Dong Po Yi Chuan (東坡易傳)

乾上，乾下。“乾”：元亨，利貞。初九，潛龍勿用。“乾”之所以取於“龍”者，以其能飛能潛也。飛者其正也，不能其正而能潛，非天下之至健，其孰能之？九二：見龍在田，利見大人。飛者，龍之正行也；天者，龍之正處也。見其在田，明其可安而非正也。

The hexagram "Qian" (Heaven) has the trigram "Qian" both above and below. The hexagram statement says: "Qian," meaning origin, prosperity, advantage, and uprightness. The line statement for the first line says: the dragon is still hidden and should not take action. The hexagram "Qian" uses the image of the dragon because the dragon can both soar and remain hidden. Soaring is the dragon's proper position; if it cannot maintain its proper position and is content to remain hidden, then it must be the most vigorous in the world, for who else could do so? The line statement for the second line says: the dragon appears in the fields, which is favorable for encountering a great person. Soaring is the proper movement of the dragon, and the sky is its proper dwelling. Now it is said to appear in the "field," indicating that this is merely a place where it can rest, not its proper position.

九三：君子終日乾乾，夕惕若。厲，無咎。九三，非龍德歟？曰：否。進乎龍矣。此上下之際、禍福之交、成敗之決也。徒曰龍者不足以盡之，故曰君子。夫初之可以能潛，二之所以能見，四之所以能躍，五之所以能飛，皆有待於三焉。甚矣三之能處也！使三之不能處此，則“乾”喪其所以為“乾”矣。天下莫大之福、不測之禍，皆萃於我而求決焉。其濟、不濟，間不容髮。是以“終日乾乾”，至於夕猶“惕”然，雖危而無咎也。

The third line statement says: The gentleman is diligent all day long without slack, and remains vigilant even at night. Although the situation is dangerous, there will be no calamity. Someone asks: Is not the third line the virtue of the dragon? The answer is: No. It has already gone beyond the scope that the word 'dragon' can fully express. The third line is at the junction of the upper trigram and the lower trigram, where fortune and misfortune meet, and success or failure is decided. Simply calling it 'dragon' is insufficient to fully describe it, so the line statement refers to it as 'gentleman'. The ability of the first line to remain hidden, the second line to appear in the fields, the fourth line to attempt a leap, and the fifth line to fly into the heavens all depend on the third line. The difficulty of the third line's position and the weight of its responsibility are immense. If the third line is mishandled, the trigram 'Qian' would lose the fundamental quality that makes it 'Qian'. The greatest fortune and the most unpredictable misfortune in the world converge here, waiting for a decision. Success or failure is determined, with no room for even a single hair's breadth. Therefore, one must be diligent all day long, remaining alert even at night, and although in a dangerous situation, there will be no fault.

九四：或躍在淵，無咎。下之上，上之下，其為重剛而不中。上不在天，下不在田者，均也。而至於九四，獨“躍”而不“惕”者，何哉？曰：九四，既進而不可復返者也。退則入於禍，故教之“躍”。其所以異於五者，猶有疑而已。三與四皆禍福雜，故有以處之，然後無咎。

The line statement for the fourth line says: Perhaps it will leap up, perhaps it will still remain in the abyss, there will be no calamity. The third line is located above the lower trigram, and the fourth line is located below the upper trigram. Both lines are in a position of strong yang but not in the central position. Neither is in the position of heaven nor in the position of the field, and their situations are the same. However, at the fourth line, it only says 'leap' and does not say 'caution,' why is that? Because the fourth line has already advanced to a point where it cannot retreat: once it retreats, it will fall into calamity, so the line statement advises it to 'leap.' The difference between the fourth line and the fifth line is only that the fourth line still carries a bit of hesitation. Both the third and fourth lines are in a place where both good and bad outcomes are possible; they must each have their own way of dealing with their situation in order to avoid mistakes.

九五：飛龍在天，利見大人。今之飛者，夕之潛者也，而誰？非“大人”歟？曰“見大人者”，皆將有求也。惟其處安居正，而後可以求得。九二者，龍之安；九五者，龍之正也。上九：亢龍，有悔。夫處此者，豈無無悔之道哉？故言“有”者，皆非必然者也。

The Line Statement of the Fifth Line says: The dragon flies in the sky, it is appropriate to see a great person. Today the dragon flying in the sky is exactly the same one that was originally hidden in the water. It is not the great person who else could it be? Whenever it says "it is advantageous to see a great person," it refers to someone seeking something and going to see a great person. Only when the other party is stable and in the right position can the seeker hope to gain something. The Second Line is the dragon's secure place, and the Fifth Line is where the dragon should be. The Line Statement of the Top Line says: The dragon flies too high, there will be regret. Is there no way for someone in this position to avoid regret? Therefore, whenever the Line Statement says "there is," it does not necessarily mean that it will happen.

用九：見群龍無首，吉。“見群龍”，明六爻皆然也。蔡墨云：其“姤”曰：“潛龍勿用。”其“同人”曰：“見龍在田。”其“大有”曰：“龍飛在天。”其“夬”曰：“亢龍有悔。”其“坤”曰：“見群龍無首，吉。”古之論卦者以不變，論爻者以變。“姤”者，初九之變也；“同人”者，九二之變也；“大有”者，九五之變也；“夬”者，上九之變也；各執其一，而“坤”則六爻皆變。吾是以知用九之通六爻也，用六亦然。

The phrase "Use of Nine" says: seeing a group of dragons that do not compete for the first position is auspicious. The phrase "seeing a group of dragons" indicates that all six lines are like this. The "Zuo Zhuan" records the words of Cai Mo, the historian of the Jin state, who said: when the Qian hexagram transforms into Guo, it says "the dragon remains hidden and should not be used"; when it transforms into Tong Ren, it says "the dragon appears in the field"; when it transforms into Da You, it says "the dragon flies in the sky"; when it transforms into Guai, it says "the dragon reaches its peak and incurs regret"; when it transforms into Kun, it says "seeing a group of dragons without a leader is auspicious." Ancient scholars discuss a hexagram by taking its unchanging line, but when discussing a single line, they take its changing aspect. When transforming into Guo, it is the change of the first line, Yi; when transforming into Tong Ren, it is the change of the second line, Ji; when transforming into Da You, it is the change of the fifth line, Wu; when transforming into Guai, it is the change of the top line, Shang Ji — each change involves only one line. However, when transforming into Kun, all six lines change. From this I understand that "Use of Nine" refers to all six lines, and the "Use of Six" in the Kun hexagram follows the same principle.

《彖》曰：大哉乾元，萬物資始，乃統天。此論“元”也。元之為德，不可見也，其可見者“萬物資始”而已。天之德不可勝言也，惟是為能“統”之，此所以為“元”也。雲行雨施，品物流形。此所以為“亨”也。大明終始，六位時成。此所以為“利”也。生而“成”之，乾之“終始”也。成物，之謂“利”矣。時乘六龍以御天。飛、潛、見、躍，各適其時以用我，剛健之德也。乾道變化，各正性命。此所以為“貞”也。

The Commentary on the Judgment says: Great is the "origin" (yuan) of Qian. All things depend on it to begin, and it encompasses the entire heavenly way. This sentence explains "yuan." The virtue of "yuan" itself is invisible; what can be seen is only the effect of "all things begin with it." The virtue of heaven is inexhaustible, and only "yuan" can encompass it, which is why it is called "yuan." "Clouds move in the sky, rain descends, and all things take form and flow," this sentence explains "heng." "The great brightness pervades from beginning to end, and the six lines are formed in accordance with time," this sentence explains "li": producing all things and completing them, this is the "beginning and end" of Qian; being able to complete all things is called "li." "Riding the six dragons in accordance with time to govern the heavenly way," flying, hiding, appearing, leaping, each in its proper time for my use, this is precisely the virtue of being strong and vigorous. "The movement of the heavenly way transforms and brings all things into proper form and nature," this sentence explains "zhen."

保合太和，乃利貞。通言之也。“貞”，正也。方其變化各之，於情無所不至。反而循之，各直其性以至於命，此所以為“貞”也。世之論性命者多矣，因是，請試言其粗。曰：古之言性者，如告瞽者以其所不識也，瞽者未嘗有見也，欲告之以是物，患其不識也，則又以一物狀之。夫以一物狀之，則又一物也，非是物矣。彼惟無見，故告之；以一物而不識，又可以多物眩之乎？古之君子，患性之難見也，故以可見者言性。夫以可見者言性，皆性之似也。

Keeping and uniting the great harmonious energy, one can achieve benefit and uprightness. This sentence is a general statement. "Zhen" means uprightness. When the principle of Heaven brings about transformation and all things take their own paths, it reaches the realm of "qing" (emotion), which pervades everywhere. Then, reversing the process, each returns along the same path, straightening their original nature, and ultimately tracing back to "ming" (destiny). This is what is meant by "zhen." There are too many people in the world discussing "xing" (nature) and "ming" (destiny). Let me try to explain this briefly here. Ancient people spoke of "xing" as if describing something to a blind person who has never seen it. The blind person has never seen anything, so when you try to tell him what something is like, you fear he won't understand, so you use another thing as a comparison. But using another thing as a comparison is just another thing, not the original one. He is blind precisely because he needs to hear you describe it. If you can't even explain one thing clearly, how can you use more things to confuse him further? Ancient gentlemen suffered because "xing" was hard to express, so they used visible things to explain "xing." But any explanation of "xing" through visible things can only be an approximation of "xing."

君子日修其善以消其不善；不善者日消，有不可得而消者焉。小人日修其不善以消其善；善者日消，亦有不可得而消者焉。夫不可得而消者，堯舜不能加焉，桀紂不能亡焉，是豈非性也哉！君子之至於是，用是為道，則去聖不遠矣；雖然有至是者，有用是者，則其為道常二，猶器之用於手不如手之自用，莫知其所以然而然也。

A gentleman constantly cultivates his good qualities, using them to eliminate his bad ones; the bad gradually diminishes, and in the end there is always something left that cannot be eliminated no matter how hard one tries. A petty person constantly fosters his bad qualities, using them to eliminate his good ones; the good gradually diminishes, and in the end there is always something left that cannot be eliminated no matter how hard one tries. This thing that cannot be eliminated, Yao and Shun could not add even the slightest bit to it, and Jie and Zhou could not remove even the slightest bit from it. Is this not precisely the "nature" (xing)? A gentleman who reaches this understanding and takes it as the basis for his conduct is close to becoming a sage. However, reaching it is one thing, and using it is another; thus, the way is always divided into two parts. It is like holding a tool in one's hand to use it, which is always inferior to the natural movement of the hand itself, that state of acting without knowing why but naturally so.

性至於是，則謂之命；命，令也。君之令曰命，天之令曰命，性之至者亦曰命。性之至者非命也，無以名之而寄之命也。死生禍福，莫非命者，雖有聖者，莫知其所以然而然。君子之於道，至於一而不二，如手之自用，則亦莫知其所以然而然矣，此所以寄之命也。情者，性之動也，泝而上，至於命；沿而下，至於情，無非性者。性之與情，非有善惡之別也，方其散而有為，則謂之情耳。命之與性，非有天人之辨也，至其一而無我，則謂之命耳。

When "nature" (性) is cultivated to its extreme, it is called "destiny" (命). Destiny is like a command: a command given by a sovereign is called destiny, and a command given by Heaven is also called destiny. In reality, the extreme of nature is not truly destiny, but since there is no other name to use, it is寄托 upon the term "destiny." Death and life, calamity and fortune, none of them are not destiny. Even sages know only that it is so, but do not know why it is so. A gentleman, in cultivating the Way, reaches a state where he is fully united with it, no longer divided into two parts, like a hand performing an action naturally, reaching a point where he does not know why it is so, yet it is so naturally. This is the reason why it is called "destiny." "Emotion" (情) is the activity of nature: if it flows upward, it can reach destiny; if it flows downward, it becomes emotion. Whether flowing upward or downward, there is no place that is not nature. Between nature and emotion, there is no distinction of good or evil; it is only when it spreads out and acts that it is called emotion. Between destiny and nature, there is also no distinction between Heaven and humanity; it is only when it is unified and free of "self" that it is called destiny.

其於《易》也，卦以言其性，爻以言其情。情以為“利”，性以為“貞”。其言也互見之，故人莫知明也。《易》曰：“大哉乾乎，剛健中正，純粹精也。”夫“剛健”、“中正”、“純粹”、“精”者，此乾之大全也，卦也；及其散而有為，分裂四出而各有得焉，則爻也。故曰：“六爻發揮，旁通情也。”以爻為情，則卦之為性也明矣。“乾道變化，各正性命，保合太和，乃利貞”，以各正性命為貞，則情之為利也亦明矣。又曰：“利貞者，性情也”，言其變而之乎情，反而直其性也。

The Zhou Changes say that the hexagrams are about "nature" and the lines are about "emotion"; emotion corresponds to "benefit," and nature corresponds to "uprightness." These two meanings are interwoven in the text, so people find it difficult to understand. The Wenyan of the Qian hexagram says: "Majestic is Qian, strong and vigorous, upright and just, pure and refined." What is meant by "strong and vigorous," "upright and just," "pure," and "refined" refers to the complete nature of Qian, which is the hexagram. When it unfolds and acts out, splitting off in different directions and each obtaining its own, that is the line. Therefore, the Wenyan also says: "The six lines unfold, communicating emotion." Since the lines are regarded as emotion, the hexagram as nature is now clear. "The way of Qian brings change, each establishing its nature and destiny, preserving and harmonizing the great harmony, which is called 'benefit' and 'uprightness.'" Since "each establishing its nature and destiny" is regarded as uprightness, then "emotion" corresponding to "benefit" is also clear. The Wenyan also says, "Benefit and uprightness are nature and emotion," which means that when it moves outward, it becomes emotion, and when it turns inward, it straightens its original nature.

首出庶物，萬國咸寧。至於此，則無為而物自安矣。《象》曰：天行健，君子以自強不息。夫天，豈以“剛”故能“健”哉！以“不息”故“健”也。流水不腐，用器不蠱，故君子莊敬曰強，安肆曰偷。強則日長，偷則日消。

"Like the sovereign who stands above all things, bringing peace to the world." At this point, the ruler does nothing, yet all things naturally become orderly. The Great Image says: The way of Heaven is strong and vigorous without ceasing, and the gentleman follows this, striving ceaselessly. Is Heaven strong and vigorous because it is "strong"? Or is it vigorous because it does not cease? Flowing water does not rot, and frequently used vessels do not get worm-eaten. Therefore, the Book of Rites, Parting Words says: A gentleman who is respectful and reverent grows stronger day by day, while one who is idle and indulgent becomes increasingly careless. Those who are strong grow stronger day by day, while those who are careless become weaker day by day.

“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。王弼曰：“居上不驕，在下不憂，反覆皆道也。”“或躍在淵”，進無咎也；“龍飛在天”，大人造也。“亢龍有悔”，盈不可久也。“用九”，天德不可為首也。

The Small Image Commentary says: "A hidden dragon should not be used," because the yang energy is still in a lower position. "A dragon appears on the field," indicates that virtue has already been widely extended. "All day long the dragon toils diligently," means moving back and forth along the path without ever deviating. Wang Bi explains: being in a high position without arrogance, being in a low position without anxiety, and all movements remain in accordance with the Way. "The dragon may leap in the abyss," means advancing without error; "The dragon flies in the heavens," indicates that a great person has begun to act. "An exalted dragon brings regret," signifies that a state of fullness cannot last. "All Nines," means that the virtue of heaven does not value competing for the first position.

《文言》曰：“元”者，善之長也，“亨”者，嘉之會也。陰陽合而物生，曰“嘉”。“利”者，義之和也，“貞”者，事之幹也。君子體仁足以長人；嘉會足以合理；利物足以合義，貞固足以幹事。君子行此四德者，故曰：“乾，元亨利貞。”禮非亨，則偏滯而不合；利非義，則慘洌而不和。

The Wenyan Transmission says: "Yuan" is the beginning of all good things, "Heng" is the convergence of good things. The union of yin and yang leads to the generation of all things, which is called "Jia." "Li" is the harmonization of principles, and "Zhen" is the firmness in doing things. A gentleman who embodies benevolence is sufficient to serve as a model for others; causing the convergence of good things is sufficient to conform to order; enabling all things to benefit is sufficient to conform to righteousness; maintaining firmness and steadfastness is sufficient to bear responsibilities. A gentleman practicing these four virtues is thus said to have "Qian, Yuan Heng Li Zhen." If rites cannot be harmonized, they will become stagnant and unable to converge; if benefit does not conform to righteousness, it will be harsh and unable to be harmonized.

初九曰：“潛龍勿用。”何謂也？子曰：“龍德隱者也。不易乎世。”王弼曰：“不為世所易。”“不成乎名，遯世無悶，不見是而無悶；樂則行之，憂則違之；確乎其不可拔，潛龍也。”

The Wenyan Transmission asks: What does "The dragon remains hidden and is not used" mean? Confucius answers: It refers to a person who possesses the virtue of a dragon but remains in seclusion. "Not changing with the world," Wang Bi explains as not being altered by worldly standards. He does not seek fame, remains in seclusion without distress, is not recognized by others without distress; he does what is appropriate and avoids what is cause for worry; his will is firm and unshakable. This is what is meant by "The dragon remains hidden."

九二曰：“見龍在田，利見大人。”何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，博德而化。”《易》曰：“見龍在田，利見大人，”君德也。堯、舜之所不能加，桀、紂之所不能亡，是謂“誠”。凡可以閒而去者，無非“邪”也。邪者盡去，則其不可去者自存矣。是謂“閒邪存其誠”。不然，則言行之信謹，蓋未足以化也。

The Wenyan Transmission asks: What does the line "Seeing the dragon in the field, advantageous to meet a great man" mean? Confucius answers: It refers to a person who possesses the virtue of the dragon and remains in the center while upholding righteousness. In ordinary speech, he keeps his word; in ordinary actions, he is cautious. He guards against evil thoughts to preserve the sincerity of his inner self. He benefits the world without boasting, and his virtue is broad enough to nurture others. The Zhou Changes say "Seeing the dragon in the field, advantageous to meet a great man," which speaks of the virtue of a sovereign. Yao and Shun could not add to it, and Jie and Zhou could not destroy it. This is called "sincerity." Whatever can be guarded against or removed is nothing but "evil." When evil thoughts are completely removed, what cannot be removed naturally remains, which is called "guarding against evil to preserve sincerity." Otherwise, relying merely on keeping one's word and being cautious in actions would not be sufficient to nurture the world.

九三曰：“君子終日乾乾，夕惕若，厲，無咎。”何謂也？子曰：“君子進德修業。忠信，所以進德也；修辭立其誠，所以居業也。”“修辭”者，行之必可言也。修辭而不立誠，雖有業不居矣。“知至至之，可與幾也；知終終之，可與存義也。”“至之”，為言往也；“終之”，為言止也。“乾”之進退之決在三，故可往而往其幾，可止而止其義。“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。”

The Wenyan Transmission asks: What does the line 'The superior man is diligent all day, and remains vigilant at night, though in peril, there is no blame' mean? Confucius answers: The superior man is constantly improving his virtue and cultivating his undertakings. Loyalty and trustworthiness are used to enhance virtue; refining speech and establishing sincerity are used to maintain his undertakings. 'Refining speech' means that what he does is worthy of being spoken of; if he only embellishes his words without sincerity, even if he has achievements, he will not be able to hold onto them. 'Knowing when to go forward and when to stop' allows one to discuss subtle matters; 'knowing when to stop' allows one to share in upholding principles. 'To go forward' means to proceed, 'to stop' means to halt. The decision to advance or retreat in the Qian hexagram is entirely determined by the line nine in the third position, so when it is appropriate to go forward, he goes forward, which is grasping the 'ji' (the moment of decision); when it is appropriate to stop, he stops, which is upholding 'yi' (righteousness). Therefore, he remains exalted without arrogance, and in a low position without anxiety; thus he is diligent all day, ever watchful according to circumstances, and though in peril, there is no blame.

九四曰：“或躍在淵，無咎。”何謂也？子曰：“上下無常，非為邪也；進退無恆，非離群也。君子進德修業，欲及時也，故‘無咎’。”九五曰：“飛龍在天，利見大人。”何謂也？子曰：“同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。”燥、溼不與水、火期，而水、火即之；龍、虎非有求於風、云，而風、雲應之。聖人非有意於物，而物莫不欲見之。“本乎天者親上，本乎地者親下，則各從其類也。”明龍之在天也。

The Wenyan Transmission asks: What does "or leap in the abyss, no blame" mean? Confucius answers: To rise and fall without fixed pattern, but not for wickedness; to advance and retreat without regularity, but not to abandon one's kind. A gentleman increases virtue and cultivates his deeds in order to seize the opportunity, hence "there will be no calamity." Another question: What does "the dragon soars in the sky, advantageous to see the great man" mean? Confucius answers: The voices of the same kind respond to each other; the breaths of the same kind seek each other. Water flows to low and damp places; fire burns in dry places. Clouds follow the dragon; wind arises with the tiger. When the sage arises, all things look up to him. Dryness and dampness do not agree with water and fire, yet water and fire naturally tend toward them; dragons and tigers do not ask the clouds and winds, yet clouds and winds naturally respond. The sage has no intention toward all things, yet all things do not wish to see him. "Originating from heaven, it is close to the upper; originating from earth, it is close to the lower; each follows its own kind." This explains that the dragon naturally belongs in the sky.

上九曰：“亢龍，有悔。”何謂也？子曰：“貴而無位，高而無民。”王弼曰：“下無陰也。”“賢人在下位而無輔。”夫賢人者，下之而後為用。“是以動而有悔也”。“潛龍勿用”，下也。“見龍在田”，時舍也。時之所舍，故得安於田。

The Wenyan Transmission asks: The line "The dragon is high and there is regret" refers to what? Confucius answers: It is being in a high position without a real position, standing high without the people. Wang Bi explains: Because there is no yao below it to support it. "The virtuous person is in a low position and does not receive assistance." Such a virtuous person must be treated with humility before he will be willing to serve. "Therefore, any movement brings regret." "The dragon remains hidden and is not used" because it is in a low position; "the dragon appears in the field" because the situation places it there. Since it is the situation that places it there, it can remain in the field.

“終日乾乾”，行事也。“或躍在淵”，自試也。“飛龍在天”，上治也。“亢龍有悔”，窮之災也。乾元“用九”，天下治也。王弼曰：“夫能全用剛直，放遠善柔。非天下至治，未之能也”。“潛龍勿用”，陽氣潛藏。“見龍在田”，天下文明。以言行化物，故曰“文明”。

"Zong Ri Qian Qian" refers to being engaged in work. "Hu Yue Zai Yuan" refers to self-examination. "Fei Long Zai Tian" refers to occupying a high position and governing the world. "Kang Long You Hui" refers to calamity brought about by reaching the extreme. Qian Yuan "Yong Jiux" leads to the world being properly governed. Wang Bi explains: being able to fully employ those who are upright and virtuous, and to banish or distance those who are adept at flattery, if it is not the best time of governance in the world, it cannot be achieved. "Qian Long Wu Yong" refers to the yang energy still being concealed. "Jian Long Zai Tian" refers to the world having brightness and culture. Using one's words and actions to cultivate all things, so it is called "civilization."

“終日乾乾”，與時偕行。“或躍在淵”，乾道乃革。“飛龍在天”，乃位乎天德。“亢龍有悔”，與時偕極。乾元“用九”，乃見天則。天以無首為則。“乾、元”者，始而亨者也。“利、貞”者，性情也。乾始能以美利利天下，不言所利，大矣哉。大哉乾乎！剛健中正，純粹精也。六爻發揮，旁通情也。“時乘六龍”，以御天也。“雲行雨施”，天下平也。君子以成德為行，曰可見之行也。君子度可成則行，未嘗無德也。故其行也，日有所見；日可見之行也。

"Always striving diligently" means moving forward in harmony with the times. "Sometimes leaping from the depths" means that the principle of the Heaven trigram reaches this point and undergoes a transformation. "A dragon soaring in the sky" means occupying the position of Heavenly Virtue. "An over-reached dragon has regret" means moving forward in harmony with the times until the end. When the Heaven trigram reaches "All Nines," it reveals the principle of Heaven; Heaven takes "not occupying the first position" as its principle. "Heaven" and "Primordial Power" signify creation and unimpeded movement; "beneficial and firm" refers to nature and emotion. Heaven, from the beginning of creation, can bestow beneficial advantages upon the world, yet does not boast about where its benefit lies. How great it is! How great Heaven is! It is strong and vigorous, upright and just, pure and refined. The six lines unfold, extending to all emotional aspects. "Riding the six dragons according to time" is used to govern the heavenly way; "clouds moving and rain spreading" brings peace to the world. A gentleman puts into action the virtue he has already cultivated, which is a daily visible behavior. A gentleman first assesses whether an undertaking can be accomplished before acting, not acting without a basis in virtue; therefore, every action he takes brings visible results every day, which is called "daily visible actions."

“潛”之為言也，隱而未見，行而未成；是以君子弗用也。君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人，”君德也。九三重剛而不中，上不在天，下不在田，故“乾乾”，因其時而“惕”，雖危無咎矣。

The character "qian" refers to something that is hidden and has not yet appeared, and actions that have not yet been completed, so the gentleman temporarily does not act. The gentleman accumulates through study, clarifies through inquiry, remains tranquil through tolerance, and acts with benevolence. The Zhou Changes say, "A dragon appears in the field, advantageous to see the great man," which speaks of the virtue of the sovereign. The line Nine in the Third is located in a place of strong yang but does not occupy the central position; it does not reach the heavens above nor is it in the field below, so it must "qian qian" (be diligent and unremitting), remain vigilant with the changing circumstances, and will not commit mistakes even in perilous situations.

九四重剛而不中，上不在天，下不在田，中不在人，故“或”之。“或”之者，疑之也，故無咎。“或”者，未必然之辭也。其“躍”也未可必，故以“或”言之，非以為惑也。夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況人乎？況於鬼神乎？“亢”之為言也，知進而不知退，知存而不知亡，知得而不知喪，其唯聖人乎？知進退存亡而不失其正者，其唯聖人乎？

The Nine in the Fourth position is located in a place of heavy firmness but not in the central position. It does not reach the heavens, does not belong to the fields, and is not in the position of humans. Therefore, it is said to be 'or'. The term 'or' indicates uncertainty, so there is no mistake. 'Or' means 'not necessarily so'; it is uncertain whether it will leap or not, so the term 'or' is used, not implying confusion or disorder. As for the term '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 judgment of good and evil is in harmony with ghosts and spirits. If he acts before the time of heaven, heaven does not contradict him; if he acts after the time of heaven, he follows the sequence of heaven. Even heaven does not contradict him, how much less would people or ghosts and spirits? The term 'excess' refers to knowing only to advance but not to retreat, knowing only to continue but not to perish, knowing only to gain but not to lose. Those who do not fall into this situation are probably only the sages. Those who understand the proper measure of advancement and retreat, existence and demise, without losing the right path, are probably only the sages.

坤上，坤下。“坤”，元亨，利牝馬之貞。龍，變化而自用者也。馬，馴服而用於人者也。為人用而又牝焉，順之至也。至順而不貞，則陷於邪，故“利牝馬之貞”。君子有攸往，先迷，後得主，利。西南得朋，東北喪朋，安貞吉？

The Hexagram "Kun" has the same trigram above and below. The Hexagram Statement says: "Kun," original, prosperous, suitable for being like a mare that remains steadfast. A dragon is something that can change and act on its own; a horse is something that is tamed and used by people. Since it is used by people and is female, it is extremely gentle and compliant. If it is extremely gentle and compliant but cannot remain steadfast, it will fall into wrong ways, hence the statement "favorable is the steadfastness of the female horse." The Hexagram Statement continues: When a gentleman goes forward, moving ahead leads to confusion, but following behind leads to being in harmony with the superior, which is favorable. Going to the Southwest brings like-minded people, going to the Northeast leads to losing like-minded people, and remaining steadfast brings good fortune.

《彖》曰：至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆；含弘光大，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，乃終有慶。安貞之吉，應地無疆。“坤”之為道，可以為人用，而不可以自用；可以為和，而不可以為倡；故“君子利有攸往”。往，求用也；先則迷而失道，後則順而得主，此所以為“利”也。西與南，則“兌”也，“離”也，以及於“巽”，吾朋也；東與北，則“震”也，“坎”也，以及於“乾”與“艮”，非吾朋也。兩陰不能相用，故必離類絕朋而求主於東北。夫所以離朋而求主者，非為邪也，故曰：“安貞吉”？

The Commentary on the Judgment says: The ultimate nature of the Earthly element "Yuan" is the source from which all things are generated; it follows the way of Heaven. The Earth is thick and bears all things, its virtue is vast and boundless; it is inclusive and broad, bright and deep, thus enabling all things to be harmonious and prosperous. The mare belongs to the Earth category, traversing the earth without end, gentle and favorable for uprightness. A gentleman who goes forth, if he goes ahead, he loses his way; if he follows behind, he finds the proper path. Going to the Southwest brings like elements, meaning traveling with similar ones; going to the Northeast leads to the loss of like elements, but eventually brings joy. The reason why being steadfast in uprightness is auspicious is because it corresponds with the boundless nature of the Earth. The path of the Earth can be used by others, but cannot be self-willed; it can be a harmonious accompaniment, but cannot be the one to start. Therefore, it is said, "The gentleman benefits by going forth." What is meant by "going forth" is to seek to be used by others. Going ahead leads to losing the way, while following behind brings harmony and the master, which is why it is called "beneficial." The West and South are the trigrams Dui and Li, along with Xun, all of which are my kind; the East and North are Zhen and Kan, along with Qian and Gen, which are not my kind. Two yin cannot be mutually beneficial, so one must leave the kindred and cut off the faction, and go to the Northeast to seek the master. The reason for leaving the faction and seeking the master is not for wickedness, hence it is said, "Being steadfast in uprightness is auspicious."

《象》曰：地勢坤，君子以厚德載物。“坤”未必無君德，其所居之勢，宜為臣者也。書曰：“臣為上為德，為下為民。”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。始於微而終於著者，陰陽均也。而獨於此戒之者，陰之為物，弱而易入，故易以陷人。鄭子產曰：“水弱，民狎而玩之，故多死。”

The Great Image says: The form of the Earth is坤, and the gentleman takes this as a model, using deep virtue to carry all things.坤 may not lack the virtue of a ruler, but its position is suitable for being a minister. The Book of Documents says: As a minister, one should help the ruler to manifest virtue and care for the people. The line statement of the first line says: One steps on thin frost, and hard ice is coming. The Small Image says: "Stepping on frost and hard ice" indicates the beginning of the gathering of yin energy; following this trend, it reaches the stage of hard ice. Starting from something subtle and ending in something evident, both yin and yang are the same. Yet here there is a warning, because yin is soft and easily penetrates, thus easily deceiving people. Zichan of the State of Zheng said: Water is soft and weak, but people look down on it and play with it, yet many are drowned by it.

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。以六居二，可謂柔矣。夫“直、方、大”者，何從而得之？曰：六二，順之至也。君子之順，豈有他哉！循理無私而已。故其動也為直，居中而推其直為方。既直且方，非大而何？夫順生直，直生方，方生大，君子非有意為之也，循理無私，而三者自生焉。故曰：“不習，無不利。”夫有所習而利，則利止於所習者矣。

The line statement for the second line says: Straight, square, great, without the need for special practice, there is no disadvantage. The small image commentary says: The action of the second line is both straight and square; 'without special practice, there is no disadvantage' refers to the brightness of the great earth's way. Since the second line is a yin line in the second position, it can be said to be sufficiently gentle. Then where do the three qualities of 'straight, square, and great' come from? The answer is: the second line is gentle to the extreme. The gentleness of the gentleman is not something else; it is simply following reason and without private interest. Therefore, when it moves, it is 'straight'; being in the central position and spreading this straightness becomes 'square'; being both straight and square, is that not 'great'? Gentleness gives rise to straightness, straightness gives rise to squareness, squareness gives rise to greatness. The gentleman does not intentionally do these things; he merely follows reason without private interest, and these three qualities naturally arise. Therefore it says 'without the need for special practice, there is no disadvantage.' Whatever requires special practice to gain advantage, that advantage is limited to what is practiced.

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。三有陽德。苟用其陽，則非所以為“坤”也，故有章而含之。“坤”之患，弱而不可以正也，有章則可以為正矣。然以其可正，而遂專之，則亦非所以為“坤”也。故從事而不造事，無成而代有終。

The line statement for the third line says: "Possessing hidden virtue and capable of upholding correctness. One may choose to participate in the affairs of the sovereign, without claiming the credit for success, yet achieving a favorable outcome." The Small Image Commentary says: "Possessing hidden virtue and capable of upholding correctness" means waiting for the right time to act; "One may choose to participate in the affairs of the sovereign" indicates his vision is broad and enlightened. The third line carries the virtue of yang. If one were to directly display this yang quality, it would not be appropriate for the nature of kūn. Therefore, even though one has virtue, it should be concealed. The fault of kūn lies in its softness and inability to maintain correctness on its own; possessing this virtue allows one to uphold correctness. However, if one can uphold correctness, it may lead to being overly decisive, which is also not appropriate for kūn. Therefore, one should follow along with matters without initiating them, not claim the credit for success, and simply complete the tasks on behalf of others.

六四：括囊，無咎無譽。《象》曰：“括囊無咎”，慎不害也。夫處上下之交者，皆非安地也。“乾”安於上，以未至於上為危，故九三有“夕惕”之憂；“坤”安於下，以始至於上為難，故六四有“括囊”之慎。陰之進而至於三，猶可貞也；至於四，則殆矣。故自括結，以求“無咎無譽”。咎與譽，人之所不能免也，出乎咎，必入於譽；脫乎譽，必罹乎咎。咎所以致罪，而譽所以致疑也。甚矣，無咎無譽之難也！

The line statement for the fourth line says: "Tie the bag tightly, there will be no blame and no praise." The Small Image Commentary says: "Tie the bag tightly, there will be no blame," because of caution, one avoids harm. All positions at the junction of the upper and lower trigrams are not secure places. The trigram Qian is at rest in the upper position, and considers not yet reaching the upper position as dangerous, so nine in the third line has the anxiety of being vigilant at night. The trigram Kun is at rest in the lower position, and considers just rising to the upper position as difficult, so six in the fourth line is cautious, tying the bag tightly. When the yin energy advances to the third line, it can still maintain correctness; but when it reaches the fourth line, it becomes dangerous. Therefore, one ties the mouth tightly, seeking only "no blame and no praise." Blame and praise are things a person cannot avoid: if one escapes blame, one must fall into praise; if one escapes praise, one must inevitably face blame again. Blame brings responsibility, and praise brings suspicion. To achieve both no blame and no praise is indeed very difficult!

六五：黃裳，元吉。《象》曰：“黃裳元吉”，文在中也。“黃”，中之色也。“裳”，下之飾也。黃而非裳，則君也。裳而非黃則臣爾，非賢臣也。六五陰之盛，而有陽德焉，故稱裳以明其臣；稱黃以明其德。夫文生於相錯，若陰陽之專一，豈有文哉？六五以陰而有陽德，故曰“文在中”也。

The line statement for the fifth line says: "A yellow lower garment, great good fortune." The Small Image Commentary says: "Yellow lower garment, great good fortune," meaning that the cultural refinement arises from the middle. "Yellow" is the color of the center, and "lower garment" is the clothing of the lower body. If it is only yellow and not a lower garment, then it would be a sovereign; if it is only a lower garment and not yellow, then it is merely a subject, not yet a virtuous one. The fifth line is the position of greatest yin, yet it possesses the virtue of yang. Therefore, "lower garment" is used to indicate its position as a subject, and "yellow" is used to indicate its virtue. Cultural refinement arises from the interaction of two things. If yin and yang were pure and unmingled, where would cultural refinement come from? Since the fifth line, though a yin line, possesses the virtue of yang, it is said that "culture arises from the middle."

上六：龍戰于野，其血玄黃。《象》曰：“龍戰于野”，其道窮也。至於此，則非陰之所以安矣。陰雖欲不戰而不可得，故曰“其道窮也”。用六：利永貞。《象》曰：用六“永貞”，以大終也。《易》以大小言陰陽。“坤”之順，進以小也；其貞，終以大也。《文言》曰：“坤”至柔而動也剛。夫物非剛者能剛，惟柔者能剛耳。畜而不發，及其極也，發之必決。故曰“沉潛剛克”。至靜而德方。夫物圓則好動，故至靜所以為方也。

The line statement of the sixth line at the top says: A dragon fights in the fields, its blood flowing out, mixing black and yellow. The small image commentary says: "A dragon fights in the fields" indicates that its path has reached its end. At this point, it is no longer a place where yin can remain. Even if yin wants to avoid conflict, it cannot, hence "its path is exhausted." The use of six says: It is favorable to maintain perseverance and uprightness. The small image commentary says: The use of six speaks of "eternal uprightness," aiming to conclude with great strength. The Zhou Changes refer to yang and yin as "great" and "small": the softness of kūn is advancing in a small manner, while its uprightness is concluded with great strength. The Wenyan commentary says: Kūn is extremely soft, yet when it moves, it is strong. Hard things may not truly be strong, only soft things can be strong: accumulating without releasing, when it reaches its peak, it will definitely break through, hence the Shangshu Hongfan says "submerging and waiting, strong through firmness." "Being most still and having a square virtue": round things are naturally active, precisely because they are still to the extreme, they can be square.

後得主而有常，含萬物而化光。坤道其順乎？承天而時行。積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。《易》曰：“履霜，堅冰至，”蓋言順也。惟其順也，故能濟其剛；如其不順，則辨之久矣。

The Wenyan Transmission continues: Following the master and establishing regularity, it contains and nurtures all things, thus achieving great nurturing power. The way of the Earthly Trigram is approximately the character "shun" (following). It accepts the heavenly way and proceeds in accordance with the seasons. Those who accumulate good deeds will surely have abundant blessings; those who accumulate evil deeds will surely have abundant misfortunes. A subject killing his sovereign, or a son killing his father, is not caused in a single day; its origin is accumulated gradually. It is only because at the time of discernment it was not recognized early. The Zhou Changes say, "Treading on frost, solid ice will come," which precisely refers to this "shun." Because it has been proceeding in a continuous and compliant manner, it ultimately achieves its decisive strength. If it had not been proceeding in a compliant way, people would have discerned it long ago.

“直”，其正也，“方”其義也。君子敬以直內，義以方外；敬義立而德不孤。“直、方、大，不習無不利”，則不疑其所行也。小人惟多愧也，故居則畏，動則疑；君子必自敬也，故內“直”，推其直於物，故外“方”。直在其內，方在其外，隱然如名師良友之在吾側也，是以獨立而不孤，夫何疑之有？

"Zhi" refers to its uprightness, and "Fang" refers to its righteousness. A gentleman uses reverence to make his inner self upright and uses righteousness to make his outer conduct proper; once reverence and righteousness are established, his virtue will not be lonely. "Zhi, Fang, Da, Bu Xi Wu Bu Li" means that he has no hesitation in his actions. The petty person has too much inner guilt, so he is afraid when idle and doubtful when he moves; the gentleman must maintain self-reverence, so his inner self is "Zhi," and he extends this uprightness to external matters, thus acting "Fang." Uprightness resides within, and propriety stands outside, subtly like having a wise teacher and good friend standing by him, so even though he stands alone, he is not lonely. What then could he hesitate about?

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也，地道無成而代有終也。天地變化，草木蕃；天地閉，賢人隱。《易》曰：“括囊，無咎無譽。”蓋言謹也。方其變化，雖草木猶蕃；及其閉也，雖賢人亦隱。

Even though the Yin has virtue, it must conceal it and take part in the affairs of the sovereign, daring not to claim the credit for success. This is the way of the Earth, the way of the wife, and the way of the subject: the Earth does not take credit for success, but only completes the tasks on behalf of Heaven. When Heaven and Earth interact and change, grass and trees flourish; when Heaven and Earth are closed off and uncommunicative, the virtuous retreat. The Zhou Changes say, "A bag tied up, no blame, no praise," which emphasizes the importance of caution. When Heaven and Earth change and flow, even the humble grass and trees flourish; but when Heaven and Earth are closed off, even the wise and virtuous must retreat.

君子黃中通理，正位居體。美在其中，而暢於四支，發於事業，美之至也。“黃”，中之色也；“通”是“理”，然後有是色也。君子之得位，如人之有四體為己用也。有手而不能執，有足而不能馳，神不宅其體也。

A gentleman holds in his heart the virtue of yellow, which represents the center, and understands the principles of order. He resides in the correct position and maintains peace within himself. Beauty is stored internally, flows smoothly to the limbs, and manifests as achievements, which is the highest form of beauty. "Yellow" is the color of the center. Only after one understands the principle of "li" can one possess this color. When a gentleman attains his proper position, it is like having limbs that serve his body. If one has hands but cannot grasp things, or feet but cannot run, it is because the spirit is not dwelling within the body.

陰疑於陽必戰。為其嫌於無陽也，故稱“龍”焉；猶未離其類也，故稱“血”焉。夫“玄黃”者，天地之雜也。天玄而地黃。“嫌”也、“疑”也，皆似之謂也。陰盛似陽必“戰”。方其盛也，似無陽焉，故雖陰而稱“龍”。然猶未離其陰陽之類也，故稱“血”，以明其雜。若陰已變而為陽，則無復“玄黃”之雜矣。

When yin becomes so strong that it resembles yang, conflict is inevitable. At this point, it seems as if there is no yang left, so the line statement refers to it as "dragon"; yet since it has not yet completely separated from the category of yin, it is also called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and earth: heaven is dark blue, and earth is yellowish-brown. "Xian" and "yi" both refer to the meaning of "resemblance." When yin becomes so strong as to resemble yang, conflict is certain. When it reaches its peak, it appears as if there is no yang, so although it is a yin line, it is called "dragon"; yet since it has not yet fully separated from the actual categories of yin and yang, it is also called "blood," to indicate the mixture. If yin had completely transformed into yang, there would be no such thing as the mixture of "xuanyuang."

坎上，震下。“屯”：元亨，利貞。勿用有攸往，利建侯。因世之“屯”，而務往以求功，功可得矣；而爭功者滋多，天下之亂愈甚，故“勿用有攸往”。雖然我則不往矣，而天下之慾往者皆是也，故“利建侯”。天下有侯，人各歸安其主，雖有往者，夫誰與為亂？

The hexagram "Zun" has the trigram Kan (Water) above and Zhen (Thunder) below. The hexagram statement says: "Zun," original and prosperous, it is favorable to maintain correctness. Do not go forward, it is favorable to establish feudal lords. Taking advantage of the difficult times, one should strive earnestly for achievements, and achievements can indeed be obtained. However, those who compete for merit are increasing, and the chaos of the world becomes more severe, hence it says "do not go forward." Although I myself do not go forward, there are many people in the world who wish to go forward, hence it says "favorable to establish feudal lords." When the world has feudal lords, people will each belong to their sovereign and be content with their ruler. Even if there are those who wish to act recklessly, with whom can they conspire to cause disorder?

《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”有四陰，“屯”之義也。其二陰以無應為“屯”，其二陰以有應而不得相從為“屯”。故曰：“剛柔始交而難生。”物之生，未有不待雷雨者，然方其作也，充滿潰亂，使物不知其所從，若將害之，霽而後見其功也。天之造物也，豈物物而造之？蓋草略茫昧而已。聖人之求民也，豈人人而求之，亦付之諸侯而已。然以為安而易之，則不可。

The Commentary on the Judgment says: "Zun" signifies the initial meeting of the strong and the weak, which gives rise to difficulties. In a perilous situation, action is greatly advantageous and favorable for maintaining correctness. Thunder and rain combine, filling the heavens and earth. In the initial, chaotic creation of all things, it is appropriate to establish feudal lords rather than to be idle. The Zun hexagram has four yin lines, which is the meaning of "Zun." Among these, two yin lines are not matched with any yang lines, thus forming "Zun," while the other two yin lines, though matched, cannot follow, also forming "Zun." Therefore, it is said, "The beginning of the meeting of the strong and the weak gives rise to difficulties." The growth of all things depends on thunder and rain; yet when thunder and rain are intense, the world is filled with confusion, and all things do not know where to go, as if the thunder and rain were harming them. Only after the rain has passed and the sky is clear can the benefits be seen. Does Heaven create things one by one? It is rather a haphazard and confused creation all at once. Similarly, does a sage seek the people one by one? Rather, he entrusts them to the feudal lords for governance. However, one must not therefore become complacent and regard this as easy.

《象》曰：雲雷，“屯”；君子以經綸。初九：磐桓；利居貞，利建侯。《象》曰：雖“磐桓”，志行正也。以貴下賤，大得民也。初九以貴下賤，有君之德而無其位，故磐桓居貞以待其自至。惟其無位，故有從者，有不從者。夫不從者，彼各有所為“貞”也。初九不爭以成其“貞”，故“利建侯”，以明不專利而爭民也。民不從吾，而從吾所建，猶從吾耳。

The Great Image says: clouds above and thunder below, that is "Zun" (Obstruction); the gentleman takes this as a model, like carefully sorting silk threads to govern the world. The line statement of the first nine says: hesitating and unable to advance, it is appropriate to remain in place and hold to the right course, and appropriate to establish feudal lords. The Small Image says: although "panhuan" (hesitating) and not advancing, the mind's direction is correct; with a noble position humbly placed in a low position, it gains great popular support. The first nine, with a noble position humbly placed in a low position, possesses the virtue of a ruler but not the position of a ruler, thus hesitating and remaining in place, holding to the right course, waiting for the people to naturally come to him. Because it has no official position, it has followers and also those who do not follow. Those who do not follow also have their own "zhen" (constancy). The first nine does not strive for power, thus preserving its "zhen," so it says "beneficial to establish feudal lords," indicating it does not monopolize benefits or compete for the people. If the people do not follow me, but follow the feudal lords I establish, that is equivalent to following me.

六二：屯如，邅如。乘馬，班如。匪寇，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。志欲從五而內忌於初，故“屯”、“邅”不進也。夫初九，屯之君也，非寇也；六二之“貞”於五，也知有五而已，苟異於五者，則吾寇矣，吾焉知其德哉！是故以初為“寇”，曰吾非與“寇”為“婚媾”者也。然且不爭而成其貞，則初九之德至矣。

The line statement for line six-two says: It is difficult to advance or retreat, hesitating and not moving forward; driving a horse yet circling in place. The one coming is not a robber, but someone who comes to propose marriage. The woman remains steadfast, unwilling to marry, and only agrees to marry after ten years. The small image commentary says: The difficulty of line six-two is because it is above a strong line; 'ten years before marriage' is returning to the normal way. It is determined to follow nine-five, yet within it is wary of nine-one, so it 'tumbles' and 'hesitates' and does not move forward. In reality, nine-one is the master of the zhen hexagram, not a robber; but since line six-two is determined to remain steadfast in following nine-five, it only recognizes nine-five, and anything different from nine-five in its eyes becomes a robber, not caring to distinguish the virtue of the other. Therefore it regards nine-one as a robber, saying I am not the one who would marry a robber. Even so, nine-one does not strive for it, instead supporting the steadfastness of line six-two, showing that the virtue of nine-one has already reached its perfection.

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。勢可以得民從而君之者，初九是也。因其有民，從而建之使牧其民者，九五是也。苟不可得而強求焉，非徒不得而已，後必有患。六三非陽也，而居於陽，無其德而有求民之心，將以求上六之陰。譬猶“無虞”，而以“即鹿”，鹿不可得，而徒有入林之勞。故曰：“君子幾”，不如舍之。“幾”，殆也。

The line statement for the third line says: Pursuing a wild deer without a gamekeeper to guide the way, one will only end up getting lost in the forest. A gentleman recognizes the danger and should not pursue it; if one insists on going forward, it will only bring regret. The small image commentary says: "Pursuing a deer without a gamekeeper" indicates a greedy pursuit of game; "the gentleman abandons it, going forward brings regret" is because one has no way out. Those who can gain the support of the people and thus become their ruler are the initial yang line; because he already has the people, those who appoint him to govern them are the ninth line in the fifth position. If one does not originally have it but insists on forcing it, not only will one not obtain it, but there will certainly be misfortune later. The third line is not a yang line, yet it occupies a yang position, lacking the virtue yet harboring the desire to gain the people, and yet still wants to seek the sixth line, which is yin. This is like pursuing a deer without a gamekeeper, failing to catch the deer, and suffering the hardship of getting lost in the forest. Therefore, it says "the gentleman is cautious," and it is better to abandon it. "Cautious" means danger.

六四：乘馬，班如；求婚媾。往吉，無不利。《象》曰：求而往，明也。方未知所從也，而初來求婚，從之，吉可知矣。九五：屯其膏，小貞吉；大貞凶。《象》曰：“屯其膏”，施未光也。“屯”無正主，惟下之者為得民。九五居上而專於應，則其澤施於二而已。夫大者患不廣博，小者患不貞一，故專於應，為二則吉，為五則凶。上六：乘馬班如；泣血漣如。《象》曰：“泣血漣如”，何可長也。三非其應，而五不足歸也。不知五之不足歸，惑於近而不早自附於初九，故窮而至於“泣血”也。

The line statement for the fourth line says: Driving the horse in circles without moving forward, it is going to propose marriage; going forward is auspicious, there is no disadvantage. The small image commentary says: First proposing and then going forward, this is wise. It is uncertain who to follow, but the nine at the beginning comes forward to propose marriage, so following it is obviously auspicious. The line statement for the fifth line says: Holding back the grace and not giving it out, being upright in small matters is auspicious, but being upright in great matters is ominous. The image commentary says: "Storing up the essence," the giving of grace is not yet extensive enough. In times of stagnation, there is no proper ruler, only those who are willing to be subordinate can gain the people's support. The nine at the fifth is high in position and only focuses on the corresponding six at the second, so its grace only reaches the one family of the six at the second. Great people fear not being extensive enough, while small people fear not being focused enough; therefore, the act of focusing on the corresponding one, is auspicious for the six at the second, but ominous for the nine at the fifth. The line statement for the top six says: Driving the horse in circles without moving forward, crying with bloodshot eyes and tears flowing. The image commentary says: "Crying blood and tears flowing," how can this last? The six at the third is not the corresponding line, and the nine at the fifth is not worth following. It does not understand that the nine at the fifth is not worth following, and is deceived by what is near and immediate, not seeking to rely on the nine at the beginning in time, thus reaching the end of the path and falling into the situation of "crying blood."

艮上，坎下。“蒙”：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。《彖》曰：“蒙”，山下有險，險而止，“蒙”。“蒙，亨”，以亨行時中也。“匪我求童蒙，童蒙求我”，志應也。“初筮告”，以剛中也；“再三瀆，瀆則不告”，瀆蒙也。蒙以養正，聖功也。

The hexagram "Meng" has the upper trigram Gen (Mountain) and the lower trigram Kan (Water). The hexagram statement says: "Meng," meaning confusion or ignorance, is smooth and unimpeded. It is not I who seeks the ignorant child, but the ignorant child who seeks me. If he asks once, I will tell him; if he asks again and again, it is a desecration, and then I will not tell him. It is advantageous to maintain the correct path. The commentary on the judgment says: "Meng," meaning confusion, refers to a mountain beneath a dangerous situation, encountering danger and stopping, which is called "Meng." "Meng, smooth" means that through smoothness, the middle path is carried out in accordance with the right timing. "Not I seeking the ignorant child, but the ignorant child seeking me" indicates mutual harmony of hearts. "First divination reveals" because Nine in the Second is strong and centered; "repeatedly desecrating, desecration leads to no revelation" is because of the desecration of the state of confusion. Cultivating the correct nature within a state of confusion is the achievement of the sage.

“蒙”者，有蔽於物而已，其中固自有正也。蔽雖甚，終不能沒其正，將戰於內以求自達，因其欲達而一發之，迎其正心，彼將沛然而自得焉。苟不待其欲達而強發之，一發不達，以至於再三，雖有得，非其正矣。故曰：“匪我求童蒙，童蒙求我。”彼將內患其蔽，即我而求達，我何為求之？

The concept of "Meng" simply refers to being obscured by external things; within him there is originally a pure and upright nature. No matter how thick the obscuration, it cannot ultimately suppress that inherent purity. That purity will struggle within him, striving to emerge. If we guide him at the moment he begins to understand, leading him with his innate upright heart, he will naturally become enlightened and gain understanding on his own. If we do not wait for him to have an insight and instead forcefully explain, even if he eventually understands something, it will not be his original pure nature. Therefore, it is said, "It is not I who seeks the child of Meng, but the child of Meng who seeks me." He himself is troubled within by the obscuration and actively comes to me seeking clarity. Why then should I seek him?

夫患蔽不深，則求達不力；求達不力，則正心不勝；正心不勝，則我雖告之，彼無自入焉。故初筮告者，因其欲達而一發之也。“再三瀆，瀆則不告”者，發之不待其欲達，而至於再三也。“蒙，亨，以亨行”者，言其一通而不復塞也。夫能使之一通而不復塞者，豈非時其中之，欲達而一發之乎？故曰“時中”也。聖人之於“蒙”也，時其可發而發之，不可則置之，所以養其正心而待其自勝也，此聖人之功也。

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) When one is troubled but not deeply so, he seeks understanding without effort; seeking understanding without effort, the true heart cannot overcome the obstruction. If the true heart cannot overcome the obstruction, then even if I explain the principles to him, there will be no way for the principles to enter. Therefore, "Initial divination reveals" means to gently guide him when he is about to understand. "Repeatedly being disrespectful, disrespect leads to no revelation" means to explain without waiting for him to think through on his own, to keep explaining again and again. "Meng, is smooth, because smoothness allows passage" means that once the passage is opened, it will not be blocked again. What can make someone understand once and never be blocked again, is not it precisely hitting the right moment in his heart, and giving a gentle nudge when he is about to understand? Therefore it is called "the middle of the right time." The sage deals with the ignorant by recognizing the right moment to guide them; if the moment is not right, he waits first, in order to cultivate their true heart and let them overcome the obstruction by themselves—this is precisely the achievement of the sage.

《象》曰：山下出泉，“蒙”；君子以果行育德。“果行”者，求發也。“育德”者，不發以養正也。初六：發蒙，利用刑人，用說桎梏；以往，吝。《象》曰：“利用刑人”，以正法也。所以“發蒙”者，用於未發，既發則無用。既發而用者，瀆蒙也。“桎梏”者，用於未刑，既刑則說。既刑而不說者，瀆刑也。發蒙者慎其初，不可使至瀆。故於初云爾。

The Great Image says: Mountains below with spring water flowing out, that is "Meng" (Obstinacy); the gentleman takes this as a model, acting decisively and cultivating his virtue. What is meant by "guo xing" (decisive action) is to seek development; what is meant by "yu de" (cultivating virtue) is to temporarily refrain from development in order to nurture its correctness. The first line statement says: To enlighten the ignorant, it is appropriate to use punishment to correct people, and also appropriate to help people remove their shackles; if this is continued without change, there will be regret. The Small Image says: "Using punishment" is to correct the law. The means of enlightenment are used when he has not yet understood, but once he has understood, they are no longer needed; if they are continued after understanding, that is a desecration of the state of being ignorant. "Zhi gu" (shackles) are put on before formal punishment is applied, and once punishment is completed, they should be removed; if they are not removed after punishment, that is a desecration of punishment. Those who enlighten the ignorant must be cautious at the beginning, so as not to reach the point of desecration, hence the first line is said like this.

九二：包蒙，吉。納婦，吉。子克家。《象》曰：“子克家”，剛柔節也。童蒙，若無能為也。然而容之則足以為助，拒之則所喪多矣。明之不可以無蒙，猶子之不可以無婦，子而無婦，不能家矣。

The line statement for line two says: "To embrace ignorance is auspicious; to marry a wife is auspicious; the son can support the family." The small image commentary says: "The son can support the family," meaning that the proper balance between firmness and flexibility is achieved. A child who is still ignorant appears to be incapable of anything, but by embracing them, one can gain their support; by rejecting them, one incurs great loss. A wise person cannot be without someone who is ignorant, just as a son cannot be without a wife; without a wife, the son cannot support the family.

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。王弼曰：“童蒙之時，陰求於陽，”“上不求三而三求於上，女先求男者也。女之為體，正行以待命者也，見剛夫而求之，故曰‘不有躬’也。施之於女，行不順”矣。

The line statement for the third line says: Do not marry this woman, for she cannot maintain herself when she sees a wealthy man; there is no benefit. The Small Image Commentary says: "Do not take this woman" because her conduct is not in accordance with the proper way. Wang Bi explains: In the time of childlike innocence, the yin should seek the yang. Now, the top nine does not seek the third line, but instead the third line seeks the top nine. This becomes the woman seeking the man first. A woman's proper conduct is to be upright and self-restrained, waiting for the man to come to her. When she sees a strong man and goes to seek him, it is said "not having a proper self." Applying this behavior to a woman is not in accordance with the proper way.

六四：困蒙，吝。《象》曰：“困蒙”之吝，獨遠實也。實，陽也。六五：童蒙，吉。《象》曰：“童蒙”之吉，順以巽也。六五之位尊矣，恐其不安於童蒙之分，而自強於明，故教之曰：“童蒙，吉”。

The line statement of the fourth line says: Being trapped in confusion, there is regret. The Small Image Commentary says: "Being trapped in confusion" leads to regret because it is farthest from "substance." "Substance" refers to the yang lines. The line statement of the fifth line says: Being like a child in confusion, it is auspicious. The Image Commentary says: "Being like a child in confusion" is auspicious because it is gentle and humble. The fifth line is already in a very honorable position, so it is afraid that it will not be content with its role as a child in confusion and will insist on showing off its cleverness. Therefore, it specifically tells it: To remain in the state of a child's confusion is auspicious.

