Du Yi Xiang Shuo (讀易詳說)

△《讀易詳說》十卷（永樂大典本）

Detailed Discourses on Reading the Changes is a work in ten volumes. The version currently transmitted is compiled by the editors of the Qianliu Collection from the Yongle Encyclopedia and rearranged, and it is not an ancient edition passed down from the Song and Yuan dynasties.

宋李光撰。光字泰發，上虞人。崇寧五年進士。官至參知政事。諡莊簡。事蹟具《宋史》本傳。光為劉安世門人，學有師法。紹興庚申以論和議忤秦檜，謫嶺南。自號讀《易》老人，因攄其所得，以作是書。故於當世之治亂，一身之進退，觀象玩辭，恆三致意。

This book was written by Li Guang of the Southern Song dynasty. Li Guang, whose courtesy name was Taifa, was from Shangyu in Yuezhou (now Shangyu, Zhejiang province). He passed the imperial examination in 1106 during the reign of Emperor Huizong of Song and held high official positions, eventually becoming a deputy prime minister, known as the "Cancelling the Prime Minister's Affairs" official. After his death, the court bestowed upon him the posthumous title "Zhuangjian." His entire life and deeds are fully recorded in the "Biography of the Song History." Li Guang was a student of the famous Yuanyou statesman Liu Anshi, and his scholarship had both a teacher's transmission and a family tradition. In the tenth year of the Shaoxing era of Emperor Gaozong of Song, which was the year Gengshen, he was exiled to the Lingnan region because he opposed the peace negotiations with the Jin people, which offended the prime minister Qin Hui. He took the title "The Elder Who Read the Book of Changes" for himself, and during his exile, he expressed his insights gained from studying the Book of Changes, and thus wrote this book. Therefore, in the book, whenever he discusses the current state of governance and chaos, or his own career advancements and retreats, he always refers to observing the hexagrams and pondering the line statements repeatedly, emphasizing them again and again.

如解《坤》之六四云：“大臣以道事君，苟君有失德而不能諫，朝有闕政而不能言，則是冒寵竊位，豈聖人垂訓之義哉！故《文言》以括囊為賢人隱之時，而大臣不可引此以自解。”又解《否》之初六云：“小人當退黜之時，往往疾視其上。君子則窮通皆樂，未嘗一日忘其君。”

For example, he explained the sixth line of the fourth position in the Qun hexagram: "A minister should serve the sovereign according to the right path. If the sovereign has moral failings but the minister does not advise him, or if the court has governance defects but the minister dares not speak out, then this is accepting favors unjustly and occupying a high position improperly. How could this be the original intention of the sage's teachings? Therefore, the Wenyan transmission refers to 'binding the bag'—tightening the mouth, remaining silent—as the situation of a virtuous person withdrawing from the world. However, ministers are not allowed to use this statement to justify their silence." He also explained the first line of the initial position in the Po hexagram: "When the petty person is demoted and expelled, they often resent their sovereign. The gentleman, however, whether in hardship or success, remains content and never forgets his sovereign for a single day."

解《蠱》之初六云：“天下蠱壞，非得善繼之子堪任大事，曷足以振起之？宣王承厲王后，修車馬，備器械，復會諸侯於東都，卒成中興之功，可謂有子矣，故考可以無咎。然則中興之業，難以盡付之大臣，《蠱卦》特稱父子者以此。”其因事抒忠，依經立義，大旨往往類此。

He explained the first line of the "Gǔ" hexagram, saying: "The state has already fallen into chaos and disorder. Unless there is a son who is capable of inheriting his father's legacy and shouldering great responsibilities, how can it be restored? King Xuan of Zhou inherited the remnants left by King Li of Zhou, repaired his chariots and weapons, and gathered the feudal lords again at the eastern capital, eventually achieving the restoration of the dynasty. This can be called having a good son. Therefore, the "Gǔ" hexagram says, 'The father may have no blame'—meaning the deceased father is not to be blamed. From this, we can see that the task of reviving the state is difficult to fully entrust to ministers. The "Gǔ" hexagram specifically mentions father and son, and this is the intention behind it." He used the opportunity to explain the classics to express his sincere loyalty, relying on the scriptures to establish moral principles. The main theme of the entire book is often like this.

史載其紹興中奏疏云：“淮甸咫尺，了不經營。長江千里，不為限制。晉元帝區區草創，猶能立宗社，修宮闕，保江浙，未聞專主避敵如今日也。”其退而著書，蓋猶此志矣。光嘗作胡銓《易解序》曰：“《易》之為書，凡以明人事。學者泥於象數，《易》幾為無用之書。邦衡說《易》，真可與論天人之際。”又曰：“自昔遷貶之士，率多怨懟感憤。邦衡流落瘴鄉，而玩意三畫，可謂困而不失其所亨，非聞道者能之乎？”其《序》雖為銓作，實則自明其著述之旨也。

Historical records state that the memorial he submitted during the Shaoxing period said: "The Huai River is nearby, yet the court does not even attempt to manage it; the Yangtze River, a thousand miles of natural defense, is not used as a barrier. When the Eastern Jin Emperor Yuan was in such a difficult and precarious situation, he was still able to reestablish the ancestral temple and state sacrifices, build palaces and halls, and preserve the Jiang-Zhe region. There has never been a time like today, when the state policy is merely to avoid the enemy." Later, when he retired to write books, his inner thoughts were probably still centered on this same aspiration. Li Guang once wrote a preface for Hu Quan's "Commentary on the Book of Changes," saying: "The Book of Changes is entirely intended to explain human affairs. Those who study the Book of Changes are only preoccupied with the images and numbers, and the Book of Changes almost becomes a useless book. Bange's interpretation of the Book of Changes is truly capable of discussing the interaction between heavenly principles and human affairs. "The preface also said: "Since ancient times, those who were exiled often harbored resentment and anger. Bange, living in a place of malarial disease, used his time to contemplate the trigrams of three lines. This can be said to be being in a difficult situation yet not losing one's way to success. Is this not something that only a truly enlightened person can achieve?" Although this preface was written for Hu Quan, it was actually Li Guang expressing the purpose of his own writings.

書中於卦爻之辭，皆即君臣立言，證以史事，或不免間有牽合。然聖人作《易》以垂訓，將使天下萬世無不知所從違，非徒使上智數人矜談妙悟，如佛家之傳心印，道家之授丹訣。自好異者推闡性命，鉤稽奇偶，其言愈精愈妙，而於聖人立教牖民之旨愈南轅而北轍，轉不若光作是書，切實近理，為有益於學者矣。

The book treats both the Hexagram Statements and the Line Statements entirely from the perspective of the relationship between ruler and minister, and then verifies them with historical facts. Sometimes this approach may seem a bit forced and contrived. However, the sages composed the Book of Changes originally to set an example and offer guidance, so that all people in the world would know what to follow and what to avoid. It was not meant merely to allow a few highly intelligent individuals to discuss profound and abstract insights, as the Buddhists transmit the heart seal or the Taoists pass down alchemical secrets. Since those who like to establish their own theories have been elaborating on the principles of life and destiny, and investigating the odd and even numbers, their words have become increasingly subtle and mysterious. Yet they have moved further away from the original intention of the sages to teach and guide the people. Compared to this, Li Guang's book is more practical and reasonable, and more beneficial to scholars.

自明以來，久無傳本，朱彝尊《經義考》亦云“未見”。茲從《永樂大典》薈萃成編。原闕《豫》、《隨》、《無妄》、《睽》、《蹇》、《中孚》六卦及《晉卦》六三以下，其《復》與《大畜》二卦《永樂大典》本不闕而所載光解《復卦》闕《大象》及後四爻，《大畜》則一字不存，《繫辭傳》以下亦無解。其為原本如是，或傳寫佚脫，均不可知，姑仍其舊。其書《宋史》作《易傳》，諸家書目或作《讀易老人解說》，或作《讀易詳說》，殊不畫一，而十卷之數則並同，殆一書而異名也。今從《永樂大典》題為《讀易詳說》，仍析為十卷，存其舊焉。

This book has not been transmitted since the Ming dynasty, and Zhu Yi-zun's "Jingyi kao" only records it as "not seen." Now it has been compiled anew from materials collected in the "Yongle Daidian." The original text is missing six hexagrams: "Yu," "Sui," "Wuwang," "Kui," "Jian," and "Zhongfufa," as well as the part from the third line onwards of the "Jin hexagram." As for the "Fu" and "Daxu" hexagrams, the "Yongle Daidian" version does not lack them, but the explanation of "Fu" by Li Guang is missing the "Daxiang zhuan" and the four lines following it, and there is not a single character left of the "Daxu" hexagram, nor any explanation below the "Xici zhuan." It is unclear whether this was originally the case or whether it was lost during transmission, so we have kept it in its original form. The "Songshi" records it as "Yizhuan," while various bibliographies refer to it as "Du Yi laoren jie shuo" or "Du Yi xiang shuo," with very inconsistent titles. However, the number of ten volumes is the same in all cases, so it is likely the same work with different names. Now we follow the title given in the "Yongle Daidian" and name it "Du Yi xiang shuo," keeping it divided into ten volumes to preserve its original appearance.

上經。乾下乾上。乾：元亨利貞。乾，天也。以廣大無所不包謂之天，以剛健運行不息謂之乾。乾，純陽之卦，人君之象也。夫以區域之大，非有以主宰之，則強弱相陵，眾寡相併，髙下相傾，紛紛者何時而巳邪？聖人作《易》之意，首立《乾》《坤》兩卦，以明君臣之大分。孔子繫之曰：“天尊地卑，乾坤定矣；卑髙以陳，貴賤位矣。”言君臣之位如天地之不可易也。有一言以盡乾之功用者，健而巳。執大象以御神器，非天下之至健孰克勝任，故以象人君之徳。賞罰威福之柄，利害生殺之權，皆自我出而不移於臣下，則乾綱立矣。

The Upper Classic of The Zhou Changes (I Ching) begins with the Qian Hexagram. The lower trigram is Qian and the upper trigram is also Qian. The Hexagram Statement says: "Original, prosperous, beneficial, and correct." Qian represents Heaven. Because it is vast and encompasses everything, it is called "Heaven"; because it is strong and vigorous, never ceasing, it is called "Qian." Qian is a hexagram of pure yang, symbolizing the ruler. With the vastness of the world, if there is no one to govern it, the strong will oppress the weak, the numerous will swallow the few, the high will oppress the low, resulting in chaos without end. The purpose of the sage in composing The Zhou Changes was first to establish the Qian and Kun hexagrams to clarify the great relationship between ruler and subject. Confucius, in the Great Treatise, said: "Heaven is exalted, Earth is humble; thus Qian and Kun are established; the high and low are arranged, thus the noble and the humble have their proper positions." This means that the positions of ruler and subject are like Heaven and Earth, never to be reversed. To summarize the function of Qian in one word, it is "strength" or "vigor." To hold the great image of Heaven and Earth and to manage the state's authority, is not something the most vigorous person in the world could undertake. Therefore, Qian symbolizes the virtue of the ruler. The authority of rewards and punishments, and the power over life and death, must come from the ruler alone and not be transferred to the ministers. Only then can the "Qian authority" be established. Li Guang, living in the era when Qin Hui held sole power and authority was delegated downward, emphasized in the first principle of his opening that great power must not be transferred to others, and the direction is clear.

元亨利貞，乾之四徳，猶四時之運，施之於人則仁義禮智，而信行乎其中矣。天之道，一噓為春夏（乾至蒙），而物以生長；一吸為秋冬，而物以肅殺。《文言》曰：“元者，善之長也”，故體乾之元足以長人；“亨者，嘉之會也”，故體乾之亨足以合禮；“利者，義之和也”，故體乾之利足以和義；“貞者，事之乾也”，故體乾之貞足以乾事。

The four virtues of Qian, namely Yuan, Heng, Li, and Zhen, are like the four seasons of spring, summer, autumn, and winter. When applied to human beings, they correspond to the four virtues of benevolence, righteousness, propriety, and wisdom, with "trustworthiness" running through them. The heavenly way is like breathing: one exhalation brings about spring and summer, and thus the growth of all things; one inhalation brings about autumn and winter, and thus the withering of all things. ("Qian to Meng" in the text is a label from an old edition indicating the beginning and end of the volume, showing that Volume One starts from the Qian hexagram and ends at the Meng hexagram, and is not the original words of Li Guang; this is retained as per the original text.) The Wenyan transmission of the Qian hexagram says: "Yuan is the beginning of all good things." Therefore, those who understand the Yuan of Qian are capable of being leaders of the people. It says, "Heng is the convergence of good things." Therefore, those who understand the Heng of Qian are capable of conforming to propriety. It says, "Li is the harmony of principles." Therefore, those who understand the Li of Qian are capable of harmonizing the principles of others. It says, "Zhen is the backbone of doing things." Therefore, those who understand the Zhen of Qian are capable of handling affairs.

“乾元者，始而亨者也；利貞者，性情也。”乾之徳，析而為四，則元也、亨也、利也、貞也，各主一時之事也；合而為二，則元亨者始而亨者也，利貞者性情也。乾始萬物而亨之，利者情也，貞者靜而正，靜而正則性也。“六爻揮旁通”為情，則情者性之動也；以發揮為情，則“剛健中正純粹精”為性可知矣。

The *Wenyan Zhuan* of the *Qian* hexagram says: "Qian Yuan is the beginning and the cause of smoothness; 'Li Zhen' refers to nature and emotion." The virtues of Qian, when considered separately, are four: Yuan, Heng, Li, and Zhen, each governing a particular season; when considered together, they form two aspects: "Yuan Heng" signifies the beginning and smoothness, while "Li Zhen" refers to nature and emotion. Qian initiates all things and makes them smooth, with "Li" relating to the emotional aspect, and "Zhen" representing stillness and uprightness, which corresponds to the nature aspect. The *Wenyan Zhuan* mentions "six lines unfolding and mutual communication," referring to emotion, indicating that emotion is the movement of nature. Since emotion is expressed as unfolding, the *Wenyan Zhuan*'s statement "strong and vigorous, upright and pure" refers to nature, which is now clear.

《彖》言“大哉乾元”，終之以“萬國咸寧”；《文言》稱“大哉乾乎”，終之以“天下平”。文王之言本之乾元，孔子之言本之聖人。聖人體天以立徳，帝王之道以剛健中正純粹精為體，以變化隨時、施澤利物為用，言各有所主。“乾始能以美利利天下，不言所利，大矣哉”者，餘卦皆指名所利，如《坤》“利牝馬之貞”、《屯》“利建侯”之類是也；乾道無所不利，故不言所利，以見乾道之大也。

The beginning of the Commentary on the Judgment (彖传) of the Qian hexagram says "Great is the Qian Yuan," and the ending concludes with "All the nations are at peace." The Wenyan Commentary (文言传) of the Qian hexagram calls it "Great is the Qian," and ends with "The world is at peace." King Wen's words begin with the heavenly principle of Qian Yuan, while Confucius' words start with the human aspect of the sage. The sage takes the heavens as a model to establish his virtue. The way of the sovereign is based on being strong and upright, and pure and refined, and its function is to adapt to the times, distribute benevolence, and benefit all things. Each account emphasizes different aspects. The Wenyan Commentary says, "Qian is able to benefit the world with beauty and advantage, and it does not mention what it benefits, how great is this!" This is because the other hexagrams explicitly state what they benefit, for example, the Kun hexagram says "Beneficial to the virtue of a female horse," and the Zun hexagram says "Beneficial to establish a feudal lord," and so on. Only the way of Qian benefits all things without exception, so it does not need to specify what it benefits, and this clearly shows the greatness of the way of Qian.

“時乗六龍以御天”者，乗此六爻之時，則可以御造物之大權，而出乎造物之外矣。“雲行雨施，天下平”者，徳澤旁流，如雲行雨施，物各適其平，天下孰有泮渙者乎？此反覆以盡乾徳之妙也。乾道至此，孰知乾之為聖人，聖人之為乾乎！

The phrase "riding the six dragons in accordance with the times to govern the heavens" means that by riding the trends of the six lines, one can take control of the great power of creation and transcend it. The saying "clouds move and rain spreads, the world is at peace" means that benevolence and grace spread to all directions, like clouds moving and rain falling, allowing all things to receive what they deserve, so that the world has no disorder or disintegration. This repeatedly explains the subtle aspects of the virtue of Qian. The discourse on Qian reaches this point, where who can tell whether Qian is the sage or the sage is Qian!

《彖》曰：“大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乗六龍以御天。乾道變化，各正性命，保合太和，乃利貞。首出庶物，萬國咸寧。”乾道大矣，惟元亨利貞四者足以盡之。乾以一元之氣生飬萬物，物莫不稟氣於元，天何為哉？故曰“大哉乾元，萬物資始，乃統天”也。皷之以雷霆，潤之以風雨，雲行雨施，然後蟄者以奮，甲者以坼，草木鳥獸流動分形，形質呈露矣。此釋乾之所謂元亨也。

The Commentary on the Judgment of the Qian hexagram says: "How great is the Qian Yuan! All things rely on it to begin, and it governs the entire heavenly way. Clouds flow, rain descends, and all kinds of creatures take form and spread out. Fully understanding the cycle of completion and renewal, the six lines are arranged in order according to the sequence of time, and at all times they ride upon the six dragons to control the heavenly way. The Qian way changes ceaselessly, enabling all things to properly establish their nature and destiny, preserving the great harmony, thus being beneficial and firm. It rises above all things, and thus all states find peace." The Qian way is great, and the four words "Yuan, Heng, Li, Zhen" are sufficient to express it. The Qian uses the single Yuan energy to nurture all things, and no thing does not receive its energy from "Yuan." Does heaven itself intend to act? Therefore the Commentary on the Judgment says, "How great is the Qian Yuan, all things draw their beginning from it, and it governs the heavens." It uses thunder to stir them, and rain and wind to nourish them. After clouds move and rain falls, the creatures that hibernate become active, and the armored seeds split open. Grasses, trees, birds, and beasts grow and differentiate into forms, and their physical forms become evident. This passage explains the Qian's "Yuan" and "Heng."

“大明終始，六位時成，時乗六龍以御天”者，聖人體元亨之徳，運用造化，以成位乎其中也。天之道有終有始，四時之代謝，六子之運動，循環無窮。聖人大明乎終始之運，故卦之六爻以時而成，潛、見、飛、躍不失其幾，然後可以乗天地之正，御六氣之辨也。

The phrase "Great Illumination begins and ends, the six positions are formed in time, time rides upon six dragons to govern heaven" means that sages embody the virtues of originality and prosperity, utilizing the workings of nature to establish their position between heaven and earth. The heavenly way has both an end and a beginning; the succession of the four seasons, spring, summer, autumn, and winter, and the movements represented by the six subordinate trigrams—Zhen (Thunder), Kan (Water), Gen (Mountain), Xun (Wind), Li (Fire), and Dui (Lake)—are cyclical and endless. Sages thoroughly understand this cycle of beginning and ending, so the six lines of the Qian hexagram are formed in accordance with the sequence of time: hidden, emerging, soaring, and leaping, none missing their critical moments. In this way, they can ride upon the correct path of heaven and earth, governing the changes of yin and yang, wind, rain, darkness, and brightness, the six vital energies.

“乾道變化，各正性命，保合太和”，此釋乾之所謂利貞也。天地絪縕，萬物化醇，物有因形而移易者，亦有自有而入無、自無而入有者，此乾道變化之妙，故物各得正其性命以保合太和也。與生俱生者性也，命則所稟受於天者。保謂存之而不亡，合謂聚之而不散；保之合之，不失其太和，故能利且貞也。乾備此四徳，以統御群形而為萬物之宗；聖王體乾之四徳，以臨制海內而為庶邦之長。乾與聖人各盡其剛健之徳，同功而異用，所以俱為域中之大歟。

The phrase "Qian's way brings about transformation; each thing establishes its nature and destiny, preserving and harmonizing the great harmony" explains the "benefit" and "uprightness" associated with Qian. The two energies of heaven and earth intermingle closely and continuously, thus giving rise to the generation and flourishing of all things. Some things change through their forms, while others move from existence to non-existence and back again. This is the profound mystery of Qian's transformative power. Therefore, each thing can properly establish its nature and destiny, preserving and gathering the great harmony. The "nature" refers to what is inherent in life, while "destiny" is what is received from heaven. "Preserving" means keeping it without losing it, and "harmonizing" means gathering it without letting it disperse. Being able to preserve and gather, without losing the great harmony, thus allows for benefit and uprightness. Qian possesses the four virtues of originality, extension, benefit, and uprightness, which are used to govern all forms and become the master of all things. The sage king embodies these four virtues, using them to rule and control the world, becoming the leader of all states. Qian and the sage each fully express their strong and vigorous virtue, with the same effect but different functions, so both are great existences in the world.

《象》曰：“天行健，君子以自強不息。”《易》無非象，乾坤至大之物不可形容，故但言其用而巳。至健者，乾之用也；自強不息者，君子取法於乾也。天所以歴萬古而無敝者，以息息不停，運而無跡也。君子體之以進徳修業，如成湯之昧爽丕顯，坐以待旦；文王日昃不暇食，固足以繼天道矣。蓋處尊崇富貴之地，內有滛聲美色之蠧，外有臺池苑囿之觀，自非以道制欲，未有不荒怠者。《中庸》曰“至誠無息”，不息則乆，非體本剛健，安能無作輟者乎？

The Great Image Commentary of the Qian hexagram says: "Heaven's movement is strong and unceasing, and the gentleman takes this as a model, striving forward without rest." In the Book of Changes, nothing is not an image, but Qian and Kun are extremely vast and cannot be described by specific forms, so only their functions are mentioned. "Maximum strength" is the function of Qian; "self-renewal without ceasing" is the principle the gentleman learns from Qian. Heaven endures through the ages without decline because it never stops, and its movement leaves no trace. The gentleman understands this and cultivates virtue and accomplishes his deeds, just as King Tang rose early before dawn to manifest his virtue and sat quietly waiting for daylight, and King Wen worked until the sun was setting, neglecting even his meals. Only then can one truly continue the heavenly way. Remember, when a person is in a position of honor and wealth, internally there are temptations like music and beauty, and externally there are pleasures like palaces, ponds, and gardens. If one does not restrain desires with virtue, he will inevitably become idle and corrupt. The Doctrine of the Mean says, "Ultimate sincerity has no cessation," and only by not ceasing can one endure. How can one who is not fundamentally strong and vigorous achieve continuous effort without interruption? Li Guang's words are indeed a sharp criticism of Emperor Gaozong's indulgence in comfort and his intermittent governance.

夫子於彖辭之外，別以八卦錯綜取義，謂之《大象》。惟乾、坤、坎、離、震、兌、艮八純卦無互體、合體、卦變之異，故坎曰“洊至”，離曰“明兩”，震曰“洊雷”，兌曰“麗澤”，艮曰“兼山”，曰“隨風”，各取一物以為象。而乾坤至大之物又異乎六子，故但云“天行健”“地勢坤”而巳。此無象之象，眾象之所宗也。

Confucius used the method of combining the eight pure trigrams to derive meaning in addition to the hexagram statements and the彖 statements, which is called the Great Image Commentary. Only the eight pure trigrams, namely Qian, Kun, Kan, Li, Zhen, Dui, and Gen, are considered without the variations of mutual trigrams, combined trigrams, or changing trigrams. Therefore, the Great Image Commentary of the Kan hexagram says "water flowing continuously," the Li hexagram says "two lights shining," the Zhen hexagram says "thunder occurring repeatedly," the Dui hexagram says "two lakes adjacent," the Gen hexagram says "mountains overlapping," and the Xun hexagram says "wind following." Each of these takes a single specific thing to establish the image. However, Qian and Kun are extremely vast and differ from the six other trigrams, so they only say "the heavens are vigorous" and "the earth is capable," respectively. This is an image without a specific object, yet it is the common principle of all specific images.

初九：潛龍勿用。《象》曰：“潛龍勿用”，陽在下也。龍之為物，變化不測，因時而飛潛，故龍全其神；聖人渉世，消息盈虛，觀時而進退，故能合於道。乾體純陽，方群陰在上，則退遁而潛伏。乾之初九，一陽之氣方伏而未動，於卦為《復》，乃神龍蟄藏之時。猶聖賢君子當小人道長，則以儉徳避難，消聲滅跡，惟恐入林之不深，況可求用於世而榮以祿哉？象言“陽在下”者，陽伏而在下，是陰方為主之時。

The line statement for the first line of the Qian hexagram says: "A dragon is hidden, not yet in action." The Small Image Commentary explains: "The reason for 'a hidden dragon is not yet in action' is that the yang energy is still in the lower position." Dragons are creatures that change unpredictably, rising or retreating according to the circumstances, so they can maintain their mysterious nature. Similarly, sages who engage in the world adjust their actions according to the waxing and waning of circumstances, observing the right moment to advance or retreat, thus aligning with the Dao. The Qian hexagram consists entirely of yang lines. When many yin energies are still dominant above, it is appropriate to retreat and hide. The first line of the Qian hexagram represents the initial stage of yang energy beginning to conceal itself and not yet manifesting. In terms of the hexagram, it corresponds to the Fu hexagram, which is precisely the time when the divine dragon is hidden and stored away. This is similar to how virtuous men and women encounter a time when villains are growing in power, so they restrain their virtue, avoid difficulties, and disappear from sight, fearing they have not hidden deep enough in the mountains, where could they even talk about seeking recognition or gaining honor through official positions? The Small Image Commentary says "yang is in the lower position," meaning that yang energy is hidden and located in the lower position, which is precisely when yin energy is dominant. Li Guang wrote this passage during his exile to Lingnan, referring to himself and also to the political situation of the Southern Song Dynasty when Qin Hui was in power and upright officials were retreating.

《文言》曰：“龍徳而隱者也。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，潛龍也。”蓋有龍徳而潛隱，則當不易乎世者，不為時世所易也；不成乎名者，不為名髙之所累也；遯世無悶者，身否而心亨也；不見是而無悶者，舉世非之而不見沮也；樂則行之，憂則違之，確乎其不可者，能順乎消息之理而不為萬物之所移也。

The Wenyan transmission of the Qian hexagram says: "This is a person with the virtue of a dragon who remains hidden. He does not change himself because of the world, does not seek fame deliberately, hides away without distress, and does not feel distressed even if not recognized. When things are suitable, he acts; when there is doubt, he avoids them. He is firm and unshakable, this is the hidden dragon." Generally speaking, those who possess the virtue of a dragon and remain hidden, "not being changed by the world" means he is not influenced by the prevailing customs of his time; "not seeking fame" means he is not burdened by high reputation; "retreating from the world without distress" means he remains calm even in hardship; "not feeling distressed even when not recognized" means even if the whole world criticizes him, he does not become disheartened; "when he is pleased, he acts; when he is doubtful, he avoids, and he is indeed firm and unshakable" means he follows the natural cycles of increase and decrease, and is not moved by external things.

又曰：“潛龍勿用，下也。”龍之潛隱，非得巳也，時尚未可而不強行，故伏而在下也。又曰：“潛龍勿用，陽氣潛藏。”一陽之氣方潛藏於九淵之下，是其時之未可有為也。又曰：“君子以成徳為行，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。”聖人觀時為隱顯，雖有成徳形於可見之行，方時屯否，故隱而未見，非終不見也；君子以成徳為行，行而未成，非卒不成也。聖人豈真無意於世哉？時未可用故也。聖人用時而不用於時，故不先時而動，亦不後時而縮也。其潛而勿用也，待時而巳；弗用者，非為時之所棄也，聖人當斯時而弗之用也，則用在我矣。

The Wenyan transmission also says: "The dragon remains hidden and is not used because it is in a low position." The dragon's concealment is not by choice, but because the time is not yet ripe, so it does not act forcefully, thus remaining hidden in a low position. It also says: "The dragon remains hidden and is not used because the yang energy is still concealed." A single yang energy is just beginning to be concealed at the bottom of the deep, indicating that at this time, there is still no possibility of action. It also says: "The gentleman expresses his cultivated virtue in actions, which are visible every day. What is meant by 'hidden' is that it is concealed and has not yet appeared, and the action has not yet been completed, so the gentleman temporarily does not display it." The sage observes the situation to decide whether to be hidden or to appear. Although he has already achieved virtue and expressed it in visible actions, he is now facing a difficult and blocked situation, so he chooses to remain hidden rather than to appear — this does not mean he will never appear; the gentleman expresses his virtue in actions, but the action has not yet been completed — this does not mean it will never be completed. Is the sage really indifferent to worldly affairs? It is only that the time is not yet ripe. The sage is one who uses the situation, not one who is controlled by the situation. Therefore, he does not act prematurely or rashly, nor does he retreat when the time comes. His concealment and non-action is merely waiting for the right time; what is meant by 'non-action' is not being abandoned by the times, but rather the sage himself chooses not to act at this time — in this way, the initiative of action or non-action remains in my hands. These sentences are Li Guang clarifying his own intentions: his exile is not being abandoned, but waiting for the right time.

九二：見龍在田，利見大人。《象》曰：“見龍在田”，徳施普也。乾之六爻無人臣之位，聖人乗六爻以御天，升降上下，因時而飛潛。當初九陰長之時，不得不潛；九五陽盛之時，不得不飛，豈冇二哉？九二群陰退聽，出潛離隱，居中漸大，是聖人將有為有行之時，利澤可以及物矣。《象》曰“見龍在田，徳施普也”，田者，農所興作以飬利萬物者也。聖人居及物之地，可以施恩澤於天下，如田畤之利，其施普矣。

The line statement for the second line of the Qian hexagram says: "The dragon appears in the fields, suitable for meeting a great person." The Small Image Commentary says: "The dragon appearing in the fields indicates that virtue is widely spread." Among the six lines of the Qian hexagram, none are positions of a minister. The sage uses the timing of the six lines to control the heavenly way, rising or descending, going up or down, flying or hiding according to the right moment. When the initial line is influenced by yin, it must hide; when the fifth line is influenced by yang, it must rise. Are these not two different people? When the second line comes, the yin lines retreat and obey, the dragon emerges from hiding, leaves its concealment, and resides in the lower trigram, its appearance gradually growing larger. This is the time when the sage is about to take action, and the benefits and grace can already reach all things. The Small Image Commentary says, "The dragon appears in the fields, virtue is widely spread." "Field" is where the farmer works, a place that nurtures and benefits all things. When the sage is in a position where his grace can reach all things, he can bestow benefits upon the world, just as the benefit of the field, which is universally given.

《文言》曰：“龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。《易》曰‘見龍在田，利見大人’，君徳也。”餘卦皆以二為臣位，乾之六龍皆君徳也，故九二以龍徳而處正中之位，與五雖非相應，而或飛或見，各因其時。庸者，中之用也。孔子曰：“中庸之為徳也，其至矣乎！”庸言之信，庸行之謹，閒邪存其誠，所以修胸中之誠，發而為言行者無非中庸也。此聖人居正中之地而能履正中之徳者，有此功徳足以善世，未嘗自伐，故其徳溥博而能化治；至於能化，則雖頑獷者無不服從矣。

The *Wenyan Zhuan* of the *Qian* hexagram says: "This is a person who possesses the virtue of the dragon and remains in the center, upholding correctness. In ordinary speech he is truthful, in ordinary actions he is cautious. He guards against evil thoughts and preserves sincere intentions, guiding the world toward goodness without boasting. His virtue is broad and can influence others." The *Yi* says, "The dragon appears in the field, advantageous to meet a great man," which describes the virtue of a ruler. The other hexagrams take the second line as the position of a minister, but in the *Qian* hexagram, all six dragons represent the virtue of a ruler. Therefore, the line Nine in the Second, relying on the virtue of the dragon, is in the central and correct position. Although it does not form a correct response with Nine in the Fifth, one is flying and the other is appearing, each following its own timing. "Yong" refers to the proper application of the middle path. Confucius said, "To practice the mean as a virtue, is it not the highest?" Speaking truthfully in ordinary speech and acting cautiously in ordinary behavior, guarding against evil thoughts and preserving sincere intentions, all these are used to cultivate sincerity within the heart, and when expressed in speech and action, they all conform to the mean. This is the appearance of a sage who remains in the middle and correct position and practices the virtue of the middle and correct path. With such virtue, he can guide the world toward goodness without boasting, so his virtue is broad and can cultivate and govern people. When he reaches the point of cultivating and governing people, even the most stubborn and rude individuals will not resist him.

又曰：“君子學以聚之，問以辨之，寛以居之，仁以行之。《易》曰‘見龍在田’，君徳也。”九二一爻，稱龍徳者一，稱君徳者二，聖人深著其非人臣之位，能進徳修業則可漸躋乎大君之道也。聚者，儲蓄其見聞也；辨者，辨析其義理也；寛者，不狹其所居也；行者，非獨善其身也。利見大人者，非獨利見九五之大人，能以利澤及物，則天下皆利見之矣，豈特二五自相求哉！

The Wenyan transmission also says: "A gentleman relies on learning to accumulate knowledge, and by asking questions to clarify right and wrong. He maintains a broad-minded attitude in his conduct and acts with benevolence. The Book of Changes says, 'A dragon appears in the field,' which represents the virtue of a ruler." Regarding the second line, it is referred to as "dragon virtue" once, and "ruler virtue" twice. The sage further clarifies that this line does not represent the position of a minister. As long as one can enhance virtue and cultivate achievements, one can gradually ascend to the path of the great ruler. "Accumulation" refers to storing up one's knowledge and experiences; "clarification" refers to analyzing the principles within; "broad-mindedness" refers to not restricting one's mind or dwelling place; and "action" refers to not being concerned only with self-cultivation. As for "being beneficial to seeing a great person," it does not merely mean being beneficial in meeting the great person at the fifth line. If one can extend his grace and benefits to all things, then all under heaven will benefit from seeing him. It is not merely a mutual relationship between the second and fifth lines.

九三：君子終日乾乾，夕惕若厲，無咎。《象》曰：“終日乾乾”，反復道也。乾之六爻皆龍也，三獨稱君子，以得人位之正，不待象而明。當二卦之際，處重剛之中，上下皆乾，故曰“乾乾”。以九居三，至健也，稍進則登乎君位矣，禍福存亡之幾間不容髮。聖人處此時也，則憂勞畏慎，不敢自暇自逸，故《象》曰“終日乾乾，反復道也”。三居下卦之極、上卦之下，終始之際，終則有始，天行也，反覆皆不離乎道。君子體此剛健之徳，自強不息，雖宴息休暇安身之時，惕然有臨深履薄之危，敬慎如此，故得無咎也。

The line statement for the third line of the Qian hexagram says: "The superior person is diligent and tireless all day, and remains vigilant at night as if facing danger, thus avoiding mistakes." The small image commentary says: "Being diligent all day" means repeatedly acting in accordance with the right path. All six lines of the Qian hexagram are dragons, but only the third line is called "the superior person," because it occupies the correct position of the human element, and does not need to rely on an external image to be understood. The third line is at the junction of the upper and lower Qian trigrams, located in the midst of overlapping strong lines. Above it is Qian, and below it is also Qian, hence the term "Qian Qian." A strong line, nine, in the third position is extremely strong and vigorous. If it moves forward one more step, it would reach the position of the sovereign. The boundary between good and bad fortune, survival and destruction, is so narrow that even a single hair cannot fit between them. The sage, in such a situation, is anxious, diligent, and cautious, never allowing himself a moment of ease or comfort. Therefore, the small image commentary says, "Being diligent all day, this is repeatedly following the right path." The third line is at the top of the lower trigram and the bottom of the upper trigram, located at the point where the end meets the beginning. When one ends, it begins again, which is the way of heaven, moving back and forth without deviating from the right path. The superior person understands this virtue of strength and perseverance, striving ceaselessly. Even when resting or settling his body, he remains alert, as if standing on the edge of a deep abyss or walking on thin ice, maintaining such reverence and caution, thus avoiding mistakes.

《文言》曰：“君子進徳修業。忠信所以進徳也；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。”聖人處危疑之時，非孔子反覆其辭，安知“終日乾乾，夕惕若厲”為進徳修業乎？忠信者，進徳之階也；修辭立誠者，居業之具也。至與終，皆謂三也。知至而能至之，則居下卦之上而不失其幾；知終而能終之，則處上卦之下而不廢其義。故居上位而不驕，在下位而不憂，因時而惕，雖危無咎也。

The Wenyan Zhu of the Qian hexagram says: "A gentleman cultivates virtue and refines his achievements. Sincerity and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain achievements. Knowing the goal and striving to reach it allows one to discuss the subtle principles of things; knowing the limit and stopping at the right time allows one to uphold righteousness together. Therefore, being in a high position without arrogance and in a low position without anxiety, one remains diligent and ever vigilant, thus being in a dangerous situation without fault." When a sage is in a perilous and doubtful situation, without Confucius repeatedly explaining, who would understand that "remaining constantly diligent day and night, ever cautious as if on the brink of danger" refers precisely to cultivating virtue and refining achievements? Sincerity and trustworthiness are the steps to cultivating virtue; refining speech and establishing sincerity are the foundation for maintaining achievements. "Zhi" (arrival) and "Zong" (completion) both refer to the third line. Knowing the goal and reaching it is being at the top of the lower trigram without missing the opportunity; knowing the limit and stopping at it is being at the bottom of the upper trigram without abandoning righteousness. Therefore, being in a high position without arrogance and in a low position without anxiety, remaining ever cautious according to the timing, thus being in a dangerous situation without fault.

又曰：“終日乾乾，行事”者，乾以剛健之道進而行事，非潛隱之時也。又曰：“終日乾乾，與時偕行”者，乾生於子，統三男而長子用事，雖欲退遁不可得也，故知終曰乾乾者，與時而偕行也。又曰：“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。”三處重剛不中之位，又以陽居陽，髙亢之甚，巳過九二之中庸，故下不在田；未登九五之大位，故上不在天。當斯時也，欲進則有逼上之嫌，欲退則有失位之懼，故乾乾因其時而惕，雖危無咎矣。聖人慮患之意，纎悉周盡如此。

The Wenyan transmission also says, "All day long, the Qian trigram is active and diligent in action," meaning that Qian advances with the virtue of firmness and strength, and this is no longer the time of concealment and concealment. It also says, "All day long, the Qian trigram is active and diligent, moving in harmony with the times," meaning that the energy of Qian originates at the Zi position, governing the three male trigrams of Zhen, Kan, and Gen, with the eldest son taking charge. Even if one wishes to retreat and hide, it is impossible, so it is said that "Qian is active," meaning to move in accordance with the times. It also says, "It is characterized by multiple firm lines but does not occupy the center, neither is it in the upper position of heaven nor in the lower position of the field, so it must be diligent and unremitting, always cautious, although in danger, there is no fault." The third line is in a position of multiple firm lines but not in the center, and it is a yang line in a yang position, thus being overly exalted. It has already surpassed the moderate position of the second line, so it is said, "It is not in the lower position of the field." Yet it has not yet reached the great position of the fifth line, so it is said, "It is not in the upper position of heaven." In such a situation, if one advances, there is the suspicion of pressing upon the sovereign; if one retreats, there is the fear of losing one's position. Therefore, one can only be diligent and unremitting, always cautious according to the time, though in danger, there is no fault. The sage's concern for people's worries is so meticulous and thorough. This is also precisely Li Guang's commentary on the dilemma of a person in a position close to the sovereign, facing difficulties in both advancing and retreating.

九四：或躍在淵，無咎。《象》曰：“或躍在淵”，進無咎也。九四雖以陽剛處陰爻，然巳在下卦之上，有進而巳。淵者，神龍所居，物所不能害也。在淵而能躍，則升降變化舉皆在我，孰能制之？故不如九三之危，直曰無咎也。四為陰位，有淵之象；與五同體，有躍之象。勢既至此，雖欲退就安全之地不可得也，故《象》曰“進無咎也”。湯伐桀，升自陑；武王師逾孟津，斯其時乎！

The line statement for the fourth line of the Qian hexagram says: "Perhaps it leaps up, perhaps it remains in the abyss, without blame." The small image commentary says: "Leaping up from the abyss" means that moving forward is without blame. Although the fourth line is a yang line in a yin position, it has already passed the lower trigram and is now in the upper position, leaving only the path of advancement. "Abyss" is the place where the dragon resides, where external things cannot harm it. Being in the abyss yet able to leap up means that rising and descending, changing and moving, are all under one's control; who can restrain it? Therefore, it is not like the third line, which is in doubt and danger, and directly states "no blame." The fourth line is in a yin position, symbolizing the abyss; it is with the fifth line in the upper trigram, symbolizing leaping up. The situation has reached this point, so even if one wanted to retreat to a safe place, it would be impossible. Therefore, the small image commentary says "advancing is without blame." The Shang Tang army attacked the Xia Jie at the Er location; the Zhou Wu Wang's army crossed the Mengjin River—this is probably the time like that.

《文言》曰：“上下無常，非為邪也；進退無恆，非離群也。君子進徳修業，欲及時也，故無咎。”九四位升於外，履重剛之險，居不中之地，一上一下，疑於為邪；一進一退，疑於離群。聖人方進徳修業，欲乗可為之時，時不可失，故上下進退，使人莫得而測也。又曰“自試”者，此舜之歴試諸艱也。曰“乾道乃革”者，四近九五之位，與上同體，此湯武革命，應乎天而順乎人也。

The Wenyan transmission of the Qian hexagram says: "Going up or down has no fixed pattern, but it is not for doing perverse things; advancing or retreating has no fixed rule, but it is not to separate from one's kind. The superior man cultivates virtue and perfects his deeds, aiming to seize the opportunity, thus having no fault." The position of the ninth line four has already risen to the outer trigram, standing on a dangerous position of double hardness. It is in a position that is not fixed, so moving up or down easily leads to suspicion of being perverse; advancing or retreating easily leads to suspicion of separating from one's kind. In reality, the sage is at this time cultivating virtue and perfecting his deeds, aiming to take advantage of the opportunity for action, and the opportunity cannot be missed, so his movements up and down, advancing and retreating, are beyond others' comprehension. The Wenyan transmission also says "self-testing," referring to Shun undergoing various trials. It says "the way of Qian is transformation," because the fourth line is close to the ninth line five, and shares the same trigram as the upper trigram, just like the revolution of Tang and Wu, who ascended in accordance with the heavenly will and followed the people's will.

又曰：“九四重剛而不中，上不在天，下不在田，中不在人。”此正聖人危疑之時，故曰“或躍”，或者，疑之也。居危疑之地，能以道消息而卒不為人所疑，故得無咎也。乾至九四，舜、禹居攝之時也，孔子於此反覆周慎如此，不然，其能免乎？

The Wenyan Transmission also says: "Nine in the Fourth is strong but not in the center, upward it is not in the heavenly position, downward it is not in the field position, and in the center it is not in the human position." This is precisely when the sage is in a situation of danger and doubt, so the line statement says "or leap" — the word "or" means hesitation. When in a dangerous and doubtful situation, one can grasp the advancement and retreat according to principle, and ultimately not be suspected by others, thus avoiding mistakes. When the Qian hexagram reaches Nine in the Fourth, it corresponds to the stage when Shun and Yu acted as regents in place of the Son of Heaven. Confucius here repeatedly warns and carefully considers to this extent; otherwise, how could they have avoided calamity?

九五：飛龍在天，利見大人。《象》曰：“飛龍在天”，大人造也。九五以剛健履正中之位，變化不測，故曰“飛龍在天”者，位乎天徳，升乎天位也。當草昧雲擾之時，則天地閉而賢人隱；有聖人出，豪傑智謀翕然響應，天下莫不利見之也。有堯舜之君，則有皋、稷、契之臣；有湯武之師，則有伊尹、太公之佐。故二五兩爻皆曰“利見大人”，以見上下之相湏也，故《象》曰“飛龍在天，大人造也”。造者，至也；聲氣之同，不約而，故曰造也。

The line statement for the fifth line of the Qian hexagram says: "The dragon soars in the heavens, it is appropriate to see a great person." The Small Image Commentary says: "The dragon soars in the heavens" means the great person has arrived. The fifth line, with its strong and virtuous virtue, is established in the central and upright position. It is unpredictable and changeable, so it is said "the dragon soars in the heavens," meaning its virtue conforms to the Heavenly Virtue and its position has reached the heavenly position. When the world is in its initial chaotic state, like clouds in disorder, heaven and earth are closed off and the virtuous retreat. But once a sage appears, the heroic men and wise ministers all respond together, and the whole world benefits from meeting him. If there is an emperor like Yao or Shun, there will be ministers like Gao Yao, Hou Ji, and Qi. If there is a commander like Shang Tang or King Wu of Zhou, there will be ministers like Yi Yin and Tai Gong. Therefore, both the second and fifth lines say "it is appropriate to see a great person," to show the mutual need between superior and inferior. Thus the Small Image Commentary says, "the dragon soars in the heavens, the great person has arrived." "Arrived" means "come to." Those who share the same spirit and intention do not need to agree beforehand, so it is called "arrival." (The original text is missing one character after "not agreed upon.")

張良、韓信之從漢王，耿弇、鄧禹之從光武，房玄齡、杜如晦之輔唐太宗，皆心徳之同，如水火之就燥溼，風雲之從龍虎。故《文言》曰：“同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。”

Zhang Liang and Han Xin followed Han Gaozu,耿 Yan and Deng Yu followed Han Guangwu Emperor, and Fang Xuanling and Du Ruhui assisted Tang Taizong, all because their inner virtue was the same. It is like water flowing to the wet places and fire burning towards the dry places, and wind following the tiger and cloud following the dragon. Therefore, the Wenyan transmission of the Qian hexagram says: "Same sounds respond to each other, same breaths seek each other; water flows to the low and wet, fire burns towards the dry; cloud follows the dragon, wind follows the tiger. When the sage arises, all things become clear. The origin from heaven is attached to the upper, the origin from earth is attached to the lower, each follows its own kind."

蓋君子則有君子之類，小人則有小人之類，資適相逄。故邪臣不能事明君，暗主不能容正士。上有九五中正之君，則下有九二剛直之臣。君臣相遇，古人謂之千載一時，詎不然哉！又曰：“飛龍在天，上治”者，在上而可以致治，勢足以有行也。

In general, the virtuous have their own kind, and the petty have their own kind; those with similar natures naturally come together. Therefore, wicked ministers cannot serve wise kings, and昏暗 rulers cannot tolerate upright men. When there is a king like Nine in the Fifth who is upright and just, there will be ministers like Nine in the Second who are upright and resolute. The meeting of king and minister is called by ancients "a rare occurrence in a thousand years," and this is exactly the case! Li Guang's lamentation is indeed a response to the lack of clarity in the Southern Song dynasty's ruler and the persecution of upright men. The "Wenyan Zhuan" also says "the dragon soars in the sky, governing above," meaning that one in a high position can create a well-governed world, and with sufficient power, one can promote one's own principles.

又曰：“飛龍在天，乃位乎天徳”者，九五之君如飛龍在天，則造乎神聖之域，合散消息與天同徳矣。故終之曰：“夫大人者，與天地合其徳，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？”此皆仲尼盛讚九五之徳，而正名曰大人，宜天下之所利見也。

The Wenyan Transmission also says, "A flying dragon in the heavens, it is in the position of Heavenly Virtue." This refers to the Nine in the Fifth, who as a ruler is like a flying dragon in the heavens, having entered a sacred realm. He is in harmony with the dispersal and gathering, the waxing and waning, the fullness and emptiness, all in accordance with the virtue of Heaven. Therefore, it concludes: "What is meant by a Great Person? His virtue is in harmony with Heaven and Earth, his brightness is in harmony with the sun and moon, his order is in harmony with the four seasons, and his determination of good and evil is in harmony with ghosts and spirits. He acts before the heavenly timing, and Heaven does not contradict him; he acts after the heavenly timing, and he follows the heavenly order. Heaven itself does not contradict him, how much less would human beings or ghosts and spirits?" These are all the efforts of Confucius to praise the virtue of the Nine in the Fifth and to formally name him "Great Person." Naturally, all people would regard seeing him as beneficial.

上九：亢龍有悔。《象》曰：“亢龍有悔”，盈不可久也。乾剛至上九，則位已極矣。陰陽之理，未有極而不反者。揚雄曰：“聖人之道猶日中。”日之既中，無不昃者。處天位之尊，據崇髙富貴之極，茍不知消息盈虛之理，雖以聖人居之，未有無悔吝者。蓋四時之運，功成者去。老氏曰：“功成名遂身退，天之道也。”《泰》之上六“城復于隍”，《剝》之上九“碩果不食”，以見窮上者未有不反下者也。

The line statement for the topmost line of the Qian hexagram says: "A dragon that ascends too high will regret it." The small image commentary explains: "A dragon that ascends too high will regret it, because a state of fullness cannot last." The strength and firmness of Qian reach the topmost line, and its position has already reached the peak. According to the principle of yin and yang, there has never been a case where something reaches an extreme without turning back. Yang Xiong said: "The way of the sage is like the sun at noon." Once the sun reaches its zenith, it inevitably begins to move westward. Being in the highest position of heaven, occupying the peak of wealth and honor, if one does not understand the principle of increase and decrease, fullness and emptiness, even a sage in such a position will not avoid regret. One must know that the cycle of the four seasons has the one that achieves success retreat. Laozi said: "Achieving success and renown, then retreating, this is the way of heaven." The topmost line of the Tai hexagram says "The city wall collapses back into the moat," and the topmost line of the Bo hexagram says "The largest fruit is not eaten," both are used to show that those who reach the highest point will inevitably return to the lower position.

故《文言》曰：“貴而無位，髙而無民，賢人在下位而無輔，是以動而有悔也。”上九亢陽之地，六爻雖統謂之六位，初、上者事之終始而非位也。《繋辭》但稱二四、三五同功而異位，不及初、上，可識矣，故曰“貴而無位”也。乾，純陽之卦，下皆無應，無民之象也。無位無民，賢人在下而不為之用，此可退之時也。

Therefore, the "Wenyan Zhuan" of the Qian hexagram says: "He is in a position of high status but lacks an actual title, he is in a high place but has no people, the virtuous men are below but do not assist him, thus any action he takes brings regret." The upper ninth line is the place where yang energy reaches its extreme. Although the six lines are collectively called "six positions," the first line and the top line are merely the beginning and the end of a single matter and are not considered true "positions." The "Xici Zhuan" only mentions that the second line and the fourth line, as well as the third line and the fifth line, have the same function but different positions, and does not mention the first and top lines. From this we can understand why it says "honorable but without a position." The Qian hexagram is a hexagram of pure yang. The lines below it do not have corresponding yin lines, which is the image of "no people." Being without a real position and without people, and the virtuous men below not being used by him, this is precisely the time when he should withdraw.

又曰：“亢龍有悔，窮之災也。”蓋陽數窮於九，六位窮於上，茍不知變，則災禍隨之。又曰：“亢龍有悔，與時偕極。”偕極者，不能消息盈虛，與時偕行，昧乎變通之機，窮而不知變也。故堯老不得不傳之舜，舜老而不得不傳之禹。觀其命舜、禹之辭曰：“天之厯數在爾躬，執其中，四海困窮，天祿永終。”若堯舜者，可謂知此矣。故曰：“知進退存亡而不失其正者，其唯聖人乎！”

The Wenyan Transmission also says: "When a dragon reaches the highest position, there is regret," meaning that when one reaches the extreme, disaster follows. The yang number reaches nine, which is the extreme, and the yao position reaches the top line, which is also the extreme. If one does not understand flexibility, disaster will come. It also says: "When a dragon reaches the highest position, it is the extreme of power." The term "xieji" means that he cannot follow the changes of increase and decrease, fullness and emptiness, and is unaware of the key to change, thus reaching the extreme without knowing to change. Therefore, when Yao grew old, he had to pass on the world to Shun, and when Shun grew old, he had to pass it on to Yu. Looking at their words when appointing Shun and Yu, they said: "The heavenly mandate has fallen upon you; uphold the middle way. If the four seas become impoverished, the heavenly bestowed position will forever end." People like Yao and Shun can be said to have understood this principle. Therefore, the Wenyan Transmission says: "Those who understand the proper measure of advancement and retreat, existence and non-existence, and do not lose the right path, are probably only the sages."

雖然，“悔吝者，言乎其小疵也”。亢之為言，謂力足以抗彼也。以乾徳之剛健，若久居大位，威福自我，孰能傾之？自禹湯而下，皆傳諸子孫，歴年數百，豈必盡逃禍敗也哉？故曰：“亢之為言也，知進而不知退，知存而不知亡，知得而不知，其惟聖人乎！”

Though this is the case, the Great Treatise says, "Regret and meanness refer only to minor flaws." The character "亢" means having enough strength to counterbalance the other side. With the virtue of Qian, which is strong and vigorous, if one remains in a high position for a long time, with authority and punishment all coming from oneself, who could shake him? Since Yu and Tang, the Mandate of Heaven has been passed down to their descendants, lasting for hundreds of years. Could they surely all avoid calamity and failure? Therefore, the Wenyan Commentary says, "What is meant by '亢' is advancing without knowing retreat, preserving without knowing destruction, gaining without knowing loss; those who do not do so, perhaps only the sages can avoid it!" (The original text lacks the character "loss" after "knowing.")

仲尼之意，以為非夫聖人不能升降變化，握其機權，使合散消息常在我而不在彼也，豈非天下至剛至健之徳哉！如使後世之君懼亢龍之有悔，必求賢人而授以天下，則是啟攘奪之風，開覬覦之門，天下紛紛，何時而定乎？善乎韓愈之言曰：“堯舜之傳賢也，欲天下之得其所也；禹之傳子也，憂天下後世爭之之亂也。”其知此乎！

Confucius' intention was to emphasize that only a sage could freely ascend and descend, grasp the key authority, and maintain control over the active power of gathering and dispersing, increasing and decreasing, fullness and emptiness, keeping it in his own hands rather than in others'. Is this not precisely the most vigorous and strong virtue in the world? If later rulers feared the saying 'the dragon soaring high is liable to regret,' and thus sought out virtuous men to entrust the world to them, this would be equivalent to opening the风气 of contention and the door to covetousness. The world would be in turmoil, when could it ever be at peace? Han Yu said well: 'Yao and Shun passed on the world to virtuous men so that all people could find their proper place; Yu passed on the world to his son out of concern that future generations would cause chaos through contention.' He probably understood this principle. Li Guang's opposition to easily discussing abdication was precisely aimed at the various improper ambitions surrounding imperial authority within and outside the court.

用九：見群龍無首，吉。《象》曰：“用九”，天徳不可為首也。乾體純剛，六爻皆以九為用，聖人能用此純剛以御天下，故群剛莫不為我用。乾之六爻莫相統一，非如餘卦可舉一而明、立主以定也。方群雄角逐之時，善用陽剛者必不為稱首，不善用者則為世所指名；為世指名，必將合而攻我矣。漢祖卒滅項氏，光武卒降劉盆子，皆不為之首也；陳勝首事，則禍不旋踵矣。故《象》曰“天徳不可為首也”。天之道虛而不屈，應而不藏，未嘗先物而動也；能體乎天徳，故不為之首也。《文言》曰：“乾元用九，天下治也。”乾元者，萬物之始，眾善之長也，能體乾元而用此剛直之徳，則天下治也。又曰：“乾元用九，乃見天則。”天之法象莫大於用九，聖人能盡其道，則不違乎天則而與乾同功矣。

The "Yao Ci" of the "Qian Hexagram" using "Yong Ji" (All Nines) says: "Seeing a group of dragons not competing for the lead, it is auspicious." The "Xiao Xiang Zhuan" explains: "What is meant by 'Yong Ji' is that the Heavenly Virtue cannot be first." The entire "Qian Hexagram" consists entirely of strong lines, and all six lines use "jiu" (nine). The sage can use this pure strength to govern the world, so all strong individuals are naturally under his control. The six lines of the "Qian Hexagram" are not subordinate to each other, unlike other hexagrams where one line can determine the meaning of the whole. In times of competition among heroes, those who are good at using yang strength will not rush to take the lead; those who are not skilled will be named by the world, and once named, the people will unite against them. Han Gaozu eventually defeated Xiang Yu, and Han Guangwu finally forced Liu Pengzi to surrender, because they did not take the lead. Chen Sheng was the first to rise up, but his misfortune came quickly. Therefore, the "Xiao Xiang Zhuan" says, "Heavenly Virtue cannot be first." The way of Heaven is empty and does not run out, responsive but not hidden, never acting before all things. Those who understand this Heavenly Virtue will not take the lead. The "Wen Yan Zhuan" of the "Qian Hexagram" says: "The Qian Yuan uses the pure strength of 'jiu,' and the world is thus governed." The Qian Yuan is the beginning of all things and the leader of all good deeds; by embodying the Qian Yuan and using this straight virtue, the world naturally becomes well governed. The "Wen Yan Zhuan" also says: "The Qian Yuan uses 'jiu,' thus revealing the heavenly pattern." There is no greater heavenly pattern than "Yong Ji," and when a sage fully understands this principle, he does not violate the heavenly pattern and thus achieves the same effect as Qian.

坤下坤上。坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。乾坤二物，異體而同用，異位而同功，故乾元資始而坤元資生，有君臣之象焉，故四徳者乾坤之所同也。然乾以不言所利為大，自坤以下各指一事以為利。坤雖與乾合體，亦指言利牝馬之貞。坤之致用，尤以柔順而貞為所利之大，人臣之道也。

The Hexagram of Kūn has the Lower Trigram as Kūn and the Upper Trigram also as Kūn. The Hexagram Statement says: "Primordial virtue, favorable for being like a mare who remains steadfast. The gentleman goes forward, but if he goes ahead he loses his way, and if he follows later he finds his master. Going to the Southwest is favorable, and he will gain like-minded people; going to the Northeast will result in losing like-minded people. Being steadfast in righteousness brings good fortune." The principles of Qian and Kūn differ in form but are the same in function, differ in position but are the same in effect. Therefore, the primordial virtue of Qian causes all things to begin, and the primordial virtue of Kūn causes all things to take shape. Within this there is the image of a ruler and a minister. Thus, the four virtues of primordial virtue, great virtue, benefit, and constancy are shared by both Qian and Kūn. However, Qian is great in not specifying what is beneficial, while from Kūn onwards each hexagram specifies a particular benefit. Although Kūn shares the same body as Qian, it still explicitly states "favorable for the steadfastness of a mare." The function of Kūn is especially great when it is characterized by softness, flexibility, and steadfastness—this is precisely the principle that a minister should follow.

“君子有攸往”者，臣道固以柔順為主，然不以正濟，則枉道偷合，為鄙夫妾婦之道者多矣。有攸往者，如伊尹之就桀，孟子見齊、梁之君是也，有辭受可否之義焉，故道合則從，不合則去。小人枉道乾祿，一於求合而巳，故惟君子為可。蓋君子能敬以直內，義以方外，如六二之動，則不疑其所行也。

The Hexagram Statement says, "The gentleman has a direction to go." This is because although the way of a minister should be characterized by flexibility and gentleness, if one does not use the right path to regulate, one may distort the right path in order to seek favor and accommodation, and there are too many people who end up in the way of petty men and concubines. What is meant by "having a direction to go" is like Yi Yin going to serve Xia Jie or Mencius visiting King Qi Xuan of Qi and King Liang Huiwang of Liang. In these cases, there is a principle of whether to accept or reject an invitation, and whether the way is in harmony or not: if the way is in harmony, one follows; if not, one leaves. Petty men distort the right path in order to seek salary, and they only think about seeking favor. Therefore, only the gentleman can act in this way. Because the gentleman can use respect to make his inner self upright and use righteousness to make his behavior upright, just like the line Six in the Second of the Hexagram of Earth, his actions will not be doubted.

“君子有攸往”，繼之以“先迷後得主”，人臣之道雖志在得君，又惡不由其道。如伊尹耕有莘之野，必待三聘而後行；諸葛亮臥草廬之中，必待三顧而後見。蓋先則迷惑而失道，後則順而得常，此人臣進退去就之大節也。

The Hexagram Statement says, "The gentleman has a course of action." It then continues, "Those who go ahead are confused and lose the right path; those who follow later find the proper course." For a minister, although his aspiration is to gain the recognition and favor of the sovereign, he should also avoid obtaining it through improper means. For example, Yi Yin was plowing in the fields of You Shen and only came out of seclusion after King Tang invited him three times; Zhuge Liang was living in a thatched cottage and only agreed to meet Liu Bei after he visited three times. To act too hastily leads to confusion and losing the right path, while acting later leads to proper conduct and conformity with the norm. This is the great principle for ministers in their advancement, retreat, and decisions of engagement or withdrawal.

“利西南得朋，東北喪朋”何也？坤，純陰之卦也。西南陰位，朋者其同類也；東北陽位，陰非陽不能獨成其功，臣非君不能獨成其道。故喪其同類之陰，以從剛徳之陽，然後可與有為，無躁求失守之嫌，而獲安貞之吉也。王弼云：“行之不以牝，利之不以永貞，方而又剛，柔而又圓，求安難矣。”蓋坤雖以順為主而有貞焉，雖以柔為體而有剛焉，則不入於邪矣。先儒皆以“先迷後得主”“利西南得朋”，利字屬下文；程氏欲以利字屬上文，云“先迷後得主利”，至《文言》“先迷後得主”，則云主字下脫利字。不若從其舊之為愈。觀《蹇》《解》二卦皆曰“利西南得朋”，何獨於此而疑之哉？

The Hexagram Statement says, "It is advantageous to gain companions in the Southwest, and to lose companions in the Northeast." What is the reasoning behind this? The Hexagram of Earth is composed entirely of yin lines. The Southwest is a yin direction, and "companions" refers to its kindred. The Northeast is a yang direction. Yin cannot achieve success alone when it separates from yang, just as a minister cannot achieve his path alone without the sovereign. Therefore, one should abandon the yin companions and follow the yang of firm virtue, thus being able to accomplish something, without the suspicion of hastening forward or losing one's integrity, thereby attaining the auspiciousness of "security in uprightness." Wang Bi said, "If one acts without taking the gentle nature of a mare, or if one gains advantage without maintaining a long-standing uprightness, if one adds hardness to rectitude and smoothness to weakness, then seeking security becomes difficult." Perhaps the Hexagram of Earth, although primarily characterized by yielding, contains "uprightness"; although primarily characterized by softness, it contains "firmness," thus avoiding a descent into wrong paths. Former Confucian scholars all separated "first losing then gaining the master" from "advantageous in the Southwest to gain companions," assigning the word "advantageous" to the following sentence. Cheng Yi, however, wanted to assign the word "advantageous" to the preceding sentence, reading it as "first losing then gaining the master and advantage." When it comes to the "Commentary on the Text" of the Hexagram of Earth, he said "first losing then gaining the master," and he claimed that the character "master" was missing the character "advantageous." This change is not as appropriate as following the old reading. Looking at the Hexagrams of Difficulty and Resolution, they both say "advantageous in the Southwest," so why raise doubts specifically in the Hexagram of Earth?

《彖》曰：“至哉坤元，萬物資生，乃順承天。坤厚載物，徳合無疆，含光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終冇慶。安貞之吉，應地無疆。”坤元雖不若乾之大，然其資生萬物亦不可有加矣，故曰“至哉坤元”也。蓋天以氣始而地以形生，天道日運而不窮，一噓一吸而歲功成；地隤然而處乎下，豈能違之哉？天之覆燾萬物，四維上下不可測度，古往今來無有窮盡，可謂無疆矣。地能以厚徳持載之，則與天合矣；天地合徳，故能含光大、品物咸亨也。

The Commentary on the Judgment of the Earth says: "Kun is the ultimate, its original nature is the source of all things, it follows and supports Heaven. Kun is deep and bears all things, its virtue is boundless, containing great radiance, and all creatures thus achieve harmony. The mare belongs to the category of earth, walking on the earth without limit, gentle and favorable for uprightness. A gentleman's actions, if he acts first, he loses the right path, but if he follows later, he attains the constant way. Going to the southwest finds like, moving together as one; going to the northeast loses like, but eventually brings joy. To be content with uprightness is auspicious, corresponding to the boundless nature of the earth." Although Kun is not as vast as Qian, its contribution to generating all things is unparalleled, hence it is said, "Kun's original nature is ultimate." Understand that Heaven creates through its qi, and Earth nurtures through its form. Heaven's movement is ceaseless, completing a year's effect in one breath in and one out. Earth remains heavy and still at the bottom, how could it ever be contrary? Heaven covers all things, its reach is beyond the four directions and up and down, from ancient times to now without end, truly 'boundless.' Earth can bear all things with its deep virtue, thus harmonizing with Heaven; Heaven and Earth harmonize in virtue, thus containing great radiance, enabling all creatures to achieve harmony.

地以柔順為正，故有牝馬之象。然行天莫如龍，行地莫如馬，行地無疆，非有剛健之材不能也。牝馬雖柔順而利於貞固，是柔而能剛、弱而能強；若一於柔順，則妾婦之道爾，非君子之所行也。蓋坤之道専以象人臣，雖以柔順為體而有貞焉，則剛健矣。如此乃能與坤徳相應，故安貞之吉應地無疆也。此三無疆所以各不同也。

The earth is characterized by flexibility and compliance, hence the image of a mare is used. However, in the sky, nothing surpasses the dragon, and on the ground, nothing surpasses the horse. To walk on the earth without boundaries requires one who is strong and vigorous. Although a mare is flexible and compliant, it is beneficial to be steadfast and firm, which demonstrates that flexibility can also be strong and weakness can also be powerful. If one is only flexible and compliant, it is the way of a concubine, not the path of a gentleman. The nature of the Earth (Kun) is specifically used to symbolize ministers, although it is based on flexibility and compliance, it contains the concept of 'constancy' (Zhen), which signifies strength and vigor. Only in this way can it correspond to the virtue of the Earth. Therefore, 'peaceful constancy brings good fortune' corresponds precisely to the boundlessness of the earth. The Commentary on the Judgment mentions 'without boundaries' three times, each with different meanings, and this is the reason. Li Guang's view is precisely to establish a boundary for ministers, emphasizing 'flexibility with constancy and softness with firmness,' not allowing flexibility to be interpreted as mere flattery.

《象》曰：“地勢坤，君子以厚徳載物。”乾《大象》曰“天行健，君子以自強不息”，坤《大象》曰“地勢坤，君子以厚徳載物”，乾坤之道皆聖賢所取法也。天地者，乾坤之體也。乾健而坤順，地勢非止於順，而大體則順也。人臣非體坤之厚徳，曷足以任重致逺，以當國之大事哉！

The Great Image Commentary of the Qian hexagram says, "The nature of Heaven is strong and dynamic; the gentleman thus models himself after it, striving ceaselessly for self-improvement." The Great Image Commentary of the Kun hexagram says, "The nature of Earth is receptive and yielding; the gentleman thus models himself after it, cultivating a deep and broad virtue to carry and support all things." The principles of the Qian and Kun hexagrams are both examples that sages and virtuous persons follow. Heaven and Earth are the actual forms of the Qian and Kun hexagrams. The nature of Qian is strength and vigor, while the nature of Kun is receptiveness and yielding. Although the nature of Earth is not solely about yielding, in general it is characterized by yielding. How can a minister who fails to embody the deep virtue of Kun bear the great responsibilities of state affairs and undertake long journeys?

初六：履霜，堅冰至。《象》曰：“履霜堅冰”，陰始凝也，馴致其道，至堅冰也。履霜者，寒之始也；堅冰者，寒之極也。方履霜而有堅冰之象。蓋柔順者，坤之道，人臣之象也。臣道固貴乎柔順，然順而不巳，則阿諛迎合，其始甚比，其終也禍有不可勝言者。唐髙宗欲立武氏，大臣皆力爭，長孫無忌、褚遂良相繼以死，李績獨曰：“此陛下家事，何湏問外人？”武氏立而唐之社稷幾殱焉。秦二世專任趙髙，卒有望夷之禍。

The first line of the Qian hexagram states: "Treading on thin frost, firm ice is about to come." The Small Image Commentary says: "Treading on frost and foreseeing firm ice indicates the beginning of the gathering of yin energy. Following this path step by step, it leads to the state of firm ice." Treading on frost signifies the beginning of cold; firm ice signifies the extreme of cold. Just by treading on frost, the sign of firm ice is already present. Flexibility and yielding are the principles of the Qian hexagram, and they also symbolize the character of a minister. Although ministers should value flexibility and yielding, when yielding has no limit, it becomes flattery and obsequiousness. At first, it may be excessive attachment, but eventually, the resulting calamities are endless. Emperor Taizong of Tang wanted to make Wu Zetian his empress, and the ministers all strongly opposed it. Chancellor Changsun Wuji and Chu Suiyang were consequently executed. Only Li Ji said: "This is the emperor's family matter; why should we consult outsiders?" In the end, Wu Zetian became empress, and the Tang dynasty's state was almost destroyed. Qin Ershi solely trusted Zhao Gao, eventually leading to the calamity at Wangyi Palace. Li Guang cited these two examples, subtly criticizing the group of ministers who were overly submissive to Qin Hui in the present dynasty.

故孔子曰：“臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰‘履霜堅冰至’，蓋言順也。”夫始於順，其極至於窮凶極惡而不可制，故《易》之初六首以為戒也。雖然，乾坤合體，一剛一柔，本以相濟，以剛健之主而御柔順之臣，天下之常理也，聖人之意蓋為後世之慮如此。

Therefore, Confucius said in the "Wenyan Zhuan" of the "Kun" hexagram: "A minister killing his sovereign, a son killing his father, are not the result of a single day; their origin is gradual and accumulated, only because at the right time they were not promptly discerned. The "Book of Changes" says, 'Treading on frost, one knows ice is coming,' which speaks of the principle of 'following the right path.' At first, it is merely obedience, but when it reaches its extreme, it becomes extreme cruelty and uncontrollable. Hence, the first line of the "Kun" hexagram uses this as a warning. Nevertheless, the "Qian" and "Kun" hexagrams are originally one body, one strong and one gentle, meant to balance each other: a strong and vigorous sovereign governing a gentle and compliant minister is the normal order of the world. The intention of the sage is precisely to plan for future generations in this way."

六二：直方大，不習無不利。《象》曰：六二之動，直以方也；“不習無不利”，地道光也。《易》以五為君位，二為臣位，以六居二，人臣而處陰位，位之正中者也，故無初六馴致之漸、六四逼上之嫌，可以守道而行志矣。夫盡道事主，既直且方，鮮有不蹈禍悔者；惟六二以陰柔處下，故得任其直方，引其黨類，而朝無忌惡之者。唐虞之際，皋、夔、稷、契之徒咸聚之朝廷，此臣道之大也，以此事上，往無不利矣，何疑之有哉？故曰“敬義立而徳不孤”，“直方大，不習無不利”，則不疑其所行也。

The Line Statement for the Second Line of the Qun hexagram says: "Straight, square, and great, without needing to study, there is no disadvantage." The Small Image Commentary says: "The action of the Second Line is straight and square; 'without learning there is no disadvantage' is the light of the earth path." The Book of Changes takes the Fifth Line as the position of the ruler and the Second Line as the position of the minister. When a Yin line, Six, is in the Second position, it represents a minister in a Yin position, which is both central and upright. Therefore, it has neither the gradual hidden danger of the First Line, Six, nor the suspicion of approaching the ruler that the Fourth Line, Six, has. Thus, it can maintain the right path and carry out its own aspirations. One should know that serving the ruler according to the right way, being both straight and square, is rarely without misfortune or regret; only the Second Line, with its Yin and soft nature in a lower position, can fully express its straightness and squareness, attract its like-minded people, and have no suspicion or dislike from the court. In the time of Yao and Yu, people like Gao Yao, Gui, Hou Ji, and Qi gathered in the court, which is the ultimate expression of the minister's way. Serving the ruler in such a manner, one can go anywhere without disadvantage, so what is there to doubt? Therefore, the Wenyan Commentary says, "When respect and righteousness are established, virtue will not be isolated." "Straight, square, and great, without needing to study, there is no disadvantage" means one has no doubts about what one does.

六三：含章可貞，或從王事，無成有終。《象》曰：“含章可貞”，以時發也；“或從王事”，知光大也。人臣積善在巳，瞭然使家喻戶曉，必有忌惡之者，惟深自晦匿，然後可以守正而行志。故竭力以從王事，有功而不敢成，亦不敢貽患於後，而卒能終之，但歸羙以報其上爾。如此，庶免於咎悔，周公之事成王是也。

The line statement for the sixth line of the third trigram in the Qian hexagram says: "Containing virtue and capable of upholding correctness, or serving the king, not claiming success but achieving a good outcome." The small image commentary explains: "Containing virtue and capable of upholding correctness" means waiting until the right time to act; "serving the king" shows his wisdom and virtue. A minister should accumulate good deeds within himself. If he makes his virtues widely known, he will certainly attract those who resent him. Only by keeping himself deeply hidden can he maintain correctness and realize his aspirations. Therefore, he makes every effort to serve the king, takes credit for his achievements, and avoids future troubles, ultimately completing the task and giving the glory to the king as a reward. By doing this, he can avoid calamity and regret. The Duke of Zhou served King Cheng of Zhou in this manner.

蓋六三處下卦之上，以陰居陽，人臣之極位也；又坤無正主，其道弱，此正大臣嫌疑危懼之時，故致其曲折如此。使君臣道合，無所疑間，任之專而付之重，有功而見知，則臣豈當蔵其智謀，不以時發哉？孟子曰：“人有所不為，然後可以有為。”人臣內有積羙之徳，當可行之時，則動而不括矣；外有能為之才，盡恭順之道，則功業見乎時矣。故《象》曰“含章可貞，以時發也；或從王事，知光大也”。

Six Three is at the top of the lower trigram, with a yin line in a yang position, representing the highest position a minister can reach. Moreover, the Hexagram of Earth has no true sovereign, so the way of a minister appears weak. This is precisely the time when a minister is most susceptible to suspicion and most anxious. Therefore, the Line Statement expresses itself in a roundabout way. If the relationship between sovereign and minister is harmonious, with no suspicion or betrayal in between, and the sovereign solely trusts and seriously entrusts the minister, and if the minister's achievements are understood, then why would the minister conceal his wisdom and refrain from using it at the right time? Mencius said, "A person must know what he will not do, then he can do what he should." A minister who has accumulated good virtue within will find his actions unimpeded when the right moment comes. If he also has the ability to accomplish tasks and fulfills the principles of respect and obedience, his achievements will naturally emerge in the world. Therefore, the Small Image Commentary says, "Contain virtue and be steadfast, for it is the right time to act; to follow the sovereign's affairs, one's virtue will be illustrious."

六四：括囊，無咎無譽。《象》曰：“括囊無咎”，慎不害也。坤，臣道也。六五得人臣正位，而四為未得位、得時者，否泰之分繋乎四之用否，其責任甚大；進而至五，則發為事業有不可掩者矣。括囊，蓋內充其徳、靜以待時之義，漢儒乃以“括囊不言”為訓，豈不陋哉！坤在內為括囊，孔子釋之曰“蓋言謹也”，謹於養徳，謹於正巳也。六四一爻最近君位，乃人臣居髙履危、處嫌疑之地，當閉藏知謀，如囊之括結其口，不復出納，以為明哲保身之謀，聖人發此爻為萬世人臣之戒，則善矣。

The line statement for the fourth line of the Qian hexagram says, "Like tying up a bag, there is no blame and no praise." The Small Image Commentary says, "Tying up the bag without blame" means being cautious will not invite harm. The Qian hexagram discusses the conduct of a minister. The fifth line has attained the proper position of a minister, while the fourth line has not yet attained the position but has the right timing; whether the state is blocked or open depends on whether the fourth line is used or not, and its responsibility is very great. When it moves to the fifth line, the achievements it produces will be hard to conceal. "Tying up the bag" originally means filling oneself with virtue internally and quietly waiting for the right time. However, Han dynasty scholars interpreted it as "tying up the bag and keeping silent," which seems too shallow. In the inner trigram of Qian, the fourth line represents the image of tying up the bag. Confucius explains it as "approximately referring to being cautious" — being cautious in cultivating virtue and being cautious in maintaining proper conduct. The fourth line is closest to the position of the sovereign, which is the time when a minister is in a high position, standing on a precarious place, and facing suspicion. At this time, one should conceal one's talents and strategies, like tying up a bag so nothing can go in or out, as a plan for self-preservation. The sage established this line as a warning for all ministers throughout history, which is indeed a good intention.

雖然，大臣以道事君，不可則止。若君有失徳而不敢諌，朝有闕政而不敢言，則是冐寵竊位、持祿養交，豈聖人垂訓萬世之意哉？蓋坤之六五，非女君則攝主也，斯正屯否隔絶、賢人隱遁避禍之時。故《文言》曰：“天地變化，草木蕃；天地閉，賢人隱。”若巳在髙位，如《遯》之初六，危至而後求行，是速其禍，故《遯》尾之厲，不往何災也。方其時也，雖循黙可也；不然，則是凡為大臣皆當坐視國之顛覆，孰任其咎？學《易》者不觀其時、不悟其幾，曷足以聖人之言哉！

Though this may be the case, ministers are supposed to serve the sovereign according to the right path. If they cannot proceed, they should resign. If the sovereign has moral failings yet dares not advise him, or if the court has deficiencies in governance yet dares not speak out, then they are receiving the sovereign's grace while occupying high office, collecting salaries, and associating with the powerful. How could this be the intention of the sage's teachings for generations? One must know that the "Six at the Beginning" in the "Kun" hexagram does not refer to a female sovereign ruling or a minister taking over the government. It refers to a time of hardship and blockage, when the ruler and people are separated, and the virtuous retreat to avoid danger. Therefore, the "Commentary on the Literary Meaning of the Kun Hexagram" says, "When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and uncommunicative, the virtuous retreat." If one is already in a high position, like the "Six at the Beginning" in the "Dun" hexagram, waiting until danger arises before trying to withdraw is hastening disaster. Thus, the "Six at the Beginning" in the "Dun" hexagram says, "Dun at the tail brings danger," but as long as one does not move forward, there is no disaster. In such times, even if one follows the routine and remains silent, it can be justified. But if it is not such a time yet one remains silent, then it is as if all ministers should remain passive while the country collapses, and who would bear the responsibility? Those who study the Book of Changes without clearly understanding the situation they are in and without grasping the subtle nuances, how can they be qualified to speak about the words of the sages? This passage is the most passionate part of Li Guang's entire work: he insists that "kuan" (keeping silent) is only permissible for the virtuous to retreat, and never to be used by those in power to justify their silence.

六五：黃裳，元吉。《象》曰：“黃裳元吉”，文在中也。乾無臣位，故九二稱“見龍在田”；坤雖無君位，然五實君位，曰“黃裳元吉”者，凡以為戒云。黃，中央之色；裳，下體之飾。是人臣據南向之位，秉大君之權，而能居中守正，不失臣節，吉莫大焉，文孰甚焉！伊尹、周公是也。故《文言》曰：“君子黃中通理，正位居體，羙在其中，而暢於四支，發於事業，羙之至也。”

The line statement of the sixth line of the fifth in the Qian hexagram says, "Yellow lower garment, great good fortune." The Small Image Commentary says, "Yellow lower garment brings great good fortune," because the virtue is contained within the central position. The Qian hexagram does not have a ministerial position, so the second line is called "Seeing the dragon in the field." The Kun hexagram does not have a royal position, but the fifth line actually represents the royal position. The line statement says "Yellow lower garment, great good fortune," and this is all for the purpose of warning. Yellow is the color of the center, and the lower garment is the clothing of the lower body. This means that a minister has occupied the position of facing south, holding great power of the sovereign, yet still remains in the center and maintains correctness, without losing the virtue of a minister. There is no greater good fortune than this, and no greater virtue than this. I Yin and the Duke of Zhou were like this. Therefore, the Wenyan Commentary of the Kun hexagram says, "The superior person holds the virtue of harmony within and understands the principles of culture. He resides in the correct position and remains in peace. The beauty is contained within, and flows through the limbs, and is expressed in his deeds. This is the perfection of beauty."

上六：龍戰于野，其血黃。《象》曰：“龍戰于野”，其道窮也。人臣久據大位，操生殺之權，內有震主之威，下有非覬之望，自非伊尹、周公，一旦欲釋位而去，則禍不旋踵矣。以霍光之忠，身死之後猶不免滅族之禍，故其勢必至於戰；戰則冇勝冇負，君臣兩傷。

The line statement for the sixth line at the top of the Qian hexagram says: "A dragon fights in the open fields, and the blood flowing is yellow." The Small Image Commentary says: "A dragon fighting in the open fields" indicates that its path has reached its end. A minister who holds a high position for a long time and controls great power has authority that intimidates the sovereign. Below him are people harboring improper ambitions. Unless someone is like Yi Yin or the Duke of Zhou, once he wishes to relinquish his power and withdraw, calamity will come swiftly. Even with Ho Guang's loyalty, he was not spared from a family's destruction after his death. Therefore, the situation inevitably leads to "fighting." When a fight occurs, there are both winners and losers, and both the sovereign and the minister suffer damage.

坤之上六，其見於初爻：“臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。《易》曰‘履霜堅冰至’，蓋言順也。”小人事主，其初但阿順而巳，人主利其順適之快，任之必專，至於威柄潛移而不悟，陰盛傷陽而卒不可制，雖欲就臣位不可得也，故《象》曰“龍戰于野，其道窮也”。

The conclusion of the sixth line at the top of the Qun hexagram is already evident in the first line: "A minister killing his sovereign, a son killing his father, is not the result of a single day; its origin is gradual and accumulated. It is only because the right time for discernment was not recognized early. The Book of Changes says, 'Treading on frost, the ice comes to be,' which refers to the principle of 'following' (or 'order')." A minor person serving a sovereign begins with flattery and compliance. The sovereign, pleased by the compliance, employs him exclusively, and thus power gradually shifts without being noticed. When the yin force becomes too strong and harms the yang, it finally becomes uncontrollable. At that point, the minor person cannot return to his original position. Therefore, the Small Image Commentary says, "The dragon fights in the wild, and its path is exhausted."

戰必寛閒之鄉，故云野。湯伐桀，戰於鳴條之野；武王伐紂，戰於牧野。湯武之師雖應乎天而順乎人，然以臣伐君，亦由威權不立，積習以致之也。坤卦專主人臣，其防杜漸之戒，豈不深且逺哉！天而地黃，其血黃者，非君傷臣則臣必傷君也。

The battle must take place in an open and spacious area, hence it is called "wilderness." King Tang of Shang fought against King Jie of Xia at Mingshao Wild Field; King Wu of Zhou fought against King Zhou of Shang at Mu Wild Field. Although the armies of Tang and Wu were in harmony with heaven's will and the people's wishes, their act of a subject overthrowing a ruler was also due to the ruler's authority not being firmly established over time. The Book of Changes' Qian Hexagram specifically focuses on the subject, and its warning against gradual decline, is not only profound but also far-reaching. Heaven is dark blue and Earth is yellow, so when it says "its blood is yellow," it means that by this point, it is not the ruler who has injured the subject, but necessarily the subject who has injured the ruler. (In the line statement "its blood is yellow," the original text is missing the character "dark blue.")

用六：利永貞。《象》曰：“用六永貞”，以大終也。用六之道，用此眾爻之六而長守以正固，是能以大終也。人臣立朝，非失之邪佞則失之剛強；坤以柔順為體，終守以正固，上能尊君，下不失臣節，功成名遂則奉身而退，是能以大終也。

The hexagram of Kūn uses the line statements: "It is advantageous to maintain perseverance in uprightness." The Small Image Commentary says: "The statement 'Using the sixes to maintain perseverance' means being able to conclude affairs with grandeur." The principle of using the sixes is to employ the 'six' of all the lines, and to maintain uprightness for a long time, which is to conclude affairs with grandeur. A minister serving in the court either fails through wickedness and flattery or through being overly rigid and stubborn. Kūn, based on its nature of softness and compliance, ultimately maintains uprightness. Toward the superior, it shows reverence to the sovereign; toward the inferior, it does not lose the integrity of a minister. When achievements are realized and the name is established, it withdraws from office — this is called concluding affairs with grandeur.

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。《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。屯異於否。否則小人在內，君子在外，上下不交而天下無邦；屯則陰陽始交而難生，賢人君子經綸事業之時。經綸事業，非備此元亨利貞之四徳，曷足以戡難觧紛，致康濟之效，與乾同其功用哉！

The hexagram Zun (Obstruction) has the lower trigram Zhen (Thunder) and the upper trigram Kan (Water). The hexagram statement says: "Primordial, prosperous, beneficial, and correct. It is not suitable to go forward, but it is suitable to establish princes." The commentary on the judgment says: "Zun refers to the beginning of the union between the yin and yang energies, with difficulty following. In a dangerous situation yet able to act, it is greatly prosperous and to maintain correctness. The movement of thunder and rain fills the space between heaven and earth, and heaven and earth are in the initial stage of creation and confusion. It is appropriate to establish princes and not to be idle." The hexagram Zun differs from the hexagram Pǐ (Obstruction): Pǐ is when small people are within the court and the virtuous are outside, with no communication between above and below, making the world as if there were no state. Zun, however, is when yin and yang energies have just begun to unite, with difficulty following, which is precisely the time for the virtuous to emerge and manage affairs. To manage such affairs, if one does not possess the four virtues of primordial, prosperity, benefit, and correctness, how can one be sufficient to pacify difficulties, resolve confusion, and achieve the results of stability and relief, and thus be equivalent to the hexagram Qian (Heaven)?

屯難之世，英豪競逐，靜以觀變，徐起而應之可也，故“勿用有攸往”。自唐虞三代，莫不建侯樹屛，內以蕃王室，外以寧萬民；況屯難之世，干戈日尋，斯民離散泮渙，強弱相陵，眾寡相暴，非立主以定之，孰與保其生業哉？故“利建侯”也。

In times of difficulty and turmoil, heroes and outstanding figures compete fiercely. The best course of action is to remain calm and observe the changing situation, then respond calmly. Therefore, the hexagram statement says, "Do not proceed with any movement." From the time of Emperor Yao and Emperor Shun down to the Xia, Shang, and Zhou dynasties, there was never a time when feudal lords were not established and protective barriers set up. Internally, this was to guard the royal house, and externally, to bring peace to the people. Moreover, in times of turmoil, warfare is constant, people are scattered and displaced, the strong oppress the weak, and the many oppress the few. Without establishing a leader to stabilize the situation, who would ensure the people's livelihood and property? Therefore, it says, "It is advantageous to establish a prince." Li Guang, after the southern crossing, spoke precisely to the reality of the time when the court was merely retreating while the feudal states should have been established and the displaced people pacified.

《象》曰：“雲雷，屯；君子以經綸。”諸卦多以坎為水、為雨、為澤、為泉，其功用皆足以及物；以坎為雲，獨《需》《屯》二卦耳。屯未行，需有所待，故以象云。雲上於天，未必成雨，惟地氣上騰、天氣下降，畜而成雨。若陰陽始交，雲雷方作，此正聖賢經綸馳騖之秋也。經謂有定制，綸謂有端緒；經綸天下事業，必先定其規模，然後緝理之，如治絲棼，詎可遽為之哉！

The Great Image Commentary of the Hexagram Zun says: "Clouds and thunder compose the Hexagram Zun; the gentleman takes this as a model to engage in governing the world." Most hexagrams take Kan as representing water, rain, marsh, or spring, all of which have the function of benefiting external things. Only the hexagrams Xu and Zun take Kan as representing clouds. Zun signifies something that has not yet been implemented, and Xu signifies waiting, hence they both take clouds as their symbol. Clouds rising into the sky do not necessarily become rain; only when the earth's qi rises and the sky's qi descends, and they accumulate, can rain form. When yin and yang are just beginning to interact and clouds and thunder are just emerging, this is the time for sages to engage in governing the world and actively managing affairs. "Jing" refers to having a fixed system, and "lun" refers to having a discernible pattern. Governing the world requires first establishing its overall framework, and then proceeding step by step, just as untangling a ball of yarn, where one cannot rush into action hastily.

初九：盤桓，利居貞，利建侯。《象》曰：雖盤桓，志行正也；以貴下賤，大得民也。九五本一卦之主，今民心所歸乃在初九，何也？屯難之世，居大位者非昏庸即主也。昏之主多刼於強臣，身險難，非能濟難者也。君子之遇斯時也，宜覩其機，徐起而應之，與天下同其利，故“盤桓，利居貞，利建侯”也。

The line statement for the first line of the Zun hexagram says: "Hesitating and not advancing, it is appropriate to stay in a secure place and maintain uprightness, and it is appropriate to establish feudal lords." The small image commentary says: "Although hesitating and not advancing, the aspirations and actions are upright; a person of high rank humbly occupying a low position, thus winning the hearts of the people." The fifth line is originally the main line of the hexagram, but now the hearts of the people are with the first line. Why is this so? Because in times of difficulty, those in high positions are either foolish or young and weak. A foolish ruler is often controlled by powerful ministers, trapped in danger, and not someone who can overcome difficulties. When a gentleman encounters such a situation, he should understand the subtle implications and calmly take action, sharing the benefits with the people. Therefore, it says, "Hesitating, it is appropriate to stay in a secure place and maintain uprightness, and it is appropriate to establish feudal lords." ("Not foolish but a ruler" and "foolish ruler" have missing characters in the original text.)

守節居貞非為邪也，列爵分土非為利也，故《象》曰“雖盤桓，志行正也；以貴下賤，大得民也”。蓋得乎丘民而為天子，得乎民者，得其心也。初九以剛陽之才處群陰之下，屈巳禮賢，卑以自牧，方民思真主而為人望所歸，孰能違之哉？武王觀政於商之時也。

Keeping one's virtue and remaining steadfast in righteousness is not for the sake of wickedness; the arrangement of ranks and the granting of territories are not for personal gain. Therefore, the Small Image Commentary says, "Although he hesitates, his will is upright; by honoring the lowly, he gains the people's support." To become a sovereign, one must first win the hearts of the people. What is meant by "gaining the people" is gaining their hearts. The line Initial Nine, with its strong and bright quality, is situated below a number of yin lines. It can humble itself and treat the virtuous with courtesy, and cultivate humility in itself. When the people are sincerely longing for a true leader and all their hopes are directed toward him, who could possibly resist him? This is similar to the time when King Wu of Zhou went to observe the political conditions of the Shang dynasty.

六二：屯如邅如，乘馬班如，匪婚媾，女子貞不字，十年乃字。《象》曰：六二之難，乘剛也；十年乃字，反常也。六二上應九五，乃人臣居中守正者也。然初九陽剛在下，為群陰所歸，方天下板蕩，國勢弱，下有一撥亂之主，天下將靡然從之。二獨憑陵而不肯為之下，志欲逺應九五而逼近於初，不敢遽進，此大臣之居正守節者也，故“屯如邅如，乘馬班如”也。

The line statement for the second line of the Zhun hexagram says: "It is difficult and one hesitates, turning around without moving forward. Though riding a horse, one circles without advancing. These people are not coming to propose marriage. The woman remains virtuous and does not marry, but after ten years she does marry." The small image commentary says: "The difficulty of the second line is because it is above a strong line; the woman marries after ten years, which is when the situation returns to normal." The second line corresponds with the fifth line, representing a minister who is in the middle and upholds righteousness. However, the first line has a strong yang line in the lower position, and all the yin lines are attached to it. When the world is in turmoil and the state is weak, a leader who can restore order appears at the bottom, and all people will be attracted to him. Only the second line stands firm and refuses to be below, with a mind that longs to go to the fifth line, but the body remains close to the first line, not advancing rashly. This is the manner of a minister who remains upright and keeps his integrity. Therefore, it is said, 'Difficult and hesitating, circling on horseback.'"

然初之難二，非有侵害之意，以二守正，欲使歸巳，故幣聘雖行而志不從，如女子之不踐二庭也。字，生育也。女子得所歸，則能遂其生育；賢人君子有所從，則能行其志願。十者，數之終，君子阨窮禍患至於十年，亦巳極矣，故曰“女子貞不字，十年乃字”也。

However, the Nine at the Beginning causes difficulty for the Six in the Second, but this is not an act of harm; rather, it is because the Six in the Second adheres to the right path, and the Nine at the Beginning wishes to have it join itself. Therefore, although the gifts of courtesy are sent, the Six in the Second does not follow. It is like a chaste woman who will not enter the gate of another man's house. "Zi" refers to giving birth. A woman can only give birth smoothly once she has a proper husband; a virtuous gentleman can only realize his aspirations once he has a proper leader to follow. "Shi" is the end of a number. When a gentleman is in hardship and suffering, and has encountered calamity for ten years, it is considered the extreme. Therefore, it is said, "A woman remains chaste and does not give birth, but after ten years she does."

士當亂世，退處寛閒之鄉、寂寞之濵，消聲滅跡，所以遺寵榮而避世患也，何危難之有？蓋六二嘗為大臣者，如管寧之流是巳。夫守節固志，十年之久，天下之勢必定於一，上無可為之君，下有厭亂之民，理必反常，君子則必能觀通以行其道，此聖人之意也。故《象》曰“六二之難，乗剛也；十年乃字，反常也”。

A scholar encountering a chaotic era retreats to a quiet countryside or a lonely riverside, disappearing from public view in order to abandon favor and glory and avoid worldly calamities. What further danger could there be? The line Six in the Second probably refers to someone who has previously held a high official position, such as Guan Ning of the Three Kingdoms period. By maintaining his integrity and steadfastness for ten years, the world's situation will inevitably return to unity. There will be no capable ruler above and the people below will detest turmoil, so the natural order must return to normal. At this time, the gentleman will surely understand the principles of change and implement his own plan — this is the intention of the sage. Therefore, the Small Image Commentary says, "The difficulty of line Six in the Second is due to riding on strength; after ten years, there is a response, which indicates a return to the normal." Li Guang remained steadfast in his principles while exiled to Hainan for many years, and this passage is truly a self-expression of the sage.

六三：即鹿無虞，惟入于林中，君子幾不如舍，往吝。《象》曰：“即鹿無虞”，以從禽也；君子舍之，往吝窮也。屯之時，固聖賢馳騖有為之時，然外內無應，當盤桓居貞以待幾。如獵者之即鹿，非得虞人熟于山林、知鹿之所在，而徒往入于林中，何所得乎？知幾之士不如舍之；若急於有獲，弗慮而妄動，往則愈屯耳。故《象》曰“即鹿無虞，以從禽也；君子舍之，往吝窮也”。

The line statement for the sixth line of the third hexagram, Zhun (Obstruction), says: "Chasing a deer without a gamekeeper to guide the way, one will only end up wandering into the forest. A gentleman who sees the opportunity should know when to give up; if he insists on going forward, he will regret it." The small image commentary says: "Chasing a deer without a gamekeeper" refers to a single-minded pursuit of game; a gentleman who knows when to give up will avoid regret and hardship. During the time of Zhun, it is the time for sages and virtuous people to be active and strive, but since the sixth line has no corresponding lines inside or outside, it should remain cautious and wait for the right opportunity. This is like a hunter chasing a deer; if there is no gamekeeper who knows the forest and where the deer are, he will only end up wandering aimlessly in the woods and gain nothing. Those who understand subtle signs should know when to give up; if one is eager for immediate results and acts without careful consideration, he will only make things more difficult. Therefore, the small image commentary says, "Chasing a deer without a gamekeeper, following the game; a gentleman gives it up, and going forward brings regret and hardship."

六四：乘馬班如，求婚媾，往吉，無不利。《象》曰：求而往，明也。六四逼近九五，輔弼之臣也。當屯之時，九五之君無大有為之志，四雖與初為正應，志欲求初，不敢遽進，必待求而後往，往必合矣。班者，遲迴不進之貌。蓋屯難之世“勿用有攸往”，雖以正應，理無不從，猶當遲迴顧望，察其誠心相與，可以同濟時難，然後往則吉無不利也。

The line statement for the fourth line of the Zhun hexagram says: "Riding a horse that circles and does not advance, going to propose marriage, traveling is auspicious, and nothing is unfavorable." The small image commentary says: "Waiting for the other party to come and seek before going, is wise." The fourth line is adjacent to the fifth line, which is the minister assisting the ruler. In times of difficulty, the fifth line, as the ruler, does not have a great ambition to act. Although the fourth line forms a correct correspondence with the first line, it wishes to go to the first line, but does not dare to advance hastily. It must wait for the other party to seek it before going, and once it goes, it will certainly be harmonious. "Ban" refers to hesitation and circling, unwilling to advance. In times of difficulty, the hexagram originally says "do not use for going anywhere." Even though there is a correct correspondence and by reason there should be no failure to follow, one should still hesitate and observe whether the other party is sincere and whether they can go through the difficult times together before going. Then it will be auspicious and nothing will be unfavorable.

九五：屯其膏，小貞吉，大貞凶。《象》曰：“屯其膏”，施未光也。當屯之時，居九五之位，處乎險中，漢獻帝、魏髙貴鄉公、唐昭宗之流是也。威福賞罰巳不自巳出，又群陰下歸於初，人主擁虛器而巳。方是時，從容以求濟可也；若輕意肆志，不能以道消息，而欲大有所為，是速其禍耳，故曰“屯其膏，小貞吉，大貞凶”也。屯其膏者，非吝之也，人不以為榮也，故《象》曰“屯其膏，施未光也”。

The line statement for the fifth line of the Zhun hexagram says: "The膏 is blocked. Small matters adhering to the right path are auspicious, but great matters adhering to the right path are ominous." The Small Image Commentary explains: "The blocking of the膏 indicates that the bestowal of grace is not yet extensive." When in a difficult situation and occupying the position of nine in the fifth, one is in a perilous position, like Emperor Xian of Han, Prince Cao Mao of Wei, and Emperor Zhaozong of Tang. The authority to bestow rewards and punishments no longer lies in their hands, and all the yin lines have aligned with the initial nine. The ruler merely holds an empty title. In such times, it is appropriate to calmly seek a way through the crisis. If one acts rashly and carelessly, without following the proper principles in advancing or retreating, and is overly eager to achieve great things, it only hastens one's misfortune. Hence, it is said, "The blocking of the膏, small adherence to the right path is auspicious, great adherence to the right path is ominous." The phrase "the blocking of the膏" does not mean that the ruler is stingy with his grace, but rather that people no longer regard his rewards as honor. Therefore, the Small Image Commentary says, "The blocking of the膏, the bestowal is not yet bright." Li Guang cites these three emperors who were controlled by ministers, which is precisely speaking on behalf of the court after the southern migration, where power had fallen into the hands of others.

上六：乘馬班如，泣血漣如。《象》曰：“泣血漣如”，何可長也。屯難之世，人有濟難之志，上六以陰柔在上，乗險而下無應援，又才非剛健，道巳上窮，雖欲有為，孰肯從之？處屯之極，窮阨巳甚，故“乗馬班如，泣血漣如”也。夫君道屯阨，危而必亡，非可以逃難而茍免也，故《象》曰“泣血漣如，何可長也”。何可長，則非特凶悔吝而巳。

The line statement for the sixth line at the top of the Zhun hexagram says: "Riding a horse circles around without advancing, crying blood tears continuously." The Small Image Commentary says: "Crying blood tears continuously, how can such a situation last long?" In a time of difficulty and obstruction, everyone has the will to overcome hardship. However, the sixth line at the top, being a yin and soft element, is at the very top, dominating over danger but without support below, and its ability is not strong and vigorous. The path has reached its end, so even if it wants to act, who would follow it? Being at the extreme of difficulty and destitution, the situation has reached its peak of hardship, hence "riding a horse circles around, crying blood tears continuously." When a ruler falls into a state of difficulty and obstruction, peril and downfall are inevitable; it cannot be avoided by fleeing from hardship. Therefore, the Small Image Commentary says "crying blood tears continuously, how can such a situation last long?" Saying "how can it last long" is not only about danger, regret, and sorrow, but it leads to the destruction of the state.

坎下艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。乾為剛健創業之主，蒙為繼體沖之君。人主之尊，雖在童，與臣下之分固懸絶矣，非求師臣以自輔，則聰明不開，古今治亂成敗之跡無自而知。惟尊徳樂道，屈巳以求剛明之賢，以啟廸其性，則蒙固有亨之道。若嚴上下之分，峻亷陛之等，不能遜志務學，則有過而不能改，見善而不能從，驕奢滛佚，為狂為愚矣。

The Hexagram of Enlightenment has the Lower Trigram Kan (Water) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: "It is smooth. It is not I who go to seek the enlightened child, but the enlightened child who comes to seek me. If he asks once, I will tell him; if he asks repeatedly, it is a desecration, and if it is a desecration, I will no longer tell him. It is favorable to maintain uprightness." The Hexagram of Heaven symbolizes the vigorous and strong sovereign who initiates a new dynasty. The Hexagram of Enlightenment symbolizes the young ruler who inherits the established state. The ruler's dignity, even though he is still young, already sets him apart from his ministers by a great distance; if he does not seek out ministers who are virtuous and capable to assist him, then his wisdom will not be opened, and he will be unable to understand the historical records of past successes and failures. Only by honoring virtue and delighting in learning, by humbling himself to seek out upright and wise men, can he awaken his innate nature. The state of ignorance originally has a path to enlightenment. If one rigidly maintains the distinctions of rank and elevates the hierarchy, and does not approach learning with humility, then even if he makes mistakes, he will not be able to correct them, and he will not be able to follow good deeds. He will become arrogant, extravagant, licentious, and indulgent, becoming a madman and a fool. (In the phrases 'the ruler who inherits the state' and 'though still a child,' each is missing a character in the original text.)

筮所以決疑，童蒙之求師，亦以決疑。善學者得師之一言，雖終身行之可也；若再三叩之，則有自疑不信之心，若復改其初意，以他辭告之，則問者將輕吾言而莫知適從，故“再三瀆，瀆則不告”也。蓋師道貴乎剛嚴簡重也如此。利貞者，所利在正，“蒙以養正，聖功也”。童蒙之主樂軟熟而惡剛正，師臣之道，一正君而國定矣，故所聞所行與左右近習之臣無適而非正，則放僻邪侈無自而入矣。

Divination is used to resolve doubts and uncertainties. A young and ignorant person seeks a teacher, also in order to resolve doubts. A person who is good at learning can be satisfied with a single word from the teacher and follow it all his life. But if he keeps asking repeatedly, that shows he is doubting himself and not convinced. If the teacher then changes his initial meaning and explains it in another way, the person asking will look down upon the teacher's words and not know which one to listen to. Therefore, it is said, "If one asks repeatedly, then the teacher will not answer." The way of a teacher is to be upright, strict, concise, and solemn, and this is the reason. What is meant by "beneficial and firm" is that the benefit lies in the word "upright." The Commentary on the Judgment says, "Cultivating uprightness in the young is the way of the sage." A young and ignorant ruler usually prefers those who are soft and smooth and dislikes those who are upright and firm. However, the duty of the teacher is to guide the ruler to be upright, and thus the country will be at peace. Therefore, one should ensure that what the ruler hears and does, as well as the attendants around him, all come from uprightness. In this way, there will be no room for indulgence, deviation, or extravagance.

《彖》曰：蒙，山下有險，險而止，蒙。蒙言，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。水者，天下至潔之物，浚其源則日流而常清，畜而止之則滓穢而不食。山者，泉之所自出，今遇險而止，所以為蒙。人之性猶水之性，其源未嘗不清，蒙者，有物以蔽覆之也，故蒙有亨道，行之不失其時，則可以作聖矣。

The Commentary on the Judgment of the Hexagram of Enlightenment says: "Enlightenment refers to a mountain with a dangerous obstruction beneath it, encountering danger and stopping, hence called enlightenment. Enlightenment is said to be smooth because it follows the way of smoothness and conforms to the proper middle path of the right time. 'It is not I who seek the naive and innocent, but the naive and innocent who seek me' indicates mutual harmony of hearts. 'The first divination reveals' because Nine in the Second is strong and upright in the center. 'Repeated questioning shows disrespect, and disrespect leads to no revelation' means that repeated questioning is a form of disrespect toward the act of enlightenment. Cultivating the right path during times of confusion is the practice that produces sages." Water is the purest thing in the world; if its source is cleared, it flows day and night and remains clear. If it is contained and stagnant, it becomes muddy and undrinkable. A mountain is the source of spring water; now the spring water meets an obstruction and stops, thus becoming 'enlightenment.' Human nature is like the nature of water, whose source is naturally clear. What is called confusion is merely something covering it. Therefore, confusion inherently contains the way of smoothness; as long as it is practiced without missing the right time, it can produce sages."

夫以人主之尊，雖在童孺，若以勢位自居，則師道廢矣。今六五之君下求九二之臣，是能屈體以尊賢，上下相應，君得發其蒙，師得行其道，理無不順，故曰“匪我求童蒙，童蒙求我，志應也”。師道貴乎剛嚴，舉一隅不以三隅反則不復也。有疑而問，問而應，得一善則拳拳服膺而不失，如此則疑者必釋，應者不煩。若不能專精緻志，退而深思，問而復問，至再至三，則不復告矣，告之適以瀆之也。

With the dignity of a ruler, even though still a child, if he insists on claiming power and status, the way of teaching will be lost. Now, the ruler in the sixth line of the "Guan" hexagram seeks guidance from the minister in the second line, which shows the ruler's willingness to humble himself and honor the virtuous. Through mutual感应, the ruler can dispel his ignorance, and the teacher can carry out his teaching, and all things will proceed smoothly. Therefore, it says, "It is not I who seek the child's ignorance, but the child who seeks me; this is the harmony of will." The way of teaching values firmness and seriousness. If a teacher presents one corner and the student cannot infer the other three, the teacher will not repeat the lesson. If there is a question, it should be asked; if asked, there should be a response. When a good principle is obtained, it should be sincerely remembered without forgetting. In this way, those who have questions will certainly gain clarity, and those who respond will not be burdened. If the student is not focused and persistent in thinking, asking repeatedly, then the teacher should not answer; to answer would be a disrespect to the matter.

《洪範》休徵曰“聖，時風若”，咎徵曰“蒙，恆風若”，蒙者，聖之反也，蒙之與聖，特在學與不學之間耳。傅說告髙宗曰：“惟狂克唸作聖，惟聖罔唸作狂。”狂之與聖，特在克念罔念之間耳。周公相成王，動以沖人、孺子稱之，其告戒之嚴，教督之至，居父師之位而能盡父師之道，卒使成王為守成之賢主，享國四十餘年，豈非蒙以養正、以成作聖之功乎！

The Book of Documents, Hongfan, speaks of good omens, saying, "When the sovereign is wise, there will be timely winds that correspond." It also speaks of bad omens, saying, "When the sovereign is ignorant, there will be persistent winds that correspond." This shows that "ignorance" is the opposite of "wisdom," and the difference between ignorance and wisdom lies only in whether one is willing to learn or not. Fu Yue warned King Tang of Shang, saying, "A reckless person who can restrain his thoughts becomes a sage, while a wise person who does not restrain his thoughts becomes a fool." The difference between recklessness and wisdom also lies only in whether one can restrain his thoughts or not. Duke Zhou assisted King Cheng of Zhou, often addressing him as "the bold one" or "the young master," admonishing him so strictly and educating him so thoroughly. Standing in the position of a father and teacher, he fulfilled his duties completely, finally enabling King Cheng to become a virtuous ruler who upheld the established order. He reigned for more than forty years. Is this not precisely an example of "cultivating righteousness through ignorance" and achieving the accomplishment of becoming a sage?

《象》曰：“山下出泉，蒙；君子以果行育徳。”山澤之氣升而為雲雨，畜而為泉源。泉之出乎山，非疏瀹而利導之，則失其至潔之性；若有物以蔽之，如童蒙未知所適從也。故山下出泉，有蒙之象。君子當法此象，因其性而利導之，使知其所向，則果決而行之；涵容渟蓄以豐其源，源既深而流長矣，故曰“君子以果行育徳”。

The Great Image Commentary of the Hexagram of Enlightenment says: "Water gushing out from beneath the mountain, this is the Hexagram of Enlightenment; the gentleman takes this as a model, using decisive action to cultivate virtue." The mist rising between mountain and marsh becomes clouds and rain, and when accumulated becomes a spring. If the spring flows from the mountain without being properly guided or channeled, it will lose its extremely pure nature; if something blocks it, it is like a child in ignorance not knowing where to go. Therefore, "water gushing out from beneath the mountain" contains the image of enlightenment. The gentleman should follow this image: guiding people according to their nature, helping them find direction, and then acting decisively. At the same time, he should cultivate and contain, accumulating to enrich his source. When the source is deep, the water will naturally flow long and far. Therefore, it is said, "the gentleman acts decisively and cultivates virtue."

初六：發蒙，利用刑人，用說桎梏，以徃吝。《象》曰：“利用刑人”，以正法也。初六以柔弱之質，屈體以承剛明之師，則蒙蔽之性得以啟發。蒙既發去，則燭理無障，用以刑人，則有罪者必誅而寃枉者獲伸矣。是道也，特有司之職，非人主所獨任也。

The line statement of the first line of the "Meng" hexagram says: "To enlighten the ignorant, it is appropriate to apply punishment to people, so that they may be freed from shackles and fetters; but if this continues unchecked, there will be regret." The small image commentary says: "Applying punishment to criminals is to correct the law." The first line, with its soft and weak nature, humbly serves a wise and upright teacher, thus enabling the obscured nature to be enlightened. Once the obstruction is removed, there is no hindrance in understanding matters. Using such clarity to apply punishment, the guilty will certainly be punished, and the innocent will be vindicated. However, this method concerns only the duties of legal officials and is not something that a ruler should solely undertake.

蓋發蒙之初，姑以試其明決爾。童之君或不足於威權，則眾得而陵犯之，周公戒成王云“亦敢殄戮用乂民，若有功”，故蒙之初爻以刑人為先，則強梗者肅然而有所畏憚矣。雖然，人主當純任徳教而輔以刑名可也；若純任刑名，則商君之術耳，故“利用刑人，用說桎梏”，以往則吝道也。

In the initial stage of enlightening the ignorant, it is merely a trial of his ability to discern and decide through punishment. Young rulers often lack sufficient authority, and thus people dare to defy and insult them. The Duke of Zhou advised King Cheng, saying, "It is also acceptable to resort to punishment in order to govern the people, even if it brings merit." Therefore, the first line of the "Guan" hexagram places punishment first, so that the arrogant and violent will become respectful and fearful. However, the ruler should primarily rely on moral education, and only use punishment as a secondary measure. If punishment is used exclusively, it becomes the approach of Shang Yang. Hence, it is said, "Using punishment, using the means of shackles," and if one follows this path exclusively, it leads to regret. (The original text is missing one character below "child king.")

九二：包蒙吉，納婦吉，子克家。《象》曰：“子克家”，剛柔接也。九二以陽剛之才處臣位之中，與六五為正應，五反居陰，是能屈巳以尊師傅之象也。五既屈巳，二當循循善誘，包涵容納，以成其聖質。周公於成王，雖告戒之甚嚴，然所以訓廸之者雍容而不廹，雖居父師之尊，弗敢專也。若童之未有所知、婦人之柔闇，一切容納之，則無不利矣。

The line statement for the second line of the "Meng" hexagram says: "To embrace ignorance, it is auspicious; to accept a woman, it is auspicious; the son can shoulder family responsibilities." The small image commentary says: "The son can manage the household," which indicates the interaction between the strong and the gentle. The second line, with its yang strength, is in the middle of the position of a minister, and forms a correct response with the fifth line, which is yin and in a position of honor. This is the image of being willing to humble oneself in order to honor a teacher. Since the fifth line humbly seeks guidance, the second line should patiently guide and include, thus helping the ruler develop his virtuous nature. Zhou Gong to Cheng Wang, although his admonitions were very strict, when educating Cheng Wang he did so calmly and gradually. Although he held the exalted position of father and teacher, he did not act alone. As for those who are like children, completely ignorant, or like women, weak and confused, he included them all, thus benefiting everything.

“子克家”者，勤勞王家是也。觀《鴟鴞》之詩，其自敘如此。故居東三年而罪人斯得，內則制作禮樂，外以攘卻冦讎，外剛明而內忠順，未有若周公者也。然所以得行其志、遂其功者，亦在成王悔悟之後，君臣之分洞然無疑也，故《象》曰“子克家，剛柔接也”。

The phrase "zi ke jia" means serving the royal house diligently and earnestly. Looking at the poem "Chi Xiao" from the "Book of Songs," the Duke of Zhou is expressing exactly this meaning. Therefore, after living in the eastern region for three years, he finally identified the guilty person. Internally, he established rites and music; externally, he repelled invaders. His exterior was upright and discerning, while his interior was loyal and obedient. No one could surpass the Duke of Zhou. However, it was only after King Cheng had realized his mistake that the relationship between ruler and minister became clear and free of suspicion, allowing the Duke of Zhou to carry out his aspirations and achieve his accomplishments. Thus, the "Small Image Commentary" states, "zi ke jia, gang rou jie also," meaning that the union of firmness and flexibility is what enables this.

六三：勿用取女，見金夫，不有躬，無攸利。《象》曰：“勿用取女”，行不順也。童蒙之從師，猶女子之從夫也。六三以柔闇而處剛陽之位，非能遜志以受教者，正應在上而下比於二，兩者皆剛，將安從乎？將舍其貞固之道，近從所乗，此女之丑行也。金夫謂九二，九二體剛，故曰金夫。童蒙之主委任不專，舍正應而從非應，則賢者將望望然去之矣，故曰“勿用取女，見金夫，不有躬，無攸利”也。六五之君能近舍上九而逺求九二，故二五皆吉；六三反此，將下比九二，輕身以從之，何所利哉？六三體本陰柔，性復趨下，故《象》曰“勿用取女，行不順也”。

The line statement for the sixth line of the Qiong hexagram says: "Do not take this woman. When she sees a wealthy and powerful man, she neglects her own body, and there is no benefit." The small image commentary says: "Do not take the woman," because her behavior is not in accordance with the right path. A young student in ignorance following his teacher is like a woman following her husband. The sixth line, with its soft and ignorant nature, is in a position of yang strength, and is not someone who can humbly accept teaching; its proper match is the top line, but it is close to the second line below. Both the top line and the second line are yang lines, so which one does it follow? It seems to abandon the path of firmness and follow the one that is above it, which is the woman's improper behavior. "The wealthy man" refers to the second line, which has a strong nature, so it is called "the wealthy man." If a young and ignorant ruler appoints people without consistency, abandoning the one he should match with and following someone who is not his match, then the virtuous will be disappointed and leave him. Therefore, it says, "Do not take the woman, see the wealthy man, neglect her own body, and there is no benefit." The fifth line, as the ruler, can abandon the close top line and seek the second line far away, so both the fifth and second lines are auspicious. The sixth line, on the contrary, goes down to follow the second line, despising itself to follow him, how can there be any benefit? The sixth line is originally yin and weak, and its nature is always going downward, so the small image commentary says, "Do not take the woman, because her behavior is not in accordance with the right path."

六四：困蒙，吝。《象》曰：“困蒙”之吝，獨逺實也。困固有亨之理，六四之困於群陰之中，艮之初爻下乗於坎，險而止，困而不能亨者，吝道也。陽竒陰偶，竒實而偶虛，四欲上求上九則礙於六五，欲下求九二則礙於六三，昏蒙之性無自而發，故《象》曰“困蒙之吝，獨逺實也”，實謂九二之陽也。

The line statement for the fourth line of the "Meng" hexagram says: "Being trapped in confusion, there is regret." The Small Image Commentary explains: "The regret of being trapped in confusion is because it is far from the solid yang line." Being in a state of difficulty inherently contains the principle of success, but the fourth line is trapped among many yin lines. It is the first line of the Gen hexagram, moving downward over the Kan danger, encountering danger and stopping, thus being trapped and unable to achieve success, which is the way to bring regret. Yang numbers are odd, and yin numbers are even; odd represents reality, and even represents emptiness. The fourth line wishes to seek help from the top line, but is blocked by the fifth line; it wishes to seek help from the second line, but is blocked by the third line. The nature of confusion and obscurity cannot be enlightened, so the Small Image Commentary says, "The regret of being trapped in confusion is because it is far from reality" — "reality" refers to the yang line at the second position.

六五：童蒙，吉。《象》曰：“童蒙”之吉，順以巽也。六五居尊極之位，而能以童自處，與二為正應，是能虛巳求賢師以自輔，而不為群陰所移，吉孰大焉，故曰“童蒙吉”。《象》曰“童蒙之吉，順以巽”，順為先，順則恱而從之，心不逆也；巽則優而柔之，能順乎剛也。既順且巽，則孰不告以善道乎？

The Line Statement of the Fifth Line of the Hexagram of Enlightenment says: "Like a child in confusion, it is auspicious." The Small Image Commentary says: "The auspiciousness of a child in confusion comes from being gentle and humble." The Fifth Line holds the supreme position yet humbly identifies with that of a child, forming a proper correspondence with the Second Line. This reflects the ability to humbly seek the guidance of a wise teacher and not be swayed by the many negative lines. Thus, there is no greater auspiciousness than this, hence the statement "Enlightenment is auspicious." The Small Image Commentary says, "The auspiciousness of a child in confusion comes from being gentle and yielding." Being gentle first means that one will gladly listen and not resist in the heart; being yielding means being gentle and adaptable, thus able to follow the upright. Being both gentle and humble, who would not be willing to impart good teachings to him?

上九：擊蒙，不利為，利御。《象》曰：“利用御”，上下順也。九二以剛明而居臣位之正，君臣之分不敢失也，故貴乎包容。上九以剛明而居人臣之極位，握威福之柄，擅廢置之權，昏蒙之主卒不開悟，則當擊去其蒙蔽，俟其思庸如太甲悔悟、如成王，然後復子明辟，此伊尹、周公之任也。

The line statement for the upper ninth line of the "Meng" hexagram says: "Break through the confusion. It is not advisable to act as a bandit, but it is appropriate to defend against a bandit." The small image commentary says: "It is appropriate to defend against a bandit, because both ruler and subject are in harmony." The second line is a strong and wise person in the middle and upright position of a minister, so the distinction between ruler and minister must not be lost, and thus it is important to be inclusive. The upper ninth line, however, is a strong and wise person in the highest position of a minister, holding the power of authority and punishment, and controlling the appointment and removal of officials. If the dull-witted ruler remains unaware, then he should remove his confusion, wait until the ruler repents and becomes enlightened, like Tai Jia or Cheng Wang, and then return the government to this wise ruler. This is precisely the responsibility of Yi Yin and the Duke of Zhou. (In the line statement and the image commentary, the characters "为" and "御" are missing the character "寇" in the original text.)

若乗時弱，掩神器而有之，如王莽、董卓，則天下英豪將共起而圖之，鮮有不敗者，故曰“不利為”。若能衛護宗社，勤勞王家，如周公之伐三監、誅管蔡，霍光之誅燕王、上官桀等，孰敢不聽命者？故人心向背，特在逆順之間耳。

If one takes advantage of the sovereign's youth and weakness to seize the state's sacred treasures for oneself, like Wang Mang and Dong Zhuo, then heroes and chieftains throughout the land will rise up to plot against him, and few will succeed. Therefore, the line statement says, "It is not advantageous to act as a bandit." Conversely, if one can protect the ancestral temples and state altars, and work diligently for the royal house, as Zhou Gong did in suppressing the Three Supervisors and eliminating Guan Shu and Cai Shu, or as Huo Guang did in eliminating Yan Wang Liu Dan and Shanguang Jie, who would dare to disobey? Clearly, the turning of public sentiment lies solely between the words "rebellion" and "righteousness."

以曹操之勢，雖漢祚已盡，終身不敢失臣節，蓋知內外人心未順故也。桓楷勸操正位，而夏侯惇欲俟呉蜀既定，然後遵舜禹之軌，操卒從其言，蓋亦畏二方有辭，將合而攻我，則曲在我矣。以荀彧之賢，操所信任，謀無不從，欲稍遲迴九錫之命，且不免死；不然，豈惇單辭所能沮之哉？

With the power of Cao Cao, although the Han dynasty's destiny had already been cut off, he still dared not lose the virtue of a minister throughout his life. This was precisely because he understood that the hearts of both the inside and the outside had not yet been fully aligned. Huan Kai advised Cao Cao to take the throne as emperor, but Xiahoudun advocated waiting until Wu and Shu were subdued before following the old precedent of Shun and Yu receiving the mandate of heaven. Cao Cao eventually listened to Xiahoudun's advice, probably fearing that if he acted too soon, Wu and Shu would find an excuse to unite against him, and he would be the one in the wrong. Even someone as capable as Xun Yu, who was trusted by Cao Cao and whose advice was always followed, could not avoid death merely by delaying the granting of the Nine Precious Gifts. If Cao Cao himself did not have such concerns, how could Xiahoudun's single opinion have stopped him? Li Guang wrote these words during the time when Qin Hui was in power and his influence was overwhelming. His intention was not to evaluate Wei Wu, but to warn ministers of power: the direction of public sentiment is the final deciding factor.

