均敵，無大小之差也。陰本不可與陽戰，今陰盛似敢與陽敵，故以戰言。陰盛已無陽矣，本不可稱龍，而不知陽不可一日無也，故周公以龍言之以存陽也。雖稱為龍，猶陰之類也，故稱血以別其為陰，血陰物也。曰其色玄黃，則天地之色雜矣，而不知天玄地黃者，兩間之定分也。今曰其色玄黃，疑於無分別矣，夫豈可哉？言陽陽皆傷也。以上皆申言周公爻辭。

The Wenyan Transmission says: "When yin approaches yang, there must be a struggle, because yin is suspected to be lacking in yang. Therefore, it is called dragon; since it has not yet separated from its kind, it is called blood. The term 'xuanyang' refers to the mixture of heaven and earth; heaven is dark blue and earth is yellow." The character 'wei' is pronounced as 'yu qi', 'li' as 'li zhi', and 'fu' as 'fu'. The character 'yi' means similar, indicating that yin has become so strong that it is equal to yang, making it difficult to distinguish between the two. Yin should not be able to fight with yang, but now yin is so strong that it seems to dare to oppose yang, hence the use of the character 'zhan' (struggle). Since yin has reached its peak, it is as if there is no yang left; originally, it should not be called dragon. However, we must know that yang is indispensable every day, so the Duke of Zhou used the character 'long' to refer to it, in order to preserve yang. Although it is called dragon, it is still of the yin kind, hence it is also called 'xue' to distinguish it as belonging to yin—blood is a yin substance. Saying that blood has the color of xuanyang means that the colors of heaven and earth are mixed; however, heaven is dark blue and earth is yellow, which are the fixed distinctions between heaven and earth. Now saying that they are mixed is close to losing these distinctions, is this acceptable? This is saying that both yin and yang have been harmed. All these passages are explanations of the line statements made by the Duke of Zhou.

永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

This volume was annotated with punctuation and marks by Ling Fudun of Yongchuan, who was styled Housi, and proofread by Gao Xinying of Luling, who was styled Xujun. These two lines are the titles of the editors in the preface of a Ming edition. "Circle and punctuation" refers to adding punctuation marks to the original text without annotations. "Proofreading" involves comparing two copies to correct textual errors. "Fu" is a respectful term added to a man's given name when referring to him.

屯者難也。萬物始生，欎結未通，似有險難之意，故其字象□穿地，始出未申也。《序卦》：「有天地然後萬物生焉，盈天地間唯萬物。」屯者盈也，物之始生，故次乾坤之後。屯：元亨，利貞，勿用有攸往，利建侯。初九以貴下賤，大得民也，此利建之侯也。

The hexagram "Zun" means difficulty. When all things are just beginning to sprout, they are confined underground and have not yet become fully developed, which conveys a strong sense of danger and hardship. Therefore, the character "Zun" resembles the image of grass sprouts breaking through the soil, just emerging and not yet spreading out. The "Xu Gua Zhuan" says: "Only after heaven and earth have been formed can all things come into being; what fills heaven and earth is all things." "Zun" also has the meaning of fullness, which is exactly the situation when all things are first coming into being, so this hexagram comes after "Qian" and "Kun." The hexagram statement is: "Zun, Yuan Heng, Li Zhen, Wu Yong You Wang, Li Jian Hou." The "Tuan Zhuan" refers to the initial line, which is a noble person humbly occupying a low position, thereby gaining great popular support, which refers to the ruler to be established mentioned in the hexagram statement.

乾坤始交而遇險陷，故名為屯。所以氣始交未暢曰屯，物勾萌未舒曰屯，世多難未泰曰屯。震動在下，坎陷在上，險中能動，是有撥亂興衰之才者，故占者元亨。然猶在險中，則宜守正而未可遽進，故勿用有攸往。勿用者，以震性多動，故戒之也。然大難方敫，無君則亂，故當立君以統治。初九陽在陰下，而為成卦之主，是能以賢下人、得民而可君者也。占者必從人心之所屬望，立之為主，斯利矣，故利建侯。

The hexagram Zun (Qian and Kun) first meet in union but encounter danger, hence it is called Zhun. Therefore, when the vital energy has just begun to meet but has not yet flowed smoothly, it is called Zhun; when grass and trees bend and sprout but have not yet fully extended, it is called Zhun; when the world is full of difficulties but has not yet reached peace, it is also called Zhun. This hexagram has a Zhen trigram below and a Kan trigram above, meaning that one is in a dangerous situation yet still able to act vigorously. This represents a person with the ability to rectify chaos and revitalize a declining era, hence the person consulting the oracle will achieve great success. However, since one is still in danger, one should maintain righteousness and not act rashly, hence the statement "Do not proceed." The statement "Do not proceed" is because the nature of Zhen is to be active, so it is especially warning against hasty action. However, great difficulties are now arising, and without a ruler, disorder will occur, so one should establish a ruler to govern. The first yang line is located below the many yin lines and is the main line of the hexagram, representing a person of virtue who is humble and respectful to others, thus gaining the people's support and being suitable to become a ruler. The person consulting the oracle must follow the people's will and appoint him as the ruler, which will be beneficial, hence the statement "It is advantageous to establish a feudal lord."

建侯者，立君也。險難在前，中爻艮止，勿用攸往之象；震一君二民，建侯之象。《彖》曰：「屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。」「離」，去聲。以二體釋卦名，又以卦德卦象釋卦辭。剛柔者，乾坤也；始交者，震也，一索得震，故為乾坤始交；難生者，坎也。言萬物始生而遇坎難，故名為屯。

"Jianhou" means to establish a ruler. In times of danger, the third, fourth, and fifth lines form the trigram Gen (Mountain), which signifies stopping, thus reflecting the image of "Do not proceed in any direction." The trigram Zhen (Thunder) has one yang line and two yin lines, representing one ruler governing two subjects, thus reflecting the image of "Jianhou." The "Commentary on the Judgment" states: "Zun, the beginning of the interaction between yang and yin leads to difficulties, movement within danger, great success through uprightness. The movement of thunder and rain fills the world, the heavens create the initial chaos, it is appropriate to establish a ruler but not to be at ease." The character "Li" is read in the falling tone. This passage first explains the name of the hexagram by referring to its upper and lower trigrams, then explains the hexagram statement by referring to its trigram qualities and images. "Gangrou" refers to Qian (Heaven) and Kun (Earth); "Shijiao" refers to Zhen (Thunder), as Qian and Kun combine once to produce Zhen, hence called the initial interaction of Qian and Kun; "Nansheng" refers to Kan (Water). The meaning is that when all things begin to sprout, they encounter the difficulty of Kan, hence the hexagram is named Zun.

動乎險中者，言震動之才足以奮發有為，時當大難，能動則其險可出，故大亨。然猶在險中，時猶未易為，必從容以謀其出險方可，故利貞。雷，震象；雨，坎象。天造者，天時使然，如天所造作也。草者，如草不齊，震為蕃，草之象也。昧者，如天未明，坎為月，天尚未明，昧之象也；坎水內景，不明於外，亦昧之象也。

"Moving within danger" refers to the quality represented by Zhen (Thunder), which is capable of vigorous action. In times of great difficulty, being able to act decisively can overcome the peril, hence it is said "great success." However, one is still in danger, and the situation is not yet favorable for action, so one must plan carefully to escape from danger, hence it is said "favorable to uprightness." "Thunder" is the symbol of Zhen, and "rain" is the symbol of Kan. "Heavenly creation" means that it is caused by the heavens, as if made by heaven itself. "Grass" refers to something disorderly and uneven, like wild grass; in the "Commentary on the Hexagrams," Zhen is associated with flourishing vegetation, which is the image of grass. "Darkness" refers to the time before dawn; Kan represents the moon, and when the moon appears but the sky is still dark, this is the image of darkness; also, the brightness of water is contained within and not revealed externally, which is also the image of darkness.

雷雨交作，雜亂晦冥，充塞盈滿於兩間，天下大亂之象也。當此之時，以天下則未定，以名分則未明，正宜立君以統治，然未可遽謂安寧之時也。必為君者憂勤兢畏，不遑□處，方可撥亂反正，以成靖難之功，此則聖人濟屯之深戒也。動而雷雨滿盈，即勿用攸往；建侯而不寧，即利建侯。然卦言勿用攸往，而彖言雷雨之動者，勿用攸往非終不動也，審而後動也。屯之元亨利貞，非如乾之四德，故曰大亨貞。更始初立而驕奢，非不寧矣。

Thunder and rain erupt together, chaotic and dark, filling the space between heaven and earth, indicating a great disorder in the world. At this time, the situation of the world has not yet stabilized, and the relationship between sovereign and subject has not yet been established. It is precisely the time to establish a sovereign to govern and manage; however, it is not yet the time to say that peace has been achieved. The sovereign must be diligent, laborious, cautious, and respectful, even to the point of not having the leisure to sit still, in order to correct the chaos and accomplish the achievement of peace and the resolution of calamities. This is the profound warning from the sage regarding the relief of difficulties. "When movement occurs, thunder and rain fill the sky" corresponds to the hexagram statement "Do not go anywhere." "Establishing feudal lords but not in peace" corresponds to the hexagram statement "It is advantageous to establish feudal lords." However, the hexagram statement says "Do not go anywhere," while the commentary on the judgment says "The movement of thunder and rain," indicating that "Do not go anywhere" does not mean complete inaction, but rather movement after careful consideration. The elements of original, prosperity, advantage, and uprightness in the hexagram of "Zun" are not four virtues like in the hexagram of "Qian," so the commentary on the judgment combines them into "Great prosperity and uprightness." For example, if Emperor Gengshi of the Han dynasty became emperor and immediately indulged in luxury and excess, that would not be the state of "not being at peace."

《象》曰：「雲雷屯，君子以經綸。」彖言雷雨，象言雲雷，彖言其動，象著其體也。上坎為雲，故曰雲雷屯；下坎為雨，故曰雷水解。經綸皆治絲之事。草昧之時，天下正如亂絲，經以引之，綸以理之，俾大綱皆正、萬目畢舉，正君子撥亂有為之時也，故曰君子以經綸。

The Great Image says: "Cloud and thunder,屯 (Zhen)." The Commentary on the Judgment says "thunder and rain," while the Great Image says "cloud and thunder." The Commentary on the Judgment discusses its movement, while the Great Image presents its nature. When Kan (Water) is in the upper trigram, it takes the image of clouds, hence Zhen (Zhen) says "cloud and thunder,屯." When Kan is in the lower trigram, it takes the image of rain, hence Xie (Xie) says "thunder and water,解." Both "jing" and "lun" refer to the process of handling silk threads. In the beginning, when things are chaotic and confused, the world is like a tangled mass of threads. Using "jing" to draw out the threads and "lun" to arrange them in order, making the main framework clear and all details properly arranged, this is precisely the time for a gentleman to take action and bring order, hence it says "the gentleman uses jing and lun."

初九：盤桓，利居貞，利建侯。盤，大石也，鴻漸于盤之盤也，中爻艮石之象也；桓，大柱也，震陽木，桓之象也。八卦正位，震在初，乃爻之極善者。國家屯難，得此剛正之才，乃倚之以為柱石者也，故曰盤桓，唐之郭子儀是也。震為大塗，柱石在於大塗之上；震本欲動，而艮止不動，有柱石欲動不動之象，所以利居貞，而又利建侯，非難進之貌也。故小象曰：「雖盤桓，志行正也。」曰心志在於行，則欲動不動可知矣。

The first line statement says: "To linger, it is advantageous to reside in sincerity and to establish a vassal." "Pan" refers to a large stone, just as in the "Gradual Progress" hexagram where it says "the wild goose gradually approaches the stone." The third, fourth, and fifth lines together form the trigram Gen (Mountain), which represents stone, thus illustrating the image of stone. "Huan" refers to a large pillar; Zhen (Thunder) represents strong wood, thus illustrating the image of a pillar. According to the principle of the correct position of the eight trigrams, Zhen's correct position is the first line, so this line is the best in the hexagram. When the state is facing difficulties, having such a strong and upright person is exactly what is needed to rely upon, hence the phrase "to linger." Tang dynasty's Guo Ziyi was of this type. Zhen also represents a great road, and the pillar stands upon the road. Zhen's nature is to move, but the inter-trigram Gen is still and unmoving, thus illustrating the image of a pillar that wishes to move but has not yet moved. Therefore, it is advantageous to reside in sincerity and to establish a vassal, not because it is afraid of difficulties but because it is waiting for the right moment. Hence, the "Small Explanation" says: "Although lingering, the will is upright." Since it says the will is to act, the situation of wanting to move but temporarily not moving is evident.

九當屯難之初，有此剛正大才生於其時，故有盤桓之象。然險陷在前，本爻居得其正，故占者利於居正以守己。若為民所歸，勢不可辭，則又宜建侯以從民望，救時之屯可也。居貞者利在我，建侯者利在民，故占者兩有所利。

The initial line nine is at the beginning of a difficult situation. There is a man of great strength and uprightness in this era, hence the image of 'hesitation'. However, danger lies ahead. This line is a yang line in a yang position, thus it is proper for the person consulting the oracle to remain in a stable and upright position to preserve himself. If he is the one people look up to, and the situation makes it impossible to refuse, then he should establish a feudal lord to meet the people's expectations and to alleviate the difficulties of the time. 'Remaining steadfast' is beneficial for oneself, while 'establishing a feudal lord' is beneficial for the people. Therefore, the person consulting the oracle benefits in both respects.

《象》曰：「雖盤桓，志行正也。以貴下賤，大得民也。」當屯難之時，大才雖盤桓不動，然拳拳有潛屯之志，行一不義、殺一不辜而得天下不為，既有救人之心，而又有守己之節，所以占者利居貞而守己也。若居而不貞則無德，行而不正則無功。周公言居貞，孔子言行正，然後濟屯之功德備矣。陽貴陰賤，以貴下賤者，一陽在二陰之下也。當屯難之時，得一大才，眾所歸附，更能自處卑下，大得民矣，此占者所以又利建侯而救民也。

The Small Image Commentary says: "Although hesitating, his will is upright. To honor the lowly, he gains great support from the people." In times of difficulty, a great talent may appear to hesitate, but his heart is earnestly devoted to rescuing people from hardship. As the Book of Mencius says, one would not do an unjust act or kill an innocent person even if it could gain the world. With a compassionate heart and a principled character, the person consulting the oracle should remain in a stable and upright position. If one remains stable but does not uphold righteousness, there is no virtue. If one acts but does not act properly, there is no achievement. The Duke of Zhou's line statement says "stay firm," and Confucius' Small Image says "act uprightly." Together, these two aspects complete the virtue and achievement of rescuing people from hardship. Yang represents the noble, and Yin represents the humble. "To honor the lowly" means a Yang line is placed below two Yin lines. In times of difficulty, when such a great talent appears, all people come to him, and he himself remains humble, thus gaining great support from the people. This is why the person consulting the oracle is also suitable for establishing a prince to save the people.

六二：屯如邅如，乘馬班如，匪寇婚媾，女子貞不字，十年乃字。「邅」，張連反。屯、邅皆不能前進之意，班，回還不進之意。震於馬為馵足、為作足，班如之象也。應爻為坎，坎為盜，寇之象也，指初也。婦嫁曰婚，再嫁曰媾，婚媾指五也。變兌為少女，女子之象也。字者，許嫁也，此女子則指六二也。貞者，正也；不字者，不字於初也；乃字者，乃字於五也。中爻艮止，不字之象也；中爻坤土，土數成於十，十之象也。

The Line Statement for the Second Line (Six in the Second): "It is as if blocked and wandering, riding horses in a circle, not thieves but marriage partners. The woman remains chaste and does not marry, but after ten years she does marry." "Zhan" is pronounced "Zhang Lian." Both "Zun" and "Zhan" mean unable to advance. "Ban" means circling and not moving forward. In the "Commentary on the Diagrams," Zhen is associated with horses and their hooves, which is the image of "ban ru." The trigram corresponding to the Second Line is Kan in the upper trigram, which represents thieves, symbolizing the initial Nine. A first marriage is called "hun," and a second marriage is called "gou," so "hun gou" refers to the Nine in the Fifth. When the Second Line changes, the lower trigram becomes Dui, which represents a young woman, symbolizing "the woman." "Zi" means to be promised in marriage; this woman refers to the Second Line. "Zhen" means to maintain integrity; "not zi" means not to be promised in marriage to the initial Nine; "then zi" means eventually to be promised in marriage to the Nine in the Fifth. The trigrams of the Third, Fourth, and Fifth Lines form Gen, which means to stop, symbolizing "not zi." The trigrams of the Second, Third, and Fourth Lines form Kun, which represents earth, and the number of earth is ten, symbolizing "ten."

若以人事論，光武當屯難之時，竇融割據，志在光武，為隗囂所隔，乘馬班如也，久之終歸於漢，十年乃字也。六二柔順中正，當屯難之時，上與五應，但乘初之剛，故為所難，有迍邅班如之象，不得進與五合。使非初之寇難，即與五成其婚媾，不至十年之久矣。惟因初之難，六二守其中正不肯與之苟合，所以不字，至於十年之久，難久必通，乃反其常，而字正應矣，故又有此象也，占者當如是則可。《象》曰：「六二之難，乘剛也。十年乃字，反常也。」六二居屯之時而又乘剛，是其患難也。乘者，居其上也，故曰六二之難。反常者，二五陰陽相應，理之常也，為剛所乘則乖其常矣。難久必通，故十年乃字，而反其常。

If we consider human affairs: When Emperor Guangwu of Han was in a difficult situation, Dou Rong controlled the Western River region and was inclined toward Guangwu, but was blocked by Wei Xiao in between. This is called "riding horses and hesitating." After a long time, he finally submitted to the Han dynasty, which is called "after ten years, the marriage was arranged." Six Two is a yin and flexible line that is in the center and upright. During the time of difficulty, it is in harmony with Nine Five above, but it is on top of Nine One, a yang line, thus being trapped by Nine One, showing an image of being blocked and circling. Without the difficulty of Nine One, Six Two would have married Nine Five earlier, and would not have taken ten years. Because of the difficulty caused by Nine One, Six Two remained firm in its upright position and did not hastily enter into a marriage, hence "not married." After a long period of hardship, things must eventually become smooth, so after ten years, it finally married its proper match, Nine Five, thus returning to the normal course. Those who consult the oracle should follow this pattern. The Small Image Commentary says: "The difficulty of Six Two is due to riding on a strong line. After ten years, the marriage was arranged, returning to the normal course." Six Two is in a difficult situation and is on top of a strong line, which is its difficulty. "Riding" means being on top of another, so it is called "the difficulty of Six Two." The term "returning to the normal course" refers to the fact that the yin and yang correspondence between Two and Five is the normal course, but being ridden upon by a strong line violates this normal course. After a long period of hardship, things must become smooth, so after ten years, the marriage was finally arranged, returning to the normal course.

六三：即鹿無虞，惟入于林中，君子幾，不如舍，往吝。「含」，音舍；「幾」，音機。即者，就也。鹿當作麓為是，舊注亦有作麓者。蓋此卦中爻艮為山，山足曰麓，三居中爻艮之足，麓之象也。虞者，虞人也，三四為人位，虞人之象也；無虞者，無正應之象也。震錯巽，巽為入，入之象也；上艮為木，下震為竹，林中之象也。言就山足逐獸，無虞人指示，乃陷入于林中也。坎錯離明，見幾之象也。含者，含而不逐也，亦艮止之象也。

The third line statement says: "Chasing a deer without a guardian, one enters the forest, the gentleman is alert, better to give up, going forward brings regret." The character "舍" is read as "to abandon," and "几" is read as "an omen" or "a subtle sign." "即" means to go close to. "鹿" should actually be "麓," as old annotations also use this character. This is because the third, fourth, and fifth lines form the hexagram Gen (Mountain), which represents a mountain, and the foot of a mountain is called "麓." The third line is precisely the first line of the interlocking Gen trigram, which is the image of "麓." "虞" refers to the guardian of mountains and marshes; the third and fourth lines are the human positions among the six lines, representing the image of the guardian. "无虞" indicates the absence of a proper response. The trigrams Zhen (Thunder) and Xun (Wind) are opposite, and Xun represents entering, which is the image of "entering." The upper interlocking Gen represents wood, and the lower Zhen represents bamboo and reeds, which is the image of "in the forest." The meaning is that one goes to the foot of the mountain to chase wild animals, but without a guardian, one gets lost in the forest. The trigrams Kan (Water) and Li (Fire) are opposite, and Li represents brightness, which is the image of perceiving subtle signs. The term "to give up" means to restrain oneself and not pursue, which is also the image of Gen (Mountain), representing stillness.

六三陰柔，不中不正，又無應與，當屯難之時，故有即麓無虞入于林中之象。君子見幾，不如舍去；若往逐而不舍，必致羞吝。其象如此，戒占者當如是也。《象》曰：「即鹿無虞，以從禽也。君子舍之，往吝窮也。」孔子恐後學不知即鹿無虞之句，故解之曰乃從事於禽也。舍則不往，往則必吝。吝窮者，羞吝窮困也。

Six Three is yin and flexible, neither in the center nor in the proper position, and has no corresponding line to rely on. It is precisely in a time of difficulty and obstruction, so there is an image of 'chasing a deer at the foot of the mountain without a guardian to guide, and mistakenly entering the forest'. A gentleman sees the signs are not favorable, so it is better to give up and withdraw. If one persists in chasing without stopping, one will certainly bring disgrace and regret. Since the line is like this, the oracle warns the person asking the question to act accordingly. The Small Image Commentary says: 'Chasing a deer without a guardian, following the game. A gentleman abandons it, going forward will lead to regret and hardship.' Confucius feared that later scholars would not understand the phrase 'chasing a deer without a guardian', so he explained that it refers to being entirely focused on pursuing the game. If one abandons it, one does not go forward; if one goes forward, one will certainly have regret. What is called 'regret and hardship' is disgrace and regret leading to distress.

六四：乘馬班如，求婚媾，往，吉無不利。坎為馬，又有馬象。求者，四求之也；往者，初之也，自內而之外曰往。本爻變，中爻成巽，則為長女，震為長男，婚媾之象也，非真婚媾也，求賢以濟難，有此象也。舊說陰無求陽之理，可謂不知象旨者矣。

The line statement of the fourth line says: "Mounting a horse, moving about hesitantly, seeking marriage, going forward, auspicious, no disadvantage." In the *Sayings of the Divination Classic*, Kan is described as a beautiful horse's spine, and the upper trigram of the primary hexagram is Kan, so there is also the image of a horse. "Seeking" refers to the fourth line seeking; "going" refers to the initial line coming to the fourth line — moving from the inner trigram to the outer trigram is called "going." If this line changes to yang, then the third, fourth, and fifth lines form the trigram Xun, which represents the elder daughter. The lower trigram Zhen represents the elder son, and the elder son and elder daughter being paired is the image of "marriage." This is not referring to actual marriage, but rather seeking virtuous talents to relieve difficulties, hence the image. Old commentaries say that yin does not have the initiative to seek yang, which can be considered not understanding the meaning of the images and numbers.

六四陰柔，居近君之地，當屯難之時，欲進而復止，故有乘馬班如之象。初能得民可以有為，四乃陰陽正應，未有蒙大難而不求其初者，故又有求婚媾之象。初於此時若欣為即往，資其剛正之才以濟其屯，其吉可知矣，而四近其君者，亦無不利也，故其占又如此。《象》曰：「求而往，明也。」求者，資濟屯之才，有知人之明者也；往者，展濟屯之才，有自知之明者也。坎錯離，有明之象，故曰明。

Six in the Fourth is yin and soft, located near the position of the ruler, at a time of difficulty and obstruction. It wishes to move forward but is held back, hence the image of 'riding horses in a disorderly manner'. Nine at the Beginning is able to gain the people's support and can take action. Six in the Fourth is in a proper yin-yang correspondence with it, so there is no reason for it to suffer great hardship without seeking help from Nine at the Beginning. Hence, there is also the image of 'seeking marriage'. If Nine at the Beginning responds willingly at this time, Six in the Fourth can rely on its strong and upright abilities to relieve the difficulties. The result is obviously favorable. As Six in the Fourth is a minister close to the ruler, there is no disadvantage, hence the judgment is as such. The Small Image Commentary says, 'Seeking and going forward, this shows clarity.' The one seeking is capable of relying on the talents who can relieve the difficulties, which shows discernment in recognizing people. The one going forward is capable of applying the talents to relieve the difficulties, which shows self-awareness. The trigrams Kan and Li are opposite, and Li represents clarity, hence the image of clarity.

九五：屯其膏，小貞吉，大貞凶。膏者，膏澤也，以坎體有膏澤沾潤之象，故曰膏；本卦名屯，故曰屯膏。陽大陰小，六居二、九居五，皆得其正，故皆稱貞。小貞者，臣也，指二也；大貞者，君也，指五也。故六二言女子貞，而此亦言貞，六爻惟二五言屯。

The line statement for the fifth line (nine in the fifth) says: "It is difficult to nourish the moisture, small fidelity brings good fortune, great fidelity brings misfortune." "Gao" refers to the moisture or grace; since the upper trigram is Kan, which represents water, there is an image of moisture nourishing, hence the term "gao." The primary hexagram is named "Zun," meaning difficulty and blockage, so "Zun its gao" means the grace is blocked above and does not flow down. Yang represents the great, while Yin represents the small; the second line, which is a Yin line in a Yin position, and the fifth line, which is a Yang line in a Yang position, both are in their proper places, so both lines are referred to as "Zhen." "Small Zhen" refers to the minister, referring to the second line; "Great Zhen" refers to the sovereign, referring to the fifth line. Therefore, the line statement for the second line says "the woman is faithful," and here it also says "Zhen." The entire hexagram has only the second and fifth lines mentioning the word "Zun."

九五以陽剛中正居尊，亦有德有位者，但當屯之時，陷於險中，為陰所掩，雖有六二正應，而陰柔不足以濟事；且初九得民於下，民皆歸之，無臣無民，所以有屯其膏不得施為之象。故占者所居之位，如六二為臣，小貞則吉；如九五為君，大貞則凶也。《象》曰：「屯其膏，施未光也。」陽德所施本光大，但陷險中，為陰所掩，故未光。

Nine in the Fifth is a yang strong and upright person holding a high position, thus possessing both virtue and status. However, during a time of difficulty, he is trapped within the danger of the Kan trigram, and is obscured by the yin lines above and below. Although Six in the Second is in a proper responding position, since Six in the Second is yin and weak, it is insufficient to accomplish great deeds. Moreover, Nine at the Beginning is below and has the support of the people, so Nine in the Fifth is without capable ministers and without the allegiance of the people. Thus, there is an image of 'oil and moisture accumulating but unable to be applied'. Therefore, the person consulting the oracle should consider their own position: if they are like Six in the Second, as a minister, maintaining uprightness is auspicious; if they are like Nine in the Fifth, as a ruler, remaining in this situation without change will be inauspicious. The Small Image Commentary says: '屯其膏, 施未光也.' The virtue of the yang strong should be widely and brightly applied, but because he is trapped in danger and obscured by yin lines, it is not yet bright.

上六：乘馬班如，泣血漣如。六爻皆言馬者，震坎皆為馬也；皆言班如者，當屯難之時也。坎為加憂、為血卦、為水，泣血漣如之象也。才柔不足以濟屯，去初最遠，又無應與，故有此象。《象》曰：「泣血漣如，何可長也。」既無其才，又無其助，喪亡可必矣，豈能長久。

The line statement for the sixth line at the top says: "Mounting horses, moving about hesitantly, weeping blood, tears flowing like water." All the lines mention "horse" because in the "Commentary on the Figures," both Zhen (Thunder) and Kan (Water) take the image of a horse. All mention "moving about hesitantly" because they are all in a situation of difficulty and obstruction, able only to move back and forth. Kan also represents added sorrow, blood, and water, which together form the image of "weeping blood, tears flowing like water." The sixth line is of a soft and weak nature, insufficient to overcome the difficulty of the initial situation. It is far from the great talent of the first line, and there is no corresponding line to support it, hence this image. The "Small Image Commentary" says: "Weeping blood, tears flowing like water, how can this last long?" Without one's own ability and without the help of others, defeat is inevitable, how can it last long?

蒙，昧也。其卦以坎遇艮，山下有險，艮山在外，坎水在內，水乃必行之物，遇山而止，內既險陷不安，外又行之不去，莫知所往，昏蒙之象也。《序卦》：「屯者，物之始生也，物生必蒙。」故受之以蒙，所以次屯。蒙亨，匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不吉，利貞。「告」，古毒反。

"The Mont" refers to confusion and ignorance. This hexagram is composed of Kan (Water) above and Gen (Mountain) below, representing a mountain beneath a dangerous situation. The mountain is outside, and the water is inside. Water is by nature something that flows, but when it meets the mountain, it is blocked. Since the inner situation is dangerous and unstable, and the outer path is blocked, one does not know where to go, which is exactly the image of confusion and ignorance. The "Xugua Zhuan" says: "Zun is the beginning of the growth of all things; once things are born, they must be in a state of confusion and ignorance." Therefore, the hexagram "Mont" follows "Zun." The hexagram statement is: "Mont is favorable. It is not I who seek the innocent and ignorant, but the innocent and ignorant who seek me. The first divination will be informative, but if it is repeated three times, it is considered disrespectful, and thus not auspicious. It is favorable to maintain sincerity." The character "gao" is pronounced as "gu du."

蒙亨者，言蒙者亨也，不終於蒙也。匪我求童蒙二句，正理也。再，指四，陽一陰二，二再則四矣；三，指三。瀆者，順瀆也。初筮者，初筮下卦，得剛中也；比卦坎之剛中在上卦，故曰再筮。告者，二告乎五也；不告者，二不告乎三四也。凡陽則明，陰則暗，所以九二發六五之蒙。利貞者，教之以正也。

"Monteng" means that a person in a state of ignorance can become successful and will not remain in ignorance forever. The phrase "Femi wo qiu tongmeng, tongmeng qiu wo" explains the proper relationship between teaching and learning. The word "zai" refers to the fourth line, as the number for yang is one and for yin is two; multiplying two by itself gives four, so "zai" falls on the fourth line. The word "san" refers to the third line. "Du" means to act in accordance with one's habits and to show disrespect. "Chushì" refers to the initial divination of the lower trigram, obtaining the line nine two, which is a strong and balanced line. The hexagram "Bi" has the trigram Kan in the upper trigram, which is strong and balanced, so it is called "zaishi." "Gao" means that line nine two informs line six five; "bu gao" means that line nine two does not inform lines six three and six four. Generally, yang lines represent clarity and yin lines represent obscurity, so line nine two enlightens the ignorance of line six five. "Li zhen" means that teaching should be done through the correct path.

《彖》曰：「蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。」以卦象卦德釋卦名，又以卦體釋卦辭。險而止，退則因於其險，進則阻於其山，兩無所適，所以名蒙也。

The Commentary on the Judgment says: "Meng, mountain beneath danger, danger and stopping, Meng. Meng is亨, because it is in harmony with the right timing and the middle. It is not I who seek the innocent and naive, but the innocent and naive who seek me; this is mutual alignment of will. The first divination reveals, because the strong and central element is present. If one repeats the divination with disrespect, then the oracle does not respond, for disrespecting Meng is the issue. Cultivating correctness in the state of Meng is the way of the sage." This passage first explains the name of the hexagram by using its image and its virtue, then explains the hexagram statement by analyzing its structure. In terms of the image, the trigram Kan is at the bottom representing danger, and the trigram Gen is at the top representing mountain; in terms of virtue, the virtue of Kan is danger and entrapment, and the virtue of Gen is stopping. Together they form "danger and stopping." What is meant by "danger and stopping" is that if one retreats, one is trapped in the danger of Kan and cannot escape; if one advances, one is blocked by the mountain of Gen and cannot proceed. Thus, one is stuck at both ends, with no way to go, and the mind becomes confused and uncertain, which is why this hexagram is named Meng.

以者，用也；以亨者，以我之亨通也。時中者，當其可之謂，憤悱啟發，即志應也。言我先知先覺，先以亨通矣，而後以我之亨行時中之教，此蒙者所以亨也。匪我求童蒙，童蒙求我，乃教人之正道也。何也？禮聞來學，不聞往教，童蒙求我則彼之心志應乎我，而相孚契矣，此其所以可教也。

"Yi" means to use; "Yi Heng" means to use my own understanding to enlighten others. "Shi Zhong" refers to the saying in the "Book of Rites: The Record of Learning" that "when it is appropriate is called 'shi' (timeliness)." That is, one should enlighten the student only when he is filled with frustration and eager to ask questions. This is precisely what the "Commentary on the Judgment" (Tuanshuan) refers to as "Zhi Ying," meaning that the student's aspirations correspond with the teacher's. The whole sentence means: as a person who is enlightened before others, I first have complete understanding, and then use my understanding to carry out timely and appropriate education, which is why the ignorant can achieve success. "Fei Wo Qiu Tong Meng, Tong Meng Qiu Wo" is precisely the correct way of teaching others. Why? According to propriety, we have only heard of students coming to seek instruction, not of teachers going to teach students. When the child comes to seek me, that means his aspirations correspond with mine, and there is mutual trust and harmony, which is the proper time to teach.

初筮則告者，以剛中也。我有剛中之德，而五又以中應之，則心志應乎我，而相孚契矣，所以當告之也。初筮二字，只作下卦二字，指教者而言，觀此卦再筮可見矣。蓋三則應乎其上，四則隔乎其三，與剛中發蒙之二不相應與，又乘陽不敬，則心志不應乎我，而不相孚契矣。既不相孚契而強告之，是徒煩瀆乎蒙矣，亦何益哉？

"The initial divination" tells him because nine in the second has the virtue of strong and upright in the center. I have the virtue of strong and upright in the center, and six in the fifth comes with gentle and upright to correspond with me. Therefore, his mind corresponds with mine, and mutual trust and harmony are established, so I should tell him. The term "initial divination" actually refers to "the lower trigram," meaning the one who is teaching. This can be seen by comparing it with the term "second divination" in the main hexagram. As for six in the third, it corresponds with nine at the top; six in the fourth is separated by six in the third. These two lines do not correspond with nine in the second, which is strong and upright in the center, initiating enlightenment. Six in the third sits upon a yang line without respect, indicating that his mind does not correspond with mine, and mutual trust and harmony are not established. If one cannot correspond yet insists on telling him, it is merely a useless disturbance and desecration of the person who is still in confusion, and there is no benefit at all.

教之利於正者，幼而學之，學為聖人而已。聖人之所以為聖者，正而已矣。入聖之域雖在後日，作聖之功就在今日，當蒙時養之以正，雖未即至於聖，聖域繇此而漸入矣，此其所以利貞也。《象》曰：「山中出泉，蒙，君子以果行育德。」「行」，去聲。泉乃必行之物，始出而未通達，猶物始生而未明，蒙之象也。果行者，體坎之剛中以果決其行，見善必遷，聞義必徙，不畏難而苟安也；育德者，體艮之靜止以養育其德，不欲速，寬以居之，優遊以俟其成也。要之果之者，不過蒙養之正而已。

Teaching him to follow the right path means beginning his learning from childhood, and what he learns is nothing but becoming a sage. The reason why a sage becomes a sage is because of the single character 'zheng' (righteousness). Entering the realm of a sage may be in the future, but the practice of becoming a sage lies in the present; by cultivating with the right path during the time of ignorance, even though one cannot become a sage immediately, the path to sainthood is gradually approached. This is the reason why the Hexagram Statement says 'beneficial to be steadfast.' The Great Image Commentary says: 'Mountains producing springs, the Hexagram of Enlightenment, the gentleman thus acts resolutely and cultivates virtue.' The character 'xing' is read in the falling tone. Spring water is by nature something that flows, and when it first emerges it has not yet reached its course, just like all things at their beginning which have not yet become clear, which is the image of ignorance. What is meant by 'acting resolutely' is to observe the nature of Kan water, which is strong yet yielding, and thus act decisively, following goodness when encountered and following righteousness when heard, not yielding to difficulties or seeking easy ways. What is meant by 'cultivating virtue' is to observe the nature of Gen mountain, which is still and quiet, and thus cultivate one's virtue, not seeking quick results, but being at ease and calmly waiting for its completion. In summary, acting decisively is nothing but cultivating with the right path during the time of ignorance.

初六：發蒙，利用刑人，用說桎梏，以往吝。「說」，吐活反，音脫。蒙者，下民之蒙也，非又指童蒙也；發蒙者，啟發其初之蒙也。刑人者，以人刑之也，刑罰立而後教化行，治蒙之初，故利用刑人以正其法。桎梏者，刑之具也，坎為桎梏，桎梏之象也；在足曰桎，在手曰梏，中爻震為足，外卦艮為手，用桎梏之象也。

The line statement for the first line (initial line) says: "To enlighten the people, it is advantageous to apply punishment, to remove fetters, and to proceed with caution." The character "说" is pronounced as "tuo," similar to "tuo." Here, "蒙" refers to the ignorance of the common people, not the ignorance of children; "to enlighten the people" means to awaken the initial state of ignorance. "刑人" refers to applying punishment to people; punishment must be established before education can be effectively implemented, so it is appropriate to first use punishment to regulate the law. "桎梏" refers to restraints; in the "Commentary on the Diagrams," Kan represents restraints, which is the image of restraints. The restraint on the foot is called "桎," and the restraint on the hand is called "梏." The second, third, and fourth lines together form the trigram Zhen, which represents the foot, and the outer trigram is Gen, which represents the hand. Together, they form the image of applying restraints.

本卦坎錯離，艮綜震，有噬嗑折獄用刑之象，故豐、旅、賁三卦有此象，皆言獄。說者，脫也；用脫桎俈，即不用刑人也。變兌為毀折，脫之象也。往者，往發其蒙也；吝者，利之反，變兌則和悅矣，安能發蒙？故吝。初在下近比九二剛中之賢，故有啟發其蒙之象。然發蒙之初，利用刑人以正其法，庶小懲而大誡，蒙斯可發矣。若舍脫其刑人，惟和悅以往教之蒙，豈能發哉？吝之道也，故其象占如此，細玩小象自見。《象》曰：「利用刑人，以正法也。」教之法不可不正，故用刑懲戒之，使其有所嚴憚也。

The primary hexagram's lower trigram is Kan (Water) and the upper trigram is Gen (Mountain), which when reversed becomes Zhen (Thunder). Zhen below and Li (Fire) above form the hexagram Shihe (Judgment). Shihe has the meaning of clear punishment and strict law, as well as resolving cases and applying punishment. Therefore, the hexagrams Feng (Brightness), Lu (Travel), and Ben (Brightness) also have similar images, all discussing legal matters. "Say" means to remove; "using removal of shackles" means not applying punishment. When the first line changes, the lower trigram becomes Dui (Lake), which represents destruction, indicating a sign of release. "Going forward" means going to enlighten someone's ignorance; "regret" is the opposite of "advantage" — once it changes to Dui, there is harmony, so how can one enlighten ignorance? Therefore, it is called "regret." The first line is at the very bottom, closely adjacent to the strong and virtuous line nine two, so there is an image of being enlightened. However, at the beginning of enlightening, it is appropriate to apply punishment to correct the law, so that people receive minor punishment but great warning, and ignorance can be dispelled. If punishment for lawbreakers is removed and only gentle teaching is used to guide those who are ignorant, how can ignorance be dispelled? That would lead to resentment, so its image and divination are like this. Carefully considering the Small Image Commentary, one can understand. The Small Image Commentary says: "Using punishment is to correct the law." The method of education and law must not be neglected, so punishment is used to warn people and make them fearful.

九二：包蒙吉，納婦吉，子克家。包者，裹也，婦人懷姙，包裹其子，即胞字也。凡易中言包者，皆外包乎內也，泰曰包荒，否曰包承包羞，姤曰包魚，皆外包乎內。包蒙者，包容其初之蒙，則有含弘之量，敷教在寬矣。初曰刑者，不中不正也；上曰擊者，上過剛也；此爻剛中，統治群陰，極善之爻，故於初曰包，於三四五曰納，於五曰克家。

The line statement for the second line (nine in the second) says: "To embrace the ignorance of the first line is auspicious, to take in a wife is auspicious, and the son can manage the family." "To embrace" means to wrap around; a woman is pregnant, and the amniotic sac wraps around the fetus, so "embrace" is also "amniotic sac." Whenever the term "embrace" appears in the Zhou Changes, it refers to something enclosing something else: the Tai hexagram says "to embrace the vastness," the Pi hexagram says "to embrace the support" and "to embrace the shame," the Guo hexagram says "to embrace the fish," all of which refer to something enclosing something else. "To embrace the ignorance" means to include and tolerate the ignorance of the first line, which shows a broad and inclusive spirit, and the ability to carry out education with tolerance. The first line says "to punish" because it is neither correct nor upright; the top line says "to strike" because it is overly strong; only the second line is strong, upright, and moderate, governing the multitude of yin lines, making it the best line in the entire hexagram. Therefore, it says "to embrace" regarding the first line, "to take in" regarding the third and fourth lines, and "to manage the family" regarding the fifth line.

納婦吉者，新納之婦有諧和之吉也。中爻坤順在上，一陽在下，納受坤順之陰，納婦之象也。子克家者，能任父之事也，坎為中男，有剛中之賢能乾五母之蠱，子克家之象也。納婦吉字與上吉字不同：上吉字，占者之吉也；下吉字，夫婦和諧之吉也，坤順故吉。

"Na Fu Ji" means that a newly married wife will bring harmony and auspiciousness to the household. The trigrams in lines three, four, and five form the trigram Kun, which represents Earth and signifies gentleness and compliance. The trigram Kun is above, while the line Nine in the Second, a yang line, is below. The yang line receiving and embracing the gentle and compliant yin of Kun represents the image of taking a wife. "Zi Ke Jia" means that the son can take up his father's affairs. The trigram Kan represents the middle son, and the line Nine in the Second has the virtue of being strong and moderate. It can manage the affairs left by the line Six in the Fifth, which represents the mother. This represents the image of the son being able to maintain the family. The "Ji" in "Na Fu Ji" is different from the "Ji" in "Bao Meng Ji." The "Ji" in "Bao Meng Ji" refers to auspiciousness for the person asking the question, while the "Ji" in "Na Fu Ji" refers to auspiciousness in the harmony between husband and wife, because the nature of Kun is gentle and compliant, thus bringing auspiciousness.

九二以陽剛為內卦之主，統治群陰，當發蒙之任者，其德剛而得中，故有包蒙之象，占者得此固吉矣。然所謂吉者，非止於包容其初之蒙也，凡三四五之為蒙者，二皆能以剛中之德化之，如新納之婦有和諧之吉，承考之子有克家之賢，其吉其賢皆自然而然，不待勉強諄諄訓誨於其間，如此而謂之吉也，故其占中之象又如此。

Nine in the Second occupies the main line of the Inner Trigram and, with its yang strength, governs and manages the multitude of yin lines. It is the person who shoulders the responsibility of enlightening the ignorant. His virtue is strong and upright, and thus there is the image of "encompassing enlightenment." When one obtains this line in a divination, it is certainly auspicious. However, this auspiciousness is not limited to merely encompassing the ignorance of the first line; rather, Nine in the Second can use its strong and moderate virtue to enlighten all the lines in positions three, four, and five that are in a state of ignorance. Just as a newly married wife naturally brings harmony and good fortune, and a son who inherits his father's business naturally possesses the virtue of managing the household, this natural goodness and virtue do not require one to forcefully and earnestly admonish or teach in the middle. This is what is meant by auspicious, and thus the image within the divination is also like this.

《象》曰：「子克家，剛柔接也。」二剛五柔，二有正蒙之功，五之信任專，所以二得展布其敷教之才，亦如賢子不待訓誨，自然而克家也，所以占者有子克家之象。周公爻辭以剛中言，孔子象辭並應與言。六三：勿用取女，見金夫，不有躬，無攸利。「取」，七具反。變巽，女之象也。九二，陽剛乾爻也，乾為金，金夫之象，故稱金夫；金夫者，以金賂己者也。六三正應在上，然性本陰柔，坎體順流趨下，應爻艮體常止，不相應於上。

The Small Image Commentary says: "A son who can manage the family, the union of firmness and softness." Nine Two is a yang line, and Six Five is a yin line; Nine Two has the merit of rectifying ignorance, and Six Five trusts him exclusively, so Nine Two is able to carry out his ability to spread education, just like a virtuous son who does not need others to teach him and naturally can manage the family, hence the person consulting the oracle sees the image of "a son who can manage the family." The Duke of Zhou composed the line statement based on the firmness of Nine Two, while Confucius composed the Small Image Commentary and also mentioned its corresponding line. The line statement for Six Three says: "Do not take a wife, seeing a wealthy man, without self-respect, there is no benefit." "Take" is read as "qi ju," meaning "to marry." When Six Three changes, the lower trigram becomes Xun, which represents the elder daughter, hence the image of "a woman." Nine Two is a yang line, belonging to the Qian trigram, which in the Discourse on the Trigrams is associated with metal, hence the image of "a wealthy man." Therefore, he is called "a wealthy man"; "a wealthy man" refers to someone who bribes himself with money. The proper corresponding line for Six Three is Upper Nine, but its nature is originally yin and soft, and it is located in the Kan trigram, which is water, flowing downward. However, the corresponding Upper Nine belongs to the Gen trigram, which has the nature of stopping and not moving, so the two cannot correspond properly.

九二為群蒙之主，得時之盛，三近而相比，在納婦之中者，故舍其正應而從之，此見夫金不有躬之象也。且中爻順體震動，三居順動之中，比於其陽，亦不有躬之象也。若以蒙論，乃自暴自棄、昏迷於人慾、終不可教者，因三變長女，故即以女象之。曰勿用取，無攸利，皆其象也。

Nine Two is the main line of the hexagram of Enlightenment, and it is at the right time and flourishing; Six Three is adjacent to it, originally within the scope of Nine Two's 'taking a wife', so it abandons its proper response to Upper Nine and follows Nine Two, which is the image of 'seeing a wealthy man but not being able to keep oneself'. Moreover, the lines Two, Three, and Four form the trigram of Earth, which is characterized by obedience. The lower trigram is also Zhen, which represents movement. Six Three is precisely in the state of obedience and movement, closely adjacent to a yang line, which is the image of 'not having oneself'. If we consider the aspect of confusion, this is self-abandonment, indulgence in human desires, and someone who will ultimately not be able to be taught; since Six Three changes to Xun, which represents the Long Female, the image is taken from 'female'. The line statement says 'do not use it' and 'no benefit', both arising from this image.

六三陰柔，不中不正，又居艮止坎陷之中，蓋蒙昧無知之極者也，故有此象。占者遇此，如有發蒙之責者，棄而不教可也。《象》曰：「勿用取女，行不順也。」婦人以順從其夫為正，舍正應之夫而從金夫，安得為順？六四：困蒙吝。用蒙者，困於蒙昧而不能開明也。六四上下既遠隔於陽，不得賢明之人以近之，又無正應賢明者以為之輔助，則蒙無自而發，而困於蒙矣，故有困蒙之象。占者如是，終於下愚，故可羞。

Six Three is a yin and flexible line, which is neither in the center nor in the proper position, and is sandwiched between Gen (Mountain) which represents stopping and Kan (Water) which represents being trapped. This represents a person who is extremely ignorant and confused, hence this image. If someone consults the oracle and encounters this line, and if they are responsible for enlightening others, it is acceptable to leave such a person untaught. The Small Image Commentary says, "Do not take a wife, for the action is not harmonious." A woman's proper conduct is to be obedient to her husband. If she abandons her husband, who is the proper match, and follows a wealthy man instead, how can this be considered harmonious? The line for Six Four says, "Confused ignorance, hardship." Confused ignorance refers to being trapped by ignorance and unable to become enlightened. Six Four is distant from yang lines both above and below, unable to be close to a wise person, and lacks a wise and proper response to support it. Thus, enlightenment is impossible, and one remains trapped in ignorance, hence the image of "confused ignorance." If someone is like this, they will ultimately be a person of the lowest level of ignorance, which is shameful.

《象》曰：「困蒙之吝，獨遠實也。」陽寔陰虛，實謂陽也。六四上下皆陰，蒙之甚者也，欲從九二則隔三，欲從上九則隔五，遠隔於寔者也，故曰獨遠實。獨者，言本卦之陰皆近乎陽，而四獨遠也。六五：童蒙吉。童蒙者，純一未散、專心資於人者也。艮為少男，故曰童。匪我求童蒙，言童之蒙昧也；此則就其純一未散、專聽於人而言。蓋中爻為坤順，五變為巽，有此順巽之德，所以專心資剛明之賢也。

The Small Image Commentary says: "The difficulty of the hexagram of being in confusion arises from being far from the real." A yang line is real, and a yin line is empty. "Real" refers to the yang line. The fourth line is surrounded by yin lines above and below, indicating the most profound confusion; wanting to follow the second line, it is separated by the third line; wanting to follow the top line, it is separated by the fifth line: it is the farthest from the real yang line, hence it is said "alone far from the real." The use of the word "alone" indicates that in the primary hexagram, all other yin lines are close to the yang lines, but the fourth line alone is far away. The line statement of the fifth line says: "A child in confusion, good fortune." The term "child in confusion" refers to someone whose mind is pure and undivided, not scattered, and who can concentrate on seeking help from others. The trigram艮 (Gen) represents the young male, hence it is called "child." The "child in confusion" in the hexagram statement refers to the childish confusion of a child; here, however, it refers to the aspect of being pure and undivided, and being willing to listen to others. Because the second, third, and fourth lines form the trigram坤 (Kun), which represents obedience; when the fifth line changes, the upper trigram becomes巽 (Xun), which represents humility. With such gentle, obedient, and humble virtues, it is possible to rely solely on the strong and wise virtuous person.

六五以順巽居尊，遠應乎二，近比乎上，蓋專心資剛明之賢者，故有童蒙之象，占者如是則吉也。《象》曰：「童蒙之吉，順以巽也。」中爻為順，變爻為巽，仰承親比上九者順也，俯應聽從九二者巽也，親比聽從乎陽，正遠實之反，所以吉。

Six Five, with a gentle and humble virtue, occupies a position of honor. It is far from Nine Two and close to Upper Nine, indicating someone who can wholeheartedly rely on the wise and strong. Thus, the image of 'Childish Innocence' appears, and the divination is favorable. The Small Image Commentary says: 'The favorable outcome of Childish Innocence is due to following and yielding.' The mutual trigrams form the Earth trigram, representing following, and the changing line forms the Wind trigram, representing yielding. Looking up to receive and being close to Upper Nine is 'following'; looking down to respond and obeying Nine Two is 'yielding.' Being able to approach and obey the yang, it is exactly the opposite of Six Four's 'being distant from reality,' hence the favorable outcome.

上九：擊蒙，不利為寇，利禦寇。擊蒙者，擊殺之也。應爻坎為盜，錯離為戈兵，艮為手，手持戈兵，擊殺之象也。三與上九為正應，故擊殺之也。寇者，即坎之寇盜也，二寇字相同。不得為寇者，教三爻在下蒙昧之人也；利禦寇者，教上九在上治蒙之人也。六三在本爻為淫亂，在上九為寇亂，蒙昧之極可知矣。

The line statement for the top nine (上九) is: "Strike the ignorant, it is not advantageous to become a bandit, but advantageous to defend against bandits." "Strike the ignorant" refers to using force to deal with ignorance. The trigram corresponding to the top nine is Kan, which represents bandits. Kan and Li are opposite trigrams, and Li represents weapons. The upper trigram is Gen, which represents the hand: holding weapons in the hand is the image of striking. Since the sixth line in the third position (六三) is in a correct correspondence with the top nine, the target of the strike is this line. "Bandit" refers to the image of bandits associated with Kan. The two instances of "bandit" in the line statement refer to the same thing. Saying "not advantageous to become a bandit" is teaching the sixth line in the third position, which is the ignorant person below; saying "advantageous to defend against bandits" is teaching the top nine, which is the person above governing the ignorant. The sixth line in the third position is itself chaotic in its own line, and from the perspective of the top nine, it is considered a bandit disturbance. The extent of its ignorance is thus evident.

上九與三之寇盜相為正應，過剛不中，治蒙大猛，故有擊蒙之象。聖人教占者，以占得此爻者，若乃在下蒙昧之人，則不利為寇，為寇則有擊殺之凶矣；占得此爻者，若乃在上治蒙之人，惟利御止其寇而已，不可即擊殺之。聖人哀矜愚蒙之人，故兩有所戒之也。《象》曰：「利用禦寇，上下順也。」上九剛，止於禦寇，上之順也；六三柔，隨其所止，下之順也。艮有止象，變坤有順象，漸卦利禦寇，小象亦曰順相保，可見矣。

The爻 at the top (上九) and the爻 at the third position (六三) are in a mutual correspondence of the 'bandits and robbers' image. The top爻 is overly strong and not in the central position, and its method of governing the confused state is too harsh, thus giving the image of 'striking the confused'. The sage uses this to teach those who consult the oracle: if one is a person in a confused state below, it is not appropriate to act as a bandit or robber, for such action brings the danger of being struck down. If one is a person in a position of governing the confused state above, then one should only be concerned with resisting and stopping the bandits and robbers, and should not be inclined to kill people indiscriminately. The sage pities the ignorant and thus gives warnings to both those above and below. The Small Image Commentary says: 'It is advantageous to resist the bandits, for the superior and inferior are in harmony.' The top爻 is a strong line, and it only goes so far as to resist the bandits, which is the harmony of the superior. The third爻 is a flexible line, and it follows the stopping of the superior to stop, which is the harmony of the inferior. The trigram艮 has the image of 'stopping', and when the third line changes to坤, it also has the image of 'harmony'. The upper line of the卦渐 also says 'it is advantageous to resist the bandits', and its Small Image Commentary also says 'harmony in mutual protection'. Comparing these two, the meaning becomes clear.

需者順也，有所待也，理勢不得不須者。以卦象論，水在天上，未遽下於地，必待陰陽之交熏蒸而後成，需之象也；以卦德論，乾性主於必進，乃處坎陷之下，未肯遽進，需之義也。《序卦》：「蒙者，物之穉也，物穉不可不養也，需者，飲食之道也。」養物以飲食，所以次蒙。

The meaning of the hexagram "Xu" is to wait, to wait for something, to wait because the matter and circumstances necessitate it. In terms of the hexagram's image, water is in the heavens, and has not yet fallen to the ground, so it must wait until yin and yang interact and influence each other before it can become rain; this is the image of "Xu." In terms of the hexagram's virtue, the nature of Qian is to move forward directly, but now it is situated beneath Kan, the danger, and is unwilling to advance rashly; this is the meaning of "Xu." The "Xu" section of the "Xugua Zhuan" says: "Meng is the infant stage of all things; when things are in their infant stage, they must be nurtured, and Xu is the way of nourishing through food and drink." Using food and drink to nourish all things, this hexagram comes after Meng.

需有孚，光亨貞吉，利涉大川。需雖有所待，乃我所當待也，非不當待而待也。孚者，信之在中者也，坎體誠信，克實於中，孚之象也。光者，此心光明，不為私慾所蔽也，中爻離，光明之象也。亨者，此心亨泰，不為私慾所窒也，坎為通，亨通之象也。貞者，事之正也，八卦正位，坎在五，陽剛中正，為需之主，正之象也，皆指五也。

The Hexagram Statement says: "Need, with sincerity, bright and smooth, correct and auspicious, advantageous to cross great rivers." The Hexagram "Need" is about waiting, but it is something I should wait for, not waiting when I should not. "Sincerity" refers to sincerity existing in the heart; the hexagram of Kan has one yang line in the center, which is solid and sincere, thus representing "sincerity." "Bright" refers to the heart being bright, not obscured by private desires; the third, fourth, and fifth lines together form the trigram Li, which represents the sun and brightness, thus representing "brightness." "Smooth" refers to the heart being unobstructed, not blocked by private desires; in the "Commentary on the Hexagrams," Kan represents communication, thus representing "smoothness." "Correct" refers to things being in the right position; according to the proper position of the eight trigrams, the proper position of Kan is the fifth line. The line nine in the fifth is yang and strong, and it is in the center and correct, thus being the main line of the Hexagram "Need," representing "correctness." All these refer to the line nine in the fifth.

坎水在前，乾健臨之，乾知險涉大川之象也。又中爻兌綜巽，坎水在前，巽木臨之，亦涉大川之象，詳見頤卦上九。孚貞者，盡所需之道；光亨吉利者，得所需之效。需若無實，必無光亨之時；需若不正，豈有吉利之理？言事若有所待，而心孚信，則光明而亨通矣；而事又出於其正，不行險以僥倖，則吉矣，故利涉大川。

Heavenly Water is in front, and the strong and vigorous nature of Heaven presses upon it. Yet Heaven is also capable of recognizing danger, which is the image of "crossing a great river." Furthermore, the second, third, and fourth lines form the trigram of Dui, which when inverted becomes Xun, representing wood. With Water in front and Wood above it, the wood grows upon the water, which is another image of "crossing a great river." A detailed explanation can be found in the upper ninth line of the hexagram Yi. "Fu" and "Zhen" refer to carrying out the principle of waiting thoroughly; "Guang," "Heng," "Ji," and "Li" are the results obtained through waiting. If the inner essence of waiting is not genuine, there will be no day of brightness and smoothness; if waiting is not in accordance with the correct path, how can there be a reason for good fortune? In summary, if there is something to wait for and the heart is sincere and trustworthy, then there will be brightness and smoothness; if the matter follows the correct path and does not take risks forby chance success, then it will be fortunate. Therefore, it is said "it is advantageous to cross a great river."

《彖》曰：「需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。」以卦德釋卦名，以卦綜釋卦辭。需者，須也，理勢之所在，正欲其有所待也，故有需之義。險在前，不易於進，正當需之時也。以乾之剛健毅然有守，不冒險以前進，故不陷於險；既不陷於險，則終能出其險，其義不至於困窮矣，所以名需。

The Commentary on the Judgment says: "Need means waiting. There is danger ahead. Though strong and vigorous, it does not fall into peril, thus its meaning does not lead to hardship or destitution. Need with sincerity, brightness, and uprightness brings good fortune. It is positioned at the heavenly position, which is upright and central. It is advantageous to cross great rivers, for going forward will bring merit." This passage first explains the hexagram name by referring to the qualities of the hexagram, and then explains the hexagram statement by referring to the overall structure of the hexagram. "Need" means waiting; the situation and circumstances are in place, and it is precisely the time for waiting, hence the meaning of "need." The danger of Kan is ahead, making it difficult to advance, which is precisely the time to wait. The lower trigram is Qian, relying on the strength and vigor of Qian, one remains resolute in one's principles and does not冒险 advance, thus not falling into the peril of Kan. Since one does not fall into peril, one can ultimately escape from the peril, and from the perspective of principle, one will not be in a state of hardship or destitution. Therefore, this hexagram is named "Need." Here, the qualities of the hexagrams Qian and Kan are used to establish the name of the hexagram.

需訟二卦同體，文王綜為一卦，故雜卦曰：「需不進也，訟不親也。」位天位以正中者，訟下卦之坎往居需之上卦，九五又正而又中也。五為天位，因自訟之地位往居之，故曰位乎天位。如在訟下卦，止可言中，不可言正矣。正則外無偏倚，中則心無夾雜，所以有孚。光亨貞者，往有功，與漸、蹇、解三卦彖釋往有功同，言訟下卦往而居需之上卦，九五正中，所以有利涉大川之功也。

The hexagrams "Need" and "Song" originally share the same structure, but King Wen reversed them to form a complementary pair, hence the "Zanggua Zhuan" states: "Need does not advance, Song does not approach." The phrase "positioned in the heavenly position, upright and central" refers to the lower trigram Kan in the hexagram "Song" being reversed to occupy the upper trigram position in "Need." The line nine in the fifth position is both appropriate and central. The fifth line is considered the heavenly position because it moves from the lower trigram position in "Song" to this position, hence "positioned in the heavenly position." If it remained in the lower trigram of "Song," it could only be called "central," not "upright." "Upright" means there is no bias externally, and "central" means there is no mixture internally, thus enabling "trust." Regarding "bright, smooth, upright, and going forward to achieve success," this follows the same interpretation as the phrase "going forward to achieve success" in the "Commentary on the Judgment" of the hexagrams "Jian," "Jian," and "Jie." It means that the lower trigram of "Song" moves upward to become the upper trigram of "Need," and since nine in the fifth is both upright and central, it achieves the effect of "beneficial to cross a great river."

《象》曰：「雲上於天，需，君子以飲食宴樂。」「樂」，音洛。雲氣蒸而上升，必待陰陽和洽，然後成雨，故為需待之義。君子事之當需者，亦不容更有所為，惟內有孚，外守正，飲食以養其氣體而已，宴樂以娛其心志而已，此外別無所作為也。曰飲食宴樂者，乃居易俟命、涵養待時之象，非真必飲食宴樂也。

The Great Image Commentary says: "Clouds rising above the sky, waiting, the gentleman thus eats, drinks, and enjoys himself." The character "乐" is read as "luo." Clouds rising and gathering in the sky must wait until yin and yang harmonize and blend before rain can form, hence the meaning of "waiting." When a gentleman encounters matters that require waiting, he does not allow himself to act further, but instead maintains sincerity within and upholds righteousness externally. He uses eating and drinking to cultivate his vital energy and physical form, and uses feasting and enjoyment to ease his mind and spirit. He does nothing else. The phrase "eating, drinking, and enjoying himself" reflects the image described in the Doctrine of the Mean of dwelling in ease and waiting for destiny, cultivating oneself in anticipation of the right time. It does not mean that one must actually indulge in eating and drinking for pleasure.

初九：需于郊，利用恆，無咎。郊者，曠遠之地，未近於險之象也，乾為郊，郊之象也，故同人、小畜皆言郊。需于郊者，不冒險以前進也。恆者，常也，安常守靜以待時，不變所守之操也。利用恆無咎者，戒之也，言若無恆，猶有咎也。初九陽剛得正，未近於險，乃不冒險以前進者，故有需郊之象。然需於始者，或不能需於終，故必義命自安，恆於郊而不變，乃其所利也，戒占者能如此則無咎矣。

The line statement for the initial yang line (初九) says: "Wait at the outskirts, it is advantageous to maintain constancy, without blame." "Outskirts" refers to an open and distant place, symbolizing a state where one has not yet approached danger; the trigram Qian represents the outskirts, hence the term "outskirts" appears in both the hexagram Tongren and Xiaoxu. "Wait at the outskirts" means not taking risks and advancing rashly. "Constancy" refers to being steadfast, content with the ordinary, and maintaining inner peace while waiting for the right moment, without altering one's moral conduct. The statement "it is advantageous to maintain constancy, without blame" is actually a warning, meaning that without perseverance, there will still be mistakes. The initial yang line, being a yang line in a yang position, is strong and upright, and is far from danger, thus representing someone who is unwilling to take risks, hence the image of "waiting at the outskirts." However, those who can wait at the beginning may not necessarily be able to wait until the end, so one must remain steadfast in righteousness and destiny, staying in the outskirts for a long time without change, which is truly advantageous; this is a warning to the person consulting the oracle, that only by doing so can there be no mistakes.

《象》曰：「需于郊，不犯難行也。利用恆無咎，未失常也。」「難」，乃旦反。不犯難行者，超然遠去，不冒犯險難以前進也；未失常者，不失需之常道也，需之常道，不過以義命自安、不冒險以前進而已。九二：需于沙，小有言，終吉。坎為水，水近則有沙，沙則近於險矣。漸近於險，雖未至於患害，已小有言矣。小言者，眾人見譏之言也，避世之士知前有坎陷之險，責之以潔身；用世之士知九二剛中之才，責之以拯溺也。中爻為兌口舌，小言之象也。終吉者，變爻離明，明哲保身，終不陷於險矣。

The Small Image Commentary says: "Waiting at the outskirts, not encountering difficulties on the way. It is advantageous to be constant and without blame, because it has not lost the regular way. 'Difficulties' is pronounced nay dan, meaning hardship. 'Not encountering difficulties on the way' means to remain distant and avoid danger, not advancing to face peril. 'Not losing the regular way' means not losing the regular way of the hexagram Need. The regular way of Need is simply to be content with righteousness and destiny, and not to advance rashly. The line statement for the second line: 'Waiting at the sand, a little speech, ultimately good.' Kan represents water, and near water there is sand. When reaching the sand, one is close to the dangerous area. Gradually approaching the danger, although no harm has yet occurred, some remarks have already arisen. 'A little speech' refers to the words of others: those who avoid the world know there is danger ahead and blame the second line for not retreating; those who engage with the world know the second line has the virtue of a strong and central person and blame him for not coming out to save those in trouble. The interaction of lines two, three, and four forms the hexagram Dui, which represents mouth and speech, hence the image of 'a little speech.' It says 'ultimately good' because when the second line changes, the lower trigram becomes Li, which represents brightness. Being wise and preserving oneself, ultimately one will not fall into danger.