上九：擊蒙，不利為寇，利禦寇。《象》曰：利用“禦寇”，上下順也。以剛自高，而下臨弱，故至於用擊也。發蒙不得其道，而至於用擊，過矣。故有以戒之。王弼曰：“為之捍禦，則物咸附之。若欲取之，則物咸叛矣。”

The line statement for the topmost yao says: Using force to deal with confusion is not advisable; it is better to help others resist the strong. The Small Image Commentary says: It is appropriate to use it for 'resisting bandits' because both superior and inferior are in harmony. The topmost yao, being strong and occupying a high position, looks down upon the weak, so it resorts to striking. When enlightening confusion is not done properly, leading to the need for physical force, it becomes excessive, hence the line statement warns against it. Wang Bi explains: If one helps them resist external threats, the people will all come to rely on them; but if one seeks to seize from them, the people will all turn against them.

坎上，乾下。“需”：有孚，光亨，貞吉。利涉大川。《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。謂九五也。“乾”之慾進，凡為“坎”者皆不樂也，是故四與之抗，傷而後避；上六知不可抗，而敬以求免，夫敬以求免，猶有疑也。物之不相疑者，亦不以敬相攝矣，至於五則不然，知“乾”之不吾害，知己之足以御之，是以內之而不疑。故曰“有孚，光亨，貞吉”。“光”者，物之神也，蓋出於形器之表矣。故易凡言“光”、“光大”者，皆其見遠知大者也；其言“未光”、“未光大”者，則隘且陋矣。

The hexagram "Need" has the upper trigram Kan (Water) and the lower trigram Qian (Heaven). The hexagram statement says: "Need" means to wait, with sincerity in heart, bright and smooth, upholding the right path brings good fortune, and is favorable for crossing a great river. The Commentary on the Judgment says: "Need" is waiting. Obstacles are ahead, but being strong and upright does not lead to falling, and from the perspective of principle, one will not be inpredicament. "Need, with sincerity, bright and smooth, upholding the right path brings good fortune" is because it occupies the heavenly position, being in the center and upright—this refers to the line nine five. The trigram Qian is eager to move forward, but all the lines of the trigram Kan are reluctant: thus the line six four opposes it and is injured before retreating; the line upper six, knowing it cannot resist, uses respectful submission to avoid misfortune—yet using respectful submission to avoid misfortune shows that the mind still harbors doubt. Those who do not suspect each other do not need to use respectful submission to restrain the other. However, at nine five it is different: it knows that Qian will not harm itself, and also knows that it is capable of resisting it, so it accepts it without suspicion, hence saying "with sincerity, bright and smooth, upholding the right path brings good fortune." The term "bright" refers to the spiritual radiance of things, which has transcended the physical form and objects. Therefore, in the Zhou Changes, whenever it says "bright" or "bright and great," it refers to seeing far and understanding deeply; whenever it says "not bright" or "not bright and great," it refers to being narrow-minded and shallow.

利涉大川，往有功也。見險而不廢其進，斯有功矣。《象》曰：雲上於天，“需”；君子以飲食宴樂。“乾”之剛，為可畏也；“坎”之險，為不可易也。“乾”之於“坎”，遠之則無咎，近之則致寇。“坎”之於“乾”，敬之則吉，抗之則傷，二者皆莫能相懷也。惟得廣大樂易之君子，則可以兼懷而兩有之，故曰“飲食宴樂”。

"Beneficial to cross great rivers" means that going forward will be effective. Seeing obstacles does not lead to stopping forward, thus there is effectiveness. The Great Image says: clouds rising in the sky, which is "Need"; the gentleman takes this as a model, enjoying food and drink, and being at ease. The strength of Qian is formidable, and the danger of Kan is not to be lightly regarded. Qian facing Kan, if distant there is no fault, but if close it invites strong enemies; Kan facing Qian, if respectful it is auspicious, but if facing directly it causes injury—neither side can embrace the other. Only by obtaining a gentleman of broad mind and easy disposition can both sides be embraced and possessed, hence it is said "enjoying food and drink."

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。尚遠於“坎”，故稱“郊”。處下不忘進者，“乾”之常也。遠之不惰，近之不躁，是為不“失常”也。

The line statement for the first line says: waiting in the outskirts, it is appropriate to maintain constancy and there will be no mistake. The small image commentary says: "waiting in the outskirts" means not taking action that involves danger; "using constancy is beneficial, without blame" means not losing the proper way. It is still far from the water, so it is called "outskirts." Being in a lower position yet not forgetting to advance, this is the consistent nature of Qian. When distant, not slackening; when near, not impetuous, this is called not losing the constant.

九二：需于沙。小有言，終吉。《象》曰：“需于沙”，衍在中也。雖“小有言”，以終吉也。“衍”，廣衍也。九三：需于泥，致寇至。《象》曰：“需于泥”，災在外也；自我“致寇”，敬慎不敗也。漸近則為“沙”，逼近則為“泥”。於“沙”則“有言”，於“泥”則“致寇”，“坎”之為害也如此。然於“有言”也，告之以“終吉”；於其“致寇”也，告之以“敬慎不敗”，則“乾”以見險而不廢其進為吉矣。

The line statement for nine in the second says: waiting on the sand, there is a little dispute, but in the end it is auspicious. The small image commentary says: 'waiting on the sand' indicates that the mind is broad and ample; although there is 'a little dispute,' in the end it is still auspicious. 'Yan' means broad and ample. The line statement for nine in the third says: waiting in the mud, strong enemies come. The image commentary says: 'waiting in the mud' indicates that misfortune is still outside; the strong enemies are brought about by oneself; as long as one is respectful and cautious, there will be no failure. Gradually approaching becomes 'sand,' pressing forward becomes 'mud'; on the sand there is only 'a little dispute,' but in the mud 'enemies arrive,' the harm of Kan is thus one layer after another. However, regarding 'a little dispute,' the line statement tells it 'in the end auspicious'; regarding 'enemies arrive,' the line statement tells it 'respectful and cautious, no failure'—this shows that Qian is auspicious by 'seeing obstacles but not stopping.'

六四：需于血，出自穴。《象》曰：“需于血”，順以聽也。“需于血”者，抗之而傷也；“出自穴”者，不勝而避也。九五：需于酒食，貞吉。《象》曰：“酒食貞吉”，以中正也。敵至而不忌，非有餘者不能。夫以酒食為需，去備以相待者，非二陰所能辦也，故九五以此待“乾”，“乾”必心服而為之用，此所以正而獲吉也。

The line statement of the fourth line says: waiting in blood, emerging from a cave. The small image commentary says: 'waiting in blood' means being gentle and obedient to others. 'Waiting in blood' refers to fighting and being wounded; 'emerging from a cave' refers to being unable to fight and retreating. The line statement of the fifth line says: waiting among wine and food, maintaining uprightness brings good fortune. The image commentary says: 'waiting among wine and food, uprightness brings good fortune' because it is in the center and upright. When enemies are close but there is no suspicion, it is not something that those with insufficient strength can do. Setting out wine and food to wait, removing defenses to welcome, this is something that the fourth line and the top line, the two yin lines, cannot do; therefore, the fifth line uses this attitude towards Qian. Qian will certainly be convinced and serve it, which is why it is upright and brings good fortune.

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。“乾”已克四而達於五矣，其勢不可復抗，故入穴以自固。謂之“不速之客”者，明非所願也。以不願之意而固守以待之，可得為安乎？其所以得免於咎者，特以“敬之”而已。故不如五之當位，而猶愈於四之大失也。

The line statement for the top six says: Retreat into the cave. Three uninvited guests arrive, and with respect, they will eventually bring good fortune. The small image commentary says: Uninvited guests arrive, 'respect them and it will end in good fortune,' although the position is not appropriate, there is no great loss. The trigram Qian has already broken through the fourth line and reached the fifth line, and the situation is no longer able to resist, so the top six retreats into the cave to defend itself. They are called 'uninvited guests,' precisely indicating that these three yang lines are not ones they wished to meet. They are unwilling in heart, yet they remain waiting for them to come, can this be considered secure? It is only because of 'respecting them' that it avoids disaster. Therefore, although it is not as appropriate as the fifth line, it is still better than the fourth line's great harm.

乾上，坎下。“訟”：有孚，窒，惕，中吉；終凶。利見大人，不利涉大川。《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。初六信於九四，六三信於上九，而九二塞之，故曰：“有孚，窒。”而九四、上九亦不能置而不爭，此“訟”之所以作也。故曰：“上剛下險，險而健，訟。”九二知懼，則猶可以免，故曰：“惕，中吉。”“剛來而得中也”，言其來則息“訟”而歸矣，終之則凶。“利見大人”，尚中正也。謂九五也。“不利涉大川”，入于淵也。夫使川為淵者，“訟”之過也。天下之難，未有不起於爭，今又欲以爭濟之，是使相激為深而已。

The hexagram "Strife" has the upper trigram Qian (Heaven) and the lower trigram Kan (Water). The hexagram statement says: "Strife," with sincerity in the heart but blocked, being cautious, stopping in the middle is auspicious, but going to the end is ominous. It is favorable to meet a great person, but not favorable to cross a great river. The commentary on the judgment says: "Strife," with the upper part being strong and the lower part dangerous, both dangerous and vigorous, hence strife. "Strife, with sincerity, blocked, cautious, middle auspiciousness" is because the strong line comes down and occupies the middle position. "Ending in misfortune" means that lawsuits should not be pursued to the end. Initially, the line six at the beginning was originally in sincere trust with the line nine in the fourth, and the line six in the third was originally in sincere trust with the line nine at the top, but the line nine in the second blocked them, hence "with sincerity, blocked." The line nine in the fourth and the line nine at the top also refuse to give up the dispute, which is the reason for the occurrence of strife, hence "upper strength and lower danger, dangerous and vigorous, hence strife." If the line nine in the second understands fear, it can escape, hence "cautious, middle auspiciousness." "Strong line coming down and occupying the middle" means that when the line nine in the second returns to its original position, the lawsuit will subside and each party will disperse; if it continues to the end, it will be ominous. "Favorable to meet a great person" refers to the line nine in the fifth, which upholds the virtue of being upright and correct. "Not favorable to cross a great river" means it will fall into a deep abyss. The river, which could be crossed on foot, becomes a deep abyss precisely because of litigation. All calamities in the world begin with contention; now wanting to cross the river by contention will only cause mutual agitation, making the water even deeper.

《象》曰：天與水違行，“訟”，君子以作事謀始。王弼曰：“‘聽訟，吾猶人也；必也使無訟乎？’夫無訟，在於謀始。”“契之不明，訟之所以生也，”“故有德司契，”而“訟”自息矣。初六：不永所事，小有言，終吉。九二處二陰之間，欲兼有之，初不予而強爭焉。初六有應於四，不永事二而之四以為從；強求之二，不若從有應之四也。二雖“有言”，而其辨則明，故“終吉”。《象》曰：“不永所事”，訟不可長也。雖“小有言”，其辯明也。若事二，則相從於訟無已也。

The Great Image says: Heaven moves westward, water flows eastward, and the two move in opposite directions, which is called "strife"; the gentleman takes this as a model, and starts to plan things clearly from the beginning. Wang Bi cites Confucius' words to explain: "Judging lawsuits, I am not different from others; if I must say there is something different, it is that lawsuits should not happen at all." To avoid lawsuits, the key is to plan well from the beginning. Unclear contracts are the root of lawsuits; therefore, the virtuous person only keeps the contract's copy and does not insist on collecting payment, and lawsuits naturally subside. The line statement for the first line says: not prolonging the matter, a little verbal dispute, ultimately brings good fortune. The second line is between two yin lines, wanting to take both for itself, but the first line does not give it, so it forcefully competes. The first line originally corresponds with the fourth line, so it does not serve the second line for long, but turns to follow the fourth line instead; it is better to follow the one it corresponds with rather than be forced by the second line. Although the second line "has words," the first line clearly explains the reasoning, so "it ends in good fortune." The Small Image says: "Not prolonging the matter" means lawsuits should not be extended; although "there is a little verbal dispute," its defense is clear. If it truly served the second line, it would have to continue the dispute endlessly.

九二：不克訟，歸。而逋其邑人三百戶，無眚。《象》曰：“不克訟，歸。”“逋”，竄也。自下訟上，患至掇也。初六、六三，本非九二之所當有也。二以其近而強有之，以為邑人力征而心不服我，克則來，不克遂往，以我卜也。故九二“不克訟”而歸。則初六、六三皆棄而違之。失眾知懼，猶可少安，故“無眚”。“眚”，災也。其曰“逋其邑人三百戶”者，猶曰亡其邑人三百戶云耳。

The line statement for the second line says: "In a lawsuit, he cannot win, so he flees back, and even the three hundred households of his territory scatter away, resulting in no misfortune." The small image commentary says: "Not winning the lawsuit, returning," "fleeing" means escaping; when someone from a lower position sues someone from a higher position, the calamity is something he brings upon himself. Initially, the first line and the third line were not meant to be possessed by the second line. The second line, relying on its proximity, forcefully takes them and uses them as his people to fight, but these people do not accept him. When he wins, they follow him; when he loses, they flee. They bet on his success or failure. Therefore, the second line "does not win the lawsuit" and flees back, and the first line and the third line both abandon and leave him. Losing the people yet knowing fear, he can still be somewhat secure, hence it is said "no misfortune" — "misfortune" refers to calamity. What is meant by "fleeing his three hundred households" is simply losing his own three hundred households.

六三：食舊德，貞厲，終吉。或從王事，無成。《象》曰：“食舊德”，從上吉也。六三與上九為應，二與四欲得之，而強施德焉。夫六三之應於上九者，天命之所當有也，非為其有德於我也，雖二與四之德不能奪之矣。是以“食舊德”，以從其配，“食”者，食而忘之、不報之謂也，猶若食言云耳。與二陽近而不報其德，故厲而後吉。“或從王事，無成”者，有討於其舊，從之可也；成之，過矣。

The line statement for the sixth line says: Enjoying the old virtue, maintaining correctness while being aware of danger, ultimately leads to good fortune. Or, one may participate in the affairs of the sovereign without claiming the credit. The small image commentary says: 'Enjoying the old virtue' means it is fortunate to follow the superior. The sixth line and the top nine line were originally a corresponding pair. The nine in the second line and the nine in the fourth line both wanted to gain its favor, so they forcedly bestowed virtue upon it. However, the sixth line and the top nine line correspond naturally, which is the way of heaven and destiny, not because someone has done it a favor. Therefore, even though the nine in the second and the nine in the fourth lines bestowed virtue upon it, they could not take away this pairing. Thus it 'enjoys the old virtue' and follows its destined partner. The term 'enjoy' means to consume and forget, not to repay, just like the term 'break a promise' (食言). It is close to the two yang lines, the nine in the second and the nine in the fourth, but does not repay their virtue, so it first faces danger and then attains good fortune. 'Or follow the sovereign's affairs, without claiming success' means if there is an undertaking to attack old enemies above, participating is acceptable; but claiming the credit for success would be excessive.

九四：不克訟，復即命，渝，安貞吉。《象》曰：“復即命，渝”，安貞不失也。九四命之所當得者，初六而已。近於三而強求之，故亦“不克訟”。然而有初之應，退而就其命之所當得者，自改而安於貞，則猶可以不失其有也。九五：訟，元吉。《象》曰：“訟，元吉”，以中正也。處中得位而無私於應，故訟者莫不取曲直焉。此所以為“元吉”也。

The line statement for the fourth line says: litigation is not successful, returning to one's proper position, changing attitude, and being content with uprightness brings good fortune. The small image commentary says: "Returning to one's destiny, changing," meaning being content with uprightness without losing what is due. The fourth line, according to its position, should receive only the first line. It goes after the sixth line because it is close to it, so it also fails in litigation. However, it still corresponds with the first line. If it returns to its proper position and takes what is due, changing its attitude and being content with uprightness, it can still retain what is rightfully its own. The line statement for the fifth line says: litigation, great good fortune. The image commentary says: "Litigation, original good fortune," because it is in the center and upright. It is in the central position and in the right place, and it has no private feelings toward the corresponding line. Therefore, those involved in litigation will come to it to judge right and wrong, which is why it is "original good fortune."

上九：或錫之鞶帶，終朝三褫之。《象》曰：以訟受服，亦不足敬也。六三，上九之配也。二與四嘗有之矣，“不克訟”而歸於上九。上九之得之也，譬之鞶帶，奪諸其人之身而已，服之於人情有赧焉，故終朝三褫之。既服之矣，則又褫之，愧而不安之甚也。二與四，訟不勝者也，然且終無眚與吉也；上九，訟而勝者也，然且有三褫之辱，何也？曰：此止訟之道也。夫使勝者自多其勝以誇其能，不勝者自恥其不勝以遂其惡，則訟之禍，吾不知其所止矣。故勝者褫服，不勝者安貞無眚，止訟之道也。

The line statement for the top nine says: Perhaps he is given a wide sash, but in the morning he is stripped of it three times. The small image commentary says: Clothes obtained through litigation are not worthy of respect. The six in the third was originally the spouse destined for the top nine, and both the nine in the second and the nine in the fourth had once possessed it. Later, because they were unable to win the case, it came into the possession of the top nine. When the top nine obtained it, it was like obtaining a wide sash, which was merely taken from others. Wearing it would be a matter of shame, hence he was stripped of it three times in the morning. Having worn it and then being stripped of it shows the extreme sense of shame. The nine in the second and the nine in the fourth lost the case, yet they ended up without blame and gained good fortune; the top nine won the case, yet suffered three times being stripped of his clothes. Why is this so? The answer is: This is the way to stop litigation. If the winner boasts of his victory and shows off his ability, and the loser feels ashamed of his defeat and becomes even more resentful, then the harm caused by litigation would be unknown where it would end. Therefore, making the winner be stripped of his clothes and letting the loser remain upright without blame is the way to stop litigation.

坤上，坎下。“師”，貞丈人吉，無咎。丈人，《詩》所謂“老成人”也。夫能以眾正有功而無後患者，其惟丈人乎？故《彖》曰：“吉，”又何咎矣！《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！用師，猶以藥石治病，故曰“毒天下”。

The hexagram "Military Campaign" has the upper trigram as坤 (Earth) and the lower trigram as坎 (Water). The hexagram statement says: "Military Campaign," is led by an experienced and steady elder, who maintains correctness and thus brings good fortune, without any mistakes. The term "丈人" refers to the "old and wise person" mentioned in the "Great Odes" of the "Book of Poetry." Those who can lead people along the right path, achieve great military success, and leave no lasting harm, are probably only such elders. Therefore, the "Commentary on the Judgment" says "good fortune," where could there be any mistake! The "Commentary on the Judgment" says: "Military Campaign" means the multitude; "贞" means uprightness. Being able to lead the multitude along the upright path, one can rule the world. Nine in the Second is strong and upright, positioned in the center, and corresponds with Six in the Fifth. Moving through perilous situations yet remaining gentle and yielding, using this method to administer a strong remedy to the world, the people still follow him, thus bringing good fortune, where could there be any mistake! Warfare is like using medicinal herbs to treat illness, hence it is said "toxic to the world."

《象》曰：地中有水，“師”；君子以容民畜眾。兵不可一日無，然不可觀也。祭公謀父曰：“先王耀德而不觀兵。”夫兵戢而時動，動則威；觀則玩，玩則無震，故“地中有水，師”，言兵當如水，行於地中，而人不可知也。

The Great Image Commentary says: Within the earth there is water, which is called "military force"; the gentleman takes this as a model, embracing the people and nurturing the masses. The army must never be absent for a single day, but it must not be displayed ostentatiously. The Duke Zhi of the Zhou dynasty once said: "The former kings displayed virtue but did not show off military strength." Weapons should be stored away, and only used when the time comes; once they are used, they have a deterrent effect. If they are constantly displayed, people become accustomed to them, and once accustomed, they no longer have the power to intimidate. Therefore, "water within the earth, military force" means that the use of military force should be like water flowing underground, unseen and unpredictable in depth.

初六：師出以律。否，臧凶。《象》曰：“師出以律”，失律凶也。師出不可不“以律”也，否則雖臧亦凶。夫“以律”者，正勝也；不“以律”者，奇勝也。能以奇勝，可謂臧矣，然其利近，其禍遠；其獲小，其喪大。師休之日乃見之矣，故曰“凶”。

The line statement for the first line (initial line) says: When going to war, one must follow military discipline and regulations. Otherwise, even if the battle is well-fought, it will result in misfortune. The small image commentary says: "When going to war, one must follow the law," meaning that losing military discipline leads to misfortune. Going to war without following the law will result in misfortune, even if one wins or fights well. To win by following the law means to win through righteousness; to win without following the law means to win through clever strategies. Being able to win through clever strategies can be considered as a well-fought battle; however, its benefits are immediate while its harms are long-term; its gains are small while its losses are great. When the war ends and the army returns home, the consequences will become clear, hence it is said "misfortune."

九二：在師中，吉，無咎。王三錫命。夫師出不先得主於中，雖有功，患隨之矣。九二有應於五，是以“吉”而無復有咎。《象》曰：“在師中，吉”，承天寵也；“王三錫命”，懷萬邦也。賞有功而萬邦懷之，則其所賞皆以正勝者也。

The line statement for line two says: Being in the army and occupying the central position is auspicious and without fault; the king bestows three commendations. When leading troops on a campaign, if one has not previously gained the trust of the sovereign in court, even if one achieves success, misfortune will follow. Line two corresponds with line five, so it is "auspicious" and there will be no further faults. The Small Image Commentary says: "Being in the army, auspicious," indicates receiving the grace of the sovereign as if from heaven; "the king bestows three commendations," is to pacify all the states. Bestowing rewards upon those who have achieved success brings the hearts of all the states, showing that those rewarded are those who have won by righteous military strength.

六三：師或輿尸，凶。《象》曰：“師或輿尸”，大無功也。九二體剛而居柔。體剛則威，居柔則順，是以無專權之疑，而有錫命之寵。六三體柔而居剛，體柔則威不足，居剛則勢可疑，以是不得專其師而為，或者之眾主之也，故“凶”而“無功”。六四：師左次，無咎。《象》曰：“左次無咎”，未失常也。王弼曰：“得位而無應，無應則不可以行，得位則可以處，故‘左次無咎’。”行師之法，欲左皆高，故左次。

The line statement for the third line says: The army may return by carriage with corpses, which is ominous. The Small Image Commentary says: "The army may return by carriage with corpses" indicates great lack of military achievement. The second line, being strong in nature but occupying a flexible position: being strong in nature brings authority, but occupying a flexible position shows obedience, thus not inviting suspicion of overstepping, but instead receiving the favor of the sovereign's command. The third line, being weak in nature but occupying a strong position: being weak in nature lacks authority, and occupying a strong position creates suspicion, so it cannot lead the army alone, and must rely on others, hence "ominous" and "without achievement." The line statement for the fourth line says: The army retreating to the left does not result in blame. The Image Commentary says: "Retreating to the left without blame" indicates not losing the established method. Wang Bi explains: It has the correct position but lacks a corresponding line; lacking a corresponding line means it cannot advance, but having the correct position allows for holding ground, hence "retreating to the left without blame." The rules of military movement require the left side to be high ground, so retreating to the left is appropriate.

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。夫以陰柔為師之主，不患其好勝而輕敵也，患其弱而多疑爾，故告之曰：禽暴汝田，執之有辭矣，何咎之有？既使長子帥師，又使弟子與眾主之，此多疑之故也。臣待命而行，可謂正矣，然將在軍則不可，故曰“貞凶”。

The line statement of the fifth line says: wild animals have come into the fields and destroyed the crops; it is appropriate to capture them, and if there is a just cause for going to war, there will be no fault. Let the mature and steady person lead the army; if you also send the young to follow, you may end up returning with corpses, and even if you follow the established rules, it will be dangerous. The small image commentary says: "The eldest son leads the army," because he acts in accordance with the middle path; "the younger son brings back corpses," because the people are not properly chosen. A person of yin and weakness as the commander of an army does not need to be worried about his arrogance and overconfidence, but rather about his weakness and suspicion. Therefore, tell him: wild animals have destroyed your fields, so capturing them gives you a just cause; what fault could there be? Since you have already sent the eldest son to lead the army, and also sent the younger son to share in command with the people, this is exactly the result of suspicion. The ministers waiting for orders before acting can be said to be following the correct path; but the general in the army cannot wait for orders for everything, so it is said "贞凶" (steadfastness brings danger).

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。夫師始終之際，聖人之所甚重也。師出則嚴其律，師休則正其功，小人無自入焉。小人之所由入者，常自不以律始，惟不以律，然後能以奇勝。夫能以奇勝者，其人豈可與居安哉！師休之日，將錄其一勝之功而以為諸侯、大夫，則亂自是始矣。聖人之師，其始不求苟勝，故其終可以“正功”，曰：是君子之功邪？小人之功邪？

The line statement for the sixth line at the top says: The Son of Heaven issues an edict, bestows fiefs upon feudal lords, and appoints officials; common people should not be employed. The small image commentary says: "The great sovereign has issued a command" is to determine military merit; "common people should not be used" is because employing them will surely bring disorder to the state. The beginning and the end of military campaigns are matters of utmost importance to the sage: when going out to war, military discipline must be strict; when returning, military merit must be properly assessed. Thus, common people have no opportunity to take advantage. The way common people take advantage often starts with "not following the law"; precisely because they do not abide by military discipline, they can achieve victory through cunning strategies. But how can one share peace and prosperity with someone who relies on cunning strategies? On the day of returning from a campaign, if one's accidental victory is recorded and he is made a feudal lord or official, disorder begins from there. The sage's army does not seekby chance victory from the beginning, so at the end they can "correct the merit," and dare to ask: is this the merit of the gentleman or the common person?

坎上，坤下。“比”：吉。原筮，元永貞，無咎。不寧方來，後夫凶。《彖》曰：比，吉也。比，輔也。下順從也。“原筮，元永貞，無咎”，以剛中也。“比：吉”，“比”未有不吉者也。然而比非其人，今雖吉，後必有咎。故曰“原筮”。筮所從也，“原”，再也。再筮，慎之至也。“元”，始也，始既已從之矣，後雖欲變，其可得乎？故曰“元永貞”。始既已從之，則終身為之貞；知將終身貞之，故再筮而後從。孰為可從者？非五歟？故曰“以剛中也”。

The "Compare" hexagram has the upper trigram Kan (Water) and the lower trigram Kun (Earth). The hexagram statement says: "Compare," which is吉利. If you repeatedly consult the oracle and always find the same correct path, there will be no fault. Unstable states come to submit, but those who come too late will meet misfortune. The Commentary on the Judgment says: "Compare" is吉利 because "compare" means to assist. The people below are gentle and follow. "Original divination, beginning, enduring, and sincerity, no fault" is because the nine fifth line is strong and in the center. "Compare:吉利" means that attaching oneself is inherently吉利, but attaching to the wrong person may be吉利 now but bring disaster later. Therefore, "original divination" means consulting again to determine who to follow. "Original" means again. Divining twice shows extreme caution. "Begin" refers to the beginning; once you have started following, can you change later? Therefore, "begin, enduring, sincerity." Once you have started following, you must remain loyal throughout your life. Because you know you must remain loyal, you consult twice before following. Then who is the one to follow? It is not the nine fifth line. Therefore, it says "because it is strong and in the center."

不寧方來，上下應也。不寧方來，謂五陰也。五陰不能自安，而求安於五。後夫凶，其道窮也。窮而後求比，其誰親之？《象》曰：地上有水，“比”。先王以建萬國，親諸侯。初六：有孚，比之，無咎。有孚盈缶，終來有他，吉。五陰皆求比於五。初六最處於其下，而上無應，急於比者也。夫急於求人者，必盡其誠，故莫如初六之有信也。五以其急於求人也而忽之，則來者懈矣。故必“比之”，然後“無咎”。是有信者，其初甚微且約也，其小盈缶而已；然而因是可以致來者，故曰“終來有他，吉”。《象》曰：比之初六，“有他吉”也。言致“他”者，初六之功也。

"The coming of others is not in peace," refers to the mutual response between the upper and lower parts. "The coming of others is not in peace" refers to the five yin lines. The five yin lines cannot settle themselves, so they have to go to nine five to seek stability. "The one who comes later is凶" means his path has reached its end; when there is no way out, he comes to seek attachment, who would be willing to be close to him? The Great Image says: water on the earth is "ratio"; the former kings took this as a model, to enfeoff myriad states and be close to the feudal lords. The line statement of the initial six says: with sincere heart to be close, there is no fault; with full sincerity, a jar is filled, eventually it can attract others, which is auspicious. The five yin lines all want to be close to nine five. The initial six is at the very bottom, and there is no corresponding line above, so it is the most eager to be close. Those who are eager to seek help must certainly offer their full sincerity, so in terms of sincerity, none can surpass the initial six. If nine five treats it with contempt because it is eager to seek help, then later people will also become slack; therefore nine five must turn back to be close to it, then there will be no fault. This sincerity at first is very small and simple, only filling a jar; yet relying on it, more people can be attracted, so it says "finally others come, auspicious." The Small Image says: the initial six of the ratio hexagram is "there is auspiciousness from others." This means being able to attract "others" is precisely the merit of the initial six.

六二：比之自內，貞吉。《象》曰：“比之自內”，不自失也。以應為比，故自內於二，可謂“貞吉”、“不自失”者；於五，則陋矣。六三：比之匪人。《象》曰：“比之匪人”，不亦傷乎？近者皆陰，而遠無應，故曰“匪人”。六四：外比之，貞吉。《象》曰：“外比”於賢，以從上也。“上”，謂五也。非應而比，故曰“外比”。

The line statement for the second line says: To approach from within, to maintain uprightness brings good fortune. The small image commentary says: "Approaching from within" means not losing oneself. The second line approaches by being in correspondence with the fifth line, so it is said "from within." From the perspective of the second line, it can be said "upright good fortune" and "not losing oneself"; but from the perspective of the fifth line, approaching only one corresponding line makes the pattern narrow. The line statement for the third line says: Approaching the wrong person. The small image commentary says: "Approaching the wrong person," how pitiful! The third line is surrounded by yin lines on both sides and has no corresponding line in the distance, so it is said "wrong person." The line statement for the fourth line says: To approach from outside, to maintain uprightness brings good fortune. The small image commentary says: Approaching the virtuous from outside is to follow the superior. The "superior" refers to the fifth line. The fourth line does not correspond with the fifth line but still approaches it, so it is called "external approach."

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。王弼曰：“為比之主而應在二，‘顯比’者也。比而顯之，則所親者狹矣。夫無私於物，惟賢是與，則去之與來，皆無失也。三驅之禮，禽逆來趨己則舍之，背己而走則射之，愛於來而惡於去也，故其所施，常‘失前禽’也。以‘顯比’而居王位，用三驅之道者也。故曰‘王用三驅，失前禽’也。用其中正，征討有常。伐不加邑，動必討叛，邑人無虞，故不誡也。”“此可以為上之使，非為上之道”也。上六：比之無首，凶。《象》曰：“比之無首”，無所終也。“無首”，猶言無素也。窮而後比，是無素也。

The fifth line statement says: Clearly and openly attaching. The king uses a hunting method of driving from three sides, letting the game that runs toward him be released, and not needing to be on guard even within his own territory, which is auspicious. The Small Image Commentary says: "Clearly attaching" is auspicious because it is in the central position; abandoning the game that comes directly and only taking the one that runs away, is "losing the game that comes first"; "the people of the territory are not on guard," is the ruler's driving that follows the middle way. Wang Bi explains: Being the main of the ratio卦 and the one that corresponds is only the second line, which is "clearly attaching." Attaching and making it clear, the scope of what is attached is narrow. Having no private feelings toward all things, only attaching to the virtuous, then whoever leaves or comes, is not a loss. The three driving hunting method is like this: releasing the game that runs toward you, shooting at the one that runs away from you, liking what comes and disliking what goes, thus implementing this method, always "losing the game that comes first." Using the attitude of "clearly attaching" in the position of the king, it is exactly the method of three driving, so it says "the king uses three driving, losing the game that comes first." Using his middle and upright way, the military campaign has regularity: not attacking his own territory, any action must be against rebellion, the people in the territory have nothing to worry about, so there is no need for vigilance. However, this can only be a method for the superior to lead people, but is not the proper way for the superior. The sixth line statement says: Attaching without a beginning, ominous. The Small Image Commentary says: "Attaching without a beginning" will not have a good ending. What is meant by "without a beginning" is equivalent to having no previous relationship. Coming to attach only when there is no way out, that is having no previous relationship.

巽上，乾下。“小畜”，亨。密雲不雨，自我西郊。《彖》曰：小畜，柔得位而上下應之，曰“小畜”。謂六四也。六四之謂小矣，五陽皆為六四之所畜，是以大而畜於小也。健而巽，剛中而志行，乃亨。未畜而亨，則“巽”之所以畜“乾”者，順之而已。“密雲不雨”，尚往也；“自我西郊”，施未行也。

The hexagram "Xiao Xu" has the upper trigram Xun (Wind) and the lower trigram Qian (Heaven). The hexagram statement says: "Xiao Xu," meaning small restraint, is smooth and unimpeded. Thick clouds gather but do not rain; the clouds rise from my western suburbs. The commentary on the judgment says: "Xiao Xu" refers to the yao of yin nature occupying the correct position, with the five yang yao above and below all responding to it. Therefore it is called "small restraint," referring to the sixth line in the fourth position. The sixth line in the fourth position is the "small." The five yang yao are restrained by the sixth line in the fourth position, so the great is restrained by the small. "Strong and vigorous yet humble and yielding, the yang yao in the center has its aspirations fulfilled, thus achieving smoothness." Before being restrained, it is already smooth, indicating that Xun restrains Qian by following it. "Thick clouds without rain" means it is still moving forward; "from my western suburbs" means the giving is not yet fully implemented.

“乾”之為物，難乎其畜之者也。畜之非其人，則“乾”不為之用。雖不為之用而眷眷焉，不決去之，卒受其病者，“小畜”是也。故曰“密雲不雨，自我西郊”。夫陽施於陰則為雨；“乾”非不知“巽”之不足以任吾施也，然其為物也，健而急於用，故進而嘗試焉，既已為“密雲”矣。能為“密雲”而不能為“雨”，豈真不能哉？不欲雨也。雨者，“乾”之有為之功也，不可以輕用，用之於非其人，則喪其所以為“乾”矣。

The trigram Qian represents something that is difficult to control or restrain. If the person who tries to control it is not the right one, Qian will not be willing to serve him. Although unwilling to serve, it still clings on, unwilling to leave decisively, and eventually suffers great losses, which is the hexagram "Xiao Xu" (Small Accumulation). Therefore, it is said, "Dense clouds do not rain, from the western suburb." Yang gives itself to Yin, thus becoming rain; Qian is not unaware that Xun is unable to bear such a generous giving, yet its nature is strong and eager to act, so it still tries to move forward, thus forming "dense clouds." Although dense clouds have formed, rain does not come, is it really unable to rain? No, it is unwilling to rain. Rain is the achievement of Qian's action, and it should not be used lightly. If used in the wrong way, it loses the fundamental nature of being Qian.

“乾”知“巽”之不足以任吾施也，是以遲疑而重發之。欲之於“巽”而未決，故次於我之“西郊”。君子是以知“乾”之終病也，既以為雲矣，則是欲雨之道也，能終“不雨”乎？既已次於郊矣，則是欲往之勢也，能終不往乎？雲而不雨，將安歸哉！故卦以為“不雨”，而爻不免於雨者，勢也。君子之於非其人也，望而去之，況與之為雲乎？既已為雲矣，又可反乎？“乾”知“巽”之不足與雨矣，而猶往從之，故曰“密雲不雨，尚往也”。

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) Qian knows clearly that Xun cannot bear the responsibility of this giving, so it hesitates repeatedly, viewing this step very seriously. It wants to go to Xun but cannot make up its mind, so it temporarily stays in my "Western Suburb." The gentleman thus sees that Qian will ultimately suffer a loss: since it has already formed clouds, it naturally follows the path of rain, how can it remain "without rain" forever? Since it has already stayed in the suburbs, it naturally follows the momentum of going forward, how can it remain not going? Forming clouds yet not raining, where can this cloud find its resting place? Therefore, from the whole hexagram it is said to be "without rain," but in the lines it ultimately cannot avoid raining; this is the inevitable trend. The gentleman, when encountering someone who is not suitable, should avoid them even from a distance, let alone joining them in forming clouds? Having already formed clouds, can it turn back? Qian knows clearly that Xun is not worthy of sharing the rain with it, yet still goes there, hence it is said, "Dense clouds without rain, still going forward."

《象》曰：風行天上，“小畜”；君子以懿文德。夫畜已而非其人，則君子不可以有為，獨可以雍容講道，如子夏之在魏，子思之在魯可也。初九：復自道，何其咎？吉。《象》曰：“復自道”，其義吉也。九二：牽復，吉。《象》曰：“牽復”在中，亦不自失也。九三：輿說輹，夫妻反目。《象》曰：“夫妻反目”，不能正室也。

The Great Image says: Wind moving over heaven is called "small accumulation"; the gentleman takes this as a model, cultivating his virtue and literary achievements to perfection. If the person one is accumulating with is not suitable, the gentleman cannot achieve great success, but can only calmly discuss learning, like Zixia staying in the State of Wei and Zisi staying in Lu. The line statement of the first line says: Returning along one's original path, where could there be a mistake? It is auspicious. The Small Image says: "Returning along the path," from the perspective of principle, it is auspicious. The line statement of the second line says: Being drawn back together, it is auspicious. The Small Image says: "Being drawn back" while occupying the central position, one does not lose oneself. The line statement of the third line says: The rabbit beneath the chariot axle falls off, husband and wife turn against each other. The Small Image says: "Husband and wife turning against each other," indicates failure to properly manage one's household.

陽之畜“乾”也，厲而畜之。厲而畜之者，非以害之也，將盈其氣而作之爾。陰之畜乾也，順而畜之。順而畜之者，非以利之也，將即其安而縻之爾。故“大畜”將以用“乾”，而“小畜”將以制之。“乾”進而求用則可，進而受制則不可。故“大畜”之“乾”，以之“艮”為吉；“小畜”之“乾”，以之“巽”為凶。

Heavenly Stem comes and tames Qian by using strict methods. Using strict methods to tame Qian is not to harm it, but to fill its energy and stimulate it. Earthly Branch comes and tames Qian by using gentle methods. Using gentle methods to tame Qian is not to give it benefits, but to use its desire for ease to bind it. Therefore, the Great Accumulation hexagram uses Qian to be employed, while the Small Accumulation hexagram is about controlling Qian. Qian going forward to seek employment is acceptable, but going forward to surrender itself to be controlled is not. Therefore, in the Great Accumulation hexagram, Qian moving toward Gen is auspicious; in the Small Accumulation hexagram, Qian moving toward Xun is inauspicious.

“乾”之慾去於“巽”，必自其交之未深也，去之則易。初九“復自道，何其咎，吉”，進而嘗之，知其不可，反循故道而復其所，則無咎。九二交深於初九矣，故其復也，必自引而後脫，蓋已難矣，然猶可以不自失也。至於九三，其交益深而不可復，則脫輹而與之處，與之處可也，然“乾”終不能自革其健而與“巽”久處而無尤也，故終於“反目”。

Heaven wants to get away from Wind must do so when their relationship is not yet deep, for then it is easier to withdraw. "Returning to the path, how serious is the misfortune, auspicious," says the first line, meaning it tried to move forward but found it impossible, so it went back to its original position, thus avoiding blame. The second line has a closer relationship with Wind, so to return, it must pull itself back forcefully, which is very difficult, yet it can still maintain its own nature. By the third line, the relationship is even deeper, and it can no longer return. So it removes the rabbit from the axle and stays with Wind. Staying together is not necessarily bad, but Heaven cannot change its nature of being strong and vigorous. To stay with Wind for a long time without conflict is impossible, so it ends up in "mutual hostility."

六四：有孚，血去惕出，無咎。《象》曰：“有孚”“惕出”，上合志也。九五：有孚，攣如；富以其鄰。《象》曰：“有孚，攣如”，不獨富也。凡“巽”皆陰也。六四固陰矣，九五、上九，其質則陽，其志則陰也。以陰畜“乾”，“乾”知其不可也；易以質陽而志陰者畜“乾”，“乾”知其不可也難。何則？不知其志而見其類也。六四“有孚，血去惕出，無咎”，六四之所“孚”者，初九也。初九欲去之，六四欲畜而留之，陰陽不相能，故傷而去，懼而出也。以其傷且懼，是以知陰之畜“乾”，其欲害“乾”之意見於外也。如此，以其為害也淺。而“乾”去之速，故“無咎”。

The line statement for the fourth line says: "With sincerity in heart, the calamity of bloodshed is gone, fear is dispelled, and there is no blame." The small image commentary says: "With sincerity" and "fear dispelled" indicates harmony with the superior. The line statement for the fifth line says: "With sincerity in heart, connected and linked, using one's wealth to lead the neighbors." The image commentary says: "With sincerity, connected and linked" indicates unwillingness to be rich alone. All lines of the trigram Xun are yin. The fourth line is originally a yin line; the fifth line and the top line, although essentially yang, have a yin disposition. Using an obvious yin to restrain Qian is easily seen by Qian as inappropriate; but using a yang line with a yin disposition to restrain Qian, Qian finds it hard to see as inappropriate. Why? Because the disposition is not visible, only the similarity with oneself is seen. The fourth line says "With sincerity, the calamity of bloodshed is gone, fear is dispelled, and there is no blame." The fourth line's "sincerity" is directed toward the first line. The first line wants to leave, the fourth line wants to restrain and keep it, but yin and yang do not harmonize, so the first line is injured and leaves, fearing and thus coming out. Because it is injured and afraid, the intention to harm Qian is clearly visible. In this way, the harm caused is less; and since Qian withdraws quickly, there is no blame.

若夫九五之畜“乾”也，則不然。所“孚”者既已去我矣，我且挽援而留之，若中心誠好之。然此“乾”之所以眷眷而不悟，自引而後脫。二者皆欲畜“乾”而制之，顧力不能，是以六四與上“合志”，而九五以其富，附其鄰，併力以畜之。鄰，上九也。

As for the method of "nine in the fifth" holding onto the trigram Qian, it is not like that. The object it "believes in" has already left, yet it still reaches out to pull and try to retain it, appearing as if it genuinely likes it from the heart. Because of this, Qian is reluctant to let go, unable to let go, and must exert itself to pull back and finally break free. Both "nine in the fifth" and "nine at the top" want to hold onto Qian and control it, but their strength is insufficient. Therefore, "six in the fourth" and "nine at the top" "unite in purpose," while "nine in the fifth" uses its wealth to entice the neighbors, uniting their strength to hold onto Qian. Here, the term "neighbor" refers to "nine at the top."

上九：既雨既處；尚德載，婦貞厲。月幾望，君子征凶。《象》曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。“小畜”之世，宜“不雨”者也。九三之於上九，其勢不得不雨者，以“密雲”之不可反而舍上九，則無與雨也。既已與之雨，則為其人矣，可不為之處乎？“乾”非德不止，九五、上九，質陽而志陰，故能“尚德”以載“乾”。

The line statement of Upper Nine says: "It has rained and now it has stopped; upholding virtue and carrying it on, a woman keeping this will face danger and peril. The moon is nearly full, and a gentleman going out at this time will meet misfortune." The Small Image Commentary says: "It has rained and now it has stopped" indicates that virtue has accumulated to the point of being able to be carried; "A gentleman traveling meets misfortune" indicates that there is suspicion in his mind. In the world of "Small Accumulation," it should be "no rain" at all. But Nine Three faces Upper Nine, and in terms of situation, it cannot avoid this rain: because "dense clouds" have already formed, there is no turning back, and without Upper Nine there is no one with whom it can form rain. Since it has already rained with Upper Nine, it is now considered part of it, how can it not settle down and coexist with it? Qian does not meet "virtue" and will not stop; Nine Five and Upper Nine, though essentially yang, have a yin mind, so they can use the method of "upholding virtue" to carry Qian.

“尚德”者，非真有德之謂也，九五、上九知“乾”之難畜，故積德而共載之，此陽也，而謂之婦，明其實陰也。以上畜下，故“貞”。“乾”不心服，故“厲”。以陰勝陽，故“月幾望”。君子之徵，自其交之未合則無咎。既已與之雨矣，而去之，則彼疑我矣。疑則害之，故“凶”。

The concept of "valuing virtue" does not mean there is actual virtue, but rather that the Nine in the Fifth and the Nine at the Top understand that the Trigram Qian is difficult to contain. Therefore, they display an appearance of virtue to jointly bear it. These two lines were originally yang, but the line statements refer to them as "wife," clearly indicating their inner nature is yin. Using a superior position to contain a lower one, in terms of rank it is called "upright"; however, Qian does not accept this, hence "danger." Using yin to overpower yang, it is said "the moon is almost full." If a gentleman wishes to travel, he should leave before the relationship has become too close, thus avoiding mistakes; but if they have already shared a moment together, and he then withdraws, the other party will suspect him. Mutual suspicion leads to harm, hence "misfortune."

乾上，兌下。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”之所以為“履”者，以三能履二也。有是物者不能自用，而無者為之用也。“乾”有九二，“乾”不能用，而使六三用之。九二者，虎也。虎何為用於六三而莫之咥？以六三之應乎“乾”也。故曰“說而應乎‘乾’，是以履虎尾，不咥人，亨”。“應乎‘乾’”者，猶可以用二，而“乾”親用之，不可。何哉？曰：“乾”，剛也；九二，亦剛也。兩剛不能相下，則有爭；有爭，則“乾”病矣。

The "Lǚ" hexagram has the upper trigram Qian (Heaven) and the lower trigram Dui (Lake). The hexagram statement says: walking on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. The Commentary on the Judgment says: "Lǚ" means a soft element stepping on a hard one. It is joyful and in harmony with Qian, so "walking on a tiger's tail without being bitten, it is prosperous." Nine Five is strong, upright, and in the center, ascending to the throne with an untroubled heart, and being open and sincere. The reason "Lǚ" is called "Lǚ" is because Six Three is able to step on Nine Two. The person who holds this is unable to use it himself, while the one who does not hold it uses it for him. Qian contains Nine Two, but Qian himself cannot use it, so it has to be used by Six Three. Nine Two is the tiger. Why does the tiger allow Six Three to use it without biting it? Because Six Three corresponds with Qian. Therefore, it is joyful and in harmony with Qian, so stepping on the tiger's tail does not result in being bitten, and it is prosperous. Since Six Three "corresponds with Qian," it can still use Nine Two; but if Qian himself were to use Nine Two, it would not be possible. Why? Because Qian is strong, and Nine Two is also strong; two strong elements will not yield to each other, leading to conflict; once there is conflict, Qian will suffer a loss.

故“乾”不親用，而授之以六三。六三以不校之柔而居至寡之地，故九二禁為之用也。九二為三用，而三為五用，是何以異於五之親用二哉？五未嘗病，而有用二之功，故曰“履帝位而不疚，光明也”。夫三與五合，則三不見咥而五不病。五與三離，則五至於危而三見咥。卦統而論之，故言其合之吉；爻別而觀之，故見其離之凶。此所以不同也。

Therefore, the trigram Qian does not personally use the Nine in the Second, but entrusts it to the Six in the Third. The Six in the Third, with its gentle and uncontentious nature, is placed in the most isolated position of the entire trigram, so the Nine in the Second is willing to obey it. The Nine in the Second is used by the Six in the Third, which in turn is used by the Nine in the Fifth. This is no different from the Nine in the Fifth using the Nine in the Second directly. The Nine in the Fifth suffers no loss and gains the benefits of using the Nine in the Second. Hence, it is said, "He who ascends the throne without regret, is bright." When the Six in the Third and the Nine in the Fifth are in harmony, the Six in the Third is not attacked and the Nine in the Fifth suffers no loss. But if they are separated, the Nine in the Fifth falls into danger and the Six in the Third is attacked. Considering the entire trigram as a whole, it speaks of the good fortune when they are in harmony. Looking at each line separately, it reveals the misfortune when they are separated. This is the reason why the Hexagram Statement and the Line Statement differ in their expressions.

《象》曰：上天下澤，“履”。君子以辯上下定民志。初九：素履往，無咎。《象》曰：“素履”之“往”，獨行願也。“履”，六爻皆上履下也。所履不同，故所以履之者亦異。初九獨無所履，則其所以為履之道者，行其素所願而已。君子之道，所以多變而不同者，以物至之不齊也。如不與物遇，則君子行願而已矣。

The Great Image Commentary says: Above is Heaven, below is Marsh, which is the卦 of "Footsteps"; the gentleman takes this as a model, distinguishing the proper roles of above and below, and calming the people's minds. The line statement of the initial yang line says: To walk in one's natural way, there is no error. The Small Image Commentary says: "To walk simply" and "to go forward," is to act alone in fulfilling one's own wishes. In the Footsteps hexagram, all six lines are characterized by the upper part stepping on the lower part. The object being stepped on differs, so the manner of stepping also varies. Only the initial yang line has nothing beneath it to step on, so its method of practicing the way of "Footsteps" is simply to act according to its usual wishes. The reason why the gentleman's way is so varied and different is because the things encountered are uneven; if there is nothing external to meet, then the gentleman is merely acting according to his own original wish.

九二：履道坦坦，幽人貞吉。《象》曰：“幽人貞吉”，中不自亂也。九二之用大矣，不見於二，而見於三。三之所以能視者，假吾目也；所以能履者，附吾足也。有目不自以為明，有足不自以為行者，使六三得坦途而安履之，豈非才全德厚、隱約而不慍者歟？故曰“幽人貞吉”。

The line statement for the second line says: The path is smooth and level, and the person in seclusion maintains uprightness and achieves good fortune. The small image commentary says: "The person in seclusion achieves good fortune" because he remains centered in his mind and does not become confused. The role of the second line is great, but it is not evident in itself, but rather in the third line. The third line is able to see because of my eyes, and is able to walk because of my feet. Having eyes does not mean boasting about one's sight, and having feet does not mean boasting about one's ability to walk. Instead, it allows the third line to walk smoothly and safely along a level path. This is precisely the description of someone who is fully capable and virtuous, who is in a secluded and difficult situation but does not become resentful. Therefore, it is said, "The person in seclusion achieves good fortune."

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。眇者之視，跛者之履，豈其自能哉！必將有待於人而後能。故言“跛”、“眇”者，以明六三之無能而待於二也。二，虎也，所以為吾用而不吾咥者，凡以為“乾”也。六三不知其眇而自有其明，不量其跛而自與其行，以虎為畏己，而去“乾”以自用。虎見六三而不見“乾”焉，斯咥之矣。九二有之而不居，故為“幽人”；六三無之而自矜，故為“武人”。武人見人之畏己，而不知人之畏其君。是以有為君之志也。

The line statement for the third line says: A person who is blind in one eye yet thinks he can see, and lame yet thinks he can walk; stepping on a tiger's tail, the tiger bites and it is dangerous. A warrior wants to become a great ruler. The small image commentary says: 'Blind yet can see' does not mean he can really see clearly; 'Lame yet can walk' does not mean he can really walk. The danger of being bitten is because of an improper position; 'A warrior becomes a great ruler' is due to his strong will. Can a blind person see and a lame person walk by his own ability? He must rely on others. Therefore, 'lame' and 'blind' clearly show that line six three has no real ability and depends entirely on line nine two. Line nine two is the tiger, which is willing to be used by line six three without biting it, all because of the virtue of Qian. Line six three does not realize that it is blind, yet thinks it can see; does not realize it is lame, yet thinks it can walk; mistakes the tiger as fearing it, thus abandoning Qian and acting on its own to use the tiger. The tiger sees only line six three and not Qian, so it bites it. Line nine two has the ability but does not boast, hence it is 'a reclusive person'; line six three has no ability yet boasts, hence it is 'a warrior'. A warrior sees others fear him, but does not realize that others fear his ruler behind him, thus he even thinks he can become a ruler.

九四：履虎尾，愬愬，終吉。《象》曰：“愬愬終吉”，志行也。“愬愬”，懼也。九二之剛用於六三，故三雖陰而九二之虎在焉，則三亦虎矣。雖然，非誠虎也。三為“乾”用，而二輔之；四履其上，可無懼乎？及其去“乾”以自用，而九二叛之，則向之所以為虎者亡矣，故始懼“終吉”。以九四之“終吉”，知六三之衰也。六三之衰，則九四之志得行矣。

The fourth line statement says: "Walking on the tiger's tail, trembling and fearful, ultimately leads to good fortune." The Small Image Commentary says: "Trembling and fearful, ultimately good fortune," meaning that the aspirations are realized. "Trembling and fearful" refers to the state of fear. The strength of nine two is used by six three, so although six three is a yin line, it carries the tiger of nine two on its back. Thus, six three itself becomes a tiger. However, it is not a real tiger. When six three was still being used by qian and nine two was assisting it from the side, nine four was on top of it, could it not be afraid? But when six three breaks away from qian and acts on its own, and nine two abandons it, the thing that made it like a tiger is gone. Therefore, nine four was originally afraid but eventually achieved good fortune. From the "ultimately good fortune" of nine four, we know that six three is declining. When six three declines, the aspirations of nine four are realized.

九五：夬履，貞厲。《象》曰：“夬履貞厲”，位正當也。九二之剛，不可以剛勝也，惟六三為能用之。九五不付之於三，而自以其剛決物，以此為履危道也。夫三與五之相離也，豈獨三之禍哉？雖五亦不能無危。其所以猶得為正者，以其位君也。上九：視履，考祥，其旋，元吉。《象》曰：“元吉”在上，大有慶也。三與五，其始合而成功；其後離而為凶。至於上九，歷見之矣，故視其所履，考其禍福之祥，知二者之不可以一日相離也，而復其舊，則“元吉”。旋，復也。

The line statement for the fifth line says: "A strong and decisive action, maintaining correctness while being aware of danger." The Small Image Commentary says: "Walking with firmness and danger" is because the position it occupies is appropriate. The strength of the second line is not something that can be subdued by strength alone; only the third line can manage it. However, the fifth line does not entrust this matter to the third line, but instead uses its own strength to decide all matters. Thus, acting according to the path of "walking" becomes a dangerous path. If the third line and the fifth line become separated, is it only the third line that suffers misfortune? Even the fifth line is not free from danger. The fifth line is still considered "correct" only because it holds the position of the ruler. The line statement for the top line says: Looking back at the path one has walked, examining the omens of good and bad fortune; being able to return to the original place, which is highly auspicious. The Small Image Commentary says: "Great good fortune" residing in a high position brings great blessings. The third line and the fifth line initially united to achieve success, but later became separated and turned into misfortune. By the time of the top line, all previous matters have been thoroughly observed, so one must look back at the path one has taken, examine the signs of misfortune and good fortune, understand that these two lines cannot be separated for even a single day, and thus restore the original state, which is "great good fortune." "Xuan" means returning.

坤上，乾下。“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。陽始於“復”而至於“泰”。“泰”而後為“大壯”，“大壯”而後為“夬”。“泰”之世，不若“大壯”與“夬”之世，小人愈衰而君子愈盛也。然而聖人獨安夫“泰”者，以為世之小人不可勝盡，必欲迫而逐之，使之窮而無歸，其勢必至於爭，爭則勝負之勢未有決焉，故獨安夫“泰”，使君子居中，常制其命；而小人在外，不為無措，然後君子之患無由而起，此“泰”之所以為最安也。

The hexagram "Tai" has the trigram Kun above and Qian below. The hexagram statement says: "Tai" means the small goes away and the great comes in, which is auspicious and smooth. The Commentary on the Judgment says: "Tai, the small goes away and the great comes in, which is auspicious and smooth." This is because heaven and earth interact and all things flow smoothly, with upper and lower parts communicating and hearts in harmony. Inside is yang and outside is yin, inside is strong and vigorous and outside is gentle and compliant, inside is where the gentleman resides and outside is where the petty person is placed. The way of the gentleman grows day by day, while the way of the petty person declines day by day. Yang energy begins in the hexagram "Fu" and gradually increases to "Tai"; after "Tai" comes "Da Zhuang", and after "Da Zhuang" comes "Gua". In terms of the petty person becoming weaker and the gentleman stronger, the situation in "Tai" is actually not as good as in "Da Zhuang" and "Gua". However, the sage prefers "Tai", because he believes that petty people cannot be completely eliminated. If they are forced and driven to the point of having nowhere to go, conflict is inevitable. Once conflict arises, the outcome is uncertain. Therefore, the sage prefers "Tai", allowing the gentleman to reside inside and always holding the reins of the petty person, while placing the petty person outside so they do not have nowhere to go. In this way, the gentleman's troubles cannot arise, which is why "Tai" is the most stable.

《象》曰：天地交，“泰”；后以財成天地之道，輔相天地之宜，以左右民。“財”，材也。物至於“泰”，極矣，不可以有加矣，故因天地之道而材成之，即天地之宜而“輔相”之，“以左右民”，使不入於“否”而已。“否”，未有不自其已甚者始，故“左右”之，使不失其中，則“泰”可以常保也。

The Great Image Commentary says: When heaven and earth interact, this is called "Tai" (Prosperity). The sovereign takes this as a model, cutting and forming according to the way of heaven and earth, and assisting in what is suitable for heaven and earth, to support and guide the people. "Cai" means cutting and forming. When a matter reaches the stage of "Tai," it has already reached its peak and cannot be further increased. Therefore, one can only follow the way of heaven and earth to complete it, and follow what is suitable for heaven and earth to assist and support it, "to support and guide the people," which is nothing more than preventing it from sliding into "Po" (Obstruction). "Po" does not arise without first going too far. Therefore, by supporting and guiding it to keep it on the middle path, "Tai" can be maintained for a long time.