上經。乾下坎上。需：有孚，光亨，貞吉，利涉大川。需，須也，待也。上下相需，非特待而巳。君非臣不能自免於險難，臣非君不敢冐進而排難，君臣相需之急如此。今人君負剛明之徳，能以誠實相與，上下皆有孚信，其徳乃光顯而亨通也。既能光顯亨通，又以正濟，所以吉也。九五之君雖在坎窞之中，已正乎天位；三陽雖伏而在下，皆剛健之君子。險雖在前，無所憚也，但觀時度宜，不敢妄進耳。夫君臣同心，內外恊濟，有所不徃，徃必有功矣。世之言險難者莫如涉大川，需之利涉，蓋有所恃矣，三陽是也。

The Upper Classic is explained below. The hexagram "Xu" has the trigram Qian below and Kan above. The hexagram statement says, "With sincerity, bright and smooth, upright and auspicious, advantageous to cross great rivers." "Xu" means waiting or needing. The upper and lower trigrams depend on each other, and it is not merely waiting idly: a ruler cannot escape danger without ministers, and ministers dare not act rashly without a ruler. The urgency of mutual reliance between ruler and minister is precisely this. Now the ruler possesses the virtue of firmness and clarity, and can be sincere with his subjects. With sincerity and trust between ruler and subject, his virtue becomes bright and smooth. Since it is bright and smooth, he follows the right path to achieve it, thus resulting in auspiciousness. The line "Nine in the Fifth" is the ruler who, although in the deep pit of the Kan trigram, is properly seated on the throne. The three yang lines beneath are still hidden but are strong and virtuous gentlemen. Facing danger without fear, he only observes the timing and considers whether it is appropriate, and does not act recklessly. With the unity of ruler and minister, and the coordination within and outside the court, there are times when he should hold back, but once he takes action, it will surely succeed. The world speaks of danger, and nothing is more dangerous than crossing a great river. Yet the hexagram "Xu" says it is advantageous to cross great rivers, precisely because there is something to rely on—the three yang lines beneath.

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。」需至履也。需，須也者，需之為義，有所須、有所待也。所以須、所以待者，以險在前。乾下坎上，險在前之象。險既在前，若冐昧遽進，則為小人之所傾陷矣。乾之三陽本鋭於進趨，以能觀時而動，才又剛健，雖小人善陷者莫得而害之。道雖否而心未嘗不亨，身雖窮而志未嘗不遂也，故曰「其義不困窮矣」。

The Commentary on the Judgment says: "Need means waiting; danger is ahead. Though strong and vigorous, they do not fall into peril, for their meaning is not confined by hardship or destitution. Need with sincerity brings brightness, smoothness, and a correct beginning, for the position is in the heavenly position, which is upright and central. It is advantageous to cross great rivers, for going forward brings merit." ("Need to Foot" refers to the section of the book covering the hexagrams from Need to Foot, which has been mixed with the main text.) The phrase "Need means waiting" explains that the meaning of the hexagram Need is to wait and to hold back. One must wait and hold back because danger is ahead. The lower trigram is Heaven and the upper trigram is Water, which is the image of danger ahead. When danger is ahead, if one rushes in blindly, one will be oppressed and harmed by small people. The trigram Heaven has three yang lines that naturally desire to advance, but because they act after observing the right time, and because they are strong and vigorous, even those who set traps for others cannot harm them. Although the world is closed off, their hearts remain open; although their circumstances are difficult, their aspirations remain unimpeded. Therefore, the Commentary on the Judgment says, "Their meaning is not confined by hardship or destitution."

「位乎天位，以正中」者，此夫子釋「需有孚，光亨，貞吉」之義也。九五處乎尊極，居中正之位，故其道交信於人而光亨貞吉也。聖人雖其道已孚於人，而發揮光亨，乃在履尊居正之後。聖人易上六、九二一爻而成離，離有光明之象，所謂坤以陰交乾而生離也。其徳如是，故涉險濟難，無往而不利也。以剛健之徳待時而動，動則有功矣，何難而不濟乎？

"Positioned in the heavenly position, with correctness in the center," this is how Confucius explains the meaning of "Need: having faith, bright and prosperous, correct and auspicious" in the Commentary on the Judgment. The Nine in the Fifth occupies the supreme position and is also in the central and upright position, so his way can be trusted by others, thus becoming bright and prosperous, and maintaining correctness to achieve auspiciousness. Although the sage's way has already been trusted by people, to truly realize this brightness and prosperity, he must first ascend to the exalted position and occupy the upright position. The sage exchanges the upper sixth line and the second line of the Need hexagram, transforming the lower trigram into the Li trigram, which symbolizes brightness. This is referred to as the Earth trigram receiving a yin line from the Heaven trigram to produce the Li trigram. The virtue of the ruler is like this; thus, when facing dangers and rescuing from calamities, there is no place where things are not smooth. By waiting for the right moment with a strong and vigorous virtue and then taking action, once he moves, there will be effectiveness, so how can any difficulty be overcome?

象曰：「雲上於天，需。君子以飲食宴樂。」陽上薄陰，陰能固之，然後蒸而為雨，釋疑解難之象也。今雲既上於天而未為雨，則疑未釋而難未解，故為需。須也，待也。物有所須則有所待，君子處此時，則當飲食宴樂以俟，不可亟也。飲食者宴樂之具，宴樂必資於飲食，此君子從容避禍、以禮自娛樂之時也。

The Great Image Commentary says: "Clouds rising above the sky, needing. The gentleman thus uses food, drink, and music and joy." Yang energy rises and approaches Yin energy, and Yin energy can hold it back, then it evaporates to form rain, which is a scene of resolving doubts and eliminating calamities. Now the clouds have risen into the sky but rain has not yet fallen, indicating that doubts remain and dangers have not been resolved, so it is called "Need" — that is, waiting and holding back. When things have a need, they must wait; therefore, when a gentleman is in such a situation, he should calmly wait with food, drink, and music and joy, without being impetuous. Food and drink are the means for music and joy, and music and joy must rely on food and drink. This is precisely the time for the gentleman to calmly avoid calamity and enjoy himself in accordance with propriety.

初九：需于郊，利用恆，無咎。象曰：「需于郊，不犯難行也。利用恆無咎，未失常也。」乾下坎上，險難在上，雖有眾君子伏而在下，未能遽進。九五之君位乎天位，處二陰之間而剛健不陷，與下三陽實相需。雖小人在側，終必退聽，但守正不動以待其應耳。初九最處逺外寛閒之鄉，故利用恆無咎。恆，常也。利用於常，則動靜起居未嘗少改其度，迫窮禍患未嘗少易其節，故可以無咎也。初九之陽在下以待六四之應，彼小人方挾主以擅朝權，若不慮患待時而輕躁妄動，則禍不旋踵矣。

The line statement for the first nine says: "Wait at the outskirts, it is advantageous to maintain constancy, there will be no blame." The small image commentary says: "Wait at the outskirts, not encountering difficulties, it is advantageous to maintain constancy without blame, not losing the regular course." The lower trigram is Qian (Heaven) and the upper trigram is Kan (Water), with danger and difficulty above. Although there is a group of gentlemen hidden below, they cannot move forward immediately. The nine in the fifth position, the ruler, is in the position of the Son of Heaven, between the six in the fourth and the six at the top, two yin lines, yet remains strong and upright without being involved. He is indeed in need of the three yang lines below. Although petty men are around the ruler, they will ultimately yield and obey. The gentlemen only need to remain upright and still, waiting for the right opportunity. The first nine is in the farthest and outermost position, quiet and peaceful, so "it is advantageous to maintain constancy, there will be no blame." "Maintaining constancy" refers to the regular course. Being able to maintain the regular course, daily activities and movements do not deviate from the established norms. Even when facing pressure or misfortune, one does not change one's conduct, thus there will be no blame. The first nine, this yang line, is at the lower position waiting for the response of the six in the fourth. However, those petty men are holding the ruler and monopolizing power. If one does not foresee difficulties and wait for the right time, but instead acts rashly, disaster will come quickly.

九二：需于沙，小有言，終吉。象曰：「需于沙，衍在中也。雖小有言，以吉終也。」需卦利涉大川，沙與泥皆近乎水際，所謂險在前，將進而涉難也。涉比泥為饒衍之地，彼不我疑，但小有言而已。二為中位，剛而得中，雖無應於五，小人不能害也。進而涉難，何徃不濟，故終必獲吉也。

The line statement for line two says: "Wait by the sand, there is slight criticism, but ultimately it is auspicious." The small image commentary says: "Wait by the sand, the extension is in the middle. Although there is slight criticism, it ends auspiciously." The hexagram of Need says "favorable to cross a great river." Sand and mud are both near water, which is called danger ahead, about to proceed to cross the danger. Walking on sand is much more spacious than being stuck in mud. The other party does not suspect me, only a little idle talk. Nine two is in the middle of the lower trigram, yang and in the middle, even though it does not have a proper response with nine five, the petty person cannot harm it. Proceeding to cross the danger, where can it not succeed? Therefore, it will certainly achieve auspiciousness in the end.

九三：需于泥，致至。象曰：「需于泥，災在外也。自我致，敬慎不敗也。」坎為水，有川之象。九三在坎窞之下，逼近險難，小人覺悟，有凌犯之意，自我致之也。然三陽以剛健之才，心徳俱同，以此涉難，徃必濟也。然自我致，所以御之者必有豫備，加敬與慎，乃不致反為所乘耳。

The line statement for the third line says: "Waiting in the mud, the enemy arrives." The small image commentary says: "Waiting in the mud, the disaster is outside. The enemy comes from oneself; with respectful caution, there will be no failure." (The character '寇' is missing in both original texts.) Kan represents water, symbolizing a great river. The third line is located below the Kan trigram, close to danger. When the small person becomes aware, they develop a desire to invade, which is something they themselves have invited. However, the three yang lines all possess strong and capable qualities, with their aspirations and virtues fully aligned. With such a group facing danger, success is certain. But since the danger comes from oneself, defense must be prepared in advance, with particular respect and caution, to avoid being taken advantage of by the enemy.

六四：需于血，出自穴。象曰：「需于血，順以聽也。」六四以陰柔而居君側，三陽既進，必有所傷，能釋位而去，順以聽命，可以免咎矣。君子之去小人，不為巳甚，彼能退聽斯巳耳。況四與上雖處險而皆有內應，故不至甚傷也。穴者陰物之所處，四出自穴，上入于穴，狐鼠依憑城社之象。小人能自竄伏，不窮治之也。李膺破柱以取張朔，激成黨錮之禍，身既不全，卒以亡漢，可不戒哉！

The statement for the fourth line says: "Wait by the blood, emerge from the hole." The Small Image Commentary says: "Wait by the blood, be compliant and listen." The fourth line, being of a yin and soft nature, is stationed near the ruler. Since three yang lines have already advanced, there will certainly be some harm. If the fourth line allows itself to step down and leave, being compliant and listening, it can avoid blame. A gentleman removes small people without going to extremes; if they are willing to step back and obey, it is enough. Moreover, although the fourth line and the top line are in danger, they each have inner support, so they will not suffer serious harm. "Hole" is the dwelling place of yin things. The fourth line comes out of the hole, while the top line enters the hole, just like foxes and rats relying on city walls and ancestral temples as their nests. If small people are willing to hide themselves, there is no need to pursue them to the end. In the Eastern Han dynasty, Li Ying cut down the pillar and searched out Zhang Shuo, leading to the Party Persecution Incident, which resulted in his own failure to preserve himself and ultimately led to the fall of the Han dynasty. How can this not serve as a warning!

九五：需于酒食，貞吉。象曰：「酒食貞吉，以中正也。」九五陷於坎險上下二陰之間，然三陽在下，將同心以排難，上下相須之時，又材皆剛健，險難必濟，但當從容以應物之求耳。四與上方挾我以握其威權，若不能以道消息，則害必至，故需于酒食，示以閒暇靜正以待之。剛明之賢自下競進，為吾羽翼舟楫之用，則剛中居正，位乎天位，為需之主，吉莫尚焉。

The line statement of the fifth line says: "Wait by the wine and food, and maintain sincerity for good fortune." The small image commentary says: "The wine and food and sincerity for good fortune, because of the correctness and uprightness." The fifth line is trapped in the danger of the坎 (water) trigram, with the fourth and sixth lines, both yin lines, above and below. However, three yang lines are below, about to unite and overcome the danger together. This is exactly the time when the superior and inferior need each other. With these people of strong character, the danger can certainly be passed. The ruler only needs to calmly respond to the demands of the people. The fourth and sixth lines are holding the ruler and possessing authority. If they cannot use the right way to advance or retreat, calamity will surely come. Therefore, "wait by the wine and food" is to show a state of leisure and calm, waiting with sincerity. When the capable and wise talents from below rise up and become the ruler's wings and boats, then the fifth line, which is strong and in the center, standing on the throne with uprightness, becomes the master of the Need hexagram, and no greater good fortune exists than this.

上六：入于穴，有不速之客三人來，敬之終吉。象曰：「不速之客來，敬之終吉，雖不當位，未大失也。」上六以陰柔乘剛而居人臣之極位，處險難之終，否極將泰之象。乾之剛陽，豈久為人下哉？需之既久，險難將平，故眾賢不俟號召而皆進。小人自知力不能拒，能以誠敬而待君子，君子豈復窮治之哉？君子之待小人，其恕如此。然三陽在下而一陰反處乎上，今群陽已升而陰能退聽，不忌其進，雖不當位，未大失也。古人以飲食致訟者多矣：宋華元殺羊享士而不及羊斟，鄭靈公解黿而不及子公，皆足以致禍。今三陽健進，雖非己所召，敬以待之，乃獲終吉。聖人為小人計亦深矣，豈必誅絶之哉？

The line statement for the sixth line at the top says: "Enter the cave, and three unexpected guests come, honor them and the outcome will be auspicious." The small image commentary says: "Unexpected guests come, honor them and the outcome will be auspicious, although they are not in the proper position, they do not cause great loss." The sixth line, with its yin and soft nature, is above the yang and strong, occupying the highest position among ministers, and is at the end of a dangerous situation, indicating a turning point from adversity to prosperity. The strong yang of the Qian trigram cannot remain subordinate for long. After waiting for a long time, the danger will subside, so many virtuous people will come forward without being summoned. The petty person knows they cannot resist, so they can sincerely honor the virtuous person, and the virtuous person will not pursue them further. The virtuous person's tolerance toward the petty person reaches this extent. Three yang lines are below, and one yin line is above. Now the three yang lines have risen, and the yin line can yield and obey, not suspecting their advancement, so although the position is not proper, there is no great mistake. Many ancient disputes arose from unequal distribution of food: for example, Hua Yuan of Song killed a sheep to reward his soldiers but forgot to give it to the driver Yang Zhen; Zheng Ling Gong shared a tortoise soup but did not give it to Zi Gong, which led to disaster. Now the three yang lines are strong and advancing, although they were not summoned by the sixth line, if they are honored with respect, they will achieve a favorable outcome. The sage considers the petty person's situation thoroughly, and there is no need to eliminate them completely.

坎下乾上。訟：有孚窒惕，中吉，終凶，利見大人，不利涉大川。訟者，人所不得已也，非其中心誠寔，不敢訟也。二之與五，皆以陽剛居中，有孚之象也。凡訟必抑塞而不獲伸，然猶惕然而懼，慮有司之未能明辨也。中吉，中止則吉也；終凶，終竟其事則凶也；利見大人，求辨明也；不利涉大川，涉險則危也。入於淵者，沒溺之象，囹圄之謂也。聖人既不能使人無訟，凡為好訟之戒盡於此矣，所以塞其源、窒其流，欲使之無訟也。

The Hexagram of Strife is composed of the Water below and the Heaven above. The Hexagram Statement says: "With sincerity, there is obstruction and vigilance; it is favorable in the middle but ominous at the end; it is advantageous to see a great person, but not advantageous to cross a great river." Litigation is something people resort to only when they have no choice. If one's heart is not truly wronged, who would dare to bring a case? Both the Nine in the Second and the Nine in the Fifth are strong yang lines in the central position, which represents "with sincerity" — the image of inner integrity. Any litigation arises from being oppressed and unable to seek justice. Yet even so, one remains anxious and fearful, worried that the judge will not discern truth from falsehood. "Favorable in the middle" means it is good to stop in the middle; "ominous at the end" means it is dangerous to take the case to its conclusion; "advantageous to see a great person" means seeking help to clarify right and wrong; "not advantageous to cross a great river" means that taking risks is perilous. "Entering the abyss" symbolizes drowning, representing imprisonment. Since the sage cannot eliminate litigation entirely from the world, the warning to those who like to litigate is complete here — to block its source and stop its flow, so that people will not resort to litigation at all.

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。」訟乾上坎下，乾剛健而坎陰險，健則果於訟而不可制，險則巧於訟而不可測，合此二象，此小人之善訟者也。大抵訟非君子之所樂為也，有孚窒惕中吉，不得已而言之於上也。

The Commentary on the Judgment says: "Strife: the upper is strong and the lower is dangerous, dangerous yet strong, hence strife. Strife with sincerity blocked, vigilance, middle is auspicious, because the strong comes and attains the middle. Ultimately misfortune, for strife cannot be resolved. Advantageous to see a great man, because it upholds the middle and the upright. Not advantageous to cross a great river, because it leads into the abyss." The hexagram of Strife has Heaven above and Water below. Heaven is strong and vigorous, Water is dark and dangerous. Vigorousness leads to the courage to initiate strife and inability to restrain it; darkness leads to skill in initiating strife and inability to foresee it. The combination of these two trigrams represents the kind of petty person who is most inclined to litigation. Generally speaking, litigation is not something a gentleman would willingly engage in. What is meant by 'with sincerity blocked, vigilance, middle is auspicious' is that there is indeed a grievance in the heart, but it is blocked, hence a sense of fear and vigilance, and only when absolutely necessary would one appeal to a higher authority.

九二以剛自外來，居人臣之正位，雖在坎窞而陽剛君子，小人不能加害，乃反為訟主，陽來而得中，此有司之善決獄訟者也。九五為訟主，履尊位而有中正明辨之徳，有罪者刑，無罪者釋，是非曲直所取決也。訟有二主，而爻辭特以自下訟上為言，易固有遺爻以舉二體者，卦體不由乎爻。蓋彖統論一卦之體，爻者適時之變，互見之也。

Nine Two comes from the outer trigram with a strong yang quality, occupying the proper position of a minister. Although it is situated in the pit of the Kan trigram, it is a noble and strong yang gentleman, so that petty people cannot harm him. Instead, he becomes the one in charge of lawsuits. A yang line coming into position and achieving the middle path is exactly the kind of official who is good at judging cases. Nine Five is also the main figure of the卦 of Strife, occupying a high position and possessing the virtue of being upright and discerning. He punishes the guilty and frees the innocent, deciding right and wrong. There are two main figures in this卦, but the line statement focuses only on the case of someone suing a superior. The Zhou Changes originally have instances where the line positions are set aside, and the discussion is based directly on the upper and lower trigrams. The meaning of the卦 is not entirely determined by the lines: the Commentary on the Judgment discusses the overall meaning of the entire卦, while the line statements are changes that arise according to circumstances. The two complement each other.

聖人既不能使人無訟，若有理者獲免，無理者退聽則已耳。健訟者必欲終竟其事，則凶之道也。大人者，有位之大人也。呂刑稱「皇帝清問下民，鰥寡無蓋」，又曰「兩造具備，師聽五辭」「明清於單辭」「察辭於差，非從惟從」。古人於獄訟，其欽慎審克如此，宜乎冤枉者所利見也。訟者必審量事機，理直而主明，乃可訟也；若恃理直，冐昧而進，如涉險難，則有不測之禍矣。

The sage could not prevent all litigation from arising, so if the righteous party is exonerated and the unjust one retreats in submission, that would be sufficient. However, those who are inclined to litigate persistently must push the matter to the end, which is a path leading to misfortune. "Great Person" refers to an official in a position of authority. The Book of Shangshu, Lü Xing, says, "The Son of Heaven inquires clearly into the people's grievances, ensuring the widowers and orphans are protected," and also states, "When both parties are present, the judge listens to their statements," "clearly discerning single accounts," and "examining discrepancies in statements, and following only the truthful one." Ancient judges handled cases with such reverence and careful examination, which is why the wronged person would willingly seek out "the Great Person." Those involved in litigation must assess the timing of their case: if the cause is just and the judge is discerning, then they may proceed with litigation. But if they rely solely on their own righteousness and rush into the matter carelessly, it is like attempting to cross a river in perilous conditions, leading to unpredictable calamities.

象曰：「天與水違行，訟。君子以作事謀始。」天體極乎上，水性極乎下，天右行而水東注，此形性之相違也。夫相親相友，患難相救，疾病相扶持，此人情之常；至於乖爭而致訟，必由二體之相違也。君子知訟之所由興，凡所作事皆當謀始。如議婚禮者或大小之非耦，恃契劵者或經界之不正，皆始之不慎而終訟者也。水性固下而坎復在下，天體極上而乾復在上，此其相違之甚者。若止以乾坎二體為相違，則需亦以乾坎成卦，乃以雲上於天為需之象，有相須相成之義，猶天地交為泰，不交為否；上火下水為末濟，上水下火為既濟也。

The Great Image Commentary says: "Heaven and water move in opposite directions, hence litigation. The superior man therefore plans matters from the beginning." Heaven is high and resides at the extreme upper position, while water has a nature that flows downward. Heaven rotates to the right, while water flows to the east; this is a contrast in form and nature. People usually support and help each other in times of hardship and illness, which is the normal state of human relations. However, when disputes arise and litigation occurs, it is certainly due to mutual opposition between the two parties. The superior man understands the causes of litigation, so he ensures that all matters are planned thoroughly from the beginning. For example, if a marriage is arranged but the families are of unequal status, or if a contract is relied upon but the land boundaries are originally incorrect, these are examples of negligence at the beginning leading to litigation in the end. Water naturally flows downward, and the trigram Kan is located at the lower position; Heaven is naturally high, and the trigram Qian is located at the upper position. This is the most extreme form of opposition. If we consider only the opposition between the trigrams Qian and Kan, then the hexagram Xu, which is composed of Qian and Kan, takes the image of "clouds above heaven," implying mutual need and mutual completion. Just as the union of heaven and earth is the hexagram Tai, and their non-union is the hexagram Po; and the hexagram Wei Ji (originally "mo ji") has the trigram Li above and Kan below, while the hexagram Ji Ji has Kan above and Li below.

初六：不永所事，小有言，終吉。象曰：「不永所事，訟不可長也。雖小有言，其辨明也。」初六以險柔居訟之始，然險而不健，故所訟之事雖誣而不敢終執，抑塞而不敢必伸，有惕然畏懼之心，知訟之終凶而不敢竟也。然外有九四為之正應而辨明之，雖有小言，故終獲吉也。

The line statement for the first line says: "Not prolonging the matter, there is a little talk, but ultimately it is auspicious." The Small Image Commentary says: "Not prolonging the matter, litigation cannot be prolonged. Though there is a little talk, it is clear and just." The first line, with its yin, subtle, and weak nature, is at the beginning of litigation. It is dangerous but not strong, so the matter it is litigating is a false accusation, yet it does not persist. Though oppressed and blocked, it does not insist on clearing its name. It remains cautious, knowing that continuing the litigation would be dangerous, so it stops. Moreover, the outer trigram has nine in the fourth position corresponding to it, which clarifies its case, so although it incurs some idle talk, it ultimately attains auspiciousness.

九二：不克訟，歸而逋，其邑人三百戶，無。象曰：「不克訟歸逋，竄也。自下訟上，患至掇也。」九二以陽剛居險陷之中，初與三恃以為主也。然上無應援，二剛皆居中履正，相違而不相下。五既君位，非二可敵，故不克訟而歸逋其邑人三百戶。蓋三百戶之小邑，儉陋之邦，非人所競，故可免咎而無罪悔也。自下訟上，於理為逆，若非逋竄以寡約自處，則禍患之至猶掇取之也。先儒曰：「大都偶國，固非逋竄之道。」胡翼之曰：「若反據強盛之國，是復有敵上之意，故退避至小之邑，而人三百戶，則可以無災也。」

The line statement for the second line says: "Unable to win the lawsuit, he retreats and flees, hiding in his small town of three hundred households, without calamity." (The original text is missing the character "眚".) The small image commentary says: "Unable to win the lawsuit and fleeing, this is an act of evasion. When the lower party sues the upper party, calamity comes easily." The second line, being a yang line, is located in a dangerous position. Both the first line and the third line rely on it. However, there is no support from above. The second line and the fifth line, both being yang lines, are in the center and upright, but they are facing each other and neither is willing to take a lower position. The fifth line is the position of the sovereign, which the second line cannot challenge. Therefore, unable to win the lawsuit, the second line retreats to his small town of three hundred households to hide. A town of three hundred households is a very small territory, simple and humble, with no one to compete for it, so it is free from calamity and regret. When the lower party sues the upper party, it is against the natural order. If one does not retreat and instead lives simply, calamity comes as easily as picking something up. Earlier Confucian scholars said: "A large territory is equal to a state, and it is not a place to hide from." Hu Yuan said: "If one instead occupies a powerful state, it would imply opposing the sovereign. Therefore, retreating to a very small town of only three hundred households is the only way to avoid calamity."

六三：食舊徳，貞厲終吉，或從王事無成。象曰：「食舊徳，從上吉也。」六三以陰柔處兩剛之間，失位而居險之終，能以靜正自處，慄慄危懼，則獲終吉而永保其祿位矣。食舊徳，世祿也。古者分田制祿，公卿以下咸有圭田，兩漢子孫猶有世侯爵者，能食其舊徳之祿則能承家矣。六三處四陽之間而柔順不競，雖有失位之危，而正應在上，故能食其舊徳而獲終吉也。

The line statement for the third line says: "Consume the old virtue, be firm and cautious, and in the end it will be auspicious; perhaps follow the king's affairs but without success." The small image commentary says: "Consume the old virtue, following the superior is auspicious." The third line, with its yin and soft nature, is sandwiched between two yang lines, in an improper position and at the end of a dangerous situation. If it can remain quiet and upright, always cautious and alert, it will ultimately achieve auspiciousness and maintain its position for a long time. "Consume the old virtue" refers to the inherited salary of previous generations. In ancient times, salaries were determined by land, and officials below the rank of marquis had their own plots of land called gui fields. During the Han dynasty, the descendants could still inherit the title of marquis for generations. Being able to enjoy the salary left by the ancestors' virtue allows one to continue the family business. The third line is sandwiched between four yang lines, yet remains gentle and does not compete with others. Although there is a risk of being in an improper position, it has the ninth line at the top that corresponds with it, so it can enjoy the salary of the old virtue and ultimately achieve auspiciousness.

既能從上，順以聽命，使從王事，竭力赴功，必歸美以報其上而不敢成也，與夫尸祿素餐者異矣。處險難之中能不競如此，豈復蹈禍悔者哉？聖人貴乎明哲保身，居危疑之時，遇剛強之敵，不量已力，動輙相違，其取禍必矣，尚何舊徳之可保乎？

He who can obey those above him, respectfully listening to orders, and when assigned to handle royal affairs, will do his utmost to achieve success; after success, he will surely attribute the merit to the sovereign and not claim the credit for himself—this is different from those who receive salaries without contributing anything. Even in perilous situations, he remains uncompetitive with others, so how could he ever fall into calamity or regret? The sage values preserving oneself wisely: when in a state of uncertainty or facing a strong opponent, if one does not assess his own strength and rashly engages in conflict, calamity is inevitable. How then can one preserve the ancestral virtue and the position of receivingofficial stipend?

九四：不克訟，復即命渝，安貞吉。象曰：「復即命渝，安貞不失也。」初與四本為正應，然九四居上卦之下而剛健，初六在下卦之下而陰險，體性相違，爭訟之所由興也。初雖陰險而柔弱，非能與剛健為敵，勢必退聽，故九四不克訟，而反前欲訟之命而變其初心，乃能安其分義而貞且吉也，此則於己無所失矣。

The fourth line statement says: "Unable to win the lawsuit, he retracts his original decree, changes his mind, and remains steadfast in his proper position, thus achieving good fortune." The Small Image Commentary says: "Retracting the original decree and changing his mind, he remains steadfast in his proper position without losing it." Initially, the first line and the fourth line were in a proper responding relationship, but the fourth line, being in the lower position of the upper trigram and strong and vigorous, was in contrast to the first line, which was in the lower position of the lower trigram and weak and cunning. Their nature and disposition were opposite, thus causing a dispute. Although the first line was cunning, it was also weak and could not stand against the strong and vigorous one, so it had to yield and submit. Therefore, the fourth line could not win the lawsuit, and instead withdrew his original decree to sue, changed his initial intention, and thus could remain steadfast in his proper position and maintain correctness to achieve good fortune. In this way, there was no loss to himself.

九五：訟元吉。象曰：「訟元吉，以中正也。」聽訟者，有司之事爾，訟之九五非必履尊位也，蓋聽訟之主，訟者所取決也。體既剛明，又居中而得正，強梗必有所憚，而柔弱者獲伸矣，其獲元吉不亦冝乎？堯之皋陶，周之召伯，漢之於公，唐之徐有功，足以當此爻矣。

The line statement of the fifth line says: "The case is originally most auspicious." The small image commentary says: "The case is originally most auspicious, because it is upright and just." The handling of lawsuits is the duty of officials. The nine in the fifth line of the hexagram "Strife" does not necessarily refer to someone who has attained the position of a ruler, but rather refers to the person who presides over the trial, the one upon whom litigants rely. He is both strong and discerning, and he is in the center and upright. Therefore, the arrogant and violent will certainly feel apprehensive, while the weak and oppressed will be able to seek justice. How appropriate it is for him to achieve "original auspiciousness." Yao's minister Gao Yao, Zhao Bo of the Zhou dynasty, Yu Gong of the Han dynasty, and Xu Yougong of the Tang dynasty were all worthy of this line.

上九：或錫之鞶帶，終朝三禠之。象曰：「以訟受服，亦不足敬也。」書稱「天命有徳，五服五章哉」，服者所以彰有徳也。人能蘊徳行道藝，修身於隠約之中，一旦錫命於朝，眾人必以為榮。今以剛強善訟而受命服，如小人乘君子之器，盜斯奪之，故有終胡三禠之辱。雖復垂紳正笏，儼然有士大夫之容，見者孰不鄙賤之，又何足敬乎？

The line statement for the topmost line says: "He may be given a belt, but loses it three times in the morning." The Small Image Commentary says: "Receiving a mandate through litigation, is not worthy of respect." The Book of Documents, the Gao Yao Chapter, says, "Heaven's mandate is with the virtuous, and the five robes with five patterns." Clothing is used to honor the virtuous. A person who accumulates virtue and cultivates the Way, and refines himself in hardship and obscurity, when the court grants him a mandate and ceremonial dress, all people will regard him as glorious. Now, however, he receives a mandate through strength and litigation, like a petty person riding a gentleman's carriage, thieves will come to seize it, hence the disgrace of losing it three times in one day (the original "终胡" should be "终朝"). Even if he hangs his wide belt and holds his jade tablet upright, appearing as a gentleman, who would not look down upon him? How could he be worthy of respect?

坎下坤上。師：貞，丈人吉，無咎。古者不得已而用兵，常以曲直為勝負。若辭直而理正，非徒眾必為用，而敵人固巳氣矣。行師之道以貞為主。不曰正者，靜而正也。靜而無譁，以聽主帥之命，提三軍之眾，坐作進退，惟命是聽，非人望素為眾心所畏服者，足以當其任哉？李光弼、郭子儀、顏真卿連衡河北，裴度之討淮西，足以當此爻矣。丈人者，宿將老臣之謂也。宿將老臣，方畧必素定乎胷中，雖驅市人而戰可也。吉無咎者，吉而又無咎悔也。如樂毅之伐齊，王浚、王渾之平吳，鄧艾、鍾之滅蜀，雖吉而有咎悔，故知成功名非難，守功名者難也。

The hexagram "Military Campaign" is composed of the trigram Kan (Water) above and Kun (Earth) below. The hexagram statement says: "If the words are sincere, the elder statesman will be auspicious and without blame." In ancient times, armies were only mobilized when absolutely necessary, and the outcome of battles often depended on whether the cause was just. If the military campaign is conducted with sincere and upright words and a correct cause, not only will the soldiers be willing to fight to the death, but the enemy themselves will lose their courage (the character "du" is missing before "qi" in the original text). The fundamental principle of warfare is "sincerity." The term "sincerity" is used instead of "uprightness" because it emphasizes the need for quietness before achieving uprightness. The entire army must be quiet and orderly, obeying the commander's orders, and all movements, whether sitting, standing, advancing, or retreating, must be carried out according to the commander's instructions. Without a person of long-standing reputation and widespread respect and admiration, how could one bear such a responsibility? In the Tang dynasty, Li Guangbi, Guo Ziyi, and Yan Zhenqing united the warlords of Hebei, and Pei Du suppressed the Huaixi rebels, all of whom were worthy of this hexagram. "Elder statesman" refers to experienced generals and senior ministers who have long been in military service. These veteran generals and ministers have already formulated strategies in their minds, and even if they use common people in battle, they can still win. "Auspicious without blame" means both auspiciousness and no regret. For example, Yue Yi's campaign against Qi, Wang Jun and Wang Hun's campaign against Wu, and Deng Ai and Zhong Hui's campaign against Shu, although they achieved victory, all left regrets, showing that establishing achievements is not difficult, but preserving them is.

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。」周官六鄉之兵，出則為六師，兵法亦以二千五百人為一師，則師之為言眾也。古者興師動眾必本於正。此卦以九二為主帥，以寡制眾，群陰所從，居險之中，上應六五，蓋稟命以征伐者，正也。用眾之道非出於正，孰肯歸之？

The Commentary on the Judgment says: "Shi means multitude; zhen means correctness. If one can lead the multitude along the correct path, he may achieve the position of a king. His strength is in the center and he has a response, moving through danger while maintaining order. With this, he can harm the world yet the people will follow him, thus resulting in good fortune and no blame." According to the Zhou Li, the six towns had military forces that were organized into six armies for campaigns. Military tactics also considered two thousand five hundred men as one army, showing that the character "shi" means "multitude." "If one can lead the multitude along the correct path, he may achieve the position of a king" means that if one can lead so many people to walk along the correct path, such a person can accomplish the kingship. The ancients always regarded "correctness" as the fundamental principle when mobilizing large forces. This hexagram takes Nine in the Second as the commander, with a minority controlling the majority, with all the yin lines following him. He is in the center of the Kan trigram, which represents danger, and he corresponds upward with Six in the Fifth, indicating that he is carrying out a military campaign under the king's command, thus conforming to "correctness." The phrase "harm the world" refers to warfare, which by its nature is harmful to the world, yet the people still follow, showing that the justification for the campaign is indeed proper, thus resulting in good fortune and no blame. If the way of leading the multitude does not come from correctness, who would be willing to follow him?

九二以剛中之才，應天順人，履險以用眾，雖驅之以萬死一生之地，民皆悅而從之者，正且順也。若違命犯上，師出無名，雖復誘以重賞，孰肯從之？夫履至險者莫甚於行師，毒天下者莫悿於矢石。今師以正行，兵以順動，其害之也乃所以利之，其勞之也乃所以逸之，其毒之也乃所以生之，則民之從之也輕，故能吉且無咎也。

Nine in the Second possesses strong and righteous ability, aligning with heaven's will and conforming to people's hearts, entering dangerous territory to lead the people. Even if they are driven into a situation of certain death, the people still follow willingly, because the military campaign is both just and favorable. If they disobey the king's orders and offend the sovereign, launching an expedition without a proper cause, even with heavy rewards, who would follow? Entering extremely dangerous situations, nothing is more perilous than military campaigns; causing harm to the world, nothing is more cruel than the clash of weapons. Now, the army moves in accordance with the right path, and the use of force conforms to the people's will. It seems harmful to the people but is actually beneficial, seems laborious but actually brings peace, seems harmful to the world but actually leaves a path for survival. Therefore, the people follow with ease, so it is both auspicious and without fault.

象曰：「地中有水，師。君子以容民畜眾。」坎下坤上，地中有水之象。天一生水，五行之本，在天地之間至多者莫若水，故有民眾之象。卦有五陰，民眾也。水由地中行，江河淮濟何所不受，則水不失其性。君子能體此以容民畜眾，各樂其業。容者，包容之，包容則不擾；畜者，聚畜之，聚畜則不散。此聖人御人群之道，豈獨用兵行師哉？

The Great Image Commentary says: "Water in the earth, the army. The superior person thus embraces the people and maintains the multitude." The lower trigram is Kan (Water) and the upper trigram is Kun (Earth), which represents the image of water contained within the earth. Heaven produces water, and water is the fundamental element of the Five Phases. Water is the most abundant element in the universe, hence the image of the people. This hexagram has five yin lines, representing the people. Water flows through the earth, and rivers such as the Yangtze, Yellow River, Huai River, and Ji River have no difficulty in accommodating all, thus water retains its nature. The superior person understands this and uses it to embrace the people and maintain the multitude, allowing everyone to be content in their proper roles. "Embrace" means to include and accept, and when one includes and accepts, one does not disturb. "Maintain" means to gather and nurture, and when one gathers and nurtures, people do not scatter. This is the general principle of the sage in governing people, not only applicable to military campaigns.

初六：師出以律，否臧凶。象曰：「師出以律，失律凶也。」用兵行師，必先繩以紀律，然後可以萬全，縱不大勝，亦不至大敗也。律謂正部曲行伍營陣，進退坐作皆有常法，司馬掌九伐之法是也。韓信多多益辦者，用紀律也。若不知嚴紀律、肅號令，雖復邀幸一勝，軍政必自此壊，後必有受其禍者，故曰否臧凶。否，不然也，出師而不以紀律，雖善猶凶也。初六出師之始，聖人致其戒懼之意深矣。

The line statement for the first line says: "When the army goes out, it must be in accordance with the law; if it is not, there will be misfortune." The small image commentary says: "When the army goes out, it must be in accordance with the law; failure to do so brings misfortune." To lead an army in battle, one must first impose discipline to regulate the ranks and formations, ensuring that movements and positions are orderly. Only then can there be no mistakes. Even if one cannot achieve a great victory, one will not suffer a great defeat. "Law" refers to the strict regulation of the troops' formations and discipline, with fixed rules for advancing, retreating, sitting, and standing. The "Nine Methods of Punishment" managed by the Grand Master of the Army in the "Rites of Zhou" are precisely this. Han Xin claimed to be able to command "the more troops, the better," relying on discipline. If one does not understand strict discipline and clear commands, even if one侥幸 wins a battle, the military administration will inevitably deteriorate, and someone will eventually suffer the consequences. Therefore, it is said "if not properly managed, there will be misfortune." "Not properly managed" means "not so." When an army goes out without discipline, even if there are good strategies, it will still result in misfortune. The first line is at the beginning of the campaign, and the sage expresses a deep warning here.

九二：在師中吉，無咎，王三錫命。象曰：「在師中吉，承天寵也。王三錫命，懐萬邦也。」六二九五，君臣之正位。今九二以陽居陰，六五以陰居陽，雖不可謂正，而得中也。況二與五為正應，有主於中，可以専制於外，以必其成功也，故在師中吉且無咎也。吉者，委任之専，故戰可必勝也；無咎者，君臣意合，間不能移也。

The line statement for the second line says: "In the army, it is auspicious, no blame, the king bestows three commands." The small image commentary says: "In the army, it is auspicious, because it receives the favor of heaven. The king bestows three commands, because he embraces all the states." Normally, a yin line in the second position and a yang line in the fifth position would be appropriate for ruler and subject. Now, the second line is a yang line in a yin position, and the fifth line is a yin line in a yang position, so they are not properly placed. However, they both occupy the central positions. Moreover, the second line and the fifth line are in a correct responding relationship. In the court there is a ruler who can make decisions for him, so he can act independently outside, ensuring success. Therefore, being in the army is auspicious and without blame. The "auspicious" is because the ruler entrusts him with exclusive authority, so in battle he will surely win. The "no blame" is because the ruler and subject are in harmony, and no slanderous words can be introduced.

人主操威福之柄，有功必賞，有罪必討。況戰陳之事，賞不踰時，故三錫命也。按曲禮「一命受爵，三命受車馬」，錫命至於三，所謂功多有厚賞，豈特爵服車馬之間哉？古之為將者，不以成功名為難，能保功名者難也。居功名之際，主不疑而朝不忌者，唐惟郭子儀一人。師之九二以陽剛處中，履險而順，雖外握重權而不失人臣之分，故能吉且無咎也。古者討有罪、命有徳皆稱天，示不敢也。賞一人而千萬人悅，故象言「在師中吉，承天寵也。王三錫命，懐萬邦也」。

The sovereign holds the authority to impose punishment and bestow blessings; those who merit rewards shall be rewarded, and those who commit crimes shall be punished. Matters of war and military campaigns require prompt rewards, hence the saying "The king bestows three mandates." According to the "Rites of Zhou: Rules of Etiquette," "One mandate grants a rank, three mandates grant chariots and horses." When a mandate is bestowed three times, it signifies that greater achievements bring greater rewards, not merely in terms of rank, clothing, chariots, or horses. In ancient times, generals did not find it difficult to achieve fame and glory, but it was difficult to preserve their achievements. During times of great success, those who were not suspected by the sovereign and not resented by the court were rare, and in the Tang dynasty, only Guo Ziyi was such a person. The second line of the "Military" hexagram, with a strong yang line in the central position, is in a dangerous situation yet remains gentle and compliant. Although holding a large military force outside, he does not overstep his role as a subject, thus achieving both good fortune and no mistakes. In ancient times, when punishing the guilty or rewarding the virtuous, they would refer to the mandate of heaven, showing that they did not act on their own authority. Rewarding one person brings joy to a thousand, hence the "Small Image Commentary" states, "It is auspicious to be in the army, for it is receiving the favor of heaven. The king bestows three mandates, thus winning the hearts of all the states."

六三：師或輿尸，凶。象曰：「師或輿尸，大無功也。」九二以剛而居柔，故為上所信託，不御之權，専閫外之戰，可必勝，功可必成也。六三體柔而居剛，體柔則其才不足仗也，居剛則其任不可専也。九二為眾陰所歸，三當退聽而受其節制，今乃欲共主其事以分權，其無功必矣。

The line statement for the third line says: "The army may return with a corpse in the cart, which is ominous." The Small Image Commentary says: "The army may return with a corpse in the cart, which brings great failure." The second line, being strong and masculine, occupies a soft position, so it can gain the trust of the superior and be entrusted with authority that is not interfered with by the ruler. It alone faces the military conflicts outside the country, and victory and military achievements can certainly be obtained. The third line, however, is weak in nature but occupies a strong position: being weak, its ability is insufficient to rely upon; occupying a strong position, its responsibilities cannot be decided unilaterally. The second line is the center to which all the other yao (lines) are attached. The third line should step back and obey, accepting its control. But now it wants to share the military command with the second line and divide authority, which will certainly result in hard work without success.

自古將相委任不専則號令不一，號令不一則眾莫知所從，如此鮮有不敗北者。漢祖登壇拜韓信，使盡諸將，故能下齊破趙，卒成大功。唐肅宗大舉節度之師以當安史，而無主帥，進退相顧望，雖郭汾陽、李臨淮不免奔潰。將之成敗，在委任之專與不專之間耳。

From ancient times, the appointment of generals and ministers without a single focus leads to disorder in commands; when commands are not unified, people do not know whom to obey, and thus few can avoid defeat. Han Gaozu built a platform to appoint Han Xin as a general, giving him authority over all other generals, so he was able to conquer the state of Qi and defeat Zhao, eventually achieving great success. However, during the reign of Emperor Suzong of Tang, he mobilized armies from various military governors to resist An Lushan and Shi Siming, but did not appoint a supreme commander. As a result, even famous generals like Guo Ziyi and Li Guangbi could not avoid defeat. The success or failure of a general depends solely on whether his appointment is exclusive and focused.

六四：師左次，無咎。象曰：「左次無咎，未失常也。」老氏云「君子居則貴左，用兵則貴右」，又曰「吉事尚左，凶事尚右」。天地之道，左陽而右陰，陽生陰殺。兵者，聖人不得已而用之，殺人固非所樂。若知難而不能退，則有覆軍辱國之禍。六四以柔弱而處陰位，內險既終，外體柔順，故堅壁以守，敵不能犯，雖為無功，亦無咎悔，故左次無咎。象曰「左次無咎，未失常也」，用兵行師固以克敵制勝為常，若知難而退，全師以歸，愈於敗亡，未為失常也。晉師救鄭，及河，聞鄭既及楚平，桓子欲還，彘子不可，師遂濟，晉師大敗，是安知用兵之常道哉？

The line statement for the fourth line says: "The army moves to the left, without blame." The Small Image Commentary says: "Moving to the left without blame, one has not lost the norm." The Dao De Jing says, "The gentleman values the left in peace and the right in war," and also says, "Good events are valued on the left, while bad events are valued on the right." The way of heaven and earth is such that the left belongs to yang and the right to yin. Yang is associated with life, while yin is associated with destruction. War is something that sages resort to only when they have no choice. Killing people is not something they desire; but if they know they are in a difficult situation yet cannot retreat, they will bring about the ruin of their entire army and the disgrace of their country. The fourth line, being a yin line in a yin position, has already passed the dangerous situation of the inner trigram and is in a trigram with a yielding nature. Therefore, it remains in its position without engaging the enemy, and the enemy cannot attack. Although there is no military achievement, there is no regret or blame, hence it is said, "Moving to the left without blame." The Small Image Commentary says, "Moving to the left without blame, one has not lost the norm" — although winning the battle is the usual way of warfare, if one knows the difficulty and retreats, preserving the army and returning, this is better than defeat and destruction, and thus does not count as losing the norm. In the past, when the Jin army was sent to rescue Zheng, they reached the Yellow River and heard that Zheng had already made peace with Chu. The commander, Xun Linfu, wanted to retreat, but Xian Hu did not agree, and the entire army crossed the river, resulting in a great defeat for the Jin army. How could they understand the norm of warfare?

六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：「長子帥師，以中行也。弟子輿尸，使不當也。」兵法曰「師直為壯，曲為老」。古者興師必有辭，雖湯武之師應天順人，而鳴條牧野之誓，尚聲桀紂之過惡，況餘人乎？執言者非無辭也，執我之辭，聲彼之罪。羲和滛廢時亂日，侯承王命徂徵；葛伯不祀，湯徃征之：皆有辭也。

The line statement of the fifth line says: "There are game animals in the fields; it is advantageous to hold to one's words, without blame. The eldest son leads the army, the younger son carries the corpse, and the correct course is ominous." The small image commentary says: "The eldest son leads the army, because he acts with integrity. The younger son carries the corpse, because he acts improperly." Military strategy says, "When the army is right, it is strong; when it is wrong, it is weak." When a military campaign is justified, the soldiers are confident; when it is unjustified, they are demoralized. In ancient times, when armies went to war, they always had a rationale, even though the armies of Tang and Wu were in accordance with heaven's mandate and the people's will. In the oaths before the battles of Muye and Muye, they listed the crimes of Jie and Zhou. How much more so for others? "Holding to one's words" does not mean having no rationale, but rather holding fast to one's own statements to accuse the other side. The Book of Documents, the section on "Yinzheng," records that Xi Shi and He Shi were addicted to wine and neglected their duties, causing chaos in the calendar. Yin Hou obeyed the king's command to attack them (the original text is missing the character "Yin"). Ge Bo did not perform worship, so Tang went to attack him: all these were based on justifications.

田者，播種百榖，生民之本也。田非鳥獸之所犯，有禽則將害我穡事，以此出狩，非馳騁畋獵荒於禽者。如夷狄侵擾邊陲，諸侯一遵軌度，聖王興師動眾，有不得已者。六五之君以柔弱而居尊位，物來犯我，則以兵應，徃無不克矣。動既有辭，何咎之有？

The land is the fundamental means for sowing all kinds of grains and sustaining the people. The fields should not be trampled by birds and beasts. If wild animals enter, they will destroy my farming activities. Therefore, going out to drive them away and hunt is not about indulging in reckless chasing and hunting. For example, if the夷狄 invade the borders, and the feudal lords all abide by the laws and do not act recklessly, the sage king will then mobilize troops, which is indeed done out of necessity. The Sixth Five, who is a ruler of gentle nature in a high position, when external things invade, responds with force. When the army goes out to fight, it will surely achieve victory. Since the action has a just cause, what fault could there be?

長子帥師，弟子輿尸，貞凶，何也？九二以一陽而為眾陰所歸，長子之象，即繇辭所謂師貞丈人吉也。丈人尊嚴之稱，任帥師者，非得尊嚴之人、人望素著、眾心所歸者以統御之，安能責其成功哉？秦用三帥而為晉襄公所敗，唐用九節度而為史思明所乘，蓋委任不專，軍無統帥，雖用天子之命以伐叛逆，猶凶也。九二在師中，故象言以中行也。人主之職在任將相，不能擇帥而專任之，則是人主之過，故曰使不當也。

Why is it said, "The eldest son leads the army, the younger son carries the corpse, and the divination is ominous"? Nine Two, with a single yang line, becomes the center to which all the yin lines are attached, which is the image of "the eldest son." This is exactly the meaning of the hexagram statement, "The army is loyal, the elder statesman is auspicious." "Elder statesman" is a term of respect for a dignified and serious elder. If the person leading the army is not someone of dignity and composure, with a well-established reputation and the support of the people, how can one expect him to achieve success? In the state of Qin, using three generals at the same time led to defeat by Duke Xiang of Jin; in the Tang dynasty, employing nine circuit commanders resulted in being taken advantage of by Shi Siming. These were all due to the lack of exclusive appointment, and the army lacked a clear commander. Even if they were sent by the Son of Heaven to suppress rebellion, the outcome was still ominous. Nine Two is located in the center of the lower trigram, so the Small Image Commentary says, "He acts with integrity." The responsibility of a ruler is to appoint ministers and generals. If he cannot select a commander and appoint him exclusively, it is the ruler's fault, hence it is said, "The appointment is inappropriate."

上六：大君有命，開國承家，小人勿用。象曰：「大君有命，以正功也。小人勿用，必亂邦也。」上六，師之終，以柔弱而居無位之地，蓋功成而退，非久專兵柄者也，故大君有命，量其功之大小以為諸侯大夫。有功者不可不賞，小人不可使有功，故終戒之以小人弗用也。

The line statement of the sixth line at the top says: "The great sovereign issues a command, establishes states and accepts families, do not employ petty persons." The small image commentary says: "The great sovereign issues a command, to properly reward merit. Do not employ petty persons, for it will certainly cause disorder in the state." The sixth line at the top is at the end of the "Military Campaign" hexagram. It is a soft line in a position without a post, representing someone who achieves success and then withdraws, not holding power for long. Therefore, the sovereign issues a decree, rewarding them as princes or ministers according to their merit. Those with merit must be rewarded, but petty persons must not be given merit, so at the end of the hexagram it warns, "Do not employ petty persons."

象曰：「大君有命，以正功也。小人勿用，必亂邦也。」人主操賞罰利害之權，命自我出，開國承家，所以正功也。茍用小人，或恃功而扈，或開邉而生事，其亂邦必矣。聖人戒之於終，欲後世之君命將謀帥之際，不可不慎始也。始之不慎，至於有功而不賞，則過在我矣。

The Small Image Commentary says: "The great sovereign issues a decree to correct merit. Small men should not be used, for they will surely cause disorder in the state." The sovereign holds the authority of rewards, punishments, and matters of interest. His decrees are issued by himself, and the enfeoffment of feudal lords and the establishment of the families of ministers and officials are all for the purpose of determining merit. If small men are employed, they may either act arrogantly due to their achievements or incite border conflicts and create disturbances, which will inevitably lead to chaos in the state. The sage issues this warning at the conclusion of the entire hexagram, intending to advise future sovereigns that when appointing generals, they must not be careless at the beginning. If the beginning is not cautious, leading to the situation where those who have merited are not rewarded, the fault lies with the sovereign himself.

坤下坎上。比：吉，原筮，元永貞，無咎，不寧方來，後夫凶。凡有所比，或為人所比，無不吉者。君子必擇其所比。原筮者，推原所比之人可從可違而決斷之也。元永貞無咎者，惟得剛中之賢君為比之主而親附之，則可無咎悔也。元者，眾善之長，群陰皆附於我，非其善出乎眾人之上，安能翕受而無間言乎？永，謂常久而不變易；貞，謂正固而無傾邪。所親如此，何咎之有？

The Hexagram of "Comparison" has the lower trigram Kun (Earth) and the upper trigram Kan (Water). The Hexagram Statement says: "Fortunate, original divination, primal, enduring, upright, no blame, unrest still comes, the latecomer is凶." Whenever one actively approaches others or is approached by others, there is no fortune. However, the gentleman must be cautious in choosing whom to approach. "Original divination" refers to investigating whether the person one wishes to approach is someone to follow or someone to avoid, thus making a decision. "Primal, enduring, upright, no blame" means that only by finding a virtuous and upright ruler who is strong and follows the middle path as the center of approach can one have no regret. "Primal" refers to the beginning of all good qualities; numerous yin lines come to approach me. If I am not superior in virtue to others, how could I accept them all without criticism? "Enduring" means lasting, and "upright" means upright and firm without deviation. If the person one approaches possesses these qualities, how could there be any fault?

不寧方來，後夫凶者，諸侯之國上無道揆、下無法守，則各相併吞，小大強弱必有受其害者。上有剛中之君以為比主，則不寧之國皆有所恃，且有所畏，莫敢不來享矣。大君在上，朝覲同之禮，其敢後乎？其或懐疑偃蹇，獨後於眾人，此取禍之道也，小則削地黜爵，大則如禹之戮防風氏，凶其宜矣。

As for the phrase 「不宁方来，后夫凶」: if the states and诸侯 lack proper principles above and lack laws below, they will resort to mutual annexation. Whether large or small, strong or weak, there will always be those that suffer. At this time, if there is a just and upright ruler above who becomes the center for all to rely on, those states that are unsettled will both have something to rely on and something to fear, and none will dare to fail to pay homage. With the Son of Heaven above, who dares to be late in coming to court? If someone hesitates, is arrogant, and lags behind all others, he will bring upon himself misfortune: at the very least, his territory will be reduced and his rank diminished; at the worst, like Yu the Great executed Feng Fengshi, he will suffer a calamity, which is only proper.

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。」比以一陽統五陰，陽又處尊位，而四陰在下而順從之，所以能吉而眾為之輔也，故曰「比，吉也；比，輔也，下順從也」。此以九五言比道之大也。

The Commentary on the Judgment says: "Comparison is auspicious; comparison means assistance, with the lower following the upper. The original divination, original, enduring, sincere, without fault, is because of the strong and central line. Those who are not yet at peace will come, because the upper and lower correspond. Those who come late will meet misfortune, for their path is exhausted." The original meaning of "comparison" is both attachment and assistance: only when those below are willing to follow those above can the upper and lower support each other. The "Comparison" hexagram has one yang line governing five yin lines, and this yang line is in a noble position, with four yin lines below following it, so it is auspicious, and all people come to assist it; thus it is said, "Comparison is auspicious; comparison means assistance, with the lower following the upper." As for "because of the strong and central line," it means that the central line that is attached must be strong and adhere to the middle path; "their path is exhausted" means that those who come late have already exhausted their path. This passage discusses the great nature of the "Comparison" doctrine from the perspective of the nine fifth line.

原筮者，卜其所當比、當從之人。以人主之尊，比者雖眾而有正有邪，所比者君子，則眾君子皆進；所比者小人，則群小人皆進。同心同徳，群而不黨者，比也；阿諛順、朋滛狎比者，亦比也。始之不慎而能克終者鮮矣，故慎之於始誠善矣，考之於終能永且貞矣，故無咎悔也。非剛健中正之君，鮮有不暱於者，故曰以剛中也。

"Original divination" refers to questioning what one should attach oneself to or follow. As a sovereign, although many may be close to him, among them there are both virtuous and wicked people: if he is close to a gentleman, then all gentlemen will be employed; if he is close to a petty person, then a group of petty persons will all come in. Being united in heart and virtue, harmonious in group without forming factions, is called "comparison" or "attachment"; flattery and forming cliques and indulging in licentiousness are also called "comparison" (the original text has a missing character here). Few are those who start without caution but end well, so being cautious at the beginning is good, but also examining at the end is necessary. Only when one can maintain long-term correctness can there be no regret or blame. If one is not a strong and upright sovereign, few are those who do not favor petty persons (the original text has a missing character after "昵于"). Therefore, the Commentary on the Judgment says, "Because of its strength and uprightness."

不寧方來，上下應者，一陽居中為比之主，而群陰皆應，如人主秉其威權，禮樂征伐自我而出，孰有不聽命者乎？書稱文王曰「大邦畏其力，小邦懐其徳」，有力以制之，有徳以懐之，強不敢陵弱，眾不敢暴寡，不寧者我能寧之，孰有不來享來王者乎？若其偃蹇扈後眾人而來，失比輔之義，則有問罪之師，如啟之徵有扈、文王之伐崇，乃自取困辱之道也，故曰其道窮也。

The phrase "Those who are not at peace will come, for the superior and inferior respond to each other" means that a single yang line in the center becomes the center of allegiance, and all the yin lines respond to it. It is like a sovereign who holds authority, issuing commands and rituals, and who would not obey him? The Book of Documents, in its praise of King Wen of Zhou, says, "Great states fear his strength, small states are moved by his virtue." With power, he can subdue them; with virtue, he can pacify them. The strong do not dare to oppress the weak, and the numerous do not dare to oppress the few. Those who were originally not at peace, I can make them peaceful. Who would not come to pay homage and pay court? If someone is arrogant and comes only after others, he loses the original meaning of being close and supportive. Then he will face the army of punishment, like King Xia Qi's campaign against the Hu Shi or King Wen's campaign against the Chong state. This is the path of self-inflicted humiliation, hence it is said, "His way is exhausted."

象曰：「地上有水，比。先王以建萬國，親諸侯。」先王觀地上有水而得比之象，非特地水之相比也。蓋地上有水，非有溝洫畎澮以防範儲蓄之，則氾濫奔沖，反為害矣。聖人觀此象，故建萬國，親諸侯，小大強弱不相陵犯，或以徳懐，或以力制，咸親比於我矣。

The Great Image Commentary says: "Water on the earth, the卦 of following." The former kings observed water on the earth and derived the image of "following." The meaning is not merely that earth and water are close to each other. If there is water on the earth without ditches and fields to guide and store it, it will flood and cause disaster. Establishing feudal states throughout the world is like ditches and canals for water; it is to make the strength of the world be directed and controlled, so that it does not flow wildly. The sage observed this scene, therefore widely established states and drew close to the feudal lords, so that the strong and the weak would not attack each other. Either he would use virtue to pacify them or use strength to restrain them, making them all attach themselves to me.

自堯舜三代不敢廢也。至秦併吞諸侯而郡縣之，一夫呌號，天下響應，孰有親比於我者？王氏論本朝罷侯置守，則曰「萬一有秦之變，豈可諱哉」。靖康之禍，金人長驅如入無人之境，諸路守臣奔竄迎降之不暇，其間能仗節死難者不過數人，何補於治亂哉？然則眾建諸侯，或大封同姓，以復唐虞三代之制，豈非今日之先務哉？

From the time of Yao and Shun down to the Xia, Shang, and Zhou dynasties, no one dared to abolish the feudal system. When the Qin dynasty conquered the feudal states and replaced them with commanderies and counties, Chen Sheng raised his arm and cried out, and the whole country responded in kind. Who would then remain loyal to the Qin dynasty? The Wang family criticized the current dynasty's policy of abolishing feudal states and instead appointing officials to govern, saying, "If a calamity like that of the Qin dynasty were to occur again, could we possibly avoid discussing it?" During the Jingkang crisis, the Jin forces advanced unimpeded as if entering an empty land, and the officials who were supposed to defend the country fled or surrendered in panic. Among them, only a few remained loyal and died with integrity, which brought no benefit to the country's stability or disorder. If this is the case, then establishing many feudal states or greatly enfeoffing relatives by blood, to restore the old system of the Tang and Yu dynasties, is not precisely the top priority of the present day?

初六：有孚比之，無咎。有孚盈缶，終來有它吉。象曰：「比之初六，有它吉也。」初六以陰柔之質為比之始，若不擇所從而急於求比，則有阿附之嫌。惟初無應於上，義之與比而已，故曰有孚比之無咎。人之相與不以誠實，視利之所在則詭隨而茍合，利窮則散矣。惟中懐誠寔，無矯餙之偽，如質素之缶，則眾心所向，始雖難合，終必從之而有它來之吉也。

The line statement of the first line says: "With sincerity, one compares and follows, without blame. With sincerity, the jar is full, in the end there will be unexpected good fortune." The small image commentary says: "The first line of the hexagram of comparison, there will be unexpected good fortune." The first line, with its yin and soft nature, is at the beginning of the hexagram of comparison. If it does not choose the object to follow, but only rushes to attach itself, there is a suspicion of flattery and dependence. Fortunately, the first line has no correct correspondence above, and it merely follows according to righteousness, so it says "With sincerity, one compares and follows, without blame." In human relationships, if one does not use sincerity, but follows where the benefit is, and agrees and combines carelessly, when the benefit ends, the relationship will break. Only when one's heart is sincere, without pretense or falsehood, like a simple jar, will people's hearts turn to him. Although it is difficult to harmonize at first, in the end, people will follow him, and there will be unexpected good fortune from others coming to join.

它來者，非獨五服之內而已，雖蠻貊之邦皆不約而自至也。夫比之道如交神明，其始不以誠而徒事繁文末節，曷足以感之？故觀卦言「觀盥而不薦，有孚顒若」，孔子曰「禘自既灌而徃者，吾不欲觀之矣」。故象曰「比之初六，有它吉也」，蓋言慎其始也。

The phrase "it comes of its own accord" is not limited to the five feudal states, but even the distant barbarian states will come spontaneously without prior agreement. The way of drawing near to others is like interacting with the spirits; if one does not start with sincerity and only focuses on elaborate rituals, how can one move the other party? Therefore, the Hexagram Statement of "Observation" says, "Observing the washing and pouring of wine, but not yet the offering of sacrifices, sincerity is already evident." Confucius in the "Analects · Eight佾" says, "From the moment of washing and pouring wine onward, I do not wish to see the rest." Therefore, the Small Image Commentary says, "At the beginning of the first line, there is another kind of good fortune," which refers precisely to the importance of being cautious at the beginning.

六二：比之自內，貞吉。象曰：「比之自內，不自失也。」六二與九五為正應，在它卦則吉孰甚焉？盡比之道則狹矣。二處於內，專比於五，於人臣之道為正，雖所比不廣，必免凶咎。自內者，不汲汲馳騖於外以求比者也，故必貞而後吉。象曰「比之自內，不自失也」，夫比之道當惟正之從，若專應於一，則有朋比之嫌，今二能應五，不失正道，故曰不自失也。

The line statement for the second line says: "To attach oneself from within, maintaining uprightness brings good fortune." The small image commentary says: "To attach oneself from within, one does not lose the right path." The sixth line two is in a correct correspondence with the ninth line five. If in another hexagram, what could be more auspicious than this? However, in terms of the completeness of the principle of "attachment," this seems narrow. The sixth line two is in the inner trigram, devoted solely to attaching itself to the ninth line five. In terms of the way of being a minister, this is considered upright, although the scope of attachment is limited, it will certainly avoid misfortune. "From within" means not rushing to seek attachment externally, so uprightness must be maintained to achieve good fortune. The small image commentary says, "To attach oneself from within, one does not lose the right path" — the principle of attachment should be to follow the correct path; if one only attaches to a particular person, there is a suspicion of forming cliques. Now, the sixth line two attaches to the ninth line five without losing the right path, so it says "one does not lose the right path."

六三：比之匪人。象曰：「比之匪人，不亦傷乎！」六三以陰柔而居陽位，上六雖非正應，而逺比之。上六陰柔不中而居髙顯之位，比之無首而無所終者，又處坎之終，此陰險之小人而在髙位者也，而三乃比之。比不以正，而終不為所傷陷者希矣。

The line statement for the third line says: "Comparing with an improper person." The Small Image Commentary says: "Comparing with an improper person, is it not painful!" The third line, though of a yin and flexible nature, occupies a yang position. Although the sixth line above is not its proper corresponding line, it reaches out to attach itself to the sixth line from a distance. The sixth line, though yin and flexible, does not occupy the central position, yet holds a high and prominent position. This is exactly what the line statement refers to as "comparing with someone without a leader," someone who starts but does not finish. Moreover, the sixth line is at the very top of the Kan trigram, which represents danger. This is a person of low virtue who occupies a high position. The third line, however, deliberately attaches itself to him. Attaching oneself without following the proper path, and not being harmed or falling into trouble at the end, is very rare.

六四：外比之，貞吉。象曰：「外比於賢，以從上也。」四無應於，而切近君位，雖非正應，而外比於賢君。五又為比主，以臣比君，以下比上，以陰柔而比陽剛，相比以正，其獲吉宜矣。夫人之相比，有敵體而比者，有尊卑相臨而比者，有因勢利而比者，有下比於群邪者。今四之比五，特以君臣之分，義所當從，舍而比五，故象曰「外比於賢，以從上也」。

The line statement of the fourth line says: "It is favorable to remain attached to the outside, and it is auspicious." The Small Image Commentary says: "It is attached to the virtuous one outside, in order to follow the superior." The fourth line is not in correspondence with the first line (the original text lacks the character "initial" after "no correspondence with"), but it is closely adjacent to the sovereign's position. Although it is not in a proper correspondence, it is outwardly attached to a virtuous sovereign. The ninth line is the central point of the whole hexagram where all are attached. As a subject attaching to the sovereign, as the lower attaching to the superior, and as the yin attaching to the yang, the mutual attachment is in accordance with the right way, thus it is naturally auspicious. Human attachment can be of several kinds: there is attachment between equals, attachment between superiors and inferiors, attachment due to power and interests, and also attachment to a group of wicked people. Now, the fourth line is attaching to the fifth line, which is only in terms of the relationship between sovereign and subject. It is right to follow according to morality, so it abandons others and attaches to the fifth line, hence the Small Image Commentary says, "It is attached to the virtuous one outside, in order to follow the superior."

九五：顯比，王用三驅，失前禽，邑人不誡，吉。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。」九五以一陽而比眾陰，處中正之位，無所偏繫，比之主也，當明示天下以大公至正之道，無親也，無應也。譬之畋獵三驅之禮，取其向順之心，舍其逆犯之意，前去者皆免，故常失前禽也。

The line statement of the fifth line says: "It is manifestly harmonious; the king uses three sides to drive, letting go of the animals that run ahead, the people of the city are not alarmed, and it is auspicious." The small image commentary says: "The auspiciousness of manifest harmony is due to the position being upright and central. Choosing the easy and abandoning the difficult, letting go of the animals that run ahead, the people of the city are not alarmed because the superior person acts with fairness in the middle." The fifth line, with a single yang line, is harmonious with all the yin lines, occupying the central and upright position, without partiality or bias, and is the center to which the entire hexagram is attached. It should clearly demonstrate the great public and upright way to the world, without private affection or private communication. This is like the ritual of hunting with three sides driving and leaving an opening: accepting those that run forward and letting go of those that run away, letting those that flee go free, thus often 'losing the animals that run ahead.'

聖王用此道以親比天下，茍有向順之心則取而用之，曷常陰用智謀以籠絡之哉？聖人於天下一視同仁，固未嘗分逺近親踈之間。此道既明，則邦邑之人不待教誡，咸協於我，如此則吉可知矣。然非上用中正之道以無心感格之，則邦域之內豈能無偏繫之乎？故象曰「邑人不誡，上使中也」，蓋歸美以復其上也。

The sage kings used this method to draw close to the people: as long as others have a heart of submission and alignment, they would accept and employ them, how could they secretly use cunning and scheming to entice people? The sage treats the world with impartiality, without distinguishing between near or distant, close or distant. Once this principle is understood, the people within the territory need not be admonished, for they will naturally be in harmony with me, and thus the auspiciousness is evident. However, if those in authority do not use the middle and upright path and do not act with selflessness to connect with the people, how could there be no partiality within the state? Therefore, the Small Image Commentary says, "The people of the territory need not be admonished, because the superior one acts with uprightness," which attributes the virtue to the ruler above.

上六：比之無首，凶。象曰：「比之無首，無所終也。」人相親比，貴乎有始有終。上六以陰柔之資處上卦之極，九五以陽剛中正為群陰之主，已獨乘之，失比輔之道，比之無首者也。之無咎，以有孚信，故終來有它吉；上六不能見而作，其來獨後於眾陰，此後夫凶也。始之不慎而能克終者鮮矣，故象曰「比之無首，無所終也」。

The line statement for the sixth line at the top says: "To compare without a leader, it is凶." The Small Image Commentary says: "To compare without a leader, there is no end." People relating to each other should have both a beginning and an end. The sixth line at the top, with its yin and flexible nature, is at the top of the upper trigram. The ninth line at the fifth position, with its yang and strong and upright nature, is the leader of all the yin lines. However, the sixth line at the top is alone above it, losing the original meaning of being close and assisting. This is exactly "to compare without a leader." Now looking back at the first line at the beginning (the original text has a missing character): the first line at the beginning is "without blame" because it holds sincere intentions, so it can "ultimately come to have good fortune." The sixth line at the top, however, cannot adapt in time and comes later than all the yin lines, which is what the hexagram statement refers to as "the one who comes late is凶." Few are those who start carelessly but end well, so the Small Image Commentary says "to compare without a leader, there is no end."

乾下巽上。小畜：亨，宻雲不雨，自我西郊。小畜內健外，以一陰而畜五陽，是以大而反為小者所畜，故其卦曰小畜。夫能畜之而已不得行其志，猶善畜財而不能用也。小畜之能亨，以陰處得其正，能用五陽而眾陽從之也。宻雲不雨，自我西郊，何也？雲至於宻，未有不雨者。云，陰氣也；西，陰位也。六四居人臣之極位，上承九五之君，乃欲專其施，不復稟命而行，故云雖宻而不雨，膏澤不下於民之象也。

The hexagram Xiao Xu has the trigram Qian above and Xun below. The hexagram statement says: "It is smooth, dense clouds do not rain, coming from the western suburbs." The inner trigram is strong and vigorous, while the outer trigram is soft and yielding (the character "Xun" is missing after "outer" in the original text). A single yin line restrains five yang lines, which means the greater one is restrained by the smaller one, hence the hexagram is named "Xiao Xu." Being able to restrain others but not being able to carry out one's own aspirations is like gathering wealth but not knowing how to use it. The hexagram Xiao Xu is smooth because the yin line is in a proper position, able to employ the five yang lines, and the five yang lines are willing to follow her. Why is it said "dense clouds do not rain, coming from the western suburbs"? When clouds become dense enough, they cannot fail to rain. Clouds are yin energy, and the west is a yin position. The line six in the fourth is in the highest position of a minister, above the line nine in the fifth, the sovereign, yet wants to monopolize the power of giving, not waiting for the sovereign's command before acting. Thus, although the clouds are dense, they do not form rain—this is the scene of grace not reaching the people.

彖曰：「小畜，柔得位而上下應之，曰小畜。健而剛中而志行，乃亨。宻雲不雨，尚徃也；自我西郊，施未行也。」陽大而陰小，柔進而居四，五陽所從，所謂一陰五陽則陰為之主，故四為畜主，卦之所以為小畜也。健而巽者，以成卦言之也。二五皆剛而處中位，故志得行焉。內健而外，雖剛而不過，是以能亨。此以卦爻釋致亨之義也。

The Commentary on the Judgment says: "Small Accumulation, the flexible line is in the correct position and is supported by the lines above and below, thus called Small Accumulation. The strong and the yielding combine, the strong line is in the middle and its will is carried out, thus achieving success. Dense clouds without rain, indicating that it is still going forward; from my western suburb, the application has not yet been implemented." (The character "Xun" is missing after "Jian er" and after "Nei jian er wai".) Yang is great and Yin is small. This flexible line advances and occupies the fourth position, with five Yang lines following it. This is called one Yin and five Yangs, with Yin in the leading position, so the line six four becomes the main line of accumulation and restraint. This is why the hexagram is called "Small Accumulation." "Jian er Xun" refers to the structure of the hexagram. The lines nine two and nine five are both Yang lines in the middle position, so their will can be carried out. The inner trigram is strong and the outer trigram is yielding. Although strong, it is not excessive, thus achieving success. This explains the reason for success through the structure of the hexagram and the positions of the lines.

雲宻而不成雨，蓋陰徒尚徃而陽未應也。人臣之道，和而不倡，無成而代有終。陽當先而陰從之可也，自我倡之而上不應，欲膏澤下於民難矣。善畜其君者，必與上同其心徳，定其計謀，如蕭張之於漢祖，諸葛孔明之於蜀先主是也，不然豈足以大有為哉？

Clouds may be dense but cannot form rain, because the Yin energy only goes upward, while the Yang energy does not respond. The principle for a minister is to follow rather than initiate, not to take credit but to complete the tasks of the sovereign. It should be that Yang leads and Yin follows. If I, as a minister, initiate something and the sovereign does not respond, it will be difficult to extend grace to the people. Those who are good at assisting and nurturing the sovereign must share the same heart and virtue, and plan together, like Xiao He and Zhang Liang with Han Gaozu, or Zhuge Kongming with Shu Xianzhu Mi Liu Bei. Otherwise, how could there be great achievements?

象曰：「風行天上，小畜。君子以懿文徳。」風至柔之物也，指者勝，鰍者亦勝，及其蜚大屋、折大木，力莫強焉。今風行天上，非暴厲以擾萬物之時也，君子體之以懿文徳。夫以一陰而畜群陽，此豈力足以制之哉？但以至誠柔順之道以馴擾之耳，此大象之義也。

The Great Image Commentary says: "Wind moves over the heavens, leading to the hexagram of Small Accumulation. The superior person thereby cultivates virtue and moral excellence." Wind is extremely soft; it can be easily stopped with a slight obstruction (these two sentences in the original text have some errors and omissions, but the general meaning is that wind, when weak, is not difficult to resist). But when it becomes strong, it can overturn great houses and break large trees, and there is no force stronger than it. Now the wind is only moving in the heavens, not yet raging and disturbing all things. The superior person perceives this, and uses it to cultivate refined literary virtue. Using a single yin line to restrain a group of yang lines, how can this be achieved by force? It is only by employing the way of utmost sincerity and gentle compliance to tame them. This is the meaning of the Great Image Commentary.

初九：復自道，何其咎，吉。象曰：「復自道，其義吉也。」乾陽剛之物，體本在上，今反處乎下，失其所矣。今有應於四，是能復由其道，非犯難而行也，尚何咎乎？非徒無咎也，乾陽復位，有應於上，其義吉矣。夫物未有徃而不復者，況剛健如乾，豈一陰能終畜之乎？

The line statement of initial nine says: "Returning along the path, how could there be misfortune? It is auspicious." The small image commentary says: "Returning along the path, its meaning is auspicious." The trigram Qian represents a strong yang element, which by nature should be at the top. Now it is in the lower position, thus losing its proper place. However, initial nine is in harmony with six four, which means it is able to return along the correct path, not advancing with difficulty. How could there be misfortune? Not only is there no misfortune, but the yang energy of Qian returning to its proper position is supported by the corresponding yao above. From the reasoning, it is auspicious. All things do not go out without returning. How much more so for a strong and vigorous yang like Qian? Could a single yin yao forever restrain it?

九二：牽復，吉。象曰：「牽復在中，亦不自失也。」二居下體人臣之位，而乾以陽剛居之，失其所矣。然與五同志，下乘乎初，同志相求，皆從於四，可牽連而復，則免乎凶咎矣。乾以至剛居至柔，能隨時曲折，健而能巽，剛而得中，外不失人，內不失已，所以獲吉也。

The line statement for the second line says: "Draw back and return, it is auspicious." The Small Image Commentary says: "Drawing back and returning in the center, one does not lose oneself." The second line is located in the lower trigram, which represents the position of a minister. Although the yang strength of the trigram Qian is here, it is considered to have lost its proper position. However, it shares the same aspirations as the fifth line, and is above the first line. Those with similar aspirations attract each other, and together they follow the fourth line, thus being able to return to their proper positions in a group, thereby avoiding danger and mistakes. The trigram Qian, with its extreme yang strength, is in an extremely yin situation, yet it can be flexible and adaptable at any time. It is strong and vigorous yet also gentle and compliant, yang and yet in the center. It does not lose the people's support externally and does not lose its own integrity internally, thus achieving auspiciousness.

九三：輿說輻，夫妻反目。象曰：「夫妻反目，不能正室也。」九三以陽居陽，乾剛強而難制，非所能羈縻之者也。然宻比於四，雖剛陽而反為陰柔之所制，如車輿欲進而說其輻，勢不得不與四而共處也。然三與上同志，四自應初，豈能終無悔？夫妻反目之象也。

The line statement for the third line says: "The carriage wheel spokes fall off, husband and wife turn against each other." The small image commentary says: "Husband and wife turn against each other, unable to maintain harmony in the household." The third line, with a yang line in a yang position, embodies strong firmness that is difficult to control, not something that can be restrained by the fourth line. However, it is closely adjacent to the fourth line, although yang and strong, it is restrained by the yin and soft. It is like a carriage wanting to move forward but with its spokes falling off, leading to a situation where it must remain in the same place as the fourth line. Yet the third line shares the same aspirations as the top line, and the fourth line naturally corresponds with the first line. How can there be no regret? This is precisely the image of husband and wife turning against each other.

夫剛上而柔下，所以為恆，故曰「婦人貞吉，從一而終也；夫子制義，從婦凶也」。夫夫婦婦而家道正矣。小畜陰既居上，九三之陽為其所畜，以陰制陽，安能正其室家乎？仲尼於小象因推原其意，男女失位，不以責婦人。堯將禪舜，必先觀其刑于二女；文王召南之化，亦始於刑寡妻。末世之君不能制婦人以致亂亡，如唐之髙宗者多矣，況其下者乎？故曰夫妻反目，不能正室也，為戒深矣。

The yang in the upper position and the yin in the lower position form the Hexagram of Constancy. Therefore, the Small Image Commentary of the Hexagram of Constancy says, "A woman's constancy brings good fortune; she remains faithful to one man. A man should establish righteousness and if he follows his wife alone, it brings misfortune." A husband should be a husband and a wife should be a wife, and the family will be properly ordered. In the Hexagram of Small Accumulation, the yin lines are already in the upper position, and the yang line at Nine in the Third is restrained by them. Yin controls yang, so how can the family be properly ordered? When Confucius composed the Small Image Commentary, he examined the meaning behind it, believing that the positions of men and women were reversed, and it should not be solely blamed on the woman. Yao wanted to pass on the empire to Shun, first observing how he governed his two daughters-in-law. King Wen's education in Zhao Nan began with "setting an example for his wife," starting with the virtuous wife. In the later ages, many kings could not control their concubines and thus led to chaos and downfall, such as Emperor Gaozong of the Tang Dynasty. How much more so for those in lower positions? Therefore, the Small Image Commentary says, "The husband and wife quarrel, and the family cannot be properly ordered," a warning that is very profound.

六四：有孚，血去惕出，無咎。象曰：「有孚惕出，上合志也。」四以一陰處近君多懼之地，下之三陽方務於速進，未易畜也，而四卒能畜之者，以誠而已。茍不以誠，則在上者必疑，在下者必忌，疑忌交攻，力不能勝，如此豈能免於憂傷而脫於危懼乎？惟能以至誠孚信而感動之，則才之剛強者必聽命，而勢之威重者必親信於我矣。如此乃可為畜主，為群陽之所宗而無咎也。夫乾雖處下，剛健而鋭於上進，至難畜也，茍能加至誠，由直道，與上合志而假其威權，則群陽安得不從，況敢加害乎？故象曰「有孚惕出，上合志也」。

The line statement for the fourth line says: "With sincerity, there is no bloodshed, fear is removed, and there is no blame." The small image commentary says: "With sincerity, fear is removed, and it aligns with the sovereign's will." The fourth line, being a yin line, is in a position close to the sovereign, where suspicion is most likely. Below it, three yang lines are eager to rise, making it difficult to restrain them. Yet the fourth line is ultimately able to restrain them, relying solely on the virtue of sincerity. If sincerity is not used, the sovereign above will doubt her, and the ministers below will resent her. Doubt and resentment from both sides would be too strong to resist, so how could there be no sorrow or danger? Only by using extreme sincerity and trustworthiness to move them can the strong and resolute be made to obey, and the powerful and influential be made to trust and support her. In this way, she becomes the one who restrains, respected by all the yang lines, and without blame. Although the line is in a lower position, it is strong and vigorous, and determined to advance, making it the hardest to restrain. If she can be even more sincere and follow the upright path, aligning with the sovereign's will and relying on the sovereign's authority, how could the yang lines not follow her, and where would they dare to harm her? Therefore, the small image commentary says, "With sincerity, fear is removed, and it aligns with the sovereign's will."

九五：有孚攣如，富以其鄰。象曰：「有孚攣如，不獨富也。」五居尊位，勢豈不足以畜眾？然委成於四，以四為畜主。四能盡人臣之道以承其上，與五合志。五雖不能自畜，而中懐誠寔，居中得正，親於畜主，綢繆膠固而不相去。君臣合徳，雖剛者亦心悅誠服，靡然而徃從之矣。

The line statement of the fifth line says: "With sincerity, they are closely bound, and wealth extends to their neighbors." The small image commentary says: "With sincerity, they are closely bound, not being rich alone." The fifth line occupies the exalted position, so in terms of power, is it not sufficient to restrain all others? Yet it entrusts the matter to the fourth line, allowing the fourth line to be the one who restrains. The fourth line can fulfill the duty of a minister to flatter the sovereign, and aligns with the fifth line's aspirations. Although the fifth line cannot personally restrain the other yang lines, it holds sincere intentions, is in the central position and upright, and draws near to this restraining master. The two are closely bound and do not part. The virtue of sovereign and minister harmonize, so even the strong are pleased and submit, gathering around them and following them.

六爻惟四五有孚，蓋非有孚則君疑於臣而臣疑其君，眾不聽命也。五居崇髙之位，假大臣以威權，富而能用其鄰者也。書曰「臣哉鄰哉」，人主以大臣為鄰，四最近君，鄰之象也。自古帝王未有獨擅其富有而能成功者：武王伐紂之後，列爵惟五，分土惟三；漢祖既滅項氏，亦徧封功臣。韓信王齊，之有三分之勢，特眷戀不忍叛去者，懐其解衣推食之也。故象曰「有孚攣如，不獨富也」。

Among the six lines, only the fourth line with a yin爻 (Six in the Fourth) and the fifth line with a yang爻 (Nine in the Fifth) mention "having sincerity." Without sincerity, the ruler would suspect his ministers and the ministers would suspect the ruler, leading the people to refuse to obey. The Nine in the Fifth occupies a lofty position and entrusts authority to ministers, which is like a person who is wealthy and shares his wealth with nearby neighbors. The Book of Documents, "Yi Ji," says, "treat ministers as neighbors," meaning the ruler treats ministers as close neighbors. The Six in the Fourth is closest to the ruler's position, thus embodying the image of "neighbor." Since ancient emperors who monopolized wealth and power never succeeded, after King Wu of Zhou defeated the Shang dynasty, he divided the feudal titles into five ranks and the territories into three levels. After Emperor Gaozu of Han defeated Xiang Yu, he widely enfeoffed his meritorious ministers. Han Xin was enfeoffed as the King of Qi, and had already controlled a third of the country (the original text's "之" should be "已"), yet he remained loyal and did not rebel, due to his gratitude for Emperor Gaozu's kindness of removing his clothes to share them and offering food to him. Therefore, the Small Image Commentary says, "having sincerity and being tightly bound together, not being rich alone."

上九：既雨既處，尚徳載，婦貞厲，月望，君子征凶。象曰：「既雨既處，徳積載也。君子征凶，有所疑也。」上九處畜之終，五陽皆為我畜，其道上行，無復危疑矣。如雲氣上升而陰能固之，然後雨自上下，物無不其澤者。物既盡其澤，則無不得其所者，故曰既雨既處。

The line statement for the top yang line says: "After the rain has fallen and settled, virtue is accumulated and carried on. The wife remains steadfast and is in danger. The moon is nearly full, and the gentleman's journey brings misfortune." (The character "几" is missing below "月" in the original text.) The Small Image Commentary says: "After the rain has fallen and settled, virtue is accumulated and carried on. The gentleman's journey brings misfortune because there is doubt." The top yang line is at the end of the process of accumulation and restraint. All five yang lines are restrained by me, and my path moves upward without danger or doubt. It is like clouds rising, which are held back by the yin energy, then rain falls from above, and all things receive this nourishment. (The original text has a missing character in this sentence.) Since all things have received nourishment, none are not in their proper place, so it is said "after the rain has fallen and settled."

夫以一陰柔而畜群剛，非力能制之也，所尚者徳也。莊子曰「福輕於羽，莫之知載」，君子之載徳，猶舟車之載物也，積而載之則徳愈盛矣。乾至上九猶曰亢龍有悔，況以臣畜君，至位尊徳盛，能無疑乎？猶婦之反畜其夫，雖貞猶危也。月之望與日為敵，其勢必虧，故坤之六四貴乎括囊，至上六則龍戰于野；小畜至上九，其勢已逼，動必蹈禍，尚何徃乎？孔子曰「君子征凶，有所疑也」，聖人為固位吝權者之戒，其意豈不深矣乎？

Using a single yin to restrain a group of yang is not achieved through force, but through the virtue they uphold. The "Zhuangzi · Human World" says, "Blessings are lighter than feathers, and no one knows how to carry them," meaning that a gentleman carries virtue like a boat or cart carries goods; the more accumulated, the more stable, and the greater the virtue. Even the Qian hexagram at the top (Upper Nine) says, "The dragon soaring high brings regret," and何况 when a minister tries to restrain a ruler, reaching the position of supreme power and great virtue, can he not invite suspicion? This is like a wife trying to control her husband, even if she is upright, it remains dangerous. When the moon is full, it inevitably opposes the sun, and its power must wane; thus, the sixth line of the Kun hexagram, at the fourth position, is valuable in "binding the bag" — keeping silent and not showing sharpness — and at the top (Upper Six), it becomes "the dragon fighting in the fields." When the Xiao Xu hexagram reaches its top (Upper Nine), the situation is forced to the extreme; any movement will surely lead to disaster, where can it go? Confucius in the "Small Image Commentary" says, "The gentleman faces danger, because of doubt," and the sage is giving a warning to those who cling to their positions and are reluctant to wield power, how profound is his intent!

兌下乾上。履虎尾，不咥人，亨。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。」履，人所踐履也，出而應物則有履踐之跡。君子雖履畏塗而不犯難者，能以天下之至柔馳騁乎天下之至剛也。

The Hexagram "Foot" has the Earthly Branch of You below and the Heavenly Stem of Qian above. The Hexagram Statement says: "To tread on a tiger's tail, without being bitten, is beneficial." The Commentary on the Judgment says: "To tread means the soft treads on the strong. Joyful and responding to Qian, thus treading on a tiger's tail without being bitten is beneficial. The strong is in the center and upright, treading the imperial position without guilt, which is brightness." "Treading" refers to the path a person walks. When a person steps out to interact with external things, he leaves behind footprints. A gentleman, even when walking on a path that is fearsome, does not encounter danger, because he can use the most gentle thing in the world to control the most powerful thing in the world.

卦有五剛一柔，則以柔為主，六三是也。三以一柔而乘二剛，故曰柔履剛也。下兌上乾，三既為一卦之主，而能以說而應乎乾之上，剛柔相濟，履道之至善者也。剛中正履帝位而不疚光明者，謂九五也。履帝位，履道之極也。履以五剛而挾一柔，若不能虛巳用眾而獨任其剛決，鮮有不蹈咎悔者，故夬履貞厲，以剛決自任，雖正猶危。故雖中正而又無剛果之失，則其徳日新而有光輝矣。虎者至剛猛之物，今能履其尾而不咥人者，以說而應之也。古語有云「人無害虎之心，虎無傷人之意」。撫我則後，虎猶民也；虐我則讎，民猶虎也。有道之士其知此者乎？

In a single hexagram, if there are five yang lines and one yin line, the yin line is considered the main one, as in the hexagram of "Footsteps." The line six in the third position is a yin line that dominates over two yang lines, so it is said "a soft line treads upon a hard one." The hexagram of "Footsteps" consists of the lower trigram of Dui (Lake) and the upper trigram of Qian (Heaven). The line six in the third position is the main line of the hexagram, and it can respond to the upper trigram of Qian with a harmonious and pleasant attitude. The interaction between the hard and the soft is balanced, which represents the most complete way of practicing the path of footsteps. "The strong is in the center and upright, treads upon the imperial throne without regret, and is bright." This refers to the line nine in the fifth position. Ascending to the imperial throne is the peak of the path of footsteps. The hexagram of "Footsteps" has five yang lines surrounding one yin line. If the ruler does not humbly employ the people and acts solely based on his own rigid judgment, he is rarely without regret. Therefore, the line nine in the fifth position says "decisive footsteps, firm but dangerous." Acting decisively by oneself, even if one remains upright, is still dangerous. Thus, when one is both upright and not overly rigid, his virtue will be renewed daily and shine brightly. The tiger is a very fierce animal. Now, it can tread on its tail without being bitten because it approaches it with a pleasant attitude. An old saying goes, "If a person has no harmful intent toward the tiger, the tiger has no intention to harm people." The Book of Documents says, "If you treat me kindly, I will be your follower; if you mistreat me, I will be your enemy." Treating me kindly is like the ruler, mistreating me is like an enemy. The people are like the tiger, and the tiger is like the people. Perhaps a wise person understands this principle.

象曰：「上天下澤，履。君子以辨上下，定民志。」天體在上，澤最處下，聖人觀此二象，故以禮義治天下，使各安其性分之情，然後天下可得而治也。詩稱「抱衾與裯，寔命不猶」，雖妾媵之賤，知尊卑之不可踰、貴賤之不可易，能安於義命如此，天下豈有誇跂之心哉？秦之失道，禮義消亡，陳勝項籍之徒，或輟耕隴上，或嘆息道傍，自此豪傑並起，天下紛紛，民志何由而定乎？由辨之不早辨也。

The Great Image says: "Heaven above, marsh below, the Footpath. The superior man uses this to distinguish high and low, and establish the people's aspirations." Heaven is high above, marsh is low below; the sage observes these two images and thus uses rites and morality to govern the world, making people content with their proper roles and positions, and thus the world can be properly governed. The Book of Poetry, Zhao Nan, Xiaoxing says, "Holding the quilt and the bedding, indeed the fate is not favorable," showing even the lowly concubine knows that hierarchy cannot be crossed and that status cannot be exchanged. If people can be content with their moral duties and proper roles, where would there be any desire for what is not their due? The Qin dynasty lost the way of governance, rites and morality disappeared, and people like Chen Sheng and Xiang Yu arose. Some stopped plowing in the fields and sighed, others saw the carriage of the First Emperor on the road and sighed longingly. From then on, heroes rose up and the world became chaotic. How could the people's aspirations be stabilized? It was because the distinction between high and low was not clearly established in time.

初九：素履，徃無咎。象曰：「素履之徃，獨行願也。」君子居窮隠約，雖陋巷簞瓢而不悔者，守其素節也。以此而徃，不易其素所守者，乃可無咎。君子待聘而徃，豈為利哉？上必欲致君如堯舜之君，下則欲使民如堯舜之民，此其志願也。天下攘攘皆為利徃，吾獨守其志節而務行其道，固非眾人之所測也。象曰「素履之往，獨行願也」，此仲尼之深也。

The line statement for the first line says: "Walking with simplicity, going forward without blame." The Small Image Commentary says: "Walking with simplicity and going forward, it is the realization of one's solitary aspiration." A gentleman, when in a state of hardship and obscurity, even if he lives in a dilapidated alley with only a single basket of rice and a single gourd of water, does not regret. This is because he maintains his own principles. By adhering to such conduct and not changing what he has always held, he can avoid blame. A gentleman waits until he is officially appointed before taking office; is this for the sake of wealth and rank? Rather, he aims to make the ruler become a sage like Yao or Shun, and to make the people become those of the age of Yao and Shun. This is his true aspiration. The world is full of people rushing about for profit, but I alone uphold my principles and diligently promote my way. This is inherently beyond the comprehension of the common people. The Small Image Commentary says, "Walking with simplicity and going forward, it is the realization of one's solitary aspiration," which reflects the deep intention of Confucius (the character '意' is missing after '深' in the original text).

九二：履道坦坦，幽人貞吉。象曰：「幽人貞吉，中不自亂也。」九二無應乎上，不可妄進而躁動也。今能退處陰位，不與陽亢，以此而行，進無逼上之嫌，退有安貞之吉，履道之至善者也。坦坦，平易之象。人之操履，或假隠自名而志在要祿，或陽為亷潔而行實汙穢，是謂作偽心勞，惴惴然掩覆之不暇，豈能履其坦途、守夫安靜者哉？惟君子造道之深，所守之固，能定能應，不為時世所易。若中無所主，臨利害之際，鮮有不失所守者。故象曰「幽人貞吉，中不自亂也」。

The line statement for the second line says: "Walking the path is smooth and level, the reclusive person remains steadfast and attains good fortune." The small image commentary says: "The reclusive person remains steadfast and attains good fortune, because he remains centered and does not become confused." The second line does not have a corresponding line above it, so it cannot act rashly to advance or become impetuous in seeking success. Now it can retreat to a yin position, not opposing the yang line above. By acting in this way, advancing does not give the appearance of pressing upon the ruler, while retreating brings good fortune from staying on the right path. This is the most complete way of walking the path. "Tantan" means smooth and level. Human conduct can be of several kinds: some pretend to be reclusive while actually seeking official position, and others appear to be clean while their actions are corrupt. This is called being deceptive and using up one's energy, constantly anxious and trying to cover up, how can one walk on the smooth path and remain tranquil? Only the gentleman, with deep cultivation and firm virtue, can remain tranquil and adapt to circumstances, not being changed by the times. If one lacks a central principle, when faced with matters of interest and harm, few do not lose their virtue. Therefore, the small image commentary says, "The reclusive person remains steadfast and attains good fortune, because he remains centered and does not become confused."

六三：眇能視，跛能履，履虎尾咥人凶，武人為于大君。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。」履卦以全體言之，則兌處乾下，以說而應乎乾，故履虎尾不咥人亨；以六爻言之，則六以陰處陽，履非其位，又上下五剛，以一陰處乎其間，如眇者寔不能視而自謂能視，跛者寔不能履而自謂能履，以此涉世，其速危害必矣，故如履虎尾咥人凶也。

The line statement for the third line says: "Blind in one eye yet able to see, lame yet able to walk, walking on the tail of a tiger, being bitten by it, resulting in misfortune; a warrior serving a great sovereign." The Small Image Commentary says: "Blind in one eye yet able to see, is not truly capable of seeing clearly. Lame yet able to walk, is not truly capable of walking. The misfortune of being bitten comes from being in an inappropriate position. A warrior serving a great sovereign indicates a strong will." Overall, the "Foot" hexagram has the trigram Dui (Lake) below Qian (Heaven), showing a harmonious and joyful response to Heaven, hence saying "Walking on the tail of a tiger, not being bitten, is prosperous." However, regarding the sixth line, the yin line in the third position is not in its proper place, and both above and below are yang lines, with a single yin line in between. This is like a person who is blind in one eye yet thinks he can see, or lame yet thinks he can walk. To act in the world with such an attitude inevitably brings harm, hence "Walking on the tail of a tiger, being bitten, resulting in misfortune." As for "A warrior serving a great sovereign," it refers to a person with only the courage of a warrior who dares to take the position of a sovereign. His ability is not suitable for the position, and his will is overly harsh and rigid, which is exactly the situation of the third line.

離卦曰履不處也，蓋履卦陽爻皆以不處其位為吉，韓康伯得之，王輔嗣其說妙矣。六以陰乾陽位，如武人而欲為大君，徒肆其剛，人孰與之？故象曰「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」。夫以陽居陽、處中得正如九五，猶不免危懼，況以陰柔而自處於陽剛之地，其能免乎？志剛者，其志雖剛而才智不足，豈足以勝其任哉？使威武之人而挾剛強之才、懐剛武之志，何徃而不利哉？

The "Li" hexagram says, "Footsteps do not remain in place." This phrase actually comes from the "Zagua Zhuan" which states, "Lu, not remaining in place." In the "Lu" hexagram, the yang lines mostly find it auspicious to be unsettled in their positions. Han Kangbo understood this meaning, and Wang Bi's explanation was also profound. The sixth line in the third position, being a yin line occupying a yang position, is like a warrior who wants to be a ruler, exerting his strength in vain, and no one would follow him. Therefore, the "Xiaoxiang Zhuan" says, "One-eyed vision is insufficient for clear sight. Limping walking is insufficient for travel. The凶 of biting people arises from being in an inappropriate position. A warrior assuming the role of a great ruler indicates a strong will." Even a yang line in a yang position, occupying the center as in the ninth line of the fifth position, still cannot avoid danger and anxiety. How much more so for a yin and flexible line occupying a yang and strong position, how could it escape danger? The term "strong will" refers to a strong will but insufficient wisdom, how could one bear such a position? If one were truly a valiant person, possessing strong ability and a martial spirit, where would one not be successful?

九四：履虎尾，愬愬終吉。象曰：「愬愬終吉，志行也。」九四以剛強有為之才而能以卑遜柔順自處，位既逼上，行非坦途，而終獲吉者，能恭慎畏懼而不以陽剛自處也。象曰「愬愬終吉，志行也」，四居近君之地，大臣也。大臣當近君之地，常能愬愬而不自安，則必有難進易退之節，豈肯戀寵祿貪得而患失哉？蓋遇可行之時，伸欲行之志耳，異乎六三才知不足而徒志乎剛者矣。

The statement of the fourth line says: "To tread on the tail of a tiger, being cautious and careful, ultimately leads to good fortune." The Small Image Commentary says: "Being cautious and careful ultimately leads to good fortune, because the will is carried out." The fourth line has the ability and strength of a strong and capable person, yet he remains humble and gentle. His position is close to the sovereign, and the path he walks is not smooth. Yet he still attains good fortune because he is respectful and cautious, and he remains in fear, not taking on the role of a strong yang force. The Small Image Commentary says, "Being cautious and careful ultimately leads to good fortune, because the will is carried out." The fourth line is in a position close to the sovereign, and is a minister. A minister in a position near the sovereign, if always mindful of caution and vigilance, will certainly have a nature that is difficult to advance but easy to retreat. How could he desire to cling to favor and official position, and be anxious about gains and losses? He merely encounters an opportunity to carry out his way, and thus he extends himself to realize his aspirations. This is different from the third line, who lacks ability but insists on being strong.

九五：夬履，貞厲。象曰：「夬履貞厲，位正當也。」九五既以陽爻而處尊位，若以剛決自任，於左右大臣無所詢訪，雖尊履帝位，豈能獨勝其任哉？夬履貞厲者，雖正猶危也。此夬，決也。象言夫履貞厲位正當者，五之專決當犯凶咎，以位正當，止於危厲而已，厲雖近危而未至於凶也。優柔不斷者固昏庸之所為，至於恃其剛明之才，居得致之位，自謂臣下舉莫已若，不復詢謀諮訪，則又上下隔絶，堂下千里，門庭萬里，而其禍有不可勝言者矣。

The line statement of the fifth line says: "Decisive action, firmness brings danger." The small image commentary says: "Decisive action, firmness brings danger, because the position is proper." Since the fifth line is a yang line in a noble position, if it acts solely on its own strength without consulting the ministers, even though it holds the imperial position, how can it alone manage the affairs of the world? "Decisive action, firmness brings danger" means that although it remains firm, it is still dangerous. Here, "夬" refers to decision-making (in the original text of the small image commentary, "夬" is mistakenly written as "夫"). The small image commentary says "the position is proper," meaning that the decisive action of the fifth line should bring misfortune, but because its position is proper, it only reaches the level of danger rather than actual misfortune. "Danger" is close to misfortune but has not yet reached the level of misfortune. Indecisiveness is the behavior of a foolish ruler; but if one relies on one's own sharpness and ability, occupies a position where one can act, and believes that the ministers are not as capable as oneself, and no longer consults or discusses with them, then there will be a separation between the ruler and the ministers. The court is nearby yet seems as far as a thousand miles, and the inner court is within reach yet feels as distant as ten thousand miles. The resulting calamities are endless.

上九：視履考祥，其旋元吉。象曰：「元吉在上，大有慶也。」祥者，吉之先見而未定也。作善降之百祥，作不善降之百殃，視其所履則吉凶可知矣。人可欺，天不可欺也。人固有行僻而堅、言偽而辨者，聖賢於此不能無疑；若視其所以，觀其所由，察其所安，則有不可欺者，吉凶可考矣。旋，還也。彼所履誠善，考其歸必獲大吉。象言「元吉在上，大有慶也」，上九處履之終，茍獲元吉則有餘慶必矣。履道至此，非獨身尊榮，子孫其逢吉矣。

The line statement of Upper Nine says: "Look at the steps taken and examine the auspicious signs; his return is originally most auspicious." The Small Image Commentary says: "The original auspiciousness at the top brings great celebration." "Xiang" refers to an auspicious omen, which has not yet become a certainty. The Book of Shang says that doing good deeds brings a hundred kinds of auspiciousness from heaven, while doing evil deeds brings a hundred kinds of calamities. By observing a person's daily conduct, one can know whether he is auspicious or not. People can be deceived, but heaven cannot be deceived. Indeed, there are people who act wrongly yet persistently, and speak falsely yet are eloquent; even sages and virtuous persons cannot be entirely free of doubt about such people. However, if we follow what Confucius said, by observing what they do, examining why they do it, and investigating what they take comfort in, there will be no way to deceive. Thus, the auspiciousness or misfortune can be discerned. "Xuan" means returning. If a person's conduct is indeed good, examining his ultimate outcome will certainly result in great auspiciousness. The Small Image Commentary says, "The original auspiciousness at the top brings great celebration" — Upper Nine is at the end of the "Lǚ" hexagram. If one attains the original auspiciousness, then there will certainly be long-lasting blessings. The practice of walking the path reaches this point, not only bringing honor to oneself, but also ensuring that one's descendants will encounter auspiciousness.

上經　乾下坤上　泰：小往大來，吉，亨。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。夫泰之為卦，乾下而坤上，言天地之氣交也。乾，君道也。君能下下以成其政，臣能歸美以報其上，君臣之情通，上下之勢接，此泰之道也。

The Zhou Changes, Upper Classic, the Tai hexagram, has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth). The hexagram statement says: "Small things go away, great things come in, which is auspicious and smooth." The Commentary on the Judgment explains: "The Tai hexagram refers to small things going away and great things coming in, which is auspicious and smooth, because the energies of Heaven and Earth interact and all things are unimpeded, and the ruler and subject communicate with each other and share the same mind. The inner trigram is yang and the outer trigram is yin, the inner is strong and vigorous while the outer is soft and yielding, the inner employs the gentleman and the outer places the petty person, so the way of the gentleman gradually grows and the way of the petty person gradually declines." The Tai hexagram is formed by Qian below and Kun above, which describes the mutual communication between the energies of Heaven and Earth. Qian represents the way of the ruler. The ruler can humble himself and honor his ministers, thus achieving his governance; the ministers can attribute their good deeds to the ruler, thus repaying those above. The ruler and ministers share the same feelings, and the superior and inferior are connected, which is the principle explained by the Tai hexagram.

一氣不頓進，寒暑往來，然後歲功成焉，豈一朝一夕之故哉！治亂存亡、屈伸消長之理，所以致之，莫不有漸。小者往而大者來，然後吉且亨也。小為陰柔，大為陽剛，陰柔為小人，陽剛為君子。小人退聴而君子連彚而來，故為泰。

A force does not reach its end all at once; cold and heat alternate, and only through this cycle is the harvest of a year completed. How could such a thing be accomplished in a day or two! The principles of order and chaos, existence and destruction, bending and stretching, increase and decrease all come about through gradual accumulation. When the weak and yielding "small" retreats, the strong and vigorous "great" comes forth, and then there is auspiciousness and smoothness. "Small" refers to the yin and the petty, while "great" refers to the yang and the noble. The petty retreat and submit, while the noble ones come forth in succession, so this hexagram is called The Peaceful.

天地交者，陰陽之氣通而相感也；上下交者，君臣之道合，泰至蠱而無間也。君子小人相為消長，退小人之術，豈在廹逐之哉？陽剛在內，勢足以有為，則陰柔知其不勝而聴命矣。在外者，特不使之在君側、握朝權耳。故一陽在下，其卦為復；二陽在下，其卦為臨。陽雖未盛而浸以長矣，故曰：內君子而外小人，君子道長，小人道消也。

The concept of "heaven and earth interacting" refers to the mutual communication and response between yin and yang energies. The idea of "superior and inferior interacting" means that the relationship between ruler and minister is in harmony. From the hexagram Tai to Gu, there is no obstruction. The virtuous and the petty are in constant opposition; to remove the petty, must one necessarily resort to urgent expulsion? If yang energy occupies the inner trigram, its strength is sufficient to act. The petty, being yin and weak, will naturally realize they cannot prevail and will submit. To place the petty "outside" simply means not allowing them to stay close to the sovereign or control the government. Therefore, a single yang line in the lower position forms the hexagram Fu, and two yang lines in the lower position form the hexagram Lin. Although yang energy is still not strong, it is gradually growing. Thus, the Commentary on the Judgment states, "placing the virtuous inside and the petty outside; the way of the virtuous grows longer, while the way of the petty diminishes."

象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。天地交泰，以象太平盛極之時，聖王於此時不敢忽也。財成其道，則有節制；輔相其宜，則無過差。故安而不忘危，存而不忘亡，治而不忘亂，然後亂亡無自而至焉。此其幾微不可不戒者。

The Great Image Commentary says: "Heaven and Earth interacting is the Tai hexagram. The sovereign thus establishes the principles of Heaven and Earth's operation, assisting and supporting the appropriate conditions of Heaven and Earth's nurturing, to educate and protect the people." The interaction of Heaven and Earth forming the Tai hexagram symbolizes a time of great peace and prosperity. A wise sovereign in such a time is actually even more cautious and diligent. Establishing the principles of Heaven and Earth's way ensures that governance has order; assisting and supporting the appropriate conditions of Heaven and Earth ensures that policies are without error. Therefore, in times of peace, one does not forget danger; in times of existence, one does not forget destruction; in times of peace, one does not forget calamity. In this way, calamity and destruction cannot approach. This is precisely the subtle beginning that must not be neglected.

「以左右民」者，民至愚而無知，非聖人有以利導扶持而安全之，則其居太平之時也，驕奢滛泆無所不至，而卒蹈於刑辟者多矣。周家之業，至成王，周公始陳后稷先公致王業之艱難。今觀《七月》之詩，所以財成輔相天地、以左右斯民者，可謂至矣。民為邦本，則太平之基也。天心不可見，考之民而已。

When it comes to "guiding the people with the left and right," the common people are extremely ignorant and lack insight. If it is not for the sages to guide and support them, ensuring their safety and well-being, then when they live in a time of peace and prosperity, they would indulge in extravagance, licentiousness, and all sorts of misconduct, eventually leading to many being punished by the law. When the Zhou dynasty's legacy came to King Cheng, Duke Zhou explained to him the difficulties faced by Hou Ji and the ancestors in establishing the royal cause. Today, reading the "July" poem from the "Book of Songs" in the "Bing Feng" section, we can see the intent of using rituals to assist heaven and earth, and to protect the people, reaching its peak. The people are the foundation of the state, which is also the foundation of peace. Heaven's will cannot be directly seen, but by examining the people's circumstances, we can understand it.

初九：拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。初九最處乾下，為健之始，陽雖長而未盛，陰方退而未逺。聖賢君子欲有所為，非一人之力能獨濟也，必當拔用賢才，引其朋類，同心同徳，萃於朝廷，然後太平之功可得而成也。

The line statement for the first line of the Qian hexagram says: "Pulling up wild hemp, together with its roots, and moving forward with its kind, it is auspicious." The small image commentary says: "Pulling up wild hemp and moving forward is auspicious because the mind is directed outward." The first line is at the very bottom of the lower trigram Qian, representing the beginning of the virtue of strength and firmness. Although yang energy is growing, it is still not strong, and although yin energy is retreating, it has not yet gone far. The sage and virtuous person who wishes to accomplish something is not able to do so alone; they must certainly promote capable talents and recommend their like-minded companions, uniting in purpose and virtue, gathering together at court, so that the achievement of peace and harmony can be realized.

孔子曰：茅之為物薄而用可重也，可羞於王公，可薦於神明，以象賢者有潔白之質也。茹者，根也，茅之生也，根相牽連。彚者，類也。徵者，進也，進必以正，故曰征也。君子小人各有其類，拔其一則皆相連而起，有茹之象。君子進，則所引拔者皆君子；君子眾多，則生民必被其利，宗社必蒙其福，故曰「以其彚征吉」也。

Confucius said in the Upper Part of the Great Treatise: "Mao grass, as an object, is very humble, yet its use can be of great importance." It can be presented to princes and officials, and set before deities, symbolizing the purity and integrity of the virtuous. "Ru" refers to the roots. When mao grass grows, its roots are connected to each other. "Hui" means kindred or similar ones. "Zheng" means to advance, and advancing must follow the right path, hence it is called "zheng." Both the virtuous and the petty persons have their own kindred. If one is uprooted, the kindred will all rise together, which is the symbolic meaning of "ru." When a virtuous person is promoted, he will recommend and promote others who are also virtuous. When there are many virtuous persons, the common people will surely benefit, and the ancestral temples and state altars will surely receive their blessings. Therefore, it is said, "by following the kindred and advancing, good fortune comes."

象曰「拔茅征吉，志在外」者，小人得路，志於得君而已；君子得路，必搜訪於外，以盡天下之賢才，使野無遺賢，故曰「志在外」也。抑君子之進，常出於不得已，彼其於世未數數然也，故雖享厚祿、握重權，而其志未嘗不惕然以顛覆為懼，而思退身之樂也，豈與貪得患失者同日語哉！

The Small Image Commentary says, "Pulling up the wild grass to seek good fortune, the mind is set outside." This is because when petty people gain power, their thoughts are solely focused on winning the favor of the sovereign; but when a gentleman attains power, he must widely seek and investigate beyond the court, gathering all the virtuous talents in the land so that no worthy person is left unnoticed in the common people. Hence it is said, "the mind is set outside." Moreover, the entry of a gentleman into officialdom is often out of necessity, and he does not eagerly pursue worldly fame and prestige. Therefore, even though he enjoys generous salaries and holds great authority, he remains ever vigilant and cautious, fearing possible downfall, and constantly thinks of retirement and ease. How can this be compared to those who crave official positions and are anxious about gains and losses?

九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。九二以陽剛之才，有應乎五，而處人臣之正。當泰之時，能包含荒，雖狂狷之士、不顧險患如不假舟楫而馮河者，無不容納，此真大臣之任。

The line statement of the second line of the Tai hexagram says: "It can include the coarse and disorderly, can cross the river on foot with one's own courage, does not abandon or neglect distant people, does not form factions for private gain, and thus is worthy of being the minister in the central position." The small image commentary says: "It can include the coarse and disorderly and align with the virtuous and moderate ruler, because its virtue is bright and great." The second line possesses the yang strength of ability, and connects upward with the sixth line, which is in the proper position for a minister. When Tai is in effect, he can include those who are rough and disorderly, even those who are wild and upright, or those who act recklessly, like crossing the river on foot without using a boat, and none are beyond his capacity to accept. This is truly the responsibility of a great minister.

當海內交泰之時，人材眾多，若遴選太精，則豪傑之士或不得其職，則聚而為冦盜者多矣，秦、隋之末是也。當廓其度量，包含荒逺者無所棄遺，則山林之士莫不皆至，近者無所阿比，故朋黨之禍無自而興。如此，乃能配乎九五中行之主而無偏黨之私也。人臣之道至此，則光明盛大不可有加矣。

When the heavens and earth are in harmonious union, there are many people. If selection is overly meticulous, then outstanding talents may not be appointed to suitable positions, leading to a greater number of people gathering to become bandits. This was the case during the end of the Qin Dynasty and the Sui Dynasty. At such times, one should broaden one's capacity to include even those who are rough or distant, without abandoning anyone. In this way, hermits in the mountains and forests will not refuse to come forward; one should also not show partiality towards close associates, thus preventing the rise of factions. Only by doing so can one harmonize with the sovereign who governs in the center, without personal bias or factionalism. When a minister reaches this level, his virtue and influence will be fully realized and reach their peak.

九三：無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。治亂存亡、安危之相因，如陰陽寒暑之必至，有不可易者。惟聖人為能因其盈虛而消息之，使常治而不亂，常存而不亡，常安而不危也。

The line statement of the third line of the Tai hexagram says: "There is no constant level without inclination, no constant forward movement without return; to maintain uprightness in difficulty brings no fault, there is no need to worry about whether others believe in oneself, and in enjoying the benefits of official position, there is inherent fortune." The small image commentary says: "There is no constant forward movement without return, because this is the place where heaven and earth meet." Prosperity and decline, existence and destruction, safety and danger are interdependent causes, just as the alternation of yin and yang and the cycle of cold and heat are inevitable. There is an unchangeable principle within this. Only the sage can regulate according to the fullness and emptiness, maintaining peace throughout the world without disorder, ensuring preservation without destruction, and maintaining stability without danger.

消息之道豈有他哉？兢業以圗之，危懼以處之，當治安而不忘亂亡之戒，則可以保其治安而無咎矣。「勿恤其孚，于食有福」者，聖人處泰之時，常思艱難而履夫中正，則在我者無愧矣，人之信不信何所恤哉！食者，人之所享也；福者，天之所降也。處泰之世，當乾道將復之時，獨以艱難守正而享其福祿，非徼倖也。象曰「無往不復，天地際」也。九三處乾坤之間，當天地之際，平者當陂，往者當復，惟艱難守正，庶可保其常安耳。聖人知世路之將阻、陽氣之必復，故於此爻特為之戒云。

How can there be other ways to regulate the waxing and waning, the increasing and decreasing? It is merely to be diligent and cautious in planning, to dwell with a mind of vigilance and caution, never forgetting the warning of calamity and ruin even in times of peace and security. In this way, one can maintain order without fault. The phrase "Do not worry about sincerity, for in sustenance there is blessing" means that the sage, living in the situation of the hexagram "Great Crossing," often contemplates difficulties and walks the path of the middle and correctness. Thus, on his own side, he has no guilt, and whether others believe or not is not something he needs to worry about. "Sustenance" refers to the nourishment and support people receive, and "blessing" is the gift bestowed by Heaven. In a time of great communication and harmony, when the yang energy is about to return, he alone maintains himself with difficulty and holds fast to the correct path, thus enjoying blessings and favors. This is not achieved by chance. The "Small Image Commentary" says, "There is no going without returning, for it is the boundary of Heaven and Earth." The line Nine in the Third is located between Qian and Kun, exactly at the point where Heaven and Earth meet. The level is about to become inclined, the going forward is about to turn back. Only by maintaining the correct path amidst difficulty can there be hope of preserving long-term stability. The sage foresees that the way will be obstructed and that yang energy will certainly return, so in this line he specially warns the people.

六四：翩翩，不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。地之形頺然而處乎下，今氣雖上行，終必趨下，翩翩然如飛鳥之疾，其勢順也。方泰之時，上下相承，陰陽相應，三陰三陽各安其所。

The line statement of the sixth line of the hexagram Tai says: "Gracefully descending, though not rich, it can lead nearby kindred. Without being told, they trust and follow each other." The small image commentary says: "Gracefully descending though not rich, is because they have all lost the substantial quality of yang; without being told they trust and follow each other, is because it comes from the heart." The earth's form is low and resides below. Now although the earth's qi is moving above, it will ultimately tend downward. The graceful descent is like a bird rapidly descending, because this is in accordance with the trend. At the time of Tai, above and below connect with each other, yin and yang respond to each other, the three yin lines and the three yang lines each occupy their proper positions.

然天地之氣往無不復者，今三陽欲上行而三陰下之，上與五無不從者，是不富而能用其鄰也。夫富而能用其鄰，怵於利也；不富而能用其鄰者，利害同也。四以五、上為鄰，利害既同，固不待告戒而孚矣。陽為實，陰為虛，陰雖在上，其性本下。今三陰在上，皆為失實，其相率而趨下，乃其所欲也，故曰「中心願」也。

However, the energies of heaven and earth, when they move forward, must necessarily return. Now, the three yang lines are moving upward, while the three yin lines are moving downward. Upper six and six five do not fail to follow six four, which is the case of being poor yet being able to control neighboring similar elements. When one is rich and can control neighboring people, it is because others are attracted by benefits. When one is poor yet can control neighboring people, it is because their interests are aligned. Six four, with six five and upper six as its neighbors, has aligned interests, so there is no need for admonition, and mutual trust naturally exists. Yang is full, while yin is empty. Although yin is in a superior position, its nature is downward. Now, the three yin lines are in the upper trigram, which is considered 'losing reality'; they successively move downward, which is exactly what they wish for. Therefore, the Small Image Commentary says, 'It is the wish of the heart.'

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。六五以陰柔而居中正之位，帝女之象。天地交泰之時，陰雖上進，然樂於趨下，能降尊就卑，順以承夫，其受祉福而獲元吉也宜矣。九二以剛中之賢，上應六五，五能降其尊位，下交九二。天地、陰陽、君臣、夫婦，其道一也。六五為泰之主，故其象如此。女以嫁為歸，堯之二女降於溈汭，周之王姬亦下嫁於諸侯，其得所歸，乃其中心之所願也。人君能屈已求賢，則天下之士皆願立於其朝矣，天地交泰其在茲乎！小人得路，則朋滛下比，壊主心術，蔽君聰明，上下之勢隔絶而不通，馴致禍亂，可勝諱哉！

The *Line Statement* of the fifth line in the *Tai* hexagram says: "The emperor Yi married off his daughter, thereby obtaining blessings and great auspiciousness." The *Small Image Commentary* says: "By obtaining blessings and achieving great auspiciousness, it is because she is in the central and upright position and thus fulfills her wishes." The fifth line, with its yin and soft nature, occupies the central and upright position of honor, symbolizing a royal daughter. When heaven and earth communicate, although the yin energy ascends, it is willing to move downward, able to set aside its lofty status and humble itself, gently serving her husband. Thus, she naturally receives blessings and attains great good fortune. The nine in the second line, with his strong and upright virtue, connects upward with the six in the fifth line; the six in the fifth line lowers her position downward to associate with the nine in the second. The principle between heaven and earth, yin and yang, ruler and minister, husband and wife is the same. The fifth line is the main line of the *Tai* hexagram, hence the symbolic meaning. A woman's marriage is called "returning." Yao sent his two daughters to the household of Shun at the bend of the Gui River, and the royal princesses of the Zhou dynasty also married the feudal lords, each finding their proper place, fulfilling their inner desires. A ruler who humbles himself to seek talented people will have all the scholars of the world willing to stand in his court, and the harmonious communication between heaven and earth is approximately this. Conversely, when a petty person gains power, they form corrupt factions, collude above and below, corrupt the ruler's mind, and obscure the ruler's wisdom, causing the communication between above and below to be cut off, gradually leading to calamity. Such matters can never be concealed.

上六：城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。坤，土也。城者，土之所積累也，不能増髙倍薄，致其兢業之意，則城將頹圮而復于隍矣。治安之極，人君不能持盈守成，而湛於燕安，狃於侈泰，馴致土崩之勢而不自悟。

The line statement of the sixth line at the top of the Tai hexagram says: "The city walls collapse and are refilled into the moat below the city; do not use military force, issue orders from your own city, even if you remain upright, you will still feel regret." The small image commentary says: "The city walls collapse and are refilled into the moat, because the government orders have already become chaotic." The坤 hexagram represents earth. City walls are built layer by layer from soil. If they cannot be continuously raised and thickened, and if one does not always maintain a cautious and diligent attitude, the walls will collapse and fall back into the soil of the moat. When the country is at its most stable, the ruler is unable to maintain the established achievements, instead becoming addicted to ease and comfort, accustomed to luxury and arrogance, gradually heading toward collapse and disintegration, yet remains completely unaware.

自古奢滛荒怠之主，享國長乆而亟致禍敗，以至滅亡者，皆因用兵開邉，外讎強敵，內動豪傑窺覬之心耳，隋煬帝、唐明皇是也。海內昇平之久，民不識兵革，一旦又欲興師動眾，雖近郡邑，其孰肯聴命？故雖貞而猶吝也。象曰「城復于隍，其命亂」也。城既復于隍，則尊者必降，上者必下，小人得志而執國命，禮樂征伐皆不自天子出，故曰「其命亂」也。

From ancient times, those kings who were extravagant and licentious, neglectful of state affairs, reigned for a long time yet quickly brought disaster and even national destruction. This was because they waged wars to expand their borders, creating enmity with powerful enemies, and at the same time stirred up the ambitions of heroic men within the country. Emperor Yang of Sui and Emperor Xuanzong of Tang were like this. The country had been at peace for a long time, and the people had no experience with warfare. Once war was again needed, even for nearby prefectures and cities, who would be willing to obey orders? Therefore, even with righteous intentions, there was still regret. The Small Image Commentary says, "The city returns to the moat, its destiny is in disorder." When the city walls have collapsed and been filled back into the moat, the noble will surely descend, the superior will surely fall into inferiority, and the petty men will gain power and control the state's affairs. Rituals, music, military campaigns, and punitive expeditions no longer originate from the Son of Heaven. Thus it is said, "Its destiny is in disorder."