二以陽剛之才，而居柔守中，蓋不冒險而進者，故有需于沙之象。占者如是，雖不免小有言，終得其吉也。《象》曰：「需于沙，衍在中也。雖小有言，以吉終也。」水行朝宗曰衍，即水字，言水在中央也。沙在水邊，則近於險矣，雖近於險而小有言，然以剛中處需，故不陷於險而以吉終也。

Nine Two possesses the quality of a strong and upright person but is positioned in a yin and flexible place, holding to the middle path. Therefore, it is the image of waiting by the sand. If a person consults the oracle in this way, although they may inevitably attract some idle talk, they will ultimately achieve a favorable outcome. The Small Image Commentary says: "Waiting by the sand, the water flows in the middle. Although there is some talk, it ends in good fortune." The flow of water rushing toward the sea is called "flowing," and the character "衍" refers to water, indicating that the water is in the middle. Sand is by the water, which is close to danger; although close to danger and attracting some idle talk, Nine Two, with its strong and upright virtue, remains in a state of waiting, so it does not fall into danger and ends in good fortune.

九三：需于泥，致寇至。泥逼於水，將陷於險矣，寇之地也，坎為盜在前，寇之象也。九三居健體之上，才位俱剛，進不顧前，邇於坎盜，故有需泥寇至之象；健體敬慎惕若，故占者不言凶。《象》曰：「需于泥，災在外也。自我致寇，敬慎不敗也。」外謂外卦，災在外者，言災已切身而在目前也。災在外而我逼之，是致寇自我也。敬慎不敗者，三得其正，乾乾惕若，敬而且慎，所以不敗於寇也，故占者不言凶。

The third line statement says: "Waiting in the mud, leading to the arrival of bandits." The muddy ground is adjacent to water, and one is about to fall into a dangerous situation, which is exactly where bandits lurk. Kan represents bandits, and they are right ahead, thus forming the image of "bandits." The third line is located at the top of Qian, the trigram of strong and vigorous energy. Both its nature and position are yang, and it moves forward without considering the dangers ahead, closely adjacent to Kan, the trigram of bandits, hence the image of "waiting in the mud and inviting bandits." However, since it is within the body of Qian, it can be respectful and cautious, so the divination does not say "misfortune." The Small Image Commentary says: "Waiting in the mud, disaster is outside. Self-inviting bandits, respectful and cautious, thus not defeated." "Outside" refers to the outer trigram. Saying "disaster is outside" means that the disaster is close at hand and right before one's eyes. If the disaster is outside but one approaches it oneself, then the bandits are brought about by one's own actions. Saying "respectful and cautious, thus not defeated" is because the third line is a yang line in a yang position, thus correct, and can be diligent and cautious all day, and vigilant at night, both respectful and cautious, so it will not be defeated by the bandits, hence the divination does not say "misfortune."

六四：需于血，出自穴。坎為血，血之象也；又為隱伏，穴之象也；偶居左右上下皆陽，亦穴之象也。血即坎字，非見傷也。出自穴者，觀上六入于穴入字，此言出字，即出入二字自明矣，言雖需于血，然猶出自穴外，未入于穴之深也。需卦近於坎、致寇至及入於坎，三爻皆吉者何也？蓋六四順於初之陽，上六陽來救援，皆應與有力，九五中正，所以皆吉也。凡看周公爻辭，要玩孔子小象，若以血為殺傷之地，失小象順聽之旨矣。

The line statement for the fourth line says: "Waiting by blood, emerging from a cave." The trigram Kan represents the blood trigram, which is the image of "blood"; Kan also represents concealment, which is the image of "cave." The fourth line is an even line, broken in the middle, with yang lines above and below, forming the shape of a cave, which is also the image of "cave." "Blood" refers to Kan, not an injury from weapons. The phrase "emerging from a cave" should be compared with the phrase "entering a cave" in the sixth line. One is "entering" and the other is "emerging," and when viewed together, the meaning becomes clear: although one is in the midst of Kan, which represents danger, one is still outside the cave, not deep within it. In the hexagram of "Waiting," the three lines close to Kan, which brings danger and thieves, and which enter into Kan, all result in good fortune. Why is this so? Because the fourth line follows the yang of the first line, the sixth line has a yang line coming to its aid, and both have corresponding lines that are effective. Also, the fifth line is in the center and upright, so it is favorable. When interpreting the line statements of the Duke of Zhou, one must carefully consider Confucius' "Small Treatise on the Lines." If one interprets "blood" as a place of killing and injury, it would contradict the "Small Treatise" which emphasizes "following and listening."

四交於坎，已入於險，故有需于血之象。然四與初為正應，能順聽乎初，初乃乾剛至健而知險，惟知其險，是出自穴外，不冒險以進，雖險而不險矣，故其象占如此。《象》曰：「需于血，順以聽也。」坎為耳，聽之象也。聽者，聽乎初也。六四柔得其正，順也；順聽乎初，故入險不險。

Six in the Fourth has already entered the body of Kan, which signifies being trapped in danger, hence the image of 'needing blood'. However, Six in the Fourth and Nine at the Beginning are yin and yang in proper correspondence, and can be obedient and follow Nine at the Beginning. Nine at the Beginning is a strong and capable person from the body of Qian, and is aware of the danger. Because it knows there is danger, it can stay outside the cave and not advance recklessly. Although it is in a dangerous situation, it is actually not in danger, so its image and divination are like this. The Small Image Commentary says: 'Needing blood, being obedient and listening.' Kan in the Discourse on the Hexagrams is the ear, which represents 'listening'. This 'listening' refers to following Nine at the Beginning. Six in the Fourth, with a yin line in a yin position, is correct, which is 'obedience'; being obedient and following Nine at the Beginning, so even though it enters a dangerous situation, it does not fall into real danger.

九五：需于酒食，貞吉。坎水酒象，中爻兌食象，詳見困卦，酒食宴樂之具。需于酒食者，安於日用飲食之常以待之而已。貞吉者，正而自吉也，非戒也。九五陽剛中正，居於尊位，蓋優遊和平，不多事以自擾，無為而治者也，故有需于酒食之象，其貞吉可知矣，占者有是貞亦有是吉也。《象》曰：「酒食貞吉，以中正也。」即彖位乎天位、以正中也，八卦正位坎在五。

The line statement for the fifth line (Nine in the Fifth): "Wait by wine and food, and remain steadfast for good fortune." The hexagram Kan represents water, which symbolizes wine; the second, third, and fourth lines together form the trigram Dui, which represents mouth and food, symbolizing food. A detailed explanation can be found in the hexagram Guan — wine and food are both things used in feasting and enjoyment. "Wait by wine and food" refers to living a peaceful and ordinary life, waiting for the right opportunity. "Remain steadfast for good fortune" means to maintain correctness and naturally achieve good fortune, not a warning. The fifth line is a strong yang line that is upright and central, occupying the position of honor. It is calm and peaceful, not causing trouble or disturbing itself, thus embodying the concept of governance through non-action. Therefore, the image of "waiting by wine and food" is appropriate. Its attainment of good fortune through uprightness is evident. If the person consulting the oracle has such uprightness, they will naturally achieve such good fortune. The Small Image Commentary says: "Wine and food, steadfast for good fortune, because it is upright and central." This is the meaning of the Commentary on the Judgment: "Occupying the position of heaven, with correctness and centrality." According to the proper positions of the eight trigrams, the proper position of Kan is precisely the fifth line.

上六：入于穴，有不速之客三人來，敬之，終吉。陰居險陷之極，入于穴之象也；變巽為入，亦入之象也。下應九三，陽合乎陰，陽主上進，不召請而自來之象也。我為主，應為客，三陽同體，客三人之象也。入穴窮困，望人救援之心甚切，喜其來而敬之之象也。終吉者，以陽至健知險，可以極溺也。上六居險之極，下應九三，故其象如此，占者之吉可知矣。

The line statement for the sixth line above the trigram is: "Entering a cave, there come three unexpected guests, and with respect, the outcome is favorable." The sixth line, being a yin line at the top of the Kan trigram, represents being plunged into the utmost danger, which is the image of "entering a cave." When this line changes, the upper trigram becomes Xun, which signifies entering, thus reinforcing the image of "entering." It corresponds downward with the third line, which is yang, indicating that yang approaches yin. Since yang is naturally inclined to move upward, this signifies that the yang comes without being summoned. The sixth line itself is the host, and the corresponding line is the guest. The three yang lines below belong to the trigram Qian, which represents the three guests. Trapped in a cave, in a desperate situation, the desire for help is very strong, so upon seeing the guests arrive, one is joyful and respectful, which is the image of "respecting them." The statement "the outcome is favorable" is because the yang of Qian is strong and capable of recognizing danger, thus being able to rescue those in peril. The sixth line is at the top of the dangerous situation, and it corresponds downward with the third line, so its image is as described, and the favorable outcome for the person consulting the oracle is evident.

《象》曰：「不速之客來，敬之終吉，雖不當位，未大失也。」「當」，去聲。位者，爻位也，三乃人位，應乎上六，故曰人來；初與二皆地位，上六所應者乃人位，非地位，今初與二皆來，故不當位也。以一陰而三陽之來，上六敬之，似為失身矣；而不知入於其穴，其時何時也，來救援於我者，猶擇其位之當否而敬有分別，是不知權變者矣。故初與二雖不當位，上六敬之，亦未為大失也。曰未大失者，言雖失而未大也。若不知權變，自經於溝瀆，且失愈大矣，易中之時，正在於此。

The Small Image Commentary says: "A guest who comes without being summoned, if treated with respect, will end in good fortune. Although he is not in the proper position, he does not commit a great mistake." The character "当" is read in the falling tone. "Position" refers to the position of a line; the third line belongs to the human position among the six lines, and corresponds with the sixth line above, so it is said that "a person" comes. The first and second lines belong to the position of the earth; the sixth line corresponds only with the human position, not with the earth position. Now the first line and the second line also come together, so it is said "not in the proper position." With one yin line at the top facing three yang lines coming together, she still treats them one by one with respect, which seems to be losing her own position. But she does not realize that she is in a cave, when is that time? To pick out the position of those who come to rescue her and to distinguish between them in terms of respect is the behavior of someone who does not understand the principle of flexibility according to the time. Therefore, although the first line and the second line are not in the proper position, the sixth line still respects them, and this does not count as a great mistake. Saying "not a great mistake" means that although there is a mistake, it is not a big one. If one does not understand flexibility, as the Analects says, a common man or woman might hang themselves in a mountain ravine without anyone knowing, and the loss would be even greater. The emphasis on "time" in the Zhou Changes is precisely reflected here.

訟者，爭辨也。其卦坎下乾上，以二象論，天運乎上，水流乎下，其行相違，所以成訟；以卦德論，上以剛陵乎下，下以險伺乎上；以一人言，內險而外健；以二人言，已險而彼健，險與健相持，皆欲求勝，此必訟之道也。《序卦》：「飲食者，人之大欲存焉。」既有所需，必有所爭，訟所由起也，所以次需。

"The hexagram 'Strife' refers to disputes and litigation. This hexagram has the trigram Kan (Water) below and Qian (Heaven) above. In terms of the two trigrams, Heaven is above moving continuously, while Water is below flowing, one moving upward and the other downward, their directions opposing each other, thus causing disputes. In terms of the moral qualities of the upper and lower trigrams, the upper one uses its strength to dominate the lower, while the lower one uses cunning to observe the upper. In terms of an individual, it is inner cunning and outer strength; in terms of two people, it is my side being cunning and the other side being strong. The qualities of danger and strength are in mutual opposition, and both sides desire victory, which inevitably leads to litigation. The 'Xugua Zhuan' says: 'Food and drink are the greatest desires of human beings.' Since there is a desire, there must be competition, and thus disputes arise. Therefore, this hexagram follows 'Need' in the sequence."

訟。有孚，窒，惕，中吉，終凶，利見大人，不利涉大川。有孚者，心誠實而不詐偽也。窒者，窒塞而能含忍也。惕者，戒懼而畏刑罰也。中者，中和而不狠愎也。人能此四者，必不與人爭訟，所以吉。若可已不已，必求其勝，而終其訟，則凶。利見大人者，見九五以決其訟也。不利涉大川者，不論事之淺深，冒險入淵，以興訟也。

The Hexagram Statement of 《Zong》 says: If one's heart is sincere but feels blocked and oppressed, yet remains vigilant and cautious, and maintains a balanced and proper conduct, it will be auspicious. However, if one persists in litigation until the end, it will be inauspicious. It is favorable to meet a great person, but not favorable to cross a great river. The term "having sincerity" refers to being honest and not deceitful. The term "blocked" refers to being obstructed and oppressed, yet being patient and enduring. The term "caution" refers to being alert and fearing punishment. The term "center" refers to maintaining the middle path and not being harsh or stubborn. If a person can achieve these four qualities, he will certainly not engage in disputes, thus attaining auspiciousness. If one should stop but refuses to stop, insisting on fighting to the end, it will lead to misfortune. The phrase "favorable to meeting a great person" refers to meeting the Nine in the Fifth, a noble and upright ruler, who can judge the case. The phrase "unfavorable to crossing a great river" refers to not assessing the depth and difficulty of the matter, but recklessly taking risks, like plunging into a deep abyss, thereby initiating litigation.

九二中實，有孚之象。一陽沉溺於二陰之間，窒之象。坎為加憂，惕之象。陽剛來居二，中之象。上九過剛，終之象。九五中正，以居尊位，大人之象。中爻巽木，下坎水，本可涉大川，但三剛在上，陽實陰虛，舟重遇巽風，危矣。舟危豈不入淵。故彖辭曰：入淵，不利涉之象也。

Nine Two is a yang line occupying the central position in the lower trigram, which is full and solid, thus symbolizing 'having faith' and sincerity. The lower trigram Kan is a yang line trapped between two yin lines, squeezed in between, thus symbolizing 'blockage'. The "Commentary on the Changes" says that Kan represents 'increased worry', with anxiety in the heart, thus symbolizing 'caution'. The hexagrams Need and讼 are complementary. In Need, the yang line of the upper trigram Kan is reversed to occupy the second position of讼, thus achieving the center, symbolizing 'center'. Upper Nine is overly yang and is at the end of the hexagram, thus symbolizing 'end'—the symbol of taking a case to the very end. Nine Five is yang and upright, occupying a high and honorable position, thus symbolizing 'great man'. Now looking at the middle line: the second, third, and fourth lines together form the trigram Xun, which represents wood; the lower trigram is Kan, which represents water. Wood floats on water, which is naturally suitable for crossing a great river. However, the upper three lines are all yang, yang being substantial and yin being empty, making the boat too heavy. Also, encountering the wind of Xun, which causes waves, brings danger. When the boat is in danger, how could it not sink into the depths? Therefore, the "Commentary on the Judgment" says 'entering the abyss', which is the origin of the symbol 'not favorable for crossing a great river'.

○彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。以卦德、卦綜、卦體、卦象釋卦名卦辭。險健詳見前卦。下若健而不險，必不生訟；險而不健，必不能訟，所以名訟。

The Commentary on the Judgment says: The hexagram of Strife has the upper trigram Qian (Heaven) representing strength and the lower trigram Kan (Water) representing danger. Inside it is阴险 (dangerous and treacherous), and outside it is刚健 (strong and vigorous), so it is called the hexagram of Strife. The hexagram statement says "With sincerity, being restrained and cautious, it is middle good," because the yang line in the second position comes from above to occupy the central position of the lower trigram. It says "eventually bad," because litigation cannot be carried through to the end. It says "favorable to see a great man," because the line nine in the fifth position upholds the virtue of uprightness and correctness. It says "unfavorable to cross a great river," because that would lead to falling into a deep abyss. Confucius' explanation here uses four perspectives: the nature of the trigrams (danger and strength), the relationship between hexagrams (the hexagrams of Need and Strife are complementary), the structure of the hexagram (the positions of lines nine in the second and five), and the symbolic imagery (a heavy boat falling into a deep abyss). The two qualities of danger and strength have already been explained in detail in the hexagram of Need. If the lower trigram were only strong and vigorous without danger, it would certainly not initiate a dispute; if it were only dangerous and treacherous without strength, it would certainly lack the power to dispute. Only when both danger and strength are present can this hexagram be called Strife.

剛來得中者，需訟相綜，需上卦之坎，來居訟之下卦，九二得中也。前儒不知序卦、雜卦，所以依虞翻以為卦變。剛來居柔地得中，故能有孚，能窒，能惕，能中。終者，極而至於成也。訟已非美事，若訟之不已，至於其極，其凶可知矣。尚者，好尚之尚，主也。言九五所主，在中正也。惟中正所以能辨人是非。入淵者，舟重遇風，其舟危矣。故入淵與冒險，與訟必陷其身者，一而已矣。

The phrase "the strong comes and occupies the center" refers to the fact that the hexagrams "Need" and "Contention" are mutual inverted hexagrams. If the hexagram "Need" is completely inverted, it becomes the hexagram "Contention." The upper trigram of "Need," which is Kan (Water), when inverted, becomes the lower trigram of "Contention." In this case, the yang line falls into the second position, which is the center of the lower trigram. This is called "the strong comes and occupies the center." Previously, Confucian scholars did not understand the principle of mutual inversion in the order of hexagrams as explained in the "Sequence of Hexagrams" and "Miscellaneous Hexagrams." Therefore, they followed the Han dynasty scholar Yu Fan and interpreted it as "hexagram transformation." A yang line coming to occupy a yin position and yet being in the center allows one to be sincere, patient, cautious, and to maintain the middle path. The term "final" means to push something to its extreme and complete it. Litigation is inherently not a good thing; if one does not stop arguing and pushes it to its extreme, the danger is evident. The term "exalt" refers to the idea of preference or admiration, and also implies taking charge. It means that the line nine five is in charge of upholding the virtue of being in the center and upright. Only by being in the center and upright can one clearly discern others' right and wrong. The term "entering the abyss" means that a boat is too heavy and meets a great storm, which makes it dangerous. Therefore, "entering the abyss" and "taking risks" are essentially the same as the danger of litigation that harms oneself.

○象曰：天與水違行，訟。君子以作事謀始。天上蟠，水下潤；天西轉，水東注，故其行相違。謀之於始，則訟端絕矣。作事謀始，工夫不在訟之時，而在於未訟之時也。故曰：曹劉共飯，地分於匕筯之間；蘓史滅宗，忿起於談笑之頃。

The Great Image Commentary says: Heaven and water move in opposite directions, which is the symbolic representation of the Hexagram of Strife; thus, the gentleman understands that in doing anything, one must plan thoroughly at the very beginning. Heaven circulates above, while water flows below; the celestial sphere rotates westward, while rivers flow eastward, and their directions are exactly opposite. If one plans thoroughly at the outset, the seeds of strife will be cut off. The effort of "planning at the beginning" should be applied before any strife arises, not after it has already occurred. Therefore, the ancients said: When Cao Cao and Liu Bei sat together having a meal, the division of the land of the world was decided in the moment of holding a dagger and using chopsticks in their laughter and conversation; the extermination of the Su and Shi families led to their downfall, but the resentment began from a single moment of laughter and conversation.

○初六：不永所事，小有言，終吉。不永所事者，不能永終其訟之事也。小有言者，但小有言語之辯白而已。變兌為口舌，言之象也。應爻乾為言，亦言之象也。因居初，故曰小。終吉者，得辨明也。○初六才柔位下，不能永終其訟之事，雖在我不免小有言語之辯，然溫柔和平，自能釋人之忿怨，所以得辯明，故其象如此，而占者終得吉也。象曰：不永所事，訟不可長也。雖小有言，其辯明也。訟不可長，以理言也。言雖是初六陰柔之故，然其理亦如此。長永二字相同。雖不免小有言語之辯，然終因此言辯明。

The line statement for the first line says: Do not prolong the lawsuit, there is only a little verbal dispute, and in the end it brings good fortune. What is meant by "not prolonging the matter" is that there is no strength to carry the lawsuit to its conclusion. What is meant by "a little speech" is only a few words of verbal argument. When the first line changes, the lower trigram Kan becomes Dui, and Dui represents mouth and speech, which is the image for "speech." The line corresponds to the ninth line in the upper trigram Qian, and Qian also has the image of "speech," so this is the basis for the image of "speech." Because it is in the very lowest position of the entire hexagram, it is weak in power, so it is called "small." What is meant by "eventually good fortune" is that the matter ultimately gets clarified. The first line is soft and weak, in a low position, and lacks the strength to carry the lawsuit to its conclusion; although there is some verbal argument on its own side, the attitude is gentle and peaceful, naturally able to resolve the anger and resentment of the other party, so it can clarify right and wrong. The hexagram shows this, so those who divinate this line will ultimately have good fortune. The Small Image Commentary says: Not prolonging the matter is because lawsuits should not be prolonged. Although there is a little verbal dispute, right and wrong will ultimately be clarified. "A lawsuit should not be prolonged" is speaking from the point of reason. The first line does not prolong the matter because it is weak and lacks strength, but from the point of reason, it should be so as well. The words "long" and "prolong" have the same meaning. Although there is inevitably some verbal dispute, it is precisely because of these few words that right and wrong can be clarified.

○九二：不克訟，歸而逋，其邑人三百戶，無眚。克，勝也。自下訟上，不克而還，故曰歸。逋，逃避也。坎為隱伏，逋之象也。邑人，詳見謙卦。中爻為離，坎錯離，離居三，三百之象也。二變，下卦為坤，坤則闔戶之象也。三百言其邑之小也。言以下訟上，歸而逋竄是矣。然使所逋竄之邑為大邑，則猶有據邑之意，跡尚可疑；必如此小邑藏避，不敢與五為敵，方可免眚。

The line statement for the second line says: If you are involved in a lawsuit and cannot win, you retreat and hide, and your territory is only three hundred households, so there will be no calamity. "克" means victory. Using a subject below the ruler to dispute with the ruler above, and losing the case and retreating, is expressed as "returning." "逋" means fleeing; the *Commentary on the Hexagrams* says that Kan represents concealment, which is exactly the image of "fleeing and hiding." The image of "people of the territory" is explained in detail in the *Hexagram of Humility*. The second, third, and fourth lines of the primary hexagram together form Li, and the lower trigram Kan is opposite to Li (each line of Kan is reversed to form Li). Li is the third among the eight trigrams, which is the image of "three hundred." When the second line changes, the lower trigram Kan becomes Kun, which represents closing the door and concealing. Saying "three hundred households" is a way of describing how small this territory is. It means: when a subject sues the ruler, loses the case, and retreats, this is appropriate; but if he retreats into a large territory, it implies holding onto the territory and opposing the ruler, which is still suspicious; only by retreating into a small territory, clearly showing that he is not opposing the ruler, can he avoid calamity.

需訟相綜，訟之九二，即需之九五。曰剛來而得中，曰歸而逋，皆因自上而下，故曰來、曰歸，其字皆有所本，如此玄妙，豈粗心者所能解。坎為眚，變坤則無眚矣。○九二陽剛為險之主，本欲訟者也。然以剛居柔之中，既知其理之不當訟，而上應九五之尊，又知其勢不可訟，故自處卑小，以免災患，其象如此，占者如是則無眚矣。○羑里之囚文王，豈有一毫不是之處，只是不辨不爭而曰天王聖明，所以為內文明而外柔順也。象曰：不克訟，歸逋竄也。自下訟上，患至掇也。掇，都活反。○歸逋竄者，不與之訟也。掇者，拾取也。自下訟上，義乖勢屈，禍患猶拾而自取。此言不克訟之故。

The hexagrams Need and Strife are mutual inverted hexagrams. The line nine two of Strife is the line nine five of Need when the hexagram is inverted. The Commentary on the Judgment says, "Yang comes and occupies the center," and the Line Statement says, "Return and flee," both because this line comes from the upper position. Therefore, one uses the word "come" and the other uses "return," each word having its basis in imagery. Such subtlety and mystery are beyond the comprehension of careless people. In terms of imagery, Kan represents "sight" or "blinding." When line nine two changes, it becomes坤, and the image of Kan disappears, thus eliminating the calamity. Line nine two, with its yang strength, is the main line of the lower trigram, which is a dangerous trigram. It is originally the one who intends to initiate a lawsuit. However, it is yang in a yin position and occupies the center, thus understanding that it is not right to dispute on principle, and also realizing that the superior is the nine five, so it cannot dispute in terms of position. Therefore, it places itself in a low and humble position to avoid calamity. The hexagram shows this, and if the diviner follows this, there will be no calamity. When King Wen was imprisoned in Youli, he had no wrongdoing at all. He simply did not argue or dispute, but instead praised "the sage king is wise." This is the way of being civilized internally and gentle externally. The Small Image Commentary says: if you cannot win a lawsuit, you should return and hide; to dispute with the superior is like picking something up with your hand, and the calamity comes to you naturally. The character "duo" is pronounced "du" with a reversed tone. The phrase "return, flee, and hide" means not to dispute further. "Duo" means to pick up. To dispute with the superior, it is not right in terms of morality and is also in a disadvantageous position, so the calamity is like something you pick up with your hand. This sentence explains why line nine two "does not win the lawsuit."

○六三：食舊德，貞厲，終吉，或從王事，無成。德乃惡德，往日之事也，故以舊字言之。凡人與人爭訟，必舊日有懷恨不平之事，有此懷恨其人之惡德，藏畜於胸中，必欲報復，所以訟也。食者，吞聲不言之意。中爻巽綜兌口，食之象也。王事者，王家敵國忿爭之事，如宋之與虜是也。變巽不果，或之象也。中爻離日，王之象也。應爻乾君，亦王之象也。無成者，不能成功也。

The line statement of the third line says: Enjoying the old favors of the past, maintaining uprightness while being aware of danger, ultimately attaining good fortune; or going to engage in the king's military affairs, there will be no success. Here, the term "de" actually refers to bad virtue, which is an old matter from the past, hence the use of the word "old." Generally, when people quarrel with each other, it is because there was some past resentment or injustice. They harbor hatred and bad virtue in their hearts, desiring revenge, thus leading to litigation. "Shi" means swallowing words, keeping silent and not expressing oneself. The primary hexagram's third, fourth, and fifth lines together form Xun, and when Xun is inverted (the comprehensive hexagram), it becomes Dui, which represents the mouth, thus symbolizing "shi." The term "Wangshi" refers to major conflicts between the royal court and an enemy state, like the conflict between Southern Song and the Jin people. The change of the sixth line three leads to the lower trigram becoming Xun, which has an indecisive nature, thus symbolizing the uncertainty expressed by "huo." The second, third, and fourth lines together form Li, which represents the sun, and the sun symbolizes the king, hence the symbol of "Wang." The sixth line three corresponds to the upper line nine, which is in the Qian trigram, representing the king, thus also symbolizing "Wang." The phrase "wu cheng" means that there will be no accomplishment of achievements.

下民之爭訟，主於怯；王家之爭訟，主於才。以此食舊德之柔，處下民之剛強私敵則可；若以此處王家之剛強敵國，是即宋之於虜，柔弱極矣，南朝無人，稽首稱臣，安得有成。○六三上有剛強之應敵，陰柔自卑，故有食人舊德、不與爭辯之象。然應與剛猛，常受侵陵，雖正亦不免危厲矣。但六三含忍不報，從其上九，與之相好，所以終不為己害而吉也。如此之人，柔順有餘，而剛果不足，安能成王事哉。故占者乃下民之應敵則吉，或王事之應敵，則無成而凶。

Disputes among common people mainly depend on who is willing to yield and show weakness; disputes between dynasties, however, depend on who has real talent and strength. Using the attitude of "six in the third" which embodies "consuming old virtue" and gentle endurance to deal with private enemies among the people is acceptable; but using it to deal with a powerful enemy state facing the dynasty would be like the Southern Song's situation with the Jin dynasty, where weakness reached its extreme. The Southern Song had no talent, only bowed in submission, and could not achieve anything. The six in the third is above a strong and fierce nine at the top, and it is itself yin and humble, thus symbolizing the卦 (hexagram) of swallowing others' past evils and not quarreling. However, since the nine at the top is strong and fierce, the six in the third is often oppressed by it, even if it stands upright, it still faces danger. Yet because the six in the third can endure without retaliation and submit to the nine at the top, and be friendly with it, it ultimately does not harm itself and instead gains good fortune. Such a person has more than enough gentleness but lacks decisiveness, so how could they accomplish great state affairs? Therefore, if this line is used to deal with private enemies among the people, it is auspicious; but if used to deal with enemy states of the dynasty, it leads to nothing and results in misfortune.

象曰：食舊德，從上吉也。從上者，從上九也。上九剛猛，六三食其舊日剛猛侵陵之惡德，相從乎彼，與之相好，則吉矣。○九四不克訟，復即命，渝，安貞吉。即，就也。命者，天命之正理也。不曰理而曰命者，有此象也。中爻巽，四變亦為巽，命之象也。渝，變也。四變，中爻為震，動之象也，故隨卦初爻曰渝。安貞者，安處於正也。復即於命者，外而去其忿爭之事也；變而安貞者，內而變其忿爭之心也，心變則事正矣。吉者，雖不能作事於謀始之先，亦能改圈於有訟之後也。

The Small Image Commentary says: Enjoying the old favor is because of following the superior and thus obtaining good fortune. What is meant by "following above" is to follow the upper nine. The upper nine is strong and fierce, and the six in the third swallows up its former harsh and aggressive virtue, then follows it and becomes friendly with it, thus obtaining good fortune. The line statement of the fourth line says: Unable to win the lawsuit, turning back to follow the correct way of heaven's command, changing the heart of contention, and staying on the correct path brings good fortune. "That" means to return to or follow. "Ming" refers to the correct principle assigned by heaven; the term "principle" is not used here because there is a corresponding image in the hexagram: the primary hexagram's third, fourth, and fifth lines together form the trigram Xun, and the fourth line changes, but the middle line remains Xun. The "Sayings of the Hexagram" explain that Xun represents issuing commands, which is the image of "ming." "Yu" means change. When the fourth line changes, the second, third, and fourth lines together form Zhen, which represents movement, thus the image of change. Therefore, the first line of the hexagram "Following" also says "officials have change." "Anzheng" means to stay on the correct path. "Fu jie yu ming" means to remove external matters of contention; "yu er anzheng" means to change internally the heart of contention; once the heart changes, the matter naturally becomes correct. It is said to be "good fortune" because although this person could not plan thoroughly at the beginning, he can still turn back and reform after the dispute has already arisen.

○九二九四皆不克訟，既不克矣，何以訟哉。蓋二之訟者，險之使然也，其不克者勢也，知勢之不可敵，故歸而逋逃，曰歸者，識時勢也。四之訟者，剛之使然也，其不克者理也，知理之不可違，故復即於命，曰復者，明理義也。九四之復，即九二之歸，皆以剛居柔，故能如此。人能明理義，識時勢，處天下之事無難矣，學者宜細玩之。○九四，剛而不中，故有訟之象；以其居柔，故又有復即命、渝安貞之象，占者如是則吉也。象曰：復即命，渝安貞，不失也。始而欲訟，不免有失；今既復渝，則改圈而不失矣。

Nine Two and Nine Four both 'cannot win the lawsuit.' Since they cannot win, why do they want to fight? Nine Two wants to engage in litigation because of the nature of the Creative (Kan) which is dangerous and challenging; it cannot win because the situation does not allow it. It realizes that it is not strong enough to overcome the opponent, so it retreats and hides; the word 'return' shows that it clearly understands the situation. Nine Four wants to engage in litigation because of the nature of Yang strength; it cannot win because it is not justified in its position. It realizes that it cannot go against reason, so it turns back and follows the mandate of Heaven; the word 'return' shows that it understands reason and righteousness. Nine Four's 'return' is also Nine Two's 'return,' both lines are Yang in a Yin position, so they can both do this. If a person can both understand reason and righteousness and recognize the situation, there is nothing difficult in handling the affairs of the world. Those who study the Book of Changes should carefully reflect on this. Nine Four is Yang but not in the central position, so there is the image of litigation; but because it is in a Yin position, there is also the image of 'returning to the mandate, changing the mind and being steadfast in the right.' If the person divining follows this, it will be auspicious. The Small Image Commentary says: returning to the mandate of Heaven, changing the mind and being steadfast in the right, there will be no loss. Initially intending to sue, there was inevitably some loss; now that it has turned back and changed, it is a change for the better and there will be no further loss.

○九五：訟元吉。九五為訟之主，陽剛中正，以居尊位，聽訟而得其平者也。凡訟占者遇之，則利見大人，訟得其理，而元吉矣。象曰：訟元吉，以中正也。中則聽不偏，正則斷合理，所以利見大人而元吉。

The fifth line statement says: "Litigation, great good fortune." The fifth line is the main line of the entire hexagram concerning litigation. It is yang and occupies the central position, holding a high and honorable position, representing a person who adjudicates cases with fairness and impartiality. Anyone involved in litigation who comes across this line should be in accord with the hexagram's statement "It is advantageous to see a great person," meaning that the case will be judged in accordance with reason and thus result in great good fortune. The Small Image Commentary says: litigation brings great good fortune because the fifth line is both central and upright. Being central means that hearing the case will not favor either side; uprightness ensures that the judgment will be in accordance with reason. It is precisely for this reason that it is said "it is advantageous to see a great person" and thus attains the highest good fortune.

○上九：或錫之鞶帶，終朝三褫之。鞶音盤。褫，池爾切，音恥。○或者，未必然之辭。鞶帶，大帶，命服之飾，又紳也。男鞶革，女鞶絲。乾為衣，又為圜，帶之象也。乾君在上，變為兌口，中爻為巽命令，錫服之象也，故九四曰復即命。中爻離日，朝日之象也。離日居下卦，終之象也。又居三，三之象也。褫，奪也。坎為盜，褫奪之象也。命服以錫有德，豈有賞訟之理，乃設詞以極言訟不可終之意。

The line statement of the topmost line (Upper Nine) says: Perhaps he will be given a great belt, but it will be taken away three times within a single morning. "Tuan" is pronounced Pan; "Chi" is pronounced Chi, as in "shame." "Hu" means "perhaps not necessarily so." A "tuan dai" is a great belt, which is an ornament on court ceremonial robes, also known as the sash; in ancient rites, men's sashes were made of leather, while women's were made of silk. The upper trigram represents clothing, and the "Say Guagua Transmission" also says that the trigram Qian represents a circle, which encircles the body, symbolizing the belt. The trigram Qian represents the sovereign who is in the upper position. When the topmost line changes, the upper trigram becomes Dui, which represents the mouth and issuing orders; the interaction of lines three, four, and five forms Xun, which represents issuing commands, thus symbolizing the sovereign granting orders and bestowing ceremonial robes. Therefore, the fourth line also says, "Return to the command." The interaction of lines two, three, and four forms Li, which represents the sun, symbolizing the morning sun. The trigram Li, representing the sun, is in the position of the lower trigram, symbolizing the end of a day; in the numerical sequence of the eight trigrams, Li is the third, symbolizing the number three. "Chi" means to take away; Kan represents theft, symbolizing the act of taking away, thus symbolizing the taking away. The ceremonial robes of the court were originally meant to be bestowed upon those with virtue, so how could they be used to reward someone who wins a lawsuit? This is merely a hypothetical statement by the sage, used to strongly emphasize that lawsuits should not be pursued to the end.

○上九有剛猛之才，處訟之終，窮極於訟者也。故聖人言人肆其剛強，窮極於訟，取禍喪身，乃其理也。設若能勝至於受命服之賞，是亦仇爭所得，豈能長保，故終一朝而三見褫奪也。即象而占之，凶可知矣。象曰：以訟受服，亦不足敬也。縱受亦不足敬，況褫奪隨至，其不可終訟也明矣。

The upper nine has a fierce and strong nature, yet it is at the top of the卦 of Strife, representing someone who pushes litigation to its extreme. Therefore, the sage says: if a person indulges in his strength and takes litigation to the very end, he will surely bring calamity and lose his life. Even if heby chance wins and receives a royal robe as a reward, it is something gained through conflict, which cannot be held onto for long. Thus, he loses three times within a single morning. By examining this hexagram, the outcome is clearly ominous. The Small Image Commentary says: official robes obtained through litigation are not worthy of respect. Even if one receives a reward through litigation, it is not respectable, and何况 the loss follows immediately. It is clear that litigation should not be pursued to the end.

永川凌夫惇厚子甫圈點。廬陵高奣映雪君甫校讎。

This volume was annotated with circle marks and punctuation by Ling Fudun of Yongchuan, whose courtesy name was Hòuzi, and proofread by Gao Xinying of Luling, whose courtesy name was Xuejun. The term "circle marks and punctuation" refers to adding circles and dots beside the main text to indicate pauses and important points. The term "proofreading" refers to comparing two copies of the text to correct errors in the characters.

師。坎下坤上。師，憂。師者，眾也。其卦坎下坤上。以卦象論，地中有水，為眾聚之象；以卦德論，內險而外順，險道以順行，師之義也；以爻論，一陽居下卦之中，上下五陰從之，將統兵之象也。二以剛居下，五柔居上而任之，人君命將出師之象也。序卦：訟必有眾起，師興由爭，故次於訟。

The "Military" hexagram has the Lower Trigram Kan and the Upper Trigram Kun. The "Zaji" transmission says, "Comparison brings joy, Military brings sorrow," indicating that mobilizing troops is an affair that causes worry and toil. "Military" means the gathering of many. This hexagram has Kan below and Kun above. In terms of the image, water is stored within the earth, symbolizing the gathering of people; in terms of the virtue, the inner part is the danger of Kan and the outer part is the compliance of Kun, indicating that one should undertake dangerous affairs by following the people's will, which is the principle of warfare. In terms of the lines, a single yang line is in the center of the Lower Trigram, and the five yin lines above follow it, symbolizing a general leading soldiers. The line Nine in the Second, with its yang strength in the lower position, and the line Six in the Fifth, with its gentle compliance in the upper position, entrusting the military power to it, also symbolizes the sovereign appointing a general and sending troops for warfare. The "Xu Gua" transmission says: disputes inevitably lead to the gathering of people and the use of weapons. The rise of military forces originates from contention, hence the "Military" hexagram comes after the "Contention" hexagram.

師貞，丈人吉，無咎。以三畫卦論，二為人位，故稱丈人。○貞者，正也。丈人者，老成持重，練達時務者也。凡人君用師之道，在得正與擇將而已。不得其正，則師出無名；不擇其將，則將不知兵。故用兵之道，利於得正，又任老成之人，則以事言，有戰勝攻取之吉；以理言，無窮兵厲民之咎矣。戒占者當如是也。

The Hexagram Statement says: To go to war should be in accordance with the right path, and to be led by an experienced and prudent elder is auspicious and will not result in mistakes. Considering the trigram composed of three lines, the first line represents the position of the people, the second line represents the position of the leader, and the third line represents the position of heaven. Since Nine in the Second is in the position of the leader, it is called "丈人" (elder). "贞" means to be upright. "丈人" refers to an experienced and prudent person who is familiar with affairs. Generally, the principles of a ruler going to war are only two: to act in accordance with the right path and to select the right general. If the war is not in accordance with the right path, it is like going to war without a just cause; if the general is not carefully selected, the general will not understand military affairs. Therefore, the way of warfare should be just and proper, and also should employ experienced and prudent people. In this way, in terms of practical achievements, there will be auspicious success in conquering; in terms of principles, there will be no mistakes of excessive warfare and harming the people. This is a warning to those who divined this hexagram to act accordingly.

○彖曰：師，眾也。貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉，又何咎矣。王去聲。○以卦體卦德釋卦辭。眾者，即周官自五人為伍，積而至於二千五百人為師也。正者，即王者之兵，行一不義，殺一不辜，而得天下不為，如此之正也。以者，謂能左右之也。一陽在中，而五陰皆所左右也。左右之使眾人皆正，則足以宣佈人君之威德，即王者仁義之師矣，故可以王。以象正言為將者可以王，言命將者能正，即可以王，故師貴貞也。

The Commentary on the Judgment says: "Shi" means the multitude, "Zhen" means uprightness; being able to lead the multitude to uprightness can accomplish the king's great cause. Nine in the Second is yang and in the center, and corresponds with Six in the Fifth. It moves through the perilous circumstances of Kan while following the yielding nature of Kun. By laboring for the people in this way, the people still follow, which is auspicious, how could there be any fault? The character "Wang" here is read in the falling tone and functions as a verb. This passage explains the hexagram statement by using the structure of the hexagram and its moral qualities. The term "zhong" refers to the military organization described in the Book of Rites: five people form a wu, and this is progressively accumulated up to two thousand five hundred people forming a shi. The term "zheng" refers to the purity of the king's army, which would not do an unjust act or kill an innocent person even if it could gain the world. The term "yi" means to be able to control and manage: one yang line in the center, with five yin lines all under its control. By leading the people to uprightness, one can publicize the virtue and authority of the sovereign, which is the benevolent and righteous army of the king, thus accomplishing the king's great cause. In terms of the hexagram's imagery, the general who is upright can accomplish the king's great cause; in terms of the sovereign who appoints the general, being upright can also accomplish the king's great cause. Therefore, in warfare, uprightness is most precious.

剛中而應者，為將不剛則怯，過剛則猛。九二剛中，乃將才之善者，有此將才，五應之，又信任之專，則可以展布其才矣。行險者，兵，危事也，謂坎也；順者，順人心也，謂坤也。兵足以戡亂而順人心，則為將有其德矣。有是才德，所以名丈人也。

The phrase "strong and centered, and in harmony" means that a general who is not strong becomes timid, but if overly strong becomes cruel. Nine in the Second is yang and centered, representing the finest quality of a general. With such a capable general, Six in the Fifth is in harmony with it and trusts it completely without doubt, allowing the general to fully display his abilities. The term "taking on danger" refers to the fact that warfare is inherently dangerous, indicated by the lower trigram Kan. "Following the right path" means aligning with the people's will, indicated by the upper trigram Kun. Since the army can quell chaos and align with the people's will, the general possesses the proper virtue. With both ability and virtue, the hexagram statement calls him "an elder."

毒者，猶既濟隱字，時久師老之意。噬嗑中爻為坎，故亦曰遇毒，乃陳久之事，文案繁雜，難於聽斷，故以臘毒象之，非毒害也。言出師固未免毒於天下，然毒之者，實所以這之，乃民所深願而悅從者也。民悅而從，所以吉而無咎。毒天下句，與民從之句，意正相應；若毒天下而民不從，豈不凶而有咎。

The term "toxin" refers to a situation where time drags on and soldiers become weary, as exemplified by the character "yin" used in the "Gua of Already Completed." The second, third, and fourth lines of the "Gua of Consuming the Bones" form the trigram Kan, so the line statement of the sixth line in the third position also mentions "encountering toxin," which refers to old, accumulated cases that are complicated and difficult to resolve. Therefore, the image of "toxin" is taken from the bitterness of preserved meat, not from poison. Here it means that although going to war inevitably causes hardship for the people, this hardship is actually for their benefit, and the people genuinely hope for and follow such actions. Since the people are happy and follow, it is considered auspicious without blame. The phrase "toxin the world" corresponds with "the people follow," meaning that if the people are harmed but do not follow, it would be ominous and blameworthy.

○象曰：地中有水，師。君子以容民畜眾。水不外於地，兵不外於民。地中有水，水聚地中，為聚眾之象，故為師。容者，容保其民，養之教之也；畜者，聚畜也。古者寓兵於農，故容保其民者，正所以畜聚其兵也。常時民即兵，變時兵即民，兵不外乎民，即水不外乎地也。

The Great Image Commentary says: Water is contained within the earth, which is the symbolic image of the hexagram "Military Campaign"; thus, the gentleman understands that he should nurture the people and gather the masses. Water is not outside the earth, and soldiers are not outside the people. Water contained within the earth, gathering within the earth, is the image of gathering people, hence the hexagram is named "Military Campaign." "Nurture" refers to accommodating and preserving one's people, and nurturing and educating them; "gather" refers to collecting and storing. In ancient times, the system of integrating military service with agriculture was practiced, so those who could accommodate and preserve the people were also gathering their military forces. In peace, the people are soldiers, and in times of crisis, soldiers become people; soldiers are not outside the people, just as water is not outside the earth.

○初六：師出以律，否臧凶。初與九二相近，亦偏裨之雄者，故戒以失律。○專以將言。律者，法也，號令嚴明，部位整肅，坐作進退，攻殺擊刺，皆有法則是也。否者，塞也，兵敗也；臧者，善也，兵成功也。若不以律，不論成敗，成亦凶，敗亦凶，二者皆凶，故曰否臧凶。觀小象失律凶之句，可見矣。○初六才柔，當出師之始，師道當守其法則，故戒占者師出以律，失律則不論否臧皆凶矣。

The line statement for the first line says: When going to war, one must follow military discipline; otherwise, whether victorious or defeated, it will be ominous. The first line is adjacent to the second line, and is considered a capable subordinate general. Therefore, it is specifically warned against losing military discipline. This line focuses on the aspect of the general. "Law" refers to the regulations: orders must be clear, troops must be well-organized, in sitting, standing, advancing, retreating, attacking, killing, striking, and thrusting, everything must follow established rules, which is the law. "否" means blockage, referring to defeat; "臧" means good, referring to victory. If one does not follow military law, then whether victorious or defeated, victory is ominous and defeat is also ominous, both ends are ominous, hence it says "否臧凶." Looking at the "Small Image Commentary" which says "loss of law leads to ominous outcome," this meaning becomes clear. The first line is weak and inexperienced, and is at the beginning of military action. The way of warfare should be cautious and follow regulations, so it warns the diviner that military action must follow discipline; once discipline is lost, then whether victorious or defeated, it will be ominous.

○臧，善也，以律者臧也；否，不也，失律者否臧也。象曰：師出以律，失律凶也。小象正釋否臧之為失律也。失律未有能成功者。左傳云：執事順承為臧，逆為否。○失律，否固凶，臧亦凶。

"Zang" means good, and following military discipline is called "Zang"; "Pou" means not, and losing discipline is called "Bu Zang." The "Small Image Commentary" says: going to war should follow discipline, and losing discipline brings misfortune. This small image explains "Bu Zang" as "Shi Lu," which means losing discipline. There has never been a case where losing discipline still leads to success. The "Zuo Zhuan" says: doing things in accordance with reason and receiving the mandate is called "Zang," while acting against reason and rejecting the mandate is called "Pou." Losing discipline, whether resulting in defeat or aby chance victory, is equally ominous.

○九二：在師中吉，無咎，王三錫命。師中者，在師中而得其中也。此爻正彖辭之剛中而應，六五小象之以中行，皆此中也。在師中者，剛中也；錫命者，五應也。蓋為將之道，不剛則怯，過剛則猛，惟剛中則吉而無咎矣。吉無咎者，恩威並著，出師遠討，足以靖內安外也。錫命者，乃寵任其將，非褒其成功也。曰錫命，則六五信任之專可知矣。

The line statement for the second line says: Being in the army yet maintaining the middle path brings good fortune, without error, and the king bestows three appointments. The term 'being in the army' refers to being in the army yet attaining the middle path. This line is exactly what the Commentary on the Judgment calls 'strong and in the middle, with a response,' and also what the Small Image Commentary for the sixth line calls 'acting with the middle path,' all referring to the same concept of 'middle.' 'Being in the army' refers to the second line being a strong yang line in the middle of the lower trigram; 'bestowing a mandate' refers to the fifth line responding to it. The principles of being a general are neither too weak nor too strong, for excessive strength leads to cruelty. Only by being strong yet in the middle can one achieve good fortune without blame. The phrase 'good fortune without blame' means that both virtue and authority are present, and when going to war, it is sufficient to pacify the interior and subdue external threats. 'Bestowing a mandate' refers to the sovereign's trust and appointment of this general, not as a reward for past military achievements. Since it is said 'three times bestowing a mandate,' it is evident how exclusively the fifth line trusts this general.

本卦錯同人，乾在上，王之象；離在下，三之象；中爻巽，錫命之象。全以錯卦取象，亦如睽卦上九之見豕負塗也。○九二為眾陰歸，有剛中之德，上應六五而為之寵任，故其象如此，而占者可知矣。象曰：在師中吉，承天寵也。王三錫命，懷萬邦也。意在萬邦，故寵任將，非為將一人也。○天謂王也。在師中吉者，以其承天之寵，委任之專也；王三錫命者，以其存心於天下，惟恐民之不安，故任將伐暴安民也。下二句皆推原二五之辭。○將握重兵，主易猜疑，王翦請美田宅是也。

The hexagram "Military Campaign" (师) when each line is taken in its opposite forms the hexagram "Harmony with Others" (同人), which is its opposite hexagram. The upper trigram of "Harmony with Others" is Qian (Heaven), representing the ruler, which symbolizes "king"; the lower trigram is Li (Fire), which is the third trigram among the eight, symbolizing the number "three". The second, third, and fourth lines of "Harmony with Others" together form Xun (Wind), which represents the granting of commands, symbolizing "bestowing a mandate". This line derives its symbolism entirely from the opposite hexagram, just as the line "seeing a pig carrying mud" in the upper line nine of "Strife" (睽) also comes from its opposite hexagram. The line nine in the second position is attached to five yin lines, possessing the virtue of being strong yet moderate. It corresponds with the line six in the fifth position and is favored and trusted by it, hence the hexagram's symbolism. The situation of the diviner is thus clear. The "Small Image Commentary" says: being in the military and maintaining the middle path brings good fortune because he receives the favor of the king; the king bestows the mandate three times because his heart is concerned for the people of all the states. The king's mind is on the people of the world, so he favors and employs generals, not just for the generals themselves. Here, "heaven" refers to the king. "Being in the military and being auspicious" is because he receives the king's favor and is entrusted solely; "the king bestows the mandate three times" is because the king's mind is on the world, fearing that the people will not be at peace, so he appoints generals to suppress disorder and bring peace to the people. These last two sentences explain why nine in the second and six in the fifth are like this. A general in command of a large army easily arouses the king's suspicion. Wang Jian requested beautiful houses and fields before his campaign, precisely for this reason.

○六三：師或輿尸，凶。或者，未必之辭。變巽進退不果，或之象也。輿者，多也，眾人之意，即今輿論之輿。以坤坎二卦，皆有輿象，故言輿也。尸者，主也，言為將者不主，而眾人主之也。觀六五弟子輿尸可見矣。程傳是。○六三陰柔，不中不正，居大將九二之上，才柔志剛，故有出師大將不主，而三或主之之象，不能成功也必矣，故其占凶。象曰：師或輿尸，大無功也。陸遜按劍，戒諸老將；穰苴誅莊賈，孫臏誅宮嬪，皆然。○曰大者，甚言其不可輿尸也。

The line statement for the sixth line says: In the army, perhaps the decision is made by the people, which is ominous. The word "perhaps" expresses an uncertain tone. When the sixth line changes, the lower trigram becomes Xun, which is characterized by indecisiveness in advancing or retreating, which is the symbolic meaning of "perhaps." "Yu" means many, referring to the people, which is similar to the modern term "public opinion." Since both the Kun and Kan trigrams have the image of a chariot, the character "yu" is used. "Shi" means to preside or take charge, indicating that the general who should be in charge is not taking charge, but instead the people are making the decisions. Looking at the line statement for the sixth line, "disciples and the corpse," this meaning becomes clear. Cheng Yi's interpretation in the "Commentary on the Changes" is correct. The sixth line is yin and weak, neither in the center nor in the proper position, yet it is placed above the strong and noble line nine two. Therefore, it is weak in nature but stubborn in will, leading to a situation where the general cannot make decisions and the sixth line takes over, resulting in an inevitable failure, hence the ominous judgment. The "Small Image Commentary" says: When the army is decided by the people, it is extremely ineffective. Lu Xun drawing his sword and reprimanding the senior generals, Sun Wu (or Sun Bin) executing the concubine who disobeyed orders in the Wu palace, and Sima Rangju executing the late arriving military supervisor Zhang Jia, all illustrate this principle. The word "great" is used to emphasize that in the army, it is absolutely not acceptable for the people to make decisions.

○六四：師左次，無咎。師三宿為次。右為前，左為後，蓋乾先坤後，乾右坤左。故明夷六四陰也，曰左腹；豐卦九三陽也，曰右肱。左次謂退舍也。○六四居陰得正，故有出師，度不能勝，完師以退之象。然知難而退，兵家之常，故其占無咎。象曰：左次無咎，未失常也。士會勸荀林父不渡河是也。曹操曰：孫權不欺我，遂還。○知難而退，師之常也。聖人恐人以退為怯，故言當退而退，亦師之常，故曰未失常。

The line statement of the fourth line says: The army retreats and there is no mistake. When the army stays for more than three nights, it is called 'zhi'. Right is forward, left is backward, because Heaven is first and Earth is last, Heaven belongs to the right and Earth belongs to the left. Therefore, in the卦 of Mingyi, the fourth line is a yin line, which says 'entering the left abdomen', and in the卦 of Feng, the third line is a yang line, which says 'breaking the right arm'. 'Left zhi' means retreating and encamping. The fourth line is a yin line in a yin position and is correct, so it shows the image of withdrawing the entire army after sending out troops and assessing that they cannot win. Knowing the situation is difficult and retreating is a common thing in military affairs, so the divination concludes there is no mistake. The small image commentary says: Retreating without mistake is because it does not violate the usual military practice. In the Spring and Autumn period, Shi Hui advised Xun Lin Fu not to cross the Yellow River, which was like this; Cao Cao said 'Sun Quan does not deceive me', and then withdrew his troops, which was also like this. Knowing difficulty and retreating is a usual military practice. The sage feared people would generally regard retreating as cowardice, so he specially said: Retreating when it is appropriate is also a usual military practice, so he said 'not losing the usual'.

○六五：田有禽，利執言，無咎，長子帥師，弟子輿尸。田乃地之有水者，應爻為地道，居於初之上，田之象也，故乾二爻曰在田。禽者，上下皆有陰，與小過同，禽之象也。坎為豕，錯離為雉，皆禽象也。禽害禾稼，寇盜之象也，坎為盜，亦有此象。執者，興師以執獲也。坤為眾，中爻震綜艮為手，眾手俱動，執獲之象也。言者，聲罪以致討也，坤錯乾為言，言之象也。無咎者，師出有名也。長子，九二也，中爻震，長子之象也。長子即丈人，自眾尊之曰丈人，自爻象之，曰長子。弟子，六三也，坎為中男，震之弟也，弟子之象也。

The statement of the fifth line says: There are wild animals causing damage in the fields; it is appropriate to raise an army to capture them, and there will be no mistake; if the eldest son leads the army, but if the disciples are allowed to make decisions together, they will return with corpses. "Field" refers to land with water; the fifth line six corresponds to the second line nine in the earth element, and is located above the first line, which is the image of "field," so the second line nine in the Qian hexagram also says "the dragon appears in the field." The term "birds and beasts" is because this hexagram has all yin lines above and below with one yang line in the middle, which is the same shape as the Xiaoguo hexagram, and thus represents flying birds and running beasts. In the Shuogua Zhuan, Kan represents a pig, and the opposite hexagram of Kan, Li, represents a pheasant, both of which are images of birds and beasts. Birds and beasts destroying crops are the image of bandits and robbers; Kan also represents thieves, so it has the same image. "To capture" means to raise an army to capture them;坤 represents the people, the middle line combines with Zhen, and when Zhen is inverted (the inverted hexagram) it becomes Gen, Gen represents hands, so the hands of the people all move together, which is the image of capturing. "To speak" means to announce the crimes of the enemy and to attack them; the opposite hexagram of坤 is Qian, and Qian represents speech, which is the image of "to speak." The term "no blame" refers to the fact that the military action has a just cause. "Eldest son" refers to the second line nine, the middle line combines with Zhen, and Zhen represents the eldest son, which is the image of "eldest son"; the eldest son is also the "elder man" mentioned in the hexagram statement—called "elder man" from the perspective of the people's respect, and called "eldest son" from the perspective of the line images. "Disciples" refers to the third line six, Kan represents the middle son, who is the younger brother of Zhen, which is the image of "disciples."

○六五用師之主，柔順得中，不為兵端者也。敵加於己，不得已而應之，故為田有禽之象。應敵興兵，利於執言，占者固如是矣。然在將又不可不專，若專於委任，使老成帥師以任事可也；荀參之以新進之小人俾為弟子者，參謀輿尸於其間，使長子之才有所牽制，而不得自主，則雖田有禽，乃應敵之兵，其事固貞，然所任不得其人，雖貞亦凶矣。因六五陰柔，故許以無咎，而又戒之以此貞凶。

Six in the Fifth represents the commander of military forces, who is gentle and resides in the center of the upper trigram. It is not the one who initiates hostilities. When enemies attack, the commander is compelled to respond, hence the image of "fields with game." To deal with the enemy and deploy troops, it is appropriate to declare the crime and take action. The person consulting the oracle should act accordingly. However, on the side of the general, authority must not be divided. If a single, experienced person is entrusted with command, it is sufficient. But if some inexperienced individuals are included as "disciples," allowing them to participate in planning and overstep their authority, then the capable elder will be restricted and unable to act freely. Even though "fields with game" indicates the deployment of troops for defense, which is just in itself, the improper appointment of people leads to misfortune. Because Six in the Fifth is yin and gentle, it is permitted to have "no blame," yet this layer of "贞凶" serves as a warning.

象曰：長子帥師，以中行也。弟子輿尸，使不當也。當去聲。○言所以用長子帥師者，以其有剛中之德，使之帥師以行，使之當矣。若弟子，使之不當也。以中行，惟原其二之辭；使不當，歸咎於五之辭。○龐籍薦狄青為大將，徵儂智高，曰：願勿置監軍，必能成功。

The Small Image Commentary says: Using the eldest son to lead the army is because he can act in the middle way; allowing the disciples to share in decision-making is an improper appointment. The character "当" is read in the falling tone. The reason for appointing the eldest son to lead the army is that he possesses the virtue of yang strength in the middle, and sending him on a military campaign is an appropriate appointment; however, appointing the disciples is inappropriate. The phrase "acting in the middle way" refers to the inherent goodness of the line nine in the second; the phrase "improper appointment" attributes the responsibility to the line six in the fifth for improper appointment. In the Song dynasty, Pang Ji recommended Di Qing as a general to campaign against Nong Zhigao, saying: I hope the court does not appoint another supervisor, and this campaign will surely succeed. This is exactly the same principle.

○上六：大君有命，開國承家，小人勿用。坤錯乾，大君之象也；乾為言，有命之象也。命者，命之以開國承家也。坤為地，為方國之象也，故曰開國；變艮為門闕，家之象也，故曰承家。損卦艮變坤，故曰元家；師卦坤變艮，故曰承家。周公爻象，其精至此。開者，封也；承者，受也。功之大者開國，功之小者承家也。小人，開承中之小人也。陽大陰小，陰土重迭，小人之象也。勿用者，不因其功勞而遂任用以政事也。變艮為止，勿用之象也。

The line statement of the upper sixth line says: The Son of Heaven issues a decree, bestows fiefs upon feudal lords, and grants titles to the families of ministers and great officers, but among these, the petty people should not be employed. The opposite hexagram of the Hexagram of Earth (Kun) is the Hexagram of Heaven (Qian). The Hexagram of Heaven represents the sovereign, which is the image of the great sovereign; the Hexagram of Heaven also represents speech, which is the image of having a decree. The term 'decree' refers to the decree by which they are granted fiefs and establish their families. The Hexagram of Earth represents the land, which has the image of a state, so it is said 'establishing a state'; when the upper sixth line changes, the upper trigram becomes the Hexagram of Mountain (Gen), which represents gates and thresholds, which is the image of 'family', so it is said 'receiving the family'. The line statement of the upper ninth line in the Hexagram of Loss (Sun) is when the Hexagram of Mountain changes into the Hexagram of Earth, so the line statement says 'no family'; the line statement of the upper sixth line in the Hexagram of Army (Shi) is when the Hexagram of Earth changes into the Hexagram of Mountain, so the line statement says 'receiving the family'. The precision of the images used by the Duke of Zhou in interpreting the line statements reaches this level. 'Establishing' refers to granting fiefs, and 'receiving' refers to inheriting; those with great merit are granted fiefs as feudal states, while those with lesser merit inherit as ministers and great officers. The term 'petty people' here refers to the petty people among those who are granted fiefs and titles. Yang represents the great, and Yin represents the small; the upper sixth line is Yin earth layered upon itself, which is the image of 'petty people'. The term 'do not employ' means that one should not use them to manage state affairs merely because they have merit. When the upper sixth line changes into the Hexagram of Mountain, the Hexagram of Mountain represents stopping, which is the image of 'do not employ'.

○上六師終成功，正論功行賞之時矣，故有大君有命、開國承家之象。然師旅之興，效勞之人，其才不一，不必皆正人君子，推計其一時得功之大小，此正王者封建之公心也。至於封建之後，則惟賢是用，而前日諸將功臣中之小人，惟享其封建之爵土，再不得干預乎庶政矣，故又戒之以小人勿用也。弟子輿尸，戒之於師始；小人勿用，戒之於師終。聖人之情見矣。

The sixth line at the top of the "Militia" hexagram marks the end of the hexagram, indicating that the military campaign has been successful and it is time to reward those who contributed. Thus, the image of the hexagram shows "the great sovereign issues a decree, establishing states and rewarding families." However, during the mobilization of troops, the people who exerted effort may have different natures, not all being upright and virtuous. Rewarding them solely based on their temporary achievements reflects the impartial and fair heart of a sovereign when establishing states and granting titles. Once the distribution of titles is settled, officials are chosen based on their virtue. Those who were minor villains among the generals and meritorious officials can only enjoy the titles and lands assigned to them and are no longer allowed to interfere in the daily affairs of the state. Therefore, the line statement uses "small people should not be used" as a warning. "Disciples leading corpses" serves as a warning at the beginning of military action, while "small people should not be used" serves as a warning at the end of military action. The deep concern of the sage for the world is evident here.

象曰：大君有命，以正功也。小人勿用，必亂邦也。正功者，正功之大小也；亂邦者，小人挾功倚勢，暴虐其民，必亂其邦。王三錫命，命於行師之始，惟在於懷邦；大君有命，命於行師之終，惟恐其亂邦。聖人行師，惟救其民而已，豈得已哉。○命則止論功，用則必得人。

The Small Image Commentary says: The Son of Heaven issues decrees to determine the merits of officials; small people should not be appointed, for they will certainly cause disorder in the state. What is called "establishing merit" refers to determining the size of one's achievements; what is called "causing disorder in the state" refers to small people relying on their military successes and power, oppressing the people, and inevitably causing chaos in the state. "The king bestows three decrees" refers to the orders given at the beginning of a military campaign, with the king's constant concern being to pacify the world; "the great ruler has issued a decree" refers to the orders given at the end of the campaign, with the ruler's constant worry being that they might cause disorder in the state. The sage wages war only to save the people, not out of desire. When issuing decrees, they only consider the size of the merit, but when appointing officials, they must choose the right person.

坤下坎上。比，樂。比，親輔也。其卦坤下坎上。以卦象論，水在地上，最相親切，比之象也；以爻論，五居尊位，眾陰比而從之，有一人撫萬邦、四海仰一人之象，故為比也。序卦：眾必有所比，故受之以比，所以次師。

The卦 of "Comparison" has the trigram坤 (Earth) below and坎 (Water) above. The "Zajianguan" says "Comparison brings joy, the army brings worry," as being close and assisting each other is a joyful matter. "Comparison" means to be close and assist. In this卦,坤 is below and坎 is above. From the image of the卦, water spreading over the land is the most intimate and close, which is the image of "Comparison." From the positions of the lines, the line nine in the fifth position is in the honored position, and many yin lines are close and obedient to it, symbolizing one person calming a myriad of states and the four seas looking up to one person, hence the name "Comparison." The "Xugua" says: when people gather together, they must have someone to rely on, so the卦 of "Army" is followed by the卦 of "Comparison."

比吉，原筮元永貞，無咎，不寧方來，後夫凶。比，毗意反。○原者，再也。蒙之剛中在下卦，故曰初筮；比之剛中在上卦，故曰原筮。下卦名初筮，上卦名原筮。孔子於二卦彖辭，皆以剛中言。蒙剛中在下，故能發人之蒙；比剛中在上，故有君德，而人來親輔也。非舊注所謂再筮以自審也。

The Hexagram Statement says: If there is close affinity, it will be auspicious; upon further examination, if one possesses the three virtues of original goodness, constancy, and uprightness, there will be no mistakes; if people from all directions are unable to rest and come to submit, those who lag behind will be inauspicious. The character "比" is read as "pí" with a reverse tone. "原" means again. In the Hexagram of "Meng," the yang line that is centered is in the lower trigram (nine two), hence it is called "chū shì" (first divination); in the Hexagram of "Bi," the yang line that is centered is in the upper trigram (nine five), hence it is called "yuán shì" (original divination). A line in the lower trigram is called "chū shì," and a line in the upper trigram is called "yuán shì." Confucius, in the Commentary on the Judgment for both these hexagrams, discusses them from the perspective of "gāng zhōng" (strong and centered). In the Hexagram of "Meng," the "gāng zhōng" is in the lower position, thus it can enlighten others' ignorance; in the Hexagram of "Bi," the "gāng zhōng" is in the upper position, thus it possesses the virtue of a ruler, and people come close to support him. This is not what the old commentaries mean by "divining again to examine oneself."