初九，拔茅茹，以其匯；征吉。《象》曰：“拔茅”、“征吉”，志在外也。王弼曰：“茅之為物，拔其根而相連引者也。茹，相連之貌也。三陽同志，俱志於外。初為類首，舉則類從。”故曰“以其匯，征吉”。

The line statement for the first line says: Pulling up a bundle of reeds, their roots are connected and a large amount of similar ones come out together; going on a military campaign is auspicious. The small image commentary says: 'Pulling up reeds' and 'auspiciousness of going on a military campaign' indicates that the mind is directed outward. Wang Bi explains: This kind of reed, when you pull up its root, it pulls up a whole string of them together. 'Rú' refers to the appearance of roots connected together. Three yang lines have the same aspiration, all focused outward. The first line is the leader of this kind, when it moves, the similar ones follow. Therefore it says 'by its category, going on a military campaign is auspicious.'

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。陽皆在內，據用事之處；而擯三陰於外，此陰之所不能堪也。陰不能堪，必疾陽；疾陽，斯爭矣。九二，陽之主也，故“包荒，用馮河”。“馮河”者，小人之勇也；小人之可用，惟其勇者。“荒”者，其無用者也；有用者用之，無用者容之不遐棄也，此所以懷小人爾。以君子而懷小人，其朋以為非也，而或去之，故曰“朋亡”。然而得配於六五，有大援於上，君子所以愈安也，雖亡其朋，而卒賴以安，此所以為“光大”也。

The line statement for the second line says: "It embraces the desolate and the disorderly, employing even the reckless men who dare to cross rivers, not leaving out even those who are distant; although it loses its party, it can still align with the middle path." The Small Image Commentary says: "Embracing the desolate" and "being able to follow the middle path" is because of its broad and bright mind. Three yang lines are in the inner trigram, occupying the positions of authority and governance, while excluding the three yin lines, which is something the yin cannot tolerate. When yin cannot tolerate it, it will certainly resent yang; once resentment arises toward yang, conflict will inevitably arise. The second line is the leader of the three yang lines, so it must "embrace the desolate, employ the reckless men who dare to cross rivers." The term "冯河" refers to the courage of a petty person; the only useful quality in a petty person is this kind of courage. The term "荒" refers to those who are of no use; the useful ones are employed, while the useless ones are tolerated and not cast aside, which is the way to pacify petty people. A gentleman pacifying petty people will be regarded as inappropriate by his own party, and some may even leave him, hence the statement "the party is lost." However, it forms a pair with the fifth line, and above it there is strong support, so the gentleman becomes even more secure. Although he loses his party, he ultimately gains security through this, which is the reason for "greatness."

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。“乾”本上也，“坤”本下也。上下交，故“乾”居於內，而“坤”在外。苟“乾”不安其所而務進以迫“坤”，則夫順者將至於逆，故曰“無平不陂”。“坤”不獲安於上，則將下復以奪“乾”，“乾”之往適，所以速其復也，故曰“無往不復”。當是時也，“坤”已知難，而貞於我則可以“無咎”之矣。九三之所孚者，初與二也；以其所孚者為樂，進以迫“坤”而重違之，則危矣。故教之以“勿恤其孚”，而安“於食”，是以有“泰”之“福”。

The third line statement says: There is no constant level ground that does not turn into a slope, and no constant forward movement that does not turn back. If one remains upright in hardship, there will be no fault. There is no need to worry about those who share the same aspirations. Enjoying one's salary and food brings its own blessings. The small image commentary says: 'Without going there, one returns,' which refers to the boundary where heaven and earth meet. Originally, Qian was above and Kun below; now they are in communication, so Qian is inside the inner trigram and Kun is outside the outer trigram. If Qian does not stay in its place and constantly pushes forward to force Kun, then the originally gentle side would turn rebellious, hence 'without level ground there is a slope.' If Kun is unstable above and tries to descend to take Qian's place, then Qian's constant forward movement actually accelerates Kun's return, hence 'without going there, one returns.' At this point, Kun has realized the difficulty of the situation. As long as it remains upright towards me, it can be said 'there is no fault.' The trust of line nine three is in line nine one and nine two. If one only focuses on enjoying happiness with these like-minded people, constantly pushing forward to force Kun and repeatedly opposing it, it becomes dangerous. Therefore, the line statement advises 'do not worry about your trust,' and to calmly enjoy one's salary and food, thus attaining the 'blessings' of Tai.

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。王弼曰：“‘乾’樂上復，‘坤’樂下復，四處‘坤’首。”六五、上六皆失其故處而樂下者，故翩翩相從，不必富而能用其鄰，不待戒而自孚。

The Line Statement of the Sixth Line of the Tai hexagram says: Like a flock of birds flying swiftly and gracefully downward, though not rich themselves, they can lead nearby similar ones; without prior instruction, they naturally trust and cooperate with each other. The Image Commentary explains: "Gracefully flying without wealth" is because the three yin lines in the upper trigram have left their original positions of fullness and become empty; "without warning yet trustworthy" is because going downward is naturally their wish. Wang Bi says: "The nature of Qian is to rejoice in ascending, and the nature of Kun is to rejoice in descending; the Sixth Line is precisely at the forefront of the third line of the Kun trigram." The Sixth Line and the top line both leave their original positions and are willing to descend, so the Sixth Line leads them to descend gracefully. Because they are united in purpose, the Sixth Line does not need wealth to control the nearby Sixth and top lines, nor does it need prior instruction, for they naturally trust each other without any barriers.

六五：帝乙歸妹，以祉元吉。《象》曰：“以祉元吉”，中以行願也。“妹”，女之少者也。《易》女少而男長，則權在女。六五以陰居尊位，有“帝乙歸妹”之象焉。“坤”樂下復，下復而奪“乾”，“乾”則病矣，而亦非“坤”之利也，“乾”病而疾“坤”，“坤”亦將傷焉。使“乾”不病、“坤”不傷，莫如以輔“乾”之意而行其下復之願，如帝女之歸其夫者。帝女之歸也，非求勝其夫，將以祉之。“坤”之下復，非以奪“乾”，將以輔之，如是而後可。

The Line Statement of the sixth line in the fifth position of the Tai hexagram says: King Yi of Yin married off his daughter, thus obtaining blessings and great good fortune. The Image Commentary says: "With blessings comes the highest good fortune," because the sixth line in the fifth position is in the middle of the upper trigram and can uphold the middle path to realize its own aspirations. "Mai" refers to a young woman. The general principle of the Zhou Changes is that when the woman is young and the man is old, the initiative lies with the woman. The sixth line, with its yin and soft nature, occupies a position of honor, which corresponds to the image of "King Yi marrying off his daughter." The nature of the坤 trigram is to descend and return to its origin, but once it descends, it would encroach upon the position of the乾 trigram. If the乾 trigram is harmed, it is not beneficial to the坤 trigram either—when the乾 trigram becomes diseased, it will inevitably resent the坤 trigram, and the坤 trigram will also be harmed. The best way to prevent the乾 trigram from being diseased and the坤 trigram from being harmed is to carry out one's desire to descend while intending to assist the乾 trigram, just as a royal daughter marries into another family. A royal daughter marrying into another family does not aim to surpass her husband, but to bring him blessings; the坤 trigram descending is not to take the position of the乾 trigram, but to assist the乾 trigram. Only in this way can it be successful.

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。取土於隍，而以為城；封而高之，非城之利，以利人也。“泰”之所以厚“坤”於外者，非以利“坤”，亦以衛“乾”爾。“坤”之在上，而欲復於下，猶土之為城，而欲復于隍也。有城而不能固之，使復于隍，非城之罪，人之過也，故“勿用師”。上失其衛，則下思擅命，故“自邑告命”。邑非所以出命也，然既以失之矣，從而懷之則可，正之則吝。

The line statement of the sixth line at the top of the Tai hexagram says: The city wall collapsed, and the earth fell back into the dry moat; do not use military force, but issue orders from your own fief, even if you remain upright, there will still be regret. The image commentary says: "The city wall returns to the moat," because the government orders have already become chaotic. Originally, the earth was taken from the moat to build the city wall, raised and solidified, which was not for the earth's own benefit, but to protect those living within the city. The Tai hexagram places the坤 (Earth) trigram outside the outer trigram not for the benefit of坤, but to guard the inner trigram of乾 (Heaven). When坤 is at the top but desires to return to the bottom, it is like the earth on the city wall wanting to fall back into the moat. Having a city wall yet being unable to defend it, allowing it to fall back into the moat, is not the city wall's fault, but the fault of those who built and guarded it, hence it says "do not use military force" — it is not appropriate to use force to suppress. When the upper part loses its barrier, the lower part wants to issue orders on its own, hence it says "issue orders from your own fief." A fief is not a place to issue orders, but when the situation has already been lost, following the trend to pacify and win over people is acceptable, but if you insist on correcting it by name and rank, you can only bring regret.

乾上，坤下。“否”之匪人，不利君子貞；大往小來。《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。《春秋傳》曰：“不有君子，其能國乎？”君子道消，雖有國，與無同矣。

The Hexagram of Opposition has the Upper Trigram as Qian (Heaven) and the Lower Trigram as Kun (Earth). The Hexagram Statement says: In a time of opposition and closure, it is not suitable for human conduct, and it is not advantageous for the gentleman to maintain uprightness. The strong Yang moves outward, while the weak Yin moves inward. The Commentary on the Judgment says: "Opposition is not for people; it is not advantageous for the gentleman to be steadfast. The great moves outward, and the small comes inward." This is because the heavenly energy rises and the earthly energy descends, and the two energies of Heaven and Earth do not meet, so all things become obstructed. The relationship between ruler and subject, and between superior and inferior, does not connect, so the world is as if there are no states. In this hexagram, the inside is Yin and the outside is Yang; the inside is soft and the outside is strong. The petty person is in power within, while the gentleman is excluded outside. The petty person's power is growing, while the path of the gentleman is declining. The Zuo Zhuan records the words of a Jin state official: "If there are no gentlemen, can the state still be called a state?" Once the way of the gentleman declines, even if there are land and people, it is almost as if there is no state at all.

《象》曰：天地不交，“否”；君子以儉德辟難，不可榮以祿。初六：拔茅茹，以其匯，貞吉，亨。《象》曰：“拔茅”“貞吉”，志在君也。自“泰”為“否”也易，自“否”為“泰”也難。何也？陰陽易位，未有不志於復，而其既復，未有不安其位者也。故“泰”有“徵”，而“否”無“徵”。夫苟無“徵”，則是終無“泰”也而可乎？故“坤”處內而不忘貞於“乾”，斯所以為“泰”之漸矣，故“亨”。

The Image Commentary says: Heaven and Earth do not interact, which is the Hexagram of Not Crossing; thus, the gentleman withdraws his virtue to avoid calamity and does not seek the honor and prestige of official rank. The Line Statement of the initial line says: Pulling up a bundle of wild grass, the roots are connected and pull up similar ones; if one remains steadfast in the right path, it is auspicious and smooth. The Image Commentary says: "Pulling up the grass" and "steadfastness brings auspiciousness" is because its heart remains attached to the sovereign. Transitioning from the Hexagram of Greatness to the Hexagram of Not Crossing is easy, but returning from Not Crossing to Greatness is difficult. Why is that? Once yin and yang have exchanged positions, neither side wishes to return to its original place; but when they do return, neither is willing to move again. Therefore, the initial line of the Hexagram of Greatness speaks of "going forward brings auspiciousness," encouraging movement; yet the initial line of the Hexagram of Not Crossing does not mention "going forward" at all. If "going forward" is not mentioned, is it not forever impossible to return to Greatness? Thus, the turning point lies in: although the Earth occupies the inner trigram, it does not forget to remain faithful to Heaven, which is the gradual path toward Greatness, hence it is said "smooth."

六二：包承，小人吉，大人否，亨。《象》曰：“大人否，亨”，不亂群也。陰得其位，欲包群陽，而以承順取之。上說其順而不知其害，此小人之吉也。大人之慾濟斯世也，苟出而爭之，上則君莫之信，下則小人之所疾，故莫如否。大人否而退，使君子小人之群不相亂，以為邪之勝正也，常於交錯未定之間，及其群分類別，正未有不勝者也，故“亨”。

The Line Statement of the Sixth Line of the Gua of Non-communication says: By embracing and yielding to others, the petty person may gain good fortune, but the great person, by keeping himself secluded and not coming out, will instead achieve success. The Image Commentary says: "The great person is in non-communication, yet success is achieved," because he prevents the two groups of gentlemen and petty persons from mixing together. The Sixth Line, with a yin line in a yin position, is in the correct place, and it wishes to include all the yang lines above it, trying to win them over by being yielding and pleasing. Those above like its gentleness and do not see the danger within, which is why the petty person gains good fortune. The great person, wishing to help the world, if he steps forward to contend with the petty persons, the ruler above will not believe him, and the petty persons below will resent him. Therefore, it is better for him to remain secluded. By keeping himself apart, the great person ensures that the group of gentlemen and the group of petty persons are clearly separated, not mixed together. Because evil often triumphs over righteousness when righteousness and evil are mixed and the boundaries are unclear; when the two groups are clearly separated, righteousness will surely prevail. Therefore, it is said to be "successful."

六三：包羞。《象》曰：“包羞”，位不當也。三本陽位，故包承群陽而知羞之矣。九四：有命，無咎；疇離祉。《象》曰：“有命無咎”，志行也。君子之居“否”，患無以自行其志爾。初六有志於君，而四之應；苟“有命”，我無庸咎之矣。故君子之疇獲離其福。“疇”，類也。

The third line of the Gua of Non-communication says: It embraces and follows, yet feels ashamed within. The Image Commentary says: "Embracing shame," because it occupies an inappropriate position. The third line is originally a yang position, but six three is yin and weak, so it both embraces and follows the yang lines, while at the same time being aware of the shamefulness of its actions. The fourth line says: There is a command issued, without blame, and all of the same kind receive blessings. The Image Commentary says: "There is a command without blame," because his aspirations are realized. A gentleman in a time of blockage is concerned only with the inability to carry out his ambitions. The first line is devoted to the superior, and the fourth line corresponds with it; if there is a command from above to take office, then there is no need for self-reproach. Therefore, all such gentlemen receive blessings. "Chou" means those of the same kind.

九五：休否，大人吉；其亡其亡，繫于苞桑。《象》曰：“大人”之“吉”，位正當也。九五，大人之得位，宜若甚安且強者也。然其實制在於內。席其安強之勢，以與小人爭而求勝，則不可。故曰“休否，大人吉”。恃其安強之勢，而不虞小人之內勝，亦不可。故曰“其亡其亡，繫于苞桑”。“休否”者，所謂“大人否”也，小人之不吾敵也，審矣。惟乘吾急，則有以幸勝之，利在於急，不在於緩也。苟否而不爭，以休息之，必有不吾敵者見焉，故“大人吉”。上九：傾否，先否後喜。《象》曰：否終則傾，何可長也。“否”至於此，不可復因。非傾蕩掃除，則喜無自至矣。

The line statement of the fifth line of the Gou hexagram says: Let the situation of blockage and obstruction cease, and the great man will gain good fortune; one must always remain vigilant with the mind constantly thinking, "It is about to be lost, it is about to be lost," in order to be as firm as a rope tied to the roots of a dense mulberry tree. The image commentary says: The great man gains good fortune because he is in the proper position. The fifth line is the line where the great man is in the right position, appearing very stable and powerful. However, in the Gou hexagram, the actual power is actually in the hands of the small people within the inner trigram. Trying to compete with the small people by relying on one's own stable and powerful position is not feasible, hence the statement, "Rest from blockage, the great man gains good fortune." Conversely, relying on stability and strength without being cautious about the small people gaining power from within is also not feasible, hence the statement, "It is about to be lost, it is about to be lost, tied to the roots of a dense mulberry tree." The term "Rest from blockage" refers to the statement in the second line, "The great man is blocked." The small people are not my opponents, this is obvious; they only have an opportunity to win if I act hastily and advance too quickly. Therefore, advantage lies in being cautious rather than hasty. If I remain closed and do not compete with them, allowing the situation to rest, the small people's weakness will naturally become apparent, hence the statement, "The great man gains good fortune." The line statement of the top line says: Completely overturn the situation of blockage and obstruction, first it is blockage, later it turns to joy. The image commentary says: When blockage reaches its end, it must be overturned, how can it last long? When blockage reaches the top line, it can no longer be continued; without thoroughly overturning and sweeping away, where can joy come from?

乾上，離下。同人于野，亨，利涉大川，利君子貞。《彖》曰：“同人”，柔得位得中，而應乎乾，曰“同人”。此專言二也。“同人”曰：“同人于野，亨。”此言五也，故別之。利涉大川，“乾”行也。“野”者，無求之地也。立於無求之地，則凡從我者，皆誠同也。彼非誠同，而能從我於野哉！“同人”而不得其誠同，可謂“同人”乎？

The Hexagram of Tongren has the Upper Trigram Qian (Heaven) and the Lower Trigram Li (Fire). The Hexagram Statement says: To seek harmony with people in the wilderness, it is smooth, beneficial for crossing a great river, and beneficial for the gentleman to maintain the right path. The Commentary on the Judgment says: The Hexagram of Tongren is that the Yin and flexible line is in the correct position and in the center, and it corresponds to Qian above, hence it is called "Tongren." This sentence refers specifically to line Six in the Second. The Commentary on the Judgment also says: "Tongren says: To seek harmony with people in the wilderness, it is smooth." This sentence refers specifically to line Nine in the Fifth, hence it specially adds the words "Tongren says" to distinguish it. "Beneficial for crossing a great river" refers to the strong and vigorous action of Qian. The term "wilderness" refers to a place where there is no pursuit. A person standing in a place where there is no pursuit, those who are willing to follow him are those who truly share the same heart with him. If someone is not truly in harmony, would he be willing to come to the wilderness to follow him? To talk about "Tongren" without obtaining people who truly share the same heart, can it still be called "Tongren"?

故天與人同，物之能同於天者蓋寡矣。天非求同於物、非求不同於物也，立乎上，而天下之能同者自至焉，其不能者不至也，至者非我援之，不至者非我拒之，不拒不援，是以得其誠同，而可以“涉川”也。故曰“同人于野，亨。”“利涉大川，乾行也”。苟不得其誠同，與之居安則合，與之涉川則潰矣。涉川而不潰者，誠同也。

Therefore, heaven and humanity are the same, but among all things under heaven, few can be the same as heaven. Heaven does not deliberately seek for all things to be the same as itself, nor does it deliberately seek for them to be different. It simply stands high above, and whatever naturally aligns with it comes, and whatever does not naturally align does not come. Those who come are not pulled by me, and those who do not come are not rejected by me—neither rejecting nor pulling, thus obtaining the truly sincere and like-minded people, and thus being able to cross the great river together. Therefore, the Commentary on the Judgment says, "To seek the like in the wild, it is prosperous," and also says, "It is advantageous to cross the great river, because of the conduct of the Creative." If one does not obtain the truly sincere and like-minded people, it is possible to get along well in a peaceful situation, but once crossing the great river, they will scatter. To cross the great river without scattering relies precisely on this "sincere sameness."

文明以健，中正而應，君子正也。唯君子，為能通天下之志。《象》曰：天與火，“同人”，君子以類族辨物。水之於地為“比”，火之與天為“同人”。“同人”與“比”，相近而不同，不可不察也。“比”以無所不比為“比”，而“同人”以有所不同為“同”，故“君子以類族辨物”。

The Commentary on the Judgment continues to say: The inner trigram is Li (Fire), symbolizing civilization, and the outer trigram is Qian (Heaven), symbolizing strength and vigor. The line Six in the Second and Nine in the Fifth each occupy the central position and correspond with each other, which is the correct path of the gentleman. Only the gentleman can harmonize the aspirations of people throughout the world. The Image Commentary says: Heaven is above and fire ascends upward; both move in the same direction, which is the meaning of the Hexagram of Tong Ren (Union). The gentleman understands by this the distinction of kinship and the differentiation of things. Water flowing on the ground is the Hexagram of Bi (Approach), and fire moving with heaven is the Hexagram of Tong Ren. Although the Hexagrams of Tong Ren and Bi appear similar, they are actually different and must be carefully distinguished: the Hexagram of Bi is characterized by universal attachment, while the Hexagram of Tong Ren seeks similarity despite acknowledging differences. Therefore, it is said, "The gentleman distinguishes kinship and differentiates things."

初九：同人于門，無咎。《象》曰：出門同人，又誰咎也？初九自內出，同於上；上九自外入，同於下。自內出，故言“門”；自外入，故言“郊”。能出其門而同於人，不自用者也。

The first line of the Tongren hexagram says: Going out to seek harmony with others, there is no fault. The Image Commentary says: Going out to seek harmony with others after leaving the door, who could blame him? The initial line nine is moving from the inner trigram outward to seek harmony with those above; the top line nine is moving from the outer trigram inward to seek harmony with those below. Because it is moving from inside out, it is called 'door'; because it is moving from outside in, the top line nine is called 'suburb'. Being able to leave one's own door to seek harmony with others, this is the person who is not self-opinionated and not stubbornly insisting on one's own way.

六二：同人于宗，吝。《象》曰：“同人于宗”，吝道也。凡言“媾”者，其外應也；凡言“宗”者，其同體也。九五為“媾”，九三為“宗”。從“媾”，正也；從“宗”，不正也。六二之所欲從者，“媾”也；而“宗”欲得之，正者遠而不相及；不正者近而足以相困。苟不能自力於難而安於易，以同乎不正，則吝矣。

The Line Statement for the Second Line of the Tong Ren hexagram says: seeking harmony only within one's own clan leads to regret. The Image Commentary says: 'seeking harmony within the clan' is a path that leads to regret. In the Zhou Changes, whenever the term 'gou' is used, it refers to the line outside the hexagram that corresponds to it; whenever the term 'zong' is used, it refers to the line within the same hexagram. For the Second Line, the Fifth Line is 'gou', and the Third Line is 'zong'. Following 'gou' is correct, while following 'zong' is incorrect. The Second Line originally intended to follow the correct 'gou' which is the Fifth Line, but the incorrect 'zong' which is the Third Line also tries to pull it. The correct 'gou' is far above, out of reach; the incorrect 'zong' is close by, able to trouble and entangle. If the Second Line does not strive to take the difficult but correct path, and instead chooses the easy path and joins the incorrect 'zong', then regret is inevitable.

九三：伏戎于莽，升其高陵，三歲不興。《象》曰：“伏戎于莽”，敵剛也；“三歲不興”，安行也？九四：乘其墉，弗克攻，吉。《象》曰：“乘其墉”，義“弗克”也；其吉，則困而反則也。六二之慾，同乎五也。歷三與四而後至，故三與四皆欲得之。四近於五，五乘其墉，其勢至迫而不可動，是以雖有爭二之心，而未有起戎之跡，故猶可知困而不攻，反而獲吉也。若三之於五也，稍遠而肆焉。五在其陵，而不在其墉，是以伏戎于莽而伺之，既已起戎矣，雖欲反，則可得乎？欲興不能，欲歸不可，至於三歲，行將安入？故曰“三歲不興，安行也？”

The line statement of the Qian (Heaven) trigram's third line says: "Bury the troops in the grassy wilderness, and climb the high hill to look around, but for three years dare not take action." The Image Commentary says: "Burying the troops in the grassy wilderness" is because the opponent is too strong; "for three years not taking action," where else can it go? The line statement of the fourth line says: "Climbing the city wall, but ultimately unable to attack, which is auspicious." The Image Commentary says: "Climbing the city wall" is inherently something that cannot be attacked; it is auspicious because after being trapped in difficulties, it can return to the proper way. The second line (Six Two) truly wants to be the same as the fifth line (Nine Five), but it has to go through the third and fourth lines to reach it, so the third and fourth lines both want to stop it. The fourth line is close to the fifth line, and the fifth line is above it, pressing down on its city wall, forcing it into a situation where it cannot move. Therefore, although the fourth line has the desire to compete with the second line, it does not actually take military action, and can recognize its own困境 without attacking, thus returning to auspiciousness. As for the third line, it is somewhat farther from the fifth line, so it becomes more reckless: the fifth line is only on the hill that it can see, but not pressing down on its city wall, so it buries its troops in the grassy wilderness to spy. Since it has already taken military action, even if it wants to stop, can it retreat? If it wants to take action, it lacks strength; if it wants to retreat, it is impossible. It drags on for three years, where else can it go? Therefore, it says, "For three years not taking action, how can it move forward?"

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。子曰：“君子之道，或出或處，或默或語。二人同心，其利斷金；同心之言，其臭如蘭。”由此觀之，豈以用師而少五哉？夫以三、四之強而不能奪，始於“號啕”，而卒達於“笑”。至於用師，相剋矣；而不能散其同，此所以知二、五之誠同也。二，陰也；五，陽也；陰陽不同而為“同人”，是以知其同之可必也。君子出、處、語、默不同而為“同人”，是以知其同之可必也。苟可必也，則雖有堅強之物，莫能間之矣。故曰“其利斷金”。蘭之有臭，誠有之也；二五之同，其心誠同也；故曰“其臭如蘭”。

The Line Statement of the Fifth Line of the Qian (Heaven) Trigram in the Book of Changes says: To seek common ground with others, one first cries out in sorrow, but later smiles; a great army is deployed to overcome obstacles, and the two finally meet. The Image Commentary says: The reason for the initial crying is that the Fifth Line maintains the center and is straightforward in heart; 'a great army' and 'meeting' indicate mutual conflict between the two sides. Confucius says in the Great Treatise of the Book of Changes: 'The way of a gentleman is sometimes to take office, sometimes to retire, sometimes to be silent, sometimes to speak. When two people have the same mind, their strength is sufficient to cut through metal; the words of those who are in harmony have the fragrance of orchids.' From this, can we really look down upon the Fifth Line for using an army? Because the Third and Fourth Lines are so forceful, they still cannot take away the Second Line, so the Fifth Line first cries and then ends up smiling. When the army is actually used, it is a real conflict, yet it still cannot separate the harmony between the Second and Fifth Lines. This clearly shows that the Second and Fifth Lines are genuinely in harmony. The Second Line is yin, the Fifth Line is yang; yin and yang are inherently different yet they are called 'same people,' showing that this 'same' is reliable. A gentleman may be in office or retired, may be silent or speak, yet he is still called 'same people,' showing that this 'same' is reliable. Since it is reliable, even the hardest and most forceful things cannot intrude and separate them, hence 'its sharpness can cut through metal.' Orchids have fragrance because it is real; the harmony between the Second and Fifth Lines is real in heart, hence 'its scent is like orchids.'

上九：同人于郊，無悔。《象》曰：“同人于郊”，志未得也。物之同於“乾”者已寡矣，今又處“乾”之上，則同之者尤難。以其無所苟同，則可以“無悔”；以其莫與共立，則“志未得也”。

The Line Statement of the Upper Ninth line of the Tong Ren hexagram says: Seeking harmony with others in the outskirts outside the city, there is no regret. The Image Commentary says: 'Seeking harmony with others in the outskirts' indicates that his aspirations have not yet been realized. In the world, those who can be harmonized with the Qian trigram are already few, and何况 the Upper Ninth is situated at the top of the three Yang lines of Qian, making those who can harmonize with it even rarer. Exactly because he does not readily compromise with others, he can 'have no regret'; and precisely because there is no one to stand by him, it is said 'his aspirations have not been fulfilled'.

離上，乾下。“大有”：元亨。《彖》曰：“大有”，柔得尊位，大中。而上下應之，曰“大有”。謂五也。“大”者皆見“有”於五，故曰“大有”。其德剛健而文明，應乎天而時行，是以“元亨”。《象》曰：火在天上，“大有”。君子以遏惡揚善，順天休命。以健濟明，可以進退善惡，“順天”之“休命”也。

The Great Possession hexagram has the upper trigram as Li (Fire) and the lower trigram as Qian (Heaven). The hexagram statement says: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment says: The Great Possession hexagram is when the yin and flexible line occupies a noble position, is centered and extensive, and all five yang lines above and below respond to it, so it is called "Great Possession." Here it refers to line six in the fifth position. Any yang strength that is great is possessed by line six in the fifth, so it is called "Great Possession." Its virtue is strong and vigorous yet civilized, responding to the heavenly way and following the seasons, thus "greatly smooth." The Image Commentary says: Fire shining in the sky, this is the Great Possession hexagram; the gentleman understands restraining evil and promoting good, following the heavenly command of goodness. Using the strength of Qian to complete the clarity of Li, one can promote good and remove evil, which is precisely following the heavenly "favorable command."

初九，無交害，匪咎；艱則無咎。二應於五，三通於天子，四與上近焉；獨立無交者，惟初而已。雖然無交之為害也，非所謂“咎”也。獨立無恃而知難焉，何咎之有？《象》曰：大有初九，“無交害”也。明惟初九為然也。

The line statement of the initial line of the Great Possession hexagram says: There is no harm from lack of interaction, and it is not considered a fault; if one can remain vigilant in hardship, there will be no fault. The second line corresponds with the fifth line, the third line connects with the Son of Heaven, and the fourth line is close to the top line. Only the initial line is isolated without interaction. Although this is the case, lacking interaction is merely an obstacle, not yet reaching the level of fault mentioned in the line statement. Being isolated and without support, yet understanding hardship and remaining self-disciplined, how could there be any fault? The image commentary says: The initial line of the Great Possession hexagram is 'without harm from lack of interaction.' This emphasizes that only the initial line is in this situation.

九二：大車以載，有攸往，無咎。《象》曰：“大車以載”，積中不敗也。“大車”，虛而有容者，謂五也。九二足以有為矣，然非六五虛而容之，雖欲往，可得乎？“積中”，明虛也。

The line statement of the ninth line of the Gengwu hexagram says: "Using a large cart to carry things, going forward, there is no fault." The image commentary says: "A large cart is used for carrying," meaning that things are piled up in the cart without being crushed. The term "large cart" refers to something that is hollow in the middle and thus can hold things, which refers to the sixth line in the fifth position. The ability of the ninth line in the second position is sufficient for action, but if the sixth line in the fifth position does not remain empty and accommodate it, then even if it wants to move forward, can it actually proceed? The image commentary says "accumulated in the middle," clearly indicating that the sixth line in the fifth position is hollow in the middle and can hold things.

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，其勢足以通於天子。以小人處之，則敗矣。九四：匪其彭，無咎。《象》曰：“匪其彭，無咎”，明辯晢也。“彭”，三也；九四之義，知有五而已。夫九三之剛，非強也；六五之柔，非弱也。惟明者為能辨此。

The line statement of the Dàyǒu hexagram's Nine in the Third says: "The Duke presents all his possessions to the Son of Heaven. The petty person cannot bear this position." The Image Commentary says: "The Duke presents offerings to the Son of Heaven." If this were applied to a petty person, it would become a calamity. Nine in the Third, with a Yang line in a Yang position, has sufficient strength to ascend to the Son of Heaven. If this position were occupied by a petty person, it would lead to failure. The line statement of Nine in the Fourth says: "Not relying on the great one, there is no blame." The Image Commentary says: "Not being excessive, there is no blame," because he is discerning and clear-minded. "Excessive" refers to the great Nine in the Third. The principle upheld by Nine in the Fourth is to recognize only the Son in the Fifth as the true ruler. One must understand that although Nine in the Third is strong, it does not necessarily mean strength; although the Son in the Fifth is gentle, it does not necessarily mean weakness. Only those with clear vision can discern this distinction.

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。處群剛之間，而獨用柔，無備之甚者也。以其無備而物信之，故歸之者交如也。此柔而能威者，何也？以其無備，知其有餘也。夫備生於不足，不足之形見於外，則威削。

The Line Statement of the sixth line of the sixth position in the Dàyǒu hexagram says: His sincerity and trustworthiness are mutually felt and communicated with others, and he also possesses authority, thus it is auspicious. The Image Commentary says: "His sincerity is widely felt," meaning that he uses sincerity to inspire the aspirations of others; "His authority is firm" is auspicious because he is approachable and open, with no defenses. The sixth line is situated among a group of yang lines, yet it alone employs the principle of yin, being completely unguarded. Because he is completely unguarded, people trust him, so those who come to him are numerous and their interactions are frequent. How can a weak person generate authority? It is precisely because he is completely unguarded that people realize he has ample inner strength. One must understand that defense arises from lack. Once the signs of lack are revealed, authority is diminished.

上九：自天祐之，吉無不利。《象》曰：“大有”上吉，“自天祐”也。曰“祐”，曰“吉”，曰“無不利”，其為福也多矣。而終不言其所以致福之由，而象又因其成文，無所復說。此豈真無說也哉！蓋其所以致福者遠矣。夫兩剛不能相用，而獨陰不可以用陽，故必居至寡之地，以陰附陽，而後眾予之，“履”之六三、“大有”之六五是也。六三附於九五，六五附於上九，而群陽歸之。二陰既因群陽而有功，九五、上九又得以坐受二陰之成績，故“履”有不疚之光，而“大有”有“自天”之“祐”，此皆聖賢之高致妙用也。

The line statement of the top line of the Dàyǒu hexagram says: receiving protection from heaven, auspicious, nothing is unfavorable. The Image Commentary says: the auspiciousness of the top line of the Dàyǒu hexagram is precisely 'receiving protection from heaven.' It says 'protection,' it says 'auspicious,' it says 'nothing is unfavorable,' and the blessings received are already great. Yet the line statement never explains the reason for attaining these blessings, and the Image Commentary merely repeats the existing words of the line statement without adding anything else. Is this really because there is nothing more to say? In fact, the source of these blessings is very profound. One must understand that two strong yang lines cannot support each other, and a single isolated yin line cannot move a yang line. Therefore, one must be in the most isolated and solitary position, using yin flexibility to rely on yang strength, so that all the yang lines will be willing to give their merit to it. This is how the Liùsān line of the Lǚ hexagram and the Liùwǔ line of the Dàyǒu hexagram achieve success. The Liùsān line of the Lǚ hexagram relies on the Jiǔwǔ line, and the Liùwǔ line of the Dàyǒu hexagram relies on the Shàngjiǔ line, so all the yang lines turn toward it. Since two yin lines achieve success by relying on the group of yang lines, and the Jiǔwǔ and Shàngjiǔ lines can remain seated and accept the achievements of these two yin lines, the Lǚ hexagram has the Commentary on the Judgment saying 'walking on the throne without guilt,' and the Dàyǒu hexagram has the blessing of 'receiving protection from heaven.' These are the profound intentions and subtle applications of the sages and virtuous ones.

故孔子曰：“天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以‘自天祐之，吉無不利’”。信也，順也，尚賢也，此三者，皆六五之德也。“易而無備”，六五之順也。“厥孚交如”，六五之信也。群陽歸之，六五之尚賢也。上九特履之爾。我之所履者，能順且信，又以尚賢，則天人之助將安歸哉？故曰“聖人無功，神人無名”，而“大有”上九，不見致福之由也。

Therefore, Confucius said in the Great Treatise of the Zhou Changes: "Heaven helps those who follow Heaven's way, and the people help those who are sincere. Practicing sincerity and constantly following Heaven's way, and also honoring the virtuous, thus it is said, 'Heaven aids, and there is no misfortune.' " Sincerity, following Heaven's way, and honoring the virtuous are all the virtues of the line six in the fifth. "Easy and without preparation" is the following of Heaven's way of the line six in the fifth, "mutual sincerity" is the sincerity of the line six in the fifth, and the gathering of all the yang lines is the honoring of the virtuous of the line six in the fifth. The line nine at the top is merely standing upon these three. If my steps are both following Heaven's way and sincere, and also honor the virtuous, then how can the aid of Heaven and the aid of people belong to others? Therefore, the Zhuangzi says, "The sage has no achievements, the divine person has no name," and the line nine at the top of the Daxiagram cannot be seen as the source of its blessings.

坤上，艮下。“謙”，亨。君子有終。《彖》曰：“謙，亨”。天道下濟而光明，地道卑而上行。此所以為“謙、亨”也。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，卑而不可逾，君子之終也。此所以為“君子有終”也。不於其終觀之，則爭而得、謙而失者，蓋有之矣。惟相要於究極，然後知謙之必勝也。

The hexagram of Humility has the upper trigram as Kun (Earth) and the lower trigram as Gen (Mountain). The hexagram statement says: "Humility is smooth and prosperous; the gentleman can achieve a good ending." The Commentary on the Judgment says: "Humility is smooth," because the heavenly way is to descend and bestow, thus becoming more luminous; the earthly way is to be lowly and thus the earth's energy ascends. This is why "humility" leads to "smoothness." The Commentary on the Judgment also says: the heavenly way reduces fullness and increases humility; the earthly way changes fullness into flow and channels it through humility; the spirits diminish fullness and bestow blessings upon humility; human feelings dislike fullness and favor humility. A humble person, though in a high position, has ever greater virtue; though in a low position, no one can surpass him. This is why the gentleman achieves a good ending. This is the reason for "the gentleman has a good ending." If one does not look at the outcome, then there are indeed cases where competing leads to success and yielding leads to loss. Only by looking at the ultimate outcome and verifying it can one know that yielding will surely prevail.

《象》曰：地中有山，“謙”。君子以裒多益寡，稱物平施。“裒”，取也。“謙”之為名，生於過也，物過然後知有“謙”。使物不過，則“謙”者乃其中爾。過與中相形，而“謙”之名生焉。聖人即世之所名而名之，而其實則歸於中而已矣。地過乎卑，山過乎高，故“地中有山，謙”。君子之居是也，多者取之，“謙”也；寡者益之，亦“謙”也。

The Image Commentary says: A high mountain hidden in the earth is the卦 of Humility; the gentleman thus takes the excess to make up for the deficiency, weighing the things properly so that the distribution is balanced. "Pou" means to take away. The term "Humility" itself arises from "Excess": when things become excessive, people then understand the concept of "Humility"; if things are not excessive, then "Humility" is merely "Moderation." With "Excess" and "Moderation" contrasting, the term "Humility" comes into being. The sage merely follows the existing name to label it, but its essence still ultimately returns to the concept of "Moderation." The earth is too low, the mountain too high, hence it is said "earth containing a mountain, Humility." A gentleman in such a position, taking away some from the excess, is Humility; adding some to the deficiency, is also Humility.

初六：謙謙君子，用涉大川，吉。《象》曰：“謙謙君子”，卑以自牧也。此最處下，是“謙”之過也。是道也，無所用之，用於“涉川”而已。有大難不深自屈折，則不足以致其用。“牧”者，養之以待用云爾。

The Line Statement of the first line of the Qian hexagram says: A gentleman who is humble and humble again, using such virtue to cross a great river, is auspicious. The Image Commentary says: "A gentleman who is humble and humble again" is one who cultivates himself with a lowly attitude. The first line is at the very bottom of the hexagram, indicating excessive humility. This excessive humility is not useful in ordinary situations, but is needed when facing great difficulties, such as crossing a great river. When encountering great hardship and not being willing to deeply humble oneself, it is insufficient to realize its effectiveness. "Pasture" means to first cultivate and keep ready for future use.

六二：鳴謙，貞吉。《象》曰：“鳴謙貞吉”，中心得也。雄鳴則雌應，故《易》以陰陽唱和寄之於“鳴”。“謙”之所以為“謙”者，三也：其“謙”也以勞，故聞其風、被其澤者，莫不相從於“謙”。六二，其鄰也；上九，其配也；故皆和之而鳴於“謙”。而六二又以陰處內卦之中，雖微九三，其有不謙乎？故曰“鳴謙”，又曰“貞吉”。“鳴”以言其和於三，“貞”以見其出於性也。

The Line Statement of the second line of the Qian hexagram says: "A modest call that is answered, maintaining correctness brings good fortune." The Image Commentary says: "A modest call that is answered and maintains correctness brings good fortune," because this modesty comes from the heart and is self-satisfying. When a male bird calls, the female bird responds, so the Zhou Changes use the word "ming" (call) to express the mutual response between yin and yang. The Qian hexagram is able to be modest because of the third line, which is modest based on its achievements. Therefore, those who hear its reputation or receive its favor will not fail to be modest along with it. The second line is close to the third line, and the line above it is the correct corresponding line to the third line, so both lines respond and call together in modesty. Moreover, the second line is a yin line in the middle of the inner trigram. Even without the third line, would it not be modest on its own? Therefore, it is said both "ming qian" (modest call) and "zhen ji" (correctness brings good fortune): "ming" refers to its correspondence with the third line, while "zhen" refers to the modesty coming from its nature.

九三：勞謙，君子有終，吉。《象》曰：“勞謙君子”，萬民服也。“勞”，功也。“謙”五陰一陽，待是而後為“謙”，其功多矣。“艮”之制在三，而三親以“艮”下“坤”，其“謙”至矣，故曰“勞謙”。勞而不伐，有功而不德，非獨以自免而已，又將以及人，是得“謙”之全者也。故《彖》曰：“君子有終。”而三亦云。

The line statement of the Qian卦 (Gentle) for the third line, nine three, says: having merit but being humble, the gentleman will have a favorable ending, which is auspicious. The Image Commentary says: "The gentleman who toils in humility," all the people will be devoted to him. "Toil" refers to merit. The Qian卦 has five yin lines and one yang line, and it is entirely due to the third line, nine three, that it becomes the Qian卦. Its merit is great. The lower trigram is Gen (Mountain), and its master is the third line. However, nine three personally leads the entire Gen trigram to submit beneath Kun (Earth), thus being humble to the extreme, which is called "toil in humility." Toiling without boasting, achieving success without claiming virtue, this is not only for self-preservation but also for benefiting others. Only then can one truly embody the full meaning of "humility." Therefore, the Commentary on the Judgment says, "the gentleman has a favorable ending," and the line statement of nine three also says the same.

六四：無不利，撝謙。《象》曰：“無不利，撝謙”，不違則也。是亦九三之所致也。二近其內，有配之象，故曰“鳴”；四近其外，三之所向，故稱“撝”。以柔居柔，而當三之所向，三之所撝，四之所趨也。以謙“撝謙”，孰不利者？故曰“無不利”。

The Line Statement of the fourth line of the Qian hexagram says: "Nothing is disadvantageous; spread out the humility." The Image Commentary says: "Nothing is disadvantageous, spreading out humility," because it does not violate the principle. This is also related to the third line. The second line is adjacent to the inner side of the third line, implying a harmonious relationship, hence the word "calling out." The fourth line is adjacent to the outer side of the third line, and is exactly in the direction that the third line points, hence the word "spreading out." The fourth line, being a yin line in a yin position, is also exactly where the third line's direction leads. The fourth line uses its own humility to receive and spread out the humility of the third line. How could there be anything disadvantageous? Therefore, it says "nothing is disadvantageous."

六五：不富，以其鄰；利用侵伐，無不利。《象》曰：“利用侵伐”，征不服也。直者曲之矯也，謙者驕之反也。皆非德之至也，故兩直不相容，兩謙不相使。九三以“勞謙”，而上下皆謙以應之，內則“鳴謙”，外則“撝謙”。其甚者則謙謙相追於無窮，相益不已。則夫所謂“裒多益寡，稱物平施”者，將使誰為之？若夫六五則不然，以為謙乎，則所據者剛也；以為驕乎，則所處者中也；惟不可得而謂之謙，不可得而謂之驕，故五，“謙”莫不為之使也。求其所以能使此五“謙者”而無所有，故曰“不富，以其鄰”；至於侵伐，而不害為“謙”，故曰“利用侵伐”。莫不為之用者，故曰“無不利”。

The Line Statement of the sixth line of the Qian hexagram says: Though not rich himself, he can lead nearby like-minded people; it is advantageous to go to war and there is no disadvantage. The Image Commentary says: "It is advantageous to go to war," because it is to attack those who do not submit. "Straight" is used to correct "bent," and "humility" is opposed to "arrogance." Both are not the ultimate virtue; thus, two people who are overly straight cannot get along, and two who are overly humble cannot work together. The ninth line in the third position establishes humility in the hexagram, and all the other lines respond with humility: inside there is the second line's "humility expressed through speech," and outside there is the fourth line's "modest humility." If humility continues to the extreme, it becomes endless mutual yielding and continuous submission. Then who would carry out the actual practice mentioned in the Image Commentary, "taking much and giving little, and distributing things fairly"? The fifth line is different: if we call it humble, it occupies a strong and noble position; if we call it arrogant, it is in the middle of the upper trigram. Because it cannot be called either humble or arrogant, the other five lines that are humble all obey its command. To ask why it can command these five humble lines, it actually relies on nothing, so it says "not rich, but with its neighbors." Even when it goes to war, it does not lose its humility, so it says "advantageous to go to war." All the lines are used by it, so it says "no disadvantage."

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。其為“鳴謙”，一也。六二自得於心，而上六“志未得”者，以其所居非安於謙者也，特以其配之“勞謙”而強應焉。貌謙而實不至，則所服者寡矣，故雖其邑國而猶叛之。夫實雖不足，而名在於謙，則叛者不利。叛者不利，則徵者利矣。王弼曰：“吉凶悔吝，生乎動者也。動之所起，興於利者也，故飲食必有‘訟’，‘訟’必有眾起，未有居眾人之所惡而為動者所害，處不競之地而為爭者所奪。是以六爻雖有失位，無應乘剛，而皆無凶、咎、悔、吝者，以謙為主也。”

The sixth line at the top of the Qian hexagram says: "Humble and responsive, it is advantageous to go to war and conquer one's own fiefdom." The Image Commentary says: "Humble and responsive" indicates that one's aspirations have not yet been fulfilled; "to use military force" means to conquer one's own fiefdom. The sixth line at the top and the second line both are called "Humble and responsive." The second line's humility is from within, but the sixth line at the top is "aspirations not yet fulfilled," because its position is not suitable for humility. It only follows suit because of the proper response to the nine in the third line, which is "laborious humility." On the outside it appears humble, but in reality it does not reach that level, so it is difficult to gain the trust of others. Therefore, even its own fiefdom may rebel against it. However, although its actual virtue is insufficient, it is at least nominally on the side of humility, so the rebels have no justification. Since the rebels have no justification, the one who goes to war has the justification. Wang Bi says: "Good fortune, misfortune, regret, and hardship all arise from action; and action is initiated by advantage. Therefore, if there is an advantage in food and drink, it necessarily leads to disputes; if there are disputes, it necessarily leads to people rising up in conflict. There has never been someone who is in a position despised by others and yet is harmed by the restless; nor has there ever been someone who is in a non-contentious position and yet is robbed by those who compete. Therefore, although the six lines of the Qian hexagram have some that are out of position, some without a response, and some that overstep the strong lines, there is no misfortune, blame, regret, or hardship, because the entire hexagram is based on humility."

震上，坤下。“豫”：利建侯行師。“豫”之言暇也。暇以樂之，謂“豫”。建侯所以“豫”，“豫”所以行師也，故曰“利建侯行師”。有民而不以分人，雖欲“豫”可得乎？子重問晉國之勇，欒針曰：“好以暇。”是故惟暇者為能師。

The hexagram Yu has the upper trigram Zhen (Thunder) and the lower trigram Kun (Earth). The hexagram statement says: "Yu, it is advantageous to establish feudal lords and to march out with troops." The meaning of "Yu" is to be at ease and have leisure. Only when there is leisure can one enjoy comfort, and this is called "Yu." Establishing feudal lords is to provide leisure for those in power; only with leisure can one consider military action, hence it says "advantageous to establish feudal lords and to march out with troops." Holding onto the people's land without sharing it with others is to desire "Yu," but can one truly be at ease in such a situation? The "Zuo Zhuan · Chenggong Sixteenth Year" records the Battle of Yancheng, where Chu's Zi Zhong asked the Jin people why they were called brave, and Jin official Luan Qian answered: "They value leisure." — the Jin people valued being at ease. Clearly, only those who are at ease can lead an army.

《彖》曰：“豫”，剛應而志行，順以動，“豫”。“豫”，順以動，故天地如之。言天地亦以順動也。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。上以順動，則凡入於刑罰者，皆民之過也。

The Commentary on the Judgment says: The hexagram of Joy is because the yang line at Nine in the Fourth gains the response of the many yin lines, and thus his will is fulfilled, moving in accordance with the sentiments of the people, hence it is called Joy. Joy is movement in accordance with the sentiments of the people; the movement of heaven and earth is also not different from this. This means that heaven and earth also move in accordance with the natural order. The Commentary on the Judgment then says: What about matters such as enfeoffing feudal lords and mobilizing armies? Heaven and earth move in accordance with the natural order, so the sun and moon move without error, and the four seasons change without mistake; the sage moves in accordance with the natural order, so punishments are simple and the people are loyal. If those in authority move in accordance with the natural order, then those who fall under punishment are all due to their own faults.

“豫”之時義大矣哉！卦，未有非時者也。時未有，無義；亦未有無用者也。苟當其時，有義、有用，焉往而不為大？故曰“時、義”，又曰“時、用”，又直曰“時者”，皆適遇其及之而已。從而為之說，則過矣；如必求其說，則凡不言此者，皆當求所以不言之故，無乃不勝異說而厭棄之歟？盍取而觀之，因其言天地以及聖人王公，則多有是言，因其所言者大，而後及此者則其言之勢也。是說也，且非獨此見天地之情者四，“利見大人”者五，其餘同者不可勝數也，又可盡以為異於他卦而曲為之說歟？

The Commentary on the Judgment concludes with admiration: the time it represents and the meaning it contains in the hexagram Yu are truly great! In fact, among the sixty-four hexagrams, none lacks its own time; sometimes there is no meaning, and sometimes there is no use. If something is just right for the time, and also has meaning and usefulness, then placing it on any hexagram would not prevent it from being called "great." Therefore, the Commentary on the Judgment sometimes says "time and meaning," sometimes "time and usefulness," and sometimes simply "time," all just depending on the flow of the text. Later scholars seized upon these instances to establish their own theories, which went beyond the original intent. If one insists on finding reasons for these statements, then for every hexagram that does not mention such a phrase, one must also find reasons for why it does not. Would that not be overwhelmed by endless interpretations, eventually leading to complete rejection? Instead, let us look through the entire Zhou Changes: whenever the Commentary on the Judgment speaks of heaven and earth, or sages and kings, such commendatory remarks appear frequently. This is because the subject discussed is great, and thus the text naturally follows with such a statement. Take this category for example; it is not only in the hexagram Yu: there are four hexagrams mentioned as "revealing the feelings of heaven and earth," and five hexagrams mentioned as "favorable for encountering a great person." The rest are similar in this regard, and are countless. How could they all be treated as different from other hexagrams and forced into special interpretations?

《象》曰：雷出地奮，“豫”；先王以作樂崇德，殷薦之上帝，以配祖考。初六：鳴豫，凶。《象》曰：“初六鳴豫”；志窮凶也。所以為“豫”者，四也；而初和之，故曰“鳴”。已無以致樂，而恃其配以為樂，志不遠矣，因人之樂者，人樂亦樂，人憂亦憂，志在因人而已，所因者窮，不得不凶。

The Image Commentary says: Thunder arises from beneath the earth and all things become vigorous, which is the meaning of the Yu hexagram. The former kings thus composed music to honor virtue, solemnly offering sacrifices to Shangdi, and also enshrining ancestors alongside him. The Line Statement of the initial line says: Joining in the joy of others, resulting in misfortune. The Image Commentary says: "The initial line rejoices in the joy," indicating that when one's aspirations are exhausted, misfortune follows. It is the nine in the fourth position that makes the whole hexagram become Yu; the initial line corresponds with it and thus harmonizes, hence the term "rejoice." If one cannot provide joy on his own and can only rely on the corresponding nine in the fourth position for pleasure, his aspirations are not enduring. All joy that depends on others will make him joyful when others are joyful and sorrowful when others are sorrowful, with his mind entirely dependent on others. Once the source of his dependence is exhausted, he cannot avoid misfortune.

六二：介于石，不終日，貞吉。《象》曰：“不終日，貞吉”，以中正也。以陰居陰，而處二陰之間，晦之極，靜之至也。以晦觀明，以靜觀動，則凡吉凶禍福之至，如長短黑白陳乎吾前，是以動靜如此之果也。“介于石”，果於靜也；“不終日”，果於動也；是故孔子以為“知幾”也。

The Line Statement of the Second Line of the Yu Hexagram says: "It is firm as a stone, and without waiting for a whole day, it already sees clearly. To maintain uprightness brings good fortune." The Image Commentary says: "Without waiting for a whole day, uprightness brings good fortune," because it is in the center and possesses uprightness. The Second Line, with a yin line in a yin position, is also between the first line and the third line, both yin lines, thus being in the most obscure and quiet state. Observing the bright from the obscure, and the moving from the still, when good and bad fortune come close, they appear as clear as the length and darkness of things before one's eyes. Therefore, whether still or moving, it is decisive. "Firm as a stone" refers to decisiveness in stillness; "without waiting for a whole day" refers to decisiveness in action. Therefore, Confucius in the Great Treatise of the Zhou Changes praised the Second Line as "knowing the moment," able to perceive the initial signs of things.

六三：盱豫，悔；遲有悔。《象》曰：“盱豫”有“悔”，位不當也。以陽居陽，猶力人之馭健馬也，有以制之。夫三非六之所能馭也，乘非其任而聽其所之，若是者，神亂於中而目盱於外矣。據靜以觀物者，見物之正，六二是也；乘動以逐物者，見物之似，六三是也。物之似福者，誘之；似禍者，劫之。我且睢盱而赴之，既而非也，則後雖有誠然者，莫敢赴之矣。故始失之疾，而其終未嘗不以遲為悔也。

The Line Statement of the Third Line of the Yu hexagram says: Looking with wide eyes to chase after pleasure, there is regret; hesitating also brings regret. The Image Commentary says: "Looking wide-eyed and chasing pleasure" brings "regret," because the position occupied is inappropriate. If a yang line is in the third position, which is a yang position, it is like a strong person controlling a fierce horse, and he can still control it; but the third line is not a position suitable for a yin line. Sitting in an inappropriate position, letting the horse run wild, the person becomes confused inside and looks wide-eyed outside. Those who remain calm and observe things see the true nature of things, which is the case of line six two; those who are carried away by restlessness chase after things and see only their false appearances, which is the case of line six three. What appears to be good lures him; what appears to be bad seizes him. He looks wide-eyed and rushes forward, only later realizing it was not so; thus, when real good things come later, he will no longer dare to rush forward. Therefore, he initially fails because of being too hasty, and ultimately cannot avoid regret from hesitation.

九四：由豫，大有得；勿疑，朋盍簪。《象》曰：“由豫，大有得”，志大行也。“盍”，何不也；“簪”，固結也。五陰莫不由四而“豫”，故“大有得”。“豫”有三“豫”、二“貞”。三“豫”易懷，而二“貞”難致。難致者疑之，則附者皆以利合而已。夫以利合，亦以利散，是故來者、去者、觀望而不至者，舉勿疑之，則吾朋何有不固者乎？

The fourth line of the Yu hexagram says: The joy of the entire hexagram comes from this line, and there is great gain; do not suspect, why don't friends come together and firmly unite. The Image Commentary says: "By being joyful, there is great gain," meaning that its aspirations are greatly realized. "He" means "why not," and "zhan" means to firmly unite. None of the five yin lines is not made joyful by the fourth line, so there is great gain. Among the six lines of the Yu hexagram, three lines are named "Yu" (initial six being joyful, sixth line being joy in the dark), and two lines are named "Zhen" (sixth line two and sixth line five). The three "Yu" are easily attracted, but the two "Zhen" are difficult to attract. If one suspects them because they are difficult to attract, then those who come will be those who come for personal gain; those who come for personal gain will also depart for personal gain. Therefore, do not suspect those who come, those who go, or those who watch and have not yet come. Then, how can my friends not be firmly united?

六五：貞疾，恆不死。《象》曰：“六五貞疾”，乘剛也；“恆不死”，中未亡也。二與五，皆“貞”者也。“貞”者不志於利，故皆不得以“豫”名之，其“貞”同，其所以為“貞”者異，故二以得吉，五以得疾也。二之“貞”，非固欲不從四也，可則進，否則退，其“吉”也，不亦宜乎？五之於四也，其質則陰，其居則陽也。質陰則力莫能較，居陽則有不服之心焉。伕力莫能較而有不服之，則其貞足以為疾而已。三“豫”者皆內喪其守，而外求“豫”者也，故小者“悔吝”，大者“凶”。六五之“貞”，雖以為疾，而其中之所守者未亡，則恆至於不死。君子是以知“貞”之可恃也。

The Line Statement of the Fifth Line of the Yu hexagram says: "Keeping to the right path leads to illness, yet it remains alive for a long time." The Image Commentary says: "The Fifth Line is steadfast in illness," because it oversteps the strong line at the Fourth Position; "it remains alive constantly," because what it holds fast to in the center has not been lost. Both the Second and the Fifth Lines are "steadfast." Those who are "steadfast" do not seek gain, so these two lines are not named "Yu." Although their steadfastness is the same, the reasons for their steadfastness differ, hence the Second Line attains good fortune, while the Fifth Line suffers illness. The steadfastness of the Second Line is not due to unwillingness to yield to the Fourth Line; when it can advance, it advances; when it cannot, it retreats. Therefore, its good fortune is quite appropriate. The Fifth Line, however, is different: its nature is yin, yet it occupies a yang position. Its nature being yin means it is weaker than others; its position being yang means it harbors resentment. Being weaker and resentful, its steadfastness can only result in illness. The three lines named "Yu" all lost their integrity and sought pleasure externally, so some suffered regret and hardship, while others faced misfortune. Although the steadfastness of the Fifth Line resulted in illness, since what it held fast to in its heart was not lost, it could remain alive for a long time. Thus, the gentleman understands that "steadfastness" is reliable.

上六：冥豫，成；有渝，無咎。《象》曰：“冥豫”在上，何可長也？冥者，君子之所宜息也。“豫”至上六，宜息矣，故曰“冥豫，成，有渝”者，盈輒變也。盈輒變，所以為無窮之豫也。

The Line Statement of the Upper Sixth line of the Yu hexagram says: Being immersed in ease and pleasure in darkness has already become a fixed state; if it can be changed, there will be no fault. The Image Commentary says: 'Being in darkness and indulgence' while occupying the highest position, where can it last? When the sky is dark and murky, it is precisely the time for a gentleman to rest. The Yu hexagram has reached its Upper Sixth line, so it should also rest. Therefore, it says 'Being in darkness and indulgence, it has become fixed, but if changed, there is no fault.' What is meant by 'there is change' is that when fullness has reached its extreme, it will immediately change; when full, it changes, and this is the continuous 'Yu.'