坤下乾上　否之匪人，不利君子貞，大往小來。否之卦，天地不交，各復其位，乃「無平不陂，無往不復」之時乎！夫消息盈虛之理，蓋有不能使之常治而不亂、常安而不危者，聖人能使禍不至於深耳。否泰相因，有非人力所能勝，故曰「否之匪人」。

The Hexagram of "Opposition," with the Lower Trigram being Kun (Earth) and the Upper Trigram being Qian (Heaven). The Hexagram Statement says: "In a time of opposition and closure, it is not in harmony with human conduct; it is not favorable for a gentleman to hold fast to uprightness. The strong Yang moves away while the weak Yin approaches." The Hexagram of "Opposition" represents the two great energies of Heaven and Earth not communicating with each other, each returning to its original position. This is precisely the situation described in the line "There is no constant level without inclination, no constant movement without return" from the Nine in the Third of the Hexagram of "Great Passage." The principle of increase and decrease, fullness and emptiness, inherently includes a side that cannot ensure the world remains permanently peaceful or stable. What the sage can achieve is merely to prevent calamity from becoming too severe. The Hexagram of "Opposition" and the Hexagram of "Great Passage" are mutually causal. Indeed, there are aspects beyond human capacity to overcome, hence the Hexagram Statement says "Opposition is not for people."

先儒或以「匪人」為「匪人道」，蓋慮後世庸闇之主以一治一亂皆歸之於天，故紂曰「我生不有命在天」，此最害教之大者。然聖人方論否泰之理，不得不然，抑使後世常兢業畏慎，知治亂無常而不敢忽也。漢光武、唐太宗皆信圖，李淳風言唐中弱有女武代王，其兆既成，天之所命不可去也，學者固難言之，要之一治一亂豈人事哉？君子當天下否閉、小人道長之時，則有奉身而退。茍必欲以正道有為於其間，遇禍決矣，故昔之君子有詭辭以免禍，如叔孫通是也。一君子遇禍，則眾君子必相牽連而去，大者往則小者乗時而來矣。

In previous generations, some scholars interpreted "fěirén" as "non-human way," probably out of concern that later generations of foolish and weak rulers would attribute all periods of peace and chaos to heavenly will, just like King Zhou of Shang who said, "Have I not been endowed with heavenly mandate all my life?" This is the most harmful thing to moral education. However, the sage was explaining the alternation of yin and yang, and thus had to speak in this way, intending to make later generations always remain cautious and respectful, understanding that peace and chaos are not constant and thus not to be taken lightly. Emperor Guangwu of Han and Emperor Taizong of Tang both believed in auspicious signs and prophecies. Li Chunfeng said that the Tang dynasty would eventually decline and be replaced by a woman of the surname Wu, and once such signs have formed, what is destined by heaven cannot be removed. Scholars have always found it difficult to make definitive statements. In the end, is the alternation of peace and chaos entirely within human control? When a gentleman finds himself in a time of great blockage and obstruction, with the way of petty people growing stronger, he should withdraw and retire. If one insists on acting according to the right path in such a situation, disaster is inevitable. Therefore, previous gentlemen often used obscure and indirect language to avoid calamity, as Shu Sun Tong did. If one gentleman suffers misfortune, many gentlemen will inevitably be involved and leave together. When the strong yang force departs, the weak yin force will take advantage of the situation to enter.

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。萬物盈天地之間，莫不負陰而抱陽，雖根莖之微，未有不假天地之氣而生長成遂者。若天地不交，則陰陽不和，雨、寒、燠、風皆不以時應，萬物何由而通乎？

The Commentary on the Judgment says: "The hexagram of 'Opposition' refers to a time of closure and separation from the way of human beings, which is unfavorable for the gentleman to maintain uprightness. When the strong yang moves away and the weak yin comes in, it is because heaven and earth do not communicate with each other, and thus all things cannot flourish; above and below do not communicate with each other, and thus the world cannot become a state. The inner trigram is yin and the outer trigram is yang; inside is soft and weak, while outside is strong and firm; inside uses petty men and outside excludes the gentleman. Therefore, the way of petty men gradually grows, while the way of the gentleman gradually declines." All things filled in heaven and earth do not possess yin energy but carry it, and do not hold yang energy but embrace it. Even the smallest roots and stems do not exist without the energy of heaven and earth to grow and mature. If the energies of heaven and earth do not communicate, yin and yang cannot harmonize, and rain, cold, warmth, and wind cannot arrive in their proper seasons. How then can all things grow and flourish?

君所以尊安，以臣民愛戴之也；臣所以強固，以君能封殖之也。故君能下下以成其政，臣能歸美以報其上，則治道成矣。否之時，上下之情隔絶而不通，如天之自髙，地之自下，強弱相陵，大小相併而上不恤也。朝廷之勢日以微弱，政化日以陵遲，朝覲同之禮廢，屏衛勤王之義絶，是天下無邦也。三陰來居於內而三陽退處於外，君子往而小人來，小人之道浸以長，君子之道浸以消，此否之時也。

A ruler's dignity and stability come from the affection and support of his subjects; a minister's strength and security come from the cultivation and assistance of the ruler. Therefore, when a ruler humbles himself and shows respect to achieve good governance, and when ministers attribute their virtues to the ruler as a form of gratitude, the way of state governance is completed. When the hexagram "Pu" (Obstruction) arises, the connection between superiors and inferiors is cut off, just like heaven only occupies its lofty position and earth only remains in its lowly place. The strong oppress the weak, the great devour the small, and those in power show no concern. The court's situation deteriorates day by day, and the decrees and moral teachings gradually decay. The rites of feudal lords paying homage and meeting at court are abandoned, and the moral duty of defending the royal house and raising an army to assist the king is cut off. This is called "the world without a state." Three yin lines enter the inner trigram, and three yang lines retreat to the outer trigram. The virtuous leave and the petty ones come in, the way of the petty ones gradually grows, and the way of the virtuous gradually declines. This is the situation of the hexagram "Pu."

象曰：天地不交，否。君子以儉徳辟難，不可榮以祿。君子居否之時，當奉身而退，漢管寧之徒是已。寧見天下大亂，遂渡海至遼東，環堵篳門，偃息窮巷，晏然若將終焉，雖三公之位有所不顧，豈以世之榮辱累其心哉！

The Great Image Commentary says: "Heaven and Earth do not communicate with each other, this is the hexagram of 'Obstruction.' The superior person therefore cultivates frugality and avoids calamity, and does not seek honor through official rank." When the superior person is in the hexagram of 'Obstruction,' he should withdraw and retire. People like Guan Ning of the Han dynasty did just that. Guan Ning saw the world in great disorder and crossed the sea to Liao Dong, living in a house with earthen walls and a door woven from bamboo. He calmly rested in a secluded alley, as if intending to live out his days there; even if the highest official positions were offered to him, he would not consider them, and would never let worldly fame and disgrace trouble his mind.

初六：拔茅茹，以其彚，貞吉，亨。象曰：拔茅貞吉，志在君也。否卦以全體言之，則三陰在內，三陽在外，內小人而外君子也。以六爻之義言之，當否之時，賢人在下，以上應九四之君子，欲使其類牽連而退。故泰之初九，其道利於上行，則「以其彚征吉」，徵者，動而進也；否之初六，其道利於下止，則「以其彚貞吉」，貞者，靜而止也。方時大否，君子卷藏其道，退而窮處，身雖否而道不窮，故不失其吉且亨也。小人當退黜之時，則怨望訕讟，或為戎首，未嘗不疾視其上；君子則能以道義自處，窮通皆樂，雖引類而去，其心曷嘗一日而忘君哉！孔子三月無君則皇皇如也，故象曰「拔茅貞吉，志在君」也。

The "Gou" hexagram's first line statement says: "Pulling up a bundle of reeds, connected with their roots, together with their kind, holding firm to the correct position brings good fortune and smoothness." The "Small Image Commentary" says: "Pulling up reeds and holding firm to the correct position brings good fortune because the mind remains fixed on the sovereign." Overall, the "Gou" hexagram has three yin lines in the inner trigram and three yang lines in the outer trigram, indicating the use of petty men internally and the exclusion of gentlemen externally. When considering each line individually, during the time of great blockage, the virtuous person is in a low position, striving upward to correspond with the gentleman at the fourth line, wishing to lead his kind to retreat together. Therefore, the "Tai" hexagram's first line, which is favorable for upward movement, says "with its kind, the journey is auspicious," where "journey" refers to action and progress. The "Gou" hexagram's first line, which is favorable for downward stillness, says "with its kind, holding firm brings good fortune," where "holding firm" refers to quiet and stillness. When the world is greatly blocked, the gentleman conceals his way and retreats to a desolate place. Though his body is in hardship, his way is not in distress, so he does not lose his auspiciousness and smoothness. Petty men, when demoted and dismissed, become resentful and even incite rebellion, hating those in power. The gentleman, however, can settle himself with righteousness, finding contentment whether in hardship or success. Even when he leads his kind to leave, his mind never forgets the sovereign. Confucius would feel anxious if he did not serve the sovereign for three months, so the "Small Image Commentary" says "pulling up reeds and holding firm brings good fortune, because the mind is fixed on the sovereign."

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。六二當否之時，處人臣之正位，此暗君奸臣相濟而得路者也。小人方執其權綱，上覆有應，勢未能敵，為君子者當包容而承順之，故小人吉，而大人身雖否而心亨也。

The Line Statement of the Sixth Line of the "否" hexagram says: "To include and comply with those above, it is auspicious for the petty person, but for the great person, even though in a state of blockage, his mind remains unimpeded." The Small Image Commentary says: "The great person remains unimpeded in a state of blockage because he does not disturb the group of petty persons." The Sixth Line is in the midst of blockage, occupying the proper position of a minister. This is a situation where a dark ruler and wicked ministers collude and gain power. The petty persons hold the government's authority, and above them is the Nine in the Fifth, with which they correspond. In terms of situation, they are still not able to contend with them. Therefore, the gentleman should include them and appear to comply with them. Hence, the petty persons gain auspiciousness, while the great person, although in a state of blockage, remains internally unimpeded.

曰「大人」者，包容小人而承順之，非大人不能。孔子恐後世疑於同小人者，故曰「大人否亨，不亂群」也。包承小人而不亂小人之群，尢見其大，蓋從容渾跡於群小之間，未嘗悻悻然懐忿躁不平之氣，故小人莫得目而忌惡之。非獨明哲全身之道當然，亦所以傾否而開泰也。漢之陳太丘足以當之；若李膺、杜喬之流，徒激禍亂耳。

The line statement refers to "great persons" because they can include small persons and appear to comply with them, which is something a person of great capacity can achieve. Confucius was worried that later generations might suspect this to be a way of going along with small persons, so the Small Image Commentary says, "The great person achieves success in the condition of non-communication, without disturbing the group." To include and comply with small persons without disturbing their group demonstrates his grandeur: he calmly moves among the small persons without ever showing anger, resentment, or impatience, so the small persons cannot take notice of him or resent him. This is not only the proper way of preserving oneself wisely, but also the path to overturning the condition of blockage and opening up the condition of harmony. Chen Shi of the Han dynasty was worthy of such an evaluation; as for people like Li Ying and Du Qiao, they only provoked the party persecution incident.

六三：包羞。象曰：包羞，位不當也。六三以陰柔而據陽位，此小人得路之時，肆其凶險，上以逢迎其君，下以傾害善類，天下切齒，而能包羞忍恥以保寵固位者也。向使不乗時危亂以竊顯位，雖有陰險之才，亦不能窮凶極惡如此之甚也。孔子追論所以致此者，故曰「包羞，位不當」也，言髙位非小人所宜處，故曰「不當」也。

The line statement of the sixth line of the third in the "否" hexagram says: "He hides shameful things." The small image commentary says: "He hides shame because his position is inappropriate." The sixth line of the third, with a yin and flexible nature occupying a yang and strong position, represents the time when a petty person is in power. He recklessly uses cruel and cunning methods, flattering the sovereign above and undermining the virtuous below. Everyone in the world is filled with hatred, yet he hides his shame and endures disgrace in order to maintain his favor and secure his position. If he had not seized a prominent position by taking advantage of a time of chaos and disorder, even if he had cunning schemes, he would not have descended to such extreme cruelty. Confucius later traced the cause of all this and said, "He hides shame, because his position is inappropriate," meaning that a high position is not suitable for a petty person, hence "inappropriate."

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。否之時，三陰雖握權居中，然三陽在外，四復居近君之位，以陽剛而能柔巽以濟危難。九五休否之主，與之切近而同心，凡朝廷之命，一以付之，又能承命不違，故得無咎。如此非獨一人受福，凡同類而進者，皆麗於福矣。象曰「有命無咎，志行」也。三陽同心以濟難，小人雖居中用事，然國命在我，勢難乆安，故吾志得行，否將傾而為泰矣。

The line statement for the fourth line of the "否" hexagram says, "Carrying out the sovereign's orders brings no fault, and all like him will share in the blessing." The small image commentary says, "Carrying out the sovereign's orders brings no fault, because the will can be carried out." When the hexagram of "否" is in effect, although three yin lines hold power and are in the inner trigram, the three yang lines are in the outer trigram. The line nine in the fourth position is close to the sovereign, and with its yang strength, it is able to be flexible and respectful, thus alleviating the crisis. The line nine in the fifth position is the sovereign who can end the "否" situation, and it is close to and in harmony with the line nine in the fourth. All the government orders are entrusted to it. It can carry out the sovereign's orders without opposing, so it brings no fault. In this way, the blessing is not only for itself, but all those who are similar and are promoted together can also share in this blessing. The small image commentary says, "Carrying out the sovereign's orders brings no fault, because the will can be carried out." The three yang lines work together to alleviate the crisis. Although the small people are in power in the inner trigram, the country's vital interests are already in our hands. Their power cannot last long, so my will can be carried out, and the "否" situation will collapse and turn into the "泰" situation.

九五：休否，大人吉，其亡其亡，繋于苞桑。象曰：大人之吉，位正當也。否道既成，小人方握國命以乆其權，未易廢也；天下禍患，未易息也。惟九五之大人，以剛健之才，居得政之位，勢足以有臨，力足以有制，故能休否而逢吉也。休，廢也，息也，廢小人而息禍患，非大人其孰能之？

The line statement of the fifth line of the "Gou" hexagram says: "Rest and stop the obstruction, the great man is fortunate; one must constantly think 'about to perish, about to perish' in order to be as firm as a rope tied to the roots of a cluster of mulberry trees." The small image commentary says: "The great man is fortunate because he is in the proper position." Once the state of obstruction has formed, the petty people are holding the country's vital interests to maintain their long-term power, which is not easy to remove; the calamities of the world are also not easy to calm. Only the great man in the fifth line, with his strong ability, is in the position to control the government, his authority is sufficient to command all below, his strength is enough to decide and restrain, so he can stop the obstruction and meet with good fortune. "Xiu" means to stop or calm. To remove the petty people and calm the calamities, who else but the great man could do it?

九五雖有休否之勢，然小人尚處於內，君子尚處於外，非兢業以圗之，則治亂存亡猶未定也，故聖人為之戒曰「其亡其亡，繫于苞桑」。否泰將分之際，聖人常以必亡為心。桑者，其植根深，其生叢委，其材堅韌而不可拔，生民之本、國家基業之象也。以危亡為戒而繫於不拔之基，故能長存而不亡也。象曰「大人之吉，位正當」也。所以能休否而獲吉者，以陽剛履中正之位，以制群陰也。小人非能制其死命，孰肯退聴哉！

The Nine in the Fifth position although possesses the situation of stopping the obstruction, yet the petty people still reside in the inner trigram, and the gentlemen still remain in the outer trigram. If they do not diligently plan, then whether it is peace or chaos, whether it is survival or destruction remains uncertain. Therefore, the sage warns him saying, "Its destruction, its destruction, depends on the bundle of mulberry trees." At the critical moment when the situation of opposition and prosperity is about to be decided, the sage constantly keeps the awareness of "definitely destruction." The mulberry tree is a tree with deep roots, growing in a clustered and entangled manner, with tough and unyielding material, which symbolizes the people's foundation and the state's foundation. Taking destruction as a warning and attaching the state's affairs to such roots that cannot be pulled out, thus it can last long without destruction. The Small Image Commentary says, "The gentleman's good fortune, because his position is proper." The reason why it can stop the obstruction and obtain good fortune is because of the yang strength standing on the central and upright ruler's position, used to restrain the many yin lines. For the petty people, if they cannot seize their vital points, where would they be willing to retreat and obey?

上九：傾否，先否後喜。象曰：否終則傾，何可長也。甚哉，治道之難成、小人之難去也！當否之世，陰邪當路以害治道，雖三陽同心，不能一朝而頓除也。九五以中正得位，特能休之而已；至上九，然後能力傾而顯排之，猶先否而後喜也，其用力多矣。自昔未有常亂而不治者，秦之亂而漢祖取之，王莽之亂而光武興之。茍非聖賢馳騖而經營，則亂之日必長；亂之日長，則君子之受禍必深，生民之被害必酷。故象曰「否終則傾，何可長」也。

The line statement for the Upper Nine of the "否" hexagram says: "The closing off leads to overturning, first there is blockage and then there is joy." The Small Image Commentary says: "When the closing off reaches its end, it will overturn, how can it last long?" It is truly very difficult, the difficulty of achieving good governance and the difficulty of eliminating villains! In a time of blockage, wicked people hold power and block the way, ruining the path of governance. Even if three yang lines unite with effort, they cannot clear them all away in a single morning. The Nine in the Fifth, by being upright and just, attains the position of ruler, but can only stop their momentum; it is only at the Upper Nine that one can exert force to overturn them and openly exclude them. This is what is meant by first blockage and then joy, showing how great the effort required is. Since ancient times, there has never been a long period of chaos without governance: the Qin dynasty was in great disorder and was taken over by Han Gaozu, Wang Mang's usurpation was followed by Han Guangwu's revival. If there were no sages and virtuous people working tirelessly, the period of chaos would certainly be prolonged; the longer the period of chaos, the deeper the harm suffered by the virtuous, and the more severe the suffering of the common people. Therefore, the Small Image Commentary says, "When the closing off reaches its end, it overturns; how can it last long?"

離下乾上　同人于野，亨，利渉大川，利君子貞。否泰者，君子小人相為消長。君子處內則為泰，小人處內則為否。君子欲去小人，小人必欲害君子。故泰之九三已有否之象，至上六則城復于隍矣；否之九四已有泰之理，至上九然後否終則傾矣。

The Hexagram of "Union with Others" has the Lower Trigram Li (Fire) and the Upper Trigram Qian (Heaven). The Hexagram Statement says: "To unite with others in the wilderness, it is smooth and favorable for crossing great rivers, favorable for the gentleman to maintain uprightness." The Hexagrams of "Opposition" and "Prosperity" discuss the mutual rise and decline of the gentleman and the petty person: when the gentleman occupies the Inner Trigram, it becomes the Hexagram of "Prosperity"; when the petty person occupies the Inner Trigram, it becomes the Hexagram of "Opposition." The gentleman desires to remove the petty person, and the petty person certainly desires to harm the gentleman. Therefore, the Hexagram of "Prosperity" already shows signs of "Opposition" at the line Nine in the Third, and by the line Six at the Top, it becomes "the city returns to the moat." The Hexagram of "Opposition" already contains the principle of "Prosperity" at the line Nine in the Fourth, and only by the line Nine at the Top does it finally become "the end of Opposition leads to collapse."

凡如此者，皆以黨類相傾，邪正相勝，不能大同乎物，使君子小人各得其所而不競也。同人于野亨，則廣大矣；利渉大川，則可以渉險矣；利君子貞，則無有嫉忌之者矣。古者聖賢相遇，措斯世於三代之隆而不見其治之之跡，用一賢則不肖者自退，用一能則不能者自逺，未嘗挈挈然求異於眾人。如此，故包容廣大，無往而不通也。

Whenever such a situation arises, it is because factions of the same kind compete with each other, and the wicked contend with the virtuous. They fail to harmonize widely with all things, and cannot ensure that the virtuous and the petty each find their proper place without conflict. "When the like meet in the wild, it is prosperous" signifies a broad and inclusive heart; "favorable for crossing great rivers" signifies the ability to overcome difficulties; "favorable for the upright man to maintain his constancy" signifies that no one will envy or resent. In ancient times, when sage kings met virtuous ministers, they placed the world in a flourishing state like that of the Xia, Shang, and Zhou dynasties, yet their governance was not evident. When a virtuous person was appointed, the unworthy naturally withdrew; when a capable person was employed, the incapable naturally departed, never boasting of their own uniqueness. Because of this, they were inclusive and expansive, able to proceed smoothly wherever they went.

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。文明以健，中正而應，君子正也，惟君子為能通天下之志。同人以一柔為眾剛之主，以六處二，陰柔而寓陰位，人臣得位者也。二處離中，中也。二五正應，以離中之柔而應乎乾剛，卦之所以為同人也。

The Commentary on the Judgment says: "The Hexagram of 'Union' is called so because the yao of yin is in the correct position and the central position and corresponds to the trigram of Heaven. The Hexagram Statement says 'Union in the wild, prosperous, advantageous for crossing great rivers,' which represents the movement of the virtue of Heaven's strength. Civilized and strong, staying in the center and maintaining correctness with harmony above and below, this is the proper way of the gentleman; only the gentleman can unify the hearts of people throughout the world." The Hexagram of 'Union' uses a single yin line as the main line among many yang lines. The sixth line, which is yin, is in the second position, with the soft and yielding quality resting in a yin position, which is the proper position for a minister. The second line is in the middle of the lower trigram, which is 'Fire,' thus it is 'centered.' The second line corresponds properly with the fifth line, using the yielding and gentle quality of the 'Fire' trigram to correspond with the strong and vigorous quality of the 'Heaven' trigram, which is the reason this hexagram is called 'Union.'

同人以無所不同為亨，有所不同為吝。同人于野，以象乾之覆燾；利渉大川，以象乾之剛健，故曰「乾行」也。文明者常失之柔弱，而能濟以健；中正者常失之無助，而能應乎五，故處群陽之間，介然獨立而不懼也。繫辭曰：夫易，聖人所以極深而研幾也。惟深也，故能通天下之志。聖人非能物物而通之，好惡榮辱、是非利害，眾人之所同也，能通乎一，則千萬人之情可見矣，非極乎至深者能如是乎？

The hexagram "Tong Ren" (Union with Others) achieves success through universal capability and harmony, and it expresses regret when there is lack of capability and harmony. "Tong Ren Yu Ye" (Union with Others in the Wild) takes its image from the Heaven (Qian) covering all things in its vastness; "Li She Da Chuan" (Beneficial to Cross a Great River) takes its image from the strength and vigor of the Heaven's virtue, so the Commentary on the Judgment says this hexagram represents "Qian's movement." A person with the virtue of civilization often has the flaw of being overly soft, and this hexagram remedies this with its strong and vigorous nature. A person who is in the center and upright often has the flaw of being isolated, but the line Six in the Second responds to the line Nine in the Fifth, so even though it is among many yang lines, it stands out independently without fear. The Great Treatise of the Upper Transmission says: "The Zhou Changes are used by the sage to explore the profound and examine the subtle." Because it is profound, it can connect the hearts of people throughout the world. The sage is not able to understand every single thing; likes and dislikes, honor and disgrace, right and wrong, gain and loss, are all shared by people. If one person's heart can be understood, then the feelings of a thousand people can also be seen. Is it not only through reaching the most profound level that this can be achieved?

象曰：天與火，同人。君子以類族辨物。天體在上，火性炎上，性體若同而實異也。聖人處大同之世，於君子小人之間，蓋有甚不同者，但處得其道，無阿比之跡，小人自退聴，故人見其同耳。君子觀乾離二象以類族辨物，若黒白之不可亂也。

The Great Image Commentary says: "Heaven and fire are close to each other, which is the meaning of the Hexagram of Fellowship. The gentleman uses this to distinguish people and differentiate things." Heaven's form is high above, and fire's nature is to rise upward. Though their nature and form seem similar, they are actually different. The sage lives in an age of great harmony, and although there is a great difference between the gentleman and the petty person, he handles matters properly without any appearance of favoring or colluding with the petty person. Thus, the petty person naturally retreats and obeys. Therefore, others only see the gentleman's harmonious aspect with others. The gentleman observes the images of Qian and Li to distinguish people and differentiate things, just as black and white cannot be confused.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。門者，人所由以出入，非奧室也。同人于門，則行乎大公至正之道，無所阿比，賞罰予奪、進退黜陟，一付之公議，我無容私焉，何咎之有？諸葛亮之亡，能使廖立垂泣、李平致死，以至公而無私也。故習鑿齒稱之曰：法行於不可不用，刑加乎自犯之罪，爵之而無私，誅之而不怒，天下有不服者乎？象曰「出門同人，又誰咎」也。九居同人之初而無所偏應，能盡同人之至公者，惟初爻為然，蓋無所繫應，則無親疎之間，孰得而議之，故曰「又誰咎」也。

The first line of the "Same People" hexagram says: "Meeting with people outside the door, there is no fault." The Small Image Commentary says: "Going out to meet with people, who could blame him?" The door is a place through which people enter and exit, not a secluded inner chamber. Meeting with people at the door signifies carrying out the great and impartial way, without partiality or favoritism; rewards and punishments, giving and taking, promotion and dismissal, are all left to public opinion to decide, and the person himself does not interfere with personal interests, so how could there be any fault? When Zhuge Liang died, he was able to make Luo Li cry and Li Ping (Li Yan) die of anger and frustration, precisely because he was completely impartial and had no private interests. Therefore, Xi Zao Chi praised him saying: "The law is applied where it cannot be avoided, punishment is imposed on the person himself who has committed the crime, titles are granted without private motives, and executions are carried out without anger, so who in the world would not be convinced?" The Small Image Commentary says, "Going out to meet with people, who could blame him?" A yang line in the beginning of the "Same People" hexagram has no biased corresponding line, and is able to fully carry out the impartial principle of harmonious relations. Only the first line can achieve this, because there is no corresponding object to cling to, so there is no distinction of near or far, who could criticize him, hence it is said, "who could blame him?"

六二：同人于宗，吝。象曰：同人于宗，吝道也。六二為一卦之主，以一陰而統五陽，非盡至公，何以服天下？今乃係應在五，雖位中正，所應偏也。他卦以有應為善，同人之世當以天下為公，豈得有所偏應哉？咸之為義，當以無心感物，無逺近親疎之間，而九四憧憧往來，朋從爾思。孔子曰：天下何思何慮？天下同歸而殊途，一致而百慮，天下何思何慮？蓋朋從爾思，則往來於心者未離乎黨與之間，故象以憧憧往來為未光大，同人于宗則吝道，其揆一也。

The *Line Statement* of the *Second Line* in the *Tongren* hexagram says: "It only associates with its own clan, resulting in regret." The *Small Image Commentary* says: "Only associating with one's own clan is the way that leads to regret." The Second Line is the main line of the entire hexagram. It is a yin line governing five yang lines. If it cannot achieve complete impartiality, on what basis can it gain the trust of the world? Now it is attached to its relationship with the Nine in the Fifth, although its position is central and upright, the object of its association is biased. Other hexagrams regard having a corresponding line as a good thing, but in the *Tongren* hexagram, the world should be regarded as public, so how can there be partial association? The meaning of the *Xian* hexagram should be to connect with all things without deliberate intent, without distinguishing near or far, close or distant. Yet the *Line Statement* of the Nine in the Fourth says: "The mind is restless, only your fellow conspirators follow your thoughts." Confucius in the *Lower Commentary of the Great Treatise* says: "What is there to think about in the world? All things take different paths but arrive at the same destination; all thoughts converge into one, so what is there to think about in the world?" The phrase "fellow conspirators follow your thoughts" means that the thoughts that come and go in the mind have not yet escaped the confines of one's faction. Therefore, the *Small Image Commentary* regards "restless coming and going" as not being bright and expansive; and "associating only with one's own clan" is judged as the path of regret. The reasoning behind both is the same.

九三：伏戎于莽，升其髙陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。同人之世，不能以大公同物，而各以私意顯立黨援，則強梁者必起而相圗矣。九三以陽剛而據陽位，則小人之強梁者。五與二為應，而三介乎其間，勢雖不敵而欲陰害之，故伏戎草莽之中。

The line statement of the third line of the Hexagram of Fellowship says: "Hide the military forces in the grass and bushes, ascend the high hill to look around, and for three years dare not take action." The Small Image Commentary says: "Hiding military forces in the grass and bushes is because the opposing force is strong; not taking action for three years is to seek essential peace." In a time of harmony and unity, if one cannot use a great and impartial heart to harmonize with all things, but instead openly forms factions and seeks support, then the strong and arrogant will surely rise up to plot against each other. The third line, with its yang strength occupying a yang position, belongs to the class of petty persons who are particularly strong and arrogant. The fifth line and the second line were originally in a proper mutual response, but the third line intrudes in between. Although its strength is not equal to the other side, it wants to secretly harm it, so it hides its military forces in the grass and bushes.

然二以中正得位而應乎乾剛，三雖有害之之意而不敢輕發也，故升其髙陵以窺伺之，至三歲之乆而卒不敢發，蓋二與五能同心，雖剛者莫能間之。象曰「伏戎于莽，敵剛也；三歲不興，安行」也。九五有剛健之徳，難以顯攻，三非五敵也，故遲迴至於三歲，不敢輕發。既能量敵慮患，則可安行而不蹈乎危難。三雖小人，然九五據崇髙之勢，心所黨比者止在六二，三雖不遜，五亦有以致之。聖人於此不言凶悔吝者，亦所以恕之，以見五之未光大也。

However, Six in the Second remains in the center and upholds righteousness, occupying its proper position. It also corresponds with the strong and vigorous nature of the Heaven Trigram. Although Nine in the Third has malicious intentions, it dares not act rashly, so it can only ascend to a high hill to secretly observe, delaying for three years before finally daring to act. This is because Six in the Second and Nine in the Fifth are in harmony; even the most powerful individuals cannot separate them. The Small Image Commentary says, "Hiding soldiers in the wilderness, the enemy is strong; three years without rising, proceeding with peace." Nine in the Fifth possesses a strong and vigorous virtue, making it difficult to attack directly. Nine in the Third is not a match for Nine in the Fifth, so it hesitates and wanders for three years, unwilling to act hastily. Since it can assess its opponent and consider potential dangers, it can proceed with peace of mind, avoiding danger. Although Nine in the Third is indeed a petty person, Nine in the Fifth occupies a lofty position, and the only one it is close to is Six in the Second. Although Nine in the Third is unyielding, Nine in the Fifth itself is responsible for creating this situation. The sage does not mention misfortune or regret here, intending to show leniency toward Nine in the Third, thereby highlighting that Nine in the Fifth's virtue is not yet fully broad and luminous.

九四：乗其墉，弗克攻，吉。象曰：乗其墉，義弗克也；其吉，則困而反則也。墉，牆垣也。四與五為鄰，三四俱強，各懐異圗以窺伺於五。然四雖陽剛而處陰位，故乗三而承五，非若三之純乎剛暴，能知難而退，故弗克攻而獲吉也。

The line statement for the fourth line of the Hexagram of Fellowship says: "Having climbed the city wall, but not launching an attack, it is auspicious." The Small Image Commentary says: "Climbing the city wall without attacking is because according to righteousness, an attack should not be launched; the reason for the auspiciousness is that after being trapped, one has returned to the proper way." "Yong" refers to a city wall. The fourth line is adjacent to the fifth line, and both the third and fourth lines are strong, each harboring different intentions and watching over the fifth line. However, although the fourth line is a strong line, it is in a weak position, so it can surpass the third line and harmoniously support the fifth line, unlike the third line which is purely aggressive. It knows when to retreat from difficulty, thus not actually launching an attack and attaining auspiciousness.

夫同人之時，君子小人處之宜各當其理。九五無君道，二方為群陽之主，亦不能由公心直道而繫應在五，而五又係應在二，故群小紛然爭為戎首，或伏於草莽俟時而竊發，或顧望形勢乗間而相傾。非二五以中正剛健內外協濟，則處乎二強敵之間，豈不危哉！以四之強，又逼近尊位，然卒不克攻者，君臣之分、上下之勢非順也。知其非順，困而反就臣位，則免乎凶咎矣，故象曰「乗其墉，義弗克也；其吉，則困而反則」也。

In the same era, both the gentleman and the petty person should each follow their proper principles. Nine Five lacks the virtue of a ruler, and Six Two, as the main yang line among the yang lines, cannot act with impartiality and straightforwardness, but instead becomes attached to its correspondence with Nine Five. Nine Five also becomes attached to its correspondence with Six Two, thus causing the petty persons to gather and lead in disorder. Some hide in the grass to attack when the opportunity arises, while others watch the situation to seize the chance for rivalry. If it were not for Six Two and Nine Five, with their uprightness and strength, cooperating internally and externally, they would be in danger between two strong enemies. Nine Four, though strong and arrogant, is close to the position of the ruler, yet ultimately does not attack, because the distinction between ruler and subject, and the relationship between superior and inferior, are not harmonious. He understands this inauspicious situation, and in adversity returns to his proper position as a subject, thus avoiding danger and fault. Therefore, the Small Image Commentary says, "Mounting the wall, righteousness cannot be achieved; its good fortune is that it is in困境 and returns to the right path."

九五：同人，先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。君道患不廣大。九五履尊位而握重權，當如天之無不覆燾、地之無不持載，生殺子奪一付之無心可也。五既不能為群陽之主，而三得擅之，此眾之所必爭也。眾既不與，欲下應乎二，而介乎兩強敵之間，孤立而無援，憂憤之切，卒至用大師以摧二冦，然後方得與二相遇，故先號咷而後笑，大師克相遇也。

The line statement of the fifth line of the卦 "Tong Ren" (Union) says: "To harmonize with others, one first wails and cries bitterly and then laughs and rejoices; after employing a great army and achieving victory, one can finally meet." The small image commentary says: "At the beginning of harmonizing, one wails because one remains upright and just; employing a great army to meet is to say that one must first defeat the opponent." The way of a ruler is most afraid of being narrow-minded. The fifth line stands on the exalted position and holds great power, which should be like heaven covering everything and like earth supporting everything, with all power and authority arising naturally without intention. Since the fifth line cannot become the leader of all the yang lines, but instead allows the third line to monopolize the hopes of the people, it becomes a situation where everyone inevitably competes. Since the people do not follow him, he wishes to respond to the second line, but is caught between two strong enemies, isolated and without support, filled with sorrow and frustration, and finally has to employ a great army to crush the third and fourth lines, these two hostile forces, and then can meet the second line. Therefore, it is said that first one wails and then one rejoices, and only after employing a great army and achieving victory can one meet.

克而後相遇，亦已危矣。克如「鄭伯克段」之克，以見敵之強大、取之之難也。人君能以大公至正之道治天下，則逺近俱應，同異咸服，何至竊竊然置號笑於黨與親疎之間哉！象言「同人之先，以中直也；大師相遇，言相剋」也。九五師得中而理直，則非理犯已者若不足慮，然卒至用兵，然後僅能克之，亦可恥矣，何足喜也！以深見三四之強、五無君道而失同人于野之義也。

You can only meet after winning, and this situation is already very dangerous. The character "克" here is like the "克" in the "Spring and Autumn Annals" entry "Zheng Bo Ke Duan Yu Yan," which shows the strength of the opponent and the difficulty of achieving victory. If a ruler governs the world with great fairness and justice, then people from near and far will respond, and those with the same views and different views will all be convinced. How could one be petty enough to place wailing and laughter within the circle of factional loyalty and kinship? The "Small Image Commentary" says, "In the beginning of the Hexagram of Fellowship, it is because of the upright and straightforward nature; a great army meeting, it is said to be mutual control." The line nine in the fifth position leads an army in accordance with the middle path and upholds the principle of righteousness. Those who unjustly invade seem not worth worrying about, yet in the end, they have to resort to military force to barely defeat the opponent, which is quite shameful, and not something to be joyful about. From this, we can even more clearly see the arrogance of lines nine in the third and fourth positions, and the lack of a ruler's way by line nine in the fifth position, which has lost the original meaning of "fellowship in the fields."

上九：同人于郊，無悔。象曰：同人于郊，志未得也。上九處眾陽之上而獨無所爭，亦知其不可爭而悠然逺去，自樂於垧，非無有為之志，但知其紛紛而脫身事物之外，以逺害而已，雖可以無悔而志未得也。九處乾剛之上，其志豈止求免於悔吝哉？吾知其不得已也，故象曰「同人于郊，志未得」也。

The line statement for the upper ninth line of the Hexagram of Fellowship says: "Fellowship with people in the outskirts, without regret." The Small Image Commentary says: "Fellowship with people in the outskirts, the will is not yet fulfilled." The upper ninth line is above all the yang lines yet alone does not compete, also knowing that competition is futile, thus calmly departing to enjoy the distant outskirts. He is not without the ambition to act, but having seen the chaos of the situation, he withdraws from the affairs, to avoid harm. Thus, although there is no regret, his will remains unfulfilled. A yang line at the top of the Qian trigram, his ambition is not merely to avoid regret and lamentation. Therefore, it is due to unavoidable circumstances, so the Small Image Commentary says, "Fellowship in the outskirts, the will is not yet fulfilled."

乾下離上　大有，元亨。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其徳剛健而文明，應乎天而時行，是以元亨。繋辭曰：富有之謂大業。聖人能通天下之志，以大同乎物，則四海雖廣、萬物雖眾，無不為我有矣。

The hexagram Da You has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Greatly prosperous and unimpeded." The commentary on the judgment says: "The hexagram Da You has the yao of yin in a noble position, residing in the vast center, with all the yao above and below responding to it, hence called Da You. Its virtue is both strong and civilized, following the heavenly way and operating in accordance with the proper time, thus achieving great prosperity and unimpeded progress." The Great Treatise of the Upper Transmission says: "Possessing abundant and vast wealth is called a great achievement." The sage can unify the hearts of all under heaven and harmonize with all things widely, so even though the four seas are vast and all things are numerous, none is beyond what is possessed.

然非得尊位大中而上下應之，則不能奄海內而有之；非其徳剛健而文明、應天而時行，則不能大亨也。五以陰柔而得尊位，生殺之柄既自我出，五陽雖強不敢違也；體文明而履剛健，應天而時行，造化之權皆自我制，五陽雖眾不能困也。

However, if one does not attain a high position and reside in a broad and inclusive position with all above and below responding, they cannot cover the four seas and claim them as their own; if one does not possess a virtuous and strong character, cultivating civilization and following the heavenly way in due time, they cannot achieve great success. The line six five, though of a yin and gentle nature, has attained a high position. Since the authority of life and death is in my hands, the five yang lines, though strong, dare not resist. It upholds the body of civilization and walks with the virtue of strength, following the heavenly timing, and controls the power of creation. The five yang lines, though numerous, cannot contain it.

象曰：火在天上，大有。君子以遏惡揚善，順天休命。人君以柔順之徳居極尊之位，體文明而履剛健，則物無不照燭者，故有火在天上之象。大有之世，海內治安，天下極盛之時，物繁事夥，非用刑賞以勸沮之不能齊也。

The Great Image Commentary says: "Fire shining in the sky, this is the hexagram of Great Possession. The gentleman thus restrains evil and promotes good, following the benevolent command of heaven." The sovereign resides in the most exalted position with a gentle and harmonious virtue, embodying the principle of civilization while acting with the strength of the firm and vigorous. Thus, all things are illuminated, hence the image of "Fire shining in the sky." In the era of Great Possession, the four seas are at peace, marking the time of the world's greatest prosperity. With abundant things and complex affairs, without the use of punishment and reward to encourage and restrain, order cannot be established.

聖人於此當遏惡揚善，使惡者有所憚而不敢為，善者有所恃而日加勸。書曰：天命有徳，五服五章哉！天討有罪，五刑五用哉！又曰：作善降之百祥，作不善降之百殃。此天之休命也。聖人代天理物，則刑賞之行，豈能違乎天道、逆乎天心也哉！

The sage at this time should restrain evil and commend virtue, making those who do wrong fear and dare not repeat their actions, and making those who do good have something to rely on and become increasingly encouraged. The Book of Documents, the Gao Yao Chapter, says: "When Heaven appoints a virtuous person, it uses the five kinds of patterns on the five ranks of ceremonial robes to commend him! When Heaven punishes the guilty, it uses the five kinds of punishments to deal with them!" The Book of Documents, the Yi Xun Chapter, also says: "Doing good deeds brings a hundred kinds of blessings from Heaven; doing evil deeds brings a hundred kinds of calamities from Heaven." This is the beautiful command of Heaven. If the sage takes the place of Heaven to govern all things, then the application of punishment and reward, how could it go against the way of Heaven and contradict the will of Heaven!

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。大有以一陰而主五陽，而四陽各以其才致用於下，故能處治安之時，享全盛之業。陽雖剛健而處卦下，當大有之初，責望者眾，獨離群退處，不出而交物，則有害之者，然非其罪也。惟以艱難節儉自處，以防驕逸之過，則可免乎咎悔矣。

The line statement of the initial line of the Great Possession hexagram says: "Without interaction there is no harm, it is not a fault; being cautious in hardship will not result in fault." The small image commentary says: "The initial line of Great Possession is without the harm of interaction." The Great Possession hexagram has a single yin line as the main line among five yang lines, and the other four yang lines each exert their abilities in the lower position, so it is able to be in a stable era and enjoy great achievements. Although the initial line is strong and vigorous, it is located at the very bottom of the hexagram, at the beginning of Great Possession, and people have high expectations of it. If it withdraws alone and does not interact with external things, it will be harmed by others, but this is not its fault. As long as it maintains a difficult and frugal attitude, preventing the faults of arrogance and ease, it can avoid faults and regret.

雖然，士君子窮居隱約，退處寂寞之濱可也。大有之世，當出而交物，如豐之「勿憂宜日中」，宜照天下也。若乃豐其屋、蔀其家、窺其戶、閴其無人，則有致凶之道，故象曰「大有初九，無交害」也，以言無交則有害之者，非潔身獨往之時也。

Although this is true, scholars and gentlemen may retreat to secluded and lonely places when they are in poverty and hardship. But when the time comes for the hexagram "Great Possession," they should emerge and engage with the outside world. As the hexagram "Fullness" says, "There is no need for worry; it is appropriate to be like the sun in the sky," meaning it is appropriate to illuminate the world. If instead they build their houses high, use screens to block their own homes, peer out from door slits, and keep their rooms completely quiet and empty, this is a path leading to danger. Therefore, the Small Image Commentary says, "In the first line of Great Possession, there is no harm from interaction," meaning that not interacting with others will instead bring harm from others. This is not the time for self-preservation or solitary living.

九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。六五當大有之時而以柔徳處尊位，非責任群臣，安能斡旋天下、運量萬物以成無為之功乎？九二以剛健處人臣之正位而有應於上，如大車之載物，雖負重致逺，轍環天下而無傾覆之患，是足以勝其任矣。

The line statement of the second line of the Great Possession hexagram says: "Using a large cart to carry goods, proceeding forward, there is no fault." The small image commentary says: "Using a large cart to carry goods is because the goods are piled up in the cart and do not cause it to overturn or be damaged." The sixth line five, situated in the Great Possession hexagram and possessing a gentle and virtuous virtue in the exalted position, if it does not entrust responsibilities to the ministers, how can it manage the world and coordinate all things to achieve the accomplishment of governance through non-action? The second line, with its strong and vigorous quality, is in the proper position of a minister and corresponds with the above sixth line five. It is like a large cart carrying goods, even though it bears a heavy load and travels far, covering the entire world, there is no fear of overturning, which is sufficient for it to be capable.

象曰「大車以載，積中不敗」也，物積於中而不敗，則其材可知矣。鼎之九四至於折足覆餗，其刑渥凶，言不勝其任也。孔子曰：徳薄而位尊，知小而謀大，力小而任重，鮮不及矣。蓋非有剛健之材、處得其正，使當重任，未有不敗者。觀鼎象、大有二卦，聖人垂戒之意深矣，人主任用大臣，曷可過其分量乎！

The Small Image Commentary says, "A great carriage carries goods, and the goods in the middle do not spoil," meaning that if goods are piled up in the carriage without being damaged, one can infer the quality of the carriage. However, in the fourth line of the Hexagram of the Cauldron, it says, "The foot of the cauldron breaks, the delicious food inside spills out, and the person suffers severe punishment, which is dangerous." This describes a situation where one's ability is insufficient to bear the responsibility. Confucius says in the Lower Commentary of the Great Treatise: "Those with shallow virtue occupying a high position, those with limited wisdom attempting great things, and those with weak strength shouldering heavy responsibilities rarely escape misfortune." Generally speaking, if someone lacks the strong and vigorous quality and is not in a proper position, yet is made to bear heavy responsibilities, there is no way he can succeed. Looking at the image of the Hexagram of the Cauldron and the Hexagram of Great Possession, the profound intention of the sages in giving warnings is clear. How can a ruler appoint ministers beyond their capacity?

九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。九三以陽居陽，在他卦則為強臣；當大有之世，能自亨于天子，則處諸侯上公之位而能效臣節以事其上者也。小人當盛大之時，據富有之地，則勢必扈，而有唐室方鎮之患，其肯以貢賦亨上而自通於王庭乎？

The "Line Statement" of the third line of the "Great Possession" hexagram says: "A marquis presents tribute and pays homage to the Son of Heaven." The "Small Image Commentary" says: "A marquis presents tribute and pays homage to the Son of Heaven; a petty person in such a position would only bring harm." The third line, with a yang line in a yang position, would in another hexagram represent a domineering minister; but in the context of the "Great Possession" hexagram, he is able to actively present tribute and pay homage to the Son of Heaven. This indicates a marquis of high rank who fulfills the duties of a minister by serving the sovereign with proper respect. In times of national prosperity, petty persons occupying fertile areas would inevitably become arrogant and domineering, leading to disasters like the fanzhen gaju (regional military governors carving out their own territories) of the Tang dynasty. How could they be willing to present tribute and communicate with the imperial court voluntarily?

亨與享意義略同，先儒多作享。書曰：敬識百辟享，亦識其有不享。亨者，能自達於上也；享者，朝覲同以時而享於天子之庭也。九三剛健而處下卦之上，此貴而不敢驕者。小人非獨不知尊朝廷，其或懐忠以奉上者，反以為害已而交惡之也。

"Xing" and "Heng" have similar meanings, and earlier scholars often wrote it as "Xing." The "Shangshu · Luogao" says: "You should remember respectfully the contributions of the feudal lords, as well as those who did not come to pay homage." The term "Heng" refers to the ability to communicate directly with the sovereign, while "Xing" refers to presenting tribute according to the rites of court ceremonies, at the proper time in the Son of Heaven's court. The line "Jiu San" is strong and located at the top of the lower trigram, representing a person in a prominent position who does not become arrogant. Small people not only do not respect the court, but also regard those who sincerely serve the sovereign as obstacles and thus form enmity with them.

田正以魏地六州版籍歸朝廷，比鎮皆惡之，禍亂卒不可解，是亨于天子者，小人之所不利也，故曰「小人害」也。李徳裕草鎮魏詔書曰：勿為子孫之謀，欲存輔車之勢。所以誅其意而伐其謀也，故一方作難而諸鎮無敢坐鎮者，卒成昌中興之功，可謂能誅小人之情矣。

During the Tang dynasty, Tian Hongzheng presented the household registers of the six states under the Fuyu commandery to the imperial court. Nearby warlords resented him, and the chaos could not be resolved. This shows that those who present themselves to the Son of Heaven are precisely what the petty people dislike, hence the saying "the harm of the petty person." Li Deyu drafted an edict to inform the Fuyu commandery, saying, "Do not think of your descendants, but consider maintaining the situation of mutual support and assistance." This was intended to expose their intentions and thwart their schemes. Therefore, when one side took action, no other warlord dared to hesitate, ultimately achieving the achievements of the Zhongxing era. This can be said to be capable of exposing the hidden intentions of the petty people.

九四：匪其彭，無咎。象曰：匪其彭無咎，明辨晳也。九四逼近君位，三居其旁，以乾剛而據陽位，強臣之象也。四以忠順與三為敵，上承柔中之主而為所信，下乗強暴之臣而不敢加害，故得無咎也。象曰「匪其彭無咎，明辨晳」也，蓋言明智之士辨邪正之分、明逆順之理，然後內足以保身，外可以衛上，旁足以抑強也。匪其彭，自子夏作旁字，先儒皆從其說。蓋子夏親授學於孔子，自有易而後世無得其真者，今王弼注易，諸儒皆宗之，則其所從來亦逺矣。

The *Dàyǒu* hexagram's fourth line statement says: "Not boasting of one's strength, there is no blame." The *Small Image Commentary* says: "Not boasting of one's strength and having no blame, is because of clear discernment and clarity." The fourth line is adjacent to the sovereign position, and the third line is beside it. Occupying a yang position with the strength of the *Qian* trigram, it symbolizes a powerful minister. The fourth line, with a loyal and respectful heart, opposes the third line. It upholds the gentle and moderate sovereign above and subdues the violent minister below, so it does not incur blame. The *Small Image Commentary* says, "Not boasting of one's strength, there is no blame, because of clear discernment," which explains that a wise person clearly distinguishes between good and evil, and understands the difference between rebellion and obedience. Thus, internally he can preserve himself, externally he can protect the sovereign, and externally he can suppress the strong. The phrase "not boasting of one's strength" was written as "not boasting of one's side" from Zi Xia onwards, and previous scholars followed this interpretation. Zi Xia personally studied under Confucius. Since the *Zhou Changes* were compiled, few people have truly understood its meaning. Now Wang Bi's commentary on the *Changes* has become the standard for later scholars, showing how long this interpretation has been established.

六五：厥孚交如，威如，吉。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。六五正應在九二，當大有之世，君臣以至誠交孚而無間者。五以柔而履尊位，二能濟以剛嚴，則仁不至於優柔，剛不至於強暴，諸葛亮所謂「法行而知恩」者，吉孰如之！

The *Line Statement* of the fifth line of the *Great Possession* hexagram says: "His sincerity in dealing with people, combined with dignity, brings auspiciousness." The *Small Image Commentary* explains: "Sincerity in dealing with people is using sincerity to inspire others' aspirations; dignity and auspiciousness arise from being approachable and easygoing without needing to be defensive." The fifth line is in correspondence with the second line, and in the era of *Great Possession*, the ruler and minister treat each other with utmost sincerity, trust each other completely, and have no barriers. The fifth line, with its gentle and compliant nature, occupies a position of honor, while the second line can use firmness and clarity to correct any shortcomings. Thus, benevolence does not become weak and indecisive, and firmness does not become harsh and brutal. This is exactly what Zhuge Liang said: "The laws and regulations are implemented, yet the people still know how to be grateful." What could be more auspicious than this!

象曰「厥孚交如，信以發志」者，言上下交孚、君臣道合也。且人君豈無有為之志？人臣豈無能為之才？然非心徳之同，則孰與發之！「威如之吉，易而無備」者，大有之世，風俗恬熈，人主能肅以威嚴，使奸宄之心無自而萌，則可簡易而無備矣。

The Small Image Commentary says, "His sincerity is mutual, and trust inspires aspirations." This means that the superior and the inferior trust each other, and the relationship between ruler and minister is in harmony. Furthermore, is it not the case that the ruler has aspirations for action, and the minister has the ability to accomplish things? Yet if the hearts and virtues are not aligned, by whom can these aspirations be aroused? The phrase "His authority is firm, and this is auspicious; the way is easy and there is no need for constant vigilance" means that in the era of Great Possession, the customs are peaceful and harmonious. The ruler can maintain discipline and order, preventing evil intentions from arising, thus making it possible to be simple and unguarded.

故議治道者，謂當備禦於太平無事之時，未有易而無備而可以保長存者，是大不然。人主當使威加四海，先以信義結百姓之心，則足以消患於之中，此乃備之大者。秦築長城未畢而劉項之兵已入闗矣，是豈無備者哉！

Therefore, those who discuss the way of governing a state say that one should prepare for difficulties even in times of peace, for there has never been a case where a state remains simple and unguarded yet remains secure for long. This view is not entirely correct. The ruler should spread his authority throughout the four seas, first using virtue to win the hearts of the people. Then, he will be able to eliminate disasters before they take shape, which is the most important aspect of preparation. The Great Wall of the Qin dynasty was not yet completed when the armies of Liu Bang and Xiang Yu had already entered the pass of Hangu. Was that not a lack of preparation?

上九：自天佑之，吉，無不利。象曰：大有上吉，自天佑也。大有火在天上之象，火之性固以至明，又處天上，如豐之宜照天下，明之盛也。上九處大有之終，在六五之上，功業成而不居，富貴極而能退，宜乎為上天之所佑也。

The "Line Statement" of the top line of the "Great Possession" hexagram says: "Blessed by heaven's protection, auspicious, no misfortune." The "Small Image Commentary" says: "The auspiciousness of the top line of the 'Great Possession' hexagram is due to the protection of heaven." The "Great Possession" hexagram has the image of fire in the heavens. Fire by nature is extremely bright, and it is located above the heavens, just as the "Great Illumination" hexagram says, suitable for illuminating the whole world, with light reaching its peak. The top line is at the end of the "Great Possession" hexagram, and it is above the line six in the fifth. Having achieved success without taking credit, having reached the peak of wealth and honor yet able to withdraw, it is appropriate to be protected by heaven.

大臣至於無位，容有怏怏而不順者；進退出處之際，容有詭譎而不情者；蔽賢嫉能，惴惴然懼人之壓已，以薦進所私者多矣。上九之臣，以陽剛而居群臣之上，履柔中之主，勢逼而愈順，失位而愈恭，下之眾陽咸得安其職任而盡其才能，孔子所謂「又以尚賢」也，宜乎自天佑之亨，上吉而無不利也。

When senior officials lose their positions, they often become discontented and disobedient; at critical moments of advancement or retreat, they often resort to deceit and falsehood, not reflecting the truth. As for those who obscure the virtuous, envy the capable, anxiously fear being surpassed by others, and only recommend and promote their own faction, such cases are even more common. The superior official, the ninth line, possesses a yang nature and occupies the highest position among the ministers, standing on the gentle and moderate ruler below. The more the situation presses upon him, the more respectful and obedient he becomes; the more he loses his position, the more humble and respectful he is. The many yang lines beneath him are all content with their duties and able to display their talents. This is what Confucius said in the Great Treatise of the Upper Classic, "He is also able to honor the virtuous." It is no wonder he receives the protection of heaven and thus achieves success, holds a high position and is auspicious, with no misfortune.

艮下坤上　謙，亨，君子有終。謙之為卦，艮下而坤上。艮，止也；坤，順也。止者為剛，順者為柔，柔反處乎上，剛反處乎下，是柔而能剛，外順而中止也。外順若卑而能上行，以不失已；內剛若亢而能降體，以不失物。謙徳如是，故能亨通而有始有卒也。世之小人，固有擎跽曲拳、脅肩謟笑、卑佞媚悅若妾婦者，自謂富貴可以長保，而不知幽顯之間舉將害之，則禍不旋踵矣。故惟君子為能保其終而無悔吝也。

The hexagram of "Humility" has the lower trigram Gèn (Mountain) and the upper trigram Kūn (Earth). The hexagram statement says: "Humility, smooth, the gentleman can attain a good ending." The hexagram of Humility is formed by having Gèn below and Kūn above. Gèn means to stop, and Kūn means to follow. What can stop is strong, and what can follow is weak; the weak is above, and the strong is below. This is the combination of strength and firmness within gentleness, appearing gentle on the outside but holding firm within. Appearing gentle and seemingly humble, yet able to move upward, thus not losing oneself; appearing strong and seemingly lofty, yet able to lower oneself, thus not opposing external things. The virtue of humility is like this, so it can be smooth and have a beginning and an end. In the world, petty people are naturally those who bow and scrape, kneel and bow, shrug their shoulders and smile slyly, be servile and flattering, like a concubine, thinking they can maintain their wealth and honor forever, but they do not know that whether in the unseen or in the seen, there is power that will harm them, and misfortune will come swiftly. Therefore only the gentleman can preserve a good ending without regret or sorrow.

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。謙有天地之義焉。天體髙明而下濟於物，地形卑順而上行於天，此所以能亨也。天能降其髙明而其徳愈尊，地能効其柔順而其道愈大，二者固足以盡謙徳矣。

The Commentary on the Judgment says: "Humility is able to be prosperous because the heavenly way descends to benefit all things and shines brightly, while the earthly way is lowly yet its energy ascends. The heavenly way reduces fullness to increase humility, the earthly way transforms fullness to flow into humility, the spirits and deities reduce fullness to bestow blessings upon humility, and human nature detests fullness and prefers humility. A humble person in a high position sees his virtue shine even more, and in a low position no one can surpass him. This is the way of the gentleman to achieve a good end." Humility contains the principles of heaven and earth. Heaven is lofty and bright yet descends to benefit all things, while earth is lowly and yielding yet its energy ascends to connect with heaven. This is exactly why humility is able to be prosperous. Heaven is able to descend its loftiness, and its virtue becomes even more exalted; earth is able to offer its yielding nature, and its way becomes even broader. These two aspects are sufficient to fully explain the virtue of humility.

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。天地鬼神無不以謙為貴。老子曰：天之道其猶張弓乎！髙者抑之，下者舉之，有餘者損之，不足者與之。又曰：江海所以能為百谷王者，以其善下也。又曰：夫惟不爭，故天下莫能與之爭。

Heaven's way is to diminish excess and increase humility, Earth's way is to transform excess and flow into humility, ghosts and spirits harm excess and bestow blessings upon humility, and human conduct dislikes excess and prefers humility. A humble person, when in a high position, sees his virtue shine even more, and when in a low position, no one can surpass him. This is how a gentleman achieves a good end. Thus, Heaven, Earth, and ghosts and spirits all regard humility as precious. The Book of Dao and Virtue says, "Heaven's way is roughly like drawing a bow. The high is brought down, the low is raised up, excess is reduced, and deficiency is supplemented." It also says, "The river and sea can become the master of myriad rivers and valleys because it is good at being in a low position." It further says, "Because it does not contend with others, the world has none who can contend with it."

天地且然，況於人乎？況於鬼神乎？天地無心也，能禍福人者鬼神也，有好有惡者人也。謙尊而光，以能下濟也；卑而不可踰，以能上行也。盡此二者，則剛止乎內，屹然如山之不可動搖；柔順乎外，頹然如地之無不持載。此君子所以能克終也。

Heaven and earth are like this, how much more so for human beings and ghosts and spirits? Heaven and earth have no private interests; it is the ghosts and spirits that can bring calamity or blessings to people. Humans have likes and dislikes. "Humility brings honor and brightness" because it can give to those below; "lowly but not to be surpassed" because it can ascend upward. If these two aspects are fully practiced, then the strong and vigorous will be restrained within, firm as a mountain that cannot be moved; the gentle and yielding will be displayed outwardly, broad and thick as the earth that can carry all things. This is the reason why the gentleman can be good at the beginning and maintain goodness until the end.

象曰：地中有山，謙。君子以裒多益寡，稱物平施。莫卑乎地，莫髙乎山，山處地中，則地在山上，此髙者下之、卑者舉之也。君子觀此象，欲以謙之道行乎天下，故多者裒之，寡者益之。如地失之太卑，則使在山上；山失之太峻，則處於地中，豈奪彼而與此哉？稱物平施，無過不及，適中而已。

The Great Image Commentary says: "Within the earth there are hidden mountains, this is the hexagram of Humility. The gentleman thus reduces the excess and supplements the deficiency, measuring things and distributing them evenly." There is nothing more humble than the earth, and nothing more exalted than a mountain; when the mountain is placed in the middle of the earth, it appears as if the earth is above the mountain, which is precisely the act of bringing the high down and lifting up the low. The gentleman observes this hexagram and wishes to practice humility throughout the world, thus reducing the excess and supplementing the deficiency. Just as the earth, if too humble, is placed upon the mountain; the mountain, if too steep, is placed within the earth, how can this be considered taking from one side to give to the other? Measuring things and distributing them evenly, neither excessive nor deficient, just in the middle way.

觀謙之大象，夫豈一於卑弱、失已而趨媚於人哉！聖人深惡夫専務柔佞依阿如孔光、馮道之流，而剛方忠讜之士正色立朝如汲黯者，小人或更相譛讟以為非而卒排去之也，故仲尼於此反覆詳密而致意焉。

Looking at the image of the "Gentle" hexagram, is humility merely about being weak and losing oneself to please others? The sage strongly detests those who specialize in being soft, flattering, and ambiguous, like Kong Guang of the Han dynasty or Feng Dao of the Five Dynasties. Meanwhile, upright and loyal scholars stand firm in the court, like Ji An of the Han dynasty. However, villains often slander and falsely accuse them, saying they are wrong, and eventually drive them out. Therefore, Confucius repeatedly and thoroughly expresses his profound meaning here.

初六：謙謙君子，用渉大川，吉。象曰：謙謙君子，卑以自牧也。謙謙者，謙而又謙，謙之至也。世之小人多能行之而入於卑佞，故特曰君子，惟君子能謙乃可貴也。蓋初六最處卦下，勢雖卑而體則剛峻也。以此渉難，非獨人不忍害，亦不能害也；非獨不能害，亦深知其為君子而不敢加害也。渉難且吉，況安處卑陋、不以辭氣加乎人，其誰敢害之？故象曰「謙謙君子，卑以自牧」也。以卑巽自養其徳義，徳義之盛，乃可進而上行以極乎髙明也。

The line statement of the first line of the "Gentle" hexagram says: "A gentleman who is humble and humble again crosses a great river and achieves auspiciousness." The small image commentary says: "A gentleman who is humble and humble again cultivates himself by means of humility." The term "qian qian" means humility upon humility, humility to the extreme. Common people can also perform this behavior, but they fall into being submissive and sycophantic, so the line statement specifically mentions "gentleman," for only the humility of a gentleman is precious. The first line is at the very bottom of the hexagram, though its position is low, the structure of the mountain (Gèn) is firm and severe. With such a character, crossing difficulties is not only not harmful to others, but also cannot be harmed. Not only cannot be harmed, but others will also not dare to harm him because they know he is a gentleman. Crossing difficulties is already auspicious, how much more so to dwell in a humble and simple state without using words or voice to dominate others? Who would dare to harm him? Therefore, the small image commentary says, "A gentleman who is humble and humble again cultivates himself with humility." Using humility and modesty to cultivate virtue and righteousness, when virtue and righteousness become deep and solid, one can then proceed upward to reach a high and noble state.

六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。謙者，君子處已接物之道當然，豈欲聲聞於人哉？六二在下而得中位，非謬為恭順以媚於上下者，中心誠實而安行之，發乎聲音笑貌而不可掩也。謙近卑佞，故雜卦曰「謙輕」者，不自重大也。體輕而不自重大，非由正道則入於佞諛矣，謙而非邪，乃獲吉也。象曰「鳴謙貞吉，中心得」者，處不得中而以謙聞，內不失已，外不失物，中無所愧，乃為得也。

The Line Statement of the Sixth Line of the Qian hexagram says, "Humility originates in speech and conduct, and by maintaining uprightness, one attains auspiciousness." The Small Image Commentary says, "Humility originates in speech and conduct, and by maintaining uprightness, one attains auspiciousness, because the heart truly possesses something." Humility is the proper attitude for a gentleman to cultivate himself and to receive external things, not something intended to spread his reputation to others. The Sixth Line is located in the Lower Trigram and occupies the central position, so it is not someone who pretends to be respectful in order to please superiors and inferiors. His heart is sincere and he acts with ease, naturally expressed in his speech and appearance, which cannot be concealed. Humility is close to being humble and flattering, so the Miscellaneous Hexagram Commentary says "Qian is light," meaning not being overly self-important and not claiming superiority. If one's behavior is light and not self-important, but does not follow the right path, it may lead to flattery. Humility without being crooked is what brings auspiciousness. The Small Image Commentary says "Ming Qian Zhen Ji, Zhongxin De," meaning even if one's position is not central, as long as one is known for humility, one does not lose oneself internally and does not contradict external things, and one's heart is free from guilt, this is called possessing something.

九三：勞謙君子，有終吉。象曰：勞謙君子，萬民服也。舜戒禹曰：汝惟不伐，天下莫與汝爭功。有勞而能謙，則上不疑而眾不忌也，故可保終吉。三以陽剛而處陽位，群陰之所主也。五雖居尊位，亦以柔道行之，非九三之剛健，孰任吾事哉？

The line statement of the third line of the "Qian" hexagram says: "A gentleman who has meritorious deeds but remains humble can preserve good fortune and achieve吉祥." The small image commentary says: "A gentleman who has meritorious deeds but remains humble can win the loyalty of the people." Shun warned Yu: "You need only not boast, and no one will contend with you for merit." If one has meritorious deeds but remains humble, then those in high positions will not suspect him, and the people will not resent him, so he can maintain good fortune. The third line, with its yang strength in a yang position, is the main relied upon by many yin lines. Although the fifth line is in a position of honor, it also acts with gentle and yielding conduct. If it were not for a strong and vigorous person like the third line, who else could shoulder the state's affairs?

繫辭曰：勞而不伐，有功而不徳，厚之至也，語以其功下人者也。徳言盛，禮言恭，謙也者，致恭以存其位者也。孔子於此一爻特發明精微，使後學推類而求之，思過半矣。夫大臣有功則氣陵於人，鮮有能自全者，能以其功下人者幾希矣，非盛徳而知禮者能如是乎？謙也者，致恭以存其位者也。存位者，姑存其所有之位，不失舊物而已，蓋身安則社稷可保，非固位也。

The Great Treatise says: "Having achievements without boasting, having meritorious deeds without claiming one's virtue, this is the extreme of sincerity and modesty. It refers to taking one's own merits and being willing to be below others. Virtue should be spoken of as great, and propriety should be spoken of as respectful. What is called humility is to show extreme respect in order to preserve one's position." Confucius particularly pointed out the subtle aspects in this line, allowing later scholars to infer and explore accordingly, thus understanding most of it. Generally, when a minister has meritorious deeds, his arrogance surpasses others, and few can preserve themselves; those who take their own merits and are willing to be below others are even rarer. Is it not only those with great virtue and understanding of propriety who can achieve this? What is called humility is to show extreme respect in order to preserve one's position. What is called 'preserving one's position' is merely temporarily maintaining the existing position and not losing what one already has; because one's own stability ensures the security of the state, it is not about clinging to one's position for personal gain."

周公是巳。方成王未知其志，公乃作詩貽王，以明已之勤勞，豈顧戀寵祿者哉？其意特在救亂而已。象曰「勞謙君子，萬民服」者，人臣能使百姓心悅而誠服之，則至矣盡矣。謙卦於繇辭初六、九三皆稱君子，聖人之意深以小人為戒，蓋小人之卑佞或似乎謙，此聖主所宜加察而逺之也。

Zhou Gong was exactly such a person. When Cheng Wang did not yet understand his intentions, Zhou Gong composed a poem to present to Cheng Wang, expressing his diligence and hardships. How could this be the act of someone who craves favor and position? His intention was solely to save the country from crisis. The Small Image Commentary says, "A humble and diligent gentleman, the people all submit to him." When a minister can make the people genuinely happy and sincerely submit, that is the ultimate achievement. The line statements of the Qian hexagram at the first line and the third line both refer to "the gentleman." The sage's intention is deeply warning against the petty person, because the petty person's humble and flattering behavior sometimes appears as humility. This is something a wise ruler should clearly recognize and keep at a distance.

六四：無不利，撝謙。象曰：無不利，撝謙，不違則也。六四處功臣之上，居近主之地，奉上接下，一以柔順，能發撝謙徳者也，故無往而不利也。雖然，以謙持已，故無所不利也，而已為大臣，當存體貌，上下之分不可踰也。象曰「無不利，撝謙，不違則」者，朝廷典禮、上下名分不可違也，故曰「不違則」也。

The Line Statement of the Fourth Line of the "Gentle" hexagram says: "There is no disadvantage; it is possible to spread and practice the virtue of humility." The Small Image Commentary says: "There is no disadvantage, spreading and practicing humility, because it does not violate the rules." The Fourth Line is above the noble official Nine in the Third and is in a position close to the sovereign. It attends to the sovereign and receives the subjects, using the way of yielding and gentleness in all matters. Therefore, it is able to spread and practice the virtue of humility, so there is no disadvantage in any situation. Although practicing humility and maintaining humility in oneself brings no disadvantage, since one is already a high official, one should maintain proper dignity and decorum. The distinctions between superiors and inferiors must not be crossed. The Small Image Commentary says "there is no disadvantage, spreading humility, not violating the rules," meaning that the court's regulations and the distinctions between superiors and inferiors must not be violated, hence "not violating the rules."

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。人主操賞罰威福之柄，能降尊位而謙，故上下無不悅應，雖不以利動而眾無不從者，猶不富而能用其鄰也。鄰，臣鄰君，視臣如比鄰，則相親相比，患難相疾病相扶持矣。

The line statement of the sixth line of the hexagram "Qian" says: "Though not rich oneself, one can lead nearby kindred; it is appropriate to go to war, and there is no disadvantage." The small image commentary says: "It is appropriate to go to war, to attack those who do not obey." A ruler holds the power of rewards and punishments, and yet lowers his own position to act with humility, so that all above and below are pleased and respond willingly; although not driven by benefits, people do not fail to follow. This is like being oneself not rich yet being able to command nearby people. Here, the term "neighboring" refers to ministers regarding the sovereign as neighbors; if the sovereign treats ministers as neighbors, then they are close and assist each other, supporting one another in times of hardship and illness.

有鐘鼓曰伐，無鐘鼓曰侵，侵小而伐大也。六五之君以柔道化服天下，彼蠻夷猾夏、冦賊奸宄，獨負固不服，故眾所不與，人自奮勵，則興師動眾，驅之萬死一生之地而人樂為之用也，故曰「利用侵伐」，而象曰「征不服」也。

When an army goes to war with the sound of bells and drums, it is called "fa" (military campaign), while when it does not use bells and drums, it is called "qin" (invasion). "Qin" refers to a smaller scale, while "fa" refers to a larger scale. The ruler in line six-five uses a gentle and harmonious approach to win over the people and bring them to submission. However, those who harass the Huaxia (Chinese civilization), rob and create chaos, rely on their strongholds and refuse to obey, thus have no support from the people. Everyone is motivated to take action on their own. At this time, if the ruler mobilizes the troops to fight in life-or-death battles, the soldiers are willing to serve the country. Therefore, the line statement says "it is advantageous to use invasion and military campaign," and the Small Image Commentary says "it is about subduing those who do not submit."

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也；可用行師，征邑國也。上六雖處無用之地，而勢尊位極，能謙巽逺下，則聲聞廣逺矣。又下有九三為之正應，鳴躍而從之，故曰「鳴謙」也。然人臣以謙而得名，固無忌惡之者。

The line statement for the sixth line at the top of the "Gentle" hexagram says: "A humble virtue expressed through words and sounds is appropriate for military action, to attack one's own fiefdom." The small image commentary says: "A humble virtue expressed through words and sounds indicates that the mind's aspirations have not yet been fulfilled; it is appropriate to use this for military action to attack one's own fiefdom." Although the sixth line at the top is in a position without official rank, the situation is noble and the position is at the highest point. If one can be humble and submissive, and lower oneself far away, one's reputation will spread widely. Moreover, since there is the third line (nine three) corresponding directly below, which responds joyfully and follows, it is said "humming humility." However, a minister who gains reputation through humility should not be hated or disliked.

但上六已居無位之地，雖地望隆重而眾或不為之用，雖利用行師，但使之征邑國可也。夫奸宄竊發，所據不過邑國，上六之臣足以當之。使擁百萬之眾以當夷狄之強盛，則上有震主之威，下無腹心之助，故象言「鳴謙，志未得」也，「可用行師，征邑國」也。非以謙居之，則危疑之禍其可逃乎？

The upper sixth line is already in a position without official rank, although its reputation is great, people may not necessarily be willing to employ it. Therefore, even if it is appropriate to go to war, it can only be used to attack small states. The wicked people are causing trouble secretly, occupying only a single city or state, and the upper sixth line as a minister is sufficient to deal with them. If it were to lead a million troops to resist strong barbarians, then above it would cause disturbance to the sovereign's authority, and below it would lack loyal support. Therefore, the Small Image Commentary says, "Ming qian, zhi wei de ye," meaning "its call is humble, its aspirations have not yet been realized," and "ke yong xing shi, zheng yi guo ye," meaning "it can be used to lead an army, to attack small states." If one does not use humility to deal with things, how can one avoid the calamity of suspicion and suspicion?

坤下震上　豫，利建侯行師。象曰：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！象曰：雷出地奮，豫。先王以作樂崇徳，殷薦之上帝，以配祖考。初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。

The hexagram Yu is composed of the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The hexagram statement says: "In a time of harmony and joy, it is advantageous to enfeoff vassals and to go to war." The commentary on the judgment says: "The hexagram Yu is when the yang lines are supported by the other lines and their aspirations are carried out in accordance with the principles, which is what Yu means. Since Yu acts in accordance with the principles, the heavens and earth are also like this, and how much more so enfeoffing vassals and going to war? The heavens and earth act in accordance with the principles, so the sun and moon move without error and the four seasons change without confusion; the sage acts in accordance with the principles, so punishment is clear and the people are loyal. The significance of the time of Yu is great!" The great image commentary says: "Thunder arises from beneath the earth and resounds powerfully, which is Yu. The ancient kings thus created music and emphasized virtue, offering music solemnly to the heavenly gods and pairing it with ancestors and fathers." The line statement for the first line says: "Enjoying joy and expressing it through sound and color, it is dangerous." The small image commentary says: "The first line enjoying joy and expressing it through sound and color is dangerous because the aspirations are exhausted and thus bring misfortune." The line statement for the sixth line says: "Upright and firm as a stone, acting on the opportunity without waiting for a full day, holding firm to the correct path brings good fortune." The small image commentary says: "Acting on the opportunity without waiting for a full day and holding firm to the correct path brings good fortune because it is in the center and holds firm to the correct path."

六三：盱豫，悔遲有悔。象曰：盱豫有悔，位不當也。九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。六五：貞疾，恆不死。象曰：六五貞疾，乗剛也；恆不死，中未亡也。上六：冥豫成，有渝無咎。象曰：冥豫在上，何可長也。

The line statement for the third line says: "Looking up with big eyes to flatter and seek pleasure, there will be regret; if one is slow to realize the regret, there will be further regret." The small image commentary says: "Regret arises from flattering and seeking pleasure because the position is inappropriate." The line statement for the fourth line says: "Joy arises from others, and great gains are achieved; there is no need for doubt, for friends will gather together as hair is gathered by a hairpin." The small image commentary says: "Joy arising from others and great gains are achieved because the mind is widely implemented." The line statement for the fifth line says: "Maintaining firmness yet suffering from a prolonged illness, yet remaining alive for a long time." The small image commentary says: "The fifth line maintains firmness but suffers from illness because it oversteps over the yang and occupies a position above it; remaining alive for a long time is because the central position has not been lost." The line statement for the top line says: "Being in darkness and indulgence has already become a fact; if there is a change, there will be no fault." The small image commentary says: "Being in darkness and indulgence while occupying a high position, how can this last long?"

震下兌上　隨，元亨利貞，無咎。彖曰：隨，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！象曰：澤中有雷，隨。君子以嚮晦入宴息。初九：官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。

The hexagram "Following" has the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: "Following, great success, advantageous to maintain the correct position, no fault." The commentary on the judgment says: "The hexagram 'Following' is when the yang lines come forward and dwell beneath the yin lines, with thunder and joy, which is following. Great success, maintaining the correct position without fault, thus the world follows the trend. The meaning of following the trend is very significant." The great image commentary says: "Thunder is hidden in a great marsh, which is 'Following.' The gentleman thus rests in the room at dusk." The line statement for the first nine says: "The object being guarded has changed, maintaining the correct position brings good fortune; going out to meet people brings merit." The small image commentary says: "The object being guarded has changed, following the correct path brings good fortune; going out to meet people brings merit, which will not result in loss."

六二：係小子，失丈夫。象曰：係小子，弗兼與也。六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。九四：隨有獲，貞凶，有孚在道以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

The line statement for the second line says: "Being attached to a young son, one loses the mature husband." The small image commentary says: "Being attached to a young son is not able to attend to both sides." The line statement for the third line says: "Being attached to the mature husband, one gives up the young son; thus, following can lead to success and is beneficial for maintaining a proper position." The small image commentary says: "Being attached to the husband is to give up the lower person in terms of will." The line statement for the fourth line says: "Following and gaining something, maintaining a proper position may bring danger; as long as one is sincere, follows the right path, and understands things clearly, there will be no mistakes." The small image commentary says: "Following and gaining something, in terms of principle, is dangerous; being sincere and following the right path is the result of wisdom." The line statement for the fifth line says: "Being sincere toward the virtuous, brings good fortune." The small image commentary says: "Being sincere toward the virtuous and having good fortune is because the position is proper and in the center." The line statement for the top line says: "He is bound and tied, and thus firmly held, the king holds a sacrifice on the western mountain." The small image commentary says: "Binding and tying him is because the way of following has reached its extreme at the top."

巽下艮上　蠱，元亨，利渉大川，先甲三日，後甲三日。蠱，惑也，壞也，有惑必有壞。蠱繼豫，宴安悅豫之後，沒溺於宴安，習染於奢靡，湛玩於聲色，天下事至此未有不敗壊者。非有陽剛之才出乎眾陰之上，振起而一新之，則事之頹敝者未易革也。

The Hexagram of Gu is composed of the Lower Trigram Xun (Wind) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: "Greatly prosperous and smooth, favorable for crossing great rivers; on the three days before and after the Jia day, proclaim orders clearly." The term "Gu" means confusion and decay; when there is confusion, there must be decay. The Hexagram of Gu follows immediately after the Hexagram of Yu. After a time of ease and joy, people become immersed in ease, indulged in luxury, and engrossed in pleasures. When the world reaches this state, nothing is left unspoiled. Unless a man of yang strength rises above the many yin forces, vigorously revives and completely renews, the already ruined affairs will not be easily rectified.

治蠱豈一人之力能獨任之哉？能大通乎天下，使群才皆為我用，然後可渉難而有濟也。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也，利渉大川，往有事也，先甲三日，後甲三日，終則有始，天行也。

How can one person alone eliminate accumulated evils? It must be widely applied throughout the world, employing all kinds of talents, before one can overcome difficulties and achieve success. The Commentary on the Judgment says: "The Hexagram of蛊 has yang strength above and yin weakness below, humility followed by knowing when to stop, which is what constitutes蛊.蛊 is greatly smooth, and thus the world is governed; it is advantageous to cross a great river, meaning there will certainly be matters to attend to; the three days before and after the Jia day, and the three days before and after the Jia day in the month of Shen, is because after an end comes a beginning, which is precisely the operation of the heavenly way."

以卦體言之，則震剛而巽柔；以爻言之，則艮以一陽在上而二陰在下，巽以二陽在上而一陰在下，陽在上而為主，陰在下而為用，治柔者剛也。蠱之時，必有所矯革，能巽而止，彼巽而我止之，治蠱之道盡矣。蠱至大通，則能革故鼎新而天下治矣。

In terms of the trigrams, Zhen represents strength and Xun represents flexibility; in terms of the yao positions, Gen is a yang line on top and two yin lines below, while Xun is two yang lines on top and one yin line below: yang occupies a superior position and acts as the master, while yin is in a lower position and is subject to control. It is the yang that can regulate the yin. When in the hexagram Gu, there must be some rectification and transformation; by being humble and then stopping, when the other party is humble and I impose restraint, the method of rectifying accumulated evils is fully explained. When accumulated evils reach a state of great openness and clarity, it is possible to eliminate the old and establish the new, and thus the world is governed.

利渉大川往有事者，當蠱之時，世必多事，非冐渉險難不能濟也。陽剛在上，陰柔處下，上下理順，雖未能安靜，固無悔咎之可慮。先甲三日、後甲三日終則有始天行者，順乎人情則因而循之，違於人情則革而化之。一治一亂，若環之無端，法令既乆，無不敝者。聖人救敝之道，因革損益與時宜之，此何異四時之運、寒暑之推遷乎？

The phrase "favorable for crossing great rivers, going forward to undertake matters" means that when in the hexagram "Gǔ" (Guilt), the world is inevitably full of disturbances, and one cannot achieve success without daring to cross over difficulties. Yang is in a superior position, while Yin is in an inferior position, so the distinctions between superior and inferior are proper. Although there is still no peace and calmness, there is originally no regret or blame to be concerned about. The saying "three days before the first day of the month, three days after the first day of the month, the end leads to the beginning, which is the way of heaven" means that if something conforms to human feelings, it is followed and continued; if it goes against human feelings, it is changed and transformed. There is alternation between order and chaos, like a circle with no beginning. When laws are implemented for a long time, they inevitably lead to problems. The way of the sage to remedy these problems is to follow and change, reduce and add, all according to the situation, which is no different from the cycle of the four seasons and the alternation of cold and heat.

蓋立春日出於甲，故乾成於甲；立秋日入於庚，故坤成於庚。陰陽天地之終始，故經舉甲庚於蠱、巽二卦，以極乎變化之道也。先甲三日、後甲三日，聖人慾大有為以救濫扶衰、一新天下，非創法制令、大有所更革則不能也。然民愚無知，非先期而揭示，則聴命者或不能達其情；非後令而申審，則從命者或不能通其意。

In general, at the beginning of spring, the sun rises from the Jia position, so the Trigram Qian is completed at the Jia position; at the beginning of autumn, the sun sets from the Geng position, so the Trigram Kun is completed at the Geng position. Jia and Geng are the end of yin and yang, and the beginning of heaven and earth, so the Classic of Changes mentions Jia and Geng in the hexagrams Gu and Xun, to exhaust the principles of change. The phrase 'three days before Jia and three days after Jia' refers to the sage's great endeavors to correct excesses, support decline, and renew the world. Without establishing systems and issuing commands, making significant changes, it would be impossible. However, the people are ignorant and foolish. If the truth is not revealed in advance, those who follow orders may not understand the facts. If the command is not further explained and examined after it is issued, those who carry it out may not grasp its meaning.

夫改更舊法、創制新令，非天下大壞、王道板蕩之時，豈敢易而為之哉！唐虞三代損益更革皆不得已，如天地四時之運、陰陽之極，勢不得不革，故彖辭釋之曰「終則有始，天行」也。以言聖人創法制令，亦如六甲之運，勢不得不有所革。蓋陰不極則陽不生，亂不極則徳不形，予蓋因彖辭而悟其理，非臆說也。

Revising old methods and establishing new decrees, if not in times of great disorder and collapse of the Way of the Kings, where would one dare to act lightly? The reforms and changes of Tang Yao, Yu Shun, and the Xia, Shang, and Zhou dynasties were all done out of necessity, just as the four seasons operate and yin and yang reach their extremes, compelling change. Therefore, the Commentary on the Judgment says, "After an end comes a beginning, this is the way of heaven." This means that sages in creating laws and issuing commands are also like the cyclical operation of the Six Heavenly Stems, compelled by circumstances to make changes. Because yin does not reach its extreme, yang will not arise; disorder does not reach its extreme, virtue will not manifest. I have come to understand this principle through reading the Commentary on the Judgment, not through mere speculation.

諸儒之論，惟陸氏近之。陸氏以謂：居其始以創其制，要其終以慮其敝，敝則復新，終則復始，猶天道之行、四時之運也。鄭氏以謂：甲者，造作新令之日，甲前三日取改過自新，故用辛；甲後三日取丁寧之義，故用丁也。此說固善，不知先庚三日為丁、後庚三日為癸，其義安在？

The discussions of various scholars are only close to what Lu氏 said. Lu氏 believes that establishing a system at the beginning and foreseeing its faults at the end; when there are faults, they are renewed, and after one end comes another beginning, just like the operation of the heavenly way and the cycle of the four seasons. Zheng氏 (Zheng Xuan) thinks that Jia is the day for creating new decrees, and three days before Jia, taking the meaning of "changing past mistakes and renewing oneself," so they use Xin day; three days after Jia, taking the meaning of "caution and reminder," so they use Ding day. This view is indeed correct, but it is unclear where the meaning of the "Xun" hexagram lies, which says three days before Geng is Ding day and three days after Geng is Gui day.

程子曰：甲，數之首，事之始也，如辰之甲乙、甲第、甲令皆謂首也。治蠱之道，當思慮其先後三日，蓋推原先後，為救敝可乆之道。先甲，謂先於此究其所以然也；後甲，謂後於此慮其將然也。其說固美，然義則未明。

Cheng Yi said: Jia is the beginning of numbers and the start of affairs, just as in the heavenly stems and earthly branches, the Jia and Yi, in the imperial examination system, the first rank, and in legal orders, the first decree, all take the meaning of "being first." To rectify accumulated evils, one should think carefully about the three days before and after, that is, to investigate the origin both forward and backward, as a method for remedying evils and ensuring lasting results. "Prior to Jia" means to trace back the reasons for the current situation, while "after Jia" means to consider the future consequences. This statement is indeed refined, but the meaning is still not sufficiently clear.

獨蘇氏以六甲為說，先甲謂子、戌、申也，後甲寅、辰、午也，大槩言君子小人相為進退而治亂因之。陽生於子，盡於已；陰生於午，盡於亥；陽為君子，陰為小人。故蠱、巽二卦皆以甲庚為言，則蘇氏之說獨異諸儒，而非二卦大意，然皆不可廢也。子因備存其意，以俟後之人發明而去取焉。

Only Su's school uses the Sixes to establish its theory: "Prior Jia" refers to the branches Zi, Xu, and Shen, while "Later Jia" refers to Yin, Chen, and Wu. The general idea is to explain how gentlemen and petty men alternate in their advancement and retreat, and how order and chaos follow accordingly. Yang energy begins at Zi and ends at Si, while Yin energy begins at Wu and ends at Hai. Yang represents gentlemen, and Yin represents petty men. Therefore, the hexagrams Gu and Xun both use Jia and Geng to express their meanings. In this way, Su's approach differs from other schools and does not align with the main themes of these two hexagrams. However, the views of various schools should not be discarded. I therefore preserve these opinions together, waiting for later scholars to elaborate on them and decide which to accept or reject.

象曰：山下有風，蠱。君子以振民育徳。風行山下，物無不擾亂者，故有蠱之象。君子體此象，以外振窮民，內育已徳。振者，拯救之也；育者，涵養之也。振民所以育吾徳也。當海內離散敗壊之時，能發倉廩、蠲逋負，則田野之間父子相保，其為育徳孰大於此！

The Great Image Commentary says: "Wind rising beneath the mountain, this is the hexagram of 'Gǔ.' The gentleman thus rescues the people and cultivates virtue." Wind blowing beneath the mountain causes all things to be disturbed and unsettled, hence the image of 'Gǔ.' The gentleman observes this image, and externally rescues the poor people, and internally cultivates his own virtue. "Rescue" means to save, and "cultivate" means to nurture; rescuing the people is precisely for the cultivation of virtue. When the world is in disarray and decay, if one opens the granary to provide relief and forgives unpaid taxes, then in the fields father and son can be preserved together. What greater act of cultivating virtue is there than this!

初六：乾父之蠱，有子，考無咎，厲終吉。象曰：乾父之蠱，意承考也。人君狃於宴安，湛於逸樂，天下蠱壊，非得善繼之子堪任大事，曷足以振起之？宣王承幽王之後，修車馬，備器械，復會諸侯於東都，卒成中興之功；祿山之亂，明皇幸蜀，肅宗即位靈武，以復兩京，可謂有子矣，故考可以無咎。

The line statement of the first line of the "Guz" hexagram says: "Correcting the disorder left by the father, such a son would make the deceased father without fault; although there is danger and hardship, ultimately it is auspicious." The small image commentary says: "Correcting the disorder left by the father, the intention is to continue the legacy of the father." When a ruler is accustomed to ease and indulges in pleasures, the affairs of the world become ruined. If there is no capable son who can shoulder great responsibilities, by what means can things be revived? King Xuan of Zhou inherited the legacy of King You, repaired the chariots and weapons, and gathered the feudal lords again at the eastern capital, eventually achieving the merit of revival. When An Lushan rebelled, Emperor Xuanzong fled to Sichuan, and Emperor Suzong took the throne in Lingwu, recapturing the two capitals of Chang'an and Luoyang. These can all be called "having a son," so the deceased father can be without fault.

然亂自我致，非吾君之子孰與興之？然則中興之業，難以盡付之大臣，故蠱卦特稱父子者以此。然乾父之事，其間亦有不可盡循者，使為子者能每事加危懼，內常恐傷父之志，外不失責望者之心，意常承順而不見背違之跡，如此乃可終獲其吉也。豈若異姓相代，如湯武應天順人，聲其惡過而無所忌畏者乎？或稱父，或稱考，蓋兼存沒而言。

But calamity and disorder are originally self-invoked; if it is not our sovereign's son, who else could restore it? Therefore, the great task of revival cannot entirely be entrusted to ministers. The hexagram "Gǔ" specifically mentions father and son, precisely for this reason. However, rectifying the father's affairs also involves aspects that cannot be entirely adhered to old ways. If the son can be more cautious in all matters, internally always fearing to harm the father's aspirations, externally not failing the expectations of others, maintaining a consistent intention of obedience without showing any trace of rebellion, only then can ultimate auspiciousness be achieved. How could this be compared to a different surname replacing the dynasty, such as Tang of Shang and Wu of Zhou, who responded to heavenly mandate and followed the people's will, openly announcing the faults of the former sovereign without any fear or hesitation? The line statements sometimes refer to "father" and sometimes to "kǎo" (father in the sense of deceased), covering both living and deceased situations.

九二：乾母之蠱，不可貞。象曰：乾母之蠱，得中道也。臣事君與子事父母，其義一也。母為女君之象，亦陰柔之主也。九二以陽剛中正上應六五，乾母之蠱也。婦人之性雖曰陰柔，然亦有鷙忍強戾、果於為惡者，非能一旦使之翻然以從善也，當從容柔順以輔導之。陳平之事呂后、狄仁傑之事武后，可謂得其道矣。呂后王諸呂，武后廢廬陵王，二人未嘗面折廷爭，然卒安劉氏者平也，卒返廬陵王者仁傑也。若王陵、褚遂良輩，徒至於殺身而巳，何補於治亂哉？

The line statement for the second line of the "Guz" hexagram says: "Correct the disorder left by the mother, but do not adhere rigidly to convention." The small image commentary says: "Correcting the disorder left by the mother is because one has attained the middle path." A minister serving a sovereign and a son serving his parents are based on the same principle. The mother is symbolized by the female sovereign, who is the ruler of the yin aspect. The nine in the second line, with its yang and upright nature, corresponds upward to the six in the fifth, which is called "the male parent's蛊." Although the nature of a woman is yin, she may also be fierce, cruel, domineering, and ruthless, and it is impossible to change her in a short time. Therefore, one should guide her with calmness and gentleness. Chen Ping serving Lady Lu and Di Renjie serving Empress Wu are examples of understanding the proper way. Lady Lu wanted to appoint the Li family as kings, and Empress Wu deposed the Prince of Lu陵, yet neither of them openly opposed or argued in court. In the end, Chen Ping restored the Liu dynasty, and Di Renjie brought the Prince of Lu陵 back to the court. As for people like Wang Ling and Chu Suiyang, they ended up dying for their cause, but how could they contribute to the stability or restoration of order?

易道所貴，貴乎無咎悔，不以殺身為善。蘇氏解「五十而學易，可以無大過」，以謂非老於憂患之君子未易學也。孔子之意，蓋慮後世學易者有如馮道之流，則比干、伯夷不足貴矣。爻言不可貞，象言得中道，蓋九二以陽剛履臣位之中，陽剛則慮其守正而不知變，故其戒如此。

The way of The Zhou Changes values avoiding misfortune and regret, and does not regard sacrificing one's life as the best choice. Su氏 explains the statement in The Analects, "At fifty, one can study The Changes and avoid great mistakes," as meaning that a mature and experienced gentleman who has endured hardships is not easily able to learn it. Confucius' intention was probably to be cautious about those who might later study The Changes and become like Feng Dao, in which case figures like Bi Gan and Bo Yi would seem less commendable. The line statement says "not suitable for firmness," and the Small Image Commentary says "attaining the middle path," because Nine Two, with its yang strength, is positioned in the middle of the minister's place. The fault of yang is that it only knows to adhere to correctness and does not understand flexibility, so the warning is given in this way.

九三：乾父之蠱，小有悔，無大咎。象曰：乾父之蠱，終無咎也。子事父、臣事君，雖負剛明之才足以乾正家國之事，然失之太専則子近於不順，臣失之太強，固不能無小悔也，但不至大咎而巳。蓋九居三位，重剛而不中，以此事上，本有大咎悔，而巽能順之，艮能止之，故不至於已甚也。人臣事君如子事父，父有爭子，君有爭臣，其始未嘗無咎悔也，然以剛且正，故得終無咎也。

The line statement of the third line of the Gǔ hexagram says: "Correcting the disorder left by the father, there is slight regret, but no great fault." The small image commentary says: "Correcting the disorder left by the father, ultimately there is no fault." A son serving his father, a minister serving his sovereign, even if he possesses strong and enlightened abilities sufficient to correct matters of state and family, if he is overly domineering, the son will be seen as disobedient; if the minister is overly resolute, he is bound to incur some regret, but not a major fault. This is because a yang line in the third position is strong and unyielding without being centered, and using such an attitude to serve the superior is naturally prone to great fault and regret. Fortunately, the nature of the Wind trigram (Xun) makes him flexible and compliant, and the nature of the Mountain trigram (Gen) makes him know when to stop, so he does not go too far. A minister serving the sovereign is like a son serving his father. The father should have a son who speaks frankly, and the sovereign should have a minister who speaks frankly. At first, there may be fault and regret, but because he is both strong and upright, he ultimately does not commit any fault.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。天下蠱壊之時，非強濟之才不能乾也。乾者，實能扶持其傾危。若寛裕優容，無所矯正而革之，日復一日，以茍延朝夕可也；若有所往以濟時艱，必不勝其任，徒見鄙吝耳。蓋六四陰柔無應，處乎艮下，寛裕自守可也。蓋事有幾，非適當其時不可強行，故象言「往未得」也。

The line statement of the sixth line in the hexagram "Gǔ" says: "Treat the disorder left by the father with leniency, but going forward will result in regret." The small image commentary says: "Treat the disorder left by the father with leniency, but going forward will not bring gain." When the world is full of accumulated evils and corruption, if there is no strong and capable person to rectify the situation, it cannot be corrected. The term "Qian" refers to someone who can truly support and restore a situation in crisis. If one only indulges and tolerates without correcting and reforming, passing each day as it comes may be acceptable for temporary survival; but if one wishes to move forward to alleviate the difficulties of the situation, one will certainly be unable to shoulder the responsibility and will end up in regret and disgrace. The sixth line is a yin and soft line without a corresponding line, and it is located at the lower part of the Gen structure, so merely being lenient and self-contained is acceptable. Doing things requires timing; if the time is not right, one should not force action. Therefore, the small image commentary says "going forward will not bring gain."

六五：乾父之蠱，用譽。象曰：乾父用譽，承以徳也。五為君位，六五為繼體之君，以陰柔而乾父之蠱，是能從容柔順、彌縫蠱壞以濟大業而無矯拂之過，材雖不足而徳可尚也，以此得譽而天下歸之。象言「承以徳」者，九二有中正之徳，奉承以徳，不失子道而已。唐太宗、肅宗非不才之子也，即位之後使其父惴惴然常有意外之患，有徳者固如是乎？

The line statement of the fifth line of the Hexagram of蛊 says: "Correcting the disorder left by the father, thus gaining a good reputation." The Small Image Commentary says: "Correcting the father's legacy and gaining a good reputation, is using virtue to carry on the legacy of ancestors." The fifth line is the sovereign position, and the line six in the fifth is the ruler who inherits the throne of the previous sovereign. With a gentle and yielding nature, he corrects the disorder left by his father, thus being able to calmly and smoothly mend the broken parts and achieve great accomplishments, without the mistake of forcefully opposing. Although his ability may be insufficient, his virtue is commendable, and by this he gains a good reputation, and the world submits to him. The Small Image Commentary says "carrying on with virtue" because the line nine in the second has the virtue of being upright and just, and the line six in the fifth uses virtue to honor the ancestors, without losing the way of a son. Tang Taizong and Tang Suzong were not sons without ability, yet after ascending the throne, they made their fathers anxious and often worried about unexpected calamities. Can a virtuous person be like this?

上九：不事王侯，髙尚其事。象曰：不事王侯，志可則也。以陽剛有為之才，當蠱之終，處六五之上，若不能遐舉逺引、奉身而退，則禍不旋踵矣。伊尹既復政厥闢，將告歸；漢留侯佐漢得天下，然後從赤松子遊，其知此矣。老子曰：功成名遂身退，天之道也。象言「志可則」者，聖賢君子能知進退存亡之幾，固可為法於後世也。

The line statement of the topmost line of the Gǔ hexagram says: "Not serving princes and lords, but valuing one's conduct higher than achievements." The small image commentary says: "Not serving princes and lords, such a mind can be taken as a model." With a strong and capable yang nature, being at the top of the Gǔ hexagram, above the sixth line, if one cannot withdraw and retire, misfortune will come quickly. Yi Yin, after returning power to his sovereign, prepared to retire to his native land; Liu Hui of the Han dynasty, after assisting the Han dynasty to gain the empire, followed Chìsōngzǐ in his cloud travels. They all understood this principle. The Lǎozǐ says: "After achieving accomplishments and establishing a reputation, to withdraw and retire is in accordance with the way of heaven." The small image commentary says "will be a model," meaning that sages and virtuous men can perceive the subtle signs of advancement, retreat, existence, and demise, and thus can naturally become role models for later generations.

上經。兌下坤上。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。凡以上臨下皆謂之臨，人主君臨天下，諸侯君臨一國，皆臨也。《書》言：予臨兆民，懍乎若朽索之馭六馬。孔子曰：居敬而行簡，以臨其民。聖人臨下，其致慎如此，臨所以為大也。

This volume discusses the Upper Classic of The Zhou Changes. The hexagram Lin has the lower trigram Dui and the upper trigram Kun. The hexagram statement says: "Original, prosperous, beneficial, and correct, until the eighth lunar month there is misfortune." The Commentary on the Judgment explains that the hexagram is called "Lin" because the yang energy is gradually growing. The lower trigram Dui represents harmony and joy, and the upper trigram Kun represents flexibility and gentleness. The line Nine in the Second, being yang and in the center, corresponds with the line Six in the Fifth, the ruler, thus achieving great prosperity without losing correctness. This is the regular way of the heavens. As for the statement "until the eighth lunar month there is misfortune," it refers to the approaching time when yang energy will decline. All those who are in a superior position and govern those below are called "Lin": a ruler governing the world, a feudal lord governing his state, are both examples of Lin. The Book of Documents, "Five Songs of the Five Sons," says: "I govern millions of people, being cautious as if using a rotten rope to control six horses." Confucius said: "Be respectful in heart and simple in action, and govern the people with such an attitude." The sages, facing the people below, were so cautious, which is why Lin is considered great.

況四陰在上以臨二剛，剛非柔之所能制也，故臨當剛長之初，已有陽消之理，聖人慾使後世為人上者常兢業以圖之也。陰陽消長，君子小人更為進退之象。浸猶浸潤也，一氣不頓進，如草木之長，日加益而人不知也。

Moreover, the hexagram of Qian is composed of four yin lines at the top, which dominate over the two yang lines below. Originally, yang strength is not subject to the control of yin softness. Therefore, when the hexagram of Qian appears, it signifies the initial stage of yang energy beginning to grow. Yet within the hexagram, the principle of yang energy eventually retreating is already embedded. The sage's intention is to remind future rulers in positions of authority to always remain cautious and diligent in their governance. The waxing and waning of yin and yang symbolize the alternation of virtuous and petty persons in coming into power and withdrawing. "Jin" means gradual infiltration; a force does not surge all at once, just as grass and trees grow day by day, yet people do not notice it.

兌說而坤順，臨民之道以說順為本。九二剛而得中，六五以柔應之。既說而順，臨至剝，非濟以剛則強梗者或不可制，故孔子曰：臨之以莊則敬也。如此則能大亨以正，具乎元亨利貞之徳，其大與乾同功，故能斡旋運量以臨制天下也。

The lower trigram is Dui, meaning harmony and joy, and the upper trigram is Kun, meaning flexibility and obedience. The method of a ruler governing the people is fundamentally based on harmony and flexibility. Nine in the Second is a strong yang line located in the center of the lower trigram, and Six in the Fifth is a flexible yin line that corresponds with it. However, if one only governs with harmony and flexibility, and the strong yang is gradually worn away, without the support of firm decisiveness, those who are stubborn and rebellious may not be controlled. Therefore, Confucius said, "To treat the people with solemnity, the people will be respectful." (See "The Book of Rites: Governing the People") Only in this way can one achieve great success while maintaining correctness, possessing the four virtues of "origin, success, benefit, and constancy." Its grandeur is equal to the trigram Qian, thus it can manage and govern the world.

然陽剛主進，進而不已則治極必亂，安極必危，故戒以八月有凶也。陽生於十一月為復，十二月為臨，此二陽方長之時，至五月夏至而陽消，六月為遯，自子至未凡歴八月，故云八月有凶也。有凶者，有凶之理，未必皆凶也。

However, the nature of yang is to advance, proceeding continuously without stopping. When governance reaches its extreme, disorder is bound to arise; when stability reaches its extreme, danger is bound to come. Therefore, the Hexagram Statement says, "By August there will be misfortune." Yang energy begins in the eleventh month, which corresponds to the Hexagram of复 (Return); the twelfth month is 临 (Approaching), when two yang lines are just beginning to grow. By May, the Summer Solstice, yang energy starts to decline, and the Hexagram of 遯 (Retreating) appears. Counting from the first month to the sixth month, a total of eight months are experienced, hence the statement "By August there will be misfortune." Saying "there will be misfortune" means that the possibility of misfortune exists, not that misfortune is certain to occur.

象曰：澤上有地，臨，君子以敎思無窮，容保民無疆。水之性汪洋放肆，無以堤防之則有奔沖決溢之患，澤上有地，所以為臨民之象也。臨民之道，固當有以防範之，豈徒厲以威嚴、驅以刑戮哉？君子體此象，教民以禮義而思其所疾苦，無有窮已；容之則民有以措其手足，保之則不相陵犯，皆臨民之道也。無疆者，如此則其道廣大，無此疆爾界之殊也。

The Great Image Commentary says: "There is land over water, which is the hexagram of Approaching; the gentleman thus understands that teaching the people should have no end, and caring for them should have no boundaries." Water by nature is vast and unrestrained, and without embankments to control it, it causes floods and breaches; but land over water forms an image of the ruler approaching and caring for the people. Approaching the people should indeed involve caution, but is it only by using harsh authority and punishment to drive them? The gentleman observes this image and teaches the people with propriety, while constantly remembering their hardships without ceasing; he can accommodate them, giving them a place to rest and live; he can sustain them, preventing them from harming each other—these are the ways of governing the people. What is meant by 'without boundaries' is that when one does this, the path is vast and boundless, without distinctions of 'this is my territory, that is yours.'

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。咸，感也。臨人必以無心而感格之。蓋一陽在下與四為應，四近君而位尊，不可枉已以乾進也，志在行其正道而已，如此乃可免乎咎悔而趨吉也。九二：咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。初九、九二二陽在下，六四、六五以為正應。蓋二為剛中之臣，以應柔中之主，君臣之間以無心相感，以成君臨之大，故吉而無不利也。然九二雖不失臣道之正，而才剛任專，以事優柔之主，事固有不可盡從者，或逆其所順，或強其所劣，故象言未順命，乃所以為吉而無不利，聖人致其規戒之意深矣。

The line statement for the first line (Initial Nine): "When there is mutual response, the king's virtue is established and it is auspicious." The Small Image Commentary says: "When there is mutual response, the king's virtue is established and it is auspicious, because his mind and actions are upright." "Xian" means response. To approach others, one must do so with sincere and selfless sincerity. The first line is a yang line at the bottom, corresponding to the fourth line; the fourth line is close to the position of the king and holds a high position, yet the first line does not bend itself to seek promotion, but instead remains committed to promoting the right path. Only in this way can one avoid mistakes and regrets and move toward auspiciousness. The line statement for the second line (Nine in the Second): "When there is mutual response, it is auspicious and there is no disadvantage." The Image Commentary says: "When there is mutual response, it is auspicious and there is no disadvantage, because it does not blindly obey the king's orders." The first and second lines are both yang lines at the bottom, and the fourth and fifth lines above correspond to them. The second line is a strong and upright minister, corresponding to the gentle and upright king. The king and minister communicate with sincere and selfless sincerity, thus achieving the great task of ruling the world, hence it is auspicious and there is no disadvantage. However, although the second line does not deviate from the proper path of a minister, its nature is strong and it tends to act independently in serving a hesitant king. Matters naturally have aspects that cannot be universally obeyed: sometimes one must go against what the king is inclined to follow, and sometimes one must push the king beyond his capabilities. Therefore, the Small Image Commentary says "not following the king's orders," which is precisely the reason for its auspiciousness without any disadvantage. The profound advice and warnings conveyed by the sage here are indeed deep.

六三：甘臨，無攸利，既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。三以陰柔而居陽位，又二剛在下而三直出其上，以勢位臨之，非二陽所能堪也。要之三為小人，乘剛而不中，有負乘致寇之象，不能引身退避，而徒甘言以媚悅於人，其孰肯信之？故無適而可也。若能以憂危自處，日虞禍患之至，而克已下賢，庶幾其免乎！

The line statement for the third line says: "Sweetly approaching others brings no benefit; if one is already anxious about it, there will be no blame." The Small Image Commentary says: "Sweetly approaching others is because the position occupied is inappropriate; since one has already been anxious about it, the mistake will not last long." The third line, though of a yin and flexible nature, occupies a yang and strong position, and below it there are two yang lines. It directly dominates over these two yang lines, using its power and position to control others. This is something that the two yang lines cannot tolerate. In summary, the third line is a petty person who dominates over yang strength but does not occupy the central position, which corresponds to the image in the Great Treatise "carrying a burden while riding a carriage, leading to the arrival of bandits." Since it cannot withdraw or retreat, it can only use sweet words to please others. Who would believe such words? Therefore, wherever it goes, it will not be successful. If it could instead be anxious about its own danger and constantly worry about calamity, restraining itself and humbly respecting the virtuous, it might perhaps avoid disaster.

然則臨人之道，生殺利害之權咸自已出，六以陰柔之質而據顯位，眾所不與，況二與初皆陽剛君子，方處內而將進，其肯為之下乎？儻不能深自悔悟，惕然有淵氷之懼，而日復一日，禍可既乎？故象言甘臨位不當也，既憂之咎不長也。能憂其所當憂，雖有咎悔，其能久乎？

In this way, taking control of others' authority, deciding life and death, granting or withholding benefits, and promoting or eliminating evils all rest in one's own hands. The sixth trigram, which is yin and soft, occupies a prominent position, yet no one is willing to submit to it. How much less would the ninth trigram at the beginning and the ninth trigram in the second position, both yang and noble, who are within the inner trigram and about to rise, be willing to submit to such a person? If the sixth trigram does not deeply repent and remain vigilant as if standing on the edge of a deep abyss or walking on thin ice, merely dragging each day along, when will the calamity ever end? Therefore, the Small Image Commentary says, "Sweetly approaching, the position is inappropriate; having already worried about it, the misfortune will not last long."—If one can fear and be concerned about what one should fear, even if there is regret and remorse, how could that last long?

六四：至臨，無咎。象曰：至臨無咎，位當也。坤體至順，而四位尊居正，與初為應，上比於主而下臨於民，臨之至善者也。餘爻地逺而多懼，四近君而情通，以此臨民，何咎之有？故象言至臨無咎，位當也。六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。臨之道貴乎廣大兼收並用，不忌不嫉而已，得無為用天下之道，此君臨之大者。六五以柔弱之資而履尊位，能知此道，則大君之所宜而無不吉也。五以坤體順而應二，二以剛中之賢悅而應五。然人君駕御群臣當以剛斷，而専以柔順，則強臣或有擅命之漸；人臣事主當有從違可否，而専以媚悅，則奸佞者或得肆其欺。故象言大君之宜行中之謂者，謂順說之道貴得中而無過不及之患，則君臣各盡其任矣。

The line statement for the fourth line says: "Approaching fully, there is no blame." The Small Image Commentary says: "Approaching fully without blame is because the position is appropriate." The upper trigram is the Earth trigram, which is most gentle and yielding. The fourth line, being a six, is in a high and proper position and corresponds with the first line. It approaches the ruler above and governs the people below, making it the most complete line in the Hexagram of Approaching. Other lines are far from the ruler and often have fears, but the fourth line is close to the ruler and shares a harmonious relationship. Using such a position to govern the people, how could there be any blame? Therefore, the Small Image Commentary says, "Approaching fully without blame, because the position is appropriate." The line statement for the fifth line says: "Knowing how to approach, it is suitable for the great ruler, and it is auspicious." The Image Commentary says: "Suitable for the great ruler refers to acting in accordance with the middle path." The way of governing the world is to have a broad mind and to include all, without suspicion or jealousy; achieving this, one attains the path of governing the world without action, which is the true way of ruling. The fifth line, with its gentle nature, has reached the exalted position and understands this principle, which is exactly what a great ruler should do, hence it is auspicious. The fifth line, with the gentle nature of the Earth trigram, harmonizes with the second line, which is strong and upright, and the second line, with its strength and uprightness, harmonizes with the fifth line in a joyful manner. However, a ruler should govern ministers with firmness and decisiveness; if he is always gentle, powerful ministers will gradually take over authority. Ministers should serve the ruler with obedience, resistance, affirmation, and negation; if they are always flattering, wicked people will act deceitfully. Therefore, the Image Commentary says, "Suitable for the great ruler, it is called acting in the middle," meaning that the path of harmony and obedience is valuable when it is in the middle, without excess or deficiency, so that both ruler and ministers can fulfill their duties.

上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。上六居坤之終，處上卦之極，順之至也。在上而能以敦厚臨物，不以尊貴驕人；二陽在下而以順受之，雖無應於陽而不妨其進，厚之至也。二陽在內而志常欲佽助之，與夫居上位而蔽賢嫉能者有間矣，故雖居臨之終，宜凶而獲吉，宜有咎而卒無咎也。

The line statement for the sixth line at the top says: "Dun lin, ji, wu jiu." The Small Image Commentary says: "Dun lin is auspicious because its intention is attached to the two yang lines in the inner trigram." The sixth line at the top is at the end of the坤 trigram and the top of the upper trigram, having reached the extreme of flexibility and submissiveness. Although it is in the highest position, it approaches all things with a sincere and earnest attitude, without being arrogant because of its high status. The two yang lines below are advancing, and it accepts them with flexibility, even though there is no direct correspondence between them. This is the extreme of sincerity and earnestness. The two yang lines are in the inner trigram, yet the sixth line at the top often wishes to support them, which is different from those in high positions who block the talents and resent the capable. Therefore, although it is at the end of the Lin hexagram, which should be dangerous, it is auspicious; although it should have faults, it ultimately has none.

坤下巽上。觀：盥而不薦，有孚顒若。聖人化天下之道，非諄諄然以言語感說之也，以行與事示之，使民得法象焉，故其從也輕。孔子曰：正其衣冠，尊其瞻視，儼然人望而畏之，孰有不敬憚而瞻仰者哉？凡祭必先涗手而後酌獻，盥，涗手也。宗廟之禮莫盛於始盥之時，蓋精誠蘊於內而威儀肅於外。孔子於既灌之後不欲觀者，蓋繁文縟節容有偽焉，有不足觀者矣。惟齋莊恭敬之貌，顒然端委於上，而天下化服之，其道豈不簡且易哉！

The lower trigram of the Guan hexagram is Kun (Earth), and the upper trigram is Xun (Wind). The hexagram statement says: "Washing hands but not offering, with sincerity and solemnity." The sage's method of teaching the world is not to persuade people with endless words, but to set an example through his own conduct and governance, so that the people have something to follow. Thus, the people follow him without effort. Confucius said: "Maintain proper attire, look serious, and appear dignified; when others see you, they will feel reverence. Who would then not show respect?" (See "Yao Yu" in the Analects). In rituals, one must first wash hands before presenting wine to the gods. "Washing hands" refers to washing. The rites of the ancestral temple reach their peak at the moment just before the sacrifice, because at that time sincerity is accumulated within, and solemnity is displayed outwardly. Confucius said he did not want to look further after the pouring of wine during the ancestral sacrifice, because the subsequent elaborate procedures are prone to contain falsehoods, so there is nothing more to see. As long as the appearance of solemnity and reverence stands dignified in the upper position, the people of the world will be moved and convinced. Is this path not simple and easy?

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。聖人感人心之道莫大乎誠敬，故孔子言使民如承大祭。然則欲民之化服，豈勢力所能驅迫之哉？九五以順之徳履中正之位，為一卦之主，以此觀天下，猶日之方中，赫然在上，有目者咸覩，此觀之所以為大也。能齋莊誠敬，儼然以臨其下，則民皆觀感而化也。若既盥之後，則精意散漫，假物然後見其誠，則所感者末矣。

The Commentary on the Judgment says: "A great model holds a high position, is gentle and humble, and displays the virtue of uprightness and correctness to the world. 'Observing the washing but not the offering, with sincere reverence' refers to the people below being inspired and influenced by this." The method by which the sage moves the hearts of people is nothing greater than sincerity and reverence, so Confucius said that governing the people should be as reverent as performing a great sacrifice (see The Analects, Yan Yuan). If this is the case, how can the people be moved and convinced by force and power? The Nine in the Fifth, with its gentle virtue, occupies the position of uprightness and correctness, which is the main line of the entire hexagram. With such a position, it displays its virtue to the world, just like the sun at noon, shining brightly above, visible to all who have eyes. This is why 'Observing' is considered great. If one can be solemn and dignified in appearance, and approach the people with sincerity and reverence, the people will be inspired and influenced. However, if after washing one's hands in ritual, the sincere heart gradually becomes slack, and one relies on external rites to show sincerity, then what one can move is only the superficial aspect.

觀天之神道而四時不忒，聖人以神道設敎而天下服矣。神也者，妙萬物以為言者也。四時行焉，百物生焉，莫之為而為者，天何言哉？此天之神道也。聖人以此設敎，則不見其治之之跡，故心既悅而誠服之。後世蓋有假天之神道以誑惑百姓，遂謂河圖洛書疑亦神道設教者，若然，則上世帝王亦有時而欺天下耶？其說陋矣。

The Commentary on the Judgment continues to say: "Observing the mysterious operation of Heaven, the four seasons never fail; the sage follows this mysterious way to establish education, and all people then submit to it." The term "spirit" refers to its subtle accomplishment of all things. The four seasons proceed as they should, all things grow as they should, without anyone deliberately acting, yet everything naturally comes to be. Has Heaven ever spoken? This is the way of Heaven's spirit. The sage follows this way in establishing education, so there is no visible trace of his governance. Thus, people's hearts first feel joy, then sincerely submit. Later generations have even used the way of Heaven's spirit to deceive and confuse the people. Thus, some have doubted that the Yellow River Chart and the Luo Writing are merely means of the way of Heaven's spirit. If that is so, then would not the ancient emperors have sometimes deceived the world? Such a view is very shallow.

象曰：風行地上，觀，先王以省方觀民設教。風行天上，則庸有不及物者；風行地上，則物無不鼔動者。聖人體此象以制巡狩之禮，省觀萬方以察民俗，因其土風而設為教化。一遊一豫為諸侯度，則事無不順乎民心者，此堯舜三代之禮。至秦皇漢武巡遊無度，縱其侈心，適所以擾天下而啟英雄窺覬之端，失先王所以省方觀民之意，由上之人事繁文而不務簡易之過也。

The Great Image Commentary says: "Wind moves across the earth, this is observing; the former kings thus understood the need to tour the land, investigate the people's conditions, and establish education." If wind moves in the sky, it inevitably leaves some things untouched; but when wind moves on the earth, nothing is left unstimulated. The sage observed this hexagram and established the ritual of the Son of Heaven touring the land, visiting all regions to examine customs and people's ways, and setting up education according to local conditions. Each journey and tour of the Son of Heaven became a model for the feudal lords to follow. Thus, nothing they did would go against the people's will. This is the ritual of Yao, Shun, and the Three Dynasties. However, during the reigns of Qin Shi Huang and Han Wu Di, their tours were without restraint, indulging their extravagant desires, which instead disturbed the world and opened the way for heroes to plot and covet power. They completely lost the original intention of the former kings to tour the land and investigate the people's conditions. This was due to those in power focusing only on elaborate ceremonies, but not on the simplicity and mistakes of the essentials.

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。初六以陰柔最處卦下，有童子之象，所見鄙淺，不出卑陋之間，小人亦如之。所見如此，固難抗之使髙明也，故無咎。君子當大觀於天下，如七十二子之觀仲尼，見宗廟之美、百官之富；若以陰柔自守，則吝道也。聖人毎以輕約望小人，故待之不可不恕；以逺大期君子，故責之不可不嚴。象言初六童觀小人道者，固守淺陋，此小人之道耳。

The line statement for the first line (Initial Six) says: "Observing from a childish perspective, the petty person incurs no blame, but the gentleman is reluctant." The Small Image Commentary explains: "The childish observation of the first line represents the way of the petty person." The first line, with its yin and soft nature, is located at the very bottom of the hexagram, symbolizing a child's perspective. This perspective is shallow and limited, confined to a lowly and vulgar realm, which is precisely the state of the petty person. Since their vision is so limited, it is inherently difficult to elevate them to a higher level, hence the statement "no blame" applies to the petty person. The gentleman, however, should have a broad view of the world, as the seventy-two disciples of Confucius looked up to him, seeing the grandeur of the ancestral temple and the prosperity of the officials (as recorded in the Analects of Confucius, Zizhang). If one merely clings to a passive and soft position, they are following the path of narrow-mindedness and meanness. The sage sets lighter and simpler standards for the petty person, thus treating them with leniency; but for the gentleman, he sets lofty expectations, hence holding him to strict standards. The Small Image Commentary says, "The childish observation of the first line is the way of the petty person," meaning that clinging to a narrow and shallow view is nothing more than the way of the petty person.

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。女子處房奧之中以窺於外，屏幽閒，所見雖小，其貞足道，故窺觀於女貞為利，而非君子達觀之道也。二以陰柔上應陽剛之君，不能觀其大者，當大觀之時而體陰處內，非丈夫之事，為可醜也。

The line statement for the second line says: "Observing from a hidden place, it is advantageous for a woman to be faithful." The Small Image Commentary says: "Observing from a hidden place and being faithful is something even a gentleman would find shameful." A woman living deep within the inner chamber, peeking out through a crack in the door, is secluded and quiet, and though her view is limited, her virtue of chastity is commendable. Therefore, this act of secretly observing is considered beneficial for a woman's chastity, but it is not the way of a gentleman who should have an open and comprehensive view. The second line, being a yin line, corresponds to the yang line above, but it cannot see the bigger picture. At a time when the world has much to observe, it remains within the inner trigram, being passive and weak. This is not the conduct of a true man, hence it is considered shameful.

六三：觀我生，進退。象曰：觀我生進退，未失道也。聖人既以身觀天下，又當反身而自觀，以為進退去就之義焉。觀天下者，觀乎萬物也；反身而觀者，內觀乎道也。六三以陰柔而據陽位，且有應乎上，若可進之時，而量能審已、度時之宜以為進退焉，如此雖未合道，亦庶幾乎未為甚失矣。

The line statement for the third line says: "Observing my life, advancing and retreating." The Small Image Commentary says: "Observing my life and advancing and retreating, it has not deviated from the right path." The sage, having set an example for the world, should also examine himself and decide on advancement or retreat, taking office or leaving based on this. Observing the world means observing all things; examining oneself means looking inward to see what path one holds. The third line, though of a yin and soft nature, occupies a yang and strong position, and corresponds with the top nine, which seems to be a time for advancement. However, it can assess its own ability and examine the suitability of the situation to decide on advancement or retreat. Although this is not yet fully in accordance with the Dao, it is not a great mistake.

六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。六四得人臣之正，居近君之位，大臣之有道者，可進之時也，故觀國之光，利用賓于王。孟子曰：故將大有為之君必有所不召之臣，其尊徳樂道不如是不足與有為也。九五為大觀之主，而四以大臣來觀國之光，豈遽得而臣之哉？乾之九二九五皆曰利見大人，蓋在下之大人如太公伯夷，則利見在上之大人；在上之大人如文王，則利見在下之大人也。君臣相遇，必能大有為於天下，生民被惠，宗社蒙福，一見一用，交相為利，豈不難哉！尚賓者，賓之而不敢臣也。

The line statement for the fourth line says: "Observing the brilliance of the state, it is advantageous to serve as a guest to the king." The Small Image Commentary says: "Observing the brilliance of the state means the king treats him with the courtesy of a guest." The fourth line is in the proper position of a minister and is close to the position of the king, indicating a virtuous minister who has encountered an opportune time for advancement. Therefore, it says observing the brilliance of the entire country is appropriate for serving as a guest to the king. The Book of Mencius, Part Gongsun Chou, says: "A ruler who is about to achieve great things will certainly have ministers he dares not summon; if a ruler cannot honor virtue and love righteousness to this extent, he is not fit to share great undertakings with him." The fifth line is the main line of the Great Observation hexagram. The fourth line, as a minister, comes to observe the brilliance of the state, so how could the fifth line immediately use him as a minister? Both the second line of the Qian hexagram and the fifth line say "it is advantageous to meet a great man." A great man in a lower position, such as Jiang Taigong or Bo Yi, is appropriate to meet a great man in a higher position; a great man in a higher position, such as King Wen of Zhou, is appropriate to meet a great man in a lower position. When a ruler and a minister meet, they must surely achieve great things, benefiting the people and the ancestral temples and state altars. However, one party must be willing to meet and the other to employ, both benefiting from the encounter. Is such a meeting not extremely rare? The term "honoring as a guest" means honoring him with the courtesy of a guest, and not treating him as a subordinate.