元者，元善也，即仁也；永，恆也；貞，正也。言元善長永貞固也。無咎者，有此元永貞之三德也。不寧者，不遑也。四方歸附，方新來者不遑也，猶言四方歸附之不暇也。坤為方，故曰方。後夫凶者，如萬國朝禹，而防風後至；天下歸漢，而田橫不來也。下畫為前，上畫為後。凡卦畫陽在前者為夫，如睽過元夫是也。此夫指九五也。陽剛當五，乃位天德，元之象也。四陰在下，相率而來，不寧方來之象也。一陰高亢於上，負固不服，後夫之象也。

"Yuan" refers to Yuan Shan, which is benevolence; "Yong" means enduring; "Zhen" means firmness. Together, they signify benevolence that is enduring and firm. Hence, there is no fault, because it possesses these three virtues of Yuan, Yong, and Zhen. "Bu Ning" means not having time, or being too busy to attend: all four directions are rushing to come, and those who arrive later are still not yet settled, like saying that the four directions are coming without pause. The trigram Kun represents the four directions, so the character "fang" is used here. "Hou Fu Xiong" is like the case of Yu the Great gathering all the feudal lords of the world at Tusun, where Feng Fengshi was late and was executed; when the whole world submitted to Han Gaozu, Tian Heng did not come to pay homage. In the hexagram, the lower lines are considered earlier and the upper lines later. Any yang line that comes before is called "fu". For example, in the hexagram Kui, the line "Yu Yuan Fu" refers to this. Here, "fu" refers to the line nine five. Yang strength is in the proper position of five, which is the position of "Heavenly Virtue", representing the image of "Yuan"; the four yin lines below follow in succession, representing the image of "Bu Ning Fang Lai"; and the single yin line at the top, which is high and stays there, relying on itself and not submitting, represents the image of "Hou Fu".

○言筮得此卦，為人所親輔，占者固吉矣。然何以吉哉。蓋因上卦陽剛得中，而有元永貞三者之德，則在我己無咎，而四方之歸附於我者日不遑，後來者自蹈迷復之凶矣，此所以吉也。

When one obtains this hexagram through divination, they will be closely approached and assisted by many people, and the diviner is certainly auspicious. But why is it auspicious? It is only because the upper trigram, Nine in the Fifth, is a strong yang line that is in the center, possessing the three virtues of origin, duration, and uprightness. Therefore, there is no fault on my part, and people from all directions come to me continuously, beyond my ability to respond to them all. Those who fall behind will naturally fall into the misfortune of "mistaken return" in the upper sixth line of the Hexagram of Return. This is the reason for its auspiciousness.

○彖曰：比，吉也。比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。釋卦名義，又以卦體釋卦辭。比，吉也，乃漸卦女歸吉也之例，皆止添一也字。比輔者，言陽居尊位，群下順從以親輔之也。蓋輔者，比之義；順從者，又輔之義。順者，情不容已；從者，分不可逃。

The Commentary on the Judgment says: "Being close and supportive is auspicious." "Being close" means to assist, with the lower trigrams following the upper ones. "The original divination is original, enduring, sincere, and without blame" is because the nine in the fifth position is a strong yang line that is in the center; "the people are not at peace and will come" is because there is mutual correspondence between upper and lower; "those who come late will be inauspicious" is because his path has reached its end. This passage first explains the meaning of the hexagram name, then uses the structure of the hexagram to explain the hexagram statement. The phrase "being close is auspicious" follows the same format as the phrase "the woman returning is auspicious" in the Commentary on the Judgment of the Hexagram of Gradual, which only adds the word "also" after the original hexagram statement. The term "being close and supportive" refers to a strong yang line occupying a position of honor, with the lower lines following and being close to support it. "Support" is the meaning of "being close," and "following" is the meaning of "support." "Following" refers to an emotional inability to restrain oneself, while "compliance" refers to an inability to avoid one's position by name.

以者，因也，因有此剛中之德也。剛中，則私慾無所●，所以為善者此也；剛中則健而不息，所以為永者此也；剛中，則正而不偏，所以為貞者此也。蓋八卦正位，坎在五，所以有此三德而無咎。九五居上，群陰應於下，上下相應，所以不寧方來。道窮者，理勢窮蹙，無所歸附也。

"The '以' here means 'because,' indicating that the nine in the fifth (nine five) possesses the virtue of being strong and centered. Being strong and centered prevents private desires from having a place to take root, and it is precisely this that enables 'original goodness.' Being strong and centered also means being vigorous and unceasing, and it is precisely this that enables 'eternity.' Being strong and centered also means being upright and not biased, and it is precisely this that enables 'constancy.' Each of the eight trigrams has its proper position, and the position of Kan (water) is precisely at the fifth line. Therefore, the nine five possesses these three virtues without fault. The nine five is exalted in position, with all the yin lines below corresponding to it, creating mutual感应 between upper and lower, so that the four directions are drawn to it and it has no time to respond. The term 'the way is exhausted' refers to the situation where both principles and circumstances have reached their utmost difficulty, leaving no place for further attachment."

○象曰：地上有水，比。先王以建萬國，親諸侯。物相親比而無間者，莫如水在地上。先王觀比之象，建公侯伯子男之國，上而巡狩，下而述職，朝聘往來，以親諸侯。諸侯承流宣化，以親其民，則視天下猶一家，萬民猶一身，而天下比於一矣。彖則人來比我，象與諸爻，則我去比人。師之畜眾，井田法也；比之親侯，封建法也。

The Great Image Commentary says: Water on the earth is the symbolic image of the Hexagram of "Approach"; from this, the ancient kings understood the need to enfeoff myriad states and draw near the feudal lords. There is nothing more capable of bringing all things together without any gap than water spreading over the land. The ancient kings observed the image of the Hexagram of "Approach" and enfeoffed five ranks of feudal lords: duke, marquis, viscount, count, and baron. Those above regularly toured the land, while those below regularly reported their duties. The envoys and envoys of the feudal lords never ceased to come and go, thus drawing near the feudal lords. The feudal lords received the teachings of the Son of Heaven and spread them among their people, thus drawing near their subjects. In this way, the whole world appeared as one family and the people as one body, and the world thus became united in mutual affinity. The Hexagram Statement refers to others coming to attach themselves to me, while the Great Image Commentary and the six lines refer to me going to attach myself to others. The Hexagram of "Army" containing the people and nurturing them refers to the well-field system; the Hexagram of "Approach" drawing near the feudal lords refers to the feudal system.

○初六：有孚比之，無咎，有孚盈缶，終來有他吉。缶音否。○有孚者，誠信也；比之者，比於人也。誠信比人則無咎矣。缶，瓦器也，以土為之，而中虛，坤土陰，虛之象也。盈者，充滿也。缶，坤土之器；坎，下流之物。初變成屯，屯者盈也，水流盈缶之象也。若以人事論，乃自一念，而念念皆誠，自一事而事事皆誡，即盈缶也。有孚即孟子所謂信人，盈缶則充實之謂美矣。來者，自外而來也；他，對我言；終，對始言。

The line statement for the first line, "Initial Six," says: If one approaches others with sincere faith, there will be no mistakes; sincerity is full like a jar filled with water, and eventually, good fortune will come from outside. The character "fu" is pronounced the same as "pou." "Having faith" refers to inner sincerity, and "approaching others" means to be close to people. Approaching others with sincerity naturally leads to no mistakes. A jar is a clay vessel, made by firing clay and being hollow in the middle. The trigram坤 represents earth, yin, and emptiness, which matches this image. "Full" means being completely filled. The jar is a vessel made of the trigram坤 (earth), and the trigram坎 represents flowing water downward; when the first line changes, the entire hexagram becomes "Zun" (Obstruction). The "Sequence of Hexagrams" says, "Zun means fullness," which is the image of water flowing and filling the jar. If we consider this from a human perspective, it means starting with a sincere thought and maintaining sincerity in every thought, or starting with a sincere action and being sincere in every action. This is called "filling the jar." "Having faith" corresponds to the concept of "trustworthiness" in "Mencius," which is "having it within oneself is called trust." "Filling the jar" corresponds to "fulness is called beauty." "Coming" refers to something coming from outside; "other" is in contrast to "self"; "finally" is in contrast to "originally."

○初六，乃比之始，相比之道，以誠信為本，故無咎。若由今積累，自始自終，皆其誠信充實於中，若缶之盈滿，孚之至於極矣，則不但無咎，更有他吉也。象曰：比之初六，有他吉也。言比不但無咎，而即有他吉，見比貴誠實也。

The initial line, Six at the Beginning, is at the start of the *Gathering* hexagram. The principle of mutual attachment relies on sincerity as its foundation, so there is no fault. If one begins to accumulate from today, consistently filling the heart with sincerity, like a jar filled to the brim, when sincerity reaches its peak, it is not only without fault but also brings unexpected good fortune. The *Small Image Commentary* says: The initial line of the *Gathering* hexagram will bring additional good fortune. This means that attaching oneself to others not only avoids blame but also brings further auspiciousness, showing that the way of mutual attachment values sincerity above all.

○六二：比之自內，貞吉。二在內卦，故曰內。自內者，由己涵養有素，因之得君，如伊尹樂堯舜之道，而應成湯之聘也。八卦正位，坤在二，故曰貞。○六二柔順中正，上應九五，皆以中正之道相比，蓋貞而吉者也。占者有是德，則應是占矣。象曰：比之自內，不自失也。中正故不自失。

The line statement for the second line says: To approach from within, to maintain uprightness and thus gain good fortune. Since the second line is in the inner trigram, it is said 'inner'. 'From within' refers to one who, through consistent cultivation, gains the recognition of the sovereign, just as Yi Yin practiced the ways of Yao and Shun in Xingye and thus responded to the summons of Cheng Tang. Each of the eight trigrams has its proper position, and the proper position of the trigram K'un is at the second line. The second line, being in its proper place, is said 'uprightness'. The second line is gentle and occupies the central and upright position; it corresponds with the fifth line, which is also upright and strong. The sovereign and minister both approach each other with uprightness and correctness, thus achieving good fortune through uprightness. If the person divining possesses such virtue, then this divination is appropriate. The Small Image Commentary says: To approach from within does not lead to losing oneself. Because it occupies the central and upright position, it does not lose itself.

○六三：比之匪人。唐河朔藩鎮，互相朋黨，比匪也。○三不中不正，已不能擇人而比之矣，又承乘應皆陰，故為比之匪人。若以剛中處之，則雖匪人，安能為我比哉。象曰：比之匪人，不亦傷乎。傷，哀傷也，即孟子哀哉之意。不言其凶，而曰傷乎者，蓋惻然而痛憫也。

The line statement of the third line says: The one who is attached to is not a proper person. In the Tang dynasty, the regional military governors in the Hebo region formed factions, which is an example of 'attaching to improper persons'. The third line is neither in the center nor in the proper position, and it has no ability to choose proper persons to attach to. It is above the fourth line, below the second line, and corresponds to the top line, thus surrounded by yin lines on all sides, hence it is called 'attaching to improper persons'. If it could maintain a yang and balanced position, then even if the other party is an improper person, how could they attach to me? The Small Image Commentary says: Attaching to improper persons, is it not pitiful? 'Injury' means sorrow, which is the meaning of 'aie' in the Mencius. It does not say it is凶 (dangerous), but says 'is it not pitiful', showing the sage's compassionate heart and deep sympathy.

○六四：外比之，貞吉。九五外卦，故曰外，謂從五也，之字指五。本卦獨九五為賢，六二以正應而比之，修乎己而貞吉也；六四以相近而比之，從乎人而貞吉也。於此見易之時。○六四柔順得正，舍正應之陰柔，而外比九五剛明中正之賢，得所比之正者矣，吉之道也，故占者貞吉。象曰：外比於賢，以從上也。五陽剛中正，故言賢；君尊位，故言上。言六四外比，豈徒以其賢哉，君臣大分，亦以安從上之分也。

The line statement for the fourth line says: going outward to be close to nine five, maintaining correctness and obtaining good fortune. Nine five is in the outer trigram, so it is called 'outward,' meaning to follow nine five; the word 'to' in the line statement refers to nine five. In this hexagram, only nine five is considered virtuous. Six two approaches nine five because it corresponds directly with it, achieving correctness and good fortune through self-cultivation; six four approaches nine five because it is adjacent to it, achieving correctness and good fortune through following others. The flexibility of meaning in The Zhou Changes is evident here. Six four is gentle and correct, abandoning the originally corresponding six at the beginning, which is weak and yielding, and instead approaching nine five, the virtuous, yang, wise, and upright gentleman. Choosing the right person to approach is the way to obtain good fortune, so the judgment is correct good fortune. The Small Image Commentary says: approaching the virtuous outwardly is to follow the superior ruler. Nine five is yang and upright, so it is called 'virtuous'; it is the ruler and occupies the exalted position, so it is called 'superior.' This is saying that six four approaching outwardly is not only because the other party is virtuous? The great distinction between ruler and subject also makes it appropriate to follow the superior's role.

○九五：顯比，王用三驅，失前禽，邑人不誡，吉。顯者，顯然光明正大無私也，言比我者無私，而我亦非違道以求比乎我也。下三句，顯比之象也。三驅者，設三面之綱，即天子不合圍也。坎錯離為日，王之象也；又居三，三之象也。坎馬駕坤車，驅之象也；綜師用兵，驅逐禽獸之象也。前後坤土兩開，開一面之象也，故同人初九前坤土兩開，曰同人于門。一陽在眾陰之中，與小過同，禽之象也，故師卦亦曰禽。前禽指初，下卦在前，初在應爻之外，失前禽之象也。坤為邑，又為眾，又三四為人位，居應爻二之上、五之下，邑人之象也。

The line statement of the fifth line says: "Light shines impartially and draws all under heaven to be close, the king hunts and sets nets on three sides, letting the game that runs away in front go free, not even admonishing or restraining the people within his own territory, which is auspicious." "Xian" means manifest and bright, upright and impartial, meaning those who come to be close to me have no private motives, and I have not violated the right path to seek their closeness. The following three sentences are all symbolic representations of "Xian Bi" (impartial drawing near). "San qu" (three drives) refers to setting nets on three sides only, meaning the Son of Heaven hunts without surrounding from all four sides. The opposite trigram of Kan is Li, and Li represents the sun, which is the symbolic image of the king; Li is also the third among the eight trigrams, symbolizing the number three. Kan represents a horse, and when drawn by the great earth trigram Kun, it symbolizes "qu" (driving). The inverted hexagram of "Bi" (Approach) is "Shi" (Army), which refers to the use of military force to drive, symbolizing the driving of game. The hexagram has two Kun trigrams at the top and bottom, both open, symbolizing the opening of one side of the net, hence the line statement of "Tong Ren" (Union with Others) at the first line says "Tong Ren Yu Men" (Union with others at the gate). A single yang line among many yin lines is similar to the form of "Xiao Guo" (Minor Overstep), symbolizing "qin" (game), hence the line statement of "Shi" (Army) at the fifth line says "Tian You Qin" (Hunting and finding game). "Qin" in front refers to the first line, which is the lower trigram in front, and the first line is outside the responding line of the second line to the fifth line, thus symbolizing "shi qian qin" (losing the game in front). Kun represents the territory and the people; the third and fourth lines are the positions of people, exactly above the responding line of the second line to the fifth line and below the fifth line, thus symbolizing "yi ren" (people of the territory).

不誡者，禽之去者聽其自去，邑人不用警誡，以求必得也。不誡者，在下之無私；不合圍者，在上之無私，所以為顯。○九五，剛健中正，以居尊位，群陰求比於己，顯其比而無私，其比而無私，其不比者，聽其自去，來者不拒，去者不追，故有此象。占者比人無私，則吉矣。

The phrase "not to forbid" means that the wild animals that have fled are left to go wherever they wish, and the people within the territory do not need to be warned or compelled to pursue the game. "Not to forbid" indicates that those below have no private interests; "not to encircle" indicates that those above have no private interests. It is precisely because both above and below have no private interests that it is called "manifesting comparison." The Nine in the Fifth is strong and upright, occupying a high and honorable position, with all the yin forces coming to seek closeness. It displays this closeness openly and without private motives. Those who do not come to seek closeness are left to go wherever they wish—those who come are not rejected, and those who go are not pursued. Thus, there is such a hexagram. If the person divining is able to be unselfish in seeking closeness with others, it will be auspicious.

象曰：顯比之吉，位正中也。舍逆取順，失前禽也。邑人不誡，上使中也。顯比豈宜有失，惟但取順而舍逆，故有失也。獵者，以鹿黽為上殺，用首者為下殺。舍逆不殺，迎降也。舍音舍。○位正中，即剛健中正，居尊位也。用命不入鋼而去者為逆，不我比者也；不用其命，入綱而來者為順，比我者也。人中正，則不貪得。邑人不誡者，以王者有中德，故下化之，亦中，亦不貪得，猶上有以使之也，所以失前禽，邑人不誡。

The Small Image Commentary says: The brightness is impartial in its approach and thus attains good fortune, because the Nine in the Fifth occupies a position that is both upright and central. It releases those that run away and takes those that come forward, hence "losing the birds ahead." The people within the territory do not need to be warned, because the superior ruler governs them with the middle way. Since it is a clear and open approach, it should not result in loss, but because it only takes those who come forward and releases those who run away, it does result in loss. In ancient hunting, shooting the vital part of the deer was called "upper killing," and shooting the head was called "lower killing." Letting go of those that run away was done to welcome those who surrender. The character "舍" is read as "abandon." The phrase "position is upright and central" refers to the quality of being strong and upright, and occupying a high position. Those who do not obey and run away are called "reverse," as they do not come close to me; those who do not obey but come into the net are called "favorable," as they come close to me. Being upright and just does not lead to greed. "The people of the territory do not need to be warned" because the king possesses the virtue of being centered and unbiased, so the people are influenced by him and also remain centered, not greedy, as if they were naturally guided by him. It is precisely for this reason that "losing the birds ahead" and "the people of the territory do not need to be warned" occur.

○上六：比之無首，凶。乾為首，九五乾剛之君，乃首也。九五已與四陰相為顯比，至上六，則不能與君比，是比之無首，其道窮矣，故蹈後夫之凶。○師比相綜，本是一卦體，在師則專論剛柔，在此則專論陰陽。象曰：比之無首，無所終也。無所終，即後夫凶。

The line statement for the sixth line above says: being close but without a leader to follow, it is ominous. The trigram Qian represents the head, and the nine in the fifth line is a ruler strong and upright like Qian, the true leader of the people. The nine in the fifth line has already formed a pure and selfless connection with the four yin lines below. However, the sixth line cannot connect with the ruler, which is called "being close but without a leader." Its path has reached its end, so it meets the fate described in the hexagram statement as "the one who comes late is doomed." The hexagrams "Shi" and "Bi" are inverted to each other, meaning they are the same hexagram viewed in reverse. In the hexagram "Shi," the discussion is based on the interaction of yin and yang, while in "Bi," the discussion is based on the interaction of soft and hard. The "Small Image Commentary" says: being close but without a leader to follow, there is no good ending. "No final destination" is exactly what the hexagram statement refers to as "the one who comes late is doomed."

小畜。乾下巽上。小畜，寡也。小者，陰也；畜者，止也。乾下巽上，以陰畜陽；又一陰居四，上下五陽，皆其所畜，以小畜大，故為小畜。又畜之未極，陽猶尚往，亦小畜也。序卦：比必有所畜，故受之以小畜，所以次比。

The hexagram Xiao Xu (Small Accumulation) has the trigram Qian (Heaven) below and Xun (Wind) above. The Zajiangu Zhuan says, "Xiao Xu means fewness," indicating that what is accumulated is very little. "Xiao" refers to yin, and "Xu" means to stop. With Qian below and Xun above, yin is used to stop yang. Moreover, only the sixth line in the fourth position, which is yin, is present, and the five yang lines above and below are all stopped by it. Thus, a small yin stops a great yang, which is why it is called Xiao Xu. Furthermore, the stopping has not yet reached its extreme, and yang still continues upward. This is also the meaning of "Xiao Xu." The Xugua Zhuan says: when people are close to each other, they must necessarily accumulate something, so the hexagram Bi (Approach) is followed by Xiao Xu.

小畜，亨，密雲不雨，自我西郊。畜音初，大畜同。○中爻離錯坎，雲之象；中爻兌，西之象；下卦乾，郊之象，詳見需卦。凡云自西而來東者，水生木，洩其氣，故無雨。○小畜亨，然其所以亨者，以畜未極，而施未行也，故有密雲不雨、自我西郊之象，故占者亨。

The Hexagram Statement says: "The Minor Collection is smooth. Dense clouds gather but do not rain; the clouds come from the western suburbs of me. The character '畜' is pronounced like '初' (read as 'xù'), and the Hexagram of Great Collection is the same. The lines 3, 4, and 5 together form Li (Fire), and the opposite of Li is Kan (Water), which represents clouds. This is the image of 'clouds'; the lines 2, 3, and 4 together form Dui (Lake), and Dui is located in the west, which is the image of 'west'. The lower trigram is Qian (Heaven), which represents the suburbs, as explained in the previous Hexagram of Need. Generally, when clouds come from the west to the east, it indicates that water generates wood, and the wood drains the water's energy, so rain does not form. The Minor Collection is smooth because the collection has not yet reached its extreme, and the yin's nourishment has not yet been applied, hence the image of 'dense clouds without rain, coming from the western suburbs'. Therefore, the diviner attains smoothness."

○彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。密雲不雨，尚往也；自我西郊，施未行也。施，始跂反。○以卦綜卦德釋卦名卦辭。得位者，八卦正位，巽在四也。本卦與履相綜，故孔子雜卦曰：小畜寡也，履不處也。履之三爻陰居陽位，不得其位，往而為小畜之四，則得位矣，故曰柔得位而上下應之。上下者，五陽也。以柔得位，而上下應之，則五陽皆四所畜矣。以小畜大，故曰小畜。

The Commentary on the Judgment says: The Hexagram of Xiao Xu is called so because the yao of yin is in its proper position and all the yang yao above and below correspond with it. Therefore, it is called Xiao Xu. Inside it is strong and vigorous, while outside it is yielding and compliant. The yang is in the center and the mind is thus able to be carried out, hence it is smooth. "Dense clouds without rain" is because the yang energy is still moving upward; "from my western suburbs" is because the yin's nourishing influence has not yet been extended. The character "施" is pronounced "shi qi" in reverse. This passage explains the name and statement of the hexagram by using the inverted hexagram and the qualities of the hexagram. The term "getting the proper position" refers to the fact that each of the eight trigrams has its own proper position, and the trigram Xun's proper position is at the fourth line. The primary hexagram and the Hexagram of Li are mutual inverted hexagrams, so Confucius in the Miscellaneous Hexagram Commentary says "Xiao Xu is few; Li is not staying." The Hexagram of Li has a yin yao in the third line, which is not in its proper position; when the Hexagram of Li is inverted, this yao becomes the fourth line of the Hexagram of Xiao Xu, thus getting the proper position. Therefore, it is said "the yin yao is in the proper position and all the yang yao above and below respond to it." "Above and below" refers to the five yang yao. Since the yin yao is in its proper position and all the yang yao above and below respond to it, the five yang yao are then restrained by the sixth line four. Restraining the great with the small, hence it is called Xiao Xu.

內健，則此心果決，而能勝其私；外巽則見事詳審，而不至躁妄。又二五剛居中位，則陽有可為之勢，可以伸其必為之志矣。陽性上行，故曰志行。乃亨者，言陽為陰所畜，宜不亨矣，以健而巽剛居中而志行，則陽猶可亨也。往者陽往，施者陰施，言畜之未極，陽氣猶上往，而陰不能止也。惟陽上往，所以陰澤不能施行而成□。

The inner trigram is strong and vigorous, so the mind is resolute and able to restrain personal desires. The outer trigram is yielding and compliant, so it observes matters carefully without acting rashly. Furthermore, the two yang lines, nine two and nine five, are both in the central positions of the upper and lower trigrams. Thus, yang has favorable conditions to act, and can carry out its determined aspirations. Yang's nature is to ascend, so it is said 'the will is carried out'. It is said 'then it is smooth', because yang is restrained by yin, and by nature should not be smooth. However, because the inner trigram is strong and the outer is yielding, and yang is strong in the center with its aspirations realized, yang can still be smooth. 'Still going forward' refers to yang moving upward. 'Not yet carried out' refers to the moistening influence of yin. This means that the restraint has not yet reached its extreme, and yang continues to move upward, and yin cannot hold it back. Because yang constantly moves upward, the moistening influence of yin cannot descend and coalesce into rain.

○象曰：風行天上，小畜。君子以懿文德。懿，美也。巽順，懿美之象；下乾，陽德之象；中爻離，文之象。以道而見諸躬行，曰道德；見諸威儀文辭，曰文德。風行天上，有氣而無質，能畜而不能久，曰小畜。君子大則道德，小則文德，故體之以美其文德之小。曰文而必曰德者，見文乃德之輝也。○當小人畜君子之時，君子但染文翰，弄柔毛，自晦其才德，以示無用，故不為小人所忌也。

The Great Image Commentary says: Wind blowing across the heavens is the symbolic image of the Hexagram of Small Accumulation; thus, the gentleman learns to cultivate his literary virtue. "Yi" means beauty. The trigram Xun (Wind) represents humility and submission, which is the symbolic image of "Yi" (beauty); the lower trigram Qian (Heaven) represents the virtue of yang strength, which is the symbolic image of "De" (virtue); the interaction of lines three, four, and five forms Li (Fire), which represents civilization, the symbolic image of "Wen" (literature). To embody the Way in one's conduct is called "De" (virtue); to embody it in one's demeanor and speech is called "Wen De" (literary virtue). Wind blowing across the heavens has only energy and no form, thus it can gather for a time but cannot last long, hence it is called the Hexagram of Small Accumulation. The gentleman's cultivation lies in the great aspect of virtue and the small aspect of literary virtue; at this time, he should only take this hexagram as a model to cultivate his literary virtue. When speaking of "Wen" (literature), it is necessary to mention "De" (virtue) to make clear that literary accomplishments are merely the radiance of virtue. When small people are restraining the gentleman, the gentleman should only engage in writing and appreciate literary beauty, concealing his talents and virtues, appearing as if he has no use, thus avoiding the resentment of small people.

○初九：復自道，何其咎，吉。自下升上曰復，歸還之意。陽本在上之物，志欲上進，而為陰所畜止，故曰復。自者，由也；道者，以正道也。言進於上，乃陽之正道也。何其咎，見其本無咎也。復卦不遠復、休復者，乃六陰已極之時，喜陽之復生於下；此卦之復自道、牽復者，乃一陰得位之時，喜陽之復升於上。

The line statement of the initial yang line says: Following one's proper path and returning upward, where could there be fault? It is auspicious. Going upward from below is called "Fu," meaning returning. Yang, which should be in a superior position, has a desire to advance upward, but is restrained by a yin line, hence it is called "Fu." "Zi" means by or following; "Dao" means following the proper path; meaning that advancing upward is the proper path of yang. Saying "how could there be fault" shows that there is no fault at all. The "Fu" hexagram's "not far from Fu" and "resting Fu" refer to when all six yin lines are at their extreme, and joy comes from the re-emergence of yang energy from below. The "Fu" hexagram's "Fu from the Dao" and "pulling Fu" refer to when a single yin line is in its proper position, and joy comes from the re-emergence of yang energy advancing upward.

○初九乾體，居下得正，雖與四陰為正應，而能守正，不為四所畜，故有復自道之象，占者如是，則無咎而吉矣。象曰：復自道，其義吉也。自道，所以當復，不論利害禍福，止論理也。不謀於姊，幾不得於義，辛憲知義矣。○在下而畜於上之陰者，勢也；不為陰所畜，而復於上者，理也。陽不為陰畜，乃理之自吉者，故曰其義吉。

Initial Nine belongs to the Qian trigram, occupying the lowest position with a yang line in a yang position, thus being in the correct place. Although it corresponds with the Six in the Fourth, a yin line, it remains steadfast on the correct path and is not restrained by the yin line, hence the image of 'returning to the correct path'. If the person divining acts in this way, there will be no fault and thus a favorable outcome. The Small Image Commentary says: following the correct path and returning upwards is considered virtuous. 'Returning to the correct path' means that it is inherently appropriate to return upwards; here, one does not consider gains and losses or misfortunes, but only adheres to the principle. 'Not consulting with the elder sister, almost losing the way of righteousness' shows that Xin Xianying understood righteousness. Being in a lower position and being restrained by an upper yin line is a situation; not being restrained by the yin line and returning upwards is a principle. Yang not being restrained by yin is naturally virtuous, hence it is said 'its meaning is favorable'.

○九二：牽復，吉。九二漸近於陰，若不能復矣，然九二剛中，則不過剛，而能守已相時，故亦復。與初二爻並復，有牽連而復之象，占者如是，則吉矣。三陽同體，故曰牽，故夬卦亦曰牽。程傳謂二五牽復，本義謂初，觀小象亦字，則本義是。象曰：牽復在中，亦不自失也。在中者，言陽剛居中也。亦者，承初爻之辭，言初九之復自道者，以其剛正，不為陰所畜，固不自失也；九二剛中牽復，亦不自失也，言與初九同也。

The line statement for the second line says: It is connected and returns upward, which is auspicious. The second line gradually approaches the fourth line, which is a yin line, and it seems as if it cannot return. However, the second line is yang and occupies the central position, so it will not be overly rigid. It can maintain itself and observe the right moment, thus also being able to return. It joins with the first line to return, forming a hexagram that shows mutual connection and advancement. Therefore, if the person consulting the oracle acts accordingly, it will be auspicious. The lower trigram has three yang lines, all belonging to the trigram Qian, so it is said 'connected'. The fourth line of the hexagram Guai also says 'connected with sheep, regret disappears'. Cheng Yi in his 'Commentary on the Book of Changes' believes that the second line is connected with the fifth line to return, while Zhu Xi in his 'Original Meaning' believes it is connected with the first line. Looking at the word 'also' in the Small Image Commentary, we can see that Zhu Xi's interpretation is correct. The Small Image Commentary says: Connected and returning while in the central position, thus not losing oneself. 'In the central position' refers to the yang line being in the central position of the lower trigram. The word 'also' follows the line statement of the first line: the first line 'returns along its own path' because it is strong and upright, not restrained by yin lines, and originally does not lose itself. The second line, being yang and in the central position, connected and returning, also does not lose itself — meaning it is similar to the first line.

○九三：輿說輻，夫妻反目。說音脫。○輿脫去其輻，則不能行。乾錯坤，輿之象也；變兌為毀折，脫輻之象也。脫輻非惡意，彼此相脫，不肯行也。乾為夫，長女為妻。反目者，反轉其目，不相對視也。中爻離為目，巽多白眼，反目之象也。三四初時陰陽相比而悅，及變兌為口舌，巽性進退不果，又妻乘其夫，妻居其外，夫反在內，則三反見制於四，不能正室，而反目矣。且陽性終不可畜，所以小畜止能畜得九三一爻，諸爻皆不能畜，然亦三之自取也。

The statement of the third line says: The big cart has lost its spokes, the husband and wife look at each other in anger. "说" is read as "脱" (to lose). If the cart loses its spokes, it cannot move. The opposite hexagram of Qian is Kun. Kun represents a big cart, which is the image of "舆" (cart). When the third line changes, the lower trigram becomes Dui, which represents destruction, symbolizing the loss of spokes. Losing spokes is not necessarily malicious; it simply means they are separated and unwilling to go together. Qian represents the husband, and the upper trigram Xun represents the elder daughter, which is the wife. "反目" (looking at each other in anger) refers to turning the eyes back, not looking directly. The interaction between the third, fourth, and fifth lines forms Li, which represents eyes. Xun's image is "many white eyes," which is the image of "反目." Initially, the third line and the fourth line were adjacent yin and yang, and they were happy with each other. But when the third line changes into Dui, which represents mouth and tongue, and combined with Xun's indecisive nature, it becomes the wife dominating the husband. The wife is in the outer trigram, while the husband is in the inner trigram, so the third line is now controlled by the fourth line and cannot maintain harmony, leading to conflict. Moreover, the nature of yang is inherently restless and cannot be restrained. Therefore, the hexagram Xiao Xu only restrains the third line, but the other lines are not restrained. This is also due to the third line's own actions.

○九三比陰，陰陽相悅，必苟合矣，為四畜止不行，故有輿脫輻之象。然三過剛不中，銳於前進；四性入，堅於畜止，不許前進，三反見制於四，不能正室矣，故又有反目之象。其象如此，而占者之凶可知矣。象曰：夫妻反目，不能正室也。室者，閨門也；正者，男正位乎外，女正位乎內也。三四苟合，豈能正室，所以反目。故歸妹大象曰：君子以永終知敝。

Nine Three is adjacent to Six Four, the yin line, and the interaction between one yin and one yang brings mutual joy, leading to an inevitable hasty union. However, it is restrained by Six Four and cannot move forward, resulting in the image of a large chariot with its spokes broken. Yet Nine Three is overly strong and not in the center, eagerly wanting to advance. Six Four belongs to Xun, which is characterized by penetration, and it insists on restraining Nine Three, not allowing it to move forward. Thus, Nine Three is controlled by Six Four and cannot properly manage the household, leading to the image of a husband and wife turning against each other. The image is thus clear, and the danger for the diviner is evident. The Small Image Commentary says: "Husband and wife turning against each other is because they cannot properly manage the household." "Room" refers to the inner chamber and the family gate; "correct" means that in the Hexagram of Family, the man is properly positioned outside and the woman is properly positioned inside. If Nine Three and Six Four engage in a hasty union, how can they properly manage the household? Therefore, the Great Image Commentary of the Hexagram of Following the Maiden says: the gentleman thus understands the importance of starting well and finishing well, and foreseeing potential failures.

○六四：有孚，血去惕出，無咎。去上聲。○五陽皆實，一陰中虛，孚信虛中之象也。中爻離錯坎，坎為血，血之象也。血去者，去其體之見傷也。又為加憂，惕之象也；惕出者，出其心之見懼也。曰去曰出者，以變爻言也。蓋本爻未變錯坎，有血惕之象；既變，則成純乾矣，豈有血惕，所以血去惕出也。本卦以小畜大，四為畜之主，近乎其五，蓋畜君者也。畜止其君之慾，豈不傷害憂懼。蓋畜有三義：畜之不善者，小人而羈縻君子是也；畜之善者，此爻是也。

The line statement of the fourth line says: With sincerity in heart, the calamity of bloodshed is removed, the fear is dispelled, and there is no fault. The character "去" is pronounced in the rising tone. Five yang lines are all solid, while only the fourth line, which is yin, is hollow in the middle. This is the image of sincerity in the middle. The lines three, four, and five together form the trigram Li (Fire). The opposite trigram of Li is Kan (Water), which represents blood. This is the image of "blood." "Blood going away" refers to the removal of physical injury. Kan also represents "adding worry," which is the image of "fear." "Fear coming out" means the dispelling of fear in the heart. The reason for using "go away" and "come out" is based on the change of the line: when this line has not changed, the opposite trigram is Kan, so there is the image of bloodshed and fear. But once this line changes, the whole hexagram becomes pure Qian (Heaven), so there is no more bloodshed or fear. Therefore, it says "blood goes away and fear comes out." This hexagram represents the small restraining the great. The fourth line is the main line of restraint, and it is adjacent to the fifth line, which is the ruler. Restraining the ruler's desires, how could there be no harm or fear? Restraining has several meanings: restraining badly is when the petty person binds the gentleman; restraining well is this line.

○六四近五，當畜其五者也。五居尊位，以陰畜之，未免傷害憂懼。四柔順得正，乃能有孚誠信，以上合乎五之志，故有血去惕出之象。占者能如是誠信，斯無咎矣。象曰：有孚惕出，上合志也。上合志者，以其有孚誠信也。

Six in the Fourth is close to Nine in the Fifth, which is precisely the time when it should restrain the yao of Nine in the Fifth. Nine in the Fifth occupies a position of honor, and using a yin yao to restrain it is bound to cause harm and bring about anxiety. Six in the Fourth is flexible and upright, thus able to hold sincere intentions and align with the aspirations of Nine in the Fifth, hence the image of 'blood flows and alarm is dispelled'. If the person divining can maintain such sincerity, there will be no mistakes. The Small Image Commentary says: holding sincere intentions and alarm is dispelled, because it aligns with the aspirations of the sovereign. The reason it can 'align with the sovereign's aspirations' is precisely because it possesses sincere intentions.

○九五：有孚攣如，富以其鄰。本卦大象中虛，而九五中正，故有孚誠信。攣者，攣綴也；綴者，緝也，續也，皆相連之意，即九二之牽也，謂其皆陽之類，所以牽連相從也。巽為繩，攣之象也；又為近市利三倍，富之象也，故家人亦曰富家大吉。五居尊位，如富者有財，可與鄰共之也。以者，左右之也；以其鄰者，援挽同德，與之相濟也。

The line statement of the fifth line says: With sincerity in the heart, one is connected and linked with others, using one's own wealth to lead the nearby people. The entire primary hexagram has a hollow center (the fourth line is yin), and the fifth line is in the central and correct position, thus embodying sincerity. "Luan" means to connect and link; "zhui" refers to sewing together or continuing, both meaning mutual connection, which is the same as the "qian" in the second line, indicating that they are both yang, thus connected and following each other. Xun represents a rope, which is the symbolic meaning of "luan"; the "Say卦Transmission" also says that Xun "brings near profits threefold," which is the symbolic meaning of "richness," so the fifth line of the "Family" hexagram also says "great good fortune for a wealthy family." The fifth line is in the position of honor, like a wealthy person who has money and can share it with neighbors. "Yi" means to lead or guide; "yi qi lin" refers to guiding and supporting those who share the same virtue as oneself, and helping each other.

君子為小人所困，正人為邪黨所厄，則在下者，必攀挽於上，期於同進；在上者，必援引於下，與之協力，故二牽而五攣。本卦雖以陰畜陽，初二皆牽復吉，不為陰所畜。彖曰：剛中而志行，乃亨。剛中志行，正在此爻故亨。若舊注以三爻同力畜乾，則助小人以畜君子，陽豈得亨，非聖人作易之意矣。一陰五陽，君子多於小人，所以以初二五，皆不能畜。

A gentleman is surrounded by petty men, and upright people are controlled by wicked factions. Therefore, those in lower positions will necessarily cling to those in higher positions, hoping to be promoted together; those in higher positions will necessarily support those below, working in unison. Hence, the second line says "to pull," and the fifth line says "to contract." Although this hexagram is about a yin line restraining a yang line, both the first and second lines "pull back" and achieve good fortune, without being restrained by the yin lines. The Commentary on the Judgment says, "The strong and central line has its will fulfilled, thus achieving success," and "strong and central" with "will fulfilled" precisely applies to the fifth line, so it achieves success. If we follow the old commentary's interpretation that the three lower yang lines together restrain the qian trigram, then it would be helping petty men to restrain gentlemen, how could yang achieve success? That would not be the original intention of the sage in composing the Book of Changes. With one yin line against five yang lines, gentlemen far outnumber petty men, so the first, second, and fifth lines cannot be restrained.

○九五居尊，勢有可為，以九二同德為輔佐，當小人畜止之時，剛中志行，故有孚攣如，富以其鄰，小人不得畜止之象。占者有孚，亦如是也。象曰：有孚攣如，不獨富也。言有孚，則人皆牽攣而從之矣，不必有其富也。今五居尊位，既富矣，而又有孚，故曰不獨富。

Nine in the Fifth occupies a position of honor and has the opportunity to act. It also has Nine in the Second, a minister of the same virtue, to assist it. At a time when small people are restraining and containing, this line is yang and central, with its aspirations realized. Therefore, the hexagram shows 'having sincerity and being closely connected, wealth benefiting its neighbors.' The hexagram indicates that small people cannot contain it. If the person consulting the oracle is sincere in heart, the situation will be the same. The Small Image Commentary says: Sincerity and close connection are not dependent on one person's wealth. As long as there is sincerity, people will naturally follow and be connected, without necessarily needing wealth. Now, Nine in the Fifth is already wealthy by virtue of its high position, and also possesses sincerity, so it is said 'not alone wealthy.'

○上九：既雨既處，尚德載，婦貞厲，月幾望，君子征凶。上九變坎為雨，雨之象也。處者，止也。巽性既進而退，巽風吹散其雨，既雨既止之象也。雨既止，可尚往矣。尚德載者，下三陽為德，坎為輿，成需，即需上六不速之客三人來也。載者，積三陽而載之也，故曰積德載，此言陽尚往也。水火乃相錯之卦，火天大有曰大車以載，象曰積中不敗，則坎車積三陽，載之上往也明矣。

The line statement for the topmost yao, Upper Nine, says: The rain has already fallen and has now ceased, which is the accumulation and upward movement of Yang virtue; although a woman remains upright, she is in danger; the moon is nearly full; if a gentleman goes forth at this time, it will be ominous. When Upper Nine changes, the upper trigram becomes Kan, which represents water and rain, thus the image of 'rain.' 'To stay' means to rest; the nature of Xun is both advancing and retreating. The wind of Xun disperses the rain, which is the image of 'rain has ceased and has stayed.' Since the rain has stopped, it can continue to move upward. The phrase 'still carrying virtue' refers to the three lower yang yao as 'virtue'; after Upper Nine changes, the upper trigram becomes Kan, which represents a carriage, and the entire hexagram becomes the hexagram of Need. This is the same as the line statement for the topmost yao of the hexagram of Need, which says 'three uninvited guests come.' These three yang yao are the ones being carried upward. 'Carry' means to accumulate and load the three yang yao, so the Small Image Commentary says 'virtue is accumulated and carried,' which explains that Yang still continues to move upward. Water and fire are hexagrams that are opposite to each other. In the hexagram of Great Possession (fire in heaven), the second yao says 'a large carriage carries,' and the Small Image Commentary says 'accumulated in the middle without failure.' Here, the carriage of Kan carries the three yang yao upward, which is clearly explained.

巽婦畜乾之夫，以順為正，巽本順而正者也。今變坎，失巽順而為險陷，危厲之道也，故始貞而今厲矣。坎為月，中爻離為日，日月之象也。巽錯震，中爻兌，震東兌西，日月相望之象也，言陰盛也。易中言月幾望者三，皆對陽而言：中孚言從乎陽，歸妹言應乎陽，此則抗乎陽也。三陽有乾德，故曰君子。巽性進退不果，本疑惑之人，今變坎陷，終必疑君子之進，畜止而陷之，故征凶。

The trigram Xun represents a woman, who is controlled by the trigram Qian, which symbolizes a husband. The way of a woman is to be gentle and compliant, and Xun itself is both compliant and proper. Now, the line Upper Nine changes into Kan, losing the harmonious compliance of Xun and transforming into a dangerous situation, thus leading to a path of peril and danger. Therefore, although it was initially proper and upright, it has now become perilous. Kan represents the moon, and the lines three, four, and five together form Li, which represents the sun. This is the symbolic image of the sun and moon appearing together. The opposite trigram of Xun is Zhen, and the lines two, three, and four together form Dui. Zhen is in the east and Dui is in the west, so the sun and moon are opposite each other in the east and west, forming the symbolic image of "the moon nearly full." This refers to the flourishing of yin energy. The Book of Changes mentions "the moon nearly full" three times, all in relation to yang: in the hexagram Zhongfou, line six four is compliant with yang; in the hexagram Guimei, line six five is in harmony with yang; and here, it is opposing yang. The three lower yang lines possess the virtue of Qian, so they are called "the gentleman." The nature of Xun is indecisive in its movements, and it is naturally inclined to suspicion. Now that it has transformed into the dangerous situation of Kan, it will ultimately suspect the use of the gentleman and restrain them, attempting to陷害 them, hence it says "the journey is dangerous."

○畜己終矣，陰終不能畜陽，故有雨止陽往之象。畜者雖貞，亦厲之道也。然陰既盛抗陽，則君子亦不可往矣，兩有所戒也，故其象占如此。陽終不為陰所畜，故雜卦曰：小畜寡也。觀寡字，可知矣。

The process of restraining has now ended. Yin ultimately cannot contain Yang, so there is a symbolic image of rain stopping while Yang continues to rise. The party that restrains others, even if it maintains proper conduct, is walking a dangerous path. However, since Yin has become strong enough to oppose Yang, the gentleman should not rashly proceed at this time—both sides issue warnings, hence the symbolic image and the divination result are as such. Yang ultimately cannot be restrained by Yin, so the "Zagua Zhuan" says "Xiao Xu, Guo also." Looking at the character "Guo" (few), its meaning becomes clear.

○漢桓靈之世，豈無君子。上九既雨既處，尚德載，婦貞厲，月幾望，君子征凶。上九出九五之上，六四安得而畜之，是雨止之時，可與三陽同德共載而往矣。但六四之陰雖不畜陽而貞，然猶危厲。其所以危厲者，以其居君之側，如月與日相望，借日以為光。君子征凶，宋之章惇，終借哲宗以肆報復，君子豈可曰慶而輕進乎，戒君子之輕進也。

In the time of Emperor Huan and Emperor Ling of the Han dynasty, were there no gentlemen? The line statement of the Upper Nine says, "After the rain has ceased, virtue is carried forward, the wife remains贞正 and is in danger, the moon is nearly full, the gentleman ventures into danger." The Upper Nine has already gone beyond the Nine in the Fifth, so how could the Six in the Fourth restrain it? This is precisely the time when the rain has stopped, and it can now join the three lower yang lines in sharing virtue and moving upward together. However, although the Six in the Fourth, as a yin line, no longer restrains the yang and thus is considered贞正, it is still in danger. The reason for its danger is that it is close to the ruler, like the moon facing the sun, relying on the sun's light to shine. As for "the gentleman ventures into danger," Zhang Dun of the Song dynasty eventually took revenge extensively through Emperor Zhizhong; can a gentleman beby chance and act recklessly? This is a warning to gentlemen not to advance carelessly.

象曰：既雨既處，德積載也。君子征凶，有所疑也。陽多陰小，陽盛陰衰，所以雨止，然終疑一陰在君側，徵必凶也，宋之紹聖是也。○畜陽者，必恃近君之位，可以困阨君子，故賴九五剛中之君，乃可無患。然終是近君之陰，不可不防，疑小人難保，正以君心難保也。而況司馬君實，恃元佑之女主乎。

The Small Image Commentary says: Rain falls and then stops, indicating that Yang Virtue is accumulating and rising up. A gentleman going forward would meet misfortune, because there is suspicion. Yang is abundant and Yin is scarce, Yang is strong and Yin is weak, so the rain stops; yet ultimately there is still suspicion of a Yin line remaining close to the ruler, so rushing forward will certainly bring misfortune, just as the party strife in the Shao Sheng period of the Song dynasty was. Any one who restrains Yang strength must rely on his proximity to the ruler, using this to trap the gentleman; thus, only a ruler of Yang strength in the middle, like the Nine in the Fifth, can avoid calamity. But that is still a Yin line closely attached to the ruler, which cannot be ignored. Saying that small people are unreliable is actually saying that the ruler's mind is unreliable. Moreover, Sima Guang relied only on the empress dowager who was listening to government affairs behind the curtain during the Yuan You period.

○上九陽也，而處乎上，乃退休老臣之象。卦辭曰不雨，爻辭曰既雨，則既雨二字，豈可徑作雨止，當是經雨而休息者，故曰君子征凶。象曰：既雨既處，德積載也。君子征凶，有所疑也。陽德積而尚往，故貞厲；陰終疑陽之進而畜之，故征凶。

The upper ninth line is a yang line, yet it is located at the very top of the hexagram, symbolizing an old minister who has retired. The hexagram statement says "no rain," but the line statement says "rain has already fallen." The phrase "rain has already fallen" should not be taken literally to mean that the rain has stopped. Rather, it refers to someone who has experienced a rain and is now taking a temporary rest, hence the following statement "the gentleman's journey brings misfortune." The Small Image Commentary says: rain falling and then stopping signifies the accumulation and upward movement of yang virtue. The gentleman's journey brings misfortune because there is suspicion and doubt. Yang virtue, after accumulating, continues to move upward, so the party that is gathering yang is still in a dangerous situation. Yin ultimately suspects the advancement of yang and seeks to restrain it, hence the gentleman's journey at this time brings misfortune.

履。兌下乾上。履，不處也。履者禮也，以禮人所踐履也。其卦兌下乾上，天尊於上，澤卑於下，履之象也。內和悅而外剛健，禮嚴而和之象也。序卦：物畜然後有禮，故受之以履，因次小畜。○履虎尾者，履帝位之象也，心之憂危，若蹈虎尾，凜於春冰是也。初與二非上也，故在其所履而無害；三則上矣，稍剛即暴矣；五中正而厲者，剛也；上九不中正而元吉者，以理自治也。

The "Lǚ" hexagram has the "Dui" trigram at the bottom and the "Qian" trigram at the top. The "Zajià Zhuan" says, "Lǚ, not staying in place," meaning that practicing is not stopping. "Lǚ" refers to ritual propriety, because ritual propriety is precisely what people practice. In this hexagram, "Dui" is at the bottom and "Qian" at the top: Heaven is exalted and Earth is below, and the marsh is humble and below, which is the image of "Lǚ." The inner part is harmonious and the outer part is strong, which is the image of ritual propriety being both solemn and harmonious. The "Xùguà Zhuan" says: after things have been gathered and stored, ritual propriety arises, so the hexagram "Xiao Xu" is followed by "Lǚ." The phrase "stepping on the tiger's tail" actually represents the image of stepping onto the throne: one's heart is anxious and fearful, like walking on thin ice in early spring, trembling with fear. The lines "Chū Jiǔ" and "Jiǔ Èr" are not in a position of power, so in terms of what they fulfill, there is no harm. However, "Liù Sān" reaches a position of power, and slight firmness leads to cruelty. "Jiǔ Wǔ" is upright but still says "danger," because it is too strong. "Shàng Jiǔ" is neither upright nor proper yet says "original good fortune," because it can restrain itself with reason.

履虎尾，不咥人，亨。咥重結反，音絰。○履者，足踐履也。中爻巽錯震，為足，有履之象，乃自上而履下也。咥者，齧也。下卦兌錯艮，艮為虎，虎之象也，乃兌為虎，非乾為虎也。先儒不知象，所以以乾為虎。周公因文王取此象，故革卦上體兌，亦取虎象。曰尾者，因下卦錯虎，所履在下，故言尾也，故遯卦下體艮，亦曰尾。兌口乃悅體，中爻又巽順，虎口和悅，巽順不猛，故不咥人。

The hexagram statement says: To tread on a tiger's tail, the tiger does not bite; it is smooth. "Xie" is pronounced as "chong jie fan," and sounds like "die." "Lv" means to step on with the foot. The third, fourth, and fifth lines together form the trigram Xun. The opposite trigram of Xun is Zhen, and Zhen represents the foot, which is why "Lv" (treading) is symbolized here, and it is from above to below. "Xie" means to bite. The lower trigram is Dui, and its opposite trigram is Gen, which represents a tiger. This is why "tiger" is symbolized here—Dui represents the tiger, not Qian. Former scholars did not understand the symbolic meaning, so they mistakenly associated Qian with the tiger. When the Duke of Zhou interpreted the line statements, he followed the symbolic meaning established by King Wen, so the upper trigram of the hexagram "Ge" (Revolution) is Dui, and it also uses the tiger symbol to say "the great man's transformation like a tiger." The reason it is called "tail" is because the lower trigram produces the tiger symbol, and the part being tread on is at the lower position, hence "tail." Similarly, the lower trigram of the hexagram "Dun" (Retreat) is Gen, so it is also called "retreat tail." The mouth of Dui is originally associated with joy, and the middle line is Xun, which represents humility and submission. Although the tiger opens its mouth, it is gentle and not fierce, so it does not bite.

○彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人亨。剛中正，履帝位而不疚，光明也。說音悅。○以卦德釋卦名卦辭，而又言卦體之善。柔履剛者，以三之柔，履二之剛也，此就下體自上履下而言也，釋卦名也。悅而應乎乾者，此就二體，自下應上而言也，曰應者，明其非履也。三與五同功，故曰應，此釋卦辭之所以亨也。帝指五，九五剛健中正，德與位稱，故不疚；不疚則功業顯於四方，巍然煥然，故光明。中爻離光明之象。此又卦體所履之善，非聖人不足以當之，故文王言履虎尾，孔子言履帝位。

The Commentary on the Judgment says: The Hexagram of "Footsteps" is about a soft line stepping on a strong line. The lower trigram is harmonious and corresponds with the upper trigram of Heaven, so stepping on a tiger's tail without being bitten, thus achieving success. Nine in the Fifth is yang and upright, stepping onto the position of the sovereign with no guilt in his heart, thus achieving brightness. "Say" is read as "joy." This passage explains the name and statement of the hexagram by using the virtues of the hexagram, and further praises the goodness of the hexagram structure. The phrase "soft steps on strong" refers to the soft line six in the Third stepping on the strong line nine in the Second, which is described as moving from the lower trigram upwards. This is used to explain the name of the hexagram. The phrase "joyful and corresponding with Heaven" refers to the correspondence between the upper and lower trigrams, with movement from the lower upwards. The use of the word "correspond" clearly indicates that it is not "stepping." Six in the Third and Nine in the Fifth both occupy odd positions, and their functions are similar, so they correspond. This sentence explains why the hexagram is successful. "Sovereign" refers to Nine in the Fifth: Nine in the Fifth is yang, strong, upright, and his virtue matches his position, so he has no guilt in his heart. Without guilt in his heart, his achievements are renowned throughout the four directions, lofty and radiant, thus it is said "brightness." The lines two, three, and four together form the trigram of Fire, which represents brightness, so this is the symbolic meaning of "brightness." This is another instance of the goodness inherent in the hexagram's structure, something not suitable for a sage to bear. Therefore, King Wen's hexagram statement says "stepping on a tiger's tail," and Confucius' Commentary on the Judgment says "stepping onto the sovereign's position."

○象曰：上天下澤，履。君子以辯上下，定民志。君子觀履之象，辨上下之分，上下之分既辨，則民志自定，上自安其上之分，下自安其下之分矣。○初九：素履，往無咎。素者，白也，空也，無私慾汙濁之意。素履即中庸素位而行，舜飯糗茹草若將終身，顏子陋巷不改其樂是也。往者，進也，陽主於進，故曰往。

The Great Image says: Above is Heaven, below is Marsh, which is the symbolic image of the Hexagram of Walking; the gentleman thus understands the need to distinguish the roles of superior and inferior, and to stabilize the people's minds. The gentleman observes the image of the Hexagram of Walking, distinguishing the roles of superior and inferior; once the roles of superior and inferior are clearly defined, the people's minds naturally become stable: those above rest in their proper position, and those below rest in their proper position. The Line Statement of the first nine says: To walk with simplicity and sincerity, going forward without fault. "Sù" means white, means empty, and signifies the absence of private desires and impurities. "Sù lǚ" is the same as "sù qí wèi ér xíng" in the Doctrine of the Mean: Shun, when not yet recognized, ate dry food and chewed wild vegetables, as if he would live like this forever; Yan Hui lived in a dilapidated alley but did not change his joy, all in the same way. "Wǎng" means to go forward; the nature of yang is to advance, so it is said "wǎng."

○初九陽剛在下，本無陰私，當履之初，又無外物所誘，蓋素位而行者也，故有素履之象。以是而往，必能守其所願之志而不變，履之善者也，故占者無咎。象曰：素履之往，獨行願也。獨有人所不行，而己獨行之意。願即中庸不願乎外之願，言初九素位而行，獨行己之所願，而不願乎其外也。

Initial Nine is yang and strong, yet it is in the lowest position, so it has no dark private intentions; also, it is at the beginning of the卦 of Footwear, and there is nothing outside to entice it. This is the person who "acts in accordance with his position in simplicity," thus the image of the卦 is "simple footwear." Proceeding with such integrity, one will surely maintain his original aspirations without change, which is the best way of fulfilling the path of the卦, so the one divining has no fault. The Small Image Commentary says: proceeding in simplicity and sincerity is to act alone in fulfilling one's own wish. The character "du" implies that others do not do it, yet he does. "Yuan" refers to the "yuan" in the Doctrine of the Mean, meaning "not desiring beyond one's proper sphere." It means that Initial Nine is content with his position and acts alone in fulfilling his wish, without coveting things beyond his proper domain.

○九二：履道坦坦，幽人貞吉。履道坦坦，依乎中庸，不素隱行怪也。幽獨之人，多是賢者，所以能履道坦平，不過乎高，而驚世駭俗，則貞吉矣。變震為足，履之象也；又為大塗，道坦坦之象也。幽對明言，中爻離明在上，則下爻為幽矣。三畫卦，二為人位，幽人之象也，故歸妹中爻離，九二亦以幽人言之。

The Line Statement of Nine in the Second says: The path is smooth and level, and the person who lives in seclusion maintains uprightness and attains good fortune. "Walking on a level path" means following the doctrine of the Mean, not engaging in obscure or strange actions. Those who live in seclusion are mostly virtuous people, so they can walk on a level path without going too high and causing alarm. Thus, they are upright and attain good fortune. When Nine in the Second changes, the lower trigram becomes Zhen, which represents the foot, symbolizing "walking"; Zhen also represents "a great path," symbolizing "a level path." "Y幽" is relative to "明": the second, third, and fourth lines form Li, which represents brightness above, so the line below is considered "y幽." In the three-line trigram, the second line represents the human position, which is the symbol of "y幽 person." Therefore, in the hexagram Gui Mei, the middle line also forms Li, and its Nine in the Second also uses "y幽 person" to describe it.

履以坦行，禮之用和為貴，所以本卦陽爻處陰位，如上九則元吉者，以嚴而有和也。二與四同，二坦坦而四愬愬者，二得中而四不得中也。二與五皆得中位，二貞吉而五貞厲者，以二剛居柔，五以剛居剛也。○九二剛中居柔，上無應與，故有履道坦坦之象。幽人如此，正而且吉之道也，故占者貞吉。象曰：幽人貞吉，中不自亂也。有此中德，心志不自雜亂，所以依中庸而貞吉。世之富貴外物，又豈得而動之。

Walking the path requires smoothness and ease, just as the Analects says, "The use of propriety lies in harmony." Therefore, in the primary hexagram, any yang line in a yin position is favorable. For example, the upper nine is "originally auspicious" because it is dignified yet harmonious. The nine in the second and the nine in the fourth are both yang lines in yin positions, but the nine in the second is "level and straightforward," while the nine in the fourth is "timid and anxious." The difference lies in the fact that the nine in the second is in the center, while the nine in the fourth is not. Both the nine in the second and the nine in the fifth are in central positions, but the nine in the second is "upright and auspicious," while the nine in the fifth is "upright and dangerous." The difference is that the nine in the second is a strong line in a weak position, while the nine in the fifth is a strong line in a strong position. The nine in the second is strong and centered, and it is in a weak position. Above it, there is no corresponding line to interfere, so it has the image of "a smooth path." A person who lives in seclusion can achieve this, which is both upright and auspicious. Therefore, the diviner's judgment is auspicious. The Small Image Commentary says: A person who lives in seclusion maintains uprightness and achieves auspiciousness because he has a clear principle and does not act confusedly. With this virtue of the center, his mind does not become chaotic, so he can follow the middle way and be upright and auspicious. How could worldly wealth and external things disturb him?

○六三：眇能視，跛能履，履虎尾，咥人，凶，武人為于大君。中爻巽錯震足，下離為目，皆為兌之毀折，眇跛之象也。六畫卦三為人位，正居兌口，人在虎口之中，虎咥人之象也。三變則六畫皆乾矣，以悅體而有文明，乃變為剛猛武勇，武之象也；三人位，武人之象也。曰武者，對前未變離之文而言也。陽大陰小，陰變為陽，大之象也，故坤卦用六，以大終變為乾君，大君之象也。咥人，不咥人之反；為大君，履帝位之反。

The line statement of the third line says: having lost one's eyesight yet thinking oneself able to see, having lost one's legs yet thinking oneself able to walk; stepping on the tail of a tiger, the tiger bites, resulting in misfortune; the warrior becomes the great sovereign. The third, fourth, and fifth lines together form the trigram Xun (Wind), whose opposite trigram is Zhen (Thunder), which represents the foot. The second, third, and fourth lines together form the trigram Li (Fire), which represents the eye. Both of these are situated under the trigram Dui (Lake), which signifies destruction, thus forming the imagery of '眇' (eye injury) and '跛' (foot injury). In terms of the six-line hexagram, the third line is the human position, located above the mouth of Dui, indicating that a person is in the mouth of the tiger, forming the imagery of the tiger biting. When the third line changes, all six lines become yang lines, forming the pure hexagram Qian (Heaven): originally a harmonious and civilizing form, now transformed into a strong and martial one, forming the imagery of 'military strength'. The third line is the human position, thus forming the imagery of 'military person'. The term 'military' is used in contrast to the original 'civil' represented by Li. Yang represents the great, while yin represents the small. The transformation of yin into yang signifies the great, hence the 'use of six' in the hexagram Kun refers to 'ending with the great', transforming into the sovereign of Qian, thus forming the imagery of 'great sovereign'. 'Biting people' is contrary to the hexagram statement's 'not biting people'; 'becoming the great sovereign' is contrary to the commentary on the judgment's 'stepping into the imperial position'.

○六三，不中不正，柔而志剛，本無才德，而自用自專，不能明，而強以為明，不能行，而強以為行，以此履虎，必見傷害，故有是象，占者之凶可知矣。亦猶履帝位者，必德稱其位而不疚，武人乃強暴之夫，豈可為大君哉，徒自殺其驅而已。武人為大君，又占中之象也。

Six in the Third is neither in the center nor in the proper position, possessing a weak and yielding nature yet with a stubborn and inflexible will. It has no real talent or virtue, yet insists on acting independently and making unilateral decisions. It cannot see clearly but insists on pretending to see, and cannot move forward but insists on pretending to be able to move. Using such a manner to tread on a tiger, it is certain to be bitten, hence this hexagram's image. The danger faced by the person consulting the oracle is evident. This is also like a ruler who must have virtue matching his position to be guiltless in his heart; a warrior is merely a fierce and cruel person, how could he be a great sovereign? He would only be wasting his own life. 'A warrior becomes a great sovereign' is another layer of meaning contained within the divination.

象曰：眇能視，不足以有明也。跛能履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。不足有明與行，以陰柔之才言；位不當者，以柔居剛也，又以位為志。六三陰柔才弱而志剛，亦如師卦之六三，所以武人而欲為大君。

The Small Image Commentary says: To be blind yet think oneself sighted is not enough to see clearly; to be lame yet think oneself able to walk is not enough to travel with others. The danger of being bitten by a tiger is because of an improper position; a soldier aspiring to be a great ruler is because of a stubborn will. "Not enough to have clarity" and "not enough to travel with others" refer to the weak ability of the Yin line in the third position. "Improper position" refers to a Yin line occupying a Yang position. Confucius then interprets "position" as "will." The third line is Yin and weak in ability, yet has a stubborn will, which is the same as the third line in the Army hexagram, hence it is likened to a soldier who foolishly aspires to be a great ruler.

○九四：履虎尾，愬愬終吉。四應初，故履虎尾。愬愬畏懼貌，四多懼，愬愬之象也。三以柔暗之才，而其志剛猛，所以觸禍；四以剛明之才，而其志恐懼，所以免禍。天下之理，原是如此，不獨象故然也。○九四亦以不中不正，履其虎尾，然以剛居柔，故能愬愬戒懼，其初雖不得即吉，而終則吉也。象曰：愬愬終吉，志行也。初曰獨行，遠君也；四曰志行，近君也。志行者，柔順以事剛決之君，而得行其志也。始雖危而終則不危，所謂終吉者此也。蓋危者使平，易之道原是如此。故三之志徒剛，而四之志則行。

The statement of the fourth line says: "Walking on the tiger's tail, being cautious and respectful, ultimately attains good fortune." The fourth line corresponds with the first line, and since the first line is at the bottom and represents the tail, it is said "walking on the tiger's tail." "Susu" refers to the appearance of being fearful; the "Great Treatise" says that the fourth line "often fears," which is the symbolic meaning of "susu." The sixth line has a weak and obscure quality but a strong will, thus inviting misfortune; the fourth line has a strong and bright quality but is cautious and fearful, thus avoiding misfortune. The principles of the world are naturally like this, not just coincidentally reflected in the hexagram. The fourth line is also not in the center or in the correct position while walking on the tiger's tail, but it is a yang line in a yin position, so it can be cautious and respectful. Although it does not immediately attain good fortune at the beginning, it ultimately does. The "Small Image Commentary" says that being cautious and respectful ultimately attains good fortune because the will can be carried out. The first line says "acting alone," because it is far from the sovereign; the fourth line says "will is carried out," because it is close to the sovereign. "Will is carried out" means serving a decisive and strong sovereign with a yielding attitude, thus being able to carry out one's will. Although it starts in a dangerous situation, it ends without danger. The phrase "ultimately good fortune" refers to this. Generally, those who are cautious and fearful can attain safety; this is the principle of the "Book of Changes." Therefore, the strong will of the sixth line is just stubbornness in vain, while the strong will of the fourth line can actually be carried out.