兌上，震下。“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”之時義大矣哉！大、時不齊，故隨之世，容有不隨者也。責天下以人人隨己而咎其貞者，此天下所以不說也，是故“大亨”而“利貞”者。貞者無咎，而天下隨時。時者，上之所制也，不從己而從時，其為“隨”也大矣。

The hexagram of Following has the upper trigram Dui (Lake) and the lower trigram Zhen (Thunder). The hexagram statement says: Following, great success, favorable to maintaining correctness, no fault. The commentary on the judgment says: The hexagram of Following is when a yang line comes down beneath a yin line, with internal movement from Zhen and external joy from Dui, hence it is called "Following." Great success, maintaining correctness without fault, all things under heaven follow the trend of the times. The time and meaning of the hexagram of Following are indeed great! The vastness of heaven and the diversity of the times cannot be made uniform, so in the era of Following, some people may temporarily be unable to follow. If one demands that everyone follow oneself and considers those who hold fast to their own views as guilty, this is precisely the reason why people will not willingly accept it. Therefore, the hexagram both says "great success" and "favorable to maintaining correctness": those who maintain correctness are not at fault, and the world will naturally follow the trend. The term "time" refers to what is established by those above; people are not submitting to me personally, but to this trend, and only then is this "Following" truly great.

《象》曰：澤中有雷，“隨”；君子以嚮晦入宴息。雷在澤中，伏而不用，故君子晦則入息。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。物有正主之謂“官”。九五者，六二之正主也。二以遠五而苟隨於初，五以其隨初而疑之，則“官”有變矣。官有變，初可以有獲也，而非其正，故官雖有變，而以從正不取為吉也。初之取二也，得二而失五；初之不取二也，失二而得五。何也？可取而不取，歸之於正主。初信有功於五矣，五必德之，失門內之配，而得門外之交，是故舍其近配而出門以求交於其所有功之人，其得也必多。故君子以為未嘗失也。

The Image Commentary says: Thunder is hidden in a great marsh, which is the image of the following hexagram; the gentleman thus retires indoors at dusk. Thunder in the marsh is concealed and does not erupt, so the gentleman, when the light is dim, retreats indoors to rest. The line statement of the initial nine says: The proper position has changed, but maintaining the right course brings good fortune; going out to meet people brings success. The Image Commentary says: "The official has changed," meaning that following the right path brings good fortune; "going out to meet people brings success," meaning there is no loss. Each thing has its proper place, which is called "official." The nine in the fifth position is the proper place for the six in the second. The six in the second, because she is far from the nine in the fifth, follows the initial nine by default; the nine in the fifth, seeing her follow the initial nine, becomes doubtful, and the proper position changes. When the proper position changes, the initial nine could take advantage of the situation to claim the six in the second, but that is not what it is entitled to, so even though the proper position has changed, the initial nine remains fortunate by following the right path and not taking it. If the initial nine takes the six in the second, it gains the six in the second but loses the nine in the fifth; if it does not take the six in the second, it loses the six in the second but gains the nine in the fifth. Why? Because it could take but does not take, returning the six in the second to its proper owner, the initial nine has truly done a good deed for the nine in the fifth, which will certainly be appreciated. Losing a spouse within the household and gaining a friendship outside; thus, giving up the spouse nearby in favor of a friendship with someone who has been helped by oneself, the gain is greater. Therefore, the gentleman considers that there is no loss.

六二：係小子，失丈夫。《象》曰：“係小子”，弗兼與也。“小子”，初也；“丈夫”，五也。兼與，必兩失。六三：係丈夫，失小子；隨有求得，利居貞。《象》曰：“係丈夫”，志舍下也。四為“丈夫”，初為“小子”。三無適應，有求則得之矣。然而從四，正也；四近而在上，從上則順，與近則固。故“係丈夫”，而利居貞。

The Line Statement of the Second Line of the following hexagram says: "Binding the young man, one loses the mature man." The Image Commentary says: "Binding the young man" means one cannot have both. "Young man" refers to the First Nine, and "mature man" refers to the Fifth Nine. If one desires both, one will lose both. The Line Statement of the Third Line says: "Binding the mature man, one loses the young man; in following, one can obtain what is desired, and it is advantageous to dwell in uprightness." The Image Commentary says: "Binding the mature man" means its heart has abandoned the one below. In the case of the Third Line, the Fourth Nine is "mature man," and the First Nine is "young man." The Third Line has no properly corresponding line above it, so it can easily obtain what it desires. However, following the Fourth Nine is the correct path: the Fourth Nine is both close and above, and following above is proper, while being close to the nearby is secure. Therefore, it says "binding the mature man," and "advantageous to dwell in uprightness."

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。六三，固四之所當有也。不可以言“獲”，“獲”者，取非其有之辭也。二之往配於五也，歷四而後至。四之勢可以不義取之，取之則於五為凶，不取則於五為有功。二之從五也甚難，初處其鄰，而四當其道，處其鄰不忘貞，當其道不忘信，使二得從其配者，初與四之功也，故皆言“功”。居可疑之地而有功，足以自明，其誰咎之？

The line statement for the fourth line of the following hexagram says: In following, there is gain, though maintaining correctness is still ominous; with sincerity and alignment with the right path, relying on this brightness, how could there be any fault? The image commentary says: "Following brings gain," which is ominous in terms of principle; "having sincerity in the right path" means his merit is clearly visible. The six in the third line originally belongs to the nine in the fourth, so it cannot be called "gain" — "gain" refers to taking something that does not belong to one. Here it refers to the six in the second line: the six in the second must go up to be paired with the nine in the fifth, but must pass through the nine in the fourth to reach there. With the position of the nine in the fourth, he could have taken the six in the second without regard for righteousness; taking her would be ominous for the nine in the fifth, while not taking her would be meritorious for the nine in the fifth. The six in the second originally had great difficulty in following the nine in the fifth: the nine in the first is nearby, and the nine in the fourth is blocking the path. The nine in the first remains faithful without losing his correctness, and the nine in the fourth remembers sincerity without losing his integrity, allowing the six in the second to finally reach the person she should be with. This is the merit of both the nine in the first and the nine in the fourth lines, so both lines' image commentaries mention the word "merit." Being in a position that is most likely to be suspected yet achieving such merit is enough to clarify one's intentions, so who could blame him?

九五：孚于嘉，吉。《象》曰：“孚于嘉，吉”；位正中也。“嘉”謂二也。《傳》曰：“嘉偶曰配”。而昏禮為嘉，故《易》凡言“嘉”者，其配也。隨之時，陰急於隨陽者也，故陰以不苟隨為“貞”，而陽以不疑其叛己為“吉”。六二以遠五而貳於初，九五不疑而信之，則初不敢有，二不敢叛，故“吉”。

The line statement of the fifth line of the following hexagram says: "To treat the beautiful spouse with sincerity, it is auspicious." The Image Commentary says: "To be sincere with the beautiful spouse, it is auspicious," because it is in a proper position and in the center. "Beautiful" refers to the second line. The Zuo Zhuan says: "A good spouse is called 'pair'." In ancient rites, marriage belongs to the category of "beautiful rites," so whenever the Zhou Changes mentions "beautiful," it refers to the proper spouse. In the time of the following hexagram, the yin lines were eager to follow the yang lines, so the yin lines regarded not being hasty in following as "uprightness," and the yang lines regarded not suspecting the other's betrayal as "auspicious." The second line, because it was far from the fifth line, once had a second thought about the first line; however, the fifth line did not suspect and still trusted her, so the first line did not dare to claim her, and the second line did not dare to betray, hence "auspicious."

上六：拘係之，乃從，維之；王用亨于西山。《象》曰：“拘係之”，上窮也。居上無應而不下隨，故“拘係之”，而後從。從而又“維之”，明強之而後從也。強之而後從，則其從也不固，故教之曰：當如王之通於西山。“王”，文王也；“西山”，西戎也。文王之通西戎也，待其自服而後從之，不強以從也。

The line statement of the sixth line at the top of the following hexagram says: He is restrained and bound, only then does he follow, and then further tied with ropes; thus King Wen was able to reach the western mountains. The image commentary says: 'To restrain him' is because the sixth line has reached the extreme. The sixth line is at the top of the hexagram and has no proper corresponding line, and it is unwilling to follow below, so it must be 'restrained,' bound before it follows; after following, it still needs to be 'tied up,' showing that it follows only after being forced. Following that is forced, thus not reliable, so the line statement teaches that one should learn King Wen's approach of reaching the western mountains. 'King' refers to King Wen, and 'western mountains' refers to the western people, the Rong. King Wen interacted with the western Rong people, accepting them only when they were willing, not forcing them to follow.

艮上，巽下。“蠱”：元亨，利涉大川。先甲三日，後甲三日。《彖》曰：“蠱”，剛上而柔下，“巽”而止，“蠱”。“蠱，元亨”，而天下治也。“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。

The Hexagram of Gu is composed of the Upper Trigram Gen (Mountain) and the Lower Trigram Xun (Wind). The Hexagram Statement says: Gu, greatly prosperous, favorable for crossing a great river; three days before the Jiā day, and three days after the Jiā day. The Commentary on the Judgment says: The Hexagram of Gu is when the strong lines ascend to the top and the yielding lines descend to the bottom. The lower trigram Xun is yielding and the upper trigram Gen is still, thus forming Gu. "Gu, original prosperity" means that when Gu is rectified, the world is well governed. "Favorable for crossing a great river" means that moving forward there will be matters to attend to. "Three days before the Jiā day, three days after the Jiā day" means that after one cycle ends, another cycle begins, which is the way of Heaven.

器久不用而蟲生之，謂之“蠱”。人久宴溺而疾生之，謂之“蠱”。天下久安無為而弊生之，謂之“蠱”。《易》曰“蠱”者，“事”也；夫“蠱”非事也，以天下為無事而不事事，則後將不勝事矣，此“蠱”之所以為“事”也。而昧者乃以“事”為“蠱”，則失之矣。器欲常用，體欲常勞，天下欲常事事，故曰“‘巽’而止，蠱”。夫下“巽”則莫逆，上止則無為，下莫逆而上無為，則上下大通，而天下治也。

An object left unused for a long time develops worms, which is called "gu"; a person who remains idle and indulgent for too long falls ill, which is also called "gu"; and a world that remains peaceful and inactive for too long accumulates corruption, which is called "gu" as well. The "Sequence of Hexagrams" in the Zhou Yi says that "gu" means "affairs." In reality, "gu" itself is not affairs, but rather the result of treating the world as if there were nothing to do and thus neglecting to act. Later, affairs accumulate beyond control, which is why "gu" is interpreted as "affairs." Those who are confused reverse this, seeing "having affairs" as "gu," which is the opposite. Objects should be used regularly, the body should be kept active, and the world should be kept busy with affairs. Therefore, the Commentary on the Judgment says, "flexible and still, gu." Below, the flexible and yielding nature ensures no opposition; above, the stillness means no action. With no opposition below and no action above, the upper and lower parts are unimpeded, and the world becomes peaceful.

治生安，安生樂，樂生偷，而衰亂之萌起矣。“蠱”之災，非一日之故也，必世而後見，故爻皆以父子言之，明父養其疾，至子而發也。人之情，無大患難則日入於偷，天下既已治矣，而猶以“涉川”為“事”，則畏其偷也。

Peace leads to ease, ease leads to indulgence, indulgence leads to complacency, and thus the signs of decline and disorder appear. The calamity of the Hexagram of蛊 is not caused in a day; it often takes a generation to become evident. Therefore, the Hexagram of蛊 uses the father and son in all six lines to indicate that the illness is nurtured by the father and manifests in the son. Human nature tends to gradually fall into complacency when there is no great hardship; even when the world is clearly at peace, the Hexagram still treats "crossing a great river" as a serious matter, to warn people against complacency.

“蠱”之與“巽”，一也；上下相順與下順而上止，其為“偷”一也。而“巽”之所以不為“蠱”者，有九五以乾之。而“蠱”無是也，故“蠱”之《象》曰：“先甲三日，後甲三日，終則有始”。而“巽”之九五曰：“無初有終，先庚三日，後庚三日，吉”。陽生於子，盡於已；陰生於午，盡於亥。陽為君子，君子為治；陰為小人，小人為亂。夫一日十二乾相值，支五干六而後復，世未有不知者也。“先甲三日，後甲三日”，則世所謂“六甲”也；“先庚三日，後庚三日”，則世所謂“六庚”也。甲、庚之先、後，陰陽相反，故《易》取此以寄治亂之勢也。

The hexagram Gu and Xun belong to the same category: one is characterized by harmony above and below, while the other has harmony below and restraint above. In terms of "stealing peace," they are exactly the same. The reason why Xun does not become Gu is because it has the line nine five to correct and manage the affairs. Gu lacks such a line, so the hexagram statement of Gu says, "Three days before Jia, three days after Jia, at the end there is a beginning." The line statement of Xun's nine five says, "No beginning but a conclusion, three days before Geng, three days after Geng, auspicious." Yang energy begins at Zi and ends at Si, while Yin energy begins at Wu and ends at Hai. Yang belongs to the gentleman, and when the gentleman is in power, it is order. Yin belongs to the petty person, and when the petty person is in power, it is chaos. A day is divided into twelve zodiac signs, and the heavenly stems and earthly branches are paired and matched. The earthly branches cycle through five rounds, and the heavenly stems cycle through six rounds before returning to the original position, which is common knowledge. The phrase "three days before Jia and three days after Jia" refers to what people call "six Jia." Similarly, "three days before Geng and three days after Geng" refers to "six Geng." The sequence of Jia and Geng before and after is exactly opposite in terms of yin and yang, so the Zhou Changes use this to symbolize the situation of order and chaos.

“先甲三日”，子、戌、申也；申盡於巳，而陽盈矣。盈將生陰，治將生亂，故受之以後甲。“後甲三日”，午、辰、寅也，寅盡於亥，然後陰極而陽生。“蠱”無九五以乾之，則其治亂皆極其自然之勢，勢窮而後變，故曰“終則有始，天行也”。夫“巽”則不然，初雖失之，後必有以起之，譬之於庚。“先庚三日”，午、辰、寅也；“後庚三日”，子、戌、申也。庚之所後，甲之所先也。故“先庚三日”盡於亥，“後庚三日”盡於巳，先陰而後陽，先亂而後治，故曰“無初有終”。又特曰“吉”。不言之於“巽”《彖》，而言之於九五者，明此九五之功，非“巽”之功也。

"Before the Jia day by three days" refers to the Jiazi, Jiaxu, and Jiashen days, which are called Zi, Xu, and Shen in the Earthly Branches. From Jiashen to Guisi, the yang energy is fully matured. When yang is full, yin comes into being. When peace lasts too long, disorder arises, so it continues with "after the Jia day." "After the Jia day by three days" refers to Jiawu, Jiachen, and Jiayin, which are called Wu, Chen, and Yin in the Earthly Branches. From Jiayin to Guihai, yin reaches its extreme and yang energy is reborn. The Gu hexagram does not have a line like the Nine in the Fifth to correct things, so its order and disorder proceed entirely by natural momentum until it reaches its limit and then changes. Therefore, it is said, "After the end comes the beginning, this is how the heavens operate." The Xun hexagram is different: although it starts with a mistake, it will eventually be corrected, which is compared to "Geng." "Before Geng by three days" refers to Wu, Chen, and Yin, and "after Geng by three days" refers to Zi, Xu, and Shen. Geng coming later corresponds to Jia coming first. Therefore, "before Geng by three days" ends at Guihai, and "after Geng by three days" ends at Guisi. This is first yin then yang, first disorder then order, so it is said, "Without beginning there is an end," and a "good" character is specially added. This statement is not placed in the Xun hexagram's Commentary on the Judgment, but rather in the Nine in the Fifth line statement, clearly indicating that this is the merit of the Nine in the Fifth line, not the merit of the Xun hexagram itself.

《象》曰：山下有風，“蠱”；君子以振民育德。鼓之、舞之，之謂“振”。“振民”，使不惰，“育德”，使不竭。初六：幹父之蠱，有子，考無咎；厲，終吉。《象》曰：“幹父之蠱”，意承考也。蠱之為災，非一日之故也。及其微而乾之，初其任也。見蠱之漸，子有改父之道，其始雖危，終必吉。故曰“有子，考無咎”。言無是子，則考有咎矣。孝愛之深者，其跡有若不順，其跡不順，其意順也。

The Image Commentary says: Wind rises beneath the mountain, the wind is blocked by the mountain and causes chaos to all things, this is the Hexagram of Gu; the superior man thus inspires the people and cultivates virtue. Beating the drum to inspire, leading them to dance, this is called "Zhen." "Zhenmin" means to make the people not lazy, "Yude" means to make virtue not exhausted. The Line Statement of Chilu says: Rectify the defects left by the father, having such a son, the former father has no blame; although there is danger and hardship, in the end it is auspicious. The Image Commentary says: "Gan Fu Zhi Gu," is the son's intention to continue the former father's way. This calamity of Gu is not caused in a day; when it is still subtle, to act to rectify it, is the responsibility of this line. Seeing the defects just beginning to appear, the son has the duty to change the old ways of the father; although at the beginning it is dangerous, in the end it will certainly be auspicious, thus saying "Having a son, the father has no blame." Conversely, if there is not such a son, the former father would have a fault. A person with deep filial affection, sometimes his actions seem to be disobedient, but although the deeds are not in line, the intention is in line.

九二：幹母之蠱，不可貞。《象》曰：“幹母之蠱”，得中道也。陰之為性，安無事而惡有為，是以為“蠱”之深而乾之尤難者，寄之母也。正之則傷愛，不正則傷義，以是為至難也，非九二其孰能任之？故責之二也。二以陽居陰，有剛之實，而無用剛之跡，可以免矣。

The line statement of the second line of the Gǔ hexagram says: "To rectify the disorders left by the mother, one should not rigidly adhere to uprightness." The Image Commentary says: "To rectify the mother's disorder" is because the nine two has attained the middle path. The nature of the yin is to be content with inaction and to dislike action, so the Zhou Changes assign the most deeply rooted and most difficult disorder to the "mother." To correct it by force along the right path would harm the affection between mother and son; to refrain from correction would harm the moral way: this is a matter of utmost difficulty, and only the nine two can bear the responsibility. Therefore, the burden is entrusted to the nine two. The nine two, with a yang line in a yin position, has strong substance but does not show signs of force, thus causing no harm to either side.

九三：幹父之蠱，小有悔，無大咎。《象》曰：“幹父之蠱”，終無咎也。九三之德，與二無以異也。特不知所以用之，二用之以陰，而三用之以陽，故“小有悔”而“無大咎”。六四：裕父之蠱，往見吝。《象》曰：“裕父之蠱”，往未得也。六四之所居，與二無以異也，而無其德，斯益其疾而巳。“裕”，益也。

The third line of the Gǔ hexagram says: "Correcting the faults left by the father, there is slight regret, but no great misfortune." The Image Commentary says: "Correcting the faults left by the father," in the end there is no misfortune. The virtue of the third line is the same as that of the second line, but it does not know how to use it: the second line uses the gentle way, while the third line uses the strong way, hence "slight regret" but "no great misfortune." The fourth line says: "Allowing the faults left by the father to continue, moving forward will only bring regret." The Image Commentary says: "Allowing the faults left by the father to continue," moving forward will gain nothing. The position of the fourth line is the same as that of the second line, but it lacks the virtue of the second line's strong and proper nature, so it only makes the illness worse. "Yù" means to increase or allow to continue.

六五：幹父之蠱，用譽。《象》曰：“幹父用譽”，承以德也。父有蠱而子乾之，猶其有疾而砭藥之也，豈其所樂哉？故初以獲“厲”，三以獲“悔”，六五以柔居中，雖有幹蠱之志而無二陽之決，故反以是獲“譽”。譽歸於己，則疾歸於父矣，父之德惟不可承也，使其可承，則非“蠱”矣。“蠱”而承德，是以無“巽”九五“後庚”之“吉”也。

The Line Statement of the sixth line of the sixth position in the Gǔ hexagram says: "Rectifying the faults left by the father, thus gaining a good reputation." The Image Commentary says: "Rectifying the father's faults and receiving praise," which means carrying on the virtue of the ancestors. When the father has faults and the son comes to rectify them, it is like a person who is sick and receives acupuncture and medicine. How could this be something the son would willingly do? Therefore, the initial line incurs "danger," and the third line incurs "regret." The sixth line, being a yin line in the middle of the upper trigram, although having the aspiration to rectify faults, lacks the decisiveness of the second and third yang lines. Thus, it gains a "good reputation" through this gentleness. However, the good reputation belongs to itself, while the illness belongs to the father. The so-called "virtue" of the father is originally not something that can be inherited; if it could be inherited, then it would not be called "Gǔ." Clearly being in a state of Gǔ yet still trying to inherit the virtue, this is precisely why the sixth line does not attain the "good fortune" of the ninth line of the Xun hexagram's fifth position, "after the third day of the seventh month."

上九：不事王侯，高尚其事。《象》曰：“不事王侯”，志可則也。君子見“蠱”之漸，則“涉川”以救之。及其成，則“不事王侯”以遠之。“蠱”之成也，良醫不治，君子不事事。

The line statement of the Upper Ninth line of the Gǔ hexagram says: Not serving the prince and lord, but holding fast to one's own principles higher than serving. The image commentary says: "Not serving the prince and lord," this resolve can be taken as a standard. The gentleman sees the beginning of disorder and goes across the great river to save it; but when disorder has already taken shape, he says, "Not serving the prince and lord," and keeps away. Once the蛊 has accumulated, even a good physician would not dare to treat it, and the gentleman also ceases to take part in affairs.

坤上，兌下。“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，以正天道也。至於“八月有凶”，消不久也。“復”而陽生。凡八月而二陰至，則“臨”之二陽盡矣，方長而慮消者，戒其速也。

The Upper Trigram of the Hexagram of Approaching is坤 (Earth), and the Lower Trigram is兑 (Lake). The Hexagram Statement says: Approaching, greatly smooth and unimpeded, favorable to maintaining the right path; by the eighth month, there is danger. The Commentary on the Judgment says: The Hexagram of Approaching represents the gradual growth of Yang energy, inner joy and outer harmony. Nine in the Second is strong and central, and corresponds with Six in the Fifth, thus achieving great smoothness and unimpededness. This is using the right path to align with the heavenly path. As for "danger in the eighth month," it refers to the nearness of the retreat of Yang energy. Starting from the Hexagram of Returning, Yang energy begins to emerge, and after eight months, two Yin lines intrude into the Lower Trigram. The two Yang lines of the Hexagram of Approaching thus come to an end. When Yang is still growing, one should be concerned about its retreat, to warn against its excessive growth.

《象》曰：澤上有地，“臨”。君子以教思無窮，容保民無疆。澤所以容水，而地又容澤，則無不容也。故君子為無窮之教，保無疆之民。《記》曰：“君子過言，則民作辭；過動，則民作則。”故言必慮其所終，而行必稽其所弊。

The Image Commentary says: Above a great marsh is a great land, standing high and looking down, which is the hexagram of Approaching; the gentleman thus teaches the people's thoughts without end, and nurtures the people without boundaries. A great marsh is used to hold water, and the great land can hold the great marsh, so there is nothing that cannot be held. Therefore, the gentleman carries out education without end and nurtures the people without boundaries. The Book of Rites, part Ziyi, says: "The gentleman, if he speaks wrongly, the people will take it as a saying; if he does wrongly, the people will take it as a model." Therefore, speech must be considered for its eventual consequences, and actions must be examined for their future drawbacks.

初九：咸臨，貞吉。《象》曰：“咸臨貞吉”，志行正也。有應者為“咸臨”。“咸”，感也；感以“臨”，則其為“臨”也易。故“咸臨”，所以行正也。九二：咸臨，吉，無不利。《象》曰：“咸臨，吉無不利”，未順命也。二陽在下，方長而未盛也。四陰在上，雖危而尚強也。九二以方長之陽而臨眾陰，陰負其強而未順命，從而攻之，陰則危矣，而陽不能無損。故九二以“咸臨”之而後“吉”。陽得其欲而陰免於害，故“無不利”。

The first line of the Qian hexagram says: Using the method ofsympathetic response (response), to be in a high position and oversee, maintaining the correct path brings good fortune. The Image Commentary says: "咸临贞吉" because its intention is in accordance with the right path. Only those lines that have a correct response are called "咸临." "咸" means response; using response to take charge makes the action of "临" easy to achieve, so "咸临" is the way to follow the right path. The second line of the Qian hexagram says: Using the method ofsympathetic response to oversee the lower, good fortune, no misfortune. The Image Commentary says: "咸临, good fortune without any misfortune," because the yin above has not yet obeyed the command. Two yang lines are below, growing but not yet strong; four yin lines are above, though in a precarious position, still have some strength. The second line uses the growing yang to oversee the yin, but the yin, relying on their remaining strength, refuse to obey. If force is used to attack, the yin will be in danger, and the yang will also suffer. Therefore, the second line should use the method of "咸临," which is to influence through response, and then good fortune will come: the yang fulfills its intention, and the yin are not harmed, hence "no misfortune."

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。樂而受之謂之“甘”。陽進而陰莫逆，“甘臨”也。“甘臨”者居於不爭之地，而後可以居於陽。陽猶疑之，拒之固傷；不拒猶疑之，進退無所利者，居之過也。故六三之咎，位不當而已，咎在其位，不在其人，則憂懼可以免矣。

The Line Statement of the sixth line of the third position in the Qian hexagram says: To approach below with a sweet and gentle attitude brings no benefit; since one is anxious about it, there is no fault. The Image Commentary says: "Sweet approach" is because the position occupied is inappropriate; "being anxious about it" means that the fault does not last long. To accept something joyfully is called "sweet." Yang rises upward while Yin does not oppose at all, which is called "sweet approach." A person who uses "sweet approach" should originally be in a position of non-competition, then can be in a Yang position. However, the sixth line is a Yin line occupying a Yang position: Yang still suspects it. If it refuses Yang, it will suffer; if it does not refuse, Yang still suspects it. It cannot advance or retreat, entirely because the position occupied is inappropriate. Therefore, the fault of the sixth line is only in the position: the fault lies in the position, not in the person. Therefore, as long as one is anxious, it can avoid blame.

六四：至臨，無咎。《象》曰：“至臨無咎”，位當也。以陰居陰而應於初，陽至而遂順之，故曰“至臨”。六五：知臨，大君之宜，吉。《象》曰：“大君之宜”，行中之謂也。見於未然之謂“知”。“臨”之世，陽未足以害陰，而其勢方銳；陰尚可以抗陽，而其勢方卻。苟以其未足以害我而不內，以吾尚足以抗之而不受，則陽將忿而攻陰。六五以柔居尊而應於二，方其未足而收之，故可使為吾用。方吾有餘而柔之，故可使懷吾德，此所以為“知”也。天子以是服天下之強者則可，小人以是畜君子則不可。故曰“大君之宜，吉”，惟“大君”為宜用是也。大君以是行其中，小人以是行其邪。

The sixth line of the Qian hexagram says: To govern below with utmost sincerity, there will be no fault. The Image Commentary says: "To govern with sincerity brings no fault," because the position is appropriate. The sixth line, being a yin line in a yin position and corresponding with the first line, submits to the yang when it comes up, thus called "governing with sincerity." The fifth line says: To govern below with wisdom, this is the proper way for a great ruler, and it is auspicious. The Image Commentary says: "It is proper for a great ruler," meaning he follows the middle path. To foresee things before they happen is called "knowledge." In the time of the Qian hexagram, yang is not yet strong enough to harm yin, but its momentum is vigorous; yin can still resist yang, but its momentum is retreating. If yin refuses to accept yang because it is not yet strong enough to be harmed, and refuses to submit because it can still resist, then yang will become angry and attack yin. The fifth line, being a yin line in a noble position and corresponding with the second line, takes in yang before it has fully developed, thus making it serve itself; it treats yang with gentleness while still having strength, thus making yang grateful for its kindness. This is called "knowledge." A sovereign can use this method to subdue the strong in the world, but a petty person cannot use it to keep the virtuous. Therefore, it is said, "It is proper for a great ruler, and it is auspicious," because only a great ruler is suitable for this method. The same method, when used by a great ruler, follows the middle path; when used by a petty person, leads to wrongdoing.

上六：敦臨，吉，無咎。《象》曰：“敦臨”之“吉”，志在內也。“敦”，益也；“內”，下也。六五既已應九二矣，上六又從而附益之，謂之“敦臨”。“復”之六四既已應初九矣，六五又從而附益之，謂之“敦復”，其義一也。

The Line Statement of the Sixth Line at the Top of the Qian卦 says: "With sincerity and earnestness, it governs below, which is auspicious and without fault." The Image Commentary says: "The auspiciousness of 'sincere governance' comes from its sincerity towards the inner part." "敦" means to add or increase, and "内" refers to the lower part. Since the Fifth Line has already corresponded with the Second Line, the Sixth Line follows to add another layer, which is called "敦临." Similarly, in the Fu卦, the Fourth Line has already corresponded with the First Line, and the Fifth Line follows to add another layer, which is called "敦复." The meaning of both is exactly the same.

巽上，坤下。“觀”：盥而不薦，有孚顒若。《彖》曰：大觀在上，順而巽，中正以觀天下。“觀，盥而不薦，有孚顒若”，下觀而化也。觀天之神道而四時不忒，聖人以神道設教，而天下服矣。無器而民趨，不言而物喻者，“觀”之道也。聖人以神道設教，則賞爵刑罰有設而不用者矣。寄之宗廟，則“盥而不薦”者也。盥者以誠，薦者以味。

The hexagram Guan (Observation) has the upper trigram Xun (Wind) and the lower trigram Kun (Earth). The hexagram statement says: "Observation is like the act of worship when one has just washed hands and is about to summon the spirit, yet has not yet offered the sacrifice. The sincerity in one's heart already causes people to look up in reverence." The commentary on the judgment says: "The great and admirable thing is high above, gentle and able to enter subtly, displaying itself to the world in the center and upright position." "Observation, washing hands but not yet offering sacrifices, with sincerity causing people to look up in awe" refers to the people looking up and being influenced from below. Observing the divine movement of heaven, one can see the four seasons changing without error; the sage takes this divine way to establish education, and the world then submits. Without using weapons or punishments, the people naturally come forward; without uttering a word, all things naturally understand. This is the principle of "Observation." The sage uses the divine way to set education, so rewards and punishments are merely there and not needed. Entrusting this principle in the ancestral temple worship, it is "washing hands but not yet offering sacrifices": washing hands to summon the spirit relies on sincerity, while offering sacrifices relies on the flavor of the sacrificial animals. What is truly moving is sincerity rather than flavor.

《象》曰：風行地上，“觀”；先王以省方，觀民設教。初六：童觀，小人無咎，君子吝。《象》曰：“初六童觀”，小人道也。大觀在上，故四陰皆以尚賓為事。初六，童而未仕者也，急於用，以自衒賈，惟器小而夙成者為無咎，君子則吝矣。

The Image Commentary says: Wind moves across the earth, reaching everywhere, which is the卦 of Observing; thus, the former kings traveled throughout the land, observed the customs of the people, and established education and moral guidance. The Line Statement of the first line says: Like a child's shallow observation, it is not a fault for a petty person, but it is regrettable for a gentleman. The Image Commentary says: "The first line, childlike observation," follows the path of petty persons. The great and admirable thing is high above, so all the four yin lines regard serving as court officials as the proper course. The first line is still a young man who has not yet entered officialdom, eager to be appointed, thus boasting and seeking favor everywhere. Only those with small capacity and early maturity would do this without being at fault, but a gentleman doing so would be regrettable.

六二：窺觀，利女貞。《象》曰：“窺觀”“女貞”，亦可醜也。六二遠且弱，宜處而未宜實者也。譬之於女，利貞而不利行者也。苟以此為觀，則是女不待禮而窺以相求，貞者之所丑也。六三：觀我生，進退。《象》曰：“觀我生進退”，未失道也。六三，上下之際也。故當自觀其生，以卜進退。夫欲知其君，則觀其民；故我之生，則君之所為也。知君之所為，則進退決矣。進退在我，故未失道也。

The Line Statement of the Second Line of the Guan hexagram says: Looking through a crack in the door, it is advantageous for a woman to maintain her virtue. The Image Commentary says: "Looking through a crack" is only sufficient for "a woman's virtue," but in the end, it is a matter of shame. The Second Line is far from the Nine in the Fifth and is itself weak and flexible, so it is appropriate to remain still and not to take action; using a woman as an analogy, this is advantageous for maintaining virtue but not for going out and acting. If one takes this kind of looking through a crack as "observation," then it becomes a woman who, without waiting for the proper marriage rites, goes looking for a husband on her own, which is something a virtuous woman would consider shameful. The Line Statement of the Third Line says: Observing one's own life and actions, and thus deciding to advance or retreat. The Image Commentary says: "Observing my life and deciding to advance or retreat," has not yet lost the right path. The Third Line is located at the junction between the lower and upper trigrams, so it should observe its own situation and actions to determine whether to advance or retreat. To understand a ruler, one should look at the people under his rule; therefore, my own situation is the result of the ruler's actions. Knowing the ruler's actions, one can decide whether to advance or retreat. The initiative to advance or retreat is in my own hands, so it is said "has not lost the right path."

六四：觀國之光，利用賓于王。《象》曰：“觀國之光”，尚賓也。進退之決在六三，故自三以下，利退而不利進；自三以上，利進而不利退。進至於四，決不可退矣，故“利用賓于王”。

The Line Statement of the sixth line of the fourth in the Guan hexagram says: "Observing the brilliance of the state, it is advantageous to serve as a guest of the royal court." The Image Commentary says: "Observing the brilliance of the state" indicates the importance of serving as a guest. The decision to advance or retreat lies in the third line, so from the third line downward, it is advantageous to retreat rather than advance; from the third line upward, it is advantageous to advance rather than retreat. Having already advanced to the fourth line, one cannot retreat anymore, hence it says "advantageous to serve as a guest of the king."

九五：觀我生，君子無咎。《象》曰：“觀我生”，觀民也。上九：觀其生，君子無咎。《象》曰：“觀其生”，志未平也。此二觀，所自言之者不同，其實一也。觀我生，讀如“觀兵”之“觀”；“觀其生”，讀如“觀魚”之“觀”。九五以其至顯觀之於民，以我示民，故曰“觀我生”。上九處於至高而下觀之，自民觀我，故曰“觀其生”。今夫乘車於道，負者皆有不平之心，聖人以其一身擅天下之樂，厚自奉以觀示天下而天下不怨，夫必有以大服之矣。吾以吾可樂之生而觀之人，人亦觀吾生可樂，則天下之爭心將自是而起，故曰“君子無咎”。君子而後無咎，難乎其無咎也！

The line statement of the Nine in the Fifth of the Guan hexagram says: "Observing my own life's conduct, the gentleman has no fault." The image commentary says: "Observing my life," in reality refers to observing the people. The line statement of the Nine at the Top says: "Observing his own life's conduct, the gentleman has no fault." The image commentary says: "Observing his life," refers to the mind not being at peace. These two instances of "observation" are spoken from different standpoints, yet they are essentially the same. The "observation" in "Observing my life" should be read as the "observation" in "Observing the army" from the Zuo Zhuan, meaning displaying oneself to others. The "observation" in "Observing his life" should be read as the "observation" in "Observing the fish" from the Zuo Zhuan, meaning observing from the side. The Nine in the Fifth occupies the most prominent position, displaying himself to the people, hence it is said "Observing my life." The Nine at the Top is at the highest position and looks down, observing from the people's perspective, hence it is said "Observing his life." Consider people on the road riding in carriages, those carrying heavy burdens walking, their hearts are filled with grievances. The sage enjoys the happiness of the world alone, and generously displays all this to the world, yet the people do not resent him, for there must be something greatly convincing. If I display my happy life to others, and they see that my life is happy, the desire for competition in the world will arise from here. Hence the line statement says "the gentleman has no fault" — only a gentleman can have no fault, indicating that "no fault" is indeed very difficult.

離上，震下。“噬嗑”：亨，利用獄。道之衰也，而物至於相“噬”以求合教化，則已晚矣，故“利用獄”。《彖》曰：頤中有物，曰“噬嗑”。所以為“噬嗑”者，四也；否則為“頤”矣。“噬嗑”而“亨”，剛柔分，動而明。“噬嗑”之時，噬非其類而居其間者也。陽欲噬陰，以合乎陽；陰欲噬陽，以合乎陰。故曰“剛柔分，動而明”也。雷電合而章，柔得中而上行，雖不當位，“利用獄”也。謂五也。

The hexagram Shihhe is composed of the upper trigram Li (Fire, Electricity) and the lower trigram Zhen (Thunder). The hexagram statement says: Shihhe, smooth and prosperous, favorable for the use of punishment and legal proceedings. When the world is in decline, all things have reached a state of mutual biting and devouring. At this time, relying on education to mend things is too late, hence it says "favorable for the use of punishment." The Commentary on the Judgment says: Something is lodged in the mouth and jaw, which is called "Shihhe." The yang line nine in the fourth position makes this hexagram Shihhe; without it, the entire hexagram would become Yi. The Commentary on the Judgment continues: Shihhe achieves smoothness and prosperity because the yin and yang lines are separated between upper and lower, and the movement of Zhen (Thunder) is illuminated by Li (Fire). In the time of Shihhe, each line seeks to bite away what is different from itself and obstructing: the yang seeks to bite away the yin so that yang may unite with yang; the yin seeks to bite away the yang so that yin may unite with yin. Hence it says "the yin and yang are separated, movement and illumination occur." The Commentary on the Judgment also says: Thunder and electricity meet and become evident, the yin line is in the middle and ascends, although its position is not appropriate, it still says "favorable for the use of punishment." This refers to the line six in the fifth position.

《象》曰：雷電，“噬嗑”；先王以明罰勅法。初九：屨校，滅趾，無咎。《象》曰：“屨校滅趾”，不行也。居“噬嗑”之時，六爻未有不以噬為事者也。自二與五，反覆相噬，猶能戒以相存也。惟初與上，內噬三陰而莫或噬之，貪得而不戒，故始於小過，終於大咎。聖人於此兩者寄小人之始終；於彼四者明相噬之得喪。

The Image Commentary says: Thunder and lightning meet, which is the Hexagram of噬嗑; the former kings used this to clarify punishments and regulate laws. The Line Statement of Nine at the Beginning says: Wearing wooden shackles on the feet, covering the toes, without fault. The Image Commentary says: "Wearing wooden shackles that cover the toes" is to prevent him from walking. In the time of噬嗑, none of the six lines is not engaged in "biting." From six two to six five, they keep biting each other, yet they are cautious and leave room for the other. Only Nine at the Beginning and Nine at the Top bite the three yin lines within the hexagram, without anyone biting them back, greedy for what they get and unaware of caution, so initially it is a small fault, but eventually becomes a great misfortune. The sage uses the lines of初 and上 to indicate the beginning and end of petty people, and the middle four lines to explain the gains and losses of mutual biting.

六二：噬膚，滅鼻，無咎。《象》曰：“噬膚，滅鼻”，乘剛也。以陰居陰，至柔而不拒者也。故初九噬之若噬膚然，至於“滅鼻”而不知止也。夫滅鼻而不知止者，非初之利也。非初之利，則二無咎矣。

The Line Statement of the second line of the Shexi hexagram says: "Biting soft flesh, sinking all the way to the nose, without blame." The Image Commentary says: "Biting flesh, destroying the nose," because it is overpowering a strong line. The second line, being a yin line in a yin position, is extremely soft and does not resist those who bite it. Therefore, the first line bites it like biting tender flesh, taking a big bite and sinking all the way to the nose without knowing when to stop. Biting until the nose is destroyed yet still not stopping, the one who suffers is actually the first line, not the second line; since it is unfavorable for the first line, the second line naturally has "no blame."

六三：噬臘肉，遇毒，小吝，無咎。“臘肉”、“乾胏”、“乾肉”，皆難噬者也。凡《易》以陰居陽，則不純乎柔，中有剛矣。故六三、六五，皆有難噬之象。夫勢之必不能拒也，則君子以不拒為大，六二是也；六三之於九四，力不能敵，而懷毒以待之，則已陋矣，故曰“小吝”。出於見噬，而不能堪也，故非其咎。《象》曰：“遇毒”，位不當也。若以陰居陰，則無復有毒矣。

The third line of the Shexi hexagram says: "Bite the dried meat, meet poison, slight regret, no fault." "Dried meat," "dry flesh," and "dry meat" are all hard to bite. In the Zhouyi, the general rule is that when a yin line occupies a yang position, it is not purely soft but contains some strength, hence both the third and fifth lines have the image of something hard to bite. Although the situation clearly makes resistance impossible, the gentleman takes non-resistance as magnanimity, as in the second line. The third line, however, cannot overcome the strength of the fourth line, yet it harbors poison waiting for it, which is too petty, hence the saying "small regret." However, this poison arises only when it is bitten and cannot endure, so it is not considered a fault. The Image Commentary says: "Meeting poison" is because the position occupied is inappropriate. If a yin line were in a yin position, there would be no poison.

九四：噬乾胏，得金矢。取其堅而可畏。利艱貞吉。《象》曰：“利艱貞吉”，未光也。六五：噬乾肉，得黃金。取其居中而貴。貞厲，無咎。《象》曰：“貞厲無咎”，得當也。九四居二陰之間，六五居二陽之間，皆處爭地而致交噬者也。夫不能以德相懷，而以相噬為志者，惟常有敵以致其噬，則可以少安；苟敵亡矣，噬將無所施，不幾於自噬乎？由此觀之，無德而相噬者，以有敵為福矣。

The line statement of the fourth line of the噬嗑 hexagram says: "Bite the dry meat with bone, and you bite out a bronze arrowhead." This refers to the hardness and fearfulness of metal and arrows. The line statement continues: "It is advantageous to maintain uprightness in hardship, which is auspicious." The image commentary says: "Advantageous to maintain uprightness in hardship, auspicious," meaning it is not yet fully expansive. The line statement of the fifth line says: "Bite the dried meat, and you obtain gold." This refers to the yellow color representing central position and gold representing value. The line statement continues: "Maintain uprightness and always remain in a state of vigilance, without fault." The image commentary says: "Maintain uprightness and be cautious without fault," because its position is appropriate. The ninth line in the fourth position is between two yin lines, and the sixth line in the fifth position is between two yang lines. Both are in positions of inevitable contention and thus attract mutual biting. Those who cannot win others over with virtue and instead regard mutual biting as their goal can only find temporary stability by having an enemy to bite. If the enemy is no longer present, there is nowhere to apply this biting, and they would soon turn to bite themselves. Thus, those without virtue who rely solely on mutual biting are actually fortunate to have enemies.

九四“噬乾胏，得金矢”，六五“噬乾肉，得黃金”，九四之難噬，是六三、六五之得也；六五之難噬，是九四、上九之得也。“得”之為言，猶曰“賴此以存”云爾。“利艱貞吉”、“貞厲”、“無咎”，皆未可以居安而享福也，惟有德者為能居安而享福，夫豈賴有敵而後存邪？故曰“未光也”。“得當”者，當於二陽之間也。

Nine in the Fourth says, "Biting dry flesh, obtaining a bronze arrow," and Six in the Fifth says, "Biting dry meat, obtaining gold." The difficulty of Nine in the Fourth is precisely the gain of Six in the Third and Six in the Fifth; the difficulty of Six in the Fifth is precisely the gain of Nine in the Fourth and Nine at the Top. The character "得" here means "relying on this to survive." The statements "favorable to endure hardship and uprightness, favorable," "uprightness is dangerous," and "no blame" do not yet reach the level of being able to live comfortably and enjoy blessings. Only those with virtue can live comfortably and enjoy blessings; how could one rely on having an adversary to survive? Therefore, the Image Commentary says, "Not yet bright." The term "appropriate" refers to the fact that Six in the Fifth is precisely positioned between the two yang lines, Nine in the Fourth and Nine at the Top.

上九：何校滅耳，凶。《象》曰：“何校滅耳”，聰不明也。“滅趾”者，止其行而已；不行猶可以無咎，“滅耳”則廢其聰矣。無及也，故“凶”。

The line statement for the top nine of the噬嗑 hexagram says: "Shouldering a wooden yoke that covers the ears, calamity." The image commentary says: "Shouldering a wooden yoke that covers the ears" is because he is deaf to advice. The "covering the foot" of the initial nine merely prevents him from walking, but he can still avoid blame. However, the "covering the ears" of the top nine completely disables his hearing, and there is no time left for remedy, hence "calamity."

艮上，離下。“賁”：亨，小利有攸往。《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。剛不得柔以濟之，則不能“亨”；柔不附剛，則不能有所往，故柔之“文剛”，剛者所以“亨”也；剛之“文柔”，柔者所以利往也。“乾”之為“離”，“坤”之為“艮”，陰陽之勢、數也。“文明以止”，“離”、“艮”之德也。勢、數推之天，其德以為人。

The Hexagram of Zhen has the Upper Trigram Gen (Mountain) and the Lower Trigram Li (Fire). The Hexagram Statement says: "Zhen, smooth and unimpeded, it is advantageous to go a little way." The Commentary on the Judgment says: "Zhen, smooth and unimpeded," because the yin lines descend to adorn the yang lines, thus achieving smoothness; and the yang lines ascend to adorn the yin lines, thus "it is advantageous to go a little way." This is the literary grace of Heaven; civilized and knowing when to stop, this is the literary grace of mankind. If the yang does not receive the yin for moderation, it cannot be smooth; if the yin does not rely on the yang, it has nowhere to go. Therefore, the yin adorns the yang, and the yang thus becomes smooth; the yang adorns the yin, and the yin thus becomes advantageous to go a little way. The transformation of Qian into Li and Kun into Gen is the natural form and number of yin and yang; "civilized and knowing when to stop" is the virtue of the two trigrams Li and Gen. The form and number should be discussed in terms of Heaven; as for virtue, it is discussed in terms of human affairs.

《易》有剛、柔、往、來，上下相易之說，而其最著者，“賁”之《彖》也。故學者沿是爭推其所從變，曰“泰”變為“賁”，此大惑也。一卦之變為六十三，豈獨為“賁”也哉！學者徒知“泰”之為“賁”，又烏知“賁”之不為“泰”乎？凡《易》之所謂剛柔相易者，皆本諸“乾”、“坤”也。“乾”施一陽於“坤”，以化其一陰而生“三子”，皆一陽而二陰；凡“三子”之卦有言“剛來”者，明此本“坤”也，而“乾”來化之。“坤”施一陰於“乾”，以化其一陽而生“三女”，皆一陰而二陽；凡“三女”之卦，有言“柔來”者，明此本“乾”也，而“坤”來化之。故凡言此者，皆“三子”、“三女”相值之卦也，非是卦也，則無是言也。

In the Zhou Changes there is a concept of the interplay of yin and yang, and the mutual transformation of upper and lower elements. The most famous example is from the Commentary on the Judgment of the Gen卦. Therefore, those studying the Zhou Changes follow this idea to trace the origin of a hexagram, claiming that the Gen hexagram comes from the Tai hexagram. This is a great confusion. One hexagram can transform into the other sixty-three, so how can it only produce the Gen hexagram? Scholars only know that Tai can transform into Gen, but do they know that Gen can also transform back into Tai? Generally, the concept of mutual transformation of yin and yang in the Zhou Changes originates from Qian and Kun. When Qian gives a yang line to Kun, it transforms one of Kun's yin lines into a yang line, producing the three sons—Zhen, Kan, and Gen—all of which have one yang and two yin lines. Whenever the Commentary on the Judgment of the three sons mentions "yang coming," it indicates that the hexagram originally belonged to Kun, and was transformed by Qian. When Kun gives a yin line to Qian, it transforms one of Qian's yang lines into a yin line, producing the three daughters—Xun, Li, and Dui—all of which have one yin and two yang lines. Whenever the Commentary on the Judgment of the three daughters mentions "yin coming," it indicates that the hexagram originally belonged to Qian, and was transformed by Kun. Therefore, all statements about such transformations refer to hexagrams formed by the meeting of the three sons and the three daughters. Hexagrams not belonging to this category do not have such statements in their Commentaries on the Judgment.

凡六：“蠱”之《彖》曰：“剛上而柔下。”“賁”之《彖》曰：“柔來而文剛，分剛上而文柔。”“咸”之《彖》曰：“柔上而剛下。”“恆”之《彖》曰：“剛上而柔下。”“損”之《彖》曰：“損下益上。”“益”之《彖》曰：“損上益下。”此六者適，適遇而取之也。凡“三子”、“三女”相值之卦十有八，而此獨取其六，何也？曰：聖人之所取以為卦，亦多術矣，或取其象，或取其爻，或取其變，或取其剛柔之相易。取其象，“天水違行，訟”之類是也；取其爻，“六三：履虎尾”之類是也。取其變，“頤中有物，曰噬嗑”之類是也，取其剛柔之相易，“賁”之類是也。夫剛柔之相易，其所取以為卦之一端也，遇其取者則言，不取者則不言也，又何以盡怪之歟？

There are six hexagrams that make such statements: the Gǔ hexagram's Commentary on the Judgment says "the strong above and the yielding below," the Bēn hexagram's Commentary on the Judgment says "the yielding comes and adorns the strong, the strong above and the yielding below are adorned," the Xián hexagram's Commentary on the Judgment says "the yielding above and the strong below," the Héng hexagram's Commentary on the Judgment says "the strong above and the yielding below," the Sǔn hexagram's Commentary on the Judgment says "loss from below to benefit above," and the Yì hexagram's Commentary on the Judgment says "loss from above to benefit below." These six instances are merely coincidental uses of such expressions. The eighteen hexagrams formed by the interaction of the three sons and the three daughters, the Commentary on the Judgment singles out these six to express the meaning of mutual exchange between the strong and the yielding. Why is that? The answer is: the sages had many ways of establishing hexagrams, some taking the hexagram image, some taking the yao, some taking the hexagram transformation, and some taking the mutual exchange of the strong and the yielding. Those taking the hexagram image are like the Sòng hexagram's Image Commentary, "Heaven and water moving apart, hence litigation." Those taking the yao are like the Lǚ hexagram's "Six in the Third: Treading on the tiger's tail." Those taking the hexagram transformation are like the Shìkē hexagram's Commentary on the Judgment, "There is something in the mouth of the mouth, called Shìkē." Those taking the mutual exchange of the strong and the yielding are like the Bēn hexagram. The mutual exchange of the strong and the yielding is merely one aspect taken in establishing the hexagram. When it happens to be taken, it is mentioned; when it is not taken, it is not mentioned. Why should we be surprised at everything?

觀乎天文，以察時變；觀乎人文，以化成天下。《象》曰：山下有火，“賁”；君子以明庶政，無敢折獄。“明庶政”，明也；“無敢折獄”，止也。初九：賁其趾，舍車而徒。《象》曰：“舍車而徒”，義弗乘也。“文剛”者，六二也。初九、九三，見文者也。自六二言之，則初九其趾、九三其須也。初九之應在四，六二之文，初九之所不受也。車者，所以養趾，為行文也。初九為趾，則六二之所以文初九者為車矣。初九自潔以答六四之好，故義不乘其車，而徒行也。

The Commentary on the Judgment concludes by saying: observing the patterns of heaven to understand the changes of the four seasons; observing the patterns of people to educate the world and establish customs. The Image Commentary says: beneath a mountain there is fire, and the fire's light shines upon the grass and trees on the mountain, which is the hexagram of Zhen. The gentleman thus manages all affairs clearly, yet does not dare to use this clarity to decide legal cases. "Clarifying all government affairs" takes the "bright" from Li, while "daring not to judge cases" takes the "stillness" from Gen. The line statement of the first nine says: he adorns his toe, preferring to walk on foot rather than ride in a carriage. The Image Commentary says: "abandoning the carriage and walking on foot" indicates that he ought not to ride that carriage according to righteousness. In this hexagram, the one who removes the adornment is line six two, while lines one nine and nine three are the ones being adorned. From the perspective of line six two, line one nine is like a toe, and line nine three is like a beard. The correct position of line one nine is line six four, so line six two adorns line one nine, but line one nine does not accept it. A carriage is originally used to assist walking and protect the feet, and here it is used to adorn the toe. Since line one nine is a toe, the adornment that line six two applies to line one nine is like a carriage. Line one nine wishes to remain pure and white in order to repay the kindness of line six four, so according to righteousness he refuses to ride the carriage and prefers to walk on foot.

六二：賁其須。《象》曰：“賁其須”，與上興也。六二施陰於二陽之間，初九有應而不受，九三無應而內之。無應而內之者，正也；是以仰賁其須，須者，附上而與之興也。九三：賁如，濡如，永貞吉。《象》曰：“永貞”之“吉”，終莫之陵也。初九之正配，四也，而九三近之；九三之正配，二也，而初九近之。見近而不貞，則失其正，故九三不貞於二，而貳於四，則其配亦見陵於初九矣。初九亦然，何則？無以相賁也。自九三言之，賁我者二也，濡我者四也；我可以兩獲焉，然而以永貞於二為吉也。

The Line Statement of the second line of the Qian hexagram says: "He decorates his beard." The Image Commentary says: "Decorating the beard" means following the superior one in action. The second line applies its yin flexibility between the yang lines of the first and third lines. The first line has a proper corresponding line but does not accept it, while the third line has no proper corresponding line but accepts it. Accepting without proper correspondence is appropriate, so the second line raises its head to decorate the beard of the third line. The term "beard" refers to something that adheres to and moves with the superior. The Line Statement of the third line says: "His ornamentation is brilliant, his appearance is as fresh as if washed. If he maintains his proper position for a long time, it is auspicious." The Image Commentary says: "Maintaining proper virtue" is auspicious because in the end, no one can wrong him. The first line's proper corresponding line is the fourth line, but the third line is adjacent to the fourth line; the third line's proper corresponding line is the second line, but the first line is adjacent to the second line. Seeing the nearby one and being moved without maintaining proper virtue leads to losing the correct path. Therefore, if the third line does not remain exclusively with the second line and instead forms a second intention toward the fourth line, then its corresponding line, the second line, will be wronged by the first line. The situation of the first line is the same. Why is this so? Because once they part ways, there will be no one left to decorate each other. From the perspective of the third line, the second line decorates him, and the fourth line moistens him; he can obtain both sides. However, only by maintaining a long-term connection with the second line is it auspicious.

六四：賁如，皤如，白馬，翰如。匪寇，婚媾。《象》曰：六四當位，疑也。“匪寇，婚媾”，終無尤也。六四當可疑之位者，以近三也。六二以其賁賁初九，而初九全其潔，皤然也。初九之所以全其潔者，凡以為四也，四可不以潔答之乎？是以潔其車馬，翼然而往從之；以三為“寇”，而莫之“媾”也。此四者，危疑之間，交爭之際也，然卒免於侵陵之禍者，以四之無不貞也。

The line statement of the fourth line of the Qian hexagram says: The appearance is brilliant and splendid, yet it is also plain and white, like a white horse galloping swiftly; the one coming is not a strong enemy, but someone coming to propose marriage. The image commentary says: The position of the fourth line is one of suspicion; 'not an enemy, but a marriage partner,' ultimately there is no mistake. The fourth line is in a position of suspicion because it is adjacent to the third line. The second line uses its own brilliance to adorn the first line, yet the first line preserves its pure whiteness and purity. The first line preserves its purity entirely for the fourth line; can the fourth line not return the same purity? Therefore, it arranges its carriage and horses neatly and swiftly follows the first line, regarding the third line as a strong enemy, not entering into marriage with it. Among the four lines of the first, second, third, and fourth, there is a place full of danger and doubt, with mutual contention, yet they all ultimately avoid harm, because the fourth line maintains correctness throughout.

六五：賁于丘園，束帛戔戔；吝，終吉。《象》曰：六五之吉，有喜也。“丘園”者，僻陋無人之地也。五無應於下，而上九之所賁也，故曰“賁于丘園”。而上九亦無應者也，夫兩窮而無歸，則薄禮可以相縻而長久也。是以雖吝而有終，可不謂吉乎？彼苟有以相喜，則吝而吉可也。“戔戔”，小也。

The Line Statement of the sixth line of the sixth hexagram of the Book of Changes says: Applying ornamentation to a remote and desolate place such as a hillside garden, with only a thin bundle of silk and brocade as a gift; although appearing poor and frugal, it ultimately results in good fortune. The Image Commentary says: The sixth line is fortunate because there is mutual affection between the parties. "Quyuan" refers to a remote and desolate place with no people. The sixth line has no proper response from below, and only the top line comes to adorn it, hence the phrase "Beren yu quyuan." The top line also has no proper response. Two people who are both without proper support and have nowhere to go come together, so a small amount of ceremony is enough to bind them together and maintain the connection for a long time. Therefore, although it appears poor and frugal, it leads to a good outcome, which is not considered good fortune? If there is indeed mutual affection between the two parties, then being poor and frugal yet fortunate is reasonable. "Jianjian" means small and thin.