九五：觀我生，君子無咎。象曰：觀我生，觀民也。聖人以身觀天下，萬方有罪在予一人，予一人有罪無以爾萬方，能常作是觀，則可以無咎。蓋民生治亂繫於上之舉措，則吾之動作起居可不慎乎？反求諸已而不可見，則考之民俗之善否而已。然則觀民俗者，乃所以觀吾生也。

The fifth line statement says: "Observing my life, the gentleman incurs no blame." The Small Image Commentary says: "Observing my life is actually observing the people." The sage uses himself as a model for the world: if the whole world has faults, the responsibility lies with me alone; if I alone have faults, do not involve the whole world. If one can constantly reflect in this way, there will be no mistakes. The prosperity or disorder of the people's lives depends on the actions of those in power, so how can my actions and conduct not be cautious? If I cannot clearly reflect upon myself, then I should examine the customs of the people. In this way, observing the customs of the people is actually observing my own conduct.

上九：觀其生，君子無咎。象曰：觀其生，志未平也。上九雖不在其位，而以陽剛處九五之上，有應於下，非能恝然出於事任之外也，則民之生理實任其責。伊尹自任以天下之重，有一夫不被其澤者，若已推而納之溝中，能於此作觀，固可免咎。象曰觀其生志未平者，上九在事任之外，非有職守者，特以位髙望重，未能兼善天下，憂世之心志尚未平也。

The line statement for the top line (上九) says: "Observing the people's livelihood, the gentleman incurs no blame." The Small Image Commentary explains: "Observing the people's livelihood means that his concern for the world has not yet been at peace." Although the top line is not in the position of a ruler, it holds a yang line above the nine in the fifth, and has a corresponding line in the lower trigram. Therefore, it cannot remain indifferent to matters and responsibilities. The people's livelihood is still something he must take responsibility for. Yi Yin took upon himself the heavy burden of the world; as long as one person did not receive his grace, he felt as if he had pushed that person into a ditch (based on the saying in "The Great Learning" from the Mencius). With such a mindset, one can naturally avoid blame. The Small Image Commentary says, "Observing the people's livelihood, his aspirations are not yet at peace," meaning that the top line is already beyond his official duties and has no specific responsibilities. However, because of his high position and great reputation, he still cannot benefit the whole world, and his concern for the world remains unsettled.

震下離上。噬嗑：亨，利用獄。君臣相遇，非道同徳合則不能大有為於天下，然自古迄今毎多不合者，有物間於其間也。欲除去其間，非威明剛斷不能也。離震二卦合而成噬嗑，九四為頤中有物之象，蓋君側之強臣，阨群賢之進而間隔之者。噬者，齧也；嗑者，合也。頤中有物，非齧去之則終不能合；能齧去之，則上下內外亨通而無礙矣。

The lower trigram of the噬嗑 hexagram is Zhen (Thunder), and the upper trigram is Li (Fire). The hexagram statement says: "It is smooth, and suitable for using punishment." A ruler and his minister meet, but if their paths are not the same and their virtues do not harmonize, they cannot achieve great success in the world. However, from ancient times to the present, rulers and ministers often do not get along, because there is something in between that blocks them. To remove this obstruction, there must be authority, clear insight, and resolute determination. The combination of the trigrams Li (Fire) and Zhen (Thunder) forms the噬嗑 hexagram. The fourth line, nine four, represents the image of something foreign in the mouth, referring to a powerful minister close to the ruler who blocks the appointment of virtuous men and separates the ruler from his ministers. "Shi" means to bite, and "he" means to join. If something is stuck in the mouth, the upper and lower teeth will never close unless it is bitten out. If it is bitten out, then inside and outside are unobstructed and smooth.

噬嗑非止用獄，但既明且威，則於用獄為利。又小人強梗，非加以刑辟斧鉞之誅不能除去之，故云利用獄也。周之管蔡、漢之上官桀，此二間也，非成王昭帝明斷而卒除去之，則周公霍光豈能成輔翼之功哉？

The Hexagram of噬嗑 does not merely discuss the use of legal punishment, but it emphasizes both clear discernment and authority, which are especially beneficial in judicial matters. Moreover, wicked and rebellious people cannot be eliminated without the punishment of legal retribution, hence the Hexagram states "favorable for litigation." In the early Zhou dynasty, the Duke of Shang and the Duke of Tsai, and in the Western Han dynasty, Shangguang Jie, were such obstacles between the ruler and his ministers. Had it not been for the wise and decisive actions of King Cheng of Zhou and Emperor Zhao of Han, who ultimately removed them, how could Duke Zhou and Huo Guang have achieved their meritorious service to the royal house?

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。人所以養其氣體，必資於飲食，故頤者，養也。頤中有物，妨於飲食語言，必齧去之，然後乃得亨通。卦體上下二剛，剛主決斷，與柔異體而相湏。噬嗑自否卦而來，九五之剛分而之初，初六之柔分而之五，剛柔分而成離震，震動而離明也。雷必有電，雷動電耀，異體相合而章著也。

The Commentary on the Judgment says: "To have something in the mouth is called Shihhe, and only after biting it open does one achieve smoothness. The strong and the weak are separated into upper and lower positions, shaking and shining, thunder and lightning combining to reveal clearly. The yao of the soft line is in the middle and moves upward, although its position is not appropriate, it is suitable for judging cases and applying punishment." People must rely on food and drink to sustain their vital energy and physical form, so "Yi" means to nourish. Having a foreign object in the mouth hinders eating and speaking, so it must be bitten off to achieve smoothness. In terms of the structure of the hexagram, the two strong lines, initial nine and upper nine, are separated into upper and lower positions. The strong is decisive, differing in nature from the middle soft line yet mutually needed. The Shihhe hexagram comes from the Bo hexagram: the strong line nine in the fifth position moves down to the initial position, and the soft line initial six moves up to the fifth position. The strong and the soft are separated to form lower Zhen and upper Li. Zhen is movement, Li is brightness. There must be lightning with thunder; thunder moves and lightning illuminates, two different things combining to make everything clear and distinct.

六五以柔而履尊位，得中而上行，不失離明之照，雖九九五為不當位，而有剛明之賢上為之贊助，強梗者卒伏其辜，故利用獄也。象曰：雷電，噬嗑，先王以明罰勅法。雷以震驚之，電以照耀之，則其威明之行，無能遁其情者，噬嗑之象也。聖人觀此象以明其刑罰、謹其法令，使天下曉然易避而難犯也。

The Six in the Fifth, though of a soft and gentle nature, ascends to the supreme position, resides in the center and moves upward, without losing the virtue of the bright illumination of the fire trigram. Although it is improper for a yin element to occupy the Nine in the Fifth position, there are virtuous ministers of strength and clarity above to assist it, and the arrogant eventually submit. Therefore, it is said, 'Suitable for the use of prison.' The Great Image Commentary says: 'Thunder and lightning, this is the trigram of噬嗑; the former kings thus understood the need to clarify punishment and regulate laws.' Thunder is used to intimidate, lightning to illuminate, so when authority and clarity are applied, no one can conceal the truth. This is the image of the trigram噬嗑. The sage observed this image and thus clarified punishment and strictly enforced laws, making the people clearly understand, easy to avoid and difficult to violate.

初九：屨校滅趾，無咎。象曰：屨校滅趾，不行也。初上以卦材言之，則為二剛，利於斷獄者也；以六爻言之，則初上二爻無位，為受刑之人。易之取義廣大隨時言，豈一端哉？初最處下，用刑之初，為惡未大，故屨校滅趾無咎。屨，履也；校，桎梏也；趾有止之義。屨校滅趾，校之使沒其趾，但拘囚之刑之至輕者也。

The line statement for the first nine (initial yao) says: "He is bound with foot restraints, covering his toes, resulting in no blame." The Small Image Commentary explains: "Binding his feet and covering his toes is to prevent him from moving forward." The first nine and the top nine, when considered in terms of the hexagram's material composition, represent the two upper and lower strong lines, which are suitable for making judgments. However, when viewed in terms of the six yao's positions, both the first and the top yao lack proper positions, and thus they are considered as those who have been subjected to punishment. The Zhou Changes take a broad meaning, speaking according to the circumstances, and are not limited to one interpretation. The first nine is at the very bottom, representing the beginning of punishment. The wrongdoing is not yet serious, so he is given foot restraints, covering his toes, resulting in no blame. "屦" means to wear, "校" refers to foot or hand restraints, and "趾" has the meaning of stopping. "屦校灭趾" means binding him with wooden restraints to cover his toes, which is merely a temporary confinement, the lightest form of punishment.

孔子於此二爻特發明其義曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大戒，此小人之福也，故屨校滅趾無咎。上九亦小人之居尊位者也，故以小善為無益而不為，以小惡為無傷而弗去，至惡積而不可掩，罪太而不可解，故何校滅耳凶。此二者皆為受刑之人，自二至五皆取噬為義，則用刑之人也。

Confucius specially explained the meaning of these two lines in the "Great Treatise" section of the "Commentary of the Later Han": small people do not feel ashamed about being unkind, do not fear doing unjust things, will not strive for advancement if they do not see benefits, and will not be punished without authority; a slight punishment can serve as a great warning, which is actually the good fortune of small people, so "shoes and chains cut off the toes" has no fault. The line "Nine at the Top" is also a small person in a high position who regards small good deeds as having no benefit and refuses to do them, and regards small evil deeds as having no harm and refuses to change, leading to accumulated sins that cannot be concealed and crimes so great that they cannot be escaped, hence "chains cut off the ears" and resulting in misfortune. These two lines both refer to people who are punished; from line "Six in the Second" to "Six in the Fifth" all take the meaning of "bite," referring to those who carry out punishment.

六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。六二雖處人臣中正之位，而材實柔弱，動而乘剛強之小人，非深文峻法以治之未易勝也，故噬膚不足，以之滅鼻，蓋不如是不足以服強梗也。古之斷獄者當以矜恤為先，六二雖失先王欽慎明恕之意，以治小人未為過也，故無咎。象噬膚滅鼻乘剛者，下乘初九，其勢不得不齧去之。用刑者小必傷人之肌膚，故皆以噬為言。

The line statement for line six-two says: "To bite through flesh and destroy the nose, there is no blame." The Small Image Commentary says: "To bite through flesh and destroy the nose is because it is overstepping a strong line." Although line six-two is in the proper position of a minister, its nature is indeed weak. When it moves, it oversteps a strong person. Without strict and severe laws, it is difficult to control. Therefore, merely biting through the skin is not enough; one must bite so deeply that the nose is entirely destroyed—only in this way can one subdue the stubborn. In ancient times, judgments were supposed to be based on compassion and mercy. Although line six-two deviates from the original intent of the sage kings to be respectful, cautious, clear-sighted, and forgiving, it is not excessive when dealing with petty people, so it is said "there is no blame." The Small Image Commentary says "to bite through flesh and destroy the nose, because it is overstepping strength," meaning that line six-two is overstepping line one. In terms of situation, it must bite it off. Those who apply punishment inevitably injure people's flesh, so all lines use the character "bite."

六三：噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。臘肉，全體之物，至難齧者也，以喻強梗小人為間之大，未易遽去之。去之不以漸，必遭其怨毒而反受其害。然奉法以制小人，有司之事，雖失威斷之大，何咎之有？但小有悔吝耳。三陽位而陰柔據之，其遭怨毒蓋處不當其位故也。使明足以照奸慝，威足以服強梗，片言可以折其辭，則小人必聴矣。

The third line statement says: "Biting dried meat, encountering poison, slight regret, no blame." The Small Image Commentary says: "Encountering poison is because of an improper position." Dried meat is whole and dried, the hardest to bite, used to symbolize strong and powerful petty persons who are in between the ruler and ministers, difficult to remove all at once. If one does not proceed step by step in removing them, it will certainly provoke their hatred and harm, leading to self-injury. However, enforcing laws to punish petty persons is the duty of officials. Although it is not a grand and decisive act, it is not a fault. At most, there is some regret and regret. The third line is a yang position occupied by a yin line, so it encounters resentment and harm precisely because of its improper position. If one is clear-sighted enough to see wickedness, strong enough to subdue the powerful, and able to judge right and wrong with a single word, petty persons would naturally have no choice but to obey.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。九四用剛直之道而處柔順之位，位尊而任重，人君恃以擊強梗、除間隙也。脯有骨曰胏，最難齧者，非剛直之材、知難而守正者未易勝之也。暴戾凶愎，小人之剛也。君子欲驅除小人，必操公心，由直道，挾利器，待時而動，動不括，乘間而發，發必中矣。若行不以艱難，守不以正固，恃其剛直，輕易妄動，則反為所齧矣，故利艱貞乃獲吉也。象曰利艱貞吉未光者，去小人之術，當使之退聴，潛消於之中；今道徳之威不足以勝，至於用刑獄以除去，雖免凶咎，未足為光大也。

The fourth line statement says: "It bites the tender part of the dry flesh, obtains a bronze arrow, is advantageous to endure hardship and maintain uprightness, and is auspicious." The Small Image Commentary says: "It is advantageous to endure hardship and maintain uprightness, and is auspicious, indicating that its achievements are not yet great." The ninth line in the fourth position uses a strong and upright approach while being in a yielding position, holding a high status and great responsibility. The sovereign relies on him to strike against the strong and eliminate obstacles between the sovereign and ministers. The tender part of dry flesh with bone is called "胏," which is the hardest to bite. Those who are not strong and upright, yet know hardship and maintain uprightness, find it difficult to bite through. Being fierce, rebellious, and stubborn is the kind of "strength" found in petty persons. A gentleman must remove petty persons by holding public interest, following the right path, possessing sharp means, and waiting for the right opportunity to act. Once he acts, he is not hindered, and he strikes through the gap, ensuring a decisive success. If one does not endure hardship and does not maintain firm uprightness, relying only on his own strength and acting rashly, he will be bitten by petty persons. Therefore, it is advantageous to endure hardship and maintain uprightness to achieve auspiciousness. The Small Image Commentary says, "It is advantageous to endure hardship and maintain uprightness, and is auspicious, but it is not yet bright," meaning the best way to remove petty persons is to let them retreat quietly without their awareness. Now, with insufficient moral authority to prevail, one resorts to legal punishment to eliminate them. Although this avoids danger, it is not yet bright and grand.

六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。六五體雖柔弱，而居得政之位，操生殺之權，其去小人若無甚難者，然猶有乾肉之象，以見小人難去如此。五為去間之主，而四以剛正輔贊而彌縫之，用力小而見功多矣。

The Line Statement of the Fifth Line: "It chews on dry meat, obtaining golden metal, with firmness and caution, there is no blame." The Small Image Commentary says: "Firmness and caution without blame is because it handles matters appropriately." Although the nature of the Fifth Line is soft, it occupies the position of the sovereign, holding great power of life and death. Removing small people seems not difficult. Yet the Line Statement still uses "dry meat" as an image, clearly showing that removing small people is not so easy. The Fifth Line is the main line for eliminating obstacles, while the Fourth Line, with its strong and upright nature, supports it and compensates for its efforts. Therefore, little effort is needed and much is achieved.

得黃金者，得剛中之賢，足以勝小人。人君駕御大臣，得其道則為腹心股肱之用，不得其道則既任而疑之，扈難制，反為害者多矣。五既以柔弱而乘九四之剛，固賴以濟難，然亦不可不怵惕，常以危懼自處也。如此固可免咎。象言貞厲無咎得當者，能貞且厲而免咎，以見處之當其理也。

The phrase "getting gold" refers to obtaining a virtuous minister who is strong and upright, sufficient to overcome small men. A ruler who governs his ministers with the right method will have them as close allies and trusted companions; but if he uses the wrong method, he will employ them yet remain suspicious, leading to rebellious behavior that is hard to control, and such cases are numerous. Although the line six in the fifth position, with its soft and weak nature, is riding over the strong line nine in the fourth, it naturally relies on him to overcome difficulties, yet it must also remain cautious and maintain a state of constant vigilance. If it can do so, it will naturally avoid mistakes. The "Small Image Commentary" says, "Remaining steadfast and cautious brings no blame, because it is appropriate," meaning that by maintaining correctness and always being cautious, it avoids mistakes, showing that the handling of affairs is in accordance with reason.

上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。先王用刑無貴賤之間。上九，強臣也，強臣而無位，雖嘗為大臣而積稔罪惡，至於不可掩覆解免，固可以刑戮加之。驩兠誣人功罪，唐堯戮之；管蔡挾武庚以叛，周公誅之，豈以位尊職重而不敢加以刑辟哉？初九屨校滅趾，趾，止也，欲使為惡者不復行，戒之使入於善也；上九何校滅耳凶，以聦不明故，以校滅耳而懲之，惡積罪大，無自新之理矣。

The line statement for the top nine (上九) says: "He has a wooden yoke on his head and his ears are cut off, which is ominous." The Small Image Commentary explains: "He has a wooden yoke on his head and his ears are cut off because his ears and eyes are not clear." The ancients applied punishment without distinction between the noble and the common. The top nine represents a powerful minister who, although powerful, has no actual position. Even though he may have once held a high position, his accumulated sins have reached a point that cannot be concealed or excused, so it is appropriate to apply punishment to him. Hun Dou falsely accused others of merits and faults, and Yao executed him. Guan Shu and Cai Shu conspired with Wu Geng to rebel, and Duke Zhou executed them. How could one hesitate to use punishment just because of high status and important duties? The line for the first nine (初九) says: "He has a wooden yoke on his foot and his toes are cut off." "Toe" means to stop. This is to prevent the wicked from moving forward and to warn him to return to the virtuous path. The line for the top nine says: "He has a wooden yoke on his head and his ears are cut off, which is ominous," because he is blind to right and wrong and cannot hear sincere advice, so he is punished by having a wooden yoke on his head to stop him. His accumulated sins are too great, leaving no room for repentance.

離下艮上。賁：亨，小利有攸往。賁飾之事，固非聖賢之所尚也，然質勝文則野，交物之際，文亦不可已。有其質而加賁飾焉，所以能亨通也。譬之車服器械，適用而已，加以雕鏤文采，徒為觀美，雖不可巳，亦不可過也，故小利而已。若涉險難，非文飾所能濟也。

The lower trigram of the Fu hexagram is Li (Fire), and the upper trigram is Gen (Mountain). The hexagram statement says: "It is smooth, and there is slight advantage in going somewhere." Decorations and adornments are not what the sages value highly. However, if one is too simple and lacks refinement, it appears crude; when interacting with others, one cannot entirely abandon refinement. With both inner quality and external decoration, one can achieve smoothness. For example, vehicles, clothes, and utensils are made for use, and adding carvings and painted decorations is merely for appearance. These embellishments should not be entirely absent, but they should not be excessive either, hence the statement says "slight advantage." As for facing difficulties and dangers, decoration cannot help.

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；文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。乾坤純陰純陽之卦，有父母之象。乾施一陽於坤而成震坎艮，故謂之男；坤施一陰於乾而成巽離兌，故謂之女。六十四卦皆因乾坤而成，非獨六子而巳。

The Commentary on the Judgment says: "The hexagram of Zhen is smooth because the yao of flexibility comes down to adorn the yao of strength, thus achieving smoothness; also, the yao of strength goes up to adorn the yao of flexibility, thus resulting in slight advantage for going forward. This is the cultural splendor of heaven. Cultural splendor is bright yet restrained, which is the cultural splendor of mankind. Observing the celestial phenomena allows one to examine the changes of the four seasons; observing human culture allows one to educate the world and establish customs." The hexagrams Qian and Kun are the hexagrams of pure yang and pure yin, symbolizing parents. When Qian gives a yang line to Kun, it becomes Zhen, Kan, and Gen, thus called the three sons; when Kun gives a yin line to Qian, it becomes Xun, Li, and Dui, thus called the three daughters. All sixty-four hexagrams are generated from Qian and Kun, not only these six subsidiary hexagrams.

離下艮上為賁。離體本乾坤，以一柔來居其中以文二剛，故剛不至於暴而物無不通也；艮體本坤乾，以一剛分處於上以文二柔，剛柔相雜而相濟，陰陽異位而相成，此卦所以為賁也。二在下卦之中，故言來，來者，來居於內也；來居於內，變而為離則文明矣。九處上卦之極，故言分，分處於外也；分處於外，變而為艮則止靜矣。陰柔無迕，柔來居中而文剛，則可以通物矣，故亨；陽剛至健，剛上而文柔，則可以涉難矣，故小利有攸往也。

The lower trigram is Li (Fire) and the upper trigram is Gen (Mountain), forming the hexagram Zhen. The body of Li originally comes from Qian (Heaven), and Kun (Earth) sends a flexible line to occupy the central position, thus adorning the two strong lines above and below. Therefore, strength does not become excessive and violent, and all things become unimpeded. The body of Gen originally comes from Kun (Earth), and Qian (Heaven) sends a strong line to the top position, thus adorning the two flexible lines below. The interaction of strong and flexible lines, and the mutual complementation of yin and yang, is why this hexagram is called Zhen. The second line is in the central position of the lower trigram, so it is said 'coming', 'coming' means coming to occupy the inner trigram; coming to occupy the inner trigram and transforming into Li, thus achieving civilization. The upper yang line is at the top of the upper trigram, so it is said 'dividing', meaning dividing to occupy the outer trigram; dividing to occupy the outer trigram and transforming into Gen, thus achieving stillness. Yin and flexibility do not oppose, and a flexible line coming to occupy the central position to adorn a strong line can lead to the smooth passage of all things, hence 'smooth'. Yang and strength are extremely vigorous, and a strong line going up to adorn a flexible line can overcome difficulties, hence 'small benefit in going forward'.

日月之往來，星辰之佈列，剛柔錯綜，陰陽相交，自然而成理者，天文也。陰麗於下而文明其上，陽止乎上而節制其下，禮樂政刑必假於人為者，人文也。觀乎天文，則四時之代謝可察矣；觀乎人文，則天下之風俗可變矣。聖人推廣賁飾之意，豈徒為觀美而已！仰觀天文，俯察人理，必歸於有用，所以成孝敬而厚人倫、美教化而移風俗者，用此道也，此賁飾之大者也。

The movement of the sun and moon, the arrangement of stars, the intermingling of strength and softness, and the interaction of yin and yang naturally form an orderly pattern, which is called astronomy. Yin lines are attached below, giving brightness above, while yang lines are still above, controlling below. Rituals, music, punishments, and government affairs, which must be done by human effort, are called humanity. Observing astronomy makes the changes of the four seasons clear; observing humanity allows the customs of the world to be transformed. The sage promotes the meaning of ornamentation, not merely for appearance. Looking up to observe celestial phenomena, looking down to examine human affairs, ultimately it must be applied in practice. It is by achieving filial piety and respect, thus making human relationships more harmonious, and by beautifying education and transforming customs that the great significance of ornamentation is realized. This is the true essence of ornamentation.

象曰：山下有火，賁，君子以明庶政，無敢折獄。山者，鳥獸草木之所由出也，山下有火，則火景所燭，物無不照，故有賁之象。君子體此以明庶政，則凡見於政事者無不加賁焉；獨獄訟之間，當用其誠實，而以法令為師。學未及於古人，其敢以片言折之乎？獄者性命所繫，聖人於此有畏懼之心焉，故曰無敢折獄也。

The Great Image Commentary says: "Fire below the mountain, this is the image of贲; the gentleman understands this and thus endeavors to clarify all state affairs, yet dares not decide legal cases based on a single opinion." The mountain is the place where birds, beasts, and plants grow; fire burning beneath it illuminates all things, hence the image of adornment. The gentleman observes this image and applies it to the governance of state affairs, thus ensuring that all matters concerning governance are adorned with propriety. However, legal cases should be judged with sincerity, using the law as the standard. Since one's own learning is still not equal to that of the ancients, how dare one decide the right and wrong based on a few words? Legal cases involve the lives of people, and the sage holds a reverent attitude toward them, hence the saying 'dare not decide legal cases.'

初九：賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。九居於初，此陽剛君子隱而未見者也，發跡之初尤當自重。原憲之貧，捉襟肘見，納屨踵決，及歌商頌之詩，聲若出金石，髙車駟馬者蓋有愧焉。車固君子之器，小人而乘君子之器，盜斯奪之。君子於辭受進退之際，惟義之從耳。顏斶緩行以當車，君子不以為辱；所治癒下、得車愈多者，君子不以為榮。

The line statement for the first line (Initial Nine) says: "He adorns his foot, and abandons the carriage to walk on foot." The Small Image Commentary says: "Abandoning the carriage to walk on foot is because according to righteousness he should not ride." A yang line in the initial position represents a yang strong gentleman who is in retirement and has not yet achieved prominence. At the beginning of his journey, he especially should be cautious and self-respectful. Yan Xian was so poor that pulling his sleeve revealed his elbow, and his foot broke through the sole of his shoe, yet when he sang the Shang Odes, his voice was as resounding as bronze and stone. Those who rode in high carriages and four horses felt ashamed before him (as recorded in the "Zhuangzi: Letting the King Rule"). A carriage is an instrument that a gentleman should use, but a petty person uses it, and robbers will come to seize it (as stated in the "Great Treatise of the Upper Commentary"). A gentleman in matters of yielding and receiving, advancing and retreating, follows only the principle of righteousness. Yan Chu preferred to walk slowly, treating walking as if it were riding, and a gentleman did not consider it a disgrace (as recorded in the "Zuo Zhuan: Qi Strategies"). Those with worse governance receive more carriages and horses, but a gentleman does not consider it honorable (as recorded in the "Zhuangzi: Lie Yu Kuou").

賁之初九能自貴重，寧徒行而舍軒車之盛，其為光華賁飾之道莫大焉。初比於二而正應在四，不比於近而逺從正應，故有舍車徒行之象。伊尹耕有莘之野，非其義也，非其道也，祿之以天下弗顧也，繫馬千駟弗視也。君子居窮隱約能自重如此，豈以徒行為辱、乘軒車為榮哉？

The first line of the Gen hexagram, Initial Nine, can maintain its own dignity and value, preferring to walk on foot rather than abandon the splendid adornments of a carriage. This represents the way of refined ornamentation, and there is nothing greater than this. Initial Nine is closely adjacent to line two, but its proper corresponding line is line four; it does not closely associate with the nearby line two, but instead goes far to follow the proper corresponding line four. Therefore, it has the image of abandoning carriages and horses, and walking on foot. I Yin was plowing fields in the outskirts of You Shen, and if something was not in accordance with righteousness or the Way, even if given the entire world's salary, he would not look back, and even if a thousand fine horses were tied before him, he would not glance at them (based on "Mencius · Wan Zhang Shang"). A gentleman in poverty and obscurity can still maintain such self-respect; how could he regard walking as a disgrace and riding in a carriage as an honor?

六二：賁其須。象曰：賁其須，與上興也。須附於頤頰，一身之中為最顯，此賁飾之出於自然者。二比於三，同體者賁，雖不能自立，隨質而動，得所麗則相待而成。蓋文質之相湏，非能有所加損也，其動作皆因其所附之質耳，故象曰賁其湏與上興也。

The line statement for line six two says: "The beard is adorned." The Small Image Commentary says: "The beard is adorned, following the movement above." The beard is attached to the chin and cheeks, and is the most prominent part of the whole body, which is a natural form of adornment. Line six two is adjacent to line nine three, and the two lines that are in the same body mutually adorn each other. The beard itself cannot exist independently and can only move along with the form it is attached to. It can only find a suitable object to attach to and thus form a mutual complement. The relationship between culture and substance is inherently dependent on each other; neither can add or subtract from the other. Every movement of the beard depends entirely on the form it is attached to, so the Small Image Commentary says, "The beard is adorned, following the movement above."

九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。賁飾之道常失之華侈而無其實，若有徳以潤其身，而飾以粲然之文，如玉之蘊於石、珠之媚於川，其潤澤光彩有不可掩者，故曰賁如濡如也。永貞吉者，九三以陽剛而居陽位，處離分之極，賁之極者，賁飾之盛則流而為奢淫，故戒以永貞則吉也。永貞者，長守正道，不為群陰之所誘，則小人終莫陵之也。

The line statement for the third line says: "Beneath the ornamentation, there is a moistening; if one remains constant and upright, it is auspicious." The Small Image Commentary explains: "The reason for the auspiciousness of remaining constant and upright is that ultimately no one can bully him." The common flaw in the art of ornamentation is that it is luxurious and lacks substance; if one has virtue that nourishes oneself and adds brilliant ornamentation, it is like a jade stone hidden in a rock or pearls that illuminate a river. Such a luminous radiance cannot be concealed, hence "Beneath the ornamentation, there is a moistening." As for "remaining constant and upright is auspicious," it is because the third line is a yang line in a yang position, located at the top of the Li trigram, which is the line where ornamentation reaches its peak. Excessive ornamentation may lead to extravagance and licentiousness, so it is advised to remain constant and upright for long-term auspiciousness. "Remaining constant and upright" means to maintain the right path for a long time, not to be lured by the surrounding petty and flexible persons. Thus, these petty persons will ultimately not be able to bully him.

六四：賁如皤如，白馬翰如，匪宼婚媾。象曰：六四當位疑也；匪宼婚媾，終無尤也。四與初為正應，初以陽剛在下，守節義而輕富貴者也，四欲往從，亦當以潔白之操應之，故賁如皤如也。皤，潔白也。白馬翰如者，聘賢必以車馬，馬取其色白者，詩人以皎皎白駒，在彼空谷，生芻一束，其人如玉，亦取潔白之義。

The line statement for the fourth line says: "Benevolent appearance, white appearance, white horse flying swiftly, not a robber but a marriage partner." The Small Image Commentary says: "The position of the fourth line is appropriate, yet there is still doubt; 'not a robber but a marriage partner,' ultimately there is no fault." The fourth line and the first line are in a correct correspondence. The first line has a strong yang line in a lower position, representing a person who upholds virtue and values righteousness more than wealth. The fourth line wishes to follow him, and should therefore respond with purity and integrity, hence the statement "Benevolent appearance, white appearance." "White" refers to purity. As for "white horse flying swiftly," this is because employing a virtuous person requires carriages and horses, and horses should be white. The poem "White Horse" from the Book of Songs says, "Bright white horse, in the empty valley, a bundle of fresh grass, the person is like jade," also expressing the meaning of purity.

翰如，飛翔而往也。聘既以其道，則幡然而來矣。匪宼婚媾者，古之聘賢猶嫁娶之用媒聘，故以婚媾為喻。四之應初，初之從四，乃正應也，而九三以陽剛間乎其間，四又乘之，故與三為仇，所以遲疑而不敢遽進也。非三為難，則四與初合久矣。夫陰陽之相求，剛柔之相賁，乃理之常。六四下應初九，位固當矣，又乘九三之剛，此當位適所以致疑也。初與四既以正道相應，小人為間者終莫能害之，故終無尤也。

"Han Ru" means moving like a bird flying swiftly. Since the invitation is in accordance with propriety, the virtuous person will come promptly. The phrase "Fei Ke Hun Gou" refers to the fact that in ancient times, when inviting talented people, it was like the marriage process which required the mediation of a matchmaker. Therefore, the analogy of marriage is used. The sixth line at the fourth position corresponds to the first line at the beginning, and the first line follows the sixth line, which is a proper correspondence. However, the ninth line at the third position, being a strong yang line, blocks them, and the sixth line, being a yin line, oversteps the ninth line, thus forming enmity with the ninth line and causing hesitation, making it hesitant to go immediately. If it were not for the obstruction by the ninth line at the third position, the sixth line at the fourth position would have already joined the first line at the beginning. The mutual seeking between yin and yang, and the mutual refinement between strength and softness, are natural principles. The sixth line at the fourth position corresponds to the first line at the beginning, which is a proper position, yet it oversteps the ninth line at the third position, and this "being in the proper position" becomes the source of doubt. Since the first line at the beginning and the sixth line at the fourth position correspond properly, the small person in between will ultimately not be able to harm them, hence it is said "finally without blame."

六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。六五當全盛之時，為賁之主，固可以崇臺榭、廣苑囿之觀；六五居中正之位，雖賁于丘園而束帛戔戔，不為侈也，故雖吝而終獲其吉。象言六五之吉有喜者，吝道宜有憂虞，當賁之時能以儉約自處，後必獲福，故有喜也。

The line statement of the fifth line says: "Adorning a hillside garden, with few bundles of silk, there is hardship, but ultimately good fortune." The Small Image Commentary says: "The good fortune of the fifth line is due to joy." The fifth line is at the peak of its strength and is the main line of the Qian hexagram. It could have built high platforms and expanded gardens for enjoyment. However, the fifth line is in the proper central and upright position. Though it adorns the hillside garden, it uses only a few bundles of silk, which is not extravagant. Therefore, although it appears frugal, it ultimately attains good fortune. The Small Image Commentary says, "The good fortune of the fifth line is due to joy," because following the path of frugality should bring worry, but in an era that values adornment, it maintains frugality, and thus will surely receive a reward, hence "there is joy."

又丘園者所寓，如初九之賢，舍車而徒，守其節義而安於貧約者，人君所當聘用也。三二纁謂之束帛，物薄而禮厚。當賁飾全盛之世，菲薄乃如此，以禮為主而非吝也，故終獲其吉。以卦體言之，六五一爻聖人示奢淫之戒，其意深矣；然以丘園為隱者所寓，其從來亦逺矣，姑存二說，不敢決也。

There is another view: "Quyuan" refers to the dwelling place of a recluse, just like the virtuous person represented by Nine at the Beginning, who renounces carriages and horses, walks on foot, and remains steadfast in virtue and righteousness, content with poverty. Such a person is precisely the one the ruler should appoint and employ. Three black threads and two red threads are combined into a bundle of silk, the gift is modest but the sentiment is deep. In an era of great refinement in etiquette, the offering is so meager, yet this is due to the emphasis on sincerity rather than stinginess, thus resulting in a favorable outcome. Considering the structure of the hexagram, the sage, through the fifth line, conveys the meaning of rejecting extravagance and excess, with profound intent. However, interpreting "Quyuan" as the dwelling of a recluse is a view that has long existed; therefore, both interpretations are presented here, and I dare not decide definitively.

上九：白賁，無咎。象曰：白賁無咎，上得志也。賁之道雖尚乎賁飾，然舜用漆器，群臣諫焉，蓋漆器不已必用犀象，犀象不已必用金玉。觀賁之六爻，雖本於賁飾而常以質素為先。上九賢人處尊位而眾所視效者，故以質素為飾，則其所自奉者無華侈之過、奢靡之失也，故曰白賁無咎。象曰白賁無咎上得志也，所志在於儉約，今已處顯位而能行其所願，則平昔之志遂矣，故曰上得志也。

The line statement for the topmost line says: "White贲, no blame." The Small Image Commentary says: "White贲 without blame means that the person in the highest position has realized his wish." Although the art of ornamentation values decoration, when Shun first used painted vessels, his ministers advised him against it, because using painted vessels would inevitably lead to the use of rhinoceros horns and elephant tusks, and using rhinoceros horns and elephant tusks would inevitably lead to the use of gold and jade (as recorded in Han Feizi's 'Ten Errors'). Looking at all six lines of the贲卦, although the intention is ornamentation, it often places simplicity and purity first. The topmost line represents a virtuous person in a high position, who is emulated by others. Therefore, he uses simplicity and purity as his ornamentation, so he does not have the fault of extravagant living or wastefulness. Hence, it is said, "White贲 without blame." The Small Image Commentary says, "White贲 without blame, the superior person has attained his wish," meaning his original aspiration was to be frugal. Now that he is in a prominent position and can carry out his wish, his lifelong aspiration has been fulfilled, hence it is said, "the superior person has attained his wish."

坤下艮上。剝：不利有攸往。剝復否泰之循環，固出於君子小人之用舍，然陰陽消長若非偶然者。當否剝之時，能用君子則扶持安全，不至於亡耳，故否卦繇辭言否之匪人，蓋有非人力所能為者，聖人蓋難言之，要當歸之人事，使人主常兢業以圖之。遇災而懼，側身修行，宣王所以致中興也；曰我生不有命在天，此紂之所以亡也。小人道長，君子道消，故曰剝。聖賢君子遐舉逺引，不可榮以祿之時，故利於退遁，不利有攸往也。

The hexagram Bao has the lower trigram Kun (Earth) and the upper trigram Gen (Mountain). The hexagram statement says, "It is not advantageous to go forward." The cycle of Bao, Fu, Pǐ, and Tai depends on the appointment and dismissal of gentlemen and petty men. However, the decline and growth of yin and yang seem not entirely accidental. In times of Pǐ and Bao, if gentlemen are appointed, the state can be upheld and preserved, avoiding national ruin. Therefore, the hexagram Pǐ states, "Pǐ is not for people," indicating that there are elements beyond human control. This aspect is not clearly stated by the sage, but ultimately it comes down to human affairs, urging the ruler to remain vigilant and diligent in his governance. When faced with calamities, one should feel reverence, examine oneself, and cultivate virtue. This is why King Xuan of Zhou was able to revive the state. Conversely, saying, "Is there not a heavenly mandate in my life?" (from the Book of Documents, "The Western Duke Conquered Li") is precisely why King Zhou of Shang fell. As the path of petty men gains more power and the path of gentlemen gradually declines, this is called "Bao." This is precisely the time when sages and virtuous men should retreat and withdraw, unable to be honored with titles and positions. Therefore, it is suitable to retreat and hide, and not advantageous to go forward.

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。剝，如剝之剝，剝落必至於盡也。小人之害君子，非至於盡，則必有所忌憚而不得恣其所為，故剝勢必至於盡也。柔變剛者，剛方者君子也，柔佞者小人也。

The Commentary on the Judgment says: "Peeling away means the process of decline, which is when Yin softness replaces Yang strength. 'It is not advantageous to go on a journey' because the petty people are growing stronger. To stop this trend by following the trend is an observation from the hexagram. The gentleman values the principles of decline, growth, fullness, and emptiness, because these are the workings of the heavenly way." 'Peeling away' refers to the character 'peeling away' itself, which means to decline and eventually reach the point of complete depletion. Petty people harm the gentlemen, and they will not stop until they have completely removed the gentlemen, for they will always have some apprehension and be unable to act freely. Therefore, the process of peeling away must necessarily reach its extreme. What is meant by 'softness replacing strength' is that the upright and strong are the gentlemen, while the soft and cunning are the petty people."

小人得志，則能竊人主威柄，盡去君子而呼吸群小聚之朝廷，則據要路者皆小人矣。小人道長，則知幾之士當引身而去，不然必遭傾，故不利有攸往也。然君子之事無可為，則順適吾意，全身而去。卦有順止之意，順適吾意，小人之凶熖或可止也。坤順而艮止，聖人於剝之時能黙觀此象，以為進退行藏之決，豈復有禍悔哉？

A petty person, once successful, can seize the authority of the sovereign and completely remove the virtuous ones. With a single call and breath, he can gather a group of petty persons to the court, thus filling all the important positions with petty people. The momentum of petty persons is growing, and those who have insight and foresight should withdraw from the scene, otherwise they will certainly suffer ruin. Therefore, it is said, "It is not advantageous to go forward." However, since the virtuous have already done nothing, they should follow their own will, preserve their body and family, and withdraw. The hexagram of "Breaking Up" originally has the meaning of "following the path and stopping it." By following one's own will to retreat, the fierce aggression of petty persons may be restrained. The lower trigram is坤, meaning following, and the upper trigram is艮, meaning stopping. The sage, when things are breaking down, can quietly observe this hexagram and decide whether to advance or retreat, to serve or to retreat in seclusion. How could there be any calamity or regret then?

消息盈虛，天道運行之常理，陽既消則有息，陰既盈則有虛。君子能尚此，則危行言遜，靜觀其復可也。若強亢激拂，如李膺袁安之流，身膺刑戮，不失忠義之節，而非聖人之所尚也。雖然，事固有可以死而不敢茍免者。孟子曰：可以無死，死傷勇。若王子比干，雖知紂不可諫，寧諌而就死；顏真卿知盧杞之得君、李希烈之強暴，然卒以此而蹈大禍，則義重於死故也。使世之學易者専以明哲保身之術求無咎悔以全其身，亦非聖人之所貴也。

Decline, growth, fullness, and deficiency are the constant principles of the operation of heaven's way: when yang energy has declined, it will again grow; when yin energy has become full, it will eventually become deficient. A gentleman who values this principle should act uprightly and speak humbly, quietly waiting for yang energy to return. If one acts like Li Ying and Yuan An, being overly strong and straightforward, and fiercely opposing, although they may suffer punishment without losing their loyalty and righteousness, this is not what the sages value. However, there are indeed situations where one should fight to the death and not be afraid to suffer misfortune. The "Mencius · Li Lou Xia" says: "If one could avoid death but dies, it harms courage." For example, Prince Bi Gan, knowing that King Zhou of Shang was not to be advised, chose to advise him and died; Yan Zhenqing, knowing that Lu Qi was favored by the emperor and Li Xiheliang was fierce and brutal, ultimately suffered great misfortune because of it — this is because righteousness is more important than life. If those who study the "Yi Jing" today only use the means of preserving oneself to avoid blame, that is not what the sages value.

象曰：山附於地，剝，上以厚下安宅。山當峻極於天，今反附地，有剝之象；君子宜處大位以制群小，今反伏而在下，為小人所制，則其時可知矣。人君觀此象，雖未能有所進退，且當培其根本，使基業堅固有不之勢，小人一旦退聴，則易於興復也。

The Great Image Commentary says: "Mountains rely upon the earth, which is the image of Pei; thus, a superior person understands that he should treat those below with kindness to secure his position." Mountains should be lofty and reach the clouds, but now they lie down and rely upon the earth, which is the image of decline; a gentleman should be in a high position to control the petty people, but now he kneels down below and is controlled by the petty people, so the situation is clear. When a ruler observes this image, even if he cannot yet decide to advance or retreat, he should first cultivate the foundation and make his cause firm and unshakable. When the petty people eventually retreat, it will be easy to restore and revive again.

上能厚下安宅，則敦本務農，不失其時，雖當亂世而百姓免離散失業之患。古之聖王毎於此加意焉，七月之詩是也。百姓不失本業，各安其田裡，養生送死而無憾，雖驅之使為亂不可也。秦之苛暴，一夫作難而社稷傾隕矣。剝之六爻皆有剝下之象，聖人垂戒後世之意，豈不深逺哉！

Those in positions of authority who treat the people generously and secure their dwellings will take agriculture as the foundation, not disrupt farming seasons. Even in times of chaos, the people can avoid being displaced or losing their means of livelihood. Ancient sage kings always paid attention to this, as evidenced by the "July" poem in the Book of Songs, Wind of Bin. When the people do not lose their livelihoods and live peacefully in their fields and villages, they can support the living and properly bury the dead without regret. In such a situation, even if they were forced to rebel, they would be unable to do so. In contrast, the Qin dynasty was harsh and cruel; a single commoner raising his arm in revolt could bring about the collapse of the state. The six lines of the Hexagram of Breaking Up all contain the image of exploiting the people. The sage's warning to future generations is profound, is it not?

初六：剝床以足，蔑貞，凶。象曰：剝床以足，以滅下也。自昔媒櫱禍亂，未有不自人主致之。蓋上有奢淫之主，則下必有刻剝之臣，其致禍亂之術如循一軌。剝者，剝下以媚上也；剝下媚上，其勢必至於大亂。床者人所安處，小人竭民之力、斂民之財以奉其上，使斯民離散泮渙，失其所常處而莫之也。如剝床以足，正道將傾，又輕視而不也。蔑，無也，視正道若無有也。蓋小人得路則蔑視君子，其蹈凶禍必矣。

The line statement for the first line (Initial Line) says: "To peel the bed from the feet, to disregard the correct path, resulting in misfortune." The Small Image Commentary says: "To peel the bed from the feet means to destroy the foundation below." Since ancient times, all calamities have resulted from the actions of the sovereign himself. If there is a luxurious and licentious sovereign above, there must be corrupt officials below who exploit the people. The way they bring about disorder is like following the same track. What is called "peeling" is to exploit the common people to please those above. Peeling the people to please the sovereign inevitably leads to great chaos. A bed is where a person rests. The wicked exhaust the people's strength and plunder their wealth to flatter the sovereign, causing the people to be scattered and homeless, with no one to care for them. It is like peeling the bed starting from the feet, the upright path is about to collapse, yet they still look down upon it with contempt. "Mie" means nothing, regarding the correct path as if it does not exist. Once the wicked gain power, they despise the virtuous, and their path to misfortune is inevitable.

象曰剝床以足以滅下者，滅，盡也。小人於正道則蔑視而不，於細民則竭其膏血至盡而不顧，知固寵保位而已，卒至天下土崩，首領莫保，雖悔何及哉？故易以損上益下謂之益，損下益上謂之損，然則滅下者，乃所以自滅也。

The Small Image Commentary says, "To strip the bed from the feet, to eliminate the lower part." "Eliminate" means to exhaust completely. The petty people regard the right path with contempt and do not care about it; they squeeze the common people until not a single drop of their sweat remains, without any concern. Their hearts are only focused on maintaining their position and favor. Eventually, they cause the whole world to collapse and break apart, and even their own heads are not safe. At that point, regret is of no use. Therefore, the Zhou Changes refer to reducing the upper part to benefit the lower part as the Hexagram of Gain, and reducing the lower part to benefit the upper part as the Hexagram of Loss. From this perspective, destroying the people below is precisely destroying oneself.

六二：剝床以辨，蔑貞，凶。象曰：剝床以辨，未有與也。先儒以辨當第足之間，近於床身，故曰辨。剝道漸進，蔑視正道若無足畏者，而卒蹈凶禍，如裴延齡、皇甫鎛之流是已。象曰剝床以辨未有與者，六二上無應援，天下莫與之象。梁襄王問孟子曰：天下烏乎定？曰：定於一。曰：孰能一之？曰：不嗜殺人者能一之。曰：孰能與之？曰：天下莫不與也。刻剝之臣，其殺人也甚於宼盜，豈有與之者哉？小人得路，雖不為天下公論所與，然方操生殺利害之權，好爵重祿足以誘之，豈能使其類盡不與之哉？特不為君子所與耳。

The line statement for line six two says: "The bed is being stripped from the foot, despising the correct course, resulting in misfortune." The Small Image Commentary says: "The bed is being stripped from the foot because there is no one to support it." Previous Confucian scholars believed that "bian" refers to the area between the bed and its foot, close to the body, hence called "bian." The trend of stripping away gradually moves upward, and the petty person looks down upon the correct path, as if it is not worth fearing, but eventually steps into misfortune. People like Pei Yanning and Huangfu Bo of the Tang dynasty were like this. The Small Image Commentary says, "The bed is being stripped from the foot, for there is no one to support it," meaning that line six two has no support above, which is the image of the whole world not being attached to him. Liang Xiangwang asked Mencius: How can the world be at peace? Mencius replied: Only through unification can there be peace. Then he asked: Who can unify? Mencius answered: One who does not take pleasure in killing. Then he asked: Who would follow him? Mencius answered: There is no one in the world who would not follow him (see Mencius, Liang Huibing Shang). Those officials who exploit and oppress the people are even more ruthless than bandits; where would anyone follow them? However, once petty persons gain power, although they do not gain the approval of the world, they still hold the power of life and death in their hands. High positions and generous rewards can attract people, so how could none of their kind not follow them? They just do not gain the approval of the virtuous.

六三：剝之，無咎。象曰：剝之無咎，失上下也。剝之時，群陰用事，獨一陽在上，又處無位之地，三亦處陽位而正應在上，此小人陰交乎君子者，故得無咎。處剝之時，居群陰之間，不能遐舉逺引，但能陰通乎在上陽剛之君子，特免乎凶禍而已。

The line statement for the third line says: "It is peeled away, without blame." The Small Image Commentary explains: "It is peeled away without blame because it has separated from its counterparts above and below." At the time of peeling away, many yin lines are in power, while only one yang line is at the top and in an unoccupied position. The sixth line in the third position is also in a yang position, and its corresponding line is exactly the ninth line at the top. This represents the secret alliance between the small person and the noble person, so it is without blame. In an era of decline, being surrounded by many yin lines, one cannot retreat far away or escape, so one can only secretly connect with the yang strength above. This is merely avoiding misfortune.

孔子曰：中人以上可與語上，中人以下不可以語上。蓋正道勝則小人亦有悔過從善之心；正道不勝，介乎陰邪之間能知君子而失其黨類之心，聖人亦恕之，免誅殛之禍。此待小人之術，容其悔過不為己甚者也。處群陰之間，上下皆陰，故曰失上下也。

Confucius said: "Those with average ability or above can be taught profound principles; those with below average ability cannot be taught profound principles." (See The Analects, Yong Ye.) Generally speaking, when the righteous path is dominant, petty people will also feel regret and wish to become virtuous; when the righteous path is not dominant, a person caught between sinister influences yet still recognizes the virtuous and refuses to align with his faction, the sage will forgive him and spare him from punishment. This is the way to deal with petty people, allowing them to repent without making things too extreme. The sixth line in the third position is situated among a group of yin lines, with both above and below being yin lines, hence it is said 'losing the upper and lower.'

六四：剝床以膚，凶。象曰：剝床以膚，切近災也。剝床以足、剝床以辨，此皆身外之物失其本業之象；至於剝床以膚，則鬻妻賣子，身填溝壑矣，正道剝盡，直凶而已。六四近君之大臣，小人之處乎顯位者，勢足以有行，故剝之為甚。象曰剝床以膚切近災也，禍切於身，不可避免。蓋民為邦本，剝民及膚，則君臣皆受滅身之禍，故曰切近災也。

The line statement for the fourth line says: "Peeling the bed to the skin, calamity." The Small Image Commentary says: "Peeling the bed to the skin, calamity has already approached oneself." "Peeling the bed to the foot" and "peeling the bed to the waist" still represent external matters and the people losing their livelihood. When it reaches "peeling the bed to the skin," it means selling one's wife and children, and oneself being consumed, the righteous path has been completely eroded, leaving only calamity. The fourth line represents a minister close to the sovereign, a petty person in a prominent position, with power sufficient to act freely, thus the exploitation is especially severe. The Small Image Commentary says, "Peeling the bed to the skin, calamity is very close," meaning the disaster has already reached oneself and cannot be avoided. The people are the foundation of the state; when exploitation reaches the skin and flesh, both the sovereign and the minister will suffer destruction, hence it is said "calamity is very close."

六五：貫魚以宮人寵，無不利。象曰：以宮人寵，終無尤也。六五陰柔為剝之主，小人恣為奸欺以剝正道而致亂亡者，皆五為之。剝道至此，雖處尊位，勢已不能制；若一旦悔悟欲盡去之，則反受其禍矣。為六五之計者，莫若姑順適其意而稍奪其大權，如此則於人主無不利。

The line statement for the fifth line says: "To follow the fish through the palace attendants' favor, there is no disadvantage." The Small Image Commentary says: "By following the palace attendants' favor, there is ultimately no mistake." The fifth line, being the main line of the hexagram of breaking up, represents a situation where the inferior person acts deceitfully and corrupts the righteous path, leading to chaos and the downfall of the state, all due to the fifth line. The trend of decline has reached this point, and although the fifth line holds a high position, it can no longer control the situation. If it suddenly realizes its mistake and tries to completely remove these inferior persons, it will instead invite their revenge. Therefore, for the fifth line, it is better to temporarily follow their desires and gradually strip them of their power. This approach will not be disadvantageous to the ruler.

宮人者，婢妾宦寺之象也。小人既久用事，不無憂危之心，人主不能以道消息，顯排而亟治之，則計生無聊，禍有不可勝言者。能以婢妾宦寺待之，使之駢頭而進，不見嫌惡之跡，則可終無尤悔，以俟君子之進、正道之復也。聖人為後世之慮如此。漢之獻帝蓋粗知此者，至魏髙貴鄉公、唐昭宗欲於剝盡之時稍立權綱，遂不免於禍，此足以為後世鑑矣。

The term "gongren" refers to symbols of concubines, servants, and eunuchs. Since the petty people have been in power for a long time, they naturally feel anxious and fearful of impending danger; if the ruler cannot gradually alleviate their concerns with appropriate measures, but instead openly excludes and hastily removes them, they will have no way out and may resort to desperate actions, leading to great calamities that are hard to enumerate. If they are treated as concubines and eunuchs, allowing them to appear one after another in succession without showing any signs of aversion, then there will be no mistakes or regrets, and one can wait for the virtuous to be appointed and the righteous path to be restored. The sage has considered the future generations so thoroughly. Emperor Xian of Han probably somewhat understood this principle; as for Cao Mao of the Cao Wei dynasty and Emperor Zhaozong of Tang, who tried to reestablish authority at the time when things were already in decline, they inevitably suffered misfortune—this serves as a warning for future generations.

上九：碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。陰陽二氣不能頓進，猶君子小人不能頓長。陰之剝陽，自足至膚，為害加甚，則小人道長亦極矣。上九處群陰之上，雖不任事，然卒消小人，變剝為復也。果至於碩大不食，則能反於土而為生出之漸，此一陽之在下者也。

The line statement for the topmost yao, Upper Nine, says: "A large fruit is not eaten, the gentleman receives a cart, the petty person loses his dwelling." The Small Image Commentary says: "The gentleman receiving a cart means he is supported by the people; the petty person losing his dwelling means that the petty person is ultimately not to be trusted." The yin and yang energies do not advance all at once, just as the gentleman and petty person do not grow all at once. The yin yao erodes the yang yao, starting from the foot of the bed up to the flesh, the harm becoming deeper and deeper, so the trend of the petty person has reached its peak. Upper Nine is at the top of the group of yin lines, although not holding an actual position, yet ultimately it can eliminate the petty person and transform the hexagram of Peeling into the hexagram of Returning. When a large fruit is not eaten, it falls back into the earth to become the beginning of renewed growth, which is the yang line at the very bottom of the hexagram of Returning.

君子能以百姓為心，故民所愛戴。卦以五陰而乘一陽，君子得眾而民戴之，有車輿之象；小人但知刻剝百姓以為進身之計耳，故象言君子得輿民所載也，小人剝廬終不可用也。聖人之意，蓋謂剝之極，君子之道幾絶而僅存，賴有一君子以扶持之耳。若於斯時尚或參用小人，小人浸長復消君子，則斯民受弊，必致流散失業之禍，故云終不可用，以為萬世之大戒也。

A gentleman who keeps the people in his heart is loved by the people. In this hexagram, five yin lines support one yang line, which symbolizes the gentleman being supported and elevated by the people, like a carriage carrying a person. In contrast, a petty person only knows how to exploit the people as a means to advance himself. Therefore, the Small Image Commentary says, "The gentleman receives a carriage, for the people carry him; the petty person strips away the foundation, and ultimately is not usable." The intention of the sage is probably to indicate that when reduction has reached its extreme, the way of the gentleman is nearly cut off, surviving only by a thin thread. Relying on this one gentleman to uphold it, if at this critical moment petty persons are still involved, they will gradually grow stronger and once again wear down the gentleman. The people will suffer, inevitably leading to great calamity, such as being displaced and losing their livelihood. Hence, it is said, "ultimately not usable," serving as a great warning for all generations.

上經。震下坤上。復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。剝、復二卦，聖人専論君子小人相為消長之理。然否、泰二卦先泰而後否，以言治極必亂也；剝、復二卦先剝而後復，以言亂極則治也。居泰之時，無小人以害政，雖長存可也；當剝之極，有一君子扶持而安全之，其勢必復。

The Upper Classic of The Zhou Changes discusses the hexagram "Fu" (Return). The lower trigram of this hexagram is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement says: "Smooth and unimpeded. There will be no harm in going out or returning. When like-minded friends come, there will be no mistakes. The process of going and returning follows its own pattern. After seven days, it returns to its original place. It is favorable to go somewhere." The hexagrams "Bo" (Decrease) and "Fu" (Return) are specifically used by the sage to explain the alternating rise and decline of the virtuous and the petty in the court. The hexagrams "Pi" (Obstruction) and "Tai" (Peace) first present "Tai" and then "Pi," illustrating that when peace reaches its peak, it inevitably turns to disorder. In contrast, the hexagrams "Bo" and "Fu" first present "Bo" and then "Fu," showing that when disorder reaches its extreme, it will inevitably return to peace. In the situation of the hexagram "Tai," there are no petty people corrupting the government, and it is possible to maintain a long period of peace. However, in the situation of the hexagram "Bo," when the yang energy is at its lowest point, as long as there is still one virtuous person supporting and preserving the overall situation, the situation will certainly return to normal.

復亨者，復則小人退聴，世道無阻而亨通也。出入無疾者，一陽生於下而群陰莫能害之。出者外也，入者內也，陽剛雖而在內，蓋剝極成坤則陽入在內。出入雲者，言陰陽消長反覆之常也。君子出處之間，經營世務，無有疾惡之者，故得行其志也。

The phrase "Recovery, prosperity" means that once the yang energy returns, the petty people retreat and submit, and the world is no longer obstructed, thus returning to a state of smoothness. The phrase "entering and exiting without illness" refers to the initial emergence of a single yang line at the lower position, which cannot be harmed by the many yin lines. "Exiting" refers to movement outward, and "entering" refers to movement inward; although the yang energy is still weak, it has already taken position internally—after the "Breaking Up" hexagram is completely exhausted and becomes the "Earth" hexagram, the yang energy retreats inward to hide. Speaking of "entering and exiting" is precisely describing the constant alternation of yin and yang. The gentleman, between taking office and withdrawing, manages the affairs of the world, and no one envies or obstructs him, so he can realize his aspirations.

復之初爻，陽雖生而甚，陰雖消而尚眾，如君子雖進復至離，方伏而在下，必當從容求濟，以俟眾陽之升進，勢足以勝小人，然後可以大有為而免咎悔也。反復其道，七日來復者，自陰柔而反覆於陽剛，必更俟之七日，則坤之陰氣盡矣。

The first line of the hexagram Fu, line Initial Nine, indicates that although the yang energy has begun to emerge, it is still very weak, while the yin energy, though retreating, remains abundant. This is like a gentleman who has been reappointed and is just emerging from seclusion, yet still occupies a low position. He must proceed calmly and strive for success, waiting for the other yang lines to gradually rise and be used, until his strength is sufficient to overcome the small people, then he can act greatly and avoid calamity and regret. The hexagram statement says, 'Reversing the path, after seven days it returns,' meaning returning from yin to yang step by step requires seven transformations, until the pure yin of the hexagram Kun is exhausted.

夫陰陽之循環，未有往而不反者。乾坤交錯而成六十四卦，卦有六爻，爻各主一日，八卦循環，至極則反易，天下之至變者六位逓遷。陰自五月而生，其卦為姤；陰進而陽消，九月於卦為剝；至十月六陰數極，其卦為坤；十一月一陽復生，剛來反初，復於本位，凡厯七變而為復，故曰七日來復也。

The cycle of yin and yang never proceeds forward without returning. The trigrams Qian (Heaven) and Kun (Earth) intermingle to generate the sixty-four hexagrams. Each hexagram has six lines, and each line corresponds to one day. The eight trigrams cycle and shift, reaching their extremes and then transforming. The most intense changes in the world are the sequential movement of the six lines. Yin energy begins to grow in May, corresponding to the hexagram Gou; as yin energy increases and yang energy decreases, in September it corresponds to the hexagram Bo; by October, all six lines are yin, and yin energy has reached its extreme, corresponding to the hexagram Kun; in November, one yang line reappears, and yang energy returns to its original position, regaining its initial state—undergoing seven transformations to form the hexagram Fu. Therefore, it is said, "seven days to return."

諸家之說雖辭有異同，至言陰陽反覆之義，其理則一也。復之時，君子道長，小人不敢加害，可以進為於世，故利有攸往也。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！」

Different schools of thought have varying interpretations of the phrase "seven days," but when it comes to the principle of the mutual transformation of yin and yang, their reasoning is consistent. During the time of the hexagram "Reversal" (复), the way of the gentleman is in the process of growth; the petty person dares not cause harm, so the gentleman can take action in the world. Therefore, it is said, "It is advantageous to go somewhere." The Commentary on the Judgment states: "The hexagram 'Reversal' is smooth because the strong force returns; by being dynamic yet following the right path, there is no harm in going out or coming in, and the like-minded come without fault. The movement back and forth follows a regular pattern, returning to the original place after seven days. This is the way of heaven. It is advantageous to go somewhere because the strong force is growing. The hexagram 'Reversal' may reveal the creative heart of heaven and earth."

復所以能亨者，以剛反而復其本也。夏至一陰生，則剛既往矣，至七日為反，謂陽剛消極而來反也。下震上坤，動而順之象，震動而坤以順行，是以出入無疾，朋來無咎。蓋剝、復者，陽氣出入之始，一出一入，群陰莫能害之；朋類皆至，小人莫能間之。

The hexagram "Fu" (Return) is able to be prosperous because the strong yang energy returns to its original position. After the summer solstice, the first yin energy begins to emerge, and the yang energy starts to retreat outward. By the seventh change, it is called "Fan" (Return), indicating that yang energy has retreated to its extreme and then begins to return. This hexagram has Zhen (Thunder) at the bottom and Kun (Earth) at the top, forming the image of "Zhen moves while Kun follows." Zhen represents action, and Kun represents compliance. By following the principles of righteousness, there is no harm in going out or coming in, and the like-minded virtuous ones come together without fault. The hexagrams "Bo" (Decrease) and "Fu" (Return) mark the beginning of the movement of yang energy: when yang energy goes out and comes back, all the yin lines cannot harm it; the virtuous gather together, and the petty people cannot interfere.

反復其道，七日來復，天行者，周天三百六十五度四分度之一，一晝夜日行一度，終坤之七日而復其始，陰陽消復，天道之常，故曰七日來復天行也。利有攸往，剛長也，剛長則陰消，故利有攸往也。復其見天地之心者，於復之時，君子道長，小人道消，天地之心於此可見矣。

The Commentary on the Judgment says, "Reversing its course, after seven days it returns, this is the way of heaven." This is because the full circle of the heavens is 365 and 1/4 degrees, and the sun moves one degree each day and night. When the sun completes the seven transformations governed by the Hexagram of Earth, it returns to its starting point. The waxing and waning of yin and yang are the normal course of the heavenly way, so it says, "After seven days it returns, this is the movement of heaven." "It is advantageous to go somewhere, because the strong force is growing." When the strong force grows, the weak force retreats, so it is advantageous to move forward. As for "Restoring the heart of heaven and earth," it means that at the time of the Hexagram of Return, the way of the gentleman grows and the way of the petty person retreats, and the ceaseless creative energy of heaven and earth is clearly seen here.

天地豈有心哉？而禍福休祥之證，皆有以窺見天心。至天地之變，五緯失其常度，五行失其常性，皆逆知其過。董仲舒言天心之仁愛人君，故出災異以譴告之，以天地為漠然無心可乎？復之時，君子之道長，小人之道消，天地之心於此可見矣。

Is heaven and earth really endowed with a single heart? Yet various signs of calamity and auspiciousness can enable people to glimpse where heaven's mind lies. When there are anomalies in heaven and earth, and the five stars of metal, wood, water, fire, and earth lose their normal courses, and the five phases lose their proper functions, people can thereby foresee where the mistakes lie. Dong Zhongshu of the Han dynasty said that heaven's mind is benevolent towards the ruler, thus sending calamities and anomalies to admonish and warn him. If this is the case, how can we still regard heaven and earth as indifferent and heartless? During the time of the hexagram "Fu" (Return), the way of the gentleman grows and the way of the petty person declines, and here we can see clearly the concern of heaven and earth.

象曰：「雷在地中，復。先王以至日閉關，商旅不行，后不省方。」雷者，陽氣壯動，陰不能固，擊搏而有聲。當復之時，雷在地中，陽氣伏藏於下，陰能固之。先王以至日閉闗，商旅不行，后不省方，所以助天地之閉蔵也。月令曰仲冬行夏令，則氛霧冥冥，雷乃發聲，然則天地生成萬物之功，實有頼於聖人燮調而佐理之也。

The Image Commentary says: "Thunder lies hidden in the earth, which is the image of the hexagram Fu. Therefore, the former kings closed the passes, stopped commercial travel, and the sovereign did not tour the land on the day of Winter Solstice." The so-called thunder refers to the vigorous movement of yang energy, which is strong enough to overcome the restraining power of yin, thus causing a sound. At the time of the hexagram Fu, the thunder is still hidden in the earth, and the yang energy is concealed beneath, allowing the yin to still restrain it. The former kings closed the passes, stopped commercial travel, and the sovereign did not tour the land on the day of Winter Solstice, in order to assist the function of heaven and earth in closing and concealing. The Book of Rites, Monthly Orders, says that in the second month of winter, if summer policies are implemented, there will be gloomy and murky weather, and thunder will sound early. This shows that the function of heaven and earth in nurturing and forming all things truly relies on the sages harmonizing yin and yang and assisting in governance.

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。陰盡陽來，天地之復也；知不善之不可為而復於善，君子之復也。初九居群陰之下，而陽氣獨先群陰而萌，復於動初，此復之速而不至於悔也，其為吉大矣。

Chujiu line statement says: "Not going far and then returning, there will be no great regret, it is most auspicious." The Image Commentary says: "Not going far and then returning, is used for self-cultivation." When the yin energy is exhausted and the yang energy returns, this is the response of heaven and earth; knowing that evil things should not be done and returning to goodness, this is the response of the gentleman. Chujiu is situated below all the yin lines, the yang energy alone rushes forward before all the yin energies, responding in the initial movement of the zhen trigram -- this is a quick response without leaving regret, its auspiciousness can be said to be great.

孔子於此爻獨曰：「顏氏之子，其殆庶乎！有不善未甞不知，知之未甞復行也。」然則不逺復者，言復之速也。人有不善在身，巧自掩覆，謂人不知者多矣；惟顏子有不善則知之，知之而未甞復行，則善日積而不善無自而萌矣。修身之道莫大乎此，故象言不逺之復，以修身也。

Confucius said in the "Great Treatise" section of the "Commentary on the Hexagrams": "The son of the Yan family is probably close to the Way! When he has an unvirtuous thought, he does not fail to recognize it, and once he recognizes it, he does not repeat it." From this, we can see that "not far from returning" means returning quickly. People often cleverly conceal their unvirtuous actions, thinking that others do not know too much. But Yan Hui, when he has an unvirtuous thought, is able to recognize it immediately, and once he recognizes it, he does not repeat it. Thus, his virtuous deeds accumulate day by day, and there is no opportunity for unvirtuous actions to arise again. There is no more important method for cultivating oneself than this, so the "Image Commentary" says, "Returning without being far, is for cultivating oneself."

孔子稱其不貳過，韓子以為見不善之端而能止之也，與此意同。六二：休復，吉。象曰：休復之吉，以下仁也。復卦以初九為主，處群陰之中而能速復者也。二雖陰柔在上，而切近於初，能因之而復，不忌不嫉，知善之可從，屈已以下之，美之至也，吉孰如之！故象言休復之吉，以下仁也。

Confucius praised Yan Hui for "not repeating his mistakes," and Han Yu of the Tang dynasty believed this meant that Yan Hui could immediately stop wrongdoing when he saw the first signs of it, which is the same as Confucius' meaning. The line statement of the Second Line says, "Beautifully returning to the good, it is auspicious." The Image Commentary says, "Beautifully returning to the good is auspicious because it is able to submit to the person of virtue." In the hexagram of "Return," the initial line is the main line of the hexagram. It is in the midst of many yin lines but is able to return quickly. Although the Second Line is a yin line located above it, it is close to the initial line and can rely on it to return. It does not suspect or envy, knowing that goodness can be followed, and is willing to lower itself to be beneath it. This is the ultimate virtue, and what auspiciousness is there greater than this! Therefore, the Image Commentary says, "The auspiciousness of returning to the good is because it submits to virtue."

六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。六四：中行獨復。象曰：中行獨復，以從道也。六五：敦復，無悔。象曰：敦復無悔，中以自考也。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。象曰：迷復之凶，反君道也。

The line statement for the third line says: "Repeatedly returning but repeatedly losing, there is danger, but no fault." The Image Commentary says: "The danger of repeated returning is, in terms of righteousness, without fault." The line statement for the fourth line says: "Walking among many yins, returning alone to the right path." The Image Commentary says: "Being in the center and returning alone is because it follows the right path." The line statement for the fifth line says: "Returning with sincerity and steadfastness, there is no regret." The Image Commentary says: "Returning sincerely without regret is because it is in the center and can self-examine." The line statement for the top line says: "Lost direction and not knowing how to return, dangerous, with calamities from heaven and man. If used for military action, ultimately will suffer great defeat, causing the sovereign to face misfortune, and for ten years it will not be possible to go to war." The Image Commentary says: "The danger of being lost in returning is because it violates the way of the sovereign."

震下乾上。無妄：元亨利貞，其匪正有眚，不利有攸徃。彖曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往何之矣？天命不佑，行矣哉！象曰：天下雷行，物與無妄，先王以茂對時育萬物。

The hexagram Wuwang has the trigram Zhen (Thunder) as its lower trigram and Qian (Heaven) as its upper trigram. The hexagram statement says: "It is great to be smooth and unimpeded, favorable to maintain correctness; if one's actions are not proper, there will be calamity, and it is not suitable to go anywhere." The commentary on the judgment says: "The hexagram Wuwang has a strong line coming from outside to become the ruler of the inner trigram. The trigram Zhen is active and strong, and the line nine in the fifth is yang and strong, residing in the center and corresponding with line six in the second. It is great to be smooth and unimpeded and to maintain correctness, which is the command of heaven. If one's actions are not proper, there will be calamity and it is not suitable to go anywhere. Then those who deviate from the true and unpretentious way and act recklessly, where can they go? If heaven's command does not support them, can they still proceed?" The image commentary says: "Thunder moves beneath the heavens, and all things follow it, each attaining their true and unpretentious nature. Therefore, the sage kings diligently follow the timing of heaven, nurturing all things."

初九：無妄，往吉。象曰：無妄之往，得志也。六二：不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。六三：無妄之災，或繫之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。九四：可貞，無咎。象曰：可貞無咎，固有之也。九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。

The Line Statement of Initial Nine says: "By upholding the path of sincerity and truth, one goes forward to attain auspiciousness." The Image Commentary says: "Going forward without seeking false gain can realize one's aspirations." The Line Statement of Six in the Second says: "One does not till the land for the sake of harvest, nor clears fields for the sake of fertile land; thus it is appropriate to move forward." The Image Commentary says: "One does not till the land for the sake of harvest, because one has no desire for wealth." The Line Statement of Six in the Third says: "A sudden misfortune arises in the state of no false gain: someone ties up a cow here, a passerby takes it away, and the people of the same town suffer the loss of the cow." The Image Commentary says: "The passerby gains the cow, while the people of the town suffer the loss." The Line Statement of Nine in the Fourth says: "One can uphold firmness and have no fault." The Image Commentary says: "To maintain firmness without fault is because this is its inherent virtue." The Line Statement of Nine in the Fifth says: "A sudden illness arises in the state of no false gain; it will heal on its own without medicine and bring joy." The Image Commentary says: "The medicine for treating illness from no false gain should not be lightly tried." The Line Statement of Nine at the Top says: "One has reached the end of the state of no false gain; any further action will bring disaster, and nothing is appropriate." The Image Commentary says: "To act further when no false gain has reached its end is to bring disaster through being at a dead end."

乾下艮上。大畜：利貞，不家食吉，利渉大川。彖曰：大畜，剛健篤實輝光，日新其徳，剛上而尚賢，能止健，大正也。不家食吉，養賢也。利渉大川，應乎天也。象曰：天在山中，大畜，君子以多識前言往行，以畜其徳。初九：有厲利已。象曰：有厲利已，不犯災也。

The hexagram Great Accumulation has the trigram Heaven below and Mountain above. The hexagram statement says: "It is favorable to hold firm and maintain correctness; the virtuous person does not live by his own labor at home but receives honor in the court, which is auspicious; it is favorable to cross a great river." The commentary on the judgment says: "Great Accumulation, strong and vigorous, sincere and solid, radiating brilliance, with virtue renewed daily. The upper nine, yang and strong in position, esteeming the virtuous, is able to restrain and accumulate the strong and vigorous virtue, which is the great right way. 'Not living by one's own labor at home is auspicious,' meaning the state nurtures the virtuous. 'It is favorable to cross a great river,' meaning the course of action conforms to the heavenly way." The image commentary says: "Heaven is contained within the mountain, which is the image of Great Accumulation; the gentleman therefore widely collects the good words and deeds of previous generations, to cultivate his own virtue." The line statement for the initial nine says: "There is danger, favorable to stop." The image commentary says: "There is danger, favorable to stop, in order not to provoke calamity."

九二：輿說輹。象曰：輿說輹，中無尤也。九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。六四：童牛之牿，元吉。象曰：六四元吉，有喜也。六五：豶豖之牙，吉。象曰：六五之吉，有慶也。上九：何天之衢，亨。象曰：何天之衢，道大行也。

The Line Statement for Nine in the Second says: "The big cart has removed the wooden block from the axle, but it cannot move forward." The Image Commentary says: "The cart cannot move forward because Nine in the Second is in the center, so there is no fault." The Line Statement for Nine in the Third says: "Fine horses are running together, it is advantageous to maintain the right course amidst difficulties; daily training for chariot and horse defense is suitable for moving forward." The Image Commentary says: "It is suitable to move forward because it is in harmony with Nine at the Top." The Line Statement for Six in the Fourth says: "A small ox is fitted with a crossbar to prevent it from pushing, which is most auspicious." The Image Commentary says: "Six in the Fourth is most auspicious because there is a joyful event." The Line Statement for Six in the Fifth says: "A castrated pig, though having sharp teeth, does not harm, which is auspicious." The Image Commentary says: "The auspiciousness of Six in the Fifth is because of the blessing." The Line Statement for Nine at the Top says: "Carrying the four-way path that connects to heaven, it is smooth and prosperous." The Image Commentary says: "The four-way path to heaven refers to the way of raising animals being widely practiced."

震下艮上。頤：貞吉，觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頥之時大矣哉！頥之為卦，蓋取人之頥頷以為象。震下艮上，上止而下動，止者無為以飬下，動者有為以養上，上止下動，各得其正則吉。

The Hexagram of Cultivation has the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). The Hexagram Statement says: "Maintaining uprightness brings good fortune; observe the object of one's sustenance, and observe how one seeks food for oneself." The Commentary on the Judgment says: "The Hexagram of Cultivation brings good fortune through uprightness, meaning that the object of sustenance is in the right way, thus bringing good fortune. 'Observing Cultivation' refers to observing what one sustains; 'seeking food for oneself' refers to observing how one sustains oneself. Heaven and Earth nurture all things, and the sage sustains the virtuous and extends this care to all people—how significant is the situation of the Hexagram of Cultivation!" The Hexagram of Cultivation is formed by taking the human lower jaw as a symbol. Zhen is at the bottom and Gen at the top; the upper part is still while the lower part is active: the still part sustains the lower part by being quiet and inactive, while the active part sustains the upper part by being active and engaged. With the upper part still and the lower part active, each part is in its proper place, thus bringing good fortune.

孟子曰：「無君子莫治野人，無野人莫養君子。」治所以養之也，教化政刑皆所以養人。能知治人為養人之大，則可與言頥之義矣。人之所養，或養其大體，或養其小體，如孟子所謂至大至剛、充塞乎天地之間者，其所養可知。觀頥之義，則人之邪正善惡斷可識矣。

The Mengzi · Teng Wengong Shang says: "Without a gentleman in position, there would be no one to govern the common people; without the common people, there would be no one to support the gentleman." Governance is the way of supporting the people, and education, orders, and punishments are all means of supporting people. Only those who understand that governing people is the greatest way of supporting people can discuss the meaning of the Yì hexagram with them. What people support varies: some support their "great body," which is their mind and will, and others support their "small body," which is their mouth and stomach. As mentioned in the Mengzi · Gongsun Chou Shang, "the most great and strong, filling the space between heaven and earth," the great and mighty qi, what it supports is evident. Understanding the meaning of "Observing Support," one can clearly discern the righteousness, evil, and goodness of a person.

自求口實者，自養也，養其口體而已，此資飲食以養形者也。窮而在下，未能博施濟眾，所以獨善其身者，其自奉養必有道，豈特飲食之間哉！頥貞吉，所養者正則吉隨之。善觀人者，苐觀其所養而已。器量大財所養亦大，器量小則所養亦小。自求口實，觀其自養者，如顏子簞食瓢飲，則其自養何如哉！

The phrase "self-seeking for mouthfuls" refers to self-sustenance, which is merely feeding one's body and mouth. This is the first level of nourishing the body through food. When one is in a difficult situation and in a low position, unable to widely benefit others or help many people, he can only cultivate himself. Therefore, his self-sustenance must have its own principles, not just a simple matter of food. "Yi, zhen ji" means that if one's sustenance follows the right path, auspiciousness will follow. Those who are good at observing people need only look at what they sustain themselves with: a great capacity sustains much; a small capacity sustains little. Observing how one sustains himself through "self-seeking for mouthfuls"—like Yan Hui, who was content with a single basket of food and a single gourd of water—how should we evaluate his self-sustenance?

聖人推廣頥之義，天地養萬物，動植飛潛咸遂其性，以成生育之功；聖人養賢，髙爵厚祿咸當其位，而已享無為之治，則頥之為義，豈不大哉！象曰：「山下有雷，頤，君子以慎言語，節飲食。」上止下動，山止而雷動，頥之象也。君子體此以修身，於動之中有止靜之義。

The sage expands the meaning of the hexagram "Yi" (Nourishment): Heaven and Earth nurture all things, and birds, beasts, grasses, trees, fish, and insects can all follow their innate nature, thus achieving the function of generating and cultivating life. The sage nourishes virtuous talents, allowing those who enjoy high rank and generous rewards to each take their proper position, so that he himself may enjoy a state of non-action and governance. Thus, is the meaning of "Yi" not profound? The "Image Commentary" says: "There is thunder beneath the mountain, which is the image of the hexagram 'Yi'; the gentleman therefore speaks with caution and regulates his diet." Above is stillness, below is movement; the mountain is still while the thunder is active, which is precisely the image of the jaw. The gentleman observes this image to cultivate himself, maintaining the meaning of stillness and quiet amidst activity.

言語之出乎口，飲食之入乎口，皆當動其頥頷，不有以節慎之，則言語出而招憂虞，飲食入而害性命者多矣。二者古人之所深戒而不可忽也。初九：舍爾靈，觀我朶頤，凶。象曰：觀我朶頤，亦不足貴也。之為物，以鼻引氣，可以不食而長生，物之至靈而無求於外者。

Speech comes out of the mouth, and food is taken in through the mouth; both require the movement of the cheeks and lower jaw. If one does not exercise restraint and caution, then there will be many instances of words spoken that bring about troubles and food consumed that harm life. These two matters were deeply warned against by ancient people and should not be taken lightly. The line statement of Chou Ji says, "Abandoning your trustworthy divine turtle, you instead stare at my hanging lower jaw to beg for food, which is dangerous." The image commentary says, "Staring at my hanging lower jaw to beg for food, this is not something worth valuing." The divine turtle is an animal that breathes through its nose and can live long without eating, making it the most spiritually refined creature that has no needs outside itself.

九以陽居初，伏而在下，有靈之象。然於卦為震，而正應在四，不能靜守而貪於所欲，急於上進，心所慕悅，朶其頥而從之，舍已逐物，忘在我之至貴，自投茍賤之域，非君子之所尚也，故象曰亦不足貴也。士能知至貴之在我，守志勵操，若顏氏之子，雖簞食瓢飲不改其樂，豈見可欲而輕動其心哉！

Initial Nine holds a yang line in the lowest position, hidden at the bottom, symbolizing the spiritual nature of a mythical turtle. However, since it belongs to the lower trigram Zhen, which signifies movement and initiative, and its corresponding line is Six in the Fourth, it cannot remain still and self-restrained. Instead, it becomes greedy for desires and eager to advance. As soon as it sees something it desires, it droops its cheeks and follows after it, abandoning itself to pursue external things, forgetting the supreme value within itself, and willingly sinking into a state of meanness. This is not the way of a gentleman, so the Image Commentary says, 'It is not worthy of esteem.' A scholar who understands that the most precious thing lies within himself, who remains steadfast in his aspirations and cultivates his virtue, like Yan Hui who found joy in a single bowl of rice and a single gourd of water, would never be easily moved by desires.

六二：顛頤，拂經於丘，頤征凶。象曰：六二征凶，行失類也。六二無應於上而比於初，下者上之所養也，今以陰乗陽，反求養於下，於理為倒，故曰顛頥也。經，常也；丘園，隱者之所盤旋也。不能退守亷節，而拂其常理於安處之地而求養焉，以此求養，往則凶矣。

The Line Statement of the Second Line says: "Reversing the order to seek sustenance downward, going against the norm, fleeing to the hills and gardens to seek support from others, thus proceeding will surely bring misfortune." The Image Commentary says: "The Second Line encountering misfortune in proceeding is because its actions have lost the support of its kindred." The Second Line is above and has no proper correspondence, yet it is closely aligned with the Initial Nine. Normally, those below should be supported by those above, but now the Second Line, with a yin line, is overpowering the Yang line, and seeks sustenance downward, which is contrary to the natural order, hence called "Reversed Sustenance." "Jing" refers to the norm; "Qiu Yuan" is the place where recluses dwell. It cannot retreat to maintain its upright virtue, yet it goes against the norm, fleeing to the place where one should be content with poverty to seek sustenance—using such a method to seek support, proceeding will bring misfortune.

象言六二征凶，行失類者，六二以柔弱居下，雖得中而無應，此士君子不遇之時，當安貧守道，今動而躁求，人所鄙賤而不與也。類謂五也，二五本相應之地而皆處陰柔，故為失類，故曰行失類也。六三：拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。

The Image Commentary says, "Six in the Second is dangerous in action, for it moves away from its kind." This is because Six in the Second, with its soft and weak nature, is located in the Lower Trigram, although it occupies the central position, it does not have a corresponding line. This is precisely the situation of a gentleman who is not favored by the times, who should remain content with poverty and adhere to the right path. Now, however, it is restless and eager to seek help from others, and is looked down upon and not given what it seeks. "Kind" refers to Six in the Fifth. Originally, Two and Five are corresponding positions, but both are lines of yin and weakness, so they are called losing their kind, hence "moving away from its kind." The Line Statement for Six in the Third says, "Going against the way of sustenance, even if it maintains correctness, it is dangerous. For ten years it is not appointed, there is nothing suitable." The Image Commentary says, "Not being appointed for ten years is because its actions greatly go against the right path."

六三正應在上九，當受飬於上者，而六以陰柔而處陽剛之位，此陰邪不正之人也。既拂違正道，則於自養、養人與夫求養於人，無適而可，故困阨窮悴，至十年而不用，是終不復可用於世，此天下之棄人也。廢棄至於十年，頥道大悖，蓋自取之，非時之罪也。

Six in the Third properly corresponds to Nine at the Top, which is the position that should be supported by the superior. However, it is a Yin and soft element occupying a Yang and strong position, indicating a person of阴邪 and improper nature. Since it has deviated from the correct path, whether it supports itself, supports others, or seeks support from others, none of these actions are successful. Therefore, it experiences hardship, distress, and poverty, remaining unappointed for a period of ten years. This results in a lifelong inability to be recognized and used by the world, becoming someone abandoned by all under heaven. Being discarded for ten years causes great disorder in the way of sustenance and support, which is self-inflicted and not due to the fault of the times.

士固有不用於世者，若昏佞在上，度不可以有為，君子欲全身逺害，雖終身不用，又何戚焉！而六三之困阨乃自已取，此以貧賤之道而得貧賤者，故可恥也。六四：顛頤，吉，虎視耽耽，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。

A gentleman by nature is not always appointed by the world: if the incompetent and wicked are in power, he may estimate that he cannot achieve anything, and the gentleman wishes to preserve himself and avoid calamity. Therefore, even if he is not appointed throughout his life, what is there to grieve? However, the difficulties and distress of the sixth line in the third position are self-inflicted; this is using a method that leads to poverty and low status, and thus it is shameful. The line statement of the sixth line in the fourth position says: "Reversing and seeking sustenance from below, it is auspicious; like a tiger watching with majesty, the desire is continuous, without fault." The image commentary says: "The reversal of the颐 hexagram is auspicious because the superior person bestows benefits upon the inferior, and his virtue is great."

天地養萬物，聖人養賢以及萬民，下固上之所當養也。卦以一陽在上而養四陰，正也，故以下養上為顛。六四正應在初，反求養於下，於理雖為倒置，然四居人臣尊位，出教施令以治野人者。蓋卦體震艮，則上止下動，野人之養君子，於理若反而順，故六四顛頥則吉也。

Heaven and earth nurture all things, and sages nourish virtuous talents and extend their care to all people. Those below are naturally those that should be nurtured by those above. This hexagram shows that the upper nine, a single yang line at the top, nurtures four yin lines below, which is normal. Therefore, referring to nurturing from below to above as "upside down" is a way of expressing this relationship. The six in the fourth position should properly correspond to the nine at the beginning, but instead it turns around and seeks nourishment from below. Although this seems inverted in principle, the six in the fourth holds a high position as a minister, responsible for issuing commands and governing the common people. The structure of the hexagram is zhen below and gen above, with the upper part stopping and the lower part moving. The common people nourish the gentlemen above them, which may seem upside down, but in reality it is proper. Thus, although the six in the fourth is called "upside down nourishment," it brings good fortune.

虎視耽耽，威重之貌。大臣臨下有威重，則可以折衝萬里外矣。以威重之勢，欲以掊取於民，何求而不獲？然聖人立法，取於民有制，逐逐而求，則必至竭民之財而難繼矣。象曰顛頥之吉，上施光者，四能致飬於下，蓋無一物不被其澤，所施可謂光大矣，顛頥所以獲吉，由此也夫。

"The tiger watches intently," describes an appearance of solemn authority. When a minister holds a high position and looks down upon the people with dignity and composure, he can subdue enemies even at a distance. However, if one relies solely on an imposing presence to extract from the people, what could be beyond reach? Yet the sage establishes laws and regulations, imposing limits on what is taken from the people. If demands are made continuously without restraint, it will surely exhaust the people's resources and become unsustainable. The Image Commentary says, "The吉祥 of the颠颐 is due to the superior applying its influence widely." This means that the fourth line can extend its care to the people below, ensuring that nothing is left without its benefit. The benevolence it extends is vast and bright—this is why the颠颐 achieves吉祥.

六五：拂經，居貞吉，不可渉大川。象曰：居貞之吉，順以從上也。六五雖處尊位而下無其應，不能養下而反求養於上，是謂拂其常理。蓋其才柔弱不足以有為，能靜貞自處，委任於在上之大臣，則可以獲吉也。上九，在上之大臣也。渉險濟難必頼剛明之才，六五之君守成之主，能守其道以委任大臣可也，責以大有為以濟天下，則非其任矣，故不可渉大川。

The Line Statement of the fifth line says: "Going against the norm, staying in a proper position brings good fortune, but one should not cross a great river." The Image Commentary says: "Good fortune from staying in a proper position is because it follows the superior Nine at the top with flexibility." The fifth line, although in a position of honor, does not have a corresponding line below it. It cannot support the people below but instead seeks support from above. This is called going against the norm. Probably because it is weak and not strong enough for great achievements, it only needs to stay in a proper position and manage affairs by entrusting them to the superior minister. The superior Nine is that minister. Facing difficulties and rescuing the country in times of crisis requires the strength and wisdom of a strong and wise person. The fifth line, as a ruler who maintains the existing order, only needs to stay within his proper role and entrust matters to the ministers above. If one expects him to take great action to save the world, that would be beyond his capacity, hence the statement 'one should not cross a great river.'

象言居貞之吉，順以從上者，中才之主不能敬憚大臣，虛心而委任之，徒樂阿諛順適之快以濟其私慾，鮮有不敗亡者。禍福存亡，特在人主逆順之間耳。能順以從上，則逆心之言必求諸道而敬聴之矣。上九：由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。

The Image Commentary says, "Residing with firmness brings good fortune, because following the superior is harmonious." This is because a mediocre ruler who does not respect and be cautious of his ministers, and instead humbly entrusts state affairs to them, but only seeks flattery and delights in matters that please him, rarely avoids downfall. Misfortune and fortune, survival and destruction, lie only in the ruler's choice between listening to harsh words or indulging in pleasant ones. If a ruler can be gentle and obedient to the wise ministers above, then even when hearing harsh words, he will certainly compare them with the right path and respectfully accept them. The line statement of Upper Nine says, "The world is sustained by him, with a mindful awareness of danger, thus bringing good fortune; it is appropriate to cross a great river." The Image Commentary says, "By maintaining caution and good fortune, it is because there will be great blessings."

六五本頥主而柔弱不勝其任，故上九得用其權，下之眾陰由之以得其飬。然權重勢専，威能震主，非愓然常有危懼之心，則主疑於上，眾忌於下，而禍不旋踵矣，惟能深自惕厲，則可獲吉也夫。上九負剛明之材，上所委任者専，眾所責望者重，非能排難渉險以利飬天下，孰克勝任哉！髙宗命傅說以若濟巨川，用汝作舟楫，古之大臣能勝是任者，傅說是已。髙宗能委任傅說，為商中興之主，社稷生靈咸被其福，豈特一人之慶哉！故象言大有慶也。

Six in the Fifth is originally the master of the Yu hexagram, which represents nurturing others. However, being weak and incapable, it is unable to fulfill its role, allowing Nine at the Top to take control of great power. All the lower yao depend on him for sustenance. Yet, holding such great power and authority can lead to excessive influence, creating a threat that could shake the ruler. If he does not remain constantly vigilant and cautious, he may face suspicion from the ruler above and resentment from the people below, leading to disaster quickly. Only by being deeply cautious can he achieve good fortune. Nine at the Top possesses strong and wise talents, and the ruler entrusts him with exclusive responsibility, while the people expect much from him. If he cannot overcome difficulties and venture through dangers to benefit the people, who else could bear such a great responsibility? When King Gaozong of Yin appointed Fu Yue, he said, "If you must cross a great river, you will be the oar." Among ancient ministers, Fu Yue was the one who could truly shoulder such a heavy responsibility. Because King Gaozong entrusted Fu Yue, he became the rejuvenating ruler of the Shang dynasty, and the state and people all benefited from his rule. How could this be only his own good fortune? Therefore, the Image Commentary says, "Great celebration."

巽下兌上。大過：棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！大者能立非常之事，故其過亦非常。過在大者，非陰小所能為，亦不敢為也，故曰大過，大者過也。

The hexagram Da Guo has the trigram Xun (Wind) as its lower trigram and Dui (Lake) as its upper trigram. The hexagram statement says: "The main beam is bent downward, it is appropriate to go forward, and there is success." The commentary on the judgment says: "Da Guo signifies an excessive abundance of yang. The main beam is bent because the ends are weak and flexible. Although yang is excessive, it remains in the center, acting with humility and harmony, thus it is appropriate to go forward and there is success. The situation of Da Guo is indeed significant!" An excessive abundance of yang can accomplish extraordinary deeds, so its 'excess' is also an extraordinary excess. This kind of 'excess' occurs in a great yang force, which is not something the weak and yielding yin can achieve, nor would they dare to do so. Therefore, it is said, 'Da Guo means a great excess.'"

夫大過之時，朝廷衰，百姓離散，主昏於上，臣強於下，故云棟橈，本末弱也。本末謂上下皆陰，四陽無所託，顛也。剛雖過而不失二五之中正，欲以有濟，不可也。大過之世，豈純任剛強以違拂人心哉！以卦體言之，巽下兊上，巽而說行，則天下翕然從之矣。武王伐紂，不期而者八百餘國；漢祖入闗，父老皆牛酒迎勞。

In the time of the Great Excess, the court was declining, the people were scattered, the sovereign above was foolish, and the ministers below were tyrannical. Therefore, the Commentary on the Judgment says, "The beam is bent, because the beginning and the end are weak." "Beginning and end" refers to the fact that both the first line and the top line are yin lines, while the four middle lines are yang lines with nowhere to rely upon, inevitably leading to collapse. Although yang strength is excessive, it has not lost the proper position of nine two and nine five in the center; but relying solely on this to save the world is not possible. In the time of the Great Excess, can one simply rely on strength to defy the people's will? In terms of the structure of the hexagram, wind is below and lake is above, acting with humility and friendliness, and the world will then be united. When King Wu of Zhou attacked King Zhou of Shang, more than eight hundred states gathered spontaneously without prior appointment; when Emperor Gaozu of Han entered the pass of Guanzhong, the elders brought beef and wine to welcome and comfort him.

大過之時，聖賢君子為過絶之行以成非常之功，故利於作為，往無不濟，孔子所以贊其大也。象曰：「澤滅木，大過，君子以獨立不懼，遯世無悶。」澤所以悅萬物，至於滅木，則物或有被其害者，然物以惟悴枯槁之乆，有非尋常雨露之潤所能沾溉者，故澤滅木為大過之象也。

In the time of the hexagram Great Excess, the sage and virtuous person acts beyond the ordinary to achieve extraordinary achievements, thus it is favorable to strive and act, and there is no failure in going forward. Confucius therefore praised the significance of the time of Great Excess. The Image Commentary says: "A great marsh has submerged the trees, which is the image of Great Excess; the gentleman thus stands alone and acts without fear, even if he retreats into seclusion, he does not feel distressed." Water and marsh are originally used to moisten all things and bring joy, but when they reach the point of submerging trees, some things are harmed instead. However, when all things wither and dry up for too long, it is indeed not possible for ordinary rain and dew to revive them. Therefore, "the marsh submerges the trees" is precisely the image of the hexagram Great Excess.

夫天下衰亂，海內雲擾，惟賢人君子出以濟難，則解紛撥亂，有兵有戎而無所顧避；退而窮處，則啜菽飲水，耕巖釣渭，而不改其樂，豈世之是非譭譽所能輕動其心哉！是二者皆非中道，處大過之世，理則然爾。

When the world is in decline and turmoil, and the four seas are in chaos and unrest, only the virtuous and noble persons rise up to relieve the suffering. They clear up confusion and restore order, facing war and weapons without hesitation. When they retreat and live in seclusion, they eat simple bean soup and drink clear water, working in mountain fields and fishing by the Wei River, yet remain unchanged in their joy. How could worldly praise or blame easily shake their hearts! These two approaches do not conform to the middle way, but in the time of the hexagram Da Guo, such conduct is indeed appropriate.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。聖人當大過之世，為眾人之所不敢為，成眾人之所不能成，宜其輕易妄動，率意而行，今乃如置器於地，既已安全矣，又藉之以茅，慎之至也，何咎之有！以見聖人立大事、成大功，未甞敢易而為之也。

The line statement of the first line says: "Using white reeds as a mat, there is no fault." The image commentary says: "Using white reeds as a mat is because the gentle and yielding is in a lower position." When the sage is in the time of the Great Excess, he does what others dare not do and achieves what others cannot achieve. According to reason, he should act recklessly and arbitrarily. Yet he instead places an object on the ground, which is already stable, and then adds a mat beneath it, being extremely cautious. How could there be any fault? Thus, the sage, when establishing great affairs and achieving great accomplishments, has never acted lightly.

況初體柔弱，承二而應四，以橈弱之勢方賴二剛扶持而安全之，其敢易乎！孔子於此爻釋其大畧曰：「藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。」蓋聖人濟難之初，其慎重如此，則何往而不利哉！

Moreover, the line "Initial Six" is inherently weak, relying above on "Nine in the Second" and below on "Nine in the Fourth." It is in a precarious and vulnerable position, depending on the strength of "Nine in the Second" for support and protection. How dare it act recklessly? Confucius explained this line in the "Great Treatise Upper Transmission" saying: "Using straw as a mat, what fault could there be? This is the utmost caution. Straw itself is thin and insignificant, yet its use is of great value. If one can carry forward this principle of caution, there will be no mishaps." Clearly, the sage, in the beginning of rescuing a crisis, exercises such extreme caution. Then, where could there be any difficulty?

九二：枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。大過之時無非過者，陽不過則無以濟弱陰，陰不過則無以益衰陽。惟九二剛過而中，以陽而居陰，老夫之象；初以陰柔伏而在下，女妻之象。

The line statement of the second line says: "A withered poplar tree regrows tender shoots, an old man marries a young wife, there is no misfortune." The image commentary says: "An old man marrying a young wife, thus forming an excessive union yet achieving mutual intimacy." In the time of the Great Excess, there is nothing that is not "excess": yang does not become excessive and cannot relieve the weak yin, yin does not become excessive and cannot benefit the exhausted yang. Only the second line, which is a strong yang line occupying the central position, with a yang element in a yin position, is the image of "an old man"; the initial line, with a weak yin element hidden at the bottom, is the image of "a young wife."

二既無應於上而宻比於初，勢固不得不相與也。相與而俱受其益，以老益少，則少者日以長；以少益老，則衰者日以壯。當棟橈之時，君臣上下各協力以相與，何往而不利哉！故象言老夫女妻，過以相與也。九三：棟橈，凶。象曰：棟橈之凶，不可以有輔也。

Nine in the Second is above and has no corresponding line, yet it is closely adjacent to Six at the Beginning. In terms of situation, it is naturally compelled to combine with it. When they combine, both benefit: the older one supports the younger one, and the younger one grows day by day; the younger one supports the older one, and the weak one becomes stronger day by day. In a dangerous situation where the main beam is bent, the ruler and the subject work together and support each other. How could there be any place where things do not go smoothly? Therefore, the Image Commentary says, "An old man and a young wife, they meet and support each other." The Line Statement of Nine in the Third says, "The main beam is bent, ominous." The Image Commentary says, "The ominous situation of the bent main beam is because it receives no support at all."

大過之時，方藉眾力以扶危拯弱，則當卑遜下已，以群賢之助，然後大功可成。九三雖有上六為正應，而以陽居陽，方以髙亢自處，違拂眾情，上不復為之應援，安能濟天下之傾危、任朝廷之委哉！夫屋之有棟，榱桷桓楹所恃以不傾，居者所頼以安也。今棟既橈矣，則本末皆弱，顛仆摧敗，凶可知矣。

In the time of the Great Excess, one should rely on the strength of many to support a critical situation and save a declining state. Therefore, one should be humble and yield, lowering oneself to gain the help of many virtuous people, only then can great achievements be accomplished. Although the Nine in the Third has the Six at the Top as its corresponding line, it occupies a yang position with a yang line, being overly arrogant and disregarding the will of others. The Six at the Top no longer supports it. How can such a situation save the world from peril and shoulder the heavy responsibility of the court? A house has its main beam, and the rafters and pillars rely on it to remain upright and prevent collapse, allowing those inside to live in peace. Now the main beam is bent, so both ends are weak, leading to collapse and disaster, which is clearly foreseen.

其材如此，安能勝其任乎？故象言不可以有輔者，蓋言上六不為之輔助，以不足輔助故也。九四：棟隆，吉，有它吝。象曰：棟隆之吉，不橈乎下也。九四切近君位，此大臣獨當拯溺扶危之任者。以九居四，以剛陽而寓陰柔，得人臣之正，如棟之穹隆，足以任群材之而勝其任者，吉孰如之！

Its nature is like this; how could it bear great responsibilities? Therefore, the Image Commentary says, "It cannot be supported," meaning that the sixth line above does not provide support, because it itself is not worthy of support. The statement of the fourth line says, "The main beam rises upward, which is auspicious; but if there is another pursuit, there will be regret." The Image Commentary says, "The auspiciousness of the rising main beam is because it does not bend downward." The fourth line is adjacent to the sovereign's position, which is the position where a minister alone bears the responsibility of rescuing from drowning and supporting in times of danger. A yang line, nine, occupying the fourth, a yin position, is to place firm yang within soft yin, conforming to the proper way of a minister. Just as the main beam rises high, it is sufficient to bear the weight of many other beams and fulfill its duty; what auspiciousness is greater than this!

當斯任者，宜盡大公至正之道，若有所偏私，則眾必解體而不為之用矣。四與初雖為正應而不橈乎下，是以獲吉。若其用心不廣，繫應在初，豈能収攬豪傑，使逺近內外莫不響應，以成大過之功乎！九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可乆也？老婦士夫，亦可醜也。

The person who shoulders this great responsibility should strive to follow the path of great public righteousness; if there is any partiality, the people will certainly become divided and unwilling to serve him. Although nine four and six at the beginning are a proper correspondence, they do not bend downward to accommodate, hence they gain auspiciousness. If their mind is not sufficiently broad, and they only connect with six at the beginning, how could they attract heroes from all over the world, ensuring that both near and far respond, thus achieving the great success of the hexagram Great Excess in saving the world? The line statement of nine five says: "A withered elm tree blooms with flowers, an old woman marries a young man; there is no fault, nor is there praise." The image commentary says: "How can a withered elm tree bloom for long? An old woman marrying a young man is indeed awkward."

九五以剛陽之才履尊極之位，處大過之世，若可以有為，然無應於下而為老陰所乗，故無能為也。如士夫而為老婦所得，反有資於老婦。陰處上極，老婦之象也；枯楊，老婦也，以盛陽而益衰陰，生華之象也。以卦體言之，巽為長女，兊為少女，今乃反此者，以六爻之義言之也。

The Nine in the Fifth possesses the virtue of a strong yang, ascending to the supreme position. It is in the time of Great Excess, seemingly capable of action. However, there is no corresponding line below, and it is overshadowed by the old yin at the top, making it powerless. This is like a young husband being taken by an old woman, and thus relying on her. The yin line at the top represents the old woman; the withered elm tree symbolizes the old woman. Using strong yang to nourish the declining yin is the image of 'blooming flowers.' In terms of the hexagram structure, Xun represents the elder daughter and Dui the younger daughter. Here, however, the reversal of old woman and young husband refers to the meaning of each line individually.

方時大過，則危者易而為安，亂者變而為治，衰者使強，弱者使壯，故六爻有升降，卦體有反覆，不可與餘卦同日而論也。蓋初、上二爻俱陰而衰弱，故有老婦、女妻之象。楊雖易生之木，其生華必當茂盛之時，既枯而生華，豈能乆乎？男長而女少，足以相感；老婦而得士夫，豈人情哉！故爻無咎無譽而已，至象則云枯楊生華，何可乆也？老婦士夫，亦可醜也。

At the time of the hexagram "Great Excess," one must transform danger into stability and disorder into peace, making the weak strong and the weak healthy. Therefore, the six lines have both rising and falling, and the hexagram itself has both correct and inverted forms, and thus cannot be treated the same as other hexagrams. The first line and the sixth line are both yin lines and weak, so they take the images of "old woman" and "young wife." Though the poplar tree is a tree that grows easily, it flowers only when its branches and leaves are already flourishing; if a dried-up tree suddenly flowers, how can it last long? A man who is old and a woman who is young may still be able to respond to each other; but an old woman marrying a young husband is not the usual situation. Therefore, the line statement only says "no blame, no praise," but the image commentary says "a withered poplar tree flowering, how can it last long? An old woman marrying a young husband, how truly unbecoming!"

上六：過渉滅頂，凶，無咎。象曰：過渉之凶，不可咎也。當天下傾危之際，非挾剛健之才、懐救世之志，不能濟也。上六以陰柔而處過極之位，不能量力度徳，渉難既深，必蹈凶禍，故過渉滅頂凶，其凶蓋自取之，何所歸咎乎！

The line statement of the sixth line at the top says: "Crossing water that is too deep, resulting in being submerged up to the head, is dangerous, yet there is no blame to be assigned." The image commentary says: "The danger of excessive crossing is not attributable to human error." When the world is in peril, unless one possesses strong and resolute talent and holds the ambition to save the world, one cannot achieve success. The sixth line, with its yin and soft nature, is at the extreme of 'excess' and is unable to assess its own strength and virtue. Having plunged deeply into peril, it inevitably meets with misfortune, hence it says, "crossing water that is too deep, resulting in being submerged up to the head, is dangerous"—this danger is self-inflicted, so to whom can it be blamed?

雖然，當棟橈之世，志在濟難，雖至殺身，何咎之有？故曰無咎。而象言過渉之凶，不可咎者，人能捐軀濟難，其成與不成，天也；既以蹈禍，又從而追罪之，則人懐保身之術，緩急之際孰肯用命者乎！故聖人從而恕之曰不可咎也，意義兩通，抑以見大過之世不可無過絶之行。

Although this is true, in a dangerous and unstable era, if one's ambition is to save the country from peril and is willing to sacrifice one's life for it, what fault is there in that? Therefore, the line statement says "no blame." The Image Commentary says "the danger of crossing a river, is not something to blame," because if a person is ready to sacrifice his life for the country's difficulties, whether the matter succeeds or fails is determined by heaven. If he has already suffered misfortune, then blaming him for it would mean that everyone would only think of preserving their own lives. When danger comes, who would be willing to die for the country? Therefore, the sage forgives him, saying "it is not something to blame." Both interpretations make sense, and they also show that in the time of the Great Excess, there must be actions beyond the ordinary.

坎下坎上。習坎：有孚維心亨，行有尚。彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也。行有尚，往有功也。習，重也；坎，險也。習坎者，重險也，上下皆坎，故為重險。然乾、坤、震、兊、坎、離、艮、巽八卦皆重，獨坎加習字者，亦有便習之義。

The hexagram Kan consists of two Kan trigrams, upper and lower. The hexagram statement says: "In a situation of repeated dangers, as long as one maintains sincerity in heart, inner communication will be smooth, and actions will be esteemed." The commentary on the judgment says: "The hexagram 'Kan' signifies repeated dangers. Water flows without overflowing, and movement through perilous situations does not lose its sincerity. 'Maintaining sincerity leads to smoothness' because the lines nine in the second and nine in the fifth are strong and central; 'actions will be esteemed' means that proceeding forward will be effective." "Xí" means repetition, and "Kan" means danger. "Xí Kan" refers to repeated dangers. Since both upper and lower trigrams are Kan, it signifies accumulated danger. However, the eight trigrams, Qian, Kun, Zhen, Dui, Kan, Li, Gen, and Xun, are all formed by the repetition of upper and lower trigrams. Only the hexagram Kan adds the character "Xí," which also implies familiarity and practice.

蓋履險難，非習熟其事，則顛沛失錯，跡愈而道愈屯矣。呂梁丈人與齊俱出，與汨皆入，從水之道而無容私焉，此履險而習熟其事者也。君子當險難之時，其心超然出乎險難之外，蓋誠信之道素定乎胷中，而非一旦可以強勉而偽為之也。

Because one is in a dangerous situation, if not thoroughly familiar and skilled in dealing with it, one will fall and lose one's footing, and the more one struggles, the more difficult the path becomes. The old man from Lüliang recorded in "Zhuangzi · Dashi" went up with the whirlpool and down with the current, following the natural law of water without any personal intention. This is the person who is skilled in dealing with dangerous situations. When a gentleman is in a dangerous situation, his mind remains beyond the danger itself, because the principle of sincerity has already been firmly established in his heart, not something forced or feigned in a day or two.

坎以一陽居二陰之間，陽實陰虛，實者處中，有孚心之象。心者神明之舍，古之學者明其心而已，方寸既明，則生死之變不能亂也，而況窮逹禍福利害之端乎！故有孚維心亨也。以此誠信之道而行於世，故為人所貴尚，何往而不利哉！商之三仁當紂之世，其謀國已素定矣。

The trigram Kan represents a yang line situated between two yin lines. Yang signifies reality, while yin signifies emptiness. The real element occupies the center, symbolizing sincerity in the heart. The heart is the dwelling place of the divine spirit; ancient scholars merely sought to make their hearts clear and lucid. Once the heart is clear, even the changes of life and death cannot disturb it, let alone the complexities of poverty and prosperity, misfortune and benefit. Therefore, it is said, "With sincerity in the heart, the way is smooth." By following this path of sincerity in the world, one is esteemed and respected, so how could one not be successful? During the late Shang dynasty, the three virtuous men, Wei Zi, Ji Zi, and Bi Gan, lived in the chaotic era of King Zhou. The strategies they had planned for the country were already firmly established in their hearts.

天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉！坎之為卦，上下皆坎，坎所以為險也，重險則深。水流而不盈者，深也。君子陷於險難，既險且深，未能遽出乎險難者也；行乎險難而不失其信者，所以濟險難也。

The Commentary on the Judgment continues: "The danger of Heaven lies in its being lofty and unattainable; the danger of Earth lies in mountains, rivers, and hills. Kings and princes rely on dangerous terrain to defend their states. The situation and function of danger are indeed significant!" The hexagram Kan is formed with Kan above and below, and thus Kan symbolizes danger; when danger is repeated, it appears deep. "Water flows but does not overflow" refers precisely to this depth. A gentleman who falls into danger finds himself in a situation that is both dangerous and deep, and cannot escape it all at once; yet walking through danger without losing sincerity is the way to overcome it.

上下二陰而一陽處乎中，剛而得中，二五是也。陰柔也，陽剛也，外柔者善陷者也，內剛者為所陷者也。處燕閒而心常險者，小人也；身屯否而心常亨者，君子也。小人柔佞陰險，故善陷君子；君子剛方正直，故常為所。上下二陰，小人協力而共擠之象也；一陽在中，君子獨立無援之象也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Jiu Er = Nine in the Second Jiu Wu = Nine in the Fifth The situation where there are two yin lines above and below with a yang line in the middle refers to Jiu Er and Jiu Wu. Yin represents softness, while Yang represents strength; those who appear soft and compliant are the ones skilled in deceiving others, while those who are internally strong and upright are the ones being deceived. Those who are in a comfortable situation but constantly harbor dangerous intentions are petty people; those who are in difficult circumstances yet maintain a peaceful and open heart are gentlemen. Petty people are soft, flattering, and cunning, thus they are good at deceiving gentlemen. Gentlemen are upright and just, so they are often deceived by them. The two yin lines above and below represent the image of petty people working together to exclude the gentleman, while the single yang line in the middle represents the image of the gentleman being isolated and without support.

陽雖於群陰之中而剛健篤實，其心坦然，無所憂懼，有所不往，往無不濟，故能卒脫乎坎陷而成濟險之功。雖然，險固君子之所惡也，専於傾害君子者，小人之險也；君子亦有時而用險者，所以杜陵犯之漸而防傾覆之禍也。

The yang line, though surrounded by many yin lines, remains strong and solid, with a tranquil mind and no worries or fears. It remains still if not necessary, but once it moves, it achieves success without fail, thus ultimately escaping thepredicament of the kan trigram and accomplishing the virtue of overcoming difficulties. Nevertheless, danger is still something the gentleman detests. Those who constantly plot against the gentleman are the dangerous actions of the petty person. The gentleman may sometimes take on danger, but it is to prevent the emergence of insults and transgressions, and to guard against the possibility of downfall.

如天險之不可升，知不可測度而退聴也；如地險之有山川丘陵，知其險峭而不可犯也。王公設險以守其國，浚城池，修障塞，所以設險也。人主當深居九重，如神龍之不可脫於淵。秦之無道，廵逰天下，博浪之禍至不免；劉、項嘆息道傍，或曰彼可取而代，或曰大丈夫當如此，所以動豪傑之心，萌非覬之望，二人起而秦卒以亡。然則險之時用，豈不大矣哉！

The peril of heaven lies in its height that cannot be reached; people recognize its inaccessibility and thus retreat and obey. The peril of earth lies in mountains, rivers, and hills; people recognize their steepness and thus dare not encroach. Rulers rely on natural barriers to defend their states, dredging city walls and building fortresses, which is called "setting up barriers." The sovereign should reside deep within the inner palace, like a dragon that cannot leave the abyss. The Qin dynasty was unjust, and Emperor Qin Shi Huang toured the land, eventually suffering the attack at Bole Sands. Liu Bang and Xiang Yu watched the imperial procession by the roadside and sighed, one saying, "That position can be taken over," and the other saying, "A great man should be like this," thus stirring the hearts of heroes and giving rise to ambitions beyond their station. When both raised their armies, the Qin dynasty finally perished. Thus, the importance and function of "peril" in circumstances, how great it is!

象曰：「水洊至，習坎，君子以常徳行，習教事。」水之傾注相仍不絶，其澗壑必有深峭之處，水洊至所以為重險也。君子體此象以常其徳行，故處富貴貧賤、死生禍福之際，未甞少易其節，如水之流行，雖萬折而必東也。習教事者，習為教誨人之事。夫以身教者從，能常其徳行，則觀感而化者疾於影響之應形聲，豈諄諄然訓誨以言哉！

The Image Commentary says: "Water flows continuously, which is the image of the hexagram 'Obstacles.' Therefore, the gentleman cultivates his virtue constantly and repeatedly practices the affairs of teaching and guiding others." Water rushes forth continuously, flowing through deep and steep ravines, so "water flowing repeatedly" becomes a symbol of great difficulties. The gentleman observes this image to maintain his virtue constantly. Thus, whether in prosperity or adversity, in life or death, in good fortune or misfortune, he never slightly changes his conduct, just as water flows, even though it twists and turns many times, it must eventually flow eastward to the sea. "Repeating the affairs of teaching" refers to repeatedly practicing the act of teaching others. Those who teach by example are obeyed by people. If one's virtue remains constant, others are influenced by it, faster than a shadow following its form or an echo responding to a sound. Why would one need to speak repeatedly to teach?

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。初六以陰柔而處重險，此小人之陷於險難，以邪佞陰險而入于坎窞而凶。窞在兩坎之下，故曰習坎，由失道而非能脫乎險難者，故象言習坎入坎，失道凶也。

The line statement for the first line says: "Being in a situation of repeated dangers, falling into the deep pit of Kan, it is dangerous." The image commentary says: "Being in repeated dangers and then falling into the pit of Kan is dangerous because one has lost the right path." The first line, with its yin and soft nature, is in a situation of repeated dangers, which represents a small person falling into peril. Because of being perverse, deceitful, and treacherous, it falls into the bottom of the Kan pit, hence the danger. "Kan" refers to the deep pit below the two Kan trigrams, so it is called "repeated Kan." This is due to losing the right path and not being able to escape the danger, so the image commentary says "repeatedly entering Kan, losing the right path brings danger."

君子固有不幸而入險難者，如文王之拘羑里、孔子之阨陳蔡，初非失道，故卒脫乎險難，而小人卒不能加害也。九二：坎有險，求小得。象曰：求小得，未出中也。九二以剛陽而於二陰，君子處坎之時而行乎患難者。

A gentleman may also fall into perilous situations, such as King Wen of Zhou being imprisoned in Youli and Confucius being stranded between Chen and Cai; they did not lose their proper path at the beginning, so they eventually escaped from danger, and the wicked could not harm them. The line statement of the second line says, "In the midst of the perilous situation, there is indeed danger, and only a small gain can be obtained." The image commentary says, "Seeking but obtaining only a little, is because one has not yet emerged from the perilous situation." The second line, with its yang strength trapped between two yin lines, represents the gentleman facing the peril of the kan situation and walking through hardship.

二與五位本相應，今既俱於群陰之間，上下各無應援，二猶欲有求於五，勢雖不能援，然居中履尊，小人尚有畏憚之心，故二往求焉，尚可小有所得也。五之於群陰，如末世人君阨於強臣，威福之柄不自我出。

Nine in the Second and Nine in the Fifth are originally corresponding lines, but now they are both trapped among the multitude of yin lines. Neither has support from above or below. Although Nine in the Second still wishes to seek help from Nine in the Fifth, Nine in the Fifth's situation is unable to provide assistance. However, since it is in the central position and holds a superior position, petty people still fear and are cautious of it. Therefore, Nine in the Second seeking help can still gain a little. Nine in the Fifth's situation regarding the full卦's yin lines is like a ruler in the end times being controlled by powerful ministers. The authority to reward and punish no longer comes from his own hands.

象言求小得，未出中者，未能出乎險中也。二之剛陽出乎險中，小人退聴，必有濟險復辟之功，何求而不獲哉！然則求小得者，是未出乎坎也。六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。來，自外來；之，有所在也。

The Image Commentary says, "Seeking small gains, not yet having emerged from the center," meaning that one is still unable to escape the perilous situation. Once the Yang strength of Nine Two escapes the dangerous center, the petty person will retreat and obey, surely establishing achievements that overcome the peril and restore the sovereign's authority. At that time, what could be sought that would not be obtained? Thus, "seeking small gains" precisely indicates that it has not yet emerged from the Kan peril. The Line Statement of Six Three says, "Coming is Kan, going is Kan, both dangerous and resting upon the peril, falling into the deep pit of Kan, nothing can be accomplished." The Image Commentary says, "Coming and going are both perilous traps, ultimately yielding no results." The term "coming" refers to entering from outside, and "going" refers to moving toward a place.

六三陰柔之中而據陽位，造坎險者，今乃反於重險之中，以上無援而下乗剛，往來皆無適而可，故來與之皆險也。君子處乎險難，心亨可也，而晏然若燕安之時，無畏懼惕厲之心，故患難愈深而身愈也。六三既不能退處幽隠為自全之討，故聖人戒以勿用此爻也。

Six in the Third possesses a yin and flexible nature yet occupies a yang and strong position, which originally makes it the one who creates the perilous situation of Kan. Now it has instead fallen into a situation of great peril. It has no support above and is overpowering the yang strength below, so there is nowhere to go either coming or going. Therefore, coming is perilous and going is perilous. A gentleman facing peril may have an open and tranquil mind, but Six in the Third is content and at ease, as if in a peaceful and comfortable dwelling, with no fear or vigilance. Thus, the deeper the peril, the more it becomes entangled in it. Since Six in the Third cannot retreat to a secluded place for self-preservation, the sage warns in this line, 'Do not use it.'

象言來之坎坎，終無功者，進退皆遇凶禍，豈能成濟險之功哉！六四：樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。聖人當重坎之時，處險之道以有孚為大，蓋非智力巧詐所能為也。六四切近君位，人主恃以出乎險難者，惟中誠實而外素儉，乃可免禍。

The Image Commentary says, "Coming along the perilous path, ultimately there is no success," meaning that whether advancing or retreating, one meets misfortune, and thus cannot achieve the merit of overcoming danger. The Line Statement of the Fourth Line says: "A single cup of wine, two bowls of food, carried in a clay vessel, and offered through the window with sincere simplicity, ultimately without fault." The Image Commentary says, "A single cup and two bowls signify the meeting of strength and softness." When the sage is in a situation of great peril, the way to deal with danger is to maintain sincerity in heart, not by cunning or deceit. The Fourth Line is adjacent to the sovereign's position, being the person relied upon by the sovereign to escape danger; only by being sincere within and simple in appearance can one avoid calamity.

故一樽之酒、二簋之食、瓦缶之器，物之至儉陋者，當險難之世，能深自貶損，發於至誠，固可薦王公而交神明也。老子曰不窺牖見天道，牖者奧室之間通乎至明之處。人臣欲濟險難，非君臣道合則不能也。君臣之分，上下之勢固殊絶矣，故以祭祀為喻，以菲薄之物將潔素之誠，固足以通幽而逹明也，況人主乎！

Therefore, a single cup of wine, two bowls of food, and vessels made of earthenware are all the most frugal and crude things; in a perilous era, being able to deeply restrain and reduce oneself, acting with the utmost sincerity, is already sufficient to present to princes and communicate with the spirits. The Book of老子 says, "You do not need to look through windows to see the Way of Heaven," where "牖" refers to the place in a deep inner chamber that leads to the brightest part. A minister wishing to pass through peril must not be able to do so unless the way of ruler and minister is in harmony. The distinction between ruler and minister, and the hierarchy between above and below, is originally vast. Therefore, using sacrifice as an analogy: offering humble offerings with a pure and simple sincerity is already enough to communicate with the unseen and reach the spirits, let alone communicate with the sovereign!

當險難之世，僅能免乎咎悔而巳，豈能濟難而獲福哉！故曰終無咎也。象言樽酒簋貳，剛柔際者，繫辭曰剛柔者晝夜之象，晝夜者幽明之象。交神明之道，蓋將和同乎天人之際，納此約質，從此戶牖，所以通乎幽明，以喻君臣之大分也。四五無應而以剛柔宻相承比，君臣道合，固足以濟險難矣。

In a time of peril, one can only avoid blame and regret, how could one speak of overcoming danger and gaining blessings! Therefore, the Line Statement says, "Ultimately, there is no blame." The Image Commentary says, "A single cup of wine and a pair of bowls, indicating the meeting of the strong and the gentle." The Great Treatise of the Upper Transmission says, "The strong and the gentle symbolize day and night." Day and night also symbolize darkness and brightness. The way ofsympathetic response (response and communication) with the divine is to harmonize and connect heaven and humanity. Offering this simple and sincere intention through this window is precisely to connect darkness and brightness, symbolizing the great relationship between sovereign and subject. Although the Sixth Line Four does not have a proper correspondence with the Ninth Line Five, it accepts the strong with its gentleness and is closely adjacent. The virtue of sovereign and subject is in harmony, which is already sufficient to overcome danger.