○九五：夬履，貞厲。夬者，決也，慨然以天下之事為可為，主張太過之意。蓋夬與履，皆乾兌上下相易之卦，曰夬履者，在履而當夬位也。然彖辭與爻辭不同何也。蓋彖辭以履之成卦言，六爻皆未動也，見其剛中正，故善之；爻辭則專主九五一爻而言，以變爻而言也，變離，則又明燥而愈夬矣，故不同。

The line statement of the fifth line says: To act with a resolute and decisive attitude, even though it is upright, it is still dangerous. "Guai" means to decide, referring to a bold and vigorous determination that believes anything in the world can be accomplished, but it goes beyond the proper degree. The hexagram "Guai" and the hexagram "Lv" are both formed by exchanging the upper and lower trigrams of Qian and Dui; saying "Guai Lv" means being in the position of the fifth line of "Guai" while in the hexagram "Lv." However, the "Commentary on the Judgment" praises the fifth line, while the line statement warns the fifth line. Why is this so? Because the "Commentary on the Judgment" discusses the completed hexagram "Lv," with all six lines still in their original positions, and it sees the yang line as upright and central, thus praising it. The line statement, however, focuses specifically on the fifth line, discussing the change of the line: when the fifth line changes, the upper trigram becomes Li, making it more discerning, impetuous, and resolute, hence the differing statements.

在下位者，不患其不憂，患其不能樂，故喜其履坦；在上位者，不患其不樂，患其不能憂，故戒其夬履。二之坦，則正而吉者，喜之也；五之夬，則正而危者，戒之也。○九五以剛中而履帝位，則有可夬之資，而挾可夬之勢矣。又下應巽體，為臣下者皆容悅承順，故有夬履之象。雖有所恃，必有所害，雖使得正，亦危道也，故其占為貞厲，其戒深矣。象曰：夬履貞厲，位正當也。有中正之德而又當尊位，傷於所恃。又下卦悅體，因悅方成其夬，所以兌之九五亦言位正當。

A person in a lower position does not fear that he does not know worry and fear, but fears that he cannot be at ease, so the Book of Changes is joyful about the line nine two "walking on the path is smooth and straightforward." A person in a higher position does not fear that he is not at ease, but fears that he does not know worry and fear, so the Book of Changes warns the line nine five "decisive walking." The straightforwardness of nine two is both upright and auspicious, which is the expression of joy; the decisive action of nine five is upright but dangerous, which is the expression of warning. Nine five, with its yang strength and central position, has attained the imperial position, possessing the quality of decisive action, and also holds the power to act decisively. Moreover, the line below it corresponds to the trigram Xun (wind), meaning that all the ministers are submissive and compliant, thus forming the image of "decisive walking." Any reliance on something will inevitably lead to harm; even if the action is in accordance with the right path, it is ultimately a dangerous way, so the judgment is "贞厉" (upright but dangerous). This warning is very profound. The Small Image Commentary says: decisive action though upright is still dangerous, because the position is proper and honorable. Having the virtue of uprightness and occupying a high position, one is precisely harmed by this reliance. Moreover, the lower trigram is Dui (lake), which represents harmony and joy. Because the ministers are all submissive, it promotes his decisive action, so the line nine five of the Dui hexagram also says "位正当也" (the position is proper).

○上九：視履（句）考祥，其旋（句）元吉。視履作一句，與素履、夬履同例。視者，回視而詳審也。中爻離目，視之象也。祥者，善也，三凶五厲，皆非善也。考其履之善，必皆天理之節文，人事之儀則，下文其旋是也。旋者，周旋折旋也。凡禮以義合，而截然不可犯者，謂之方，猶人之步履折旋也；以天合而怡然不可解者，謂之圓，猶人之步履周旋也。禮雖有三千三百之多，不過周旋折旋而已。考其善於周旋折旋之間，則中規中矩矣，豈不元吉。

The statement of the Upper Nine says: Looking back on one's own path of conduct, examining the good aspects within; observing his movements and retreats in accordance with proper rules, great good fortune. The original text notes a 'sentence' character below both 'viewing one's steps' and 'his turning', indicating where the sentence should be broken. 'Viewing one's steps' is read as a single sentence, following the same format as 'simple steps' in the First Nine and 'decisive steps' in the Ninth Five. 'Viewing' means looking back carefully to examine; the second, third, and fourth lines form the trigram Li, which represents the eye, thus symbolizing 'viewing'. 'Xiang' means good; the misfortune of the Sixth Three and the danger of the Ninth Five are not considered good. Examining the good aspects in one's conduct must certainly conform to the rules of heavenly principles and the rituals of human affairs, which is what is referred to as 'his turning'. 'Turning' means moving about and turning. All that in rites is harmonized by righteousness and has clear boundaries that must not be crossed is called 'fang', like a right-angle turn when walking. All that in rites is harmonized by nature and is naturally harmonious and inseparable is called 'yuan', like a circular turn when walking. Although rites have many rules, such as the 300 canonical rites and 3,000 detailed rites, in the end they are simply about turning and moving about. If one does well in all his turning and moving, then he conforms to the proper standards, how could this not be great good fortune?

○上九當履之終，前無所履，可以回視其履矣，故有視履之象。能視其履，則可以考其善矣。考其善而中規中矩，履之至善也，占者如是，不惟吉而且大吉也。象曰：元吉在上，大有慶也。大，即元；慶，即吉，非元吉之外，別有大慶。

The uppermost line, known as 'Nine at the Top,' is at the end of the 'Foot' hexagram. There is no further path to tread ahead, so it is appropriate to look back and examine one's journey thus far. This is symbolized by the image of 'viewing one's steps.' Being able to examine one's actions allows for the discernment of what is good. If one finds that all actions conform to proper standards, this represents the highest state of walking the right path. If a person can do this, it is not only good but greatly auspicious. The 'Small Image Commentary' states: 'Great auspiciousness while occupying a high position brings great blessings.' Here, 'great' corresponds to 'original,' and 'blessings' correspond to 'auspiciousness.' There is no separate 'great blessing' beyond 'original auspiciousness.'

泰。乾下坤上。泰者通也，天地陰陽相交而和，萬物生成，故為泰。小人在外，君子在內，泰之象也。序卦：履而泰，然後安，故受之以泰，所以次履。此正月之卦。泰，小往大來，吉亨。小謂陰，大謂陽。往來以內外之卦言，由內而之外曰往，自外而之內曰來。否泰二卦同體，文王相綜為一卦，故雜卦曰：否泰反其類也。小往大來者，言否內卦之陰，往而居泰卦之外；外卦之陽，來而居泰卦之內也。

The hexagram Tai represents harmony and communication. The lower trigram is Qian (Heaven) and the upper trigram is Kun (Earth). "Tai" means communication, as heaven and earth, yin and yang, interact and harmonize, thus generating all things, which is why it is called Tai. In this hexagram, the small (yin) is outside and the great (yang) is inside, which is the image of Tai. The "Xugua Zhuan" says: after practicing propriety, one achieves communication and harmony, and only then can one achieve stability, so the hexagram Lu is followed by Tai. This hexagram is the one corresponding to the first lunar month in the twelve zodiacal hexagrams. The hexagram statement says: the small goes out, the great comes in, which is auspicious and smooth. Here, "small" refers to yin, and "great" refers to yang. "Going out" and "coming in" refer to the movement between the inner and outer trigrams: movement from the inner trigram to the outer trigram is called "going out," and movement from the outer trigram to the inner trigram is called "coming in." The hexagrams Fei and Tai are the same in structure, but King Wen regarded them as complementary inverted hexagrams, thus combining them into one. Therefore, the "Zagua Zhuan" says, "Fei and Tai are opposites." The phrase "small going out and great coming in" means that in the hexagram Fei, the yin lines in the inner trigram move upward to become the outer trigram of Tai, and the yang lines in the outer trigram of Fei move downward to become the inner trigram of Tai.

○彖曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。則是二字，直管至消也。天地以氣交，氣交而物通者，天地之泰也；上下以心交，心交而志同者，上下之泰也。陰陽以氣言，健順以德言，此二句造化之小往大來也；君子小人以類言，此三句人事之小往大來也。內外釋往來之義，陰陽健順、君子小人釋大小之義。

The Commentary on the Judgment says: The hexagram Tai says, "Small things go away and great things come in, which is auspicious and smooth." This refers to the mutual interaction of the energies of heaven and earth, allowing all things to flow smoothly, and the mutual communication of the hearts of ruler and minister, leading to shared aspirations. The inner trigram is yang and the outer trigram is yin; inside is strong and vigorous, outside is soft and yielding, inside is the gentleman and outside is the petty person: the way of the gentleman gradually grows, while the way of the petty person gradually declines. The word "then" applies all the way to the final phrase "elimination." Heaven and earth interact through their energies, and the interaction of energies allows all things to flow smoothly, which is the mutual flourishing of heaven and earth; ruler and minister interact through their hearts, and the interaction of hearts leads to shared aspirations, which is the mutual flourishing of above and below. Yin and yang refer to energies, while strength and yielding refer to virtue. These two sentences describe the "small going away and great coming in" in the realm of creation. The gentleman and petty person refer to categories of people, and these three sentences describe the "small going away and great coming in" in human affairs. "Inner" and "outer" explain the meaning of "going away" and "coming in," while yin and yang, strength and yielding, gentleman and petty person explain the meaning of "small" and "great."

○象曰：天地交泰，后以財成天地之道，輔相天地之宜，以左右民。後，元后也。道就其體之自然而言，宜就其用之當然而言。財成者，因其全體，而裁制使不過，如氣化充行，聖人則為之分春夏秋冬之節；地勢廣邈，聖人則為之分東南西產之限，此裁成天地之道也。

The Great Image Commentary says: The vital energies of Heaven and Earth interact, which is the卦 of Tai; the ruler thereby understands that he should regulate and complete the way of Heaven and Earth's operation, assisting and promoting what is appropriate for Heaven and Earth. "Later" refers to the supreme ruler. "Way" refers to the natural essence of Heaven and Earth, while "appropriate" refers to the proper function of Heaven and Earth.所谓 "cai cheng" means to regulate according to the whole of Heaven and Earth, preventing excess; for example, since the vital energies of Heaven and Earth flow ceaselessly, the sage divides them into the four seasons of spring, summer, autumn, and winter; since the terrain is vast and boundless, the sage establishes the boundaries of the four cardinal directions. This is called regulating the way of Heaven and Earth.

輔相者，隨其所宜而贊助其不及。如春生秋殺，此時運之自然；高黍下稻，亦地勢之所宜，聖人則使之春耕秋斂、高黍下稻，此輔相天地之宜也。左右者，扶植之意，扶植以遂其生，俾其亦哪天地之通泰也。陽左陰右，有此象，故曰左右。

The term "fuxiang" refers to assisting in the areas where heaven and earth each have their own appropriate conditions, supporting them where they are insufficient. For example, spring is the season for growth and autumn is the season for withering, which is the natural order of time; high ground is suitable for growing millet and low ground is suitable for growing rice, which is the appropriate condition of the land. The sage teaches the people to plow in spring and harvest in autumn, to plant millet on high ground and rice on low ground. This is fuxiang the suitability of heaven and earth. The term "zuo you" refers to the meaning of supporting and cultivating, to complete the nurturing of all things and allow the people to share in the prosperity of heaven and earth. Yang belongs to the left and Yin belongs to the right, and the hexagram contains this image, hence it is said "zuo you."

○初九：拔茅茹，以其匯（句），征吉。變巽為陰木，草茅之象也。茹者，根也，初在下，根之象也。匯者，類也。拔茅茹以其匯者，言拔一茅，則其根茹牽連同類而起也。徵者，仕進之意。○當泰之時，三陽同體，有拔茅茹以其匯之象，占者同德牽連，而往則吉矣。象曰：拔茅征吉，志在外也。志在外卦之君，故征吉。

The line statement for the first line (Initial Nine) says: Uprooting a bundle of grass, pulling out its roots along with it, similar ones are connected, going forward brings good fortune. The original inscription under "yi hui" (its gathering) notes a "ju" (sentence) character, indicating the sentence break. When the first line changes, the lower trigram becomes Xun (Wind), which represents Yin wood, symbolizing "grass and reeds." "Ru" refers to the roots; the first line being at the very bottom corresponds to the root's image. "Hui" means similar or like. The phrase "ba mo ru yi qi hui" means uprooting a single grass, and its roots connect with similar ones, pulling them all out together. "Zheng" means to take up a position or be appointed. At this time of smoothness and openness, the three lower yang lines belong to the Qian trigram, so there is the image of "ba mo ru yi qi hui"; the person divining, along with those of similar virtue, are connected and move forward together, which brings good fortune. The Small Image Commentary says: Uprooting grass and moving forward brings good fortune because the mind is focused outward. The mind is attached to the ruler of the outer trigram, so moving forward brings good fortune.

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。馮音憑。○包字詳見蒙卦。包荒者，包乎初也，初為草茅，荒●之象也，因本卦小往大來，陽來乎下，故包初。馮河者，二變則中爻成坎水矣，河之象也；河水在前，乾健利涉大川，馮之象也。馮河者，用馮河之勇往也。二居柔位，故教之以勇。二變與五隔河，若馮河而往，則能就乎五矣。

The line statement for the second line says: It can embrace the wild and desolate, and have the courage to cross a river on foot, not abandoning people from afar, and abandoning private factions, thus being worthy of the sovereign who acts in the center. "Feng" is read as "pen." The explanation of the character "bao" is detailed in the "Meng" hexagram. "Baohuang" means embracing the wild and desolate, which refers to embracing the initial line, initial nine: initial nine is grass and weeds, which is the image of desolation; because the primary hexagram has "small going and great coming," the yang lines are all coming below, so the second line first embraces the initial line. "Fenghe" means crossing a river on foot: when the second line changes, the second, third, and fourth lines together form Kan, which is water, this is the image of "he" (river); the river lies ahead, and the nature of Qian is strong and vigorous, favorable for crossing great rivers, which is the image of "feng" (crossing a river on foot). "Fenghe" means to take the courage of crossing a river on foot and move forward. The second line is in a yin position, which is easily weak, so it is taught to be brave. When the second line changes, it is separated from the fifth line by a river; if it can bravely cross the river and go forward, it can approach the sixth five.

二與初為邇，隔三四，與五為遐，不遐遺者，不遺乎五也。朋者初也，三同陽體，牽連而進，二居其中，朋之象也，故咸卦中爻成乾，四居乾之中，亦曰朋從。朋亡者，亡乎初而事五也。尚者，尚往而事五也。中行指六五，六五小象曰中以行願是也。卦以上下交為泰，故以尚中行為辭。曰得尚者，慶幸之辭也。

Nine in the Second is close to Nine at the Beginning, with Six in the Third and Six in the Fourth in between, and it is far from the Fifth Line. The phrase "not neglecting the distant" means not abandoning the distant Six in the Fifth. "Peng" refers to Nine at the Beginning: the three yang lines in the lower trigram belong to the trigram Qian, and they are connected and move together. Nine in the Second is in the middle, which is the image of "peng." Therefore, in the hexagram Xian, the second, third, and fourth lines together form the trigram Qian, and Nine in the Fourth is in the middle of this Qian, so it is also said "peng follows your thoughts." The phrase "peng is lost" means abandoning the near Nine at the Beginning to serve the distant Six in the Fifth. "Shang" means going upward to serve the Five. "Zhonghang" refers to the Five. The "Small Image Commentary" of the Five says "centered to fulfill one's wishes," which is exactly this meaning. This hexagram uses the mutual interaction between upper and lower trigrams to represent Tai, so the phrase "going upward to the center" is used. Saying "obtaining Shang" expresses a tone of rejoicing.

若惟知包乎荒，則必不能馮河而就五，必遐遺乎五矣，必不能亡朋矣。用馮河以下，聖人教占者之辭。陽來居內，不向乎外，有惟知包乎內卦之初，遐遺乎外卦君上之象，故聖人於初教之以徵，於二教之以尚。舊注不識象，所以失此爻之旨。

If one only knows to包容 the initial line of the inner trigram, it will certainly be unable to strive forward and cross the river to approach the fifth line, and will certainly abandon the distant fifth line, and also be unable to let go of its own kin. The sentences following "用冯河" are all the words of the sage teaching the diviner. When all the yang lines come to reside in the inner trigram and refuse to move outward, there is an image of only knowing to contain the initial line of the inner trigram, yet distancing and abandoning the ruler of the outer trigram. Therefore, the sage teaches the initial line to "strive" and the second line to "emphasize." Old interpretations did not recognize the trigram images, so they lost the meaning of this line.

○當泰之時，陽來於下，不知有上，故九二有包初之象。然二五君臣同德，天下太平，賢人君子，正當觀國用賓之時，故聖人教占者，用馮河之勇，以奮其必為之志，不可因邇而忘遠。若能忘其所邇之朋，得尚往於中行之君，以共濟其泰，則上下交而其志同，可以收光大之事業，而泰道成矣，故其象占如此。象曰：包荒，得尚于中行，以光大也。曰包荒兼下三句而言也，孔子小象多是如此。舍相比溺愛之朋，而尚往以事中德之君，豈不能光明正大。乾陽大之象也，變離光之象也。

At this time of smooth and harmonious development, the yang lines are all below, with no sight of the upper part, so the line nine in the second position has the image of embracing the line nine at the beginning. However, the line nine in the second position shares the same virtue with the line six in the fifth, forming a harmonious relationship between ruler and minister, leading to peace throughout the world. The virtuous and noble people are at the time described in the hexagram "Observing" as "Observing the brilliance of the state, it is advantageous to serve the king." Therefore, the sage advises the diviner to display the courage of wading across a river on foot, to inspire his own determination to achieve great things, and not to forget the distant sovereign because of close associates. If one can forget the nearby factions and go up to serve the sovereign who is in the central position, and together accomplish this time of smooth development, then the upper and lower parts will interact with the same aspirations, and thus achieve a great and brilliant undertaking, making the hexagram's meaning and judgment realized. The "Small Image Commentary" says, "Embracing the vast and empty, it is advantageous to be with the one in the middle path," because it is able to achieve brightness and grandeur. Here only "embracing the vast and empty" is mentioned, but it actually includes the following three sentences. The sage's "Small Image Commentary" mostly follows this pattern. By abandoning those close and affectionate factions and going up to serve the sovereign with middle virtue, how could it not be upright and grand? The hexagram Qian represents yang, which is the image of "greatness"; when the line nine in the second position changes, the lower trigram becomes Li, which represents fire and brightness, the image of "light."

○九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。陂，碑為反。○彼，傾邪也。無平不彼，以上卦地形險夷之理言；無往不復，以下卦天氣往來之理言。艱者，勞心焦思，不敢慢易之意；貞者，謹守法度，不敢邪僻般樂之意。恤者，憂也；孚者，信也。勿恤其孚者，不憂此理之可信也。食者，吞於口而不見也；福者，福祿也；有福者，我自有之福也；食有福者，天祿永終之意。乾之三爻乾乾惕若厲，艱貞無咎之象也；變兌為口，食之象也。

The line statement of the third line says: There is no level ground that does not become sloping, and no forward movement that does not turn back; to remain steadfast in hardship brings no fault, and there is no need to worry about whether this principle is trustworthy, and one may enjoy one's own blessings. "Bēi" is read as "bēi" and means reverse. "Bǐ (bēi)" refers to sloping and uneven. "No level ground is without slope" refers to the principle of the upper trigram, the Earth (Kun), which has both dangerous and peaceful terrain. "No movement is without return" refers to the principle of the lower trigram, the Heaven (Qian), whose qi moves in cycles. "Jian" means to labor one's mind and not be careless or lazy. "Zhen" means to be cautious and not deviate from the right path. "Xu" means worry, and "fu" means trust. "Do not worry about this trust" means there is no need to be concerned about whether this principle is reliable. "Shi" means to take something into the mouth and not see it; "fu" means blessings. "Having blessings" refers to blessings one inherently possesses. "Eating blessings" means to gradually consume the heavenly bestowed position until its end. The line "Zong ri Qian Qian, Xi Ti ru Li" in the Qian hexagram exemplifies the meaning of "Jian Zhen Wu Jiu." When the third line changes, the lower trigram becomes Dui, which represents the mouth, thus symbolizing "eating."

○三當泰將極而否將來之時，聖人戒占者曰：居今泰之世者，承平既久，可謂平矣，無謂平而不彼也；陰往陽來，可謂往矣，無謂往而不復也。今三陽既盛，正將彼將復之時矣，故必艱貞而守正，庶可保泰而無咎。若或不憂此理之可信，不能艱貞以保之，是自食盡其所有之福祿矣，可畏之甚也，故戒占者以此。象曰：無往不復，天地際也。際者，交際也，外卦地，內卦天，天地否泰之交會，正在九三六四之際也。

Nine Three is at the time when prosperity is about to reach its peak and blockage is about to arrive. The sage warns the diviner: those living in this prosperous era have enjoyed long periods of peace and tranquility, which can be considered smooth and easy. But do not think that smoothness will continue without change. Yin is moving upward and Yang is moving downward, which may seem like progress, but do not think that progress will not reverse. Now three Yang lines have reached their peak, which is precisely the time when tilting and reversal are about to occur. Therefore, one must be cautious and adhere to the correct path amidst difficulties in order to preserve prosperity and avoid misfortune. If one does not take this principle to heart and cannot protect it with perseverance and integrity, then one will consume all the blessings and happiness, which is truly alarming. Hence, this warning is given to the diviner. The Small Image Commentary says: there is no going forward without turning back; that is the meeting point of heaven and earth. 'Ji' means meeting. The outer trigram is earth, and the inner trigram is heaven. The meeting point of the states of non-communication (Po) and communication (Tai) lies precisely at the junction between Nine Three and Six Four.

○六四：翩翩，不富以其鄰，不戒以孚。此爻正是陰陽交泰。翩翩飛貌，言三陰群飛而來也。小畜曰富者，乃陽爻也；此曰不富者，乃陰爻也。泰否相綜中爻巽，巽為利市三倍，富之象也；又為命令，戒之象也。言不待倚之以富，而其鄰從之者，甚於從富；不待戒之以令，而其類信之者，速於命令也。從者從乎陽也，信者信乎陽也，言陰交泰乎陽也。

The line statement of the fourth line says: "Flying down gracefully, not relying on wealth but neighbors come naturally to follow, without admonition but both sides have mutual trust." This line is precisely where yin and yang come together to form Tai. "Pian pian" refers to the appearance of flying, indicating that three yin lines are coming down in a group. The line statement of the ninth line in the Xiaoxu hexagram says "wealth," which refers to a yang line; here it says "not wealthy," because this is a yin line. The Tai and Po hexagrams are inverted to each other. The third, fourth, and fifth lines of the Po hexagram correspond to Xun. The Shuiguangzuan says that Xun "represents near profit threefold," which is the image of "wealth"; Xun also represents issuing commands, which is the image of "admonition." There is no need to use wealth to attract, yet neighbors follow it more than they would follow wealth; there is no need to issue commands, yet the same kind are convinced of it more quickly than by command. "From" refers to following yang, "trust" refers to being convinced by yang, both referring to yin actively approaching yang to achieve Tai.

陽欲交泰乎陰，故初曰徵，二曰尚；陰欲交泰乎陽，故四曰不富以鄰，不戒以孚，言乃中心願乎陽也；五曰帝乙歸妹，言行願乎陽也。此四爻正陰陽交泰，所以說兩個願字。彖辭上下交而其志同，正在於此。若三與上雖正應，然陰陽之極，不成交泰矣。故三陽之極則曰無往不復，所以防城復于隍於其始；六陰之極，則曰城復于隍，所以表無往不復於其終，二復字相應。

Heavenly stem Jia wants to go and meet Yin to achieve harmony, so the line Nine at the Beginning says "征" (to go forth), and Nine in the Second says "尚" (to ascend). Yin, on the other hand, wants to come and meet Yang to achieve harmony, so Six in the Fourth says "不富以其邻，不戒以孚" (it is not rich enough to be concerned with its neighbors, nor does it need to be cautious because of sincerity), which expresses its heartfelt desire to return to Yang. Six in the Fifth says "帝乙归妹" (the Duke Yi marries his sister), which refers to its turning this wish into action. These four lines are exactly where Yin and Yang meet and harmonize, so the Small Image Commentary has two instances of the word "愿" (desire). The Commentary on the Judgment says "the superior and inferior interact and their wills are the same," which precisely applies here. As for Nine in the Third and Six at the Top, although they are in proper correspondence, one is the extreme of Yang and the other the extreme of Yin, so they cannot achieve harmony. Therefore, Nine in the Third, being the extreme of Yang, says "无往不复" (there is no going without returning), which is a precaution against the later "城复于隍" (the city returns to the moat). Six at the Top, being the extreme of Yin, says "城复于隍" (the city returns to the moat), which confirms "无往不复" (there is no going without returning) at the end. The two instances of "复" (return) correspond with each other.

○六四柔順得正，當泰之時，陰向乎內，已交泰乎陽矣，故有三陰翩翩、不富不戒之象。不言吉凶者，陰方向內，其勢雖微，然小人已來於內矣，固不可言吉；然上有以祉元吉之君，上下交而其志同，未見世道之否，不可以言凶也。象曰：翩翩不富，皆失實也。不戒以孚，中心願也。皆失實者，陰虛陽實，陰往於外已久，三陰皆失其陽矣，今來與陽交泰，乃中心之至願也，故不戒而孚。

Six in the Fourth is soft and compliant and has the right position, which is a time of smoothness and ease. The yin energy is moving inward, and has already met with the yang, so there is a hexagram showing three yin lines descending gracefully, not relying on wealth, and not waiting for admonition. The line statement does not say either good or bad fortune, because although the yin energy has just come inward and its momentum is weak, small people have already entered the inner part, so it cannot be considered good fortune. However, above there is the 'Six in the Fifth' which is 'blessed with the highest good fortune,' so the ruler is of great virtue. The ruler and the people are in harmony, and the world has not yet turned to closure, so it cannot be considered bad fortune. The Small Image Commentary says: descending gracefully and not relying on wealth, because they have lost their substance; not waiting for admonition and having mutual trust, because it comes from the heart's sincere wish. The phrase 'all have lost their substance' means that yin is empty and yang is solid, and the three yin lines have been in the outer trigram for a long time, so they have all lost their yang. Now they come down to meet with yang, which is the deepest wish of the heart, so they naturally have mutual trust without needing admonition.

○六五：帝乙歸妹，以祉元吉。中爻三五為雷，二四為澤，有歸妹之象，故曰歸妹。因本卦陰陽交泰，陰居尊位，而陽反在下，故象以此也。帝乙，即高宗箕子之例。祉者福也，以祉者，以此得祉也，即泰道成也。○泰已成矣，陰陽交會，五以柔中，而下應二之剛中，上下交而其志同，故有王姬下嫁之象，蓋享太平之福祉而元吉者，占者如是，亦祉而元吉矣。

The line statement of the fifth line says: "The emperor Yi married off his sister, thus obtaining blessings and achieving great good fortune." Within the hexagram, the third, fourth, and fifth lines form the trigram Zhen (Thunder), which represents thunder; the second, third, and fourth lines form the trigram Dui (Lake), which represents a marsh. Thunder above and a marsh below correspond exactly to the structure of the hexagram "Return of the Maiden," hence it is called "Return of the Maiden." Because the primary hexagram has a harmonious balance of yin and yang, with a yin line in a superior position and a yang line below, this image is taken. The use of "emperor Yi" follows the same pattern as the use of "high king" in the hexagram "Already Completed" and "Jizi" in the hexagram "Darkness over the Sun," all of which are direct references to historical events. "Zhi" means blessings; "with zhi" means obtaining blessings, which indicates that the way of harmony has already been established. Once the way of harmony is established, yin and yang meet, and the fifth line, being a yin line in the middle, responds to the second line, which is a yang line in the middle. The lines above and below interact with the same aspirations, thus forming the image of a royal daughter marrying into a family. This signifies enjoying peace and blessings and achieving great good fortune. If the person consulting the oracle can achieve this, they will also obtain blessings and great good fortune.

象曰：以祉元吉，中以行願也。中者中德也，陰陽交泰，乃其所願，故二曰尚，五曰歸，一往一來之意也。二曰中行，五曰中行願，上下皆中正，所謂上下交而其志同也。四與陽心相孚契，故曰中心願；五下嫁於陽，則見諸行事矣，故曰行願。惟得行其願，則泰道成矣，所以元吉。

The Small Image Commentary says: Therefore, one gains blessings and great good fortune, because one can carry out one's wishes with the virtue of being in the center and unbiased. "Center" refers to the virtue of being balanced and not leaning to either side. Yin and yang harmonize with each other, which is exactly when both parties have the same wish, so Nine in the Second says "ascend" and Six in the Fifth says "return," one going upward and the other coming down to marry. The line statement of Nine in the Second contains "acting in the center," and the Small Image Commentary of Six in the Fifth contains "acting in the center to fulfill one's wish." Both above and below are in the center and upright, which is exactly what the Commentary on the Judgment says: "When above and below interact, their aspirations are the same." Six in the Fourth is in harmony with the yang above the heart, so it says "centered wish"; Six in the Fifth is truly marrying the yang, having already taken action, so it says "fulfilling one's wish." Only when the wish is carried out does the Prosperous Situation become established, hence great good fortune.

○上六：城復于隍，勿用師，自邑告命，貞吝。坤為土，變艮亦土，俱有離象，中虛外圍，城之象也。既變為艮，則為徑路，為門闕，為果蓏；城上有徑路，如門闕，又生草木，則城傾圯，不成其城矣，復于隍之象也。程子言：掘隍土，積累以成城，如治道積累以成泰，及泰之終，將反於否，如城土傾圯復于隍是也。此復字，正應無往不復復字。師者，興兵動眾，以平服之也。坤為眾，中爻為震，變爻象離，為戈兵，眾動戈兵，師之象也，與復上六同。中爻兌口，告之象也；兌綜巽，命之象也。自者，自近以及遠也。邑字詳見謙卦。

The statement of the sixth line at the top says: The city wall collapses and falls into the moat, do not use military force, but issue orders only from your own territory, although maintaining correctness, there is still regret. The hexagram of the earth (Kun) represents earth, and the sixth line at the top changes into the hexagram of the mountain (Gen), which also represents earth; both contain the image of the fire (Li), which is characterized by a hollow center and surrounding walls, exactly the image of a city wall. Since it has changed into the mountain (Gen), which represents a narrow path, gates, and fruits, the appearance of a narrow path on the city wall, like a gate opening, with grass and trees growing, indicates the collapse and destruction of the city wall, which is the image of 'returning to the moat'. Cheng Yi said: Taking earth from the moat and piling it up layer by layer to build the city wall, is like governing the country by gradually accumulating to achieve stability; when the stable state ends and turns into blockage, it is like the earth of the city wall collapsing and falling back into the moat. The character '复' here corresponds exactly to the '复' in the third line '无往不复'. '师' refers to the use of military force to subdue and conquer. The earth (Kun) represents the people, the middle line and the interacting lines form the hexagram of the thunder (Zhen), which represents movement, and after the sixth line at the top changes, the line image includes the fire (Li), which represents weapons; the people using weapons is the image of '师', which is the same as the sixth line of the hexagram '复' saying 'use military force'. The interacting lines of the second, third, and fourth lines form the hexagram of the lake (Dui), which represents the mouth, thus the image of 'saying'. The hexagram of Dui inverted (综卦) is the hexagram of the wind (Xun), which represents issuing orders, thus the image of 'command'. '自' refers to starting from near and extending to far. The explanation of the character '邑' is detailed in the hexagram '谦'.

○上六當泰之終，承平既久，泰極而否，故有城復于隍之象。然當人心離散之時，若復用師以平服之，則勞民傷財，民益散亂，故戒占者，不可用師遠討，惟可自一邑親近之民播告之，漸及於遠，以論其利害可也。此收拾人心之舉，雖亦正固，然不能保邦於未危之先，而罪己下詔於既危之後，亦可羞矣，故其占者如此。

The Sixth at the Top is at the end of the Hexagram of Great Crossing. The time of peace has lasted too long, and the favorable condition has reached its extreme, thus turning into obstruction. Therefore, there is an omen of a city wall collapsing into the moat. However, when people's hearts are already scattered, if one again launches military campaigns to pacify and conquer, it will exhaust the people and cause further disorder. Therefore, the oracle warns that one should not launch distant military expeditions, but should first announce policies to the people close by, starting from one's own territory, and gradually extend the message to those further away, explaining the advantages and disadvantages. This is a measure to restore people's hearts, although it is considered firm, yet it cannot be maintained before the state is in danger, but only after the state has already fallen into peril, then issuing an edict of self-reproach, which is indeed shameful. Therefore, the oracle is thus.

象曰：城復于隍，其命亂也。命，即可以寄百里之命，命字謂政令也。蓋泰極而否，雖天運之自然，亦人事之致。惟其命亂，所以復否。聖人於泰終而歸咎於人事，其戒深矣。

The Small Image Commentary says: The collapse of the city walls falling into the moat is because the government orders have already become disordered. "Ming" refers to the "ming" in the Analects, "He can entrust a boy of six feet with the state, and he can be entrusted with the life of a state of a hundred li," which refers to government orders. When the prosperous times reach their peak and turn to blockage, although it is said to be the natural course of heaven, in reality it is also caused by human affairs. It is precisely because the government orders are disordered that it turns back to blockage. The sage, in the final section of the Tai hexagram, attributes the responsibility to human affairs. This warning is extremely profound.

否，坤下乾上。否，泰反其類也。否者，閉塞不通也。卦象卦德皆與泰反。《序卦》：物不可以終通，故受之以否。所以次泰，此七月之卦。否之匪人，不利，句。君子貞，大往小來。「否之匪人」，與「履虎尾」「同人于野」「艮其背」同例，蓋此四卦卦辭與卦名相連。「否之匪人」者，言否之者非人也，乃天也，即大往小來也。「不利」者，即彖辭「萬物不通」「天下無邦」「道長道消」也。「君子貞」者，即儉德避難、不可榮以祿也。不言小人者，《易》為君子謀也。「大往小來」者，否泰相綜，泰內卦之陽往而居否之外，外卦之陰來而居否之內也。

The hexagram of "Pu" (Obstruction) has the lower trigram as "Kun" (Earth) and the upper trigram as "Qian" (Heaven). "Pu" and "Tai" (Prosperity) are exactly the same pair of hexagrams turned upside down, so the "Zajianguan" (Miscellaneous Hexagram Commentary) says that the categories to which "Tai" and "Pu" belong are exactly opposite. "Pu" means obstruction. Its hexagram image and virtue are entirely opposite to that of "Tai". In "Tai", "Qian" is below and "Kun" is above, with the heavenly energy rising and the earthly energy descending, thus meeting each other. In "Pu", "Kun" is below and "Qian" is above, with the heavenly energy rising and the earthly energy sinking, so they do not interact. The "Xu gua zhu" (Sequence of Hexagrams Commentary) says that things cannot always be prosperous, so after "Tai" comes "Pu". This is why "Pu" follows immediately after "Tai". In the twelve message hexagrams, it corresponds to the seventh month. The hexagram statement is "Pu zhi fei ren, bu li, junzi zhen, da wang xiao lai". The character "ju" here is a punctuation mark added by Lai Shi, indicating that "bu li" forms a complete sentence on its own. The sentence structure of "Pu zhi fei ren" is the same as that of "Lv hu wei" in the hexagram of "Lv" (Following), "Tong ren yu ye" in the hexagram of "Tongren" (Union), and "Gen qi bei" in the hexagram of "Gen" (Stillness). These four hexagrams all read the hexagram statement directly following the hexagram name. "Pu zhi fei ren" means that the situation of obstruction in the world is not caused by people, but by heaven, which refers to the "da wang xiao lai" mentioned earlier. "Bu li" refers to the meaning of "wu wu tong" ("all things are unconnected"), "tianxia wu bang" ("the world has no community"), and "xiao ren dao chang, junzi dao xiao" ("the way of small people prevails, and the way of gentlemen declines" ) as stated in the "Tuan zhu" (Commentary on the Judgment). "Junzi zhen" refers to the idea in the "Daxiang zhu" (Great Image Commentary) that gentlemen should restrain their virtue and avoid calamity, and should not allow themselves to be honored with titles and wealth. The hexagram statement only mentions gentlemen and not small people, because the "Zhouyi" (Book of Changes) is originally intended for gentlemen. "Da wang xiao lai" should be understood from the fact that "Pu" and "Tai" are "zhong gua" (inverted hexagrams) of each other. In "Tai", the three yang lines in the inner trigram are turned upside down and move to the outer trigram of "Pu", which is called "wang" (going away). The three yin lines in the outer trigram of "Tai" are turned upside down and move to the inner trigram of "Pu", which is called "lai" (coming). Since yang is large and yin is small, it is called "da wang xiao lai".

文王當殷之末世，親見世道之否，扎以發匪人之句。後來孔子居春秋之否，乃曰：道之將行也與，命也；道之將廢也與，命也。孟子居戰國之否，乃曰：莫之為而為者，天也。所以孔孟進以禮、退以義，惟守君子之貞。程朱以為非人道也，似無「道」字意；誠齋以為用非其人，似無「用」字意，不如只就大往小來說。言否之者非人也，乃天也。否由於天，所以占者不利。丁否運之君子，欲濟其否，豈容智力於間哉？惟當守其正而已。

King Wen lived in the late Shang dynasty and personally witnessed the closed and obstructed state of the world, so he pointed out the phrase "匪人" in the Hexagram Statement. Later, Confucius lived in the closed and obstructed world of the Spring and Autumn period, saying, "If the Way can be promoted, it is destiny; if the Way is abandoned, it is also destiny." (See Analects, Chapter 14 of Xianwen) Mencius lived in the closed and obstructed world of the Warring States period, saying, "If something is achieved without anyone doing it, it is heaven." (See Mencius, Chapter 1 of Wan Zhang Shang) Therefore, Confucius and Mencius served in office according to propriety and retired according to righteousness, only adhering to the correct path of the gentleman. Cheng Yi and Zhu Xi interpreted "匪人" as "non-human way," but the original text did not mean "way"; Yang Wanli (who was called Chengzhai) interpreted it as "using the wrong person," but the original text did not mean "using." Neither interpretation is as accurate as following the meaning of "great going and small coming." This phrase means that the obstruction is not caused by people, but by heaven. Since the obstruction comes from heaven, those who draw this hexagram are not favorable. When a gentleman encounters a period of obstruction, trying to reverse the situation, where can he show his wisdom and effort? He should only adhere to his correct path.

彖曰：否之匪人，不利，君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。釋「大往小來」四字，與泰卦同。上自為上，下自為下，則雖有國，實與無邦國同矣，故天下無邦。

The Commentary on the Judgment says: "When the hexagram is 'Obstruction,' it is not beneficial for the gentleman to maintain his integrity. Great things go away and small things come in. This is because the heavens and earth do not interact, and thus all things cannot communicate. The upper and lower parts do not interact, and thus the world is as if there were no states. The inner trigram is yin and the outer trigram is yang. The inner trigram is flexible and yielding, while the outer trigram is strong and vigorous. Inside resides the petty person, while outside stands the gentleman. The power of the petty person grows day by day, while the power of the gentleman declines day by day." The Commentary on the Judgment here explains the phrase "great things go away and small things come in" in the same way as in the hexagram "Prosperity," both discussing the interaction of yin and yang between the inner and outer trigrams. The phrase "the world has no states" means that the ruler is only concerned with himself above, while the ministers are only concerned with themselves below. They are separated and do not communicate. Thus, although the country still exists, it is actually like there are no states. Therefore, it is said "the world has no states."

象曰：天地不交，否。君子以儉德辟難，不可榮以祿。闢音避，難去聲。儉者，儉約其德，斂其首先之光也。坤為吝，嗇儉之象也。闢難者，避小從之禍也。三陽出居在外，避難之象也。不可榮以祿者，人不可得而榮之以祿也，非戒辭也。言若不儉德，則人因德而禁祿，小人忌之，禍即至矣。今既儉德，人不知我，則不榮以祿，故不禁以祿者，正所以避難也。

The Great Image Commentary says: "When heaven and earth do not interact, it is the hexagram of 'Obstruction.' The gentleman therefore restrains his virtue to avoid calamity and does not allow others to honor him with titles and rewards." The character "辟" is read as "avoid," and "难" is read in the falling tone. What is meant by "frugality" is to restrain one's virtue and keep the brilliance of one's virtue hidden. The lower trigram, which is坤 (Earth), has a nature of stinginess, hence the image of "frugality." What is meant by "avoiding calamity" is to escape the troubles brought about by small people who are attached to him. In this hexagram, the three yang lines have all retreated to the outer trigram, hence the image of avoiding calamity and retreating far away. "Not being honored with titles and rewards" is not a warning, but rather indicates that others are simply unable to honor him with titles and rewards. The meaning is: if one does not restrain his virtue, others will give him salary because they value his virtue. Once small people become jealous, calamity will come immediately. Now that he has restrained his virtue, others cannot know his depth, so they will not honor him with titles and rewards. Therefore, "not being honored with titles and rewards" is precisely the method of avoiding calamity.

初六：拔茅茹，以其匯，貞吉亨。變震為蕃，茅茹之象也。否綜泰，故初爻辭同。貞者，上有九五剛健中正之君，三陰能牽連而志在於君則貞矣。蓋否之時，能從乎陽，是小人能從君子，豈不貞？初在下，去陽甚遠，三陰同體，故有拔茅茹以其匯之象。當否之時，能正而志在於休否之君，吉而且亨之道也，故教占者以此。象曰：拔茅貞吉，志在君也。貞者以其志在於君也，故吉。泰初九曰志在外，此變外為君者，泰六五之君不如否之剛健中正，得稱君也。

The line statement for the first line (initial line) says: "Pulling up a bundle of wild grass, including its roots, is auspicious and smooth if one remains steadfast." When the first line changes, the lower trigram becomes Zhen, which represents the flourishing of grass and trees, hence the image of "wild grass." The hexagrams of "Pu" and "Tai" are inverses of each other (the whole hexagram is reversed), so their first lines have the same line statements. The term "zheng" refers to the fact that above there is the nine at the fifth position, a strong and upright ruler, and the three yin lines below are connected to each other and all align their will toward the ruler, which is called "zheng." In a time of blockage, being able to yield to the yang is like a petty person yielding to a superior person; how could this not be upright? The first line is at the very bottom, far from the yang line, and shares the same坤 (earth) trigram with the second and third lines, hence the image of "pulling up wild grass with its roots." In a time of blockage, being steadfast and aligning one's will with the ruler who is about to end the blockage is a path that is both auspicious and smooth, so the line statement uses this to teach those who divinate. The Small Image Commentary says: "Pulling up wild grass is auspicious because the will is directed toward the ruler." Being steadfast is auspicious because the will is directed toward the ruler. The Small Image Commentary of the first line of "Tai" says "the will is directed outward," but here "outward" is replaced by "ruler," because the ruler in "Tai" is the sixth line five, a yin line, which is not as strong and upright as the nine at the fifth in "Pu," and thus is not worthy of being called a ruler.

六二：包承，小人吉，大人否亨。包承者，包乎初也。二乃初之承，曰包承者，猶言將承包之也。大來乎下，故曰包荒；小來乎下，故曰包承。既包乎承，則小人與小人為群矣。小人與小人為群，大人與大人為群，不相干涉，不相傷害矣，否則不榮以祿也。當否之時，小來乎下，故六二有包承之象。既包乎承，則小人為群，不上害乎大人矣，故占者在小人則有不害正之吉，在大人則身否而道亨也。象曰：大人否亨，不亂群也。陰來乎下，陽往乎上，兩不相交，故不亂群。

The line statement for the second line says: "Including those who are in harmony with oneself, the small person is fortunate, while the great person, though in a blocked situation, has a smooth path." The term "包承" refers to including the initial line six beneath it. Since the initial line six is below the second line, it is the line that supports the second line. Saying "包承" is like enclosing entirely those who support oneself. In the hexagram Tai, the strong yang is in the inner trigram, so it is called "包荒"; in the hexagram Po, the weak yin is in the inner trigram, so it is called "包承." Since the second line includes those who support it, small persons form a group among themselves. Small persons form one group, great persons form another, and they do not interfere or harm each other. Otherwise, great persons would not need to rely on "not receiving honors and rewards" to protect themselves. When there is blockage, the yin line comes to the lower trigram, so the second line has the image of "包承." Since all like-minded persons are included, small persons form a group and will not go up to harm the great person. Therefore, those who divinate this line: if they are small persons, they will have good fortune without harming the right path; if they are great persons, they will be in a blocked situation but their path will be naturally smooth. The Small Image Commentary says: "The great person is able to have a smooth path in the blocked situation, because they do not mix with the group." The yin line is in the lower trigram, the yang line is in the upper trigram, and the two sides do not interact, so the groups remain separate and do not mix.

六三：包羞。包者，包乎二也。三見二包乎其初，三即包乎二。殊不知二隔乎陽，故包同類；若三則親比乎陽矣，從陽可也，乃不從陽，非正道矣，可羞者也，故曰包羞。六三不中不正，親比乎陽，當小來於下之時，止知包乎其下矣，而不知上有陽剛之大人在也，乃舍四之大人而包二之小人，羞孰甚焉，故有是象，占者之羞可知矣。象曰：包羞，位不當也。位不當者，柔而志剛不能順從乎君子，故可羞。

The line statement for the third line says: "What is embraced is shameful." Here, "包" refers to the third line enclosing the second line. The third line sees the second line enclosing the first line, and thus follows suit by enclosing the second line. However, it does not realize that the second line is far from the yang line, so it can only embrace similar ones. The third line, however, is already adjacent to the fourth line, which is a yang line. Since it is close to a yang line, it should be obedient to it. But instead, it refuses to obey, which is not the right path and is therefore shameful, hence the phrase "embrace shame." The third line is neither in the center nor in the proper position, and it is supposed to be a yin line residing in the lower trigram. It only knows how to embrace similar ones below, without realizing that there is a strong yang line above, and thus ignores the fourth line, the superior yang line, and instead embraces the second line, a lesser one. Is there anything more shameful than this? Therefore, there is such an image. Those who divinate this line will inevitably face disgrace. The Small Image Commentary says: "Embrace shame, because the position is inappropriate." What is meant by an inappropriate position is that it is a yin line residing in a yang position, with a strong will, unwilling to obey the gentleman, hence it is shameful.

九四：有命無咎，疇離祉。變巽為命，命之象也。有命者，受九五之命也。四近君居多懼之地，易於獲咎，今變巽順，則能從乎五矣，故有命無咎。疇者，同類之三陽也。離者，麗也；離祉者，附麗其福祉也。九四當否過中之時，剛居乎柔，能從乎休否之君，同濟乎否，則因大君之命，而濟否之志行矣。故不惟在我無咎，獲一身之慶，而同類亦並受其福也，故其象占如此。象曰：有命無咎，志行也。濟否之志行。

The line statement for the fourth line says: "By receiving the mandate of the sovereign, there will be no fault; all like-minded people will share in the blessing." When the fourth line changes, the upper trigram becomes Xun, which represents issuing commands. This is the symbolic representation of "mandate." So, "having a mandate" means receiving the command from the sovereign in the fifth line. The fourth line is adjacent to the sovereign's position and is in the most vulnerable and suspicious position, where it is most likely to cause faults. Now, with the change to Xun's virtue of obedience, it can obey the fifth line, hence "having a mandate brings no fault." "Chou" refers to like-minded people, meaning the three yang lines in the hexagram. "Li" means to attach or adhere, so "Li Zhi" means sharing in this blessing. The fourth line is at the midpoint of the obstruction, with a yang line in a yin position, able to obey the sovereign who is about to stop the obstruction and together relieve the situation. Thus, by the sovereign's command, the will to relieve the obstruction can be carried out. Therefore, not only does the line itself have no fault and gain personal good fortune, but also the other yang lines share in this blessing, so the symbolic meaning and judgment of the line are as such. The Small Image Commentary says: "Having a mandate brings no fault, the will is carried out." This means the will to relieve the obstruction is realized.

九五：休否，大人吉，其亡其亡，繫于苞桑。休否者，休息其否也。其亡其亡者，念念不忘其亡，惟恐其亡也。人依木息曰休，中爻巽木，五居木之上，休之象也。巽為陰木，二居巽之下，陰木柔，桑之象也。巽為繩，繫之象也。叢生曰苞，叢者聚也，柔條細弱，群聚而成叢者也。此爻變離合坎，為叢棘，苞之象也。桑非樟楠松栢之大矣，又況叢聚而生，則至小而至柔者也。以國家之大，不繫於盤石之堅固，而繫于苞桑之柔小，危之甚也，即危如累卵之意。

The line statement for the ninth line says: "Rest and blockage, the great man is auspicious; thinking constantly 'it is about to perish, it is about to perish,' it is like being tied to a cluster of mulberry trees with great concern." "Resting from blockage" means to pause the situation of blockage and take a break. "Its perishing, its perishing" refers to constantly fearing the possibility of downfall and always fearing it will actually happen. When a person rests on a tree, it is called "rest." In this hexagram, the second, third, and fourth lines form the trigram Xun, which represents wood. The ninth line is precisely on top of this wood, which is the image of "rest." Xun also represents flexible wood, and the sixth line is at the very bottom of the Xun trigram, representing weak wood, which is the image of "mulberry." Xun also represents a rope, which is the image of "tying." A cluster is called "bao," and "cluster" means gathering; soft and weak branches gathering together form a cluster, which is called bao. When this line changes, the upper trigram becomes Li, and when combined with the middle trigram Kan, it forms the image of thorny bushes, which is the image of "bao." Mulberry trees are not as tall as camphor, nanmu, pine, or cypress, and they are even more clustered and weak, so they are the smallest and weakest things. Taking the weight of a country and not tying it to a solid rock but instead tying it to a weak mulberry tree shows the danger has reached its peak, which means "dangerous like a stack of eggs."

九五陽剛中正，能休時之否，大人之事也，故大人遇之則吉。然下應乎否，惟休否而已，未傾否也，故必勿恃其否之可休，勿安其休之為吉，兢業戒懼，念念惟恐其亡，若國家繫于苞桑之柔小，常畏其亡，而不自安之象。如此則否休而漸傾矣，故教占者必儆戒如此。繫于苞桑，又其亡其亡之象也。象曰：大人之吉，位正當也。有中正之德而又居尊位，與夬履同者，亦恐有所恃，故爻辭有其亡其亡之句。

Nine in the Fifth is yang and strong, and it is in the center and upright, so it can bring a halt to the current situation of blockage. This is something only a great person can accomplish, so when a great person encounters this line, it is auspicious. However, the line six in the second still belongs to the side of blockage, so nine in the fifth can only temporarily stop the blockage, but cannot completely overturn it. Therefore, one must not rely on the fact that blockage can be stopped, nor be content with the auspiciousness brought by the stopping, but instead be cautious and vigilant, constantly fearing its collapse, as if the whole country were tied to a weak strand of mulberry, fearing it might break every day and not daring to be at ease. This is the imagery used in the line statement. Only in this way can blockage gradually be overturned, so the line statement instructs those who divinate to be thus cautious. The imagery of 'being tied to a bundle of mulberry' is also the imagery of 'its downfall, its downfall'. The Small Image Commentary says: 'The auspiciousness of the great person is due to his proper position.' Having virtue of being in the center and upright and occupying a high position, this is the same as the nine in the fifth of the卦夬 and the nine in the fifth of the卦履. Because the conditions are too favorable, there is a fear that he might rely on them, so the line statement specifically adds the phrase 'its downfall, its downfall'.

上九：傾否，先否後喜。上文言休息其否，則其否猶未盡也。傾者，倒也，與鼎之顛覆折足同倒也，本在下而今反上也。否泰乃上下相綜之卦，泰陰上陽下，泰終則復隍，陽反在上而否矣；否陽上陰下，否終則傾倒，陰反在上而泰矣，此傾字之意也。復隍復字，應無往不復復字；傾否傾字，應無平不陂陂字，陂者傾邪也。周公爻辭，其精極矣。變兌成悅，喜之象也。上九以陽剛之才，居否之終，傾時之否，乃其優為者，故其占為先否後喜。

The line statement for the top yang line says: "It overturns the blockage, first there is blockage, then there is joy." Previously, the line statement for nine in the fifth only said "resting in the blockage," indicating that the blockage was not yet complete. The word "倾" here means overturning and turning upside down, similar to the meaning of overturning in the "Ding" hexagram, such as "the foot of the Ding is overturned" and "the leg of the Ding is broken." Originally something below is now turned to the top. The "Tai" and "Po" hexagrams are a pair of hexagrams that are inverted to each other: in the "Tai" hexagram, yin is above and yang is below. When "Tai" reaches its end, "the city returns to the moat," and yang returns to the top, thus becoming "Po." In the "Po" hexagram, yang is above and yin is below. When "Po" reaches its end, the whole thing overturns, and yin returns to the top, thus becoming "Tai." This is the meaning of the word "倾." The word "复" in the line statement for the top line of the "Tai" hexagram, "the city returns to the moat," corresponds to the "复" in the line statement for nine in the third of the "Tai" hexagram, "there is no going without returning." The word "倾" in the line statement for the top line of the "Po" hexagram corresponds to the "陂" in the line statement for nine in the third of the "Tai" hexagram, "there is no level without slope," where "陂" means slope or inclination. The line statements tied by the Duke of Zhou are precise to this extent. When the top line changes, the upper trigram Qian becomes Dui, which represents joy, thus giving the image of "joy." The top line, with its yang strength, is located at the last position of the blockage, and overturning the blockage is something it can easily accomplish, so the judgment is first blockage and then joy.

永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

This volume was annotated with punctuation by Ling Fudun (style name Hòuzi) from Yongchuan, and proofread by Gao Xinying (style name Xuejun) from Luling. "Fu" was an ancient honorific added to a man's given name when addressing him.

同人，離下乾上。同人，親也。同人者，與人同也。天在上，火性炎上，上與天同，同人之象也。二五皆居正位，以中正相同，同人之義也。又一陰而五陽欲同之，亦同人也。序卦：物不可以終否，故受之以同人，所以次否。

The Hexagram of "Union" has the Lower Trigram of Fire and the Upper Trigram of Heaven. The "Zajianguan" says, "Union means to be close to others." Union refers to being similar and harmonious with others. Heaven is above, and fire has a nature that rises upward, burning continuously. Fire moving upward is exactly the same as Heaven, which is the image of the Hexagram of "Union." The line Six in the Second is in the middle of the Lower Trigram and is in the correct position, while the line Nine in the Fifth is in the middle of the Upper Trigram and is also in the correct position. Both lines are in the proper positions of the Eight Trigrams, and their virtue of being upright and just makes them similar to each other, which is the meaning of the Hexagram of "Union." Furthermore, the entire Hexagram contains only one yin line, while the five yang lines all wish to be similar to it. This is also what is meant by "Union." The "Xugua" says: things cannot remain closed off forever, so after the Hexagram of "Opposition," the Hexagram of "Union" follows. This is why the Hexagram of "Union" comes after the Hexagram of "Opposition."

同人于野亨，利涉大川，利君子貞。彖辭明。彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野亨，利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。以卦綜釋卦名，以卦德卦體釋卦辭。同人大有二卦同體，文王綜為一卦，故雜卦曰：大有眾也，同人親也。

The Hexagram Statement says: "To be in harmony with others in the distant fields, it is smooth, favorable for crossing great rivers, favorable for the gentleman to maintain uprightness." These words are clearly explained in the Commentary on the Judgment. The Commentary on the Judgment says: "The Hexagram of 'Harmony with Others' is called so because the yao of the flexible line is in the correct position and in the center, and it corresponds to the Heaven line above. The Hexagram Statement says 'Harmony with others in the fields, it is smooth, favorable for crossing great rivers,' which is the action of Heaven. Within there is the virtue of civilization, and outside there is the action of strength. It is in the center and upright, with harmony above and below, which is the correct path of the gentleman. Only the gentleman can unify the hearts of all under heaven." This passage in the Commentary on the Judgment explains the name of the hexagram through the concept of "complementary hexagrams," and explains the Hexagram Statement through the hexagram's virtue and structure. The Hexagram of 'Harmony with Others' and the Hexagram of 'Great Possession' are originally the same hexagram structure. King Wen reversed them (complementary) and used them as two separate hexagrams. Therefore, the Miscellaneous Hexagram Commentary says: "Great Possession, refers to the multitude; Harmony with Others, refers to intimacy."

柔得位得中者，八卦正位，離在二。今大有上卦之雜，來居同人之下卦，則不惟得八卦之正位，又得其中，而應乾九五之中正者也。下與上相同，故名同人。卦辭同人于野者，六二應乎乾，乾在外卦，乃野外也，故曰於野。乾行，指利涉大川一句。蓋乾剛健中正，且居九五之位，有德有位，故可以濟險難。同人于野，雖六二得位得中所能同，至於濟險難則非六二陰柔所能也，故曰乾行，猶言乾之能事也。本卦錯師，有震木坎水象，所以利涉大川。曰乾行者，不言象而言理也。

The phrase "flexible and in the right position and in the center" refers to the fact that each of the eight trigrams has its proper position, and the trigram Li (Fire) has its proper position at the second line. Now, in the hexagram Dàyǒu (Great Possession), the upper trigram is inverted and occupies the position of the lower trigram Tóngrén (Union). Therefore, this flexible line not only occupies the proper position of Li but also is in the center of the lower trigram, and it corresponds to the nine in the fifth line, which is the central and upright position of the trigram Qian (Heaven). The situation is the same above and below, so the hexagram is called Tóngrén. The hexagram statement says "union in the wild," because the sixth line two corresponds to Qian, which is the outer trigram. The outer trigram is like the wild, so it is said "in the wild." The two words "Qian's movement" in the Commentary on the Judgment specifically refer to the phrase "favorable for crossing great rivers." Qian is both strong and upright, and occupies the position of the nine in the fifth line, which is the position of the sovereign. It has virtue and position, so it can overcome difficulties. The aspect of "union in the wild" is something that the flexible line six two can achieve; however, overcoming difficulties is something that the flexible line cannot do. Therefore, it is said "Qian's movement," meaning that only Qian can accomplish this. The hexagram Tóngrén and the hexagram Shī (The Army), which is Kan below and Kun above, are opposite hexagrams. All six lines are reversed. The hexagram Shī contains the image of Zhen wood and Kan water. Wood on water is like a boat, so it is favorable for crossing great rivers. The Commentary on the Judgment only says "Qian's movement," which is to speak directly about the meaning rather than the image.

內文明，則能察於理；外剛健，則能勇於義；中正則內無人慾之私，應乾則外合天德之公。文明以健，以德言；中正而應，以爻言。此四者皆君子之正道也。惟君子能通天下之志者，君子即正也。同人于野者，六二也；利涉大川者，乾也；君子貞，則緫六二九五言之。

The inner trigram is Li (Fire), representing civilization, which allows one to clearly understand matters and discern principles; the outer trigram is Qian (Heaven), representing strength and vigor, which enables one to courageously act in accordance with righteousness. The line Six in the Second is in the center and upright, so its inner thoughts are free from selfish desires and private inclinations. It corresponds with Nine in the Fifth of Qian, so its actions conform to the fairness of Heavenly Virtue. "Civilization with strength" refers to the qualities of the trigrams, while "centered and upright with correspondence" refers to the positions of the lines. These four aspects are the proper path of the gentleman. It is said, "Only the gentleman is capable of harmonizing the aspirations of all under heaven," meaning that the gentleman relies precisely on this principle of "correctness." In the hexagram statement, "harmonizing with others in the wild" refers to Six in the Second, "favorable for crossing a great river" refers to Qian, that is, Nine in the Fifth. As for "favorable for the gentleman to be steadfast," it combines both Six in the Second and Nine in the Fifth.

六二應乎九五之乾，固名同人矣，然同人卦辭乃曰同人于野亨，利涉大川，何也？蓋六二應乾固亨矣，至於利涉大川，非六二也，乃乾也。曰利君子貞者何也？蓋內外卦綿君子之正，所以利君子。正天下之理，正而已矣。人同此心，心同此理，億兆之眾志雖不同，惟此正理方可通之，方可大同人心。若私邪不正，安能有於野之亨而利涉哉？此所以利君子貞也。

The hexagram line six in the second position corresponds to the Qian trigram, which naturally qualifies it as "Tong Ren" (Unity of People). However, why does the hexagram statement say "Tong Ren Yu Ye, Xing, Li She Da Chuan" (Unity of People in the Wild, Smooth, Advantageous for Crossing Great Rivers)? Because the line six in the second position corresponds to Qian, it is indeed smooth; however, the ability to cross great rivers is not due to the line six in the second position, but rather the strength of Qian. Furthermore, why is it said "Li Jun Zi Zhen" (Advantageous for the Virtuous to Uphold Correctness)? Because both the inner and outer trigrams depend on the virtue of the virtuous person's "Zhen" (Correctness), so it is advantageous for the virtuous. To establish the right principles of the world, it relies on nothing more than this "Zhen" (Correctness). Everyone possesses this heart, and this heart contains this principle. Although the aspirations of millions may differ, only this "Zhen Li" (Correct Principle) can unify them and truly achieve the unity of all hearts. If one's mind is tainted by private desires and deviates from the correct path, how can one talk about the smoothness of "Tong Ren Yu Ye" (Unity of People in the Wild) and the ease of crossing great rivers? This is the meaning of "Li Jun Zi Zhen."

象曰：天與火，同人。君子以類族辨物。類族者，於其族而類之；辨物者，於其物而辨之。如是則同軌同倫，道德可一，風俗可同，亦如天與火不同而同也。凡大象皆有功夫，故曰君子以，以者用也。若以類族為人，士為士族，農為農族；以辨物為物，蜾為蜾物，羽為羽物，則君子以三字無安頓而托空矣。

The Great Image Commentary says: "Heaven and fire, that is the hexagram of Fellowship. The gentleman uses this to classify clans and distinguish things." What is meant by "classifying clans" is grouping similar clans together; what is meant by "distinguishing things" is clearly discerning differences among things. If one can do this, then the world will have unified standards, consistent conduct, and moral principles that are harmonized, with customs becoming alike. This is like Heaven above and fire ascending, which are inherently different yet ultimately converge. All the Great Image Commentaries require people to make an effort, hence they say "the gentleman uses this." "Using this" means to apply it, to act upon it. If one takes "classifying clans" merely as human clans—such as scholars as the scholar class and farmers as the farming class; and takes "distinguishing things" merely as categorizing objects—such as insects as the grub class and flying birds as the feathered class—then the phrase "the gentleman uses this" would have no basis and would be entirely empty.

初九：同人于門，無咎。變艮為門，門之象也。於門者，謂於門外也。門外雖非野之可比，然亦在外，則所同者廣而無私暱矣。初九以剛正居下，當同人之初，而上無繫應，故有同人于門之象。占者如是，則無咎矣。象曰：出門同人，又誰咎也。誰對二三四五而言也。宗之吝也，戎之伏也，墉之乘，師之遇也，皆咎也。初同於門，即欲咎之，又誰得而咎之？所同者廣而無偏黨之私，又誰有咎我者？

The line statement for the first line, "Initial Nine," says: "At the gate, one is with others, without fault." When the first line changes, the lower trigram becomes Kan, which represents a mountain. A mountain is the image of a gate, thus the image of "gate." The phrase "at the gate" refers to outside the gate. Although outside the gate is not as open as the wilderness, it is still outside, so the number of people one is with is broad, not limited to only those one is close to. The first line, with a yang line in the correct position, is at the very bottom, representing the beginning of the process of harmony. Above it, there is no corresponding line, so the image is "harmonizing with others at the gate." If one is like this when divining, there will be no fault. The Small Image Commentary says: "Harmonizing with others outside the gate, who could blame?" The "who" refers to the second line, third line, fourth line, and fifth line. The second line's "harmonizing with one's clan" brings about a lack of success, the third line's "hiding soldiers in the wilderness" brings about concealment, the fourth line's "climbing the wall" brings about taking advantage, and the fifth line's "great army meets successfully" brings about meeting. All of these bring about fault. The first line only harmonizes with others at the gate, so even if someone wants to find fault, who could find it? The scope of harmony is broad, and there is no partiality or factionalism, so who could blame me?