上九：白賁，無咎。《象》曰：“白賁無咎”，上得志也。夫柔之文剛也，往附於剛，以賁從人者也。剛之文柔也，柔來附之，以人從賁者也。以賁從人，則賁存乎人；以人從賁，則賁存乎己，此上九之所以“得志”也。陽行其志，而陰聽命，惟其所賁。故曰“白賁”。受賁，莫若白。

The line statement of the upper ninth line of the Gen hexagram says: "Using pure white as ornamentation, there is no fault." The image commentary says: "White ornamentation without fault" is because the upper ninth line, being in a superior position, realizes its will. When the soft (yin) removes ornamentation from the hard (yang), it is the soft that runs to attach itself to the hard, like bringing ornamentation to accommodate others, thus the initiative of the ornamentation is in the hands of the other. When the hard removes ornamentation from the soft, it is the soft that comes to attach itself to the hard, like others accommodating my ornamentation, thus the initiative of the ornamentation remains in my hands. This is precisely why the upper ninth line is said to "attain its will." Yang acts according to its own will, while yin only obeys, allowing it to be ornamented in any way it chooses. Therefore it is said "white ornamentation" — the upper ninth line does not add any ornamentation itself, but shows its true nature. To accept others' ornamentation, nothing is better than a single pure white.

艮上，坤下。“剝”：不利有攸往。《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。見可而後動。君子尚消息盈虛，天行也。《象》曰：山附於地，“剝”；上以厚下安宅。身安而民與之，則“剝”者自衰，不與之校也。

The Hexagram of Pei has the Upper Trigram Gen (Mountain) and the Lower Trigram Kun (Earth). The Hexagram Statement says: Pei, it is not advantageous to go anywhere. The Commentary on the Judgment says: Pei means falling away, which is when the soft lines gradually take over the hard lines. "It is not advantageous to go anywhere" because the power of the small person is growing. To stop it in accordance with the situation is a principle seen from the image of the hexagram. This means one should wait for the right time before taking action. The Commentary on the Judgment also says: The gentleman values the transformation between decline and growth, fullness and emptiness, because this is how the heavenly way operates. The Image Commentary says: The mountain relies on the earth and thus falls away, which is the meaning of the Hexagram of Pei. The superior person thus strengthens the foundation below, making his dwelling secure. If he himself is secure and the people support him, then the one causing the erosion will naturally weaken, and there is no need to take it to heart.

初六：剝床以足，蔑；貞凶。《象》曰：“剝床以足”，以滅下也。六二：剝床以辨，蔑；貞凶。《象》曰：“剝床以辨”，未有與也。陽在上，故君子以上三爻為己。載己者，床也，故下為床。陰之長，猶水之溢也，故曰“蔑”。“辨”，足之上也，床與足之間，故曰“辨”。君子之於小人，不疾其有邱山之惡，而幸其有毫髮之善，“剝床以足”，且及其“辨”矣，猶未直以為凶也，曰“蔑，貞”而後“凶”。小人之於正也，絕蔑無餘，而後“凶”可必也；若猶有餘，則君子自其“餘”而懷之矣，故曰“剝床以辨，未有與也”。小人之為惡也，有人與之然後自信以果。方其未有與也，則其愧而未果之際也。

The first line of the Bao hexagram says: "The bed is being eroded, starting from the foot, like water rising gradually; holding to the correct position is also ominous." The Image Commentary says: "Eroding the bed from the foot" means destroying it from below. The second line says: "The bed is being eroded, now reaching between the body and the foot, like water rising gradually; holding to the correct position is also ominous." The Image Commentary says: "Eroding the bed at the 'bian' position" is because no one is supporting it. In this hexagram, the yang lines are at the top, so the gentleman considers the top three lines as himself; the bed that supports him is below, so the bottom three lines are the bed. Yin energy grows, like water rising gradually, so it is called "mie." "Bian" refers to the part of the bed above the foot, between the body and the foot, so it is called "bian." The gentleman treats small people, not hating their great evil as mountains, but rejoicing in their slightest goodness. Therefore, the bed has already been eroded from the foot to "bian," but the line statement does not directly call it ominous; it adds the words "mie, zhen" before saying "ominous." Small people erode the correct path until nothing remains, then it can be determined as ominous. If there is still a little left, the gentleman will be gentle toward that little bit, so the Image Commentary says "eroding the bed at 'bian,' no one supports it." Small people commit evil only when others support them, then they become confident enough to act harshly. When no one supports them, it is the moment they feel ashamed and cannot act harshly.

六三：剝之，無咎。《象》曰：“剝之無咎”，失上下也。王弼曰：“群陰剝陽，己獨協焉，雖處於剝，可以無咎。”“上下各有二陰，應陽則失上下也。”

The Line Statement of the Sixth Line of the third position in the Bao hexagram says: Being in the process of decline but not following the other yin lines, there is no fault. The Image Commentary says: "Bao without fault" is because it has abandoned its kindred above and below. Wang Bi says: "All the yin lines together erode the yang line, but the sixth line of the third position alone coordinates with the top nine, so even though it is in the Bao hexagram, it can still have no fault." He also says: "There are two yin lines above and below the sixth line of the third position, yet it goes to coordinate with the yang above, so it is said to have lost its companions above and below."

六四：剝床以膚，凶。《象》曰：“剝床以膚”，切近災也。“剝床以膚”，始及己矣，雖欲懷之而不可得矣，故直曰“凶”。

The sixth line of the fourth in the Hexagram of Splitting says: "The bed is being stripped away, having reached the person's skin, calamity." The Image Commentary says: "Stripping the bed to the skin" means the calamity has become close and imminent. When the stripping reaches the skin, it means it has begun to affect oneself; at this point, it is no longer possible to act as in the previous lines with leniency toward small people, so the line statement no longer adds any restrictions and directly concludes with "calamity."

六五：貫魚，以宮人寵，無不利。《象》曰：“以宮人寵”，終無尤也。“觀”之世幾於“剝”矣，而言不及小人者，其主陽也；六五，“剝”之主，凡“剝”者，皆其類也。聖人不能使之無寵於其類，故擇其害之淺者許之。四以下，“貫魚”之象也。自上及下，施寵均也。夫寵均，則勢分；勢分，則害淺矣。以宮人之寵寵之，不及以政也。不及以政，豈惟自安，亦以安之，故“無不利”。聖人之教人也，容其或有而去其太甚，庶幾從之。如責之以必無，則彼有不從而已矣。

The Line Statement of the sixth line in the sixth hexagram, Bao, says: Just as fish are strung together one after another, so the queen mother successively favours her attendants, and there is no disadvantage. The Image Commentary says: "Favouring the attendants," ultimately brings no fault. The time of Guan hexagram is already very close to Bao, yet the words of the Book of Changes do not mention small people, because Guan is mainly governed by a yang line. However, the main line in Bao is the sixth line, a yin line. All those that strip away yang are of the same kind. The sage cannot entirely prevent the favor given to the same kind, so he chooses the path that causes the least harm. The four yin lines below the sixth line are the image of "strung fish"; from above to below, the favor is distributed evenly. When favor is evenly distributed, power is scattered; when power is scattered, the harm is less. Using the way of favoring attendants to favor them means not allowing them to interfere in affairs. Not interfering in affairs, not only ensures the safety of the sixth line itself, but also ensures the safety of the attendants, hence "there is no disadvantage." The sage's teaching people always allows them to retain a little, removing only the excessive part, so people are generally willing to listen. If he insists on completely prohibiting even the slightest, they will simply refuse to listen.

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。“果”，未有不見食者也；“碩”而不見食，必不可食者也。智者去之，愚者眷焉。上九之失民久矣，五陰之勢足以轢而取之，然且獨存於上者，彼特存我以為名爾，與之合則存，不與之合則亡，君子以為是不可食之果也，而亟去之。彼得志於上，必食其下，故君子去其上而出其下，可以得民。載於下謂之“輿”，庇於上謂之“廬”。“廬”者，既剝之餘也，豈可復用哉！

The line statement of the Upper Ninth line of the Bao hexagram says: A large fruit remains on the branch without being eaten; the gentleman thus receives the carriage that carries him, while the petty person destroys his own dwelling. The Image Commentary says: "The gentleman receives the carriage" means the people are willing to carry him; "the petty person destroys his dwelling" means he is ultimately incapable of being trusted. There is no fruit that is not eaten; this one is large and no one eats it, which must mean it is not edible. The wise person quickly leaves it, while the foolish one still clings to it. The Upper Ninth has lost the people's support for a long time, and the strength of the five yin lines is sufficient to crush and take it away. Yet it remains alone at the top, which is merely a nominal thing left by the many yin lines: if one is willing to join them, they leave it; if not, they remove it. The gentleman recognizes that this is an inedible fruit, so he quickly departs. Those who once gain power on top will certainly consume those below; thus, the gentleman leaves the top position and goes down below, and thus gains the people's support. Those who carry him below are called "carriage," and those who cover him above are called "dwelling." "Dwelling" is merely the residue left after decay, how can it still be used!

坤上，震下。“復”，亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。《彖》曰：“復，亨”。剛反動而以順行，是以“出入無疾”。自“坤”為“復”，謂之“入”；自“復”為“乾”，謂之“出”。“疾”，病也。“朋來無咎，反復其道，七日來復”。天行也。“坤”與初九為“七”。

The hexagram Fu (Return) has the upper trigram Kūn (Earth) and the lower trigram Zhèn (Thunder). The hexagram statement says: "Fu, smooth; going out and coming in brings no harm; when like-minded ones come, there is no blame; moving back and forth along one's own path, returning once every seven days, it is favorable to go forth." The Commentary on the Judgment says: "Fu, smooth," because the yang line returns and causes movement, and it follows the softness of Kūn, so "going out and coming in brings no harm." The transformation from Kūn to Fu is called "entering"; the transformation from Fu to Dìng (the ultimate trigram) is called "going out." "Jí" means illness. The Commentary on the Judgment continues: "When like-minded ones come, there is no blame; moving back and forth along one's own path, returning once every seven days," this is the movement of the heavenly way. Kūn has six yin lines, and adding the initial line of Fu, which is a yang line, makes up the number "seven."

“利有攸往”，剛長也；“復”，其見天地之心乎？見其意之所向謂之“心”，見其誠然謂之“情”。凡物之將亡而“復”者，非天地之所予者不能也。故陽之消也，五存而不足；及其長也，甫一而有餘。此豈人力也哉？《傳》曰：“天之所壞，不可支也；”其所支，亦不可壞也。違天不祥，必有大咎。

The Commentary on the Judgment also says: "It is advantageous to go forward," because the yang is growing. From the hexagram Fu, we can roughly see the mind of heaven and earth. To perceive the intention is called "heart"; to perceive the reality is called "emotion." Any thing that seems about to perish but can recover, if it is not because heaven and earth give it a way to survive, it cannot be achieved. Therefore, when the yang is retreating, the hexagram Bo has only one yang remaining, though there are still five positions, it can no longer support itself. But when the yang is growing, the hexagram Fu has just one yang, yet it is sufficient. How could this be achieved by human effort? The Zuo Zhuan says: "What heaven intends to destroy, no one can support." Conversely, what heaven intends to support, no one can destroy. To go against heaven's will is inauspicious and will surely bring great calamity.

《象》曰：雷在地中，“復”；先王以至日閉關，商旅不行，后不省方。“復”者，變易之際也。聖人居變易之際，靜以待其定，不可以有為也，故“以至日閉關”明之，下至於“商旅不行”，上至於“后不省方”。

The Image Commentary says: Thunder is hidden in the earth, which is the hexagram of Reversal; the former kings closed the passes on the day of Winter Solstice, stopped commercial travel, and the sovereign did not go out to tour the regions. "Reversal" is the critical point where the old and the new change. The sage, at such a critical point of change, remains quietly waiting for stability and does not take any action. Therefore, the phrase "on the day of Winter Solstice, the passes are closed" illustrates this principle. What follows, mentioning that commercial travel is stopped and the sovereign does not tour the regions, all convey the same meaning.

初九：不遠復，無祗悔。元吉。《象》曰：“不遠”之“復”，以修身也。去其所居而復歸，亡其所有而復得，謂之“復”。必嘗去也而後有歸，必嘗亡也而後有得，無去則無歸，無亡則無得，是故聖人無復。初九未嘗見其有過也，然而始有復矣。孔子曰：“顏氏之子，其殆庶幾乎？有不善，未嘗不知；知之未嘗復行也。”

The line statement of the initial yang line of the Fu hexagram says: Going only a short distance and then returning, without causing regret, is great good fortune. The image commentary says: Being able to return without going far is used for self-cultivation. Leaving one's original place and then returning, losing what one originally had and then regaining it, this is called 'returning'. One must first have left before returning can be spoken of; one must first have lost before regaining can be spoken of. Without leaving, there is no returning; without losing, there is no gaining. Therefore, the sage has no 'returning' at all. The initial yang line does not appear to have any fault, yet the Zhou Changes begins its discussion of 'returning' from here. Confucius says in the Great Treatise of the Zhou Changes: 'The son of the Yan family, he is perhaps close to it. When there is something bad, there is nothing that he does not himself perceive; once perceived, he will not commit it again.'

六二：休復，吉。《象》曰：“休復”之“吉”，以下仁也。“休”，初九也。以陰居陰，不爭之至也，退而“休”之，使復者得信，謂之“休復”。六三：頻復，厲，無咎。《象》曰：“頻復”之“厲”，義“無咎”也。以陰居陽，力不得抗；而中不願，故頻於初九之復也。外順而內不平者，危則“無咎”。“頻”，蹙也。

The Line Statement of the Second Line of the复卦 says: A beautiful and good return, auspicious. The Image Commentary says: The reason why "restorative return" is auspicious is because it is willing to be beneath the benevolent. "Restorative" refers to the initial Nine, which is yang. The Second Line, with a yin line in a yin position, is at the extreme of non-competition; it withdraws to allow the yang to rest and expand, enabling the returning yang to flourish. This is called "restorative return." The Line Statement of the Third Line says: Returning with a frown, there is danger and hardship, but no fault. The Image Commentary says: Although "frequent return" involves danger and hardship, in terms of principle it is "without blame." The Third Line, with a yin line in a yang position, cannot resist the initial Nine, yet is unwilling in heart, thus frowning at the return of the initial Nine. Those who outwardly comply but inwardly resent must rely on this sense of danger and caution to avoid blame. "Frequent" means frowning.

六四：中行，獨復。《象》曰：“中行獨復”，以從道也。“獨”，與初應。六五：敦復，無悔。《象》曰：“敦復無悔”，中以自考也。憂患未至而慮之，則“無悔”。六五，陰之方盛也；而內自度其終不足以抗初九，故因六四之獨復而附益之，以自託焉。

The Line Statement of the Fourth Line of the复卦 says: Walking in the middle of many yin lines, alone returning. The Image Commentary says: "Returning alone in the middle," is to follow the right path. The term "alone" means that among the five yin lines, only it corresponds properly with the initial Nine. The Line Statement of the Fifth Line says: Returning earnestly, without regret. The Image Commentary says: "Returning earnestly without regret," because it is in the center and can examine itself. Worrying about troubles before they arise, naturally there is "no regret." The Fifth Line is at the time when yin is most powerful, yet it clearly understands that it cannot resist the initial Nine, so it follows the "alone return" of the Fourth Line and adds another layer, entrusting itself to it.

上六：迷復，凶，有災眚。用行師，終有大敗；以其國，君凶；至于十年不克征。《象》曰：“迷復”之“凶”，反君道也。乘極盛之末而用之不已，不知初九之已復也，謂之“迷復”。“災眚”者，在天之罰也。初九之復，天也；眾莫不予，而己獨迷焉。用之於敵，則災其國；用之於國，則災其身。極盛必衰，驟勝故敗。在其終也，國敗君凶。至於十年而不復者，明其用民之過，而師競之甚也。

The line statement of the sixth line at the top of the复卦 says: lost in the way and not knowing when to turn back, it is凶, with both natural disasters and human calamities; using this attitude to wage war will ultimately result in great defeat; using it to govern the state will bring misfortune to the sovereign; and for ten years it will be powerless to go to war. The image commentary says: "迷复" is凶 because it violates the way of the sovereign. Riding on the extreme peak without knowing when to stop, completely unaware that the yang energy of the initial nine has already returned, this is called "迷复." "灾眚" are punishments from heaven. The return of the initial nine is by heavenly will, and all the lines approve of it, but only the sixth line at the top is lost in confusion and does not understand. Applying this confusion to warfare brings disaster to the country; applying it to governance brings disaster to oneself. After reaching the peak, decline is inevitable; sudden victory will inevitably lead to failure; in the end, the country will fail and the sovereign will be in misfortune. As for being unable to recover for ten years, it clearly shows that the people have been overburdened and that warfare has been pursued too fiercely.

乾上，震下。“無妄”，元亨，利貞。其匪正有眚，不利有攸往。《彖》曰：“無妄”，剛自外來而為主於內。謂初九。動而健，剛中而應。謂九五。大亨以正，天之命也。“無妄”者，天下相從於“正”也。“正”者，我也；天下從之者，天也。聖人能必正，不能使天下必從，故以“無妄”為天命也。

The hexagram Wuwang is composed of the upper trigram Qian (Heaven) and the lower trigram Zhen (Thunder). The hexagram statement says: Wuwang, greatly smooth and unimpeded, favorable to maintaining the right path; those who do not follow the right path will encounter calamity, unfavorable for going anywhere. The commentary on the judgment says: The hexagram Wuwang is when a strong line comes from outside and becomes the main line of the inner trigram. This refers to the line Nine at the beginning. The commentary on the judgment continues: The trigram Zhen (Thunder) moves and the trigram Qian (Heaven) is strong and vigorous, the line Nine in the fifth is strong and central and corresponds with the line Six in the second. This refers to the line Nine in the fifth. The commentary on the judgment further says: Greatly smooth and unimpeded and conforming to the right path, this is the command of Heaven. What is meant by "Wuwang" is that all under heaven follow the "right path." The "right path" is in me, but whether the people of the world follow it depends on Heaven. The sage can ensure himself to maintain the right path, but cannot ensure that the world will follow, so he attributes "Wuwang" to the mandate of Heaven.

“其匪正有眚，不利有攸往”，“無妄”之往，何之矣？天命不祐，行矣哉！無故而為惡者，天之所甚疾也。世之妄也，則其不正者容有不得已焉。“無妄”之世，正則安，不正則危。棄安即危非人情，故不正者，必有天災。

The Commentary on the Judgment says: "If one goes against the right path and incurs misfortune, it is not advantageous to go anywhere." In the era of 'No Pretense,' where there is no genuine order, where can one go? Heaven's mandate does not protect those who go astray, so how can they succeed? Those who commit evil without cause are the most detested by Heaven. When the world itself is full of falsehood, those who do not follow the right path may be understandable, as they have no choice. But in the era of 'No Pretense,' following the right path brings safety, while deviating brings danger. To abandon safety and choose danger is against human nature. Therefore, those who still do not follow the right path at this time will surely suffer calamity from Heaven.

《象》曰：天下雷行，物與無妄。妄者，物所不與也。先王以茂對時，育萬物。“茂”，勉也；“對”，濟也。《傳》曰：“寬以濟猛，猛以濟寬。”天下既已無妄矣，則先王勉濟斯時，容養萬物而已。

The Image Commentary says: Thunder moves beneath the heavens, and all things are in harmony with the principle of sincerity. Falsehood is something that all things do not follow. The Image Commentary then says: Therefore, the former kings diligently followed the seasons, nurturing all things. "Mao" means diligence, and "dui" means adjustment and remedy. The Zuo Zhuan, in the twenty year of Zhao Gong, records Zi Chang's words: "Use leniency to adjust severity, and use severity to adjust leniency." Since the world has already attained sincerity, the only thing the former kings needed to do was diligently adjust the times and nurture all things.

初九：無妄，往吉。《象》曰：“無妄”之“往”，得志也。所以為“無妄”者，“震”也；所以為“震”者，初九也。“無妄”之權在初九，故“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。

The line statement for the first line of the Wuwang hexagram says: Not being reckless, going forward brings good fortune. The image commentary says: "Not being reckless" and yet "going forward" means that one's aspirations are realized. The lower trigram Zhen makes the hexagram Wuwang, and the first line makes Zhen into Zhen, so the initiative of Wuwang lies in the first line, hence it "goes forward" and "achieves its purpose." The line statement for the second line says: Not going to sow for the sake of harvest, not going to clear land for the sake of plowing, this is favorable for going forward. The image commentary says: "Not sowing and reaping" means it does not seek wealth. The line statement for the third line says: A calamity without cause—someone tied up a cow here, a passerby took it away, and the people of the same town were thus implicated. The image commentary says: the passerby got the cow, while the people of the town suffered the calamity. The line statement for the fourth line says: It is possible to maintain uprightness, without fault. The image commentary says: "It is possible to maintain uprightness without fault" because this uprightness is inherent. The line statement for the fifth line says: A disease that occurs by chance in a world of no recklessness, need not take medicine, and happiness will come naturally. The image commentary says: the medicine for "no recklessness" cannot be tested.

善為天下者不求其必然，求其必然乃至於盡喪。無妄者驅人而內之正也，君子之於“正”，亦全其大而已矣。全其大，有道不必乎其小，而其大斯全矣。古之為過正之行者，皆內不足而外慕者也。夫內足者，恃內而略外，不足者反之。陰之居陰，安其分者也，六二是也。而其居陽也，不安其分而外慕者也，六三是也。陽之居陽，致其用者也，九五是也。而其居陰也，內足而藏其用者也，九四是也。

A wise person who is good at governing the world does not strive for perfection; if one is overly concerned with perfection, they may end up losing everything. "Wu Wang" (No Falsehood) is about guiding people toward the right path. A gentleman regarding the right path does not strive to perfect it entirely. There is a way to preserve the main aspect of the right path: not being overly concerned with minor details, and thus preserving the main aspect. Those in ancient times who went to extremes in pursuing the right path were those who lacked inner substance and sought fame externally. Those who are internally fulfilled rely on their inner strength and do not concern themselves with external matters; those who lack inner substance are the opposite. A yin line in a yin position is content with its proper place, as is the case with the second line. A yin line in a yang position is not content with its proper place and seeks fame externally, as is the case with the third line. A yang line in a yang position fully expresses its function, as is the case with the fifth line. A yang line in a yin position is internally fulfilled and conceals its function, as is the case with the fourth line.

六二安其分，是故不敢為過正之行，曰“不耕穫、不菑畬，則利有攸往”，夫必其所耕而後獲，必其所菑而後畬，則是揀髮而櫛，數米而炊，擇地而蹈之充其操者，蚓而後可將有所往，動則躓矣。故曰於義可獲，不必其所耕也；於道可畬，不必其所菑也。不害其為正而可以通天下之情，故“利有攸往”。所惡於不耕而獲者，惡富之為害也。如取之不失其正，雖欲富可得乎？故曰“不耕穫，未富也”。

Six Two is content with its proper position, so it does not dare to do excessive things in pursuit of correctness. The line statement says, "Not plowing and then reaping, not clearing and then cultivating, it is advantageous to go forward." If one insists on only reaping what one has personally plowed and only using land that one has personally cleared, then it would be like pulling hair to comb it or counting each grain of rice before cooking. If one takes this principle of careful selection to an extreme, one could only be a worm. Such a person, once trying to move forward, would inevitably stumble. Therefore, in terms of righteousness, what is rightfully mine I may take; I need not necessarily have personally plowed it. In terms of reason, if land is suitable for cultivation, I may use it; I need not necessarily have personally cleared it. This does not hinder uprightness, yet it allows for the flow of human affairs, hence "it is advantageous to go forward." People dislike "reaping without sowing," but what they actually dislike is the calamity brought by wealth. If the means of obtaining wealth remain righteous, then even if one desires wealth, one cannot obtain it. Hence, the image commentary says, "Not plowing and then reaping, not yet rich."

六三不安其分，而外慕其名，自知其不足，而求詳於無妄，故曰“無妄之災，或繫之牛，行人之得，邑人之災”。或者繫其牛於此，而為行道者之得之也，行者固不可知矣，而欲責得於邑人，宜其有無辜而遇禍者，此無妄之所以為災也。失其牛於此，而欲必求之於此，此其意未始不以為無妄也，然卒至於大妄，則求詳之過也。

Six in the Third is not content with its proper position, but instead looks outwardly to covet the reputation of "no false movement." Knowing its own inadequacy, it scrutinizes "no false movement" excessively, so the line statement says, "calamity from no false movement, a cow is tied here, a passerby takes it, the owner's loss becomes the disaster of the people of the town." Someone tied the cow here, but a passerby took it away; who the passerby is cannot be traced, yet the owner insists on seeking compensation from the people of the town, which naturally leads to innocent people suffering without cause—this is how "no false movement" becomes a source of calamity. The cow was lost here, so one insists on searching for it here, believing this to be "no false movement," but the result is excessive pursuit, leading to great delusion.

九五以五用九，極其用矣，用極則憂廢，故戒之曰：“無妄之疾，勿藥有喜。”“無妄”之世而有疾焉，是大正之世而未免乎小不正也，天下之有小不正，是養其大正也，烏可藥哉！以“無妄”為藥，是以至正而毒天下，天下其誰安之？故曰：“無妄之藥，不可試也。”九四內足而藏其用，詘其至剛而用之以柔，故曰：“可貞，無咎。”可以其貞正物而無咎者，惟四也。其《象》曰：“固有之。”“固有之”者，生而性之，非外掠而取之也。

Nine in the Fifth uses the strong yang of the number nine in the fifth position of honor, and its influence has reached its peak. When something is used to its fullest extent, there is fear that it may be wasted or ruined, so the Line Statement warns it, saying, "A sudden illness without cause, no medicine is needed, and there is joy." Even in a time of no false actions, illness can still occur, just as in a well-ordered world there are still minor deviations. A small deviation in the world is precisely the cultivation of the great correctness. How can one treat it with medicine? To treat "no false actions" as a medicine and administer it would be to use extreme correctness to poison the world. Who would then be able to find peace? Therefore, the Image Commentary says, "Medicine for no false actions is not to be tried." Nine in the Fourth is internally full yet conceals its influence, bends its extremely strong yang aspect, and instead applies it in a gentle way. Therefore, the Line Statement says, "It is proper to be steadfast, and there will be no blame." Only Nine in the Fourth can use its own steadfast correctness to regulate all things without error. Its Image Commentary says, "It is inherent." By "inherent," it means that this correctness is its natural disposition, not something acquired from outside.

上九：無妄，行有眚，無攸利。《象》曰：“無妄”之“行”，窮之災也。“無妄”之世有大妄者，六三也；而上九應之，六三外慕於正而竊取其名，三以苟免可也。至於上九，窮且敗矣。

The line statement of the Upper Ninth in the Wuwang hexagram says: In a time of no false expectations, any further action will bring calamity and misfortune, and there will be no benefit. The image commentary says: To act when there is no false expectation is to bring about disaster through reaching the extreme. In the time of no false expectation, the true false expectation is the Sixth Trigram in the Third position, and the Upper Ninth is precisely in correspondence with it. The Sixth Trigram in the Third position envies the proper name and falsely claims the title of no false expectation, and by this it can barely avoid disaster; but by the time it reaches the Upper Ninth, it has reached the extreme and has already perished.

艮上，乾下。“大畜”：利貞，不家食，吉；利涉大川。《彖》曰：“大畜”，剛健篤實，輝光，日新其德。剛健者，“乾”也；篤實者，“艮”也；輝光者，二物之相磨而神明見也。“乾”不得“艮”，則素健而已矣；“艮”不得“乾”，則徒止而已矣。以止厲健，以健作止，而德之變不可勝窮也。

The hexagram of Great Accumulation has the upper trigram Gèn (Mountain) and the lower trigram Qián (Heaven). The hexagram statement says: It is favorable to maintain correctness; the virtuous person does not need to stay at home seeking sustenance, but is supported by the state, which is auspicious; it is favorable to cross great rivers. The commentary on the judgment explains: The hexagram of Great Accumulation is both strong and solid, radiant, and its virtue is renewed daily. What is meant by "strong and solid" is the lower trigram Qián; what is meant by "solid" is the upper trigram Gèn; what is meant by "radiance" is the mutual refinement of these two qualities, which brings forth a profound and luminous clarity. If Qián were without Gèn, it would merely be strong and vigorous; if Gèn were without Qián, it would merely be still and quiet. Using "stillness" to refine "strength" and using "strength" to complete "stillness," the changes in virtue thus produced are inexhaustible.

剛上而尚賢，能止健，大正也。“大”者，正也；謂上九也，故謂之賢。賢者見畜於上九，所以為“大畜”也。“不家食，吉”；養賢也。“利涉大川”，應乎天也。“乾”之健，“艮”之止，其德天也。猶金之能割，火之能熱也。物之相服者，必以其天。魚不畏網而畏鵜鶘，畏其天也。故“乾”在“艮”下，未有不止而為之用也。

The Commentary on the Judgment continues to say: Yang strength occupying the upper position and valuing the virtuous person, is able to restrain the vigorous and strong, this is the great right path. Here, "great" is equivalent to "right," referring to the line of Nine at the Top, so the Commentary on the Judgment calls it "virtuous." The virtuous person is nurtured by the Nine at the Top, thus becoming "Great Accumulation." The Commentary on the Judgment also says: the hexagram statement "not eating at home, auspicious," refers to the state nourishing the virtuous talents; "favorable for crossing great rivers," refers to doing so in harmony with the heavenly way. The vigorous strength of Qian and the stillness of Gen are their innate natures, just as metal is naturally capable of cutting and fire is naturally capable of warming. The ability of things to control each other relies necessarily on such innate qualities. Fish do not fear fishing nets but fear the pelican, fearing precisely its natural enemy. Therefore, Qian being below Gen, there is no reason not to stop and be used by Gen.

物之在“乾”上者，常有忌“乾”之心，而“乾”常有不服之意，“需”之上六，“小畜”之上九是也。忌者生於不足以服人爾，不足以服人而又忌之，則人之不服也滋甚。今夫“艮”自知有以畜“乾”，故不忌其健而許其進；“乾”知“艮”之有以畜我而不忌，故受其畜而為之用。“不家食”者，以“艮”為主也；“利涉大川”者，用“乾”之功也。

Anything that is pressing upon Qian above has a constant thought of being wary of Qian, while Qian itself often harbors a resentful mind. This is exactly the situation in the Upper Sixth line of the Xu hexagram and the Upper Ninth line of the Xiao Xu hexagram. The feeling of being wary arises from one's own insufficiency to be superior. Since one is already insufficient to be superior, yet still feels wary of others, others' resentment becomes even stronger. Now Gen understands that he indeed has the ability to restrain Qian, so he does not feel wary of Qian's strength, instead allowing it to advance. Qian also understands that Gen indeed has the ability to restrain him without feeling wary, so he is willing to be restrained and used by Gen. The phrase "not eating at home" indicates that Gen is the dominant force; the phrase "favorable for crossing great rivers" refers to the function of Qian being utilized.

《象》曰：天在山中，“大畜”。君子以多識前言往行，以畜其德。孔子論“乾”九二之德曰：“君子學以聚之，問以辨之。”是以知“乾”之健，患在於不學，漢高帝是也，故“大畜”之君子將以用“乾”，亦先厚其學。

The Image Commentary says: Heaven is contained within the mountain, which is the image of the Great Accumulation hexagram. The gentleman thus understands the need to widely collect the good words of previous generations and the virtuous deeds of wise men, using them to cultivate his own virtue. Confucius, in the Wenyan section of the Qian hexagram, discusses the virtue of the Nine in the Second line, saying: "The gentleman accumulates it through study and clarifies it through inquiry." From this we can see that the quality of Qian, which is strong and vigorous, has its flaw in not reading books. Han Gaozu, Liu Bang, is exactly such a person. Therefore, a gentleman living in the era of Great Accumulation, if he wishes to exert the vigorous use of Qian, must first solidify his own learning.

初九：有厲，利已。《象》曰：“有厲利已”，不犯災也。“小畜”之畜“乾”也，順而畜之，故始順而終反目。“大畜”之畜“乾”也，厲而畜之，故始厲而終亨。君子之愛人以德，小人之愛人以姑息。見德而慍，見姑息而喜，則過矣。初九欲進之意無已也，至於六四，遇厲而止。六四之厲，我所謂德也；使我知戒而終身不犯於災者，六四也。

The line statement of initial nine says: There is danger, and it is advantageous to stop. The image commentary says: "There is danger, advantageous to stop" is to avoid offending misfortune. In the hexagram of Xiao Xu (Small Accumulation), the stopping of Qian (Heaven) is done by a gentle approach, so the beginning is harmonious but the end results in the reversal of husband and wife; in the hexagram of Da Xu (Great Accumulation), the stopping of Qian is done by a strict approach, so the beginning is difficult but the end is smooth. A gentleman loves a person by cultivating virtue to achieve him; a petty person loves a person by indulgence and yielding. If someone treats you with virtue and you become angry, or someone indulges you and you become happy, that is a great mistake. Initial nine is determined to advance without limit, continuing until it reaches six four, encountering difficulty and then stopping. The difficulty imposed on initial nine by six four is exactly what I call "virtue"; what enables me to be cautious and never offend misfortune throughout my life is precisely six four.

九二：輿說輹。《象》曰：“輿說輹”，中無尤也。“小畜”之“說輹”，不得已也，故夫妻反目。“大畜”之“說輹”，其心願之，故“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。三“乾”並進，故曰“良馬逐”。馬不憂其不良，而憂其輕車易道以至泛軼也，故“利艱貞”。九三，“乾”之殿也，故相與飭戒，閒習其車徒，則“利有攸往”。“上”，上九也；上利在不忌，三利在必戒。

The line statement of Nine in the Second says: "The carriage has removed the yoke." The Image Commentary says: "The carriage removes the yoke," meaning Nine in the Second is in the center and has no grievances. The "removing the yoke" in the third line of the Lesser Accumulation hexagram is due to necessity, so it is followed by discord between husband and wife. However, the "removing the yoke" in the second line of the Greater Accumulation hexagram is voluntary, so it is said "there is no grievance in the center." The line statement of Nine in the Third says: "A good horse is running, it is advantageous to maintain the right course in difficulty; to practice daily the carriage and its attendants, it is advantageous to go somewhere." The Image Commentary says: "It is advantageous to go somewhere," because it is in harmony with Upper Nine. The three yang lines of Qian are all advancing, so it is said "a good horse is running." The driver does not worry about the quality of the horse, but only about the lightness of the carriage, the flatness of the road, and the speed that might cause a crash, so it is said "advantageous to maintain the right course in difficulty." Nine in the Third is the last line of the Qian body, so it needs to maintain order and vigilance with companions, train the carriage and the attendants, thus making it "advantageous to go somewhere." In the Image Commentary, "upper" refers to Upper Nine; the advantage of Upper Nine is the lack of suspicion, while the advantage of Nine in the Third is the necessity of constant caution.

六四：童牛之牿，元吉。《象》曰：六四“元吉”，有喜也。六五：豶豕之牙，吉。《象》曰：六五之“吉”，有慶也。“童牛”，初九也；“牿”，角械也；童牛無所用牿然且不敢廢者，自其童而牿之，迨其壯，雖不牿可也。此愛其牛之至也。“豶豕”，羠豕也，九二之謂也。有牙而不鷙者，羠豕也，不鷙則可畜矣。“大畜”之畜乾也，始厲而終亨。初九，陽之微者也，而遂牿之，故至於九二，雖有牙而可畜也。其始牿之，其漸可畜，其終雖進之天衢可也。童而牿之，愛以德也，故“有喜”。不惡其牙而畜之，將求其用也，故“有慶”。凡物有以相德曰“喜”，施德獲報曰“慶”。孔子曰：“積善之家，必有餘慶。”

The Line Statement of the Fourth Line says: To put a wooden yoke on the horns of a young calf, great good fortune. The Image Commentary says: The "original good fortune" of the Fourth Line is because of joy. The Line Statement of the Fifth Line says: The tusks of a castrated boar, good fortune. The Image Commentary says: The "good fortune" of the Fifth Line is because of blessings. "Tong niu" refers to the First Nine, and "gu" is a wooden restraint placed on the horns of a cow. A young calf does not yet need a yoke, yet still does not remove it, intending to put it on while it is still small; when it grows strong, even without the yoke it will not charge at people. This is loving the cow to the extreme. "Fen shi" refers to a castrated pig, which refers to the Second Nine. A pig with tusks that no longer bites or harms others is a castrated pig; not fierce, it can be raised. The hexagram "Da Xu" restrains the body of the Heaven, beginning with difficulty and hardship but ending with smoothness. The First Nine is the time when yang energy is weakest, so it is appropriate to put on the yoke early, so by the time it reaches the Second Nine, although it has tusks, it can still be raised. Initially restraining it gradually allows it to be raised, and by the end it can even be led on the great path without hindrance. Putting on the yoke when it is young is showing virtue in loving it, hence "there is joy." Not disliking its tusks and being willing to raise it is for future use, hence "there is celebration." In general, mutual kindness is called "joy," and when virtue is practiced and rewarded, it is called "celebration." Confucius in the "Wenyan" of the "Kun" hexagram says: "Those who accumulate good deeds will surely have abundant blessings."

上九：何天之衢？亨。《象》曰：“何天之衢”，道大行也。“天衢”者，上之所履，而不與下共者也。德有以守之，雖以予人而莫敢受，苟無其德，雖吾不予夫將有取之者。上九之德足以自固，是以無忌於“乾”而大進之。其曰“何天之衢”者，何天衢之有，而不汝進也？夫惟以天衢進之，而“乾”大服矣。

The line statement of the Upper Ninth says: "What a broad avenue in the heavens! It is favorable." The Image Commentary says: "What heavenly avenue?" means that the great path is unobstructed. The term "heavenly avenue" refers to the path that the superior person walks alone, not shared with those below. If the superior person has virtue and can hold onto it, even if he gives it to others, others dare not accept it. If he lacks that virtue, even if he does not give it up, others will take it away. The virtue of the Upper Ninth is sufficient to hold onto it, so he has no suspicion toward Qian, and instead allows Qian to ascend freely. The Upper Ninth says "What heavenly avenue?" is a rhetorical question: where is there still a heavenly avenue that can block you from ascending? Because it allows Qian to pass through the heavenly avenue, Qian is completely convinced.

艮上，震下。“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。謂上九。“自求口實”，觀其自養也。謂初九。天地養萬物，聖人養賢以及萬民，“頤”之時大矣哉！

The hexagram Yi consists of the upper trigram Gen (Mountain) and the lower trigram Zhen (Thunder). The hexagram statement says: "Maintaining uprightness brings good fortune; observe whom one nourishes, and also observe how one procures food for oneself." The commentary on the judgment states: "Yi, uprightness brings good fortune," meaning that nourishing in the right way brings good fortune. "Observing nourishment" refers to observing whom one nourishes, which refers to the line Upper Nine. "Self-seeking sustenance" refers to observing how one sustains oneself, which refers to the line Initial Nine. Heaven and Earth nourish all things; the sage nourishes the virtuous and from there extends care to all people. The situation represented by the hexagram Yi is indeed great!

《象》曰：山下有雷，“頤”；君子以慎言語，節飲食。上止下動，有“頤”之象，故君子治所以養口者。人之所共知而難能者，慎言語、節飲食也。言語一出而不可復入，飲食一入而不可復出者也。

The Image Commentary says: Mountains with thunder below, this is the image of the hexagram "Nourishment"; thus the gentleman understands that he should speak cautiously and restrain his diet. The upper trigram is艮, representing stillness, and the lower trigram is震, representing movement; this is like the upper jaw being still while the lower jaw moves, forming the image of the mouth and cheeks chewing. Therefore, the gentleman focuses on this mouth. Everyone knows what should be done but finds it hard to accomplish, and these two things are precisely speaking cautiously and restraining diet: once words are spoken, they cannot be taken back; once food is eaten, it cannot be spat out.

初九：舍爾靈龜，觀我朵頤，凶。《象》曰：“觀我朵頤”，亦不足貴也。“爾”，初九也；“我”，六四也。龜者不食而壽，無待於物者也。養人者，陽也；養於人者，陰也。君子在上足以養人，在下足以自養。初九以一陽而伏於四陰之下，其德足以自養而無待於物者，如龜也。不能守之而觀於四，見其可欲“朵頤”而慕之，為陰之所致也，故“凶”。所貴於陽者，貴其養人也。如養於人，則亦不足貴矣。

The line statement of the first yang line says: "Abandon your own divine turtle, and instead look at my chewed cheeks, which is dangerous." The image commentary says: "Looking at my chewed cheeks" is not worth much. In the line statement, "you" refers to the first yang line, and "I" refers to the fourth yin line. A turtle does not need to eat to live long, it does not depend on external things. Those who can nourish others are yang, and those who depend on others for nourishment are yin. A gentleman in a high position can nourish others, and in a low position can nourish himself. The first yang line, with a single yang line hidden beneath four yin lines, originally has the virtue of being able to nourish itself without relying on external things, just like the turtle. Yet it cannot hold on to itself and instead looks at the fourth line, seeing the pleasant food being chewed and becomes envious, thus being lured by the yin line, hence "dangerous." Yang is valuable because it can nourish others; if it is reversed and needs others to nourish it, then it is not worth much.

六二：顛頤，拂經；于丘頤，征凶。《象》曰：六二“征凶”，行失類也。從下為“顛”，過擊曰“拂”。“經”，歷也，“丘”，空也。“豫”之六五失民，而九四得之，則九四為“由豫”。“頤”之六五失民，而上九得之，則上九為“由頤”。六二有養人之位，而無養人之德，則“丘頤”也。夫“由”、“丘”二者，皆非相安者也。“丘”以其位，“由”以其德，兩立而不相忌者未之有也。六二、六三之求養於上九也，皆歷五而後至焉，夫有求於人者，必致怨於其所忌以求說，此人之情也。故六二、六三之過五也，皆擊五而後過，非有怨於五也，以悅其所求養者也。

The line statement of the second line says: To seek sustenance by turning downward is against the natural way; to turn to the empty position of "qiu" for sustenance, going there brings misfortune. The image commentary says: The misfortune of the second line "seeking sustenance" is because this action goes against its own kind. Seeking sustenance downward is called "dian," and lightly striking while passing by is called "fu." "Jing" means to pass through, and "qiu" means emptiness. In the hexagram "Yu," the fifth line loses the people's support, while the fourth line gains it, so the fourth line becomes the "yu" which is the path of all people. In the hexagram "Yi," the fifth line loses the people's support, while the top line gains it, so the top line becomes the "yi" which is the path of all people. The second line holds a position that can provide sustenance but lacks the virtue to do so, thus forming the "qiu yi" which is an empty position. "Yu" and "qiu" cannot coexist: "qiu" relies on position, while "yu" relies on virtue. They cannot coexist without suspicion. Both the second and third lines must go to the top line for sustenance, and they must pass through the fifth line first. Anyone seeking help from another will necessarily take out their anger on the person they dislike in order to please the one they seek, which is a common human behavior. Therefore, when the second and third lines pass by the fifth line, they must strike it first, not out of real hatred, but to please the one they are seeking sustenance from.

“由頤”者，利之所在也；“丘頤”者，位之所在也。見利而蔑其位，君子以為不義也，故曰“顛頤，拂經，于丘頤，征凶”。六二可以下從初九而求養也，然且不從而過擊五以求養於上九，無故而陵其主，故“征凶”。“征凶”者，明“顛頤”之吉也，二，陰也；五亦陰也，故稱“類”也。

The side represented by "Yi" (颐) signifies material gain, while the side represented by "Qiu Yi" (丘颐) signifies status and position. If one sees profit and disregards status, a gentleman considers this unjust. Therefore, the line statement for the second line says, "Reversing Yi, disrupting the path, seeking Yi from Qiu Yi, leading to danger." The second line could have relied on the initial line for sustenance but instead refuses to do so, going against and attacking the fifth line to seek sustenance from the top line. This is an unjust act of overstepping and offending the sovereign, hence the warning of "danger in action." The statement "danger in action" is meant to highlight that "reversing Yi" — that is, seeking sustenance from the initial line — is actually favorable. The second line is a yin line, and the fifth line is also a yin line, so the Image Commentary refers to them as "class," meaning they are of the same type.

六三：拂頤，貞凶。十年勿用，無攸利。《象》曰：“十年勿用”，道大悖也。“拂頤”者，拂經于丘頤也。六二已詳言之矣，因前之辭故略，其實一也。“拂頤”之為不義，二與三均也。然二有初可從，而三不得不從上也，故曰“貞凶”。雖貞於其配，而於義為凶。“由頤”之興，“丘頤”之廢，可坐而待也，其勢不過十年，盍待其定而從之？故戒之曰“十年勿用”。用於十年之內，則“大悖”之道也。夫擊其主而悅其配，雖其配亦不義也，故“無攸利”。

The Line Statement of the Third Line says: Violating the way of nourishment, clinging to this correctness leads to misfortune; within ten years there is nothing that can be used, and there is no benefit. The Image Commentary says: "Within ten years, do not use it," because this path greatly violates the norm. What is called "fú yí" is what is said in the Line Statement of the Second Line, "fú jīng yú qiū yí." The Second Line has already explained this in detail, so here we follow the previous explanation and keep it brief, as it is essentially the same. The wrongdoing of "fú yí" is the same for both the Second and Third Lines. However, the Second Line still has the Nine at the Beginning to follow, while the Third Line must follow the Nine at the Top, hence it is said "zhēn xiōng"—although it is loyal to its spouse, the Nine at the Top, in terms of righteousness it is still misfortune. The rise of "yóu yí" and the decline of "qiū yí" can be awaited while sitting, and the situation will not last more than ten years. Why not wait for it to settle before following? Therefore, it warns, "within ten years, do not use it." If one acts hastily within ten years, that is the way of great contradiction. Attacking one's sovereign to please one's spouse, such a spouse is not considered righteous, hence there is no benefit.

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。四於初為上。自初而言之，則初之見養於四為凶。自四言之，則四之得養初九為吉。初九之剛，其始若虎之“眈眈”而不可馴也，六四以其所欲而致之，“逐逐”焉而來，六四之所“施”，可謂“光”矣。

The Line Statement of the Fourth Line says: To seek sustenance by turning downward, it is auspicious; like a tiger watching intently, desires continue without error. The Image Commentary says: "Reversing the mouth" is auspicious because the giving from the superior position is extensive. The Sixth Line at the Fourth position is above the Initial Nine. From the perspective of the Initial Nine, being sustained by the Sixth Line at the Fourth is inauspicious; from the perspective of the Sixth Line at the Fourth, being able to sustain the Initial Nine is auspicious. The strength of the Initial Nine at first seems as fierce as a tiger watching intently, but the Sixth Line at the Fourth lures it with what it desires, and it comes step by step. The sustenance provided by the Sixth Line at the Fourth can be called "extensive."

六五：拂經，居貞，吉。不可涉大川。《象》曰：“居貞”之“吉”，順以從上也。六五既失其民，為六二、六三之所拂而過也，慍而起爭之，則亡矣。故以順而從上，“居貞”為“吉”。失民者不可以犯難，故曰“不可涉大川”。

The Line Statement of the fifth line says: To go against the established way, to dwell in peace and maintain correctness, is auspicious; one should not attempt to cross a great river. The Image Commentary says: "To dwell in correctness" is auspicious because it is flexible and follows the Nine at the top. The fifth line has already lost its people, and by being lightly struck by the second and third lines it has passed through; if it becomes angry and contends with them, it will suffer ruin. Therefore, it can only follow flexibly the Nine at the top, dwell in peace and maintain correctness to gain auspiciousness. Those who have lost the people's support should not take risks, hence it says "one should not attempt to cross a great river."

上九：由頤，厲，吉。利涉大川。《象》曰：“由頤厲吉”，大有慶也。莫不由之以得養者，故曰“由頤”。有其德而無其位，故“厲”而後“吉”。無位而得眾者，必以身犯難，然後眾與之也。

The line statement of Upper Nine says: All people are sustained by him, though there may be danger and hardship, ultimately it will be auspicious; it is favorable to cross great rivers. The image commentary says: "Sustaining through danger leads to auspiciousness," which signifies great fortune and celebration. The whole world depends on him for sustenance, so it is called "sustaining through nourishment." Upper Nine has the virtue of nourishing others but lacks the position of nourishing, so he must first undergo danger and hardship before achieving auspiciousness. A person who lacks position but gains the people's hearts must personally take risks and hardships, only then will the people sincerely follow him.

兌上，巽下。“大過”：棟橈，利有攸往，亨。《彖》曰：“大過”，大者過也。“棟撓”，本末弱也。剛過而中，巽而說行，“利有攸往”，乃亨。二五者，用事之地也。陽自內出，據用事之地而擯陰於外，謂之“大過”，大者過也。陰自外入，據用事之地而囚陽於內，謂之“小過”，小者過也。“過”之為言，偏盛而不均之謂也，故“大過”者，君驕而無臣之世也。《易》之所貴者，貴乎陽之能御陰，不貴乎陽之陵陰而蔑之也。人徒知夫陰之過乎陽之為禍也，豈知夫陽之過乎陰之不為福也哉！

The hexagram Da Guo has the upper trigram Dui (Lake) and the lower trigram Xun (Wind). The hexagram statement says: The main beam is bent, which is favorable for going forward, and it is smooth. The commentary on the judgment says: Da Guo refers to the "great" being excessive; "the main beam is bent" is because the ends are too weak. When yang is excessive but remains in the center, and acts with humility and joy, "it is favorable to go forward," thus achieving smoothness. The positions of nine two and nine five are the positions of authority. Yang energy arises from within, occupies the position of authority, and pushes the yin out, which is called "Da Guo," meaning the great is excessive. When yin energy enters from outside, occupies the position of authority, and confines yang within, this is called "Xiao Guo," meaning the small is excessive. The term "excess" refers to one side being overly dominant and the other side being insufficient. Therefore, the hexagram Da Guo describes the era when the sovereign is arrogant and has no ministers. What the Zhou Changes values is that yang can control yin, not that yang oppresses or looks down upon yin. People only know that yin overpowering yang brings misfortune, but they do not realize that yang overpowering yin also brings no blessing.

立陰以養陽也，立臣以衛君也，陰衰則陽失其養，臣弱則君棄其衛，故曰：“大過，大者過也。棟橈，本末弱也。”四陽者，棟也；初、上者，棟之所寄也。弱而見擯，則不任寄矣，此棟之所以橈也。“棟橈”，吾將壓焉，故“大過”之世，利有事而忌安居。君侈巳甚，而國無憂患，則上益張而下不堪，其禍可待也。故“利有攸往”，所利於往者，利其有事也，有事則有患，有患則急人，患至而人急，則君臣之勢可以少均。故曰：“剛過而中，巽而說行，利有攸往，乃亨。”

Establishing yin is to nourish yang; establishing ministers is to protect the sovereign. When yin weakens, yang loses its sustenance; when ministers become weak, the sovereign is as if throwing away his defense. Therefore, the Commentary on the Judgment says: "Great Excess, great excess. The beam bends, because the ends are weak." In the hexagram, the four yang lines are like the beam, while the two yin lines, the initial line and the top line, are the places where the beam rests. Since both ends are weak and rejected, they cannot support the beam, which is why the beam bends. Once the beam bends, I will be crushed beneath it. Therefore, in the time of Great Excess, it is advantageous to have affairs, and most dangerous to be idle. If the sovereign is excessively luxurious and the state has no worries, then the upper part becomes more extravagant, the lower part more overwhelmed, and calamity is waiting to come. Therefore, it says "advantageous to go somewhere" — meaning advantageous in having affairs. Having affairs brings worries, and worries prompt the need for people. When worries come suddenly and the need for people is urgent, the relationship between sovereign and minister can be somewhat balanced. Therefore, the Commentary on the Judgment says: "Yang is excessive but in the center, yielding and joyful, it moves forward, advantageous to go somewhere, then it becomes harmonious."

“大過”之時大矣哉！《象》曰：澤滅木，“大過”；君子以獨立不懼，遯世無悶。初六宜“不懼”，上六宜“遯”。初六：藉用白茅，無咎。《象》曰：“藉用白茅”，柔在下也。“白茅”，初六也。所藉者，九二也。茅之為物，賤而不足收也，然吾有所甚愛之器，必以藉之，非愛茅也，愛吾器也。初之於二，強弱之勢固相絕矣，其存亡不足以為損益，然二所以得安養於上者，以有初之藉也。棄茅而不收，則器措諸地；棄初而不錄，則二親其勞矣。故孔子曰：“茅之為物薄，而用可重也。”

The situation represented by the hexagram "Great Excess" is indeed profound! The "Image Commentary" says: A great marsh has submerged the trees, which is the image of the hexagram "Great Excess"; thus, the gentleman understands that he should be independent and fearless, and retreat from the world without being distressed. In these two sentences, "not fearing" refers to the line "Initial Six," and "retreating from the world" refers to the line "Upper Six." The line statement of "Initial Six" says: Using white reeds as a mat beneath, there will be no fault. The "Image Commentary" says: "Using white reeds as a mat" is because the flexible line is at the very bottom. "White reeds" refer to "Initial Six," and the vessel being placed upon them refers to "Nine Two." Reeds are lowly and not worth keeping; yet if I have a very precious vessel, I must use them to place it upon. It is not that I love the reeds, but that I love my vessel. Compared with "Nine Two," "Initial Six" is extremely weak, and whether or not "Initial Six" is present seems to make no difference. However, "Nine Two" can rest comfortably and be supported above precisely because of "Initial Six" beneath. If we discard the reeds, the vessel can only be placed on the ground; if we abandon "Initial Six," "Nine Two" would have to endure the hardship alone. Therefore, Confucius in the "Great Treatise" says: "Though reeds are humble, their use can be very significant."

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。卦合而言之，則“大過”者，君驕之世也；爻別而觀之，則九五當驕，而九二以陽居陰，不驕者也。盛極將枯，而九二獨能下收初六以自助，則“生梯”者也。“老夫”，九二也；“女妻”，初六也。凡人之情，夫老而妻少，則妻倨而夫恭。妻倨而夫恭，則臣難進而君下之之謂也，故“無不利”。“大過”之世，患在亢而無與，故曰：“老夫女妻，過以相與也。”

The line statement for the second line says: A withered poplar tree regrows tender sprouts, an old man marries a young wife, there is no disadvantage. The image commentary says: "Old man" paired with "young wife" indicates that even in excess, they can still interact with each other. When looking at the entire hexagram, "Great Excess" represents an era of a king being arrogant; when looking at each line separately, the one that should be arrogant is the fifth line, while the second line, with a yang line in a yin position, is the one that is not arrogant. When something is at its peak, it should wither, but only the second line is willing to receive the first line to help itself, which is called "sprouting new shoots" — the withered poplar tree regrows sprouts. "Old man" refers to the second line, and "young wife" refers to the first line. According to human nature, if the husband is old and the wife is young, the wife would be arrogant and the husband would be respectful. If the wife is arrogant and the husband is respectful, in the context of the court, this means that ministers are difficult to employ while the king is willing to humble himself. Therefore, there is no disadvantage. In the era of "Great Excess," the problem lies in being lofty and isolated, with no one to interact with, so the image commentary says: "Old man and young wife, excess leading to mutual interaction."

九三：棟橈，凶。《象》曰：“棟橈”之“凶”，不可以有輔也。九四：棟隆，吉；有它，吝。《象》曰：“棟隆”之“吉”，不橈乎下也。卦合而言之，則“本末弱”，“棟橈”者也。爻別而觀之，則上六當“棟橈”，初六弱而能立，以遇九二不橈者也。初、上非棟也，棟之所寄而已。所寄在彼，而“隆”、“橈”見於此，初六不“橈”於下，則九四“棟隆”；上六不足以相輔，則九三之“棟橈”以其應也。九四專於其應則吉，有他則吝矣。“棟”之“隆”也，非初之福，而四享其利。及其“橈”也，上亦不與，而三受其名。故“大過”之世，智者以為陽宜下陰，而愚者以為陰宜下陽也。

The third line statement says: The beam bends, which is ominous. The image commentary says: The ominous result of the beam bending is because it lacks support. The fourth line statement says: The beam rises, which is auspicious; if there is another pursuit, there will be regret. The image commentary says: The auspicious result of the beam rising is because it does not bend downward. When looking at the entire hexagram, it is "both ends are weak," leading to the beam bending. When looking at each line separately, the one that bends is the sixth line at the top, while the first line is weak but remains upright because it meets the second line, so it does not bend. The first line and the sixth line are not the beam itself, but rather the places where the beam is placed. The position of the beam is on one side, while the bending or rising is shown on the other side: the first line is below and does not bend, so the fourth line is "the beam rises"; the sixth line is not able to provide support, so the third line is "the beam bends," because the third line corresponds with the sixth line. The fourth line is auspicious because it remains devoted to its proper position with the first line, but if it seeks something else, there will be regret. The "rising" of the beam is not the benefit of the first line, but the benefit is enjoyed by the fourth line. When the beam bends, the sixth line is not affected, but the blame falls on the third line. Therefore, in the time of the Great Excess, the wise people believe that the yang should be bent beneath the yin, while the foolish people think that the yin should be bent beneath the yang.

九五：枯楊生華，老婦得其士夫，無咎無譽。《象》曰：“枯楊生華”，何可久也？“老婦”“士夫”，亦可醜也。盛極將枯，而又生華以自耗，竭而不能久矣。“稊”者，顛而復孽，反其始也；“華”者，盈而畢發，速其終也。九五以陽居陽，汰侈已甚，而上六乘之，力不能正，只以速禍。故曰：“老婦得其士夫，無咎無譽。”“老婦”，上六也；“士夫”，九五也。夫壯而妻老，君厭其臣之象也，故教之以“無咎無譽”，以求免於斯世。“咎”，所以致罪；“譽”，所以致疑也。

The line statement of the fifth line says: A withered poplar tree produces flowers, an old woman marries a young man, there is no blame and no praise. The image commentary says: "A withered poplar tree produces flowers," where can it last long? "An old woman" marrying "a young man" is also shameful. When something is at its peak it should wither, yet it produces flowers and exhausts itself, its vital energy is exhausted, so it naturally cannot last long. "Ting" is when the root falls down and then sprouts again, returning to its beginning; "flowers" is when the remaining strength is fully expended and released all at once, hastening its end. The ninth line at the fifth position has a yang line in a yang position, being arrogant and extravagant beyond measure; the sixth line above it is superior but lacks the strength to correct it, thus only accelerating the coming of calamity. Therefore it says, "An old woman marries a young man, there is no blame and no praise." "Old woman" refers to the sixth line, "young man" refers to the fifth line. The husband is young and the wife is old, which is the image of a ruler despising his minister. Therefore it teaches the sixth line to be content with "no blame and no praise," so as to seek safety in such a world. Having "blame" brings punishment, having "praise" brings suspicion.