九五：坎不盈，祗既平，無咎。象曰：坎不盈，中未大也。九五以中正而履尊位，勢固足以有為，當險難之世，小人眾多，坎窞尚深，下無應援，如水流而不盈，未能出乎險中也。人主既制於小人，左右前後皆其黨與，雖負剛健之才，未能有所為也。

The Line Statement of the Fifth Line says: "The pit of Kan has not yet been filled, but has just reached a level of sufficiency, without fault." The Image Commentary says: "The pit of Kan is not full, because it is in the center but the accomplishment is not yet extensive." The Nine in the Fifth, possessing the virtue of being both upright and just, has ascended to the position of supreme authority. The situation is inherently capable of great achievements; however, it is in a time of peril, with many petty men, the pit of Kan is still deep, and there is no support below, like water flowing but not yet full, still unable to escape from the perilous situation. The ruler is already constrained by petty men, with their followers surrounding him on all sides. Although he possesses strong and resolute talent, he is unable to achieve anything.

當深自晦匿，以道消息之，勿使見憤疾不平之跡，適至於平可也，如此然後可以免禍。象言坎不盈，中未大者，履九五之尊位，不能大有所為，但適至於平耳，豈足為濟險之主而成中興之功哉！上六：係用徽纆，寘于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

At this time, one should deeply conceal and restrain oneself, gradually dissipating the situation in an appropriate manner, without letting signs of resentment and injustice become evident. One should merely strive to achieve awith difficulty balance. Only then can one avoid calamity. The Image Commentary says, "The water in the坎 is not full, because the center is not yet great." This means that although one holds the exalted position of Nine in the Fifth, one is unable to achieve great accomplishments, merely reaching a state of balance. How could this be sufficient to become a sovereign who overcomes difficulties and achieves a revival of the dynasty? The Line Statement for Upper Sixth says: "Bound with a rope, imprisoned among thorns, unable to be freed for three years, calamity." The Image Commentary says: "Upper Sixth has lost the right path, hence the calamity lasting for three years."

上六小人之居大位而尤陰險，乗剛犯上，有無君之心，勢固難以兩立。然陰柔而居險之極，眾莫有應者，九五之君卒有以制其死命。蓋君子遇險而卒脫，小人遇險而愈，故係用徽纆，寘於叢，雖三歲之乆而不得脫，其凶可知。

The Sixth at the Top is a petty person who occupies a high position yet is exceptionally sinister. It takes advantage of the strong yang and offends those above, harboring a heart that shows no respect for the sovereign. In terms of situation, it is inherently difficult to stand alongside the sovereign. However, it is of a yin and soft nature, situated at the extreme point of danger, with no one to correspond with it. The sovereign, the Nine in the Fifth, is ultimately able to bring it to a fatal end. Generally speaking, the virtuous person encounters danger but eventually escapes, while the petty person meets danger and becomes more entangled. Therefore, it is said, 'bound with ropes and confined among brambles.' Although it remains trapped for three years, it cannot be freed, and the danger is evident.

蓋小人方在大位，勢能害物，盡力而為之，其傾善類多矣，雖人主之尊，亦將憑陵而無所憚，其凶熖可知。一旦罪惡顯露，其治不得不嚴，其拘係之不得不乆。象言上六失道，凶三歲者，其蹈禍患蓋自取之，固足以快天下之公論，雖寘之叢之下可也。噬嗑上九曰何校滅耳，凶。孔子曰：惡積而不可揜，罪大而不可解。小人積稔凶惡，雖人主有不能堪其極，未甞不至於此，如唐元載之流是已。

In general, when petty people are in high positions, their power is sufficient to cause harm to others. They exert all their efforts to do so, leading to the downfall of many virtuous individuals. Even the supreme ruler would have to oppress and bully them without restraint, and their arrogance and fierce nature can be imagined. Once their wrongdoing is exposed, punishment must be severe and their imprisonment must be long. The Image Commentary says, "The upper six is lost in the way, calamity for three years," meaning that the calamity they face is self-inflicted, and it is naturally pleasing to the public opinion of the world. Even if they are imprisoned among thorns, it is deserved. The line statement of the upper nine in the Shexi hexagram says, "Bearing shackles and chains covering the ears, calamity." Confucius in the lower part of the Great Treatise explains, "When evil deeds accumulate, they cannot be concealed; when guilt is great, it cannot be escaped." Petty people accumulate evil over time and become increasingly violent. Even the ruler has a point where he can no longer tolerate them, and there is no way to avoid this outcome. People like Yuan Zai of the Tang Dynasty are examples of this.

離下離上。離：利貞，亨，畜牝牛吉。坎離水火之象，在人為心腎，心蔵神，腎蔵精，精與神合而不離，則變化之所為在我而已。坎，陰也，而一陽在內；離，陽也，而一陰居內。故心液為真水而下，腎水含真火而上升，故火下水上為既濟，火上水下為未濟。

The hexagram Li consists of both upper and lower trigrams of Li. The hexagram statement says: "It is advantageous to maintain firmness and to be harmonious; it is auspicious to raise a mother cow." Kan and Li symbolize water and fire respectively, which in the human body correspond to the heart and the kidney. The heart houses the spirit, and the kidney houses essence. When essence and spirit combine and do not separate, the power of transformation and creation is under one's own control. Kan is yin in nature but contains a yang line within; Li is yang in nature but contains a yin line within. Therefore, the fluid from the heart transforms into true water and descends, while the water in the kidney contains true fire and ascends. Thus, when fire is below and water above, it forms the hexagram Ji Ji; when fire is above and water below, it forms the hexagram Wei Ji.

此飬生者有五行顛倒術，龍從火裡出；五行不順行，虎向水中生之說，古之至人以為長生不死之藥也。離，麗也。火無正體，因物以為體，太空之中惟所取之。君子體離善附物之性，附物則失已，當以正為主，故利貞然後能亨也。

This is the meaning referred to by the cultivators of longevity, who say, "The method of reversing the Five Phases, the dragon is born from fire; the Five Phases do not follow the usual order, the tiger arises from water." The ancients regarded this as the elixir for immortality. "Li" means to attach or rely upon. Fire has no fixed form and must rely on something else to take shape. In the vast universe, it is only by taking on something else that it becomes tangible. The gentleman understands the nature of the Li trigram, which is adept at relying on external things, and realizes that relying on external things easily leads to the loss of self. Therefore, one should take "zheng" (correctness) as the main principle, hence the saying "li zhen" (advantageous to uprightness), and only then can one achieve harmony and success.

貞而能亨者，言君子之道亨，非富貴利逹之謂也。在我者既正，則當飬成其正順之徳。牛善觸物，惟牝牛正而能順，六二以陰居陰，至順者也，故有牝牛之象。君子以剛正涵飬成就其徳，又麗乎中正，其逢吉也，豈不宜哉！

What is meant by "maintaining correctness and thus achieving success," is that the way of the gentleman is successful, not necessarily referring to wealth, honor, or prominence. Once one has established correctness within oneself, one should cultivate and perfect the virtue that is both correct and harmonious. A bull uses its horns to resist external things, but a mother cow is both correct and gentle; the line six in the second position, being a yao of yin in a yin place, is the most gentle, hence the image of "a female cow." A gentleman cultivates his virtue through strength, uprightness, and correctness, and can also rely upon the path of correctness and uprightness. If he encounters good fortune, is it not natural?

彖曰：「離，麗也。日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。」物生於天地之間，凡麗於有形，渉於有數，與夫動植飛潛，未有無所麗者。日月麗乎天，百榖草木麗乎土，可謂得所麗矣。

The Commentary on the Judgment says: "Li means attachment. The sun and moon are attached to heaven, and all grains and plants are attached to earth; by attaching the overlapping light to the right path, it is able to educate and perfect the world. The gentle and compliant are attached to the position of correctness and uprightness, thus achieving success, hence it says that raising a mother cow brings good fortune." All things are born between heaven and earth. Whatever has form, falls into numbers, or includes all birds and beasts, plants and insects, nothing is without something to attach to. The sun and moon are attached to heaven, and all grains and plants are attached to earth; this can be said to be each finding their proper place to attach.

重明以麗乎正，乃化成天下者，重明，上下皆離，明之盛也。人君非至明無以照天下。彖以卦體言，故曰重明；象以卦材言，故曰繼明。重明者，同體相重而不可掩也；繼明者，異體相續而不絶也。六五雖非剛健，而以一陰處乎二陽之間，居尊履正，故能化成天下也。

"Chongming yi li hu zhen, nei hua cheng tianxia," which refers to "chongming" as both the upper and lower trigrams being Li, meaning brightness reaches its peak. A ruler cannot thoroughly understand the world without possessing supreme wisdom. The Commentary on the Judgment refers to "chongming" from the perspective of the trigram structure, while the Image Commentary refers to it from the perspective of the trigram's essence, calling it "jimings." "Chongming" refers to the same essence stacked together without obstruction, while "jimings" refers to different entities connected continuously without interruption. Although the sixth line is not a strong and vigorous essence, it is a yin line situated between two yang lines, occupying a high position and being in the correct place, thus being able to educate and transform the world.

柔麗乎中正者，二以柔而得中，五以柔而得正，上下皆處中正之位，故君臣道合，乃底於亨嘉之也。離之性必有所麗，有所麗者皆托體於異物，非能超然而獨立也。離以柔為主，柔弱則性順，剛強則性逆，能飬其至順之徳而不與物忤，如畜牝牛，故獲吉也。

"Flexibility and beauty in the middle and correctness" means that the second line, being flexible and yielding, occupies the central position, and the fifth line, also flexible and yielding, occupies the correct position. Both above and below are in the state of middle and correctness, so the ruler and minister uphold righteousness and harmony, ultimately achieving a state of smoothness and auspiciousness. The nature of the fire trigram necessarily depends on something else; whatever it depends on, it entrusts itself to another thing and cannot stand independently. The fire trigram is characterized by flexibility: flexibility leads to harmonious disposition, while strength leads to rebellious disposition. Being able to nurture the extreme flexibility and yielding virtue without conflicting with external things, it is like raising a mother cow, thus attaining auspiciousness.

象曰：「眀兩作，離，大人以繼明照于四方。」明兩作，兩明相繼而起然後為離，明兩作則前後相繼之義，故大人以繼明照于四方。繼體之君以明繼明，其光不息，故能無逺弗屆，無幽不燭也。孟子以充實而有光輝為大，方言繼明，故特稱大人，能相繼而明，所以為大。若以昏繼明，則明入地中為明夷，暗君之象也。

The Image Commentary says: "Two lights rise up, which is the image of the Hexagram Li (Fire); thus the Great Man uses continuous light to illuminate all directions." The term "ming liang zuo" refers to two lights rising successively and forming the Hexagram Li, and "ming liang zuo" implies a continuous succession. Therefore, it says "the Great Man uses continuous light to illuminate all directions." A ruler who succeeds to the throne continues the virtue of his predecessor with his own wisdom, so his radiance never ceases, enabling him to reach even the farthest places and illuminate the most hidden corners. The Mencius, in the section "Complete Heart," describes "being full and shining" as "greatness," and here it specifically refers to "continuing the light," so it specially refers to "the Great Man" — one who can maintain wisdom across generations, hence called great. If a ruler of dullness succeeds a wise ruler, then the light sinks into the earth, forming the Hexagram Mingyi (Light Dimmed), which symbolizes a tyrant.

初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。陰陽升猶五行之循環，王相休囚時為貴賤，本無一定之體。一陰而二陽，則以陰為主，柔麗乎中正者，位也。然二五之陰皆為群陽所麗，蓋賤必麗於貴，卑必麗於尊。

The Line Statement of Initial Nine says: "Where you step, it is confused and disorderly, but if you maintain reverence and caution, there will be no fault." The Image Commentary says: "Although stepping on a confused path, one can avoid calamity by being respectful and cautious." The movement of yin and yang is like the cycle of the Five Phases, with prosperity, decline, rest, and captivity determined by the seasons, thus establishing their value and status, which is not fixed. When one yin line is paired with two yang lines, the yin line takes precedence. 'Flexible and harmonious with the central and upright' refers to the position of the lines. However, the two yin lines, Six Two and Six Five, are both supported by many yang lines, because the inferior must rely on the superior, and the lower position must rely on the higher position.

初最處下，居九位之地，上承於二以求麗焉。以發跡之初，上之諸陰皆非其應，所履錯愕，未知適從，二方處中為主，勢不能抗，能敬承於二，是以陽剛而下陰柔，故可免咎。象言履錯之敬，以辟咎者，火性炎上而善麗，非能守其亷靜，安其分義者也。處離之初，能錯然敬畏，介然獨守，非得已也，姑避咎悔耳。

Initial Nine is at the very bottom, occupying the position that a Yang line should hold. It looks upward to Six Two in order to seek attachment. At the beginning of its rise, the upper Yin lines are not its proper counterparts, and the situation beneath it is confused and disordered, leaving it uncertain where to turn. However, Six Two is in the central position and is the main line of the hexagram. In terms of situation, it is unable to contend with Six Two, so it can only respectfully submit to it. This is a case of a Yang line being submissive to a Yin line, thus avoiding mistakes. The Image Commentary says, "Walking amidst confusion with respect, to avoid calamity," because fire by nature ascends and is good at clinging, and is not inherently able to remain modest and content with its proper role. Being at the beginning of the hexagram Li (Fire), it can remain cautious and fearful amidst confusion, holding on alone with integrity, which is also a necessity, temporarily used to avoid guilt and regret.

六二：黃離，元吉。象曰：黃離元吉，得中道也。彖曰柔麗乎中正，即五與二也。離，文明也；黃為中色。二五俱以文明中正為群陽所附，君臣上下道同徳合，吉孰大焉！象言黃離元吉，得中道者，離體雖文明，若日昃之離，明將入於地中矣；惟大明中天，則無幽不燭，容光必照，如聖人居中得位，故能成大善之吉也。

The Line Statement of the Second Line says: "By adhering to the correct path with the harmonious yellow color, the result is most auspicious." The Image Commentary says: "Yellow brightness brings great auspiciousness because it attains the middle way." The Commentary on the Judgment says "the flexible line is attached to the correct middle position," referring to the Fifth Line and the Second Line. The trigram Li represents culture and brightness; yellow is the central color among the five colors. Both the Fifth Line and the Second Line possess the virtue of culture and correct middle position, and are relied upon by all the yang lines. The ruler and ministers, the superior and the inferior, all follow the same path and share the same virtue. What greater auspiciousness is there than this! The Image Commentary says "yellow brightness brings great auspiciousness, because it attains the middle way," because although the trigram Li represents culture and brightness, if its brightness is like the light of the sun at sunset, it will soon sink below the horizon. Only when the sun shines brightly in the sky can it illuminate all darkness and reach every crack. This is like the sage occupying the central position and attaining the right position, thus achieving great goodness and auspiciousness.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可乆也？古之有道者，觀乎陰陽消長之理，則進退去就、死生禍福皆能順受之。上下二離有繼之象，功成名遂身退，天之道也。自昔帝王享國日乆，既老而當或授之子，或授之賢，故能身享安榮而其明不息也。

The Line Statement of Nine in the Third says: "The light of the sun at sunset, if one cannot beat the clay drum and sing for joy, will instead issue a lamentation of approaching old age, which is ominous." The Image Commentary says: "The light of the sun at sunset, how can it last long?" Ancient sages who understood the principle of the waxing and waning of yin and yang could accept advancement and retreat, departure and staying, life and death, misfortune and fortune, all in accordance with nature. The two trigrams of Li (Fire) above and below have a successive image, and after achieving success and renown, one withdraws gracefully, which is the way of heaven. Since ancient times, emperors who ruled for a long time, upon reaching old age, would either pass the throne to their sons or abdicate to a worthy person, thus enjoying honor and dignity themselves while their light does not cease.

離火也，火性炎上，九又以陽剛而據陽位，雖過中當退而不能以禮自娛，年至大耋，顧戀諮嗟，此取禍之道也，聖人垂戒之意深矣。象言日昃之離，何可乆者，人之既老，譬之漏盡鐘鳴而夜行不止，其能乆乎！九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。

The trigram Li represents fire, which has a nature of ascending and burning upwards. The line Nine in the Third occupies a yang position with a yang essence, though it has passed the central position and should, by reason, withdraw and be content. However, it cannot restrain itself according to propriety and happiness, and at an age of seventy or eighty, still clings to power and laments, which is a way to invite misfortune. The sage's warning is profound. The Image Commentary says, "The sun at its decline, how can it last long?" This means that when a person has already aged, like a water clock that has run out and the morning bell has rung, yet still continues to walk at night, how can it last long! The line statement of Nine in the Fourth says, "Suddenly coming, like fierce fire burning, like death, like being cast away." The Image Commentary says, "Suddenly coming" means he has nowhere to take refuge.

離之重明有繼體之象，九四以陽剛逼近君位，此嫌疑之際，當深自退避，不使至於不容之地，則為善處。今下離既終，上離乃突然而進，勢猶焚灼不可禁遏，如此乃有取死之道，眾之所棄也。昔者堯崩，三年之喪畢，朝覲訟獄者不歸堯之子而歸舜，舜、禹皆然。蓋神器之重，惟不求者能得之，實有以服人心、厭人望也。

The hexagram Li (Fire) contains the image of repeated illumination, which symbolizes the succession to the throne. The line Nine in the Fourth, being strong and yang, is close to the position of the ruler, and thus finds itself in a situation prone to suspicion. It should therefore withdraw deeply and avoid putting itself in a position where it has nowhere to retreat. This is the way of proper self-cultivation. Now the lower trigram Li has already been exhausted, but the upper trigram Li suddenly advances, its momentum like a fierce fire that cannot be restrained. This is the path to self-destruction, leading to being abandoned by the people. In the past, after the death of Yao, after the three years of mourning, those who came to pay homage and to litigate did not turn to Yao's son but to Shun. Shun also passed on the throne to Yu in the same manner. This shows that such a great honor as the imperial position can only be obtained by those who do not strive for it, because they are truly able to win the hearts of the people and fulfill the expectations of all.

末世之君不早自定，至倉猝之際爭立而相屠滅者，其禍變可勝言哉！象曰突如其來如，無所容者，其陵犯如此，雖四海之廣將無所容，理勢然也。六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。聖人不畏多難，畏無難。蓋無難之世，上下恬嬉致亡國；多難之世，殷憂戒懼或能興邦。

In the later days, the sovereign failed to determine the successor in time, leading to a rush where people competed for the throne and killed each other, what calamity and chaos can be fully described! The Image Commentary says, "Coming suddenly like a storm, there is no place to take refuge," meaning that his bullying and infringement, even with the vastness of the four seas, would leave him nowhere to hide, which is the inevitable result of the situation. The Line Statement of the fifth line says, "Tears and sobs flow down, sorrow and lamentation, auspicious." The Image Commentary says, "The auspiciousness of the fifth line is because it is attached to the position of the prince and the lord." The sage does not fear difficulties, but fears the absence of difficulties. Because in a time of no difficulties, the people above and below indulge in ease and leisure, leading to the downfall of the state; whereas in a time of many difficulties, deep concern and vigilance may lead to the prosperity of the state.

六五柔弱之君，介乎上下二強臣之間，為所脅制，雖履尊位，擁虛器而已，亡聊之極，故出涕沱若也。然以身處多難，能臨事而懼，憂戚傷嗟發於辭色，故能不蹈禍災，有中興之象。象言六五之吉，離王公者，履尊居正，麗於王公之位，雖遭屯否，莫或害之而履終吉也。

Six Five is a weak ruler, sandwiched between two powerful ministers above and below, being controlled by them. Although he holds a high position, he merely has an empty title, feeling extremely bored and helpless, hence the saying 'tears and sobs flow profusely.' However, because he is in a difficult situation, he is able to be cautious and alert in matters, and his feelings of sorrow and lamentation are expressed through his words and expressions. Therefore, he avoids calamity and shows signs of revival. The Image Commentary says 'the good fortune of Six Five is due to being attached to the king and duke,' meaning that although he holds a high position, he is in the correct position, attached to the position of the king and duke. Although he encounters difficulties and hardships, nothing can harm him, so he remains fortunate throughout.

上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。六五之君雖麗乎中正之位而柔弱無斷，故上九之大臣文明剛健以行其權，銜命出征，徵無不服，君臣之道剛柔相濟，不廣行殺戮，但折伏其首惡而已。

The line statement of Upper Nine says: "The king sent him to lead an army for military campaigns, achieving good and virtuous achievements, only cutting off the heads of the principal offenders, and capturing those who are not his followers, without any fault." The Image Commentary says: "The king uses military campaigns to correct the states." The ruler of Six in the Fifth, although attached to the central and upright position, is weak and unable to make decisions, so the minister of Upper Nine, with the virtue of civilization and strength, takes charge of great power, receives the order to campaign, and all those he campaigns against submit without resistance. The relationship between ruler and minister balances the soft and the hard, avoiding excessive killing, and only subduing the principal offenders.

其功既美，人主之所嘉尚也。獲匪其醜，丑，眾也。弔民伐罪，但殱其渠魁，豈復深究黨與，橫及脅從無辜之人哉！用兵如此，尚何咎乎！象言王用出征，以正邦者，諸侯併吞陵暴，非人君有以節制之，則弱國小邦何自而立？非貪其土地，虜其人民也，凡以正邦國之侵爾。出征必稱王者，周公東征未甞不稱王命，蓋征伐當自天子出也。

His achievements being so admirable, they must naturally be approved and praised by the sovereign. The word "chou" in "huo fei qi chou" means multitude or faction. To pacify the people and punish the guilty, one would only eliminate the principal culprit, how could one go on to deeply investigate his followers and punish those innocent people forced to follow? When warfare reaches this level, how could there be any fault! The Image Commentary says, "The king uses military action to correct the state," because among the feudal states there was mutual annexation and bullying the strong over the weak. Without the Son of Heaven to impose restraint, how could the weak and small states maintain their existence? Military action is not for seizing their land or capturing their people, but entirely to correct the infringement between states. When launching military campaigns, one must always refer to "Wang" (the Son of Heaven). When Duke Zhou conducted his eastern campaign, he did not fail to claim it was in accordance with the Son of Heaven's command, because military campaigns should be initiated by the Son of Heaven.

下經。艮下兊上，咸：亨，利貞，取女吉。無心感物曰咸。卦以艮、兊為象，言少男少女之相感，以見所感之深，蓋天理之自然而非人為也。聖人感人心以此，何徃而不通哉！夫男女相感常失於不正，不正則有不待媒妁之言者。能相感以正，則夫夫婦婦而家道正矣，故利貞然後取女吉也。利貞者，止乎禮義也。

The following passage enters the lower section of The Zhou Changes. The hexagram Xian has Gen (Mountain) below and Dui (Lake) above. The hexagram statement says, "Smooth, advantageous to be firm, taking a wife is auspicious." When the mind is free from ulterior motives and can connect with external things, this is called "Xian." This hexagram takes Gen as the young man and Dui as the young woman, illustrating the mutualsympathetic response between the young man and young woman, to show the depth ofsympathetic response. This kind ofsympathetic response arises naturally from heaven's principles, not from human contrivance. The sage moves the hearts of the people by means of this spontaneous感应, so how could there be any place where it fails? However, the感应 between men and women is easily mistaken, leading to improper relationships, such as private unions without the mediation of a matchmaker. If the感应 is conducted according to the right path, then the husband fulfills his duty, the wife fulfills hers, and the family's moral order is established. Therefore, the hexagram statement first says "advantageous to be firm," and then says "taking a wife is auspicious." What is meant by "advantageous to be firm" is to restrain thesympathetic response between men and women within the bounds of propriety and righteousness.

彖曰：咸，感也。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨，利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。咸之為義，蓋言無所不感。男女交感而志通，本乎情。（咸至蹇）性非有心也，非有言也。《易》以艮、兊為象，故有男女之義。柔上而剛下，所以能感也。若柔巽隱伏而剛陽居上，二氣各行，豈能相感？故坤上而乾下為《泰》，坎上而離下為《既濟》，皆有交感之義。此感而彼應，蓋有感而不應者；惟二氣感應，然後相與而無間也。

The Commentary on the Judgment says: "Xian means feeling or response. A yin line rises while a yang line descends, yin and yang energies mutually respond and are close to each other; Guan (mountain) stops while Dui (lake) is joyful, a man bends beneath a woman, thus achieving success, being favorable for upholding the right path, and obtaining a good marriage. Heaven and earth respond to each other, thus giving birth to all things; a sage moves people's hearts, and the world becomes peaceful. Observing the principles of response in all things, the true nature of heaven and earth and all things can be seen. The meaning of Xian is that nothing is outside the realm of response. Men and women respond to each other and their hearts are in harmony, originating from their nature and feelings." (The text here inserts "Xian to Jian," which is the heading of the sixth volume, indicating that this volume discusses the hexagrams from Xian to Jian, and is not part of the main text. The meaning should be read as a continuation of "originating from nature and feelings.") This kind of response does not depend on effort, nor does it require words. The Zhou Changes use Guan and Dui to symbolize, thus implying the meaning of a young man and a young woman. A yin line above and a yang line below enable mutual response. If yin and yang were both low or high respectively, each following its own course, how could they respond to each other? Thus, when K'un is above and Qian is below, the hexagram Tai is formed; when Kan is above and Li is below, the hexagram Ji Ji is formed, both representing the meaning of mutual response between yin and yang. When one side feels, the other side responds; although there are cases in the world where there is feeling but no response, only the mutual response between yin and yang can be close and unimpeded.

止而說，男止而女說也。夫女子處乎幽閒之中，非有求焉則不應也；如士以道義自重，非幣聘先焉則不徃也。故男止乎下而女說乎上，然後通亨，又惡不由其道。利貞者，相感不可不出於正。親迎之禮，男常下女，所以為正。取女以此，則家道之吉可知矣。天地以氣相感而成化育之功，聖人以道感人而致和平之治。聖人極論咸之感物，其大如此。達觀之士閱造化之變，黙觀其所感，則天地萬物之情，舉一物足以盡之矣。聖人慾窺造化之妙，則自其至近且易見者觀之，故咸之辭以男女為象，豈非眾情之所同、近而易見者乎？

"Stopping and speaking" means that the man remains respectful and restrains himself, while the woman is joyful and responds. A woman, living in the quiet seclusion of her chamber, will not agree to a marriage unless someone comes to propose. Just as a gentleman values righteousness and does not take office unless there is a proper offering of gifts and ceremony, so too the man, being in a lower position, restrains himself with propriety, while the woman, in a higher position, joyfully agrees. Only then can there be harmony and success, and they also detest unions that do not follow the proper path. The phrase "favoring constancy" means that the mutual feelings must arise from the correct path. In the ceremony of the bride's acceptance, the man must humble himself before the woman, precisely to attain the right path. By following this proper ritual in marriage, the family's good fortune can be foreseen. Heaven and Earth achieve the transformation and nurturing of all things through the mutual influence of yin and yang. The sage achieves peace and order by moving people with righteousness. The sage thoroughly discusses the principle of mutual influence in the "Xian" hexagram, and the scope of this principle is vast. Those with broad insight observe the changes of nature and silently understand the points where all things are influenced. Thus, the actual nature of heaven and earth, and all things within them, can be fully understood by simply examining one thing. The sage seeks to understand the profound mysteries of nature, starting from the closest and most visible aspects, so the "Xian" hexagram uses the image of man and woman, which is precisely the common and easily observable emotion shared by all people.

象曰：山上有澤，咸；君子以虛受人。《易》言山澤通氣，山之與澤，氣自相感。澤本居下，今反在山上，尤見相感之深。蓋山氣上騰，澤性下潤；上騰者受澤之潤，蒸而為雲雨；下潤者資山之氣，畜而為淵泉。君子體此象，故能以虛受人，如山藪之廣大，無所不容，無所不納也。我能以虛受人，人之資於我者必眾矣，故智者獻其謀，勇者效其力，翕受敷施，如山澤之相資也。

The Great Image Commentary says: "Mountains with pools on top, this is the image of the Hexagram of Mutual Influence; the gentleman takes inspiration from it, to be open-minded and receptive to all." The Sayings on the Hexagrams in The Zhou Changes states "mountains and pools communicate through their energies," for the energies of mountains and pools naturally respond to each other. Pools should be in low places, but now they are on top of mountains, which shows a deeper mutual influence. The energy of the mountain rises upward, while the nature of the pool flows downward. The rising energy receives the nourishment of the pool's water, evaporates to form clouds and rain; the descending water relies on the mountain's energy to accumulate into deep springs. The gentleman observes this hexagram, thus being able to be open-minded and receptive to others, like mountains and forests that are vast and can contain all things. If I am open-minded and welcoming, those who come to rely on me will surely be numerous. Then the wise will offer their strategies, the brave will contribute their strength, and I will widely receive and give, just as mountains and pools rely on each other.

初六：咸其拇。象曰：咸其拇，志在外也。物之相感，以精誠為主，不精不誠，不能動人。咸之為卦，本以無心感物，而六爻所感，各以所遇之時為深淺。一人之身，拇最居下體，咸其拇，所感至末也。象言志在外者，艮下為內，兊上為外，初應在四，故心之所繫者専於四而已。

The line statement of the initial line says, "The movement is felt in the big toe." The Small Image Commentary says, "The movement is felt in the big toe, and the mind is directed outward." All things respond to each other, and sincerity is the fundamental principle; without sincerity, one cannot move others. The hexagram Xian originally speaks of sensing external things without deliberate intent, but the depth of the response of each line depends on its position and timing. In terms of a person's body, the big toe is at the lowest part, so "Xian its thumb" means the感应 is only felt at the extremity. The Small Image says "the mind is directed outward" because the lower trigram Gen represents inner and the upper trigram Dui represents outer, and the initial line corresponds with the fourth line, so its mind is focused only on the fourth line.

六二：咸其腓，凶；居吉。象曰：雖凶居吉，順不害也。腓雖拇上，猶在下體之中，體既躁動，豈能趨安貞之吉哉？咸其腓，本蹈凶禍，而能退以靜處，則可轉凶而獲吉也。二得中正之位，故能變凶為吉，餘爻欲免悔吝難矣。象言雖凶居吉、順不害也，二正應在五，五履尊位，臣子之道順以相感，於義無害也；順而害於義，則妾婦之道耳。

The Line Statement of the Second Line says, "It moves in the calf, there is danger; if it remains still and stays in place, it is auspicious." The Small Image Commentary says, "Although there is danger, remaining still brings auspiciousness, because being gentle and yielding does not cause harm." The calf, though above the thumb, is still in the lower part of the body. This area is easily restless when moved, so how can it move toward the auspiciousness of maintaining the right path? "It moves in the calf" originally leads to misfortune, but if it can retreat and remain still, it can turn misfortune into auspiciousness. The Second Line is in the center and upright, so it can transform misfortune into auspiciousness; other lines find it difficult to avoid regret and disgrace. The Small Image says, "Although dangerous, staying still brings auspiciousness, because being gentle does not cause harm," because the Second Line corresponds properly with the Fifth Line. The Fifth Line is in a position of honor, and the way of a subject is to be gentle and yielding in order to communicate with the sovereign. In terms of righteousness, there is no harm. If one is overly yielding and harms righteousness, then it is merely the behavior of a concubine.

九三：咸其股，執其隨，徃吝。象曰：咸其股，亦不處也；志在隨人，所執下也。九三以剛陽之才，不能特立獨行，而繫應在上，雖所進愈上，而所執每下，隨人而已。徃則為所鄙賤，是吝道也。三雖處下卦之上，而未離下體，當斯時也，能安貧守道，退而窮處，非其招不徃，徃無不利矣，故象曰：咸其股，亦不處也；志在隨人，所執下也。

The third line statement says, "It moves in the thigh, clinging only to what follows others, going forward will bring disgrace." The Small Image Commentary says, "It moves in the thigh, also unable to remain settled; the mind follows others, what is held onto is too low." The third line originally possesses the strength of a yang element, yet cannot act independently, instead being connected to the sixth line above; although the position it attaches to becomes higher, the character it upholds becomes lower, merely following others up and down. Thus, going out will inevitably lead to being looked down upon, which is exactly the path leading to disgrace. Although the third line is above the lower trigram, it has not yet escaped the lower body. In this position, if one can be content with poverty, hold fast to the right path, and retreat to a state of hardship, not responding to summons unless it is proper, then going anywhere will not be disadvantageous. Therefore, the Small Image says: "It moves in the thigh, also unable to remain settled; the mind follows others, what is held onto is too low."

九四：貞吉，悔亡，憧憧徃來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧徃來，未光大也。九四兊體居下，為說之始，女說而有應，非貞則入於邪矣，故貞然後獲吉而悔亡。悔至於亡，非獨無悔而已。餘爻皆近取諸身，故以拇、腓、股、脢、輔、頰、舌見所感之深淺，四獨不言所感者，四居股之上、拇之下，則所感者心也。心居中虛，以貞感物，則無所不通，故九四一爻專以貞為主。

The fourth line statement says, "If one maintains correctness, then good fortune comes; regret disappears; if one is restless and moves about, then one's companions will only follow one's thoughts." The Small Image Commentary says, "Maintaining correctness brings good fortune and regret disappears because one has not yet been harmed by private desires; being restless and moving about is because one's mind is not yet broad and bright." The fourth line belongs to the trigram Dui (Lake) but is located below the upper trigram, marking the beginning of joy; a woman is joyful and has a corresponding response, but if she does not maintain correctness, she will fall into wrong ways, so she must maintain correctness to gain good fortune and regret disappears. When regret disappears, it is not simply that there was originally no regret. The other lines take their images from the human body, using the thumb, lower leg, thigh, back, jaw, cheek, and tongue to show the depth of response, but the fourth line does not mention the part of the body it corresponds to. The fourth line is above the thigh and far from the toes, so in terms of the human body, it corresponds to the heart. The heart is in the chest and is empty, so by maintaining correctness to connect with external things, nothing is unattainable. Therefore, this line focuses on "correctness."

大哉貞乎！天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。咸之感物以貞，則無適莫偏繫之私，精神心術，黙而運之，神而化之，豈有心哉？孔子釋此爻，特盡其精微，以見所感之大。日月寒暑之徃來以成歲也，尺蠖之屈以求伸也，龍蛇之蟄以存身也。屈而未信者，如蠖之初行，必屈以求在後之伸也；龍蛇遇冬，必蟄以待春夏之奮也。

The meaning of "Zhen" is truly profound! The "Great Treatise" says that the way of Heaven and Earth is constantly revealed through Zhen, the way of the sun and moon is constantly illuminated through Zhen, and all movements in the world are unified through Zhen. The hexagram "Xian" uses Zhen to connect with all things, without partial affection or private attachment; the spirit and mind operate silently and mysteriously, nurturing all things, where is there any deliberate intention? Confucius explained the fourth line, specially revealing its subtle meaning, to demonstrate the grandeur ofsympathetic response (response). The movement of the sun and moon, the alternation of cold and heat, thus form a year; the silkworm first bends its body to achieve extension; the dragon and snake hibernate in winter to preserve vitality. When something is bent but not yet extended, it is like the silkworm that must first bend to achieve straightness, or the dragon and snake that must hibernate in winter to wait for the spring and summer to rise.

聖人觀萬化之源，精義入神以致用，則退藏於宻者，非獨善其身也；利用安身以崇徳，則出而應物者，非危其身也。咸之感物，至此則盡矣。又曰窮神知化，何也？蓋窮神則知神之所為矣，知化則造物之權在我矣，豈非徳之盛耶？故以此終之也。象曰：貞吉悔亡，未感害也；憧憧徃來，未光大也。蓋能貞則吉而悔亡，未能有所感則悔吝隨之，故曰貞吉悔亡，未感害也。咸之感物，何容心哉！今乃憧憧徃來於心者，特其平昔之儔類耳，非能出乎思慮之表，則所感者狹矣，故曰憧憧徃來，未光大也。若文王之不識不知、順帝之則，豈有此疆爾界之殊哉？

The sage observes the fundamental changes of all things, deeply studies the principles and enters the mysterious realm to seek practical application. Thus, those who retreat and hide in secrecy are not merely concerned with their own cultivation. Those who skillfully apply principles according to the times, arrange themselves properly, and enhance their virtue are not placing themselves in danger. The principle of the Hexagram Xian (Attraction) regarding the movement of things is explained here. The Great Treatise says, "To exhaust the divine and understand transformation," why is this so? To exhaust the divine means to understand the workings of the divine; to fully comprehend transformation means to grasp the power of creation and transformation, is this not the peak of virtue? Therefore, this statement concludes the explanation. The Small Image Commentary says, "To maintain correctness leads to good fortune, and regret disappears, meaning one has not yet been harmed by private desires; wandering with an unsettled mind indicates a limited and narrow mind." If one maintains correctness, then good fortune comes without regret. If one cannot truly connect with things, regret and shame will follow. Therefore, maintaining correctness leads to good fortune and regret disappears, meaning one has not yet been harmed by private desires. The Hexagram Xian discusses the movement of things, how could private desires have a place? Now, what occupies one's mind constantly and causes worry is merely those one has interacted with before, unable to transcend personal considerations. The scope of what one feels is thus limited, hence wandering with an unsettled mind indicates a limited and narrow mind. Like King Wen, who "did not know or understand, yet followed the Mandate of Heaven," not relying on private wisdom but naturally conforming to the principles of Heaven, how could there be distinctions such as "this is my territory and that is yours"?

九五：咸其脢，無悔。象曰：咸其脢，志末也。五履尊位，當為咸主，可以感人心而致和平之功；今反一趨於靜黙，無所作為，故得無悔而已。先儒以脢為脊肉，《子夏易》曰在脊曰脢，皆居無用之地，雖無競躁之累，而志應在二，所感者末矣，故象曰：咸其脢，志末也。

The line statement of the fifth line says, "The movement is felt in the flesh of the back, without regret." The Small Image Commentary says, "The movement is felt in the flesh of the back, the mind is only at the end." The fifth line holds a high position, and should be the main subject of the Hexagram of Mutual Influence to move and connect with people throughout the world, capable of moving hearts and achieving peace. But now it is only inclined to quietness and silence, doing nothing, so it is without regret. Previous scholars believed that "mèi" refers to the flesh on the back, and the Zixia Commentary on the Changes says that what is on the back is called "mèi," which are places where there is no use. Although there is no burden of competition or restlessness, the mind is only focused on the second line, and what is felt is still at the end. Therefore, the Small Image says, "The movement is felt in the flesh of the back, the mind is only at the end."

上六：咸其輔、頰、舌。象曰：咸其輔、頰、舌，滕口說也。上六處說之終，不能以誠意感格天下，而區區口舌之間，曷足以感人心乎？輔也，類也，舌也，皆語言之所自出。夫以身教者從，以言教者訟；其身正，不令而行；其身不正，雖令不從。上六感人心以此，眾所鄙賤，特以處尊位，能以柔說待物，故不著凶咎之應，然小人之態亦可見矣。聖人之所棄，凶咎不足以言之。象言滕口說者，騰播其言語以媚說上下，冀以感人，聖人所深惡而鄙賤之矣。

The line statement for the sixth line at the top says, "Influence is only in the jaw, the cheek, and the tongue." The Small Image Commentary says, "Influence is only in the jaw, the cheek, and the tongue, but it is merely empty talk." The sixth line at the top is at the extreme of the trigram Dui, which represents joy. It cannot use sincere sincerity to influence the world, but instead exerts effort only in the realm of words and speech, which is insufficient to move people's hearts. "Fu" refers to the jaw, "Lei" is interpreted as the cheek, referring to the face, and adding the tongue, all are the sources of speech. Those who use their own conduct to educate others will naturally be followed; those who only use words to educate others will instead provoke argument. If one's own behavior is upright, one can achieve things without issuing orders; if one's own behavior is not upright, even issuing orders will not be obeyed. The sixth line at the top uses this method to influence people, which is looked down upon by the masses. However, because it holds a high position and treats things with a gentle and pleasant attitude, the line statement does not assign a calamity. Yet the nature of a petty person is clearly revealed. This is already someone that sages would reject, and even the term "calamity" is not worth applying to him. The Small Image says "empty talk," meaning spreading words around to flatter and please above and below, hoping to move others through this means, which is precisely what sages deeply detest and despise.

巽下震上，恆：亨，無咎，利貞，利有攸徃。常，固君子之所貴也。常而不通，則執中而暗於權，遭變而失其機，合散屈伸與體相乖，故恆亨然後無咎，無咎然後利貞。既通而正，則涉險犯難而無不利也。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸徃，終則有始也。

The Hexagram of Constancy has Xun (Wind) below and Zhen (Thunder) above. The Hexagram Statement says, "It is smooth, without fault, favorable to maintain correctness, and favorable to go forward." Constancy is something that the gentleman values. However, if one only knows constancy and cannot adapt to change, he will rigidly adhere to the middle path and be blind to flexibility. When encountering changes, he will miss the opportunity, and his movements of gathering and dispersing, bending and stretching will be contrary to the actual situation. Therefore, one must first be smooth, then there will be no fault, and only then can it be favorable to maintain correctness. If one can both be smooth and maintain correctness, then even when facing dangers and hardships, there will be no difficulty in going forward. The Commentary on the Judgment says: "Constancy means enduring. The strong lines are above and the yielding lines are below. Thunder and Wind support each other. Wind is yielding and then Thunder is active. The strong and yielding lines each find their proper positions, thus forming constancy. 'Constancy is smooth, without fault, favorable to maintain correctness' means being able to follow the correct path continuously. The way of Heaven and Earth is to be constant and never cease. 'Favorable to go forward' means that after one phase ends, another begins."

天尊而地卑，陽尊而陰卑，君尊而臣卑，夫尊而婦卑，此天下之常理而不可易。若尊者守其常尊，卑者守其常卑，天地不交，上下情隔，非常久之道也，故剛上而柔下者貞也。雷以動之，風以散之，雷風相與，巽順而震動，剛柔相濟而皆應，雷風相與而不相悖如此，異乎執一而不知變者，是乃所謂貞常而能久者也。

Heaven is above and Earth is below, yang is exalted and yin is humble, the ruler is exalted and the subject is humble, the husband is exalted and the wife is humble. This is the unchangeable principle of the world. However, if those in superior positions stick rigidly to their exaltation and those in inferior positions rigidly maintain their humility, Heaven and Earth will not communicate, and the connection between above and below will be severed, which is not a way to sustain for long. Therefore, when a strong line is above and a gentle line is below yet they still correspond with each other, this is called 'Zhen'. Thunder moves and stirs all things, wind blows and disperses all things; Thunder and Wind assist each other, Wind follows and moves forward, and the strong and the gentle complement each other, corresponding everywhere. Thunder and Wind assist each other without contradiction to this extent, which is entirely different from the rigid adherence to one side and lack of flexibility. This is exactly what is meant by being both virtuous and enduring.

彖辭以此數者釋一恆字，固足以盡之。恆固可以致亨，亨則無復過咎矣；亨而不已，則或失其所守，故又欲其趨於正。亨通而能不失其正，其道可久。固守其常而不知變，與夫通物而不已則入於邪，皆非可久之道也。天地所以能長且久者，其位不易，變化無窮也。使天地固守其卑髙之位，而無相感相應之道，則天地之道或幾乎息矣。

The Commentary on the Judgment explains the concept of "constant" with these several meanings, already presenting a very complete explanation. Constantness can indeed bring about success and smoothness, and when success and smoothness are achieved, there is no error. However, if one continues to be successful and smooth without restraint, it may lead to losing one's proper boundaries, so it must return to correctness. Only when one achieves success without losing correctness can this path be enduring. To rigidly adhere to routine without flexibility, or to pursue external success without limits and thus fall into wrong ways, are both not enduring paths. The reason why heaven and earth can be long-lasting is that their positions remain unchanged, yet their transformations are endless. If heaven and earth only rigidly maintained their high and low positions without channels for mutual interaction and communication, then the way of heaven and earth would probably come to an end.

四時之變，終而復始，息息不停，故生殺代謝若環之無端而不可窮。聖人惡夫執滯不通若膠柱而調瑟者，故於恆卦特曰利有攸徃，言利有所徃，則可以濟物而其道無方，乃不失其所謂常也，故釋之曰：利有攸徃，終則有始也。

The changing of the four seasons, after coming to an end, begins anew, continuing endlessly. Thus, the alternation of growth and decline is like a circle with no beginning or end, and is therefore inexhaustible. The sage detests those who are rigid and unyielding, like trying to tune a zither when the tuning pegs are glued in place. Therefore, in the hexagram of Constancy, it specifically says "It is advantageous to go on a journey." Saying it is advantageous to go on a journey means that one should assist all things and not be confined to a single method, thus not losing the concept of "constant" or "regularity." Therefore, the Commentary on the Judgment explains: It is advantageous to go on a journey because the end is also the beginning.

日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。恆，久也。天以運轉不窮為恆，故日月麗乎天而能久照；地以安靜不變為恆，故百穀草木麗乎土而能久成。天假日月以為晝夜，故日月有徃來，天之體穹然乎其上者未嘗變也；地假四時以成寒暑，故四時有代謝，而地之形隤然乎其下者未嘗變也。觀乎天地，則恆之義可見矣。

The Commentary on the Judgment continues to say: "The sun and moon follow the heavenly way and thus can shine for a long time; the four seasons continuously change and thus can accomplish the growth of all things; the sage constantly promotes his way and thus the world achieves great moral cultivation. Observing the constant principles of all things, the true nature of heaven and earth and all things can be seen." "Heng" means constancy. Heaven remains constant through its unceasing movement, so the sun and moon attached to heaven can shine for a long time; earth remains constant through its stillness, so all grasses and trees attached to earth can grow for a long time. Heaven uses the sun and moon to distinguish day and night, so the sun and moon have their coming and going, but the heavenly body above remains unchanged; earth uses the four seasons to produce cold and heat, so the four seasons have their changes, but the earth beneath remains unchanged. By observing heaven and earth, the meaning of "Heng" becomes clear.

聖人黙觀天地造化之變，如日月四時徃來變化而得貞恆之理，故能達乎天地萬物之情，位乎兩間而成三才之功也。周室之興本乎后稷，十五王而文基之，十六王而武居之，其積徳累仁可謂久矣，故成周之治獨冠百王，功徳之被海隅者廣，仁恩之浹生靈者深，故曰聖人久於其道而天下化成也。

The sage observed silently the changes of heaven and earth's transformations, and from the movement of the sun and moon and the four seasons, understood the principles of sincerity, correctness, constancy, and enduring virtue. Thus, he was able to comprehend the true nature of all things in heaven and earth, stand firm in the world, and achieve a great accomplishment that placed him on equal footing with heaven and earth as the Three Powers. The rise of the Zhou dynasty originated from Houji, and by the fifteenth generation, King Wen laid the foundation, while the sixteenth generation, King Wu, took possession of the world. Accumulating virtue and benevolence over a long period, the Zhou dynasty's era of governance surpassed all previous emperors. Its virtue extended to the farthest shores, and its benevolence permeated deeply into the people. Therefore, it is said that the sage carried forward his way for a long time, and thus the world's education and cultivation were fully realized.

象曰：雷風，恆；君子以立不易方。雷風所以為恆者，以異體而相成也。大象統言二卦恆久之道，故以雷風為喻。蓋天之有雷風，猶朝廷之號令，其震動萬物必以其時。君子體夫雷風相與有恆之理，故能特立獨行而不為窮達禍福所移。古人有行之者：伯夷、叔齊至餓死不食周粟，雖斧在前而不顧，此能恆其徳行而立不易方者。若夫達權適變，則有六爻之義存焉，故初六以浚恆而凶，六五以恆其徳貞，婦人吉而夫子凶，上六又以振恆而凶也。

The Great Image Commentary says: "Thunder and wind interact, which is the image of the Hexagram of Constancy; the gentleman takes it as a model, standing firm and unchanging in his course." Thunder and wind become the image of constancy because they have different natures yet complement each other. The Great Image summarizes the principle of constancy by referring to the two trigrams above and below, thus using thunder and wind as a metaphor. Heaven has thunder and wind, just as the court has orders, which shake all things but must conform to the proper season. The gentleman understands the principle of thunder and wind supporting each other in a constant manner, thus standing firm and pursuing his own path without being swayed by adversity or fortune. Indeed, there were ancient people who achieved this: Bo Yi and Shu Qi would rather starve than eat food from the Zhou dynasty, even if a sword were placed before them, they would not turn back. This is the kind of person who maintains a constant virtue and remains steadfast in his direction. As for the aspect of flexibility and adaptability, it is expressed in the meanings of the six lines. Therefore, the first line is凶 because of "constant perseverance," the fifth line is fortunate in a woman but ominous in a man because of "steadfast virtue," and the sixth line is ominous because of "shaking constancy."

初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。人之相與，皆自淺而馴致於深，故可久也。君臣之分，朋友之義，夫婦之情，莫不皆然。六以陰柔居恆之始，雖與四為應，遽求深交，故雖貞而猶凶也。以此為恆，何所利哉？浚者，始而深之也。恆，久也，久於其道，日以浸深，故恆久而不變也。

The line statement for the first line says, "At the beginning, seeking constancy too deeply, even though maintaining correctness, it is凶 and brings no benefit." The Small Image Commentary says, "Seeking constancy too deeply at the beginning is why it is凶." People relate to each other by starting shallow and gradually deepening, thus achieving lasting relationships. The distinctions between ruler and subject, friends' righteousness, and the affection between husband and wife all follow this pattern. The first line, being a yin line at the beginning of the Hexagram of Constancy, although corresponding to nine in the fourth line, urgently seeks deep connection, so even though it maintains correctness, it remains dangerous. Seeking constancy in this way can bring what benefit? 'Jun' means digging deep from the beginning. 'Heng' means constancy, meaning to constantly follow the correct path, gradually deepening the relationship day by day, thus achieving constancy without change.

六處巽初，巽性深入，不俟情義之合，凶其宜矣。以此為恆，何徃而利哉？古人應上之求，必待三聘而後徃、三顧而後見者，慎其始也。始而求深，未有不蹈凶禍者。彭寵初見光武，自負其功，意望甚髙，謂當迎合握手交歡並坐，而帝接之不能滿意，至反叛以取滅亡，故象傳曰：浚恆之凶，始求深也。

The initial line, Six at the Beginning, is in the lower position of the Xun hexagram. Xun's nature is to penetrate downward. If one acts with excessive penetration without waiting for natural harmony, it is naturally dangerous. To pursue constancy with such an attitude, where would one find benefit? Ancient people responded to the summons of their sovereigns only after three formal invitations and three visits, showing carefulness in the beginning. To act too deeply from the start leads inevitably to misfortune. Peng Chong, upon his first meeting with Han Guangwu Emperor, relied on his merits and expected high regard, believing that Guangwu should greet him warmly and treat him as an equal. However, the reception did not meet his expectations, leading him to rebel and ultimately bring about his own downfall. Therefore, the Small Image Commentary says: The constant penetration (Jun Heng) is dangerous because it begins with excessive penetration.

九二：悔亡。象曰：九二悔亡，能久中也。九二以陽居陰，固當有悔，然二處巽之中，順而得中，則悔可亡也。夫以陽剛之才，正應乎六五柔弱之主，能久於中道，得人臣之正而無犯上之嫌，何悔之有哉？

The line statement for the second line says, "Regret disappears." The Small Image Commentary says, "The regret of the second line disappears because it can maintain the middle path for a long time." The second line has a yang line in a yin position, which by nature should bring regret; however, it is in the middle position of the Xun hexagram, which is flexible and proper. Therefore, regret can disappear. With a strong and capable nature, it corresponds properly with the sixth line, the gentle ruler, and can maintain the middle path for a long time. It fulfills the proper conduct of a minister without offending the ruler. What could there be to regret?

九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。巽以柔順為體，巽入為用，而九三以剛而處陽位，正應在上而下牽於初，進退無常，無常而剛柔失位，可謂不恆其徳矣。故有以隱逸自名而志在要祿，以廉儉飭身而終於貪競者，謂可以欺愚惑眾，而世固有不可欺者，若察知其奸，適足為辱，故曰或承之羞。以此為恆，雖正而吝，況以不正處之乎？象曰不恆其徳無所容者，不恆之人，善人固惡其矯妄，不善之人亦疑其反覆，眾所不與，殆將無所容於天地之間也。

The line statement for the third line says, "If one cannot maintain a constant virtue, one may suffer disgrace, even if one remains upright there will be some disgrace." The Small Image Commentary says, "If one cannot maintain a constant virtue, there will be no place to stand in the world." The trigram Xun represents flexibility and penetration, yet the third line, which is a yang line in a yang position, is in a position where it is in alignment with the top line and is pulled down by the first line. Thus, it is uncertain whether to advance or retreat. Being uncertain in movement and losing the proper position of both yin and yang, it can be called "not maintaining a constant virtue." Therefore, there are those who retreat into seclusion to gain reputation but secretly plan to seek official salary, and others who appear to be honest and frugal but eventually become greedy and competitive. They believe they can deceive the foolish and confuse the masses, but there are always wise people who cannot be deceived. Once their deceit is exposed, they end up disgracing themselves. Hence, it is said, "some disgrace may follow." Using such inconsistency as a way of life, even if one's heart is still upright, one cannot avoid disgrace, let alone those whose intentions are already corrupt. The Small Image says, "not maintaining a constant virtue, there is no place to stand," because those who are inconsistent are disliked by the upright for their artificiality and suspicion by the unrighteous for their unreliability. Everyone refuses to associate with them, and they are almost without a place to stand in the world.

九四：田無禽。象曰：久非其位，安得禽也。人臣居近君之位，必有以効其職、勝其任，故雖久而無竊位之譏也。九四以陽居陰，雖才足有為，而處非其地，欲以久安其位為恆，豈能有所獲乎？夫禽獸之害稼穡則當獵取而除去之，今既不能為國攘卻冦患，乃偃然據非其位，無功受祿，如田獵而無獲也，故象曰久非其位，安得禽也。既據非其位，雖久而徒勞，禽何可得也。

The fourth line statement says, "Hunting but failing to catch any game." The Small Image Commentary says, "Remaining in an improper position for a long time, how can one catch game?" A minister who holds a high position close to the sovereign must be able to fulfill his duties and be competent in his responsibilities. In this way, even if he remains in his position for a long time, he will not be criticized for occupying an office he is not entitled to. The fourth line is a yang line in a yin position. Although it has the ability to act, its position is inappropriate. Trying to maintain a position for a long time as "constant" (恒), how can there be any result? If wild animals damage crops, they should be hunted and removed. Now, if one cannot help the country by removing external threats, yet remains safely in an office that does not belong to him, receiving salary without merit, it is like hunting for a long time without catching anything. Therefore, the Small Image says: remaining in an improper position for a long time, how can one catch game? Since the position is not proper, no matter how long one stays, it is in vain, and how can one catch any game?

六五：恆其徳，貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。聖人所謂恆者，以能變為常；若固守而不知變，但趨於靜貞而已，豈能通其變、極其數以成天下之務哉？婦人以貞順為恆，故孟子曰無違夫子、以順為正者妾婦之道也，故婦人則吉也。丈夫則當從權制變，操縱在我，若委曲循物而為婦人之行，則失其剛陽之才，反蹈於凶禍矣。

The line statement of the fifth line says, "Maintain one's virtue constantly, remain upright; for a woman it is auspicious, but for a man it is ominous." The small image commentary says, "A woman's uprightness brings auspiciousness because she remains faithful and consistent; a man should judge matters according to righteousness, but following a woman leads to misfortune." The sages' concept of "constant" is to regard adaptability as the constant principle; if one only knows to hold fast without understanding change, and merely seeks quietness and preservation, how can one comprehend transformation and fully understand affairs to accomplish the world's endeavors? Women take chastity, quietness, and gentleness as their constant way, so The Mencius says, "Do not defy the husband," and also says that constant submission is the right path, which is the way of a concubine, hence it is auspicious for women. Men, however, should be flexible and adaptable, holding the initiative in their own hands; if they yield to external influences and act like women, they lose their masculine talent and fall into misfortune.

象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。六五以柔弱而履中位，其象以婦人則吉，夫子則凶。蓋婦人以幽閒柔靜為徳，守志厲操，不踐二庭，故貞而獲吉。丈夫制義，有權有變，適於義而已，義苟不可，雖君父之命有不得而從者；若反從婦人之行則凶矣。抑婦人當以從夫為正，夫而從婦，則牝雞司晨，家道亂矣，唐之髙宗是已。

The Small Image Commentary says: "A woman who remains steadfast and virtuous attains good fortune, for she remains loyal to one husband; a man who follows reason and makes decisions according to propriety, if he follows a woman, will bring misfortune." The fifth line, which is a yin line in the middle of the upper trigram, symbolizes a woman in a virtuous position, which is auspicious for a woman but inauspicious for a man. A woman should embody quietness and gentleness as virtue, maintaining her integrity and moral standards, not changing her husband, thus attaining good fortune through steadfastness. A man should decide matters according to reason and propriety, needing both discernment and adaptability, with everything measured by righteousness; if righteousness does not permit it, even the commands of the sovereign father may not be obeyed. If a man were to imitate the behavior of a woman, it would bring misfortune. Moreover, a woman should be obedient to her husband, and if the husband were to be obedient to the woman, it would be like a hen crowing at dawn, disrupting the family order. Emperor Taizong of the Tang dynasty is a clear example of this.

上六：振恆，凶。象曰：振恆在上，大無功也。震，動也。上六處震之終，理宜靜復，而反振動之，以振為恆，其動無節，失時而凶矣。象曰振恆在上，大無功也。夫處恆之極，當震之終，不能安靜以復其恆，尚欲有所作為以振動天下，其誰肯從之？故大無功也。

The line statement of the sixth line at the top says, "To seek constancy through continuous movement, it is凶." The Small Image Commentary says, "To regard movement as constancy and to be at the top position, ultimately brings no success." The meaning of Zhen is movement. The sixth line at the top is at the highest position of the Zhen trigram, which by nature should return to calm and resume the normal state. However, it instead continues to shake and agitate, treating restlessness as a constant state, acting without restraint, and losing the appropriate timing, thus inviting danger. The Small Image says, "To maintain movement at the top, there is great lack of achievement." Being at the end of the path of constancy and also at the end of movement, it cannot return to calm and resume the normal state, yet still desires great actions to shake the world. Who would follow him? Therefore, there is no achievement.

予竊考恆之一卦，聖人於六爻反復詳論，以深明其義，蓋慮後世昧乎真恆之禮，而以妄為恆者多矣。自初至上，多凶而少吉，雖九二一爻處乎中正之位，僅能免乎凶禍；六爻雖居尊位，恆其徳貞，獨婦人吉而夫子猶不免乎凶也。周公作《立政》，以用常人為先；孔子曰：人而無恆，不可作巫醫。大哉恆乎！初之浚恆，上之振恆，九四之久非其位為恆，是有心於為恆者，皆不免凶悔吝也，況乎不恆其徳若九三者乎？嗚呼！非通其變、窮於理者，曷足以語聖人之真恆哉！

I have privately studied the hexagram of "Constancy." The sage thoroughly discusses the six lines in order to fully explain the meaning of "constancy," probably fearing that later generations would not understand the true meaning of constancy and would mistake capricious actions for constancy. From the first line to the top line, there are more ominous outcomes than auspicious ones; even the second line, which is in the central and upright position, can only barely avoid misfortune. Although the fifth line is in a position of honor and can "maintain its virtue with constancy," it is only auspicious for a woman, and even for a man, it still brings misfortune. The Duke of Zhou, in composing the "Book of Documents: Establishing Government," placed the appointment of those with constant virtue first; Confucius said, "A person without perseverance cannot even become a witch or a physician." The meaning of constancy is truly profound! The initial line deeply seeks constancy, the top line wavers in seeking constancy, and the fourth line holds onto an improper position as if it were constancy. Anyone who deliberately tries to appear constant will inevitably face danger, regret, and disgrace, let alone someone like the third line, whose virtue is fickle. Alas! Only those who understand change and thoroughly investigate the principles of things are worthy of discussing the true constancy spoken of by the sages.

艮下乾上，遯：亨，小利貞。孔子曰：幾者動之微，吉之先見者也；君子見幾而作，不俟終日。遯之時，雖四陽處上，而二陰在內為主，此小人浸長之征也。君子覩其幾微，察其徵兆，則釋位而去，乃可免禍。故隠居求志，志得而心亨，萬鍾之祿有所不顧，卿相之貴有所不屑，身雖屈而道愈伸，故遯然後乃亨也。否之匪人，不利君子貞；遯未至於否，有否之漸，能以貞固自守者但小利耳，不可大有為也。

The Hexagram of Retreat has the mountain (Geng) below and heaven (Qian) above. The Hexagram Statement says, "It is smooth and slightly favorable to maintain the right course." Confucius in the Great Treatise says: The term "a moment" refers to the initial signs of change in things, the first hint of good or ill before it becomes evident. A gentleman sees this slight indication and acts immediately, without waiting until the end of the day. The situation of the Hexagram of Retreat is such that although four yang lines are at the top, two yin lines have already occupied the inner trigram and become the dominant force of the hexagram. This is a sign that the power of the petty person is gradually growing. The gentleman perceives this subtle beginning, recognizes these signs, and resigns from his position to withdraw, thus avoiding calamity. Therefore, retreating to cultivate one's aspirations, when one's aspirations are fulfilled, the mind becomes smooth. A great salary is not even glanced at, and the honor of ministers and prime ministers is not considered worth the trouble. Although the body is in a low position, the path one upholds becomes more extensive. Therefore, only after retreating can one speak of smoothness. The Hexagram of Non-communication says, "Non-communication is not with people, it is not favorable for the gentleman to maintain the right course." The Hexagram of Retreat has not yet reached the state of the Hexagram of Non-communication, but there are already signs pointing toward it. Those who can maintain firm adherence will only gain a little benefit, and cannot achieve great success.

彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉。夫立人之朝，一旦欲奉身而退，豈可遽哉？故剛當位而有應，此可遯之時也。昔人謂進身非難，乞身之難者如此。方小人浸長之時，當委曲沉黙，使不見其欲去之跡，但卒歸於正可也。

The Commentary on the Judgment says: "By retreating one achieves success, for it is through withdrawal that one attains smoothness. When the yang lines are properly positioned and have a corresponding yin line below, one can act in accordance with the situation. 'A small benefit from uprightness' is because the yin is gradually increasing. The situation of the hexagram Dùn is of great significance." A person in official position suddenly wishing to withdraw from office, how could one just leave at will? Therefore, it is only when the yang lines are properly positioned and have a corresponding yin line that one can withdraw. As predecessors have said, seeking office is not difficult, but requesting to resign is difficult, which is exactly this meaning. When the power of the petty persons is gradually increasing, one should be subtle and reserved, remain silent and self-contained, not revealing any trace of one's intention to leave, as long as one ultimately returns to the right path.

彖曰浸而長者，蓋知幾之士知四陽雖眾而已徃，陰柔雖微而處內，小人之道必浸而長。浸猶水之潤物，漸漬而日眾也。遯之時，謂可遯之時；遯之義，謂當遯之義。觀其時，察其義，二者皆當遯，則可以全身逺害，以俟天道之復。國之治亂、民之休慼繫焉，故曰遯之時義大矣哉。

The Commentary on the Judgment says, "It gradually increases," because those who can perceive subtle changes know that although there are four yang lines, their strength is already waning; although yin and flexibility are still weak, they have already occupied the inner trigram, and the power of the petty person is certainly going to grow day by day. "Imbibing" is like water soaking into something, gradually penetrating and expanding. "The time of retreat" refers to the opportunity for withdrawal, and "the meaning of retreat" refers to the principle of retreat. Observing the time and examining the principle, if both aspects call for retreat, then one can preserve oneself and avoid calamity, waiting for the heavenly way to turn again. The prosperity or decline of a state and the safety or danger of the people depend on this, so the significance of the time and meaning of the Retreat hexagram is indeed great.

程氏以謂聖賢之於天下，雖知道之將廢，豈肯坐視其亂而不救？必區區致力於未極之間，不可大貞而尚利小貞也。竊為不然。聖賢所貴乎知幾者，謂當辨之於早，脫之於眾人未覺之時，故可免也，故曰知幾其神乎。若如漢王允之徒，遲迴顧戀，不免殺身，徒速其禍耳，何於治亂哉？

Cheng Yi thought that sages and virtuous men, although aware that the right path would be abandoned, would never be willing to sit idly by and watch the world descend into chaos. Therefore, they would certainly try to do a little to help before the situation became completely ruined. Hence, they could not fully uphold the principle of uprightness, and could only uphold a small degree of uprightness. I privately think otherwise. The reason sages value "knowing the moment" is precisely to discern the situation early on and withdraw before others have noticed, thus avoiding calamity. Therefore, the Great Treatise says, "Knowing the moment is truly divine." People like Wang Yuan of the Eastern Han dynasty, who hesitated and lingered, ultimately could not escape death, and only hastened the arrival of disaster, bringing no benefit to the country's governance or disorder.

象曰：天下有山，遯；君子以逺小人，不惡而嚴。天積氣而在上，山積形而在下。天，陽也；山，陰也。山雖峻極，豈能侵逼於天？小人雖長，固不能害君子，此天下有山所以為遯也。君子處身於不可犯之地，如天之不可階而升也。逺小人之道，使之有所畏憚而不能陵犯可也，豈悻悻然懐憤含怒，遽以惡聲加之哉？有如顏真卿、段秀實之徒，一旦忠義奮發，雖蹈大難而成仁者，是固聖人之所取也，言豈一端而已哉。

The Great Image Commentary says: "Heaven over mountains, this is the image of the Hexagram of Retreat; the gentleman takes it as a model, keeping distant from petty men, without needing to speak harshly or act fiercely, yet naturally maintaining an imposing dignity." Heaven is the accumulation of clear qi, high and suspended above; mountains are the accumulation of form, solid and resting below. Heaven belongs to yang, mountains to yin. Although mountains are lofty to the extreme, how could they ever encroach upon heaven? Though the power of petty men may be growing, they can never harm the gentleman. This is why "Heaven over mountains" forms the image of the Hexagram of Retreat. The gentleman places himself in an unassailable position, like heaven, which cannot be climbed by a ladder. The way to keep distant from petty men is to make them feel apprehensive and dare not offend, without needing to be angry and full of resentment, speaking harsh words immediately. As for people like Yan Zhenqing and Duan Xiushi, when their loyalty and righteousness are aroused, even if they face great difficulties and sacrifice their lives for righteousness, this is also something the sage would approve of. Thus, the principles of conduct in life are not limited to a single method.

初六：遯尾，厲，勿用有攸徃。象曰：遯尾之厲，不徃何災也。小人將進，亡徵已見，非眾人所知也，故聖人於此察其幾微，髙舉逺引，故能保身全家以免乎世患。若幾事不先，遯者已眾，然後欲去，是為遯尾。尾者，後眾人而遯，讒間乗之，此危道也。遯既後時，故勿用有攸徃。書稱微子去之，去之速也；箕子為遯尾，故有囚奴之災。雖然，如漢孔光、張禹之徒，居昏暗之朝，知不可脫而括囊全身者，蓋妄有見於不徃何災之義，此又學者不可不辨。

The line statement for the first line says, "Retreating and falling behind, dangerous, not suitable to go anywhere." The small image commentary says, "Retreating and falling behind is dangerous, but if one does not rashly go forward, there will be no calamity." Small people are just gaining power, and the signs of their downfall are already evident, though unnoticed by the people. Therefore, the sage detects these subtle signs and flees far away, thus preserving himself and his family and avoiding the turmoil of the world. If one cannot act before the situation arises, and only departs when many have already retreated, this is called "retreating at the end." The term "tail" refers to retreating after others, allowing slander and harm to enter easily, which is a dangerous path. Since one has already retreated too late, it is not suitable to go anywhere else. The Book of Documents records that Wei Zi left the Shang dynasty, which was a swift departure; Ji Zi retreated later and fell behind, thus suffering the calamity of being imprisoned. Although this is the case, people like Kong Guang and Zhang Yu of the Han dynasty, who lived in a corrupt court, knew they could not escape and thus remained silent to preserve themselves. This is merely a misinterpretation of the meaning of "not going forward brings no disaster." Scholars must be careful to distinguish this.

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。遯以二陰在內為陰長之漸，知幾之士及其未盛，皆為遯藏之計；獨二以陰柔處內，上有九五之應，君臣志合，膠固如黃牛之革，說者雖多，莫之能勝，此小人挾君寵以害君子之術也。

The line statement for line six in the second says, "It is bound with a yellow ox hide rope, which no one can untie." The Small Image Commentary says, "It is bound with a yellow ox hide rope, indicating firm determination." The卦 of Retreat has two yin lines in the inner trigram, signifying the gradual increase of yin energy. Those who can perceive subtle changes take advantage of the fact that it has not yet become strong, and are planning to retreat and conceal themselves. Only line six in the second, with its yin and soft nature in the inner trigram, is supported above by line nine in the fifth, which corresponds with it. The relationship between ruler and minister is in harmony, firm and unbreakable like a yellow ox hide rope. No matter how many people try to break this bond, none can succeed. This is precisely the method by which small people use the ruler's favor to harm the virtuous.

自古小人慾害君子，必先順適其君，深得其所欲，然後得以逞其私也。人主利其順適之快，故排眾議而用之，天下之勢雖土崩瓦解而不悟也。牛性至順，黃為中色，順之至也。以至順而膠固其君，脅持內外，其勢必至於牢不可拔也，故象曰執用黃牛，固志也。

Since ancient times, small people who wish to harm the virtuous must first attend to the ruler comfortably, fully understand the ruler's thoughts, and then proceed to act on their private intentions. The ruler, seeking the comfort of everything going smoothly, excludes others' opinions and favors them, leading to the collapse of the world's situation without realizing it. The ox is the most gentle in nature, and yellow is the central color among the five colors, representing the utmost gentleness. By using this extreme gentleness to bind the ruler firmly, they control both inside and outside, creating an unbreakable situation. Therefore, the "Small Image" says: using a yellow ox hide rope to bind, symbolizing a firm and resolute will.

六三：係遯，有疾厲，畜臣妾吉。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。君子知天下將亂，小人必得路，人主不足與有為，則悠然長徃，然後可以保身而全家。若顧戀寵祿，懐其惠以繫累其心，未有能超然獨徃者也。如此，未有不反受其危害者。

The line statement for the third line says, "Retreating with a heart bound by attachments will lead to illness and danger; it is only appropriate to keep servants and concubines, which will be auspicious." The small image commentary says, "The danger of retreating with attachments is like the exhaustion of illness; the auspiciousness of keeping servants and concubines is because one is not capable of undertaking great matters." A gentleman knows that the world is about to become chaotic, the petty people will surely gain power, and the ruler is no longer sufficient to plan together. Therefore, he calmly travels far away, thus preserving himself and his family. If one clings to favor and salary, remembers the small kindness and has his heart bound, then no one can remain independent and go alone. To do so, there is no way to avoid being harmed in return.

九三處下卦之極，無應於上，而宻比於六二陰柔處中當權之小人，冀以私意深交而固結之，亦已疎矣。小人在位，方挾君寵以害君子，特未得其處耳，豈可恃哉？若家臣婢妾，以私恩畜之，固可得其死力，故畜臣妾則吉也。象言係遯之厲，有疾憊也；畜臣妾吉，不可大事。夫有所偏繫，則心力俱疲矣。當可遯之世，與豪傑謀之未必盡濟，況區區私惠，豈足以當大事哉？

Nine in the Third is at the top of the Lower Trigram, with no corresponding line above it. It is closely adjacent to Six in the Second, a petty person who is weak and holds power in the center. Relying on personal friendship to bind them closely is clearly unwise. Once a petty person is in power, he exploits the ruler's favor to harm the virtuous, but has yet to find an opportunity to act. How can one depend on him? As for servants and concubines within the household, using private favors to keep them loyal can bring about their willingness to die for you, so "raising servants and concubines" is considered auspicious. The "Small Image" says: the danger of being tied up and retreating is like the exhaustion of a sick person; the auspiciousness of keeping servants and concubines comes from their inability to shoulder great responsibilities. Having private attachments consumes one's spirit and strength. In a time when one should retreat, even planning with the world's heroes may not succeed, let alone relying on a small favor. How can such a trivial thing bear the weight of great affairs?

九四：好遯，君子吉，小人否。象曰：君子好遯，小人否也。好與好惡之好同。四有應於初，為初所好，亦好於初，能不顧戀於寵祿，遐舉逺引而去，故獲吉也。小人泥於私恩，朋淫相比，豈能見幾而作、不俟終日哉？雖未蹈凶禍，聖人之所鄙也。揚雄曰鴻飛冥冥，弋者何慕焉，蓋言違患之逺也。孔子言棖也欲，焉得剛，非九四之剛決，安能不牽於私慾哉？

The fourth line statement says, "When one has a fondness but can still withdraw, the gentleman gains good fortune, while the petty person cannot." The Small Image Commentary says, "The gentleman can withdraw even when he has a fondness, while the petty person cannot." Here, the word "好" is used in the same sense as "好恶"’s "好." The fourth line is in correspondence with the first line, which it favors, and it also favors the first line. Yet it can refrain from clinging to favor and salary, and fly high and depart, thus gaining good fortune. Petty persons are attached to private affection, forming cliques and being mutually supportive, how could they perceive a sign and act immediately without waiting for a day to pass? Such people, even before they enter into misfortune, are despised by the sages. Yang Xiong said, "Wild geese fly high in the vast sky, what can the hunter expect?" This is precisely about avoiding calamity. Confucius said that Shen Cheng had too many desires, how could he be considered strong? Without the firm and resolute determination of the fourth line, how could one not be bound by private desires?

九五：嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。九五居尊為遯之主，非自遯也，旌賁巖穴，招聘隠淪，故曰嘉遯。聖人嘉與隱遯之士共濟艱難，故貞則獲吉也。九五取中正之位，其可不正乎？不正則遯者亦逺矣。

The line statement of the fifth line says, "A beautiful retreat, maintaining correctness leads to good fortune." The small image commentary says, "A beautiful retreat, maintaining correctness leads to good fortune, because one has rectified one's mind." The fifth line occupies the exalted position and is the main line of the Hexagram of Retreat. It is not the line itself that retreats, but rather it represents the ruler honoring and bestowing honors upon the reclusive hermits in mountains and caves, and recruiting the virtuous who remain in seclusion. Therefore, it is called "beautiful retreat." The sage approves of the ruler and the reclusive gentleman jointly overcoming difficulties, so maintaining correctness leads to good fortune. The fifth line occupies the central and correct position; how could it not be correct? If the ruler is not correct, the reclusive gentleman would naturally keep his distance.

象曰嘉遯貞吉，以正志也。夫有道之士，知小人之浸長，海內之必亂，人主不足與有為也，故寧憔悴江湖之上，甘心寂寞之濱，若將終身。為此嘉遯之主，側席幽人，旌車蒲輪相望於巖穴中者，豈徒為觀美哉？將以正吾之心術，有補於治道而已，故曰嘉遯貞吉，以正志也。

The Small Image Commentary says, "The virtuous retreat and remain steadfast to attain good fortune, because they have rectified their inner aspirations." A wise person discerns that the power of petty men is growing, chaos is certain to arise, and the ruler is incapable of working together with others. Therefore, they prefer to live in obscurity, appearing weary and disheveled, content to dwell alone by the quiet waters, as if to spend their lives in seclusion. The ruler who embodies the virtue of "excellent retreat" leaves an empty seat for the reclusive scholars, and the banners of honor and the palanquins covered with reed mats travel continuously through mountains and caves. Is this merely for show? No, it is to rectify one's own conduct and contribute to the governance of the state. Therefore, it is said that the virtuous retreat and remain steadfast to attain good fortune, because they have rectified their inner aspirations.

上九：肥遯，無不利。象曰：肥遯無不利，無所疑也。自昔隱遯之士，皆樂枯槁，處閒曠，飢寒切身而不悔者，蓋明乎消長之幾，濟以剛決之勇，處身逺外而無上下之交，混跡編氓而無聲名之累，則其進退豈不綽綽然有餘裕哉？

The line statement for the top yang line says, "Retreating with ease and composure, there is no difficulty in going anywhere." The small image commentary says, "Retreating with ease and composure without difficulty is because there is no doubt in the heart." Since ancient times, those who retired have been content with hardship, living in secluded and open places, enduring hunger and cold without regret, because they understood the signs of growth and decline, and possessed the courage of firm resolve. By staying outside the court, not interacting with the upper and lower authorities, blending with common people, and not being burdened by reputation, their movements and retreats are naturally easy and full of room.

古人避世而遯，未有不阨窮者；上九獨能饒裕者，蓋去不為尾，故不蹈初六之厄；義不反顧，故無九三之繫；內不忌於小人，上不咈於人主，故象言肥遯無不利，無所疑也。言上下內外無纎芥之疑，此最善遯而無形跡者也。遯既以初為尾，則上九豈非首遯者乎？

Ancient people who withdrew from turmoil rarely avoided hardship; only the upper nine can remain at ease and secure, because he moves ahead of the people and does not trail behind, so he does not suffer the hardship of the six at the beginning. He decisively withdraws without looking back, so he does not face the entanglements of nine in the third. Within, he does not provoke the suspicion of petty men, and above, he does not contradict the sovereign's will. Therefore, the Small Commentary says that retreating with ease and without hindrance is free from any doubt in the heart. This means there is not the slightest suspicion in the upper and lower, inside and out, making him the most skillful in retreating without leaving a trace. Since the Dùn hexagram takes the six at the beginning as the "tail," then is the upper nine not precisely the first to withdraw and retreat?

乾下震上，大壯：利貞。彖曰：大壯，大者壯也，剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣。象曰：雷在天上，大壯；君子以非禮弗履。初九：壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。九二：貞吉。象曰：九二貞吉，以中也。

The hexagram Great Strength has Heaven below and Thunder above. The hexagram statement says, "It is advantageous to maintain correctness." The commentary on the judgment says, "Great Strength refers to the dominance of Yang. With Yang strength acting vigorously, it becomes strong. 'Great Strength benefits in uprightness' means that great Yang should return to uprightness. When both correct and strong, the true nature of heaven and earth can be seen." The great image commentary says, "Thunder resounding in the sky, this is the image of Great Strength; the gentleman takes inspiration from it, and does not act against propriety." The line statement of the first line says, "Strength is only in the toe, going to war brings misfortune, this is indeed reliable." The small image commentary says, "Strength is only in the toe, it can be determined that he will certainly fall into hardship." The line statement of the second line says, "Maintaining uprightness brings good fortune." The small image commentary says, "The second line attains good fortune by maintaining uprightness because it is in the center and does not deviate."

九三：小人用壯，君子用罔，貞厲；羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九四：貞吉，悔亡；藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚徃也。六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。上六：羝羊觸藩，不能退，不能遂，無攸利；艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。

The line statement for nine in the third says, "The petty person uses brute force alone, while the gentleman regards strength as nothing; continuing to be stubborn brings danger. A male sheep charges against the fence, and its horns get entangled." The small image commentary says, "The petty person uses brute force alone, while the gentleman does not regard strength as important." The line statement for nine in the fourth says, "Maintaining the right path brings good fortune, and regret disappears; the fence is broken through, the horns are no longer entangled, and strength is as solid as the axle of a large cart." The small image commentary says, "The fence is broken through and the horns are no longer entangled, so it is possible to continue forward." The line statement for six in the fifth says, "A sheep is easily lost on the field's edge, but there is no regret." The small image commentary says, "A sheep is lost on the field's edge because the position is not appropriate." The line statement for six at the top says, "A male sheep charges against the fence, cannot retreat, cannot advance, and brings no benefit; maintaining hardship and caution brings good fortune." The small image commentary says, "Unable to retreat and unable to advance, this is due to lack of careful consideration; maintaining hardship and caution brings good fortune, because the mistake will not last long."

坤下離上，晉：康侯用錫馬蕃庶，晝日三接。康侯，能康濟天下之侯也。人臣孰無康濟天下之心？亦孰無康濟天下之才？然志或不得伸，才或不得展者，不遇其時也。明出地上為晉，故晉為明主之象。明主在上，故有康濟之侯也。侯，諸侯也。諸侯雖有土地人民，亦臣道也；然侯皆兼人臣，人臣未必皆侯也。

The hexagram Jin has the trigram Kun below and Li above. The hexagram statement says, "The virtuous prince received a great number of chariots and horses, and was honored three times in one day." The term "Kanghou" refers to a prince who can bring peace and relief to the world. As a subject, who does not have the aspiration to bring peace and relief to the world? Who does not possess the ability to bring peace and relief to the world? However, one's aspirations may not be realized, and one's abilities may not be put to use, because one has not encountered the right circumstances. When light rises above the earth, this is the hexagram Jin. Therefore, Jin symbolizes a wise sovereign above. With a wise sovereign above, there can be a prince who brings peace and relief to the world. "Hou" refers to a prince. Although a prince possesses land and people, he still follows the path of a subject. Every prince possesses the status of a subject, but not every subject is a prince.

自昔帝王之興，皆建侯樹屏以藩王室，既有社有民，常失之不順。漢雖分王子弟，終至七國之亂；至唐假節藩鎮，山東奧壤化為戎墟，征伐禮樂不自朝廷出，是諸侯之貴乎柔順也。離上者，大明之君也；坤下者，柔順之臣也。上有大明之君，則下有柔順之臣。用錫馬蕃庶，晝日三接，以見明良相遇，恩意浹洽，無復疑閒，故錫賚之繁、燕見之數如此也。

Since ancient times, emperors who rose to power have always divided their territories among feudal lords and established barriers to protect the imperial court. However, the problems often arose when these feudal lords did not show proper obedience and humility. The Han dynasty, although it granted titles to its sons and brothers as kings, eventually led to the Rebellion of the Seven States. Later, during the Tang dynasty, when military commands were given to the regional governors, the fertile lands east of the Xiang mountains became wastelands trampled by foreign troops. Military campaigns and cultural rituals no longer originated from the imperial court, showing that the most valuable quality of a feudal lord is humility and obedience. The upper trigram is Li, symbolizing a bright and great sovereign; the lower trigram is Kun, symbolizing a humble and obedient minister. When there is a bright and great sovereign above, there is a humble and obedient minister below. "Bestowing horses to multiply offspring, meeting three times a day" clearly shows the meeting of a wise sovereign and a virtuous minister, where affection and mutual respect are deep and unimpeded, with no suspicion or misunderstanding, hence the generous rewards and frequent private meetings.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。晉，進者，日之始出乎地上而尚進也。蓋晨明不及於朏明，朏明不及於旦明，其進必有漸也。晉者，日之始進而未遽昃也，此曰之方進而盛也，故有明出地上之象。

The Commentary on the Judgment says: "Jin means advancement. The light rises above the earth, the flexible line adheres to the great light, and the flexible line advances to the upper position, so the well-governed lord receives many chariots and horses, and is received three times in one day." The term "Jin" is interpreted as advancement, referring to the sun just emerging from the horizon and still rising. The early morning light is not as bright as the gradually brightening sky, and the gradually brightening sky is not as bright as the fully illuminated daylight; its rising is necessarily gradual. "Jin" refers to the sun beginning to rise but not yet setting westward, which is the time when the sunlight is just advancing and tending toward its peak, hence the image of light rising above the earth.

順而麗乎大明，諸侯能恭順而麗乎大明之君也。柔進而上行者，六五之君以柔道而升乎中正尊極之位，故柔能進而上行也。人臣竭恭順以事上，故亨其便蕃之錫而不辭；人主屈已以接下，故盡其勞謙而不倦也。

"Following and adhering to the great brightness," refers to the princes being respectful and gentle, and attaching themselves to the wise and illustrious sovereign. "Flexible and advancing upward," indicates that the sixth line, which represents the sovereign, has ascended to the central and supreme position through gentle and proper conduct, allowing the flexible line to rise to a high position. As ministers, they fully demonstrate respect and diligence in serving the sovereign, thus readily accepting frequent and generous rewards without hesitation. As the sovereign, they humble themselves to honor the ministers, exerting themselves with diligence and humility without fatigue.

象曰：明出地上，晉；君子以自昭明徳。明出地上，如日之升。晉者，明之漸進也，以明為主，故於卦為晉。君子觀此象以自明其明徳。昭者，使吾之徳明照天下，萬物無不覩也。明徳在我，非自外入，故曰自昭明徳也。

The Great Image Commentary says: "Light rises above the earth, which is the image of the hexagram Jin; the gentleman takes inspiration from it, and thus makes his own luminous virtue evident." Light rising above the earth is like the sun rising. "Jin" signifies the gradual ascent of light, with light as its main characteristic, so this hexagram is called Jin. The gentleman observes this image and uses it to make his own luminous virtue evident. "Zhao" means to make one's virtue shine brightly throughout the world, so that nothing remains unseen. The virtue of light is inherent within me, not acquired from outside, hence the saying "self-illuminate one's virtue."

初六：晉如摧如，貞吉；罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。古之君子，未嘗不欲立人之朝，然其進非冐寵也，必將使是君為堯舜之君，使是民為堯舜之民。其任既重，其責亦深，安得不惕然思所以稱其職、勝其任乎？方其進也，非敢自肆也，故曰晉如摧如也。摧者，摧抑恐懼之貌也。

The line statement for the first line says, "It appears to be advancing upward, yet also appears to be restrained, maintaining uprightness brings good fortune; not being trusted by others, and being content with ease brings no fault." The small image commentary says, "Advancing yet restraining oneself, is to uphold uprightness alone; being content with ease and having no fault, is because one has not yet officially received a position." Ancient gentlemen all desired to serve in the court, but they did not seek favor for themselves. Rather, they wished to make their sovereign like Yao or Shun, and their people like those under Yao and Shun's rule. The burden is heavy, the responsibility deep, how could they not be vigilant and anxious about how to be worthy of the position and capable of bearing such trust? Therefore, when they first entered officialdom, they would never act recklessly. Hence it says, "Advancing as if restrained." "Restrained" refers to self-restraint and a state of fear.

雖能摧抑恐懼，而不知以堅正自守，安能一正君而定天下乎？初六坤體在下，以順為正，則妾婦之道耳，故居貞然後獲吉也。人臣得君之初，體既柔順，疑者必眾，其心志之所存，安能使內外交信而不疑乎？

But if one can only restrain oneself and harbor fear, yet does not understand how to uphold oneself with firm integrity, how can one correct the sovereign and bring peace to the world? The line Initial Six belongs to the Earth trigram and occupies the lower position. If one takes only gentleness as the right path, it is merely the way of a concubine. Therefore, one must uphold righteousness to attain good fortune. When a minister first gains the sovereign's trust, his gentleness is not yet evident, and there will certainly be many who suspect him. What aspirations does he truly hold in his heart, and how can he make both the court and the outside world believe in him without any doubt?

方危疑之際，若竊竊然懼人之莫我知，而不能寛裕自處，阿意者必喜，議已者則怒，其招咎悔必矣。周公之相成王，逺則四國流言，近則王不知，及居東三年，然後罪人斯得，則罔孚而能裕者，周公一人而已。子產不毀鄉校，謗者自息，則其次也。

When in a dangerous situation and facing widespread suspicion, if one is anxious and fearful, worried that others do not understand them, and thus unable to remain at ease and composed, then those who flatter them will be pleased, while those who criticize them will be angry. In such a case, calamity and regret are inevitable. When Duke Zhou assisted King Cheng, there were rumors spread by Guan, Cai, and the other four states in the distant regions, and even King Cheng did not fully understand him. It was only after three years of eastern campaign that the rebels were finally identified. Clearly, only Duke Zhou was able to remain composed and at ease despite not being trusted. Zichan refused to dismantle the local schools where people could gather and express their opinions, allowing criticism to naturally subside, which is considered the next best example.

象曰：晉如摧如，獨行正也；裕無咎，未受命也。人臣方進用之初，已有輕去就之義，非獨行其正而不慊於心者，能如是乎？初六雖正應在四，然最處卦下，如人臣始進而未受命者，其進退豈不有餘裕哉？

The Small Image Commentary says: "Advancing yet self-restraining, this is being alone in uprightness; being content in ease without fault, because there has been no official appointment yet." When a minister is newly appointed, his mind already regards his going and staying as light matters. If it is not someone who alone maintains uprightness and has an untroubled conscience, how could he reach this level? The line Initial Six, although in proper correspondence with Nine in the Fourth, is located at the very bottom of the hexagram, like a minister who has just begun to serve but has not yet received an official appointment. Is his movement not broad and with room to maneuver?

六二：晉如愁如，貞吉；受茲介福于其王母。象曰：受茲介福，以中正也。君子之進也，欲以行其道也。晉如愁如，憂道之雖行也。蓋六二雖處中正之位而無應於上，君臣之情未通，故當進用之初，憂思之深也。貞吉者，正則獲吉也。

The line statement for the second line says, "It shows the appearance of advancing, yet also the appearance of worry; by maintaining uprightness one gains good fortune; receiving such great blessings from the Queen Mother." The small image commentary says, "Receiving such great blessings is because it is in the central upright position." A gentleman enters officialdom to promote his way. "Advancing as if worried" expresses the worry about whether his way can be carried out. Although the second line is in the central upright position, it does not have a corresponding line above, meaning the relationship between ruler and minister has not yet been established, so when first appointed, his worries are especially deep. What is meant by "uprightness brings good fortune" is that by maintaining uprightness one can gain good fortune.

人臣事君，當以正為主，能以貞正自處，道合則從，不合則去。晉之為卦，專主乎晉，故不可以不正也。人臣能守正，則宜享其福祿，故爵命之便蕃，不期而自至矣，故受茲介福于其王母也。二在坤之中，六五又處離之中，皆重陰也，以柔居尊，故以王母為象。象言受茲介福以中正者，處中居正，上有至明之主，群邪退聽，讒間不行，所以能受福也；不然，守正者必受禍矣。

A minister should serve his sovereign with the principle of uprightness. If one can maintain uprightness in his conduct, he should remain when the way is in harmony with righteousness, and depart when it is not. The hexagram of "Progress" specifically discusses advancement, so especially one must not deviate from uprightness. If a minister can uphold uprightness, he should naturally receive the corresponding blessings and honors. Therefore, frequent appointments and promotions come unexpectedly, which is referred to as "receiving such great blessings from the Queen Mother." The line six in the second position is in the center of the hexagram of Earth, and the line six in the fifth position is in the center of the hexagram of Fire. Both are yin lines, which are soft and yielding yet occupy honorable positions. Hence, the image of "Queen Mother" is used. The "Small Commentary" says that receiving great blessings is due to uprightness and correctness. This is because one is in the central position and maintains upright conduct, with an extremely wise sovereign above, causing all evil forces to retreat and slanderous words to be ineffective, thus allowing one to enjoy blessings. Otherwise, those who uphold uprightness would certainly suffer misfortune.

六三：眾允，悔亡。象曰：眾允之志，上行也。九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。六五：悔亡，失得勿恤，徃吉，無不利。象曰：失得勿恤，徃有慶也。上九：晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement for the third line says, "Gaining the trust of the people, regret disappears." The Small Image Commentary says, "The people's trust is a sign of upward movement." The line statement for the fourth line says, "Advancing like a large rat, being stubborn leads to danger." The Small Image Commentary says, "Being stubborn like a rat leads to danger because the position is not appropriate." The line statement for the fifth line says, "Regret disappears, there is no need to worry about gain or loss, going forward is auspicious and all things are favorable." The Small Image Commentary says, "There is no need to worry about gain or loss, going forward brings joy." The line statement for the top line says, "Advancing to the tip, it is only suitable to attack one's own territory, though there is danger, it is auspicious without fault, but if one remains, there is shame." The Small Image Commentary says, "It is only suitable to attack one's own territory because the path is not yet broad enough."

離下坤上，明夷：利艱貞。日月麗乎天則明，今反入於地中，有暗君之象。暗君在上，明者必傷，君子當隱遯退藏之時也。若露其光景，耀其聰明，則傷之者至矣，故利在艱難而守正，然後免乎禍患也。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。

The hexagram Mingyi has Li (Fire) below and Kun (Earth) above. The hexagram statement says, "It is advantageous to maintain uprightness in hardship." The sun and moon depend on the heavens for brightness, but now they are hidden beneath the earth, symbolizing the reign of a foolish ruler. A foolish ruler holds power at the top, and the wise will inevitably suffer. This is precisely the time when a gentleman should retreat and conceal himself. If one displays one's brilliance and shows off one's wisdom, then harm will come. Therefore, the advantage lies in enduring hardship while maintaining uprightness, thus avoiding calamity. The Commentary on the Judgment says, "The light has entered the earth, which is called Mingyi. The inner brilliance is bright, and the outer appearance is gentle, thus being able to endure great difficulties. King Wen acted in this way. 'It is advantageous to maintain uprightness in hardship' means to conceal one's brightness. Facing difficulties within family and kin yet keeping one's aspirations upright, Ji Zi acted in this way."

內文明而外柔順，以蒙大難，此文王用此道以處昏亂之時也，故曰文王以之。利艱貞，晦其明也；內難而能正其志，此箕子用此道以立昏亂之朝也。知時未可伐，雖三分天下有其二，猶服事殷，故大難而卒免於禍也；知君不可諫而晦其聰明，履險難而不易其所守，故為之奴而卒歸於周也。

Inside is brilliant and cultured, while outside is gentle and compliant, thus being able to endure great difficulties. This is how King Wen used this method to deal with the chaotic situation. Therefore, it is said, "King Wen used this." "Beneficial in hardship and uprightness, concealing his brilliance; facing internal difficulties yet maintaining his correct aspirations" — this is how Ji Zi used this method to maintain himself in the chaotic court. King Wen understood that the time for attacking King Zhou of Shang had not yet come, although he had already controlled two-thirds of the world, he still served the Shang dynasty, thus suffering great difficulties but ultimately escaping disaster; Ji Zi understood that King Zhou could not be advised, so he concealed his wisdom, enduring dangers without changing his principles, thus choosing to pretend to be mad and serve as a slave, eventually returning to the Zhou dynasty.

此古之聖賢當昏亂之時，出處去就其精微如此，非深達乎天下之事變、明乎象數之幾深者，孰能與於此哉？箕子，商之宗臣，故言內難。象曰：明入地中，明夷；君子以蒞眾用晦而明。大象因義以取象，方明出地上，晉，則曰君子以自昭明徳；方明入地中，明夷，則曰君子以蒞眾用晦而明。各以類求，言豈一端而已。

This is the subtle consideration of ancient sages when they were in a chaotic and disorderly world, weighing whether to take office or retreat, to leave or stay. Without a deep understanding of the changes in the world and a clear insight into the subtle and hidden omens within the hexagrams and their numbers, who could reach such a level? Ji Zi was a royal minister of the Shang dynasty, so his experience was referred to as an "internal difficulty." The Great Image Commentary says: "When light is hidden in the earth, this is the image of the hexagram 'Brightening.' The gentleman takes it as a model, and when governing people, he conceals his brilliance while maintaining inner clarity." The Great Image is based on the meaning of the hexagram to derive its image: when light rises above the earth to form the hexagram 'Progress,' it says the gentleman should manifest his bright virtue; when light is hidden in the earth to form the hexagram 'Brightening,' it says the gentleman should conceal his brilliance while maintaining inner clarity. Each hexagram follows its own category, showing that the way of expression is not limited to one aspect.

夫明入地中，明之傷也。然君子方其蒞眾，則惡於太察，昭昭若揭日月而行，則非容眾之道，故貴乎用晦。用晦，不自用其聰明也。我之觀天下也，如處乎壼奧之內以觀門庭之外，則無不見也。夫以一人之聰明而欲察眾人之情偽，儻非用晦，則明有所不至矣。

Heavenly brightness has disappeared into the earth, indicating that brightness has been harmed. However, a gentleman in governing people should most avoid being overly meticulous and scrutinizing too much. If one makes oneself too bright, as if carrying the sun and moon while walking, it is not a way to accommodate others. Therefore, it is valuable to keep one's sharpness concealed. What is meant by "using obscurity" is not relying on one's own cleverness. I observe the world as if standing deep within a room and looking out at the courtyard door, yet nothing remains unseen. Relying solely on one's own cleverness to examine the true nature and reality of others, if one does not know how to conceal one's sharpness, then clear insight may actually miss things.

初九：明夷于飛，垂其翼；君子于行，三日不食，有攸徃，主人有言。象曰：君子于行，義不食也。君子仕昏亂之朝，欲為脫身之計，不可不速，緩則受禍矣。明夷于飛者，雖欲去之速，非匿跡戢影，則懼有矰之患，故垂其翼也。

The line statement for the first line says, "At the time of Mingyi, the bird flies but keeps its wings low; the gentleman travels on the road, unable to eat for three days, going somewhere, yet the master still speaks idle words." The small image commentary says, "The gentleman travels on the road, unable to eat because of righteousness." The gentleman serves in a corrupt court, wishing to plan his escape, and cannot be slow, for delay brings disaster. The phrase "Mingyi yu fei" means although he wishes to leave quickly, if he does not conceal his traces and hide his movements, he fears being shot by secret arrows, so he must keep his wings low.

初九為明夷之始，然身已在內，九雖剛決，有必去之志，然不可亟也。雖君子遭難阨窮，脫身避禍，蓋有行不及食者矣。方其欲去也，故當垂其翼以示遲迴不去之意；及其既去也，則三日不食，以見去之之亟，馮道之脫虜庭，用此道也。

The initial line, "Nine at the Beginning," is located at the beginning of the hexagram "Bright Abode." However, the body is already trapped within it. Although a yang line is strong and resolute, determined to leave, it cannot act too hastily. When a gentleman encounters misfortune and hardship, and needs to escape and avoid disaster, there are indeed times when he has no time even to eat. When he is about to leave, he therefore lowers his wings and appears hesitant, as if unwilling to go. But once he has actually escaped, he refrains from eating for three days, to show how urgently he had to leave. Feng Dao used this method to escape from the court of the northern barbarians.

有攸徃，主人有言，何也？當危難之時，倉皇而去國，若逋逃然，故有徃則人必疑之，但有言而已，未至於害也。象曰：君子于行，義不食也。既意在必去，雖餓其體膚有不暇恤者；亦去國之初，知社稷之必亡，有不忍獨全之意，其憂憤不食，亦義所當然也。

"What is meant by 'there is a place to go, and the master makes a remark'?" In times of danger, fleeing the capital in a hasty manner resembles running away, so any movement will certainly raise suspicion, leading only to some idle remarks, without causing actual harm. The Small Image Commentary says, "A gentleman travels on the road, following righteousness, and does not stop to eat." Since one has firmly decided to leave, even if hungry, one does not stop; furthermore, when just leaving the homeland, knowing that the state will surely fall, there is a sense of unwillingness to preserve oneself alone, feeling sorrow and anger to the point of not being able to eat, which is also proper in terms of righteousness.

六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。六二居中得正而以柔順為徳，當明夷之時，傷不至甚，但夷于左股而已，雖害於行，而能極其壯馬，從容求去，逺其危邦闇主而獲吉也。人之手足，右強而左弱，夷于左股，弱者傷也。象曰六二之吉，順以則者，六二所以獲吉，以能柔順而不至失已也；則者，行有準繩也。

The line statement for the second line says, "At the time of Mingyi, the left thigh is injured; relying on a strong horse for help brings good fortune." The Small Image Commentary says, "The good fortune of line six two comes from being gentle and adhering to the rules." Line six two is in the center and occupies the correct position, embodying the virtue of gentleness. It is in the context of Mingyi, suffering only a minor injury, specifically to the left leg. Although it hinders movement, it can still make full use of a strong horse to calmly find a way to leave, thus escaping from this dangerous country and its foolish ruler to gain good fortune. Generally, people's right limbs are stronger than their left, so an injury to the left leg indicates a weakness. The Small Image says that line six two gains good fortune because it is "gentle and follows the rules," meaning that line six two achieves good fortune by being gentle without losing its own identity. "Rule" refers to having a standard for conduct.

九三：明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。暗君在上而下有剛明之臣，其相應也非相合也，乃相敵也，殷紂、武王是也。不以六五為君位而以上六為昏主之象，何也？紂之無道，民怨神怒，雖在上而已失中正之位矣。以失位之暗君而當剛明之聖臣，天人之心蓋可見矣。

The line statement for the third line says, "At the time of Mingyi, going south to campaign, capturing the principal villain, one must not act too hastily but must remain steadfast." The small image commentary says, "The aspiration to go south to campaign ultimately leads to great success." When a foolish ruler is above and there are strong and wise ministers below, their correspondence is not harmony but opposition, as was the case with King Zhou of Shang and King Wu of Zhou. Why is the line six in the fifth not regarded as the ruler's position, but rather line six at the top is taken as the image of the foolish ruler? Because King Zhou was tyrannical and lawless, the people were resentful, and the gods were angry. Although he still sat in his position, he had already lost the central and upright position. Placing a ruler who has lost his position against a wise and strong saintly minister, the alignment of heaven's will and the people's sentiment becomes evident.

故明夷于南狩，得其大首，此武王克商之時也。大首者，渠魁；得者，言取之之易也。周之伐商，應乎天而順乎人，其興也勃焉。然猶觀政於商，師踰孟津，遲迴不亟進者，蓋有待焉耳，故正之不可疾也。

Therefore, the passage refers to King Wu's southern campaign to subdue the enemy, capturing the main criminals. "Da shou" refers to the principal villain; saying "de" describes how easily the victory was achieved. The Zhou dynasty's campaign against the Shang was in accordance with heaven's mandate and the people's will, rising swiftly. However, King Wu first investigated the Shang's governance, and after crossing the Mengjin River, he hesitated and did not advance hastily, waiting for the right moment. Thus, it is said that rectifying the world should not be rushed.

象言南狩之志乃大得者，武王伐紂若田獵然，去其害民者而已。南狩者，自北而南。武王都鎬，商自成湯皆都於亳。《詩》云宅是鎬京，武王成之；《書》曰湯始居亳，從先王。伐紂之志決矣，至此乃始克商，故曰南狩之志，乃大得也。

The "Xiaoxiang" says that the ambition of going south to campaign has finally achieved great success, meaning that King Wu's campaign against King Zhou was like a hunting expedition, merely eliminating those who had harmed the people. The term "nan shou" refers to advancing from the north to the south. King Wu established his capital at Haojing, while the Shang dynasty, since King Cheng Tang, had its capital at Bo. The "Shijing · Daying · Wenwang Yousheng" says "zhi shi Haojing," indicating that Haojing was established by King Wu. The "Shangshu · Lizheng" states that King Cheng Tang first resided at Bo, following the old system of previous kings. The determination to attack King Zhou had already been made, and at this point they finally conquered the Shang dynasty, hence the ambition of going south to campaign has finally achieved great success.

六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。當明夷之時，昏佞相濟，故六四以陰柔在髙位而獲見容也。知幾之士處暗君之朝，皆遐舉逺引，惟恐前去之不速，其次相招為祿仕可也。奸佞之臣方且乗時昏亂，陰揣其私，使卒得所欲，故能入其腹而獲其心意，雖出入門庭而無所憚也。

The line statement for the fourth line says, "It goes deep into the left abdomen, understanding the mind of the ruler of Mingyi, and then comes out from the gate." The Small Image Commentary says, "Going deep into the left abdomen means understanding the ruler's mind." In the context of the hexagram Mingyi, where a foolish ruler and flatterers support each other, the fourth line, with its yin and flexible nature, occupies a high position and is accepted. Those who can perceive subtle changes and are in the court of a foolish ruler usually flee far away, fearing they do not escape quickly enough; those of a lesser degree may be lured by the ruler's rewards and serve, which is still acceptable. However, the flatterers take advantage of the ruler's confusion, secretly guessing the ruler's private desires, allowing the ruler to finally achieve his wishes. Thus, they can enter the ruler's inner circle and understand his mind, moving freely in and out of the palace without hesitation.

夫正臣不可事邪主，明良、昏佞之相遇，豈偶然哉？有堯舜之君，則有皋、稷、契之臣；有桀紂之君，則有飛亷、惡來之臣，資適相逢耳。左，非正也，小人以非道事君，故曰左腹。既以非道深入其隱奧，又得其心意精微之處，君臣各遂所欲，則威福之柄遂得而擅之於外矣，故象曰入于左腹，獲心意也。不然，何遽至於亡哉？

An upright minister cannot serve a wicked sovereign; a wise sovereign is matched with virtuous ministers, while a foolish sovereign is matched with cunning ministers. Is this meeting by chance? When there is a sage like Yao or Shun, there are ministers like Gao Yao, Hou Ji, and Qi; when there is a tyrant like Jie or Zhou, there are ministers like Fei Lian and E Lai. It is merely that their natures are naturally compatible. "Left" signifies something improper. Small men serve the sovereign through improper means, hence the term "left abdomen." Since they use improper methods to penetrate into the sovereign's innermost thoughts and grasp the most subtle aspects of his mind, both sovereign and minister find themselves in harmony, and thus the power to exercise authority and tyranny falls into their hands. They can then act independently and unchecked outside. Therefore, the "Small Image" says: penetrating the left abdomen means understanding the sovereign's mind. Otherwise, how could the state collapse so quickly?

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。箕子，商之宗臣也，去商歸周，為武王陳《洪範》，存皇極之道，故以六五中位處之。箕子以父師為囚奴，是晦其明、內難而能正其志也。《書》稱囚奴正士，謂箕子也。比干之死，非沽名也；微子之去，非忘君也；箕子之狂，非偷生也，各行其志云耳。

The line statement of the fifth line says, "Jizi was in the time of Mingyi, and it is advantageous to maintain the correct path." The Small Image Commentary says, "Jizi's adherence to the correct path means that the light cannot be extinguished." Jizi was a royal minister of the Shang dynasty, who left the Shang and joined the Zhou. He explained the "Hongfan" nine categories to King Wu, preserving the great central way of the Son of Heaven. Therefore, the fifth line, which is the central position, is used to place him. Jizi, although serving as the Grand Teacher, was imprisoned as a slave, which was a way to conceal his brightness, enduring internal difficulties while maintaining his upright aspirations. The "Book of Documents · Tai Shi" says that King Zhou imprisoned upright men as slaves, referring to Jizi. The death of Bicao was not for reputation, the departure of Weizi was not forgetting the king, and Jizi's feigned madness was not for survival, but each of them pursued their own aspirations.

聖人於明夷獨稱箕子者，其存大法尤有補於天下後世，其功為最大，故象言箕子之貞，明不可息也。道之在天下，非人不當；昏君之朝，明雖入於地中而非滅也，然則續而不絶、隱而不終喪者，其在於聖人乎？堯之命舜，舜之命禹，皆曰天之歴數在爾躬。紂之失道，而箕子之，其處以六五之位，皇極之道存焉故也。

The sage singles out Ji Zi in the "Brightening of the Sun" hexagram because he preserved the great principles of state governance, benefiting the world for generations to come, and his contribution was the greatest. Therefore, the "Small Image" says that Ji Zi's adherence to the right path is like bright light that does not fade. The great way exists in the world, and it is not that someone is not capable of carrying it. Even when the light is buried underground under a tyrannical ruler, it does not cease to exist. Therefore, the great way continues unbroken, even if hidden, and this is perhaps preserved in the sage. Yao entrusted the world to Shun, and Shun entrusted it to Yu, saying, "The mandate of heaven has fallen upon you." King Zhou lost the way of rulership, but Ji Zi took on the responsibility of transmitting the doctrine. The reason he is placed in the position of the fifth line, which is the central position, is precisely because the great central principle of the sage was preserved in him.

上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。紂之無道，雖尚擁虛器，已不為人心所歸，是貴而無位、髙而無民也，故以上六處之。上六體至陰之極，當明夷之終，其傷已甚，故不明而晦，昏君之象也。人主居尊極之位，如日之升於天，一旦沉溺聲色，嗜慾所昏，如日之入於地。象曰：初登于天，照四國也；後入于地，失則也。失則者，以欲敗度、縱敗禮而失其典則也。

The line statement for the sixth line at the top says, "Not only is it not bright, but it is dark; at first it rises into the sky, but later it sinks into the ground." The small image commentary says, "At first rising into the sky, it illuminates all the surrounding states; later sinking into the ground, it loses the standard of law." King Zhou was cruel and tyrannical, although he still maintained an empty facade, the people's hearts had already turned away from him. This is the situation of being honored but without actual authority, being high above but without the people. Therefore, the sixth line at the top is used to represent him. The sixth line at the top is the extreme of pure yin, and it is the end of the Book of Changes' section on Mingyi. The damage it has suffered is already extreme, so not only is it not bright, but it is dark, which is the symbol of a tyrant. A ruler who occupies the supreme position should be like the sun rising in the sky; once he becomes addicted to pleasures and is blinded by his desires, he becomes like the sun sinking below the horizon. The small image commentary says: "At first rising into the sky, it illuminates all the surrounding states; later sinking into the ground, it loses the standard of law." What is meant by "losing the standard" is what the Book of Documents, the Taiai says, "Using desires to destroy the standard, indulgence to break the rites." It is due to indulgence in desires that the standard of law is destroyed and the established norms are lost.

離下巽上，家人：利女貞。婦人以幽閒靜正為徳。離下巽上，內明而外順也。自天子達於庶人，未有身不正而能正家者也，故二南之化皆託言后妃，以見文王之徳。女子之正本乎君子，故卦止言利女貞也。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父子子，兄兄弟弟，夫夫婦婦，而家道正，正家而天下定矣。

The hexagram of Family has the trigram Li (Fire) below and Xun (Wind) above. The hexagram statement says, "It is advantageous for a woman to maintain her virtue." A woman's virtue lies in being quiet, refined, chaste, and upright. With Li below and Xun above, the inner aspect is bright and the outer aspect is gentle. From the Son of Heaven down to the common people, there has never been a case where the self was not upright and yet the family was properly ordered. Therefore, the educational teachings in the Shijing (Book of Songs) from Zhou Nan and Zhao Nan are all expressed through the image of the queen consort, to illustrate the virtue of King Wen. The uprightness of women originates from men, so the hexagram statement only says, "It is advantageous for the woman to be chaste." The Commentary on the Judgment says: "The hexagram of Family has the woman in the inner position and the man in the outer position; both men and women each fulfill their proper roles, which is the great principle of heaven and earth. In a family, there is a ruler who maintains authority, which refers to the parents. The father fulfills the duty of a father, the son that of a son, the elder brother that of a brother, the younger brother that of a younger brother, the husband that of a husband, and the wife that of a wife. When the family's relationships are properly ordered, then the relationships in every family are properly ordered, and the world is at peace."

人倫之道自夫婦始。《詩》言先王以是經夫婦、成孝敬、厚人倫、美教化、移風俗。女正位乎內謂六二也，男正位乎外謂九五也。六二九五得陰位陽位之正，二爻正應在五，男女各得其正，如天地處上下之位而不可亂也。

The principles of human relationships begin with the relationship between husband and wife. The "Mao Shi Xu" says that the ancient kings used the Book of Poetry to regulate the relationship between husband and wife, cultivate the virtue of filial piety and respect, strengthen human relationships, perfect moral education, and transform customs. "The woman holds the proper position within" refers to the Six in the Second line, while "the man holds the proper position outside" refers to the Nine in the Fifth line. The Six in the Second occupies a yin position, and the Nine in the Fifth occupies a yang position, each in their proper place. Moreover, the Six in the Second corresponds properly with the Nine in the Fifth. Thus, both men and women are in their proper places, just as heaven and earth each occupy their respective positions above and below without being reversed or confused.

家有嚴君，則上下內外莫不肅治。父母雖以恩為主，然於辨內外、別上下尤以威嚴為貴，故通謂之嚴君焉。父子、兄弟、夫婦，此三者皆人倫之大端也。上下內外之分嚴，則家道正而天下定也。

If there is a dignified sovereign in a family, then all within and outside will be orderly and disciplined. Although parents mainly govern through affection, they especially emphasize authority in distinguishing internal and external relations and in differentiating superior and inferior positions. Therefore, parents are collectively referred to as "strict sovereign." Father-son, brother-brother, and husband-wife are the three main principles of human relationships. When the distinctions of superior and inferior, internal and external are clear, the family's ethical standards will be properly established, and the world will be at peace.

文王之治，刑于寡妻，至于兄弟，以御于家邦。二南之化自后妃始，然則定天下之道，在乎修身齊家而已。唐髙宗之不君，百司奏事多決於武氏，其後遂不能制，以至毒流天下，幾危社稷，蓋由不能正其家也。聖人立言垂訓，為後世慮，豈不深且逺哉。

King Wen's way of governance was first to set an example for his wife, then to extend this to his brothers, and finally to apply it to the administration of his family and state. The moral teachings of Zhou Nan and Zhao Nan began with the queen consorts, showing that the method to stabilize the world lies solely in cultivating oneself and maintaining order within the family. Emperor Taizong of the Tang dynasty did not behave like a proper ruler, as most officials' affairs were decided by Empress Wu, and later he could not control the situation, leading to corruption throughout the country and nearly causing the collapse of the state. The root cause was his failure to properly manage his own household. The sages wrote books and left teachings for future generations, thinking of posterity, was it not profound and far-reaching?

象曰：風自火出，家人；君子以言有物而行有恆。風與火相因之物也，身正則可以齊家，家之齊由我而致也，故有風自火出之象。言有物則可法，行有恆則可則。孔子曰：言出乎身，加乎民；行乎邇，見乎逺。有物則言可法而不為利害所移，有恆則行可則而不為時世所變，修身齊家之道，孰大乎此。

The Great Image Commentary says: "Wind arises from fire, which is the image of the Family. The gentleman takes this as a model, speaking with substance and acting with consistent principles." Wind and fire are interdependent and mutually generating forces; when one's own conduct is upright, the family can be properly regulated, and the regulation of the family originates from oneself, hence the image of "Wind arising from fire." Speech with substance can be taken as a model by others; actions with consistent principles can be imitated by others. Confucius in the Great Treatise says: words spoken from one's own mouth will influence the people; actions taken in the near place will have their effects in the distant place. Speech with substance can become a standard to be followed without changing according to gains and losses; actions with consistent principles can become a model to be imitated without changing with the times and circumstances. Is there anything more important than this in cultivating oneself and regulating the family?

初九：閒有家，悔亡。象曰：閒有家，志未變也。婦人之性，剛則必悍，弱則易流，故不可不慎其始也。能慎其始，而使之知禮義、循法度，則可免乎悔吝矣。象言閒有家、志未變者，夫驕奢滛逸，所自邪也，若訓之不以漸，習之不以素，其志已變，已而矯革之，則夫婦之間必將反目矣。蓋治家之道自夫婦始，夫婦正則一家無不正矣。初九以剛明之才為家人之始，是能防閒於未然，使上下內外習熟而安行之也。

The line statement for the first line says, "At the beginning, establishing precautions for the family, regret disappears." The Small Image Commentary says, "Establishing precautions for the family is done when the mind has not yet turned bad." A woman's nature, if strong, tends to be fierce, and if weak, tends to be easily swayed. Therefore, it is not possible not to be cautious at the beginning. Being cautious at the beginning enables her to understand propriety and follow regulations, thus eliminating regret and disgrace. The Small Image says, "Establishing precautions for the family, the mind has not yet changed," because indulgence and licentiousness are the sources of evil. If not gradually guided and cultivated in daily life, when the mind has already turned bad, it will be difficult to correct. Between husband and wife, there will inevitably be conflict. The way of managing the family starts with the husband and wife. If husband and wife are upright, the whole family will not be corrupt. The first line, with its strong and wise talent, is at the beginning of the Book of Family. This is precisely being able to set precautions before things happen, making the people above and below and inside and outside accustomed to it naturally and follow it peacefully.

六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。六二以陰柔而居中正之位，又上應九五，得婦人之正也。婦人以貞順為徳，主閫內之事而職在中饋，志在承夫，不敢専也。《詩》美大夫妻能循法度，則可以承先祖、供祭祀矣。然則祭祀賓客之奉，婦人之職也，能盡此道，則貞而獲吉。象言六二之吉，順以巽也。合離巽二卦謂之家人，六二一爻専主婦道，其獲吉則以能巽順故也。

The line statement for the second line says, "Do not take the initiative in achieving anything, but only manage the domestic affairs of the household, and thus maintain the right path and gain good fortune." The Small Image Commentary says, "The second line gains good fortune because it is gentle and humble." The second line, with its yin and soft nature, is in the central and upright position, and above it is in harmony with the fifth line, which is exactly the proper way for a woman. Women should have the virtue of being chaste, quiet, and gentle, managing the internal affairs of the family, and their responsibility is to prepare food. Their aspirations are to serve their husband, and they do not act on their own initiative. The Book of Poetry, in the section "Collecting Water Plants" from Zhuan Nan, praises the wife of a superior official for following the rules and regulations, thus being able to serve the ancestors and provide for worship. This shows that managing worship and entertaining guests is the proper role of a woman. When a woman fulfills this role, she remains on the right path and gains good fortune. The Small Image says the second line gains good fortune because it is gentle and humble. The combination of the hexagrams Li (Fire) and Xun (Wind) is called Family, and the second line specifically discusses the proper conduct of a woman. It gains good fortune precisely because it is humble and gentle.

九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。九三處內卦之上，以陽居陽，近於髙亢，威嚴傷父子之恩，失夫婦之愛，故悔且厲。然威嚴之過，則有所畏憚，而上下內外必肅而無瀆亂之失，故雖悔且厲而獲吉也。嗃嗃雖為威嚴之過，過乃獲吉；婦子嘻嘻，失嚴敬之貌，戒在終吝也。

The line statement for the third line says, "The family is ruled with harsh words and loud tones; although there is regret and danger, it still results in good fortune. Women and children laugh and joke, eventually leading to shame and disgrace." The small image commentary says, "The family is ruled with harsh words and loud tones, but this is not a major fault. Women and children laugh and joke, thus losing the proper conduct of family management." The third line is at the top of the inner trigram, with a yang line in a yang position, close to being overly exalted. Excessive severity harms the affection between father and son and loses the harmony between husband and wife, hence there is regret and danger. However, excessive severity causes the family to be in fear and restraint, so that the whole family is respectful and orderly without being disrespectful or chaotic, thus even though there is regret and danger, good fortune is still achieved. "Huo hu" although excessive severity, is actually beneficial because of the excess. "Fu zi xi xi" refers to losing the proper decorum, and the warning is that eventually shame and disgrace will result.

象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。夫以嚴毅治家，雖非中道，未至大失；若婦子以嘻嘻為常，無嚴憚恐懼之意，則失其家節，乃吝道也。又嘻者，歡聲也，嚴而至有憚惜之聲，亦非中道也。

The Small Image Commentary says: "When a family is strictly managed with harsh words and stern expressions, it is not a major fault; but if women and children laugh and joke carelessly, they lose the proper discipline of family governance." Using a strict and resolute method to manage the family, although not in the middle way, does not necessarily lead to great mistakes; however, if women and children take laughing and playing as the norm, without any sense of reverence or fear, they lose the proper discipline of family governance, which is exactly the path leading to disgrace and regret. Moreover, "xi" refers to the sound of laughter. If strictness reduces the family to only expressions of fear and sorrow, that is also not in the middle way.

六四：富家，大吉。象曰：富家大吉，順在位也。《洪範》五福一曰富而不及貴，孔子曰崇髙莫大乎富貴，富貴一也，然貴不可常也，富可保也，能保其富則大吉也。六四處中正而能巽，居近君之位而能順，故象曰富家大吉，順在位也。

The fourth line statement says, "It brings family prosperity and great auspice." The Small Image Commentary says, "It brings family prosperity and great auspice because the yin line is gentle and occupies a proper position." The Book of Documents, Hongfan, speaks of five blessings, the first being "prosperity" and not mentioning "honor." Confucius in the Great Treatise says that nothing is higher than wealth and honor, and wealth and honor are inherently connected. However, honor cannot be maintained, while wealth can be preserved. Being able to preserve prosperity brings great auspice. The fourth line is in a proper position and is humble, occupying a position close to the sovereign while remaining gentle, so the Small Image says: It brings family prosperity and great auspice because the line is gentle and occupies a proper position.

昔楚襄王問陽陵君曰：君子之富何如？對曰：假人不徳，不責；食人不使，不役。親戚愛之，眾人善之。蓋為富不仁，為仁不富，世之小人至乗時射利、取倍稱之息者，其違人心多矣。今六四能順以在位，故履大吉，所謂君子之富也歟。

In former times, King Xiang of Chu asked Yangling Jun: What does it mean to be rich in the manner of a gentleman? The answer was: To lend things to others without considering oneself as having done a favor, and not to demand repayment; to give food to others without forcing them or using them as labor. In this way, relatives love him and the people praise him. Generally speaking, if one is solely focused on becoming rich, it is difficult to practice benevolence; if one is solely focused on practicing benevolence, it is difficult to become rich. The petty people of the world even take advantage of opportunities to seek profit, and charge exorbitant interest rates, which greatly goes against the hearts of people. Now, the hexagram Six in the Fourth is able to be gentle and proper in its position, thus enjoying great good fortune. This is probably what is called being rich in the manner of a gentleman.