六二：同人于宗，吝。凡離變乾而應乎陽者，皆謂之宗。蓋乾乃六十四卦陽爻之祖，有祖則有宗，故所應者為宗。若原是乾卦，則本然之祖，見陽不言宗；惟新變之乾，則新成祖矣，所以見陽言宗也，故睽卦六五亦曰宗。統論一卦，則二五中正相應，所以亨；若論二之一爻，則是陰欲同乎陽矣，所以可羞。如履卦彖辭履帝位而不疚，至本爻則貞厲，皆此意。同人貴無私，六二中正，所應之五亦中正，然卦取同人，陰欲同乎陽，臣妾順從之道也，溺於私而非公矣，豈不羞？故其象占如此。象曰：同人于宗，吝道也。陰欲同乎陽，所私在一人，可羞之道也。

The line statement for the second line says: "It only agrees with its own clan, which will result in shame." Li's commentary says that whenever a line in the Li hexagram changes to Qian and corresponds to a yang line above, it is called "clan." This is because Qian is the ancestor of all yang lines in the sixty-four hexagrams. If there is an ancestor, there must be a clan, so the line that corresponds to it is called "clan." If the original hexagram is already Qian, it is naturally the ancestor, and there is no need to mention "clan" when encountering a yang line. Only when Qian is newly formed can it be considered a newly established ancestor, so when encountering a yang line, it is called "clan." The line six in the fifth position of the hexagram Kui is also called "clan" for the same reason. If we look at the entire hexagram, the second line and the fifth line correspond properly, so the hexagram statement says "smooth." But if we look only at the second line, it is a yin line trying to align with a yang line, which is shameful. This is similar to the statement in the Commentary on the Judgment of the hexagram Li, which says "walking on the path of the Son of Heaven without guilt," but when it comes to the line nine in the fifth position, it says "steadfastness with danger." This is the same principle. The hexagram of Tongren values impartiality: the second line is in the center and upright, and the fifth line it corresponds to is also in the center and upright. However, the meaning of the primary hexagram is "Tongren," meaning yin trying to align with yang, which is the path of a subject or wife obeying her superior. If one is trapped in private feelings and does not act with public spirit, how can it not be shameful? Therefore, the imagery and judgment in the line statement are like this. The Small Image Commentary says: "Tongren in the clan, it is a path of shame." A yin line is determined to align with a yang line, and its bias is only towards one person, which is exactly the path of shame.

九三：伏戎于莽，升其高陵，三歲不興。離錯坎為隱伏，伏之象也；中爻巽為入，亦伏之象也。離為戈兵，戎之象也。莽，草也，中爻巽為陰，水草之象也。中爻巽為股，三變為震足，股足齊動，升之象也。巽為高，高之象也；三變中爻艮，陵之象也。離居三，三之象也。興，發也。伏戎于莽者，俟其五之兵也；升其高陵者，窺其二之動也。對五而言，三在五之下，故曰伏；對二而言，三在二之上，故曰升。

The line statement for the third line says: "Bury the soldiers in the grass, ascend the high hill, but they remain inactive for three years." The lower trigram is Li, which is opposite to Kan, the trigram of water, forming the opposite trigram. The trigram Kan represents concealment, which is the image of "hidden." The trigrams from the second to the fourth lines form Xun, which represents entering, also the image of "hidden." Li represents weapons, which is the image of "war." "Mang" means grass, and the middle trigram Xun is yin, representing water and grass. The middle trigram Xun also represents the thigh, and when the third line changes, the lower trigram becomes Zhen, which represents the foot. The thigh and foot moving together is the image of "ascending." Xun also represents height, which is the image of "high." When the third line changes, the middle trigram becomes Gen, which represents mountain, the image of "hill." Li is the third trigram in the eight trigrams, which is the image of "three years." "Xing" means to start or move. "Furong yu mang" means waiting for the forces of the fifth line; "sheng qi gao ling" means observing the movements of the second line. For the fifth line, the third line is below it, so it is "hidden"; for the second line, the third line is above it, so it is "ascending."

九三剛而不中，上無應與，欲同於二，而二乃五之正應，恐九五之見攻，故伏兵於草，升高盼望，將以敵五而攘二。然以理言，二非正應，理不趕；以勢言，五居尊位，勢不敵，故至三季之久而終不發。其象如此，以其未發，故占者不言凶。象曰：伏戎于莽，敵剛也；三歲不興，安行也。所敵者既剛且正，故伏藏。三歲不興者，以理與勢俱屈，故不能行。蓋行者，則興動而行也；安者，安於理勢而不興也，故曰安行。安行即四困則之意。

Nine in the Third is a yang line in a yang position but not in the center, and there is no corresponding line above it. It wants to be the same as Six in the Second, but Six in the Second is the proper corresponding line to Nine in the Fifth. It fears that Nine in the Fifth will attack, so it hides its troops in the grass, climbs up high to look around, intending to oppose Nine in the Fifth and take over Six in the Second. However, from the standpoint of principle, Six in the Second is not its proper corresponding line, so this is not justified by principle. From the standpoint of situation, Nine in the Fifth is in a position of authority, and Nine in the Third is not strong enough to challenge it. Therefore, it waits for three years without taking action. This is the meaning of the line. Since it never actually took action, the judgment does not say it is dangerous. The Small Image Commentary says, "Hiding the soldiers in the grass, the enemy is strong; three years without action, proceeding with peace." The Nine in the Fifth it is opposing is both strong and in the proper position, so it can only hide and wait. "Three years without action" indicates that it is disadvantaged in both principle and situation, so it cannot proceed. "Proceeding" refers to taking action, and "peace" means being content with the situation and principle without acting recklessly. This "peaceful proceeding" is the same as the meaning of "being confined but returning to the right path" in the Small Image Commentary for Nine in the Fourth.

九四：乘其墉，弗克攻，吉。墉，牆也。離中虛外圍，墉之象也。解卦上六變離，亦曰墉；泰卦上六變艮，大象離曰城，皆以中空外圍也。此則九三為六二之墉，九四在上，故曰乘。三四皆爭奪，非同人矣，故就言同人。三惡五之親二，故有犯上之心；四惡二之比三，故有陵下之志。

The fourth line statement says: "He climbed the wall but could not break through, which is吉利." "Yong" means a wall. The center of the Li hexagram is hollow and the outside is solid, forming a circle, which is the symbolic representation of "yong." In the hexagram of "Jie," the sixth line at the top changes to Li, and it also mentions "yong"; in the hexagram of "Tai," the sixth line at the top changes to Gen, and the overall image of the hexagram is Li, so it says "city," which also represents the shape of something hollow in the middle and solid on the outside. In the primary hexagram, the third line is the wall outside the second line, and the fourth line is above the third line, so it is said to "ride over." Both the third and fourth lines are competing for the second line, and they are no longer "the same people," so the line statement still refers to "the same people" in its statement. The third line resents the fifth line for being close to the second line, thus developing a rebellious heart; the fourth line resents the second line for being close to the third line, thus developing an intention to dominate the lower.

四不中正，當同人之時無應與，亦欲同於六三。三為二之墉，故有乘墉攻二之象。然以剛居柔，故又有自反而弗克攻之象，能如是則能改過矣，故占者吉。象曰：乘其墉，義弗克也；其吉，則困而反則也。義者，理也；則者，理之法則也。義理不可移易，故謂之則。困者，困窮也，即困而右之之困也。四剛強，本欲攻二，然其志柔，又思二乃五之正應，義不可攻。欲攻不可攻，二者交戰往來於此心，故曰困。若知其不可攻，則此心不困矣。言乘其墉矣，豈其力之不足哉？特以義不可同，故弗克攻耳。其吉者，則因困於心而反於義理之法則也，因困則改過矣，故吉。義弗克，正理也；困而反則，九四功夫也。

Nine in the Fourth is neither in the center nor in the proper position. At the time of harmony, it has no corresponding line and still wants to harmonize with Six in the Third. Six in the Third is like the wall outside Six in the Second, so there is an image of climbing up the wall to attack Six in the Second. However, since it is a yang line in a yin position, there is also an image of self-reflection and ultimately being unable to attack. Being able to do this means being able to change one's faults, so the person divining the hexagram is fortunate. The Small Image Commentary says: "Climbing the wall, righteousness cannot be achieved; it is fortunate because it is in a state of difficulty and then returns to the principle." "Righteousness" refers to reason, and "principle" is the standard of reason. Righteousness and principle cannot be changed or altered, so they are called "principle." "Difficulty" means being in a desperate situation, which is the same "difficulty" as in the Analects, "when in difficulty, one learns." Nine in the Fourth is by nature strong and originally wanted to attack Six in the Second, but it is in a yin position, so its will has softened, and it also considers that Six in the Second is the proper match for Nine in the Fifth. According to reason, it should not attack. Wanting to attack but being unable to, two thoughts struggle within, so it is called "difficulty." If one had known from the beginning that attacking was not right, the mind would not be in difficulty. The line statement says that it has already climbed the wall; is it because of lack of strength? No, it is only that according to reason, it should not be the same as Six in the Second, so it cannot attack. The reason it is fortunate is that it was in difficulty and then returned to the standard of reason. Only when in difficulty does one truly change one's faults, so it is fortunate. "Righteousness cannot be achieved" refers to the proper course of action, while "difficulty and returning to principle" is the actual effort made by Nine in the Fourth.

九五：同人先號咷而後笑，大師克相遇。號平聲。火無定體，曰鼓缶而歌，而嗟出涕沱，若中孚象離，曰或泣或歌。九五又變離，故有此象。先號咷後笑者，本卦六爻未變，離錯坎為加憂，九五隔於三四，故憂而號咷；及九五變，則中爻為兌悅，故復笑。旅先笑後號咷者，本卦未變，中爻兌悅，故先笑；及上九變，則悅體震動，成小過火眚之凶矣，故後號咷。必用大師者，三伏莽，四乘塘，非大師豈能克？此爻變離，中爻錯震，戈兵震動，師之象也。九五陽剛之君，陽大陰小，大師之象也。且本卦錯師，亦有師象。

The line statement for the fifth line (九五) says: "Together with others, first crying out loudly, then turning to laughter, after mobilizing a great army and overcoming obstacles, they finally meet." The character 「号」 is read in a level tone. Fire has no fixed form, so the hexagram Li (Fire) includes both "drumming on a jar and singing" and "lamentations of the aged" as well as "flowing tears like torrents"; the image of Zhongfou (Faithful Center) also mentions "sometimes weeping, sometimes singing." When the fifth line changes, the upper trigram becomes Li again, hence the image of sudden weeping and laughter. The reason for first crying and then laughing is as follows: when the primary hexagram has not changed, the lower trigram Li is opposite to Kan (Water), which represents added sorrow, and the fifth line is blocked by the third and fourth lines. Therefore, there is sorrow and crying. But when the fifth line changes, the lines from second to fourth form the trigram Dui (Joy), which represents joy, hence the shift to laughter. Conversely, the hexagram Liu (Travel) starts with laughter and ends with crying: when the primary hexagram has not changed, the middle trigram is Dui, representing joy, hence the initial laughter. But when the top line changes, the joyful structure turns into Zhen (Thunder), which represents turmoil, leading to the dangerous situation of a fire destroying the nest described in Xiaoguo (Gentle Overstep), hence the later crying. The line statement specifically mentions "a great army" because the third line is hidden in the grass, and the fourth line is on the wall; without using a large army, how could they overcome the obstacles? When this line changes, the middle trigram becomes opposite to Zhen, and the sound of weapons and drums resounds, which is the image of "military force." The fifth line is a strong yang line, and yang represents greatness while yin represents smallness, hence the image of "a great army." Moreover, the primary hexagram is opposite to the hexagram Shi (Military), and thus carries the image of military force.

九五、六二以剛柔中正相應，本同心者也，但為三四強暴所隔，雖同矣，不得遽與之同，故有未同時不勝號咷、既同後不勝喜笑之象。故聖人教占者曰：君臣大分也，以臣隔君，大逆也。當此之時，為君者宜興大師，克乎強暴後，方遇乎正應而後可，若號咷則失其君之威矣。故教占者，占中之象又如此。象曰：同人之先，以中直也；大師相遇，言相剋也。先者，先號咷也；以者，因也。中直與困卦九五中直同，即中正也。言九五所以先號咷者，以中正相應，必欲同之也。相剋者，九五克三四也。劉穆之為葛長民所制，劉裕必殺葛長民也。

Nine Five and Six Two are one yang and one yin, both occupying the central position and being upright, and thus corresponding to each other. They are originally a pair with the same heart and mind. However, they are separated by Nine Three and Nine Four, two strong yang lines in the middle. Although they share the same aspirations, they cannot meet immediately. Therefore, there is an image of 'not meeting, yet unable to restrain loud weeping; once meeting, unable to restrain joyous laughter.' Thus, the sage teaches those who divinate that the relationship between sovereign and minister is the great distinction in the world. If a minister blocks the sovereign, it is a great rebellion. In such a situation, the sovereign should mobilize his army, defeat the strong and stubborn ones, and then be able to meet with his proper corresponding line. If he merely weeps bitterly, he would lose the dignity of a sovereign. This is teaching the diviner how to conduct himself, and the imagery in the divination text is exactly like this. The Small Image Commentary says, 'In the beginning of the same people, it is because of being upright and straightforward; the great army meeting, refers to mutual control.' 'First' refers to the initial weeping, 'because' is 'due to.' 'Upright and straightforward' is the same as the 'upright and straightforward' in the 'Obstruction' hexagram's Nine Five, meaning being in the center and upright. It means that Nine Five weeps first because it corresponds with Six Two, being upright and in the center, and must be the same as it. 'Mutual control' refers to Nine Five defeating Nine Three and Nine Four. It is like the situation in the late Eastern Jin dynasty when Liu Mu Zhi was controlled by Ge ChangMin, and Liu Yu had to kill Ge ChangMin, which was exactly this situation.

上九：同人于郊，無悔。乾為郊，郊之象也，詳見需卦。國外曰郊，郊外曰野，皆曠遠之地。但同人于野以卦全體而言，言大同則能亨也，故於野取曠遠大同之象；此爻則取曠遠無所與同之象，各有所取也。上九居同人之終，又無應與，則無人可同矣，故有同人于郊之象。既無所同，則亦無所悔，故其占如此。象曰：同人于郊，志未得也。無人可同，則不能通天下之志矣。志未得，正與通天下之志相反。

The line statement for the top line says: "Being in harmony with people in the suburbs outside the capital, there is no regret." The trigram Qian represents the suburbs, which is the symbolic meaning of "suburbs," as explained in the hexagram Xun. The area outside the capital is called the suburbs, and beyond the suburbs is called the wilderness, both being vast and distant places. However, the hexagram statement "being in harmony with people in the wilderness" refers to the overall meaning of the hexagram, discussing the idea that universal harmony leads to success. Therefore, the "wilderness" in that context symbolizes a vast and universally harmonious place. In contrast, the "suburbs" in this line symbolizes a vast place where there is no one to be in harmony with, each instance using the symbol for a different purpose. The top line is the last line of the hexagram Tongren, and since it has no corresponding line, there is no one with whom it can be in harmony, hence the symbolic meaning of "being in harmony with people in the suburbs." Since there is nothing to be in harmony with, there is no regret, hence the judgment. The Small Image Commentary says: "Being in harmony with people in the suburbs, the will is not yet fulfilled." Without someone to be in harmony with, one cannot communicate with the hearts of people throughout the world; "the will is not yet fulfilled" exactly contrasts with what the Commentary on the Judgment says: "communicating the wills of people throughout the world."

大有，乾下離上。大有，眾也。大有者，所有之大也。火在天上，萬物畢照，所照皆其所有，大有之象也。一柔居尊，眾陽並從，諸爻皆六五之所有，大有之義也。序卦：與人同者，物必歸焉，故受之以大有，所以次同人。

The hexagram "Da You" has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The "Zagua Zhuan" says, "Da You means abundance." What is meant by "Da You" is that what is possessed is great. Fire high in the sky illuminates all things, and whatever is illuminated belongs to it, which is the image of the hexagram "Da You." The entire hexagram has only one yao that is yin, but it is in the noble fifth position. All the yang yao are in harmony with it, and all the lines become the possession of the sixth yao in the fifth position. This is the meaning of the hexagram "Da You." The "Xu Gua Zhuan" says: those who can harmonize with others will have all things coming to them, so after "Tong Ren" comes "Da You." This is why "Da You" follows "Tong Ren."

大有，元亨。彖辭明。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。以卦綜釋卦名，以卦德卦體釋卦辭。大有綜同人，柔得尊位而大中者，同人下卦之離往於大有之上卦，得五之尊位，居大有之中，而上下五陽皆從之也。上下從之，則五陽皆其所有矣。陽大陰小，所有者皆陽，故曰大有。內剛健則克勝其私，自誠而明也；外文明則灼見其理，自明而誠也。上下應之者，眾陽應乎六五也；應天時行者，六五應乎九二也。時者，當其可之謂；天即理也，天之道不外時而已。應天時行，如天命有德、天討有罪，皆應天而時用之是也。乾為天，因應乾，故發此句。時行即應天之實，非時行之外別有應天也。剛健文明者德之體，應天時行者德之用，有是德之體用，則能亨其大有矣，是以元亨。

The Hexagram Statement says: "The Great Possession, greatly prosperous and unimpeded." This meaning is clearly explained in the Commentary on the Judgment. The Commentary says: "The Great Possession, the flexible line attains a noble position and attains the middle, and all the lines above and below respond to it, hence it is called The Great Possession. Its virtue is both strong and civilized, following the heavenly way and acting at the proper time, hence it is greatly prosperous and unimpeded." This passage uses the "inverted hexagram" to explain the hexagram name, and explains the hexagram statement through the hexagram's virtue and structure. The Great Possession is the inverted hexagram of The Fellowship: the phrase "the flexible line attains a noble position and attains the middle" refers to the flexible line in the lower trigram of The Fellowship, which, when inverted, moves to the upper trigram of The Great Possession, occupying the fifth line's noble position, residing in the middle of the upper trigram. All five yang lines above and below respond to it. Since all five yang lines are in submission, they all become its possession. Yang represents great, and Yin represents small; since what is possessed is all yang, it is called "Great Possession." The inner trigram is strong and vigorous, enabling one to restrain personal desires, which is from sincerity to clarity; the outer trigram is civilized, enabling one to clearly understand matters, which is from clarity to sincerity. "All lines respond to it" refers to all the yang lines responding to line six five; "responding heaven and acting at the proper time" refers to line six five responding to line nine two. "Time" refers to the exact moment when action is feasible; "heaven" refers to principle, and the principle of heaven is nothing other than the concept of "time." To follow heaven and act at the proper time is like heaven bestowing mandate upon the virtuous and heaven punishing the guilty, both of which follow heaven and act at the proper time. Qian is heaven, because line six five responds to Qian, so the Commentary on the Judgment makes this statement. "Acting at the proper time" is the actual content of "responding heaven," and not something separate from "acting at the proper time." Strength and civilization are the essence of virtue; responding heaven and acting at the proper time are the function of virtue. With such essence and function, one can fully realize the Great Possession, hence it is said "greatly prosperous and unimpeded."

象曰：火在天上，大有。君子以遏惡揚善，順天休命。火在天上，無所不照，則善惡畢照矣。遏惡者，五刑五用是也；揚善者，五服五章是也。休，美也。天命之性有善無惡，故遏惡揚善者，正所以順天之美命也。當大有時，宜旌別淑慝也。

The Great Image Commentary says: "Fire in the heavens is the Great Possession. The gentleman thus restrains evil and promotes goodness, following the virtuous commands of heaven." Fire hanging high in the heavens illuminates everywhere, revealing both good and evil. "Restraint of evil" refers to the "five punishments and five uses" mentioned in the Book of Documents, the Gao Yao Discourse; "promotion of goodness" refers to the system of commendation through five robes and five patterns. "Xiu" means beauty. Heaven endows human nature with only goodness and no evil, so restraining evil and promoting goodness is precisely following heaven's beautiful command. In the era of Great Possession, one should clearly distinguish between the virtuous and the wicked.

初九：無交害，匪咎，艱則無咎。害者，害我之大有也。離為戈兵，應爻戈兵在前，惡人傷害之象也，故睽卦離在前，亦曰見惡人；夬乃同體之卦，二爻變離，亦曰莫夜有戎。初居下位，以凡民而大有，家肥屋潤，人豈無害之理？離火克乾金，其受害也必矣。未交害者，去離尚遠，未交離之境也；九三交離境，故曰小人害也，九三害字人此害字來。匪咎者，人來害我，非我之咎也。艱者，艱難以保其大有，如夬之惕號也。

The line statement for the initial line (Chu Ji) says, "There has not yet been a harmful encounter; it is not my own fault. If one maintains a mind of hardship and vigilance, there will be no mistake." Here, the term "harm" refers to harm to this great abundance. The trigram Li represents weapons and warfare, and the line corresponding to the initial line is located within the trigram Li. Weapons are placed ahead, symbolizing the image of wicked people coming to harm. Therefore, the hexagram Gui (Strife) with Li in front also mentions "seeing wicked people." The hexagram Guai (Decision) and Da You (Great Abundance) belong to the same hexagram structure, and when the second line changes to become Li, it also mentions "no army comes at dusk" — "dusk" refers to the evening, when an attack by soldiers occurs. The initial line is at the very bottom, representing a common person who possesses great wealth, with spacious houses and a prosperous household. How could others not come to harm? Moreover, the fire trigram Li overcomes the metal trigram Qian, so suffering is inevitable. The statement "has not yet encountered harm" is because it is still far from the upper trigram Li and has not yet entered the domain of Li. When it reaches the third line, it enters the domain of Li, so the small image for the third line says "harm from a small person." The term "harm" in the third line comes directly from this "harm." "Not a fault" means that others are harming me, not my own fault. "Hardship" refers to maintaining a mind of hardship and vigilance to preserve this great abundance, just as the second line of Guai (Decision) says "cautious alarm."

初九居卑，當大有之初，應爻離火，必有害我之乾金者。然陽剛得正，去離尚遠，故有未交害匪咎之象。然或以匪咎而以易心處之，則必受其害矣；惟艱，則可保其大有而無咎也，故又教占者以此。象曰：大有初九，無交害也。時大有而當其初，所以去離遠而無交害。

Initial Nine is in a low position, at the beginning of great abundance. The line it corresponds to is the fire trigram, so there must be something that comes to harm this metal of Heaven. However, Initial Nine is yang and upright, and the fire above is still far away, so there is an image of 'not yet encountering harm, not due to one's own fault.' But if one relies on 'not being at fault' and becomes careless, one will certainly suffer. Only by being cautious and vigilant can one preserve this great abundance without error. Therefore, the line statement uses this to teach those who divinate. The Small Image Commentary says: 'Great Abundance, Initial Nine, no harm has yet come.' At a time of great abundance and at the beginning, the fire is still far away, so no harm has yet occurred.

九二：大車以載，有攸往，無咎。乾錯坤為大輿，大車之象也；陽上行之物，車行之象也。以者，用也，用之以載也。變離錯坎，坎中滿，以載之象也。大車以載之重，九二能任重之象也。二變中爻成巽，巽為股，巽錯震為足，股足震動，有攸往之象也。

The line statement for line two (Nine in the Second) says: "Using a large cart to go somewhere, there is no fault." The lower trigram is Qian (Heaven), and Qian and Kun (Earth) are opposite trigrams (all six lines reversed in yin and yang). Kun represents a large vehicle, which is the symbolic meaning of "large cart." Yang represents something that moves upward, which is the symbolic meaning of a cart moving. "With" means using, so it refers to using it to carry. When line two changes, it becomes Li (Fire), and Li and Kan (Water) are opposite trigrams. Kan's trigram shape has a solid center, and a solid center can hold things, which is the symbolic meaning of "carrying." A large cart can carry heavy loads, which is the symbolic meaning of Nine in the Second being able to bear great responsibilities. When line two changes, lines two to four form the trigram Xun (Wind). Xun represents the thighs; Xun and Zhen (Thunder) are opposite trigrams. Zhen represents the feet; the thighs and feet moving together is the symbolic meaning of "going somewhere."

九二當大有之時，中德蓄積，充實富有，乃應六五之交孚，故有大車以載之象。有所往而如是，則可以負荷其任，佐六五虛中之君，共濟大有之盛，而無咎矣，故其占如此。象曰：大車以載，積中不敗也。乾三連，陽多之卦皆曰積，積聚之意。小畜夬皆五陽一陰同體之卦，故小畜曰積德載，此曰以載，而又曰積中者，言積陽德而居中也，則小畜之積德載愈明矣。夬九二小象曰得中道也，小畜九二小象曰牽復在中，皆此中之意。敗字在車上來，乾金遇離火，必受克而敗壞，故初曰無交害，三曰小人害，則敗字雖從車上來，亦害字之意，因中德所以不敗壞也。曰積中不敗，則離火不燒金，六五厥孚交如，與九二共濟大有之太平矣。

Nine in the Second is in the time of Great Possession, with the virtue of being upright and just accumulated within, full and abundant. It also corresponds above with Six in the Fifth, who shares sincere trust. Thus, there is the image of 'a great cart carrying'. If one can act in this way, they are capable of bearing great responsibilities, assisting the virtuous ruler in the center, Six in the Fifth, to achieve the great prosperity of Great Possession, hence there is no error. The Small Image Commentary says: 'A great cart carries, accumulating in the center without failure.' The trigram Qian consists of three connected lines; any hexagram with many yang lines is said 'to accumulate,' meaning gathering together. The hexagrams Xiao Xu and Guai both have five yang lines and one yin line, so Xiao Xu says 'accumulating to carry.' Here it says 'to carry,' and the Small Image also says 'accumulating in the center,' referring to the accumulation of yang virtue while being in the center. By comparison, the meaning of 'accumulating to carry' in Xiao Xu becomes clearer. The Small Image Commentary of Guai says 'following the middle path,' and the Small Image Commentary of Xiao Xu says 'renewing in the middle,' both referring to the meaning of 'middle.' The character 'failure' comes from the cart: the metal of Qian meets the fire of Li, which will surely overcome and destroy it, hence the line Initial Nine says 'no mutual harm' and Nine in the Third says 'harm from small people.' Thus, although 'failure' comes from the cart, it actually refers to 'harm.' Because Nine in the Second has the virtue of being upright and just, it does not lead to failure. Since it says 'accumulating in the center without failure,' this means the fire of Li no longer burns this metal, and the sincere trust of Six in the Fifth can join Nine in the Second to achieve the peace of Great Possession.

九三：公用亨于天子，小人弗克。亨，程傳如字，本義讀享。三居下卦之上，故曰公。五雖陰爻，然居大位，三非正應，故稱天子。亨者，陽剛居正，不以大有自私，亨之象也；卦本元亨，故曰亨。用亨于天子者，欲出而有為，以亨六五大有之治也。九二中德，止曰大車以載，不言亨于天子，而九三反欲亨于天子，何也？蓋九三才剛志剛，所以用亨天子也。同人大有相綜之卦，同人三四皆欲同乎二，所以大有二三皆欲共濟五之大有也。小人指四也，弗克者，不能也。三欲亨于天子，四持戈兵阻而害之，因此小人所以弗克亨于天子也。蓋大有之四即同人之三，四持戈兵，即三之伏戎也。且三變為睽，輿曳牛掣，即小人之阻不能用亨也。舊注作享者非。用亨天子，猶言出而使天子亨大有之亨也。

The third line statement says: "The Duke and Marquis uses his strength to make the Son of Heaven prosper, the petty person cannot do so." The character "亨" (hen), in Cheng Yi's "Commentary on the Yi," is read as "prosperous" according to the original character, while Zhu Xi's "Ben Yi" reads it as "offer sacrifices." The third line is located at the top of the lower trigram, so it is called "the Duke and Marquis." Although the fifth line is a yao (line) of yin, it occupies the great position; the third line does not have a correct correspondence with it, so it is only called "the Son of Heaven." The term "亨" refers to the third line being yang and in the correct position, not taking this great abundance for private use, which is the image of "prosperous." The original hexagram statement said "original prosperity," so here it also says "prosperous." "Using prosperity to serve the Son of Heaven" means intending to take action to make the great prosperity of the fifth line prosper. The second line has the virtue of being in the center and upright, and the line statement only says "a big carriage is used to carry," without saying "prosperity to serve the Son of Heaven." The third line, however, is willing to "prosper the Son of Heaven," why is that? Because the third line is strong and has a strong will, so it dares to prosper the Son of Heaven. The hexagram "Tong Ren" and "Da You" are a pair of hexagrams that are reversed and interchanged with each other. In "Tong Ren," the third and fourth lines want to be in harmony with the second line, but when reversed, in "Da You," the second and third lines must jointly achieve the great prosperity of the fifth line. "Petty person" refers to the fourth line, and "cannot" means "unable." The third line wants to prosper the Son of Heaven, but the fourth line, holding a spear, blocks and harms him, so this petty person makes him unable to prosper the Son of Heaven. Originally, the fourth line of "Da You" is the third line of "Tong Ren," and the fourth line holding a spear is exactly the move of the third line of "Tong Ren," "hiding soldiers in the wilderness." Moreover, when the third line changes, the whole hexagram becomes "Kui," and the third line of "Kui" has the image of a carriage being dragged and oxen being pulled back, which is exactly the portrayal of the petty person obstructing and preventing him from acting. The old annotations reading "亨" as "offer sacrifices" are incorrect. "Using prosperity to serve the Son of Heaven" is equivalent to saying that one takes action to make the Son of Heaven enjoy this great prosperity.

九三當大有之時，亦欲濟亨通之會，亨于天子，而共保大有之治者也。但當離乾交會之間，金受火制，小人在前，不能遽達，故有弗克亨于天子之象。占者得此，不當如九二之有攸往也，可知矣。象曰：公用亨于天子，小人害也。因小人害，所以弗克亨于天子。周公之無交害者，初之遠於四也；孔子之小人害者，三之近於四也。

The third line is in the time of great success, and also wishes to complete this favorable opportunity, to make the Son of Heaven successful and together preserve the great prosperity. However, it is at the moment when Heaven and Upper Fire meet, and Heaven metal is overcome by Fire, with small people blocking the way, so it cannot be smooth, hence the image of 'not being able to be successful with the Son of Heaven.' Those who divinate this line should not act rashly like the second line, which is obvious. The Small Image Commentary says, 'The public is successful with the Son of Heaven, but small people are the obstacle.' Because small people are interfering, so it cannot be successful with the Son of Heaven. The Duke of Zhou in the line of the first line says 'no mutual harm,' because the first line is far from the fourth line. Confucius in this Small Image Commentary says 'small people are the obstacle,' because the third line is close to the fourth line.

九四：匪其彭，無咎。彭音旁。彭，鼓聲，又盛也，言聲勢之盛也。四變中爻為震，震為鼓，彭之象也；變艮，止其盛之象也。九四居大有之時，時過中矣，乃大有之極盛者也，近君豈可極盛？然以剛居柔，故有不極其聲勢之盛之象，無咎之道也，故其占如此。伊之罔居成功，周之吐握是也，梁冀則不明矣。象曰：匪其彭無咎，明辨晳也。晳音析。晳，明貌，晳然其明辨也，離明之象也。明辨者，辨其所居之地乃別嫌多懼之地，辨其所遇之時乃盛極將衰之時也。

The line statement for the fourth line says: "Not expanding his great momentum, there is no fault." The character "彭" is read as "Pang." Originally, "彭" refers to the sound of a drum, and also means great or grand, here referring to the grandeur of momentum. When the ninth line in the fourth position changes, the lines two through four form the trigram Zhen (Thunder), which represents a drum, thus symbolizing "彭." The trigram Gen (Mountain), which emerges from the change, represents stillness, symbolizing the suppression of that great momentum. The fourth line is in the time of Da You (Great Possession), when the situation has passed its midpoint and is at the height of its prosperity. However, it is close to the position of the ruler, so how could it allow itself to reach the peak? Fortunately, it is a yang line in a yin position, so there is an image of "not expanding the momentum to its extreme," which is the way to avoid fault, hence the divination is thus. Yi Yin achieved great success but did not take credit for it, and the Duke of Zhou, while washing his hair, held his hair three times and while eating a meal, spat out the food three times, showing his respect for the virtuous. These are people who understood this principle. Liang Ji of the Eastern Han Dynasty had overwhelming power but did not know when to restrain himself, not understanding this principle. The Small Image Commentary says: "Not expanding his great momentum, there is no fault, because he clearly distinguishes things." The character "晳" is read as "Xi." "晳" means bright, describing his clear discernment, which is the image of the upper trigram Li (Fire) representing brightness. What is meant by clear discernment is first to understand one's own position, which is the place most likely to cause suspicion and most in need of caution; secondly, to understand the current situation, which is at its peak of prosperity and on the verge of decline.

六五：厥孚交如，威如吉。威如者，恭己無為，特有人君之威而已，因六五其體文明，其德中順，又有陽剛群賢輔之，即舜之無為而治矣，所以有此象。六五當大有之世，文明中順，以居尊位，虛己誠信，以任九二之賢，不惟九二有孚於五，而上下之陽亦皆以誠信歸之，是其孚信之交無一毫之偽者也。是以為六五者，賴群賢以輔治，惟威如而已，此則不言而信，不怒而民威於鈇鉞，蓋享大有太平之福者也，何吉如之？故其象占如此。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。誠能動物，一人之信，足以發上下相信之志也。易而無備者，厥孚交如矣，惟平易而不防備，則任賢勿貳，去邪勿疑，方可享無為之治矣。威如即恭己，易而無備即無為。若依舊注作戒辭，則小象止當曰威如則吉，不應曰威如之吉也。易而無備，明非尊嚴也。事尊嚴，將不為隋煬乎？

The line statement for the fifth line says: "His sincerity and mutual communication with above and below naturally carry a dignified presence, which is auspicious." The term "威如" refers to sitting in one's position with reverence and governing without action, yet naturally embodying the dignity of a sovereign. Because the upper trigram of the fifth line is Li (Fire), which represents civilization; it is a yao (line) of yin in the center, which embodies the virtue of being moderate, upright, and gentle; and it is also supported by a group of yang lines representing virtuous ministers. This is exactly the "gong ji zheng nan mian er yi" (governing with sincerity and facing south) non-action governance of Shun. Therefore, such an image is formed. In the great prosperity of the Great Possession (Dà Yǒu), the fifth line is in a civilized and moderate state, holding a high position, keeping an open heart, and fully employing the virtuous person represented by the second line. Not only does the second line show sincerity to the fifth line, but all the other yang lines also show sincerity and loyalty to it. This sincere relationship is without any hypocrisy. Therefore, as the fifth line, one only needs to rely on the assistance of virtuous ministers to govern, and preserve this dignity. This is the situation where one does not need to speak and people will believe, and one does not need to be angry and the people will fear more than a knife or an axe. This is exactly enjoying the blessings of great prosperity. What could be more auspicious than this? Therefore, the image and judgment in the line statement are like this. The Small Image Commentary says: "His sincerity is mutual, and sincerity inspires the will; the auspiciousness of dignity comes from being easy and without preparation." Sincere intention can move all things. The sincerity of the sovereign alone is enough to inspire the mutual trust of above and below. The phrase "easy and without preparation" means that once sincerity is mutual, one only needs to be easy and open without being defensive. In this way, employing virtuous people will not be fickle, and expelling villains will not be hesitant, thus achieving the non-action governance. "Dignity" is "gong ji" (reverence and self-restraint), and "easy and without preparation" is "wu wei" (non-action). If the old annotations take this sentence as a warning, then the Small Image Commentary should only say "dignity brings auspiciousness," but not "the auspiciousness of dignity." The phrase "easy and without preparation" clearly shows that the so-called dignity is not about displaying a proud demeanor. If one only emphasizes dignity, would it not become like the style of Emperor Yang of Sui?

上九：自天佑之，吉無不利。上九以剛明之德，當大有之盛，既有崇高之富貴，而下有六五柔順之君、剛明之群賢輔之，上九蓋無所作為，惟享自天佑助之福，吉而無不利者也。占者有是德，居是位，斯應是占矣。象曰：大有上吉，自天佑也。言皆天之佑助，人不可得而為也。上居天位，故曰天。此爻止有天佑之意，若繫辭又別發未盡之意也。如公用射隼，止有解悖之意，若成器而動，又未盡之意也。言各不同，皆發未盡之意，舊注泥於繫辭者非。

The line statement for the top line says: "Divine protection from heaven, auspicious, without any obstacles." The top line, possessing the virtue of strength and clarity, is in the most flourishing period of the Great Possession. It has lofty wealth above, and below it is the flexible and virtuous ruler, the fifth line, along with a group of wise and clear ministers. The top line itself does not need to do anything; it merely enjoys the blessings of heavenly protection, hence it is auspicious and without obstacles. If a person seeking divination has such virtue and occupies such a position, then he is worthy of this interpretation. The Small Image Commentary says: "Great Possession brings great auspiciousness, from heaven's protection." This means that all these blessings come from heavenly protection, not from human effort. The top line occupies the position of heaven, hence it is called "heaven." This line itself only conveys the meaning of "heavenly protection." As for what is said in the Great Treatise, that is an elaboration on the meaning not fully expressed in the line statement. Just as in the hexagram of "Release," the top line says "the public shoots a falcon," which originally only conveys the meaning of removing disorder. The Great Treatise adds "keeping one's talents hidden and waiting for the right time to act," which is an idea not expressed in the line statement. Each explanation is different, all elaborating on what was not fully expressed in the line statement. It is wrong for old commentaries to rigidly use the Great Treatise to interpret the meaning of this line.

謙，艮下坤上。謙，輕。謙者，有而不居之義。山之高，乃屈而居地之下，謙之象也。止於其內而收斂不伐，順乎其外而卑以下人，謙之義也。序卦：有大者不可以盈，故受之以謙，故次大有。謙亨，君子有終。君子三也，詳見乾卦。三爻艮終萬物，故曰有終。彖辭明。

The hexagram of "Modesty" has the lower trigram as Gen (Mountain) and the upper trigram as Kun (Earth). The "Zagua Zhuan" says "Modesty is light," meaning that a modest person esteems himself lightly and places himself below others. The concept of "modesty" refers to possessing something without claiming it. A mountain is naturally high, yet it is placed beneath the earth, which is the symbolic representation of the hexagram of "Modesty." The inner trigram Gen signifies stopping, stopping within and restraining oneself, not boasting about one's achievements; the outer trigram Kun signifies following, following outwardly and lowering one's posture, being humble towards others, which is the meaning of the hexagram of "Modesty." The "Xugua Zhuan" says: when one possesses a great number of people, one should not be complacent, so after the hexagram of "Great Possession," the hexagram of "Modesty" follows. This is why the hexagram of "Modesty" comes after "Great Possession." The hexagram statement "Modesty is harmonious, the superior person has a proper conclusion" refers to the line nine in the third position as the "superior person." The reason is explained in detail in the hexagram of "Qian." The trigram Gen is in the third position among the eight trigrams, and Gen is also the trigram that concludes all things, hence it is said "has a proper conclusion." The meaning of these sentences is clearly explained in the "Tuan Zhuan."

彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。上時掌反。濟者，施也。天位乎上而氣則施於下也。光明者，生成萬物，化育昭著而不可掩也。卑者，地位乎下也；上行者，地氣上行而交乎天也。天尊而下濟，謙也，而光明，則亨矣；地卑，謙也，而上行，則亨矣，此言謙之必亨也。

The Commentary on the Judgment says: "Why is the hexagram of Humility (Qian) so prosperous? The principle of Heaven is to descend and bestow, thereby becoming more luminous. The principle of Earth is to remain lowly and allow its energy to ascend. Heaven's principle is to diminish fullness and increase humility, Earth's principle is to break fullness and flow into humility, the principle of spirits and gods is to harm fullness and bestow blessings upon humility, and the principle of humans is to detest fullness and prefer humility. When one is humble yet occupies a high position, virtue becomes more radiant; when one is humble yet occupies a low position, people cannot surpass him. This is the reason why the gentleman can achieve a good end." The term "上行" (shàng xíng) is pronounced "shí zhǎng" with the "上" (shàng) read in reverse tone, meaning ascending. "济" (jì) means bestowal; Heaven is above, yet its energy descends to nourish all things. "光明" (guāng míng) refers to its ability to generate and nurture all things, manifesting clearly and unmistakably. "卑" (bēi) means lowly, referring to Earth's position being below; "上行" (shàng xíng) means the Earth's energy ascending and meeting with Heaven. Heaven is naturally exalted yet is willing to descend and bestow, which is humility, and thus becomes more luminous, which is prosperity. Earth is naturally lowly, which is humility, and its energy can ascend to meet Heaven, which is also prosperity. These two sentences explain that the virtue of humility will certainly lead to prosperity.

虧盈蓋謙以氣言，變盈流謙以形言，變者傾壞，流者流注卑下之地而增高也。害盈福謙以理言，惡盈好謙以情言，此四句統言天地鬼神人，三才皆好其謙，見謙之所以亨也。踰者，過也，言不可及也。尊者有功有德，謙而不居，愈見其不可及，亦如天之光明也；卑者有功有德，謙而不居，愈見其不可及，亦如地之上行也。夫以尊卑之謙，皆自屈於其始，而光不可踰，皆自伸於其終，此君子之所以有終也。

"The idea of 'deficit and surplus' refers to the nature of energy, while 'change of surplus and flow of humility' refers to form: 'change' means collapse and destruction, and 'flow' means the mud and sand flowing into the low places, gradually raising them. 'Harm to surplus and blessing to humility' refers to reason, while 'dislike of surplus and preference for humility' refers to human sentiment. These four sentences cover heaven, earth, ghosts and spirits, and people, showing that heaven, earth, and humanity all favor humility. Thus, humility is able to achieve success. 'Exceeding' means to surpass, meaning others cannot match him. A person of high status who has merit and virtue but remains humble and does not take credit appears even more unmatched, just as heaven above becomes more luminous. A person of low status who has merit and virtue but remains humble and does not take credit also appears even more unmatched, just as earth below can still have its energy rise upward. Therefore, whether the superior or the inferior, humility begins with oneself lowering down, yet the brilliance is something others cannot surpass; in the end, it is oneself expanding and opening up. This is why the gentleman is able to have a good ending."

象曰：地中有山，謙。君子以裒多益寡，稱物平施。裒，步尤切。上下五陰，地之象也；一陽居中，地中有山之象也。五陰之多，人慾也；一陽之寡，天理也。君子觀此象，裒其人慾之多，益其天理之寡，則廓然大公，物來順應，物物皆天理，自可以稱物平施，無所處而不當矣。裒者，減也。

The Great Image Commentary says: "There is a mountain within the earth, which is the image of Humility. The gentleman thus reduces what is excessive and increases what is lacking, measures things and makes his giving fair." "Pou" is pronounced as "bu you." The entire hexagram has five yin lines, which represent the earth; only the line nine in the third position is a yang line, which is the image of "a mountain within the earth." Five yin lines in such abundance represent human desires; one yang line in such scarcity represents heavenly principles. When the gentleman sees this image, he reduces his excessive human desires and increases his meager heavenly principles. In this way, his heart becomes broad and impartial. When affairs arise, he responds naturally and appropriately, everything conforms to heavenly principles, and thus he can measure things and give fairly, regardless of the circumstances he is in. "Pou" means to reduce.

初六：謙謙君子，用涉大川，吉。凡易中有此象而無此事、無此理者，於此爻涉大川見之，蓋金車玉鉉之類也。周公立爻辭，止因中爻震木在坎水之上，故有此句，而今就文依理，只得說能謙險亦可濟也。六柔，謙德也；初卑位也，以謙德而居卑位，謙而又謙也。君子有此謙德，以之濟險亦吉矣，故占者用涉大川吉。象曰：謙謙君子，卑以自牧。牧，養也。謙謙而成其君子何哉？蓋九三勞謙君子，萬民所歸服者也，二並上與三俱鳴其謙，四則撝裂其謙，五因謙而利侵伐，初居謙之下，位已卑矣，何所作為哉？惟自養其謙德而已。

The line statement for the first line says: "A gentleman who is humble and yet more humble, using such virtue to cross a great river, is auspicious." In the Zhou Yi, whenever there is only an image but no actual event or reasoning, this line's "crossing the great river" reveals it, similar to the "golden arrow" in the Shexi hexagram and the "jade handle" in the Ding hexagram. The Duke of Zhou attached this line statement because the primary hexagram's third to fifth lines form the Zhen trigram, which represents wood, and the second to fourth lines form the Kan trigram, which represents water. Wood floating on water is like a boat, hence this line. If we explain it according to its meaning, we can say that a person who is humble can overcome dangers. The first line is a yin line, which represents humility; the first line is also a low position, so being humble and occupying a low position is humility on top of humility. A gentleman with such humility can cross over dangers and it is auspicious, so the person consulting the oracle says "using humility to cross the great river is auspicious." The Small Image Commentary says: "A gentleman who is humble and yet more humble, keeps himself low and cultivates himself." "Mu" means to raise or nurture. How does being humble and yet more humble achieve the name of a gentleman? Because the ninth line is a gentleman who has achieved success and remains humble, and all the people follow him; the sixth line and the sixth line above follow the ninth line to express their humility together; the sixth line four lets itself be aside for humility; the sixth line five uses humility to benefit in military campaigns; only the first line is at the very bottom of the Humble hexagram, already in the lowest position, so what can it do? It can only cultivate this virtue of humility itself.

六二：鳴謙，貞吉。本卦與小過同有飛鳥遺音之象，故曰鳴。豫卦亦有小過之象，亦曰鳴。又中爻震為善鳴。鳴者，陽唱而陰和也。荀九家以陰陽相應故鳴，得之矣。故中孚錯小過，九二曰鳴鶴在陰，又曰翰音登于天，皆有鳴之意。鳴鶴小象曰中心願也，此曰中心得也，言二與三中心相得，所以相唱和而鳴也。若舊注以謙有聞，則非鳴謙，乃謙鳴矣。若傳以德充積於中，見於聲音，則上六鳴謙其志未得，與鳴豫之凶，皆說不去矣。六二柔順中正，相比於三，三蓋勞謙君子也，三謙而二和之，與之相從，故有鳴謙之象，正而且吉者也，故其占如此。象曰：鳴謙貞吉，中心得也。言六二與三中心相得，非勉強唱和也。

The line statement for the second line says: "It harmonizes with the sound of a modest virtue, maintaining the correct position brings good fortune." The hexagram of the primary hexagram and the hexagram of "Small Excess" both have the image of a flying bird leaving a sound, so it is said "sound." The hexagram of "Joyful Expectation" also carries the image of "Small Excess," and thus also says "sound." Moreover, the interaction of lines three to five forms the trigram Zhen (Thunder), which represents a good sound. So what is called "sound" refers to the yang line initiating the sound and the yin line responding. The nine schools of the Book of Changes, including Xun Shuang, say that yin and yang correspond to each other before they make a sound, and this is correct. Therefore, the hexagram of "Faithful Center" and the hexagram of "Small Excess" are opposite to each other. The second line of "Faithful Center" says "A crane calls in the shade," and the top line says "Its voice reaches the heavens," both containing the meaning of "sound." The small image commentary of the line "A crane calls" says "It expresses the inner wish," while the small image commentary here says "It expresses the inner harmony," both indicating that line six two and line nine three have a true mutual understanding, thus harmonizing with each other in sound. If we interpret it as "fame arising from modesty," then it is not "modest sound," but rather "sound of modesty." If we interpret it as the accumulation of virtue within and its expression as sound, as in the Cheng氏 Commentary on the Book of Changes, then line six six, which is also "modest sound," says "Its aspirations are not fulfilled," and line one of "Joyful Expectation," which is "sound of joy," is still ominous, which does not make sense. Line six two is gentle and resides in the center and maintains the correct position, adjacent to line nine three, which is the gentleman who has achieved merit and is modest. Since line nine three is modest, line six two responds to it and follows it, thus having the image of "modest sound," which is both correct and auspicious, hence the judgment. The small image commentary says: "Modest sound, maintaining the correct position brings good fortune, because the inner harmony is genuine." It means that line six two and line nine three truly understand each other, not merely forcing a mutual response.

九三：勞謙君子，有終吉。勞者，勤也，即勞之來之之勞。中爻坎為勞卦，雖繫辭去聲讀，然同此勞字也。又中爻水，水有井象，君子以勞民勸相，此勞字之象也。艮終萬物，三居艮之終，故以文王卦辭君子有終歸之。八卦正位，艮在三，所以此爻極善。有終即萬民服。舊注因繫辭有功而不德同，遂以為功勞，殊不知勞乎民後方有功，此爻止有勞而不伐意，故萬民服。九三當謙之時，以一陽而居五陰之中，陽剛得正，蓋能勞乎民而謙者也。然雖不伐其勞，而終不能掩其勞，萬民歸服，豈不有終？故占者吉。象曰：勞謙君子，萬民服也。陰為民，五陰故曰萬民；眾陰歸之，故曰服。

The third line statement says: "A gentleman who toils for the people and remains humble can have a good ending, which is auspicious." "Toil" here means diligence, as in the "toil" cited in the "Mencius." The second to fourth lines form the trigram Kan, and the "Commentary on the Diagrams" calls Kan the "Toil Trigram." Although the "toil" in the "Great Treatise" is pronounced with a falling tone, it is actually the same character as here. Moreover, the middle trigram belongs to water, which has the image of a well. The "Great Image" of the "Well" hexagram says, "The gentleman toils the people and encourages them," which is exactly the image of "toil." The trigram Gen signifies the completion of all things. The third line is the topmost line of the lower trigram Gen, so the phrase "a gentleman has a good ending" in King Wen's hexagram statement is attributed to this line. Since the eight trigrams are in their proper positions and Gen is in the third line, this line is especially good. "Having a good ending" means that the people are all loyal. Old commentaries, because the "Great Treatise" says about this line "has merit but no virtue," interpret "toil" as merit, but they fail to realize that one must first toil for the people before one can have merit. This line only conveys the meaning of exerting effort without boasting, so the people are all loyal. The third line is in the state of humility, with a yang line in the midst of five yin lines. Yang is strong and upright, which is exactly the character of a person who toils for the people and remains humble. Although he does not boast about his toil, his toil cannot be concealed, so the people all come to him, how could he not "have a good ending"? Therefore, the divination is auspicious. The "Small Image Commentary" says: "A humble and toiling gentleman, the people all obey him." Yin lines symbolize the people, and there are five yin lines in the hexagram, so it is called "ten thousand people." All the yin lines are drawn to it, so it is called "obey."

六四：無不利，撝謙。撝者，裂也，兩開之意。六四當上下之際，開裂之象也。撝謙者，以撝為謙也。凡一陽五陰之卦，其陽不論位之當否，皆尊其陽而卑其陰，如復之元吉，師之錫命，豫之大有得，比之顯比，剝之得輿，皆尊其陽不論其位也。六四才位皆陰，九三勞謙之賢，正萬民歸服之時，故開裂退避而去，非舊注更當發揮其謙也。六四當謙之時，柔而得正，能謙者也，故無不利矣。但勞謙之賢在下，不敢當陽之承，乃避三而去之，故有以撝為謙之象，占者能此，可謂不違陽陽之則者矣。象曰：無不利，撝謙，不遠則也。則者，陽尊陰卑之法則也，撝而去之，不違尊卑之則矣。

The line statement for the fourth line (six in the fourth): "There is no disadvantage; by splitting oneself and giving way, one shows humility." The character "撝" means to split or divide, indicating the act of giving way to both sides. The fourth line is located at the junction of the upper and lower trigrams, symbolizing the image of splitting. "撝谦" refers to showing humility by giving way. In any hexagram with one yang line and five yin lines, the yang line, regardless of its position, is considered superior and the yin lines inferior: for example, in the hexagram "Fu" (Return), the line "initial nine" says "original good fortune"; in the hexagram "Shi" (Army), the line "nine two" says "the king gave three commands"; in the hexagram "Yu" (Joy), the line "nine four" says "great gain"; in the hexagram "Bi" (Approach), the line "nine five" says "clear approach"; in the hexagram "Bo" (Decline), the line "upper nine" says "gain a carriage." These all show the superiority of the yang line regardless of its position. The fourth line is both in quality and position yin, while the line three is a virtuous and humble person who is at the time when all people are in submission. Therefore, it splits itself and gives way, not as the old commentary suggests, to further promote its own humility. The fourth line is in the hexagram of humility, is gentle and in the proper position, and thus is a person who is humble, so there is no disadvantage. However, the virtuous and humble person is directly below it, and it does not dare to accept the support of the yang line, so it avoids the line three and gives way, hence the image of "showing humility by giving way." If one who divines the hexagram acts in this way, it can be said to be in accordance with the principle of yin and yang, with the superior and inferior positions. The "Small Image Commentary" says: "There is no disadvantage, giving way to show humility, not violating the principle." "Principle" refers to the principle of yang being superior and yin being inferior. Giving way by splitting oneself is precisely not violating the principle of superiority and inferiority.

六五：不富以其鄰，利用侵伐，無不利。陽稱富，小畜五陽，故小象曰不獨富也；陰皆不富，故泰六四亦曰不富。富與鄰皆指三。以者，用也。中爻震為長子，三非正應，故稱鄰。言不用富厚之力，但用長子帥師，而自利用侵伐也。坤為眾，中爻震，此爻變離為戈兵，眾動戈兵，侵伐之象。此象亦同初六用涉大川，但此則以變爻言也，上六利用行師亦此象。五以柔居尊，在上而能謙者也，上能謙則從之者眾矣，故有不富以鄰而自利用侵伐之象。然用侵伐者，因其不服而已，若他事亦無不利也，占者有此謙德，斯應是占矣。象曰：利用侵伐，征不服也。侵伐非黷武，以其不服，不得已而征之也。

The line statement for the sixth line (six in the fifth) says: "Not relying on one's own wealth but relying on the strength of neighbors, it is favorable for military campaigns, there is no disadvantage." A yang line is called "rich," and the hexagram Xiao Xu has five yang lines, so the small image of nine five says "not alone rich." Yin lines are not rich, so in the hexagram Tai, the fourth line also says "not rich." Here, "rich" and "neighbors" both refer to nine three. "With" means to use. The lines three to five form the trigram Zhen, which represents the eldest son; nine three is not the correct corresponding line to six five, so it is only called "neighbors." This means not using one's own strong resources, but relying on the eldest son to lead the army, which naturally favors military campaigns. The lower trigram is Kun, representing the people, the middle line is Zhen, representing active movement, and when the sixth line changes, the upper trigram becomes Li, representing weapons and soldiers. When the people move, the weapons and soldiers follow, which is the image of "invasion and warfare." This image is similar to the first line's "using to cross a great river," but here it is based on the changing line. The sixth line "favorable for military campaigns" is also based on this image. Six five, a yin line in a noble position, is above and can be humble; when someone in a high position is humble, those following naturally increase, so there is the image of "not relying on one's own wealth but relying on the strength of neighbors, naturally favorable for military campaigns." However, the reason for using military force is only because the other side does not submit; if it is about other matters, it is still favorable. A person who divines with such humility is worthy of this divination. The small image says: "favorable for invasion and warfare, because of the不服 (non-submission)." Military campaigns are not about excessive warfare, but only because the other side does not submit, and it is only necessary to attack them.

上六：鳴謙，利用行師，征邑國。凡易中言邑國者，皆坤土也。升卦坤在外，故曰升虛邑；晉卦坤在內，故曰維用伐邑；泰之上六曰自邑告命；師上六曰開國承家；復之上六曰以其國君凶；訟九二變坤，曰邑人三百戶；益之中爻坤曰為依遷國；夬下體錯坤曰告自邑；渙九五變坤曰渙王居；此曰征邑國，皆因坤土也。上六當謙之終，與三為正應，見三之勞謙，亦相從而和之，故亦有鳴謙之象。然六二中正，既與三中心相得，結親比之好，則三之心志不在上六而不相得矣，故止可為將行師征邑國而已，豈能與勞謙君子之賢相為唱和其謙哉？象曰：鳴謙志未得得也，可用行師征邑國也。志未得者，上六與九三心志不相得也。六二與上六皆鳴謙，然六二中心得，上六志未得，所以六二貞吉，而上六止利用行師也。

The line statement for the sixth line above the hexagram says: "It harmonizes with the sound of humility, it is appropriate to go to war and lead troops, to attack subordinate towns and small states." Whenever the "town" or "state" is mentioned in the Zhou Changes, it is because the hexagram contains the trigram of Earth, which represents land. In the hexagram of Ascending, Earth is in the outer trigram, so it says "ascending to an empty town"; in the hexagram of Progress, Earth is in the inner trigram, so it says "using it to attack a town"; in the hexagram of Greatness, the sixth line says "the town reports the command"; in the hexagram of Military, the sixth line says "establishing a state and continuing the family"; in the hexagram of Returning, the sixth line says "the ruler of the state meets misfortune"; in the hexagram of Strife, the second line changes into Earth, so it says "three hundred households in the town"; in the hexagram of Gain, the middle line is Earth, so it says "it is advantageous to rely on and move the state"; in the hexagram of Parting, the lower trigram and Earth are opposite trigrams, so it says "announcing from the town"; in the hexagram of Dispersal, the fifth line changes into Earth, so it says "the king resides in dispersal." Here it says "marching against towns and states," and all of these are because of the Earth trigram. The sixth line is at the end of the hexagram of Humility, and it is in a correct correspondence with the third line. It sees that the third line is laborious yet humble, and thus follows in harmony with it, so it also has the image of "humble sound." However, the second line is in the center and upright, having already formed a close and harmonious relationship with the third line, thus establishing a close and friendly connection. Therefore, the third line's thoughts are not directed toward the sixth line, and the two cannot harmonize. Hence, the sixth line can only serve as a general to lead troops in attacking subordinate towns and small states, but it cannot harmonize with the humble and virtuous gentleman in mutual resonance. The Small Image Commentary says: "Humble sound, the will is not yet attained; it is advantageous to lead troops and march against towns and states." The phrase "the will is not yet attained" refers to the sixth line and the third line not being in harmony. Both the second and sixth lines are "humble sound," but the second line is "centered and attained," while the sixth line is "the will is not yet attained," so the second line remains upright and attains good fortune, while the sixth line can only be advantageous for leading troops and marching against towns and states.

豫，坤下震上。豫，怠。豫者，和樂也。陽始潛閉於地中，及其動而出地，奮發其聲，通暢和豫，豫之象也。內順外動，豫之由也。序卦：有大而能謙必豫，故受之以豫，所以次謙。豫，利建侯行師。震長子主器，震驚百里，建侯之象；中爻坎陷，一陽統眾陰，行師之象也。屯有震無坤，則言建侯；謙有坤無震，則言行師；此震坤合，故兼言也。

The hexagram Yu has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The Zajianguan says, "Yu means ease," meaning that ease and comfort can lead to laziness. The term "Yu" refers to harmony and joy. Yang energy initially remains hidden underground, but when it moves and breaks through the earth, it produces thunder, and all things become smooth and joyful, which is the image of the hexagram Yu. The inner trigram Kun is gentle and yielding, while the outer trigram Zhen is active and vigorous, moving in accordance with its nature, which is the origin of Yu. The Xugua transmission says: after possessing great wealth and being humble, one must be joyful, so the hexagram Qian (Humility) is followed by Yu, which is why Yu comes after Qian. The hexagram statement says, "Yu is suitable for establishing feudal lords and military campaigns." Zhen represents the eldest son, who oversees ancestral temples and ritual vessels, and the hexagram Zhen also says, "Thunder startles a hundred miles," which is the image of "establishing feudal lords." The second to fourth lines form the trigram Kan (Water), which represents danger and difficulty, with one yang line leading many yin lines, which is the image of "military campaigns." The hexagram Tun has Zhen but not Kun, so it only mentions "establishing feudal lords"; the hexagram Qian has Kun but not Zhen, so it only mentions "military campaigns"; here, both Zhen and Kun are combined, so both are mentioned.

彖曰：豫，剛應而志行，順以動豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。以卦體卦德釋卦名卦辭，而極言之。剛，九四也；剛應者，一陽而眾陰從之也；志行者，陽之志得行也。剛應志行，豫也；內順外動，所以成其豫也，故名豫。

The Commentary on the Judgment says: "The Hexagram of Joy, the strong line gains the response of all the other lines and thus its aspirations can be carried out; moving in accordance with the way, this is Joy. The principle of Joy is to move in accordance with the way, so the movement of heaven and earth is no different, let alone matters of feudal appointments and military campaigns. Heaven and earth move in accordance with the way, so the sun and moon move without deviation and the four seasons change in proper order; the sage moves in accordance with the way, so punishments are simple and the people are convinced. The timing and principle contained in Joy are indeed great." This passage explains the name and statement of the hexagram by referring to its structure and virtue, and then extends the meaning to express admiration. "Strong" refers to the Nine in the Fourth; "strong line receiving response" means that in the entire hexagram there is only one yang line, and all the yin lines follow it; "aspiration being carried out" means that the aspiration of this yang line is realized. The strong line receiving response and the aspiration being carried out is Joy; the inner trigram is gentle and the outer trigram is movement, which is the reason for Joy, hence the hexagram is named Joy.

凡事合乎天理則順，肯乎天理則逆。順以動，一念一事皆天理矣。天地如之者，言天地亦不過如我之順動也；天地且不之違，而況於人之建侯行師乎？此其所以利也。天地以順動者，順其自然之氣；聖人以順動者，順其當然之理。不過者，不差過也；不忒者，不愆忒也。刑罰不事乎理，惟乘一人喜怒之私，故民不服；若順動合乎天理之公，縱施刑罰亦天刑也，故民服。時養者，豫中事理之時宜也，即順動也，此極言而贊之也。六十四卦時而已矣。事若淺而有深意，曰時義大矣哉，欲人思之也；非美事有時或用之，曰時用大矣哉，欲人則之也；大事大變曰時，大矣哉，欲人謹之也。

Anything that conforms to the principles of heaven and earth is considered harmonious, while anything that goes against these principles is considered contrary. If one acts in accordance with the principles of heaven and earth, then every thought and every action will conform to these principles. The phrase "the heavens and earth act in this way" means that the operation of the heavens and earth is no different from this harmonious movement. Since even the heavens and earth do not violate this principle, how much more so should human affairs such as establishing feudal states or launching military campaigns follow it? This is the reason why the hexagram statement says "it is advantageous." The heavens and earth act in harmony with the principles of nature; the sages act in harmony with the principles of righteousness. "Not making mistakes" means not deviating from the right path, and "not causing errors" means not producing confusion. If punishments are not based on reason but solely on the personal likes and dislikes of the sovereign, the people will not accept them. However, if punishments are carried out in accordance with reason and in harmony with the principles of heaven and earth, then even if they are enforced, they are as if the heavens themselves are administering justice, so the people will accept them. The term "时养" should be understood as "时义," referring to the appropriate timing and meaning in the hexagram of "Yù" (Joy), which means acting in harmony with the right moment. This sentence expresses the principle to its fullest extent and praises it. All sixty-four hexagrams, when examined, ultimately revolve around the concept of "time." Some things may seem simple but contain profound meaning, and thus it says "the meaning of time is great indeed," urging people to think carefully. Some matters may not be inherently good but may sometimes be necessary, and thus it says "the use of time is great indeed," urging people to take it as a standard. Some matters are of great importance and involve major changes, and thus it directly states "time is great indeed," urging people to be especially cautious.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。奮者，奮發而成聲也。作，乃制禮作樂之作。作樂以崇德，故聞樂知德。殷，盛也。作樂乃朝廷邦國之常典，各有所主，其樂不同；惟萬物本乎天，故有郊；人本乎祖，故有廟；是其用樂之最大者，故曰殷薦。故冬至祀上帝於圜丘，而配之以祖，必以是樂薦之；季秋祀上帝於明堂，而配之以考，必以是樂薦之也。中爻坎為樂律，樂之象；五陰而崇一陽德，崇德之象；帝出於震，上帝之象；中爻艮為門闕，坎為隱伏，宗廟祖宗之象。

The Great Image Commentary says: "Thunder arises from the earth and resounds with vigorous force, which is the hexagram Yu. Former kings thus composed music to honor virtue, offering it solemnly to the Supreme Deity and pairing it with ancestors. 'Fen' refers to vigorous action that produces sound. 'Zuo' means 'to compose music and establish rites,' as in 'to compose music and establish rites.' Composing music is to honor virtue, so listening to the music of a dynasty reveals its virtue. 'Yin' means grandeur. Composing music was a regular practice of the court and states, each with its own primary use and distinct musical compositions; yet all things originate from heaven, hence the rite of sacrificing at the Temple of Heaven; people originate from ancestors, hence the rites of ancestral worship in the ancestral temple. These are the most solemn occasions for using music, hence called 'Yin Jian.' Therefore, on the winter solstice at the Round Altar, when sacrificing to the Supreme Deity with the first ancestor as a partner, this music is certainly used. Similarly, in the third autumn month at the Bright Hall, when sacrificing to the Supreme Deity with the father and father's father as partners, this music is also certainly used. The interaction of the second and fourth lines forms Kan, which represents the musical scale, thus 'music' is the symbolic image. Five yin lines together honor the one yang line, thus 'honoring virtue' is the symbolic image. The Sayings on the Hexagrams say 'The Emperor arises from Zhen,' and the upper trigram is Zhen, thus 'Supreme Deity' is the symbolic image. The interaction of the third and fifth lines forms Gen, which represents gates and thresholds, and Kan also represents concealment, thus representing the ancestral temple and ancestors."