上六：過涉，滅頂：凶，無咎。《象》曰：“過涉”之“凶”，不可咎也。“過涉”至於“滅頂”，將有所救也，勢不可救，而徒犯其害，故凶。然其義則不可咎也。

The line statement of the sixth line at the top says: crossing water too deeply, the water has risen above the head, resulting in misfortune, but there is no one to blame. The image commentary says: the misfortune of excessive crossing is not something to blame. Crossing the water until it reaches the head is because one wishes to save someone; but the situation is already beyond salvation, and one suffers misfortune in vain, hence the misfortune. However, in terms of righteousness, one should not blame him.

坎上，坎下。習“坎”。“坎”，險也。水之所行，而非水也。惟水為能習行於險，其不直曰“坎”，而曰“習坎”，取於水也。有孚，維心，亨。行有尚。《彖》曰：“習坎”，重險也，水流而不盈。險，故流；流，故不盈。

The hexagram Kan has the same trigram Kan (water) both above and below, and is called "Xí Kǎn" (Practice of the Water). "Kan" means danger or peril, referring to the place where water flows, but not the water itself. Only water can repeatedly flow through dangerous places, so this hexagram is not called "Kan" directly but "Xí Kǎn," meaning that the meaning lies in the water. The hexagram statement says: having sincerity in the heart and remaining steadfast in one's resolve, one will achieve success; acting in this way will earn respect from others. The Commentary on the Judgment says: "Xí Kǎn" refers to repeated dangers, with water flowing through them without becoming full. It is precisely because of the danger that water flows forward; and precisely because it flows forward, it never becomes full.

行險而不失其信。萬物皆有常形，惟水不然。因物以為形而已。世以有常形者為信，而以無常形者為不信。然而方者可斲以為圓，曲者可矯以為直，常形之不可恃以為信也如此。今夫水，雖無常形，而因物以為形者，可以前定也。是故工取平焉，君子取法焉。惟無常形，是以迕物而無傷。惟莫之傷也，故行險而不失其信。由此觀之，天下之信，未有若水者也。

The Commentary on the Judgment says: To walk through difficulties without losing one's integrity. All things have fixed forms, but water is different; it takes the shape of whatever it encounters. People regard things with fixed forms as trustworthy and those without fixed forms as untrustworthy. However, square things can be cut into round ones, and bent things can be straightened. Thus, fixed forms are unreliable and cannot serve as evidence of trustworthiness. Now, although water has no fixed form, its ability to take the shape of whatever it meets is certain in advance. Therefore, craftsmen use it to level surfaces, and gentlemen use it to establish principles. Because it has no fixed form, it touches everything without being harmed; because it is not harmed, it can walk through difficulties without losing its integrity. Thus, water is the most trustworthy thing in the world.

“維心，亨”；乃以剛中也。所遇有難易，然而未嘗不志於行者，是水之心也。物之窒我者有盡，而是心無已，則終必勝之。故水之所以至柔而能勝物者，維不以力爭而以心通也。不以力爭，故柔外；以心通，故“剛中”。行有尚，往有功也。“尚”，配也。方園曲直，所遇必有以配之。故無所往而不有功也。

The Commentary on the Judgment says: "With the heart, it is smooth," because the yang is in the center. The situations encountered are sometimes difficult and sometimes easy, yet the heart remains steadfast in its forward movement, just like water. Whatever blocks me will eventually reach an end, but this heart that moves on has no limit, and in the end it will overcome everything. Therefore, water is extremely soft yet can overcome all things, because it does not rely on force to compete, but instead uses its will to penetrate. Not relying on force makes it appear soft, while using its will to penetrate makes it internally "strong in the center." The Commentary on the Judgment also says: "It is beneficial to go forward," meaning that going forward will bring results. "Beneficial" means to match. Whether square, round, curved, or straight, the various forms water encounters, it will always find a way to match them, so wherever it goes, it will achieve results.

天險不可升也：地險山川丘陵也；王公設險以守其國。朝廷之儀，上下之分，雖有強暴而莫敢犯，此“王公”之“險”也。險之時用大矣哉！《象》曰：水至，“習坎”。君子以常德行，習教事。事之待教而後能者，“教事”也。君子平居“常”其“德行”，故遇險而不變。“習”為“教事”，故遇險而能應。

The Commentary on the Judgment says: The danger of Heaven lies in its being lofty and unattainable; the danger of Earth lies in mountains, rivers, and hills. Kings and princes set up obstacles to guard their states. The rituals of the court and the distinctions between superiors and inferiors, even the most fierce individuals dare not violate. This is the "danger" set by the "Kings and Princes." The function of danger in worldly circumstances is indeed great! The Image Commentary says: Water flows in successive layers, which is the image of the卦 (Hexagram) of "Progress through Difficulty." The gentleman thus understands that he should maintain his virtue constantly and repeatedly practice the affairs of government and education. Any task that requires training is called "affairs of education." The gentleman maintains his virtue consistently in daily life, so he does not change when encountering difficulties; he repeatedly practices the affairs of government and education, so he can cope with difficulties when they arise.

初六：習坎，入于坎窞，凶。《象》曰：“習坎”入坎，失道凶也。六爻皆以險為心者也。夫苟以險為心，則大者不能容，小者不能忠；無適而非，寇也。惟相與同患，其勢有以相待，然後相得而不叛。是故居“坎”之世，其人可與同處患，而不可與同處安。九二、九五，二險之不相下者也；而六三、六四，其蔽也。夫有事於敵，則蔽者先受其害。故九二之於六三，九五之於六四，皆相與同患者也，是以相得而不叛，至於初、上，處內外之極，最遠於敵而不被其禍，以為足以自用而有餘，是以各挾其險以待其上。初不附二，上不附五，故皆有“失道”之“凶”焉。君子之習險，將以出險也。習險而入險，為寇而已。

The line statement for the first line says: Being in a dangerous situation, one falls into a small pit within the Kan, which is凶. The image commentary says: Being in the situation of "repeated danger" and falling into Kan again, this is because one has lost the right path, hence the凶. In this hexagram, none of the six lines are free from harboring danger in their hearts. Since the mind is full of danger, those in superior positions cannot tolerate others, and those in inferior positions cannot remain loyal. No matter where one goes, one meets enemies. Only when people share hardship and rely on each other in circumstances where they cannot do without one another can they coexist without betrayal. Therefore, in the time of Kan, people can endure hardship together, but they cannot share comfort. The lines nine two and nine five are the two opposing sides in the two layers of danger; the lines six three and six four are the respective defenses. Once there is any action against the enemy, the defenses suffer first. Therefore, nine two and six three, and nine five and six four, are in a relationship of shared hardship, hence they can coexist without betrayal. As for the first line and the top line, they are at the ends of the inner and outer hexagrams, farthest from the enemy and not harmed, thinking they are sufficient on their own, thus each uses danger to deal with those above: the first line does not rely on nine two, and the top line does not rely on nine five, hence both suffer the fate of "losing the right path" and "danger." A gentleman practices hardship in order to overcome it; if practicing hardship leads to falling into hardship, then one is merely becoming an enemy.

九二：坎有險，求小得。《象》曰：“求小得”，未出中也。“險”，九五也；“小”，六三也。九二以險臨五，五亦以險待之。欲以求五，焉可得哉？所可得者，六三而已。二所以能得三者，非謂其德足以懷之，徒以二者皆未出於險中，相待而後全故也。

The Line Statement of the Second Line says: "There is danger within the Water, seeking to obtain something brings only a small gain." The Image Commentary says: "Seeking a small gain" is because one has not yet emerged from the dangerous situation. The "danger" in the Line Statement refers to the Nine in the Fifth, and the "small" refers to the Six in the Third. The Second Line uses deception against the Fifth, and the Fifth also uses deception against it. Trying to gain the Fifth through this means will not succeed; what can be obtained is only the Third. The reason the Second Line can obtain the Third is not because its virtue is sufficient to move the Third, but because both have not yet escaped the dangerous situation and must rely on each other to survive.

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。“之”，往也；“枕”，所以休息也。來者“坎”也，往者亦“坎”也。均之二“坎”，來則得主，往則得敵。遇險於外，而休息於內也。故曰“險且枕”。六三知其不足以自用，用必無功，故退入於“坎”以附九二，相與為固而已。

The Line Statement of the Third Line says: Coming into the Kan is dangerous, going out of the Kan is also dangerous, there are many dangers but there is something to rely on, falling into a small pit in the Kan, one should not act. The Image Commentary says: "Coming into the Kan, coming into the Kan," ultimately there will be no result. "Zhi" means to go, "Zhen" is something used for resting and relying on. Returning is dangerous, going out is also dangerous; both are two layers of danger. Returning can find a master to rely on, but going out meets enemies. Meeting danger outside, one retreats to the Inner Trigram to rest, so it is said "danger and resting." The Third Line understands that its strength is insufficient to act alone, and forcing action will certainly result in failure, so it retreats into the Kan to rely on Nine Two, the two combine to seek stability.

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。“樽酒，簋貳，用缶”，薄禮也。“納約自牖”，簡陋之至也。夫同利者不交而歡，同患者不約而信。四非五無與為主，五非四無與為蔽。饋之以薄禮，行之以簡陋，而終不相咎者，四與五之際也。

The line statement of the fourth line says: "A single cup of wine, two bowls of food, carried in a clay jar, and offered through the window as a simple gift, ultimately without fault." The Image Commentary says: "A single cup of wine, two bowls of food" refers to the meeting of a yang line and a yin line. "A single cup of wine, two bowls of food, carried in a clay jar" indicates the utmost simplicity in the offering, and "offering through the window" shows the utmost simplicity in the ritual. Knowing that people with similar interests naturally harmonize without needing to associate, and people in similar difficulties naturally trust each other without needing to make a pact. The sixth line, in the fourth position, separates from the ninth line, in the fifth position, and thus has no master to rely on; the ninth line, in the fifth position, separates from the sixth line, in the fourth position, and thus has no barrier to protect it. The offering is of the most meager gift, the ritual is of the most rudimentary form, yet neither party blames the other, relying precisely on the connection between the sixth line and the ninth line.

九五：坎不盈，祗既平，無咎。《象》曰：“坎不盈”，中未大也。“祗”，猶言適足也。九五可謂大矣，有敵而不敢自大，故“不盈”也。“不盈”，所以納四也。盈者人去之，不盈者人輸之。故不盈，適所以使之“既平”也。

The Line Statement of the Fifth Line says: "The water depression has not yet been filled, but it is exactly level with the bank, so there is no fault." The Image Commentary says: "The water depression is not full," because it is in the center but does not claim to be great. "Zhi" means "exactly enough." The Fifth Line originally could be considered great, but because there is a strong enemy, it does not claim to be great, hence "not full." "Not full" is precisely to allow the Fourth Line to be included. When something is full, people avoid it; when it is not full, people pour into it. Therefore, "not full" is exactly the way to eventually achieve "level."

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。夫有敵而深自屈以致人者，敵平則汰矣。故九五非有德之主也。無德以致人，則其所致者皆有求於我者也。上六維無求於五，故“徽纆”以“繫”之，“叢棘”以固之。上六之所恃者險爾，險窮則亡，故“三歲不得，凶”也。

The line statement of the sixth line at the top says: It is bound with a rope and imprisoned in a thorny prison, unable to escape for three years, resulting in misfortune. The image commentary says: The sixth line at the top has lost the correct path, and the misfortune will last for three years. Those who deeply humble themselves to attract people because of a powerful enemy will, once the enemy is subdued, become arrogant and indulgent. Therefore, the fifth line is not a truly virtuous ruler. Without virtue to attract people, those attracted are all people who have something to gain. Only the sixth line at the top has no demands on the fifth line, so the fifth line binds it with a rope and surrounds it with thorns. The sixth line at the top relies only on cunning, but cunning to the extreme leads to downfall, hence 'three years without success, misfortune'.

離上，離下。“離”。火之為物，不能自見，必麗於物而後有形。故“離”之象，取於火也。利貞，亨。畜牝牛吉。《彖》曰：“離”，麗也。日月麗乎天，百穀草木麗乎土。言萬物各以其類麗也。

The hexagram "Li" has the trigram "Li" (Fire) both above and below, hence its name is "Li." Fire itself cannot be seen without being attached to another object, so the hexagram "Li" is symbolized by fire. The hexagram statement says: it is favorable to maintain the correct path and things will be smooth; raising a mother cow is auspicious. The commentary on the judgment says: "Li" means attachment. The sun and moon are attached to the sky, while all plants and trees are attached to the earth. This indicates that all things attach themselves according to their own kind.

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。六麗：二、五是柔麗中正也。物之相麗者，不正則易合而難久，正則難合而終必固。故曰“利貞，亨”。欲知其所畜，視其主。有是主，然後可以畜是人也。有其人而無其主，雖畜之不為用。故以柔為主，則所畜者，惟牝牛為吉。《象》曰：明兩作，“離”；大人以繼明照于四方。火得其所附，則一炬可以傳千萬；明得其所寄，則一耳目可以盡天下，天下之續吾明者眾矣。

The Commentary on the Judgment says: Twofold brightness attached to the right path, thus nurturing and completing the world; the flexible lines attached to the central and upright positions, so it is 'smooth', hence 'favorable to raise a female ox'. Among all the lines in the hexagram, the lines six two and six five are precisely the flexible ones attached to the central and upright positions. When things attach to each other, the unrighteous may easily join but are hard to maintain, while the upright are difficult to join but ultimately firm, hence the hexagram says 'favorable to hold on firmly, smooth'. To know what can be nurtured, first look at who is in charge: with such a master, one can nurture such a person; with such a person but without a suitable master, even if nurtured, it will be of no use. Since this hexagram is mainly about flexibility, only a female ox is favorable to nurture. The Image Commentary says: Brightness continues to rise, this is the image of the hexagram Li (Fire); the great man thus understands that he should let brightness continue from generation to generation, illuminating all directions. Fire finds something to attach to, one torch can pass on to thousands; virtue of brightness finds someone to entrust to, one pair of ears and eyes can know the whole world, and those who continue my brightness throughout the world will become numerous.

初九：履錯然，敬之，無咎。《象》曰：“履錯”之“敬”，以辟咎也。六爻莫不以相附離為事。而火之性災上者也，故下常附上。初九附六二者也，以柔附剛者，寧倨而無諂；以剛附柔者，寧敬而無瀆。瀆其所附，則自棄者也。故初履聲錯然敬之，以闢相瀆之咎。

The Line Statement of the first yang line says: The steps are crossing and confused, but with respect, there will be no mistake. The Image Commentary says: When one's steps are crossing and confused, being respectful is to avoid misfortune. In the hexagram of Fire, none of the six lines is not concerned with attachment. Fire ascends, so the lower parts often attach to the upper parts. The first yang line attaches to the second yin line. When a strong line attaches to a weak one, it should appear proud rather than submissive; when a weak line attaches to a strong one, it should be overly respectful rather than disrespectful. To be disrespectful to what one is attached to is to self-abandonment. Therefore, when the first yang line hears the sound of crossing steps, it quickly becomes respectful in order to avoid the misfortune caused by disrespect.

六二：黃離，元吉。《象》曰：“黃離元吉”，得中道也。“黃”，中也。陰不動而陽來附之，故“元吉”。九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。《象》曰：“日昃之離”，何可久也。火得其所附則傳，不得其所附則窮。初九之於六二，六五之於上九，皆得其所附者以陰陽之相資也。惟九三之於九四，不得其傳而遇其窮，如日之昃，如人之耋也。君子之至此，命也。故“鼓缶而歌”，安以俟之。不然，諮嗟而不寧，則凶之道也。

The Line Statement for the Second Line says: Attached to yellow, great good fortune. The Image Commentary says: "Yellow is the original good fortune," because it has attained the middle path. "Yellow" is the color of the center. The Yin line remains still in its place, while the Yang line comes to attach itself, hence "original good fortune." The Line Statement for the Third Line says: Attachment at the time when the sun is setting, if not singing and drumming with a clay pot, one will sigh about the coming of old age, which is ominous. The Image Commentary says: "The sun is setting," where can it last long? Fire can spread when it finds something to attach to, but if it cannot find anything, it reaches its end. The initial Nine and the Second Line, the Fifth Line and the Top Nine, both find something to attach to, because Yin and Yang can support each other. Only the Third Nine and the Fourth Nine, both being Yang lines, cannot pass on and meet the end, just like the sun setting, just like a person in old age. A gentleman reaching this point is just following fate. Therefore, just sing and drum with a clay pot, calmly waiting for it; otherwise, sighing and restless, that is exactly the path to misfortune.

九四：突如其來如，焚如，死如，棄如。《象》曰：“突如其來如”，無所容也。九三無所附，九四人莫附之，皆窮者也。然九三之窮，則諮嗟而已；九四見五之可欲，而不度其義之不可得，故其來“突如”，其炎“焚如”。六五拒而不納，故窮而無所容。夫四之慾得五，是與上九爭也，而上九，“離”之王公也。是以死而眾棄之也。

The statement of the fourth line says: "It comes suddenly, like fire burning, leading to death and being abandoned." The Image Commentary says: "Coming suddenly," refers to its having nowhere to take refuge. Nine in the third has no object to attach to, and Nine in the fourth has no one willing to attach to it; both have reached their limits. However, the poverty of Nine in the third is only lamenting; Nine in the fourth, seeing Six in the fifth as desirable, does not consider whether it can be obtained according to righteousness, so it comes suddenly, its flame burns fiercely. Six in the fifth rejects it and does not accept it, so it reaches its limit and has nowhere to take refuge. Nine in the fourth wanting to obtain Six in the fifth is competing with Nine at the top, and Nine at the top is the prince of the卦 of Fire, so Nine in the fourth ultimately dies and is abandoned by all.

六五：出涕沱若，戚嗟若，吉。《象》曰：六五之吉，離王公也。“王公”，上九也。六五上附上九，而九四欲得之。故“出涕”、“戚嗟”，以明不貳也。六五不貳於四，則上九離之矣，故吉。

The Line Statement of the Fifth Line says: Tears flow like rain, sorrowful sighs, auspicious. The Image Commentary says: The Fifth Line is auspicious because it adheres to the Duke or Marquis. 'Duke or Marquis' refers to the Top Nine. The Fifth Line adheres upward to the Top Nine, while the Fourth Nine insists on obtaining it, so it 'wets its eyes' and 'sighs with sorrow,' indicating it has no other intentions. The Fifth Line has no other intentions toward the Fourth Nine, so the Top Nine also adheres to it, hence auspicious.

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。凡在下者，未免離於人也。惟上九離人，而不離於人。故其位為王，其德可以正人，各安其所離矣。而有亂群者焉，則王之所征也。“嘉”者，六五也。非其類者，九四也。六爻皆無應，故近而附之者得稱“嘉”也。其嘉之所以能克其非類者，以上九與之也。

The line statement of the top nine says: The king goes to war, achieving a good result, cutting off the head of the enemy leader, and capturing those who are not of the same kind, without fault. The image commentary says: "The king uses military action" is to correct the states. Those in a lower position inevitably have to attach themselves to others; only the top nine allows others to attach themselves to it, without needing to attach itself to others. Therefore its position is that of the king, its virtue sufficient to correct others, making all the lines rest contentedly in their respective attachments. If there is disturbance among the categories, that is what the king must wage war against. The term "jiā" in the line statement refers to the sixth five, and "bù qí lèi" refers to the ninth four. In the卦 of Li, none of the six lines have a proper response, so those that are close and attach themselves can be called "jiā." The sixth five's "jiā" is able to overcome the ninth four, which is not of the same kind, because the top nine is on its side.

兌上，艮下。“咸”：亨，利貞。取女吉。《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”。下之而後得，必貞者也。取而得貞，取者之利也。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！情者，其誠然也。“雲從龍，風從虎”，無故而相從者，豈容有偽哉！《象》曰：山上有澤，“咸”。君子以虛受人。

The hexagram Xian has the upper trigram Dui (Lake, Young Woman) and the lower trigram Gen (Mountain, Young Man). The hexagram statement says: "Smooth, favorable for uprightness, marriage is auspicious." The Commentary on the Judgment says: "Xian" means mutualsympathetic response (response). The yao of yin rises while the yao of yang descends, and the two energies respond to each other, thus becoming close; one remains still while the other is joyful, and the man takes the initiative to submit to the woman, hence it says "smooth, favorable for uprightness, marriage is auspicious." Only by first being willing to humble oneself and submit can one obtain a virtuous woman; to be able to marry a virtuous woman is indeed a benefit for the one who seeks marriage. The Commentary on the Judgment also says: the heavens and earth respond to each other, and thus all things are generated and nurtured; the sage moves the hearts of people, and thus the world becomes harmonious and peaceful. By observing what they respond to, the true nature of heaven, earth, and all things becomes clear. What is meant by "qing" (affection) is that natural sincerity. The Wenyan of Qian says, "Clouds follow the dragon, wind follows the tiger," which implies that they naturally follow each other without cause, and there is no room for the slightest falsehood here. The Image Commentary says: a great lake on a mountain, which is the image of Xian; thus the gentleman understands that he should accept others with an open and empty mind.

初六：咸其拇。《象》曰：“咸其拇”，志在外也。“外”，四也。“咸其拇”者，以是為“咸”也。“咸”者以神交，夫神者將遺其心，而況於身乎？身忘而後神存，心不遺則身不忘，身不忘則神忘。故神與身，非兩存也，必有一忘。足不忘屨，則屨之為累也甚於桎梏，要不忘帶，則帶之為虐也甚於縲紲。人之所以終日躡屨束帶而不知厭者，以其忘之也。

The line statement for the first line (Initial Six) says: The response occurs at the big toe. The Image Commentary says: "The response is at the big toe," meaning that the mind is in the outer trigram. Here, "outer" refers to the Nine in the Fourth position. So, "the response is at the big toe" is taking the movement of the big toe as the "response." In reality, the true "response" is the mutual interaction of spirit. Spirit is something that even the mind must set aside, let alone the body. When the body is forgotten, the spirit can remain; when the mind cannot let go, the body cannot be forgotten; and when the body cannot be forgotten, the spirit is lost. Therefore, spirit and body cannot both be preserved; one must be forgotten. If the foot cannot forget the shoe, the burden of the shoe is worse than foot and hand shackles; if the waist cannot forget the belt, the torment of the belt is worse than ropes binding the body. People wear shoes and tie belts all day without feeling bored, precisely because they have forgotten them.

道之可名言者，皆非其至。而“咸”之可分別者，皆其粗也。是故在卦者，“咸”之全也，而在爻者。“咸”之粗也。爻配一體，自拇而上至於口，當其處者有其德。德有優劣，而吉凶生焉。合而用之，則拇履腓行、心慮口言，六職並舉而我不知，此其為卦也。離而觀之，則拇能履而不能捉，口能言而不能聽，此其為爻也。方其為卦也，見其“咸”而不見其所以“咸”，猶其為人也，見其人而不見其體也。六體各見，非全人也。見其所以“咸”，非全德也。是故六爻未有不相應者，而皆病焉，不凶則吝，其善者免於悔而已。六二：咸其腓，凶；居吉。《象》曰：雖“凶”“居吉”，順不害也。“順”，九三也。

Any Dao that can be expressed in words is not the highest Dao. Similarly, thesympathetic response of the hexagram "Xian" (Attraction) is not fully understood when it is dissected into individual components; these are only its superficial aspects. The entire hexagram presents the complete "Xian," while each line presents only a fragment of it. Each of the six lines corresponds to a part of the body, starting from the big toe and going up to the mouth. Being in a certain position gives one the ability of that position; these abilities vary in quality, and thus bring about good or bad fortune. When all six functions are used together, the big toe touches the ground, the calf moves, the mind thinks, and the mouth speaks, all six functions working together without my awareness. This is the state of the entire hexagram. When viewed separately, the big toe can walk but cannot grasp, the mouth can speak but cannot hear. This is the state of each line. When it is considered as a whole, one sees only thesympathetic response but not how it occurs, just as one sees a person but not his individual limbs. When the six limbs are each distinct, they are no longer a complete person; when the reasons for thesympathetic response are examined separately, they are no longer a complete virtue. Therefore, all six lines of the hexagram "Xian" have proper correspondences, yet each line has its own flaw: either it is凶 or 吝, and the best outcome is merely avoiding regret. The line statement of line six-two says: thesympathetic response occurs in the calf, which is凶; but if one remains still, it is吉. The Image Commentary says: although it is凶, it is吉 when one remains still, because being柔顺 means not being harmed. Here, "顺" refers to line nine-three.

九三：咸其股，執其隨，往吝。《象》曰：“咸其股”，亦不處也；志在隨人，所執下也。“執”，牽也；“下”，二也。體靜而神交者，“咸”之正也。“艮”，止也。而所以為“艮”者，三也。三之德固欲止，而初與二莫之聽者，往從其配也。見配而動，雖三亦然。是故三雖欲止，而不免於隨也。附於足而足不能禁其動者，拇也；附於股而股不能已其行者，腓也。初與二者，“艮”之體，而“艮”不能使之止也。拇雖動，足未必聽。故初之於四，有志而已。腓之所之（以）無不隨者，以動靜之制在焉。故可以凶、可以吉也。股欲止而牽於腓，三欲止而牽於二。不信己而信人，是以“往吝”也。

The line statement of nine in the third says: The response occurs on the thigh, being pulled and thus only able to move with others, going forward brings regret. The image commentary says: "The response occurs on the thigh," also indicates unwillingness to stay still; the mind is inclined to follow others, and what is held onto is indeed low. "Hold" means to restrain, and "low" refers to six in the second. Remaining still in body while connecting with others in spirit is the proper way of "response." The nature of Gen is stillness, and in this hexagram, what exemplifies Gen is precisely nine in the third. Nine in the third naturally wants to stop, but both initial six and six in the second do not listen to it, each going to follow their own line. As soon as they see a corresponding object, they move, and even nine in the third cannot avoid it. Therefore, although nine in the third wants to stop, it ultimately cannot help but follow others. The big toe attached to the foot, but the foot cannot control it; the calf attached to the thigh, but the thigh cannot stop it from moving forward. Initial six and six in the second are originally parts of the body of Gen, yet Gen cannot make them stop. Although the big toe moves, the foot does not necessarily follow; thus, initial six's connection with nine in the fourth is only a thought in the mind. As for the calf, once it moves, the whole body follows, because control over movement and stillness lies with it, so it can bring either misfortune or good fortune. The thigh originally wanted to stop, but was pulled by the calf; nine in the third originally wanted to stop, but was pulled by six in the second. Not trusting oneself but trusting others, hence "going brings regret."

九四：貞吉，悔亡。憧憧往來，朋從爾思。《象》曰：“貞吉悔亡”，未感害也；“憧憧往來”，未光大也。九四之所居，心之所在也。方其為卦也，四隱而不見，心與百體並用而不知，是以無悔無朋。及其表之以四也，而心始有所在。心有所在，而物疑矣。故“憧憧往來”以求之，正則吉，不正則不吉。既感則“悔亡”；未感則害我者也。其朋則從，非其朋則不從也。

The statement of the fourth line says: If one maintains correctness, it will be auspicious, and regret will vanish; if one's mind is uncertain and fluctuating, only those who are in harmony with you will follow your thoughts. The Image Commentary says: "Maintaining correctness brings auspiciousness and regret vanishes," meaning it has not yet been harmed by influence; "fluctuating and coming and going" indicates that the mind is not yet bright and expansive enough. The position of nine in the fourth line corresponds exactly to the heart. When it is still part of the whole hexagram, nine in the fourth is hidden and not apparent; the heart works together with the entire body without being aware of itself, so there is neither regret nor any concept of "companions." Only when it is singled out as nine in the fourth does the heart have a fixed place; once the heart has a fixed place, external things begin to doubt it. Thus, it fluctuates and seeks others; if what is sought is correct, it is auspicious, if not, it is inauspicious. Once the influence is established, regret vanishes; if the influence has not yet been established, it becomes something that harms me. Those who are in harmony with me follow me, while those who are not in harmony do not follow me.

九五：咸其脢，無悔。《象》曰：“咸其脢”，志末也。拇之動，腓之行，股之隨，心之憧憧往來，皆有為之病也。懲其病而舉不為者，是無為之病也。五之所在者，“脢”也。而脢者，體之不動而無事者也，畏其有事之勞，而“咸”於無事之求，“無悔”而已，志已卑矣。上六：咸其輔、頰、舌。《象》曰：“咸其輔頰舌”，滕口說也。上六之所在者，口也。夫有以為“咸”者，口未必不用；而恃口以為“咸”，則不可。

The Line Statement of the Nine in the Fifth says: Thesympathetic response occurs on the back and flesh, without regret. The Image Commentary says: "The感应 is on the back and flesh," meaning the aspiration has reached the end. The movement of the big toe, the walking of the calf, the following of the thigh, and the restlessness of the heart are all faults caused by "acting." However, because of fear of these faults, one may choose to do nothing at all, which becomes the fault of "not acting." The position of the Nine in the Fifth is "back and flesh," which is the part of the body that does not move and has nothing to do. It fears the labor of action, so it entrusts thesympathetic response to "not doing anything," thus achieving "no regret," but its aspiration has already become very low. The Line Statement of the Six at the Top says: Thesympathetic response occurs on the jaw, cheek, and tongue. The Image Commentary says: "The感应 is on the jaw, cheek, and tongue," which is merely talking. The position of the Six at the Top is the mouth. A person who truly feels something may not necessarily use his mouth; but relying solely on the mouth to seeksympathetic response is not enough.

震上，巽下。“恆”：亨，無咎，利貞。利有攸往。《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。所以為“恆”者，貞也。而貞者施於既“亨、無咎”之後者也。上下未交，恩澤未渥，而驟用其貞，此危道也。故將為“恆”，其始必有以深通之，其終必有以大正之。方其通物也，則上下之分有相錯者矣。以錯致亨，亨則悅；悅故無我咎者。無咎而後貞，貞則可“恆”。故“恆”非一日之故也，惟久於其道而無意於速成者能之。

The Hexagram of Constancy has the trigram Zhen (Thunder) above and Xun (Wind) below. The Hexagram Statement says: "It is smooth, without fault, favorable to maintain constancy, and favorable to go forward." The Commentary on the Judgment says: "Constancy" means enduring. The strong lines are above, the yielding lines below, Thunder and Wind supporting each other, humble yet active, with each line corresponding to the other. This is the nature of the Hexagram of Constancy. "Constancy, smooth, without fault, favorable to maintain constancy" means to remain steadfast on one's path. What makes a thing endure is "constancy"; however, "constancy" should be applied after things have become smooth and free of fault. When the upper and lower parts have not yet harmonized, and the influence has not yet permeated deeply, to apply the standard of constancy too soon is dangerous. Therefore, to establish a lasting course, one must first deeply penetrate it, and only then can one greatly establish it. When penetrating human relations, the distinctions between above and below may inevitably become confused; by this confusion, smoothness is achieved, and when smoothness is achieved, people are joyful, and when people are joyful, no one will blame me. Without blame, then one can maintain constancy; and only by maintaining constancy can one achieve enduring results. Therefore, "constancy" is not something achieved in a day or two; only those who remain steadfast on the right path and do not rush can achieve it.

天地之道，恆久而不已也；“利有攸往”，終則有始也。物未有窮而不變者。故“恆”非能執一而不變，能及其未窮而變爾。窮而後變，則有變之形；及其未窮而變，則無變之名，此其所以為“恆”也。故居“恆”之世，而“利有攸往”者，欲及其未窮也。夫能及其未窮而往，則終始相受，如環之無端。

The Commentary on the Judgment says: The way of Heaven and Earth is constant and unceasing; "it is advantageous to go somewhere" because an end is also a beginning. There is nothing in the world that reaches its limit without changing. Therefore, "constancy" is not about clinging to something without change, but about changing before it reaches its limit. If one changes only after reaching the limit, then the change becomes evident; but if one changes before reaching the limit, there is no need for the name of change — this is what is meant by "constancy." Therefore, in the context of the hexagram of Constancy, saying "it is advantageous to go somewhere" means acting before the matter reaches its limit. If one can move forward before the limit is reached, then the beginning and the end connect with each other, like a circle with no beginning or end.

日月得天而能久照。“照”者，日月也。運之者，天也。四時變化而能久成。將明恆久不已之道，而以日月之運、四時之變明之，明其未窮而變也。陽至於午，未窮也；而陰已生。陰至於子，未窮也；而陽已萌。故寒暑之際人安之，如待其窮而後變，則生物無類矣。

The Commentary on the Judgment says: The sun and moon can shine for a long time only by following the movement of heaven. The sun and moon emit light and shine, but it is heaven that moves them. The Commentary on the Judgment also says: The four seasons continuously change, thus enabling the completion of all things. To explain the principle of constancy and continuity, the example of the movement of the sun and moon and the change of the four seasons is used. This is to show that they change before they reach their limits. When yang energy reaches the hour of Wu, it has not yet reached its limit, but yin energy has already begun to arise; when yin energy reaches the hour of Zi, it has not yet reached its limit, but yang energy has already begun to stir. Therefore, people can calmly endure the coming of cold and heat. If change were only to occur after reaching the limit, then all living things in the world would become extinct.

聖人久於其道，而天下化成；觀其所恆，而天下萬物之情可見矣。非其至情者，久則厭矣。《象》曰：雷風，恆。君子以立不易方。“雷”、“風”，非天地之常用也；而天地之化所以無常者，以有“雷”、“風”也。故君子法之，以能變為“恆”；“立不易方”，而其道運矣。

The Commentary on the Judgment says: The sage remains steadfast in his way for a long time, and thus the world is cultivated and formed; by observing what a person consistently holds onto, the true nature of all things in the world becomes evident. Anything that is not genuinely from the heart will eventually become tiresome to people. The Image Commentary says: Thunder and wind assisting each other, this is the image of the Hexagram of Constancy; thus the gentleman understands that he should establish himself with firmness and not change his direction. Thunder and wind are not the constant actions of heaven and earth, yet the transformation and movement of heaven and earth precisely come about because of thunder and wind. Therefore, the gentleman takes "change" as his "constancy"; outwardly he appears to be "standing firm without changing direction," but his way is actually always in motion.

初六：浚恆，貞凶，無攸利。《象》曰：“浚恆”之“凶”，始求深也。“恆”之始，陽宜下陰以求亨；及其終，陰宜下陽以明貞。今九四不下初六，故有“浚恆”之凶。上六不下九三，故有“振恆”之凶。二者皆過也，易地而後可。下沈曰“浚”，上奮曰“振”。初六以九四不見下，故求深自藏以遠之，使九四雖田而無獲，可謂貞矣。然陰陽否而不亨，非所以為恆之始也，故“凶”。始不亨而用貞，終必兩廢，故“無攸利”。夫“恆”之始，宜亨而未宜貞。

The line statement for the first line says: Initially seeking too deeply is dangerous, even though it is correct, there is no benefit. The image commentary says: "Seeking deeply in constancy" is dangerous because it starts too deeply. In the beginning of the Hexagram of Constancy, the yang should humble itself to the yin to achieve success; at the end, the yin should humble itself to the yang to show constancy. Now, the line nine in the fourth place refuses to humble itself to the first line, hence the danger of "seeking deeply in constancy"; the line six at the top refuses to humble itself to the line nine in the third place, hence the danger of "uplifting constancy." Both are excessive, and the positions should be reversed. Going down deeply is called "seeking deeply," going up vigorously is called "uplifting." The first line, because the line nine in the fourth place refuses to come down to it, retreats deeper, keeping away from it, allowing the line nine in the fourth place to go out hunting but gain nothing. Looking at this alone, it can be considered as constancy. However, yin and yang are blocked and not connected, which should not be the beginning of a lasting path, hence "dangerous." Starting without success and urgently applying constancy, both ends end up empty, hence "no benefit." Understand that the beginning of the Hexagram of Constancy should focus on success, not yet on constancy.

九二：悔亡。《象》曰：九二“悔亡”，能久中也。“艮”、“兌”合而後為“咸”，“震”、“巽”合而後為“恆”。故卦莫吉於“咸”、“恆”者，以其合也。及離而觀之，見己而不見彼，則其所以為“咸”、“恆”者亡矣。故“咸”、“恆”無完爻，其美者不過“悔亡”。“恆”之世，惟四宜下初，自初以上，皆以陰下陽為正。故九二、九三、六五、上六，皆非正也。以中者用之，猶可以“悔亡”；以不中者用之，則無常之人也。故九三“不恆其德”。

The line statement of nine in the second says: regret disappears. The image commentary says: nine in the second can 'regret disappear' because it can maintain the middle path for a long time. The combination of gen and dui forms the hexagram Xian, and the combination of zhen and xun forms the hexagram Heng. Therefore, in terms of hexagram images, there are none more auspicious than Xian and Heng, because they speak of 'union'. However, when looking at the lines separately, one only sees oneself and not the other, so what makes them Xian and Heng is lost. Therefore, none of the lines in Xian and Heng are perfect, and the best is only the two words 'regret disappears'. In the hexagram Heng, only nine in the fourth should yield to six at the beginning; from six at the beginning upwards, all the yin lines yielding to yang lines are correct. Therefore, nine in the second, nine in the third, six in the fifth, and six at the top are not correct. Those who are in incorrect positions but can maintain the middle can 'regret disappear'; those who are in incorrect positions and cannot maintain the middle become fickle, so nine in the third is 'not constant in virtue'.

九三：不恆其德，或承之羞，貞吝。《象》曰：“不恆其德”，無所容也。《傳》曰：“人而無恆，不可作巫醫。”子曰：“不占而已矣。”夫無常之人，與之為巫醫且不可，而況可與有為乎？人惟有常，故其善惡可以外占而知，無常之人，方其善也，若可與有為；及其變也，冰解潦竭，而吾受其羞。故與是人遇者，去之吉，貞之吝。善惡各有徒，惟無常者無徒。故曰：“不恆其德，無所容也。”九四：田無禽。《象》曰：久非其位，安得禽也？九四居非其位，而重下初六。初六，其所欲得也，故曰“無禽”；上亢而下沉，欲以獲初，難矣。

The third line statement says: If one cannot maintain one's virtue consistently, one may suffer disgrace, and even holding onto righteousness brings regret. The Image Commentary says: "Not maintaining one's virtue" means such a person has nowhere to belong. An old saying records: "If a person lacks perseverance, he cannot even be a witch or a physician." Confucius then says: "Such a person does not need to be divined." These two statements are found in the "Lunyu · Zilu." A fickle person cannot even work with a witch or physician, let alone join in great endeavors. Only those who remain consistent can have their good or evil nature judged from the outside; for those who are fickle, when they do good, they seem capable of achieving something, but when they change, it is like ice melting or water drying up, leaving nothing, and I suffer disgrace along with them. Therefore, encountering such a person, it is auspicious to leave him, but to cling to him brings regret. Good has good companions, evil has evil companions, but a fickle person has no companions at all. Hence, the Image Commentary says: "Not maintaining one's virtue, has nowhere to belong." The fourth line statement says: hunting fails to catch any game. The Image Commentary says: how can one hunt game if one stays in a position that does not belong to oneself? The fourth line occupies a position it does not belong to, and refuses to humble itself to take the position of the initial six. The initial six is exactly what it desires, hence "no game." Above it is lofty, below it is deep, and trying to obtain the initial six by this means is difficult.

六五：恆其德，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。“恆”以陰從陽為正，六五下即二，則婦人之正也。九二上從五，則夫子之病也。上六：振恆，凶。《象》曰：“振恆”在上，大無功也。“恆”之終，陰宜下陽者也。不安其分而奮於上，欲求有功，而非其時矣。故“凶”。

The Line Statement of the Fifth Line says: To maintain one's virtue constantly, such steadfastness is auspicious for a woman but ominous for a man. The Image Commentary says: "A woman's steadfastness is auspicious," because she remains faithful to one man; a man should decide matters of righteousness by himself, and following a woman would be ominous. The Hexagram of Constancy takes the following of the yang by the yin as the correct way. The Fifth Line moving downward to the Second Line represents the proper path of a woman; the Second Line moving upward to follow the Fifth Line becomes the fault of a man. The Line Statement of the Sixth Line at the top says: To seek constancy with restlessness and agitation, is ominous. The Image Commentary says: "To act with agitation in constancy" and to be at the topmost position, is great but without result. The Hexagram of Constancy reaches its end, where yin should yield to yang; the Sixth Line at the top is not content with its position, but instead acts restlessly and agitatedly above, attempting to achieve something, but the time is already inappropriate, hence "ominous."

乾上，艮下。“遯”：亨，小利貞。《彖》曰：“遯，亨”，遯而亨也。陰盛於“否”而至於“剝”，君子未嘗不居其間也。“遯”以二陰而伏於四陽之下，陰猶未足以勝陽，而君子遂至於遯。何也？曰：君子之遯，非直棄去而不復救也，以為有亨之道焉。今夫二陰在內，“遯”之主也；其勢至銳，而其朋至寡。銳，則其終必勝；寡，則其心常欲得眾。君子及其未勝而遯，則陰無與處而思求陽。陰思求陽而後陽可以處，故曰：“遯，亨，遯而亨也。”

The hexagram Dùn has the trigram Qian (Heaven) above and Gen (Mountain) below. The hexagram statement says: "It is smooth, and it is favorable to maintain the right course." The commentary on the judgment says: "Dùn, smooth," meaning that retreating leads to smoothness. Yin energy was already strong in the hexagram Pí, and even stronger in the hexagram Bō, yet the gentleman did not leave such a world. The hexagram Dùn is merely two yin lines hidden beneath four yang lines, and Yin is still not strong enough to overcome Yang. The gentleman has already retreated, so why is that? The answer is: the gentleman's retreat is not abandoning the world entirely, but rather recognizing that there is a path to success within retreat. At present, the two yin lines are in the inner trigram, making them the main force of the hexagram Dùn, with a very sharp momentum, but very few allies. Sharpness will eventually prevail, while scarcity leads to a constant desire to attract more people. The gentleman retreats before the momentum becomes overwhelming, so Yin has no one to associate with and must turn back to Yang. When Yin turns back to Yang, Yang has a place to stand, so the commentary on the judgment says: "Dùn, smooth, because retreating leads to smoothness."

剛當位而應，與時行也。時當遯，雖有應，不得不逝也。“小利貞”，浸而長也。“遯”之時義大矣哉！“浸”而後“長”，則今猶微也。微而忘貞，則廢矣。《象》曰：天下有山，“遯”。君子以遠小人，不惡而嚴。山有企天之意而不可及，陰有慕陽之志而不可追，“遯”之象也。

The Commentary on the Judgment says: Yang strength is in the proper position and corresponds with the below, acting in accordance with the situation. When the situation calls for retreat, even if there is a corresponding element, one must depart. The Commentary on the Judgment also says: "Small gain from uprightness," because the Yin force is gradually moistening and growing. The situation and meaning of the hexagram "Retreat" are indeed great. Since it is first "moistening" and then "growing," it shows that the Yin force is still very weak at present. Because it is still weak and forgets to maintain uprightness, the matter will fail. The Image Commentary says: A mountain standing under the heavens, this is the image of the hexagram "Retreat." The gentleman thus understands to distance himself from petty men, without needing to speak harshly, for there is a natural dignity. The mountain has the intention to reach the heavens, yet ultimately cannot reach them; Yin has the desire to emulate Yang, yet ultimately cannot catch up. This is precisely the image of "Retreat."

初六：遯尾，厲；勿用有攸往。《象》曰：“遯尾”之“厲”，不往，何災也？“遯”者皆外向，故初六為“尾”。首之所趣，尾所不能禁也，遯而不能禁，逝者眾矣。眾逝則我無與處，故危；勢不能禁而往迫之，則陽怒而為災，故不利“有攸往”。

The line statement of the first line says: When retreating, one falls behind and faces danger; it is not advisable to go anywhere. The image commentary says: The danger of being at the end of the retreat is that if one does not pursue, where would there be disaster? Those who retreat all move outward, so the first line, being at the very bottom, becomes the "tail." Where the head goes, the tail cannot stop; since retreat is not stoppable, more people will leave. When people have all left, there is no one left on my side to associate with, hence the danger. The situation clearly cannot be stopped, yet if one still pursues and forces them, one will anger the yang and bring disaster, hence it is not advisable to go anywhere.

六二：執之，用黃牛之革，莫之勝說。《象》曰：執用黃牛，固志也。六二“遯”之主，而與五為應，則有以固“執之”矣。方陽之遯，其所以執而留之者，非出於款誠至意，陽不顧也，故必有如牛革之堅者，而又用其黃焉，則忠確之至也。

The Line Statement of the Second Line says: Bind him with a rope made of yellow oxhide, which no one can untie. The Image Commentary says: Using a rope made of yellow oxhide is to strengthen one's determination. The Second Line is the main subject of the Dùn hexagram, and it corresponds with the Fifth Line, so there is a way to firmly 'hold onto' it. When the yang is about to retreat, the means to retain it must come from sincere and earnest intent; otherwise, the yang will not even look at it. Therefore, one must have something as strong as oxhide, and also take 'yellow,' the central and proper color, which represents the utmost in loyalty and firmness.

九三：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。九三雖陽，而與陰同體，是為以陰止陽，徒欲止之而無應於上，止之不由其道，蓋繫之而已。彼欲去矣，而以力繫之，我惟無疾而後可，一日有疾，則彼皆舍我而去爾，何則？所以繫之者，恃力也。故曰：“畜臣妾，吉。”繫者，“畜臣妾”之道，而非所以畜君子也。

The third line statement says: "It is restraining someone so that they cannot retreat, there is illness and danger; using this method to raise servants and concubines is auspicious." The Image Commentary says: "The danger of being restrained in retreat is due to illness and hardship; 'raising servants and concubines is auspicious' means that this method cannot accomplish great things. The third line is a yang line, but it is with two yin lines within the inner trigram, which is like using yin to block yang. It is trying to stop people, but there is no support above, and it is not following the proper way, so it is just a forced restraint. People originally wanted to go away, but you force them to stay, which only works when I am not sick. But when I get sick, they all leave me. Why? Because restraining them is only by force. Therefore, the line statement says 'raising servants and concubines is auspicious.' This method of forced restraint is the way to raise servants and concubines, but not the way to raise gentlemen."

九四：好遯，君子吉，小人否。《象》曰：君子“好遯”，“小人否”也。九四有初六之好，舍其好而遯，則“君子吉”，而“小人否”也。九五：嘉遯，貞吉。《象》曰：“嘉遯貞吉”，以正志也。六二，九五配也。舍其配而遯，故曰“嘉遯”。猶懼其懷也，故戒之以“貞吉”。

The line statement for nine in the fourth says: having affection but still able to retreat, the gentleman is auspicious, but the petty person cannot do so. The image commentary says: the gentleman can 'prefer to retreat,' but the petty person cannot. Nine in the fourth has an affectionate relationship with six at the beginning, yet can let go of this affection and retreat, which is called 'gentleman auspicious,' but the petty person cannot do so. The line statement for nine in the fifth says: a beautiful retreat, maintaining uprightness brings auspiciousness. The image commentary says: 'beautiful retreat, uprightness brings auspiciousness' because one has rectified one's mind. Six in the second is the spouse of nine in the fifth, and nine in the fifth can let go of his spouse and retreat, so it is called 'beautiful retreat.' Even so, there is still fear that his mind may linger, so it is again warned with 'uprightness brings auspiciousness.'

上九：肥遯，無不利。《象》曰：“肥遯無不利”，無所疑也。無應於下，沛然而去，“遯”之肥也。夫九三牽於二陰而為之止，我不知勢之不可以不遯而止之，非其利也；然則上九之“肥遯”，非獨以利我，亦以利三也。

The line statement of Upper Nine says: "Retreating with ease and composure, there is no disadvantage." The Image Commentary says: "Fatty retreat brings no disadvantage," because there is no doubt in the mind. Upper Nine has no corresponding attachment below, so when it departs, it departs thoroughly and comfortably. This is the "fat" in "fat retreat" — meaning ample and easy. Nine Three is restrained by two yin lines and is forced to block others. If I do not realize that retreat is inevitable and still block others, it benefits no one. Thus, the "fat retreat" of Upper Nine is not only beneficial to itself, but also beneficial to Nine Three.

震上，乾下。“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。以大者為正，天地之至情也。《象》曰：雷在天上，“大壯”。君子以非禮弗履。所以全其勇、壯也。

The hexagram Great Strength has the trigram Zhen (Thunder) above and Qian (Heaven) below. The hexagram statement says: It is advantageous to maintain correctness. The commentary on the judgment says: Great Strength refers to the great being strong; because it is strong and active, it is strong. "Great Strength, advantageous to maintain correctness" means that "great" is equivalent to "correctness"; when one is both great and correct, the true nature of heaven and earth becomes evident. Taking "great" as "correctness" is precisely the true nature of heaven and earth. The image commentary says: Thunder resounding in the sky, this is the image of the hexagram Great Strength; thus the gentleman understands that he should not do anything that is not in accordance with propriety. By doing so, he preserves his own courage and strength.

初九：壯于趾，征凶有孚。《象》曰：“壯于趾”，其孚窮也。“乾”施壯於“震”者也。壯者為羊，所施為藩，故五以二為羊，三以六為藩。以類推之，則初九之壯，施於九四；九四藩決不羸，則初九亦觸四之羊也。以其最下而用壯，故曰“壯于趾”。自下之四，故曰“徵”。眾皆觸非其類，已獨觸其類。觸其類，則有孚於非其類矣，不孚於方壯之陽，而孚於已窮之陰，故雖有孚而不免於凶者，其孚窮而不足賴也。

The line statement for the initial nine says: "Strength is shown in the toes, going forward brings misfortune, yet there are people who believe in it." The image commentary says: "Strength in the toes" indicates that the trust he has received has reached an impasse. This hexagram is when the trigram Qian (Heaven) applies strength to Zhen (Thunder). The one applying strength is "sheep," and the one being collided with is "fence." Therefore, the sixth five takes the nine two as the sheep, and the nine three takes the upper six as the fence. By analogy, the strength of the initial nine is applied to the nine four. The line statement for the nine four says "the fence is firm and the sheep is not weak," indicating that the initial nine is also the sheep colliding with the nine four. Because it is at the very bottom, it uses strength, so it says "strength in the toes." From the very bottom, it runs toward the nine four, so it says "going forward." All the lines collide with different kinds, but the initial nine collides with the same kind. Colliding with the same kind, then those who believe in it are only of different kinds. It does not receive the trust of the properly strong yang, but receives the trust of the already at an end yin. Therefore, even though there are people who believe in it, it still cannot avoid misfortune, because those who believe in it have already reached an end and are unreliable.

九二：貞吉。《象》曰：“九二貞吉”，以中也。初九以觸陽“凶”，九三以獨陰“厲”，皆失中者也。九二之於五也，進不觸之，退不助之，安貞而已，中也。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。“羊”，九三也；“藩”，上六也，“羸”，廢也。九三之壯施於上六。上六，窮陰也；九三，壯陽也。以壯陽觸窮陰，其勢若易易然。然而陽壯則輕敵，陰窮則深謀，故小人以是為壯，而君子以是為罔已也。以陽觸陰，正也；而危道也。是以君子不觸也。

The line statement for the second line says: "Maintaining uprightness brings good fortune." The Image Commentary explains that the second line's "uprightness brings good fortune" is because it is in the center. The first line collides with the fourth line, which is also yang, and thus incurs "misfortune." The third line attacks a single yin, which is isolated, and thus meets "danger," both due to losing the center. The second line, regarding the fifth line, does not advance to collide with it nor retreat to support it; it simply maintains uprightness, which is the center. The line statement for the third line says: "The petty person exerts strength blindly, while the gentleman regards this as empty. Holding to such uprightness is dangerous; a ram charges against a fence and gets its horn stuck." The Image Commentary says: "The petty person uses strength," but in the eyes of the gentleman, this is nothing but emptiness. The "ram" in the line statement refers to the third line, "fence" refers to the sixth line above, and "wěi" means to weaken or damage. The third line applies its strength to the sixth line: the sixth line is the extreme yin, while the third line is the strong yang. Using strong yang to strike exhausted yin seems easy at first glance. However, strong yang becomes overconfident, while exhausted yin becomes cautious. Therefore, the petty person takes this as strength, but the gentleman sees it as empty. Using yang to strike yin is morally right, but in practice it is dangerous, so the gentleman does not strike.

九四：貞吉，悔亡。藩決不羸，壯于大輿之輹。《象》曰：“藩決不羸”，尚往也。九四有藩，是以知初九之觸也，欲進而消二陰者。九四之“貞吉”也，外有二陰之敵，而內有初九之觸，此九四之所以有“悔”也。忿其觸而羸其角，則是敵未亡而內自戰，四以是為病也，故見觸不校，即而懷之。以為其徒，則可以“悔亡”，故曰“藩決不羸，壯于大與之輹”。九四自決其藩，而不以羸初九之角，則向之觸我者止而為吾用，適所行以壯吾輹爾。臨敵而輹壯，可以往矣。

The statement of the fourth line says: If one maintains correctness, it will be auspicious, and regret will vanish. The fence has opened a gap, the ram's horn is not blocked, and it is strong like the sturdy hindquarters of a large cart. The Image Commentary says: "The fence is opened, and the ram is not restrained," meaning one can still proceed forward. The fourth line here also has a fence, so we know that the initial nine is indeed colliding with it. The initial nine wants to advance and eliminate the two yin lines above. The fourth line needs to be "correct and auspicious" because there are two yin lines, the fifth and sixth, outside as enemies, and the initial nine colliding from within. This is precisely why the fourth line has "regret." If it resents the collision and tries to block the ram's horn, that would mean the enemy has not been eliminated yet, and internal conflict arises first. The fourth line considers this a major problem. Therefore, even though it is hit, it does not take it personally, but instead brings the initial nine close, turning it into an ally. In this way, "regret is eliminated," so it says, "The fence is opened, the ram is not restrained, strong like the hindquarters of a large cart." The fourth line itself opens a gap in the fence, does not block the ram's horn. The one that previously collided with me now stops and becomes useful to me, just as its strength reinforces the hindquarters of my cart. When facing an enemy, having strong cart wheels allows one to move forward.

六五：喪羊于易，無悔。《象》曰：“喪羊于易”，位不當也。“羊”，九二也；六五者，九二施壯之地也。以陰居陽則不純乎陰，有志於助陽矣。是以釋九二之羊而縱之，故曰：“喪羊于易，位不當也。”人皆為藩以御羊，而已獨無有，豈非易之至也歟？有藩者，羸其角；而易者喪之，羸其角者“無攸利”，則喪之者“無悔”，豈不明哉！

The Line Statement of the Fifth Line says: Losing a sheep on an easy ground brings no regret. The Image Commentary says: 'Losing a sheep on an easy ground' is because the position is inappropriate. In the Line Statement, 'sheep' refers to Nine in the Second. Five in the Fifth is the object that Nine in the Second strengthens. Five in the Fifth, with a yin line in a yang position, is not purely yin, but has the intention of helping yang. Therefore, it lets Nine in the Second go freely, hence the Image Commentary says 'losing a sheep on an easy ground, position is inappropriate.' Others build fences to keep the sheep in, but Five in the Fifth does not build anything. Is this not the extreme of ease? Those who build fences get the sheep's horn stuck; those who are easy let the sheep go. Those whose sheep's horn is stuck get 'no benefit,' while those who let the sheep go have 'no regret.' The reason is clear!

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。“羊”，九三也；“藩”，上六也。自三言之，三不應觸其藩；自上言之，上不應羸其角。二者皆不計其後而果於發者，三之觸我，我既已罔之矣，方其前“不得遂”，而退不得釋也，豈獨羊之患，雖我則何病如之？且未有羊羸角而藩不壞者也，故“無攸利”，均之為不利也，則以知難而避之，為“吉”。

The line statement of the sixth line at the top says: A male sheep collides with a fence, cannot retreat, nor can it break through, thus bringing no benefit; when in a difficult situation yet able to maintain self-restraint, it is auspicious. The image commentary says: "Unable to retreat, unable to proceed" is because of insufficient consideration; "difficulties bring auspiciousness" means that misfortune does not last long. In the line statement, "sheep" refers to the third line, and "fence" refers to the sixth line at the top. From the perspective of the third line, it should not have collided with the fence of another; from the perspective of the sixth line at the top, it should not have blocked the sheep's horn. Both sides act recklessly without considering the consequences. When the third line collides with me, I have already seen through its emptiness; when it advances and cannot break through, and retreats but cannot pull back its horn, the suffering is not only for the sheep, but the fence itself is also equally harmed. Moreover, there has never been a case where the sheep's horn blocked the fence without damaging it, hence "no benefit." Since both sides are equally disadvantageous, it is considered auspicious to recognize the difficulty and retreat, avoiding this collision.