九五：王假有家，勿恤，吉。象曰：王假有家，交相愛也。九五君位，與二為正應，五居乎外，二處乎內，皆有中正之徳，故為有家之象。王者家天下，如唐堯之親九族，卒能恊和萬邦；文王之刑于寡妻，至于兄弟，以御于家邦；孟子所謂言舉斯心加諸彼而已。治天下之道，蓋自正身齊家始，茍得其道，遑恤其它哉。

The line statement of the fifth line says, "The sovereign, with utmost sincerity, moves and unites the family, without worry, and it is auspicious." The Small Image Commentary says, "The sovereign moves and unites the family, which is the mutual affection between ruler and subject." The fifth line is in the position of the sovereign, and corresponds properly with the second line. The fifth line is in the outer trigram, while the second line is in the inner trigram, and both possess the virtue of being centered and upright, thus forming the image of "having a family." The sovereign regards the world as one family, just as Emperor Yao first harmonized his nine clans, eventually achieving harmony among all states; King Wen first set an example for his wife, then extended it to his brothers, and further to governing the state and country; what Mencius said is merely extending this concern to others. The way of governing the world originally begins with rectifying oneself and regulating the family; if one truly grasps this way, how could one worry about anything else?

聖人之於天下，戒慎恐懼，其蒞事未嘗不惕然也。至事無可疑而眾未喻其理，則有時而勿恤也。如《升》之不當位，用見大人，乃勿恤也；夫九二以剛健而履中正，雖惕號暮夜有戎，度必有以制之，故勿恤也。九五履尊居正，以化民成俗，復何所疑，故勿恤然後吉也。

The sage governs the world with constant vigilance and caution, handling affairs without any carelessness. When the matter itself has no doubts left, but people still do not understand the principle, then it is sometimes appropriate to "not worry" and not be overly concerned. For example, the hexagram "Ascending" is in an inappropriate position, yet its hexagram statement says, "Using to see the great man, do not worry." Similarly, in the hexagram "Breaking Up," the line Nine in the Second, with its strong and vigorous talent, is in the center and upright. Although it is cautious and alerts others, fearing an enemy attack in the evening, it estimates that it must surely be able to subdue them, so it says, "Do not worry." The line Nine in the Fifth, holding a high position and upright, is used to educate the people and cultivate customs. What is there to worry about? Therefore, not worrying leads to good fortune.

象曰王假有家，交相愛者，蓋言有應也。治家之道與治天下一也。夫義婦順，父慈子孝，兄友弟恭，未常不相因也。視民如子，則民之愛之甚於父母也；厲民以自養，則民之疾之甚於仇讎也。孔子所謂先王有至徳要道，以順天下，民用和睦，上下無怨者，其理如此。

The Small Image Commentary says that the king is moved and thus has a family, with superiors and inferiors loving and caring for each other. This refers to the correspondence between the Nine in the Fifth and the Six in the Second. The principles of managing a family and governing the state are the same. A husband follows the Way, and the wife is gentle and follows; a father is kind, and the son is filial; an elder brother is friendly, and the younger brother is respectful. These have always been mutually causal. A ruler treats the people as his own children, and the people love him more than their parents. Conversely, if a ruler exploits the people to sustain himself, the people hate him more than they hate enemies. Confucius said in the Book of Filial Piety that ancient kings had the highest virtue and essential principles, which were used to harmonize the world and make the people peaceful and free from resentment. This is exactly the same principle.

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。治家之道，威信而已。有信則內外不欺，有威則上下必肅。上九在家人之終，處柔順之極，聖人蓋慮夫不能常久而不變，有孚威如，常久之道，父子夫婦之間交孚而不欺、有禮而不瀆，則家道成矣，故獲終吉也。象曰威如之吉，反身之謂也。父子夫婦以恩為主，加之威嚴則怨讟而傷恩，必先正其身，以身教者從，故中心恱服，雖威如而不失歡然之恩也。

The line statement of the topmost line says, "With sincerity and dignity, one ultimately attains good fortune." The Small Image Commentary says, "Dignity leading to good fortune refers to rectifying oneself first." The way of managing a household depends on only two things: sincerity and dignity. With sincerity, there will be no deceit between inside and outside; with dignity, there will be proper respect above and below. The topmost line is at the end of the Family hexagram and at the extreme point of flexibility, so the sage probably fears that such a situation cannot be maintained long and may change. Therefore, it says "With sincerity and dignity" is the way to lasting success: between father and son, between husband and wife, they are sincere and not deceitful, respectful and not disrespectful. When the family's rules are established, they ultimately attain good fortune. The Small Image Commentary says that dignity leads to good fortune, meaning one must first rectify oneself. Between father and son and husband and wife, affection is the main point. If one adds only dignity, it may cause resentment and harm the affection. Therefore, one must first rectify oneself. By setting an example, one can educate others, who will naturally follow and be genuinely convinced. Although dignified and solemn, one does not lose the warm affection.

兊下離上，睽：小事吉。象曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉。象曰：上火下澤，睽；君子以同而異。

The hexagram Kui consists of Dui below and Li above. The hexagram statement says, "Minor matters bring good fortune." The Commentary on the Judgment says: "Kui means fire moves upward and marsh moves downward, like two women living in the same house but with differing hearts. They are joyful and attached to brightness, the flexible lines advance and occupy the upper position, occupying the center and corresponding with the strong lines, thus minor matters can bring good fortune. Heaven and earth are separated, yet they both nurture all things; men and women are separated, yet their desire for union is the same; all things are separated, yet their nature is similar. The significance of the situation of the hexagram Kui is very great." (This passage originally reads "Xiang Yu," but it is actually from the Commentary on the Judgment.) The Great Image Commentary says: "Fire is above and marsh is below, this is the image of the hexagram Kui; the gentleman takes inspiration from it, being in agreement in great matters and differing in small ones."

初九：悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。六三：見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。

The line statement for the first line says, "Regret disappears; a lost horse does not need to be pursued, for it will return by itself; seeing an unpleasant person, there is no fault." The small image commentary says, "Seeing an unpleasant person is to avoid misfortune." The line statement for the second line says, "Meeting the sovereign in a narrow alley, there is no fault." The image commentary says, "Meeting the sovereign in a narrow alley does not deviate from the right path." The line statement for the third line says, "Seeing a large cart stuck, the oxen being pulled are restrained, and the driver is punished by having his nose cut off; initially not smooth, but ultimately there is a good result." The image commentary says, "Seeing a large cart stuck is because the position is not appropriate; initially not smooth but ultimately there is a good result, because encountering a strong line."

九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五：悔亡，厥宗噬膚，徃何咎。象曰：厥宗噬膚，徃有慶也。上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪冦婚媾，徃遇雨則吉。象曰：遇雨之吉，群疑亡也。

The fourth line statement says, "Departing alone, encountering a yang companion, they associate with sincerity, though there is danger, there is no fault." The Small Image Commentary says, "Associating with sincerity without fault, the mind is put into action." The fifth line statement says, "Regret disappears, his clan and relatives are as tender meat, easy to unite, going forward will have no fault." The Small Image Commentary says, "The clan and relatives are as tender meat, easy to unite, going forward will bring joy." The top line statement says, "Departing alone, seeing mud on a pig's back, and a cart carrying ghosts; at first drawing the bow to shoot, then putting it down; originally not bandits but coming to propose marriage; going forward, encountering rain is auspicious." The Small Image Commentary says, "Meeting rain brings auspiciousness, because all suspicions have been dispelled."

艮下坎上，蹇：利西南，不利東北，利見大人，貞吉。彖曰：蹇，難也，險在前也。見險而能止，知矣哉。蹇利西南，徃得中也；不利東北，其道窮也。利見大人，徃有功也；當位貞吉，以正邦也。蹇之時用大矣哉。象曰：山上有水，蹇；君子以反身修徳。

The hexagram "Jian" (Obstruction) has the trigram Gen (Mountain) below and Kan (Water) above. The hexagram statement says, "It is advantageous to go toward the southwest, not advantageous to go toward the northeast; it is advantageous to meet a great person, and to maintain correctness one will gain good fortune." The Commentary on the Judgment says: "Jian means difficulty, with dangers and obstacles ahead. To see the dangers and stop, is truly wise. 'Jian is advantageous to the southwest' means going in that direction will reach the middle path; 'not advantageous to the northeast' means that path has reached its end. 'Advantageous to meet a great person' means going forward will be effective; holding a proper position and maintaining correctness will bring good fortune, and this can correct the state. The situation of the hexagram Jian is of great importance." The Great Image Commentary says: "A mountain with water on top, this is the image of the hexagram Jian; the gentleman takes this as a model, and examines himself, cultivating virtue."

初六：徃蹇來譽。象曰：徃蹇來譽，宜待也。六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九三：徃蹇來反。象曰：徃蹇來反，內喜之也。六四：徃蹇來連。象曰：徃蹇來連，當位實也。九五：大蹇朋來。象曰：大蹇朋來，以中節也。上六：徃蹇來碩，吉，利見大人。象曰：徃蹇來碩，志在內也；利見大人，以從貴也。

The line statement for the first line says, "Going forward is difficult, but returning brings praise." The Small Image Commentary says, "Going forward is difficult but returning brings praise, which indicates one should wait for the right time." The line statement for the second line says, "The royal minister endures hardship for the state's affairs, not for personal gain." The Small Image Commentary says, "The royal minister endures hardship for the state's affairs, ultimately without fault." The line statement for the third line says, "Going forward is difficult, turning back and returning." The Small Image Commentary says, "Going forward is difficult but turning back and returning, indicating the two yin lines within the inner trigram both favor him." The line statement for the fourth line says, "Going forward is difficult, but returning brings connection with others." The Small Image Commentary says, "Going forward is difficult but returning brings connection, due to proper position and sincerity." The line statement for the fifth line says, "In great difficulty, friends come to help." The Small Image Commentary says, "In great difficulty, friends come to help because one is in the central position and has restraint." The line statement for the sixth line says, "Going forward is difficult, but returning brings great success, which is auspicious and favorable for meeting a superior." The Small Image Commentary says, "Going forward is difficult but returning brings great success, indicating the mind is focused on the inner trigram; favorable for meeting a superior, is to follow the noble nine in the fifth line."

下經。坎下震上。解：利西南，無所往，其來復吉；有攸往，夙吉。解者，散也，散險阻而為平易，而卦體不離乎險阻，但解散之耳。蓋東北為險阻，而解坎下而震上。在蹇為水，解則散而為雨；在蹇為艮，解則變而為震。故解體為東北，其用則利於西南。聖人當蹇解之世，非能出乎險難以求解散也。

The following passage enters the Lower Classic. The hexagram "Jie" (Release) has the trigram Kan (Water) as its lower trigram and Zhen (Thunder) as its upper trigram. The hexagram statement says: "It is advantageous to go toward the southwest; if there is no direction to go, returning is auspicious; if there is a direction to go, going early is auspicious." The term "Jie" refers to the act of dissolving: dispersing obstacles and transforming them into smooth and easy paths; however, the hexagram itself does not escape from obstacles, but rather gradually unravels them. In terms of direction, the northeast is the area of obstacles, and the hexagram "Jie" is precisely Kan below and Zhen above. In the hexagram "Jian" (Obstruction), Kan represents water, but in the hexagram "Jie," water dissipates and becomes rain; in the hexagram "Jian," the lower trigram is Gen (Mountain), but in the hexagram "Jie," Gen becomes Zhen. Therefore, the hexagram "Jie" belongs to the northeast, yet its function is suitable for the southwest. The sage, encountering a situation that transitions from hardship to release, does not forcefully attempt to overcome obstacles in order to achieve release.

故坎不能，而艮不能止，如冰解凍釋、龍蛇之奮迅也。西南為坤，廣大平易之象也。當解之時，險阻既除，憂虞既散，則以平易治之。秦不能然，既平六國之後，首用商君刑法，苛急，其亡也忽焉；漢祖入闗，但約法三章耳，其興也勃焉。故解之時利西南也。

When the hexagram "Jie" (Release) arises, the danger represented by the trigram Kan (Water) can no longer trap people, and the obstruction represented by the trigram Gen (Mountain) can no longer block the way. It is like ice hardening and melting, and frozen soil thawing, with the dragons and snakes that have been hidden awakening and rising up. The direction Southwest belongs to the trigram Kun (Earth), symbolizing vastness and flatness, which is easy to traverse. At the time of release, dangers have been removed and worries have vanished, so it is appropriate to govern with a method that is broad, simple, and easy. The Qin dynasty failed to do this: after subduing the six states, they first implemented Shang Yang's legalist system of punishment, which was harsh and urgent, leading to their sudden downfall. In contrast, Han Gaozu entered the pass of Guanzhong and merely made a simple agreement with the local elders, thus achieving a sudden rise. This is the meaning of the phrase "favorable to the Southwest" in the hexagram "Jie."

外難既除，故無所往，但退而修其政刑耳。宣王中興，覆文武之境土，故天下喜於王化復行，吉解至姤，孰如之？故曰「無所往，其來復吉」也。禍患雖已散解，其間亦有負固不服者，不亟除之則滋蔓而難圗，故「有攸往，夙吉」也。解有解緩之義，故戒以當夙則吉也。

External troubles have already been removed, so it says "there is nowhere to go," meaning one should merely return to整顿 their government and legal system. King Xuan of Zhou revived the glory of King Wen and King Wu, recovering the territories they once possessed, and the whole world rejoiced at the reestablishment of the king's moral teachings. This good fortune, arising from disintegration and returning to harmony, is unparalleled. Therefore, the hexagram statement says, "there is nowhere to go, returning is auspicious." Although the calamity has already been dispelled, there are still those who rely on strong fortifications and refuse to submit; if they are not swiftly eliminated, they will grow like weeds, spreading and becoming difficult to control. Hence, it says, "if there is a direction to go, early action is auspicious." The character "解" also implies slackness and delay, so the sage specifically warns that early action is favorable.

彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉！蹇之時，險難在外，故見險而能止；解之時，險難在內，故乘險而動，則出乎險中，此聖人觀時而動靜者也。西南坤位，卦言坤厚載物，徳合無疆，含光大，品物咸亨。解之利西南，西南得朋，故彖言往得眾也。方險難解散之時，如雷雨之作，物無不被其膏潤者，豈獨一身能脫乎險難哉！

The Commentary on the Judgment says: "To resolve a difficulty, it is a situation of danger and movement; movement leads to escape from danger, hence resolution. Resolution is advantageous toward the southwest, for going in that direction brings support; its return is auspicious, for it attains the center; if one goes forth early, it is auspicious, for going forth brings success. When heaven and earth resolve their difficulties, thunder and rain arise; when thunder and rain arise, all fruits and plants break open their husks. The time of resolution is indeed great!" In the case of the hexagram蹇, the difficulty is outside the outer trigram, so the Commentary on the Judgment teaches people "to see the danger and be able to stop." In the case of the hexagram解, the difficulty is within the inner trigram, so one must take advantage of the danger and take action, thus escaping from the danger. This is precisely the wisdom of the sage in observing the situation to decide whether to act or remain still. The southwest is the direction of the trigram坤. The hexagram坤 speaks of the virtue of坤 being thick and bearing all things, its virtue being broad and boundless, containing great brightness and thus enabling all things to be harmonious. The hexagram解 is advantageous toward the southwest because the hexagram坤 says "the southwest brings friends," hence the Commentary on the Judgment says "going in that direction brings support." When the difficulty is resolved, it is like thunder and rain suddenly arising, benefiting all things without exception, not merely oneself escaping from danger.

險難解散，外無憂虞，故無所往，其來復吉。解雖赦過宥罪，其間亦有怙惡不悛者，如蔓草然，勿使滋蔓難圗也，故有攸往則不可緩也。若出其不意，掩其不偹，則無能為矣。非若蹇難之世往則愈蹇也，故曰徃有功。當解之時，復與往皆吉，蓋時適然耳。方天地否閉而成冬，則雷在地中，於卦為復；天地解而雷雨作，雷雨作而百果草木皆甲坼，則於時為春，於卦為解。聖人贊天地之化育，故發政施仁、刑威慶賞，未有不因乎天者，然則解之時豈不大矣哉！

The dangers have already dispersed, and there are no external worries to be concerned about, so it is said "there is nowhere to go." Returning to mend internal affairs is auspicious. In times of dispersion, although it is customary to pardon mistakes and show leniency towards offenders, there are still those who persist in wrongdoing, like weeds that cannot be allowed to grow and spread unchecked. Therefore, "going somewhere" must not be delayed. If one can strike unexpectedly when the enemy is unprepared, those people will be unable to act. This is different from the time of the hexagram "Obstruction," where the more one moves forward, the more difficult it becomes. In the time of "Dispersion," moving forward can lead to achievements, hence it is said "going has merit." When dispersion occurs, returning and going are both auspicious because the situation is just like that. When heaven and earth are closed off and become winter, thunder retreats underground, and the hexagram is "Return." When heaven and earth disperse and thunder and rain arise, thunder and rain cause all fruits and grasses to break their shells and sprout, which is the season of spring, and the hexagram is "Dispersion." The sage assists heaven and earth in nurturing all things, so when he issues decrees, practices benevolence, employs punishment, and bestows rewards, none of these are done without following the timing of heaven. Thus, is the time of the hexagram "Dispersion" not extremely significant?

象曰：雷雨作，解，君子以赦過宥罪。當春之時，蟄蟲始振，雷乃發聲，天地之難解矣。聖人體解之時，順其發生之徳，過則赦之，罪則宥之。過者未罹於法，容其自新，故赦之；罪者已入於刑，量其罪之大小，有所殺，非直縱而釋之也。

The Great Image Commentary says: "Thunder and rain arise, indicating the resolution of difficulties, so the gentleman acts by pardoning mistakes and forgiving crimes." When spring comes, the insects that have been dormant begin to move, and thunder produces its sound, thus the difficulties that have stagnated between heaven and earth are resolved. When the sage contemplates the Hexagram of Resolution, he follows the virtue of heaven in generating all things, pardoning mistakes and forgiving crimes.the so-called "overstep" refers to those who have not yet violated the law, allowing them to correct themselves, hence pardon;the so-called "crime" refers to those who have already fallen under legal punishment, and then the crime is measured according to its severity, and the punishment is reduced accordingly, not merely indulging or releasing without restraint.

初六：無咎。象曰：剛柔之際，義無咎也。六以陰柔憂慮，居解散之始，宜未能免咎，然上承九二之剛陽，正應在四，以柔承剛，以陰應陽，剛柔之際於理為順，故得無咎也。難既解散，尊卑各正其位，上下各安其分，不相凌犯，尚何悔咎之有哉？

The line statement for the first line (initial line) says: "No blame." The Small Image Commentary says: "At the meeting of the strong and the weak, there is no blame." The first line, being a yin and soft line, is naturally anxious and troubled, and it is at the beginning of a time of disintegration. By nature, it should be vulnerable to misfortune. However, it is supported above by the strong and yang line nine two, and it corresponds properly with the line nine four. It uses its softness to serve the strong, and its yin to harmonize with yang. At the meeting of the strong and the weak, this is in accordance with propriety, so there is no mistake. The difficulties have already dispersed, the superior and the inferior have each taken their proper positions, and those above and below have each remained in their proper places, not interfering with each other. How could there be regret or misfortune?

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。狐隠伏多疑，如小人之邪佞狙詐以害正道。獲三狐，則小人之情得，正直之道伸矣，故吉。九二正應在五，以剛應柔，為五所任，雖處乎險中而得中直之道，故能解散險難而獲眾邪，可謂能勝其任矣。九二體坎，本於險中，非能解散險難者也，然六五之君為之正應，因險用中以濟危難，故邪佞狙詐者不能逃也。故象言九二貞吉得中道也。二雖性險，用以解難，適時得正，吉其宜矣。

The line statement for the second line says: "In the field, three foxes are caught, a yellow arrow is obtained, and the situation is auspicious." The Small Image Commentary says: "The auspiciousness of the second line is due to its adherence to the middle path." Foxes are good at hiding and are naturally suspicious, just like petty people who are crooked and deceitful, always scheming to undermine the right path. Catching three foxes means that the secrets of these petty people have been uncovered, and the righteous path is being upheld, hence the auspiciousness. The second line corresponds with the fifth line, with a strong and vigorous line responding to a gentle and yielding one. It is relied upon by the fifth line, and although it is in a dangerous situation, it maintains the upright and righteous path, thus being able to dispel dangers and capture many deceitful people. It is therefore fulfilling its duty properly. The second line belongs to the坎 trigram, which inherently comes from a dangerous situation, and it is not someone naturally capable of dispelling dangers. However, because the fifth line, the ruler, corresponds with it, it uses the dangerous situation to apply the middle path in order to relieve the crisis. Therefore, those deceitful and cunning people have nowhere to hide. Hence, the Small Image Commentary says, "The auspiciousness of the second line is due to its adherence to the middle path." Although the second line has a nature that is dangerous, it uses this danger to remove calamities, which is appropriate and maintains righteousness, so auspiciousness is naturally deserved.

六三：負且乗，致冦至，貞吝。象曰：負且乗，亦可醜也；自我致戎，又誰咎也。六三以陰柔而居二剛之間，負上而乗下。負者，小人之事也；乗者，君子之器也。小人而乗君子之器，盜斯奪之矣。孔子於此一爻著之繫辭，特加詳焉，言作易者其知盜乎。蓋盜亦有道，若無隙之可乗、無間之可入，雖善盜者莫能犯也。

The line statement for the sixth line (line three) says: "Carrying burdens and riding in a carriage, leading to the arrival of bandits, the situation is difficult." The Small Image Commentary says: "Carrying burdens and riding in a carriage is also a disgrace; bringing war upon oneself, who can blame others?" The sixth line, with its yin and soft nature, is sandwiched between the two strong yang lines, the second and the fourth. It is bearing the weight above and also surpassing the yang line below. Carrying heavy burdens is a task for the petty person; a carriage and fine attire are the possessions of the gentleman. The petty person, however, is riding in the gentleman's carriage, so bandits naturally come to seize it. Confucius particularly brings up this line in the Great Treatise, saying that those who compose the Book of Changes must have understood the principles of bandits. Originally, being a thief also has its methods: if there are no gaps to exploit or no openings to enter, even the most skillful thief cannot act.

上慢下暴，所以致冦而招盜也。如此者雖貞猶吝，況以不正處之乎？象言負且乗亦可醜也、自我致戎又誰咎也，言負擔之小人而乗軒車，人固不以為榮，故可醜也。小人之盜猶女子之滛，滛盜一也。自我致，慢蔵誨盜，猶冶容之誨滛，皆自已取之，何所歸咎乎？故曰又誰咎也。

A superior in arrogance and a subject in cruelty are the causes that invite invaders and bandits. Even those who uphold righteousness cannot avoid regret in such circumstances, let alone those who are inherently unrighteous. The Small Image Commentary says, "Carrying a burden yet riding in a high carriage, this is indeed shameful; self-invoking war, who can blame others?" It means that a petty person, unworthy of honor, yet occupying a position of dignity, is naturally regarded as disgraceful. The petty person's theft is like a woman's infidelity; both are essentially the same. The phrase "self-invoking" is as explained in the Great Treatise, where careless storage invites theft, and excessive adornment invites lust; these are all self-inflicted, so who can blame others? Thus it says, "Who can blame others?"

九四：解而拇，朋至斯孚。象曰：解而孚，未當位也。拇，足大指也，在一身之中最為微賤。解之時赦過宥罪，恩施所及，雖賤者皆獲解散，則其黨類無不信服矣。九四正應在初，初為解始，聖人施徳恵於天下，當一視而同仁，今所解者特其所應而已，蓋四之陰柔非陽剛之所當寓也。故象言解而拇未當位者，當位謂三五也。使九而寓三，則車服必稱而無負乗之累矣；使九而寓五，則履尊居正而所及者必廣矣。

The fourth line statement says: "Release the big toe, and the companions will come to believe." The Small Image Commentary says: "Release and believe, but it is not in the proper position." The "big toe" is the largest toe on the foot, which is the most humble and lowly part of the body. When release occurs, mistakes are forgiven and criminals are pardoned; the grace of release reaches even the most humble and lowly, and thus all of one's kindred will be genuinely convinced. The ninth line at the fourth position corresponds with the sixth line at the beginning. The sixth line at the beginning is the beginning of release. The sage should extend grace and kindness to all under heaven, and should treat everyone equally. But now the fourth line is only releasing the one that corresponds with it, because the fourth position, which is yin and soft, is not the proper place for a yang line to be. Therefore, the Small Image Commentary says, "Release the big toe, it is not in the proper position." The term "proper position" refers to the third and fifth yang positions. If this yang line were in the third position, then the carriage and clothing would be appropriate for its status, and there would be no burden of "carriage and riding" together. If this yang line were in the fifth position, then it would be in a position of honor and uprightness, and the grace it extends would certainly be extensive.

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。六五柔弱之君，非能威制海內，所以服強梗亂治之小人、以解散禍亂者，惟有解而已。解非聖人之得已也，蓋力不足以制小人，行姑息之政以解一時之禍患可也。故解然後獲吉，而小人知其必貸，咸有自親之志，如雷雨之作而草木枯悴者無不甲坼矣，龍蛇之閉蟄者無不奮迅矣。聖人與天下更始，赦宥之行有不得已者。象曰君子有解、小人退者，小人一旦盪滌瑕垢，齒於平民，孰有不退聴者乎？古人以赦令為小人之幸者，豈不然哉！

The line statement for the fifth line (Six in the Fifth) says: "The gentleman has a solution, which is auspicious, and he shows sincerity toward the petty people." The Small Image Commentary says: "The gentleman has a solution, and the petty people retreat." The fifth line is a weak ruler who lacks the strength to subdue the world through force. Therefore, the only way to subdue the rebellious and disorderly petty people and to resolve the chaos is through "solution." Using "solution" is not a choice the sage would willingly make; it is rather a necessity due to the lack of strength to subdue the petty people, so he adopts a lenient and tolerant policy to remove immediate troubles. Thus, after the resolution, auspiciousness is achieved, and the petty people realize they will be pardoned, so they all develop a desire to be loyal to the court. Just like thunder and rain suddenly arise, even withered and weary grass and trees cannot help but break through their shells and sprout, and the hidden dragons and snakes cannot help but rise and move. The sage and the people together begin anew, issuing pardons, and there is indeed a deep necessity behind this. The Small Image Commentary says, "The gentleman has a solution, and the petty people retreat," meaning that once the petty people have washed away their stains and are once again placed among the common people, how could they not retreat and obey? Ancient people regarded the imperial pardon as a fortunate opportunity for the petty people; is this not exactly the case?

上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。鷙鳥之搏也，必匿其影然後能獲物，今在髙墉之上，宜乎為人所獲也。以象小人在當位而善害物者，上六是已。方解之時，不能逺跡退聽，猶竊據寵榮而在髙位，聖人之所必不赦也。獲者，得之難，如獲其大首也。蓋赦宥盪滌之後，猶負固不服，此小人之桀黠者，故射之。射者，用干戈以取之也。

The line statement for the sixth line at the top says: "The public uses an arrow to shoot a falcon perched on a high wall, and captures it, with no adverse result." The small image commentary says: "The public uses an arrow to shoot the falcon, to resolve disorder." A fierce bird of prey, when hunting, must first conceal its form and shadow before it can catch its prey. Now this falcon is perched on a high wall, so it is not surprising that it is shot. This is used to compare those petty people who occupy positions and are skilled in causing harm. The sixth line at the top is precisely such a role. In times of dissolution, he refuses to retreat far away and submit humbly, instead still occupying the position of favor and honor and remaining at the top. This is something the sage would absolutely not pardon. The word "obtain" refers to the difficulty of capturing him, like capturing the main enemy leader. Generally, after amnesty and cleansing, those who still rely on strong fortifications and refuse to submit are the most fierce and cunning among the petty people, so they must be dealt with by arrows. The term "shoot" means to use weapons to subdue him.

上六當解難之極，而小人終不知變，將復害君子，於此能獲之，則天下之難解矣，故曰獲之無不利也。象言公用射隼以解悖者，夫為治而不能終去悖亂之小人，天下何時而定乎？公者，人臣之極位也，悖亂之人非假威望之大臣孰能制之？成王之時，三監及淮夷叛，周公東征，則罪人斯得矣。孔子於繫辭復詳言之，曰：弓矢者器也，射之者人也，君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。以見取之難，而動之不可妄也。

The sixth line at the top indicates the extreme point of resolving difficulties, yet the petty person still refuses to change and turns around to harm the gentleman. At this time, if he can be captured, the difficulties of the world will truly be resolved. Therefore, it says, "Capture him, there will be no disadvantage." The Small Image Commentary says, "The gentleman uses an arrow to shoot a falcon, to resolve the disorder." This shows that governing the world without ultimately eliminating rebellious and lawless people, when will the world ever be at peace? "The gentleman" refers to the highest rank among ministers. Rebellious and lawless people, if not controlled by a respected and authoritative minister, who else can subdue them? During the time of King Cheng of Zhou, the Three Supervisors conspired with the Huaiyi to rebel, and Duke Zhou launched an eastern campaign, only then were the criminals captured. Confucius further elaborates on this line in the Great Treatise, saying: bows and arrows are weapons, but it is the person who uses them to shoot. The gentleman keeps the weapons on his person, waiting for the right moment to act, so where would there be any disadvantage? When he acts, there is no obstruction, so he immediately captures someone. This explains that preparation is essential before taking action. Thus, we see how difficult it is to capture someone, and that action must not be taken lightly.

兌下艮上。損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。損之道莫大乎有孚。蓋損已以益物，損上以益下，損剛以益柔，人之所甚難也。世之人固有矯激而為之者，其損也志在乎求益而已。惟君子能以至誠格物，勝其私心，以就理義之正。

The Hexagram of Loss has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). The Hexagram Statement says: "With sincerity, great good fortune, no blame, may be maintained, beneficial for going forward. How is it used? Two bowls of food may be offered." The principle of loss is that nothing is more important than sincerity in the heart. Because reducing oneself to benefit others, reducing those above to benefit those below, reducing the strong to benefit the weak, these are the hardest things for people to do. Indeed, there are people who force themselves to act with artificial earnestness, but their so-called "loss" is only for the purpose of obtaining greater rewards. Only the gentleman can use the utmost sincerity to connect with external things, restrain his private desires, and return to the correct path of righteousness.

富貴者，人之所欲也，不以其道得之不處也；貧賤者，人之所惡也，不以其道得之不去也。患難不茍避也，勞苦之事必爭先也。以誠意行之，故獲元吉，然後乃無咎。既獲元吉，內外交孚，固無咎之者，故退而窮處則其道可貞，逹而有為則所往皆利。

The Analects of Confucius, in the chapter Li Ren, says: Wealth and honor are desired by all people; if they are obtained through improper means, a gentleman will not enjoy them. Poverty and low status are despised by all people; if they are not overcome through proper conduct, a gentleman will not abandon them. When encountering hardship, one does not shirk or avoid it; when facing laborious tasks, one takes the lead. One acts with sincere intentions in all these matters, thus attaining great good fortune, and only then can one speak of having no faults. Having attained great good fortune, one's inner self and outer circumstances are in harmony, so there is no one who can blame him. Therefore, even when retreating to a state of poverty, his integrity remains firm and unswerving; when he is prosperous and active, he finds success wherever he goes.

曷之用二簋可用享者，損之益上，豈貴乎備物哉？澗溪沼沚之毛、潢汙行潦之水可薦於神明者，亦以誠為主耳。曷之用者，聖人慾盡損之理，則曰何所用之乎？二簋可用享，言菲薄之物可交神明、格天地也。以上下二卦言之，兊下艮上為損。陽能益物者也，兊本乾剛也，坤以陰柔損之而成兌，所謂損下也；陰受益者也，艮本坤柔也，乾以陽剛益之而成艮，所謂益上也。

The Hexagram Statement says, "What is it used for? Two bowls of food are sufficient for sacrifice." This refers to the idea of reducing from below to increase above. Why focus on the abundance of sacrificial offerings? The Zuo Zhuan mentions that wild vegetables from mountain streams and puddles of water in low-lying areas can also be offered to the spirits; the key is still the same character "cheng" (sincerity). The phrase "What is it used for?" is the sage's way of thoroughly explaining the principle of "loss" by asking a rhetorical question: What exactly is it used for? The phrase "Two bowls of food are sufficient for sacrifice" means that even meager offerings can communicate with the spirits and move heaven and earth. In terms of the upper and lower trigrams, when Dui is below and Gen is above, it forms the Hexagram of Loss. Yang is capable of increasing others; Dui originally comes from the strength of Qian, but when Kuan uses its yin and softness to reduce it, it becomes Dui, which is called "loss from below." Yin is capable of receiving increase; Gen originally comes from the softness of Kuan, but when Qian uses its yang and strength to increase it, it becomes Gen, which is called "increase to above."

世之人皆知損之為損，而不知損之為益，故損下益上則謂之損，而損上益下則謂之益。向子平讀損益二卦，然後知貴之不如賤、富之不如貧，但未知死何如生耳。然則損益盈虛之理，非聖人孰能逹其精微哉！堯之土階茅茨、漢文之弋綈革舄，人主之尊能深自貶損。若武王克商之後，散鹿臺之財，發巨橋之粟，大賚四海而萬姓悅服，此當損之時益莫大焉。唐明皇用宇文融、韋堅之流，行聚斂刻剝之政，歲進羨餘為天子私蔵，百姓流亡，海內耗竭，致祿山之禍，損莫大焉。

People generally think that "Sun" means loss, but they do not realize that "Sun" actually signifies gain. Therefore, reducing what is below to increase what is above is called "Sun," while reducing what is above to increase what is below is called "Yi." Xiang Ziping of the Eastern Han dynasty, after studying the hexagrams "Sun" and "Yi," understood that being prominent is not as good as being humble, and being rich is not as good as being poor. Yet he still did not understand which is better, death or life. Thus, the principles of loss and gain, fullness and emptiness, are not something that ordinary people can comprehend; only the sages can grasp their subtle essence. Emperor Yao's palace was merely a simple earthen platform with thatched roofs, and Emperor Wen of Han wore coarse black silk and walked on leather shoes, yet as a ruler he deeply practiced self-restraint. When King Wu of Zhou conquered the Shang dynasty, he distributed the wealth from the Lu Tai treasury and opened the grain stores at JuQiao, rewarding the people throughout the land, and the people were universally pleased. This was a clear example of "Sun" leading to the greatest gain. On the other hand, Emperor Xuanzong of Tang appointed people like Yu Wenrong and Wei Jian, implementing policies of exploitation and oppression, collecting surplus taxes as private funds for the emperor. This led to the migration of the people, the exhaustion of the country's resources, and eventually the An Lushan Rebellion, which was the greatest loss.

彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。損下益上、其道上行，以卦體言之也。兊處艮下，艮者坤之變也，乾剛也，損其三以益上而成艮，故曰其道上行。上行者，上通乎君也。

The Commentary on the Judgment says: "Loss involves reducing the lower part to benefit the upper part, and its way is to move upward. When loss is accompanied by sincerity, it brings great good fortune, no blame, and is favorable for maintaining constancy. It is beneficial to go in a certain direction. How can it be used? Two bowls of food can be offered. Two bowls should be offered at the right time. Reduction of the strong and increase of the flexible should also occur at the right time. Reduction and increase, fullness and emptiness, all follow the times and move together." "Reduction of the lower part to benefit the upper part, and its way is to move upward" refers to the structure of the hexagram. The trigram Dui is located below the trigram Gen; Gen is derived from Kun. Qian represents the strong, and the third line of the lower trigram Qian is reduced and moved up to benefit the upper trigram, making the upper trigram Gen. Therefore, it is said "its way is to move upward." What is meant by "moving upward" is that it flows from below upward to the sovereign.

曷之用二簋可用享者，籩豆簠簋皆祭祀之器，特言簋者，物不必備也。享祀之禮以誠敬為主，當損之時非豐大之世，特禮有不可闕者，掃地而祭可也。象車玉輅用於太平之世猶以為非，若徒為觀美以誇耀閭閻之耳目，非獨欺其君，上則欺天，下則欺民，內必欺心，神其吐之矣。聖人觀通以行典禮，二簋之祭適時而已。

The hexagram statement says, "What is it used for? Two bowls of rice are sufficient for sacrifice." This is because the bamboo trays, ceramic bowls, square boxes, and round bowls are all vessels used in worship. Here, it specifically mentions the round bowl, indicating that the offerings do not need to be complete in every detail. The essence of the sacrificial rites lies in sincerity and reverence; when there is a reduction, it is not a time of abundance. Since the rites have essential components that cannot be omitted, simply clearing a clean space for sacrifice is enough. Ornate chariots and jade-drawn carts are used in times of peace, and even then, some people think they are unnecessary. How much more so if they are merely for show, to display before the common people? This is not only deceiving one's sovereign; it is deceiving heaven above, the people below, and one's own heart within. The deities would even expel such offerings. The sage, understanding the principles of things, establishes rites accordingly. Using two bowls for sacrifice is merely appropriate for the circumstances of the time.

損剛益柔、損下益上，亦豈可常哉？聖人亦有不得已而行之者。損益盈虛與時偕行，則民且信之，損之貴乎有孚者如此。若時有可為而不為，或未可為而強為，逆天違民，叛道而悖理，謂之矯誣可也，欲以求福而禍必隨之。三代損益，皆因時而已。

Reducing the strong and increasing the weak, reducing those below and increasing those above, can such things be regarded as a constant principle? The sage also resorts to such measures only when compelled by circumstances. "When gain and loss, fullness and emptiness, change with the times," only then will the people believe and follow. Thus, the emphasis on sincerity within the principle of "reduction" lies precisely here. If one fails to act when the opportunity arises, or acts when it is not appropriate, that is to defy the way of heaven, to go against the people's will, to deviate from the correct path and to disorder the principles, which may be called "falsehood and distortion" without exaggeration. If one intends to seek blessings through such means, calamity will surely follow. The changes and reforms of the Xia, Shang, and Zhou dynasties were merely following their respective times.

象曰：山下有澤，損，君子以懲忿窒欲。孔子曰山澤通氣，山之峻極必假澤之滋潤，然後能生長萬物，使之條逹而茂遂。山下有澤所以為損者，損下以益上也。君子體此象以修徳，則在我者必有所損乃能有益。忿欲，害徳之大者也。人生不能無忿，懲之則忿氣不作；人生不能無慾，窒之則欲心不萌。顏子不遷怒、不貳過，皆損已之道也。一日克已復禮而天下歸仁，則損已者乃益已之大者也。澤之潤雖上泝于山，而山之氣亦下通於澤，故噓而為雲者必降而為雨也。茍逹乎此，則知一人之瘠而天下肥矣；府庫充實者，海內必減耗矣。君子修身治國之道如損之為益，庻乎其不厲民以自養也。

The Great Image Commentary says: "A mountain below a marsh, this is the hexagram of reduction. The superior man uses this to restrain anger and suppress desires." Confucius says in the Commentary on the Hexagrams: "The mountain and the marsh communicate with each other." A mountain reaches its highest point, and must rely on the nourishment of the marsh to grow all things, making grass and trees flourish. The reason why a mountain below a marsh is called the hexagram of reduction is because it reduces from below to increase above. The superior man observes this hexagram and cultivates virtue, understanding that he must first reduce himself in order to increase. Anger and desire are the two most destructive forces to virtue. One cannot live without anger, but if one restrains it, anger will not arise. One cannot live without desire, but if one suppresses it, desire will not arise. Yan Hui did not transfer his anger to others or repeat the same mistake, which is the practice of reducing himself. Confucius says that once one restrains himself and returns to propriety, the world will be guided by benevolence. Thus, reducing oneself is the greatest way to increase oneself. Although the moisture from the marsh rises to nourish the mountain, the air from the mountain also descends to the marsh, so the mountain's air exhales to form clouds, which then descend as rain. If one understands this principle, one will realize the meaning of a sovereign's own thinness leading to the prosperity of the whole world. The more the treasury is filled, the more the people's strength is drained. The principles of self-cultivation and governing the state of a superior man are like reduction being equivalent to increase. Only then can one avoid exploiting the people for one's own benefit.

初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。初九正應在六四，以下而應上，以剛而應柔，上所頼以益已者也。人臣之道，無成而代有終，若已事而顧戀寵榮，遲迴不去，未有能善終者，故已事而速往則可免咎。酌損之者，量其時之所宜，斟酌而貶損者也。人臣竭智力謀猷以益上，功名遂而身退，天之道也。

The line statement for the first line (Initial Nine) says: "After completing the task, go swiftly, without blame, and make a measured reduction." The Small Image Commentary says: "After completing the task, go swiftly, which is in harmony with the will." The first line and the fourth line are in a proper correspondence. The first line, being in a lower position, corresponds to the fourth line, which is in an upper position. The strong and vigorous nature of the first line corresponds to the gentle and compliant nature of the fourth line, which is exactly the person relied upon by the superior to enhance himself. The principle for a minister is not to take credit for his achievements but to assist the sovereign in beginning and completing a task. If after completing a task one clings to favor and honor, hesitating to leave, there has never been a case of a good ending. Therefore, once the task is completed, one should leave swiftly to avoid disaster. The phrase "make a measured reduction" means to assess the situation and make a measured self-reduction. A minister should exhaust his wisdom and strategy to benefit the sovereign. After achieving success and renown, he should withdraw, which is in accordance with the way of heaven.

象言已事遄往上合志者，功成不居而知退避，庶乎合上之心志也，人主所願乎臣下者如此。漢惟張子房一人，既佐沛公以有天下，則願與赤松子遊，封留足矣，是能亟退而酌損之也。後世貪沓之士，欲以諛說人主，至竭百姓膏血為淫荒之用，自謂益上，而竊位冐寵，不知紀極，豈有不喪身覆族者哉！

The Small Image Commentary says, "Having completed the task, go away quickly; it harmonizes with the sovereign's will." This means achieving success without taking credit, understanding the need to step back, which is what the sovereign desires. What the sovereign expects from his ministers is precisely this kind of person. In the early Han dynasty, only Zhang Liang achieved this: after assisting Liu Bang in gaining the empire, he expressed his wish to follow the immortal Chongzǐ and live in Lian County, content with his modest title. This was the example of someone who quickly withdrew and carefully restrained himself. Later generations of greedy individuals, eager to please the sovereign with flattery, even drained the people's sweat and toil to indulge in debauchery and extravagance, yet they claimed they were enhancing the sovereign's power. They occupied high positions, accepted excessive favors, unaware that there is an end to such behavior. How could they avoid falling into ruin and destruction?

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。人臣事主，無非損已以益上者。二五又君臣之位，九雖陽剛而二位逺君，無凌犯之嫌，所患者不能靜止而枉道媚悅其上以乾進耳，故所利在貞。貞者，守道堅正之謂，正不足以盡之。不能守正，必枉道乾進，故有攸往則凶也。

The line statement for the second line says: "It is advantageous to maintain uprightness; going forward brings danger, and there is no loss or gain." The Small Image Commentary says: "The second line's advantage lies in uprightness, because it holds the middle as its aspiration." A subject serving his sovereign is essentially reducing himself to benefit the sovereign. The second line and the fifth line represent the subject's position and the sovereign's position. Although the second line is yang and strong, its position is relatively far from the sovereign, so there is no suspicion of overstepping. What is concerning is that it cannot remain tranquil and self-restrained, but instead twists the right path to flatter the sovereign in order to gain favor. Therefore, the advantage lies in uprightness. "Uprightness" means adhering to the right path and being resolute. A single character "zheng" (righteousness) is not enough to fully express this. If one cannot maintain uprightness, he will inevitably twist the right path in pursuit of advancement, so any movement will bring danger.

弗損益之者，事固有益之而損、損之而益者。以六五陰柔之主，二以剛中應之，故在下者得以行其志，固有弗損而益之者。逆其所順，強其所劣，彌縫輔贊，在我實無所損，其増益人主之智慮多矣。象言九二利貞中以為志者，九二處人臣之中位，其事上也，曷可不由乎中道哉？志者，心之所之；中以為志者，志常存乎中道而無過不及之患也。

The phrase "not causing loss or gain" means that sometimes an increase can actually result in loss, and a decrease can actually result in gain. The line Six in the Fifth is a yin and flexible ruler, while Nine in the Second possesses the virtue of being strong and upright, and remains in the center. Therefore, those in lower positions can carry out their aspirations. Originally, there are situations where one does not diminish oneself but instead benefits the ruler. In places where the ruler is overly indulgent, one should oppose him; in places where the ruler is weak, one should encourage him. One should supplement his shortcomings and assist him. In this way, there is little loss on one's part, yet there is great benefit to the ruler's wisdom. The Small Image Commentary says, "Nine in the Second benefits from uprightness, for it holds the center as its aspiration." This means that Nine in the Second, being in the central position of a minister, serves the ruler. How can it not follow the middle path? "Aspiration" refers to the mind's direction; "holding the center as one's aspiration" means that the mind constantly remains in the middle path, without excess or deficiency.

六三：三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。一陰一陽之謂道，惟至精故能合乎至神，豈容有二哉？兌之三爻惟六三為獨陰，艮之三爻惟上九為獨陽，上下陰陽二爻又為正應，故雖逺而心相得也，雖踈而道相應也，豈餘爻所能間哉！

The line statement for the third line says: "If three people walk together, one will be lost; if one walks alone, he will find his friend." The Small Image Commentary says: "If one walks alone, three are in doubt." The Great Treatise explains, "One yin and one yang is called the Way." Only when purity and focus reach their extreme can one harmonize with the Supreme Ultimate. How could there be room for two minds? In the Dui hexagram, only the third line is the sole yin line; in the Gen hexagram, only the top line is the sole yang line. These two lines, one yin and one yang, are in mutual correct response. Thus, even though they are far apart, their hearts are in harmony, and though their relationship is distant, their principles correspond. How could any other lines interfere?

兊艮二卦三陰三陽各有所應，獨於六三言三人者，以見一陰一陽精誠之至，故孔子於繋辭特舉天地男女交感之象以明致一之道。損一人者，損已以益上也，陰爻雖多，卒能損已以益上者一陰而已。象曰一人行三則疑也，天下之理多則惑，少則得，況乎天地陰陽與夫人道交感之際，君臣朋友夫婦之間，其可不致於一乎？不致於一，則其疑有不可勝言者矣。蓋一介之士必有宻友，君不宻則失臣，臣不宻則失身。古之事主者，造膝而言，詭辭而出，所以防其疑也。

The hexagrams Dui (Lake) and Gen (Mountain) each have three yin lines and three yang lines, and each has corresponding lines. However, only the line Six in the Third mentions "three people." This is meant to illustrate the extreme sincerity and focus of one yin and one yang. Therefore, Confucius in the Great Treatise particularly emphasizes the image of heaven and earth interacting and the union of male and female to explain the principle of sincerity and focus. The phrase "losing one person" refers to sacrificing oneself to benefit the superior. Although there are multiple yin lines, only one yin line can sacrifice itself to benefit the superior. The Small Image Commentary says, "One person acting, three would cause doubt." The principles of the world become confusing when there are too many details, but they are clear when there is focus. Moreover, in the interaction between heaven and earth, yin and yang, and human relationships, how can one not be focused? Without focus, doubts are endless. Even an ordinary scholar must have a close friend with whom he shares his heart. The Great Treatise also says that if a ruler speaks carelessly, he loses his ministers; if a minister speaks carelessly, he loses his life. Ancient people served their rulers by approaching closely to speak privately and then speaking differently when leaving, in order to prevent suspicion.

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。凡損之道，皆損已以益物者也，惟六四一爻乃損已以求益者。已之有疾為已之害，能使速愈，則其喜可知。初以陽剛為已正應，四所求益以損已之疾者也，所謂損剛益柔、損有餘以補不足也。

The line statement for the fourth line says: "Reduce the illness, so that it can be cured quickly, and there will be joy, without blame." The Small Image Commentary says: "Reducing the illness, that is also a cause for joy." Generally speaking, the principle of "reduction" involves reducing oneself to benefit others. However, in this fourth line, it is reducing oneself in order to gain benefit from others. If one has an illness, that is one's own misfortune; being able to cure it quickly brings obvious joy. The initial yang line, with its strong quality, corresponds properly with it, which is exactly the object that the fourth line seeks to gain benefit from in order to remove its own illness. This is what the Commentary on the Judgment refers to as reducing the strong to benefit the weak, and reducing excess to make up for deficiency.

當損之時，四居近君之位，以柔弱之才不能勝其任，危而不能持，顛而不能扶，此四之所甚病也。初以剛健在下為已之助，扶顛持危而損其偏柔之疾，使速有喜，然後可以無咎也。象曰損其疾亦可喜也，人方疾痛，能使之脫然去體，豈非切身可喜之事哉！

At a time of reduction, the line six in the fourth position holds a position close to the ruler, yet is unable to bear the responsibility with its weak capacity. The situation is dangerous but it cannot support it; the collapse is imminent but it cannot prevent it. This is the deepest root of the problem for line six in the fourth. Line nine at the beginning, with its strong and vigorous nature, serves as its assistant, helping it to stabilize the situation and remove its tendency towards weakness. Thus, it quickly attains a joyful outcome and avoids mistakes. The Small Image Commentary says, "Reducing the illness, it is also joyful." When a person is suffering from illness, if the illness suddenly leaves the body, is this not something personally joyful?

六五：或益之十朋之弗克違，元吉。象曰：六五元，自上佑也。當損之時，非六五柔弱之君能虛心克已，則孰肯告以善道者？益之，言智畧輻湊，益我者非一人也。十朋之，周禮、爾雅皆云神靈其類有十，言助我者既眾，神靈之物無不協從也，此所以能享元吉也。

The fifth line statement says: "Some may give ten turtle shells, but they cannot be avoided, resulting in great good fortune." The Small Image Commentary says: "The sixth line is pure, receiving help from above." During times of reduction, if the gentle and weak ruler at the fifth line is not willing to humble himself and restrain his desires, who would be willing to advise him with the way of goodness? The phrase "giving benefit" refers to wisdom and strategy gathering like spokes of a wheel converging on the hub, coming from all directions. The benefit received is not just from one person. The phrase "ten turtle shells" is because both the Zhou Li and E Ya mention that there are ten categories of divine objects, meaning that since those who help me are numerous, even divine objects are in harmony and follow, which is why great good fortune is attained.

然六三以三人而疑，今益我者既眾，能無疑乎？故以十朋之弗克違為大吉，以見聖人居尊履正，人謀鬼謀，百姓與能也。象曰六五元吉自上佑者，人主能謙恭損已以來天下之善，則海內必蒙其福。民之所願，天必從之，故言自上佑也。

However, the third line is concerned with "three people" and thus gives rise to suspicion. Now that so many people are coming to benefit me, could there not also be suspicion? Therefore, it is judged as great good fortune with "ten kinds of friends cannot be resisted." This shows that the sage, residing in a position of honor and practicing the right path, has his human plans harmonized with the divine plans, and even the common people are involved in his ability. The "Small Image Commentary" says, "Six in the Fifth is originally good fortune, from above it is favored." This means that the ruler, by being humble and self-restrained, attracts the good words and deeds of the whole world, so that the entire realm will surely receive his blessings. What the people desire, heaven certainly follows, hence it is called "from above it is favored."

上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。上九處損之終，勢力足以制服海內，而恣其裒斂剝下以媚上者也，如此雖才如劉晏不能以善終。故弗損於下而能反益之，庶其免乎咎戾，全其剛貞而獲吉也。

The line statement for the topmost line (上九) says: "Not reducing or increasing, no blame, uprightness brings good fortune, advantageous to go somewhere, gaining a minister without a family." The Small Image Commentary says: "Not reducing or increasing, great fulfillment of one's aspirations." The topmost line is at the end of the Loss hexagram, possessing sufficient power to control the world. This is a position where one can freely exploit and gather resources from the people to please the sovereign. If one continues in this manner, even someone as capable as Liu Yan of the Tang dynasty would not be able to end his days in peace. Therefore, by ceasing to reduce and instead increasing the people's welfare, there is hope of avoiding blame, preserving one's upright virtue, and achieving good fortune.

上九人臣之極位，上能増主之明，下能民之財，然後可以大有為於世。以身狥國，得為臣之正，何以家為哉！象言弗損益之大得志也，人臣能斂不及民而用度足，必有生財裕民之道，如古稷契管蕭之徒，乃可大得志於天下也。

The uppermost line is the highest rank among ministers. Toward above, it can enhance the sovereign's discernment; toward below, it can manage the people's resources. Thus, one can achieve great accomplishments in the world. Devoting oneself entirely to the state is the proper way of a minister, and how could one concern oneself with one's own family? The Small Image Commentary says, "Not diminishing or increasing, great aspirations are fulfilled"—a minister who can impose no additional taxes on the people yet ensure the state's resources remain abundant must surely have methods to generate wealth for the people. Only those like the ancient ministers Houji and Xie, as well as Guan Zhong and Xiao He, can fully realize their ambitions throughout the world.

震下上益：利有攸往，利渉大川。彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利渉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方；凡益之道，與時偕行。損上益下，興利以益民也；自上下下，謙虛以受益也。能損已以益下，則民獲其利而說我者眾也；虛已以接物，則已受其益而其道光顯也。

The lower trigram of the hexagram "Yi" is Zhen (Thunder), and the upper trigram is Xun (Wind) (the original text is missing the character Xun here). The hexagram statement says: "It is advantageous to go somewhere, and advantageous to cross great rivers." The commentary on the judgment says: "Yi means reducing from above to benefit below; doing beneficial things to increase the people's welfare; ruling from above yet descending to the people, thus the way is greatly illuminated. It is advantageous to go somewhere, because the middle and the correct position bring good fortune; it is advantageous to cross great rivers, because the way of wood is then carried out. Yi is dynamic and yielding, thus advancing day by day without limit; heaven gives, earth produces, and the benefit is without limit. The way of benefiting is to follow the time." What is meant by "reducing from above to benefit below" is to carry out beneficial affairs to increase the people's welfare. What is meant by "ruling from above yet descending to the people" is for those in high positions to be humble and approach from below, thus receiving benefits from others. If one can reduce oneself to benefit the people below, then the people will gain real advantages and be joyful and loyal. If one can humbly receive external things, then oneself will actually benefit, and one's way will also become prominent and illustrious.

陽當在上，今乃下居於初；陰當處下，今乃反居於四。以見陽能抑損其綱，以柔弱自處，故名譽愈逺，徳義愈尊，其道大光顯於天下也。利有攸往，中正有慶，二與五君臣之位，六二九五為正應，君臣道合，各位乎中正，故能流福天下，無所往而不利也，豈獨一人之慶哉！

Yang should be in a superior position, but now it has descended to occupy the first line; Yin should be in a lower position, but now it is in the fourth line. This shows that Yang is able to restrain and reduce its strength, taking a gentle posture. Therefore, its fame spreads far and wide, and its virtue is highly esteemed, so its way shines brightly throughout the world. As for 'it is advantageous to go forward, and the middle and upright position brings celebration': the second line and the fifth line are the positions of the minister and the ruler respectively. The sixth line two and the ninth line five correspond to each other in a proper way, and the relationship between ruler and minister is harmonious. Moreover, both are in the middle and upright positions, so they can spread blessings throughout the world. Advancement is smooth wherever they go. How could this be only the joy of the ruler alone?

利渉大川木道乃行者，舟楫之利以濟不通，聖人能渉險濟難，所以行木道也。髙宗命傅說曰若濟巨川用汝作舟楫，故濟川莫利乎舟楫，濟險莫髙乎聖人也。益動而巽民說無疆者，聖人慾大利於天下，因以自益，在乎順動而已。時茍未可，動而不順，則與物多忤，我之益物有時而窮，物之益我有時而既，豈能日進無疆乎？

The phrase "beneficial for crossing great rivers, the path of wood is thus established" means that the convenience of boats allows passage over waters that were previously impassable. Similarly, sages can traverse dangerous obstacles and rescue those in peril, precisely by following this "path of wood." The Book of Documents, Shu Ming, records that King Gao of the Yin dynasty appointed Fu Yue, saying, "If crossing a great river, use you as boat and oar." Therefore, there is nothing more convenient than boats for crossing rivers, and nothing more effective than sages for overcoming dangers. The saying "Yi is active and compliant, the people rejoice without limit" means that when sages wish to greatly benefit the world, they also enhance themselves, and the key lies in moving in accordance with the times. If the timing is not yet suitable and the action is not in harmony with the right way, then one will constantly clash with external things. In such a case, my enhancement of external things will eventually reach its limit, and the enhancement of me by external things will also have an end. How then can there be daily progress without bounds?

天施地生其益無方者，天以氣施，地以形生，萬物皆受氣於天，成形於地，故天地於萬物四時循環無有窮也，其為益也豈有限量哉！聖人成位乎兩間，其益下之道亦若是而已。凡益之道與時偕行者，時變無窮，聖人趨時之變亦與之為無窮，如黃帝堯舜作法制器、夏商周所損益之類是也。

The saying "Heaven gives, Earth produces, their benefits have no limit" means that Heaven provides through its qi, and Earth nurtures through its forms. All things receive qi from Heaven and take shape on Earth. Therefore, Heaven and Earth benefit all things continuously through the four seasons, endlessly and without limit. The sage establishes his position between Heaven and Earth, and his way of benefiting the people is no different. The saying "The way of benefiting is to follow the times" means that the changes of the times are endless, and the sage follows these changes, thus proceeding endlessly. For example, the Yellow Emperor, the Xia Yao, and the Yu Shun created systems and inventions, and the Xia, Shang, and Zhou dynasties each had their own additions and changes, all of which fall into this category.

凡為上之道，必能憂勤損已以利天下，故興大利、除大患，有所不動，動則民皆悅而從之，雖履危渉險，無往而不濟也。古之聖王興事造業，至手胼足胝，播奏庶艱食鮮食，無非益天下之道，故繫辭言耒耜之利以教天下蓋取諸益，又曰益以興利。蓋損上益下，民說無疆，何往而不利哉！

In general, those in high positions must be able to worry, labor, and be diligent, sacrificing themselves to benefit the world. Therefore, when they undertake great benefits and eliminate great evils, they act only when necessary, and once they do, the people joyfully follow. Even if they tread on dangerous ground or cross perilous paths, there is no failure. Ancient sage kings who undertook great undertakings worked so hard that their palms and soles were worn out. The Book of Documents, Volume Yi Ji says they taught the people to sow seeds, provided food for the people during difficult times, and supplied food for birds, beasts, fish, and turtles. All these were methods to benefit the world. Therefore, the Great Treatise says that those who made plows and hoes used them to teach the world, which is probably based on the image of the Book of Changes, Volume Yi. It also says that the Yi hexagram is used for promoting benefits. Since those in power reduce themselves to benefit those below, the people's joy is boundless, so wherever they go, there is no difficulty.

象曰：風雷益，君子以見善則遷，有過則改。風雷善益萬物者也，非相資以相益也。風以散之則鬱結者必解，雷以動之則蟄蔵者必奮。君子見善則遷、有過則改，皆損已之道也。損已者所以益物，亦所以自益也。顏子得一善則拳拳服膺而弗失之矣，然則見善則遷，顏子足以當之。周公之過也如日月之食焉，人皆見之；及其更也，人皆仰之。然則有過則改，周公足以當之。是皆損已以自益之道也。

The Great Image Commentary says: "Yi (Hexagram 42), the Wind and Thunder benefiting, the gentleman thus sees good and follows it, and if he has a fault, he corrects it." Wind and Thunder are most skillful in benefiting all things, and they do not benefit each other by relying on one another. Wind disperses stagnant qi, and whatever is blocked and accumulated is certainly resolved; Thunder shakes all things, and whatever is hidden and concealed is certainly awakened. The gentleman sees good and follows it, and if he has a fault, he corrects it; these are both efforts of self-reduction. Self-reduction is used to benefit others, and it is also used to benefit oneself. The Doctrine of the Mean says that Yan Hui, upon receiving a single good word, would hold it tightly in his heart and not let it go, so "seeing good and following it" is something Yan Hui is worthy of. The Mencius says that the Duke of Zhou's mistakes were like solar and lunar eclipses, which everyone could see; but when he corrected them, everyone looked up to him again, so "if one has a fault, he corrects it" is something the Duke of Zhou is worthy of. These are all the principles of reducing oneself to benefit oneself.

初九：利用為大作，元吉，元咎。象曰：元吉無咎，下不厚事也。益下之道莫大乎興事造業，大作者，大有所為也。九以剛健之才居於初，為益之始，上有六四大臣為之正應，以有為之才當可為之時，故利用為大作也。能任其大事以有天下，使海內蒙其益，故能獲大吉而無咎也。

The line statement for the first line (Initial Nine) says: "It is advantageous to undertake great undertakings; great good fortune, no misfortune." (In the Small Image Commentary, "no misfortune" should be read instead of "great misfortune.") The Small Image Commentary says: "Great good fortune and no misfortune, because the lower people are not burdened with heavy tasks." The method of benefiting the people has nothing greater than initiating great undertakings; the term "great undertaking" refers to great achievements. The first line, with its strong and vigorous ability, occupies the initial position, marking the beginning of progress. Above it is the fourth line, a minister, which corresponds with it. With the ability to accomplish things and encountering a favorable time for action, it is said "it is advantageous to undertake great undertakings." It is capable of taking on such great responsibilities, bringing peace to the world, and benefiting all under the four seas, thus achieving great good fortune without any mistakes.

象言元吉無咎下不厚事者，人臣之道，無成而代有終，況居益之初最處底下，雖任上之事而能不有其功，乃可獲吉而無咎耳，故曰元吉無咎下不厚事也。厚事，重大之事也。雖利用為大作，而不敢以重大之事自居，此人臣之正也。

The Small Image Commentary says, "Original good fortune without blame, the lower position does not take on great matters," because the principle for a minister is to not take credit for one's achievements and to allow the sovereign to conclude matters properly. Moreover, since the initial line is at the beginning of the Hexagram of Gain, it is in the lowest position. Even though it bears the great tasks assigned above, it does not claim the merit for itself, thus achieving good fortune without error. Therefore, it is said, "Original good fortune without blame, the lower position does not take on great matters." "Thick matters" refers to major affairs. Although "it is advantageous to undertake great actions," it does not dare to claim the great achievements for itself. This is precisely the proper way for a minister.

六二：或益之十朋之弗克違，永貞吉，王用享于帝，吉。象曰：或益之，自外來也。六二震體居中，有所不動，動則天下莫不助之矣，故曰或益之十朋之弗克違也。聖人有所興作，必得天人之助，人謀鬼謀，百姓與能，十朋之弗克違則人心可知矣。損之六五，君道也，故獲元吉；益之六二，臣道也，故永貞吉。貞者，靜而正也。六二雖中正有應而體本柔弱，能永守貞固則無邪佞之失，故吉也。

The line statement for the second line says: "Perhaps one receives the benefit of ten friends, which cannot be avoided; maintaining sincerity brings good fortune. The king uses sacrifices to the supreme deity, which is good." The Small Image Commentary says: "Perhaps one receives the benefit, coming from outside." The second line belongs to the trigram Zhen (Thunder) and is in the central position. If it remains still, it does not act; once it moves, the whole world will not fail to assist. Therefore, it says "perhaps one receives the benefit of ten friends, which cannot be avoided." The sage, whenever he undertakes any great endeavor, must receive assistance from both heaven and people. Human plans and the plans of spirits and deities are in harmony, and the people also contribute their strength. Since "the benefit of ten friends cannot be avoided," it is evident that the people's support is assured. The sixth line of the Duan hexagram discusses the way of the sovereign, hence it is judged as "original good fortune." The second line of the Yi hexagram discusses the way of the minister, hence it is judged as "maintaining sincerity brings good fortune." "Zhen" means to remain quiet and adhere to the correct path. Although the second line is in the central position and has a responding line, its nature is inherently weak. If it can maintain sincerity and steadfastness for a long time, it will not commit the errors of wickedness and flattery, hence it is good.

王用享于帝吉者，益之六二即損之六五，能損已益物，得天下之助，非獨人臣也，王者能用此道亦可享上帝而獲福也。蓋人心之所與則天意之所歸，未有咈人心而可以合天意者。堯之試舜，納於大麓，烈風雷雨弗迷，故付以天下而不疑也。

The phrase "The king offers sacrifices to the supreme deity, which is auspicious" means that the second line of the "Yi" hexagram corresponds to the fifth line of the "Sun" hexagram. This line represents the ability to reduce one's own interests to benefit all things, thereby gaining the support of the people. This principle is not only applicable to ministers but also to kings. If a king can apply this principle, he can offer sacrifices to the supreme deity and receive blessings. Because what the people approve of is precisely what the heavenly will inclines toward; there has never been a case where one goes against the people's will yet conforms to the heavenly will. Emperor Yao tested Yu舜 by sending him into mountains, rivers, and marshes, and even through storms and thunderstorms, and he did not lose his way. Therefore, Yao was confident enough to entrust the world to him without hesitation.

彼欺君罔上、徒欲誇耀以欺天下者，雖盛其輿服，豐其牢醴，簠簋籩豆之飾有加於前，恩典儀物之數踰其常度，儻非其時，曷足以荅天意乎？故損之彖曰：曷之用？二簋可用享，二簋應有時，損剛益柔有時。然則非當盛大之時、得天下之助者，安可矯誣以欺天哉！象曰或益之自外來者，能虛中損已以益下，則助我者非獨四海之內也，雖髮左袵逺在荒服之外者莫不愛戴之矣，故曰自外來也。

As for those who deceive their sovereigns and obscure their superiors, seeking to deceive the world through ostentation and exaggeration, even if they make their carriages and garments more splendid, and their sacrifices and offerings more lavish, with vessels like fu and gui, and banquet utensils like bian and dou more beautifully adorned, and if their ceremonies and rites exceed the usual standards, yet if the circumstances do not call for such grandeur, how can they adequately respond to the will of heaven? Therefore, the Commentary on the Judgment of the Hexagram of Loss says: "What is it used for? Two bowls of food are sufficient for sacrifice. Two bowls are appropriate at times, and the reduction of the strong and the increase of the weak also occur at times." Thus, if it is not an appropriate time for grandeur and if it does not truly gain the support of the people, how can one resort to falsehood to deceive heaven? The Small Image Commentary says, "It is an increase from outside," meaning that those in authority, by humbly reducing themselves to benefit the people below, will have assistance not only from within the four seas, but even from distant tribes who wear their hair loose and have their robes draped on the left, living in the remote regions beyond the borders of civilization. They will also love and support him, hence it is said, "from outside."

六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。六三處上卦之下、下卦之上，逺君而近民也。凶年饑歲，欲為損上益下之道，則發倉廩，損逋負，使老弱無轉徙溝壑之患，雖矯制専輙，何咎之有？

The third line statement says: "Using gain for calamitous affairs brings no blame; with sincerity in the middle, one should inform the public with a jade token." The Small Image Commentary says: "Using gain for calamitous affairs is something that is naturally established." The sixth line three is located at the lowest position of the upper trigram and the highest position of the lower trigram. It is distant from the sovereign but close to the people. In times of disaster and famine, if one wishes to reduce the burden on the upper ranks and increase the benefit to the lower ranks, one must open the granary, remit unpaid taxes, and prevent the elderly and weak from wandering and dying of starvation in the ditches. Even if this is done by assuming the sovereign's authority and making decisions independently, what fault could there be?

凡易稱無咎，有無過咎者，有人不以為咎者。三之用凶事，蓋君子遭變之時以身任之，無所歸咎也。聖人又戒以有孚中行者，若未見信於上下而行之不以中道，則有傷財難繼之事，故上下信而行之以中道，則上必旌賞之矣。故告公用圭者，錫之圭組以報其民之功也。象曰益用凶事固有之者，以見人臣於凶荒之歲能以身任責而不恤禍患者，非愛民之誠素定乎胷中，能若是乎？故曰固有之也，漢之汲黯是已。

In the Zhou Changes, when it says "no blame," it may mean that there was no fault to begin with, or that although something happened, others do not consider it a fault. When the sixth line in the third position acts during a time of famine by using extraordinary measures, it is exactly like a gentleman facing a crisis taking responsibility without being able to blame anyone else. The sage further warns with "having sincerity and acting in the middle way": if one has not yet gained the trust of above and below, and if one's actions are not in the middle way, then one will suffer losses and be unable to continue. Therefore, one must gain the trust of above and below and act in the middle way, and the sovereign will certainly commend and reward him. "Reporting to the sovereign with a jade scepter" means bestowing upon him a jade scepter and sash as a reward for saving the people. The Small Image Commentary says "using it for calamitous affairs, it is inherent," meaning to show that a minister, in a time of famine, can take responsibility without considering his own fortune or misfortune. If one does not already have sincere love for the people in his heart, how could he reach this level? Therefore, it is said "it is inherent." Ji An, who擅自 opened the granary to relieve the people of Hei Nei during the Han dynasty, was exactly such a person.

六四：中行告公從，利用為依遷國。象曰：告公從，以益志也。六四近君之大臣，九五之君所信任者，所行有得中道，雖國之大事詎有不從乎？周公卜洛邑，澗水東水西，四方道里均焉，必有所依，故可遷不疑也。左氏曰周之東遷晉鄭焉依，是也。大臣雖以身任責，亦侍君命而後敢行，故告公從必有文告之辭矣。

The fourth line statement says: "Those who act in the middle way inform the sovereign and follow his lead, and it is advantageous to rely on and move the capital." The Small Image Commentary says: "Informing the sovereign and following his lead, this is to increase determination." The fourth line represents a minister close to the sovereign, trusted by the ruler in the fifth position, and acting in accordance with the middle way. Therefore, even for such a major state affair as moving the capital, how could it not receive approval? The Duke of Zhou divined the site for the new capital at Luoyi, and both east and west of the Jian River showed auspicious signs. The location had equal distances in all directions and certainly had a suitable terrain to rely upon, so moving the capital did not need to be delayed. The Zuo Zhuan says, "When the Zhou dynasty moved east, Jin and Zheng relied upon it," which is exactly the meaning of the word "rely." Although ministers may take personal responsibility, they must wait for the sovereign's official decree before taking action, so "informing the sovereign and following his lead" must be accompanied by formal imperial edicts.

盤庚之遷，不從者民也，故敷心腹腎腸，丁寧訓告，僅能從之，蓋當時無一中行之大臣若周公者以身任之也。象言告公從以益志者，九五之君實為益主，志在益下，大臣知遷國之事必有以利社稷、安百姓，故告公必從，以成其益下之志也。

During the Shang dynasty, Pan Geng moved the capital, but the people did not listen to him. Therefore, he revealed his innermost feelings, repeatedly admonishing and instructing them, only then managing to get them to follow. This was because there was no minister like the Duke of Zhou, who could uphold the middle path and take responsibility. The "Small Image Commentary" says, "Informing the Duke to follow, to increase his determination," meaning that the ruler in the fifth position is originally the main subject of the "Increase" hexagram, with his mind set on benefiting the people. Since the minister understood that moving the capital would certainly benefit the state and provide stability for the people, he would surely gain the ruler's approval upon making the request, thus fulfilling the ruler's wish to benefit the people.

九五：有孚恵心，勿問元吉，有孚恵我徳。象曰：有孚恵心，勿問之矣；恵我徳，大得志也。人主有恵利天下之心，非出於矯偽，則獲元吉不問可知矣，故恵心貴乎有孚也。人固有行姑息之政以儌福干譽者，雖竭府庫倉廩不足以得民心；使其中誠惻怛，有愛民之誠心，則四海之內莫不愛戴而允懐之。得乎民者得乎天也，故自天佑之，吉無不利，尚何疑乎？

The fifth line statement says: "With sincere faith and a benevolent heart, there is no need to inquire; it is auspicious and beneficial. With sincere faith and a benevolent heart, I bestow my virtue." The Small Image Commentary says: "With sincere faith and a benevolent heart, there is no need to inquire; bestowing my virtue, he achieves great aspirations." A ruler who has the heart to benefit the world, as long as it is not artificial or insincere, will achieve great auspiciousness without needing to ask. Therefore, the most precious aspect of benevolence is sincerity. Indeed, there are people who adopt lenient and compromising policies to seek fortune and gain reputation; even if they exhaust their treasuries, they cannot win the people's hearts. But if a ruler genuinely cares for the people with sincere intent, then all under heaven will love and sincerely follow him. Winning the people's hearts is equivalent to winning the mandate of heaven, so heaven supports him, and it is auspicious and suitable for all things. What is there to doubt?

有孚恵我徳者，上以有孚恵下，下以有孚應我，故恵我以徳也。心與徳皆無形也，君與民相感於無形之間，故恵者不費而應上者無窮，其為益豈有既乎？象言有孚恵心勿問之矣、恵我徳大得志者，人君志於益下，其效如此，故得志也。後世之君以處富貴、縱聲色為得志，以唐太宗之賢，尚以破西域為帝王之樂，喜而見群臣曰朕今樂矣，遂徧觴之。嗚呼！是焉知帝王得志之真樂哉！

The phrase "having sincerity and bestowing grace upon me" means that those in authority use sincerity to bestow benefits upon those below, and those below respond with sincerity to those above. Thus, they repay my grace with virtue. Both the heart and virtue are intangible, and the ruler and the people communicate with each other through this intangible connection. Therefore, the one who bestows benefits does not expend anything, while the one who responds to the ruler is constantly giving. How can such a source of increase ever be exhausted? The "Small Image Commentary" says, "Having sincerity and bestowing grace upon the heart, there is no need to ask further; bestowing my virtue, this is great fulfillment." This means that the ruler sincerely benefits the people below, and the result is thus called "fulfillment." However, later rulers took enjoying wealth and indulging in pleasures as fulfillment. Even Emperor Taizong of the Tang Dynasty, who was so wise, still regarded conquering the Western Regions as the joy of a ruler, and happily told his ministers, "I am truly happy today," and then gave wine to all the officials. Alas, how could such people understand the true joy of a ruler's fulfillment!

上九：莫益之，或繋之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九大臣釋位而去者，既無以益人，將豐殖自益，有無厭之求，眾所不與，故群起而攻之也，故莫益之則或擊之矣。夫大臣之處髙位，眾所求益，今乃反求益已，故莫有益之者而或擊之，反蹈於凶禍，是其立心勿恆之所致也。

The line statement for the topmost line (上九) says: "No one benefits him, someone ties him down, his mind is not constant, misfortune." The Small Image Commentary explains: "No one benefits him, this is a partial statement; someone attacks him, this comes from outside." The topmost line refers to a high-ranking official who resigns and leaves. He is unable to benefit others, instead gathering resources for himself. His demands are never satisfied, and everyone refuses to support him, so they all attack him. This is why there first comes "No one benefits him," and then inevitably "someone attacks him." As a high-ranking official, he was originally expected by others to provide benefits. Now he turns to take benefits from others, so no one is willing to benefit him, but instead people attack him, leading him into misfortune and danger. This is exactly the result of his "mind not being constant."

孔子曰：君子安其身而後動，易其心而後語，定其交而後求，君子修此三者故全也。危以動則民不與也，莫之與則傷之者至矣。君子於動靜語黙之間，可不慎哉！大臣至於傷之者至，則首領將不暇保矣。象言莫益之偏辭也、或擊之自外來也，偏辭者，一偏之辭也。人心不與，則一偏之辭足以激天下之怒心，故或擊之則不可解矣。自外來者，千里之外莫不應之，此聖人戒慎之深意也。

Confucius said in the Great Treatise: A gentleman first arranges his own affairs before taking action, first calms his mind before speaking, and first establishes sincere relationships before making requests. A gentleman perfects these three things, thus being able to preserve himself. If a person is in a dangerous situation yet acts recklessly, the people will not support him. Without support, those who wish to harm him will come. How can a gentleman, in his movements and stillness, his speech and silence, not be cautious! Once a minister reaches the point where harm comes from all sides, he will not even have time to save his head. The Small Image Commentary says, "No one benefits him, this is a one-sided statement; someone strikes him, it comes from outside." "One-sided statement" refers to a biased remark. Once the people's hearts no longer support him, a single biased word is enough to incite the anger of the whole world. Therefore, once the attack begins, it cannot be resolved. What is meant by "from outside" is that responses come from thousands of miles away. This is precisely the deep meaning of the sage's warning to be cautious and vigilant.

乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。乾下兊上，下健而上說，五陽而一陰。陽雖在下，然眾方向進而據中正之位；陰雖在上而權勢已去，故無內外之助，是君子道長而小人道消之時也，故於義為夬。夬者，以剛果而決斷小人也。

The hexagram Gua is composed of the trigram Qian below and Dui above. The hexagram statement says: "Proclaiming in the royal court, sincere proclamation with danger, informing from the city, not advantageous for immediate military action, advantageous for going somewhere." Qian is below and Dui is above; the lower part is strong and vigorous, while the upper part is harmonious and joyful. There are five yang lines paired with one yin line. Although yang is still below, the five yang lines are advancing together and occupying the central and upright positions. The yin line, although high up, has lost its power and receives no support from inside or outside. This is precisely the time when the way of the gentleman is increasing and the way of the petty person is decreasing, hence it is called "Gua." The term "Gua" refers to decisively and resolutely eliminating the petty person with firmness and decisiveness.

小人衰微，不能同心協力乗時而顯誅之，方且依違牽制為自然之計，而陰為內應，則將復出為惡而反為所擠矣。故於王庭者，使天下顯然知其為小人也。孚號有厲者，雖號令之必信，然猶懼天下有不吾與者，不得不惕然以危懼自處也。

A petty person has already declined in power. At this time, if the gentlemen fail to unite and take the opportunity to openly eliminate him, instead acting ambiguously and obstructing each other, and regard this as a wise strategy of following the natural course, while secretly someone is acting as his inside supporter, then the petty person will rise again to do evil, and the gentlemen will be expelled by him. Therefore, it is said "proclaiming in the royal court," meaning to make the whole world clearly know that this person is a petty person. What is meant by "trustworthy proclamation with danger" is that although the decree must be trustworthy, there is still concern that there are still people who will not follow, thus one must remain vigilant and cautious.

告自邑者，誅朝廷之大奸，使海內曉然知其為天下之害也。邑，郡邑也，告命之下自朝廷而逹之郡邑也。凡此皆治內之道也，治內之道自朝廷逹之郡邑足矣。不利即戎者，戎中國之外也。聖人於戎狄猶四肢之於外物，叛服不常，覊縻之耳，非如朝廷之小人剛決而力除之也。利有攸往者，二五各以剛健之才處中正之位，可以大有為之時也，雖不利即戎而治內之道無往而不利也。

The phrase "gao zi yi" means that eliminating great villains within the court should make it clear to all people that such individuals are the祸害 of the world. "Yi" refers to prefectures and counties; once the imperial edict is issued, it is transmitted to all prefectures and counties. These measures belong to the methods of governing internally, and the way of governing internally is sufficient when it reaches from the court down to the prefectures and counties. As for "bu li ji rong," "rong" refers to the outer tribes beyond the Central Plains. The sage treats the Rong and Di as one would treat limbs regarding external things; they are unpredictable in their loyalty or rebellion, so they are merely controlled and restrained. This is unlike dealing with villains within the court, which requires decisive and resolute action to completely eliminate them. As for "li you you wang," it means that the Nine in the Second and the Nine in the Fifth, each possessing strong and vigorous talents, are in the proper central and upright positions, which is a time for great achievements. Although it is not advisable to engage in military campaigns externally, the way of governing internally is smooth and successful in all directions.

彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乗五剛也。孚號有厲，其危乃光也。告自邑不利即戎，所尚乃窮也。利有攸往，剛長乃終也。去小人固貴乎剛，然不可獨任也，故以乾兊成卦然後為夬。剛固可以決柔，健而能說，則不動聲氣而海內安矣；決而能和，則不勞斧鉞而天下服矣。

The Commentary on the Judgment says: "Guai means to decide, to decisively cut through the soft. It is strong and joyful, decisive yet harmonious. 'To proclaim in the royal court' means that the soft is riding on five strong forces. 'To sincerely call out with danger' indicates that its peril is actually its brilliance. 'To inform from the city, not to immediately go to war' suggests that its reliance is now exhausted. 'It is advantageous to go somewhere' means that the strong is now complete." To eliminate small people is indeed valuable in being strong, but one cannot rely solely on strength and force. Therefore, one must combine the qualities of Qian (Heaven) and Dui (Lake) before it can be called Guai. Although strength can decisively cut through the soft and evil, if within this strength there is also joy and harmony, then there is no need for harshness and the world will naturally be at peace. If decisiveness is accompanied by harmony, then there is no need for the use of weapons and the world will naturally be won over.

揚于王庭柔乗五剛者，小人雖日微弱，然猶據髙位以憑陵君子，不假大君之命戮之於朝，其肯退聴乎？孚號有厲者，雖號已信眾，審知其小人，未甞敢以盛氣加之，惴惴然常慮其圗已而反為所擠也。如此然後其功可成，其道愈光顯於天下矣，是晦其明者乃所以為光也，戒懼矜慎之至也。

The phrase "Yang Yu Wang Ting, Rou Cheng Wu Gang" means that although the small person is gradually weakening, he still occupies a high position to oppress the virtuous. If we do not rely on the royal decree to publicly deal with him in the court, he would never willingly step down. The phrase "Fu Hao You Lei" refers to the fact that although the decree has gained the trust of the people and everyone has recognized him as a small person, the virtuous still dare not act with arrogance, but instead remain cautious and constantly guard against his schemes against them, fearing they might be excluded. By being cautious in this way, one's achievements can be realized, and the righteous path becomes more prominent in the world. This is precisely the manifestation of one's wisdom, and it is exactly in this restraint and vigilance that the virtue shines most brightly.

告自邑不利即戎所尚乃窮者，剛武非聖人之所尚也。去朝廷之小人，不得已而用其剛果可也；恃其剛果，至於誅伐不已，勤兵於逺，則取困窮之道也。剛武之道雖不可尚，至於在內之小人足以害治道者，去之不可不盡也。譬之農夫之務去草，不除其根本，使之滋蔓難圗，則悔無及矣。唐之五王特以留一武三思為天子藉手，故反受其禍，是五剛不能勝一陰而卒為所圖，剛長而不能終之效也，可不戒哉！

The phrase "告自邑，不利即戎，所尚乃穷" means that strength and force are not what the sage values. Removing corrupt officials within the court is acceptable when done out of necessity with firm and decisive action; however, relying on such force to the point of continuous punishment and prolonged warfare in distant lands leads to self-imposed hardship. Although the way of strength and force should not be esteemed, it is necessary to remove thoroughly those within the court who undermine governance. This is like a farmer who must uproot weeds; if the roots are not fully removed, the weeds will spread uncontrollably, and regret will come too late. In the Tang dynasty, Zhang Jianzhi and the other five princes suffered great misfortune merely because they left Wu Sanshi to assist the emperor. This was precisely an example of five yang forces being unable to contain one yin force, ultimately falling victim to it, which is a verification of "strength growing too strong but failing to last." Li Guang cited this example to warn the current court: if corrupt ministers are not completely removed, loyal ministers will inevitably suffer harm, and how can one not take heed of this warning!

象曰：澤上於天，夬，君子以施祿及下，居徳則忌。山澤之氣上升則下降，蓋未有升而不降者，其理可決也。眾陽並進以決一陰，則朝廷無害治之人，其能施澤於天下無可疑者。君子體此象，則施祿及下，使天下蒙其恵利，如澤之上於天，復降而為雨露也。

The Great Image Commentary says: "A marsh above heaven, which is the image of Gua. The superior man thus applies his grace to the people below, and is cautious in his conduct." The vapor from the mountain and marsh rises upward and inevitably descends, there has never been a case where it rises without descending; this principle can be definitely established. When all the yang lines unite to decide upon the single yin line, there are no persons in the court who hinder the administration of government, so the grace and rewards can be extended to the people below without any doubt. The superior man observes this image and thus distributes his rewards and favors to the people below, benefiting all under heaven, just as the marsh water rises to heaven and then descends again as rain and dew.

若屯其膏，施獨擅富有而不與眾共之，則眾皆忌嫉之矣。武主伐紂，誅一獨夫耳，周公太公之徒為輔佐，克商之後分土列爵，散鹿臺之財，發巨橋之粟，大賚四海而萬姓悅服。項羽使人有功當封爵，刻印刓忍不能予，豈足以成大功哉！武王所以長有天下，項氏卒為漢所滅，成敗之效豈不昭然哉！

If a person hoards his resources and refuses to share them with others, everyone will resent him. When King Wu of Zhou attacked King Zhou of Shang, he merely eliminated a tyrant. The Duke of Zhou and Grand Duke Tai Gong assisted him. After conquering the Shang dynasty, they distributed land and titles, released the wealth from the Lu Tai treasury, opened the grain stores at JuQiao, and widely rewarded the people of all four seas, thus earning the hearts of the people. Xiang Yu, however, was the opposite: when his subordinates had merited titles, the seals were already engraved, and even when the edges were worn smooth by handling, he still refused to give them out. How could he achieve great achievements! King Wu was able to hold the world for a long time, while the Xiang family eventually fell to the Han dynasty. Is there not a clear demonstration of success and failure!

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。乾雖剛健，然方伏而在下，欲動而勝物不可易也，故壯于前趾，急於躁進，理必不勝而反獲咎也。以五君子而決一小人，宜若易然，然陰方在上，據其髙位，眾陽為其所乗，欲決去之必以謀濟。雖五之得尊位，尚須中行然後無咎，況初為發足之始乎？

The line statement for the first line, initial nine: "He is strong at the front toe, but going forward without success brings blame." The small image commentary says: "Going forward without success brings blame." Although the trigram Qian represents heaven and is strong and vigorous, the initial nine is still hidden at the very bottom. It is not easy to overpower the opponent by merely moving forward. Therefore, it shows strength in the toe, rushing forward hastily, and by principle, it will not be able to win, thus bringing about a mistake. When five noble persons judge a single small person, it should be very easy. However, the yin line is now in a high position, occupying a prominent position, and all the yang lines are beneath it. To remove it, one must rely on careful planning. Even the noble nine in the fifth position must follow the middle path to avoid blame. How much more so for the initial nine, which has only just taken its first step?

象言不勝而往咎也，度其勢不能決勝，乃冒昧而往，其蹈凶咎必矣。湯武之事，應乎天而順乎人，然成湯尚雲慄慄危懼若將隕於深淵，武王師渡孟津，觀政於商，二王所以卒勝有天下也。自古勝敵之道，如鷙鳥之擊、猛獸之搏，必戢翼匿形然後有獲，豈可遽進而躁動哉！

The Small Image Commentary says, "Going forward without being able to win, this is a misfortune." When one clearly assesses the situation and knows they cannot win, yet still rashly proceeds, entering into danger and calamity is inevitable. King Tang of Shang and King Wu of Zhou, in their campaigns, were in harmony with heaven's mandate and the people's will. Yet King Tang still described himself as being anxious and fearful, as if about to fall into a deep abyss; King Wu first observed the political conditions of the Shang dynasty before crossing the Mengjin River with his army. These two sovereigns ultimately succeeded in winning the天下, precisely because of their careful caution. Since ancient times, the way to defeat enemies has been like a fierce bird striking or a wild beast seizing prey. They must first conceal their wings and hide their tracks before they can achieve success. How could one possibly rush forward with reckless boldness?

九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。小人為冦，戎必在暮夜幽闇之時，君子於此時能惕然思懼，常若冦賊之至，必有以御之，夫何憂何懼哉？故可勿恤也。象言得中道者，二在乾之中爻。蓋去小人之道，用其剛壯而直前固不可也，依違不決而陰與之相應愈不可也。初與三所以不免乎咎悔，而二獨得中道，故小人無所能為而卒勝之也。

The line statement for the second line says: "Being vigilant, calling out, there is no enemy at night, so there is no need to worry." Here, "mo ye" refers to "mù yè," meaning the evening when it is dark. The Small Image Commentary says: "There is no need to worry about the enemy, because it is in the middle." Small people who start wars and cause disturbances usually choose to do so in the dark of the evening. A gentleman, however, in such circumstances remains alert and cautious, always as if enemies were about to arrive, and thus prepares in advance. In that case, there is nothing to fear, so there is no need to worry. The Small Image Commentary says "being in the middle," because the second line is in the middle line of the Qian trigram. To deal with small people, acting with only fierce strength and rushing forward is not effective. Likewise, being indecisive and not taking action, while secretly communicating with small people is even worse. The reason why the first line and the third line are inevitably involved in misfortune is that they did not remain in the middle. Only the second line maintained the middle path, so small people had no opportunity to act, and thus were ultimately defeated.

九三：壯于頄，有凶，君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。九三居下卦之上，處至顯之地，有頄之象焉，先儒以頄為面顴，上六也。九三居君子之中，獨與上六小人為應，眾所不與，宜其凶也。君子知與上合則為群賢所疑，故能不牽於暱比之私，不暴其欲去之跡，能決其所當決，故曰君子夬夬也。

The third line statement says: "It is strong on the cheek, there is danger, the gentleman decisively decides, walks alone and meets rain, as if his face is wet and he is angry, but there is no blame." The Small Image Commentary says: "The gentleman decisively decides, ultimately there is no blame." The third line is located at the top of the lower trigram, in the most prominent position, hence the image of the cheek. Previous scholars believe that "cheek" refers to the cheekbone, which corresponds to the sixth line at the top. The third line is among many gentlemen, yet it only corresponds with the sixth line at the top, which is a petty person. Everyone else refuses to be close to it, so danger is expected. The gentleman knows that once he combines with the petty person at the top, he will be suspected by the virtuous, so he does not let private affection or intimacy bind him, nor does he reveal his intention to remove the petty person. When the time for decision comes, he decisively acts, hence it is said, "The gentleman decisively decides."

獨行遇雨若濡有慍無咎者，眾方乗時並進，欲決去一小人，已獨陰為內應，宜乎為眾所慍也。然因其合已而陰與眾圗之，則彼不疑而吾之謀得行焉，眾雖有慍見之色而卒去小人，故無咎也，陳平周勃之用酈寄是已。象言君子夬夬終無咎者，於此能行其剛決，又何咎焉？陸氏以比陳太丘之吊張讓，庶其是乎。

The phrase "Alone he meets the rain, if drenched, he is resentful, but there is no blame" means that the virtuous men are all advancing together to remove a small person, but nine three secretly acts as an inside man for the small person, which is why he is resented by others. However, because he is in collusion with the small person, he can secretly conspire with the others, making the small person have no suspicion and his plan can be carried out. Although others show resentment towards him, in the end the small person is removed, so there is no blame. In the early Han dynasty, Chen Ping and Zhou Bo used Li Ji, who was on good terms with Li Lu, to deceive the military power, which is exactly such an example. The "Small Image Commentary" says "The gentleman is resolute, ultimately there is no blame," meaning that in such a situation he can still carry out his firm and decisive actions, so what blame is there? Lu's comparison to Chen Shi visiting the mourning ceremony for the father of the eunuch Zhang Liang is probably correct.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。陽剛君子而寓於陰柔之地，不足於剛決者也。其行次且而不進，如臀之無膚，其可與有為乎？羊雖喜觸而善群，眾陽方進，能牽連以行則可免後時之悔矣。四方樂於靜退，居不競之地，雖聞斯言，未必能信之而行之也。

The fourth line statement says: "The buttocks have no skin, his movement is hesitant, leading sheep brings regret away, but he does not believe what he hears." The Small Image Commentary says: "His movement is hesitant, because his position is not appropriate; he does not believe what he hears, because his hearing is not clear." A yang strong gentleman is in a yin weak position, which is a person with insufficient decisiveness. He moves with difficulty and hesitates, like someone whose buttocks have no flesh and is restless. Can such a person be trusted to accomplish great things together? Although sheep are inclined to butt, they are also good at living in groups; if all the yang forces move forward together, he who leads them can avoid regret for falling behind. But nine four prefers quietness and retreat, contenting himself in a position of non-contention. Even if he hears this, he may not believe it and act accordingly.

聖人深著去小人非難，能同心同徳之難也。君子能同其心徳，何事而不可成乎？方小人在上，眾欲去之，蓋有懐疑畏而不敢進者，亦有賣我而自售者。使其居得志之位，稟聰明之才，其去小人不啻摧枯拉朽之易耳，故象曰其行次且位不當也，聞言不信聰不明也。

The sage here profoundly points out: removing small people is not difficult, the difficulty lies in whether the gentlemen can be of one heart and one mind. If the gentlemen can be unified in their aspirations and virtue, what could they not accomplish? When small people are in high positions and everyone wants to remove them, among those who wish to eliminate them, some are indeed hesitant and fearful, unwilling to take a stand, while others betray their companions in order to secure their own prospects. If such people were in positions of power and possessed intelligent talents, then removing small people would be as easy as overturning withered grass and rotten wood. Therefore, the Small Image Commentary says, "His movement is hesitant, because his position is inappropriate; when he hears words, he does not believe them, because his wisdom is not clear."

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。甚哉，小人之難去也！以九五剛陽之君而下有群賢之助，一小人在上而反比之，若有所畏然，雖能用其剛斷而卒去之，僅能免咎耳。莧陸，莧之生陵陸者，莧柔脆之物而生於陵陸之上，如小人而在髙位者。中行謂典刑不及，非若舜之去四凶也。蓋小人必有以甞君之慾而得其心，若徳宗之於盧杞是也，故象言中行無咎中未光也。聖明之主欲使其道光顯於天下，非藁街之戮、兩觀之誅，豈足以快天下之論、服海內之心乎？

The line statement for the fifth line says: "The mulberry land is decisively cleared, the middle path brings no blame." The Small Image Commentary says: "The middle path brings no blame, because the middle is not yet bright." Small people are truly hard to eliminate! With a ruler like the nine in the fifth, who is strong and bright, and with many virtuous ministers assisting him, there is still one small person at the top who he ends up favoring, as if he is afraid of him. Although in the end he can use his strength and decisiveness to remove the small person, he can only manage to avoid mistakes. "Xian Lu" refers to a type of amaranth growing on high hills; amaranth is a soft and brittle plant, yet it grows on high ground, just like a small person occupying a high position. "Zhong Xing" means that the person was not subjected to punishment, unlike Yu Shun who exiled the four evil men. Originally, small people must have the ability to understand the ruler's preferences and win his favor, just like Emperor Taizong of Tang who favored Lu Qi. Therefore, the Small Image Commentary says, "The middle path brings no blame, because the middle is not yet bright." A sage ruler should make his righteous path shine brightly throughout the world. If he cannot be like the Han dynasty hanging the head of Zhizhi Chuzhu on the Gaojie street, or like Confucius administering justice clearly beneath the two gates, how can he satisfy the public opinion of the world and win the hearts of the people?

上六：無號，終有凶。象曰：無號之凶，終不可長也。上六以陰柔之小人，以非道媚悅於上，蠱惑其心，上所宻比，其極至無所忌憚，固寵保位，乗五以抗眾陽，無禮之甚，眾所忿激，故不假號令而誅鋤之。象曰無號之凶終不可長也，眾剛雖在下而方進，此君子道長之時，小人雖據髙位，詎能乆乎？

The line statement for the sixth line at the top says: "No cry, ultimately there is misfortune." The Small Image Commentary says: "The misfortune of not crying out cannot last long." The sixth line at the top is a yin and flexible petty person who uses improper means to please the sovereign, deceiving the sovereign's mind and becoming the sovereign's most favored favorite. When it reaches its extreme, it becomes reckless, firmly grasping favor and desperately holding onto position, surpassing the nine in the fifth and opposing all the yang lines. Its disrespect reaches its peak, and all people are filled with anger and resentment. Therefore, it does not need to issue commands; naturally, it will be removed. The Small Image Commentary says, "The misfortune of not crying out cannot last long" — although the yang lines are still below, they are advancing upward, which is precisely the time when the way of the gentleman grows. Although the petty person occupies a high position, how long can it last?

下乾上姤：女壯，勿用取女。艮下坤上為復，巽下乾上為姤。冬至之日一陽生乎下，故為復；夏至之日一陰生乎下，故為姤。五陽而一陰，則一陰為之主。陰雖復而在下，其勢必盛，故有壯女之象。勿用取女者，小人勿用也。

The hexagram Gou has the trigram Xun below and Qian above (the original text here mentions "lower Qian and upper" which is missing a character). The hexagram statement says: "A strong woman, do not take her as a wife." The original text says "Gèn below and Kūn above is Fù"—actually, the hexagram Fù should have Zhen below and Kūn above; when Xun is below and Qian is above, it is Gou. On the day of the winter solstice, one yang line begins to emerge below, so it is the hexagram Fù; on the day of the summer solstice, one yin line begins to emerge below, so it is the hexagram Gou. Five yang lines paired with one yin line, so this one yin line becomes the master of the entire hexagram. Although yin is just beginning to emerge and is in a lower position, its momentum will certainly grow stronger, hence the image of "a strong woman." The phrase "do not take her as a wife" means that small people should not be used.

善明治道者，察乎微而巳。陰邪處內，雖寡足以勝眾陽，是一小人足以敵眾君子也。然則君子小人相為消長，特在內外之間耳，否泰二卦是也。人君能審知其小人勿用可也。唐明皇用一李林甫，去一張九齡，治亂於此分矣。君明臣良，古人謂千載一遇，當姤陰長之時，聖人致其戒慎之意深矣。

A true understanding of governance lies in perceiving subtle signs. When dark forces gather within the inner trigram, though few in number, they can overpower the many yang forces. This illustrates how a single small person can resist a group of virtuous ones. Thus, the struggle between the virtuous and the petty depends on who is within and who is outside. The hexagrams of "Obstruction" and "Prosperity" clearly demonstrate this. A ruler only needs to be able to recognize and not appoint petty people. Emperor Xuanzong of the Tang dynasty appointed Li Linfu and dismissed Zhang Jiuling, and thus the difference between order and chaos was determined. When a ruler is wise and his ministers are virtuous, it is said to be a rare occurrence. During the time of the hexagram "Meeting," when a single yin force gradually grows, the sage repeatedly emphasizes vigilance and caution, showing deep concern.

彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！柔之遇剛、陰之遇陽、臣之遇君，其理一也，姤之所以為遇也。君子小人雖異趣，未有無所遇者，君子之遇明君、小人之遇暗主，資適相逄耳。勿用取女不可與長者，當姤陰長之時，君子道消，故勿用取女，必有敗國亡家之道，故不可與長也。

The Commentary on the Judgment says: "Gou means meeting, specifically a soft element meeting a strong one. 'Do not use her for marriage, for she cannot be relied upon for a long time.' Heaven and Earth meeting, all things become clearly manifested. A strong element meeting a proper center and correctness, the world will be well governed. The meaning of the time of Gou is great indeed!" When a soft element meets a strong one, when Yin meets Yang, when a minister meets a ruler, the principle is the same, which is why the hexagram Gou is interpreted as 'meeting.' Although the aspirations of a gentleman and a petty person differ, neither is without meeting circumstances: a gentleman meets a wise ruler, a petty person meets a foolish ruler, merely because their natures happen to be compatible. The phrase 'do not use her for marriage, for she cannot be relied upon for a long time' refers to the time when the hexagram Gou is in effect, when a single Yin element gradually increases. At this time, the way of the gentleman is declining, so one should not marry such a woman. To employ such people will surely lead to the downfall of the state and family, hence one should not associate with them for long.

天地相遇品物咸章者，天地之氣不交感則不能生育萬物，天氣下降，地氣上升，寒往則暑來，暑往則寒來，然後飛潛動植之物職職呈露，故品物咸章也。剛遇中正天下大行者，姤雖陰長之時，然二五各據中正之位，雖非正應，體實剛健，足以大有為於天下，此遇之至善者也。姤之時義大矣哉者，以天地陰陽之理觀之，則聖賢相遇必能易亂為治、去危為安，社稷生靈皆蒙其福，則姤之時與義豈不大哉！姤之時，言陰長之時也；姤之義，則陰陽相遇之義也。

The phrase "Heaven and Earth meet, and all things are clearly manifested" means that if the energies of Heaven and Earth do not interact and respond to each other, they cannot give birth to all things. When the heavenly energy descends and the earthly energy ascends, cold gives way to heat, and heat gives way to cold. Only then do flying creatures, beasts, aquatic life, and plants flourish one after another, so it is said that all things become clearly visible and impressive. The phrase "A strong and upright force meets the proper position, and the world is greatly advanced" refers to the hexagram Gou, which occurs when a single yin line is gradually increasing. However, the lines Nine in the Second and Nine in the Fifth each occupy the proper positions, and even though they are not in a direct correspondence, their nature is indeed strong and upright, thus capable of achieving great things throughout the world. This is the best kind of "meeting." The phrase "The significance of the time of Gou is great indeed" means that according to the principles of yin and yang in Heaven and Earth, when a wise ruler meets a virtuous minister, they can transform chaos into order and turn danger into security, bringing blessings to the state and the people. Therefore, is the "time" and "meaning" of the hexagram Gou not of great importance? The "time" of Gou refers to the period when a single yin line is gradually increasing, while the "meaning" of Gou refers to the significance of the meeting between yin and yang.

象曰：天下有風，姤，后以施命誥四方。卦以巽下乾上為姤，其象為天下有風。夫風在天下，則萬物無不遇者，聖王體此以施令誥於四方，孰敢不聽從者？人君舉措未有無所法象者，風雷皆號令之象也。凡可以動物者皆風也，風以動之則物無不遇者，故朝廷之命令猶天之有風也。風行草偃，則物無不披靡者。聖人發號施今以播誥四方，取象於姤，義無餘蘊矣。

The Great Image Commentary says: "Heaven has wind,姤, the king should issue commands to all directions." This hexagram, with Wind below and Heaven above, is called姤. The image is of wind blowing beneath the heavens. Wind spreads throughout the world, and nothing in the world can escape its influence; the sage recognizes this and issues decrees to all directions, so who would dare to disobey? The actions of the sovereign are always in accordance with heavenly signs; wind and thunder both symbolize commands. Anything that can move all things is wind; when wind moves, all things inevitably meet it, so the royal decree is like wind in the heavens. When the wind passes over grass, it bends it down, and all things inevitably follow. The sage issues commands and spreads them to all directions, taking the image of姤, and the meaning is fully expressed.

初六：擊於金柅，貞吉，有攸徃見凶，羸豕孚蹢躅。象曰：繋於金柅，柔道牽也。姤之時，陰方長而未盛，如小人在內而黨與未應，制之不於其漸，則滋蔓難圗矣，故繋於金柅。金柅者，在車之下，以金為之，所以止輪令不動也。九二陽剛而位乎中正，比近於初，與初同體，能止初者也，故以為象。

The line statement for the first line (Initial Six) says: "It is struck by the metal brake, uprightness brings good fortune, going on a journey meets danger, a weak pig shows trust and treads about." The Small Image Commentary says: "Bound by the metal brake, the soft path is restrained." At the time of the Gou hexagram, the yin energy is just beginning to grow but is not yet strong, like small people who have already entered the court but their followers have not yet responded. If it is not restrained when it is just emerging, it will spread to a point where it becomes difficult to deal with, so it should be bound by the "metal brake." The "metal brake" is a metal device attached under the chariot to stop the wheels from moving. The Nine in the Second line is yang and occupies the central and upright position, is adjacent to the Initial Six, and shares the same Xun structure, making it the one capable of restraining the Initial Six. Therefore, it is used as an analogy.

如小人寖長之始，其勢未盛，有剛陽得位之君子以正道格之，使其私慾不行，則貞而獲吉矣。有攸往見凶者，小人之性猶女子也，無所繋而任其所之，恣其所覩，則凶之道也。羸豕孚蹢躅者，豕方羸弱之時若無能為者，及其羸而制之則易。初六陰豕之羸者也，小人之初其勢未盛，然其中誠有一跳踉之志矣，不能有所繋而恣其所往，何所不至乎？象言繋於金柅柔道牽也，小人之初，必有牽制之，使繋於一則無能為矣。

Just as a petty person is just beginning to gain some power but still lacks strength, if a noble and strong-minded gentleman uses the right path to correct him, making his private desires ineffective, then he will maintain righteousness and gain good fortune. The phrase "there is a journey and seeing danger" means that the nature of a petty person is like a woman without firm will; if not restrained, allowing him to move freely and indulge in his desires, that is the way to invite misfortune. The phrase "a weak pig with faith and hesitation" means that when a pig is weak, it seems powerless, and it is easy to control it when it is weak. The initial line six is that weak andyin softness pig; the petty person, though his power is not yet strong, already has a restless and restless mind. If not restrained and allowed to act freely, where could he not reach? The "Small Image Commentary" says "bound by the golden brake, the gentle way restrains it," which means that when a petty person first appears, there must be something to restrain him, tying him down so he cannot move around freely, and then he will be helpless.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。二逺君而近民，五陽在上，一陰在下，故初有民之象。初六陰未有主而二先得之，四雖正應，然初已從二，四不能主而反為賓。如陳勝所遣將相，得其地即王其地，有其民；武臣至邯鄲自立為趙王，韓廣得燕自立為燕王，如此豈賓之利哉！

The line statement for the second line says: "It contains fish, without blame, not favorable for guests." The Small Image Commentary says: "It contains fish, meaning the virtue does not reach the guest." The second line is far from the sovereign but close to the people; five yang lines are above, one yin line is below, so the initial six represents the people. The initial six, being a yin line, has not yet been assigned, but the second line has already obtained it. Although the fourth line is in proper correspondence with the initial six, the initial six has already followed the second line, so the fourth line cannot be the master, but becomes the guest. This is like the generals and ministers sent out by Chen Sheng; wherever they conquered, they established themselves as kings there, taking possession of the people: Wu Chen reached Handan and proclaimed himself King of Zhao, Han Guang captured Yan and proclaimed himself King of Yan. In this way, how can there be any benefit for that 'guest'?

稱賓則體敵而無君臣之分矣。二擅有其民，宜其有咎也。方民思其主之時，五剛莫適為主，雖有正應，不能禁二之自専，故曰包有魚無咎。包謂包裹之，易之取象言豈一端。象言包有魚義不及賓者，既王其地、有其民，豈復顧其賓哉？

Once referred to as "guest," both parties become equal adversaries, and the distinction between ruler and subject is lost. Nine Two alone controls the people, which should be an error; however, when the people are expecting a leader and among the five yang lines none can be clearly identified as the master, Nine Four, although having the name of proper correspondence, cannot restrain Nine Two's unilateral decision. Therefore, the line statement says, "Enclosing fish, no blame." "Enclosing" means to wrap or contain; the Book of Changes takes images from many perspectives. The Small Image Commentary says, "Enclosing fish, the meaning does not reach the guest," meaning that since Nine Two has already established itself as king on that land and controlled its people, how could it still care about that "guest"?

九三：臀無膚，其行次且，厲無大咎。象曰：其行次且，行未牽也。三與初同體，皆處下卦，初切近於二，為二所得，故九三失據，如臀之無膚也。退而從初則礙於二，舍之而進則三陽阨於上，故其行次且，次且難進之象，處此勢者其凶可知。

The line statement for the third line says: "The buttocks have no skin, his movement is halting, danger but no great misfortune." The Small Image Commentary says: "His movement is halting, his movement is not restrained." The third line and the sixth line are both part of the Xun trigram and are in the lower trigram. The sixth line is adjacent to the second line, which has already been occupied by the second line, so the third line loses its support, like a buttock without skin, making sitting and standing unstable. Retreating to be close to the sixth line is blocked by the second line; moving forward without it is obstructed by three yang lines above. Therefore, his steps are unsteady, "halting" is the image of difficulty in moving forward; a person in such a situation is clearly in danger.

然三以剛健而寓陽位，非闇弱之人，必能惕厲自強，故無大咎也，咎不至大者，小或不免耳。象言其行次且行未牽者，不為上下所牽制也。知初之不可據而義不反顧，知上未易犯而不敢直前，此所以獲免乎咎悔也。

However, the Nine in the Third occupies a yang position with a strong and vigorous nature, and is not a person who is dark or weak. Therefore, he must certainly be vigilant and self-disciplined, striving to become stronger, hence "no great misfortune." The statement that mistakes do not reach a great extent means that minor errors may still occur. The Small Image Commentary says, "His movement is hesitant, his action is not constrained," meaning he is not restrained by the upper and lower forces. He understands that the Six at the Beginning is unreliable, so he does not look back in terms of righteousness. He realizes that the superior position is not easily offended, so he does not push forward recklessly. This is precisely why he can avoid blame and regret.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。九四與初六為正應，位尊而近君，然初已為二所據，是不得乎民，如包之無魚，有所作為則凶矣。起者，興事造業之謂，上欲興事造業而百姓不與，孰與成功哉？易之師曰剛中而應，行險以順，而民從之。夫用兵行師，驅民於萬死一生之地而民不敢不從者，以吾能有其眾也。

The fourth line statement says: "The package has no fish, there is danger." The Small Image Commentary says: "The danger of having no fish is due to distant people." The fourth line is in a correct correspondence with the first line, holding a position of honor and near the ruler; however, the first line has already been occupied by the second line, which is like not having the people. It is as if there is no fish in the package. If one still wants to take action at this time, it will be dangerous. "Start" means to initiate a venture. If the superior wants to start a venture but the people do not support it, who will accomplish the task? The Commentary on the Judgment of the "Military" hexagram says: "Strong and central, with a corresponding line, proceeding through danger with order, and the people follow." In warfare, the people are driven into a dangerous situation, yet they dare not refuse to follow, because the general truly commands this force.

故地中有水為師，師，眾也，吾能包而有之，然後可以大有為於天下。湯伐桀、武王伐紂，順乎天而應乎人，不有其民，豈足以興師動眾乎？象言包無魚逺民也，以九四近君而逺民，雖勢足以有行而民不與，故凶也。

Therefore, when water is within the earth, it becomes the hexagram "Military Campaign." "Military Campaign" means the gathering of people. I can embrace the people and truly possess them, and then I can achieve great success in the world. King Tang of Shang attacked King Jie of Xia, and King Wu of Zhou attacked King Zhou of Shang; they acted in accordance with heaven's mandate and the people's will. If one does not even possess his own people, how could he be qualified to mobilize an army? The "Small Image Commentary" says, "Encompassing without fish, distant people," meaning that line nine in the fourth position, although close to the sovereign, is distant from the people. Although its power is sufficient for action, the people do not follow, hence the danger.

九五：以杞包，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。杞，剛勁之木，柔弱蔓延而善附物。杞，九二也；初六也。九五為姤之主，與二同徳，所謂剛遇中正也。當陰長之時，小人慾傾搖君子，聖人思有以制之，豈自用其聰明哉？必有剛果之臣折其芽櫱而包容之，不使滋蔓難圗也，故九五之君但含章而已。含章者，含畜其至美之徳而不暴露也，此制小人之道也，故福慶自天而降，小人無能為矣。

The line statement for the fifth line says: "With the杞 tree embracing, containing virtue, there is a falling star from heaven." (The common version reads "With the杞 tree embracing the瓜," but the original text is missing the character "瓜" here.) The Small Image Commentary says: "The fifth line contains virtue, because it is in the center and upright; the falling star from heaven indicates that the will does not abandon destiny." The杞 is a strong and sturdy tree, while the瓜 is soft, spreading, and adept at clinging to other things. The杞 refers to the second line, and the soft spreading瓜 refers to the first line. The fifth line is the main line of the姤卦, sharing the same virtue with the second line, which is what the Commentary on the Judgment calls "a strong line meeting a central and upright one." At the time when a minor yin is gradually increasing, the petty person wants to shake and overthrow the gentleman. The sage considers what method to use to subdue him. Is it by relying solely on his own wisdom? Definitely, there must be a resolute and decisive minister to break the petty person's initial growth and contain him, preventing him from spreading out of control. Therefore, the ruler on the fifth line only needs to "contain virtue." "Contain virtue" means to nurture and conceal one's most excellent virtue without revealing it, which is the method to subdue the petty person. Thus, blessings descend from heaven, and the petty person becomes powerless.

象言九五含章中正者，位乎中正而用中正之道，故可端拱無為，晦跡蔵用，小人自退聴矣。有隕自天志不舍命者，天之所令謂之命。當陰陽代謝、君子小人相為傾奪之時，但任賢使能，一聴天命而我無容私焉，故天弗能違而降之福慶也。

The Small Image Commentary says, "Nine in the Fifth contains virtue, is in the center and upright." This means that he is in a central and upright position and also practices central and upright conduct, so he can govern by doing nothing and remain hidden, allowing the petty people to naturally retreat and obey. It is said, "A falling star comes from heaven, and one's aspirations do not abandon destiny." What is commanded by heaven is called "destiny." When yin and yang change and the virtuous and petty people struggle and compete with each other, the sovereign only needs to appoint the virtuous and leave everything to heaven's command, without involving himself in any personal intentions. Therefore, heaven cannot contradict him, but instead bestows upon him blessings.

上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。角者，剛而上窮之象。姤以遇為主，物之交感無非遇者，而君臣為大。九以陽剛乗五而處姤之終，此大臣位極乎人臣，有凌犯之志者。小人乗權勢之乆，貪得無已，如坤之上六龍戰于野，理必傾覆，則吝道也，禍自已取，何咎於人乎？象曰姤其角上窮吝者，姤至於上窮而吝，其始在乎患失而已，終至覆族滅頂之禍，悔可及乎？

The line statement for the top yang line says: "Meeting at the horn, there is hardship but no blame." The Small Image Commentary says: "Meeting at the horn, it is the hardship of reaching the extreme." "Horn" symbolizes something hard and located at the very top, having reached its limit. The hexagram of Gou is centered on "meeting," as all things are interconnected and influence each other, and among these, the most significant is the meeting between a ruler and a minister. The top yang line, with its strong yang nature, is above the nine in the fifth, and is at the end of the hexagram of Gou, representing a minister who has reached the highest position but harbors a rebellious mind. Small men, relying on their long-held power, have boundless greed, just as the upper six of the hexagram of Kūn says "a dragon fights in the fields," which by nature would lead to collapse, and this is the pattern of "hardship." Misfortune is self-inflicted, can one blame others? The Small Image Commentary says "meeting at the horn, reaching the extreme and experiencing hardship," meaning the hexagram of Gou has reached its limit and thus feels regret. Tracing its origin, it is merely a matter of being overly concerned with gain and loss. In the end, it leads to great calamity, such as the destruction of the family and the person. At that point, regret is still possible?

下經。坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。萃，聚也，物萃則聚也。民猶水也，性無不下，澤所以能蓄者，以善下之也。畜眾之道無他，不以威強刼制之耳。好生而惡殺，好利而惡害，民之性也。以逸道使之，能生之而不傷，興利而去其害，則下無不順者。二五以正應，又居中正之位，上下悅順，故能容民畜眾，而萃道成矣。

The following passage discusses the lower section of the Zhou Changes (I Ching). The hexagram "Cui" (Gathering) has the hexagram structure with the hexagram Kun (Earth) below and Dui (Lake) above. The hexagram statement says: "It is smooth; the king attends the ancestral temple for worship; it is appropriate to see the great man, it is smooth, appropriate to maintain the correct path; using oxen and sheep as sacrifices brings good fortune, appropriate to go somewhere." "Cui" means gathering; when all things converge in one place, it becomes "gathering." The people are like water, which never flows upward; a marsh can hold water because it is willing to be in a low place. Raising the people has no other way but to not use force or coercion to take from them. People desire to live and avoid death, desire gain and avoid harm; this is their nature. Using a way that makes the people comfortable to govern them, being able to sustain them without causing harm, doing beneficial things and removing harmful ones, then the people below will not fail to be loyal. The hexagram's line six two corresponds with line nine five in yin and yang, and both are in the middle position and correct. Also, the lower trigram Kun represents compliance and the upper trigram Dui represents joy, so both above and below are joyful and compliant, thus being able to include the people, raise the people, and achieve the way of gathering.

甚哉，民之難萃而易散也！太王居邠，狄人侵之，去之岐山之下居焉，從之者如歸市，豈以勢力驅之哉？秦専任強威，併吞席捲，非不能聚民也，而陳勝奮臂一呼，天下響應。聖人設卦觀象之意，則上悅然後下順，是知勢力之不可恃也；剛中而應，是知偏任威強則民不與也。

It is truly difficult to gather the people and they are easily scattered! In ancient times, King Wen of Zhou lived in Bin, but the Di people came to attack. He then left Bin and moved to live under Mount Qi, and the people who followed him came in crowds like market-goers—was this achieved by force and power? The Qin dynasty relied solely on harsh authority, conquering the six states and sweeping across the world. They were certainly able to gather the people, but when Chen Sheng raised his hand in a call, the whole world responded. The sages established hexagrams and observed the patterns of things with the intention that those in power should first be joyful and harmonious, and only then would the people be obedient. This shows that power alone is unreliable. The hexagram statement also says "strong and central with a response," indicating that relying solely on force and strength will not gain the people's support.

萃至鼎。彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝亨也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。王者致治至萃，則人道盡矣，可以格祖考矣。蓋建邦設都，必先立宗廟，所以致孝亨也。夫以孝治天下者，四海雖大，萬民雖眾，舉無不順者，以合乎人心也。合乎人心，則民之從之也輕，此要道也。

"The 'Cui to Ding' is the title on the book's spine, indicating that this volume discusses the hexagrams from Cui to Ding." The Commentary on the Judgment of the Cui hexagram says: Cui means gathering; the lower trigram is坤 (Earth), which is yielding, and the upper trigram is兑 (Lake), which is joy. The nine in the fifth position, a yang line in the center, corresponds with the six in the second position, thus enabling gathering. "The king goes to the temple" means extending filial piety to its utmost and communicating with the spirits. "It is advantageous to see a great man and to have success" means that gathering must follow the right path. "Using great sacrifices is auspicious, and it is advantageous to go somewhere" means following the mandate of heaven. Observing what a time gathers together, one can clearly understand the actual conditions of heaven and earth and all things. When a king governs the world and reaches the state of Cui, he has fulfilled the way of human affairs and can communicate with the spirits of ancestors. Generally, when establishing a state or building a capital, one must first set up a temple, for the purpose is to extend filial piety upward. A ruler who governs the world with filial piety, even though the four seas are vast and the people numerous, none will not be obedient, because filial piety is exactly in accord with the people's hearts. When it accords with the people's hearts, the people will naturally follow, which is the key to governing the country.

利見大人亨，聚以正者，大人謂九五也。九得剛中之位而為萃主，此人君能以正道聚天下者，故天下皆利見之。用大牲吉，利有攸往，順天命者，享祀之禮皆報也，非祈也。周公行郊祀之禮於治定功成之後，非豐萃之時而行盛大之禮，則是矯誣上天也。因萃時用其禮，則天必親而享之，如此然後可以大有為於天下。此聖人先天而天弗違，後天而奉天時，故彖言用大牲吉，利有攸往，順天命也。反此則逆天理矣。

In the phrase 「利见大人亨，聚以正」, the term 「大人」 refers to the Nine in the Fifth. The Nine in the Fifth, with its yang strength occupying the central position, becomes the master of gathering and uniting, which is exactly how a sovereign can gather the world under the right path, so all under heaven are pleased to see him. 「用大牲吉，利有攸往，顺天命」 means that the rites of worship are for expressing gratitude to the gods, not for seeking favors from them. The Duke of Zhou held the grand sacrificial ceremony after the world was at peace and his achievements were complete; if one held such a grand ceremony when the gathering was not abundant, it would be a deception of heaven. By performing this great rite when the gathering is abundant, heaven will surely be close and accept it, thus enabling great achievements throughout the world. This is what the 「Wenyan」 of the 「Qian」 hexagram says about the sage: 「Before heaven acts, heaven does not contradict; after heaven acts, it follows the timing of heaven.」 Therefore, the 「Commentary on the Judgment」 says 「using great sacrifices is auspicious, beneficial for going forward, because it follows the mandate of heaven.」 Doing the opposite would be against the principles of heaven.

觀其所萃，而天地萬物之情可見者，天地至大，萬物至眾也，欲以一人之私智而徧察之，則吾之智有時而窮矣。聖人坐觀萬化之變，必自其近而易見者始，民同是心也，能同民心，則天地萬物之情舉在此矣，豈有它道哉？

It is said that by observing what is gathered together, one can see the true nature of heaven and earth and all things, because heaven and earth are extremely vast and all things are extremely numerous. If one were to investigate everything thoroughly with one's own limited wisdom, one's intelligence would inevitably reach its limit. Therefore, the sage calmly observes the changes of all things and begins from the closest and most visible aspects—common people and I share the same mind. If we can be in harmony with the people, then the true nature of heaven and earth and all things is fully contained within this, so where else could there be another way?

象曰：澤上於地，萃。君子以除戎器，戒不虞。師之象曰：地中有水，師。師亦眾也。萃者聚於治安之時，師者用於險難之世。方聚於治安，禍患潛伏，故君子體此象以除戎器，戒不虞也。除者，除治其虧鈍也；戒者，戒慎其未形也。此聖人於治安之時，不忘乎危亂之道也。後世君臣茍玩歲時，因循朝夕，銷兵撤警以幸一旦之安，及夫事至而應，則已無及，其亦昧於萃之道矣。

The Great Image Commentary says: The water in the marsh accumulates above the ground, which is the hexagram of "Cui"; the gentleman thus understands the need to repair weapons and prepare for unexpected events. The Great Image Commentary of the hexagram "Shi" says: Water is stored in the earth, which is the hexagram "Shi." "Shi" also means many. "Cui" gathers people together in times of peace and stability, while "Shi" mobilizes people in times of hardship and danger. Gathering people in times of peace may conceal hidden dangers beneath, so the gentleman takes this hexagram as a model to repair weapons and be vigilant against unforeseen events. "Chu" refers to repairing broken and dull weapons, while "Jie" means being cautious and prepared before the danger takes shape. This is the sage's understanding of not forgetting the path of danger even in times of peace. Later rulers and ministers, however, neglected the years carelessly, seeking temporary ease and comfort, reducing their armies and removing their defenses, only seeking short-term security. When crises arise, they are too late to respond. Li Guang's argument directly points to the situation of the court at that time, which concealed military preparedness and sought peace at all costs: these people entirely failed to understand the principle of gathering people together in the hexagram "Cui" to prepare for potential dangers.