初六：鳴豫，凶。鳴，詳見鳴謙。謙豫二卦同體，文王綜為一卦，故雜卦曰謙輕而豫怠也。謙之上六即豫之初六，故二爻皆言鳴。震性動又決躁，所以浚恆凶，飛鳥凶。初六與九四為正應，九四由豫，初據其應與之常，欲相從乎四而和之，故有鳴豫之象。然初位卑，四近君，乃權臣也，正其志大行之時，上下既懸絕，且初又不中正，應與之情乖矣，豈能與四彼此唱和？其豫不能唱和，初之志窮矣，凶之道也，故占者凶。象曰：初六鳴豫，志窮凶也。惟志窮所以凶。中孚鶴鳴子和，曰中心願也；六二鳴謙，曰中心得也，此心志相孚者也。上六鳴謙，曰志未得也；初六鳴豫，曰志窮凶也，此心志不相孚者也。相孚者皆曰心，不相孚者皆曰志，此所以為聖人之言。

The line statement for the first line (initial line) says: "The sound is loud and shows off one's pleasure, which is ominous." The explanation of the character "鸣" (sound) is detailed in the second line of the "Qian" hexagram, which says "Ming Qian" (modest sound). The "Qian" and "Yu" hexagrams originally share the same structure, but King Wen reversed them and made them two separate hexagrams. Therefore, the "Zagua Zhuan" says "Qian is light and Yu is lazy." The sixth line of the "Qian" hexagram, when reversed, becomes the first line of the "Yu" hexagram, so both lines mention "Ming." The nature of the "Zhen" trigram is active and impetuous, so the first line of the "Heng" hexagram says "Jun Heng Xiong" (constant effort leads to misfortune), and the "Xiaoguo" hexagram says "Fei Niao Yi Xiong" (a flying bird meets misfortune). The first line and the fourth line are in a correct correspondence. The fourth line is the line from which the pleasure of the entire hexagram originates. The first line, relying on the principle of correct correspondence, wants to follow the fourth line to respond to it, thus forming the image of "Ming Yu" (loud pleasure). However, the first line is in a low position, while the fourth line is close to the ruler's position and is the powerful minister. At this time, the fourth line's aspirations are flourishing, and the distance between the first and fourth lines is great. Moreover, the first line is not in the central position and is not in the proper position, so the relationship between the corresponding lines has already become estranged. How can it then harmonize with the fourth line? Since harmony cannot be achieved, the aspirations of the first line are exhausted, which follows the path of misfortune, so the divination is ominous. The "Xiang Zhuan" says: "The first line's loud pleasure, the aspirations are exhausted, hence ominous." Because the aspirations are exhausted, it is ominous. In the "Zhongfou" hexagram, the second line says "He Ming, Zi He" (the crane calls, and the son responds), and the "Xiang Zhuan" says "Zhongxin Yan" (the heart's wish). In the "Qian" hexagram, the second line says "Ming Qian," and the "Xiang Zhuan" says "Zhongxin De" (the heart's fulfillment). These two instances are cases where the aspirations are in harmony. In the "Qian" hexagram, the sixth line says "Ming Qian," and the "Xiang Zhuan" says "Zhi Wei De" (aspirations not fulfilled). In the "Yu" hexagram, the first line says "Ming Yu," and the "Xiang Zhuan" says "Zhi Qiong Xiong" (aspirations exhausted, hence ominous). These two instances are cases where the aspirations are not in harmony. Whenever there is harmony, the word "heart" is used; whenever there is disharmony, the word "aspiration" is used. This clearly shows the precision of the sage's word choice.

六二：介于石，不終日貞吉。凡物分為兩間者曰介。二變剛，分坤為兩間，介之象也。介于石者，言操守之堅，如石不可移易，中爻艮石之象也。不終日者，不溺於豫，見幾而作，不待其日之晚也。二變中爻離日，居下卦之上，不終日之象也。八卦正位，坤在二，故貞吉。豫易以溺人，諸爻皆溺於豫，獨六二中正自守，安靜堅確，故有此象，正而且吉之道也，故其占如此。象曰：不終日貞吉，以中正也。惟中正，故不終日貞吉。

The line statement for the second line says: "Upright and firm, like a stone, not waiting for the day to end before withdrawing, uprightness brings good fortune." The term "介" refers to dividing something into two parts with clear boundaries. When the second line becomes yang, it splits the lower trigram坤 into upper and lower parts, which is the image of "介." "介于石" describes firmness and steadfastness, like a stone that cannot be moved. The trigrams from three to five form 艮, which represents stone, thus symbolizing "stone." "Not waiting for the day to end" means not being immersed in pleasure, but taking action as soon as there is a sign, without waiting until sunset. When the second line becomes yang, the trigrams from two to four form 离, which represents the sun, and the second line is at the top of the lower trigram, thus symbolizing "not waiting for the day to end." The trigram坤 is in the second position in the eight trigrams, and the second line is exactly in the position of坤, so it is said "uprightness brings good fortune." Pleasure is easy to overwhelm people, and most lines in the primary hexagram are immersed in豫, but the second line is in the center and upright, holding firm and remaining quiet and steady, thus having this image. This is the correct and auspicious path, hence the divination is as such. The Small Image Commentary says: "Not waiting for the day to end, uprightness brings good fortune, because it is upright and in the center." It is precisely because it is upright and in the center that it can maintain uprightness without waiting for the day to end and thus gain good fortune.

六三：盱豫悔，遲有悔。盱者，張目也。中爻錯離，目之象也。盱自以為豫者，九四當權，三與親比，幸其懼勢之足憑，而自縱其所欲也。盱與介相反，遲與不終日相反，二中正，三不中正故也。四為豫之主，六三陰柔，不中不正而近於四，上視於四而溺於豫，宜有悔者也，故有此象。而其占為事當速悔，若悔之遲，則過而不改，是謂過矣，此聖人為占者開遷善之門，而勉之以速改也。象曰：盱豫有悔，位不當也。六三不中正，故位不當。

The line statement for the third line says: "Looking up with wide eyes in pursuit of ease and comfort will bring regret; if one delays and does not change, there will be even greater regret." "Xu" means to open one's eyes and look upward. The hexagram formed by the second to fourth lines is Kan, which is opposite to Li. Li represents the eye, so this is the image of the eye. The reason the line is looking up and imagining it has obtained ease and comfort is because nine four is in a position of power, and six three is close to it, clinging to it, rejoicing in the power it can rely on, and thus indulging in its desires. "Xu" is opposite to "Jie" in line two, and "Chi" is opposite to "Bu Zhong Ri" in line two, because six two is in the center and upright, while six three is neither in the center nor in the proper position. Nine four is the main line from which ease and comfort arise in the entire hexagram. Six three is yin and weak, neither in the center nor in the proper position, and is close to nine four. Looking up at nine four and becoming immersed in ease and comfort naturally brings regret, hence this image. As for the interpretation, it means that one should quickly repent of such behavior; if one delays repentance, it becomes a case of having a fault but not changing it, which is truly called "excess." This is what the sage does for those who consult the hexagram, opening a door for them to change their ways and turn back to goodness. The Small Image Commentary says: "Looking up in ease brings regret because the position is inappropriate." Six three is neither in the center nor in the proper position, so it is said to be in an inappropriate position.

九四：由豫，大有得，勿疑朋盍簪。由豫者，言人心之和豫由四而致也。本卦一陽為動之主，動而眾陰悅從，故曰由豫。大有得者，言得大行其志，以致天下之豫也。四多疑懼，故曰疑；又中爻坎，亦為狐疑。勿疑者，中爻艮止，止而不疑之象也，因九四才剛明，故教之以勿疑也。盍者，合也；簪者，首笄也，婦人冠上之飾，所以緫聚其髮者也。下坤，婦人之象也；一陽橫於三陰之首，簪之象也。勿疑朋盍簪者，勿疑朋合於我者皆簪冠之婦人也。

The fourth line statement says: "The joy of the world comes from him, and he gains much; do not doubt, for friends will gather together like hairpins fastening hair." The phrase "by豫" means that the joy of people's hearts comes from the fourth line. The primary hexagram has only one yang line, which is the main line of movement, and when it moves, all the yin lines are happy to follow, hence "by豫." "Great gain" means he can greatly promote his aspirations, thus bringing joy to the world. The fourth line's position is most prone to doubt and fear, so it says "doubt"; moreover, the interaction of lines two to four forms Kan, which is associated with suspicion. It says "do not doubt" because the interaction of lines three to five forms Gen, which represents stopping, so stopping and no longer doubting is the image of "do not doubt." Also, since the fourth line is of a strong and bright nature, it teaches him not to be overly suspicious. "He" means gathering together; "zhan" is a hairpin used by women to fasten their hair, a decoration on a hat. The lower trigram is Kun, which is the image of a woman. A single yang line on top of three yin lines is exactly the image of a hairpin. Therefore, "do not doubt the gathering of friends" means do not doubt those who gather around me, for they are merely women fastening their hair with hairpins.

九四一陽居五陰之中，人所由以為豫，故有由豫之象。占者遇此，故為大有得。然人既樂從，正當得志之時，必展其大行之志，俾人人皆享其和平豫大之福。勿疑由豫於我者，無同德之陽明，而所以朋合於上下內外者皆陰柔之群小可也，故又教占者必不可疑如此。象曰：由豫，大有得，志大行也。剛應而無他爻以分其權，故曰志大行。

Nine in the Fourth is a yang line located among five yin lines. The joy and pleasure of the people all come from it, so there is the image of 'following ease.' When someone encounters this line in divination, they are told 'great gain.' However, since the people are willing to follow, when he is in a position of power, he must carry out his grand ambition to bring peace and happiness to all. Do not hesitate or retreat because among those who depend on him for their joy there is not a single yang line that is wise and virtuous, and those gathered above and below, inside and outside, are all yin lines representing the petty and weak. This is not necessarily a bad thing. Therefore, the line statement warns the diviner not to be suspicious. The Small Image Commentary says, 'Following ease, great gain, the will is greatly carried out.' This strong line receives the response of all the other lines and there is no other yang line to share its authority, so its will is greatly realized.

六五：貞疾，恆不死。中爻為坎，坎為心病，疾之象也。曰貞疾者，言非假疾，疾之在外而可以藥石者也。九四由豫，人心通歸於四，危之極矣。下卦坤為腹，凡四居卦之中為心，即咸卦憧憧往來之爻也，此正腹中心疾，故謂之貞疾。恆者，常也，言貞疾而常不死也。周室衰微，此爻近之。六五當豫之時，柔不能立，而又乘九四之剛，權之所主，眾之所歸，皆在於四，衰弱極矣，故有貞疾之象；然以其得中，故又有恆不死之象，即象而占可知矣。象曰：六五貞疾，乘剛也；恆不死，中未亡也。雖乘四為剛所逼，然柔而得中，猶存虛位不死。

The line statement for the fifth line says: "A long-lasting illness that persists but does not lead to death." The trigrams from the second to the fourth lines form Kan, and the Commentary on the Sayings of the Trigrams says that Kan represents heart disease, which is the symbolic image of "disease." The phrase "Zhen Ji" refers to a disease that is not feigned and not a surface illness that can be treated with medicine. The ninth line in the fourth position is the main line from which the indulgence of the whole hexagram originates. The people's hearts all turn toward the ninth line in the fourth position, and the situation of the sixth line in the fifth position is in the most dangerous state. The lower trigram is Kun, representing the abdomen, and the fourth line, located in the middle of the six lines, is considered the heart. Just as the line statement of the ninth line in the fourth position of the hexagram Xian says "coming and going in confusion," here it is the heart disease within the abdomen, hence called "Zhen Ji." "Heng" means enduring, indicating that although the disease persists, the person remains alive for a long time. The decline of the Zhou royal house while its name still endures is nearly the same as the situation of this line. When the fifth line is in the state of Yu, it is weak and unable to stand firm, and it is placed above the ninth line in the fourth position, which is a strong line. The possession of authority and the hearts of the people all lie with the ninth line in the fourth position, and the state is so weak that it reaches its extreme. Therefore, there is the image of "Zhen Ji." However, since it is located in the middle of the upper trigram, it also has the image of "enduring without death." By referring to this image for divination, the meaning becomes clear. The Small Image Commentary says: "The fifth line is Zhen Ji, because it is riding on a strong line; enduring without death, because it has not yet perished." Although it is riding on the head of the ninth line in the fourth position and is being pressed by a strong line, it remains gentle and in the middle, thus preserving a nominal position without perishing.

上六：冥豫，成有渝，無咎。冥者，幽也，暗也。上六以陰柔居豫極，為昏冥於豫之象。成者，五陰同豫，至上六已成矣。然以動體變剛成離，則前之冥冥者，今反昭昭矣，故又為其事雖成，然樂極哀生，不免有悔心之萌，而能改變之象。占者如是，則能補過矣，故無咎。象曰：冥豫在上，何可長也。豫已極矣，宜當速改，何可長溺於豫而不返也。

The line statement for the sixth line at the top says: "Being immersed in ease and pleasure in a confused and dark state, the situation has already been formed; if there is a change, there will be no mistake." "Med" refers to darkness and confusion. The sixth line at the top, being a yin and flexible line, is at the top of the Yu hexagram, which symbolizes being immersed in ease and pleasure in a confused and dark state. "Cheng" means that the five yin lines together indulge in ease and pleasure, and by the time it reaches the sixth line at the top, the situation has become fixed. However, the sixth line is in the Zhen trigram, which represents movement and action. If it changes to a yang line, the upper trigram becomes Li, which represents brightness. Thus, what was previously dark and confused is now clear and bright. Therefore, there is also an image that although the situation has already been formed, when pleasure reaches its peak, sorrow arises, and regret begins to emerge, leading to a possibility of change. If the person divining the hexagram can recognize this, they can correct their mistakes, so there is no error. The Small Image Commentary says: "Being immersed in pleasure at the top, how can it last long?" When indulgence in ease has reached its peak, it is time to turn back quickly. How can one remain immersed in it without returning?

隨，震下兌上。隨，無故也。隨者，從也。少女隨長男，隨之象。曰隨綜蠱，以艮下而為震，以巽上而為兌，隨之義也；此動彼悅，亦隨之義也。序卦：豫必有隨，故受之以隨，所以次豫。隨，元亨，利貞，無咎。隨，元亨，然動而悅，易至於詭隨，故必利於貞，方得無咎。若所隨不貞，則雖大亨，亦有咎矣。不可依穆姜作四德。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The "Zajianguan" says, "Following, without cause," meaning that those who follow do not bring about trouble. "Following" refers to following along. Dui is the young girl, Zhen is the elder son, and the young girl following the elder son represents the image of "Following." Furthermore, the hexagram "Following" and "Gǔ" are mutual inverted hexagrams. "Gǔ" has the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). When it is inverted, the original upper trigram Gen moves down to become Zhen, and the original lower trigram Xun moves up to become Dui. This also represents the meaning of "Following." On one side there is movement from Zhen, and on the other side there is joy from Dui, with one moving and the other responding, which is also the meaning of "Following." The "Xugua Zhuan" says: harmony and joy naturally lead to following, so the hexagram "Yù" is followed by the hexagram "Following," which is why "Following" comes after "Yù." The hexagram statement says, "Following, great success, favorable to uprightness, without fault." Although "Following" is indeed greatly successful, since there is internal movement and external joy, it is easily prone to blind following without discernment. Therefore, it is favorable to uprightness in order to avoid fault. If the person being followed is not upright, then even though there is great success, there will still be blame. One should not follow the interpretation in the "Zuo Zhuan" by Mu Jiang, who regarded the elements yuan, heng, li, and zhen as four virtues.

彖曰：剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。以卦綜卦德釋卦名，又釋卦辭而贊之。剛來而下柔者，隨蠱二卦同體，文王綜為一卦，故雜卦曰隨無故也，蠱則飭也。言蠱下卦原是柔，今艮剛來加於下而為震，是剛來而下於柔也。動而悅者，下動而上悅也。時者，正而當其可也。言大亨貞而無咎者，以其時也。時者，隨其理之所在，理在於上之隨下，則隨其下；理在於下之隨上，則隨其上。泰則隨其時之泰，否則隨其時之否。惟其時，則通變宜民，邦家無怨，近悅遠來，故天下隨時。故即贊之曰：隨時之義大矣哉。此與艮卦時字同，不可依王肅本時字作之字。觀尾句，不曰隨之時義，而曰隨時之義，文意自見。

The Commentary on the Judgment says: "A strong line comes down to be beneath a flexible line, with internal movement and external joy, this is the Hexagram of Following. It is greatly prosperous, maintaining the correct principle without fault, thus the world follows the proper time. The meaning of following in accordance with the time is indeed great." This passage explains the name of the hexagram by using the concept of the comprehensive hexagram and the qualities of the hexagram, then interprets the hexagram statement and praises it. The phrase "a strong line comes down to be beneath a flexible line" is because the Hexagrams of Following and Gou are originally the same hexagram structure. King Wen reversed them upside down to form two separate hexagrams. Therefore, the Miscellaneous Hexagram Commentary says, "Following, without cause; Gou, then rectification." This means that the lower trigram of Gou was originally Xun, which is flexible. Now, by reversing the entire Gou hexagram, the upper trigram of Geng (mountain), which is strong, comes down to the lower position and becomes Zhen (thunder), thus a strong line comes down to be beneath a flexible line. "Movement and joy" refers to the lower trigram Zhen (movement) and the upper trigram Dui (joy). "Time" refers to being correct and exactly appropriate. The statement "greatly prosperous, maintaining the correct principle without fault" entirely depends on this "time." The term "time" here refers to following the place where the principle is. If the principle should have the upper position follow the lower, then follow the lower; if the principle should have the lower position follow the upper, then follow the upper. In times of prosperity, follow the time of prosperity; in times of blockage, follow the time of blockage. As long as it is in harmony with the time, it can adapt flexibly and be suitable for the people, so the country has no complaints, the people nearby are joyful, and those far away come to join. Therefore, it says, "the world follows the time," and immediately praises, "the meaning of following the time is indeed great." The term "time" here is used in the same way as the "time" in the Hexagram of Gen. It should not be changed to "zhī" as in Wang Su's edition. Looking at the last sentence: it does not say "the meaning of Following at the time" but "the meaning of following the time," the meaning is naturally clear.

象曰：澤中有雷，隨。君子以嚮晦入宴息。向與向同。晦者，日沒而昏也；宴安休息，即日入而息也。雷二月出地，八月入地，造化之理，有晝必有夜，有明必有晦。故人生天地，有出必有入，有作必有息；其在人心，有感必有寂，有動必有靜，此造化之自然，亦人事之當然也。故雷在地上，則作樂薦帝；雷在地中，則閉關不省方；雷在澤下，則嚮晦宴息，無非所以法天也。震東方卦也，日出暘谷；兌西方卦也，日入昧谷。八月正兌之時，雷藏於澤，此嚮晦之象也。澤亦是地，不可執泥澤字。中爻巽為入，艮為止，入而止息之象也。

The Great Image Commentary says: "Thunder in a marsh is the hexagram of Following. The gentleman thus rests in his house as the sky turns dark in the evening." "Xiang" and "Xiang" are the same, meaning near or close. "Hui" refers to the darkness after the sun has set; "yan xi" means leisurely rest, that is, to rest when the sun sets. Thunder emerges from the earth in the second lunar month and returns to the earth in the eighth lunar month. The principle of nature is that there is day and night, light and darkness. Therefore, human beings living between heaven and earth, when they go out, they must return home; when they work, they must rest. In terms of the human mind, when there is communication, there is silence; when there is activity, there is stillness. This is the natural way of the universe, and also the proper way of human affairs. Therefore, thunder on the earth is the hexagram of Joy, so music is made and offerings are presented to the Supreme Deity; thunder in the earth is the hexagram of Return, so the gates are closed and there is no going out to tour the four directions; thunder in a marsh is the hexagram of Following, so one returns home and rests as the sky turns dark in the evening — none of these are not based on the pattern of heaven. Zhen is the hexagram of the East, where the sun rises from the Yangu valley; Dui is the hexagram of the West, where the sun sets into the Meigu valley. In the eighth lunar month, which is the season of Dui, thunder is stored in the great marsh, which is exactly the image of "Xiang Hui." The marsh itself is also earth, so we need not fixate on the character "Zei." The trigrams from the third to the fifth lines form Xun, which represents entering; the trigrams from the second to the fourth lines form Gen, which represents stopping; returning home and resting is exactly this image.

初九：官有渝貞吉，出門交有功。隨卦初隨二，二隨三，三隨四，四隨五，五隨六，不論應與。官者，主也。震長子主器，官之象也。渝者，變而隨乎二也。初為震主，性變動，渝之象也，故訟卦四變，中爻為震，亦曰渝。中爻艮，門之象也。二與四同功，二多譽，功之象也，故九四小象亦曰功。初九陽剛得正，當隨之時，變而隨乎其二，二居中得正，不失其所隨矣，從正而吉者也，故占者貞吉。然其所以貞吉者何哉？蓋方出門，隨人之始，即交有功之人，何貞吉如之？故又言所以貞吉之故。象曰：官有渝，從正吉也；出門交有功，不失也。二中正，所以從正吉；交有功，則不失其所隨矣。舊注不知八卦正位，震在初，乃極美之爻，所以通作戒辭看。

The first line statement says: "The matter under consideration has undergone a change, and maintaining the correct course brings good fortune; upon leaving the door, one meets someone of merit." The general principle of the Hexagram of Following is that the first follows the second, the second follows the third, the third follows the fourth, the fourth follows the fifth, and the fifth follows the upper, proceeding upward in succession, without emphasizing the original correct correspondence. "Official" refers to the main subject. The trigram Zhen represents the eldest son, who is responsible for the ancestral temple and ritual vessels, which is the symbolic meaning of "official." "Change" refers to transformation, and the movement of following six two. The first line is the main line of Zhen, and since Zhen is characterized by movement and change, this is the symbolic meaning of "change"; thus, in the Hexagram of Strife, the fourth line changes to become Zhen, and the line statement also mentions "change." The lines two through four form the trigram Gen, which represents a gate, hence the symbolic meaning of "gate." The "Great Treatise" states that lines two and four have the same function, but line two receives more praise, which is the symbolic meaning of "merit," so the "Small Image Commentary" of the fourth line also mentions "merit." The first line is yang and in the correct position, and during the time of following, it changes to follow six two; since six two is in the center and in the correct position, it is evident that the person it follows is correct, and following the right path brings good fortune, hence the diviner is told "to maintain the correct course and it is good fortune." But why is it good fortune? Because as soon as it begins to follow, it meets someone of merit, and what could be more correct and fortunate than that? Therefore, the line statement adds the reason for the good fortune. The "Small Image Commentary" says: "The official has changed, following the correct path brings good fortune; upon leaving the door, one meets someone of merit, and this is not missed." Since six two is in the center and in the correct position, it is said that following the correct path brings good fortune; meeting someone of merit ensures that one does not follow the wrong person. Old interpretations did not understand that the trigram Zhen is in the correct position at the first line, which is actually a very favorable line, so they regarded it as a warning, which is incorrect.

六二：係小子，失丈夫。中爻巽為繩，繫之象也。陰爻稱小子，陽爻稱丈夫，陽大陰小之意。小子者三也，丈夫者初也。六二中正，當隨之時，義當隨乎其三，然三不正，初得正，故有係小子失丈夫之象。不言凶咎者，二中正所隨之時，不能兼與也。象曰：係小子，弗兼與也。既隨乎三，不能兼乎其初。

The line statement for the second line says: "He has tied up the young man, and let go of the great man." The trigrams from lines three to five form the trigram Xun, which represents a rope or straightness, symbolizing "tying up." A yin line is called "young man," and a yang line is called "great man," reflecting the meaning that yang is greater and yin is smaller. Here, "young man" refers to line six three, and "great man" refers to line initial nine. Line six two is in the center and in the correct position. Following the general pattern of the hexagram "Following," it should follow line six three. However, line six three is not in the correct position, while line initial nine is in the correct position, hence the image of "tying up the young man and letting go of the great man." The line statement does not mention misfortune or blame, because line six two itself is in the correct position and in the middle. At this time when following, it is impossible to attend to both sides simultaneously. The small image commentary says: "Tying up the young man, not being able to include both." Since it has followed the young man, it is impossible to include the great man as well.

六三：係丈夫，失小子，隨有求得，利居貞。丈夫者九四也，小子者六二也。得者，四近君為大臣，求乎其貴，可以得其貴也；中爻巽近市利三倍，求乎其富，可以得其富也。六三當隨之時，義當隨乎其四，然四不中正，六二中正，故有係丈夫失小子之象。若有所求，必有所得，但利乎其正耳。三不中正，故又戒占者以此。象曰：係丈夫，志舍下也。舍音舍。時當從四，故心志舍乎下之二也。

The line statement for the third line says: "Tie up the great man, let go of the young man; if you follow and make a request, you will receive something, and it is appropriate to remain in a stable and upright position." Here, "the great man" refers to the ninth line in the fourth position, and "the young man" refers to the sixth line in the second position. The term "get" refers to the fact that the ninth line in the fourth position is adjacent to the sovereign position and is a minister; if one seeks prestige from him, one will obtain prestige. The lines three to five form the trigram Xun, and the "Commentary on the Changes" says that Xun "brings three times the profit," so if one seeks wealth from it, one will obtain wealth. The third line is in the situation of following, and according to the usual pattern, it should follow the ninth line in the fourth position. However, the ninth line in the fourth position is not upright and balanced, while the sixth line in the second position is upright and balanced, hence the image of "tying up the great man and letting go of the young man." If there is a request, there will be a reward, but it is necessary to be beneficial in maintaining uprightness. Since the third line is neither in the center nor in the proper position, the line statement also warns the person divining the oracle. The "Small Image Commentary" says: "Tie up the great man, the mind lets go of the lower one." "Let go" is read as "to abandon." Because the situation requires following the ninth line in the fourth position, the mind thus abandons the lower sixth line in the second position.

九四：隨有獲，貞凶，有孚在道，以明，何咎。有獲者，得天下之心隨於己也。四近君為大臣，大臣之道，當使恩威一出於上，眾心皆隨於君，若人心隨己，危疑之道也，故凶。孚以心言，內有孚信之心也；道以事言，凡事合乎道理也；明者，識保身之幾也。有字在字以字雖字義稍異，然皆有功夫。若以象論，變坎，有孚之象也；震為大塗，道之象也；變坎錯離，明之象也；又中爻艮有光輝，亦明之象也。

The line statement for the fourth line, "Nine Four," says: "Following and gaining something, though correct, is still ominous; if one maintains sincerity, acts in accordance with the right way, and also possesses wisdom, what fault could there be?" The term "having gain" refers to winning the hearts of the people to follow oneself. The position of Nine Four is adjacent to the sovereign's position and represents a high-ranking minister. The duty of a minister is to ensure that both virtue and authority come from the sovereign, and that the hearts of the people are directed toward the sovereign. If the people's hearts instead turn toward oneself, it leads to dangerous suspicion, hence the ominous outcome. "Fa" refers to sincerity within, meaning having a sincere heart. "Dao" refers to acting in accordance with the right way in matters. "Ming" refers to recognizing the opportunity for self-preservation. Although the characters "you" (有), "zai" (在), and "yi" (以) have slightly different meanings, they all require effort. From the perspective of the hexagram: when Nine Four changes, the upper trigram becomes Kan, which represents sincerity, symbolizing "having sincerity." The lower trigram is Zhen, representing the great path, symbolizing "the right way." The transformed Kan trigram also forms a contradictory trigram with Li, which represents clarity, symbolizing "wisdom." Moreover, the interaction of lines two to four forms Gen, which has a luminous quality, also symbolizing "wisdom."

四當隨之時義，當隨乎其五，然四為大臣，雖隨有獲，而勢陵於五，故有有獲貞凶之象，所以占者凶。然當居此地之時，何以處此哉？惟誠以結之，而道以事之，明哲以保其身，則上安而下隨，即無咎而不凶矣，故又教占者如此矣。象曰：隨有獲，其義凶也；有孚在道，明功也。義凶者，有凶之理也；有孚在道明功者，言有孚在道皆明哲之功也。蓋明哲則知心不可欺而竭其誠，知事不可苟而外合於道，所以無咎也。周公爻辭，三者並言；孔子象辭，推原而歸功於明，何以覘人臣明哲為先。

Nine Four is in the situation of following, and according to the usual pattern, it should follow Nine Five. However, as a great minister, although it follows and gains something, its influence surpasses Nine Five, hence the image of 'having gain but facing misfortune.' Therefore, the divination warns of misfortune. So, how should one behave in this position? One should use sincerity to connect with the sovereign, follow the right path in serving the sovereign, and rely on wisdom to preserve oneself. In this way, the sovereign will be at ease, the people will continue to follow, and there will be no fault or misfortune. Therefore, the line statement further instructs the diviner. The Small Image Commentary says, 'Following brings gain, but its meaning is ominous; having sincerity in the right path brings clear success.' 'Ominous meaning' refers to the fact that by principle, there is a reason for misfortune. 'Having sincerity in the right path brings clear success' means that maintaining sincerity and acting in accordance with the right path are all results of wisdom. Because a wise person knows that people cannot be deceived, so he uses his utmost sincerity; he knows that matters cannot be treated carelessly, so he acts in accordance with the right path everywhere, thus avoiding faults. The line statement from the Duke of Zhou mentions sincerity, the right path, and wisdom together, while Confucius's Small Image Commentary traces back to the root and attributes all the merit to the word 'wisdom.' From this, we can see that a minister should take wisdom as the primary concern.

昔漢之蕭何韓信，皆高帝功臣。信既求封齊，復求王楚，可謂有獲矣，然無明哲，不知有獲貞凶之義，卒及大禍。何則不然：帝在軍中，遺使勞何，何悉遣子弟從軍，帝大悅；及擊陳豨，遺使拜何相國，封五千戶，何讓不受，悉以家財佐軍用，帝又悅，卒為漢第一功臣，身榮名顯。若何者，可謂知明功臣者矣。孔子明功之言，不其驗哉。

In the Han dynasty, Xiao He and Han Xin were both great ministers of Emperor Gaozu. Han Xin first requested to be made king of Qi, and then later requested to be king of Chu territory; this could be called "following what is obtained." However, he did not understand the principle of "having obtained something, but still being in danger," and eventually suffered a great disaster. Xiao He was different: when Emperor Gaozu was on military campaign, he sent envoys to comfort Xiao He, and Xiao He sent all his family members to join the army. Emperor Gaozu was very pleased. When Emperor Gaozu went out to attack Chen Xi, he sent envoys to appoint Xiao He as Chancellor and grant him 5,000 households, but Xiao He refused the title and even used all his own property to support the military expenses. Emperor Gaozu was again very pleased. Xiao He finally became the greatest minister of the Han dynasty, enjoying great honor and a distinguished reputation. Someone like Xiao He can be said to have understood the concept of "clearly recognizing merit." Did Confucius' words about "clearly recognizing merit" not come true very clearly?

九五：孚于嘉，吉。八卦正位，兌在六，乃爻之嘉美者，且上六歸山乃嘉遯矣，故曰孚于嘉。九五陽剛中正，當隨之時，義當隨乎其六，故有孚嘉之象，蓋隨之美者也，占者得此，吉可知矣。象曰：孚于嘉吉，位正中也。惟中正，故孚于嘉。

The line statement for the fifth line says: "To be sincere and trustworthy in dealings with a virtuous person, it is auspicious." In the eighth trigrams, the trigram Dui (Lake) is in the sixth line, and the sixth line is in the correct position of Dui, making it the most virtuous line in the entire hexagram. Moreover, the sixth line is in retreat to the mountains, which corresponds to the meaning of the line "auspicious retreat" in the hexagram Duan (Retreat) at the fifth line. Therefore, it is said "to be sincere and trustworthy in dealings with a virtuous person." The fifth line is yang and strong, occupying the central and correct position, and is in the situation of following. According to the usual pattern, it should follow the sixth line. Therefore, there is an image of "to be sincere and trustworthy in dealings with a virtuous person," which is the most virtuous line in the hexagram Suí (Following). If one obtains this line in a divination, auspiciousness is self-evident. The Small Image Commentary says: "To be sincere and trustworthy in dealings with a virtuous person is auspicious, because the position is correct and central." Because the fifth line is both central and correct, it can be sincere and trustworthy in dealings with a virtuous person.

上六：拘係之，乃從維之，王用亨于西山。繫即六二六三之繫，維亦係也，繫之又維之，言繫而又係也。詩縶之維之，於馬嘉客是也。言五孚於六，如此係維其相隨之心，固結而不可解也。如七十子之隨孔子，五百人之隨田橫，此爻足以當之。變乾，王之象也，指五也。兌居西，西之象也；兌錯艮，山之象也。六不能隨於世人，見九五維繫之極，則必歸之山矣。隨蠱相綜，故蠱卦上九不事王侯，亦有歸山之象。亨者，通也。王用亨于西山者，用通於西山以求之也。亨西山與謙卦用涉大川同，皆因有此象，正所謂無此事此理而有此象也。上六居隨之終，無所隨從，見九五相隨之極，則遯而歸山矣，故有此象，蓋隨之至者也，占者得此，吉可知矣。象曰：拘係之，上窮也。上者，六也；窮者，居卦之終，無所隨也，非凶也。

The line statement for the sixth line at the top says: "He is tightly bound, then further secured, the king uses this sincerity to reach the western mountain." Here, the word "系" refers to the "系" in the second and third lines; "维" also means to tie or bind. To tie and then to bind again indicates layer upon layer of binding. The "Zhi zhi wei zhi" in the "Small Ya" section of the "Book of Songs" refers to tying up the horse and keeping the guest, which is exactly the meaning here. This describes how the fifth line, nine, treats the sixth line, six, with sincerity, thus binding his heart to follow closely, firmly tied and unbreakable. This is exactly what the seventy disciples of Confucius followed him and the five hundred brave men followed Tian Heng represent. When the sixth line changes, the upper trigram becomes Qian, which represents the king, thus the "king" image refers to the fifth line, nine. Dui is located in the west, which represents the "west." Dui and Gen are opposite trigrams, and Gen represents the mountain, thus the "mountain" image. The sixth line does not wish to follow the people of the world. When it sees the fifth line, nine, binding and retaining it to this extent, it must retreat to the mountains. The hexagram "Su" and "Gu" are inverted hexagrams, so the ninth line of "Gu" says "not serving the king and marquis," which also carries the image of returning to the mountains. "Heng" means to communicate or reach. "The king uses Heng to reach the western mountain" means the king uses sincere intentions to reach the western mountain to recruit him. This "Heng to the western mountain" is similar to the first line of "Qian" where "using to cross the great river," both are only because the hexagram contains this image. There is no actual event or principle, but there is this image. The sixth line is at the end of the "Su" hexagram, having no one left to follow. When it sees the fifth line, nine, retaining it to the extreme, it retreats to the mountains, thus producing this image. This is the ultimate line of following in the "Su" hexagram. Those who get this line in their divination will certainly have good fortune. The "Small Image Commentary" says: "Bound and secured, reaching the top." "Top" refers to the sixth line at the top; "qiong" means being at the end of the entire hexagram, having no one left to follow, and it is not a bad omen.

蠱，則飭也。蠱者，物久敗壞而蠱生也。以卦德論，在上者止息而不動作，在下者巽順而無違忤，彼此委靡因循，此其所以蠱也。《序卦》以喜隨人者必有事，故受之以蠱，所以次隨。

The *Zagua Zhuan* says that "Gǔ" means to rectify and reform. The term "Gǔ" refers to objects left unused for a long time, which decay and attract insects, symbolizing deep-seated corruption. From the perspective of the trigrams: the upper trigram is Gèn, which represents stillness, so those in superior position are content to remain inactive and do nothing; the lower trigram is Xùn, which represents flexibility and obedience, so those in inferior position are overly compliant and dare not express any dissent. The interaction between the upper and lower trigrams is characterized by stagnation and superficial compliance, which is the source of accumulated corruption, hence the name "Gǔ." The *Xugua Zhuan* states: those who follow others joyfully will inevitably bring about troubles, so the *Gǔ* hexagram follows the *Suí* hexagram. This explains why the *Gǔ* hexagram comes after the *Suí* hexagram.

蠱，元亨，利涉大川，先甲三日，後甲三日。利涉大川者，中爻震木在兌澤之上也。先甲後甲者，本卦艮上巽下，文王圓圖艮巽夾震木於東之中，故曰先甲後甲，言巽先於甲，艮後於甲也。巽卦言先庚後庚者，伏羲圓圖艮巽夾坎水於西之中，故曰先庚後庚，言巽先於庚，艮後於庚也。分甲於蠱者，本卦未變，上體中爻震木，下體巽木也。分庚子於巽者，本卦未變，上體錯兌金，下體綜兌金也。

The hexagram Gǔ (Gǔ) states: "Greatly smooth and favorable, suitable for crossing a great river, acting three days before and three days after the day of Jia." The statement "favorable for crossing a great river" is based on the image of the middle line: the second, third, and fourth lines of the Gǔ hexagram form the trigram Dui (Lake), while the third, fourth, and fifth lines form the trigram Zhen (Thunder). Zhen belongs to wood, and Dui belongs to marsh, with wood floating on the marsh water, symbolizing a boat that can cross the river. The mention of "before Jia" and "after Jia" is because the primary hexagram has Gen (Mountain) on top and Xun (Wind) at the bottom. According to King Wen's Later Heaven trigram circle, Gen is located in the northeast, Zhen in the due east, and Xun in the southeast. Gen and Xun exactly sandwich the wood trigram Zhen in the center of the east. Jia and Yi belong to wood and are located in the east, with Xun before Jia and Gen after Jia, hence the statement "three days before Jia and three days after Jia." The statement "before Geng" and "after Geng" in the Xun hexagram is based on Fuxi's Earlier Heaven trigram circle: Gen is located in the northwest, Kan in the due west, and Xun in the southwest. Gen and Xun exactly sandwich the water trigram Kan in the center of the west. Geng and Xin belong to metal and are located in the west, with Xun before Geng and Gen after Geng, hence the statement "three days before Geng and three days after Geng." Assigning "Jia" to the Gǔ hexagram is based on the unchanging six lines of the primary hexagram: the middle line of the upper trigram is Zhen (wood), and the lower trigram itself is Xun (wood), entirely belonging to wood. Assigning "Geng" to the Xun hexagram is also based on the unchanging lines of the primary hexagram: the upper trigram of Xun has a wrong trigram of Dui (metal), and the inverted trigram of Xun is also Dui (metal), entirely belonging to metal.

十乾獨言甲庚者，乾坤乃六十四卦之祖。甲居於寅，坤在上、乾在下為泰；庚居於申，乾在上、坤在下為否。大往小來，小往大來，天地之道不過如此；物不可以終通，物不可以終否，易之為道亦不過如此，所以獨言甲庚也。

Among the ten Heavenly Stems, only Jia and Geng are mentioned because the Qian and Kun trigrams are the parents of the sixty-four hexagrams. Jia is paired with the first month, which is the Tai hexagram, where Kun is on top and Qian is below. Geng is paired with the seventh month, which is the Po hexagram, where Qian is on top and Kun is below. The Po hexagram represents "great departure and small arrival," with yang moving outward and yin moving inward; the Tai hexagram represents "small departure and great arrival," with yin moving outward and yang moving inward. The principle of the movement of heaven and earth is simply this alternating movement of going and returning. All things cannot remain permanently prosperous, nor can they remain permanently blocked. The principles explained in the Book of Changes are simply this alternation of communication and blockage. Because Jia and Geng two stems precisely point out the two extremes of Tai and Po, the author here specifically mentions Jia and Geng.

曰先三後三者，六爻也。先三者，下三爻也，巽也；後三者，上三爻也，艮也。不曰爻而曰日者，本卦綜隨，日出震東，日沒兌西，原有此象。故少不言一日二日，多不言九日十日，而獨言先三後三者，則知其為下三爻上三爻也明矣。以先甲用辛取自新、後甲用丁取丁寧，此說始於鄭玄，謬矣。

The terms "first three" and "later three" refer to the six lines of the primary hexagram. "First three" refers to the lower three lines, which correspond to the trigram Xun (Wind); "later three" refers to the upper three lines, which correspond to the trigram Gen (Mountain). The term "day" is used instead of "line" because the hexagram Gu (蛊) reversed becomes Su (随), which has Zhen (Thunder) at the bottom and Dui (Lake) at the top. Zhen is associated with the east, the place where the sun rises, and Dui is associated with the west, the place where the sun sets. Therefore, the hexagram inherently contains the image of "day." Since it refers to the six lines, it does not mention one day, two days, nine days, or ten days. Instead, it specifically mentions "first three" and "later three," which clearly refer to the lower three lines and the upper three lines. As for interpreting "three days before Jiā" as using Xin day, based on the meaning of "self-renewal," and "three days after Jiā" as using Ding day, based on the meaning of "caution," this interpretation began with the Han scholar Zheng Xuan, and it is incorrect.

當蠱之時，亂極必治，占者固元亨矣，然豈靜以俟其治哉？必歴涉艱難險阻，以撥亂反正。知其先之三爻乃巽之柔懦，所以成其蠱也，則因其柔懦而矯之以剛果；知其後之三爻乃艮之止息，所以成其蠱也，則因其止息而矯之以奮發，斯可以元亨而天下治矣。

When the situation is so corrupt that it has reached its extreme, chaos will inevitably turn to order, so those who draw this hexagram are originally very prosperous. However, can they just sit idly by and wait for the world to become peaceful on its own? They must personally endure hardships and difficulties to restore order. They should understand: the lower three lines are Xun, which has the flaw of being weak and timid, and this weakness is the source of corruption. Therefore, they should correct this weakness with strength and decisiveness. The upper three lines are Gen, which has the flaw of being stagnant and inactive, and this stagnation is also the source of corruption. Therefore, they should correct this stagnation with vigorous action. By addressing the root causes in this way, they can truly achieve great prosperity and bring about widespread order.

彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。以卦綜卦德釋卦名卦辭。剛上而柔下者，蠱綜隨，隨初震之剛上而為艮，上六兌之柔下而為巽也。剛上則太尊而情不下達，柔下則太卑而情難上通，巽則謟，止則惰，皆致蠱之由，所以名蠱。

The Commentary on the Judgment says: The Hexagram of蛊 is characterized by the movement of yang up and yin down, with yin being compliant and then stopping, which is what constitutes蛊. When蛊 is greatly prosperous, the world is greatly governed. It is appropriate to cross a great river, meaning that going forward will surely result in action. On the three days before and after the day of Jia, the end becomes the beginning, which is the way of heaven. This passage explains the name of the hexagram and its statement through the concept of the Inverted Hexagram and the moral qualities of the hexagram. The phrase "yang above and yin below" is because when the Hexagram of蛊 is inverted, it becomes the Hexagram of 随. In the Hexagram of 随, the initial line, Nine at the Beginning, was originally the yang of the lower trigram Zhen, but when inverted, it rises to the upper position to become Gen. The upper line, Six at the Top, was originally the yin of the upper trigram Dui, but when inverted, it descends to the lower position to become Xun. If yang is solely in a superior position, its status becomes too exalted and the people's feelings cannot reach up; if yin is solely in an inferior position, its status becomes too humble and the people's intentions cannot ascend. The inferior being compliant may become flattery, and the superior being still may become laziness. These are the causes of disorder, hence the name of this hexagram is "蛊."

既蠱矣而又元亨，何也？蓋造化之與人事，窮則變矣。治必因亂，亂則將治，故蠱而亂之終，乃治之始也，如五胡之後生唐太宗、五季之末生宋太祖是也。治蠱者當斯時，則天下治矣，故占者元亨。往有事，猶言往有為。方天下壞亂，當勇往以濟難，若復巽懦止息，則終於蠱矣，豈能元亨？

Since the situation is already deteriorated, why is it said to be "greatly prosperous and smooth"? Because the workings of heaven and earth and the affairs of the world are the same; when they reach their extremes, they change. Peace and order are always established after great chaos, and when chaos reaches its peak, it will turn toward order. Therefore, the hexagram of Gu (Guilt) marks the end of chaos and the beginning of order. For example, after the Five Barbarians' invasion, Tang Taizong emerged; after the remnants of the Five Dynasties, Song Taizu arose. This is exactly the principle. Those who rectify accumulated evils at this critical moment can bring the world back to order, so those who receive this hexagram are greatly prosperous and smooth. "Going to do something" means proceeding to great action. When the world is in disorder, one should bravely move forward to rescue the crisis. If one remains timid like Xun (Wind) or stagnant like Gen (Mountain), then one can only remain trapped in the state of disorder, how could one talk about being greatly prosperous and smooth?

終始即先後。成言乎艮者終也，齊乎巽者始也。終則有始者，如晝之終矣而又有夜之始，夜之終矣而又有晝之始。故亂不終亂，亂之終乃其治之始，治亂相仍，乃天運之自然也。故治蠱者必原其始，必推其終，知其蠱之為始為先者乃巽也，則矯之以剛果；知其蠱之為終為後者乃艮也，則矯之以奮發，則蠱治而元亨矣。恆卦上體震綜艮，下體巽，故亦曰終則有始。

The terms "beginning" and "end" refer to what was previously called "later" and "earlier." The "Commentary on the Changes" says, "It is completed in the mountain," meaning the mountain represents the end of all things, so the mountain symbolizes the end. It also says, "It is harmonized in the wind," meaning the wind represents the beginning of all things, so the wind symbolizes the beginning. "When the end comes, the beginning follows," just as the end of daylight is followed by the beginning of night, and the end of night is followed by the beginning of daylight. Therefore, disorder does not last forever; the end of disorder is the beginning of order, and order and disorder follow each other naturally according to the way of heaven. Therefore, those who wish to correct disorder must trace its beginning and examine its end: if they understand that the beginning of disorder is associated with the wind, they should use firm and decisive action to correct it; if they understand that the end of disorder is associated with the mountain, they should use vigorous and resolute action to correct it. In this way, disorder is transformed into order and becomes greatly harmonious. The hexagram of Constancy has the trigram of Thunder above and the trigram of Wind below, which is the same as the hexagram of蛊 (Gǔ), so the "Commentary on the Judgment" also says, "When the end comes, the beginning follows."

象曰：山下有風，蠱，君子以振民育德。山下有風，則物壞而有事更新矣。振民者，鼓舞作興以振起之，使之日趨於善，非巽之柔弱也，此新民之事也。育德者，操存省察以涵育之，非艮之止息也，此明德之事也。當蠱之事，風俗頹敗由於民德之不新，民德不新由於己德之不明，故救時之急在於振民，振民又在於育德，蓋相因之辭也。

The Great Image Commentary says: Below the mountain there is wind, which is the Gǔ hexagram. The gentleman learns from this to inspire the people and cultivate his own virtue. When wind rises below the mountain, grass and trees are broken, and things are in decay, it is precisely the time to take action, to remove the old and bring about renewal. To "inspire the people" means to encourage and motivate them, to awaken them gradually towards goodness, which is contrary to the softness of Xùn, and corresponds to the "new people" mentioned in the Great Learning. To "cultivate virtue" means to maintain and nurture, to reflect and examine, to cultivate one's own virtue, which is contrary to the stillness of Gèn, and corresponds to the "brighten the inherent virtue" mentioned in the Great Learning. When things are in disrepair, the customs decline because the people's virtue has not been renewed, and the people's virtue is not renewed because one's own virtue is not clear. Therefore, the urgent task of saving the times is to inspire the people, and the fundamental of inspiring the people lies in cultivating one's own virtue. These two sentences are statements that follow one another in sequence.

初六：乾父之蠱，有子，考無咎，厲終吉。艮止於上，猶父道之無為而尊於上也；巽順於下，猶子道之服勞而順於下也，故蠱多言乾父之事。乾者，木之莖乾也，中爻震木，下體巽木，乾之象也。木有乾方能附其繁茂之枝葉，人有才能方能振作其既墮之家殾，故曰乾蠱。有子者，即《禮記》之「幸哉有子」也。

The line statement of the first line says: Rectifying the faults left by the father, having such a son, the father may be free from blame, though there be danger, ultimately resulting in good fortune. The upper trigram is Gen, meaning mountain, which is stillness at the top, like the way of a father who does nothing but remains in a superior position; the lower trigram is Xun, meaning wind, which is flexibility at the bottom, like the way of a son who works diligently and is respectful in a lower position. Therefore, the hexagram Gu often discusses matters like "rectifying the father's affairs," which refer to family matters. The character "Qian" is read like "gan" in "tree gan," meaning the main trunk of a tree. In this primary hexagram, the interacting lines produce Zhen, meaning thunder, and the lower trigram is Xun, meaning wind, which together form the image of a tree trunk. A tree needs a main trunk to support its branches and leaves; a person needs ability to revive a declining family business, hence it is called "Qian Gu," meaning taking on the responsibility of rectifying faults. "Having a son" refers to the meaning in the "Rites of Zhou: Tan Gong," where it says "Fortunate indeed to have a son," meaning to be happy to have a good son.

初六當蠱之時，才柔志剛，故有能乾父蠱之象。占者如是，則能克蓋前愆，喜其今日之維新，忘其前日之廢墮，因子而考亦可以無咎矣。但謂之蠱，未免危厲，不以易心處之，則終得吉矣。因六柔，故又戒之以此。象曰：乾父之蠱，意承考也。意承考者，心之志意在於承當父事，克蓋前愆，所以考無咎。

The first line, six at the beginning, is in a time of disorder and decay. Although its nature is soft and weak, its will is strong and resolute, hence the image of being able to rectify the faults of the father. Those who receive this line should be able to cover up and make amends for the mistakes of their ancestors, making people rejoice in the present renewal and forget the past neglect. The father is also thus spared from blame because of this son. However, since it is called 'Gǔ' (a state of corruption), the situation is already dangerous. If one does not approach it with careful and serious caution, safety cannot be ensured. If one does not become careless, then the outcome will be auspicious. Because the first line is a yao of yin and weakness, the Duke of Zhou specially added this warning in the line statement. The Small Image Commentary says: Rectifying the faults of the father is an expression of the intention to carry on the father's legacy. 'Intention to carry on the father's legacy' means that his aspiration is to take up the father's cause, make amends for the past mistakes, so the father can be free from blame.

九二：乾母之蠱，不可貞。艮性止，止而又柔，止則惰，柔則暗。又當家事敗壞之時，子欲乾其蠱，若以我陽剛中直之性直道乾之，則不惟不能，亦且難入，即傷恩矣，其害不小。惟當屈己下意，巽順將承，使之身正事治則亦已矣，故曰不可貴。事父母幾諫是也。若以君臣論，周公之事成王，成王有過則橽伯禽，皆此意也，易之時正在於此。

The statement of the second line says: "To correct the faults left by the parents, one should not be overly rigid in upholding correctness. The corresponding line five is in the mountain trigram, which has the nature of stopping. Stopping implies laziness, and softness implies confusion. At a time when family affairs are in disorder, if the son wants to correct these faults, and he insists on acting with his yang uprightness and straightforwardness, he will not only fail to achieve anything, but his words will not be heard. Instead, it will damage the affection between parent and child, causing great harm. Only by humbling oneself, lowering one's posture, and respectfully serving, allowing the parent to return to proper conduct and family affairs to be properly managed, is sufficient. Therefore, it says 'not to be overly rigid' (zheng). The Analects says that when serving parents, one should 'gently advise,' which is exactly this meaning. If we consider this in terms of the relationship between ruler and minister, the Duke of Zhou assisted King Cheng, and when King Cheng made a mistake, he punished Bo Qin as a warning, which also reflects this idea. The principle of adapting to the situation in the Book of Changes is precisely embodied here."

九二當蠱之時，上應六五，六五陰柔，故有乾母蠱之象。然九二剛中，以剛承柔，惡其過於直遂也，故戒占者不可貞，委曲巽順以乾之可也。象曰：乾母之蠱，得中道也。得中道而不太過，即不可貞也。

Nine Two is in a time of disorder and decline. It corresponds with Six Five above, which is a yao of Yin and weakness, located in the position of a mother. Thus, there is an image of rectifying the disorder of the mother. However, Nine Two itself is a Yang and strong line, located in the center. Using strength to support weakness, the greatest danger is being too direct and forceful. Therefore, the Line Statement warns the diviner, "It is not advisable to be firm." One should not rigidly adhere to being strong and upright, but instead should rectify matters with gentleness and flexibility. The Small Image Commentary says: Rectifying the disorder of the mother is because it has attained the middle path. What is meant by attaining the middle path without excess is precisely the words "It is not advisable to be firm."

九三：乾父之蠱，小有悔，無大咎。悔以心言，悔者因九三過剛，則乾蠱之事更張措置之間，未免先後緩急失其次序，所以悔也。咎以理言，然巽體得正，能制其剛，則其乾蠱必非私意妄行矣，所以無大咎。九三以陽剛之才，能乾父之蠱者，故有乾蠱之象。然過剛自用，其心不免小有悔，但為父乾蠱，其咎亦不大矣，故占者如此。象曰：乾父之蠱，終無咎也。有陽剛之才方能乾蠱，故周公僅許之，而孔子深許之也。

The third line statement says: Rectifying the defects left by ancestors, there is some regret, but no major fault. "Regret" refers to the inner feelings: the nine three is overly strong and yang, so in the process of changing methods and arranging measures, it is inevitable that the order of priorities and urgency is lost, thus causing inner regret. "Fault" refers to the reasoning: however, the nine three is in the body of xun and occupies the correct position. Its flexibility and correctness can restrain its strength, so rectifying the defects is not done out of private intentions and recklessness, thus there is no major fault. The nine three, with its yang strength, is exactly the one capable of rectifying the defects left by ancestors, hence the image of "Gan Gu" (Reviving the Ancestral Legacy). However, being overly strong and self-reliant, it is inevitable to have some inner regret. But since it is for rectifying the defects left by ancestors, the fault is not great. The situation of the person consulting the oracle is exactly like this. The Small Image Commentary says: Rectifying the defects left by ancestors, in the end, there is no fault. One must have yang strength to rectify the defects, so the Duke of Zhou in the line statement only cautiously allows it, while Confucius in the Small Image Commentary deeply affirms it.

六四：裕父之蠱，往見吝。裕，寬裕也。強以立事為乾，怠而委事為裕，正乾之反也。往者，以此而往治其蠱也；見吝者，立見其羞吝也。治蠱如拯溺救焚，猶恐緩不及事，豈可裕？六四以陰居陰，又當艮止，柔而且怠，不能有為，故有裕蠱之象。如是則蠱將日深，故往則見吝，戒占者不可如是也。

The line statement for the fourth line says: "Being lax and delaying the matters left by the father, thus proceeding will certainly lead to disgrace." "Yu" means being lax and indulgent. Striving to take on responsibilities is called "Qian," while being lazy and pushing things aside is called "Yu," which is exactly the opposite of "Qian." "Wang" refers to proceeding with this attitude of delay to address the existing problems; "Xian lin" means immediately encountering disgrace. Rectifying accumulated evils is like rescuing someone from drowning or putting out a fire; one fears not having enough time, how can one be lax and delay? The fourth line, with a yin line in a yin position, is also located in the "Gen" (mountain) trigram, which is characterized by stillness. It is both weak and lazy, incapable of action, hence the image of "Yu Gu." If this continues, the evils will only deepen day by day. Therefore, once one proceeds, disgrace is immediately encountered. The line statement is warning the diviner against such behavior.

象曰：裕父之蠱，往未得也。未得者，未得治其蠱也。九三之剛失之過，故悔，悔者漸趨於吉，故終無咎；六四之柔失之不及，故吝，吝者漸趨於凶，故往未得。寧為悔，不可為吝。

The Small Image Commentary says: Delaying in rectifying the faults of the father, going forward results in nothing gained. The term "not yet obtained" refers to the failure to properly rectify the faults. The strong nature of Nine in the Third is excessive, hence there is "regret"; regret is recognizing a mistake and correcting it, which gradually leads to good fortune, so ultimately there is no fault. The weakness of Six in the Fourth is insufficient, hence there is "wanting"; wanting is being complacent and not changing, which gradually leads to misfortune, hence going forward gains nothing. Weighing both situations, it is better to commit the regret of excessive strength in Nine in the Third than to commit the neglect of Six in the Fourth.

六五：乾父之蠱，用譽。卓吾云：上九不事事，而六五猶譽以悅之，使其歡然順從，蠱斯可乾。用者，用人也；用譽者，因用人而得譽也。二多譽，譽之象也。周公曰用譽，孔子二多譽之言蓋本於此。九二以五為母，六五又取子道，可見易不可為典要。宋仁宗柔之主，得韓範富歐卒為宋令主，此爻近之。

The Line Statement of the Fifth Line says: Rectify the defects left by the ancestors, and gain reputation by employing virtuous people. Li Zhuowu said: The top line (Nine at the Top) refuses to take up responsibilities, but the Fifth Line still uses praise to please him, making him willingly comply, thus enabling the defects to be rectified. "Use" refers to employing people, and "use of reputation" is because of being good at employing people and gaining reputation. The Great Treatise discusses the positions of the six lines, stating "the Second Line often receives praise," which indicates the symbolic meaning of "reputation." The Duke of Zhou's Line Statement mentions "use of reputation," and Confucius' statement in the Great Treatise about "the Second Line often receives praise" probably originates from this. Previously, the Second Line regarded the Fifth Line as a mother, but here the Fifth Line adopts the way of a son, showing that the symbolic meanings in the Book of Changes change with time and cannot be regarded as fixed rules. Emperor Renzong of Song was a weak ruler, but he was assisted by virtuous ministers such as Han Qi, Fan Zhongyan, Fu Bi, and Ouyang Xiu, and eventually became a wise ruler of the Song Dynasty, which is similar to the situation described in this line.

六五以柔居尊，下應九二，二以剛中之才而居巽體，則所以承順乎五者，莫非剛健大中之德矣。以此治蠱，可得聞譽，然非自能譽也，用人而得其譽也，故其象占如此。象曰：乾父用譽，承以德也。承者，承順也，因巽體又居下，故曰承，言九二承順以剛中之德。

Six in the Fifth, with her gentle and yielding nature, occupies a position of honor. Below her is Nine in the Second, with whom she corresponds. Nine in the Second possesses the virtue of strong and central yang, and is located in the trigram Xun (Wind), which signifies flexibility and compliance. Therefore, whatever he uses to serve Six in the Fifth is entirely characterized by strong and upright virtue. With such assistance, it is natural to gain a good reputation. However, this reputation is not earned by Six in the Fifth herself, but rather through her skill in employing capable people. Thus, the image and meaning of this line are as described. The Small Image Commentary says: Rectifying the faults of the father and gaining a good reputation is because the minister upholds virtue and serves the sovereign. 'Cheng' means to carry forward and obey. Since Nine in the Second is in the trigram Xun and occupies the lower trigram, the term 'Cheng' is used, indicating that Nine in the Second, with his strong and central virtue, serves the sovereign in a compliant manner.

上九：不事王侯，高尚其事。上事字，事王侯以治蠱也；下事字，以高尚為事也，耕於有莘之野而樂堯舜之道是也。上與五二爻，以家事言則上為父、五為母、眾爻為子，觀諸爻以乾父母言可知矣；以國事言則五為君、下四爻為用事之臣、上一爻為不事之臣，觀上一爻以王侯言可知矣。

The statement of the Upper Ninth line says: Not serving the prince and lord, but holding one's virtue higher. The first '事' is a verb, indicating serving the prince and lord to rectify the world's disorders; the second '事' is a noun, referring to regarding purity and self-restraint as one's own career, just as the "Mencius" records that Yi Yin cultivated his fields in You Shen's wild and took pleasure in the ways of Yao and Shun. The positioning of the Upper Ninth and the Sixth Fifth lines depends on the context: from the perspective of family affairs, the Upper Ninth is the father, the Sixth Fifth is the mother, and the rest of the lines are the children, which can be known from the fact that each line mentions 'Qian father' and 'Qian mother'; from the perspective of state affairs, the Sixth Fifth is the ruler, the four lines below are the officials who carry out tasks, and the Upper Ninth is the official who does not carry out tasks, which can be known from the fact that the Upper Ninth alone refers to 'prince and lord'.

蓋當蠱之世，任其事而乾蠱者，則操巽命之權而行其所當行；不任其事而高尚者，則體艮止之義而止其所當止。如鄧禹諸臣皆相光武以乾漢室之蠱，獨子陵釣於富春是也。艮止不事之象，變坤錯乾，王侯之象，巽為高，高尚之象。

In general, those who are in a corrupt era and are willing to take responsibility and reform the accumulated evils, hold the authority of the Hexagram of Wind (Xun), which signifies "issuing commands and acting," to do what they should. Those who are unwilling to take responsibility and instead maintain their own integrity, understand the meaning of "stillness" from the Hexagram of Mountain (Gen), and stop at the appropriate time. For example, the Eastern Han dynasty general Deng Yu and his fellow ministers assisted Guangwu Emperor in reforming the accumulated evils of the Han dynasty, while Yan Zileng alone fished by the Fu Chun River, representing these two types of people. Taking the symbolic meaning: the upper ninth line is in the body of Gen, which signifies "stillness," precisely the image of "not serving kings and dukes." When this line changes to yin, the upper trigram becomes Kun, whose opposite trigram is Qian, which represents the king and duke. The "Commentary on the Hexagrams" states "Xun represents high virtue," and the lower trigram Xun is precisely the image of "high virtue."

初至五皆乾蠱，上有用譽之君，下有剛中之臣，國家天下之事已畢矣。上九居蠱之終，無繫應於下，在事之外，以剛明之才無應援而處無事之地，蓋賢人君子不偶於時而高潔自守者也，故有此象，占者有是德斯應是占。象曰：不事王侯，志可則也。高尚之志足以起頑立懦，故可則。李卓吾上九論其意義，盡於不可貞內，看來用譽亦是順承也好。

From the first line to the fifth line, all are about rectifying disorder: above there is the fifth line, a sovereign who is good at employing people and has a good reputation, and below there is the second line, a minister who is strong and upright in the center. The affairs of the state and the world have already been properly handled. The top line, being at the end of the Gǔ hexagram, has no corresponding connection with the lines below, and is detached from the affairs; possessing a capable and clear-sighted ability but without support, and being in a position of inaction, this is precisely the portrayal of a virtuous gentleman who is born at an inauspicious time yet remains pure and self-restrained. Therefore, there is the image of "not serving the princes." A person who possesses such virtue is worthy of this divination. The Small Image Commentary says: not serving the princes, this aspiration can serve as a standard. A lofty aspiration is sufficient to inspire the dull and encourage the weak, so it is worthy of being emulated. Li Zhuowu comments on the top line, believing its meaning has already been fully expressed in the line "nine two, not firm." According to Lai's view, the "using reputation" in the fifth line is interpreted as the meaning of ministers following the sovereign, which is not without merit.

新刻來瞿唐先生易注卷之五。永川凌夫惇厚子甫圈點，廬陵高奣映雪君甫校讎。

A newly printed fifth volume of "The Commentary on the Book of Changes by Master Lai Jutang." Lai Zhide, the author, was known by the courtesy name Jutang, hence the title "The Commentary by Master Lai Jutang." This volume was edited with punctuation by Ling Fudun (style name Huzi) from Yongchuan, and proofread by Gao Xinying (style name Xuejun) from Luling. "Circle and punctuation" refers to adding punctuation and marks to the original text to facilitate reading, while "proofreading" involves comparing two copies to correct errors. This was a standard practice in the prefaces of printed books from the Ming dynasty.

臨，觀之義或與或求。臨者，進而臨逼於陰也，二陽浸長以逼於陰，故為臨，十二月之卦也。天下之物密近相臨者，莫如地與水，故地上有水則為比，澤上有地則為臨。《序卦》：有事而後可大，臨者大也，蠱者事也。韓康伯云：可大之業由事而生。二陽方長而盛大，所以次蠱。

The *Zagua Zhuan* says: The meaning of the *Lín* hexagram is "to give," and the meaning of the *Guān* hexagram is "to take." The term "Lín" refers to the upward pressure of a yang line from below to the yin lines. In the *Lín* hexagram, the two yang lines, *Chūjiǔ* and *Jiǔèr*, grow gradually from the bottom and move upward to approach the four yin lines, hence it is called "Lín." In the twelve message hexagrams, it belongs to the hexagram of the twelfth month. Among all things in the world, nothing is closer than the earth and water, so water on the earth is the *Bǐ* hexagram, and a marsh on the earth is the *Lín* hexagram. The *Xùguà Zhuan* says: When there is something to do, then great achievements can be made. "Lín" means to be great. "Gǔ" means to have something to do. The Jin scholar Han Kangbo explained: Great achievements arise from having something to do. The *Lín* hexagram has two yang lines that are growing and becoming more powerful, hence it comes after the *Gǔ* hexagram.