離上，坤下。“晉”：康侯，用錫馬，蕃庶，晝日三接。《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”以“離”為君，“坤”為臣。“坤”之為物廣大博厚，非特臣爾，乃諸侯也。故曰“康侯”，君以是安諸侯也。夫“坤”順而“離”明，以順而進，趨於明，無有逆而不受者，故曰“錫馬”。馬所以進也，錫之馬而使蕃之，許其進之甚也。一日三接，喜其來之至也。《象》曰：明出地上，“晉”，君子以自昭明德。

The hexagram of "Progress" has the upper trigram Li (Fire, brightness) and the lower trigram Kun (Earth). The hexagram statement says: A king who brings peace to the feudal lords grants him chariots and horses, allowing the horses to multiply, and receives him three times in one day. The commentary on the judgment says: "Progress" means advancing. Brightness rises from the earth, the gentle and yielding line adheres to the great brightness, and the gentle line ascends and advances, hence it says "The healthy prince, granted horses, with many offspring, received three times in one day." The hexagram of "Progress" uses Li as the sovereign and Kun as the minister. Kun is vast and heavy, not just an ordinary minister, but actually a feudal lord, hence it is called "the healthy prince" — the sovereign uses this method to pacify the feudal lords. Kun is gentle and Li is bright; by being gentle and advancing toward brightness, there is no obstacle on the way, hence it says "granted horses." Horses are used for advancing; granting horses and allowing them to multiply is a great encouragement for advancement. Being received three times in one day shows the prince's eagerness to see him. The image commentary says: Brightness rising from the earth is the image of the hexagram of "Progress"; thus, the gentleman understands that he should manifest his bright 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。三陰皆進而之“離”，九四居於其沖，欲並而有之，眾之所不與也。初六有應於四，將以眾適四，故進而眾摧之也。夫初六之適四，正也；其以眾適四，不正也。已獨行而不以眾，則得其正矣，故曰“貞吉”。我雖正矣，而眾莫吾信，故“裕”之而後“無咎”。裕之而後無咎者，眾未肯受吾命也。

The line statement of the first line says: wanting to advance, but being obstructed by others, maintaining uprightness brings good fortune; when not trusted, being composed and generous brings no blame. The image commentary says: "Advancing as if crushed" is because it is following its own upright path; "Being generous brings no blame" is because it has not yet received a mandate. The three yin lines all need to ascend and join the fire trigram, and the nine in the fourth position is exactly at the critical point, wanting to take them all for itself, which is not supported by the other lines. The first line has a proper response with the nine in the fourth, intending to lead everyone to join the nine in the fourth, so when it moves, others obstruct it. The first line going to join the nine in the fourth by itself is proper; but dragging others along to join the nine in the fourth is improper. Going alone without dragging others is proper, so it says "uprightness brings good fortune." Although I am upright, others do not trust me, so I need to be composed and generous, then I can have no blame. Being generous first then having no blame is because others still do not accept my command.

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。將進而之五，而四欲得之，故“晉如，愁如”。我守吾正，雖四為拒，不能終閉也，故受福於王母。六五之謂王母也，以其為王母，故二雖陰，亦可得而歸之矣。六三：無允，悔亡。《象》曰：“無允”之，志上行也。將適上九而近於四，悔也。雖與之近，而眾信其不與也，故“悔亡”。

The Line Statement of six two says: wishing to advance, yet full of sorrow, maintaining the correct path brings good fortune; receiving this great blessing from the Queen Mother. The Image Commentary says: 'receiving this great blessing' is because it is in the center and maintains the correct path. Six two is about to go up and attach to six five, but nine four wants to take it away, hence 'advancing as if in sorrow'. I only need to maintain my correct path, even though nine four blocks from the middle, this path will not be blocked, so it can receive the blessing from the Queen Mother. The Queen Mother refers to six five; precisely because it is the Queen Mother, six two, although a yin line, can still attach to it. The Line Statement of six three says: not receiving the approval of others, regret disappears. The Image Commentary says: hence 'no approval' is because its aspiration is to go upward. Six three was originally going to attach to upper nine, but it is close to nine four, which is regrettable; although close to nine four, others believe it is not in the same faction as nine four, hence 'regret disappears'.

九四：晉如，鼫鼠，貞厲。《象》曰：“鼫鼠貞厲”，位不當也。求得而未必能者，鼫鼠也。六二、六三，非其所當得也。因其過我欲兼有之，而眾不聽，故曰“晉如，鼫鼠”。九四之有初六，正也；非其正者，固不可得矣。而正者猶危，則位不當之故也。

The statement of the fourth line says: "Advancing in this way is like the shi shu, clinging to this correctness yet facing danger." The Image Commentary says: "The shi shu is correct but dangerous," because its position is inappropriate. The shi shu, which wants to grasp everything but can achieve nothing, is exactly like this. The lines six two and six three are not what the fourth line should possess; only because they pass by the fourth line, it wants to take them as well, but the people do not agree, hence "advancing like the shi shu." The fourth line possesses the line six initial, which is appropriate; inappropriate things are inherently unattainable. Yet even the appropriate things remain dangerous, due to the inappropriate position.

六五：悔亡。失得勿恤，往吉，無不利。《象》曰：“失得勿恤”，往有慶也。四奪其與，悔也。然而眾不與四，是以“悔亡”。夫以五之尊而下與四爭，其所附則陋矣，故雖失所當得，“勿恤”，而往則吉。夫下與四爭，必來；來者爭也，則往者不爭之至也。五猶不爭，而四何敢不置之？故其所失，終亦必得而已矣。苟終於得，則其不爭，非獨四之利也。

The Line Statement of the Fifth Line says: Regret disappears; whether you gain or lose, there is no need for worry, and going forward is auspicious, with nothing adverse. The Image Commentary says: 'Whether you lose or gain, do not worry,' meaning that going forward brings blessings. The Nine in the Fourth has taken away those who should have belonged to the Six in the Fifth, which is regrettable; however, the people do not attach themselves to the Nine in the Fourth, so 'regret disappears.' With the high position of the Six in the Fifth, going down to compete with the Nine in the Fourth for the allegiance of others is somewhat contemptible. Therefore, even if you lose what you should have gained, 'do not worry,' and just go forward and it will be auspicious. Going down to compete with the Nine in the Fourth necessarily means 'coming'; 'coming' means competition, so 'going forward' is entirely non-competitive. Since the Six in the Fifth does not compete, how dare the Nine in the Fourth not let go? Therefore, what the Nine in the Fourth loses will eventually be regained. Since in the end it will be regained, this non-competitiveness is not only a benefit to the Nine in the Fourth.

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。剛之上窮者，角也。“晉其角”者，以是為晉也。以角為晉，必有所用其觸。三，吾應也；而四閉之，則上九之所伐者，四也。四與上同體，故為邑也。邑人而閉吾應，無以令之而至於用兵，道不光矣。此正也，而吝道也。故知戒於危，然後其吉，可以無咎。

The line statement of Upper Nine says: Going up to the horn, it can only be used to attack one's own territory. Though there is danger and hardship, it is auspicious, without fault. Holding on to this correct path ultimately brings regret. The Image Commentary says: "Using it to attack the territory," means that this path is not yet broad enough. Yang strength has reached its peak, becoming the horn. "Advancing with the horn" means using the horn as a means of advancement; using the horn to advance requires using it to collide with something. Six Three is my correct corresponding line, but Nine Four blocks the way from the middle. Therefore, Upper Nine must attack Nine Four. Nine Four and Upper Nine are both within the Upper Trigram Li, so it is called "territory." People within the same territory block my correct corresponding line. I have no other way to command them, so I have to use military force. This path is not broad enough. Although this matter is just, it is a path that brings regret. Therefore, one must understand caution in danger, then one can achieve auspiciousness and avoid fault.

坤上，離下。“明夷”：利艱貞。《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。《象》曰：明入地中，“明夷”，君子以蒞眾，用晦而明。王弼曰：顯明於外，乃所辟也。

The hexagram Mingyi has the upper trigram Kun (Earth) and the lower trigram Li (Fire, brightness). The hexagram statement says: It is advantageous to remain upright in hardship. The commentary on the judgment says: The brightness is hidden beneath the earth, which is the meaning of the hexagram Mingyi. The inner part is bright and the outer is gentle, thus being able to endure great difficulties. King Wen was imprisoned in Youli and acted in this way. "It is advantageous to remain upright in hardship" means to conceal one's brightness. Being caught in difficulties within one's own family yet still maintaining one's upright mind, the Ji Zi of the Yin dynasty did exactly this. The image commentary says: The brightness is hidden beneath the earth, which is the image of the hexagram Mingyi. The gentleman thus understands that when governing the people and managing a large group, one should restrain one's sharpness and become more discerning. Wang Bi says: To display discernment externally is precisely what should be avoided.

初九：明夷于飛，垂其翼。君子于行，三日不食。有攸往，主人有言。《象》曰：“君子于行”，義不食也。“明夷”之主在上六。二與五，皆其用事之地。而九三勢均於其主，力足以正之，此三者皆有責於“明夷”之世者也。夫君子有責於斯世，力能救則救之，六二之“用拯”是也；力能正則正之，九三之“南狩”是也。既不能救，又不能正，則君子不敢辭其辱以私便其身，六五之“箕子”是也。

The line statement of the initial nine says: When brightness is injured, it flaps its wings and lowers them; the gentleman travels on the road, not having time to eat for three days; if he goes somewhere, the host will still have words. The image commentary says: "The gentleman on the journey" means he does not accept food from others in terms of righteousness. The main character of the hexagram Mingyi is at the top six. The six two and six five are both in positions of power and authority, while the strength of nine three is equal to that main character, sufficient to correct it. These three lines are all responsible for the world of Mingyi. Since the gentleman is responsible for this world, if he has the strength to save it, he should do so, as indicated by the line statement of six two "using aid"; if he has the strength to correct it, he should do so, as indicated by the line statement of nine three "southern hunting"; if he cannot save or correct it, then the gentleman will not dare to abandon this disgrace for his own convenience, as indicated by the line statement of six five "Jizi".

君子居“明夷”之世，有責必有以塞之，無責必有以全其身而不失其正。初九、六四，無責於斯世，故近者則入腹獲心“于出門庭”，而遠者則行不及食也。“明夷”者，自“夷”以全其明也，將飛而舉其翼，必見縻矣，故“垂其翼”，所以示不飛之形也。方其未去也，“垂其翼”，緩之至也；及其去也，三日不遑食，亟之至也。是何也？則懼不免也。“明夷”之主，既已失其民矣，我有所適，所適必其敵也。去主而適敵，主且以我為謀之，故曰“主人有言”。“主人”，上六也。

A gentleman in the time of the hexagram Ming Yi must either fulfill his responsibility or preserve himself without losing the right path. Both the initial line and the fourth line do not bear responsibility for this situation, so the fourth line, being close, says "entering the left abdomen, obtaining the heart of Ming Yi," and then quickly "leaving the courtyard." The initial line, being far away, is so far that it has not even had time to eat. The term "Ming Yi" refers to oneself darkening one's light in order to preserve it. When about to take flight and raise its wings, it is inevitably caught and held down, so it "lowers its wings," appearing not to intend to fly away. When it has not yet left, "lowering its wings" means being extremely slow; but when it really intends to leave, it is so urgent that it cannot even eat for three days. Why is this so? It is out of fear of not being able to escape. The main character of Ming Yi has lost the people's support, so wherever it goes, it must go to the enemy's side. Leaving the master to join the enemy, the master will regard it as plotting against him, hence "the master says." Here, the "master" refers to the top line.

六二：明夷，夷于左股，用拯馬壯，吉。《象》曰：六二之吉，順以則也。爻言左右，猶言內外也。在我之上，則於我為左矣。“明夷”之世，“坤”，君也，而將廢也。“離”，臣也，而方壯也。自“離”言之，“坤”之廢，左股之傷也。六二忠順之至，故往用拯之，愛其忠而憂其不濟也。故戒之曰：徒往不足拯也。馬壯而後吉，馬所以載傷者也。

The line statement of the second line says: Light is injured, the injury is on the left thigh, a strong horse is used to save, it is auspicious. The image commentary says: The auspiciousness of the second line is because it is flexible and conforms to the right way. The line statement refers to left and right, which means inner and outer; what is above me is considered the left. In the time of Mingyi, the hexagram of Kūn is the ruler, but is about to be discarded; the hexagram of Lí is the minister, but is at its peak. From the perspective of Lí, the impending discard of Kūn is like the left leg being injured. The second line is extremely loyal and obedient, so it is willing to go and save it. The line statement values this loyalty, but is also worried that it may not succeed, so it warns: going without anything is not enough to save, one must have a strong horse to be auspicious — the horse is used to carry the injured person.

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。六二所居者順，而不失人臣之則，故可以拯不明之君。有功而不見疑，是以吉也。至於九三，其勢逼矣。雖欲拯之而不可得，故“南狩”以正之。“明夷”始自晦也，“南狩”，發其明之地也。以陽用陽，戒在於速，故“大首”既獲，則“不可疾貞”。

The line statement for nine in the third says: At the time when brightness is injured, going south to hunt, capturing the chief culprit, but one must not act hastily to seek correctness. The image commentary says: The aspiration of going south to hunt brings great gain. The position of six in the second is flexible and proper, and thus is able to assist the dark ruler, achieving merit without suspicion, hence it is auspicious. By the time of nine in the third, the situation becomes urgent: although one wishes to help, it is impossible, so one must use the method of going south to correct it. "Bright darkness" begins with self-concealment, while "going south to hunt" is precisely where this brightness is revealed. When a yang force acts with yang action, the most important thing to guard against is acting too hastily, so after capturing the chief culprit, one must not act hastily in seeking correctness.

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。近不明之君，而位非用事之地，雖以遜免可也。是故“入其左腹，獲其心意”，而君子莫之咎者，以去其門庭之速也。君子之居此，懼不免爾。既免，未有不去者；既免而不去，懷其門庭，將以有求，則吾罪大矣。

The Line Statement of the Fourth Line says: "Entering the left abdomen, touching the mind of the injured brightness, then leaving his courtyard." The Image Commentary says: "Entering the left abdomen" means obtaining his mind. The Sixth Line is close to the dark ruler, and its position is not in the place of power. Even if it uses indirect compliance to avoid calamity, it is not improper. Therefore, "entering his left abdomen, obtaining his mind," the gentleman does not blame it, because it left the courtyard very quickly. A gentleman in this position fears only being unable to escape. Once he escapes, there is no one who does not leave. If he has already avoided calamity but still lingers, clinging to the courtyard, that is seeking something else, and my guilt would be great.

六五：箕子之明夷，利貞。《象》曰：箕子之貞，明不可息也。六五之於上六，正之則勢不敵，救之則力不能，去之則義不可，此最難處者也。如箕子而後可，箕子之處於此，身可辱也，而“明不可息”者也。

The Line Statement of the Fifth Line says: Like Ji Zi, who concealed himself in a time of obscured brightness, it is advantageous to maintain uprightness. The Image Commentary says: Ji Zi's uprightness lies in the fact that his brightness never ceased. The Fifth Line faces the Top Line: to correct it, one's power is insufficient; to save it, one's strength is inadequate; to flee, it would be against the Way—this is the most difficult line in the entire hexagram. Only someone like Ji Zi in the late Shang dynasty could handle it. Ji Zi, in such a situation, would rather suffer humiliation upon his body, but the brightness within him must never be extinguished.

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。六爻皆晦也。而所以晦者不同：自五以下，明而晦者也；若上六，不明而晦者也。故曰“不明晦”，言其實晦非有托也。明而晦者，始晦而終明；不明而晦者，強明而實晦，此其辨也。

The statement of the sixth line at the top says: Not only is it not clear, but it is actually dark; it first rises to the heavens and then falls into the earth. The Image Commentary says: "First ascending to the heavens" refers to having once illuminated all the surrounding states; "later descending into the earth" refers to losing the standard. All six lines of the hexagram Mingyi (Bright Abatement) are in darkness, but the causes of their darkness differ: from line six in the fifth downwards, they were originally bright but deliberately concealed their brightness; however, line six at the top was originally dark and thus remained dark. Therefore, the line statement says "not clear and dark," meaning it is truly dark with no excuse. Those who were originally bright but concealed their brightness begin dark but end bright; those who were originally dark and remained dark pretend to be clear but are actually dark—this is the difference between the two.

巽上，離下。“家人”：利女貞。《彖》曰：“家人”，女正位乎內。謂二也。男正位乎外。謂五也。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。《象》曰：風自火出，“家人”。君子以言有物而行有恆。火之所以盛者，風也；火盛而風出焉。家之所以正者，我也；家正而我與焉。

The hexagram of Family has the trigram Xun (Wind) above and Li (Fire) below. The hexagram statement says: It is advantageous for a woman to maintain her proper position. The commentary on the judgment says: In the hexagram of Family, the woman is in the inner position and maintains her proper position — this refers to line six in the second position; the man is in the outer position and maintains his proper position — this refers to line nine in the fifth position. Both men and women each maintain their proper positions, which is the great principle of heaven and earth. In a family, there is a strict and proper leader, which refers to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; thus the family is properly ordered. When every family is properly ordered, the world is at peace. The image commentary says: Wind arises from fire, which is the image of the hexagram of Family. A gentleman understands from this that speech should have substance and actions should be consistent. Fire burns vigorously because of the wind; but when the fire is vigorous, the wind arises from the fire. A family becomes properly ordered because of oneself; but when the family is properly ordered, one is also within that order.

初九：閒有家，悔亡。《象》曰：“閒有家”，志未變也。家人之道，寬則傷義，猛則傷恩。然則是無適而可乎？曰：“君子以言有物而行有恆。”至矣，言之有物也，行之有恆也！雖有悍婦、暴子弟，莫敢不肅然，而未嘗廢恩也，此所以為至也。曾子曰：“君子所貴乎道者三：動容貌，斯遠曝慢矣；正顏色，斯近信矣；出辭氣，斯遠鄙倍矣。”如是，何閒之有？初九用剛於家之始，九三用剛於家之成，是以皆有悔也。夫所以至於“閒”者？惟德不足故也。德既不足，而又忘閒焉，則志變矣。及其未變而閒之，故“悔亡”。

The line statement of the first nine says: "At the beginning, establishing a means of restraint within the family, regret disappears." The image commentary says: "Establishing restraint within the family," is to act before the heart turns bad. The way of managing the family, if too lenient, harms righteousness; if too strict, harms affection. Then, is there not a path that can be followed? The answer is: "The gentleman speaks with substance and acts with consistency." When speech has real content and actions are consistent, this is the ultimate. With this, even if there are a fierce wife or violent sons in the family, no one dares to be disrespectful, and affection is never abandoned. Therefore, it is the ultimate. Zengzi in the "Taibai" chapter of the "Analects" says: "The three things a gentleman values are: maintaining proper appearance and behavior keeps one away from rudeness and disrespect; maintaining a proper expression approaches sincerity; and careful speech and tone keeps one away from vulgarity and disorder." If one can achieve this, then what need is there for restraint? The first nine uses strength at the beginning of family affairs, and the nine in the third position uses strength when the family affairs have already taken shape, so both lines bring regret. Why does one have to reach the point of needing restraint? It is only because one's virtue is insufficient. When virtue is insufficient and even restraint is forgotten, the hearts of the family members will turn bad; therefore, one must establish restraint before the heart turns bad, so "regret disappears."

六二：無攸遂，在中饋，貞吉。《象》曰：六二之“吉”，順以“巽”也。有中饋，無遂事，婦人之正也。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。以陽居陽，過於用剛，故悔且危也。人見其悔且危也，而矯之以寬，則家敗矣。故告之以斯人之終吉，戒之以失節之終吝。

The Line Statement for Six in the Second says: Not acting on one's own initiative, only managing the household's food and provisions, maintaining uprightness brings good fortune. The Image Commentary says: Six in the Second is fortunate because it is gentle and humble. Managing the household's food and not making major decisions on one's own is the proper way for a woman. The Line Statement for Nine in the Third says: Governing the family with excessive severity, the family members are distressed and sigh, although there is regret and danger, ultimately it is good; if the wife and children laugh and joke, there will certainly be regret in the end. The Image Commentary says: "The family is in a state of harshness," but has not yet lost the right path; "the wife and children laugh and joke," this is losing the family's discipline. Nine in the Third, with a Yang line in a Yang position, is overly strong, hence there is regret and danger. Others see this regret and danger and want to correct it with leniency, which will lead to the family's downfall. Therefore, the Line Statement clearly tells us: Nine in the Third ultimately brings good fortune; at the same time, it warns us: losing discipline will ultimately lead to regret.

六四：富家，大吉。《象》曰：“富家大吉”，順在位也。“家人”有四陽二陰，而陰皆不失其位，以聽於陽。陽為政而陰聽之，家欲不治不可得也。富者治之極也，故六二“貞吉”，其治也；六四“富家”，其極也。以治極致富，則其富可久，此之謂“大吉”。

The Line Statement of the Fourth Line says: "Making the family prosperous, great good fortune." The Image Commentary says: "Prosperous family, great good fortune," because it is flexible and proper in position. The Hexagram of Family has four yang lines and two yin lines. The two yin lines both remain in proper positions and both obey the yang. Yang governs and yin follows, so a family in such a state cannot fail to be well governed. Prosperity is the result of perfect governance, so the Second Line says "Uprightness brings good fortune," which refers to governance. The Fourth Line says "Prosperous family," which refers to the culmination of governance. Wealth achieved through perfect governance is enduring wealth, which is called "great good fortune."

九五：王假有家，勿恤，吉。《象》曰：“王假有家”，交相愛也。“假”，至也。王至有家，則是家也大矣。王者以天下為一家，“家人”之家近而相瀆，天下之家遠而相忘，知其患在於相瀆也，故推嚴別遠以存相忘之意，知其患在於相忘也。故簡易“勿恤”，以通相愛之情。“家人”四陽，惟九五有人君之德，故稱其德、論天下之家焉。君臣欲其如父子，父子欲其如君臣，聖人之意也。

The Line Statement of the Fifth Line says: The king's virtue extends to his family, there is no need to worry, it is auspicious. The Image Commentary says: "The king goes to his family," meaning that the ruler and the people love each other mutually. "Go" means "to reach" or "to arrive at." When the king's virtue reaches his family, this family becomes vast. The ruler treats the world as one family. A common family, because of closeness, tends to become disrespectful; the great family of the world, because of distance, tends to become indifferent. Knowing that the problem in closeness is disrespect, one should enforce strictness and distinguish between near and far, to preserve a sense of distance and indifference. Knowing that the problem in distance is indifference, one should act simply and not worry, to foster mutual affection. Among the four yang lines in the hexagram Family, only the Fifth Line possesses the virtue of a ruler, so the discussion is based on its virtue, referring to the great family of the world. To make the relationship between ruler and minister as close as father and son, and to make the relationship between father and son as respectful as ruler and minister, this is precisely the intention of the sage.

上九：有孚，威如，終吉。《象》曰：“威如”之“吉”，反身之謂也。上九之所信者，三也。家人之無應者，惟三與上而已。人皆剛柔相與，而己獨兩剛相臨，是以終身不忘畏也。畏威如疾，民之上也，故畏人者人亦畏之，慢人者人亦慢之，此之謂“反身”。凡言終者，其始未必然也，“婦子嘻嘻”，其始可樂；“威如之吉”其始苦之。

The line statement of Upper Nine says: With sincerity in heart and dignity in appearance, the outcome is ultimately auspicious. The Image Commentary says: "Dignity and awe" is auspicious because it refers to self-reflection. Upper Nine trusts Nine Three. In the Hexagram of Family, there is no proper correspondence, only the two lines of Nine Three and Upper Nine. Others are paired with one yang and one yin, but these two lines are two yangs facing each other. Therefore, they never forget the word "fear" throughout their lives. They fear authority as one fears illness, which is the way of the superior person among the people. Therefore, those who respect others are respected by others; those who despise others are despised by others. This is called "self-reflection." Whenever the line statement says "eventually" something, the beginning is often different: "The wife and children laugh and talk happily" starts with happiness; "The auspiciousness of dignity and awe" starts with discomfort.

離上，兌下。“睽”：小事吉。《彖》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。謂五也。是以“小事吉”。有“同”而後有“睽”。“同”而非其情，“睽”之所由生也。“說”之麗“明”，柔之應剛，可謂“同”矣，然而不可大事者，以二女之志不同也。

The Hexagram Kui has the upper trigram Li (Fire, Middle Woman) and the lower trigram Dui (Lake, Young Woman). The Hexagram Statement says: Favorable for minor matters. The Commentary on the Judgment says: The Hexagram Kui represents fire rising and lake descending; two women living in the same house but with different aspirations. Joyful and attached to brightness, the yao of flexible quality ascends and progresses, attaining the central position and corresponding with the yang. This refers to the line Six in the Fifth. Therefore, it is favorable for minor matters. First there is 'sameness,' then there is 'strife'; although appearing as 'sameness,' it is not genuine, and this is the root of separation. The joy of Dui is attached to the brightness of Li, and the flexible yao corresponds with the strong yao, which can be considered 'sameness.' However, great achievements are not possible because the aspirations of the two women are inherently different.

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！人苟惟“同”之知，若是必“睽”。人苟知“睽”之足以有為，若是必“同”。是以自其“同”者言之，則二女同居而志不同，故其吉也小；自其“睽”而“同”者言之，則天地“睽”而其事“同”，故其用也大。《象》曰：上火下澤，“睽”，君子以同而異。“同而異”，晏平仲所謂“和”也。

The Commentary on the Judgment says: Heaven and Earth are separated, yet they do the same things; male and female are separated, yet their aspirations are in harmony; all things are separated, yet they belong to the same category. The situation and function of the hexagram Kui are indeed great! If a person only recognizes the concept of 'sameness,' he will eventually become separated; if a person understands that he can still act within separation, he will eventually return to harmony. Therefore, from the surface of 'sameness,' two women living together may have different aspirations, so its good fortune is only a small good fortune; but from the perspective of 'separation yet actually the same,' Heaven and Earth are separated yet do the same things, so its function is great. The Image Commentary says: Above is fire, below is marsh, which is the image of the hexagram Kui; the gentleman thus understands that he should maintain his own differences within great harmony. This 'sameness with difference' is exactly what Yan Pingzhong of the State of Qi mentioned in the "Zuo Zhuan · Zhao Gong Twenty Years" as 'harmony.'

初九：悔亡。喪馬，勿逐，自復。見惡人，無咎。《象》曰：“見惡人”，以辟咎也。“睽”之不相應者，惟初與四也。初欲適四而四拒之，悔也。四之拒我，逸“馬”也，“惡人”也。四往無所適，無歸之馬也。馬逸而無歸，其勢自復；馬復，則“悔亡”矣。人惟好同而惡異，是以為“睽”。故美者未必婉，惡者未必狠，從我而來者未必忠，拒我而逸者未必貳。以其難致而舍之，則從我者皆吾疾也，是相率而入於咎爾。故“見惡人”，所以“闢咎”也。

The line statement of the initial yang line says: regret disappears; losing a horse, there is no need to chase after it, for it will return by itself; meeting an ugly person, there is no fault. The image commentary says: "meeting an evil person" is to avoid misfortune. In the hexagram of "Strife," the lines that are not in harmony are only the initial yang line and the fourth yang line. The initial yang line wishes to join the fourth yang line, but the fourth yang line refuses it, which is regrettable. The fourth yang line rejecting me is that lost horse, that evil person. The fourth yang line has nowhere else to go, like a horse without a home; the horse has run away and has nowhere to go, so by circumstances it will return; when the horse returns, regret disappears. People generally like those similar to themselves and dislike those different from themselves, and this is how separation arises. Remember, those who look good may not be gentle in nature, and those who look ugly may not be wicked in heart; those who come along with me may not be loyal, and those who refuse me and run away may not have two minds. If because they are hard to attract we simply abandon them, then those who are obedient to me all become my troubles, and we all walk into misfortune together. Therefore, "meeting an evil person" is precisely the way to "avoid misfortune."

九二：遇主于巷，無咎。《象》曰：“遇主于巷”，未失道也。“主”，所主也。有所適，必有所主。九二之進，則主五矣。“巷”者，二五往來相從之道也。使二決從五，則見主於其室；五決從二，則見主於其門。所以相遇於巷者，皆有疑也。何疑也？疑四之為寇也。然而猶可以“無咎”者，皆未失相從之道也，特未至爾。

Nine in the Second Line Statement says: Meeting the master in a narrow alley, there is no fault. The Image Commentary says: 'Meeting the master in the alley' indicates that one has not yet deviated from the correct path. 'Master' refers to the object of reliance. When a person goes somewhere, he must have an object to rely on. Nine in the Second moving upward relies on Six in the Fifth. 'Alley' is the path through which Nine in the Second and Six in the Fifth approach each other. If Nine in the Second resolves to follow Six in the Fifth, he should meet the master in Six in the Fifth's house; if Six in the Fifth resolves to accept Nine in the Second, he should meet Nine in the Second at his own gate. Now both meet only in the middle of the alley, because both have doubts. What are they doubting? They doubt that Nine in the Fourth will interfere. Yet it is still possible to have 'no fault,' because both have not deviated from the path of mutual following, only that they have not yet reached the end.

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。三非六之所宜據，譬之乘輿而非其人也。非其人而乘其器，無人則肆，有人則怍矣。故六三見上九，曳其輪而不進，擊其牛而去之。夫六三配上九，而近於九四，九四其寇也，無所應而噬之，未達於配而噬於寇，是以“天且劓”也。乘非其位而汙非其配，可以獲罪矣，然上九猶脫弧而納之，上九則大矣。有是大者容之，故“無初有終”。

The line statement of the third line says: seeing a cart being dragged backward, the oxen pulling it are also restrained; the driver suffers the punishments of branding on the forehead and cutting off the nose; at first it is not smooth, but in the end there is a good result. The image commentary says: "Seeing the cart being dragged" is because of an improper position; "without initial success but with final success" is because it meets a yang line. The position of the third is not suitable for a yin line, just as someone not meant to sit would sit in a cart. When no one is watching, he behaves recklessly, but when someone sees him, he feels ashamed. Therefore, when the sixth line meets the ninth at the top, it drags the cart wheels backward and pulls the oxen to hurry away. The sixth line was originally meant to be paired with the ninth at the top, but it is now close to the ninth in the fourth. The ninth in the fourth is its enemy, and since it has no one to respond to, it devours it. The sixth line has not yet reached its spouse when it is already bitten by its enemy, hence the punishment of branding on the forehead and cutting off the nose. Sitting in an improper position and disgracing its own spouse is enough to be guilty; yet the ninth at the top still lowers its bow and arrow to accept it, showing great magnanimity. Because there is someone so magnanimous to accept it, there is "without initial success but with final success."

九四：睽孤，遇元夫。交孚，厲，無咎。《象》曰：“交孚”“無咎”，志行也。“睽”之世，陽惟升，陰惟降。九二升而遇五，故為遇主；九四、上九升而無所遇，故為“睽孤”。元夫，初九也。夫兩窮而後相遇者，不約而交相信，是以雖危而“無咎”也。

The fourth line statement says: separated and isolated, encountering the kind man; mutual sincerity and trust, though there is danger, there is no fault. The Image Commentary says: "mutual trust" and "no fault" indicate that the will is carried out. In the time of the Hexagram of Estrangement, the yang lines only rise, and the yin lines only descend. The second line rises and meets the fifth line, so it is called "meeting the ruler"; the fourth line and the top line rise but do not meet anyone, so it is called "estranged and isolated." "The great man" refers to the first line. Two people who are both inpredicament and then meet, do not need to make a contract but trust each other, so although the situation is dangerous, there is "no fault."

六五：悔亡。厥宗噬膚，往何咎？《象》曰：“厥宗噬膚”，往有慶也。六五之配，九二也；九二之“宗”，九四也。二與四同功，故亦曰“宗”。“膚”，六三也，自五言二之宗，故曰“厥宗”。六五之所以疑而不適二者，疑四之為“寇”也，故告之曰：四已噬三矣。夫既已噬三，則不暇寇我；我往從二，何咎之有？

The Line Statement of the Fifth Line says: Regret disappears; his kin is eating tender flesh, so going forward, what fault is there? The Image Commentary says: 'His kin is eating tender flesh,' going forward brings good fortune. The spouse of the Fifth Line is the Second Line, and the 'kin' of the Second Line is the Fourth Line—both the Second and Fourth Lines are Yang Lines, with the same duties, so they are also called 'kin.' 'Flesh' refers to the Third Line. From the perspective of the Fifth Line, referring to the 'kin' of the Second Line, it is called 'his kin.' The Fifth Line hesitates and is unwilling to go and align with the Second Line, fearing that the Fourth Line will interfere and become a threat. Therefore, the Line Statement tells it that the Fourth Line is already eating the Third Line. Since it is busy eating the Third Line, it cannot interfere with me; if I go forward to follow the Second Line, what fault is there?

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧。匪寇，無媾；往，遇雨則吉。《象》曰：“遇雨”之“吉”，無疑亡也。上九之所見者，六三也。汙非其配，“負塗”之豕也。載非其人，“載鬼”之車也。是以張弧而待之，既而察之曰：是其所居者不得已，非與寇，為媾者也，是以說弧而納之，陰陽和而雨也。天下所以“睽”而不合者，以我求之詳也；夫苟求之詳，則孰為不可疑者？今六三之罪，猶且釋之；“群疑”之“亡”也，不亦宜哉！

The line statement of the topmost yang line says: It is separated and isolated. It sees a pig covered in mud, and also sees a cart carrying ghosts; it first draws the bow to shoot, but later puts it down. The one coming is not a strong enemy, but one who comes to propose marriage; going forward, if it rains, it is auspicious. The image commentary says: "Meeting rain" is auspicious because all doubts have been dispelled. The topmost yang line sees exactly the third yin line. The third yin line has tainted the spouse it should not have tainted, like the pig covered in mud; it has carried people it should not have carried, like the cart carrying ghosts. Therefore, the topmost yang line draws the bow to wait for it; upon closer inspection, it realizes: the situation it has fallen into is unavoidable, and it is not in league with the enemy; it is one who comes to propose marriage. Thus, the bow is put down and it is welcomed in, and yin and yang harmonize, bringing rain. The world is separated and cannot come together because I examine others too closely; once examined too closely, who is not to be doubted? Now even the wrongdoing of the third yin line can be forgiven, so the disappearance of all doubts is also natural!

坎上，艮下。 “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”，往得中也。“不利東北”，其道窮也。 “艮”，東北也；“坎”，北也。難在東比，則西南者無難之地也。君子將有意乎犯難以靖人，必先靖其身，是故立於無難之地，以觀難之所在，勢之可否，見可而後赴之，是以往則“得中”也。難之所在，我亦在焉，則求人之不暇，其道窮矣。然此非為大人者言也，初六、九三、六四、上六，皆因其勢之遠近、時之可否以斷其往來之吉凶，故西南之利、東北之不利，為是四者言也。若九五之大人則不然。

The Hexagram of Obstruction has the Upper Trigram as Kan (Water, danger) and the Lower Trigram as Gen (Mountain, stillness). The Hexagram Statement says: The Hexagram of Obstruction is favorable to going to the Southwest, unfavorable to going to the Northeast; it is favorable to meeting a great person, and holding firm to the correct path brings good fortune. The Commentary on the Judgment explains: What is meant by "Obstruction" is difficulty, because danger and obstacles lie ahead. Seeing the danger and stopping without advancing is truly wise. It says "the Hexagram of Obstruction is favorable to the Southwest" because going there allows one to follow the middle path; it says "unfavorable to the Northeast" because that path has reached its end. Su Shi said: According to the positions of the Eight Trigrams, Gen is in the Northeast, and Kan is in Due North. Therefore, danger lies to the east, and the Southwest is a place without difficulty. A gentleman who intends to face danger in order to bring peace to others must first secure his own safety. Therefore, he first stands in a place without danger, from where he can clearly see where the danger lies, whether the situation is feasible or not, and only then moves forward, thus achieving the middle path. If the place of danger is where I myself am trapped, there would be no time even to seek help, and the path would naturally reach its end. However, this statement is not directed at the "Great Person" represented by the Fifth Line. The Four Lines, namely the First Line, Third Line, Fourth Line, and Sixth Line, should be judged according to their proximity to danger and the feasibility of the timing, so the statement "favorable to the Southwest, unfavorable to the Northeast" is for these four Lines. As for the Great Person represented by the Fifth Line, it is not the case.

“利見大人”，往有功也。當位貞吉，以正邦也。 “當位”而正，五也；五之謂“大人”。大人者不擇其地而安，是以立於險中而能正邦也。是豈惡東北而樂西南者哉？得見斯人而與之往，其有功無疑也，上六當之。 “蹇”之時用大矣哉！ 《象》曰：山上有水，“蹇”。君子以反身修德。

The Commentary on the Judgment says: "It is advantageous to see a great person," meaning that going forward can achieve great success. Each line is in proper position and upholding the correct principle, thus bringing good fortune, which enables the rectification of the state. Su Shi said: what is meant by being in proper position and upright is the line Nine in the Fifth. Nine in the Fifth is the great person mentioned in the hexagram statement. The great person can settle down without choosing a particular place, so he can rectify the state even when in peril. How could he dislike the Northeast and favor the Southwest? To meet such a person and go with him will certainly lead to great achievements. The line Six at the Top fully expresses this meaning. The Commentary on the Judgment finally praises: the function of the hexagram of Difficulty, adapted to the time, is indeed great! The Image Commentary says: a mountain with water on top, this is the image of the hexagram of Difficulty. The gentleman takes this as a model, and reflects on himself, cultivating virtue.

初六：往蹇，來譽。 《象》曰：“往蹇來譽”，宜待也。 九五以“大蹇”為朋來之主，以中正為往來之節，未及於五，難未艾也。犯之有咎，過五以上，難衰而可乘矣。故上六“往蹇來碩”，而六四以下皆以“往蹇”為病。而其來，有先後之差焉：見難而往，難不可犯，窮而後反。人不以窮而後反者，為有讓以其不得已也。惟初六，涉難未深而遽反，不待其窮，是以有“譽”也。

The line statement of the first line says: going forward meets difficulty, but returning brings praise. The Image Commentary says: "Going forward meets difficulty, returning brings praise" because at this time one should wait. Su Shi said: the fifth line, being in the state of great difficulty, becomes the central figure to whom all others come. It also uses the virtue of being in the center and correct to serve as the standard for the movement of all lines. Those who have not yet reached the fifth line still face unceasing difficulties; forcing forward would be a mistake. Those who go beyond the fifth line find the difficulties have diminished, so they can take action. Therefore, the sixth line at the top says "going forward meets difficulty, returning brings great gain," while the lines below the fourth line all regard "going forward" as a mistake. As for the return of each line, there are differences in the timing: some see difficulty and still go forward, and only when they are really unable to proceed and have no way out do they return. People do not blame such people for returning when they are at the end of their resources, as they understand it is due to necessity. Only the first line, which retreats promptly before the difficulty is deep, without waiting until the end, receives praise.

六二：王臣蹇蹇，匪躬之故。 《象》曰：“王臣蹇蹇”，終無尤也。 初六、九三、六四、上六，彼四者或遠或近，皆視其勢之可否以為往來之節；獨六二有應於五，君臣之義深矣。是以不計遠近、不慮可否、無往無來、“蹇蹇”而已。君子不以為不智者，以其非身之故也。

The Line Statement of the Second Line says: The king's minister faces difficulties and persists forward repeatedly, not for his own benefit. The Image Commentary says: "The king's minister is resolute," and in the end, will not bring about blame. Su Shi said: The Four Lines, namely the First Line, Third Line, Fourth Line, and the Top Line, are either distant or near, and their actions of advancing or retreating should be decided according to the situation. Only the Second Line and the Fifth Line correspond properly, and the relationship between the ruler and the minister is very deep. Therefore, it does not consider distance or feasibility, neither advancing nor retreating, but simply proceeds resolutely through difficulties. The gentleman does not consider this to be unwise, because this action is not for his own personal gain.

九三：往蹇，來反。 《象》曰：“往蹇來反”，內喜之也。 六四：往蹇，來連。 《象》曰：“往蹇來連”，當位實也。 夫勢不可往者，非徒往而無獲，亦將來而失其故也，何則？險難在前，不慮可否而輕以身赴之，苟前不得進，則必有議吾後者矣。九三“往蹇”，而其來也得反其位，則“內喜之”也。內之二陰，不能自立於險難之際，待我而為捍蔽，是故完位以復我。我之所以得反者，幸也。至於六四，則九三躡而襲之矣，外難未夷而歸遇難，故曰“往蹇，來連”。“連”者，難之相仍也。“實”，陽也；九三以陽居陽，其有乘虛而不敢者乎？故曰“當位實也”。

The third line statement says: Going forward meets difficulty, so it turns back. The Image Commentary says: "Going forward meets difficulty and returning," because the yin line within the inner trigram is pleased to have it return. The fourth line statement says: Going forward meets difficulty, returning again brings further trouble. The Image Commentary says: "Going forward meets difficulty and coming back brings connection," because nine three is in a proper position and is a strong line. Su Shi said: When the situation does not allow going forward, forcing oneself to go will not only result in nothing gained, but also losing one's original position upon returning. Why is that? Difficulty lies ahead, and acting rashly without considering feasibility puts oneself in danger. If one cannot advance, the rear will surely have people criticizing and coveting one's position. Nine three "going forward meets difficulty" and returning can still return to its original line, so it is said "the inner trigram is pleased." The two yin lines, initial six and six two, within the inner trigram cannot stand on their own in times of difficulty, relying on nine three to protect them, thus preserving its position for its return. Nine three's ability to return is by chance. However, for six four, it is different: nine three follows closely, the external difficulty has not yet been resolved, and returning again leads to further trouble, hence "going forward meets difficulty and coming back brings connection." "Connection" means one difficulty follows another. "Real" refers to a yang line; nine three, being a yang line in a yang position, would not dare to seize the opportunity to take advantage of the rear being empty. Therefore, the Image Commentary says "proper position and real."

九五：大蹇，朋來。 《象》曰：“大蹇朋來”，以中節也。 險中者，人之所避也；而己獨安焉，此必有以任天下之大難也。是以正位不動，無往無來，使天下之濟難者朋來而取節焉，謂之“大人”，不亦宜乎？

The Line Statement of the Fifth Line (Nine in the Fifth) says: "Being in great difficulty, like-minded people come to help." The Image Commentary says: "In great difficulty, friends come," because he takes the middle path as his standard. Su Shi said: In times of danger and hardship, everyone tends to avoid, but the Nine in the Fifth remains calmly in place, which must be because he has the ability to shoulder the great difficulties of the world. Therefore, he remains in his proper position without moving, neither going forward nor retreating, allowing all those who wish to help in times of hardship to come together and take his guidance for their actions. To call him "Great Man" is indeed very appropriate.

上六：往蹇，來碩，吉。利見大人。 《象》曰：“往蹇來碩”，志在內也。“利見大人”，以從貴也。 六爻可以往者，惟是也，故獨享其利。天下有大難，彼三人者皆不能濟，而我濟之。既濟而天下不吾宗者未之有也，故曰“往蹇來碩”。“利見大人”者，明上六之有功，由九五為之節也。“內”與“貴”，皆五之謂也。

The line statement of the sixth line above says: going forward meets difficulty, but returning brings great success, which is auspicious; it is favorable to see a great person. The Image Commentary says: "Going through difficulty and returning with great success" is because his mind is fixed on the inner trigram; "favorable to see a great person" is because he follows the noble nine in the fifth line. Su Shi said that among the six lines, only the sixth line above is truly capable of going forward, so it alone enjoys this benefit. When there is great difficulty in the world, the three lines of initial six, nine three, and six four are all powerless to help, but I, the sixth line above, can help. Having already overcome the difficulty, the world has no one who does not acknowledge me as the leader, hence "going through difficulty and returning with great success." Saying "favorable to see a great person" is to clarify that the sixth line's achievement is entirely due to the fifth line setting the standard for its advance and retreat. The "inner" and "noble" in the Image Commentary both refer to the fifth line.

震上，坎下。 “解”：利西南。無所往，其來復，吉。有攸往，夙吉。 《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。 所以為“解”者，“震”也，“坎”也。“震”，東也；“坎”，北也。“解”者在此，所“解”在彼。東北，“解”者之所在；則西南，所“解”之地也。在難而思“解”，處安而惡擾者，物之情也。方其在難，我往則得眾，故“利西南”；及其無難，我往則害物，故“來復，吉”。“復”者，復東北也。東北有時而當復，是以不言其不利也。“來復”之為“吉”者，夙所往之時也，苟“有攸往”，非夙不可。“有攸往”而不夙，難深而不可“解”矣。

The hexagram "Jie" (Release) has the upper trigram "Zhen" (Thunder, movement) and the lower trigram "Kan" (Water, danger). The hexagram statement says: The hexagram "Jie" is favorable to going to the southwest; if there is no place to go, returning to the original place is auspicious; if there is a place to go, going early is auspicious. The commentary on the judgment says: What is called "Jie" is being in danger yet able to move, and once movement begins, one escapes from danger, hence it is called "Jie." "Jie is favorable to the southwest" means that going there can gain the support of many people; "coming back is auspicious" means that this is in accordance with the middle path; "if going somewhere, going early is auspicious" means that going there can establish achievements. Su Shi said: The hexagram "Jie" is composed of "Zhen" and "Kan." "Zhen" is in the east, and "Kan" is in the north. The person who carries out the rescue is on one side, and the person being rescued is on the other side: the northeast is where the rescuer is, and the southwest is where the one in need of rescue is. When one is in danger, one hopes for someone to rescue; when one is in peace, one dislikes being disturbed, which is human nature. When the other person is still in danger, my going there will gain the support of many, hence "favorable to the southwest"; but when the other person is already safe, my going there would be harmful, hence "coming back is auspicious." "Coming back" means returning to the northeast. The northeast is sometimes where one should return, so the commentary on the judgment does not say it is unfavorable. "Coming back" is considered auspicious because it refers to the timing of going early: if one really wants to go somewhere, one must go early. If one goes without being early, the difficulties will have accumulated deeply and will no longer be resolvable.

天地“解”而雷雨作，雷雨作而百果草木皆甲圻。“解”之時大矣哉！ 《象》曰：雷雨作，“解”。君子以赦過宥罪。 初六：無咎。 《象》曰：剛柔之際，義“無咎”也。 “解”有二陽：九二有應於六五，而九四有應於初六，各得其正，而分定矣。惟六三者，無應而處於二陽之間，兼與二陽而“解”，始有爭矣。故“解”之所疾者，莫如六三也。六三欲以其不正亂人之正，故初與五皆其所疑而咎之。以其疑而咎之也，故特明其“無咎”，曰此與九四剛柔之際也，於義無咎。

The Commentary on the Judgment continues to say: The vital energies of heaven and earth spread out, thus thunder and rain arise; when thunder and rain arise, the shells of all fruits and grasses split open and sprout. The timing corresponding to the hexagram of Release is indeed significant. The Image Commentary says: Thunder and rain arise, which is the image of the hexagram of Release; the gentleman takes this as a model, pardoning mistakes and forgiving faults. The Line Statement of the first line says: There is no blame. The Image Commentary says: The first line is connected in yin-yang harmony with the fourth line, and according to principle, it should have no blame. Su Shi said: The hexagram of Release has two yang lines: the second line corresponds with the fifth line, and the fourth line corresponds with the first line, each pair being properly matched, and their roles are clearly defined. Only the third line does not have a proper correspondence, but it is sandwiched between two yang lines, trying to attach itself to both yang lines in order to escape, thus disputes arise from here. Therefore, the hexagram of Release most detests the third line. The third line tries to use its own improperness to disrupt others' proper pairings, thus the first line and the fifth line both become suspicious of it and blame the first line. Because the first line is suspected and blamed, the Line Statement specifically points out that it has "no blame," saying that the first line and the fourth line are originally a proper pair of yin and yang, and according to principle, there is no blame.

九二：田獲三狐，得黃矢，貞吉。 《象》曰：九二“貞吉”，得中道也。 九二之所當得者，六五也。近而可取者，初六、六三也。此之謂“三狐”。三狐皆可取，而以得六五為“貞吉”也。此之謂“黃矢”，“黃”，中也；“矢”，直也。直其所當得也，是以六五為“黃矢”；釋其所不當得之三狐，而取其所當得之一矢，息爭之道也。

The Line Statement of Nine in the Second says: In a hunting expedition, three foxes are captured, and a yellow arrow is obtained; maintaining the correct course brings good fortune. The Image Commentary says: Nine in the Second is "贞吉" because it has attained the middle path. Su Shi says: Nine in the Second should obtain the corresponding Six in the Fifth. The one close to it, easily accessible, is the initial Six and the Third Six, which are referred to as "three foxes." Although all three foxes can be obtained, only obtaining the Fifth Six is considered "贞吉" — the Fifth Six is the "yellow arrow." "Yellow" is the color of the middle, and "arrow" signifies straightness: straightly obtaining what is rightfully one's own. Therefore, the Fifth Six is compared to the "yellow arrow." Discarding the three foxes that do not belong to one and taking only the arrow that belongs to oneself is precisely the way to resolve disputes.

六三：負且乘，致寇至，貞吝。 《象》曰：“負且乘”，亦可醜也；自我致戎，又誰咎也？ 三於四為“負”，於二為“乘”。乘而不負，若負而不乘，猶可以免於寇。寇之所伐者，負且乘也。夫三苟與四而不與二，則四不伐；與二而不與四，則二不攻。所以致寇者，由兼與也。二與四皆非其配，雖貞於一猶吝也，而況兼與乎？丑之甚也！ 九四：解而拇，朋至斯孚。 《象》曰：“解而拇”，未當位也。 “拇”，六三；“朋”九二也。三來附己，解而不取，則二信之。“未當位”者，明勢不可以爭也。

The Line Statement of the Third Line says: Carrying burdens yet riding a large chariot, one invites bandits, and being in such a situation brings regret. The Image Commentary says: 'Carrying burdens and riding a chariot' is indeed shameful; it is oneself who invites warfare, so who can blame others? Su Shi says: For the Third Line, in relation to the Second Line above, it is 'carrying' (bearing), and in relation to the Second Line below, it is 'riding' (riding over). If one only rides without carrying, or only carries without riding, one may avoid bandits; the bandits attack precisely those who both carry and ride. If the Third Line only associates with the Fourth Line and not with the Second Line, the Fourth Line will not attack; if it only associates with the Second Line and not with the Fourth Line, the Second Line will not attack. The reason for inviting bandits is that it is involved with both. The Second and Fourth Lines are not its proper partners; even if it is devoted to one, there is regret, let alone attaching to both. It is extremely improper. The Line Statement of the Fourth Line says: Remove the restraint on your big toe, and only then will trust come from your kind. The Image Commentary says: 'Removing the restraint on the big toe' is because the Fourth Line is not in the proper position. Su Shi says: 'Thumb' refers to the Third Line, and 'companion' refers to the Second Line. The Third Line comes to attach to the Fourth Line, and the Fourth Line releases it but does not accept it, so the Second Line trusts the Fourth Line. Saying 'not in the proper position' is to point out that it is not appropriate to compete.

六五：君子維有解，吉；有孚于小人。 《象》曰：君子有“解”，小人退也。 六五，九二之配也。而近於四，六三欲附於二與四，故疑而疾之。夫以六五之中直，豈與六三爭所附者哉？而六三以小人之意，度君子之心，故六五“維有解，吉”。“維有解”者，無所不解之謂也。近則解四，遠則解二，是以六三釋然而退也。

The Line Statement of the Fifth Line says: A gentleman, as long as he can resolve entanglements, will be auspicious; this is also verified in a petty person. The Image Commentary says: A gentleman has 'resolution', and a petty person naturally withdraws. Su Shi says: The Fifth Line is the proper match of the Second Line, but it is close to the Fourth Line; the Third Line wishes to rely on the Second Line and also on the Fourth Line, so it suspects and hates the Fifth Line. With the virtuous and upright character of the Fifth Line, how could it compete with the Third Line for reliance? However, the Third Line, with petty intentions, suspects the mind of the gentleman. Therefore, the Line Statement says the Fifth Line 'has resolution, and is auspicious'. 'Has resolution' means nothing is unresolved: resolving the entanglement with the Fourth Line nearby, and resolving the connection with the Second Line far away, so the Third Line also relaxes and withdraws.

上六：公用射隼于高墉之上，獲之，無不利。 《象》曰：“公用射隼”，以解悖也。 “隼”者，六三也；“墉”者，二陽之間也；“悖”者，爭也。二陽之所以爭而不已者，以六三之不去也。孰能去之？將使二與四乎？二與四固欲得之，將使初與五乎？則初與五，二陽之配，三之所疑也。夫欲弊所爭而解交斗，惟不涉其黨者能之，故“高墉”之“隼”，惟上六為能射而獲也。隼獲爭解，二與四無不利者。

The line statement of the sixth line says: The king and duke shoot a falcon from a high wall, and with one arrow they capture it, resulting in no disadvantage. The image commentary says: "The king uses the bow to shoot the falcon" is to resolve the disorderly conflict. Su Shi says: "Falcon" refers to the sixth line, "wall" refers to the position between the two yang lines, the second and fourth lines. "Disorder" is conflict. The two yang lines are in conflict precisely because the sixth line hesitates to leave. Who can remove it? Let the second and fourth lines do it? These two lines originally wanted to obtain it. Let the first line and fifth line do it? The first and fifth lines are exactly the proper partners of the two yang lines, and are precisely the objects that the sixth line envies. To end the conflict and resolve the struggle, only someone not involved in this faction can do it. Therefore, the falcon perched on the high wall can only be shot down by the sixth line. Once the falcon is captured, the conflict is resolved, and the second and fourth lines have no disadvantage.

艮上，兌下。 “損”：有孚，元吉，無咎。可貞，利有攸往。曷之用？二簋可用享。 《彖》曰：“損”，損下益上，其道上行。 自陽為陰，謂之“損”；自陰為陽，謂之“益”。“兌”本“乾”也，受“坤”之施而為“兌”，則損下也。“艮”本“坤”也，受乾之施而為“艮”，則益上也。惟“益”亦然，則“損”未嘗不“益”，“益”未嘗不“損”，然其為名，則取一而已。何也？曰：君子務知遠者大者，損下以自益，君子以為自損。自損以益下，君子以為自益也。

The hexagram "Loss" has the upper trigram "Gen" (Mountain) and the lower trigram "Dui" (Lake). The hexagram statement says: The hexagram "Loss" has sincerity, great good fortune, no fault; it is favorable to maintain the correct path and to go forward. What should be offered in sacrifice? Two bowls of simple food are enough for sacrifice. The commentary on the judgment says: What is called "Loss" is reducing the lower to increase the upper; its principle is upward movement. Su Shi said: When a yang line changes to a yin line, it is called "Loss"; when a yin line changes to a yang line, it is called "Gain." "Dui" originally was "Qian," but after the top line changed to yin, it became "Dui," which is a reduction of the lower trigram; "Gen" originally was "Kun," but after the top line changed to yang, it became "Gen," which is an increase to the upper trigram. The principle of the hexagram "Gain" is the same. Thus, "Loss" is not without being "Gain," and "Gain" is not without being "Loss," yet the hexagram is named according to one aspect only. Why is that? The answer is: The gentleman focuses on the long-term and important aspect. Reducing the lower to increase oneself, the gentleman sees it as self-loss; reducing oneself to increase the lower, the gentleman sees it as self-gain.

“損”而有孚，“元吉，無咎”。 損下而下信之，必有道矣。孟子曰：“以佚道使民，雖勞不怨；以生道殺民，雖死不怨殺者。”使民知所以損我者，凡以益我也，則信之矣。損者，下之所患也，然且不顧而為之，則其利必有以輕其所患者矣。利不足以輕其所患，益不足以償其所損，則損且有咎；是故可以無咎者，惟“元吉”也。上之所以損我者，豈徒然哉，蓋“吉”之“元”者也，如此而後“無咎”。

The Commentary on the Judgment says: reducing and losing but still gaining the trust of those below, thus "greatly auspicious, without fault." Su Shi said: reducing is something that concerns those below, yet those below still trust you, which must have its reason. The Book of Mencius, Part Upper, says: "Using a policy that makes the people at ease to employ them, even if they are made to labor, they will not resent; using a policy that ensures the people's survival to execute criminals, even if the criminals die, they will not resent the executioner." Letting the people understand that whatever is taken from them is entirely for the purpose of increasing their own benefit, they will naturally believe. Reduction is something that concerns those below, yet those above still proceed without considering this. Therefore, the benefit gained must surely outweigh the people's concern. If the benefit is not enough to offset the people's concern, and the gain cannot compensate for the loss, then this "loss" will bring about fault. Therefore, the only situation that can achieve "without fault" is "original auspiciousness": the reduction from above is not taken away for nothing; it is the greatest of auspiciousness, only then can there be "without fault."

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。 “有孚，元吉無咎”，為上卦言也；“可貞，利有攸往，曷之用？二簋可用享”，為下卦言也。損下益上，其道上行，然而下不可以無貞也，以損之道為上行，而舉不可貞則過矣。故“損”有“可貞”之道，九二是也；皆貞而不往則無上，皆往而不貞則無下，故“可貞，利有攸往”。有“往者”，有“貞者”，故曰“曷之用”。“曷之”者，擇之也；“二簋”，“兌”之二陽也。“兌”本“乾”也，而六三以身徇上，故自陽而變為陰。初九、九二，意則向之，而身不徇，故自如而不變也。祭祀之設簋也，亦以其意而已，我豈予之？神豈取之哉！君子之益人也，蓋亦有無以予之，而人不勝其益者也。然此二陽，皆有應於上者也：初九“遄往”，而九二“征凶”，故曰“二簋應有時”，言雖應，而往有時也。

The Commentary on the Judgment continues to say: one can maintain uprightness, and it is beneficial to go somewhere. "What should be offered in sacrifice? Two bowls of simple food are enough for worship." - The ritual of two bowls should be in accordance with the proper time, reducing the strong lines and increasing the flexible lines also should be in accordance with the proper time; reduction and increase, fullness and emptiness, all move together with the changing circumstances. Su Shi said: "Having sincerity, the beginning is auspicious and without blame" refers to the upper trigram; "Maintaining uprightness, it is beneficial to go somewhere, what is used? Two bowls can be offered in sacrifice" refers to the lower trigram. Reducing below and increasing above, the way moves upward, yet below cannot lack those who maintain uprightness. If one concludes that the lower trigram cannot maintain uprightness merely because the way of reduction moves upward, that would be excessive. Therefore, the Book of Loss also contains the way of maintaining uprightness, which is the line nine two. If all maintain uprightness and none go forward, above would have no offerings; if all go forward and none maintain uprightness, below would be empty. Therefore it says "Maintaining uprightness, it is beneficial to go somewhere" - there are those who go forward and those who maintain uprightness, thus it also says "what is used?" "What is used" means to choose. "Two bowls" refer to the two yang lines of the trigram Dui. Originally Dui was Qian, line six three offered itself to above, thus changing from yang to yin; lines initial nine and nine two also have hearts toward above, but their bodies did not go, so they remain unchanged. Offering bowls in sacrifice is merely expressing the heart, I do not really give something to the gods, and the gods do not really take something from me. A gentleman who increases others may also be like this: he does not give anything to others, yet others benefit infinitely. However, these two yang lines both correspond with above: initial nine is "hastening forward," nine two is "going forward brings danger," thus it says "two bowls should be used at the right time," meaning although they correspond, going forward depends on the time.