初六：有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。初六以柔弱之才而處萃之始，物之所萃，非能萃物者也。在下而為所萃，非其中心誠實則物不與也，故宜有孚。然初之正應在四，而二陰在上，初以柔道為物所萃，非能卓然獨立也，是以知其決不能克終，而乃亂乃萃也。乃亂者，其志紛亂不能定於一也；乃萃者，不能守其誠實而輕有所萃，此小人女子之象也。若號一握為笑，勿恤，往無咎者，若能翻然悔悟，號咷求附於四則正矣。雖群聚而譁笑之，勿恤而往，則可終免咎悔也。象曰乃亂乃萃，其志亂者，初本應四，四止而不能下應，故初無所適從，是其心志之亂也。

The line statement for the first line says: Although there is sincerity, it cannot be maintained throughout, thus the mind becomes confused and haphazardly gathers together; if one can cry out in sorrow and seek help, even if in a single grasp people around mock, there is no need to worry, and going forward will not result in blame. The small image commentary says: "It is confused and gathering together," indicating that its mind is disordered. The first line, with its soft and weak nature, is at the beginning of gathering, being the one gathered by others rather than the one gathering others. Being in a lower position and being gathered by others, if one's inner sincerity is not genuine, others will not follow. Therefore, sincerity is needed. However, the first line's correct match is the fourth line, and between them are the second and third lines, both yin lines. The first line is gathered by others due to its softness and cannot stand independently, thus it is certain that it cannot be consistent from beginning to end, leading to confusion and haphazard attachment. "It is confused" means the mind is scattered and not focused; "It is gathering together" means it cannot hold onto its sincerity and hastily attaches to others, which is the nature of a petty person or a woman. As for "If one cries out and seeks help, even if in a single grasp people mock, there is no need to worry, and going forward will not result in blame," it means if one can suddenly realize and cry out in sorrow to attach to the fourth line, it will be on the right path; even if a group mocks around, there is no need to mind, just proceed, and ultimately avoid blame and regret. The small image commentary says "It is confused and gathering together, its mind is disordered," because the first line should correspond with the fourth line, but the fourth line stays above and does not respond, so the first line has nowhere to go, which is the reason for its disordered mind.

六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。萃之時，群陰在下，二雖陰柔而與五為正應，二五各處中正之位。二在坤中，上下皆陰，莫知適從，既正應在五，則當從所應，然非其招不往也，必待五招聘然後往，乃吉而無咎也。孚乃利用禴者，初以有孚不終，故乃亂乃萃；二獨得柔中以應剛陽，君臣道合，誠實無間，雖菲薄之物可交於神明也。

The line statement for line six in the second position says: If one is drawn towards something and goes there, it is auspicious and without fault; if one's heart is sincere, then it is appropriate to use a simple sacrifice called 'yue'. The small image commentary says: 'Being drawn is auspicious and without fault' because it maintains its central virtue without change. When gathering, many yin lines are below, and although line six is yin and soft, it is in a correct correspondence with line nine in the fifth position. Lines two and five are both in the center and in correct position. Line six is in the hexagram of坤 (Earth), with both above and below being yin lines, and at this time it is uncertain whom to follow. Since it is in correct correspondence with line nine in the fifth position, it should follow the one it corresponds with. However, it should not remain still if the other party does not invite it; it must wait until line nine in the fifth position invites it before going, which is auspicious and without fault. The statement 'sincerity allows the use of a simple sacrifice' is because line one is sincere but does not hold on firmly, leading to confusion and hasty gathering. Only line six, with its softness and central virtue, corresponds with the yang ruler. The ruler and subject relationship is harmonious, and sincerity has no interruption, so even a simple sacrifice is sufficient to communicate with the divine.

禴，春祭之名，方春之時，品物未備，故其祭曰禴，精潔之義也。茍有誠實，雖二簋可用亨，損所以貴有孚也。象曰引吉無咎，中未變者，守其孚誠而不變也。君子小人各以類聚，小人之與小人，其志趣蓋有不約而同者，非得位處中、內含誠實，未有不反為朋類所引而變者。二能應五之招聘以從正應，故吉且無咎，以中心有所執守而不為群邪所變易也，豈非特立獨行之士哉！

"Yue" is the name of a spring sacrifice. In the proper season of spring, various offerings are not yet complete, so this sacrifice is called "Yue," taking its meaning of purity and simplicity. As long as one's heart is sincere, even two bowls of food can be offered as a sacrifice. This is precisely why the "Loss" hexagram values "having sincerity." The "Small Image Commentary" says, "Attracting good fortune without blame, the center remains unchanged," meaning that line six in the second position remains steadfast in sincerity without change. Gentlemen associate with gentlemen, and small people with small people. The aspirations of small people often align naturally. If one is not in the proper position, does not stay in the center and uphold correctness, and does not have genuine sincerity within, no one can avoid being pulled by their own kind and changing their course. Line six in the second position can respond to the call of line nine in the fifth and follow the correct response, thus being both auspicious and without blame. This is precisely because it holds fast to its principles and is not easily swayed by a group of wicked people. Is this not the description of a person who stands alone with integrity?

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上也。六三體陰柔而據陽剛之位，小人之桀黠者也。卦四陰而二陽皆非已應，莫適所從，故萃如嗟如，無攸利也。上與三皆居本卦之上，雖失陰陽正應之理，而上說下順，勢必相合，故往則無咎。小吝者，往雖無咎，而上處大位，三乃順從之，勢利之交，古人所羞，故小吝也。象言往無咎上者，三與四五變而成三之從上，上能說而無違拒之意，故無咎也。

The line statement for the third line says: wishing to gather but only sighing, there is no benefit; going forward brings no blame, but there is some regret. The Small Image Commentary says: "Going forward brings no blame" because there is the upper sixth line above it to rely on. The sixth line three is originally of a yin and flexible nature but occupies a yang and strong position, belonging to a type of petty person who is fierce, cunning, and sly. The entire hexagram has four yin lines and two yang lines, neither of which is its proper match. It has nowhere to go, so it can only "gather as if sighing," gaining nothing. The upper sixth line and the sixth line three are both in the upper position of their respective hexagram structures. Although they do not conform to the principle of proper yin-yang correspondence, the upper sixth line belongs to the trigram Dui (Joy) and the sixth line three belongs to the trigram Kun (Earth), so their situation naturally aligns. Therefore, going forward brings no blame. The mention of "some regret" is because although going forward brings no blame, the upper sixth line is in a high position while the sixth line three goes to comply with it, which is a relationship based on power and interest. The ancients regarded this as a shame, hence the slight regret. The Small Image Commentary says "Going forward brings no blame, it is superior," referring to the change from the third and fourth, fifth lines to the sixth line three following the upper sixth line. The upper sixth line is able to welcome and accept it without refusal, hence there is no blame.

九四：大吉，無咎。象曰：大吉無咎，位不當也。四居近君之地，下據三陰，當萃聚之時，為說之始而眾之所歸，此爻之最善者，故大吉也。然以陽居陰，是能柔以奉上接下者，故大吉而無咎悔也。象言位不當者，本以逼上有咎，然既得上下之歡心，上為君所萃，下為眾所萃，故雖免於咎悔而其位終不當也。聖人不以大吉無咎而廢其不當之位，亦不以位之不當為必蹈凶禍也。

The fourth line statement says: "Great good fortune, no blame." The Small Image Commentary says: "Great good fortune, no blame," but its position is not appropriate. The nine in the fourth line is located close to the position of the ruler, and below it are three yin lines. It is at the time of gathering. It is the beginning of the upper trigram Dui (Joy), and the place where people gather. It is the best line in the entire hexagram, so it is "great good fortune." Moreover, it is a yang line in a yin position, indicating that it can serve the ruler with flexibility and also connect with the people below. Therefore, it is great good fortune with no blame or regret. The Small Image Commentary says "position is not appropriate," which refers to its proximity to the ruler, which should bring blame. However, since both above and below are pleased with it, it is gathered by the ruler above and by the people below. Therefore, although it is free from blame and regret, its position is still inappropriate. The sage does not erase the fact that it is "great good fortune with no blame" just because its position is inappropriate, nor does it conclude that it must necessarily bring misfortune just because its position is inappropriate. Between misfortune and good fortune, it all depends on how the person behaves.

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。人主居域中之大，臨海內之眾，總其權綱，設官分職以統治之耳。有位者，百官有司之位也。分民分土，大小尊卑各任其職，垂拱以視天民之阜而已，故黃帝堯舜垂衣裳而治天下也。如此然後可以無咎。

The line statement of the fifth line says: When people gather and occupy their proper positions, there will be no fault; if they fail to gain the trust of others, they must maintain firm uprightness for a long time, and regret will disappear. The small image commentary says: "Cui has a position," meaning that its aspirations have not yet been fully realized. The sovereign occupies the highest position in the universe, rules over all under heaven, and needs only to grasp the overall authority and established principles, appoint officials and assign duties to manage and govern. What is meant by "having a position" refers to the specific roles of various officials. Dividing the people, dividing the land, and establishing distinctions of rank and status so that everyone fulfills their proper duties, the sovereign can simply rest in ease, observing the flourishing of the people. Thus, the Yellow Emperor, Yao, and Shun governed the world by simply wearing robes and garments, and the world was well ordered. Only by doing this can there be no fault.

匪孚，元永貞，悔亡者，九五正應在六二。人主患不廣大，不能泛應曲當而心有偏繫之私，豈能使海隅之眾罔不是孚哉？能元永貞，則匪孚之悔可以亡矣。元，善之長也；永，久也；貞，正也。是三者，大君之道也。有其大善如乾剛之獨運，又久於其道而以正固守之，則可以亡其匪孚之悔矣。象言萃有位，志未光者，象辭獨舉爻中一句以包下文，誠信之徳未著，則於萃為未光大，故云志未光也。

The explanation of "Not trusted, original enduring uprightness, regret disappears" is because the nine in the fifth is properly aligned with the six in the second. A ruler is most afraid of having an insufficiently broad mind, unable to fully respond to all matters and harboring private attachments in the heart—how could the people in the farthest corners and the heavens then trust him? If one can achieve "original enduring uprightness," then the regret of not being trusted can be eliminated. "Original" is the beginning of all good things, "enduring" means lasting, and "uprightness" means correctness. These three are the virtues of a great ruler. Possessing the great virtue of the Qian hexagram, which is strong and vigorous, and being able to maintain this path for a long time and uphold it with correctness, one can eliminate the regret of not being trusted. The Small Image Commentary only cites "Cui has a position, the will is not bright," using a line statement to summarize the following text. The virtue of sincerity has not yet been displayed, so when speaking of gathering, it cannot be considered bright, hence it says "the will is not bright."

上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。上六以陰柔之才而處髙位，當萃之時，進不知止，有顛覆之勢，然能恐懼憂危，尚可免咎，況乎知進退存亡之道，以功名為餘事，視富貴如浮雲者乎？象曰齎諮涕洟，未安上者，六處說之上，居萃聚之終，下無應援而又乘五，其能一日安於上乎？以見危懼之甚也。後世貪沓愚闇之人，一旦得路，自以子孫常握重權，繼世不離廊廟，況復能惕然知禍患之在後而齎諮涕洟以自危懼乎？

The line statement of the sixth line at the top says: "Lamenting and weeping, there is no blame." The Small Image Commentary says: "Lamenting and weeping is because it cannot rest securely in a high position." The sixth line, being a yin and flexible element, is in a high position at a time of gathering, only knowing to advance and not knowing to stop, thus having a tendency toward collapse. However, it is capable of being fearful and anxious about its peril, thus avoiding blame. How much more so for those who understand the principles of advancement and retreat, survival and demise, and regard fame and fortune as external matters, seeing wealth and honor as passing clouds? The Small Image Commentary says, "Lamenting and weeping, because it is not secure in a high position," because the sixth line is at the top of the trigram of Joy (兑), and also at the end of a gathering, with no support below, and surpassing the nine in the fifth. Can it ever rest securely in a high position? Thus it is deeply fearful. Later generations of greedy and foolish people, once they gain power and reach a high position, consider themselves able to hold power for generations, to rule the court for many generations, where do they ever think of being vigilant about the dangers ahead, lamenting and weeping, and feeling fearful? Li Guang criticized the current ministers of power, and this is precisely the meaning.

下坤上，升：元亨，用見大人，勿恤，南征吉。下坤上而升，下者求升之道也；上順者，可升之時也。以求升之道遇可升之時，所以能大亨也。用見大人，勿恤，南征吉者，大人者，道隆徳駿，可與大有為之人也。乾之二五皆曰利見大人，今二五相應，自二之五，自下而升上之象，文王太公相遇，當其時矣。

The hexagram "Ascending" is composed of Xun below and Kun above (the original text omits the character "Xun" here, only stating "lower Kun and upper" , and in the following text, wherever Xun is mentioned, it is often presented in the same way). The hexagram statement says: great success and smoothness, suitable for seeing a great person, no need for worry, going south for military campaign is auspicious. Xun below and Kun above form the hexagram "Ascending": the lower trigram Xun, representing humility, is the way to seek advancement; the upper trigram Kun, representing flexibility, is the favorable time for ascending. By combining the way of seeking advancement with the favorable time for ascending, it can achieve great success. The statement "use to see a great person, no need for worry, going south is auspicious" refers to a "great person" as one who has great virtue and can achieve great things together. Both the second and fifth lines of the hexagram Qian mention "favorable to see a great person." Now, in the hexagram "Ascending," the second and fifth lines correspond, with the line nine two ascending to line six five, which symbolizes ascending from below to above. The meeting of King Wen and Grand Duke Tai Gong exactly coincided with such an opportunity.

勿恤，無所憂慮。五雖陰柔而得尊位，下有陽剛之臣為之輔翼，何往而不濟乎？以此求升，故不足憂也。南征吉者，此文王伐紂之志也。西伯戡黎，祖伊恐，詩頌武王能卒其伐功，則文王南征之志未嘗一日而忘也。渭濱之獵，非熊非羆，帝王之師，則知南征之必吉也。然卦以柔為主者，時或未可，柔所以避時之艱而有待也。

"Without worry" means there is nothing to be anxious about. Although the fifth line is yin and soft, it occupies a position of honor, with yang strength supporting it below. Where could it fail to accomplish its tasks? With such conditions, there is no need for worry. The phrase "a southern campaign is auspicious" reflects King Wen's ambition to overthrow the Shang dynasty. The Book of Documents records that King Wen subdued Li, causing Zui Yi to be greatly alarmed; the Book of Songs praises King Wu for completing the conquest of the Shang, showing that King Wen's ambition for a southern campaign was never forgotten. Once, while hunting by the Wei River, the oracle divination said that the catch was neither a bear nor a boar, but rather a teacher to assist the king. From this, it was known that a southern campaign would certainly be auspicious. However, this hexagram is dominated by yin, because at times the situation does not allow for forceful action. Softness and yielding are used to avoid the dangers of the current situation and wait for the right moment.

彖曰：柔以時升，而順，剛中而應，是以大亨。用見大人，勿恤，有慶也。南征吉，志行也。坤以柔而升乎上，以剛中而應乎上，所以為升，君臣道合乃能升也。為上之道不順，則不能虛心屈已逮下；下之求升，一於卑則近於佞媚而入於邪，故應者貴乎剛中也。體雖卑而枉道以求升，則不可也。以九二之剛應六二之柔，此所以能大亨也。

The Commentary on the Judgment says: the gentle and compliant follow the right timing and rise up, being humble and yielding, with the yang strength in the center and harmony between above and below, thus achieving great success; "using one's efforts to see the great person, without worry" indicates good fortune; "a southern campaign is auspicious" signifies the realization of one's aspirations. The earth (Kun) achieves rising by being gentle and compliant at the top, allowing those below to ascend, while the wind (Xun) achieves rising by having yang strength in the center and responding to the sovereign above. This is how "rising" is accomplished; the way of sovereign and subject harmonizes to achieve rising. If those in superior positions are not gentle and compliant, they cannot humbly and humbly understand the sentiments of those below; those in inferior positions seeking advancement, if they are overly submissive, approach flattery and fall into wrong paths. Therefore, those who correspond above should be yang and maintain the center. Even though one's status is low, if one seeks advancement by twisting the right path, it is not acceptable. The nine in the second (originally "six in the second," which should be "six in the fifth") has yang strength above the gentle and compliant sovereign, which is why it achieves great success.

用見大人，勿恤，有慶者，君臣相遇，無復憂虞，天下必賴其慶矣。南征吉，志行也。南征者，文王之志也。當升之時，聖賢相遇，諸老咸歸，以往則無不利矣，故其志得行也。象曰：地中生木，升。君子以順徳，積小以髙大。木生地中，其本深固，則其末必茂，雖資地氣，必有其本，地能順而生之耳。

The explanation says, "Seeing a great person, do not worry, there will be celebration." This refers to after the meeting between the sovereign and his minister, there is nothing more to worry about, and the whole world will surely rely on this blessing. "A southern campaign is auspicious, the will is carried out." The so-called southern campaign refers to King Wen's ambition. At the time when he was rising up, the sage ruler and virtuous minister met, and men of high age and virtue such as Bo Yi and Tai Gong came to join him. Thus, going in that direction will not be disadvantageous, so his ambition could be realized. The Great Image Commentary says: trees growing out of the earth, this is the hexagram of Ascending; the gentleman thus understands that he should follow the virtue, accumulate the small things to achieve greatness. Trees growing in the earth, their roots are deeply established, their branches and leaves will certainly flourish; although they rely on the earth's energy for nourishment, they must first have their own roots, and the land is only顺应 it and nurturing it.

君子以順徳，積小以髙大者，順徳則坤之象也。書稱為學遜志，務時敏，厥修乃來，是知修身進學必本於順徳，能順則人必樂告以善道，乃能自微小以成其髙大也。初六：允升，大吉。象曰：允升大吉，上合志也。初以柔而復處卦下，至卑者也。雖於上無應而承九二之剛，與之俱升而應乎六五中正之位，以柔承剛，與二同心合意以進於上，故獲大吉也。象言允升大吉，上合志者，與二中心孚信，不相疑忌，能上合六五之志也。君臣志合而升道得矣。

"The gentleman follows virtue, accumulating small things to achieve great results." This "following virtue" corresponds to the image of the Earth (Kun) hexagram. The "Book of Documents · Shuoming" says that in seeking learning, one must be humble in ambition and constantly diligent, so that one's studies will make progress. This shows that cultivating oneself and advancing in learning must be based on the virtue of flexibility and gentleness. When one is flexible and gentle, others are willing to tell you the good way, thus enabling one to accumulate from small things and achieve great results. The line statement of the first line says: "Sincere ascent, great good fortune." The "Small Image Commentary" says: "Sincere ascent brings great good fortune," which is in harmony with the above. The first line is a yin and flexible line, and it is at the very bottom of the hexagram, the most humble position. Although it does not have a proper corresponding line above, it supports the yang strength of line two, and together with line two, ascends to correspond with the central and upright position of line five. By flexibly supporting the strong, it unites with line two to advance upward, thus achieving great good fortune. The "Small Image Commentary" says, "Sincere ascent brings great good fortune, harmonizing with the will above," meaning that it sincerely and trustfully aligns with line two, without suspicion or hatred, thus being able to harmonize with the will of line five. When ruler and minister have the same aspirations, the path of ascent is realized.

九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。九二得人臣中正之位而上應六五，升道之最善者也。君臣相與，以孚信為主，君未深信其臣，雖周公未免成王之疑。九二雖剛陽，以處臣位之中，君臣交孚，故雖菲薄之禮無所疑也。禴，薄祭也。祭祀之禮莫大於誠敬。傳曰：蘋蘩薀藻之菜，潢汙行潦之水，可薦於鬼神，可羞於王公。茍不以誠敬為先，雖品物之多、樂舞之盛，神其吐之矣。

The line statement for the second line says: If one's heart is sincere, it is appropriate to use a simple sacrifice called "yue," and there will be no fault. The small image commentary says: The sincerity of the second line is commendable. The second line occupies a proper position among the ministers and corresponds to the fifth line, making it the best line in the process of ascending. The relationship between ruler and minister should be based on sincerity. If the ruler does not deeply trust his minister, even the Duke of Zhou would not escape the suspicion of King Cheng. Although the second line is yang and strong, it is in a minister's position. The ruler and minister share sincerity, so even a simple ritual will not cause suspicion. "Yue" refers to a simple sacrifice. The ritual of sacrifice has nothing more important than sincerity and reverence. The "Zuo Zhuan" says: Herbs such as ping, fan, yun, and zao, as well as water from roadside puddles and flowing streams, can be offered to spirits and presented to princes and dukes. If sincerity and reverence are not the priority, even if the offerings are numerous and the music and dance are grand, the spirits will reject them.

惟中誠實，乃能通乎神明而亨福祿之報，何咎悔之有乎？象言九二之孚有喜者，上下交孚，志得而道行，天下皆喜樂之矣。萃與升相反而相同，萃之六二、升之九二皆以有應而交孚，故二爻皆云孚乃利用禴。君之深信其臣與臣之深文其君，其理一也。

Only when the heart is sincere can one connect with the divine and receive blessings and rewards, so how could there be any guilt or regret? The Small Image Commentary says, "The sincerity of Nine in the Second brings joy," because trust exists between above and below, aspirations are fulfilled, and the right path is carried out, making everyone rejoice. The hexagrams of "Cui" (Gathering) and "Sheng" (Ascending) have卦体 that are opposite in structure but share similar principles. In "Cui," the line Six in the Second and in "Sheng," the line Nine in the Second both have proper correspondence and mutual trust, so both lines state "Sincerity enables the use of a simple sacrifice." A ruler's trust in his minister is the same as a minister's trust in his ruler.

九三：升虛邑。象曰：升虛邑，無所疑也。九三以剛陽之才而處陽位，體既卑，與物無競，非眾陰所能遏也，又有上六為之正應，故如入空虛之地，物無不順從者。象曰升虛邑，無所疑者，紂有臣億萬，離心離徳，故孟子有獨夫之號，雖商邑之大猶空虛也，以往則無所疑矣。此文王必伐之志，武王卒其伐功，牧野之戰，卜之人心，無可疑者也。

The third line statement says: "Like ascending into an empty city." The Small Image Commentary says: "Ascending into an empty city, there is nothing to doubt." The third line, with its yang strength in a yang position, is inherently humble and compliant, and does not compete with others, thus not being obstructed by the multitude of yin lines. It also has the sixth line above as its proper correspondence, so it is like ascending into an empty city, with nothing opposing it. The Small Image Commentary says "ascending into an empty city, there is nothing to doubt," because King Zhou, although having millions of subjects, had them all disloyal, so Mencius called him "a solitary man." Although the capital of Shang was large, in reality it was like an empty city, so going there required no hesitation. This is exactly the determination of King Wen to attack King Zhou; King Wu ultimately completed this campaign, and at the Battle of Muye, the divination was about the people's support, which had no doubt.

六四：王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。六四處近君之位，上承於五，處尊位而無陵犯之志者，文王是也。太王居，狄人侵之，去之岐山之下居焉，從之者如歸市，文王因之，此周家王業之所基也。居六四之地，勢足以亨於天下，然止於岐山者，此文王之至徳也。

The line statement for the fourth line says: The king holds a sacrificial ceremony at Mount Qi, which is auspicious and without fault. The Small Image Commentary says: 'The king holds a sacrificial ceremony at Mount Qi' indicates that the ruler serves the superior with flexibility and humility. The fourth line is located close to the position of the king, and it supports the fifth line. Being in a high position yet without overstepping or offending, this is exactly the case of King Wen. In ancient times, Tai Wang lived in Bin, but the Di people invaded, so he left Bin and moved to live below Mount Qi. The people who followed him came in great numbers, like people gathering at a market. King Wen inherited this foundation, which became the basis of the Zhou dynasty's rule. With the position of the fourth line, the power is sufficient to extend throughout the world, yet he limited his sacrificial offerings to Mount Qi only. This precisely reflects King Wen's highest virtue.

在升之時，當升而不進，孔子所謂三分天下有其二猶服事殷也，故能吉且無咎，而象言王用亨于岐山，順事也。至武王則逆取而順守之，詩人謂之卒伐功，則亨于岐山者，將時之未可乎？然則聖賢出處進退之際，易地皆然，善學易者當察其變通之際則得之矣，言豈一端而巳哉！

At the time when it should be rising, it was restrained from advancing, which is what Confucius meant by "holding two-thirds of the world yet still serving Yin." Therefore, it is auspicious without fault, and the Small Image Commentary says, "The king offered sacrifices at Mount Qi, because the matter was in order." When King Wu came to power, he took the world by force but governed it in accordance with the right way. The Book of Poetry refers to him as having finally completed the conquest of the Shang. So why did King Wen only offer sacrifices at Mount Qi? Perhaps the timing was not yet ripe. This shows that the actions of sages in their rise or retreat are essentially the same when positions are exchanged. Those who are good at studying the Book of Changes should understand this principle of change and flexibility, only then can they truly grasp the meaning. How could the truth be confined to just one aspect?

六五：貞吉，升階。象曰：貞吉升階，大得志也。貞者，靜而正也。能靜而正，則獲吉而終陟元后之位矣。六五下有剛正之賢為之正應，如太公之流，此文王所以卒登王位也。然猶服事殷者，六為柔順，又體坤徳，雖位極人臣，然猶守其貞固，但升階而巳，未及九五之飛龍也。象言大得志者，升道至此，其志可謂得矣。或以升階歸之九二，夫九二在下之賢人，階至而升可也，便以升階歸之九二，豈理也哉？程氏以謂任剛中之賢輔之而升，陸氏謂文王受命之象，是也。

The line statement of the fifth line says: "Maintaining uprightness brings good fortune, ascending the steps." The Small Image Commentary says: "Uprightness brings good fortune, ascending the steps," meaning that the aspiration is greatly realized. The term "uprightness" refers to being quiet and upright. When one is quiet and upright, one attains good fortune and ultimately reaches the position of a ruler. The sixth line is in the position of a yin line, and below it is a strong and upright virtuous minister that corresponds with it, like the kind of person represented by the Duke of Grand Duke. This is the reason why King Wen eventually became the ruler. However, he still served the Shang dynasty, because the sixth line is a yin line, which is gentle and follows the virtue of the Earth. Although he holds the highest position among ministers, he still maintains his uprightness, only ascending the steps, but has not yet reached the level of the ninth line of the fifth position in the Qian hexagram, "A dragon soaring in the sky." The Small Image Commentary says "greatly realizing the aspiration," meaning that the path of ascent has reached this point, and the aspiration can be considered realized. Some people attribute "ascending the steps" to the second line, which is a virtuous person in a lower position. It is acceptable for him to ascend after the steps are laid out before him, but to assign "ascending the steps" to the second line is unreasonable. Cheng Yi believes this refers to employing a virtuous and strong minister to assist and then ascending, while Lu's view considers it as the image of King Wen receiving the mandate of heaven. These two interpretations are correct.

上六：升，利于不息之貞。象曰：升在上，消不富也。上六以陰柔處升之終而不知止者也，然而行，不知陰陽消息盈虛之理、聖賢進退存亡之道，至於敗國亡家而不知悔者。大哉貞乎！茍正矣，雖知進而不知止，富貴功名不足累之也。聖賢出處固非眾人之所測也，若利社稷、安生靈，以宗臣自任，終始以正道自持，如周公者，雖進不知止，又何訾焉？

The line statement for the sixth line at the top says: When darkness prevails and the upward movement is uniform, it is appropriate to maintain unwavering uprightness. The small image commentary says: Darkness has reached the top, and virtue diminishes and no longer abounds. The sixth line, being yin and soft, is at the end of the upward movement and does not know when to stop. It proceeds blindly in darkness, neither understanding the principle of yin and yang waxing and waning nor the proper measure of the sage's advancement and retreat. It leads to the ruin of the state and family without regret. The character 'zheng' (uprightness) is truly remarkable! As long as one follows the right path, even if one only knows to advance without knowing when to stop, wealth, honor, and fame cannot hinder him. The rise and fall of sages are not something ordinary people can comprehend. If it is for the benefit of the state and the welfare of the people, and if one takes on the responsibility of a great minister, always maintaining uprightness, like the Duke of Zhou, then even if one proceeds without knowing when to stop, what is there to criticize?

經於上六既戒以升，而繼以利不息之貞，豈慮萬世之下亦有如周公者眾或責以不釋位而去乎？象曰升在上，消不富者，小人無正固之徳，貪冐寵祿，然而升則其徳日消而窮極繼之。洪範五福，一曰富，今上六處升之極而不知止，失富之道也。程氏曰：以小人貪求之心移之於進徳，則何利如之。故其說曰：君子於貞正之徳終日乾乾，自強不息，以上六不己之心用之於此則利也。以小人貪求無己之心移於進徳，則何善如之。

The text in the uppermost line (Six at the Top) warns against "ascending blindly" and then says "it is advantageous to maintain perseverance in uprightness." Could it be that the author is concerned that even in future generations there might be someone like the Duke of Zhou, and that people might criticize him for staying in his position too long and not stepping down? The "Small Image Commentary" says, "ascending to the top, the decline is not rich," meaning that the petty person lacks the virtue of uprightness, and is greedy for favor and official rank, thus climbing upward continuously, but his virtue diminishes day by day, eventually leading to a dead end. The five blessings listed in the "Book of Documents · Hongfan" begin with "wealth," so now the uppermost line is at the peak of ascent but does not know when to stop, thus losing the way to gain wealth. Cheng Yi says: to transfer the petty person's greedy desire to cultivating virtue and learning, is there anything more beneficial than this? Therefore he says: the gentleman, who is constantly diligent and self-improving in uprightness, if the ceaseless ambition of the uppermost line is applied to this, it would be beneficial. To transfer the petty person's insatiable desire to the cultivation of virtue, is there anything better than this?

坎下兌上，困：亨，貞，大人吉，無咎，有言不信。彖曰：困，剛揜也。險以說，困而不失其所亨，其惟君子乎！貞大人吉，以剛中也。有言不信，尚口乃窮也。亨，困之反也。君子不以貧賤之道而得貧賤，雖身困而道亨；小人不以富貴之道而得富貴，雖身亨而道則否也。

The hexagram of "Goon" has the trigram Kan (Water) below and Dui (Lake) above. The hexagram statement says: "It is favorable to cross through, to maintain uprightness, the great man is auspicious, without fault; at this time, words are not believed." The commentary on the judgment says: "Goon" means that the yang is obscured by yin. Being in a dangerous situation yet still joyful, and remaining in a favorable condition amidst hardship, this is probably something only the gentleman can achieve. "Zhen, the great man is auspicious" is because the yang is in the center. "There is speech but it is not believed" means that at this time, relying on words and eloquence leads to no way out. "Heng" is precisely the opposite of "Goon." The gentleman does not obtain poverty and low status by seeking them, so although his body is in hardship, his way is still favorable. The petty man does not obtain wealth and honor by proper means, so although his body is prosperous, his way is blocked.

困亨者，在困而能亨，則不隕穫於困窮矣。文王居羑里而衍易，孔子阨陳蔡而歌，顏淵居陋巷而不改其樂，此聖賢處困之道也。貞大人吉無咎者，小人得路必阨居子，當斯時也，欲以貞固自處，鮮有不蹈禍悔者，故貞而吉非大人不能，吉然後可以無咎。有言不信者，國之無道，是非曲直顛倒錯謬，君子可以忘言之時也。

The phrase "confined yet prosperous" means being able to remain prosperous even inpredicament, thus not losing heart or determination due to hardship. King Wen was imprisoned in Youli but still composed the Zhou Changes, Confucius was stranded between Chen and Cai but continued to play the zither and sing, and Yan Hui lived in a dilapidated alley but did not change his joy. These are the ways of the sages and virtuous men in dealing withpredicament. The statement "upright, the great man is auspicious, without blame" is because when small men gain power, they inevitably bring hardship upon the virtuous. At such times, relying on uprightness to maintain one's position rarely avoids misfortune or regret. Therefore, only the great man can uphold uprightness and achieve auspiciousness; only after achieving auspiciousness can one speak of having no faults. The statement "words are not believed" refers to a country's politics being chaotic, with right and wrong completely reversed. This is precisely the time when a gentleman should remain silent. Li Guang, while in exile, made this statement, and his reference was not limited to ancient events.

象曰：澤無水，困。君子以致命遂志。澤，水所積也。水性趨下，澤上而水下，則澤必枯竭，無以說潤萬物，困之象也。君子體此象以致命遂志，雖處困阨之時，未嘗不得其樂也。致命者，不以窮達禍福死生動其心也；不以窮達禍福死生動其心，則吾志何往而不遂哉？伊尹耕於有莘之野，樂堯舜之道；伯夷叔齊餓於首陽之山，不食周粟。彼各行其志而已。

The Great Image Commentary says: When there is no water in the marsh, this is the hexagram of "Obstruction"; the gentleman thus understands that he should be willing to sacrifice his life to fulfill his aspirations. A marsh is a place where water accumulates. Water flows downward, but the marsh is above and the water leaks downward, so the marsh will inevitably dry up and be unable to nourish all things, which is the image of obstruction. The gentleman takes this hexagram as a model, and is willing to sacrifice his life to achieve his aspirations. Even in times of hardship, he may still find joy within himself. What is meant by "sacrificing one's life" is not to be shaken by poverty or wealth, misfortune or fortune, life or death; if the mind is not disturbed by these, then where can his aspirations not be realized? I Yin plowed fields in the wilds of You Shen, yet he was happy with the way of Yao and Shun; Bo Yi and Shu Qi starved to death on Mount Shouyang, refusing to eat food from the Zhou dynasty. They merely each followed their own aspirations.

初六：臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。困者，君子小人所不能免也，得所援則不困矣。初六以陰柔最處坎下，為困之始，有臀之象。九四雖處近君之位，為吾之應，然以陽剛而揜於群陰之中，力不能有所援也，如株枿之木，自不能芘其身，安能芘人哉？初既無所芘覆，又陰柔之才不能自遂顯明之地，如入于幽谷，愈以困窮耳，故至於三歲之久，卒不能自見於世也。

The line statement for the first line says: The buttocks are trapped on a broken tree stump and fall into a deep valley, not seeing anyone for three years. The small image commentary says: "Entering the deep valley" indicates darkness and obscurity. Difficulty is something that both the virtuous and the petty cannot avoid. Once help is received, the difficulty is resolved. The first line, with its yin and soft nature, is at the very bottom of the Kan trigram, marking the beginning of difficulty, hence the image of the buttocks. The fourth line, although close to the position of the ruler and in a proper response to the first line, is itself yang and strong but is obscured by many yin elements, unable to offer help. It is like a tree stump left after cutting, unable to even cover itself, how could it protect others? The first line, having no covering, and with its yin and soft nature unable to move to a bright place, is like falling into a deep valley, becoming even more destitute, hence the long period of three years, ultimately unable to reveal itself in the world.

初寓坎下，陰險底滯，趣下而善物，其困也實有以自取之，所謂小人以困窮之道而得困窮者也。四雖勢足以應援，非徒不能援，亦莫之也。詩言在彼空谷，其人如玉，蓋君子當窮獨之時，困而不失其所亨。象言入于幽谷，幽不明者，特以陰柔之才不善處困，識慮昏，自趣於幽暗耳。

At the beginning, the line six is situated beneath the Water trigram, characterized by its hidden and stagnant nature, constantly sinking downward and yielding to external influences. Its difficulties are self-inflicted, as mentioned earlier, where a small person brings about their own poverty and hardship through improper actions. Although the fourth line has the strength and position to offer assistance, it is not only unable to help but also cannot reach the situation. The Book of Poetry says, "In an empty valley," "His person is like jade," indicating that when a gentleman is in a state of isolation and hardship, he remains internally unimpeded. The Small Image Commentary states, "Entering the dark valley, the darkness is not clear," which is because line six, with its soft and weak nature, is not skilled in dealing with hardship, and its understanding and thoughts are dim, leading it to move toward darkness on its own.

九二：困于酒食，朱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。九二以陽剛處人臣中正之位，又上有九五同徳之君，若可與有為。然當困世，君臣俱為群陰所揜，勢不能及物，但有厭飽於酒食而巳，豈其志哉？朱，天子飾下體之服。九二以剛中之賢，雖為群陰所揜，而位處中正，不為貧賤所移，此有道之主所以不忍遺也，錫命之至，其誰御之？故曰朱方來也。方來者，以言寵命之至方來而未巳。

The line statement for the second line says: Being confined in wine and food, the red ceremonial robe has just been bestowed (the character '绂' is missing in the original text), it is appropriate to hold sacrifices; going to war is ominous, but there is no fault. The small image commentary says: 'Being confined in wine and food' indicates being in the center and having blessings and good fortune. The second line, with a yang element in the proper position among human ministers, has above it the fifth line, a yang element of a virtuous sovereign who shares the same virtue. It seems as if it can act. However, in a time of hardship, both sovereign and ministers are obscured by the multitude of yin elements, their power cannot benefit all things, and they can only seek satisfaction in wine and food. How could this be their true aspiration? 'Red ceremonial robe' refers to the ceremonial garment worn by the Son of Heaven on the lower body. The second line, a virtuous person who is strong and upright, although obscured by the multitude of yin elements, is in the proper position, not shaken by poverty or low status. This is exactly what a virtuous sovereign would not abandon; when the mandate is bestowed, who can resist it? Therefore it says 'the red ceremonial robe is coming'. The term 'coming' means that the mandate of favor is coming continuously and without end.

亨祀者，兼天神人而言也。九二以剛中之徳，雖在險難之中，所守正固，在困而心亨，固可交於神明矣。然在困守正，僅能以貞固自守，飲食燕樂可也，非大有為之時。若強聒妄動，必有悔吝，知未可動而動，則凶禍之來將誰咎乎？故曰征凶也。徵者，有所往也。象言困于酒食，中有慶者，君子能守其中正之徳，非能終困者也，困而必亨，積善於身，必有餘慶矣。

The phrase "Hen Si" refers to the worship of heavenly deities, earth spirits, and human ancestors. The Nine in the Second line possesses the virtue of being strong, vigorous, and maintaining the center. Though situated in a dangerous situation, it remains firm and unwavering in its adherence to the right path. Although physically constrained, its spirit remains unimpeded, and such a state naturally allows for communication with the divine. However, in times of adversity, maintaining righteousness can only be achieved by steadfast self-preservation. Simple meals and festivities may still be possible, but it is not the time for great achievements. If one insists on acting rashly or persistently without reason, regret will surely follow. If one knows that action is inappropriate yet still proceeds, then when misfortune arrives, who can be blamed? Hence, it is said "Zheng Xiong." "Zheng" means to move forward. The "Small Image Commentary" states "困于酒食，中有庆也," because the gentleman can maintain his virtue of uprightness and center, and thus is not someone who is permanently in distress; after hardship, there will be success, and the good deeds accumulated within will surely bring about favorable results.

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也；入于其宮不見其妻，不祥也。六三以陰柔而處尊顯之位，二陽在上而欲進焉，一陽處下而巳乘焉，可謂不量力矣。堅重難入而不可動搖者，石也，九四九五是也；負芒刺而不可枕藉者，蒺藜也，九二是也。

The line statement for the sixth line says: Being trapped by a stone and leaning against thorns; returning home, not seeing one's wife, which is ominous. The small image commentary says: "Leaning against thorns" is because it is above the yang lines; "entering the house but not seeing one's wife" is an ill omen. The sixth line, with its yin and soft nature, occupies a noble position. Above it are two yang lines, yet it still tries to rise higher. Below it is one yang line, which it has already mounted upon. This is truly a case of overreaching one's capacity. The stone, which is hard and heavy, immovable and unyielding, refers to the ninth line four and the ninth line five. The thorns, which are full of prickles and cannot be relied upon or rested upon, refer to the ninth line two.

小人之害君子，方其處下，巧為攻擊，雖負凶惡之名不也；方其在上，則肆其憑陵，雖嬰刀鋸之戮不避也。蓋君子當困蹇之時，以道義自處，視軒冕猶桎梏，於富貴如浮雲，小人雖欲陵藉摧辱之，卒不可得。故孔子曰：非所困而困焉，名必辱；非所據而據焉，身必危。以見小人卒不能勝君子，而反受危辱也。

A petty person seeks to harm a gentleman: when he is still in a low position, he finds ways to attack him, even if it means bearing a wicked reputation. When he eventually rises to power, he acts with unrestrained cruelty, even willing to face execution. However, when a gentleman faces difficulties and hardships, he maintains himself by virtue and righteousness, viewing high office and honor as shackles and wealth and status as passing clouds. A petty person may desire to humiliate and destroy him, but ultimately cannot succeed. Therefore, Confucius in the Great Treatise says: one should not be in a difficult situation yet finds himself in one, his reputation will surely be disgraced; one should not be in a position of power yet finds himself in one, his life will surely be in danger. Thus it is evident that petty persons will always fail against gentlemen, and instead bring upon themselves danger and disgrace.

方是時也，雖知退處燕閒，為自全自安之計，則已晚矣。故曰：既辱且危，死期將至，妻其可得見耶？死期將至，則凶可知矣。象言據于蒺藜，乘剛也；不見其妻，不祥也，以見作不善之報。仲尼於繫辭發明此爻，使一卦之義渙然明白，故予妄欲發明仲尼之旨，以袪諸儒紛紜異同之論，而不敢自謂然也。

At this point, even if one understands the need to retreat into seclusion for self-preservation, it is already too late. Therefore, the Great Treatise says: having suffered disgrace and being in a dangerous situation, death is imminent; how could one still see his wife? When death is approaching, the danger is evident. The Small Image Commentary says, "Standing on thornweed, riding on strong force," and "Not seeing his wife, an omen of ill fortune," which clearly shows the consequences of wrongdoing. Confucius expounded on this line in the Great Treatise, making the meaning of the entire hexagram clear. Therefore, I dare to explain Confucius' meaning in order to clarify the various conflicting interpretations, but I do not presume to be correct.

九四：來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也；雖不當位，有與也。解紛濟難，固以速往為吉，故解卦言有攸往夙吉。困之初六最處卦下，至困者也，其望在外有力之援，甚於倒懸之求解也。九四為正應，宜亟往赴之，而其來反徐徐者，以九處坎之中，疑其深險而不敢進也。況四居多懼之地，以有強敵，不敢輕犯，其慮患深矣。

The fourth line statement says: "Coming slowly and hesitantly, trapped by a golden carriage, there is some regret, but ultimately there is a result." The Small Image Commentary says: "Coming slowly" indicates that the mind is attached to the lower position; although the position is inappropriate, there is someone to assist. Resolving confusion and rescuing from danger is originally auspicious if one goes quickly, hence the Book of Changes says "having a destination, early is auspicious." The first line of the困卦 is at the very bottom of the hexagram, representing the most difficult situation. It looks forward to external help, more urgently than a person hanging upside down hoping for rescue. The ninth line four is its proper corresponding line, and it should have hurriedly gone to help, but it came hesitantly instead, because the ninth line two, with a strong yang in the dangerous center of Kan, made the ninth line four doubt the depth of the danger and hesitate to advance. Moreover, the ninth line four is in a place of much doubt and fear, with strong enemies ahead, and is unwilling to act rashly. Its concerns and worries are very deep.

九二剛而處中，運動適變，有金車之象。以九四大臣有濟國之志而不得伸，誠可鄙也。二剛當困世，宜同心以濟困者，況二為剛中之賢，豈能終阨之哉？故雖吝而有終也。夫四與初為正應，其援初之志未嘗忘也，所以徐徐者，將以有濟焉耳。九四以陽剛而處陰位，然卒無咎悔者，有濟困之志，為眾所與也，孔子所謂困以寡怨者也。

Nine in the Second is yang and occupies the central position, capable of acting appropriately and adapting to circumstances, hence the image of 'golden carriage'. With Nine in the Fourth, a minister who harbors a patriotic desire but finds himself unable to act, it is truly lamentable. Nine in the Second is also yang, and in a time of hardship, it should unite with Nine in the Fourth to overcome difficulties. Moreover, Nine in the Second is a virtuous person who is strong and upright, so why would it ultimately hinder Nine in the Fourth? Therefore, although there is regret, there is ultimately a resolution. Nine in the Fourth and Six at the Beginning are in a proper correspondence; the intention of Nine in the Fourth to assist Six at the Beginning has never been forgotten. The delay in coming is precisely to seek a genuine way to provide relief. Nine in the Fourth, though a yang line in a yin position, ultimately does not incur blame or regret, because it has the desire to relieve hardship, which is praised by all. This is the meaning of Confucius' saying 'difficulties lead to few grievances'.

九五：劓刖，困于赤，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。九五處中正之位，有剛健之徳，若可以有為，然當困世，強臣在側，為所脅制，欲濟天下之大困，必以去小人為先，此劓刖之刑不得巳而用也。上六、六三、初六皆小人而據其上，善揜剛者，故當刑而去之。赤，諸侯之服。三陰未去，威令不専，勢必降殺，僅同諸侯之位耳。

The line statement of the fifth line says: "Apply the punishments of nose-cutting and foot-cutting, be confined by the red ceremonial robe (the character '绂' is missing in the original text), slowly achieve relief, and it is appropriate to hold a sacrifice." The Small Image Commentary says: "Nose-cutting and foot-cutting" refers to the unfulfilled aspirations; "only gradually does it become clear" refers to being in the central and upright position; "it is appropriate to hold a sacrifice" refers to being able to receive blessings. The fifth line is in the central and upright position, possessing the virtue of firm strength. It seems capable of action, but in a time of hardship, with strong ministers nearby, it is actually constrained by them. To save the world's great difficulties, one must first eliminate the petty people. The punishments of nose-cutting and foot-cutting are used only when unavoidable. The lines six at the top, six in the third, and six at the beginning are all petty people occupying high positions, and they are especially good at concealing yang strength, so they should be punished. The "red ceremonial robe" is the ceremonial robe of the feudal lords. Since the three yin lines have not yet been removed, the sovereign's authority cannot be fully exercised, and power is inevitably diminished, reducing the sovereign's status to that of a feudal lord. Li Guang discussed the situation of strong ministers restraining the sovereign, and his meaning is very clear.

聖人處困有道，能盡消息之理，然後從容有濟，不以困於侯位為慊而輕躁妄動也，故徐乃有說也。五居兌中，小人既去，志得而道行，天下皆喜樂之矣。如此然後可以祭祀宗廟，以膺受多福也。自古聖王郊天告廟，未嘗不在小人既去、憂虞既釋之後，故萃渙二卦皆曰王假有廟，而閔予小子嗣王朝廟之詩，亦在成王釋即政之始，故此卦九五亨困之道莫利用於祭祀也。

The sage can deal with difficulties in an orderly and regulated way, able to fully understand the principles of the waxing and waning of yin and yang, then calmly and confidently accomplish things, without being discontented or impetuous because of power falling to the level of a feudal lord. Therefore it is said, "Only then can there be a gradual resolution." The line Nine in the Fifth is located within the Hexagram of Joy, with the petty person already removed, his aspirations fulfilled and the righteous path established, so all under heaven rejoice. Only then can sacrifices be made to the ancestral temple, receiving abundant blessings. Since ancient times, the sage kings have performed the great sacrifice to Heaven and offered prayers at the ancestral temple only after the petty persons had been removed and the troubles had been resolved. Therefore both the Hexagram of Accumulation and the Hexagram of Dispersal say, "The king comes to the temple." The poem "Ming Yu Xiaozǐ" in the Book of Songs describes the heir to the throne paying homage to the ancestral temple, which also occurred when King Cheng had removed his mourning clothes and begun to govern personally. Therefore, in this hexagram, the line Nine in the Fifth, seeking to resolve the difficulty, finds no better means than sacrifice.

象曰劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。小人為害則志不伸，志不伸則劓刖之刑所不得巳而用也。九二雖非正應，而處相應之地，俱為陰柔所乘，道同徳合，能以中道輔贊彌縫，使不見去之之跡，故九五之說以二能以中直相濟也。祭祀非以祈福，時適當然，則為神天所佑，故祭祀則受福也。當困之時，下能施刑于小人，中得賢人之助，上為神天之所福，則不困而可以亨天下之困矣。

The Small Image Commentary says, "Nose amputated, the will has not yet been achieved," "Only gradually does it become smooth, because of uprightness and correctness," "It is useful to perform worship, and thus receives blessings." When small people cause harm, the ruler's will cannot be fully expressed. When the will cannot be fully expressed, the punishment of nose amputation becomes a necessary measure. Although nine two is not the proper match for nine five, it is in a position corresponding to nine five. Both are dominated by yin, sharing the same way and virtue. They can assist and correct from the side with the principle of uprightness and correctness, removing small people without obvious traces. Thus, the ability of nine five to be relieved comes precisely from nine two's uprightness and correctness. Worship is not done to pray for blessings from gods, but because the timing is right, thus receiving the protection of heavenly spirits, so worship brings blessings. When in a difficult situation, one can punish small people below, receive assistance from virtuous people in the middle, and receive blessings from heavenly spirits above. In this way, one remains untroubled and can resolve the difficulties of the world.

上六：困于葛藟，于臲卼，曰動悔，有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。上六以陰柔居困極之地，三雖非正應，小人之同道者也。柔之為道，雖假援而濟，然六三自以陰柔處險，非有剛健之才能挽巳於困阨者，徒能纒繞之耳。困于葛藟者，反為三所困也。六處上極，下乘九五之剛，不知進退存亡之道，髙而必危，故困于臲卼也。

The line statement for the sixth line at the top says: being entangled by vines, in a state of instability; it says that if one moves, regret will follow, but if one has a heart for repentance, then going forward is auspicious. The small image commentary says: "Being entangled by vines" indicates being in an improper position; "moving with regret" indicates that such action will be auspicious. The sixth line at the top, being a yin and soft line, is at the top of a difficult situation. Although the sixth line in the third position is not its proper corresponding line, it is a minor person who shares the same path. The weak and soft act, needing external help to accomplish things, yet the sixth line in the third position itself is also weak and trapped in danger, lacking the strength of a strong and vigorous person to pull the sixth line at the top out ofpredicament. It can only entangle it like a vine. So "being entangled by vines" is precisely being trapped by the sixth line in the third position. The sixth line at the top is at the very top, and below it is above the strong and vigorous nine in the fifth position. It does not understand the principles of advancement and retreat, existence and non-existence. The higher one stands, the more dangerous it becomes, so it is said "being in a precarious position."

曰動悔有悔吉行者，當困極之時，若曰動必有悔而不思變動，則益入於困耳；若能悔前之失，窮而思通，必濟矣。君子未嘗無過，過而能悔，善莫大焉。書稱慮善以動，動惟厥時。若時未可動，則以安貞為貴；時可動而不動，則有後時之悔，非困而求通之道也。象言困于葛藟，未當也，言處困之道未當於理也。動悔有悔，吉行者，若慮動必有悔而不復思動，則終於困窮矣；思變而行，慮善以動，理當吉，不失其幾也。

The saying "When there is movement, there is regret; if there is regret, it is auspicious" refers to the situation when one is in extreme difficulty. If one merely says "movement will bring regret" and does not consider adaptability, one will only become more trapped. However, if one can realize past mistakes and, when in dire straits, seek a way out, one will surely overcome the difficulty. A gentleman is not without faults, but to have faults and then to repent is the best of all. The Book of Documents says that one should plan thoroughly before acting and act in accordance with the right time. If the time is not yet ripe for action, then it is best to remain steadfast and upright. If the time is suitable for action but one hesitates, there will be regret for missing the opportunity, which is not the way to seek a way out when in difficulty. The "Small Image Commentary" says "trapped by the vine, it is not appropriate," meaning that the way of dealing with difficulty is not in accordance with reason. "When there is movement, there is regret; if there is regret, it is auspicious" means that if one only worries about the regret of movement and refuses to consider change, one will eventually be trapped. However, if one considers change and acts wisely, following reason, it should be auspicious, because one has not missed the opportunity.

下坎上，井：改邑不改井，無，無得，往來井井，汔至亦未繘井，羸其瓶，凶。井以象有常徳之君子也。改邑不改井，邑，人民所聚，聚散無常，而邑有時而遷，井無變也。夫有則有得，若本無，何所得乎？汲者常滿而我無所損，物賴以濟而我無所増，或汲已而往，或方汲而來，出入往來，其應無窮，而井固自若也，此井之功用也。

The hexagram of Well has the trigram Xun (Wind) below and Kan (Water) above. The hexagram statement says: moving the city but not the well, there is no loss and no gain; people come and go to the well for water; the rope is almost at the bottom but does not reach the surface, and the bucket is broken, resulting in misfortune. The well symbolizes the constant virtue of the gentleman. "Changing the city but not the well" — the city is where people gather, and its presence is uncertain, cities may move, but wells remain unchanged. Only when there is loss can there be gain; if there is no loss, how can there be gain? Those who draw water fill their buckets daily, yet the well does not decrease; all things depend on it for relief, yet the well does not increase. Some draw water and leave, others are just arriving to draw, coming and going without end, yet the well remains undisturbed. This is the function of the well.

井之功用如此，而汲者當致力以求之。汔，幾也；繘，綆也；瓶，所汲之器也。若幾至而不及泉，與不汲同，以象君子之進徳修業，當力行而不怠也。若半途而畫，非徒不能成濟物之功，而吾之器業亦隨矣。羸者，敗之象也。人之器業至於敗，豈有不蹈凶禍者哉？故羸其瓶凶也。

The function of a well is like this, and those who draw water should strive to obtain it. "Qì" means almost, nearly; "jú" is the rope used to draw water; "píng" is the vessel used for drawing water. If the rope is almost at the bottom but has not yet reached the water, it is as if no water has been drawn at all. This symbolizes that a gentleman should strive to cultivate virtue and practice his duties without slackening. If he gives up halfway, not only will he fail to achieve success in benefiting others, but his own character and endeavors will also be ruined. "Léi" signifies a state of ruin. When a person's character and endeavors are ruined to such an extent, how can he avoid misfortune? Therefore, it is said, "If the vessel is ruined, there will be misfortune."

彖曰：乎水而上水，井，井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。木也；坎，水也。下坎上，木下而水上，舉水而上之，汲之象也，此合二卦之體言井之用也。井之為用，泉源渾渾，不舍晝夜，取之無盡，汲之愈新，養物而無窮者也。人物有代謝也，墟落有時而變遷也，而井不可易也。

The Commentary on the Judgment says: (Xun) entering into water and lifting water up, this is the well; the well nourishes all things without end. "Changing the city but not the well" is because the second and fifth lines are yang and in the center. "Almost reaching but not yet drawing water from the well" is because the function has not yet been completed. "Breaking the vessel" leads to misfortune. Xun is wood, and Kan is water; Xun below and Kan above, with wood below and water above, lifting water up, this is the image of drawing water, which explains the function of the well according to the combined structure of the upper and lower trigrams. The well has a continuous flow of water, day and night without stop, inexhaustible, and the more it is drawn, the more it renews itself, nourishing all things without end. People and things undergo renewal and change, and villages may move, but the well remains unchanged.

二與五皆有剛中之徳，故能有常如此，以象君子獨立而不變者。爵祿可辭也，名節不可移也；身可殺也，而道不可屈也，非剛中者能之乎？二五皆以剛陽為徳而非應也，有應則可以濟物而有功於天下矣，故汔至亦未繘井者，未有功也。上下各以剛陽，君臣各行其意，豈能成功哉？羸瓶之凶，何所逃乎？

Nine in the Second and Nine in the Fifth both possess the virtue of strong yang in the center, so they can be like a well, constant and unchanging, symbolizing the upright independence of a gentleman who remains steadfast and unswerving. One may refuse rank and salary, but one cannot abandon honor and integrity; one's body may be killed, but righteousness cannot be bent. Who else but a man of strong yang in the center could achieve this? However, although both the Second and the Fifth share the virtue of strong yang, they are not in proper alignment. If they can align, they can benefit all things and contribute to the world. Therefore, it is said, "Almost reaching but not yet drawing water from the well," meaning that the function has not yet been fully realized. If both superior and inferior hold to strong yang, and if sovereign and subject each act according to their own will, how can anything be accomplished? Then where can the danger of breaking the water jar escape to?

象曰：木上有水，井。君子以勞民勸相。木本在上，欲汲水則反下；水本趨下，欲濟物則反上，二者皆勞也。君子欲兼善天下以成濟物之功者，未有不始於勤勞者也，故觀乎井之用以勞民勸相。勞民者，非驅之死地也。東作西成，不失其時；春耕秋斂，不遺其力。以是而勸民，使不怠於生養之業；以是相民，使不乏於衣食之原，皆所以法井之功用也。

The Great Image Commentary says: Wood with water on it, this is the Well; the gentleman thus understands that he should encourage the people to work hard and advise them to help each other. Wood is originally above, but to draw water, it must be reversed and go downward; water is originally flowing downward, but to benefit all things, it must be reversed and be lifted up—both require effort. The gentleman who wishes to benefit all under heaven and achieve the merit of benefiting things, does not start without diligence, so he observes the function of the well to 'toil the people and encourage mutual assistance.' What is meant by 'toil the people' is not to drive the people to death. Spring plowing in the east, autumn harvest in the west, not missing the farming season; spring sowing, autumn reaping, not sparing effort. Using these to encourage the people, so that they do not slacken in their livelihood; using these to assist the people, so that they do not lack clothing and food—these are all following the function of the well.

初六：井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舍也。井以潔清為貴，汲多則日新無窮。六處井下而上無其應，不汲之井也，汙泥所聚，不可食也。不食則井之用廢矣，雖禽鳥亦將棄而逺之，況於人乎？如人不能致身髙逺之地而自處卑，誰復汲引之者？其極至於無禽，則為時所舍棄可知矣。

The line statement for the first line says: The well is full of mud, and the water is not drinkable; an abandoned well even attracts no birds. The small image commentary says: "The well mud is not drinkable" because it is at the very bottom; "the old well has no birds" because it has been abandoned by the times. A well is valued for its purity and clarity; the more it is drawn from, the more it is renewed daily, without end. The first line is at the very bottom of the well and has no proper correspondence above, making it a well that no one draws from, with mud accumulating and the water undrinkable. When the water is undrinkable, the function of the well is lost, and even birds abandon it, let alone people. It is like a person who cannot elevate himself to a lofty place, yet is content to dwell in filth; who would support him? When even birds abandon it, it is evident that it has been abandoned by the times.

九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。水性本下，其流為江河，畜為沼沚，卒歸於海者，以善下故也。而井之為用，乃以上出為功，非其性也。九二雖以陽剛處中而無應於上，乃下比於初，不能及物，故旁出為谷，徒能射鮒而已，井之功用廢矣，如敝漏之甕，何所用哉？故象言井谷射鮒，無與也。無與者，不為九五所與也。君子有剛陽之才，既不為上所汲引，當以靜自守，歸潔其身可也。而朋比於下，自投汙之地以抗其上，其顛覆必矣，故如甕之敝漏而無用於時也。

The line statement for the second line says: The well water leaks out from the side, only enough to water small fish; the bucket used for drawing water is broken and leaking. The small image commentary says: "The well valley shoots the frog," meaning there is no one who corresponds with him. Water by nature flows downward, flowing out to become rivers and streams, stored to become ponds and lakes, ultimately returning to the sea, all because it is good at being in a low position. However, the function of a well is to rise upward, which is not in accordance with the nature of water. The second line, although possessing a strong yang quality and being in the center, does not have a proper corresponding line above, but instead connects downward with the first line, thus failing to benefit all things. Therefore, the well water leaks out from the side forming a small valley, only enough to water small fish, and the function of the well is thus ruined; like a broken and leaking bucket, what use is it? Therefore, the small image commentary says, "The well valley shoots the frog, there is no one to correspond with." What is meant by "no one to correspond with" is that there is no support or recognition from the fifth line. A gentleman with strong yang talent, if not promoted or supported by those above, should remain quiet and self-restrained, preserving his purity is enough. If instead he forms alliances with those below and deliberately enters the realm of corruption to oppose above, he will surely fall, thus like a broken and leaking bucket, he will be of no use to the world.

九三：井渫不食，為我心惻，可用汲，王明，並受其福。象曰：井渫不食，行惻也；求王明，受福也。渫，治井去其汙，其泉清潔可食也。三居坎水之下、木之上，汲之象也。治井至於清潔可食，如君子修徳潔行於幽隱之中，非在上者有以汲引之，亦將廢而不用矣，故為眾心之所憫惻也。君子豈以不見用輕動其心哉？為我心惻者，眾人也。

The third line statement says: "The well has been cleaned and purified, yet no one comes to drink from it, causing me a feeling of sorrow; this well could be used, if the king is enlightened, all people could benefit from it." The Small Image Commentary says: "The well has been cleaned but not used," causing even passersby to feel sorrow; "seeking a wise king" means one who can benefit from it. "Xie" means to clean and purify a well, removing dirt so the water is clean and drinkable. The third line is located below the Kan water trigram and above the Xun wood trigram, which is the image of drawing water. Cleaning the well to make it drinkable is like a gentleman cultivating virtue and maintaining purity in obscurity; if not promoted by someone in authority, he would be discarded and unused, hence being pitied by all. Would a gentleman easily change his mind because he is not used? The "I" in "my heart feels sorrow" refers to the people.

水至於渫治清潔則可用汲，汲不汲者，上也。君子有可用之才，非明主孰能知而任用之？知人惟帝其難之，故稱王明。王而明，則浸潤之譖、膚受之愬不行焉，君臣上下俱其福利。井之功既成而汲者以濟，非獨在上者受其福而巳；若渫而不食，則行道之人皆為之傷惻也。君子之不見用，豈當有求哉？求王明者，量而後入也。王而明，吾之所求也；不明之王，可與有為哉？

Water that has been washed clean can be drawn up for use. Whether or not it is drawn depends on those above. A gentleman possesses useful talents, but without an enlightened ruler, who could recognize and employ him? The Book of Documents says that even Emperor Yao found it difficult to discern talent, so here the term "Wang Ming" is specially emphasized. If the king is enlightened, then accumulated slander and direct accusations will not be effective, and both ruler and subject will share the benefits. Once the well is completed and the water is drawn, the people who benefit are not only the ruler; if the water is clean but no one comes to drink it, even passersby would feel sorrow. If a gentleman is not employed, should he then seek employment? What is meant by "seeking a wise king" is to first assess clearly before approaching. An enlightened king is what I seek; if the king is not enlightened, can we still accomplish anything with him?

六四：井甃，無咎。象曰：井甃無咎，修井也。井之畜泉，泥或汨之，甃所以潔其泉也。君子進徳修業，必有致力之處，雖未能及物，然徳業之盛必由此而致焉。六四以柔弱之才居近君之位，不能以剛健上輔人主，從容禆贊，期於無過而巳，此大臣之任也，故象曰井甃無咎，修井也。井非修治，則汙所聚，或為棄井；朝廷之不治，則綱紀廢弛，豈非大臣之咎哉？

The line statement for the fourth line says: "Using bricks and stones to build the well wall, there is no blame." The Small Image Commentary says: "The well wall is built without blame," which refers to repairing the well. The well contains spring water, and mud and sand sometimes make it turbid. Building the well wall is to keep the spring water clean. A gentleman who cultivates virtue and develops his career must certainly have areas where he exerts effort; although he may not yet benefit others, the richness of his virtue and achievements will certainly come from this. The fourth line, with its soft and weak quality, is in a position close to the sovereign's position. It cannot use a strong and vigorous approach to assist the sovereign, but can only calmly contribute and support from the side, seeking no blame. This is the duty of a minister, so the Small Image Commentary says, "The well wall is built without blame, it is repairing the well." If the well is not repaired, filth will accumulate, and eventually it will become a useless well. Similarly, if the court is not properly managed, the rules and regulations will become slack and neglected. Is this not the fault of the ministers?

九五：井冽寒泉食。象曰：寒泉之食，中正也。九五君位，人君履中正之位，其利澤可以及物矣。冽，清也，井至清而寒泉之可食者也，以象人君博施濟眾，物所賴以生養者也。人孰無濟物之心？困於無位而利澤不加於百姓者，則勢不足以有行也，故象曰寒泉之食，中正也。

The fifth line statement says: Well water is clear and cold, and the cold spring water is drinkable. The Small Image Commentary says: The cold spring water is drinkable because it is in the center and upright. The fifth line is the sovereign's position. The sovereign stands on the position of center and uprightness, and his grace and benefits can thus benefit all things. "Cold" means clear. Well water is extremely clear, and the cold spring water is drinkable, used to symbolize the sovereign widely bestowing grace and aiding all people. All beings have some concern for helping others, but they are only troubled by lacking a position of authority, so their grace cannot reach the people. That is because their status and position are insufficient to carry out such benevolence. Therefore, the Small Image Commentary says, "The drink of cold spring water is due to center and uprightness."

上六：井收勿幕，有孚，元吉。象曰：元吉在上，大成也。井收，汲也，收其綆以上水也。縱而下之，收而上之，所以汲也。幕者，以幕障之，使不得汲，則井之用廢矣。上六正應在九三，井之為利當與眾共，乃偏於所應而幕之，使不得妄汲，非居上博施之道，故戒之如此。有孚元吉者，而勿幕則逺近內外、居者行者咸其利，故有孚而大善之吉也。象言元吉在上大成者，井之功用至此而大成，則在下者得其所濟，而在上者其元吉矣。

The line statement for the sixth line at the top says: The well rope is drawn up but not covered, showing sincerity, resulting in great good fortune. The small image commentary says: Great good fortune while occupying the top position indicates the well's function has been fully accomplished. "Well rope drawn up" refers to drawing water, pulling the rope up to draw water. Lowering the rope and pulling it up is the process of drawing water. The term "covering" refers to using a cloth curtain to cover the well mouth, preventing people from drawing water, which would render the well useless. The sixth line corresponds to the third line, and the benefit brought by the well should be shared with all. However, it instead favors its corresponding line and covers the well mouth, preventing others from freely drawing water. This is not the way for those in a superior position to widely bestow benefits, hence the text warns against it. It says "having sincerity, great good fortune" because without covering the well, people near and far, inside and outside, those living locally and those passing by, can all benefit. Therefore, there is sincerity and great good fortune. The small image commentary says "great good fortune at the top, great accomplishment," meaning the well's function is fully realized: those below receive relief, and those above also achieve great good fortune.

離下兌上，革：已日乃孚，元亨，利貞，悔亡。革，變革也。澤火二物本不相得，非水滅火則火必涸水，然亦相資而為用者，能革剛為柔，革生為熟，水火之用不可闕一也。離下兌上，此水火相資而為用者，故易曰窮則變，變則通，通則久。欲久而無弊，則革之道不可巳也。

The hexagram Gé is composed of Li below and Dui above. The hexagram statement says: Change will be believed in only when the matter is completed; it is greatly prosperous, suitable for maintaining correctness, and regret disappears. "Gé" means change. The elements of Lake and Fire are originally incompatible with each other; one is not water extinguishing fire, that is fire drying up water; yet they can also rely on each other to function—transforming hardness into softness, and the raw into the cooked. The function of water and fire is indispensable. Li below and Dui above represent the mutual reliance of water and fire in their function, so the Great Treatise says: When reaching the end, change is needed; only through change can there be communication; only through communication can there be longevity. In order to achieve longevity without harm, the way of change must not be stopped.

其大者莫如革命，湯武之事，聖人所不得巳也。其次則法度有不適於時、不便於民者，勢不可不革也。三代之政有不得而盡循者，莊周曰：今期行周與魯，是猶推舟於陸也。此勢之不可不革者。革之必駭人之耳目，非常之原，黎民懼焉。聖人覩利害之未然，而眾人見利害之巳然。漢之賈生欲改正朔、易服色，知七國之必變，而大臣絳灌尚不能用，況無知之愚民乎？故已日乃孚者，見其利害之形而無可疑者也。

In times of change, the greatest is revolution. The achievements of Shang Tang and King Wu of Zhou were things that sages were forced to do when circumstances demanded it. Next comes the case where laws and systems are no longer suitable for the times or convenient for the people, and thus change becomes necessary. The political systems of the Xia, Shang, and Zhou dynasties could not all be fully continued, as Laozi said: trying to implement the Zhou system in Lu would be like pushing a boat on land. This is change that is unavoidable due to circumstances. However, once change occurs, it inevitably shocks the eyes and ears of the people; any extraordinary action, once begun, causes fear among the common folk. The sage can see the consequences before they become evident, while the people only realize them when the effects are already clear. Jia Yi of the Han dynasty wanted to change the calendar and clothing colors, and he foresaw that the seven states of Wu and Chu would surely rebel. Yet even officials like Zhou Bo and Guan Ying could not accept his proposals, let alone the ignorant common people. Therefore, it is said, "Only after the signs are clear will people believe." This means that people will only believe when the consequences are evident and there is no more doubt.

雖然，革之道天下之至難，非具元亨利貞之四徳，未有革之而不悔者。有此四徳，則體與乾合，可以大有為於天下，有所不革，革之無不當；革之無不當，則悔可亡矣。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉！

Though this is so, the way of change is the most difficult thing in the world. Without the four virtues of originality, prosperity, benefit, and uprightness, no one can change without regret. When these four virtues are present, the essence is in harmony with the hexagram Qian. Thus, one can achieve great success in the world: either not changing at all, or changing without error; changing without error leads to the elimination of regret. The Commentary on the Judgment says: "Revolution" refers to water and fire extinguishing each other; two women living together but with differing hearts, hence called "revolution." "On the day of 'yi' people will believe," meaning that only after change will people believe. Civilized and joyful, greatly prosperous and in accordance with the right path, only then does regret vanish. Heaven and Earth change and the four seasons are formed; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the heavenly way and below responding to the people's hearts—how significant is the timing of change!

坎為水，兌為澤，兌非水也，然離下坎上則為既濟，而離下兌上則為革者，何也？澤最處汙下，與火尤相戾也，非若坎離之配合以致用也，但能相息而巳。息，止也，非生息之息也。雖然，水之息火，理之必然者，火安能息水哉？蓋從其所勝言之，火在下而澤處上，則水必減耗，耗而不巳則必涸竭，理之不可不革也。

The trigram Kan represents water, and Dui represents a marsh. Dui is not water; therefore, when Kan is above Li it forms the hexagram "The Completion," but when Dui is above Li it forms the hexagram "The Revolution." This is because a marsh is located in the most polluted place and is especially contradictory to fire, unlike Kan and Li which can work together effectively. Instead, they can only destroy each other. "Xi" means cessation, not the "xi" of generation. Although this is the case, water extinguishing fire is a natural occurrence, but how can fire extinguish water? This refers to the aspect of mutual control. When fire is below and the marsh is above, water will inevitably be dried up due to the heat, and if the drying continues, it will eventually dry out — this is the inherent necessity for change.

離為中女，兌為少女，中少二女雖同居而不相得者，志各有所行也。雖中女處內而少女反處乎外，其勢不得不革，離下兌上所以為革也；少女處內，中女處外，其勢不得不睽，故兌下離上所以為暌也。聖人固重於改作，愚民亦樂於因循，自非燭見利害之原，革之而當，豈能使天下曉然心悅而信服之哉？

Li represents the middle daughter, and Dui represents the young daughter. Although both the middle daughter and the young daughter live in the same place, they do not get along well because they each have their own aspirations and destinations. The middle daughter is inside while the young daughter is outside, and the situation forces a change, hence Li below and Dui above forms the hexagram of Change. Conversely, if the young daughter is inside and the middle daughter is outside, the situation forces them to part ways, hence Dui below and Li above forms the hexagram of Estrangement. The sage is cautious about change, while the foolish people prefer to follow old ways. Unless the fundamental interests and harms are clearly understood and the change is properly implemented, how can the people of the world suddenly become convinced and pleased?

文明以說，大亨以正，革而當，其悔乃亡者，合離兌二卦之體以盡革之理也。文明則不昧於事幾，說則不違咈乎百姓，又能大亨而盡正固之道，以此變更天下之事，所謂革而化之，與時宜之，尚何悔吝之有哉？悔亡者，凡革之道本有悔，革之而當，故悔可亡也。湯以寛仁而革桀之威虐，武王以聖徳而革紂之淫酗，漢王入闗約法三章以革秦之苛暴，昭帝以靜治而革漢武之窮兵，豈有悔乎？

"The civilization brings joy, great success comes through uprightness, and the change is appropriate, thus the regret disappears." This passage discusses the principles of transformation through the hexagrams of Li (Fire) and Dui (Lake). Civilization ensures clarity in understanding omens, and joy ensures harmony with the people's wishes. Furthermore, great success is achieved while maintaining uprightness. By adopting such an attitude in changing the world, it is said "to transform through change and adapt to the right time," so there would be no regret. The saying "regret disappears" is because any change inherently carries regret, but when the change is appropriate, the regret can be eliminated. King Tang of Shang used benevolence and kindness to replace the tyranny of King Jie of Xia; King Wu of Zhou used virtue to replace the debauchery of King Zhou of Shang; Emperor Gaozu of Han entered the pass and established three simple laws to replace the harshness of the Qin dynasty; Emperor Zhao of Han used a policy of quiet governance to replace the military aggression of Emperor Wu of Han—none of these actions would bring regret.

天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉者，聖人深言天地萬物之理，茍或當革，有不可得而已者。天地所以亙萬古而無弊壊者，以造化密移，新新而不停也。觀夫陰陽之消長、日月之往來而四時行焉，此革之見乎天地者也。桀之無道而湯放之，紂之無道而武王伐之，天道助順，人心歸仁，有不可已者。然則革之而當，則天下蒙其福，百姓亨其利，治亂存亡繫焉，此革之時所以為大也。

"The heavens and earth change, and the four seasons are formed. King Tang and King Wu brought about a revolution, following the way of heaven and responding to the will of people. How great is the time of change!" This is what the sages deeply explained about the principles of heaven and earth and all things: whenever change is needed, there is an unstoppable momentum for change. The heavens and earth have endured for ten thousand generations without decay or destruction, precisely because the creative forces operate secretly, constantly renewing themselves without ceasing. Observe the waxing and waning of yin and yang, the movement of the sun and moon, and the four seasons thus proceed, which is the manifestation of change in heaven and earth. King Jie was unjust and was expelled by King Tang, King Zhou was unjust and was attacked by King Wu. Heaven's way supports the righteous, and people's hearts turn toward benevolence, which is something that cannot be avoided. Therefore, when change is properly carried out, the world benefits and the people gain advantage. The rise and fall of order and the survival or demise of the state all depend on this. That is why the time of change is so great.

象曰：澤中有火，革。君子以治厯明時。水性潤下，火性炎上，物之至異者也。澤中非有火之所，澤中有火必相滅息，其勢不可不革也。君子體此象以治厯明時，則陰陽消息之理不能逃矣。記曰：聖人慎守日月之數，以察星辰之行，以敘四時順逆，謂之厯。蓋日月之運、星辰之行雖有常度，然積久則不能無差，差則厯法壊而四時或不得其正矣。

The Great Image Commentary says: Fire in a marsh, this is the Hexagram of Change; the gentleman thus understands that he should reform the calendar and discern the seasons. Water is moist and flows downward, while fire is hot and rises upward; these are the two most opposite qualities in the world. A marsh is not the proper place for fire, so when fire appears in a marsh, the two must inevitably extinguish each other, and the situation inevitably demands change. The gentleman takes this hexagram as a model to reform the calendar and discern the seasons, thereby mastering the principle of the waxing and waning of yin and yang. The Book of Rites says: The sage carefully maintains the measure of the movement of the sun and moon, using it to examine the movement of the stars, and to determine the order of the four seasons; this is called "calendar." Although the movement of the sun and moon and the course of the stars have regular patterns, over time they may deviate; once there is a deviation, the calendar becomes faulty, and the four seasons may lose their proper positions.

自黃帝迎日推策，降而唐虞三代，下而漢唐，其詳見於天文厯書，莫不以五行為本。聖人取象水火之相息，以明厯法之必當革也。初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。初以陽剛為革之始，疑于堅頑而難革者也，然能以中順之道自固，雖無應於上，然順而得中。為革之始，雖非強狠難化之人，然能守其貞不狥於物，如黃牛之革而體不變也。

From the Yellow Emperor who observed the sun and calculated the calendar, down through the Xia, Shang, and Zhou dynasties, and further to the Han and Tang dynasties, details of the calendar are recorded in the "Astronomical Records" and "Calendar Records" of each dynasty, all of which take the Five Phases as their foundation. The sages used the image of water and fire extinguishing each other to illustrate that the calendar must be reformed in accordance with the right time. The line statement of the initial yang line says: "Use yellow ox hide to bind tightly." The "Small Image Commentary" says: "Binding with yellow ox hide" means that at this time, there should be no action. The initial yang line, with its strong yang energy, is at the beginning of a change, appearing firm and difficult to change. However, it can maintain itself by being flexible and moderate. Although it does not have a proper corresponding line above, it remains flexible and moderate. It is at the beginning of a change, though not a stubborn person, yet it holds fast to its sincerity and does not yield to external influences, just like yellow ox hide, which is strong yet retains its form.

象言鞏用黃牛，不可以有為者，守其貞固，不為時所變易，從道而不從時者也。此陽剛君子伏而在下，自處則善矣，未可以大有為於天下也。必欲大有為於天下，非幾足以通天下之志、權足以通天下之變者，未易任此，故曰不可以有為也。

The Small Image Commentary says, "To hold fast with a yellow ox, one cannot act in a worldly way." This means that it remains steadfast in its uprightness, not easily changed by the times, following righteousness rather than the customs of the world. This is the appearance of a yang nobleman hidden in a lower position; although his self-cultivation is good, he is still not able to act greatly in the world. If one truly wishes to act greatly in the world, unless one's insight is sufficient to understand the hearts of people throughout the land and one's flexibility is enough to cope with the changes of the world, it is difficult to bear such a responsibility. Therefore, it is said, "One cannot act in a worldly way."

六二：已日乃革之，征吉，無咎。象曰：巳日乃革之，行有嘉也。六二以陰柔處中正之位，而上有九五陽剛之君為之正應，非敢先時而動於悔，亦不敢後時而失其幾，又陰非倡始，故巳日乃革之，能應上之命，以中正之道從其所革，如此然後進而有為，則吉無咎矣。象言行有嘉者，巳日革之，革之而當，故為上所嘉美也。人臣進退，度時而已，可則行，不可則止。二五各據中正之位，而君臣道合，可與有為之時也。

The line statement for line six two says: Only after the matter is completed should one initiate change, going forward is auspicious and there is no fault. The small image commentary says: "On the day of Si, the change is initiated," and such action is praised. Line six two, being a yin and flexible line, occupies the central and upright position, and above it is the nine five yang and strong ruler with which it corresponds properly. It does not dare to act prematurely and cause regret, nor does it dare to act too late and miss the opportunity. Moreover, yin and flexible is not suitable to initiate first, so it waits until the day of Si to initiate change. It can respond to the ruler's command and follow the matter to be changed with the principle of central and upright, thus advancing and acting is auspicious and without fault. The small image commentary says "action is praised," because initiating change on the day of Si is appropriate, so it is praised by the ruler. The advancement or retreat of a minister is merely a matter of weighing the situation: if it is feasible, then act; if not, then stop. Lines six two and nine five each occupy the central and upright positions, and the way of ruler and minister is harmonious, which is precisely the time to act.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。革非聖人之得已也，其弊極矣。堯舜三代之法有不得盡循者，然皆非聖人之得巳也。九三以剛健之才而處陽剛之位，過乎剛者也。革之道，中而巳，茍過乎中，則一動一靜無適而可。蓋革之不當，則天下將起而非我矣，往固凶也；將退而窮處，其身益危，若之何？在察乎人情之向背而已。

The line statement for the third line says: Going forward brings misfortune, and maintaining the right path also brings danger and hardship; when the proposal for change aligns repeatedly with public opinion, there is trust to rely on. The small image commentary says: When the proposal for change aligns repeatedly with public opinion, where else should one go? Change is not something the sage wishes to do; it is only when accumulated evils have reached their peak. The systems established by Yao, Shun, and the Three Dynasties are not entirely suitable for continued use, yet changing them is also something the sages are forced to do. The third line, with its strong and vigorous talent in a yang position, is overly strong. The way of change is only about the principle of the middle; once it goes beyond the middle, then whether moving or staying still, there is nowhere to be secure. Because if the change is not appropriate, the people will rise up to criticize me; going forward is dangerous, but retreating to a secluded position makes the situation even more perilous. Then, what should be done? It depends only on examining the people's inclinations and sentiments.

聖人將欲革天下之大害，以興天下之大利，必有勞民動眾之事，非灼見利害之原者，豈能使眾人翕然從我而無疑乎？故革言三就，則從我者眾矣。聖人慾有所革，黙觀天下之公論，言可革者三，然後中外孚信而無復橫議者矣。如此，舍我將安之乎？故象言革言三就，又何之矣。

The sage wishes to eliminate the great harms of the world and promote the great benefits, so he must take measures that involve the people and mobilize the masses. If he does not clearly understand the root of benefit and harm, how could he make the people follow him wholeheartedly without doubt? Therefore, "Revolutionary speech is thrice confirmed," and those who follow him become numerous. When the sage intends to make a change, he first quietly observes the public opinion of the world. When the opinion calling for change is confirmed three times, then both inside and outside the court will believe and no longer raise objections. At this point, where else could they go if they abandon him? Therefore, the Small Image Commentary says, "Revolutionary speech is thrice confirmed, where else could they go?"

九四：悔亡，有孚改命，吉。象曰：改命之吉，信志也。九四無應於下，宜其悔也，然上承九五之君，為革之主，勢足以有行，有所不革，革之而天下莫敢不從，故無復可悔之事也。湯伐桀而伊尹相之，武王伐紂而周公輔之，上下內外有不信乎？天下既已信服，則順天應人，以膺受天命而無疆之福矣。此九四之任，惟伊尹周公足以當之。象曰改命之吉，信志也，革之而吉，則湯武之志信於天下，亦九四之功也。

The fourth line statement says: Regret disappears, with sincerity and changing the heavenly mandate, it is auspicious. The Small Image Commentary says: The auspiciousness of changing the mandate is because his will is trusted by others. The fourth line is not in proper correspondence with the one below it, and should have regret; however, it is above the fifth line, the sovereign, and becomes the one who initiates the change. Its power is sufficient to carry it out, or if it does not change, once it changes, the whole world will not dare to disobey. Therefore, there is no regret left. King Tang of Shang attacked Jie and was assisted by Yi Yin, King Wu of Zhou attacked Zhou and was assisted by the Duke of Zhou. Who in the world would not believe in them? Once the world believes, it can follow the heavenly will and the people's will, receiving the heavenly mandate and boundless blessings. The burden of the fourth line can only be shouldered by people like Yi Yin and the Duke of Zhou. The Small Image Commentary says, "The auspiciousness of changing the mandate is because his will is trusted," meaning that if a change leads to auspiciousness, then the will of Tang and Wu is trusted by the world, which is also the merit of the fourth line.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。乾之九五曰飛龍在天，利見大人；革之九五曰大人虎變，未占有孚。龍虎皆大人之象，在乾則為龍，革則為虎，何也？龍能飛能潛，升降自如，故有乾之象；虎以剛猛之威、炳煥之文，故有革之象。易雲從龍，風從虎，聖人作而萬物覩，龍興虎變皆取象於聖人也。

The line statement of the fifth line says: The great person is like a tiger changing its color, and is trusted by others without needing to consult omens. The Small Image Commentary says: The great person's tiger transformation is his brilliant virtue. In the Qian hexagram, the fifth line says "A dragon in the sky, advantageous to see the great person," and in the Ge hexagram, the fifth line says "The great person's tiger transformation, without consulting omens, he is trusted." Both the dragon and the tiger are symbols of the great person. In the Qian hexagram, the dragon is taken, and in the Ge hexagram, the tiger is taken. Why is that? The dragon can fly or hide, and can ascend or descend freely, so it matches the image of Qian. The tiger has fierce power and splendid patterns, so it matches the image of Ge. The Wenyan section of the Zhou Changes says "Clouds follow the dragon, wind follows the tiger, when the sage appears, all things are seen." The rise of the dragon and the transformation of the tiger are both taken as images of the sage.

當革命之際，非剛猛之威不足以服天下，非炳煥之文不足以化天下，舍湯武其誰哉？未占有孚者，九五之君威望素著，革道巳成，應天順人，無可疑者，不待占筮而天下固已信服矣。象曰大人虎變，其文炳也，革道明著，必有粉飾顯設之事以化成天下，有目者無不覩也，故曰其文炳也。

At the time of revolution, there is no way to subdue the world without a strong and formidable authority, and no way to influence the world without brilliant literary achievements. Besides Tang of Shang and Wu of Zhou, who else could shoulder this responsibility? The phrase "without trust" is used because the ruler at Nine in the Fifth position has long established a remarkable reputation. The path of transformation has already been completed, aligning with the will of heaven and the sentiments of the people. There is nothing to doubt, so there is no need for divination, as the world already trusts him. The Small Image Commentary says, "The great man transforms like a tiger, his literary achievements are brilliant," meaning that the path of transformation is clearly evident. There must be measures taken to enlighten the world, and all who have eyes can see it, hence "his literary achievements are brilliant."

上六：君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。革之六爻，二陰而四陽，陰柔也，陽剛也，陽能變陰，剛能變柔。大人虎變，自變也；君子豹變，從所變也。上六之時，革道已成，人無賢愚，莫不咸化其上，特淺深之異耳。豹變者，質性之皆變，與五同徳，若箕子微子是也；革面則其心未必然也，商之頑民是也。

The line statement of the sixth line at the top says: The superior person is like a leopard changing its fur color, while the petty person only changes his face; going forward brings misfortune, but staying in place and maintaining correctness brings good fortune. The small image commentary says: The superior person changing like a leopard is because his virtue is flourishing; the petty person changing his face is because he is submissive and follows the sovereign. In the Hexagram of Change, there are two yin lines and four yang lines; yin is soft, yang is strong, and yang can change yin, and strength can change softness. "The great person changes like a tiger" refers to self-transformation, while "the superior person changes like a leopard" refers to changing in accordance with the one who is changing. By the time we reach the sixth line at the top, the way of change has already been completed; people, whether virtuous or not, are all influenced by above, though to different degrees. What is called "leopard change" is changing one's nature, aligning with the virtue of the ninth line in the fifth position, like Ji Zi and Wei Zi; whereas "changing one's face" is only superficial submission, with the heart not necessarily following, like the stubborn remnants of the Shang dynasty.

聖人之化小人，革面足矣。觀酒誥一篇，其待商之諸臣，惟工乃湎於酒，勿庸殺之，姑惟敎之，如此，豈暇革其心哉？非獨不暇，亦不能也。上六以陰柔而處革之終，不可以有為也，以靜正守之則無事矣。吉凶禍福特在動靜之間耳，可不慎哉！君子與上同其心徳，革而化之，故其文蔚然；小人特畏吾之威刑，所革者不過外而巳，其心未必然也。

The sage can influence the petty person, and achieving a change in appearance is enough. Looking at the chapter "Wine Decree" in the Book of Documents, the Duke of Zhou treated the former officials of the Shang dynasty, saying that those skilled artisans were addicted to wine, so he did not kill them but first taught them. Thus, how could he care about changing their hearts? Not only did he not care, but he actually could not do so. The Sixth at the Top, being a yin and flexible force at the end of a transformation, should not act, and by remaining quiet and upright, there would be no problems. Whether good or bad fortune lies only in action or in stillness, so how can one be careless? A gentleman and those in high positions share the same moral character; once a change occurs, they are naturally influenced, thus their culture is splendid. Petty persons, however, only fear my authority and punishment, so their change is only on the surface, but their hearts may not truly be obedient.

下離上，鼎：元吉，亨。易無非象也，蓋制器所以尚象，立象所以明義也。鼎之為卦，以全體言之，則下上離，以木火，中虛而下實，此制器所以尚象也。以六爻言之，則中實為腹，所以受物；下植為足，所以承鼎；對峙於丄以為耳，橫亙於耳中以為，此立象以明義也。有其義，有其象，則夫運動其器以致用者，聖人也，此鼎之所以謂象也。

The hexagram of the Cauldron is composed of Xun below and Li above (the original text lacks the character for Xun, only stating "lower Li and upper Li"). The hexagram statement says: great auspiciousness, smooth and unimpeded. The Zhou Changes do not have a single instance that is not symbolic: making objects is to take inspiration from symbols, establishing hexagrams is to clarify principles. In the overall structure of the Cauldron hexagram, Xun is below and Li above, with wood following into fire, the middle being hollow and the base solid, which is how making objects take inspiration from symbols. In terms of the six lines, the third line is full and forms the belly of the cauldron, used for holding things; the lowest line is upright and forms the legs of the cauldron, used to support the body; the two lines above are the handles; the crossbar between the two handles is the lifting bar (the original text lacks the character for lifting bar) — this is how symbols are established to clarify principles. With such principles and such symbols, the sage is the one who uses this object to achieve its function, which is why the Cauldron hexagram is called "symbolic."

鼎之為象如此，故大吉而亨。曰元吉亨者，大吉然後能亨也。聖人立成器以為天下式，鼎之為器，通上下用之，而聖人用之，非欲眾人之養口體而巳。彖曰：鼎，象也。以木火，亨飪也。聖人亨以亨上帝，而大亨以養聖賢，而耳目聰明。柔進而上行，得中而應乎剛，是以元亨。鼎之為卦，専取其象，則其義自見矣，所謂立象以明義也。

The image of the Cauldron is thus, hence great good fortune and smoothness. Saying "original good fortune and smoothness" means that great good fortune comes first, then smoothness follows. The sage made objects as models for the world; the Cauldron, used by the Son of Heaven down to the common people, was used by the sage not merely to satisfy people's hunger and thirst. The Commentary on the Judgment says: The Cauldron is a hexagram that takes the image of an object. Using wood to enter the fire to cook food. The sage cooks food to offer to the Supreme Deity, and also cooks on a large scale to honor the sages and virtuous, thus achieving clarity of hearing and sight. The flexible and yielding moves forward and ascends, occupying the center and harmonizing with the yang, hence great smoothness. The hexagram of Cauldron specifically takes the image of an object, thus its meaning naturally becomes clear, which is called "establishing the image to clarify the meaning."

如頤之下動上止，有頤頷之象；噬嗑震下離上，頤中有物之象，此自然之象。若鼎之為象，則假於人為然後成器以致用者也，鼎所以正名曰象者如此。鼎固重寶大器也，非無用之器也，有鼎之象必有鼎之用，非若珙璧琬琰徒為寳器而已。以木火，所以為亨飪之用；亨飪，所以為祭祀賓客之用。祭祀莫重乎亨上帝，賓客莫大乎養聖賢，此二者聖人運動大器之道也。

For example, the hexagram "Yi" (Nourishment) has the image of the lower part moving and the upper part still, resembling the movement of the mouth and jaw in chewing; the hexagram "Shihe" (Breaking the Bones) has the image of thunder below and fire above, resembling something held in the mouth—these are all natural images. However, the image taken for the hexagram "Ding" (Tripod) requires artificial craftsmanship to become a useful vessel. That is why the hexagram "Ding" is properly named "Xiang" (Image). The reasoning lies here. Although the tripod is indeed a precious and solemn vessel, it is not a useless object; the image of a tripod necessarily implies its use, unlike jade vessels such as "Gongbi" and "Wanyan," which are merely ornamental treasures. Using wood to enter fire is for the purpose of cooking; cooking is for the purpose of worship and entertaining guests. Among all forms of worship, none is more important than worshiping the Supreme Deity; among all forms of entertaining guests, none is greater than honoring the sages. These two are the proper ways for the sage to use the great vessels of the state.

而耳目聰明，上離下，屈體以尊賢，則賢者必樂告以善道，故能合天下耳目以為聰明。而六五柔弱之君能進而上行，以登尊極之位者，以在下有剛健之臣應乎我者眾也，此所以能大亨也。繇辭言元吉亨，彖言元亨而已，能致大亨則吉不足道也。

When discussing "ear and eye clarity," the upper trigram is Li (Fire) and the lower trigram is Xun (Wind). Xun represents yielding and obedience, which is precisely the attitude of humbling oneself to honor the virtuous. If one can do this, the virtuous will surely be willing to share the good path with him, thus gathering the ears and eyes of the world as his own. The sixth line, the gentle ruler, is able to advance and ascend to the highest position because there are many strong and capable ministers below who respond to him. This is why he can achieve great success. The hexagram statement says "original goodness, prosperity," but the commentary on the judgment only mentions "original prosperity," because the ability to attract great success makes the goodness and prosperity so evident that the mention of good fortune is unnecessary.

象曰：木上有火，鼎。君子以正位凝命。鼎雖假於人為，及其成功則有自然之象，非若餘卦但取其象而巳，故木上有火者，鼎之所以成器，亦所以成物而致亨飪之功焉。君子體此以正位，則位一定而不可踰；體此凝命，則命一成而不敢變。夫鼎所以革故而取新也，其為器也重，其為寶也大，國之存亡繫焉，宜為歴代受命之君所寶用歟！

The Great Image Commentary says: Wood with fire upon it, this is the Hexagram of the Cauldron; the gentleman thus understands that he should regulate his position and solidify his mission. Although the cauldron requires human craftsmanship, once it is completed it possesses its own natural image, unlike other hexagrams which merely take an image; therefore, "wood with fire upon it" is both the reason the cauldron becomes a vessel and the reason it can accomplish the function of cooking and transforming things. The gentleman observes this to regulate his position, for once the position is established it should not be exceeded; he observes this to solidify his mission, for once the mission is formed it should not be altered. The cauldron is used to remove the old and bring in the new; as an object it is precious, as a treasure it is esteemed, and the fate of the state depends upon it. Hence, why successive kings who received the Mandate of Heaven have all regarded it as a treasure.

聖人置此卦於革震之間者，豈無意哉？蓋革命則鼎取新，而震為長子守器之主也。武王克商，遷九鼎於洛，非以其器大故邪？蘇氏曰：五帝三代及秦漢以來受命之君，靡不有此鼎，鼎存而昌，鼎亡而亡，蓋鼎必先壊而國隨之，豈有易姓而猶傳者乎？此合大易取新之義。

The sage placed the Hexagram of the Cauldron between the Hexagram of Revolution and the Hexagram of Thunder, surely not without purpose. Perhaps it is because after a revolution, the cauldron is taken to receive the new; and the Hexagram of Thunder represents the eldest son, who is the master of the important state treasure. King Wu conquered the Shang dynasty and moved the nine cauldrons to Luoyi, was it not precisely because this object was of great significance? Su said: From the Five Emperors, the Three Dynasties, down to the Han dynasty, all those who received the Mandate of Heaven did not fail to possess this cauldron; when the cauldron exists, the state flourishes; when the cauldron is lost, the state perishes. Generally speaking, the cauldron must first be destroyed before the state follows suit, how could there be a change of dynasty and the cauldron still pass on as before? This precisely conforms to the meaning of the Zhou Changes, "taking the new."

觀乎彖辭，以木火亨飪也，此蘇氏所謂用器也。戰國之時，鼎為周患，秦與齊楚皆欲之，三國之君未嘗一日而忘周者，以鼎在焉故也，是惡知聖人立器觀象之哉？初六：鼎顛趾，利出否，得妾以其子，無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。卦有専取乎象者，鼎是也。以上九為，六五為耳，四三二為腹，則初六者趾也。

The Commentary on the Judgment says, "Using wood to assist fire, this is suitable for cooking." This is what Su Shi referred to as "using vessels." During the Warring States period, the nine tripods became a curse for the Zhou royal family, and both Qin and Qi, Chu wanted to obtain them. The kings of the three states never forgot the Zhou royal family, precisely because the tripods were in the hands of the Zhou. They did not understand the profound meaning of the sage's creation of objects and observation of phenomena. The line statement of the initial line says: the tripod's foot is overturned, which allows the removal of filth; marrying a concubine and having a son through her, there is no fault. The Small Image Commentary says: "The tripod's foot is overturned," which does not contradict the norm; "favorable for expelling blockage" is to follow the superior. The hexagram contains an image specifically representing objects, and the Hexagram of the Tripod is such a case. Taking the upper ninth line as the handle of the tripod, the sixth line in the fifth position as the ear of the tripod, the fourth, third, and second lines as the body of the tripod, then the initial line is the foot of the tripod.

鼎以安靜不動為體，趾所以承鼎也。鼎而顛其趾，則所以為鼎者覆矣。鼎不覆則不能去而納新，故利在出否。否者，濁也。鼎以取新為義，不可不潔也，濁者出則可以受實矣。妻者，嫡也，尊且正也，正家而天下定矣；妾非正也。得妾者，匹嫡也，如趾之顛而反處乎上也。然有時而不得已者，春秋之義，母以子貴，是出否惡也。

The tripod is based on stability and immobility. Its legs support the body of the tripod. However, if the legs are turned upside down, the tripod itself becomes overturned. But if the tripod does not overturn, it cannot discard the old and take in the new. Therefore, overturning is beneficial for removing impurities. "Fu" refers to filth. The tripod signifies the taking in of the new, and thus must be clean; only by removing filth can it hold actual contents. "Qi" refers to the principal wife, who is both honored and properly positioned, ensuring family order and thus world peace. "Nie" refers to a concubine, whose status is not properly established. "Getting a concubine" means placing her on equal footing with the principal wife, just as the tripod's legs turned upside down end up on top. However, this may sometimes be unavoidable: the principles of the Spring and Autumn Annals state that "a mother gains status through her son," which is equivalent to removing filth.

否惡既出，所以為利，如妾之至賤，越嫡而上配乎主者，悖也；以子而貴，則非悖也。初六上應九四，有從貴之象，如鼎顛而出否，固有以顛為貴者。夏之鼎覆而商受之，商之鼎覆而周受之，然則出否者其在鼎初乎！若大臣不勝其任，不過折足，所覆者美實而已，未繫於存亡也。聖人寓不盡之意於卦初，姑言其小者耳。

After the filth has been removed, it is said "it is advantageous." Just as a concubine was originally extremely lowly, but if she surpasses the嫡 wife and becomes the wife of the master, this is disorderly; but if she becomes noble because of her son, it is not disorderly. The first line responds to nine in the fourth, showing the image of following a noble person. It is like a tripod overturning and expelling filth, indicating that there is a principle of valuing overturning. The tripod of the Xia dynasty overturned and was taken over by the Shang dynasty; the tripod of the Shang dynasty overturned and was taken over by the Zhou dynasty—so the matter of "expelling filth" should probably be in the first line of the tripod. As for ministers who are incapable of their duties, it is merely breaking the tripod's legs, and the overturned tripod is just a dish of food, not involving the survival of the state. The sage寄托s infinite meaning in the first line, and for now, just speak of the smaller aspect.

九二：鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也；我仇有疾，終無尤也。陰虛而陽實，以九居二，二於鼎為腹，受實者也。自二之四為乾，乾，陽物，是鼎有實也。九二正應在五，五之於二，仇匹也。五欲下應於二，而四三以剛強塞其往來之路，九五之所甚病而不於下者也。九二居中正之位，為臣而盡臣道，不可加矣，六五欲增益之，適以累之耳，故不我能即然後乃吉也。

The line statement for the second line says: The tripod is full of things, my spouse has a sickness and cannot come close to me, which is auspicious. The small image commentary says: "The tripod is full," means one should be cautious in choosing where to go; "my enemy has a sickness," ultimately results in no fault. A yin line represents emptiness, while a yang line represents fullness. The line nine in the second position, with the second line in the image of the tripod representing the belly of the tripod, which is where things are stored. From the second line to the third and fourth lines, the lines together form the image of the heaven trigram, which is a yang trigram, thus meaning "the tripod is full." The line nine in the second position is in a correct and upright position, as a minister fulfilling his duty to the sovereign, which is already complete. The line six in the fifth position, which corresponds to the second line, is regarded as the spouse. The line six in the fifth position originally wished to respond to the second line, but the lines nine in the fourth and nine in the third blocked the path, which is exactly the place where the line six in the fifth position (the original text mistakenly says "nine in the fifth") is deeply concerned and unable to proceed. The line nine in the second position is in the correct and upright position, as a minister fulfilling his duty to the sovereign, which is already complete. The line six in the fifth position wishes to bestow more favor upon him, but this becomes a burden, so it is only auspicious after "he cannot come close to me."

鼎有實，非虛器也，人臣負其實才之象。即，就也。伊尹耕於萃野，孔明處於草廬，二主能輕身而往從之，然後可以出而有為。今二已處人臣中正之位，非不召之臣也，正其君臣之分可也，故不我能即乃二之福也。象曰鼎有實，慎所之也；我仇有疾，終無尤也。人臣有可用之才，當擇其所從則不枉道矣，故曰慎所之也；能守其職任則免乎悔吝矣，故終無尤也，此人臣自處於中正之道也。

"The鼎 has something in it," meaning it is not an empty vessel, symbolizing a minister who possesses genuine talent and learning. "即" means to approach or come close. I Yin was plowing in the fields of Xin, and Zhuge Liang lived in a thatched cottage, yet King Tang and Liu Bei, the two rulers, humbly went to visit them personally, and only then did they agree to come out and accomplish great deeds. Now, the second line (nine two) has already reached the proper position of a minister, no longer being an unsummoned minister. The proper distinction between ruler and minister is now established, so "not being able to approach me" is actually a blessing for nine two. The Small Image Commentary says, "The鼎 has something in it, so be cautious about where you go," and "My enemy has an illness, ultimately there will be no blame." A minister who possesses useful talent should be cautious in choosing whom to follow, so as not to stray from the right path, hence "be cautious about where you go." By maintaining one's proper role, one avoids regret and blame, hence "ultimately there will be no blame." This is precisely how a minister should conduct himself with the virtue of uprightness and correctness.

九三：鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。鼎以象言，九三居之上，處離之下，與二四皆腹也，非耳也。曰鼎耳革者，言六五之道至此而變革也。六五，君道也，君易其常道，則賢臣在下者於是否隔而不通矣。三，陽也，以九居三，人臣過乎剛則強臣也，宜乎在上者有不能堪也。人臣孰不欲行其志？若君疑其臣，則退而窮處可也，故曰其行塞也。

The line statement for the third line says: The handle of the tripod has changed, movement is obstructed, and the delicious wild chicken cannot be eaten; when rain comes, regret is reduced, and finally it is auspicious. The small image commentary says: The change of the handle of the tripod indicates the loss of its proper function. In terms of the image of the tripod, the third line is above the trigram of wind and below the trigram of fire, and shares the same body as lines two and four, so it is not the handle. Saying 'the handle has changed' refers to the change of the way of the sixth line five. The sixth line five represents the way of the sovereign; when the sovereign changes his constant way, the virtuous ministers below are then cut off. The third line is a yang position, and is occupied by a strong line nine, so the minister is overly strong and becomes a powerful minister, which is why the superior is somewhat overwhelmed. How can a minister not wish to carry out his aspirations? But if the sovereign suspects his minister, then the minister should withdraw and live in seclusion, hence it is said 'his movement is blocked'.

雉膏，鼎中之美實也，以象美徳，謂有美徳而不進也。不食者，謂人主懸美祿以待天下之賢，而三乃自守窮獨而不復貪冒者，良由君臣始交之際，其情未通，雖明良相遇，亦不能大有為於天下也。方雨虧悔終吉者，陽氣升而陰固之，則為密雲耳；雨者，陰陽和也；方雨者，陰陽方欲和也，以象君臣方情通道合，則前之所悔者既虧而終吉矣。上下疑阻而不交者，悔也，既交則悔虧矣。象言鼎耳革，失其義者，人君不能體離明之照，虛已聴納，則失其為耳之義矣。

"The 'chizao' refers to the fatty delicacies in the tripod, symbolizing excellent virtue, indicating that one possesses virtue but does not seek to be used. 'Not eating' means that the sovereign offers generous rewards in anticipation of virtuous talents from across the land, yet the Nine in the Third remains content with solitude and no longer desires more. This is because at the initial stage of the relationship between sovereign and minister, their feelings have not yet connected. Even if a virtuous sovereign and a capable minister meet, they cannot yet achieve great accomplishments. It says 'the rain is about to come, regret is reduced and ultimately leads to good fortune' because the yang energy rises and the yin energy holds it back, forming dense clouds. 'Rain' represents the harmony of yin and yang, and 'the rain is about to come' signifies the beginning of their harmony, symbolizing the connection between sovereign and minister and the alignment of their principles. Thus, previous regrets are reduced and ultimately lead to good fortune. When there is mutual suspicion and separation, this is 'regret'; once they connect, the regret is diminished. The 'Small Image Commentary' says 'the tripod's ears are changed, losing their meaning,' meaning that if the sovereign cannot demonstrate the clarity of the Li trigram and humbly listen and accept, he loses the significance of the 'tripod's ear.'"

九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。鼎之恃足，猶宮室之恃柱礎也，未有柱礎傾折而宮室不摧者。南山有臺之詩，樂得賢也，得賢則能為家之光，立太平之基矣。鼎之九四處大臣之位，當腹心之寄，國之廢興存亡繫焉，可以非其人乎？下有二陽不能引而進，獨與初六為內應，是忌其同列而締交乎小人也，是折其足而覆其養賢之資也。

The statement of the fourth line says: The tripod is broken at its foot, overturning the delicacies of the prince and duke, the body of the tripod is stained with dirt, which is ominous. The Small Image Commentary says: Overturning the delicacies of the prince and duke, what can be done with it? The tripod relies on its foot, just as a house relies on its pillars and foundation stones. There has never been a case where the pillars and foundation stones collapse but the house does not fall. The poem "Nanshan You Tai" from the Book of Songs speaks of the joy of obtaining a virtuous person; obtaining a virtuous person brings glory to the state and lays the foundation for peace. The line nine four in the Hexagram of the Tripod is in the position of a minister, bearing the heavy responsibility of the heart of the state, the rise and fall of the state depends on this. How can one use the wrong person? It has below it two yang lines, nine two and nine three, but cannot support or use them, instead only forming an inner alliance with line one six. This is being suspicious of virtuous people in the same rank and instead associating with petty men, which is like breaking one's own tripod foot, overturning the capital for nurturing virtuous people.

其形渥者，言汙之甚也。汙之狀見於面目形骸之外，甚者或至刀鋸之戮、原野之刑加焉，其凶甚矣。象言覆公餗，信如何者，大臣不能量力事主，而固寵保位，至不勝任而顛覆戮辱隨之，尚何救哉？孔子曰：不曰如之何如之何者，吾末如之何也已。信如何者，信乎無如之何也。先儒以形為刑，渥為剭，言大臣不勝任則受其大刑。王曰：古之大刑有剭誅之法。然則刑者誅及其身而巳，至其形渥凶，豈獨戮辱其身而巳哉？

"The form is overwhelmed," meaning the disgrace has reached its extreme. This disgrace is evident beyond one's appearance and body, and in severe cases, it may even involve torture and punishment such as being cast out into the wilderness. The danger is at its peak. The Small Image Commentary says, "Covering the royal offering, how can trust be maintained?" This refers to a minister who does not measure his ability when serving the sovereign, only concerned with maintaining his position and favor. When he is unable to fulfill his duties, disgrace and punishment follow one after another, and there is no way to save the situation. Confucius said: those who do not ask themselves "what should be done, what should be done" have no way to be helped. What is meant by "how can trust be maintained" is that there is truly no way to deal with it. Earlier scholars read "form" as "punishment" and "overwhelmed" as "crucifixion," saying that a minister who is unable to fulfill his duties will suffer severe punishment. Wang said: in ancient times, there was a severe punishment called "crucifixion." However, punishment only affects the person himself; as for "the form is overwhelmed and dangerous," it is not merely about killing and disgracing him alone.

六五：鼎黃耳金，利貞。象曰：鼎黃耳，中以為實也。五居鼎上，中虛而無為，雖不若足之任重、腹之受實，若無用，而鼎用以之成也。以扛鼎，耳以受，而鼎始成運動之功。六五為鼎之得中，而能虛己以受物，有君之象，故為耳。黃者，中也；金，上九也。耳處鼎上，又處耳上，耳無為而有為也。雖在卦上，居鼎之終而不得中正之位，故為而已，貴而無位。

The line statement of the fifth line says: The Cauldron is adorned with yellow ears and golden handles (the character 'handle' is missing in the original text), and it is appropriate to maintain the correct position. The Small Image Commentary says: The Cauldron has yellow ears, thus it is in the center and becomes full. The sixth line in the fifth position is located at the upper part of the Cauldron, which is empty in the middle and does not act. Although it does not resemble the foot of the Cauldron bearing the weight or the body of the Cauldron containing things, it seems useless. However, the function of the Cauldron is completed precisely because of it. The handle is used to carry the Cauldron, and the ear supports the handle, thus the Cauldron achieves its function of carrying. The sixth line in the fifth position is the central line in the image of the Cauldron, and it is able to be empty to receive external things, thus resembling a ruler. Therefore, it is taken as the Cauldron's ear. 'Yellow' is the color of the center; 'gold' refers to the ninth line at the top. The ear is located on top of the Cauldron, and the handle is located on top of the ear. Although the ear seems to do nothing, it actually does something. The ninth line at the top, although it is at the top of the entire hexagram, is at the end of the Cauldron's process and does not occupy the central and correct position, so it can only serve as the handle. It is noble but lacks a real position.

利貞者，為利也。體本柔弱，介乎強臣之間，能虛巳無為，以正道格之，則眾陽皆為我用矣。象曰黃耳金，中以為實，非虛名也。上九：鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。上九之為不可易也。上處卦之極，體柔而用剛，鼎道既成，不為燥溼之所變易，有玉之徳焉。

The explanation of "favorable to uprightness" emphasizes that only by upholding correctness can there be benefit. The fifth line, which is inherently soft and weak, is sandwiched between strong ministers. By maintaining humility and non-action, and using the right path to influence them, all the yang lines will be used for the benefit of the whole. The Small Image Commentary says, "A yellow ear with a golden handle, solid in the middle," indicating that its "solidity" is not mere empty reputation. The line statement for the top line says: "The tripod is paired with a jade handle, great good fortune, no disadvantage." The Small Image Commentary explains: "The jade handle is on top, indicating a proper combination of strength and flexibility." The role of the top line is irreplaceable. It is at the top of the hexagram, with a soft nature but a strong function; after the way of the tripod has been completed, it does not change or deform due to dryness or dampness, possessing the virtue of jade.

金從革者也，玉不可革也。固鼎之所用，非虛器也。在五為金，在上為玉，則益貴矣。以玉為，又所以飾鼎，而鼎道大成，故大吉而無不利也。象曰玉在上，剛柔節者，上九以剛乘柔，居鼎之上而用之有時，且六五之柔非不行，是相資而為用、相待而成功者也。又玉之為徳，其溫潤有似乎仁而非柔也，縝栗有似乎義而非剛也，故曰剛柔節也。

Metal can be melted and reshaped, but jade cannot be altered. It is indeed essential for the tripod, not a mere ornament. At line six in the fifth position, it is a golden handle, but at line nine at the top, it becomes a jade handle, which is even more precious. Using jade as a handle can also decorate the tripod, and the way of the tripod is thus fully realized, hence great good fortune and no adverse outcomes. The Small Image Commentary says, "Jade is on top, indicating the regulation of hardness and softness." This is because line nine at the top, with a yang line, dominates the yin lines, occupying the highest position of the tripod at an appropriate time. Moreover, line six in the fifth position, being yin, cannot function without a handle. The two are mutually dependent for their use and success. Furthermore, the virtue of jade is that it is warm and moist, resembling benevolence, yet not soft; it is dense and firm, resembling righteousness, yet not harsh. Therefore, it is said, "the regulation of hardness and softness."

下經。震下震上。震：亨。震來，笑言啞啞，震驚百里，不鬯。彖曰：震，亨。震來，恐致福也；笑言啞啞，後有則也；震驚百里，驚逺而懼邇也；出可以守宗廟社稷，以為祭主也。震，動也。動萬物者莫疾乎雷。蓋雷發聲，則蟄者皆奮，甲者皆坼，屈者皆伸，故震然後能亨也。人之處乎燕安，無以警畏之，則怠惰驕慢，惟湛樂之從，卒而困窮者多矣，故震然後能亨也。懼也。震來而知懼，則可以不懼矣，故笑言啞啞也。

The lower and upper parts of the Zhen hexagram are both Zhen. The hexagram statement says: Zhen, smooth; the thunder roars, and people become cautious and respectful, their laughter and talk ceaseless; the thunder's sound shakes a hundred li away, and the priest's ladle and wine do not fall. The commentary on the judgment explains: Zhen is smooth because the thunder's roar causes people to feel fear, and fear is the source of blessings; the ceaseless laughter and talk is because after fear there is order; the thunder's sound shaking a hundred li means that those far away are startled and those near are cautious; the eldest son can hold fast to the ladle and wine without losing them, thus being able to guard the ancestral temple and state, and serve as the priest. The meaning of "Zhen" is movement, and nothing moves more swiftly than thunder. When thunder roars, the creatures that have been hidden awaken, the armored seeds split their shells, and the curled plants stretch out. Therefore, there must first be movement, then all things can be smooth. People in comfort, if there is nothing to make them cautious and respectful, will become lazy and arrogant, pursuing pleasure without restraint, and many will eventually fall into hardship. Therefore, there must first be movement, then human affairs can be smooth. This character is interpreted as fear: when thunder roars and people understand fear, they no longer need to fear, so they can laugh and talk ceaselessly.

字不見於經傳，惟許慎《說文》云：蠅虎也。諸儒皆承此說。蓋蠅虎之物，必周旋而進退，故震來而能者，恐懼之象也。啞啞，和樂之聲也。震驚百里不鬯，何也？雷之震驚，震至逺及百里，而不失其鬯，以見倉卒之際，精誠專一，不為外物所移奪，可以付重器矣。者，載鼎實之器；鬱鬯，所以灌也。

The character "xu" is not found in classical texts, and only Xu Shen's "Shuo Wen Jie Zi" mentions it as "ying hu," which is a small spider skilled in leaping and pouncing. Scholars throughout history have followed this interpretation. Perhaps because ying hu, this small creature, moves with circling glances and cautious steps, the person who, upon the arrival of thunder, behaves with the same carefulness is a symbol of fear. "Ya ya" refers to the sound of joy and laughter. Why does the thunder's sound shake an area of a hundred li, yet the "bi chang" remains undisturbed? The thunder's shaking is terrifying and reaches a hundred li away, yet the person holding the "bi chang" does not spill the wine. This shows that in times of sudden change, he remains sincere and focused, not allowing external disturbances to take away his mind. Such a person is worthy of entrusting with the state's important objects. "Bi" is a tool used to take out the sacrificial animal from the tripod, and "yu chang" is the fragrant wine used for the ritual to appease the spirits.

彖言震來恐致福者，恐懼則能致福，此聖人所以畏無難而不畏多難也。眾人當震擾之時，鮮有不失其常度者，惟君子雖恐懼畏慎，若無所容，而其中實從容燕笑，不失其常度也，故曰笑言啞啞，後有則也。震驚百里，驚逺而懼邇者，邇者懼，逺者驚，則威之所加者廣矣。雷之震發，猶人君威令，必能驚逺而懼邇，然後可以震動萬方而無不肅也。

The Commentary on the Judgment says, "When the Thunder comes, it brings fear which leads to blessings." This is because holding onto fear can bring about good fortune, which is precisely why the sage fears that the world has no difficulties, rather than fears having too many. Common people, when encountering disturbances and shocks, rarely remain calm and composed; only the gentleman, although feeling fear and being cautious, appears as if constrained and unable to find a place to stand, yet inside he remains tranquil and at ease, speaking and laughing as usual, without losing his usual standards. Therefore, it is said, "Laughing and talking with a cheerful voice, there is a rule afterward." "Shaking a hundred miles, startling the distant and frightening the near" means that those nearby are frightened while those far away are startled, thus the scope of the power and influence becomes vast. The occurrence of thunder is like a ruler issuing a decree with authority, which must be able to startle those far away and make those nearby obey, only then can he shake the four directions and have all people stand in respectful submission.

震為長子，長子主器者也。古者天子之出，太子監國，當震動之際，能不鬯，是其器業之大，必能守宗廟社稷之重，蓋自其微者而察之也。孔子曰：禘自既灌而往者，吾不欲觀之矣。祭祀之道，誠敬為先，灌其始也。不誠不敬，鮮有不所守者，故不鬯，聖人知其可以守宗廟社稷而為祭主也。自古居儲君之位，任主器之重，上既嫌疑，下亦窺伺，鮮有不蹈禍敗者。以秦皇、漢武之英果，而扶蘇、戾園卒以見殺，況其下者乎？聖人於卦、彖、爻、象，皆反覆致其恐懼戒慎之意，其為後世慮，豈不深逺哉！

The hexagram Zhen represents the eldest son, who is the one in charge of the ancestral temple and the ritual vessels. In ancient times, when the Son of Heaven went on a journey, the crown prince would remain to govern the state. In times of sudden upheaval and disturbance, the crown prince could still hold onto the ladle of wine used in the ritual, showing that his character and ambitions were grand, and that he was surely capable of safeguarding the ancestral temple and the state. This is an examination of a person from the smallest details. Confucius said, "After the ceremony of pouring wine as an offering, I no longer wish to watch the rest of the rites." The way of worship is first and foremost based on sincerity and reverence. The pouring of wine is the beginning of the ritual. Those who lack sincerity in heart and respect in appearance rarely fail to lose what they are entrusted with. Therefore, those who can hold onto the ladle of wine, the sages know that they can guard the ancestral temple and the state and serve as the chief priest. Since ancient times, those who held the position of heir apparent and bore the responsibility of guarding the ritual vessels have often faced suspicion from the sovereign father and intrigue from the petty ministers, and few have escaped disaster. Even those as wise and decisive as Qin Shi Huang and Han Wu Di, their sons Fu Su and Li Ji still ended up being executed, and how much more so those with less ability than them? The sages repeatedly emphasize the importance of being cautious and fearful in the hexagram statements, the彖 statements, the line statements, and the images. Their concern for future generations is indeed profound.

曰：洊雷，震。君子以恐懼修省。洊者，如水之洊至；雷聲相繼而至曰洊，蓋威怒之。孔子當迅雷風烈必變，所以敬天怒、畏天威也。恐懼則知所修省矣。雷之洊至，非變異之大者，君子必惕然有敬畏之心焉，聖人防患必於其微。《詩》：敬天之怒，無敢戲豫；敬天之渝，無敢馳驅。況于山冡崒崩、日月薄蝕、彗孛飛流，而恬然不為之警懼乎？成王惑管、蔡，疑周公，天乃雷電以風，雷之變豈無自而然哉？君子所當恐懼而修省也。

The Image Commentary says: "Thunder sounds one after another, this is the Zhen hexagram; the gentleman takes it as a model, thus being cautious and self-disciplined, and examining his faults." "Jian" is like water coming in waves, and thunder sounds one after another is called "Jian," which represents the extreme of its wrath. Confucius, when encountering sudden thunder and fierce winds, would necessarily change his expression and show concern, which is precisely showing reverence for Heaven's anger and fear of Heaven's majesty. When the heart is full of fear, one understands the need to cultivate oneself and examine one's faults. Although the successive sounds of thunder are not among the greatest calamities, the gentleman still takes it seriously and feels reverence, showing that sages always deal with potential dangers from the smallest beginnings. The Book of Poetry, Great Odes, Board says: "Reverence for Heaven's anger, not daring to play or indulge; reverence for Heaven's anomalies, not daring to act recklessly." How much more so when encountering great changes such as mountain collapses, solar and lunar eclipses, and comets and strange stars appearing in the sky, could one remain calm and not feel alarmed? King Cheng of Zhou was misled by the slander of Guan叔 and Cai叔, suspecting Zhou Gong, and Heaven then sent thunder, lightning, and strong winds. Could this change of thunder be without cause? This is precisely the place where the gentleman should feel fear and cultivate himself and examine his faults.

初九：震來，後笑言啞啞，吉。象曰：震來，恐致福也；笑言啞啞，後有則也。繇辭統論一卦之體，而初爻為眾爻之主，故其辭皆同。蓋震為長子，乾統三男，而長子用事，震所以代乾也。然當震之時，陽欲奮而二陰阨之，則其勢必有危我者，能自警懼，然後可以吉，故於初爻特加一後字，以見非有之懼，則不能致啞啞之吉也。

The first line statement says: "Thunder strikes and there is alarm, afterwards there is laughter and joy, which is auspicious." The Image Commentary says: "Thunder strikes and there is alarm, fear can bring good fortune; laughter and joy follow fear, indicating that after fear there is order." The hexagram statement summarizes the whole hexagram, while the first line is the main line among all the lines, so its line statement is the same as the hexagram statement. The Zhen hexagram symbolizes the eldest son, and Qian governs the three yang hexagrams. The eldest son is entrusted with affairs, and Zhen is the one acting on behalf of Qian. However, at the time of movement, yang energy wishes to rise but is blocked by the two yin lines above, creating a situation where there is a threat to itself. Only by being vigilant and cautious can one obtain good fortune, so the word "after" is specially added in the first line to indicate that without prior caution and fear, one cannot achieve the auspiciousness of laughter and joy afterwards.