臨，元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。以卦體卦德釋卦名卦辭。浸者，漸也，言自復一陽生至臨則陽漸長矣，此釋卦名。說而順者，內說而外順也，說則陽之進也不逼，順則陰之從也不逆。剛中而應者，九二剛中，應乎六五之柔中也。

The Hexagram Statement of the Qian (Approach) Hexagram says: Greatly smooth and unimpeded, favorable to maintaining correctness, there will be danger in the eighth lunar month. The Commentary on the Judgment says: The Qian Hexagram represents the gradual growth of yang. It is joyful and compliant. Yang is in the center and corresponds with the yin, thus being greatly smooth and unimpeded while maintaining correctness. This is the pattern of heaven. There will be danger in the eighth lunar month because the retreat of yang is not far away. This passage explains the hexagram name and hexagram statement through the 'hexagram structure' and 'hexagram virtue'. 'Jin' means gradually. From the Fu Hexagram with one yang, to the Qian Hexagram with two yangs, yang energy grows step by step. This sentence explains the hexagram name. 'Shuo er shun' refers to the inner trigram Dui (Joy) and the outer trigram Kun (Earth). The inner trigram represents joy, so the advance of yang does not appear forceful. The outer trigram represents compliance, so the compliance of yin does not involve resistance. 'Gang zhong er ying' means that the line nine two is yang and is in the center of the lower trigram, corresponding with the line six five, which is yin and is in the center of the upper trigram. Yang and yin each occupy their proper positions and correspond with each other.

言雖剛浸長，逼迫乎陰，然非倚剛之強暴而逼迫也，乃彼此和順相應也，此言臨有此善也。剛浸長而悅順者，大亨也；剛中而應柔中者，以正也。天之道者，天道之自然也，言天道陽長陰消原是如此。大亨以正也，一誠通復，豈不大亨以正？故文王卦辭曰元亨利貞者此也。然陰之消，豈長消哉？至酉曰觀，陰復長而凶矣。

Yang energy, though gradually increasing and approaching the Yin lines, does not rely on forceful oppression, but rather maintains harmony and mutual correspondence between upper and lower. This is the virtue of the Hexagram Qian. Yang energy growing gradually while rejoicing in the gentle and yielding is called "great prosperity." Yang energy residing in the center and corresponding with the gentle and yielding line in the middle is called "correctness." "Heaven's way" refers to the natural operation of heaven, meaning that heaven's way is inherently characterized by the growth of Yang and the decline of Yin. Being greatly prosperous without losing correctness, with sincerity pervading all directions, how could it not be "great prosperity with correctness"? Therefore, King Wen's Hexagram Statement says "original prosperity, beneficial to sincerity and correctness," referring exactly to this. However, does the Yin energy's decline continue indefinitely? By the eighth month of the year of You, it becomes the Hexagram Guan, at which point Yin energy begins to grow again and becomes dangerous.

象曰：澤上有地，臨，君子以教思無窮，容保民無疆。教者，勞來匡直之謂也；思者，教之至誠惻恆，出於心思也；無窮者，教之心思不至厭斁而窮盡也。容者，民皆在統馭之中也；保者，民皆得其所也；無疆者，無疆域之限也。無窮與兌澤同其淵深，無疆與坤土同其博大，二者皆臨民之事，故君子觀臨民之象以之。

The Great Image Commentary says: There is a marsh over land, which is the hexagram of Approaching. The gentleman thus understands the need to educate the people, to think deeply and endlessly, to embrace and nurture the people, and to extend his grace without limit. "Education" refers to the methods of comfort, invitation, correction, and support mentioned in the Mencius. "Thinking" means that this education arises from sincere and heartfelt intent, not from mere formality. "Endless" signifies that this intent is never wearying or exhausted. "Embracing" means that all the people are under one's care and supervision; "nurturing" means that all the people are in their proper places; "without limit" means that the grace is not confined by boundaries. "Endless" is symbolized by the lower trigram, which is the marsh, just as the marsh's depth is immeasurable; "without limit" is symbolized by the upper trigram, which is the earth, just as the earth's breadth is vast and boundless. These are both matters concerning the people, so the gentleman observes the image of governing the people and follows its example.

初九：咸臨，貞吉。咸，皆也，同也。以大臨小者，初九、九二臨乎四陰也；以上臨下者，上三爻臨乎其下也。彼臨乎此，此臨乎彼，皆同乎臨，故曰咸臨。卦惟二陽，故此二爻皆稱咸臨。九剛而得正，故占者貞吉。以上臨下，似未是，如雲非陽能臨，乃二陽咸臨似妥。象曰：咸臨貞吉，志行正也。初正應四亦正，故曰正。中爻震足，故初行五亦行。

The line statement for the initial yang line says: "Together they come, maintaining correctness brings good fortune." "Xian" means all and together. In terms of the great approach, it refers to the initial yang line and the second yang line coming together to the upper four yin lines. In terms of the upper trigram approaching the lower trigram, it refers to the third line of the upper trigram approaching the three lines of the lower trigram. One approaches the other, and the other approaches one, both conforming to the meaning of "approach," so it is called "Xian approach." The entire hexagram has only two yang lines, so the initial yang line and the second yang line are both called "Xian approach." The initial yang line is a yang line in a yang position, strong and correct, so the person divining will maintain correctness and gain good fortune. However, interpreting "Xian approach" as the upper trigram approaching the lower trigram may not be appropriate; rather, it is more accurate to say that it is not just one yang line approaching, but two yang lines approaching together. The Small Image Commentary says: "Together they come, maintaining correctness brings good fortune," meaning that both the mind and actions conform to the right path. The initial yang line is in the correct position, and the line it corresponds to, the sixth line in the fourth position, is also in the correct position, so it is said to be correct. The second, third, and fourth lines form the trigram Zhen, which represents feet, so the initial yang line can be said to "move," and the sixth line in the fifth position can also be said to "move."

九二：咸臨，吉，無不利。咸臨與初同而占不同者，九二有剛中之德，而又有上進之勢，所以吉無不利。象曰：咸臨吉無不利，未順命也。未順命者，未順五之命也，五君位故曰命，且兌綜巽，亦有命字之象。本卦彖辭悅而順，孔子恐人疑此爻之吉無不利者，乃悅而順五之命也，故於小象曰：二之吉利者，乃有剛中之德，陽勢上進，所以吉利也，未順五之命也。

The line statement for the second line says: "Coming together, auspicious, no misfortune." The phrase "Xian Lin" in the line statement of the second line is the same as in the line statement of the initial line, but the judgment differs. This is because the second line has the virtue of a strong and central yang force, and also possesses the momentum to advance upward, so it is not only auspicious but also brings no misfortune. The Small Image Commentary says: "Coming together, auspicious, no misfortune," because it has not yet obeyed the command. The term "not yet obeying the command" refers to not yet obeying the command of the sixth line, which holds the position of the ruler. Since the sixth line holds the position of the ruler, it is called "command." Moreover, the lower trigram, which is兑, when reversed becomes 巽. The Discourse on the Changes explains that 巽 represents issuing commands, so it also contains the image of "command." The Commentary on the Judgment of the primary hexagram says "harmonious and compliant." Confucius feared that people might mistakenly think the auspiciousness of this line comes from pleasing and obeying the command of the sixth line. Therefore, in the Small Image Commentary, he clarifies that the auspiciousness of the second line is due to its own virtue of strong and central yang, and the upward movement of yang energy, not because it has obeyed the command of the sixth line.

未順命者，四陰方盛，未順陽之命也，所以必二陽咸臨。周公之吉利，堅二陽上進之心也；孔子未順命者，堅二陽合德之心也。圍成弗克，三家豈皆順命乎？孔子尚不能以一陽服群陰，而況其它。

Another interpretation is that "not following the mandate" refers to four yin lines being in full strength and not yet obeying the command of the yang lines, so two yang lines must come together. Zhou Gong in the Line Statements says "auspicious, no disadvantage," aiming to strengthen the determination of the two yang lines to advance upward; Confucius in the Xiao Xiang says "not following the mandate," aiming to strengthen the resolve of the two yang lines to unite in harmony. The Zuo Zhuan records that Confucius tried to dismantle the three cities of Lu, surrounded Chengyi but failed to capture it. Could the three families of Ji Sun, Shu Sun, and Meng Sun really all obey his command? Even Confucius could not subdue the multitude of yin lines with a single yang line, let alone others.

六三：甘臨，無攸利，既憂之無咎。甘臨者，以甘悅人而無寔德也。坤土其味甘，兌為口，甘之象也，故節卦九五變臨亦曰甘節。無攸利者，不誠不能動物也。變乾，乾三爻惕若，憂之象也。三居下之上，臨人者也，陰柔悅體，又不中正，故有以甘悅臨人之象，此占者所以無攸利也，能憂而改之，斯無咎矣。象曰：甘臨，位不當也；既憂之，咎不長也。位不當者，陰柔不中正也；咎不長者，改過也。

The line statement for the sixth line (sixth line) says: using sweet words to approach others brings no benefit; if one is concerned and corrects this behavior, there will be no fault. The term "sweet approach" refers to using sweet words to please others without genuine virtue. In the Five Phases, the taste of the earth element, which is坤 (Kun), is sweet. The lower trigram is 兑 (Dui), which represents the mouth, and tasting sweet flavors is the symbolic representation of "sweet." Therefore, when the line of the Ji Wu (Ji Wu) in the Ji Wu hexagram changes to become the Lin hexagram, it also mentions "sweet moderation." "No benefit" is because if it is not sincere, it cannot move others. When this line changes to a yang line, the lower trigram becomes Qian (Heaven), and the line statement of the ninth line in the Qian hexagram mentions "being vigilant in the evening as if in danger," which is the symbolic representation of "concern." The sixth line is at the top of the lower trigram, which is the position of approaching others, yet it is in a yin and soft form, not in the center and not upright, so it is the symbolic representation of using sweet words to approach others, which is the reason for the diviner's "no benefit." If one can be concerned and correct this, there will be no calamity. The Small Image Commentary says: using sweet words to approach others is due to an inappropriate position; if one is concerned and corrects this, the fault will not last long. "Inappropriate position" refers to being in a yin and soft form that is not in the center and not upright; "fault will not last long" refers to being able to correct one's mistakes.

六四：至臨，無咎。六四當坤兌之交，地澤相比，蓋臨親切之至者，所以占者無咎。以陰臨陽宜有咎，然陰陽相應之至，故無咎。象曰：至臨無咎，位當也。以陰居陽故位當。位當者，居坤順之位，下臨乎初陽而相應也，其得無咎者，以其位，非以其陰也，位當，陰亦當矣。

The line statement for the fourth line says: Coming very closely, there is no fault. The fourth line is located at the boundary between the upper trigram坤 (Earth) and the lower trigram兑 (Lake), where Earth and Lake are closely attached to each other, representing the most intimate position. Therefore, the person divining has no fault. Normally, a yin line coming upon a yang line should result in a fault, but the fourth line and the first line are in perfect yin-yang correspondence, so there is no fault. The Small Image Commentary says: Coming very closely, there is no fault, because the position is appropriate. The original note says that because a yin line is in a yang position, the position is appropriate. The term 'position is appropriate' means that it is in the flexible and yielding position of the坤 trigram, and it comes down to the yang of the first line, thus corresponding with it. The reason there is no fault is due to this position, not because of its yin nature. Once the position is appropriate, the nature of being yin also becomes appropriate.

六五：知臨，大君之宜，吉。知音智。變坎，坎為通，智之象也。知臨者，明四目，達四聦，不自用而任人也。應乾陽，故曰大君。知臨之知，原生於九二，故即曰大君。知者，覺也，智也，六五非九二不能至此。宜者，得人君之統體也。六五柔中居尊，下任九二剛中之賢，兼眾智以臨天下，蓋得大君之宜者，吉可知矣，占者有是德亦如是占也。象曰：大君之宜，行中之謂也。與初行正同。六五中，九二亦中，故曰行中，行中即用中。中爻震足，行之象也。

The line statement of the fifth line says: Coming with wisdom, this is the proper way for the great sovereign, and it is auspicious. The character "知" is read as "wisdom." When this line changes to yang, the upper trigram becomes Kan, which represents penetration and clarity, precisely the symbolic representation of "wisdom." The phrase "coming with wisdom" refers to what is said in the Book of Documents, the Shun Classic, namely "brightening the four eyes and attaining the four ears," meaning opening up one's senses and not relying solely on one's own views but employing the virtuous. The fifth line corresponds to the second line, which belongs to the trigram Qian, hence it is called "great sovereign." The wisdom of "coming with wisdom" originates from the second line, so it immediately follows with "the proper way for the great sovereign." "Wisdom" means enlightenment and understanding. Without the assistance of the second line, the fifth line cannot reach this level. "Proper" means attaining the comprehensive governance of a sovereign. The fifth line, being yin and soft, holds the central position and occupies the exalted position, and it employs the second line, which is yang and strong, holding the central position, as a virtuous minister. By gathering the wisdom of many, it governs the world, which is exactly the proper way for a great sovereign, and auspiciousness is self-evident. If the person making the divination possesses such virtue, then he is worthy of such a divination. The Small Image Commentary says: The proper way for the great sovereign refers to acting in the middle. This is the same grammatical structure as the Small Image Commentary of the first line, which says "the will is upright." The fifth line is in the center of the upper trigram, and the second line is in the center of the lower trigram, so it is said "acting in the middle," and acting in the middle means using the middle. The second, third, and fourth lines form the trigram Zhen, which represents feet, precisely the symbolic representation of "acting."

上六：敦臨，吉，無咎。敦，厚也。爻本坤土，又變艮土，敦厚之象。初與二雖非正應，然志在二陽，尊而應卑，高而從下，蓋敦厚之至者。上六居臨之終，坤土敦厚，有敦臨之象，吉而無咎之道也，故其象占如此。象曰：敦臨之吉，志在內也。志在內卦二陽曰志者，非正應也。

The line statement of the sixth line at the top says: "Coming with sincerity and thickness, auspicious, no fault." "敦" means thick or sincere. This line originally belongs to the坤 trigram, which represents earth; after changing to yang, the upper trigram becomes 艮, which also represents earth. Thus, two layers of earth are superimposed, forming the image of thickness. Although the sixth line at the top is not in a proper correspondence with the first line and the second line, its heart and mind are connected to these two yang lines. Being in a high position yet willing to follow the lower, this represents sincerity and thickness reaching its extreme. The sixth line at the top is at the end of the 临卦, and since the坤 trigram has the nature of thickness, there is an image of sincerity and thickness coming. Therefore, it is auspicious and without fault. The Small Image Commentary says: The auspiciousness of sincerity and thickness coming is because the heart and mind are connected to the inner trigram. It says the heart and mind are connected to the two yang lines in the inner trigram, and the use of the character "志" (mind or will) is because they are not in a proper correspondence, but only have a yearning.

觀者，有象以示人而為人所觀仰也。風行地上，遍觸萬類，周觀之象也；二陽尊上，為下四陰所觀，仰觀之義也。《序卦》：臨者大也，物大然後可觀，故受之以觀，所以次臨。

The concept of "Observation" refers to a phenomenon that manifests clearly to people, thus being looked up to by all. The upper trigram is Xun (Wind), and the lower trigram is Kun (Earth). Wind moves across the earth, coming into contact with all things everywhere, symbolizing a comprehensive view; the two yang lines, Nine in the Fifth and Nine at the Top, hold esteemed positions above the four yin lines, which look up to them, representing the idea of looking up. The "Sequence of Hexagrams" states: "Lín" signifies vastness; only after things become extensive can they be observed, hence the hexagram of Lín is followed by Guān. This explains why the hexagram of Guān comes after Lín.

觀，盥而不薦，有孚顒若。觀，官奐反；盥音管。盥者，將祭而潔手也；薦者，奉酒食以薦也；有孚者，信也；顒者，大頭也，仰也，《爾雅》「顒顒，君之德也」，大頭在上之意，仰觀君德之意。言祭祀者方潔手而未薦，人皆信而仰之矣，觀者必當如是也。自上示下曰觀，去聲；自下觀上曰觀，平聲。

The statement of the Guan hexagram says: Like the moment when one has already washed hands but has not yet offered sacrifices, with sincere faith and causing people to look up in reverence. "Guan" here is read in the falling tone, with the reverse-slicing pronunciation "guan huan fan"; "guan" is read as "guan". "Guan" refers to washing hands before a sacrifice; "jian" means presenting wine and food to the gods; "you fu" means having sincere faith; "yong" originally refers to a large head, but is extended to mean looking up. The "Er Ya · Xishun" says "yong yong ang ang, the virtue of the king," taking the meaning of a large head above, which refers to looking up to the virtue of the king. When the person performing the sacrifice has just washed his hands and has not yet offered the sacrifices, the solemnity is still present, and everyone is pleased and reverent in looking up to him. Those who are looked up to must maintain this state. Whenever something is made known from above to below, it is called "Guan" in the falling tone; when something is looked up to from below to above, it is called "Guan" in the level tone.

彖曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道，而四時不忒；聖人以神道設教，而天下服矣。觀皆去聲，惟下觀而化平聲。以卦體卦德釋卦名，又釋卦辭而極言之。順者，心於理無所乖；巽者，事於理無所拂；中正即九五。陽大陰小，故曰大觀在上；中正則所觀之道也。

The Commentary on the Judgment says: A great model holds a high position, is gentle and submissive, and displays the virtue of uprightness and correctness to the world. "Washing but not offering, with sincere faith and awe-inspiring presence," this is how the people look up and are influenced. Observing the divine operation of heaven, the changing of the four seasons is without error; the sage follows this divine way to establish education, and the world is thus brought into submission. These instances of the word "guan" are all read in the falling tone, except for the "guan" in "guan and be influenced," which is read in the level tone. This passage first explains the name of the hexagram by referring to the structure of the hexagram and its virtue, then explains the hexagram statement and extends the meaning to its ultimate. "Shun" refers to the lower trigram坤 (Earth), indicating that the mind has no deviation from the principles; "Xun" refers to the upper trigram巽 (Wind), indicating that actions have no contradiction with the principles; "zhongzheng" refers to the nine in the fifth position, a yang line occupying the fifth position, which is both central and upright. Yang represents the great, and Yin represents the small. Two yang lines occupying the upper position are said to be "da guan zai shang" (great observation above). Zhongzheng is the "dao" (way) upon which he reveals to the world.

言人君欲為觀於天下，必所居者九五大觀之位，所具者慎巽之德，而後以我所居之中，觀天下之不中；所居之正，觀天下之不正，斯可以為觀矣，所以名觀。下觀而化，故人信而仰之，所以有孚顒若者此也。盥而不薦者，神感也；有孚顒若者，神應也，此觀之所以神也。故以天道、聖人之神道極言而贊之。神者，妙不可測，莫知其然之謂。天之神道非有聲色，而四時代謝無少差忒；聖人神道設教亦非有聲色，而民自服從，觀之神一而已矣。

The sovereign who wishes to become the model for the world must be in the great and admirable position of Nine in the Fifth, possessing the virtue of caution and gentle flexibility. Only then can he use the "center" he holds to correct the lack of center in the world, and use the "correctness" he holds to correct the lack of correctness in the world. Only in this way can he be worthy of being the object of observation by the world, hence this hexagram is named "Observation." The people below look up and are influenced, so everyone believes and looks up to him. The hexagram statement "With sincerity, all look up" refers exactly to this. "Washing but not offering" indicates the communication with the divine, while "With sincerity, all look up" indicates the response of the people's hearts. This is the marvelous aspect of the hexagram of Observation. Therefore, the Commentary on the Judgment cites the heavenly way and the divine way of the sage, pushing this meaning to its extreme in admiration. The so-called "divine" is marvelous and indescribable, beyond explanation. The heavenly way of the divine has no sound or color, yet the four seasons change without error. The sage follows the divine way in teaching without any visible form, yet the people naturally obey. The marvelous aspect of the hexagram of Observation is the same as the marvelous aspect of the heavenly way.

象曰：風行地上，觀，先王以省方觀民設教。上觀去聲，下觀平聲。省方者，巡狩省視四方也；觀民者，觀民俗也，即陳詩以觀民風、納價以觀好惡也；設教者，因俗以設教也，如齊之末業教以農桑、衛之淫風教以有別是也。風行地上，周及庶物，有歴覽周遍之象，故以省方體之。坤為方，方之象；巽以申命，設教之象。

The Great Image Commentary says: Wind moving across the earth is the Observing Hexagram. From this, the former kings understood the need to tour the land, observe the people, and establish education. Here, the first "观" is read in the falling tone, and the second is read in the level tone. "Provincial inspection" refers to the Son of Heaven touring the regions and inspecting them; "Observing the people" refers to examining the customs of the common people, which is the kind of practice described in the "Rites of Zhou: The System of Government" where poetry was collected to understand the people's customs and prices were examined to understand the people's preferences. "Establishing education" means setting up education in accordance with the local customs, for example, in Qi, where the people were inclined toward profit-seeking, they were taught to cultivate and raise silkworms; in Wei, where the customs were licentious, they were taught to distinguish between men and women. Wind moving across the earth touches all things universally, with a character of thoroughly examining and comprehensively covering everything, so the former kings used touring the land to embody this. The "Commentary on the Hexagrams" says that Kun represents the earth, which is square and has boundaries, thus taking the image of "directions"; Xun represents issuing commands, repeatedly emphasizing orders, thus taking the image of "establishing education."

初六：童觀，小人無咎，君子咎。觀平聲。童者，童稚也；觀者，觀九五也。中爻艮為少男，童之象也；初居陽，亦童之象，故二居陰取女之象。小人者，下民也，本卦陰取下民，陽取君子。無咎者，百姓日用而不知，所以無咎也。君子吝一句，用慢上句之意，故小象不言君子。

The line statement of the first line says: Like a child's shallow observation, it is without blame for a small person, but brings blame for a gentleman (the line statement originally reads 'the gentleman is stingy'). Here, 'guan' is read with a level tone. 'Tong' refers to an immature child; 'guan' refers to looking up to the fifth line. In the hexagram of Guan, the third, fourth, and fifth lines form the trigram Gen, which according to the 'Sayings of the Trigrams' represents a young male, corresponding to the image of 'tong'; the first line also occupies a yang position, which also conveys the image of childishness. Therefore, the next line, the second line, which is in a yin position, takes the image of 'female'. 'Xiaoren' here refers to the common people, and the primary hexagram uses yin lines to represent the common people and yang lines to represent gentlemen. It says 'without blame' because the 'Great Treatise' states 'the common people use things daily without knowing', and they are not expected to have lofty insight, so they are without fault. The phrase 'the gentleman is stingy' is used in a contemptuous tone to contrast with the previous sentence, so the 'Small Image Commentary' only mentions 'xiaoren' and does not mention 'junzi'.

初六當大觀在上之時，陰柔在下，去五最遠，不能觀五中正之德輝，猶童子之誤解見，不能及遠，故有童觀之象。然其占在小人則無咎，若君子豈無咎哉，亦羞吝矣。象曰：初六童觀，小人道也。不能觀國之光，小人之道自是如此。

At the beginning, when the great exemplary figure is in a high position, the initial line is yin and weak, located at the very bottom, farthest from the fifth line, and cannot see the virtue of the central and correct ruler. It is like a child with limited vision who cannot see distant things, hence the image of 'a child observing'. However, if this judgment applies to a petty person, there is no fault. But if it applies to a gentleman, how could there be no blame? It would result in disgrace. The Small Image Commentary says: The initial line's observation of the naive and unenlightened is the way of the petty person. Not seeing the brilliance and beauty of the state, the way of the petty person is naturally like this.

六二：窺觀，利女貞。觀平聲。窺與窺同，門內窺視也，不出戶庭，僅窺一隙之狹者也。曰利女貞，則丈夫非所利矣。中爻艮，門之象也；變坎為隱伏，坎錯離為目，目在門內隱伏處，窺視之象也。二本與五相應，但二之前即門，所以窺觀。

The line statement of the second line says: Looking through a door crack, it is advantageous for a woman to maintain her virtue. Here, the character "观" is read in a level tone. "窥" is the same as "闚," meaning looking out from inside a door. One does not leave the courtyard, and can only see a very narrow part through a single crack. Since it says "advantageous for a woman to be virtuous," it implies that it is not advantageous for a man. In terms of symbolic imagery: the trigrams three, four, and five together form the trigram Gen (Mountain). The "Sayings of the Hexagram" explain that Gen represents a gate or threshold, which is the image of "door." When this line changes to a yang line, the lower trigram becomes Kun (Earth), forming Kan (Water). Kan represents concealment, and the opposite trigram of Kan is Li (Fire), which represents the eye. The eye is hidden within the door and looks out, which is the image of "looking through a crack." Originally, the second line corresponds with the fifth line, but there is a door in front of it, so it can only look through the door crack.

六二陰柔，當觀之時，居內而觀外，不出戶庭而欲觀中正之道，不可得矣，故有窺觀之象，惟女子則得其正也，故其占如此。象曰：窺觀女貞，亦可醜也。婦女無外事，則窺觀乃女子之正道；丈夫志在四方，宇宙內事乃吾分內事，以丈夫而為女子之觀，亦可丑矣。

Six two is yin and flexible, and is at the time of looking up and observing. It is located in the inner trigram but wants to look outside, yet remains within the house and wishes to see the correct middle and upright path of nine five. This is impossible, so there is the image of peeping through a crack in the door. Only a woman can be appropriate in this, so the judgment is 'favorable for a woman to be steadfast'. The Small Image Commentary says: peeping through a crack is favorable for a woman to be steadfast, but it is shameful for a man. Women do not take charge of external affairs, so to remain within the house and peek is the proper role of a woman. Men, however, have ambitions reaching far and wide, and all matters in the universe are within their responsibility. If a man, with his nature, were to engage in the act of peeking like a woman, it would indeed be shameful.

六三：觀我生進退。子路對丈人之辭，明君在上，可出而仕矣。觀平聲。下爻皆觀乎五，三隔四，四已觀國之光，三惟觀我生而已。我生者，我陰陽相生之正應也，即上九也。為進退，為不果者，巽也，巽有進退之象，故曰觀我生進退。六三當觀之時，隔四不能觀國，故有觀我生進退之人之象。不言占之凶咎者，陰陽正應，未為失道，所當觀者也。象曰：觀我生進退，未失道也。道者，陰陽相應之正道也。

The line statement for the third line says: observe the corresponding line to me, and use it to decide whether to advance or retreat. This is similar to Zilu's answer to He Diao Zhangren in the Analects, where a virtuous ruler above allows one to take office. Here, the character "观" is read in a level tone. Originally, all the lines below are looking up to the fifth line, but the third line is blocked by the fourth line. Since the fourth line is already able to "observe the brilliance of the country," the third line can only observe the corresponding line to itself. "I am born" refers to the line that is in mutual generation with me, that is, the ninth line above. The "Zuo Guan Zhuan" says that Xun represents "advancing and retreating, indecisiveness," and since the upper trigram is Xun, it contains the image of indecisiveness in advancing and retreating, so it says "observe the corresponding line to determine advancing and retreating." The third line is in the state of observing upwards, but is blocked by the fourth line and cannot see the brilliance of the country, hence the image of a person who observes the corresponding line to decide advancing and retreating. The line statement does not mention fortune, misfortune, regret, or hardship, because mutual generation between yin and yang is not considered a deviation from the right path, and it is precisely the object that should be observed. The "Xiao Xiang Zhuan" says: observe the corresponding line to decide advancing and retreating, and this does not lose the right path. This "path" refers to the right path of mutual generation between yin and yang.

六四：觀國之光，利用賓于王。觀平聲。光者，九五陽朋在上，被四表，光四方者也。下坤土，國之象；中爻艮，輝光之象；四承五，賓王之象；九五，王之象。觀國光者，親炙其休光也。賓者，已仕而朝覲乎君，君則賓禮之；未仕而仕進於君，君則賓興之也。觀卦利近不利遠，六二中正又乃正應，乃曰窺觀，則不利於遠可知矣。六四柔順得正，最近於五，有觀光之象，故占者利用賓于王。象曰：觀國之光，尚賓也。尚謂心志之所尚，言其志意願賓于王朝。

The line statement for the fourth line says: Observing the brilliance and beauty of the state, it is advantageous to serve as a guest in the royal court. Here, the character "观" is read in a level tone. The "light" refers to the flourishing of the yang virtue of the nine in the fifth line, which is exalted in high position, shining beyond the four directions, illuminating all around. In terms of symbolic imagery: the lower trigram is坤 (Kun), representing earth, which is the symbolic image of the "state"; the trigrams at the third, fourth, and fifth lines together form艮 (Gen), which represents mountain and has the image of brilliance, symbolizing "radiance"; the sixth line is closely following the nine in the fifth line, symbolizing "serving as a guest to the king"; the nine in the fifth line holds the exalted position, symbolizing the "king." "Observing the state's radiance" means personally being immersed in this beautiful brilliance. The term "guest" refers to a minister who has already entered official service and pays homage to the king, who treats him as a guest; or a virtuous person who has not yet entered service but is recommended and employed by the king, who treats him with the honor of a guest. The general principle of the hexagram of 观 (Observation) is that those close to the nine in the fifth line are advantageous, while those distant from it are not. The six in the second line is both central and upright, and is the proper match for the nine in the fifth line, yet it only achieves "peeking at the observation," indicating that being distant is disadvantageous. The six in the fourth line is gentle and upright, and is closest to the nine in the fifth line, thus it has the image of observing the state's radiance, and the person divining this line is advantageous to serve as a guest in the royal court. The Small Image Commentary says: Observing the state's radiance is the mind aspiring to serve as a guest. "Aspiring" refers to the mind's aspiration and desire, meaning he wishes to go to the royal court to serve as a guest.

九五：觀我生，句。君子無咎。觀去聲。九五上九，生字亦如六三生字，皆我相生之陰陽也。觀我生作句，觀孔子小象可見矣。觀我生者，觀示乎我所生之四陰也，即中正以觀天下也。君子無咎，對初爻小人無咎言，下四陰爻皆小人，上二陽爻皆君子；小人當仰觀乎上，故無咎；君子當觀示乎下，故無咎。

The line statement of the fifth line says: "Display my mutual generation with the many lines — 'Observe my generation' forms a separate sentence — the gentleman has no fault." Here, the character "观" is read in the falling tone. The character "生" in the fifth line and the top line, as well as in the third line, refers to the lines that are yin and yang complementary to me. "Observe my generation" should be read as a separate sentence. One can understand this by referring to Confucius' "Small Commentary." What is meant by "observe my generation" is to display one's virtue to the four yin lines that are complementary to me, which is what the "Commentary on the Judgment" refers to as "being upright and correct in the center to observe the world." "The gentleman has no fault" is in contrast to "the small person has no fault" in the first line: the four yin lines below belong to the small person, and the two yang lines above belong to the gentleman; the small person should look up to those above, hence has no fault; the gentleman should display himself to those below, hence also has no fault.

九五為觀之主，陽剛中正以居尊位，下之四陰皆其所觀示者也，故有觀我生之象，大觀在上，君子無咎之道也，故其象占如此。象曰：觀我生，觀民也。二觀字皆去聲。民即下四陰，陰為民之象也，故姤九四曰遠民，以初六陰爻也。內卦三陰遠於五，草莽之民也；六四之陰近於五，仕進之民也。九五雖與六二正應，然初三四與九五皆陰陽相生，故曰觀我生觀民也，即中正以觀天下之民也。生曰我生，則關於我者切矣。孔子釋以民字，不曰生而曰民，則非獨同焉，皆生已也。人君俯臨萬民，不有以觀之，不惟負我，並負民矣。

The fifth line is the main line of the hexagram "Observing" (Guan), being yang and upright, and occupying the position of honor. The four yin lines below are all the objects of its demonstration, hence the image of "Observing my life." A great model standing in a high position is exactly the way of the gentleman to avoid blame, so the image and meaning of this line are as such. The Small Image Commentary says: Demonstrating the many lines that are generated from me, is equivalent to demonstrating to the people. Both instances of "Guan" are read with a falling tone. "People" refers to the four yin lines below, as yin lines are the symbolic representation of common people. Therefore, in the hexagram Guo (Encountering), the Small Image Commentary says "far people," referring to the first yin line, the initial line. The three yin lines in the inner trigram are far from the fifth line, representing the common people in the fields; the fourth yin line is closer to the fifth line, representing those who have entered officialdom. Although the fifth line is in a proper correspondence with the second line, the first line, third line, and fourth line are also in mutual generation with the fifth line, so "Observing my life" is equivalent to "Observing the people," meaning the demonstration of the virtue of uprightness and correctness to the people of the world. The use of "life" and the phrase "my life" indicates how closely these people are related to me. When Confucius explains it, he uses the term "people" instead of "life," because they are not only of the same kind and mutually generated with me, but are actually people I have nurtured. A ruler looking down upon the people, if he cannot demonstrate something, then he not only betrays himself but also betrays the people.

上九：觀其生，句。君子無咎。觀去聲。上九雖在觀示之上，然本卦九五有天下國家之責，所以九五觀示乎諸爻，諸爻仰觀乎九五。曰我生者，即大有六五五陽皆其所有之意，言下四陰惟我可以觀示，他爻不可得而觀示之也。若上九不在其位，不任其事，則無觀示之責，止因在上位陰陽相生，義當觀其生，是空有觀生之位而已。故不曰觀我生而曰觀其生者，避五也，是我字甚重而其字甚輕也。君子無咎者，九五與上九皆陽剛在上，故並君子之無咎也。

The line statement of the top nine says: "Observe the generation of the many lines that are in mutual generation with it — 'Observe its generation' forms a complete sentence — the gentleman has no fault." Here, the character "观" is read in the falling tone. Although the top nine is above the one that is proclaiming, the primary hexagram bears the responsibility for the state and country, which is the five of yang. Therefore, it is the five of yang that proclaims to the other lines, and the other lines look up to the five of yang. The five of yang says "I generate," just as the six of yang in the hexagram Dà Yǒu does. The five of yang possesses the five yang lines, meaning that the four yin lines below can only be proclaimed by it. Other lines do not have the qualification to proclaim. The top nine is not in position and does not bear the responsibility, so it originally has no duty to proclaim. However, because it is in the upper position and has mutual generation with the lines below, by reason it should also proclaim, but it is merely occupying a position that allows proclamation. Therefore, the Duke of Zhou does not say "Observe my generation" but "Observe its generation," to avoid the five of yang. The character "我" carries a heavy weight, while "其" carries a light one. It says "the gentleman has no fault" because both the five of yang and the top nine are yang and strong in position, so it also mentions the gentleman at the top, who has no fault.

上九以陽剛居觀之極，故有觀其生之象，亦君子之無咎者，故其象占如此。象曰：觀其生，志未平也。志者，上九之心志也；平者，均平也，與九五平分、相同一般之意。言周公爻辭，九五觀我生，而上九則以其字易我字者何哉？以上九之心志不敢與九五同觀其民也，故曰志未平也。

The upper nine, with its yang strength, is located at the top of the Guan hexagram, hence the image of "observing its birth." It is also a category of the superior person without blame, so its image and divination are thus. The Small Image Commentary says: It clearly shows the many yao that are mutually generating, indicating that the mind is unwilling to be equal with the sovereign. "Mind" refers to the mind of the upper nine; "equal" means to be on the same level as the nine in the fifth, to be treated equally. Why did the Duke of Zhou use "observe my birth" for the nine in the fifth, but changed "my" to "its" for the upper nine? Because the upper nine does not dare to treat the people as its own people as the nine in the fifth does, so it says "the mind is not equal."

蓋觀示乎民，乃人君之事，若上九亦觀示乎民，則人臣之權與人君之權相為均平而無二矣，豈其理哉？故上九陽剛雖與五同，不過有觀生之位而已，不敢以四陰為我之民，與九五平觀示之也。

To proclaim virtue and moral teaching to the people is the proper duty of a sovereign; if the top line, the upper nine, were also to proclaim to the people in the same manner, then the authority of ministers would be equal to that of the sovereign, with no distinction, which would be utterly unreasonable. Therefore, although the upper nine is also a strong yang line, just like the nine in the fifth position, it is merely occupying a position that allows for proclamation, but ultimately dares not regard the four yin lines as its people, and sit on equal footing with the nine in the fifth position to proclaim them.

噬嗑，食也。噬，齧也；嗑，合也。頤中有物間之，齧而後合。上下兩陽而中虛，頤之象也；四一陽間於其中，頤中有物之象也。頤中有物，必齧而後合，噬嗑之象也。《序卦》：嗑者合也，可觀而後有所合，所以次觀。齧音孽。

The Zage Zhuan says that "Shi He" refers to eating. "Shi" means to bite, and "He" means to close. When something is stuck in the mouth, one must bite with the upper and lower teeth to close the mouth. In terms of the hexagram's structure: the two yang lines, initial nine and upper nine, are at the top and bottom ends, while the middle lines are soft and empty, resembling an open mouth, which is the image of the mouth; the single yang line, nine four, is stuck in the middle, representing something in the mouth. When there is something in the mouth, one must bite to close it, which is the image of "Shi He." The Xugua Zhuan says: "He" means to close. When something is observable, people will gather around it, so after the hexagram Guan (Observation), comes Shi He. "Nie" is read as "Nue."

噬嗑亨，利用獄。噬嗑亨，卦自有亨義也。天下之事所以不得亨者，以其有間也；噬而嗑，則物不得而間之，自亨通矣，此即舉天下之事而言也。利用獄者，噬嗑中之一事也。彖曰：頤中有物，曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。以卦體卦德二象卦綜釋卦名卦辭。

The Hexagram 21, Shihhe, states: "It is smooth, favorable for litigation and punishment." The statement "Shihhe is smooth" indicates that this hexagram inherently contains the meaning of smoothness. The reason why things in the world are not smooth is because there is something blocking the way; once one bites and brings the upper and lower parts together, the obstruction is removed, and smoothness is naturally achieved. This is a general statement about all worldly matters. As for "favorable for litigation," it is only one of the many things contained within the meaning of Shihhe. The Commentary on the Judgment says: There is something in the mouth, called Shihhe; when it is bitten and joined, it becomes smooth. The yin and yang lines are separated into inner and outer parts, active and clear. Thunder and lightning meet, and the brilliance is evident. The yin line is in the middle and moves upward, although its position is not appropriate, it is favorable for litigation and punishment. This passage explains the name and statement of the hexagram by using the structure of the hexagram, its moral qualities, the two images, and the reversal of the hexagram.

頤中有物，則其物作梗。以人事論，如寇盜奸宄，治化之梗；蠻夷猾夏，疆場之梗；以至君臣父子、親戚朋友，離貳讒謗間於其中者，皆頤中之梗也。易卦命名立象，各有所取：鼎也，井也，大過之棟也，小過之飛鳥也，遠取諸物者也；艮之背也，頤之頤也，噬嗑頤中之物也，近取諸身者也。

If something is in the mouth, it becomes an obstruction. In terms of human affairs: thieves and villains are obstructions in governance and education; the invasion of barbarians into the Central States is an obstruction on the borders; even between sovereign and subject, father and son, relatives and friends, if there is a separation of hearts and betrayal, with slander and defamation in between, these all belong to "obstruction in the mouth." The hexagrams in the Book of Changes are named based on their symbolic meanings, each with its origin: the Ding hexagram takes its name from a cooking pot, the Jing hexagram from a well, the Da Guo hexagram from a house beam, the Xiao Guo hexagram from a flying bird; these are what the Great Treatise says "taking from distant objects." The Gen hexagram takes its name from the human back, the Yi hexagram from the human cheek, the Shi He hexagram from something in the mouth; these are "taking from close objects."

剛柔分者，震剛離柔，分居內外，內剛者齒也，外柔者輔也。動而明者，震動離明也。雷電合者，卦二象也。蓋動不如雷則不能斷，明不如電則不能察，惟雷電合，則雷震電耀，威明相濟，所謂動而明者愈照彰矣，此已前言噬嗑亨。

The phrase "gāng róu fēn" refers to the lower trigram Zhen (Thunder) being yang and the upper trigram Li (Fire) being yin, with the yang trigram inside and the yin trigram outside: the yang within represents teeth, and the yin outside represents the jaw and cheek. The phrase "dòng ér míng" means that the trigram Zhen has the virtue of movement and the trigram Li has the virtue of brightness. The phrase "léi diàn hé" refers to the imagery of Zhen (Thunder) and Li (Fire) in the primary hexagram, representing thunder and lightning. Understand this: if action is not as swift as thunder, it cannot make a decisive judgment; if insight is not as clear as lightning, it cannot reveal the truth; only when thunder and lightning meet, with thunder shaking and lightning flashing, can power and clarity support each other, making "dòng ér míng" even more evident. This is the explanation of the phrase "shì kè hēng."

柔得中而上行者，本卦綜賁，二卦同體，文王綜為一卦，故雜卦曰噬嗑食也，賁無色也。言以賁下卦離之柔，得中上行，而居乎噬嗑之上卦也。蓋不柔則失之暴，柔不中則失之縱，柔得中則寬猛得宜，有哀矜之念，而又不流於姑息，此其所以陰居陽也。

The phrase "flexible and moderate, ascending upwards" refers to the inverted hexagram. The primary hexagram, when reversed, becomes the hexagram of Zhen. The two hexagrams are originally the same structure, and King Wen grouped the reversed ones together, so the "Zaji Guashan" (Miscellaneous Hexagram Transmission) mentions both "Shihhe, eating" and "Ben, without color." This means that in the hexagram of Ben, the middle yao of the lower trigram Li is a flexible yao that is moderate and ascends, moving to the middle position of the upper trigram of Shihhe, becoming the sixth yao in the fifth position. One should know that using punishment without flexibility leads to cruelty, and flexibility without moderation leads to indulgence. Only by being flexible and moderate can one balance severity and leniency, showing compassion and care without allowing wrongdoing to continue unchecked. This is precisely the meaning conveyed by the sixth yao in the fifth position, which is a yao of yin occupying a yang position.

頤中有物，名噬嗑矣，而曰亨者何也？蓋凡噬嗑物，噬則頤分，嗑則頤合，今未噬之先內剛外柔，將噬之際動而明，正噬之時合而章，先分後合，又何物得以間之？此所以噬嗑而亨也。然以噬嗑之亨，何事不利而獨利用獄者？蓋六五以柔在上，本不當位，不足以致諸事之利，獨以柔得中，所以利用獄也。

There is something in the mouth, already named Shihhe, so why is it said to be "smooth" (hen)? Generally, when something is bitten, the upper and lower jaws separate when biting, and close when they come together. Now, before biting, it is internally strong and externally soft; when about to bite, it is active and clear; at the moment of biting, it is the union of thunder and lightning, with brilliant manifestations. First separating and then uniting, what could possibly block in the middle? This is the reason why after biting, it becomes smooth. However, since Shihhe itself is smooth, why is it specifically said to be "suitable for punishment in court (li yu)"? This is because the sixth line (wu) is a yin line in a yang position, which is originally inappropriate, and thus not suitable for universal smoothness. Only by being in the middle does it become appropriate, so it is most suitable for judging cases and applying punishment.

象曰：雷電噬嗑，先王以明罰勑法。罰者，一時所用之法；法者，平日所定之罰。明者，辨也，辨其輕重，效電之明；勑者，正也，正其國法，效電之威。明辨勑正，所以振勅法度，使人知所畏避也。

The Great Image Commentary says: Thunder and lightning form the trigram of噬嗑, from which the former kings understood the need to clearly define punishments and regulate laws. "Punishment" refers to the legal provisions applied in specific cases, while "law" refers to the established penal codes in ordinary times. "Clearly discerning" means distinguishing the severity of offenses, taking the brightness of lightning as a model; "rectifying" means upholding the state's legal system, taking the power of thunder and lightning as a model. By clearly discerning and rectifying, the purpose is to uphold the law, making people aware of its authority and thus deter them from transgressing.

初九：屨校滅趾，無咎。校音教。校，足械也；屨者，以械加於足，如納屨於足也。中爻坎，坎為桎梏，校之象也，故上九亦言校。趾者，足趾也，震為足，趾之象也。滅者，沒也，遮沒其趾也，變坤不見其震之足，滅其趾之象也。無咎者，因其刑而懲創以為善也。屨校不懲，必至荷校；滅趾不懲，必至滅耳。不因其刑而懲創，必至上九之惡積罪大矣，安得無咎？初九上九，受刑之人；中四爻，則用刑者。

The line statement of the initial line, Chū Jiǔ, says: "Wearing leg restraints, covering the toes, there is no blame." The character "jiào" is read as "jiāo," meaning a wooden device fastened around the foot. "Jù" functions as a verb here, meaning to fasten the wooden device on the foot, like wearing shoes. In terms of symbolic meaning: the third, fourth, and fifth lines together form the trigram Kan, which represents a restraint. The "Sayings of the Trigrams" text explains that Kan represents restraints, which corresponds to the image of "jiào." Therefore, the line of Shàng Jiǔ also mentions "jiào." "Zhi" refers to the toes, and the lower trigram Zhen represents the foot, thus symbolizing the toes. "Mie" means to cover or obscure, indicating that the restraints cover the toes. When this line changes to a yin line, the lower trigram Zhen becomes Kun, and the image of the foot disappears, which corresponds to "covering the toes." The statement "no blame" is because receiving this punishment leads to vigilance and reform. If one wears the restraints without being cautious, it will inevitably lead to the situation of Shàng Jiǔ, where heavy restraints are worn. If one covers the toes without being cautious, it will inevitably lead to the situation of Shàng Jiǔ, where even the ears are covered. Not being cautious after punishment will inevitably lead to the state of Shàng Jiǔ, where evil is fully accumulated and the crime is too great to be forgiven. Then, how can there be "no blame"? Chū Jiǔ and Shàng Jiǔ represent those who are punished, while the middle four lines represent those who carry out the punishment.

九居初無位，下民之象也，以陽剛而不柔順，未有不犯刑者，故有屨校滅趾之象。趾乃人之所用以行者，懲之於實，便不得行其惡，小人之福也，故占者無咎。象曰：屨校滅趾，不行也。震性動，滅其趾則不得動而行以為惡矣。

A yang line in the first position, without rank, represents the image of common people at the lower level; its nature is yang and strong but not gentle or compliant, thus inevitably leading to punishment, symbolized by being bound with foot restraints that cover the toes. The toes are used for walking; punishing someone at the very beginning of their journey prevents them from taking a wrong path, which is actually a blessing for the small person, so the one who divines finds no fault. The Small Image Commentary says: being bound with foot restraints covering the toes prevents one from walking. The lower trigram Zhen, which originally signifies movement, is now rendered immobile by the covering of its toes, thus unable to move and unable to commit evil deeds.

六二：噬膚滅鼻，無咎。膚者，肉外皮也。凡卦中次序相近者言膚：剝卦言膚者，艮七坤八也；睽卦言膚者，兌二離三也；此卦言膚者，離三震四也。六二之言膚者，皮也；三言肉者，皮中之內也；四言胏者，肉中連骨也，以陽剛也；五陰柔，又言肉矣。爻位以次漸深，學徒工肉以次漸難。祭有膚鼎，蓋柔胞子而無骨，噬而易嗑者也。

The Line Statement of the Second Line says: "Bite the skin and deeply bury the nose, there is no fault." "Fū" refers to the outer layer of skin. Whenever the upper and lower trigrams in the Earlier Heaven sequence are close to each other, the hexagram mentions "skin." The hexagram of P破裂 (Bō) mentions "skin" because the trigram Gen (Mountain) is in the seventh position and the trigram Kun (Earth) is in the eighth; these positions are adjacent. The hexagram of 睽 (Kuí) mentions "skin" because the trigram Dui (Lake) is in the second position and the trigram Li (Fire) is in the third. This hexagram mentions "skin" because the trigram Li (Fire) is in the third position and the trigram Zhen (Thunder) is in the fourth. The Second Line refers to "skin," meaning the outer layer; the Third Line refers to "meat," meaning the flesh beneath the skin; the Fourth Line refers to "zǐ," meaning meat with bone, because the Fourth Line is yang and firm. The Fifth Line is yin and soft, and it again refers to "meat." The higher the line position, the deeper the bite, and the more difficult the case becomes. In ancient sacrificial rites, there was a special bronze vessel for serving skin and meat, which was the tender part without bones, and it would break with a single bite.

中四爻有上下齒噬齧之象，故四爻皆言噬。此爻變兌，兌為口，噬之象也。二乃治獄之人，居其中，初在下，外為膚，噬其膚之象也，故雜卦曰噬嗑食也，正言此四爻之噬也。中爻艮，艮為鼻，鼻之象也；二變則中爻為離，不見其艮之鼻，滅其鼻之象也。滅字與滅趾、滅耳同例，即朱子語錄所謂噬膚而沒其鼻於器中是也，言噬易嗑而深嗑之也。

The fourth line contains the image of upper and lower teeth biting, so all four lines refer to "biting." When line six-two becomes yang, the lower trigram becomes zhen (thunder) and then dui (lake), which represents the mouth, thus matching the image of "biting." Line six-two is the person in charge of justice, located in the middle of the inner trigram, while line one-nine is below it, at the outermost position, like the outer skin, thus forming the image of biting the outer skin. The "Zazhaguanzhuan" says, "Shihé, food," which refers precisely to the biting together of these four lines. Regarding the "nose," lines three, four, and five form the trigram gen (mountain), and the "Shuoguazhuan" says gen represents the nose, thus forming the image of the nose. When line six-two changes, lines two, three, and four form the trigram li (fire), and the image of the nose disappears, which is the image of "destroying the nose." The word "destroy" here is used in the same way as "destroying the foot" and "destroying the ear." This is exactly what the "Zhu Zi Yulu" says: when biting the flesh, the nose is buried into the vessel, describing how the biting is effortless and deep.

六二柔順中正，聽斷以理，故其治獄有噬膚滅鼻之易之象，無咎之道也，故其占如此。象曰：噬膚滅鼻，乘剛也。剛者，初之剛也。人剛則性趕，獄內委曲皆不隱藏，已易於聽斷矣，六二又以中正乘其剛以聽斷，必得其情，故有噬膚滅鼻之易。

Six Two is flexible and upright, and adjudicates cases based solely on reason, so his handling of legal matters is like biting soft skin and deeply inserting the nose, which is effortless, thus indicating a path without blame. The Small Image Commentary says: biting the soft skin and deeply inserting the nose is because of the overcoming of a yang line. This 'yang' refers to the yang line at the beginning. Human nature is straightforward, so the twists and turns of a case will not be concealed, making it inherently easy to judge. Since Six Two uses the virtue of being upright and central to overcome this yang line and conduct the investigation, it will certainly uncover the truth, hence the ease of biting soft skin.

六三：噬臘肉，遇毒，小吝，無咎。臘音昔。臘肉者，即六五之乾肉也。離火在前，三變又成離，上火下火，乾其肉之象也。九四六五離有乾象，故二爻皆言乾，而此言臘也。遇者，逢也。凡易中言遇者，皆雷與火也：睽九二變震，曰遇主于巷；遇元夫者，亦變震也；豈遇配主、遇夷主，小過大象坎錯離，遇其妣、遇其臣。此雷火，故言遇毒。

The line statement for the sixth line says: biting the dried meat of the wind heaven, encountering the old and greasy part, there is some slight regret, but no fault. "Là" is pronounced "xī". So-called dried meat refers to the dried meat mentioned in the fifth line. The upper trigram is Li (Fire), lying ahead; when the third line changes, the lower trigram becomes Zhen (Thunder), which becomes Li again, so both upper and lower trigrams are fire, which is the symbolic representation of drying meat with fire. The ninth line in the fourth position and the sixth line in the fifth position are within the body of Li (Fire), and both have the image of Qian (Heaven), so these two lines both mention "Qian," while the third line mentions "Là." "Encountering" means meeting. Whenever the word "encountering" appears in the Book of Changes, the symbolic images always involve Thunder and Fire: the second line of the Kui hexagram changes to Zhen (Thunder), so it says "meeting the master in the alley"; the fourth line of Kui says "meeting the original husband," also because the line changes to Zhen (Thunder); the Feng hexagram says "meeting his spouse" and "meeting his夷 husband," and the Xiao Guo hexagram has an overall image similar to Kan (Water), whose opposite trigram is Li (Fire), so it says "meeting his mother" and "meeting his minister." This line is at the intersection of Thunder (Zhen) and Fire (Li), so it says "meeting poison."

毒者，臘肉之陳久太肥者也。說文云：毒者厚也。味厚者為毒久。噬臘遇毒者，言噬乾肉而遇陳久太肥厚味之肉也。中爻坎，所以曰毒，故師卦有此毒字。六三陰柔，不中不正，治獄而遇多季陳久煩瑣之事，一時難於斷理，故有噬臘遇毒之象，亦小有吝矣，然時當噬嗑，於義亦無咎，故其占又如此。象曰：遇毒，位不當也。以陰居陽。陰居陽位，故見為遇毒；若陽居陽位，則遇事立斷，何毒之有？蓋此爻若變則為離，是動而明也，故惜其位不當。

The term "tox" refers to the overly fatty and aged portion of preserved meat. The "Shuo Wen Jie Zi" explains: "Tox, means thickness." When the flavor becomes too heavy, it eventually becomes toxic. "Shi La Yu Du" means biting on dried meat but encountering an old, greasy, and overly rich piece. The third, fourth, and fifth lines form the trigram Kan, which represents danger and peril, hence the term "tox." The "彖传" of the "Shi" hexagram also uses the term "tox" in the phrase "using this to poison the world," which takes the same meaning. The sixth line is a yin line that is neither central nor proper, and when handling old, complicated cases that are difficult to resolve, it is like biting into preserved meat and encountering greasy, heavy parts, thus bringing some shame and regret. However, during the time of "Shi He," there should be some resolution, and from a rational perspective, there is no fault, hence the judgment. The "Xiao Xiang Chuan" says that encountering greasiness is a wrong position. The original commentary explains that a yin line is in a yang position. Because a yin line is in a yang position, it feels difficult to handle; if a yang line were in a yang position, it would be able to make decisions immediately, and there would be no "tox." If this line changes, the lower trigram Zhen becomes Li, which is "movement and clarity," hence the lamentation for its improper position.

九四：噬乾胏，得金矢，利艱貞，吉。乾音乾，胏音滓。胏，乾肉之有骨者。離為乾，乾之象也，六五亦同此象。三肉居卦之中，乃獄情之難服者，故皆以堅物象之。金者，剛也，此爻正頤中之物，陽爻居二陰之間，金之象也；變坤錯乾，亦金之象也。矢者，直也，中爻坎，矢之象也，蓋九四正居坎之中，坎得乾之中爻為中男，故此爻有金象、有矢象。若六五變為乾，止有金象，無矢矣，故曰得黃金。

The line statement for the ninth line four says: "Biting the dry meat with bones, obtaining metal and arrows, it is advantageous to maintain rectitude in difficulty, and it is auspicious." The character "乾" is read as "dry," and "胏" is read as "zǐ." "胏" refers to the part of the dried meat still connected to the bone. The upper trigram is Li (Fire), which can dry things, thus representing "乾." The line six five also shares this image. The meat described in the lines six three, nine four, and six five all reside within the entire hexagram, representing the most difficult type of case to persuade, hence they all use hard objects as symbols. "Metal" is taken to represent hardness: the ninth line four is the object stuck in the mouth, a yang line between two yin lines, hard like metal, thus representing "metal"; if this line changes to yin, then the lines three, four, and five form the trigram Kun, whose opposite trigram is Qian, and Qian represents metal, thus also representing "metal." "Arrow" is taken to represent straightness: the lines three, four, and five form the trigram Kan, with one yang line in the middle like an arrow, thus representing "arrow." The ninth line four is located in the central position of this inter-trigram Kan, and Kan is the middle son in the trigram Qian, which is formed by inserting the middle line of Qian into Kun, so this line has both the image of metal and arrow. As for the line six five, when the line changes, the upper trigram becomes Qian, leaving only the image of metal and not the image of arrow, hence the line six five only mentions "obtaining gold."

且九四剛而不正，故戒之以剛直；六五柔中，故戒之以剛中。二爻皆曰得者，教人必如此也。艱者，凜凜然惟恐一毫之少忽，以心言也；貞者，兢兢然惟恐一毫之不正，以事言也。獄情難明，故必如金之剛、矢之直，而又艱難正固，則吉矣。因九四不中正，故教占者占中之象又如此。象曰：利艱貞吉，未光也。未光即屯九五、夬九五之類。

Furthermore, the fourth line is yang and not in the correct position, so it uses "strong and upright" to warn it; the fifth line is yin and proper, so it uses "strong and centered" to warn it. Both lines mention the concept of "attaining," teaching that in handling cases one must achieve this. "Difficult" refers to being anxious in the heart, fearing even the slightest negligence, which relates to the mind; "upright" refers to being cautious in action, fearing even the slightest deviation, which relates to conduct. Cases are inherently difficult to investigate, so one must be as hard as metal and as straight as an arrow, and also endure hardship and remain firm, to achieve auspiciousness. Since the fourth line is neither centered nor proper, the line statement uses such an image to instruct the diviner. The Small Image Commentary says: it is favorable to endure hardship and maintain uprightness to attain auspiciousness, because the light has not yet become prominent. The idea of "not yet bright" is of the same type as that in the first line of the Qun卦 (Gunn) and the first line of the Guai卦 (Guai).

六五：噬乾肉，得黃金，貞厲，無咎。象曰：噬乾肉，難於膚而易於乾胏者也，乃所治之獄匪難匪易之象。黃者，中也；金者，剛也。變乾，金之象也；乾錯坤，黃之象也。離得坤之中爻為中女，則離之中乃坤土也，故曰黃金。貞者，純乎天理之公而無私也；厲者，存乎危懼之心而無忽也；無咎者，刑罰當而民不冤也。

The line statement of the fifth line says: "To bite the flesh of the dry meat of Heaven, one obtains gold, maintains uprightness while keeping in mind the danger, and incurs no fault." The original phrase "噬乾肉" refers to something that is more difficult than biting the outer skin but easier than biting the dry meat with bone, symbolizing a case that is neither too difficult nor too easy. "Yellow" is taken to represent the central position, and "gold" signifies strength. When the sixth line changes to a yang line, the upper trigram becomes乾 (Heaven), which is associated with gold, hence the image of "gold." The opposite trigram of乾 is坤 (Earth), which is associated with yellow, hence the image of "yellow." Moreover, 离 (Fire) is formed by the middle line of坤 (Earth) within乾 (Heaven), and the middle line of 离 is originally坤 (Earth), which is yellow in color, thus combining to form the image of "golden." "Zhen" refers to uprightness and impartiality in accordance with heavenly principles without any private intent. "Lai" signifies a constant awareness of danger and caution. "Wu jiu" means that the punishment is judged appropriately, and the people suffer no injustice.

六五居尊，用刑于人，人無不服，故有噬乾肉易嗑之象。然恐其柔順而不斷也，故必如黃之中、金之剛，而又同厲，乃得無咎。因六五柔中，故戒占者占中之象又如此。貞厲無咎，得當也。當去聲。言必如此治獄方得當也。

Six Five holds a high position and applies punishment to people, and none are dissatisfied, so there is an image of biting a piece of dry meat and breaking it with one bite. However, there is a fear that it may be too gentle and thus fail to make a decisive decision. Therefore, it must be like Huang who maintains the middle path and like metal which is strong, and also add a bit of apprehension, in order to avoid mistakes. Since Six Five is a yin and soft line that is in the center, the line statement uses such an image to warn the person consulting the oracle. The Small Image Commentary says: maintaining correctness with a sense of danger and apprehension leads to no blame. "当" is read in the falling tone. This means that one must act in this way in order to handle the case properly.

上九：何校滅耳，凶。何音荷。何者，負也，謂在勁也。中爻坎為桎梏，初則曰屨，上則曰負，以人身分上下而言也。滅者，遮滅其耳也。坎為耳痛，滅耳之象也；又離為戈兵，中爻艮為手，手持戈兵加於耳之上，亦滅耳之象也。

The statement of the line at the top (Upper Nine) says: A heavy枷 is on the shoulders, covering the ears, which is dangerous. "He" is read as "He," meaning to bear or carry. "He" refers to the burden of the枷 on the neck. The trigrams at the third, fourth, and fifth lines form Kan, which represents shackles. The first nine is at the bottom, so it is like a shoe being put on the foot; the upper nine is at the top, so it is like carrying a burden on the shoulders and neck, which is based on the upper and lower parts of the body. "Mie" means covering the ears. The "Say卦Transmission" explains that Kan represents ear pain, which is the image of "covering the ears"; furthermore, the upper trigram is Li, representing weapons, and the second, third, and fourth lines form Gen, which represents the hand. The hand holding weapons above the ears is also the image of "covering the ears."

上九居卦之上，當獄之終，蓋惡極罪大、怙終不悛者也，故有何校滅耳之象，占者如此，凶可知矣。象曰：何校滅耳，聰不明也。聦者，聞也，聽也。上九未變，離明在上，坎耳在下，故聽之明；今上九既變，則不成離明矣，所以聽之不明也。困卦坎有言不信，夬四變坎，聞言不信。今既聽之不明，則不信人言矣，坎既心險，又不信好言，所以犯大罪。

The upper nine is located at the very top of the entire hexagram, right at the end of punishment and litigation. It represents a person who has committed evil to the extreme, with great crimes and continues to persist in wrongdoing. Therefore, there is an image of bearing a heavy枷 and covering the ears; if the situation is like this, the danger is evident. The Small Image Commentary says: bearing a heavy枷 and covering the ears indicates unclear hearing. "Cōng" refers to hearing. When the upper nine has not changed, the upper trigram is Li (Fire), which represents clarity, above, and the interacting trigram is Kan (Water), which represents the ear, below, so hearing is clear. Now, when the upper nine changes, the upper trigram is no longer Li, so clarity is lost, and hearing becomes unclear. The hexagram of Guan has the upper trigram as Dui (Lake) and the lower trigram as Kan (Water), and the Tuang Cí says "there is speech but no trust." The hexagram of Guai has the fourth nine changing to Kan, and it also says "when heard, there is no trust." Now that hearing is unclear, one will not believe others' advice; since Kan already harbors dangerous intentions, and one does not listen to good words, this is why great crimes are committed.

賁，無色也。賁，飾也。為卦山下有火，山者百物草木之所聚，下有火則照見其上，品彙皆被光彩，賁之象也。《序卦》：嗑者合也，物不可以苟合也，故受之以賁，所以次噬嗑。

The *Zagua Zhuan* says that "Bian" (Brightness) signifies the absence of color, and when adornment is taken to the extreme, it returns to simplicity. The original meaning of "Bian" is adornment. In terms of the hexagram's form, it represents fire beneath a mountain: a mountain is a place where all things and plants gather, and when fire burns beneath it, it illuminates everything above, giving a luminous appearance to all things, which is the symbolic meaning of "Bian." The *Xugua Zhuan* says that "He" (Crushing) refers to union, but things should not be joined carelessly; they must be adorned with propriety and ceremony. Therefore, after *Shehe* (Crushing), the hexagram *Bian* follows. This explains why *Bian* comes after *Shehe*.

賁亨，小利有攸往。賁，彼偽反。小利攸往亦為亨，但亨之不大耳。彖曰：賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往，天文也；文明以上，人文也。觀乎天文以察時變，觀乎人文以化成天下。以卦綜卦德釋卦辭而極言之。

The Hexagram Statement of the Qian (Brightness) Hexagram says: "It is smooth and favorable for going forward." "Bian" is read as "Bi Wei Fan." The statement "a small benefit in going forward" actually also indicates smoothness, but the smoothness is not great. The Commentary on the Judgment says: The smoothness of the Qian Hexagram is because the yin and柔 come to adorn the yang and strong, thus it is smooth; also because the yang and strong go upward to adorn the yin and柔, thus it is slightly favorable for going forward. This is the cultural splendor of heaven. The cultural splendor of heaven is bright and has limits, which is the cultural splendor of mankind. Observing the cultural splendor of heaven allows one to understand the changes of the four seasons, and observing the cultural splendor of mankind allows one to educate the world and establish customs. This passage uses the "Hexagram Comprehensive" and "Hexagram Virtue" to explain the Hexagram Statement, and extends the meaning to its extreme.

本卦綜噬嗑。柔來文剛者，噬嗑上卦之柔，來文賁之剛也，柔指離之陰卦，剛則艮之陽卦也。柔來文剛以成離明，內而離明則足以照物，動罔不臧，所以亨。分者，又分下卦也。分剛上而文柔者，分噬嗑下卦之剛，上而為艮以文柔也，剛指震之陽卦，柔則離之陰卦也。剛上而文柔以成艮止，外而艮止，則內而能知之，外而不能行之，僅可小利有攸往而已，不能建大功業也。

The primary hexagram inverted becomes噬嗑, and the two hexagrams are mutual Inverted Hexagram. The phrase "柔来而文刚" means that the yao of the yin and flexible trigram 离 (Fire) comes down from the upper trigram of噬嗑 to adorn the yang and strong trigram 艮 (Mountain) of贲. Here, "柔" refers to the trigram 离 (Fire), and "刚" refers to the trigram 艮 (Mountain). The yin and flexible comes down to adorn the yang and strong, thus forming the lower trigram 离 (Fire) and the luminous clarity of the trigram. Within there is the clarity of 离, which is sufficient to illuminate things, so that every action is proper, hence it is said "亨." "分" means to take another part from the lower trigram. The phrase "分刚上而文柔" means that the yao of the yang and strong trigram 震 (Thunder) from the lower trigram of噬嗑 is taken up and becomes 艮 (Mountain), thus adorning the yin and flexible trigram 离 (Fire). Here, "刚" refers to the trigram 震 (Thunder), and "柔" refers to the trigram 离 (Fire). The yang and strong goes up to adorn the yin and flexible, thus forming the upper trigram 艮 (Mountain) and the stopping nature of the trigram. Since the outside is stopping, even though the inside is clear, it cannot go out, and can only slightly benefit going forward, but cannot achieve great achievements.

故以其卦綜觀之，柔來文剛，剛上文柔，是即天之文也。何也？蓋在天成象，日月五星之運行，不過此一剛一柔、一往一來而已，今本卦剛柔交錯，是賁之文即天之文也。以其卦德觀之，是即人之文也。何也？蓋人之所謂文者，不過文之明也，而燦然有禮以相接；文之止也，而截然有分以相守。今本卦內而離明，外而艮止，是賁之文即人之文也。觀天文以察時變，觀人文以化成天下，賁之文不其大哉！變者，四時寒暑代謝之變也；化者，變而為新；成者，久而成俗。

Therefore, from the perspective of the inverted hexagram: the yin and柔 come down to adorn the yang and刚, and the yang and刚 go up to adorn the yin and柔. This is the literary beauty of heaven. Why? The Great Treatise says, "In heaven, the images are formed." The movement of the sun, moon, and five stars is merely the alternation of one yang and one yin, one going and one returning. Now, the primary hexagram has the intermingling of yang and yin, and thus the literary beauty of the hexagram of Zhen is also the literary beauty of heaven. Furthermore, from the perspective of the hexagram's virtue, this is also the literary beauty of human beings. Why? What humans call "literary beauty" is merely literary beauty with clarity, thus shining brightly with propriety to interact with others; literary beauty with stillness, thus clearly defined with boundaries to hold on to. Now, the primary hexagram has the brightness of Li inside and the stillness of Gen outside, and thus the literary beauty of the hexagram of Zhen is also the literary beauty of human beings. Observing the heavenly phenomena to understand the changes of the seasons, observing human culture to educate the world and establish customs, is the literary beauty of the hexagram of Zhen not vast and profound? "Change" refers to the alternation of the four seasons and the cold and heat; "transformation" is changing the old into the new; "establishment" is the gradual accumulation over time to form customs.

象曰：山下有火，賁，君子以明庶政，無敢折獄。明，離象；無敢，艮象。庶者，眾也，繁庶小事，如錢穀出納之類；折獄則一輕重出入之間，民命之死生所繫，乃大事也。曰無敢者，非不折獄也，不敢輕折獄也，再三詳審而後發之意，此即小利有攸往之理，因內明外止，其取象如此。賁與噬嗑相綜，噬嗑利用獄者，明因雷而動也；賁不敢折獄者，明因艮而止也。

The Great Image Commentary says: Mountains beneath fire, this is the Hexagram of Decorum. The gentleman thus understands the need to clearly examine all government affairs, yet dares not hastily decide on legal cases. "Clearly" is symbolized by the lower trigram Li (Fire), while "daring not" is symbolized by the upper trigram Gen (Mountain). "Common" refers to many things, meaning miscellaneous minor matters, such as the inflow and outflow of money and grain. As for judging cases, the difference of a single unit in weight or the distinction between innocence and guilt can affect the life or death of a person, which is a major matter. Saying "daring not" does not mean not judging cases, but rather not acting hastily. One must carefully examine and deliberate before making a decision, which is the meaning of "small gain in going forward." Because inner clarity and outer stillness are present, the symbolism is thus taken. The Hexagram of Decorum and the Hexagram of Cracking the Shell are mutual inverted hexagrams: the Hexagram of Cracking the Shell says "suitable for litigation," its clarity coming from Zhen (Thunder) and being active; the Hexagram of Decorum says "daring not to judge cases," its clarity meeting Gen (Mountain) and being still.

初九：賁其趾，舍車而徒。舍音舍。賁其趾者，道義以文飾其足趾也。舍，得棄也；徒者，徒行也。舍車而徒，即賁其趾也，言舍車之榮而徒行，是不以徒行為辱，而自以道義為榮也。中爻震與坎，震，趾之象也；坎，車之象也；變艮，止而又止，舍之象也。

The line statement of Chū Jiǔ says: "Adorning one's toes, abandoning the carriage and walking on foot." The character "shě" is read as "to abandon." What is meant by "Bēn qí zhǐ" is using virtue to adorn one's steps. "Shě" means to discard; "tú" means to walk on foot. Abandoning the carriage and walking on foot, that is "Bēn qí zhǐ," means preferring to abandon the honor of riding a carriage and walking on foot, not regarding walking as a disgrace, but rather taking the preservation of virtue as honorable. In terms of symbolic representation: the second, third, and fourth lines form the trigram Kan, and the third, fourth, and fifth lines form the trigram Zhen. Zhen represents the foot, which is the symbolic representation of "zhǐ"; Kan represents the carriage, which is the symbolic representation of "che." When this line changes to yin, the lower trigram Li becomes Gen, combining with the upper trigram Gen, which signifies stopping again and again, precisely the symbolic representation of "shě."

初比二而應四，比二則從乎坎車矣，應四則從乎震趾矣。然升乎車者必在上方可乘，易中言乘者皆在上也，言承者皆在下也。初在下，無乘之理，故有舍坎車而從震趾之象，觀小象乘字可見。初九剛德明順，蓋內重外輕，自賁於下而隱者也，故有舍非義之車而安於徒步之象，占者得此，當以此自處也。象曰：舍車而徒，義弗乘也。初在下，無可乘之理。

Initial Nine is below and corresponds to Six Two and Six Four. Being close to Six Two means following the mutual trigram Kan's carriage; corresponding to Six Four means following the mutual trigram Zhen's foot. However, to ride a carriage, a person must be above it, and in the Book of Changes, whenever it says 'riding,' it refers to being above; whenever it says 'supporting,' it refers to being below. Initial Nine is at the very bottom, so it is not appropriate for it to ride a carriage. Therefore, there is an image of abandoning the carriage of Kan and following the foot of Zhen. Looking at the Small Image Commentary, it uses the character 'riding' to clarify this. Initial Nine is yang and virtuous, clear-sighted and gentle, being strong within and light without. It is in a lower position, adorning itself with righteousness and content with retirement. Therefore, there is an image of abandoning the carriage that is not in accordance with righteousness and being content with walking on foot. When a diviner encounters this line, he should act accordingly. The Small Image Commentary says: abandoning the carriage and walking is in accordance with righteousness, not riding. Initial Nine is in a lower position, so originally there is no reason for it to ride.

六二：賁其須。在頤曰須，在口曰有髭，在頰曰髯。須不能以自動，隨頤而動，則須雖美，乃附於頤以為文者也。本卦綜噬嗑，原有頤象，今變陽則中爻為兌口矣，口旁之文莫如須，故以須象之。六二以陰柔居中正，三以陽剛得正，皆無應與，故二附三而動，猶須附頤而動也，故有賁其須之象，占者附其君子，斯無愧於賁矣。象曰：賁其須，與上興也。與者，相從也；興者，興起也，則言二陰柔從三陽興起者也。

The line statement for the second line says: "To adorn one's beard." The hair growing on the lower jaw is called "xu," on the lips is called "zhi," and on the cheeks is called "ran." The beard itself does not move; it moves only when attached to the jaw. Thus, although the beard may be beautiful, it is merely an ornament attached to the jaw. The primary hexagram reversed is噬嗑, which originally has the image of the jaw. Now, the second line turns into a yang line, so the second, third, and fourth lines form the trigram兑, which represents the mouth. The ornamentation beside the mouth is none more prominent than the beard, so the beard is used as a symbol. The second line, being yin and in the central position, is properly placed, while the third line, being yang and in the proper position, is also properly placed. Both lines lack a proper response, so the second line moves in conjunction with the third, just as the beard moves in conjunction with the jaw. Therefore, there is the image of "adorned beard." If the diviner can follow a virtuous gentleman, then he would not be ashamed of this "adornment." The Small Image Commentary says: Adorning the beard is to rise together with the line above. "Yu" means to follow, and "xing" means to rise, referring to the second line's yin and softness following the third line's yang and strength together rising.

九三：賁如濡如，永貞吉。如，助語辭；濡，沾濡也。離文自飾，賁如之象也；中爻坎水自潤，濡水之象也。永貞者，長永其貞也，九三本貞，教之以永其貞也；吉者，陰終不能陵也。九三以一陽居二陰之間，當賁之時，陰本比已，為之左右先後，蓋得其賁而潤澤者也，故有賁如濡如之象。然不可溺於所安也，占者能守永貞之戒，斯吉矣。象曰：永貞之吉，終莫之陵也。陵者，侮也，能永其貞，則不陷溺於陰柔之中，有所嚴憚，終莫之陵侮也。

The third line statement says: "It is adorned with brilliance, moistened with the color of water, and by maintaining constancy it brings good fortune." "如" is an adverbial particle; "濡" means to moisten. The lower trigram is Li, which represents civilization and self-decoration, thus symbolizing "Beren" (adorned like a bright object). The interaction of lines two, three, and four forms Kan, which represents water, and the internal water moistens from within, symbolizing "Ruren" (moistened like water). "Yongzheng" means to maintain constancy over a long time; since the third line is already a yang line, it is taught to maintain this constancy. It is said to be "good fortune" because the yin lines cannot ultimately overpower it. The third line is a yang line between the yin lines two and four. At the time of adornment, the yin lines are close by, adding brilliance to it from all sides, thus symbolizing someone who is adorned and also moistened. However, one should not become addicted to this comfort. If the person divining can follow the warning to maintain constancy, then good fortune will come. The Small Image Commentary says: the good fortune from maintaining constancy is because no one can ultimately oppress him. "Ling" means to oppress; by maintaining constancy over a long time, one will not be submerged in yin, and others will respect and fear him, so they will ultimately not dare to oppress him.

六四：賁如皤如，白馬翰如，匪寇婚媾。皤，白波反。皤，白也，四變中爻為巽，白之象也。賁如皤如者，言未成其賁而成其皤也，非賁如而又皤如也。中爻震為馵足、為的顙，馵白足，顙白顛，白馬之象也，舊注不知象，故言人白則馬亦白，無是理矣。翰如者，馬如翰之飛也，中爻坎，坎為亟心之馬，翰如之象也。寇指三，婚媾指初。

The Line Statement of the Fourth Line says: Originally intending to adorn, it turned out to be plain white; a white horse gallops swiftly, and what comes is not a robber but a suitor. "Pó" is pronounced "bái bō fǎn" and means white; the Fourth Line turns yang, so the lines two, three, and four form the trigram Xun. The "Commentary on the Hexagrams" says Xun represents white, which is the image of "white." "Bēn rú pó rú" means that the adornment was not achieved and instead became plain white, not that it was both adorned and plain white. In terms of the image of the horse: lines three, four, and five form the trigram Zhen. The "Commentary on the Hexagrams" says Zhen represents "white hooves and white forehead," which are the images of a white horse. Old interpretations did not understand the method of taking images, so they mistakenly said that if a person is white, the horse is also white, which is not logical. "Hàn rú" means the horse runs like feathers flying; lines two, three, and four form the trigram Kan. The "Commentary on the Hexagrams" says Kan represents "a horse with a quick heart," which is quick and good at running, matching the image of "hàn rú." "Kòu" refers to line three, and "hūn gòu" refers to line one.

六四與初為正應，蓋相為賁者也，乃為九三所隔而不得遂，故未成其賁而成其皤。然四往求於初之心，如飛翰之疾，不以三之隔而遂已也，使非三之寇，則與初成婚媾而相為賁矣，是以始雖相隔，而終則相親也，即象而占可知矣，與屯六二同。象曰：六四當位，疑也；匪寇婚媾，終無尤也。以陰居陰，故當位；疑者，疑懼其三之親比也；六四守正，三不能求，故終無過尤。

Six four and initial nine are properly corresponding, and should have enhanced each other's appearance. However, nine three is in between, preventing them from achieving this. Therefore, the embellishment did not take place, and instead became plain. Yet, the heart of six four to pursue initial nine is as swift as a flying bird, and it does not cease because of the obstruction of nine three. If there were no nine three as an intervening 'bandit', it would have already formed a marital union with initial nine and enhanced each other. Thus, although initially separated, they eventually become close. This is determined by the image, and the reasoning is clear, similar to the situation in the Qun卦 where six two says 'not a bandit but a suitor'. The Small Image Commentary says: six four is in the proper position, indicating a state of doubt and fear; the one coming is not a bandit but a suitor, so there is no fault. Six four, with a yin line in a yin position, is said to be in the proper position; 'doubt' refers to the fear of nine three coming close. Six four remains steadfast, and nine three cannot obtain it, so there is ultimately no fault.

六五：賁于丘園，束帛戔戔，吝，終吉。戔音箋。艮為山，丘之象也，故頤卦指上九為丘；渙卦中爻艮，故六四渙有丘。艮為果蓏，入居中爻震木之上，果蓏林木，園之象也。此丘園指上九，上九賁白，貧賤肆志，乃山林高蹈之賢。蠱乃同體之卦，上九不事王侯；隨卦上六錯艮，亦曰西山，則上九乃山林之賢無疑矣。

The line statement of the fifth line says: "The refinement extends to the hills and gardens of the reclusive person, but the silk cloth offered is thin and torn, seeming stingy, yet ultimately auspicious." The character "戋" is read as "jian." In terms of symbolic imagery: the upper trigram is Gen, representing "mountain," which is the symbolic image of "hill," so the hexagram Yi refers to the upper ninth line as "hill"; the hexagram Huan has its third, fourth, and fifth lines forming Gen, so the fourth line says "Huan has a hill." The "Commentary on the Hexagrams" also states that Gen represents fruits and melons, which grow on the trigram Zhen (Thunder), symbolizing trees. Fruits and trees gathered together form the symbolic image of "garden." Here, "hill and garden" refers to the upper ninth line: the upper ninth line adorns itself with plain white, content with poverty and low status, and finds joy in its own aspirations, representing the virtuous recluse who lives in the mountains, with lofty aspirations and conduct. The hexagram Gu and the primary hexagram share the same upper trigram Gen, and its upper ninth line also says "not serving kings and dukes"; the hexagram Suo has its upper sixth line's opposite trigram as Gen, and it also says "the king uses offerings to the western mountain." Clearly, the upper ninth line of the hexagram Bi represents the virtuous recluse in the mountains.

兩疋為束，陰爻兩坼，束之象也。坤為帛，此坤主帛之象也。戔與殘同，傷也，艮錯兌為毀折，戔之象也。束帛傷戔，即今人之禮縀也。本卦上體下體皆外傷中虛，有禮縀之象，上戔下戔，故曰戔戔。陰吝嗇，故曰吝。

In ancient rituals, two pieces of silk were tied together as one bundle, and a broken yao (line) in the middle was split into two parts, which symbolizes the image of "bundle." The hexagram坤 represents silk and here it takes the image of silk. "Zhan" and "can" have the same meaning, meaning damage or deficiency; the opposite trigram of the upper trigram艮 is 兑, and the "Say Hexagram Transmission" explains that 兑 represents destruction, which matches the image of "zhan." Therefore, "shu bo shang zhan" refers to what modern people call "li duan." The primary hexagram has the upper trigram艮 and the lower trigram离, both of which show an outer deficiency and inner emptiness, containing the image of "li duan." Since both upper and lower trigrams are damaged, it is repeated as "zhan zhan." The nature of a yao line is stingy, so it is said "lin."

六五文明以止之主，當賁之時，下無應與，乃上比上九高蹈之賢，故有光賁丘園、束帛以聘之象。然賁道將終，文反於質，故又有戔戔之象，以此為禮，有似於吝。然禮薄意勤，禮賢下士，乃人君可喜之事，占者得此，吉可知矣。象曰：六五之吉，有喜也。艮錯兌為悅，故曰有喜，得上九高賢而文之，豈不喜？

Six Five is the main line of the hexagram "Civilization to Rest," which is at the time of refinement and adornment. Below it there is no corresponding line, yet it is close to Upper Nine, a virtuous gentleman of high moral character. Thus, there is an image of adorning the recluse in the countryside with brilliance and offering a bundle of silk to invite him. However, the way of adornment is about to end, and refinement should return to simplicity, hence there is also an image of "戋戋," which signifies meager and damaged offerings. Offering such a thin gift seems like stinginess. Yet, although the gift is meager, the sincerity is deep. Honoring a virtuous person and humbly seeking the counsel of a gentleman is something a ruler should be pleased with. Therefore, when one encounters this line in divination, it is clearly a favorable omen. The Small Image Commentary says: The favorable omen of Six Five is due to joy. The opposite hexagram of艮 is兑, which represents joy, hence it is said "there is joy." Being able to invite Upper Nine, such a high virtue, to enhance one's own reputation, how could there not be joy?

上九：白賁，無咎。賁，文也；白，質也，故曰白受采。上九居賁之極，物極則反，有色復於無色，所以有白賁之象，文勝而反於質，無咎之道也，故其象占如此。象曰：白賁無咎，上得志也。文勝而反於質，退居山林之地，六五之君以束帛聘之，豈不得志？此以人事言者也。若以卦綜論之，此爻原是噬嗑初爻，剛上文柔，以下居上，所以得志。

The line statement for the top nine says: Adorning with plain white, there is no fault. "Bian" refers to ornamentation, and "white" refers to the essence, so the "Book of Rites" says "white receives color," meaning that the plain base can bear the embellishment. The top nine is at the apex of the Bian hexagram, where things reach their extreme and inevitably reverse. With color returning to no color, there is the image of "white Bian." When ornamentation becomes excessive, it returns to simplicity, which is the correct path leading to no fault, hence its image and divination are thus. The "Small Image Commentary" says: Adorning with plain white and having no fault, is the result of the superior person realizing his aspirations. When ornamentation becomes excessive and returns to simplicity, retreating to the mountains and forests, the king in the fifth position still prepares bundles of silk to invite him, how can this not be considered realizing one's aspirations? This is speaking about human affairs. If we consider the inverted hexagram, this line originally comes from the initial nine of the Shihe hexagram, inverted so that the yang line ascends to adorn the yin line, moving from the lower position to the upper position, hence saying "realizing one's aspirations."

剝，爛也。剝者，落也，九月之卦也。五陰在下，一陽居上，陰盛陽孤，勢將剝落而盡，剝之義也。至高之山附著於地，有傾頹之勢，剝之象也。《序卦》：賁者飾也，致飾然後亨則盡矣，故受之剝，所以次賁。

The *Zagua Zhuan* says that "Pei" means decay. "Pei" refers to the process of peeling off. In the twelve message hexagrams, it is the hexagram of the ninth month. Five yin lines are at the bottom, and one yang line is alone at the top. Yin energy is extremely strong while yang energy is isolated, and it seems as if the yang will be completely eroded away. This is the meaning of "Pei." A very high mountain attached to the ground has a tendency to collapse and fall apart, which is the symbolic image of "Pei." The *Xugua Zhuan* says: "Ben" refers to ornamentation. When ornamentation reaches its peak, the path of success comes to an end, so the hexagram of "Ben" is followed by the hexagram of "Pei." This explains why the hexagram of "Pei" comes after "Ben."

剝，不利有攸往。不利有攸往，言不可有所往，當儉德避難，所以為君子謀也。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。長，丁丈反。以卦體卦德釋卦名卦辭。剝者，陽剝也，所以剝之者陰也，五之陰上進而欲變乎上之一陽也。

The Hexagram of Splitting says: It is not advantageous to go somewhere. The phrase "not advantageous to go somewhere" means one should not act rashly, but rather restrain one's virtue and avoid calamity. This is what the sage considers for the gentleman. The Commentary on the Judgment says: "Splitting" refers to the falling away, which is the gradual change of yin over yang. It is not advantageous to go somewhere because the petty person is growing stronger. To follow the situation and stop at the right time is to be good at observing the signs. The gentleman values the principle of increase and decrease, fullness and emptiness, because this is the way of heaven. "Long" is read as "ding zhang fan," meaning to grow. This passage explains the hexagram name and hexagram statement using the "hexagram structure" and "hexagram virtue."所谓 "peeling" refers to yang being peeled away by yin: five yin lines gradually advancing to change the upper yang line.

以卦體言之，小人長也，陰邪之聲勢方張也；以卦象言之，內順外止，有順時而止之象，人當觀此象也。觀小人之時，時不可往；觀一卦之象，象自不往，所以不利有攸往。

From the perspective of the hexagram structure, it indicates 'the small person grows strong,' showing that the influence of阴邪 forces is expanding. From the image of the hexagram, the inner trigram is坤 representing順, and the outer trigram is艮 representing止, indicating an image of following the trend and stopping at the right time. People should carefully observe this image. Recognizing the current situation where the small person is in power, one knows that it is not advisable to go forward. Furthermore, the image of the hexagram itself, with inner順 and outer止, already conveys the meaning of not moving forward, hence it says 'it is not advantageous to go forward.'

消息者，盈虛之方始；盈虛者，消息之已成。消息盈虛四字皆以陽言：復者陽之息，姤者陽之消，乾者陽之盈，坤者陽之虛，此正陽消而將虛之時也。天行者，天道自然之運也，天運之使然，君子亦惟以是為尚，與天時行而已，既不可往，又豈往哉？君子二句，又推原不利有攸往之故。

"Xiao" and "Xi" are the beginning stages of fullness and emptiness; "Ying" and "Xu" are the results after the process of xiao and xi has been completed. The four characters xiao, xi, ying, and xu all refer to the concept of yang: the Fu hexagram, with one yang line emerging, represents the "xi" of yang; the Gou hexagram, with the first yin line emerging, represents the "xiao" of yang; the Qian hexagram, with six yang lines fully present, represents the "ying" of yang; and the Kun hexagram, with six yin lines and no yang, represents the "xu" of yang. The Bo hexagram is precisely the time when yang energy is retreating and about to become completely empty. "Tian Xing" refers to the natural movement of heaven; since it is determined by the heavenly order, gentlemen can only take it as a standard and act in accordance with the heavenly timing. If it is not suitable to go forward, how can one go forward? The last two sentences of the "Tuanchuan" further trace the fundamental reason behind the statement "It is not advantageous to go forward."

象曰：山附於地，剝，上以厚下安宅。上，謂居民之上，一陽在上之象也；厚下者，厚民之生，省刑罰、薄稅斂之類也；宅者，上所居之位，非宅舍也，因艮體一陽覆幬於上，有宅舍之象，故以宅言之，所以上九亦以廬言者，以有廬之象也。厚下安宅者，言厚下而不剝下者，正所以自安其宅也，民惟邦本、本固邦寧之意。卦以下剝上取義，乃小人剝君子，成剝之義；象以上厚下取義，乃人君厚生民，則治剝之道也。

The Great Image Commentary says: Mountains adhering to the earth, this is the Hexagram of Decrease. The superior person thus understands the need to treat the people generously and secure his own position. "Upper" refers to those who are above the people, symbolizing a single yang line occupying the upper position. "Thickening the lower" means making the people's livelihood abundant, such as reducing punishments and lightening taxes. "Residence" refers to the position held by the superior, not literally a house; because the single yang line of the mountain (Geng) covers the top, symbolizing a roof, so "residence" is used. "Thickening the lower and securing the residence" means treating the people generously without exploiting them, which ensures the stability of one's position. This is the meaning of the Book of Documents: "The people are the foundation of the state; when the foundation is secure, the state is at peace." The meaning of the hexagram is derived from the decrease from below, which represents small people eroding the virtuous, forming the meaning of "decrease." However, the Great Image derives its meaning from the generous treatment from above, which represents the ruler nourishing the people, precisely the method for rectifying a time of decline.

初六：剝床以足，蔑貞吉。剝床以足者，剝落其床之足也。變震，足之象也。剝自下起，故以足言之。一陽在上，五陰列下，有宅象、廬象、床象。蔑者，滅也；蔑貞者，蔑其正道也，指上九也。方剝足而即言蔑貞，如履霜而知堅冰至也。

The line statement of the first yao, initial six, says: "The bed is being stripped away, starting from the foot, leading to the extinction of the correct path and resulting in misfortune (the original inscription reads 'auspicious')." The phrase "stripping the bed from the foot" refers to removing the foot of the bed. When the initial six changes to a yang line, the lower trigram becomes Zhen, which represents the foot, hence the image of "foot." Erosion always begins from the lowest part, so the foot is used as a symbol. A yang line above and five yin lines below form an image resembling a house, a thatched hut, or a bed. "Mie" means to destroy; "Mie Zhen" refers to the destruction of the correct path, which points to the upper nine. Just as the destruction reaches the foot of the bed, it immediately speaks of the extinction of the correct path, similar to the first line of the Kun hexagram, "Walking on frost, the ice is coming," meaning that stepping on frost indicates the coming of ice.

初六陰剝在下，有剝床以足之象。剝床以足，猶未見其凶，然其剝足之勢，不至蔑貞而不已，故戒占者如此，此聖人為君子危而欲其自防於始也。象曰：剝床以足，以滅下也。以滅下，則漸而上矣，見其端甚微，知其必有蔑貞之禍。

The first line, six, has a yao that is yin, which is eroding from the very bottom, hence the image of peeling away starting from the foot of the bed. Simply peeling off the foot of the bed does not yet show danger; but once this peeling begins, it will not stop until it reaches the point of extinguishing the correct path. Therefore, the line statement warns the person seeking divination. This is the concern of the sage for the gentleman, hoping he will be vigilant from the very beginning. The Small Image Commentary says: peeling away begins from the foot of the bed, starting from the lower part. Since it begins from below, it will gradually spread upward; although the sign is very subtle, it is already known that there will be a calamity of extinguishing the correct path.

六二：剝床以辨，蔑貞凶。辨者，床之乾也，不曰乾而曰辨者，謂床之下、足之上分辨處也。蔑貞同初。象曰：剝床以辨，未有與也。與者，陽也。凡爻中，陽以應陰，陰以應陽，方謂之應，相比亦然。二本陰爻，有陽爻之應，或有陽爻之比，則有與矣。今比乎二者初也，初陰也；應乎二者五也，五亦陰也。前後左右皆無應與之陽，則上九乃孤陽矣，豈不蔑貞？故初知其蔑貞，而二亦知其必有此凶也。

The line statement for the second line says: The bed is being stripped away, stripping down to where the bed frame meets the legs, extinguishing the right path, which is dangerous. "辨" refers to the main body of the bed; it is not directly called "Qian" but "辨" because it is located between the bed frame and the legs, the dividing point between them. The meaning of "蔑贞" is the same as in the first line. The Small Image Commentary says: Stripping the bed down to the junction is a lack of support. "与" refers to a yang line. In general, when a yang line corresponds with a yin line or a yin line corresponds with a yang line, it is called "responding." The same applies to adjacent lines. The second line is a yin line; if there is a yang line above it that corresponds or a yang line beside it that is adjacent, then it has support. Now, the line that is adjacent to the second line is the first line, which is yin; the line that corresponds to the second line is the fifth line, which is also yin. There is no support from a yang line in any direction, so the top line becomes an isolated yang line, how could it not be extinguished? Therefore, the first line already foresaw the extinction of the right path, and the second line even more clearly knows that such danger is inevitable.

六三：剝之無咎。三雖與上九為正應，不可言剝，然在剝卦之中，猶不能離乎剝之名。語助辭。眾陰方剝陽而三獨與之為應，是小人中之君子也，去其黨而從正，雖得罪於私黨，而見取於公論，其義無咎矣，占者如此，故無咎。

The Line Statement of the Third Line says: Being in a state of decline but without fault. The Third Line, although in a correct correspondence with the Top Nine, should not be said to be declining the Yang. However, since it is within the Hexagram of Decline, it cannot escape the term 'decline.' Here, '之' is a particle. The many Yin lines are working together to erode the Yang lines, but only the Third Line corresponds with that Yang. This is a gentleman among the petty people; he leaves his own group to follow the right path, even though he offends his private faction, but is praised by public opinion. According to the principles, there is no fault. If the person seeking divination is in such a situation, therefore there is no blame.

剝以近陽者為善，應陽者次之：近陽者六五是也，故無不利；應陽者此爻是也，故無咎。呂氏家賤，惡莫大焉。象曰：剝之無咎，失上下也。上下謂四陰，三居四陰之中，不與之同黨，而獨與一陽為應與，是所失者上下之陰，而所得者上九之陽也。惟其失四小人，所以得一君子。

The general principle of the Hexagram of Splitting is that the line closest to a yang line is best, and the one corresponding to a yang line is next. The line closest to a yang line is six five, so the line statement says "there is no disadvantage." The line corresponding to a yang line is this line, so it only says "no blame." The original annotation cites the view of Lü, who says that being in the house of small people and willingly going along with the flow is the greatest evil. The Small Image Commentary says: being in a state of splitting yet having no blame is losing the upper and lower like lines. "Upper and lower" refers to the other four yin lines. Six three is between four yin lines but does not associate with them, instead forming a corresponding relationship with the single yang line, so what is lost is the upper and lower yin lines, and what is gained is the upper nine yang line. Precisely because four small people are lost, one gentleman is gained.

六四：剝床以膚凶。初足、二辨、三床之上，四乃上體，居床之上，乃床上人之膚也。剝床而及其肌膚，禍切身矣，故不言蔑貞而直曰凶。象曰：剝床以膚，切近災也。言禍已及身而不可免也。

The fourth line statement says: The bed is being stripped away, and it has now reached the person's flesh, which is dangerous. The first line is the foot of the bed, the second line is where the bed frame meets the bed body, the third line is already above the bed surface, and the fourth line has entered the upper trigram, sitting above the bed surface, which is the flesh of the person lying on the bed. Stripping the bed to the person's flesh means the calamity has become personal, so the line statement no longer says '蔑贞' but directly states 'dangerous'. The Small Image Commentary says: Stripping the bed to the flesh means the calamity has already approached closely. This means the misfortune has already come upon the person and cannot be avoided.

六五：貫魚以宮人寵，無不利。五正彖辭所謂順而止之也。貫魚者，魚之貫串而相次以序，五陰列兩旁之象也。本卦大象巽，此爻變巽，巽有魚象，詳見中孚；巽為繩，貫之象也。以者，后妃以之也，五君位，為眾陰之長，故可以以之。魚，陰物；宮人，眾妾，乃陰之美而受制於陽者；艮錯兌為少女，宮人之象也。以宮人寵者，統領宮人以次上行，進御而獲其寵也。

The line statement of the fifth line says: Like a string of fish leading the palace attendants to receive favor, there is no disadvantage. The fifth line is exactly the line referred to in the Commentary on the Judgment as 'smooth and stopping'. The term '贯鱼' refers to stringing fish together with a rope and arranging them in order, symbolizing the five yin lines arranged in sequence. The overall image of the primary hexagram resembles Xun, and when this line becomes yang, the upper trigram becomes Gen, forming Xun, which contains the image of fish, as seen in Zhongfou hexagram. The Sayings on the Trigrams also state that Xun represents a rope, which is the image of '贯'. '以' refers to the queen mother leading her attendants; the fifth line occupies the position of the ruler and is also the leader among the yin lines, so it has the qualification to lead. Fish are yin things; palace attendants are numerous concubines, which are yin things that are beautiful and subject to yang; the opposite trigram of the upper trigram Gen is Dui, which represents young women, exactly the image of 'palace attendants'. 'With the palace attendants receiving favor' refers to leading the palace attendants in sequence to approach the ruler and obtain favor.

一陽在上，五率其眾陰，本卦原有此象；且內順外止，本卦原有此德。陰順則能從乎陽，艮止則必不剝陽矣。無不利者，陰聽命於陽，乃小人聽命於君子也，故無不利，非程傳別設義之說。六四以剝其膚而凶，至六五陰長陽消之極矣，然本卦順而且止，故陰不剝陽，有貫魚以宮人寵、反聽命於陽之象，此小人之福而君子之幸也，故占者無不利。象曰：以宮人寵，終無尤也。五以陰剝陽，今率其類以聽命於陽，有何過尤？

A yang line is at the top, and the line six in the fifth leads the multitude of yin lines to approach it. The primary hexagram originally contains this image. Moreover, the inner trigram is in a state of following, and the outer trigram is in a state of stopping, so the primary hexagram originally possesses such trigram virtues. Since yin is gentle and compliant, it can follow yang; since gen is in a state of stopping, it certainly does not erode yang. Saying "there is no disadvantage," is because yin obeys yang, that is, the petty person obeys the superior person, so there is nothing that is not advantageous. This is not the interpretation of the Cheng School's commentary on the Book of Changes, which sets up a new meaning. The line six in the fourth has already eroded down to the skin and is dangerous, but by the time it reaches the line six in the fifth, yin has eroded yang to the extreme. However, since the primary hexagram is both compliant and stopping, yin ultimately does not erode that yang. Instead, there is an image of yin lines being like fish strung together, leading the attendants to receive favor, and then turning back to obey yang. This is the fortune of the petty person and the fortunate chance of the superior person, so the one who divines finds nothing disadvantageous. The Small Image Commentary says: leading the attendants to receive favor, ultimately without fault. The line six in the fifth originally erodes yang, but now it leads its own kind to obey yang. What fault could there be?

上九：碩果不食，君子得輿，小人剝廬。碩果者，碩大之果，陽大陰小，碩之象也；艮為果，果之象也；不食者，在枝間未食也。諸陽皆消，一陽在上，碩果獨在枝上之象也。此爻未變，艮錯兌為口，猶有可食之象；此爻一變則為坤而無口矣，不食之象也。果碩大不食，必剝落朽爛矣，故孔子曰剝者爛也。果剝落朽爛於外，其中之核又復生仁，猶陽無可盡之理，窮上反下，又復生於下也。

The line statement of the Upper Ninth line says: A large fruit has not been eaten, the gentleman receives a carriage, and the petty person destroys his dwelling. The term "s硕果" refers to a large and full fruit; yang represents large, and yin represents small. A single yang at the top symbolizes "large." The "Say of the Hexagrams" states that Gen (mountain) represents fruit and melon, which is the symbolic meaning of "fruit." "Not being eaten" means the fruit is still on the branch and has not been picked. All the yang lines have already disappeared, leaving only this single yang line at the top, which is like a large fruit alone on the branch. When this line has not yet changed, the opposite hexagram of Gen is Dui (lake), which represents mouth and has the image of something edible; but once this line changes, the upper trigram becomes Kun (earth), which has no mouth, thus symbolizing "not being eaten." If a fruit is too large to be eaten, it must rot and fall off, so Confucius in the "Zagua Transmission" says "peeling means rotting." The fruit on the outside rots and decays, but the kernel inside can still sprout again, just as the yang energy is not completely peeled away: when it reaches the top, it returns to the bottom and regenerates from below.

輿者，物賴之以載，猶地之能載物也，變坤，坤為大輿，輿之象也。一陽復生於地之下，則萬物皆賴之以生，此得輿之象也。廬者，人賴之以覆，猶天之能覆物也，五陰為廬，一陽蓋上，為廬之椽瓦，今一陽既剝，剝則陰矣，故曰小人。下一畫新生，此反下也，故曰得，得則陽矣，故曰君子。

"Yu" refers to the thing upon which all things rely for support, just as the earth supports all things. When the top line (Shang Jiū) changes to a yin line, the upper trigram becomes Kun, and the "Say Guā Zhuan" explains that Kun represents the great vehicle ("yu"), which is the symbolic meaning of "yu." A yang line reappearing beneath the earth allows all things to grow upon it, which is the symbolic meaning of "getting the vehicle" ("dé yú"). "Lu" refers to the thing upon which people rely for shelter, just as the heavens cover all things. Five yin lines represent the walls of a dwelling, and a yang line on top represents the rafters and tiles. Now this yang line is removed, and when it is removed, it becomes purely yin, so it is called "small person" ("xiǎo rén"). However, a new yang line is born below, which is the reversal of the extreme yang to the extreme yin, so it is called "getting" ("dé"), and since it is yang, it is called "great person" ("jūn zǐ").

蓋陽剝於上，則必生於下；生之既終，則必剝於上。未剝之先，陽一畫在上，故其象似廬；既剝之後，陽生於下，則上一畫又在下矣，故其象似輿。諸陽消剝以盡，獨上九一爻，故有碩果不食之象。今上九一爻既變，則純陰矣，然陽無可盡之理，既剝於上，必生於下者，有君子得輿而為民所載之象；剝於上者，有小人剝廬、終無所用之象。占者得此，君子小人當自審矣。象曰：君子得輿，民所載也；小人剝廬，終不可用也。民所載者，民賴之以承載也；廬所賴以安身者也，今既剝矣，終何用哉？必不能安其身矣。國破家亡，小人無獨存之理。載字從輿字上來，不可用從剝字上來。

To understand this, when yang is stripped away from above, it must necessarily arise from below; when growth reaches its limit, it must again be stripped away from above. Before being stripped, a single yang line was placed at the top, so its shape resembled a thatched hut. After stripping, yang arises from below, and the original yang line moves to the bottom, so its shape resembles a carriage. When all the yang lines are stripped away, only the top line remains, so there is an image of a large fruit remaining on the branch, unharvested. Now, when the top line changes, the entire hexagram becomes entirely yin. However, yang cannot be completely stripped away; once stripped from above, it must necessarily arise from below, which gives the image of a gentleman obtaining a carriage and being supported by the people. On the other hand, stripping from above gives the image of a petty person destroying the thatched hut, ultimately of no use. Those who receive this line should reflect on whether they are a gentleman or a petty person. The Small Image Commentary says: A gentleman obtaining a carriage is to be carried by the people; a petty person destroying the thatched hut is ultimately not useful. "Being carried by the people" means the people rely on him to carry themselves. A thatched hut is something people rely on for shelter, but if it is destroyed, what use is it? It must mean that even the person himself cannot find security. In times of national and family ruin, a petty person has no way to preserve himself alone. The character "载" (to carry) comes from the character "舆" (carriage), and "not useful" comes from the character "剥" (to strip away).

復。震下坤上。復，反也。 復者，來復也。自五月一陰生後，陽一向在外，至十月變坤。今冬至復來，反還於內，所以名復也。《序卦》：「物不可以終盡剝，窮上反下，故受之以復。」所以次剝。

The hexagram "Fu" has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). Its six lines, from bottom to top, consist of one yang line and five yin lines. The "Zage Zhuan" says, "Fu means returning." "Fu" refers to the return of yang energy. After the hexagram "Gou" in the fifth month, when the first yin line appears, yang energy is gradually driven out of the hexagram. By the tenth month, when the hexagram "Kun" has all six yin lines, yang energy has completely retreated outside the hexagram. Now, when the winter solstice arrives, yang energy returns again, coming back into the hexagram, hence this hexagram is named "Fu." The "Xu Zhuan" says: "All things cannot be stripped down to the extreme; when stripping reaches the top line, it must reverse and begin anew at the bottom, so the hexagram "Bo" is followed by the hexagram "Fu." This is why the hexagram "Fu" comes after the hexagram "Bo."

復：亨。出入無疾，朋來無咎。反復其道，七日來復。利有攸往。 先言出而後言入者，程子言「語順」是也。出者，剛長也；入者，剛反也；疾者，遽迫也。言出而剛長之時，自一陽至五陽，以漸而長，是出之時未嘗遽迫也。入而剛反之時，五月一陰生，九月之剝猶有一陽，至十月陽變、十一月陽反，以漸而反，是入之時未嘗遽迫也。

The hexagram statement of "Fu" says: "Smooth and unimpeded. The yang energy goes out and comes in without urgency or harm, and like-minded things follow one another without error. Going and returning follow their own path, and after seven stages the yang energy returns once. It is appropriate to go forth." The hexagram statement first mentions "going out" and then "coming in," and Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says this is "in proper order," which is correct. "Going out" refers to the yang energy rising upward, and "coming in" refers to the yang energy returning to the hexagram. "Ji" refers to urgency or pressure. In terms of the yang energy going out, starting from "Fu" with one yang, passing through "Lin" with two yangs, "Tai" with three yangs, "Da Zhuang" with four yangs, to "Gua" with five yangs, it grows step by step, showing that the process of going out was not urgent. In terms of the yang energy returning, starting from "Gou" in May with one yin, to "Bo" in September where the top line still retains one yang, then to "Kun" in October where this yang is fully transformed, and finally to "Fu" in November where this yang returns again, it also returns step by step, showing that the process of returning was not urgent. Therefore, the hexagram statement says "going out and coming in without urgency."

朋者，陰牽連於前，朋之象也。故豫卦、損卦、益卦、泰卦、咸卦，皆因中爻三陽三陰牽連，皆得稱朋也。自外而之內曰來。言陰自六爻之二爻，雖成朋黨而來，然當陽復之時，陽氣上行，以漸而長，亦無咎病也。復之得亨者，以此。

The term "peng" represents the image of a single yao (line) of yin connecting one after another in a group. In the hexagram "Fu" (Return), the five yin lines above form a continuous group, which is the image of "peng." Therefore, in the hexagram "Yu" (Joy), line nine in the fourth position says "peng he zan" (the group gathers like hairpins), in "Sun" (Loss), line six in the fifth position and in "Yi" (Benefit), line six in the second position say "shi peng zhi gui" (ten turtles of peng), and in "Tai" (Great Passage), line nine in the second position says "peng wu" (the group disappears), and in "Xian" (Intimacy), line nine in the fourth position says "peng cong er si" (the group follows your thoughts). These hexagram line statements all use the character "peng" because their "zhong yao" (central lines)—that is, the two trigrams formed by the second, third, and fourth lines and the third, fourth, and fifth lines—combine to form a trigram with three yang lines and three yin lines, which are connected in groups. Moving from outside to inside is called "lai." Here it refers to the yin lines from the top line six down to line six in the second position, although they form a group pressing down, but at the time when one yang line is returning, yang energy rises gradually from below, growing step by step, and will not bring illness. The reason why the hexagram "Fu" is able to be prosperous is because of this.

道猶言路，言剛反而復之道路也。七日來復者，自姤而遯、否、觀、剝、坤、復，凡七也，即七日得之意。蓋陽極於六，陰極於六，極則反矣，故七日來復也。無疾咎者，復之亨也；七日來復，復之期也；利有攸往，復之占也。

"The way" is like a road, referring to the return of yang energy to the path it originally took. The phrase "seven days to return" begins counting from the fifth month's Gou hexagram, passing through Duan, Po, Guan, Bo, and Kun, until reaching Fu, which makes exactly seven hexagrams. This "seven days" corresponds to the "seven days" mentioned in Ji Ji's sixth line, "the wife loses her headpiece, do not chase, she will be found in seven days." Because each hexagram has six lines, yang can at most reach six, and yin can also at most reach six; when they reach their extremes, they must reverse. Therefore, yang energy returns once every seven days. "No illness in going out or coming in, friends come without blame" describes the reason why the Fu hexagram is smooth; "reversing its path, returning in seven days" refers to the duration of yang's return; "favorable for going somewhere" is the divination statement of the Fu hexagram.

大抵姤、復之理，五月一陰生為姤。一陰生於內，則陽氣浮而在外矣。至於十月坤，陰氣雖盛，而陽氣未嘗息也，但在外耳。譬之妻雖為主，而夫未嘗亡。故十一月一陽生，曰剛反。反者，言反而歸之於內也。十一朋陽生而復，一陽生於內，則陰氣浮而在外矣。至於四月乾，陽氣雖盛而陰氣未嘗息也，但在外耳。譬之夫雖為主，而妻未嘗亡。故五月一陰復生。天地雖分陰陽，止是一氣，不過一內一外而已。一內一外，即一升一沉、一盛一衰、一代一謝也。消息盈虛，循環無端，所以言剝言復。

In general, the principles of the hexagrams Gou and Fu are as follows: In the fifth lunar month, the first yin begins to arise below, forming the hexagram Gou. When yin arises within the hexagram, yang qi moves out to the outside. By the tenth lunar month, the hexagram Kun (Earth) is reached, where yin qi is at its height, but yang qi has not ceased; it merely retreats to the outside. To illustrate, it is like a family where the wife is in charge, but the husband is not dead. Therefore, in the eleventh lunar month, yang qi arises again, and the Commentary on the Judgment calls it "gāng fǎn" (the return of yang). "Fǎn" means returning and coming back inside. (The original text says "shí yī pén," but "pén" is likely a mistake for "yuè.") In the eleventh lunar month, yang qi arises within the hexagram, forming the hexagram Fu. When yang arises within the hexagram, yin qi moves out to the outside. By the fourth lunar month, the hexagram Qian (Heaven) is reached, where yang qi is at its height, but yin qi has not ceased; it merely retreats to the outside. To illustrate, it is like a family where the husband is in charge, but the wife is not dead. Therefore, in the fifth lunar month, yin qi arises again. Though heaven and earth are divided into yin and yang, they are actually the same qi, with one inside and the other outside. The alternation of inside and outside corresponds to rising and falling, flourishing and waning, coming and going. When yang declines and yin increases, and when yang is full and yin is deficient, this cycle continues without beginning or end. Therefore, the Book of Changes establishes the hexagrams Bo and Fu to explain this.

彖曰：復，亨。剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復，其見天地之心乎！ 以卦德、卦體釋卦辭而贊之。「剛反」對「剛長」。反者，言剝之剛窮上反下而為復也；長者，言復之剛自下進上，歴臨、泰而至於乾也。以其既去而來反也，故亨；以其既反而長也，故利有攸往。剛反，言方復之初；剛長，言已復之後。

The Commentary on the Judgment says: The Hexagram of "Return" is smooth because the yang is returning. The inner trigram is Zhen (Thunder), which is active, and the outer trigram is Kun (Earth), which is yielding. Thus, it moves in accordance with the trend of the time, so the yang energy enters and exits without urgency or harm. The yin energies follow along without error. It moves along its established path, and after seven stages, the yang returns once. This is how the heavenly way operates. "It is advantageous to go somewhere" because the yang is growing. The Hexagram of "Return" reveals roughly the fundamental intention of heaven and earth in nurturing all things. This passage explains the Hexagram Statement by referring to the trigram qualities (Zhen being active and Kun being yielding) and the trigram structure (one yang at the bottom and five yin above). "Yang returning" refers to the yang in the upper trigram of the Hexagram of "Biting Through" reaching the top line and then returning to the bottom to form the Hexagram of "Return." "Yang growing" refers to the yang in the Hexagram of "Return" moving upward from the bottom through the Hexagrams of "Approaching" and "Great Exceeding" until it reaches the Hexagram of "Heaven." Because the yang has left and now returns, it is "smooth." Because it has returned and continues to grow, it is "advantageous to go somewhere." "Yang returning" refers to the initial stage of returning, while "yang growing" refers to the stage after returning.

行亦動也。言下體雖震動，然上體乃坤順，以順而動，所以出入往來，無疾無咎。天行者，陰陽消息，天運之自然也，故反復其道，七日來復。陽剛用事，君子道長，所以利有攸往。見天地之心者，天地無心，生之不息者，乃其心也。剝落之時，天地之心，幾於息矣；今一陽來復，可見天地生物之心，無一息之間斷也。

The Commentary on the Judgment says that the "movement" in "moving in accordance with the right way" is itself "movement." It means that the hexagram of Fu has the trigram Zhen at the lower part, which is characterized by movement; and the trigram Kun at the upper part, which is characterized by following. Therefore, by moving with the virtue of gentleness and compliance, the yang energy goes out and comes back, moving continuously without urgency or error. The term "heavenly movement" refers to the natural rhythm of the waxing and waning of yin and yang, which is the inherent cycle of the heavenly way. Thus, the yang energy follows its established path, returning after seven stages. At this time, the yang energy is just beginning to take charge, and the way of the gentleman is just beginning to grow, hence it is said "it is advantageous to go somewhere." The phrase "seeing the heart of heaven and earth" means that heaven and earth themselves have no intentional or artificial heart, yet they continuously generate and sustain all things without ceasing, and this is their heart. When the hexagram Bao is present, the yang energy is almost completely depleted, and the vitality of heaven and earth is nearly extinguished. Now, with the return of a single yang, we can clearly see the heart of heaven and earth in their continuous generation and nurturing of all things, which has never ceased for a moment.

象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。 一陽初復，萬物將發生之時，當上下安靜，以養微陽。商旅不行者，下之安靜也；后不省方者，上之安靜也。人身亦然，《月令》「齋戒掩身」是也。

The Great Image Commentary says: Thunder is hidden in the earth, which is the image of the hexagram Fu. The ancient kings took this as a model, closing the borders on the winter solstice, so merchants and travelers did not go out, and the sovereign did not go to inspect the regions. A single yang line has just returned, which is the time when all things are about to sprout. Therefore, both above and below should remain quiet in order to nurture this weak yang energy. "Merchants and travelers do not go out" refers to the quietness of those below, while "the sovereign does not inspect the regions" refers to the quietness of those above. The human body is the same. The "Book of Rites · Monthly Ordinances" speaks of the second month of winter, saying "the gentleman observes a fast and remains secluded," referring precisely to this.

以卦體論：陰爻貫魚，商旅之象；陽爻橫亙於下，閉關之象；陽君不居五而居初，潛居深宮，不省方之象。以卦象論：震為大塗，中開火路，旅之象；坤為眾，商旅之象；震綜艮，艮止不行之象；闔戶為坤，閉關之象；坤為方，方之象。

From the structure of the hexagram: five yin lines are arranged one after another in a row, just as the line six in the fifth position of the hexagram "Bao" mentions "passing fish," symbolizing a group of merchants traveling together; a single yang line is placed at the very bottom, like a horizontal beam blocking the entrance, symbolizing the image of "closing the gate"; the yang line that should be in the position of nine in the fifth, the sovereign position, is instead in the first line, like the sovereign hiding in the palace and not appearing, symbolizing the image of "not going out." From the image of the hexagram: the "Shuo Guà Zhuan" says that Zhen represents a great road; the Zhen hexagram has one yang line at the bottom and two yin lines in the middle, forming an opening in the center, which is the image of traveling; Kun represents multitude, and a group of people traveling together is the image of merchants; turning the Zhen hexagram upside down results in Gen, which is exactly what Lai mentioned as the "inverted hexagram"; Gen's virtue is to stop, which is the image of "not moving"; the "Xi Ci Zhuan" says "closing the door is called Kun," closing the door is Kun, which is the image of "closing the gate"; Kun also represents direction, which perfectly matches the "direction" in "going out to visit."

初九：不遠復，無祗悔，元吉。 不遠者，失之不遠也。祗者，適所以之辭。適者，往也，至也。人有過失，必至徵色發聲而後悔悟，此則困心衡慮者也。惟自此心而失之，又自此心而知之善，無至於悔之象，大善而吉之道也，故其占如此。 象曰：不遠之復，以修身也。為學之道無他，惟知不善，則速改以從善而已。復則人慾去而天理還，修身之要，何以加此。

The line statement for the first line (Initial Nine) says: Going astray but not far, then returning, there is no regret, it is a great good fortune. "Far" means having strayed only a short distance. "Zhi" here is equivalent to "shi," which is a term meaning "to reach, to be up to." "Shi" is to go, to arrive. Usually, when people have faults, they often have to wait until their faces change, their voices become harsh, and they have suffered enough before they realize and regret. This is the kind of person mentioned in the "Mencius · Gaozi Xia" who is "troubled in heart, blocked in thought, and then becomes resolute." However, the Initial Nine is different: the fault arises from a single thought, and immediately from that same thought, one recognizes whether it is good or bad. Therefore, there is the image of "not giving rise to regret," which is a great good and auspicious path, hence the interpretation of this line. The Small Image Commentary says: Going astray but not far and then returning is used for self-cultivation. There is no other way to study learning, but only to know immediately when one is not good, and then quickly correct the mistake and turn to goodness. Once one returns, human desires recede and heavenly principles return. There is no more essential point for self-cultivation than this.

六二：休復，吉。 休者，休而有容也，人之有善，若已有之者也。以其才位皆柔，又變悅體，所以能下其初之賢而復。 六二柔順中正，近於初九，見初九之復而能下之，故有休復之象，吉之道也，故其占如此也。 象曰：休復之吉，以下仁也。復初爻本碩果不食，窮上反下，其核又生仁，所以取此仁字。復禮為仁，初陽復，即復於仁也，故曰以下仁。

The line statement for the second line says: Returning with beauty and virtue, it is auspicious. "Xiu" means to be at ease and benevolent, able to accept others. When others do good, one feels as if they themselves had done it. The second line is a yin line in a yin position, and after this line changes from yin to yang, the lower trigram Zhen (☳) becomes Dui (☱). Dui's virtue is joy, so it can humble itself and return to the path of righteousness by attaching to the virtuous initial line, Chou Ji. The second line is gentle and in the central position, adjacent to the initial line, and seeing that the initial line can return, it is willing to be below it, thus forming the image of "returning with joy," which is an auspicious path. The divination for this line is thus interpreted. The Small Image Commentary says: The auspiciousness of returning with joy is because it humbles itself before the virtuous. The initial line of the Fu hexagram originally corresponds to the upper line of the Bo hexagram, "a large fruit not eaten." When Bo reaches its upper line, it reaches its extreme and reverses to the lower part, and the fruit core regenerates "ren" (benevolence). Therefore, Confucius uses the term "ren" here. In the Analects of the Master, it says, "To restrain oneself and return to propriety is ren." The initial line, a single yang, returning is returning to ren, so it is said "to humble oneself before ren."

六三：頻復，厲，無咎。 頻者，數也。三居兩卦之間，一復既盡，一復又來，有頻之象，與頻巽同。頻復者，頻失而頻復也。厲者，人心之危也；無咎者，能改過也。不遠之復者，顏子也；頻復則日月一至，諸子也。

The Line Statement of the third line says: Repeatedly losing footing and repeatedly returning, there is danger, but there is no fault. "Freq" means repeatedly or frequently. The third line is located at the junction between the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). After one return, another return comes again, hence the image of "freq." This is similar to the third line of the trigram Xun (Wind), which is "freq" (Xun). "Freq return" refers to repeatedly losing and repeatedly returning. "Lai" refers to the mind being in a state of danger and unease; "wu jiu" means that he ultimately can still correct himself. Those who stray a little and then return are like Yan Hui; those who repeatedly lose and return, and only reach ren once every month or day, are like the other disciples of the Confucian school—this is what the Analects of Confucius,雍也 says: Yan Hui "did not violate ren for three months," while the others "only reached it once a day or once a month."

六三以陰居陽，不中不正，又處動極，復之不固，故有頻失頻復之象。然當復之時，既失而能知其復，較之迷復者遠矣，故當頻失之時，雖免危厲，而至於復，則無咎也，故其占如此。 象曰：頻復之厲，義無咎也。此言頻復而又頻失，雖不免於厲，然能改過，是能補過矣，揆之於義，故無咎。

Six Three has a yao of yin in a yang position, which is not in the center and is not in the proper place. It is also at the top of the lower trigram Zhen (Thunder), which represents movement. Movement that cannot stop on its own leads to an unstable return, hence the image of repeated loss and repeated return. However, during the time when yang energy is returning, although it has become lost, it still knows to return. This is much better than the case of Six at the Top, which is described as 'mistaken return'. Therefore, although one may inevitably face danger and hardship in the process of repeated missteps, as long as one can eventually return, there will be no fault. This is the interpretation for this line. The Small Image Commentary says: The danger and hardship of repeated return, from the point of view of reason, does not result in fault. This refers to the fact that although one repeatedly returns and repeatedly stumbles, one is inevitably faced with danger and hardship, but ultimately one can change one's ways. Being able to change one's ways is being able to correct one's mistakes. From the perspective of reason, it is said that 'there is no fault'.

六四：中行獨復。 中行者，在中行也。五陰而四居其中，中之象也。凡卦三四皆可言中，益卦三四皆言中行是也。此爻變震，應爻亦震，震為足，行之象也。獨復者，不從其類而從陽也，故孔子以從道象之。

The fourth line statement says: "Walking among many yin lines and returning alone." "Middle path" refers to walking in the center. In the hexagram of "Returning," there are five yin lines, and the fourth line, six four, is exactly in the center of these five yin lines (with two yin lines above and two below), which represents the image of "center." In any hexagram, the third and fourth lines can both be called "center," as evidenced by the line statements of the hexagram "Increase," where both six three and six four mention "middle path." The fourth line changes from yin to yang, transforming the upper trigram kun (☷) into zhen (☳); and the line corresponding to it, initial nine, is already in the lower trigram zhen. The "Commentary on the Changes" says zhen represents the foot, and since the foot can walk, it represents the image of "movement." "Returning alone" means it does not follow its own kind (the other four yin lines), but instead follows the yang, so Confucius uses "following the way" in the "Small Image Commentary" to illustrate this.

六四柔而得正，在群陰之中，而獨能下應於陽剛，故有中行獨復之象。曰獨復，則與休者等矣，蓋二比而四應也。 象曰：中行獨復，以從道也。初之象曰以修身也，二曰仁，四曰道。修身以道，修道以仁，仁與道，皆修身之事。二比而近，故曰仁；四應而遠，故曰道。小象之精極矣。

Six four is a yao of yin in a yin position, flexible and proper, situated among a group of yin lines, yet it alone can connect downward with the yang line at the beginning, hence the image of 'middle action alone returns'. Since it is said 'alone returns', its rank is comparable to six two's 'restoration'. The difference lies in the fact that six two is adjacent to initial nine and thus belongs to 'comparison', while six four is distant from initial nine and thus belongs to 'correspondence'. The Small Image Commentary says: walking among a group of yin lines yet alone returning, is because following the right path. The Small Image Commentary of initial nine says 'cultivating oneself', six two says 'ren', and six four says 'dao'. The Zhongyong says 'cultivating oneself through dao, cultivating dao through ren', and both ren and dao belong to the practice of cultivating oneself. Six two is compared with initial nine and is close, hence 'ren'; six four corresponds with initial nine and is distant, hence 'dao'. The subtlety of Confucius' Small Image Commentary reaches its peak here.

六五：敦復，無悔。 敦者，厚也。有一毫人慾之雜，非復；有一毫人慾之間，非復。敦復者，信道篤，執道堅，不以久暫時而或變者也。不遠復者，善心之萌；敦復者，善行之固。無悔者，反身而誠也。敦臨、敦復，皆因坤土。

The Line Statement of the fifth line says: Returning with sincerity and steadfastness, there is no cause for regret. "敦" means thickness and solidity. If there is even the slightest trace of private desire, it cannot be called "returning"; if there is even a momentary interruption of private desire, it cannot be called "returning." What is meant by "敦复" is to believe in the Way with sincerity and firmness, to hold on resolutely without change, regardless of the passage of time or the change of circumstances. The "near return" of the Nine at the Beginning is when the good heart first arises, while the "steadfast return" of the Six in the Fifth is when the good deed has already become firm. "No regret" refers to what is said in the "Great Learning" of Mencius, "looking inward and being sincere in all things." The upper six of the "Approaching" hexagram says "steadfast approach," and the sixth five of the "Returning" hexagram says "steadfast return," both because these two lines are in the position of the Earth, and the Earth is thick and solid, hence the use of the character "敦."

六五以中德居尊位，當復之時，故有敦厚其復之象，如是則心與理一，無可悔之事矣，故占者無悔。 象曰：敦復無悔，中以自考也。考者，成也，言有中德，自我而成其敦復也，不由於人之意。初乃復之主，二以下仁而成休復，四以從道而成獨復，皆有資於初以成其復；惟五以中德而自成，不資於初，故曰自。無祗悔者，入德之事；無悔者，成德之事，故曰考。

The fifth line, being in the central position, possesses the virtue of the center and holds a position of honor. It also coincides with the time when the yang energy begins to return, hence the image of reinforcing the return of yang. In this way, the heart and principle become unified, and there is nothing to regret, so those who obtain this line will have no regret. The Small Image Commentary says: "Reinforcing the return without regret" means achieving completeness through one's own virtue. "Kao" means accomplishment, indicating that the fifth line, possessing the virtue of the center, achieves this reinforcement of return by itself, without relying on others. The first line is the main line of the entire return in the hexagram: the second line achieves "restored return" by humbly submitting to the benevolent, and the fourth line achieves "sole return" by following the correct path, both requiring the first line to complete their return. Only the fifth line achieves the return through its own virtue, without needing the first line, hence the Small Image Commentary specifically uses the word "self." The first line's "no great regret" refers to just beginning to enter the path of virtue, while the fifth line's "no regret" refers to having fully achieved virtue, hence the use of the word "kao" (accomplishment) to describe it.

上六：迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。 坤為迷，迷之象也。迷復者，迷其復而不知復也。坤本先迷，今居其極，則迷之甚矣。以者，與也，並及之意，因師敗而並及其君，有傾危之憂也。坤為眾，師之象也。變艮，大象離，離為戈兵，眾人以戈兵而震動，行師之象也。國者，坤之象也，詳見謙卦。十者，土之成數也。不克征者，不能雪其恥也。

The line statement of the sixth line at the top says: having lost direction and not knowing how to return, it is dangerous, with both natural disasters and human calamities occurring together. If used for military campaigns, it will ultimately result in a great defeat, and even the king will be involved in the misfortune, leading to a period of ten years during which military action cannot be taken to avenge the defeat. The hexagram of Kūn has the nature of 'being lost' (the hexagram statement of Kūn says 'first being lost, then gaining the master'), so it is the image of 'being lost'. 'Being lost and returning again' refers to losing the way and not knowing how to return. Since Kūn originally speaks of 'first being lost', and the sixth line is at the top of the Kūn trigram, it is even more lost. 'With' here means 'together with', indicating that the defeat of the army will involve the king, leading to the danger of collapse and ruin. The 'Sayings of the Hexagram Transmission' says that Kūn represents the people, with people gathering together, which is the image of an army. The sixth line, being a yin line turning into a yang line, changes the upper trigram Kūn into Gen, making the whole hexagram become Yí. At this point, the overall image of the six lines has two yang lines at the ends and four yin lines in the middle, forming a shape similar to the hexagram Li. Li represents weapons, and with the people holding weapons and being restless, it is the image of military action. 'Country' is also an image of Kūn. A detailed explanation can be found in the hexagram Qian. 'Ten' refers to the number of earth in the Yellow River Chart (heaven five generates earth, earth ten completes it), so the line statement says 'ten years'. 'Not being able to campaign' means lacking the strength to avenge the defeat.

災眚者，凶也。用師以下，則災眚之甚，又凶之大者也。復卦何以言行師？以其敵陽也。剝、復相綜，陽初復，陰極盛，正龍戰于野之時。曰終有大敗者，陽上進，知其終之時，必至於夬之無號也。

"Zaisheng" means calamity. What is said below "Yong xing shi" refers to the most severe type of calamity, and the greatest danger. Why does the hexagram "Fu" talk about military campaigns? Because the yin line at the top, line six, is directly opposing the yang line at the beginning, line one. The hexagram "Bo" and "Fu" are mutual "zong gua" — turning the hexagram "Bo" upside down gives the hexagram "Fu." At this time, yang energy has just begun to return, while yin energy has reached its peak, which is exactly the time described in line six of the hexagram "Kun" as "long fighting in the fields," when yin and yang are in conflict. The line statement says "eventually there will be great defeat," because yang energy still needs to continue advancing, and it can be foreseen that it will eventually reach line six of the hexagram "Guai," which says "no crying out, ultimately there will be misfortune" — five yang lines have completely exhausted one yin line, and the line six calls for help but no one responds.

上六陰柔居復之終，故有迷復之象，占者得此，凶可知矣。是以天災人眚，雜然並至，天下之事無一可為者。若行師，則喪師辱君，至於十季之久，猶不能雪其恥，其凶如此。 象曰：迷復之凶，反君道也。反君道者，反其五之君道也。六五有中德，敦復無悔；六居坤土之極，又無中順之德，所以反君道而凶。

The sixth at the top, with its yin and soft nature, occupies the last position in the hexagram of "Returning," thus giving the image of "being lost in returning." If this line is encountered in a divination, the danger is evident. Therefore, calamities from heaven and mistakes from people come together, and nothing in the world can be accomplished. If used for military campaigns, it would result in the loss of soldiers and disgrace to the ruler, and it would take ten years before the disgrace could be avenged, reaching such a level of danger. (The original text "十季" refers to "ten years.") The Small Image Commentary says: the danger of being lost in returning is due to violating the way of the ruler. By violating the way of the ruler, it means violating the way of the ruler represented by line six in the fifth. Line six in the fifth possesses the virtue of being in the center and can "return earnestly without regret." However, the sixth at the top is at the extreme of the earth element and lacks the virtue of being in the center and gentle, thus violating the way of the ruler and inviting danger.