六二：震來厲，億貝，躋于九陵，勿逐，七日得。曰：震來厲，乘剛也。彖辭以震驚百里不鬯，知可以守宗廟社稷以為祭主，蓋以卦之全體言之。震以陽剛為主，陽雖在下，陰以退聽，故處震之時能安靜不動，惟剛者能之。六以陰而處二，其時與位皆純乎陰者也，故震來則危厲而失其所守。其所資，億言所之多也。

The line statement of the second line says: "Thunder strikes and brings danger, losing a great amount of wealth, ascending to the high hill of nine layers; there is no need to search for it, for it will be regained after seven days." The image commentary says: "Danger arises from the second line riding over a strong line." The hexagram statement uses "Thunder shaking a hundred miles yet the sacrificial wine remains unspoiled" to illustrate that such a person can guard the ancestral temple and state altars and serve as the chief priest, speaking of the whole hexagram. The Zhen hexagram is dominated by yang strength, though yang is in a lower position, while yin retreats and obeys. Therefore, in a time of shaking, one can remain calm and still, a quality only the strong and vigorous can achieve. The second line, with its yin nature, is in the second position, and both its timing and position are purely yin. Thus, when thunder strikes, it brings danger and instability, and it loses its integrity. "Bai" refers to the means of subsistence, while "yi" indicates the large amount lost.

躋于九陵者，有所避也。九，陽數之極，言所避遐逺也。古人於至崇至深之地，皆以九為言，如九天、九地、九淵，以見崇深之極處也。勿逐七日得者，既能危懼遁避，則在我者盡矣，可以勿逐而自得也。宣王遇烖而懼，側身修行，以致中興之治，覆文武之業，豈必外務而馳逐之乎？

"Rising to the ninth high hill" means taking refuge. The number "nine" represents the extreme of the yang number, indicating that one has retreated to an extremely distant place. In ancient times, whenever referring to extremely high or deep places, the number "nine" was used, such as "nine heavens," "nine earths," and "nine abysses," to signify the utmost height and depth. "There is no need to search for it; after seven days, it will naturally be regained" means that since one has been cautious and retreated, the duty one should fulfill has already been fulfilled, so there is no need to seek it out, and it will naturally be regained. King Xuan of Zhou, upon encountering ominous signs, felt fear, turned inward for self-reflection, and corrected his virtue, thus achieving the revival of the dynasty and restoring the foundation established by King Wen and King Wu. Is it necessary to seek externally in order to gain something?

復卦言反復其道，七日來復，天行也。以卦氣言之，爻各主一日，卦位有六，七日乃更始。自二至上，復反於初；復自初之二，則所歴七爻，乃七日也。陰陽得之理，循環無窮，豈有常哉？未有常治而不亂、常否而不泰者，故知七日卦氣之終，不俟追逐而自復也。曰震來厲乘剛者，六二處中正之位，在他卦為吉，今震來而厲，則以乘初九陽剛也。陽上陰下，陽尊陰卑，今以陰乘陽，則危道也。

The Hexagram of Returning says, "It returns by reversing its course, and after seven days it returns again, as is the way of heaven." According to the theory of hexagram qi, each line corresponds to one day, and each hexagram has six lines, so on the seventh day the cycle begins again. Counting from the second line to the top line, and then returning to the first line, and again counting from the first line to the second line, the total is seven lines, which corresponds to seven days. The principle of yin and yang gaining and losing is cyclical and never constant. There is no situation that remains permanently stable without disorder or permanently adverse without reversal, so we know that seven days mark the end of a hexagram's qi cycle, and it naturally returns without needing to be pursued. The Image Commentary says, "Thunder comes with danger, because it is riding on the strong." The line six two originally occupies a central and upright position, which is favorable in other hexagrams. But now thunder comes with danger, because it is riding on the strong line nine at the beginning. Yang should be above, yin below; yang is exalted and yin is humble. Now yin is riding on yang, which is a dangerous path.

六三：震蘇蘇，震行無眚。曰：震蘇蘇，位不當也。六以陰柔而居陽剛不中之位，非處震之道，故震至而蘇蘇也。王弼曰：震者，驚駭怠惰，以肅懈慢者也。震動而至於蘇蘇，則驚懼甚矣，以此而行，可以無過。又四為震主，而三能承之，當震之時，知敬順之道，故可無眚也。言震蘇蘇位不當者，震為長子，以不鬯為善，今蘇蘇然若無所容者，由所處非其位也。為長子而處非其位，可不畏哉！

The third line statement says: "Below the thunderous movement, the spirit is unsettled, but if one can proceed amidst the fear, there will be no calamity." The Image Commentary says: "The trembling and confusion is because the position is inappropriate." The third line, with its yin and soft nature, is located in a yang and strong position, but not in the central position, which is not in accordance with the way of the thunder. Therefore, when the thunder comes, it causes confusion and unease. Wang Bi says: Thunder is used to alarm the lazy and to correct the careless. When the trembling reaches the point of unsettled spirit, it shows that fear has reached its extreme. If one acts with this sense of caution, there will be no mistakes. Moreover, the fourth line is the main line of the Zhen hexagram, and the third line can follow it. In the time of shaking, knowing the principle of respect and obedience, it is therefore possible to avoid calamity. The Image Commentary says, "Zhen Su Su, because the position is inappropriate." Zhen symbolizes the eldest son, and the virtue lies in not losing the sacrificial wine. Now, being confused and uncertain, as if having nowhere to belong, is precisely because the position is not the right one. As the eldest son yet in an inappropriate position, can this not be alarming!

九四：震遂泥。曰：震遂泥，未光也。九四陷於重陰，逼於尊極，未能超然處於物上。當震之時，以剛健之才，處嫌疑之地，如陽欲出地，而上下二陰壅遏之，其勢不能致逺而大有所為也，故曰震遂泥，未光也。震本主動而有能行之，其道本當光亨，以阨於二陰，故未能也。

The line statement of the fourth line says: "Thunder strikes but finally gets stuck in the mud." The image commentary says: "Thunder is blocked by mud, indicating that its path is not yet bright." The ninth line in the fourth position is trapped among many yin lines and is close to the supreme position, so it cannot rise above all things. At the time of movement, he is in a position of suspicion and suspicion, with his strong and vigorous ability. It is like yang energy trying to emerge from the ground, but the two yin lines above and below block and hinder it. The situation prevents him from pursuing great achievements, so it is said, "Thunder is blocked by mud, its path is not yet bright." Thunder is originally about action, and he has the ability to act. His path should be bright and unimpeded, but because he is blocked by two yin lines, he is unable to realize his potential.

六五：震往來厲，億無，有事。曰：震往來厲，危行也；其事在中，大無也。古之聖王處尊極之位，能慄慄危懼而無荒怠之失，則可以永保其位矣。當震之時，下有九四之強臣，五無應而來乘剛，或往或來，能自危懼，則可以萬萬無失矣。無有事者，不其所有之事也；無非事者，所有之事未易概舉，不鬯則事之大者也。震之時，往來皆危行也，能履於危，則可安其位而無失矣。六五為動主，雖居中正之位，其才柔弱，非能濟乎險難者，本有失也；以位處中正，故得大無也。

The Line Statement of the Fifth Line says: "Thunder shakes, whether going or coming, is dangerous. Though there is great movement, there is no loss, and the ancestral temple rites are still carried out as usual." The Image Commentary says: "Thunder shaking, going and coming with danger, indicates acting in perilous circumstances; the affairs he oversees are in the middle way, so there is ultimately no great loss." Ancient sage kings, residing in the highest position, could be cautious and fearful without committing any faults, thus maintaining their position. In the time of shaking, there is a strong minister below, the Nine in the Fourth. The Six in the Fifth has no proper response, and the strong minister comes up to occupy the strong position. Whether going or coming, as long as he remains cautious, there will be no loss. The phrase "no loss but with affairs" means not losing the affairs he oversees. The phrase "no loss is not without affairs" means that the affairs he oversees cannot all be fully carried out at once, but not losing the sacrificial wine is the most important among them. In the time of shaking, going and coming are both in danger. If one can stand firm in danger, he can remain in his position without any mishap. The Six in the Fifth is the master of shaking. Although he is in the middle and upright position, his nature is weak, and he is not someone capable of overcoming difficulties. He should have suffered some loss; however, because he is in the middle and upright position, he ultimately suffers no great loss.

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。曰：震索索，中未得也；雖凶無咎，畏鄰戒也。處震之極，其勢必危，故氣索索而幾盡，視矍矍而無主也。居嫌疑之地，當危懼之時，能以安靜退縮自處，庶可免禍；而上六陰柔之質，性復動躁，急於有行，其凶必矣。上既無應，而下比於五，五其鄰也。上雖處震動之極而無其位，方海內震擾之時，而六五實任其責，又禍非已致，故震不于其躬而于其鄰，則在我為無咎也。

The line statement of the sixth line at the top says: "Below the thunder shaking, the spirit is exhausted and the eyes are startled and look around, going forward brings misfortune. The shaking does not fall upon oneself but upon the neighbor, thus there is no fault, but there may be complaints between relatives." The image commentary says: "The spirit is exhausted because it has not reached the middle path; although there is danger, there is no fault because it takes the neighbor's situation as a warning." The sixth line at the top is at the peak of the shaking, so the situation is inevitably dangerous, thus the breath is exhausted and the eyes are startled, and the mind is without direction. Being in a position of suspicion and suspicion, at a time of danger and fear, if one can remain quiet and retreat, perhaps misfortune can be avoided. However, the sixth line is of a yin and soft nature, and its disposition is restless and eager to act, so misfortune is inevitable. The sixth line has no proper correspondence below, but is adjacent to the sixth line in the fifth position, which is its 'neighbor.' Although the sixth line is at the extreme of shaking, it has no corresponding position; when the world is shaken and disturbed, the actual responsibility falls upon the sixth line in the fifth position, and the misfortune is not self-inflicted, so the shaking does not fall upon oneself but upon the neighbor, thus there is no fault on one's own side.

婚媾有言者，上六雖不任責，既處上極，望我者亦眾，方天下震擾，豈得盡歸于其鄰，恝然忘情若秦越之人哉？雖所親者且有怨懟之言，況他人乎？言震索索中未得也、雖凶無咎畏鄰戒也，以所處上極，未得中道，故驚懼之甚，至索索然也。上六有往雖凶，而能恐懼修省，以鄰為戒，則可以免咎矣。

The explanation of "marriage and union have words" is because although the sixth at the top does not bear actual responsibility, it is in the highest position and many people look to it. In a time of great turmoil and disturbance, how can one entirely shift the responsibility onto neighbors, remaining indifferent as if the people of Qin look upon the people of Yue? Even close relatives may express grievances, let alone others. The Image Commentary says "trembling with fear, not yet having reached the middle," "though there is danger, there is no blame, because of the warning from neighbors." This is because the sixth at the top has already reached the extreme upper position and has not yet reached the middle, thus experiencing extreme fear until even the spirit is exhausted. Although going forward may bring danger, if one can be fearful and cautious, self-cultivate and reflect on one's mistakes, taking the neighbor's situation as a warning, one can avoid blame.

艮下艮上。艮其背，不其身；行其庭，不見其人，無咎。彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也，是以不其身，行其庭不見其人，無咎也。道之廢興，繫乎聖人出處之間。艮之為卦，一陽極乎上，二陰處乎內，群陰為主而一陽在外，此可止之時也。時茍當止，不可強行，故艮其背者，得所止也。人之相面，所以盡交際之道；背者陰也，非交物者也。能止於所當止，非獨忘物也，而至於忘我，故不其身，不見其人，雖戶庭之內，而人我俱忘矣。

The upper and lower parts of the Gen hexagram are both Gen. The hexagram statement says: "Stopping at one's back, not perceiving one's own body; walking in one's courtyard, not seeing the people in the courtyard, there is no fault." The commentary on the judgment says: "Gen means stopping. When it is time to stop, stop; when it is time to move, move. Neither movement nor stillness miss their proper time, thus its way is bright. 'Stopping at the back' means stopping at the proper place. The two yao in the upper and lower parts are opposing each other but not in harmony, and they do not communicate with each other, so one does not perceive oneself. Walking in the courtyard but not seeing the people there, there is no fault." The rise and fall of the Dao depend on the emergence and retirement of the sage. The Gen hexagram has one yang yao at the top and two yin yao inside, with the group of yin in power and one yang outside, which is precisely a time for rest. If the situation calls for stopping, one must not force movement, so "stopping at the back" is finding the proper place to stop. When people face each other, it is to fulfill the etiquette of interaction. The back belongs to yin, being the part that does not interact with external things. To stop at the proper place is not only to forget external things, but even to forget oneself, hence not perceiving oneself and not seeing others; although both are within the same gate and courtyard, both have forgotten each other.

當可止之時，猶出而交物，則咎悔隨之；於可止之時而能止，是真止矣。行於有人之境，如入無人之境，物與我無相尤也，故無咎。彖言艮止者，釋艮之義，一言可盡者，止而已。聖人又惡夫一往而不返者，故曰時行則行，時止則止，動靜不失其時，其道光明也。聖人動與陽同波，靜與陰同徳，豈滯於一隅，若聚塊積塵哉？一動一靜，適於義而巳，故能大有為於天下，而其道光明也。

When it is appropriate to stop, yet one goes out to interact with external things, regret and misfortune follow; when it is appropriate to stop and one stops, this is true "stop." Walking among people, one should be as if entering an uninhabited place, so that external things and self do not resent each other, thus there is no regret. The Commentary on the Judgment says, "Gèn means stop," explaining the meaning of the character Gèn, which is fully expressed in one word: "stop." However, the sage also disapproves of those who go away without returning, who know only to stop but not to act. Therefore, it says, "When it is appropriate to act, act; when it is appropriate to stop, stop. Both movement and stillness are in harmony with the right timing, and its way is bright." When the sage acts, he moves with the yang energy; when he is still, he rests with the yin energy. How could he be stuck in a corner, like a pile of soil or accumulated dust? Movement and stillness are only to conform to righteousness, so he can achieve great things under heaven, and his way is bright.

艮，震之反也。九三為震。艮，東北之卦，有震動之焉。卦之反合，爻之升降，豈有常哉？艮其止，止其所者，止得其所，謂艮其背也。若止於前，則有所見，而聲音接於耳目者擾擾矣，故惟止於背為得其所也。上下敵應，不相與者，一陰一陽，上下不敵，所以相與。故形躁好靜，質柔愛剛；二女同居，雖近而不相得；鳴鶴在陰，雖逺而相求。故近不必比，而逺不必乖，特在應與耳。今六爻既相敵而非應，如人之相背而行，雖眾而各不相知，是以不其身，行其庭不見其人，無咎也。

The Gèn hexagram is the reverse image of the Zhèn hexagram. The yao at position Nine in the Third takes the image of Zhèn. The Gèn hexagram is located in the Northeast, and within it there is an implication of movement. The reversal and combination of the hexagram's structure, and the rising and falling of the yao positions, where is there anything that remains unchanged? "Gèn qí zhǐ, zhǐ qí suǒ yě" means to stop at the proper place, which refers to "stopping at the back." If one stops in front, there will be sights and sounds, and the clamor of external things will never cease. Therefore, only stopping at the back can be considered being at the proper place. "Shàng xià dí yìng, bù xiāng yǔ yě": one yin corresponds to one yang, and the upper and lower do not oppose each other, so they can respond and connect with each other. Therefore, the form that is restless prefers stillness, and the nature that is soft loves strength; two women living together, although close, do not harmonize with each other; the Nine in the Second of Zhōngfú says "the cry of the crane in the shade," although distant, they still respond and seek each other. This shows that being close does not necessarily mean being close in affection, and being far apart does not necessarily mean being estranged; the key is whether there is a corresponding connection. Now, the six yao of Gèn hexagram are paired in opposition but do not form a proper correspondence, like people walking with their backs to each other, although there are many people, they do not understand each other. Therefore, it is said that one does not realize oneself, walking through a courtyard without seeing the people, and there is no fault.

曰：兼山，艮。君子以思不出其位。上能兼下，大能兼小，尊能兼卑。艮以兩山相重，勢均而力敵，非相應也，而相兼也。兼非異體也，各止於其所止而巳。君子體此以思不出其位，謂安其分守，無躁妄也。夫止者施於其背，則真止矣，是猶山兼山，豈復有動乎？聖人以此示人，則物各安其性命之正矣。

The Image Commentary says: "Two mountains overlapping, this is the Gen hexagram; the gentleman takes it as a model, thus his thoughts do not exceed his position." The superior can包容 the inferior, the great can包容 the small, the noble can包容 the humble. The Gen hexagram is composed of two mountains overlapping, with equal power and mutual equivalence, not mutually responding, but mutually containing. What is meant by "comprehensiveness" is not another different form, but rather each stopping at its proper place. The gentleman observes this hexagram, and keeps his thoughts within his proper position, meaning he remains in his proper role and does not act rashly or recklessly. If the practice of "stopping" can be applied to one's back, then it is truly stopping, just as mountains overlapping, where could there be any movement? The sage uses this principle to instruct the world, and thus all things in the universe rest in the proper way of their nature and destiny.

初六：艮其趾，無咎，利永貞。曰：艮其趾，未失正也。足本主動，曰趾者，固以止為義，況艮之時而以陰柔處下，動則悔吝生矣。於艮而能止，是不失其幾，故得無咎也。利永貞者，當艮之初，動則入於邪矣，故利在永貞。貞者，靜而正也。當止而止，卷懐其道，若將終身焉，故以永貞為利，此聖人肥遁之時也，故曰艮其趾，未失正也。止於其初，雖未可語權，於正道為未失也。

The Line Statement for the first line says: "Stopping at one's toe, there is no fault, and it is advantageous to maintain constancy in the right path." The Image Commentary says: "Stopping at the toe, indicates that one has not lost the right path." The foot is the organ responsible for movement, and by referring to the "toe," the meaning of "stopping" is already implied. Moreover, at the time of stopping, with a yin and flexible force in the lowest position, any movement would lead to regret and hardship. Being able to stop at the right time means not missing the opportunity, hence there is no fault. The statement "advantageous to maintain constancy in the right path" is because at the beginning of stopping, any movement would lead to wrong paths, so it is advantageous to maintain constancy in the right path. "Zhen" means being quiet and in harmony with the right path. When one should stop, one stops, concealing and preserving one's way, as if intending to do so for life, hence taking long-term constancy as advantageous. This is precisely the time when the sage withdraws and retreats, thus saying "Stopping at the toe, has not lost the right path." Stopping at the beginning of an affair, although not yet capable of flexible adaptation, is still in accordance with the right path without error.

六二：艮其腓，不拯其隨，其心不快。曰：不拯其隨，未退聽也。趾也，腓也，股也，一體而相為用者，其行其止，皆非三者所得專也。然腓在足上，其形雖動躁，未有足行而腓不應者，故腓之從足，猶股之隨腓，觀乎咸卦則可見矣。咸以動而感，而艮則靜而止。六二體既躁動，而上下拘制，不能自專以有為，安能拯其隨乎？隨為三也。二既不應五而上承於三，三雖以陽剛處上，當艮之時，志在隨人而已，無能為也。雖欲用其智謀以拯救之，而其志卒不得伸，故其心不快也。象言不拯其隨未退聽者，二處人臣中正之位，志在有為，非能終止也，其肯恝然情於斯世哉？

The Line Statement of the Second Line says: "It stops its calf, but cannot save the part it follows, and the heart is not at ease." The Image Commentary says: "It cannot save what it follows, because the Nine in the Third above has not yet retreated and yielded." The toes, the calf, and the thigh are parts of the same body, working together. Whether to move or to stop is not something any one of these three can decide alone. However, the calf is above the foot, and although its form is restless, it has never been the case that the foot moves while the calf does not follow. Therefore, the calf following the foot is like the thigh following the calf. Looking at the imagery of the Hexagram of "Salty Taste" (Xian), this can be understood. Xian is about movement and response, while Gen is about stillness and stopping. The form of the Second Line is originally restless, but it is restrained by above and below, and cannot act on its own. How can it save what it follows? What it follows is the Nine in the Third. Since the Second Line does not correspond with the Fifth, it looks upward to the Nine in the Third. Although the Nine in the Third is yang and occupies a high position, during the time of Gen, it is only willing to follow others and cannot accomplish anything. Even if the Second Line wants to use its wisdom to save it, its aspirations cannot be fulfilled, so the heart is not at ease. The Image Commentary says, "It does not save what it follows, because it has not yet retreated and yielded," because the Second Line is in the proper position of a minister, with aspirations for action, and is not someone who can remain still all the time. How could it be indifferent to the world entirely?

九三：艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。夫一人之身，四肢百骸，動靜相為用者也。今艮其限，上下內外隔絶而不相通，猶裂其膂脊而為二物也，其危厲甚於熏灼其心也。限，身之中；夤，脊膂肉也。自其限而止之，猶裂其脊膂，言君臣上下各止其止而不相通也。三居下卦之極，而九以陽剛處之，施止於限，果於靜止而不知變以趨時者也，昧乎時行時止之義，故聖人以為戒焉。古之人有行之者，如漢二龔、魏範粲，雖全大節，當時處之，其危厲熏灼痛忿之狀，豈人所能堪哉？

The line statement of the third line says: "Stopping at the waist, tearing the muscles along the spine, dangerous and perilous as a fierce fire scorching the heart." The image commentary says: "Stopping at the waist, this is dangerous as a fierce fire scorching the heart." A person's body, with limbs and bones, functions through the coordination of movement and stillness. Now, stopping at the waist causes the upper and lower parts, as well as the inside and outside, to become disconnected, like tearing the spine into two parts. This danger is even more severe than a fierce fire scorching the heart. "Limit" refers to the middle part of the body, and "yin" refers to the muscles along the spine. Cutting off at the waist is equivalent to tearing the spine, meaning that the ruler and the ministers, the superior and the inferior, each stop at their own place without communication. The third line is located at the top of the lower trigram and holds a yang strong quality. Applying "stopping" at the waist, it insists on firm stillness without understanding the need for flexibility to adapt to the situation, and fails to grasp the principle of "when to act, act; when to stop, stop." Therefore, the sage uses this as a warning. Indeed, there were people in history who acted this way, such as Gongseng and Gongshe of the Han dynasty, and Fan Can of the Wei dynasty. Although they preserved their great principles, the dangerous and painful state of being scoured by the fire of peril and frustration, which they endured at that time, was something ordinary people could not bear.

六四：艮其身，無咎。曰：艮其身，止諸躬也。六四已進而達乎下卦之上，能兼乎上下者也，故以全體言之，曰艮其身也。處近君之位，不能以道濟天下，蓋六五柔弱之君，非有剛健勇決之臣以輔翼之，不足以大有為也。四能量其君，度其才，止於所當止，故得無咎而已。象曰艮其身止諸躬者，躬有致恭之義。人臣之節，行止進退，不失恭順，雖不能止天下之所當止，而為全身之計則善矣，故爻以為無咎，而象言止諸躬而已。夫身為大臣，宜兼濟天下，而為獨善之行，聖人之所深鄙而可以忘言者也。

The Line Statement of the fourth line says: "He stops himself entirely, without fault." The Image Commentary says: "Stopping himself, it is stopping only himself." The fourth line has already advanced beyond the top of the Lower Trigram, making it a line that can connect both upper and lower. Therefore, in terms of the whole body, it is called "Stopping himself." He is in a position close to the ruler, yet he is unable to use the right way to help the world. Since the fifth line is a weak ruler, without a strong and decisive minister to assist, he cannot achieve great success. The fourth line can assess his ruler and evaluate his own abilities, stopping at the appropriate place, so he only ends up without fault. The Image Commentary says, "Stopping himself, stopping himself alone," where "gong" implies respect and self-restraint. The virtue of a minister lies in maintaining proper conduct and humility in all actions and movements; although he cannot stop the chaos that should be stopped, his plan for self-preservation is sufficient. Therefore, the Line Statement only says he has no fault, and the Image Commentary only says he stops himself. As a minister, one should strive to benefit the world, yet he only chooses to cultivate himself, which is something the sage deeply disapproves of and does not elaborate on.

六五：艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。六五在六爻為君位，君無為也，出言則為號令；輔者，言之所出也。王者之言，其出如綸，能艮其輔，則言不妄發而悔可亡矣。夫下卦為趾、為腓、為限，得其一體而已；進至六四則為身，然猶局於形體，非能超乎形體之外也。惟六五處中正之位，有輔頰之象，一言之善則千里應之，一言之失則千里違之，能運乎形體而不為形體所拘，故吾欲止天下之當止，孰有不從者？五為艮主，故所止如此。

The Line Statement of the fifth line says: "Control the mouth, speak in an orderly manner, and regret disappears." The Image Commentary says: "Control the mouth, because it is in the central and correct position." The fifth line is in the position of the ruler among the six lines. A ruler should be quiet and not act, but once he speaks, his words become commands. The "mouth" is the place from which words are issued. The words of a ruler, once spoken, can influence the whole world, like a silk thread pulling everything together. If one can control his mouth, then words are not easily spoken, and regret can disappear. The lower trigram represents the toes, the lower leg, and the waist, each representing only a part of the body. When it ascends to the fourth line, it represents the whole body, but still remains within the form and cannot transcend the form. Only the fifth line, which is in the central and correct position, has the image of the mouth and the cheek, representing the ability to speak effectively. A single well-spoken word can be responded to a thousand miles away; a single wrong word can cause a thousand miles to turn away. He can control the body without being controlled by it, so when he wants to stop something that should be stopped, who would not listen? The fifth line is the main line of the mountain trigram, so the boundary it controls is like this.

上九：敦艮，吉。故曰：敦艮之吉，以厚終也。上九，重艮之終也，二山相重，敦厚之至。人能靜止如山之相重，出乎萬物之上，其孰能動搖之？故曰敦艮吉也。曰敦艮之吉以厚終者，夫以靜止為徳，終之實難；上以剛健為徳，至誠而不息者也，與夫作輟者異矣，故曰以厚終也。

The line statement of the Upper Ninth says: "To be earnest and steadfast in stillness, it is auspicious." Therefore, the Image Commentary says: "The auspiciousness of the firm and steady is because it can maintain earnestness throughout." The Upper Ninth is the final line of the卦 of two overlapping mountains. Two mountains piled upon each other represent the utmost in earnestness and steadfastness. If a person can remain as still and self-restrained as overlapping mountains, transcending all things, who could shake him? Therefore, it is said "the firm and steady is auspicious." The Image Commentary says, "The auspiciousness of the firm and steady is because it can maintain earnestness throughout." To regard stillness and restraint as virtue is difficult to maintain from beginning to end; the Upper Ninth possesses the virtue of strength and sincerity, unceasing and consistent, differing greatly from those who act intermittently and abandon their tasks halfway. Therefore, it is said that the Upper Nine can maintain earnestness throughout.

艮下巽上。漸：女歸吉，利貞。女子之嫁也，猶士之仕也，皆惡不由其道也。漸之辭專以女歸為吉，女之適人，必待求而後行，納采問名，匪媒不得，漸之義莫大乎此。利貞者，所利在正也。貞者，靜而正也。女能以正行，未有不以漸者；能以漸固吉矣，然亦有漸而不正者，蓋長女少男，疑於不正，異乎咸之相感恱，故既吉又戒以利貞也。

The lower trigram of the Gradual hexagram is艮 (Mountain), and the upper trigram is巽 (Wind). The hexagram statement says: "Gradual: It is auspicious for a woman to marry, and it is favorable to maintain uprightness." A woman's marriage is like a gentleman's entry into official service; both are adverse to acting without following the proper path. The hexagram statement specifically takes a woman's marriage as auspicious because a woman must wait for the man to make the proposal before the marriage can take place. The process begins with the presentation of betrothal gifts and asking for the name, and without the mediation of a matchmaker, the marriage cannot be completed. There is no greater example of proceeding step by step than this. The statement "favorable to uprightness" means that what is favorable is maintaining uprightness. A woman who follows the proper path will naturally proceed step by step; proceeding step by step is inherently auspicious. However, there are cases where one proceeds step by step yet does not conform to uprightness. This is because this hexagram has the elder daughter above and the young son below, which may easily give rise to suspicion of impropriety. It is different from the Zhuan hexagram, where the young son and young daughter mutually attract each other. Therefore, after stating "auspicious," it further warns with "favorable to uprightness."

彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正也。其位剛得中也。止而巽，動不窮也。進固多門矣：有挾術而進者，有阿其好而進者，有以邪塗進者，有假隱遁為徑而進者，莫若以漸而進為得其正，如女之歸人則吉也。進得位往有功也、進以正可以正也、其位剛得中也、止而巽動不窮也，皆進之善者也。進而得位，則可以行其志而可以大有為矣，故往有功也。未有枉尺而可以直尋者，枉道而可以事人者，亦未有身之不正而可正人者，故士之進身，其始不可不正也。進以正然後可以正，蓋一正君而國定矣。

The Commentary on the Judgment says: "Gradual progress is orderly advancement, so a woman marrying brings good fortune. Advancing to the proper position, going forward can achieve success. Advancing with the right path can correct others. The position of Nine in the Fifth is yang and central. Inner stillness and outer compliance, action will not lead to hardship." Originally, there are many ways to seek official positions: some use cunning, some flatter the sovereign's preferences, some take crooked paths, and some pretend to be recluses as a shortcut. None are as proper as gradual and orderly advancement, just as a woman marrying according to propriety brings good fortune. What is said "advancing to the proper position, going forward can achieve success," "advancing with the right path can correct others," "its position is strong and central," "stillness and compliance, action will not lead to hardship," all refer to the virtuous in seeking official positions. Advancing to the proper position allows one to carry out one's aspirations and achieve great success, so going forward can achieve success. There has never been someone who bends one inch but straightens eight inches, nor someone who deviates from the right path yet truly serves the sovereign, nor someone who is himself unrighteous yet can correct others. Therefore, scholars seeking official positions must not be improper from the beginning. Only by advancing with the right path can one correct others; as long as the sovereign's mind is right, the country will naturally be at peace.

進為於世，固不可不剛健，然剛健不可過也，不可不及也。漸之六爻皆得其正，謂二四之陰而六居之，三五之陽而九居之，初上二爻雖無應而皆得陰陽之正也。九五履至尊而得中正之位，為漸之主，故云其位剛得中也。止而巽動不窮者，艮止而巽動，止者靜而動者順，以此為進，雖渉險蹈艱，何往而不利哉？

In the world, to achieve something, one must not be lacking in strength and vigor, yet strength and vigor must not be excessive nor insufficient. In the hexagram Zhan, all six lines are in proper positions: the second and fourth lines are in yin positions and are occupied by yin lines, while the third and fifth lines are in yang positions and are occupied by yang lines. Although the first line and the top line do not have proper mutual support, they are still in the correct yin and yang positions. The line nine in the fifth position occupies the supreme position and is in the central and proper position, making it the main line of the hexagram Zhan. Therefore, the Commentary on the Judgment says, "Its position is strong and in the center." What is meant by "stopping and being yielding, yet moving without exhaustion"? The lower trigram is Ken, meaning stillness, and the upper trigram is Xun, meaning yielding movement. The side of stillness remains quiet, while the side of movement is gentle and compliant. With such an attitude towards striving forward, even if one encounters dangers and traverses difficulties, where could one not reach?

曰：山上有木，漸。君子以居賢徳善俗。山之有木，長養而成就之，自青蔥以至合抱，必有其漸。君子以祿位處賢有徳之士，與夫化導天下之俗，使入於禮義，亦必皆有其漸而不可遽也。堯之用舜，猶歴試諸艱，以見賢徳之不可驟進也；善人為百年，可以勝殘去殺，以見風俗之不可頓革也。

The Image Commentary says: "Mountains with trees growing on them, this is the hexagram of Progress; the gentleman takes inspiration from this, thus appointing virtuous and capable men and improving the customs of the people." Trees growing on mountains gradually nourish and develop to become timber, from tender green sprouts growing into trees with trunks as wide as two arms can encircle. There must certainly be a gradual process. The gentleman uses official positions to appoint virtuous and capable men, and guides the customs of the world, leading people's hearts back to propriety and righteousness, which also must be done gradually, without haste. Even Yao appointed Shun, yet he subjected him to many difficult trials. This shows that virtuous men cannot be promoted abruptly. Confucius said that only when good men succeed in governing for a hundred years can violence be overcome and punishments abolished. This shows that customs cannot be changed in a single day.

初六：鴻漸于干，小子厲，有言，無咎。曰：小子之厲，義無咎也。漸之六爻皆以鴻為。鴻，水鳥也，能知進退者，陵陸非其所安也，江湖之上是其所棲息也。乾，水涯也，將離乎陵陸而近水涯，雖其進有漸，然猶未免矰繳之患，故其勢不得不危懼也。小子，未有所識之稱，非小人也。六以柔弱而處卦下，有小子之象，若隨之六二係小子，能隨人而巳，豈能達乎進退之幾？故危懼而不自安也。居漸之初，宜棲息以俟時可也，眾雖有言，在已無愆，何足哉？度之於義，無可咎者，故象曰小子之厲，義無咎也。

The Line Statement of the first line says: "Wild geese gradually fly to the water's edge, young people are in danger and may face blame, but there is no fault." The Image Commentary says: "The danger faced by the young is, by reason, without fault." All six lines of the Gradual卦 use the image of wild geese. Geese are water birds that understand the principles of advancement and retreat; they do not dwell on hills but prefer lakes and rivers. "Heaven" refers to the water's edge, and the geese are leaving the hills to approach the water's edge. Although their movement is gradual, they still face the danger of being shot or caught, so they must remain cautious. "Young person" refers to young people who have not yet understood the principles of things, not to mean a wicked person. The first line is a soft line at the very bottom of the hexagram, symbolizing a young person; similar to the second line of the Following卦, which says "bind the young person," it can only follow others. How can it understand the subtle aspects of movement and stillness? Therefore, it is in a state of danger and cannot be at ease. At the beginning of the gradual process, one should be at ease and wait for the right time. Although others may speak harshly, there is no fault in oneself, so why worry? By reason, there is nothing to blame, hence the Image Commentary says "the danger of the young is without fault."

六二：鴻漸于盤，飲食衎衎，吉。曰：飲食衎衎，不素飽也。盤，石之盤旋於水中者，比之於乾，則離乎陵陸逺矣，故飲食衎衎，和樂而無意外之患，猶賢者進而得祿位也。二處人臣中正之位，上有剛健之主為已正應，故身安而爵祿可保也。象言飲食衎衎不素飽者，人臣遭時遇主，進而得正，履而得中，必將有以濟天下，故食人之祿則懐人之憂，衣人之衣則思人之患，豈竊位素餐以飽其身、肥其家而巳？此又聖人致其戒慎之意也。

The Line Statement of the Second Line says: "Wild geese gradually fly to the large stone in the water, enjoying food and happiness, which is auspicious." The Image Commentary says: "Enjoying food and happiness does not mean eating without purpose." "Disk" refers to a large stone resting in the water; compared to the banks of the water, this stone is far from the hills and high ground, so it can enjoy food and happiness, remain safe and free from unexpected troubles, just like the virtuous person who enters the government and receives salary and position. The Second Line is in the upright position of a minister, and above it is a strong and vigorous sovereign with which it corresponds properly, so its family is secure and its rank and salary are preserved. The Image Commentary says, "Enjoying food and happiness, not eating without purpose": a minister who meets a good era and a good sovereign, enters the government and attains the right position, must surely act to benefit the world. Therefore, if one eats the salary of others, one must worry for them; if one wears the clothes of others, one must think of their troubles. How can one occupy an official position and eat the salary without purpose, only seeking to satisfy one's own hunger and wealth? This is again the place where the sage repeatedly emphasizes caution.

九三：鴻漸于陸，夫征不復，婦孕不育，凶，利御冦。曰：夫征不復，離群醜也；婦孕不育，失其道也；利用御冦，順相保也。鴻隨陽往來。《爾雅》曰：髙厚曰陸。陸非鴻之所宜安也，漸進於陸，雖若可安，然非其所樂也，故以夫之征而不復、婦之孕而不育也。九三陽剛不能漸進，徵者未有不思復，孕者未有不思育，然失於急躁，不能待時而動，則二者皆不其志，不其志，凶可知矣。利用御冦者，四三相比，同心不違，故利用御冦，如蒙之上九不利為冦、利御冦，蓋為冦則眾之所違，御冦則眾之所助，與此體異而義同也。

The line statement of the third line says: "Wild geese gradually fly to high and level ground, the husband is away on a distant campaign and will not return, the woman is pregnant but cannot nurture her child, there is danger, but it is advantageous to defend against thieves." The image commentary says: "The husband going on a distant campaign and not returning indicates separation from his kind; the woman being pregnant but not giving birth indicates losing the right path; it is advantageous to defend against thieves because the superior and inferior are in harmony and mutual protection." Wild geese migrate with the movement of yang energy. The "Erya" says that high and thick land is called "Lu." High and level ground is not a suitable place for wild geese to dwell; gradually moving toward Lu, it seems to be a place for settling, but in reality it is not what they prefer, so the image is taken from the husband going on a distant campaign and not returning, and the woman being pregnant but not giving birth. The third line is yang and overly strong, so it cannot proceed step by step. The person going on a campaign does not wish to stay away from home, and the pregnant woman does not wish to be unable to nurture her child. Only because of impatience and not waiting for the right time to act, both ends up failing to achieve their wishes. When wishes are not fulfilled, danger is evident. The statement "it is advantageous to defend against thieves" is because the third line is adjacent to the fourth line, they are in harmony without contradiction, so it is suitable to jointly defend against thieves. Just as the upper nine of the "Meng" hexagram says "it is not advantageous to be a thief, but advantageous to defend against thieves," being a thief is rejected by all, while defending against thieves gains the support of all. The two hexagrams have different structures but the same meaning.

曰夫征不復離群醜也，九三以剛陽獨進於上，離乎群眾，故往而不能反也。婦孕不育失其道也，婦以貞順為徳，生育為功，孕而不育，不能保養其子，皆欲速之咎也。利用御冦順相保者，天下之理，逆則相違，順則相保。三雖失於剛暴，言能順於義理，則可用以御冦也。黥、彭之流，逆則為敵，順則為用，卒滅項氏者，能順以相保也。

The Image Commentary says, "A campaign does not return, because it separates from the group." Nine in the Third, with his strong and yang nature, advances alone, separating from the group, so once he goes, he cannot return. It says, "A woman is pregnant but does not give birth, because she has lost the way." A woman's virtue lies in being chaste, quiet, and gentle, and her merit lies in giving birth to children. If she is pregnant but cannot nurture her child, it is due to hastiness and impatience. It says, "It is advantageous to use him to defend against enemies, because he can be protected by following the right way." The way of the world is that when things are contrary, they separate; when they are harmonious, they support each other. Although Nine in the Third is excessive in his fierce and impetuous nature, if he follows the right way, he can be used to defend against enemies. For example, people like Qin Bu and Peng Yue were fierce enemies when opposing him, but if he used them according to their nature, they became his allies. Finally, the one who destroyed Xiang Yu was Han Gaozu, because he could use them and protect them according to their nature.

六四：鴻漸于木，或得其桷，無咎。曰：或得其桷，順以巽也。木比之陵陸，益非鴻之所安，此漸卦以鴻君子之進退，當以其漸而不可亟也。江湖，鴻之所樂處也；陵也、陸也、木也，雖愈進而愈非所安，此知幾之士所以難進易退，以避矰繳之患也。鴻漸于木，雖非所安，或得其桷，若可以棲而無患，故無咎也。桷，木枝之大者。曰或得其桷順以巽者，鴻未有棲於木者，或得其桷，非其常也。四體在巽，巽為木，三附於四，桷之也。君子立人之朝，履富貴之危機，能以巽順承上而接下，可以少安，然終非其處也，仲尼於此爻寓戒深矣。

The line statement of the fourth line says: "Wild geese gradually fly up to the trees, perhaps they can find a straight branch, without fault." The image commentary says: "Perhaps they can find a straight branch, because it is gentle and yielding." Compared to hills and high ground, trees are not suitable places for wild geese to rest; the gradual hexagram uses wild geese to symbolize the advancement and retreat of the gentleman, who should proceed step by step and not be hasty. Rivers and lakes are the places where wild geese like to rest; hills, high ground, and trees become less suitable the higher they are. This is the reason why the subtle and discerning person finds it difficult to advance and easy to retreat, to avoid the danger of being hunted or caught. Although flying up to the trees is not a suitable place for wild geese, if they happen to find a straight branch, they can rest there without danger, so there is no fault. A "jué" is a thick and straight branch of a tree. The image commentary says, "Perhaps they can find a straight branch, because it is gentle and yielding." Wild geese naturally do not rest on trees, and finding a straight branch is not the norm. The nature of the fourth line is in the trigram Xun, which is associated with wood. The ninth line is attached below the fourth line, which is the image of a "jué." A gentleman standing in the court of a ruler, standing on the dangerous position of wealth, can slightly gain stability by being humble and yielding to the ruler above and to the peers below. However, it is still not a place to stay long. The warning that Confucius conveys in this line is profound.

九五：鴻漸于陵，婦三不孕，終莫之勝，吉。曰：終莫之勝吉，得所願也。九五君位，其進益髙，故以鴻漸于陵。大阜為陵，同人九三曰升其髙陵，言其所處最髙而不可陵也。五與二得君臣中正之位，三以陽剛而乘於二，四以大臣而比於五，二五雖應而未能遽合也，故三不孕。君臣以中正相與，茍志同道合，其孰能間之？故曰終莫之勝吉也。

The Line Statement of the Fifth Line says: "Wild geese gradually fly to the high hill, a woman is unable to conceive for three years, but in the end nothing can surpass them, which is auspicious." The Image Commentary says: "In the end nothing can surpass them, which means the wish is fulfilled." The Fifth Line represents the sovereign's position. The wild geese fly to an even higher place, so the image is "wild geese gradually flying to the high hill." A great mountain is called a "hill." In the "Tong Ren" hexagram, the Third Line says "ascending to the high hill," meaning being in the highest position with no one able to surpass. The Fifth Line and the Second Line each occupy the proper positions of sovereign and minister. The Third Line, being yang and strong, overpowers the Second Line, while the Fourth Line, in the position of a minister, is close to the Fifth Line. Although the Second and Fifth Lines are in harmony, they temporarily cannot unite smoothly, hence the image of a woman being unable to conceive for three years. Sovereign and minister relate to each other with the proper and upright way. As long as their aspirations are the same, who can separate them? Therefore, it is said, "In the end nothing can surpass them, which is auspicious."

夫君臣之交，患在不正，故近不必比而逺不必乖，特在情志之間合與不合耳。言終莫之勝吉得所願者，小人之害君子，或能阨之於始；君子之進，固自有機，時茍當進，小人雖廣設坑穽，比力合謀，莫能陷害之。小人不能陷害，則君子之道亨，而平昔之志願矣。

The relationship between a ruler and his minister should be based on righteousness. Therefore, those who are close may not necessarily be affectionate, and those who are distant may not necessarily be estranged; the key lies in whether their hearts and minds are in harmony. The Image Commentary says, "In the end, there is no victory for the evil, for he has attained his wish." A petty person may attempt to harm a superior person, perhaps initially obstructing him. However, the appointment of a superior person occurs at the right time. If the situation is favorable for his advancement, even if petty persons set many traps and conspire together, they cannot harm him. If petty persons cannot harm him, then the way of the superior person is unimpeded, and his lifelong aspirations will be fulfilled.

上九：鴻漸于陸，其羽可用為儀，吉。曰：其羽可用為儀吉，不可亂也。上九，大臣之處乎髙位而不任事者，特其形容可為朝廷羽儀耳。鴻飛，弋者何慕？既出乎事外，小人莫得而害之，故吉也。上與三皆稱陸，人臣致身於極髙之位，能自卑巽，下與三同，蓋盡乎屈伸之理，所以吉也。曰其羽可用為儀吉不可亂者，其形容既足以儀表天下，則朝廷之上，百執之眾，尊卑有別，上下有等，雖群而不黨，故曰不可。

The line statement of the top nine says: "Wild geese gradually fly to high land, their feathers can be used for ceremonial adornment, which is auspicious." The image commentary says: "Their feathers can be used for ceremonial adornment and it is auspicious, meaning the order of the court should not be disturbed." The top nine represents a high-ranking official who holds a position of great status but does not bear actual responsibilities; he is merely a model of appearance and demeanor for the court. Wild geese flying high in the vast sky, what can hunters expect? Since he has withdrawn from affairs, villains cannot harm him, hence the auspiciousness. Both the top nine and the third nine are referred to as "land," because ministers who place themselves in an exalted position can still maintain humility and self-restraint, just like the third nine, thus fully understanding the principle of flexibility and restraint, hence the auspiciousness. The image commentary says, "Their feathers can be used for ceremonial adornment and it is auspicious, meaning order should not be disturbed." Since his appearance is sufficient to serve as a model for the world, within the court and among officials and subordinates, there should be clear distinctions of rank and hierarchy, although they may gather together without forming factions, hence "order should not be disturbed."

兌下震上。歸妹：征凶，無攸利。聖人於夫婦之際，毎存終始之義，始之不慎而能克終者鮮矣。女少而說，男之所以動也；說不以正，動不以禮，則華落色衰，復相棄背，故征凶無攸利也。征凶者，以媚說而往則凶也；無攸利者，無所往而利也。漸之所以吉者，艮止巽順，以男能下女也；歸妹征凶者，兌說震動，六爻皆不當其位也。咸之相感，必繼以恆，蓋男下女則陰陽之義明，女從男則尊卑之位定，所以存鑑戒也。

The Hexagram of Returning to Marriage has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). The Hexagram Statement says: "Return to Marriage: going forward brings danger, and there is no benefit." The sages often intend for the beginning and end of the relationship between husband and wife to be good. Few are those who start carelessly but end well. A young woman's joy is the reason a man becomes attached; if her joy is not proper and her actions are not in accordance with propriety, when her beauty fades, they will part ways. Therefore, it is said, "Going forward brings danger, and there is no benefit." "Going forward brings danger" means that proceeding by flattery and seeking favor will lead to danger; "there is no benefit" means that going anywhere will not bring advantage. The Hexagram of Gradual Progress is auspicious because the lower trigram Gen (Mountain) stops and the upper trigram Xun (Wind) is gentle, allowing the man to humble himself and be below the woman. The Hexagram of Return to Marriage brings danger because the lower trigram Dui (Lake) represents joy and the upper trigram Zhen (Thunder) represents movement, and all six lines are not in the right position. The Hexagram of Mutual Attraction discusses the mutual attraction between men and women, and it is followed by the Hexagram of Constancy: when the man humbles himself below the woman, the meaning of mutual attraction between yin and yang is clear; when the woman submits to the man, the distinction of superior and inferior is established. The sages arranged this in order to leave a warning.

彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹，人之終始也。說以動，所歸妹也；征凶，位不當也；無攸利，柔乘剛也。乾健而坤順，陽尊而陰卑，此天地之大義也。然乾下坤上而為泰，乾上坤下而為否，若嚴其分位，則天地不交而萬物不興矣。歸妹以少女在下而長男處上為正，故其事可常而有終始也。女說而男動，陰陽感悅，所以成歸妹；若老婦士夫，則可丑矣。雖然，女子處幽閒之中，非有求焉則不往也；若說以動，則有不待媒妁之言者，故陰陽之位不可不當也，不當則所往皆凶矣。

The Commentary on the Judgment says: "Marriage is the great principle of heaven and earth. When heaven and earth do not interact, all things cannot arise. Marriage relates to the beginning and end of human relationships. Acting out of joy, one marries a young maiden; going forward with misfortune, is due to improper position; there is no benefit, because a yin line is overpowering a yang line." Heaven is strong and vigorous, while Earth is gentle and yielding; yang is noble and superior, while yin is humble and inferior. This is the great principle of heaven and earth. However, when Heaven is below and Earth is above, it becomes the卦 of Tai, and when Heaven is above and Earth is below, it becomes the卦 of Po. If one rigidly adheres to the hierarchy of superiority and inferiority, heaven and earth would not interact, and all things would not arise. The卦 of Gui Mei takes a young maiden below and a mature son above as correct, so this matter can be enduring and have a beginning and an end. A woman's joy and a man's action, with yin and yang mutually harmonizing, thus accomplish marriage. But if an old woman marries a young husband, that would be shameful. Although this is the case, a woman staying in seclusion would not go out unless someone comes to propose. If one acts solely out of temporary joy, there would be cases of private unions without proper marriage arrangements. Therefore, the proper positions of yin and yang must not be neglected. If the positions are improper, all going forth would bring misfortune."

女處乎下，男位乎上，內外上下各當其位，以往則無不吉也。今二四陰爻而九居之，三五陽爻而六居之，無一當其位者，故以往則凶也。無攸利柔乘剛也，剛者，柔之所承也，而反乘之；乘者，婦陵其夫之象也。卦體兌本在下，於理為順，而爻六皆乘九，是以陰而乘陽，失尊卑之序，內無柔順之道，外失陽剛之徳，則害於而家，凶於而國，何所利哉？夫成家之道，必資於婦順，故婦順備而後內和理，內和理而後家可長久也。

A woman should be in a lower position, while a man should be in a higher position, with internal and external positions properly arranged, so that going forward would not be unfavorable. Now, in the卦 of归妹, the second and fourth lines, which are originally yin positions, are occupied by yang lines, while the third and fifth lines, which are originally yang positions, are occupied by yin lines. None of the lines are in their proper positions, so going forward brings danger. "There is no benefit, because the yin is overpowering the yang." The yang lines are originally those that the yin lines should follow, but now the yin lines are above the yang lines. The term "乘" refers to the wife overpowering the husband. In the structure of the卦, the兑 (Lake) is originally at the bottom and should be gentle, but in the lines, the yin lines are overpowering the yang lines, which is a case of yin overpowering yang, losing the order of hierarchy. Internally, there is no gentle way, and externally, the yang virtue is lost. This harms the family and causes disorder in the state, so what benefit is there? The foundation of family life depends on the gentleness of the wife. Therefore, when the wife is gentle, the family is harmonious and orderly, and when the family is harmonious and orderly, the family's way can be sustained.

恆之六五曰：恆其徳貞，婦人吉，夫子凶。曰：婦人之吉，從一而終也；夫子制義，從婦凶也。恆者，夫婦之正也，故其戒如此。然則陰之乘陽、柔之乘剛，豈非逆徳也哉？世之悍婦，以制夫為能，使不得措其手足，是猶強臣擅命，威福自專，反制其君也。漢成帝制於趙氏，唐髙宗制於武氏，中宗制於韋氏，卒至滅身亡國，何所利哉？況以帝女之尊而下嫁諸侯，車服不繫其夫，勢固足以陵其夫矣，故聖人于歸妹為戒。

The Line Statement of the Sixth Line of the Hexagram of Constancy says: "Maintaining virtue and upholding correctness, a woman is auspicious, but a man incurs misfortune." The Image Commentary says: "A woman is auspicious because she remains loyal and consistent; a man, who should make decisions, incurs misfortune if he blindly follows a woman." The Hexagram of Constancy discusses the constant way of husband and wife, hence its warning. If this is the case, then when a yin overpowers yang and a soft overpowers strong, is it not a violation of virtue? In the world, fierce women take pleasure in dominating their husbands, leaving the husbands confused and helpless. This is like a powerful minister who issues orders擅自 and monopolizes power, thereby restraining his sovereign. Emperor Cheng of Han was controlled by the Zhao Feiyan sisters, Emperor Gaozong of Tang was controlled by Wu Zetian, and Emperor Zhongzong of Tang was controlled by Wei Guo, eventually leading to their deaths and the downfall of the state. What benefit is there in this? Moreover, when a royal daughter, in her high status, marries a feudal lord, her chariots and attire are not under her husband's control. Her position is naturally superior to her husband's, so the sage specifically established a warning in the Hexagram of Marriage.

曰：澤上有雷，歸妹。君子以永終知敝。澤之氣能升而為雲，雷震而澤隨，此陰陽相感之義，有歸妹之象焉。男女以動悅相感，或失於不正，故昏禮將合二姓之好，必納采問名，敬慎重正，而後親之，如此然後家可長久也。聖人見微知著，見其動而說，知其不能終也；若恆以巽而動，則知其能久；漸以止而動，則知其終吉也。是道也，雖君臣朋友之間，莫不皆然，豈特夫婦哉？

The Image Commentary says: "There is thunder resounding over a marsh, which is the hexagram of归妹; the gentleman takes it as a model, thus ensuring a proper marriage and foreseeing possible failures." The water vapor in the marsh rises to form clouds, and when thunder shakes it, the marsh water responds accordingly. This illustrates the mutualsympathetic response of yin and yang, containing the image of a daughter being married off. Men and women, through the movement of one and the joy of the other, respond to each other, but often this leads to improper conduct. Therefore, when establishing a union between two families, one must first perform the rites of Betrothal gifts and Ask name, with respect and solemnity, before proceeding to the marriage. Only then can the family's fortune endure. The sage observes the subtle and infers the great: seeing that归妹 is caused by movement and joy, he knows it cannot end well; seeing that恒 is characterized by柔顺 followed by action, he knows it can endure; seeing that渐 is inner stillness followed by action, he knows it will ultimately be auspicious. This principle applies not only to husband and wife, but also to relationships between sovereign and minister, and between friends.

初九：歸妹以娣，跛能履，征吉。曰：歸妹以娣，以恆也；跛能履吉，相承也。古者諸侯一娶九女，嫡夫人及左右媵皆以侄娣從。歸妹以娣，女歸於人而以娣從也。九居於初，女之賢者始進而能謙，無妬忌之行，猶跛之能履，勉強而行，歩驟馳騁不敢自恣也。歸妹而能以娣往，為永終長久之道，尊卑相承，故無往而不吉也，此歸妹之善者也。

The line statement of the first yang line says: "Marriage with a daughter and allowing the younger sister to accompany the bride, even a lame person can walk, and going forward is auspicious." The image commentary says: "Marriage with a daughter and allowing the younger sister to accompany the bride, this follows the constant way; a lame person can walk and it is auspicious, this is because the superior and inferior respect and serve each other." In ancient times, a prince would marry nine women at once, with the main wife and two attendants on either side, each bringing their own niece or younger sister as part of the marriage. The phrase "marriage with a daughter and allowing the younger sister to accompany the bride" refers to a woman marrying into another family with her younger sister accompanying her. A yang line in the first position symbolizes a virtuous woman among women, who upon entering a new family is humble and does not act with jealousy, just as a lame person can walk by making an effort, neither walking quickly nor slowly, but with restraint. To allow the younger sister to accompany the bride in marriage is the way to ensure the marriage begins well and is maintained for a long time, with respect and service between superiors and inferiors, hence it is auspicious in all directions. This is the best line in the "Marriage with a Daughter" hexagram.

九二：眇能視，利幽人之貞。曰：利幽人之貞，未變常也。履之六三以陰柔而據陽位，故如眇者之能視，不足以有明也；跛者之能履，不足以與行也，故如履虎尾，咥人凶。歸妹初九、九二以陽剛而寓於陰位，此婦人之貞吉也。二又居中履正，有常貞之徳，退處乎不競之地，雖若無所能為，如眇之能視，異乎摘埴索塗、行而已，故利幽人之貞。九二得中正之位，上有六五為之正應，此又夫弱而婦強者，能自謙遜，乃不失婦人之常道也。

The Line Statement of the Second Line says: "Though one eye is lost, one can still see; it is advantageous for the person who remains in quiet seclusion to uphold the correct path." The Image Commentary says: "It is advantageous for the person in seclusion to uphold the correct path, meaning that the constant way remains unchanged." In the "Gua of Walking," the line Six in the Third, with its yin and flexible nature, occupies a yang position, so it is like a person with one eye who can see but not clearly, or a lame person who can walk but cannot walk with others, thus stepping on a tiger's tail and being bitten by the tiger, resulting in misfortune. In the "Gua of Returning to Marriage," the lines Initial Nine and Nine in the Second, with their yang and strong nature, occupy yin positions, which is exactly the image of a woman upholding the correct path and gaining good fortune. Nine in the Second is in the central position and follows the correct path, possessing the virtue of constancy and firmness. It retreats to a position where it does not compete with others, appearing to do nothing, yet it is like a person who has lost one eye but can still see, differing greatly from someone who uses a stick to feel the way and walks blindly in darkness. Therefore, it is advantageous for the person in quiet seclusion to uphold the correct path. Nine in the Second occupies the central and correct position, with Six in the Fifth above it corresponding correctly. This is also the situation where the husband is weak and the wife is strong. Being humble and self-effacing is the way to maintain the proper role of a wife.

六三：歸妹以須，反歸以娣。曰：歸妹以須，未當也。歸妹以說而動，常失於不正，而六三復以陰柔而居陽位，故當有待而以娣行，如此乃能合禮而無妄動之失也。須，待也。女子之嫁，固當待父母之命、媒妁之言，而三為說主，以說而動，動不以正，則非女子之行也，故曰未當也。

The line statement of the third line says: "A daughter is married but must wait, and even when she turns back, she still goes out in the role of a bride's companion." The image commentary says: "Marriage by joy requires waiting, for the position is inappropriate." The hexagram of marriage by joy is initiated by joy and action, often leading to improper conduct. The third line, with its yin and flexible nature, occupies a yang position, so it should wait and go out in the manner of a bride's companion, thus conforming to propriety and avoiding the mistake of rash action. "Wait" means to wait. A woman's marriage should naturally wait for the command of her parents and the words of the matchmaker. The third line is the main line of the hexagram of joy, which is initiated by joy and action. Action not based on correctness is not in line with the conduct of a woman, so the image commentary says it is "inappropriate."

九四：歸妹愆期，遲歸有時。曰：愆期之志，有待而行也。女之適人，猶士之事君，必有求焉而後往。九以陽剛而寓陰柔之位，上無正應，此賢貞之女屏處幽閒，未遇良匹而不茍然以從人者，雖過期而不悔也。懐才抱義之士，固有不遇明時而老死丘壑者，白駒之詩所為作也。

The line statement of the fourth line says: "A girl who has reached marriageable age misses her wedding date, but will eventually marry at the right time." The image commentary says: "Missing the wedding date is intended to wait for the right opportunity before going out." A woman marrying is like a gentleman serving his lord; he must be sought after before he goes. The fourth line, with its yang strength residing in a yin position, has no proper corresponding line above, which is like a virtuous and chaste woman staying at home, not willing to marry without a good match; even though she has passed the wedding date, she does not regret it. A gentleman with talent and virtue may not meet a clear and enlightened era and may die in the mountains and forests. The poem "White Horse" from the "Small Odes" of the "Book of Songs" is precisely for such people.

六五：帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。史謂湯為天乙，又有祖乙。多士稱成湯至於帝乙，罔不明徳恤祀，則帝乙蓋商之賢王，非天乙、祖乙明矣。堯降二女於溈汭，嬪於虞，帝女之尊，下嫁諸侯，其來已久，至帝乙然後制為婚姻之禮，而周因之。以詩考之，天子之女下嫁諸侯，車服不繫其夫，下王后一等，故帝乙歸妹，所以為萬世之法也。漢唐公主下嫁，舅姑率北面於堂下，至於本朝神宗，始復三代之舊，屈帝女之尊而人倫正矣。

The line statement of the fifth line says: "The king Yi married off his daughter, the chief wife's sleeve was not as beautiful as that of the attendant sister, the moon is about to be full but not yet complete, auspicious." The image commentary says: "The king Yi married off his daughter, the chief wife's sleeve was not as beautiful as that of the attendant sister; she was in the central position, thus she married with her noble status." Historical records refer to the Shang king Tang as "Tian Yi," and the Shang dynasty also had a "Zu Yi." The Book of Documents, the "Duo Shi," says that from King Cheng Tang to King Yi, none did not cultivate virtue and be cautious in worship, indicating that King Yi was a virtuous king of the Shang dynasty, clearly neither Tian Yi nor Zu Yi. Yao sent his two daughters to be married to the banks of the Wei and Rui rivers, becoming the wives of Yu Shun. It has been long since the daughters of emperors married noble lords, and it was only during King Yi's time that the marriage ceremony was established, which the Zhou dynasty continued. According to the Book of Songs, the daughter of the Son of Heaven married a noble lord, her chariot and attire were not subordinate to her husband, only one rank lower than the queen, so "Di Yi's daughter married off" became a universal standard. Princesses of the Han and Tang dynasties married, and their mothers-in-law often knelt on the floor to the north to pay respects; it was only during the current dynasty's Emperor Shen Zong that the old customs of the three dynasties were restored, allowing the imperial daughter to lower her noble status, thus the human relations were properly established.

詩美后妃服浣濯之衣，無妒忌之行，豈恃容色以爭妍取媚哉？君，嫡夫人也；娣，左右媵也。娣以容色為主，故君之袂不如娣之袂良也。六五與九二為正應，下嫁之象也。女處尊位，履順居中，盡其陰陽交配之宜，斯善之善者，豈特容服之間哉？月者，日之配也；婦者，夫之配也。月受日以為明，至望則體敵矣，體敵，盈之極也，未有盈極而不虧者。今能降尊配卑，不以滿盈自處，如月至幾望而止，婦之謙順，既不抗其夫，又能惠其下，此帝女之尊而能履中道者，故曰其位在中，以貴行也。

The Book of Poetry praises the queen consort for wearing washed old clothes and for having no jealous behavior, how could she be competing for beauty and charm? "Jun" refers to the main wife, and "Di" refers to the secondary wives who accompany her as concubines. Concubines are known for their beauty and charm, so the main wife's sleeves are not as beautiful as those of the concubines. The line six in the fifth corresponds with nine in the second, which is the image of a marriage. A woman in a high position, behaving gently and remaining in the center without bias, fulfills the proper harmony between yin and yang. This is the best of the best, not merely competing in beauty and attire. The moon is the spouse of the sun, and the wife is the spouse of the husband. The moon has light only when it receives the sun's light, and on the full moon day, it matches the sun in form. When the form matches, it reaches the peak of fullness, yet it never remains full without decline. Now she is willing to lower her status to match the lower, not taking pride in fullness. Just like the moon stops before it is fully round. A wife who is humble and gentle does not challenge her husband, yet she can benefit those below her. This is the manifestation of a royal daughter who, though noble, follows the middle path. Therefore, it is said, "Her position is in the center, and she acts with dignity."

上六：女承筐無實，士刲羊無血，無攸利。曰：上六無實，承虛筐也。上六歸妹之終，以柔乘剛而下無其應，女之無所歸者。婦以奉祭祀為職，詩言夫人可以奉祭祀，則不失職矣。女承筐無實，何以達其誠？士刲羊無血，何以薦於幽？如是而家道廢矣，故以士女稱之，見夫婦之道不成也。卦體兌下震上，少女以說而動，動不以正，又六爻位皆不當，故不能永終而有離絶之，何以往而利哉？聖人於終爻致其戒慎之意深矣。

The line statement of the sixth line at the top says: "A woman holds a bamboo basket that is empty, a man slaughters a sheep but there is no blood, there is no benefit." The Image Commentary says: "The sixth line has nothing, holding an empty basket." The sixth line is at the end of the Guimei hexagram. As a yin line, it oversteps the yang line and has no proper corresponding line below, which symbolizes a woman having nowhere to marry. Women are responsible for performing worship, and the Book of Poetry says that a lady can perform worship, which means she has not failed in her duty. If a woman's basket has no offerings, how can she express her sincerity? If a man slaughters a sheep but there is no blood, how can he present it to the ancestors in the spiritual realm? In this way, the family's affairs are neglected. Therefore, the line statement only mentions "a gentleman" and "a woman" but not "husband and wife," indicating that the relationship between husband and wife has not been established. In terms of the structure of the hexagram, the hexagram has Dui below and Zhen above. A young woman acts out of joy, but her action is not proper. Moreover, the position of the sixth line is inappropriate, so she cannot start and finish well, leading to separation and disruption. Where can there be benefit then? The sage repeatedly warns with the last line, showing deep concern.

離下震上。豐：亨，王假之，勿憂，宜日中。離、震於時為春夏，萬物豐亨之時也。王者之治，自天造草昧以至豐而亨，則太平極盛，周家之業至成王之時是也，故曰豐亨，王假之。詩云假樂，嘉成王也，以言成王能持盈守成，以致太平之功，故嘉之也。文王若日月之照臨，顯於西土而巳；如日之方中，萬物皆照，則在成王之時，故可安亨佚樂而無憂勤之慮也，故曰勿憂，宜日中也。雖然，太平之業豈可恃乎？泰之上六言城復于隍，蓋泰之極無不否者。聖人所憂，不在乎未中，而常在日之既中，能知勿憂為有憂之大，如日之升，如月之常，則可長保其治安矣。

The lower trigram of the Hexagram of Abundance is Li (Fire), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: "Abundance: smooth and prosperous, the king has reached this state, there is no need for worry, it is like the sun at noon." Li and Zhen belong to the seasons of spring and summer, which are the time when all things flourish and are prosperous. The king's rule, from the beginning of the world, from the initial chaos to the time of abundance and prosperity, is the peak of peace and order. The Zhou dynasty's foundation reached its peak during the time of King Cheng, so it is said "Abundance is prosperous, the king enjoys it." The poem "Jie Le" from the Book of Songs, part of the Great Odes, praises King Cheng, saying he could maintain fullness and preserve his achievements, thus accomplishing the great work of peace, hence the commendation. The virtue of King Wen was like the sun and moon shining, but only visible in the western corner. To be like the sun at noon, shining on all things, that was achieved during the time of King Cheng, so he could enjoy ease without worry, hence it is said "do not worry, it is like the sun at noon." However, can the era of peace be relied upon? The upper trigram of the Hexagram of Greatness says "the city walls collapse and return to the moat," showing that when Greatness reaches its peak, it inevitably turns to Decline. The sages' concern is not when the sun has not yet reached noon, but when it has passed noon. To understand that "there is no need to worry" is actually the greatest worry. One should remain cautious like the rising sun or the ever-shining moon, thus being able to maintain the stability of the prosperous era.

彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？豐固不止於大，聖人以一言斷之曰大，蓋豐之時，物得極其大也。日以晅之，雷以動之，長養成就，物之所以能大也。王者之治，能體乎離震之法，明以動，故能假乎至治，然則豐亨之道，豈非聖王之所尚乎？故曰王假之，尚大也。

The Commentary on the Judgment says: "Fullness means great. With brightness and movement, it can achieve grandeur. When a ruler reaches this state, he esteems grandeur. Without worry and like the sun at noon, it means that one should illuminate the world. When the sun reaches its zenith, it begins to decline; when the moon is full, it starts to wane; the fullness and emptiness of heaven and earth change with the seasons, and how much more so for human beings and spirits? The meaning of 'Fullness' is not merely 'greatness.' The sage uses one character to define it as 'great,' because when there is fullness, all things can reach their maximum grandeur. The sun warms it, thunder moves it, and it grows and matures, which is the reason why all things can achieve grandeur. A ruler governing the world can attain supreme order by understanding the principles of Li and Zhen, which are both bright and active. Thus, he can reach the highest level of governance. Therefore, the way of great prosperity is precisely what the sage esteems. Hence, it is said, 'The king comes to it, esteeming greatness.'"

勿憂宜日中，宜照天下也。聖人之道，如日之中，容光所及，無不徧也。蓋日之始出，則其明未盛；日之將昃，則其光巳虧，皆不能徧天下也。然則聖人可以自暇自者，其惟日中乎？日中者，治安極盛，是聖人畏無難之時也。日之中猶月之望也，既中無不昃，既望無不虧，食，虧也。天地盈虛，四時是也，其盈其虛，因時而消息之，如復卦陽息而陰消，至姤卦陽消而陰息，天地不能違也，而況於人與鬼神乎？雖然，人有盛衰，鬼神亦有盛衰乎？聖人通幽明之故，知鬼神之情狀，乾卦言天地人及鬼神，皆合而論之，其好惡一也。怪神之事，孔子不以語學者，後世猶不免依託以亂天下，況可明告之乎？此非通乎性命之理、數之妙者，曷足以究此哉？

It is said that one should not worry but rather be like the sun at noon, meaning that it should illuminate the whole world. The way of the sage is like the sun at noon, shining everywhere where there is a gap to let light through. When the sun first rises, its light is not yet strong, and when it is about to tilt, its brightness has already begun to diminish, so it cannot illuminate the whole world. Therefore, the sage can only slightly relax and rest a little, perhaps only at noon. What is meant by noon is when the world is in a state of peace and stability at its peak, and this is precisely the time when the sage fears that "there is nothing difficult in the world." The noon of the sun is like the full moon; when it reaches noon, it cannot avoid tilting, and when it reaches the full moon, it cannot avoid waning. "Eating" refers to the waning. The fullness and emptiness of heaven and earth, and the change of the four seasons, are clear evidence. Its fullness and its emptiness change with the seasons: for example, the "Fu" hexagram represents the growth of yang energy and the retreat of yin energy, while the "Gou" hexagram represents the retreat of yang energy and the growth of yin energy. Heaven and earth cannot violate this, let alone human beings and ghosts and spirits. Although this is the case, do human beings have periods of prosperity and decline, and do ghosts and spirits also have periods of prosperity and decline? The sage understands the hidden and the manifest, so he knows the true nature and appearance of ghosts and spirits. The "Wenyan" section of the "Qian" hexagram discusses heaven, earth, human beings, and ghosts and spirits together, and their likes and dislikes are consistent. Strange and ghostly phenomena, Confucius did not teach to his students, and even in later generations, there were still people who fabricated such things to confuse the world. How much more so if we clearly told them? This is not something that those who do not understand the principles of life and death and are not skilled in the subtleties of images and numbers could comprehend.

曰：雷電皆至，豐。君子以折獄致刑。雷之威怒，電之照耀，二者相因而至，此物豐之時也。當豐盛之時，非有以警懼察治之，則物繁事彩，奸偽日滋，有不可勝治者矣。君子體此象以折獄致刑，既明且威，人之情偽有不能遁也。豐與噬嗑皆有雷電之，而爻有升降，故其用不同：噬嗑震下離上，此制法者，故明罰勅法，王者之事也；豐離下震上，此行法者，故折獄致刑，有司之職也。

The Image Commentary says: "Thunder and lightning come together, this is the Hexagram of Abundance; the gentleman takes inspiration from it, thus adjudicating lawsuits and carrying out punishments." The thunder's fury and the lightning's illumination come together, which is precisely the season when all things are abundant. In times of abundance, if there is nothing to alarm or examine, then things become numerous and affairs become complicated, and wickedness and falsehoods grow day by day, leading to endless troubles. The gentleman observes this hexagram to adjudicate lawsuits and carry out punishments, being both clear-sighted and imposing, so people's true intentions cannot be concealed. Both the Hexagram of噬嗑 and the Hexagram of丰 have the imagery of thunder and lightning, but their yao positions differ in their upward and downward arrangement, hence their functions differ: 噬嗑 has the zhen trigram below and the li trigram above, which is about establishing laws and regulations, thus saying "clarifying punishments and enacting laws," which is the duty of the sovereign; 丰 has the li trigram below and the zhen trigram above, which is about enforcing laws and regulations, thus saying "resolving cases and imposing punishments," which is the duty of the officials.

初九：遇其配主，雖旬無咎，往有尚。曰：雖旬無咎，過旬。初正應在四，以陽敵陽，非其應也，特所配之主耳。剛陽相配，明動相資，力敵而勢均，兩貴不足相使，然得無咎者，初能下之，往而有所尚也，尚者，能尊尚之也。曰雖旬無咎過旬災也，二剛相遇，未有兩存而無傷者，初能推四以為配主而往歸之，則無患矣。若恃其智力，各務盛強，過其分量，不顧滿盈之戒，則禍災之至，何所逃乎？此昧乎處豐亨之道也，故曰雖旬無咎，過旬災也。

The line statement of initial nine says: "Meeting a compatible superior, although both are equal and there is no fault, going forward will be praised." The image commentary says: "Although equal there is no fault, exceeding equality brings disaster." The correct corresponding line of initial nine is nine four, but since yang corresponds to yang, it is not a proper correspondence, but rather a compatible superior. Two strong yangs are matched, brightness and action support each other, strength is equal, positions are balanced, and two noble persons cannot command each other. However, there is no fault because initial nine is willing to be below and goes forward to attach itself and thus receives praise—"shang" means to honor the other. The image commentary says "although equal there is no fault, exceeding equality brings disaster": two strong persons meeting rarely exist without mutual harm; initial nine can recommend nine four as the compatible superior and goes forward to attach itself to him, thus avoiding disaster. If each relies on their own intelligence and insists on competing, exceeding their own measure, ignoring the warning of fullness leading to loss, where can they flee when disaster comes? This is not understanding the principle of being in a prosperous and abundant time, hence "although equal there is no fault, exceeding equality brings disaster."

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。曰：有孚發若，信以發志也。豐之時，如大明中天以徧照天下，今但豐其蔀而已，幽闇之甚，至日中見斗，陰侵陽之也。六二居中處正，人臣之盛位，又卦體為離而處震下，為掩覆之，陽不足而陰道行。斗運四時，人所取正，以六二中正之臣而遇六五柔闇之主，可以自守而不可以有為，往則為主所疑，而眾且疾之矣。能以忠信自處，發其疑疾，如成王之悔悟，則國家安全而保其終吉矣。發者，發其蒙蔽，非忠信誠實，豈能感發之？周公其人也。

The line statement of the second line says: "It is very well concealed, yet at noon the Big Dipper is visible; going forward will bring suspicion and resentment, but if one maintains sincerity and inspires the sovereign's mind, it will be auspicious." The Image Commentary says: "With sincerity, one inspires the sovereign's mind; this is using sincerity to inspire the sovereign's will." In times of abundance, one should be like the sun shining over the world, but now the covering is thickened so much that even at noon the Big Dipper can be seen, which is a sign of yin overpowering yang. The second line is in the center and upright, holding a prominent position as a minister, yet the hexagram belongs to li (fire) and is placed below zhen (thunder), forming an image of being concealed. Yang virtue is insufficient and yin energy is prevalent. The movement of the Big Dipper determines the four seasons, serving as a standard for people to follow. With a middle and upright minister like the second line encountering a weak and dark sovereign like the fifth line, one can only hold fast and not act. Once one moves forward, the sovereign will suspect, and others will resent. If one remains sincere and resolves the sovereign's suspicions, as King Cheng of Zhou eventually repented, then national security can be maintained, and the final auspicious outcome can be achieved. The term '发' refers to enlightening the sovereign's ignorance. Without sincerity and truthfulness, how could one move the sovereign? Zhou Gong was exactly such a person.

九三：豐其沛，日中見沬，折其右肱，無咎。曰：豐其沛，不可大事也；折其右肱，終不可用也。沛，先儒皆以為斾，王弼直云幡幔，所以御盛光，程氏亦云古文作斾字。今以廣韻玉篇考其意義，作滂沛則其理不通。蓋豐之時，當顯設幡飾以稱其豐大，而九三正應在上六，以陽剛而敵陰柔，不能發揮其光明，反幛蔽之，是猶日中盛明之時而處乎重幃之內，所見者闇昧，如人慾擊搏運動而折其右肱，何所施乎？

The line statement of the third line says: "The banners are spread out widely, yet at noon one sees small stars, the right arm is broken, but there is no fault." The Image Commentary says: "The banners are spread out widely, which is not suitable for great undertakings; the right arm is broken, which means it is ultimately not suitable for use." The character "沛" was generally interpreted by previous Confucian scholars as "斾" (banner). Wang Bi directly said it referred to curtains used to block strong light, and Cheng Yi also said that the ancient text used the character "斾." Now, if we examine the meaning of "沛" according to the "Guangyun" and "Yüwen," interpreting it as "pangpei" (flowing and abundant) does not make sense. Perhaps during a time of abundance, one should set up banners and decorations to display its grandeur. However, the third line corresponds to the sixth line above, where a yang line faces a yin line, and thus cannot display its brightness, but is instead obscured. This is like being in a place full of curtains at noon when the sunlight is strongest, resulting in darkness; it is also like a person who wants to strive but breaks his right arm, leaving him with little to do.

然得無咎者，九三以陽剛能為之才而不遇其時，其不幸也，乃所以為大幸歟？古者明智之士遇時昏亂，壊徳行或自托於瘖盲跛蹇，然後能免於禍，此折右肱所以得無咎也。人臣遇暗主，若恃其剛健，欲大有為，功成之後，鮮克自全者，唐徳宗之於陸贄是也；折其右肱者，示不可復用，如司空圖是也。九三剛健，有可當大事之才，折其右肱，終不可用，則其時可知矣。

However, he ultimately had no fault, because the Nine in the Third position possesses capable and strong qualities but encounters an unfavorable era. This is indeed unfortunate, but perhaps it is actually his great fortune. In ancient times, wise men who encountered chaotic times would rather damage their virtue and reputation, or pretend to be mute, blind, or lame, in order to avoid calamity. This is why 'breaking the right arm' leads to having no fault. A minister facing an ignorant ruler, if he relies on his own strength and wishes to achieve great things, is rarely able to preserve himself after success. Emperor Dezong of the Tang dynasty treated Lu Zhi in this manner. The phrase 'breaking the right arm' signifies that one is no longer fit for use, as was the case with Si Kong Tu of the late Tang dynasty. The Nine in the Third is originally a capable and strong person, with the ability to shoulder great responsibilities, yet he is forced to break his right arm and remain unused throughout his life. The situation of that era can thus be imagined.

九四：豐其蔀，日中見斗，遇其夷主，吉。曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。當豐亨盛大之時，雖有明主，鮮有不湛於宴安者，故六二之正、九四之剛，皆不得行其志，以不遇明主，故其皆曰豐其蔀、日中見斗也。日之中而見斗焉，闇之甚也。上有昏暗之主，有志莫伸，則下求於等夷之人，同心協徳，自相賓主，則吉無不利矣。

The line statement of the fourth line says: "The covering is very dense, yet at noon the Big Dipper is seen; encountering a superior of equal status, it is auspicious." The image commentary says: "The covering is full, indicating improper position; seeing the Big Dipper at noon, indicating darkness without brightness; encountering the equal superior, indicating going toward auspiciousness." At the time of great abundance and grandeur, even with an enlightened sovereign, few are not indulging in ease and comfort; thus, the uprightness of the second line and the strength of the fourth line cannot carry out their aspirations. Because they do not meet an enlightened sovereign, these two lines both say "The covering is full, seeing the Big Dipper at noon." The sun is at its zenith yet the Big Dipper is seen, indicating extreme darkness. Above there is a dark sovereign, and aspirations cannot be realized, so they turn downward to seek an equal partner, with mutual sincerity and treating each other as host and guest, which is auspicious and beneficial in all respects.

四與初為應，故初以四為配主，而四以初為夷主，爻有上下，位有尊卑，故所稱輕重不同，其實一也。使上有剛明之君，攬英傑以為已用，則皆立乎人之朝矣，豈止自相求而已？曰豐其蔀位不當也，以九居四，位非中正而在近君之位，故不當也。日中見斗幽不明也，日中當徧照天下，而幽暗如暮夜，此忠邪莫辨、白黑不分之，賢人君子當遐舉逺引之時也。故曰遇其夷主吉行也，以吉而行，從容而行，行則吉也。

Nine in the Fourth and Nine at the Beginning originally correspond to each other, so Nine at the Beginning regards Nine in the Fourth as the "ruler," and Nine in the Fourth regards Nine at the Beginning as the "barbarian ruler." Since lines have upper and lower distinctions and positions have high and low ranks, the terms used to address each other differ in weight, but they are essentially the same thing. If there is an upright, strong, wise, and brilliant ruler above, who gathers outstanding talents to serve himself, then they would all be established in the court of the ruler, how could they only seek each other? The Image Commentary says, "The canopy is full, the position is inappropriate." A yang line in the fourth position is neither in the center nor in the proper place, yet it is close to the ruler, so it is said to be in an inappropriate position. It also says, "The sun is seen with the pole star, the light is dim and unclear." The sun at noon should illuminate the whole world, but now it is dark like dusk and night, which is precisely a time when loyalty and villainy are hard to distinguish, and black and white are confused. It is also precisely the time when the virtuous and noble should fly high and retreat to seclusion. Therefore, it says, "Meeting the barbarian ruler, it is a good action." With a good understanding, one moves calmly and confidently, and once one moves, it is auspicious.

六五：來章，有慶譽，吉。曰：六五之吉，有慶也。人主當天下豐大之時，能屈已招來賢徳之士以文太平，庶可保其治安，則在我者必其福慶，而民譽歸之，吉無不利矣。五與二俱陰非應，然離下震上，震動而離明，明動相資，又皆居君臣中正之位。離為文章，其性炎上，茍能說而納之，則將洋洋然動其心而來矣。上有用賢之美，野無遺棄之才，邦家之慶孰大於此？聖人從而贊之曰六五之吉有慶也，以見所以得吉者，以有此用賢之慶也。

The line statement of the fifth line says: "Recruit virtuous and talented people with literary ability, and there will be blessings, fame, and good fortune." The image commentary says: "The good fortune of the fifth line is due to the presence of blessings." When a ruler is in a time of great prosperity, if he can humble himself and recruit virtuous men to refine peace and order, he may preserve the stability of the age. In this case, he will certainly receive blessings, and the people's praise will be directed toward him, resulting in good fortune and no disadvantages. Both the fifth and second lines are yin lines and are not in correspondence. However, the structure of the hexagram has li (fire) below and zhen (thunder) above. Zhen represents action, and li represents brightness. Brightness and action support each other, and both lines are in the proper positions of ruler and subject. Li symbolizes literature, and its nature is to rise upward. If the ruler is pleased and accepts virtuous people, the virtuous will be happy and come willingly. There is no greater blessing for the state than having the court employ virtuous talents and ensuring that no talented person is left in obscurity. Therefore, the sage praises, "The good fortune of the fifth line is due to blessings," to indicate that the reason for his good fortune is precisely this blessing of employing virtuous talents.

上六：豐其屋，蔀其家，窺其戶，閴其無人，三不覿，凶。曰：豐其屋，天際翔也；窺其戶，閴其無人，自藏也。士方居窮隱約，消聲滅跡，自樂於閒曠可也；若夫身處大位，當豐亨之時，不能躬吐握之勤以延見多士，而深自閉匿，豐其屋、蔀其家而已，則將鬼瞰其室矣，故窺其戶，閴其無人，三不覿，其凶可知。上六，大臣之不任事者，雖不任事而位則穹矣，國之存亡、民之利害，安得恝然忘情哉？

The line statement of the sixth line at the top says: "Build a tall house, close the gate tightly, peer through the door crack, and find it quiet and empty, with no one seen for three years, which brings misfortune." The image commentary says: "Building a tall house is like flying high in the sky; peeking through the door crack and finding it empty is like hiding oneself." A gentleman in times of hardship and obscurity, retreating from public life and finding joy in quiet solitude, is acceptable. However, when one is in a high position and enjoying prosperity, one should not, like the Duke of Zhou, refuse to meet many virtuous men and instead hide oneself deeply, focusing only on expanding the house and concealing the entrance. Then, ghosts and spirits would spy on his family. Therefore, peering through the door crack, finding it quiet and empty, with no one seen for three years, the danger is evident. The sixth line at the top is a minister who does not hold actual office; although not in charge, his position is very high. How could he ignore the fate of the state and the interests of the people without concern?

豐其屋，謂壯大其所居也；蔀其家，謂屛蔽其所藏也，此大臣之營私自奉者，古之愚人莫不皆然。觀周公作鴟鴞之詩曰：迨天之未陰雨，徹彼桑土，綢繆牖戶。予手拮据，予所捋荼，予所蓄租，予口卒瘏，曰予未有室家。勤勞如此，豈自營也哉？六居卦終，震動之極，失處豐之義，其荒虛閴寂，卒為狐兎之場，若鳥失其巢，去人逺矣。本乎絶物，乃以自絶；本乎多藏，反致空閴，禍災之至，咸其自取焉爾，故曰豐其屋，天際翔也；窺其戶，閴其無人，自藏也。閴其無人，陸氏以為家空人亡，如漢梁冀之徒是已。

"Full House" refers to building a residence high and spacious, and "Covering the House" refers to concealing the things stored within—this describes the behavior of ministers who secretly amass wealth for themselves. Throughout history, the foolish have always acted this way. Looking at the poem "Chi Xiao" from the "Bing Feng" section of the "Book of Songs" composed by the Duke of Zhou, it says: "Before the sky becomes rainy, strip the roots of the mulberry tree, and bind the windows and doors. My hands are already stiff, I gather white reeds, I stockpile straw, my mouth is worn out, all because I have not yet built my own home." How arduous this labor is—can it be for his own benefit? The Sixth at the Top holds a yin line at the end of the entire hexagram, located at the extreme point of the shaking trigram. He has lost the way of cultivating abundance; his dwelling becomes desolate and empty, eventually turning into a place where foxes and rabbits dwell, like a bird losing its nest, gradually moving further away from human habitation. His original intention was to cut off external things, but he ended up cutting himself off; his original intention was to accumulate much, but he ended up with emptiness and solitude; calamity comes entirely from himself. Therefore, it is said, "Full House, the sky is flying; peering through the door, it is empty and无人, self-concealment." "Empty and无人" is interpreted by Lu Deming as family emptiness and the extinction of descendants, similar to people like Liang Ji of the Han dynasty.

艮下離上。旅：小亨，旅貞吉。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！旅者，聖賢當屯否之世，道不行而為棲棲為旅人之時也，雖處之有道，但得小亨而已。旅貞吉者，能守正則吉也。王弼以為不足全夫貞吉之道，惟足以為旅之貞吉，故重言旅貞吉也。

The lower trigram of the Traveler hexagram is艮 (Mountain), and the upper trigram is离 (Fire). The hexagram statement says: "Traveler: There is slight success, and if one remains upright while traveling, it is auspicious." The Commentary on the Judgment says: "The reason why the Traveler has slight success is that the yao of the flexible lines is in the outer trigram and is in the center, thus following the strong lines. Inside it is stillness, and outside it adheres to brightness, so there is slight success. Traveling while remaining upright brings auspiciousness. The time and meaning of the Traveler hexagram are indeed great!" The term "traveler" refers to the situation of sages and virtuous people living in a time of hardship and obstruction, where their principles cannot be promoted, and they have to wander about, like travelers. Even if they act in accordance with the right way, they can only achieve slight success. Saying "Traveler, uprightness brings auspiciousness" means that uprightness brings auspiciousness. Wang Bi thought this was not sufficient to fully express the meaning of uprightness and auspiciousness, and it could only be called uprightness and auspiciousness in the context of traveling, so the hexagram statement repeats "Traveler, uprightness brings auspiciousness" after the word "Traveler."

麗乎外而得中則亨，止乎下而得正則吉，故彖曰柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。六上居於五，又處二剛之間，此在旅之卦體在外，故言柔得中乎外。下艮而止，上明而麗，止而有所附麗，此處旅之善者。以孔子之聖，歴聘諸侯，然時君不能鈞用，而卒老於行，以至伐樹削跡，阨於宋衛陳蔡之間，七日不火食者，以時無剛明之君為之依歸也，況其下者乎？為旅之道，有時有義，得其時義，則其道可行，窮斯通，困斯濟矣。然則處旅之時豈易哉？故其時義為大也。

Attached to the outer trigram and occupying the central position, it becomes smooth and unimpeded; stopping at the lower trigram and attaining the right position, it becomes auspicious. Therefore, the Commentary on the Judgment says, "The flexible line occupies the central position in the outer trigram and follows the strength of the firm line, stops and adheres to brightness, thus achieving a small success and maintaining firmness for good fortune." The yin line ascends to the fifth position and is sandwiched between two yang lines; in the Travel卦, this is the outer trigram, so it is said, "The flexible line occupies the central position in the outer trigram." The lower trigram is艮, which signifies stopping, and the upper trigram is离, which signifies attachment to brightness. Being able to stop and have something to rely on, this is the best situation in the way of traveling. Even a sage like Confucius, who traveled extensively seeking positions, found that the rulers of the time did not value him, eventually aging during his travels, suffering the incident of the tree being cut down in Song, and having his footprints erased in Wei. He was inpredicament between Song, Wei, Chen, and Ci, going seven days without eating cooked food. This was because there were no strong and wise rulers to rely on at that time, let alone those below him in ability and virtue. The way of traveling emphasizes timing and righteousness; if one can seize the right time and align with righteousness, the way can be promoted, and even in hardship, one can achieve success. Thus, being in a situation of traveling is not easy. Therefore, the importance of timing and righteousness is paramount.

曰：山上有火，旅。君子以明慎用刑而不留獄。山上有火，明之至也，然炎炎不已，或至燎原而玉石俱焚，君子體此以用刑，則當明慎也。明者，辨析其理而不敢輕也；慎者，哀矜其情而不敢易也。火在山上，因風而行，其勢必速，非久居也，君子體此以斷獄，則知囹圄之間、重棘之內，或有受其枉者，斷決以時而無淹延，此聖人著此以為司獄之戒也。

The Image Commentary says: "Fire burning on a mountain, this is the Traveler hexagram; the gentleman takes inspiration from it, thus clearly and cautiously applying punishment, without delaying or accumulating cases." Fire burning on a mountain represents the utmost brightness; yet if the fire is not controlled, it may spread rapidly into a great conflagration, burning both precious jade and coarse stone. The gentleman, observing this hexagram in the context of punishment, should be both clear-sighted and cautious. By "clear-sighted" is meant discerning the truth of the case and not acting hastily; by "cautious" is meant showing compassion for the accused and not being careless. Fire on a mountain spreads quickly with the wind, and its movement is swift, not lingering in one place. The gentleman, observing this, understands that within the prison walls and among the many prisoners, there may be those who are innocent and suffering injustice. Therefore, he should decide cases promptly and not delay. This is the sage's writing of this hexagram, serving as a warning for those in charge of judicial affairs.

初六：旅，斯其所取災。曰：旅，志窮災也。當旅之時，以陰柔而處厎下，此小人之寓旅困者也。猶屑屑也。古者豪傑之士處貧賤羇旅之間，如劉毅、馬周、李白、郭元振之徒，豪氣蓋世，夫豈若是屑屑然？則在旅而斯，其取災之道也。曰旅志窮災者，在羇旅之始，不能擴其志氣，變而易通，乃計較錐刀於僕御之間，則孰與任其腹心者？意外之患，乃其自取焉耳。

The Line Statement for the first line says: "A traveler is petty and calculating, which is the reason for his own misfortune." The Image Commentary says: "A traveler's aspirations are constrained, hence he brings about misfortune." At the beginning of a journey, with a weak and yielding nature in the lowest position, this represents a petty person traveling and encountering difficulties. "Suo suo" means being overly concerned with trivial matters and being despicable. In ancient times, heroic men in humble and wandering situations, such as Liu Yi of the Eastern Jin Dynasty, Ma Zhou, Li Bai, and Guo Yuanzhen of the Tang Dynasty, had a spirit that surpassed their contemporaries; how could they be so petty? Therefore, being so calculating while traveling is indeed the way to invite misfortune. The Image Commentary says, "Traveling, with constrained aspirations brings disaster." At the beginning of a journey, if one cannot broaden his aspirations and be flexible in order to achieve success, but instead计较 over minor gains among servants and drivers, who would entrust him with important matters? Unexpected misfortune is precisely what he has invited himself.

六二：旅即次，懐其資，得童僕貞。曰：得童僕貞，終無尤也。旅也，寓也，為客之道也，非可安居者也。六二以柔得中正而上承二剛，雖無正應，可以就而安之，故能懐其資而無誨盜之失，得童僕之貞而內外之助，在旅如此，雖動而居外，夫何尤怨之有？

The Line Statement of the Second Line says: "A traveler has entered an inn, carrying his provisions, and has obtained the loyalty of a servant." The Image Commentary says: "Having obtained the loyalty of a servant, there will ultimately be no grievances." The term "traveler" refers to a situation of being a guest, which is a condition of being away from home and not a place for permanent residence. The Second Line, being a yin and flexible line that is both centered and properly positioned, supports two yang lines above it; although it does not have a corresponding line directly above, it can rely closely on nearby lines and thus find a place to rest. Therefore, it can carry its wealth without displaying it and attracting thieves, and also gain the loyalty of a servant, thus having help both inside and outside. In such a situation while traveling, even though one is away from home, what grievances could there be?

九三：旅焚其次，其童僕貞厲。曰：旅焚其次，亦以傷矣；以旅與下，其義也。九三處艮之上，有峻極之勢，無柔順謙虛之徳，為旅若此，宜眾人之所不與也，故焚其次而其童僕之正危莫甚焉。二以柔順中正而安，三以髙亢自尊而厲，在旅而遇焚如之阨，非止失其所止而已，其勢必至於傷。夫初六之固足以取災，而當羇旅之際，輕財妄施以致空殫，亦失為旅之道，故剛柔皆欲適中，今二者舉過之，故曰旅焚其次，亦以傷矣；以旅與下，其義也。

The Line Statement of the Third Line says: "The guest's lodging is burned, and even the loyalty of the servants is lost, continuing in this state brings danger and peril." The Image Commentary says: "The guest's lodging being burned is already a great loss; treating servants in this way as a traveler, they are naturally lost." The Third Line is at the top of the Gen hexagram, which has a lofty and perilous situation, yet lacks the virtue of flexibility and humility. Being a traveler in such a condition naturally makes one unloved by others, hence the lodging is burned and the loyalty of the servants is in extreme peril. The Second Line attains peace through flexibility and uprightness, while the Third Line meets danger due to its lofty and arrogant nature. Being a traveler and encountering the calamity of burning lodging is not only losing a place to stay, but also inevitably suffering damage. The situation of the First Line being mean and stingy is enough to bring misfortune, yet being a traveler and recklessly spending money to the point of being empty-handed is also a failure in the way of traveling. Therefore, both the strong and the flexible must be moderate. Now both these lines have gone to extremes, so it says, "The traveler's lodging is burned, and this causes injury; treating the people beneath one as a traveler, this is the loss of meaning."

九四：旅于處，得其資斧，我心不快。曰：旅于處，未得位也；得其資斧，心未快也。九四以陽剛而自托於陰柔，蓋處旅之善者。士欲行其志而已，得其資斧豈足以行其志哉？旅于處，得其資斧，徒能安其居，得其資財器用而已。懐與安實敗名，旅非豪傑之所能安也。劉備、孔明不肯留吳，關羽不肯留魏，豈乏其資斧哉？使韓信無蕭何之薦，亦非漢祖所能覊縻之也。況乎聖如仲尼、賢如孟軻者，儻不處以卿相之位，使得盡行其所志，豈區區利祿所能豢養之哉？

The fourth line statement says: "A traveler has found a place to stay, has obtained provisions and a good axe, but my heart is still not at ease." The Image Commentary says: "Traveling in a place, indicates that one has not yet obtained the proper position; obtaining provisions and tools, indicates that one's heart is still not at ease." The fourth line, with its yang strength in a yin position, is considered a relatively good situation for traveling. A scholar's aspiration is merely to carry out his own ambitions. To obtain some provisions and tools is far from sufficient for realizing one's ambitions. "Traveling in a place, obtaining provisions and tools" merely means being able to find a place to stay and obtain some wealth and tools. Attachment to comfort can indeed ruin one's reputation. A wandering life is not something heroes can be content with. Liu Bei and Zhuge Liang refused to stay in Eastern Wu, Guan Yu refused to stay in Cao Wei. Was it because they lacked provisions? If Fan Xing had not been recommended by Xiao He, he would not have been held in check by Han Gaozu. And何况, a sage like Confucius or a virtuous person like Mencius, if they were not given positions as ministers and allowed to fully realize their ambitions, how could a small amount of salary and benefits possibly retain them?

六五：射雉一矢亡，終以譽命。曰：終以譽命，上逮也。旅之六五雖非君位，而有文明之徳，方以直道遇物，發無不中，此聖賢之處乎羇旅者，如射雉而以一矢殪之也。雉為文明之物，矢者器也，君子藏器於身，待時而動，動而不括矣，此處旅之最善者，譽命之來，何可御也？孔子之至是必聞其政，以溫良恭儉譲而得之。

The Line Statement of the fifth line says: "Shoot a wild pheasant, although one arrow is lost, in the end one gains reputation and rank." The Image Commentary says: "In the end one gains reputation and rank, because the superior person has recruited him." Although the fifth line of the Travel卦 is not the ruler position, it possesses the virtue of civilization, and treats external things with integrity and correctness, so that whatever is sent out is accurate. This is the portrayal of a sage and virtuous person in a situation of wandering, just like shooting a wild pheasant and bringing it down with one arrow. The wild pheasant is a bird with bright plumage, and the arrow is a tool. A gentleman keeps the tool on his person, waits for the right moment, and when he acts, there is no obstruction. This is the best line in the doctrine of traveling. How can reputation and rank not come? Confucius, whenever he went to a country, was always able to participate in its political affairs, which was achieved through the virtues of mildness, kindness, respectfulness, frugality, and humility.

象言終以譽命上逮者，言為上之所逮，聖賢之寓旅困，在上者能居已而訪逮之也。易之上逮，即詩之逮下也，君能逮下以成其政，臣能歸美以報其上，故上下交譽之也。旅之上九方以髙亢自居，而此云上逮者，蓋旅人之有譽命，必有上之人能寵遇之，非必上九也，六爻取義各有所在，言豈一端而已？

The Image Commentary says, "Ending with a good reputation and a mandate, it is because of reaching up." This refers to being extended to by those in higher positions. The sages and virtuous men, when inpredicament of being away from home and in hardship, rely entirely on those in high positions being willing to lower themselves to seek them out and recruit them. The "reaching up" in The Zhou Changes is the same as "reaching down" in The Book of Songs: a ruler can extend his grace to the people below, thus achieving his governance; a minister can attribute his good name to the ruler above, thus repaying the ruler's kindness. Therefore, both superior and inferior commend each other. The uppermost line of the Travel卦 is situated in a lofty position, yet it says "reaching up," because the traveler can gain a good reputation and a mandate, which must be due to those in higher positions being willing to treat him with courtesy and respect. It does not necessarily refer to the uppermost line itself. Each of the six lines has its own meaning, so how can there be only one interpretation?

上九：鳥焚其巢，旅人先笑後號咷，牛于易，凶。曰：以旅在上，其義焚也；牛于易，終莫之聞也。鳥之巢木，猶人托跡於傳也。夫人之處乎里閭之間也，有長之序，有親戚之恩，患難相救，疾病相扶持也。方在羇旅之時，人情乖睽，惟卑順謙恭乃可自保，而上九以髙亢自居，下乘五六之尊位不遜若此，其能免乎？

The line statement of Upper Nine says: "A bird's nest is burned, a traveler first laughs, then wails in grief, loses his ox in the border land, and there is calamity." The image commentary says: "To be in a situation of wandering and staying in the highest position, by nature it should be burned; to lose an ox in the border land, in the end there is no one to inform." A bird building a nest in a tree is like a person relying on an inn or lodging for his journey. A person living among the people has the order of elders and juniors, and the affection of relatives, helping each other in times of hardship and supporting each other in sickness. When in a situation of wandering, human relationships become estranged and distant, and only by being humble, respectful, and courteous can one protect oneself. But Upper Nine takes a lofty and exalted position, and oversteps downward to occupy the respectful position of Six in the Fifth, being arrogant and disrespectful to such an extent, how can he escape calamity?"

巢者，鳥所託以棲息者也。離為火，其於木也為科上槁，今處離上，是巢而遇焚失所棲息之也。上九以陽剛而處眾旅之上，始固足以陵物，而眾為之下，若可喜也；而為旅之道，威權不足，人終不與，將無所容，亦足悲也，故先笑而後號咷。牛之為物，健而順，且有功於稼穡，而之不能敬畏故也。莊子曰：有而為之，其易之者，皥天不宜，況於人乎？

"The nest" is where birds rest. In the Eight Trigrams, Li represents fire, and in the context of trees, it symbolizes something hollow with withered tops. Now, the Nine at the Top is located at the highest position of Li, which resembles a bird's nest being burned by fire and losing its resting place. The Nine at the Top, with its yang strength, is positioned above a group of travelers. Initially, it is sufficient to surpass others, and the people are willing to submit, which seems pleasant. However, according to the way of traveling, he lacks sufficient authority, and others will not willingly follow him. In the end, he will have nowhere to rest, which is sorrowful. Therefore, it begins with laughter and ends with wailing. Cattle are strong and obedient, and they are useful for farming. Yet he has lost the cattle, which is due to his lack of reverence and caution. The Zhuangzi says: those who have something to rely on but act recklessly and carelessly, even the vast heavens will not tolerate, let alone people.

九三以剛陽居旅而焚其次，其童僕所在外，故厲；上九以剛陽居旅，如鳥焚其巢，牛于易，所在我也，故凶。上九處卦之極，言凶則不止於危而已。言以旅在上其義焚也，為旅而處人之上，其焚巢固宜，非不幸也。牛于易終莫之聞者，人之有過，能虛已聽納，人或告以善道；上九亢陽，有絶物之，使有過咎，人孰告之？故終莫之聞也。

Nine in the Third has a strong and yang nature but is in a situation of being a guest in a foreign land, and his lodging is burned down. The servants he has lost are outside himself, so only the word 'danger' is used. Nine at the Top is also strong and yang in a situation of travel, but like a bird's nest being burned and a cow lost in the borderlands, the things he has lost are within himself, so 'misfortune' is said. Nine at the Top is at the top of the hexagram, and saying 'misfortune' is not just about danger. The Image Commentary says, 'Traveling at the top, its meaning is burning': being a guest in a foreign land and being above others, the burning of a bird's nest is expected and not really unfortunate. It also says, 'A cow is lost in the Book of Changes, and no one hears of it': if a person makes a mistake but is willing to listen to advice, others will still speak kindly to him. However, Nine at the Top is yang that has reached its extreme, with a heart separated from others. Even if he makes a mistake, who would be willing to tell him? Therefore, in the end, he hears no words of advice.

巽下巽上。巽：小亨，利有攸往，利見大人。巽之為卦，二陽在上，一陰在下，惟以巽順承物，自處卑下，然後能盡巽之道。一於柔順則妾婦耳，故得小亨而已。欲其道大通於天下，蓋有逆人之所順、強人之所劣者，然挾柔巽以遊世，無往而不利。聖人又惡夫以非道而合，則近於邪佞，雖利有所往，而利見者惟大人為可。大人謂在上之二剛也。柔能順乎剛，故小者亨，小亨謂一陰也。雖然，巽之道豈止於小者而已？

The Hexagram of Wind is composed of Wind below and Wind above. The Hexagram Statement says: "Wind: There is slight success, advantageous to go forward, advantageous to meet a great person." The principle of Wind is that two yang lines are above and one yin line is below. Only by being humble and yielding to external matters, and by keeping a low position, can one fully embody the principle of Wind. If one is merely gentle and yielding, it becomes the way of a concubine, thus achieving only slight success. To make the principle of Wind prevail throughout the world, one must have the courage to go against the common trend, and to insist on what others neglect. However, by maintaining a gentle and humble attitude in dealing with the world, one can achieve success in all directions. The sage also detests those who do not follow the right path but merely flatter others, which is close to being deceitful and fawning. Therefore, although it is advantageous to go forward, one should only meet great persons. "Great person" refers to the two superior yang lines. Flexibility in yielding to strength leads to "small success," and "small success" refers to the single yin line. Although this is the case, does the principle of Wind apply only to small matters?

彖曰：重巽以申命。剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。巽而重之，所以申覆其號令也。上下皆巽，故有重複之義，亦在上者能巽以與下，在下者能巽以承上也。剛或失之髙亢，柔或失之卑佞，陽剛而得中正，二五是也；九二之剛而初六順之，此在上者能巽以逮下，故其志得行也。陰柔而能承剛，初四是也；九五之剛而四順之，此在下者得所附托，故其道不終否也。

The Commentary on the Judgment says: "The卦 of Xun is composed of two Xun trigrams stacked together, symbolizing the repeated proclamation of orders. The strong lines are in the correct central and upright positions, and their aspirations can be carried out; the flexible lines all obey the strong lines, so there is slight success, favorable for going forward, and favorable for meeting a great person." Stacking the Xun trigram twice is precisely to signify the repeated proclamation of orders. The upper and lower parts are both Xun, so there is the meaning of repetition; it also indicates that those in superior positions can be humble and courteous to those below, and those in inferior positions can be humble and courteous to those above. The strong may sometimes be overly proud, and the flexible may sometimes be overly submissive; the yang lines that are in the correct central and upright positions are nine two and nine five. Nine two is strong and is obeyed by six at the beginning, which means that those in superior positions can be humble and courteous to those below, so their aspirations can be carried out; the flexible lines that obey the strong lines are six at the beginning and six four. Nine five is strong and is obeyed by six four, which means that those in inferior positions have a place to rely on, so their way is not entirely blocked."

二與五賴初四而後得志，初與四必待二五而後小亨，此又剛柔相因、上下相隨之義。巽入之道，無往而不利，故利有攸往也。雖利有攸往，又惡不由其道，故利見大人也。能以卑巽上承乎中正之大人，此巽之至善也。巽之六爻，四陽而二陰，則君子固已勝矣，陰又在下無能為也，此畫卦之深意也。自古君子眾而小人寡，非徒君子之道勝，小人亦因以為用矣。宇文士及、封徳彝之在唐，上有一太宗，下有房杜王魏之徒，故無能為也，不然，其佞何所不至哉？

Nine in the Second and Nine in the Fifth depend on Six at the Beginning and Six in the Fourth to realize their aspirations. Six at the Beginning and Six in the Fourth must wait for Nine in the Second and Nine in the Fifth before they can have minor success. This is again the principle of mutual reliance between the strong and the flexible, and mutual following between the upper and the lower. Xun has the meaning of 'entering,' and its way is without obstruction, hence it says 'favorable to go somewhere.' Although it is favorable to go forward, the sage also dislikes going without following the right path, hence it says 'favorable to see a great man.' To approach the great man with humility and flexibility is the best in the way of Xun. The six lines of the Xun hexagram consist of four yang lines and two yin lines. The strength of the gentleman is already superior; the yin lines are all below and cannot achieve much, which is the deep meaning of the person who drew the hexagram. Since ancient times, as long as there are more gentlemen and fewer petty men, not only can the way of the gentleman prevail, but even the petty men can be used. People like Yuwen Shiji and Feng Deyi in the Tang dynasty, with a superior emperor like Emperor Taizong above and ministers like Fang Xuanli, Du Ruhui, Wang Gui, and Wei Zheng below, could not achieve much. Otherwise, what could their flattery and cunning not accomplish?

曰：隨風，巽。君子以申命行事。天之有風，如國之有號令，必相繼而至，乃能振動萬物。風至柔弱也，而善入物，君子體此柔巽之道，申覆其命，至再至三，雖頑獷難化者，無不說隨矣。無非事者，命令之出，必有事也，盤庚遷都之事、武王伐商之事，凡興大功、役大眾，非以巽言申覆其命，則播告之修，豈能曉然不匿厥哉？故申命然後可以行事也。

The Image Commentary says: "Wind follows wind, which is the trigram Xun; the gentleman takes this as a model, thus repeatedly explaining his commands and carrying out his affairs." Heaven has wind, just as a state has orders, which must come one after another to shake all things. Wind is extremely gentle, yet it is good at penetrating all things. The gentleman understands this principle of gentle and gradual penetration, and thus repeatedly explains his commands, saying it twice, thrice, and even the most stubborn and rough people will not fail to be convinced and follow. What is meant by 'there is nothing without a matter' is that the issuing of orders must have specific matters. For example, the matter of Pan Geng's relocation of the capital, or the matter of King Wu's campaign against the Shang. Any great project involving the mobilization of many people must not issue orders without using humble and gentle words to repeatedly explain the commands. Otherwise, how could the proclamation of orders be clear and straightforward, without concealing one's intentions? Therefore, one must first clearly explain the commands before proceeding to carry out the affairs.

初六：進退，利武人之貞。曰：進退，志疑也；利武人之貞，志治也。六以陰柔處於巽初，為二剛所乘，而上無應援，欲進則不敢，欲退則不能，懐疑首鼠，莫之為計。若能以剛決自任，而以正道行之，則其疑可釋而其志定矣。武人者，剛決之。剛決或失之暴，故所利在貞也。治者，蚤正素定而臨事不惑也，故曰進退，志疑也；利武人之貞，志治也。

The line statement of the first line says: "Being indecisive in advancing or retreating, it is advantageous to act with firmness and uprightness like a warrior." The image commentary says: "Being indecisive in advancing or retreating indicates a doubtful mind; it is advantageous to act with firmness and uprightness like a warrior, indicating a mind that is properly regulated." The first line, with its yin and soft nature, is located at the beginning of the Xun hexagram, and is overshadowed by two strong lines above it, with no corresponding support above. It wants to advance but dares not, and wants to retreat but cannot. It is full of doubts and hesitates between two choices, unable to make a decision. If one can take on the responsibility of firmness and decisiveness, and act in accordance with the right path, then doubts can be dispelled and the mind can become stable. The term "warrior" refers to someone who is firm and decisive. Firmness and decisiveness may sometimes be too harsh, so it is appropriate to adhere to uprightness. "Regulation" means to correct things in advance and to have a clear stance beforehand, so that when faced with matters, one does not hesitate. Therefore, it is said, "Being indecisive in advancing or retreating indicates a doubtful mind; it is advantageous to act with firmness and uprightness like a warrior, indicating a mind that is properly regulated."

九二：巽在床下，用史巫紛若，吉，無咎。曰：紛若之吉，得中也。巽在床下，宜眾人之所鄙賤也，眾人所賤，其可交於神明乎？如此則人不可欺而鬼神可欺也。蓋二為陰爻，九以陽剛寓之，此陽剛之君子自退托於卑賤，能以卑遜自處，出於誠意而非偽為，故不祈於人知，而幽閒之中鬼神知之也。

The Line Statement of the Second Line says: "Humility reaches the foot of the bed, and the use of diviners and shamans to convey sincerity brings good fortune without fault." The Image Commentary says: "The coming of good fortune is because it is in the central position." Humility to the foot of the bed is something that should be despised by others; if it is despised by others, how can it still be able to communicate with the spirits? According to this, it would mean that humans cannot be deceived while spirits can be. In reality, the Second Line is originally a yin position, but it is occupied by a yang line, which is precisely the situation of a noble and virtuous person willingly retreating to a humble position. He can dwell in humility and retreat with sincerity, not out of pretense, so he does not seek recognition from others. In the quiet and hidden place, the spirits naturally know him.

世之陰柔小人，自托於尊顯之上，足以欺愚惑眾，而幽閒之中，鬼神得而誅之矣。然則九二巽在床下，雖過於卑巽，人或惡之，而其中心誠實，或可以交神明也。祝史巫覡，皆所以通其誠意，人能志誠恭巽，心非邪謟，通吾誠意者紛然而眾，雖豚魚可及、水火可蹈，而況於人乎？況於鬼神乎？床者，人之所安也，巽而大過，入於床下，反失其所安，然終吉且無咎者，人可欺而鬼神不可欺也，故曰紛若之吉，得中也。巽在床下，疑於失中，而言得中者，位在九二，處巽之中，陽剛得中，是其中心誠實，之福之多，理在不疑。

In the world, those weak and petty people place themselves in positions of honor and prominence, sufficient to deceive the foolish and confuse the people. However, in the hidden places, spirits and gods will ultimately punish them. Thus, the Nine in the Second position humbly retreats beneath the bed, although his humility is excessive and some may dislike him, yet his inner sincerity allows him to connect with the divine. Diviners, historians, witches, and mediums are all used to convey sincerity. If a person is sincere in heart and respectful in attitude, without any deceit or flattery, then those who can convey his sincerity will naturally come in abundance. Such sincerity can even move small pigs and fish, and they would endure boiling water and fire, how much more so for people and even for spirits and gods? The bed is where a person rests, but if one is overly humble and hides beneath the bed, he loses his place of rest. Yet ultimately, it brings good fortune without fault, because people can be deceived, but spirits and gods cannot. Therefore, it is said, "The good fortune of confusion comes from being in the center." Although the Nine in the Second position seems to have lost the center by retreating beneath the bed, it is said he "has the center," because his line is in the second position, located in the lower trigram of Wind, which is yang and in the center. Therefore, his sincerity brings great blessings, and this is without doubt.

周公以上公之貴、叔父之尊，事沖之主，則盡恭順之道；禮天下之士，則躬吐握之勤。觀金縢冊祝之辭，欲以身代武王之死，卒至得請於三王，則中心誠實而史巫紛若之吉者，周公其人也。鬼神之事，聖人固難言之，惟於易多稱鬼神與天地人不少異，何也？蓋易之為書，所以微顯闡幽，決斷天下之疑惑，其神明之用與蓍龜等，然則非知命之君子，曷足以語此哉？

The Duke of Zhou, in his high rank as a noble and his respected position as his uncle, served the young King Cheng with utmost respect and obedience; he treated the scholars of the world with great courtesy, personally demonstrating the diligence of spitting out food and wiping his hair, as if to show his eagerness to welcome them. Looking at the words of his prayer in the "Book of Documents · Jin Teng," he expressed his willingness to sacrifice his own body to die in place of King Wu, and ultimately received the approval of the three former kings, Tai Wang, Wang Ji, and King Wen. Thus, those who are sincere in heart and whose sincerity is conveyed by the priests, diviners, and shamans to the spirits and thus obtain favorable outcomes are precisely people like the Duke of Zhou. Matters concerning ghosts and spirits are inherently difficult for sages to explain clearly, yet the "Zhou Changes" repeatedly speaks of ghosts and spirits, treating them no differently from discussions on heaven, earth, and humanity. Why is this so? Because the "Zhou Changes" is a book used to reveal subtle things, clarify hidden matters, and resolve doubts throughout the world. Its miraculous and enlightened function is equal to that of the yarrow stalks and turtle shells. Thus, one must be a gentleman who understands the Mandate of Heaven to be qualified to discuss such matters.

九三：頻巽，吝。曰：頻巽之吝，志窮也。九三以剛明之才，體巽而處下卦之上，又居得其位，可以進而有為矣，今巽窮而復遇巽，頻巽也。巽以行權可也，豈可數乎？而與四宻比，阨於陰柔，不得展盡其才，卒之志氣窮索，鄙吝之甚也，故曰頻巽之吝，志窮也。

The line statement of nine in the third says: "Repeatedly yielding and humbling oneself, there is regret." The image commentary says: "Regret from repeated yielding and humbling oneself is due to exhausted aspirations." Nine in the third possesses a strong, capable, and enlightened nature. It is located at the top of the lower trigram, which is Xun (Wind), and holds a proper position, so it should be able to advance and achieve something. However, since the lower trigram Xun has already reached its limit and is followed by another Xun, it is said "frequent Xun," meaning repeated yielding and humility. It is acceptable to use humility and flexibility to adapt to circumstances, but how can one yield and humble oneself repeatedly? Moreover, nine in the third is closely adjacent to six in the fourth, and is constrained by the soft and weak, unable to display its talents. Eventually, its aspirations become exhausted and its spirit becomes dull, resulting in deep regret. Therefore, it is said "the regret of frequent Xun is due to exhausted aspirations."

六四：悔亡，田三品。曰：田三品，有功也。易之稱悔亡，皆本有悔，以處得其道，故其悔可亡。六四下無應援，以陰柔獨處，而有乘剛之過，宜有悔也；而處上下重剛之間，承上臨下，一以柔順，處巽之善莫如此爻，故悔亡而反有也。譬之田獵，雖盡力乎驅馳，而所則歸於君而非私已也。三品謂乾豆、賓客之奉、充君之庖，舉是三者，則能及乎上下矣。君子能以柔巽徧及上下而已不私其利，如田者之三品也。蓋柔巽之人，無入而不自得，以此奉上則乎君，以此與下則乎民，巽之功於斯為盛。

The line statement of the fourth line says: "Regret disappears, and hunting yields three types of game." The Image Commentary says: "Hunting yields three types of game, which is a merit." In The Zhou Changes, whenever it says "regret disappears," it means that regret was originally present, but because of proper handling, the regret is eliminated. The sixth line in the fourth position has no support, being alone with its soft and yielding nature, and it has the fault of overpowering a strong line. It should have regret, but it is situated between two strong lines above and below. It supports the superior and is gentle toward the equal, thus showing the virtue of being yielding and compliant. There is no line more virtuous than this one in the trigram Xun. For example, in hunting, although one personally exerts effort to chase, the game obtained is presented to the ruler and not kept for oneself. The "three types" refer to meat for the ancestral temple, meat for feasts, and meat for the ruler's kitchen. By distinguishing these three, one attends to both above and below. The gentleman can extend his yielding and humble virtue to all levels, without taking advantage for himself. This is like the hunter who divides the game into three categories and presents them. A yielding and humble person can find contentment wherever he goes. Using this attitude to serve the ruler is loyalty, and using it to deal with subordinates is benefiting the people. The virtue of Xun is most flourishing here.

九五：貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。曰：九五之吉，位正中也。五為巽主，當謙虛逮下，而以陽居陽，又下無應援，疑失之亢。然當上下巽順之時，若昏佞相濟，禍亂有不可勝言者，今九五獨能毅然守其剛正，不徇群邪，故能吉而其悔可亡也。履至尊而居中正之位，以柔巽為體，不失正固之徳，故無入而不自得也。

The Line Statement of the Fifth Line says: "By maintaining correctness one gains good fortune, regret disappears, and nothing is unfavorable; beginning with difficulty but ending successfully. Announcing decrees three days before and three days after the day of Geng, it is auspicious." The Image Commentary says: "The auspiciousness of the Fifth Line is because it is both properly positioned and central." The Fifth Line is the main line of the Xun hexagram, which by nature should be humble and respectful to subordinates. However, it is a Yang line in a Yang position, and there is no corresponding line below, causing suspicion that it is overly exalted. Yet when both above and below are excessively yielding, if an incompetent ruler and a cunning minister collude together, the resulting chaos would be incalculable. Now, the Fifth Line is able to resolutely uphold its righteousness, not yielding to the many wicked ministers, thus gaining good fortune and eliminating regret. It ascends to the highest position while remaining in the central and correct position, taking humility and modesty as its foundation, without losing its upright and firm virtue. Therefore, it can find its proper place in any situation.

下非正應而與二睽，此過乎剛者，故無初也；上有剛正之徳，下卒聽從，發號出令，如風行草偃，孰敢違之，固有終也。蠱卦曰先甲三日、後甲三日，當天下蠱壊，欲一新其法令，故曰甲，甲者，日之始也；庚者，申命也，重巽以申命，故先庚三日、後庚三日者，聖人慾更易法令使便於民，豈易而為之哉？先三日以告教之，使通其意，故天下曉然莫敢違吾令者；後三日以申審之，使察其情，故天下莫敢犯吾令者。如此則吉孰如之？以人主之權，欲改易更革天下之政令，若無甚難者，如秦用商鞅，法雖行而民不以為便，卒至天下大亂而劉項乘之，秦遂以亡，以不得乎大中至正之道故也，故曰九五之吉，位正中也。

The Nine in the Fifth position has no proper response below it and is separated from the Nine in the Second, which is due to excessive strength and rigidity, hence it is said 'without beginning.' However, it possesses the virtue of being strong, upright, and righteous, so those below ultimately obey. When it issues a command, it is like the wind causing grass to bow, who dares to resist? Hence it is said 'with a successful conclusion.' The 'Gǔ' hexagram says 'three days before the Jia and three days after the Jia,' which is when the world is full of corruption and decay, and a complete renewal of laws is needed. Therefore, 'Jia' is used, as 'Jia' is the beginning of the ten heavenly stems. 'Geng' is used for changing and issuing new orders; the 'Xun' trigram, which is repeated, symbolizes the issuing of orders, hence it is said 'three days before the Geng and three days after the Geng.' The sage wishes to change laws to benefit the people, but is this done lightly? Before the law is promulgated, three days are spent informing and educating the people so they understand the intent, thus the whole world is clear and none dare defy the command. After the law is promulgated, three days are spent explaining and examining, so the ruler understands the people's conditions, thus none dare violate the command. If this can be achieved, what blessing is greater than this? With the authority of the sovereign, to reform the world's laws seems easy, yet like the state of Qin employing Shang Yang, although the new laws were implemented, the people did not find them convenient, eventually leading to great chaos, with Liu Bang and Xiang Yu rising up, causing the fall of the Qin dynasty. This was because they did not follow the great middle and correct way. Hence it is said 'the good fortune of the Nine in the Fifth is due to its proper central position.'

上九：巽在床下，其資斧，貞凶。曰：巽在床下，上窮也；其資斧，正乎凶也。巽在床下，其失一也，九二用史巫紛若，吉且無咎，上九其資斧貞凶，何邪？九二處下體之中，為下之道也；上九以陽剛處巽之上，而下無應援，資財殫竭，威權去手，雖索為匹夫不可得，守此而不知變，凶之道也。

The line statement of Upper Nine says: "Humility has reached beneath the bed, losing money and the axe, and holding on to this situation brings misfortune." The image commentary says: "Humility has reached beneath the bed, indicating that being in a high position has reached its limit; losing money and the axe is precisely where the danger lies." Both lines are "Wind in the bed," and the mistakes of the two lines are the same; yet Nine Two, by employing diviners and priests to communicate sincerely, ends up being auspicious and without fault, while Upper Nine loses money and the axe, and holding on to the right path brings misfortune. Why is this so? Nine Two is in the central position of the lower trigram, following the proper path for those in a lower position; Upper Nine, however, is a strong yang line at the top of the Wind trigram, with no support below, having exhausted resources and lost authority. At this point, even if it wants to become an ordinary person, it cannot. Clinging to this situation without flexibility is precisely the way to invite misfortune.