《象》曰：山下有澤，“損”，君子以懲忿窒欲。 初九：已事遄往，無咎，酌損之。 《象》曰：“巳事遄往”，尚合志也。 《彖》曰：“損益盈虛，與時偕行。”則損、益視盈、虛以為節者也。初九陽之未損，則方盈也；六四陰之未益，則猶虛也。下方盈而上猶虛，則其往也不可後矣，故我雖有事，當且已之而遄往也。其往也自我，則損之多少我得酌之。若盤桓不進，迫於上之勢而後往，則雖欲酌之，不可得矣，其損必多。故勢不可以不損者，惟“遄往”，可以“無咎”。

The Image Commentary says: Mountains below a marsh, this is the image of the hexagram of Loss; the gentleman takes it as a model, restraining anger and curbing desires. The line statement of the first nine says: After finishing current affairs, go quickly, there is no blame, but one should consider reducing oneself. The Image Commentary says: "After finishing current affairs, go quickly," this is valuing harmony with the superior. Su Shi said: The Commentary on the Judgment says "loss and gain, fullness and emptiness, move with the times," showing that loss and gain are determined by fullness and emptiness. The first nine is a yang line that has not yet been reduced, it is at the point of fullness; the fourth six is a yin line that has not yet been increased, still empty. The lower part is full while the upper part is still empty, so going forward should not be behind others, therefore even if I have matters to attend to, I should temporarily set them aside and go quickly. Since it is my own initiative, how much to reduce is up to me to decide; if I linger and do not go, and only go when forced by the situation above, then even if I want to decide, it will be too late, and the loss will certainly be great. Therefore, when it is unavoidable to make some reduction, only "going quickly" can result in "no blame."

九二：利貞，征凶。弗損，益之。 《象》曰：“九二利貞”，中以為志也。 初九已損矣，六四已益矣，則九二之於六五，不可復往，故“利貞，征凶”。其跡不往，其心往也，故“弗損，益之”。言九二以無損於己者益六五也。“兌”之三爻，未有不以益上為志者，初九跡與心合，故曰“尚合志也”；九二則其心向之而已，故曰“中以為志也”。夫以損己者益人，則其益止於所損，以無損於己者益人，則其益無方。故“損”之六三，益之六四，皆以損己者益人；而“損”之九二，益之九五，皆以無損於己者益之。以其無損於己，故受其益者，皆獲“十朋之龜”也。

The line statement of the second line says: It is advantageous to maintain the correct path; if one goes to war, it will be ominous; not reducing oneself, yet being able to increase the other. The Image Commentary says: "The second line is advantageous to maintain the correct path," meaning that holding the center is regarded as one's inner aspiration. Su Shi says: The first line has already been reduced, the fourth line has already benefited, so the second line cannot go up to the fifth line anymore, hence "advantageous to maintain the correct path, ominous if going to war." On the surface, it cannot go up, but in heart it does, hence "not reducing, yet benefiting," meaning that the second line increases the fifth line without reducing itself. The third line of the "Dui" hexagram is always inclined to benefit the upper line: the first line is consistent in both action and heart, so the Image Commentary says "still harmonizing the aspirations." The second line only has the aspiration toward the upper line, hence "taking the center as one's aspiration." Using one's own loss to benefit others, the benefit is limited to the amount of loss; using a method that does not harm oneself to benefit others, the benefit has no limit. Therefore, the third line of the "Sun" hexagram and the fourth line of the "Yi" hexagram are both cases of reducing oneself to benefit others; while the second line of the "Sun" hexagram and the fifth line of the "Yi" hexagram are both cases of benefiting others without harming oneself. Because there is no harm to oneself, the one who receives the benefit can obtain a reward as precious as a tortoise shell with ten companions.

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。 “兌”之三爻皆以益上為志，故曰“三人行”；卒之損己以益上者，六三而已；故曰“損一人”、且曰“一人行”也。“友”，九二也。六三以身徇上，使九二得以不徵，此九二之所深德也，故曰“一人行，則得其友”。以心言之，則三人皆行；以跡言之，則一人而已。君子之事上也，心同而跡異，故上不疑；苟三人皆行，則上且以我為有求而來，進退之義輕矣。

The Line Statement of the third line says: Three people walking together will result in the loss of one; one person walking alone will instead gain his companion. The Image Commentary says: Therefore, 'one person walks,' because if three go together, suspicion will arise above. Su Shi says: The trigram 'Dui' (Joy) has all three lines aiming to benefit above, so it is said 'three people walk'; in the end, only the line six in the third position actually sacrifices itself to benefit above, so it is said 'lose one person,' and also says 'one person walks.' 'Friend' refers to line nine in the second position. Line six in the third position sacrifices itself to serve above, allowing line nine in the second position to not have to go out, which is a deep gratitude that line nine in the second position feels, so it is said 'one person walks, and gains his friend.' In terms of intention, all three have set out; in terms of action, only one has gone. A gentleman serves above, with the same intention but different actions, so above does not suspect; if all three had set out, above would think they have some request, and the measure of advancement and retreat, and acceptance and rejection would become light and contemptible.

六四：損其疾，使遄有喜，無咎。 《象》曰：“損其疾”，亦可喜也。 “遄”者，初九也。下之所損者有限，而上之求益者無已，此下之所病也。我去是病，則夫“遄者”喜我矣。自初言之，“已事遄往”，則四之求我也寡，故“酌損之”；自四言之，“損其疾”，則初之從我也易，故“遄有喜”。

The Line Statement of the Fourth Line says: "Alleviate its illness, make the one who comes quickly happy, there is no fault." The Image Commentary says: "Reduce its illness," which is also something to be happy about. Su Shi said: "Chuan" refers to the Nine at the Beginning. What is below has limited resources to offer, while what is above seeks increase without end, which is the illness of what is below. I, the Six in the Fourth, remove this illness, and the Nine at the Beginning is happy with me. From the perspective of the Nine at the Beginning, it "has already acted and gone quickly," so the Six in the Fourth's demands are fewer, thus it can "moderately reduce." From the perspective of the Six in the Fourth, it "reduces its illness," so the Nine at the Beginning follows me easily, hence "quickly there is joy."

六五：或益之，十朋之龜；弗克違，元吉。 《象》曰：六五“元吉”，自上祐也。 六五者，受益之主，而非受益之地也。以受益之主而不居受益之地，不求益者也。不求益而物自益之，故曰“或”。“或”者，我不知其所從來之辭也。“十朋之龜”，則九二弗損之益也；龜之益人也，豈有以予人，而人亦豈有所取之？我亦效其智而已。六五之於九二，無求也，“自上祐之”。而二自效其智，雖欲避之而不可，以其不可避，知其非求也，故“元吉”。

The Line Statement of the Fifth Line says: Someone comes to add benefit, offering a tortoise worth ten strings of coins, but refuses it, which brings great good fortune. The Image Commentary says: The reason the Fifth Line is 'originally auspicious' is because it receives the protection of Heaven. Su Shi says: The Fifth Line is the master who benefits, but is not in the position of receiving benefit. Being the master who benefits but not in the position of receiving benefit, this is the one who does not seek to gain benefit. Not seeking benefit, but benefit comes to him from outside, so it is said 'or' — 'or' means 'I do not know where it comes from.' 'A tortoise worth ten strings of coins' is the kind of benefit that comes without harming oneself, as in the case of the Second Line. How can a tortoise benefit people? Is it giving something to people? Do people take something from it? It is only that I follow its wisdom. The Fifth Line has no desire for the Second Line, which is 'being protected by Heaven above'; the Second Line voluntarily offers its wisdom, and the Fifth Line cannot avoid it. Because it cannot be avoided, it is known that it is not sought, hence 'originally auspicious.'

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。 上九者，受益之地，不可以有損。而六三之德不可以無報也，故以無損於己者益之，則大得其志矣。六三忘家而徇我，我受其莫大之益，苟安居而無所往，則是以其益厚己而已。故“利有攸往”，然後有以受之而無愧也。

The line statement of Upper Nine says: Without diminishing others yet benefiting them, there is no fault, maintaining uprightness brings good fortune, and it is advantageous to go somewhere; receiving servants, but these servants have already forgotten their own households. The image commentary says: "Not diminishing or benefiting," is greatly realizing one's aspirations. Su Shi says: Upper Nine is in a position that receives benefits, and cannot diminish further; yet the virtue of Six Three cannot be neglected, so he benefits Six Three without harming himself, thus greatly realizing his aspirations. Six Three forgets his household to serve me, I receive great benefit from him. If I merely remain idle and do nothing, then I would be using others' contributions to benefit myself. Therefore, it is necessary to "be advantageous in going somewhere," to take action, then receiving benefits would be without guilt.

巽上，震下。 益：利有攸往，利涉大川。 《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。“利涉大川”木道乃行。 六四自損以益下，“巽”之致用，未有如“益”者也，故曰“木道乃行”。涉川者，用木之道也。

The hexagram Yi has the upper trigram Xun (Wind, Wood) and the lower trigram Zhen (Thunder, Thunder). The hexagram statement says: The hexagram Yi is favorable for going somewhere, favorable for crossing a great river. The commentary on the judgment says: What is called "Yi" is reducing above to increase below, and the people are joyful without limit; the superior person is willing to lower himself to be with the people below, and his way becomes bright. "Favorable for going somewhere" is because nine in the fifth is upright and brings joy; "favorable for crossing a great river" is because the way of wood is carried out. Su Shi said: Six in the fourth reduces himself to increase below, and Xun, in the image of things, is wood. The function of wood is carried out most fully, and no other hexagram surpasses Yi in this, so it is said "the way of wood is carried out." Crossing a river depends on boats and rafts, which is precisely the use of the way of wood.

“益”，動而“巽”，日進無疆。天施地生，其益無方。 “天施”，“乾”為“巽”也；“地生”，“坤”為“震”也。 凡“益”之道，與時偕行。 君子之視民，與己一也。“益”者要有所損爾，故“時”然後行。 《象》曰：風雷，“益”。君子以見善則遷，有過則改。 “懲忿窒欲”，則上之為損也少；改過遷善，則下之蒙益也多矣。

The Commentary on the Judgment continues to say: The hexagram of Gain has the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). It increases day by day without limit. Heaven gives, Earth nurtures, and their gain has no fixed direction. Su Shi said: The so-called "Heaven gives" is when Qian (Heaven) becomes Xun (Wind); the so-called "Earth nurtures" is when Kun (Earth) becomes Zhen (Thunder). The Commentary on the Judgment says: In general, the way of gain must follow the movement of the times. Su Shi said: A gentleman treats the people as he treats himself. The so-called "gain" always requires that something be lost, so it must be carried out only when the time is right. The Image Commentary says: Wind and Thunder stimulate and promote each other, which is the image of the hexagram of Gain; a gentleman takes this as a model, following good deeds and correcting mistakes immediately. Su Shi said: The image of the hexagram of Loss only teaches people to "restrain anger and suppress desires," showing that those in authority have little to reduce; the image of the hexagram of Gain teaches people to correct mistakes and cultivate virtue, showing that those below receive much gain.

初九：利用為大作，元吉，無咎。 《象》曰：“元吉無咎”，下不厚事也。 “益”之下、“損”之上也，故知“損”，則知“益”矣。逆而觀之，“益”之初九，則“損”之上九也，自初己上，無不然者。惟其上下、內外不同，故其跡不能無少異。若所以盡初之情、處事之宜，則“損”、“益”一也。“損”之上九，“益”之初九，皆正受益者也，彼之所以自損而專以益我者，豈以利我哉？將以厚責我也。我必有以塞之，故上九“利有攸往”，而初九“利用為大作”。上之有為也，其勢易有功，則其利倍；有罪則其責薄，故“損”之上九僅能“無咎”而已，正且吉矣。下之有為也，其勢難有功，則利歸於上，有罪則先受其責，故“益”之初九至於“元吉”，然後“無咎”。何則？其所居者，非厚事之地也。

The first line statement says: It is advantageous to make great achievements, which brings great auspiciousness and no fault. The Image Commentary says: The statement "original good fortune without fault" is because those in the lower position should not bear heavy responsibilities. Su Shi said: The lower trigram of the "Benefit" hexagram is the upper trigram of the "Loss" hexagram, so understanding the "Loss" hexagram means understanding the "Benefit" hexagram. Looking at it in reverse, the first line of the "Benefit" hexagram corresponds to the top line of the "Loss" hexagram. Counting upward from the first line, each line can be corresponded in this way. Only because of the difference in positions, upper and lower, internal and external, there are slight differences in their actions. However, in terms of understanding the situation of the first line and arranging the proper measure of action, the "Loss" and "Benefit" hexagrams are essentially the same. The top line of the "Loss" hexagram and the first line of the "Benefit" hexagram are both the ones receiving the benefit. The other party reduces itself in order to increase me, but is it just to let me gain advantage? It is rather to demand a heavy return from me. I must repay to fill this debt, so the top line says "advantageous to go forward," and the first line says "advantageous to make great achievements." Those in high positions have their actions more easily successful, so the benefits are doubled; if there is a fault, the punishment is lighter. Therefore, the top line of the "Loss" hexagram only achieves "no fault," which is already both correct and auspicious. Those in low positions have their actions more difficult to succeed, so the benefits go to above; if there is a fault, they must bear it first. Therefore, the first line of the "Benefit" hexagram must achieve "original good fortune" before it can achieve "no fault." Why? Because the position it occupies is not a place to bear heavy responsibilities.

六二：或益之，十朋之龜。弗克違，永貞吉。王用享于帝，吉。 《象》曰：“或益之”，自外來也。 “益”之六二，則“損”之六五也。六五所獲之“龜”，則九二“弗損”之“益”也；六二所獲之“龜”，則九五“惠心”之“益”也。是受益者臣也，則以“永貞”於五為“吉”；王也，則以“享”帝為“吉”，皆受益而不忘報者也。

The Line Statement of the Second Line says: Someone comes to add benefit, offering a tortoise worth ten strings of pearls, but it is refused; to maintain constancy and uprightness for a long time brings good fortune. The king uses it to sacrifice to the Supreme Deity, which is also good fortune. The Image Commentary says: The phrase 'someone comes to add benefit' is because this benefit comes from outside. Su Shi said: The Second Line of the Hexagram of Increase is equivalent to the Fifth Line of the Hexagram of Loss. The 'tortoise' gained by the Fifth Line is the benefit from the 'not losing' of the Second Line; the 'tortoise' gained by the Second Line is the benefit from the 'kind heart' of the Fifth Line. If the person benefiting is a minister, then it is good fortune to remain constant and upright in following the Fifth Line; if the person benefiting is the king, then it is good fortune to sacrifice to the Supreme Deity: both statements are about receiving benefit from others and not forgetting to repay.

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。 “益”之六三，則“損”之六四也。“或益之”者，人益我也；“益之”者，我益人也。六四之於初九，“損其疾”以益之；六三之於上九，“用凶事”以益之，其實一也。君子之遇凶也，惡衣糲食、致觳以自貶，上九雖吾應，然使其自損以益我，彼所不樂也。故六三致觳以自貶，然後能“固”而“有之”。彼以我為得其益而不以自厚也，則信我而來矣，故曰“有孚中行”。“益”以六二為王，則初與三皆得為公，告者有以語之：“益之”也。《禮》之用圭也，卒事則反之，故圭非所以為賄，所以致信也。上九之益六三，以信而已，非有以予之；而六三亦享其信而無所取也，則上九樂益之矣。

The line statement of the third line says: To increase others, using it for calamitous and distressed affairs, there is no fault; with sincerity in heart and acting with moderation, when reporting to the prince and duke, one presents a jade圭 as evidence. The image commentary says: To use the increase for calamitous affairs is because only in this way can one firmly hold onto it. Su Shi said: The sixth line of the hexagram Yi corresponds to the fourth line of the hexagram Shen. Saying 'perhaps it is increased' means others increase me; saying 'increase it' means I increase others. The fourth line of Shen relates to the first line of Yi, using the method of 'reducing its illness' to increase it; the third line of Yi relates to the top line of Yi, using the method of 'using it for calamitous affairs' to increase it, and in essence, they are the same. A gentleman encountering calamity and distress wears coarse clothes and eats coarse food, reducing his expenses to the barest minimum as self-restraint. Although the top line is my corresponding line, if he is to reduce himself to increase me, he would not be willing. Therefore, the third line first reduces her own expenses to the barest minimum, and then can 'firmly hold onto' this increase. The other party sees that I truly use what I have gained for proper purposes and do not lavish it on myself, and thus trusts me and comes to help. Therefore, it says 'with sincerity in heart and acting with moderation'. The hexagram Yi takes the second line as the 'king', so the first line and the third line can both be called 'duke', and when someone comes to report to him, the message is 'increase it'. According to the 'Rites of Zhou', the jade圭 is returned after the matter is settled, indicating that the jade圭 is not used as a bribe, but merely to express sincerity. The top line increases the third line based on a single 'trust' and does not actually give anything to him; the third line also only enjoys this trust and does not ask for anything from him, so the top line is willing to increase her.

六四：中行，告公從，利用為依遷國。 《象》曰：“告公從”，以益志也。 “益”之六四，則“損”之六三也，皆以身為“益”者也。六四“中行”而益初九，豈特如上九用圭而已哉！非徒告之，乃以身從之。夫能損身以徇人者，此以“益”為志也。初九本陰也，六四本陽也，而相易也；故初九為“遷國”也，六四自損而初受其益，初九之遷，六四資之，故初九“利用”，依我而遷也。

The Line Statement of the fourth line says: To act with moderation, to report to the prince and receive obedience, it is advantageous to rely on his strength to move the capital. The Image Commentary says: 'To report to the prince and receive obedience' is because the fourth line takes benefiting others as its aspiration. Su Shi said that the fourth line of the Hexagram of Increase corresponds to the third line of the Hexagram of Loss. Both lines use themselves to benefit others. The fourth line 'acts with moderation' and increases the first line, not only resembling the ninth line's behavior of holding a measuring rod and being faithful, but it is not only verbal reporting, but actually accompanying it in action. To reduce oneself to serve others, this is taking 'increase' as one's aspiration. The first line originally occupies a yin position, while the fourth line originally occupies a yang position, and they have exchanged positions, so the first line has the image of 'moving the capital'. The fourth line reduces itself while the first line receives its increase, and the first line's ability to move the capital entirely depends on the support of the fourth line. Therefore, it is said that the first line 'is advantageous'—relying on me, the fourth line, to complete the migration.

九五：有孚惠心，勿問元吉。有孚，惠我德。 “益”之九五，則“損”之九二也。“惠”之以“心”，則惠而不費，九二益之以“弗損”之“益”，而九五惠之以不費之“惠”，其實一也。夫不費之惠，其有擇哉？故“勿問元吉”。我惟信二也，故二信我；我惟德二也，故二德我。“有孚，惠我德”，“永貞”之報也。 《象》曰：“有孚惠心”，勿問之矣；“惠我德”，大得志也。 “大得”六二之“志”也。

The line statement of the fifth line says: With sincerity and benevolence in the heart, there is great auspiciousness without the need for divination; below, there is also sincerity, and a sense of gratitude for my virtue. Su Shi said: The ninth line of the second position in the "Benefit" hexagram corresponds to the ninth line of the second position in the "Loss" hexagram. Using the heart to give benefits is giving benefits without any cost. The ninth line of the second position in the "Loss" hexagram increases others without loss, while the ninth line of the fifth position in the "Benefit" hexagram gives benefits to others without cost; in essence, they are the same. If the benefits are given without cost, why should there be any selection? Therefore, it says "no need to ask, great auspiciousness." I only trust the sixth line of the second position, so the sixth line of the second position also trusts me; I only feel grateful for the virtue of the sixth line of the second position, so the sixth line of the second position also feels grateful for my virtue. "With sincerity, benefiting my virtue" is precisely the return gained from the sixth line of the second position's "eternal uprightness." The Image Commentary says: "With sincerity and benevolence in the heart," there is no need for further divination; "benefiting my virtue" is a great realization of the will. Su Shi said: This is a great realization of the will of the sixth line of the second position.

上九：莫益之，或擊之，立心勿恆，凶。 《象》曰：“莫益之”，偏辭也；“或擊之”，自外來也。 “益”之上九，則“損”之初九也。二者皆不樂為益者也，故“損其疾”、“用凶事”而後能致之。初九在下，勢不得已，故“已事遄往”；而上九則益不益在我者也，且損上益下，君子之所樂，而小人之所戚也，故至於上九，特以“莫益”、“勿恆”之“凶”戒之。“莫益之”者，非無以益，我固曰“莫益之”；“勿恆”者，非不可恆，我固曰“勿恆”。“莫”與“勿”者，我之偏見不廣之辭也，眾莫不益下所謂“恆”也，我特立是心，而“勿恆”之“凶”其宜矣。上者獨高之位，下之所疾也，而莫吾敢擊者，畏吾與也；莫益則無與矣。孔子曰：“無交而求，則民不與。莫之與，則傷之者至矣。”故“或擊之”。上九之致“擊”，如六二之致“益”，徒有是心，而物自有以應之，故皆曰“或”。“或”者，物自外來而吾不知也。

The line statement of the Upper Nine says: No one comes to benefit him, but rather someone attacks him; his determination is not sustained, resulting in misfortune. The Image Commentary says: "No one benefits him" is his own partial statement; "Someone attacks him" is an attack coming from outside. Su Shi said that the Upper Nine of the Beneficial hexagram corresponds to the Initial Nine of the Loss hexagram. These two lines are both unwilling to engage in the act of benefiting others, so they must use the method of "reducing his illness" and "using calamitous affairs" to bring out their potential for benefiting others. The Initial Nine is in a lower position, and the situation forces him to act, so he is still willing to "finish the matter and go quickly." However, the Upper Nine benefits or does not benefit entirely by his own will. Moreover, reducing the superior and benefiting the inferior is something the virtuous enjoy and the petty persons worry about. Therefore, at the Upper Nine, the line statement deliberately warns him of the danger of "no benefit" and "not sustained." What is meant by "no benefit" is not really that there is nothing to benefit others with, but rather that I myself deliberately say "no benefit." What is meant by "not sustained" is not that this intention is truly not enduring, but rather that I myself deliberately say "not sustained." "No" and "not" are both my own partial views and narrow-minded expressions. If all people are unwilling to benefit the lower, that is called "sustained." But I deliberately hold such a mind, then the misfortune of "not sustained" is naturally inevitable. The upper position is a solitary and lofty position, which is naturally resented by the lower. The reason why no one dares to attack me is because they fear I have allies. Once I refuse to benefit others, I will have no allies. Confucius in the Great Treatise of the Zhou Changes says: "If one seeks help without having a relationship, the people will not be close to him. If no one is close to him, those who harm him will come." Therefore, it is said "someone attacks him." The Upper Nine attracting "attacks" is just like the Sixth Two attracting "benefits," both are due to their own minds, and external things naturally respond. Therefore, both use the word "or." "Or" means that external things come to him on their own, and I am unaware.

兌上，乾下。 “夬”：揚于王庭，孚號有厲；告自邑，不利即戎；利有攸往。 《彖》曰：“夬”，決也，剛決柔也。健而說，決而和。“揚于王庭”，柔乘五剛也；“孚號有厲”，其危乃光也。 五陽而一陰，陰至寡弱而皆乘於決者，以其得所附也。上六之所乘者，九五之剛，所謂“王”也。欲決上六，必暴揚之於王之庭，此其勢有不便者，故五陽雖相信而不忘警，以為有危道焉。“號”者，所以警也。在強而知危，所以“光”也。

The hexagram Guai has the upper trigram Dui (Lake) and the lower trigram Qian (Heaven). The hexagram statement says: The hexagram Guai is about openly exposing the hidden evil in the court, with sincerity and command to the people, yet there is still danger and caution; first issue a warning from one's own city, not suitable to act immediately; it is favorable to go somewhere. The commentary on the judgment says: "Guai" means to decide, to remove. It is about the yang overcoming the yin. It is strong and harmonious, decisive and compliant. "Exposing in the court" is because a yin line is above five yang lines; "sincere proclamation with danger" is because knowing the danger and being cautious, the way can become bright. Su Shi said: Five yang lines facing one yin line, the yin is already extremely weak, but the five yang lines are all below it and need to remove it, because it has some support. The upper line six is above the nine five yang, which is called "the king." To remove upper six, one must expose it openly in the king's court, which is inconvenient in the situation, so although the five yang lines trust each other, they do not forget to be cautious, thinking there is danger in it. "Calling out" is to warn the people. Being in a strong position yet knowing danger, so the way becomes "bright."

“告自邑，不利即戎”，所尚乃窮也。 “邑”者，民之所在也。與小人處，必先附其民；彼無民，將無與立。“戎”，上六也。五陽之強，足以即之有餘，然而不即也，此所以不窮也。自以為不足，雖弱有餘；自以為足，雖強有所止矣。故其“所尚”，乃所以“窮”也。 “利有攸往”，剛長乃終也。 陽盈則憂溢，溢則憂覆，故“利有攸往”。往則有所施用，所以求不盈也。 《象》曰：澤上於天，“夬”；君子以施祿及下，居德則忌。 君子之於祿、利，欲其在人；德、業，欲其在己。孔子曰：“脩辭立其誠，”所以居業也。“澤上於天”，其勢不居，故君子以“施祿”，不以“居德”。

The Commentary on the Judgment continues to say: "Tell the people of the city, it is not advantageous to go to war," meaning that valuing military force leads to a dead end. Su Shi says: "City" refers to the place where common people live. When dealing with petty people, one must first win over the people under their control; once they lose the people, they have nothing to rely on. "War" refers to the sixth line at the top. The strength of five yang lines is more than enough to attack the sixth line, yet they do not attack, which is why they do not reach a dead end. Those who think themselves weak have more than enough strength; those who think themselves strong will eventually reach a dead end. Therefore, what he values is precisely what leads him to a dead end. The Commentary on the Judgment says: "It is advantageous to go somewhere," because when yang strength reaches here, it is about to end. Su Shi says: When yang is full, it fears overflowing; when it overflows, it fears toppling, so "it is advantageous to go somewhere." Going somewhere provides a place to exert one's influence, which is precisely to avoid being full. The Image Commentary says: "A marsh rising to the sky," this is the image of the Hexagram of Guai; a gentleman takes it as a model, distributing his salary to the people below. If he were to take virtue for himself, he should be cautious. Su Shi says: A gentleman wishes for wealth and benefits to be in others' hands, and for virtue and learning to be in his own. Confucius said: "Refine words and establish sincerity," this is the way to maintain one's achievements. "A marsh rising to the sky" has a momentum that cannot be sustained, so a gentleman takes it to "distribute salary," but does not take it to "possess virtue."

初九：壯于前趾，往不勝，為咎。 《象》曰：“不勝”而“往”，咎也。 “大壯”之長，則為“夬”，故“夬”之初九，與《大壯》之初九無異也。“大壯”之初九曰：“壯于趾。”而“夬”之初九曰：“壯于前趾。”二者皆有羊之象，見於其所施壯之爻，是以知其無異也。曰：前者通“大壯”之辭也，必通“大壯”而為辭者，明其所“壯”同而所遇異也。“大壯”之初九施“壯”於“震”，“震”吾朋也，觸而遇其朋，是以決藩而遂之，因以為用。“夬”之初九施“壯”於“兌”，“兌”非吾朋也，苟不能勝，則往見牽矣，豈複決藩而遂我哉！君子之動，見勝而後往，故勝在往前；不能必勝而往，宜其“為咎”也。

The line statement of the first line (Initial Nine) says: Strength is shown in the forward toe, but going forward cannot lead to victory, thus becoming a mistake. The image commentary says: Not being able to win yet insisting on going forward, this is the mistake. Su Shi said: The Yang line in the Great Strength hexagram continues upward to become the hexagram of决 (Decisive), so the first line of Decisive and the first line of Great Strength are essentially the same. The first line of Great Strength says "strength in the toe," while the first line of Decisive says "strength in the front toe." Both lines carry the image of "sheep," and both appear in the line where strength is exerted. Thus, they are the same. The addition of the word "front" in the Decisive hexagram is a way of including the Great Strength hexagram in the expression. The reason for including the Great Strength hexagram in the expression is to show that although both lines express strength, their situations are different. The first line of Great Strength applies strength to "Zhen" (Thunder), which is of the same kind as me. When it collides with like, it can break through the barriers and move forward directly, thus achieving its purpose. The first line of Decisive applies strength to "Dui" (Lake), which is not of the same kind. If it cannot win, going forward will be restricted, how could it break through the barriers and fulfill its wish? The actions of a gentleman are based on ensuring victory before moving forward, so the outcome of victory or defeat is already determined before the action begins. If one goes forward without ensuring victory, it is no wonder it results in a mistake.

九二：惕號，莫夜；有戎，勿恤。 《象》曰：“有戎勿恤”，得中道也。 “戎”，上六也。“惕號，莫夜”，警也。“有戎，勿恤”，靜也。能靜而不忘警，能警而不用，“得中道”矣。與“大壯”九二“貞吉”同，故皆稱其“得中”。 九三：壯于九頁，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。 初九為趾，故九三為九頁。與小人處而“壯”見於面顏，有凶之道矣。《易》凡稱其尤者，申言之，“乾乾”、“謙謙”、“蹇蹇”之類是也。九三之所以見“壯”於面顏者，避私其配之嫌也。故告之以不然，曰：九三之君子，以陽居陽，“夬”之尤者也，何嫌於私其配也哉！苟舍其朋而獨行以答其配，使上六之陰和洽而為雨，以至於“濡”，雖有不知我心而“慍”者，然終必無咎。

The Line Statement of Nine in the Second says: Be vigilant and issue orders, until evening without relaxation; even if there is military attack, there is no need to worry. The Image Commentary says: "There is military force, but no need to worry," because it has attained the middle path. Su Shi says: "Rong" refers to the Sixth at the Top. "Tì hào, mò yè" ("mò yè" means evening) refers to being on guard; "There is military force, but no need to worry" refers to being calm. Being calm without forgetting vigilance, being vigilant without easily resorting to force, this is "attaining the middle path." This is the same principle as the Line Statement of Nine in the Second of the Great Strength hexagram, "Zhen Ji," so both are called "attaining the middle." The Line Statement of Nine in the Third says: The vigorous energy is displayed on the cheekbones, which brings danger; the gentleman resolutely and resolutely proceeds alone, encountering rain that drenches his clothes, though it brings anger, there is no fault. The Image Commentary says: "The gentleman decisively and decisively," in the end there is no fault. Su Shi says: The initial Nine is the toe, so Nine in the Third is the cheekbones. To be in company with small people and display vigorous energy on one's face, this is the way to invite misfortune. The Zhou Changes often emphasize a particular line by repeating the word when it is especially prominent, such as "Qian Qian," "Qian Qian," and "Jian Jian," all belong to this category. Nine in the Third displays his vigorous energy on his face in order to avoid the suspicion of being biased toward his own proper position. Therefore, the Line Statement tells him not to do so, saying: Nine in the Third, as a Yang line in a Yang position, is the most decisive in the Great Strength hexagram, where is there any suspicion of being biased toward his own proper position? Even if he leaves his companions and proceeds alone to respond to the Sixth at the Top, allowing the Yin line of the Sixth at the Top to harmonize with him and transform into rain, thus drenching him, even if some people do not understand his intention and become angry, in the end there will certainly be no fault.

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”，無不明也。 上六，九四之所謂臀也。“困”之六三“據于蒺藜”，故初六之“臀困于株木”。“夬”之上六見“夬”，故九四之“臀無膚”，皆謂其同體之末者為“臀”也。與眾陽處而同體者見“夬”，故“其行次且”而不安也。“羊”者，初九也；初九之觸，則我之悔也；而能牽之，故“悔亡”。雖能悔亡而聰不明矣，孰與“大壯”？九四既悔亡而得壯輹哉！夫君子惟能釋怨而收士，故為之聰、明者眾，“大壯”之九四是也；今初九觸我，我牽而縻之莫肯釋，則懼者眾矣。雖其左右前後將無不可疑，故“聞言”不信。

The line statement of the fourth line says: The buttocks have no flesh, walking is hesitant and difficult to advance; if one leads a sheep, regret disappears, but it is regrettable that one does not believe this. The Image Commentary says: "His movement is hesitant," because he is in an improper position; "He does not believe what he hears," because his ears and eyes are not discerning. Su Shi said: The sixth line at the top is the "buttocks" mentioned in the fourth line. In the "Guan" hexagram, the sixth line is "standing on thornbushes," so that hexagram's first line is "the buttocks are constrained by a tree trunk"; in the "Guai" hexagram, the sixth line is being decisively removed, so the fourth line is "the buttocks have no flesh" — these are all referring to the terminal line of the same body as "buttocks." The fourth line is with the other yang lines, but the terminal line of the same body is being removed, so "his movement is hesitant," feeling hesitant and uneasy. "Sheep" refers to the first line; the collision of the first line is where my regret lies, but I can restrain it, so "regret disappears." Although regret has disappeared, the ears and eyes are no longer discerning, how does this compare to the fourth line of the "Dazhuang" hexagram? The fourth line of the "Dazhuang" hexagram has both disappeared regret and obtained a strong yu (a part of a chariot). A gentleman can only release old grievances, attract scholars, and be willing to appoint people who can serve as his ears and eyes, and the fourth line of the "Dazhuang" hexagram is exactly like this. Now the first line collides with me, I restrain it, tie it up, and do not let go, so those who fear me increase; even the people around me, front and back, become suspicious, so "hearing something" but not believing it.

九五：莧陸夬夬，中行無咎。 《象》曰：“中行無咎”，中未光也。 上六之不足“夬”，如“莧陸”也。九五以陽居陽，“夬”之尤者也，於所不足“夬”，用“夬”之尤，雖中而未光，故“中行無咎”。“中行”者，反與四陽處而釋上六也。此與上六為同體者，與九四均爾；然不至於“次且”者，以其剛之全也。剛之全者，則不戚其同體之傷矣，故九四之《象》以為“位不當也”。

The line statement of the fifth line says: "Act with decisiveness like dealing with the plant Xianlu, and act with moderation, and there will be no fault." The Image Commentary says: "Acting with moderation brings no fault," because the middle path is not yet sufficient in brightness. Su Shi said: The sixth line at the top is not worth such great effort to eliminate; it is as fragile as Xianlu. The fifth line, with a yang line in a yang position, is the most decisive in the hexagram Guai. To use the most decisive means on something that is not worth eliminating, although it conforms to the middle path, is not sufficiently bright, so it only says "acting with moderation brings no fault." What is meant by "acting with moderation" is to turn back and be with the other four yang lines, thus letting go of the sixth line at the top. The fifth line and the sixth line at the top are of the same nature, just as the fourth line is. However, the fifth line does not reach the level of "next to each other" as the fourth line does, because its strength is complete. A person whose strength is complete will not be harmed by those who are of the same nature and will not be distressed about it, so the Image Commentary on the fourth line says "its position is not appropriate."

上六：無號，終有凶。 《象》曰：“無號”之“凶”，終不可長也。 “無號”者，不警也。陽不吾警，則吾或有以乘之矣，然終亦必凶。

The line statement of the sixth line at the top says: "No more shouting or calling out, ultimately there is danger." The Image Commentary says: "The danger caused by 'no shouting' indicates that it cannot last long." Su Shi said: "What is meant by 'no shouting' is that the yang force no longer alerts each other. If the yang does not issue a warning to me, I might be able to take advantage of the opportunity; yet in the end, there will still be danger."

乾上，巽下。 “姤”，女壯，勿用取女。 《彖》曰：“姤”，遇也，柔遇剛也。“勿用取女”，不可與長也。 “姤”者，所遇而合，無適意之謂也。故其女“不可與長”。 天地相遇，品物咸章也。 “姤”者，“乾”之末，“坤”之始也，故曰“天地相遇”。以四時言之，則建午之月，“品物咸章”之際也。《易》曰：“萬物相見乎‘離’。”

The hexagram Gou has the upper trigram Qian (Heaven) and the lower trigram Xun (Wind). The hexagram statement says: Gou means meeting, this woman is too strong, do not marry her. The commentary on the judgment says: Gou means meeting, it is the meeting of yin and yang. "Do not take this woman" because one cannot stay with her for long. Su Shi said: the meaning of Gou is meeting by chance and coming together, not a harmonious union, so this woman "cannot be with for long." The commentary on the judgment says: the meeting of heaven and earth brings forth all things. Su Shi said: Gou is at the end of Qian and the beginning of Kun, so it is said "heaven and earth meet." In terms of the four seasons, it is the month of Jia Wu (the fifth month of the lunar calendar), the time when all things are revealed. The Zhou Changes, Commentary on the Sayings of the Hexagrams says: "All things meet in the direction of Li (Fire)."

剛遇中正，天下大行也。姤之時義大矣哉！ “剛”者，二也；“中正”者，五也。陰之長，自九二之亡而後為“遯”，始無臣也；自九五之亡而後為“剝”，始無君也。“姤”之世，上有君、下有臣，君子之慾有為，無所不可。故曰：“剛遇中正，天下大行也。” 象曰：天下有風，“姤”；后以施命誥四方。

The Commentary on the Judgment continues to say: When yang is in the position of central uprightness, the way of the world will be greatly realized. The significance of the hexagram of encountering is indeed profound! Su Shi said: "Yang" refers to nine two, and "central uprightness" refers to nine five. The yin force grows continuously, and it waits until nine two is gone to become the hexagram of retreating, at which time there will be no ministers. It waits until nine five is gone to become the hexagram of splitting apart, at which time there will be no sovereign. The world of the hexagram of encountering has above a sovereign and below ministers. A gentleman who wishes to act will have nothing he cannot accomplish, hence it says: "Yang meets central uprightness, the way of the world is greatly realized." The Image Commentary says: There is a wind blowing over the world, which is the image of the hexagram of encountering; the sovereign takes it as a model, issues decrees, and announces to all directions.

初六：繫于金柅，貞吉；有攸往，見凶。羸豕孚蹢躅。 《象》曰：“繫于金柅”，柔道牽也。 剛而能止物者，謂之“金柅”，九二是也。初六之勢，足以兼獲五陽，然其始遇而合者，九二也。既合於二，若舍而之他，則終身無所容矣，故以繫二而貞為吉。有所往見為凶，初六者，“羸豕”也。雖“羸”而不可信者，以權在焉，以其“羸”而信之，則“蹢躅”而不可制矣。

The line statement for the first line says: being tied to a strong metal brake, maintaining the correct course brings good fortune; if one goes elsewhere, there will be danger. A thin and weak pig indeed stirs restlessly and treads about wildly. The image commentary says: "being tied to the metal brake" indicates that the flexible line is restrained. Su Shi said: a strong one that can restrain external things is called "metal brake," referring to the second line. The strength of the first line is sufficient to subdue all five yang lines, but the first line first meets and combines with the second line. Once it has combined with the second line, if it abandons it and goes elsewhere, it will have no place to rest for life. Therefore, being tied to the second line and maintaining the correct course is good, while going elsewhere is dangerous. The first line is that thin and weak pig. Although it is thin and weak, it should not be trusted lightly, because the power is in its hands; if one trusts it just because it is weak, it will become restless and uncontrollable.

九二：包有魚，無咎；不利賓。 《象》曰：“包有魚”，義不及賓也。 “魚”者，初六也；“包”者，魚之所不能脫也；“賓”者，九四也。“姤”者，主求民之時，非民求主之時也，故近而先者得之，遠而後者不得也。不論其應與否也，嫌其若有咎，故曰“無咎”。 九三：臀無膚，其行次且，厲；無大咎。 《象》曰：“其行次且”，行未牽也。 以“姤”之初六為“夬”之上六，則“姤”之九三，“夬”之九四也，故其《象》同。九三之所謂臀者，初六；初六剝陽而進者也，處眾陽之間而同體者，有剝陽之陰，宜其“次且”而不安也。“夬”之九四下牽初九之羊，故有“聰不明”之咎。而九三無是也，故雖危無孔大咎，而《象》曰“行未牽也”。

The line statement for Nine in the Second says: "There is a fish wrapped in a basket, there is no fault, but it is not suitable to give to guests." The Image Commentary says: "There is a fish wrapped," according to the meaning, the guests are not entitled to it. Su Shi said: "Fish" refers to the initial six, "wrapped" is something the fish cannot escape, and "guest" refers to Nine in the Fourth. When the hexagram Gou occurs, it is the time when the ruler seeks the people, not the people seeking the ruler. Therefore, those who are close and act early obtain it, while those who are distant and act late do not, regardless of whether there is a proper correspondence. Because this is considered suspicious, the line statement specially says "no fault." The line statement for Nine in the Third says: "The buttocks have no skin or flesh, walking is hesitant and difficult to advance, there is danger, but no great fault." The Image Commentary says: "Its movement is hesitant," because it is not restrained. Su Shi said: If the initial six of Gou is considered as the upper six of Guai, then the Nine in the Third of Gou corresponds to the Nine in the Fourth of Guai, so the Image Commentaries of both lines are the same. The "buttocks" mentioned in the line of Nine in the Third refers to the initial six. The initial six is a yin line that is eroding a yang line and growing upward, situated among many yang lines, and the one that is of the same nature as itself is precisely this eroded yang yin. That is why it is "hesitant" and uneasy. The Nine in the Fourth of Guai pulls down the initial nine, which is like a "sheep," thus causing the "ears and eyes not clear" mistake; the Nine in the Third does not have this, so although there is danger, there is no great fault, and the Image Commentary therefore says "movement is not restrained."

九四：包無魚，起凶。 《象》曰：“無魚”之“凶”，遠民也。 既已失民，起而爭之則“凶”。 九五：以杞包瓜，含章，有隕自天。 《象》曰：九五“含章”，中正也；“有隕自天”，志不舍命也。 “金柅”也，“包”也，“杞”也，皆九二也；“豕”也，“魚”也，“瓜”也，皆初六也。“杞”，枸杞也，木之至痺者也。“包瓜”者，籠而有之也。瓜之為物，得所附而後止；不得所附，則攀援而求，無所不至。幸而遇喬木，則雖欲抑之不可得矣，故授之以杞，則杞能籠而有之。杞之所至，瓜之所及也。九五者，“姤”之主也；知初六之勢將至於剝盡而後止，故授之以九二。九二之所至，初六之所及也。“姤”者，陰長之卦；而九五以至陽而勝之，故曰“含章”。凡陰中之陽為“章”，陰長而消陽，天之命也；有以勝之，人之志也。君子不以命廢志，故九五之志堅，則必有自天而隕者，言人之至者，天不能勝也。

The fourth line statement says: There is no fish in the kitchen, and movement brings misfortune. The Image Commentary says: The misfortune of "no fish" is because of being distant from the people. Su Shi says: If one has already lost the people, then rising up to compete with others will bring misfortune. The fifth line statement says: Using the branches of the杞 tree to cover the melon, it contains literary brilliance and will bring blessings falling from heaven. The Image Commentary says: The fifth line "contains virtue" is because it is upright and central; "a falling star from heaven" is because its will does not yield to heaven's mandate. Su Shi says: "Gold brake," "envelop," and "杞" all refer to the second line; "pig," "fish," and "melon" all refer to the first line. "杞" is the枸杞, the shortest among trees. "Enveloping the melon" means enclosing the melon and claiming it as one's own. Melons, when they find something to rely on, stop; when they don't, they climb and seek without restraint. If they meet a tall tree, they cannot be suppressed. Therefore, pairing it with枸杞, the枸杞 can enclose and occupy the melon: wherever the枸杞 grows, the melon will stop there. The fifth line is the main line of the《姤》hexagram, knowing that the trend of the first line is to strip away all yang lines before it stops, so it sends the second line to it—the second line goes where it is, and the first line follows.《姤》is the hexagram of growing yin, and the fifth line, with its extremely flourishing yang virtue, overcomes it, hence "contains virtue." Any yang within yin is called "virtue." Yin grows and consumes yang, which is heaven's mandate; having the ability to overcome it is human will. A gentleman does not abandon human will because of heaven's mandate, so the fifth line, with firm will, will certainly have blessings falling from heaven. This means: human effort reaching its extreme can even surpass heaven.

上九：姤其角，吝；無咎。 《象》曰：“姤其角”，上窮吝也。 剛之上窮者，“角”也。“姤其角”，以是為“姤”也。以角為“姤”，物之所不樂遇也；小人雖不能合，而君子亦無自入焉。故“吝，無咎”。

The line statement of Upper Nine says: meeting someone at the highest point, like the horn, brings regret but no blame. The Image Commentary says: "Meeting at the horn" is because it is at the very top and has reached the extreme, hence the regret. Su Shi says that when yang is at the highest point, where there is no way to go, that is called "horn." "Meeting at the horn" refers to meeting others in this posture. Meeting with the horn is something others are unwilling to encounter; villains cannot join him, and virtuous people have no way to approach. Therefore, it is said "regret, but no blame."

兌上，坤下。 “萃”：亨。王假有廟，利見大人，亨，利貞。用大牲，吉。利有攸往。 《彖》曰：“萃”，聚也；順以說，剛中而應，故聚也。“王假有廟”，致孝享也。“利見大人，亨”，聚以正也。 《易》曰：“方以類聚，物以群分。”有“聚”，必有黨；有黨，必有爭。故“萃”者，爭之大也。盍取其爻而觀之，五能“萃”二，四能“萃”初，近四而無應，則四能“萃”三；近五而無應，則五能“萃”上。此豈非其交爭之際也哉！且天下亦未有“萃”於一者也，大人者，惟能因其所“萃”而即以付之，故物有不“萃”於我，而天下之能“萃”物者，非我莫能容之，其為“萃”也大矣。“順以說，剛中而應”者，二與五而已；而足以為“萃”乎？曰：足矣，有餘矣！從我者納之，不從者付之其所欲從，此大人也！故“萃”有二“亨”，“萃”未有不亨者，而其未見大人也，則亨而不正；不正者，爭非其有之謂也。故曰：“利見大人，亨，聚以正也。”大人者，為可以聚物之道而已。“王”至於有“廟”，而盡其“孝享”，非安且暇不能。物見其安且暇，安得不聚而歸之？此“聚之正”也。

The Hexagram "Cui" (Gathering) has the Upper Trigram "Dui" (Lake) and the Lower Trigram "Kun" (Earth). The Hexagram Statement says: The Hexagram "Cui" is smooth. The king comes to the ancestral temple for sacrifice, it is advantageous to meet a great person, smooth, advantageous to maintain the right path; using great sacrifices is auspicious; it is advantageous to go somewhere. The Commentary on the Judgment says: "Cui" means gathering; the Lower Trigram is yielding and the Upper Trigram is harmonious, the Nine at the Fifth is strong and central and corresponds with the Six at the Second, thus enabling gathering. "The king comes to the temple" means fulfilling the rites of filial piety; "advantageous to meet a great person, smooth" means gathering by the right path. Su Shi said: The Great Treatise of the Zhou Changes says, "things are gathered by their kind, and things are separated by their group." When there is gathering, there must be factions, when there are factions, there must be contention, so "Cui" is the time of greatest contention. Let us look at the six lines: the Nine at the Fifth gathers the Six at the Second, the Nine at the Fourth gathers the Six at the Beginning; the Six at the Third is close to the Nine at the Fourth but has no corresponding line, thus the Nine at the Fourth gathers the Six at the Third; the Six at the Top is close to the Nine at the Fifth but has no corresponding line, thus the Nine at the Fifth gathers the Six at the Top. Is this not exactly a situation of mutual contention? Moreover, there is no way in the world that all things can gather to one person. What is called a great person is merely one who follows the direction in which people gather and then hands them over accordingly. Therefore, even if people do not gather to me, the one who can gather people is none other than me, and thus this "Cui" is great. Someone asks: "Following with harmony and strength in the center and corresponding" refers only to the lines of the Six at the Second and the Nine at the Fifth, is that enough to achieve "Cui"? The answer is: it is sufficient, and more than enough! Those who are willing to follow me, I accept; those who are not, I hand them over to the person they wish to follow. This is what is called a great person. Therefore, the Hexagram "Cui" has two instances of "smooth": gathering is never without smoothness, but before meeting the great person, it is smooth but not proper; what is improper is to contend for something that does not belong to oneself. Therefore, it says: "advantageous to meet a great person, smooth, gathering by the right path." A great person is merely one who does what is sufficient to gather people. The king establishes ancestral temples and devotes himself to the rites of sacrifice, something that a carefree person cannot do. When people see him carefree, how could they not gather and come to him? This is called "gathering by the right path."

“用大牲，吉，利有攸往”，順天命也。 《易》之言薦、盥、禴、享，非正言也，皆有寄焉。“用大牲”者，猶曰用大利祿云爾。《易》曰：“何以聚人？曰財。”所聚者大，則所用者不可小矣。天之命我為是物主，非以厚我也，坐而享之則過矣。故“利有攸往，順天命也”。

The Commentary on the Judgment continues to say: "Using great sacrifices, it is auspicious and beneficial to go in a certain direction," which is in accordance with the mandate of Heaven. Su Shi said that in the Zhou Changes, the rituals of offering, washing hands, offering sacrifices, and presenting offerings are not meant to be taken literally, but rather have deeper implications. What is meant by "using great sacrifices" is equivalent to offering abundant wealth and benefits. The Great Treatise of the Zhou Changes says: "What brings people together? It is wealth." The greater the scale of what is gathered, the greater the cost that must be borne. Heaven has appointed me as the master of this domain, not merely for my own benefit; to enjoy the fruits alone would be excessive. Therefore, it says, "It is beneficial to go in a certain direction, for it is in accordance with the mandate of Heaven."

觀其所聚，而天地萬物之情可見矣。 不期而聚者，必其至情也。 《象》曰：澤上於地，“萃”；君子以除戎器、戒不虞。 王弼曰：“聚而無防，則眾生心。”

The Commentary on the Judgment concludes by saying: observing the gathering of all things, the true nature of heaven and earth and all things can be seen. Su Shi says: those who gather together without intention must be expressing their most genuine nature. The Image Commentary says: water gathered in a marsh on the ground, this is the image of the hexagram Ci; the gentleman takes it as a model, repairing weapons and being prepared for unexpected changes. Su Shi cites Wang Bi's explanation, saying: 'When people gather together without being prepared, they will develop different intentions.'

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。 初六之所應者，九四也；九四有信之者而“不終”，六三是也。始以無應而“萃”於四，終以四之有應，諮嗟而去之，故其《象》曰：“萃如，嗟如。”此志亂而苟聚者也。“若號，一握為笑”者，“號”且“笑”也，“一握”者，其聲也，“號”、“笑”雜也。君子之於禍、福審矣，故笑則不號，號則不笑；先否而後通，則先號而後笑，未有號笑雜者也。此其志已亂焉，能為我寇哉！故“勿恤，往無咎”。

The Line Statement of the first line says: Although the heart is sincere, it cannot be consistent from beginning to end, so the mind is confused and gathers with people at random; sometimes it cries out, sometimes it laughs together with others; there is no need to worry, going forward brings no blame. The Image Commentary says: "It is confused and gathering," indicating that his mind has already become disordered. Su Shi says: The first line corresponds to the fourth line; and the fourth line originally had someone who trusted it, but that person was "unable to be consistent." That person is the third line. The third line initially attached itself to the fourth line because it had no proper correspondence, but in the end, because the fourth line had a proper correspondence, it had to sigh and leave. Therefore, the Image Commentary of the third line says "gathering as if, sighing as if," which is exactly the appearance of a confused and hasty gathering. The phrase "sometimes crying, sometimes laughing together" means crying and laughing at the same time; "a single grasp" describes the sound, with crying and laughter mixed together. A gentleman distinguishes clearly between misfortune and fortune, so when he laughs, he does not cry, and when he cries, he does not laugh; those who first block and then become unblocked first cry and then laugh, but there is never a mixture of crying and laughing. Therefore, the third line's mind is already confused; how could it still harm me? Hence, it says "do not worry, going forward brings no blame."

六二：引吉，無咎；孚乃利用禴。 《象》曰：“引吉無咎”，中未變也。 陰之從陽，以難進為吉。六二得位而安其中，不急於變，志以從上者也，故九五引之而後從。引之而後從，則其聚也固；是以吉而無復有咎。“禴”者，禮之薄者也，故用於既信之後。上以利祿聚之下，豈以利祿報之哉！故上“用大牲”而下用“禴”，以為有重於此者矣。

The Line Statement of the Second Line says: If it comes by being drawn, it is auspicious and without blame; if it maintains sincerity, it can use a thin sacrificial offering of the sacrificial rite called "Yue." The Image Commentary says: "Being drawn brings auspiciousness without blame," because it maintains its middle virtue without change. Su Shi said: A yin line follows a yang line, and it is auspicious to not advance easily. The line Six in the Second is in its proper position and resides in the middle path, not hastening to change itself. It originally has the ambition to follow above, so it needs the line Nine in the Fifth to draw it, and then it follows. Only after being drawn does it follow, so the union becomes firm, hence auspicious and without blame. "Yue" is the most meager of sacrificial rites, so it is used after mutual trust has been established. Above uses wealth and rank to gather below, but does below also use wealth and rank to repay above? Therefore, above uses a grand sacrifice while below uses the "Yue" sacrifice, because there is something more important than material things between them.

六三：萃如，嗟如；無攸利，往無咎，小吝。 《象》曰：“往無咎”，上巽也。 六三之“萃”於四，四與我、與初皆不利也，去而之上，上亦無應；“巽”而納我者也，故雖“小吝”而“無咎”。 九四：大吉，無咎。 《象》曰：“大吉無咎”，位不當也。 非其位而有聚物之權，五之所忌也；非“大吉”，則有咎矣。

The Line Statement of the Third Line says: wishing to gather but only resulting in lamentation, with no benefit; going forward brings no blame, but only a slight regret. The Image Commentary says: "Going forward brings no blame," because the Upper Six is willing to humbly accept it. Su Shi says: the Third Line goes to attach to the Fourth Line, resulting in disadvantage for both the Fourth Line and the First Six. It leaves the Fourth Line to attach to the Upper Six, who originally had no proper correspondence, but is willing to humbly accept it, so although there is "a slight regret," there is "no blame." The Line Statement of the Fourth Line says: great good fortune, thus no blame. The Image Commentary says: "Great good fortune brings no blame," because it is in an improper position. Su Shi says: being out of position yet holding the authority to gather people is something the Fifth Line fears; if it is not "great good fortune," there will be blame.

九五：萃有位，無咎；匪孚，元永貞，悔亡。 《象》曰：“萃有位”，志未光也。 九五“萃”之主也，“萃”有四陰，而九四分其二；以位為心者，未有能容此者也，故曰：“萃有位，無咎。”挾位以忌四為無咎，而己志不光矣；惟大人為能忘位以任四。夫能忘位以任四，則四且為吾用，而二陰者獨何往哉！“匪孚”者，非其所孚也；“元”者，始也；“元永貞”者，始既以從之，則終身為之貞也。自六二之外，皆非我之所孚也；非我之所孚，則我不求聚，使各得永貞於其始之所從，“悔亡”之道也。

The line statement of the fifth line says: gathering people and occupying a high position, there is no fault; those who originally did not trust me, let them remain steadfast from the beginning, and regret naturally disappears. The image commentary says: "Gathering with a position," means his aspirations are not yet broad enough. Su Shi said: the fifth line is the main line of the "Cui" hexagram. In the hexagram, there are four yin lines, and the fourth line takes away two of them. Anyone who is concerned about power cannot tolerate such a situation, so the line statement says "Gathering with a position, no fault." Relying on one's position to suspect the fourth line, even if勉强 considered no fault, one's aspirations are not broad enough; only a great person can forget about position and entrust the fourth line. If one forgets about position and entrusts the fourth line, then the fourth line becomes useful to me, where can the other two yin lines go? The term "non-trust" refers to those who originally did not trust me; "origin" means the beginning; "originally enduring uprightness" means that since they originally followed others, let them remain steadfast to that side for life. Except for the second line, all other lines are not those who trust me; since they do not trust me, I do not force gathering, let them remain steadfast to the side they originally followed, this is the way to eliminate regret.

上六：齎諮涕氵夷，無咎。 《象》曰：“齎諮涕氵夷”，未安上也。 “未安上者”，不樂在五上也。

The line statement of the sixth line at the top says: Lamenting and grieving, tears and sobs flow together, without fault. The image commentary says: The reason for lamenting and weeping is because it is not at ease in occupying the upper position. Su Shi said: What is meant by 'not at ease in the upper position' is that it is unwilling to be above the nine in the fifth.

坤上，巽下。 “升”：元亨。用見大人，勿恤；南征吉。 《象》曰：柔以時，“升”，“巽”而順，剛中而應，是以大亨。“用見大人，勿恤”，有慶也。 “巽”之為物，非能破堅達強者也。幸而遇“坤”，故能“升”。其升也有時，故曰“柔以時，升”。“坤”既順之，五又應之，是以“大亨”。大人之於物也，危者安之，易者懼之，下“巽”而上順，質柔而遇易，志得而輕進，以此見大人所畏者也，故不曰“利”。雖不利，不可不見也。見而知畏，其為利也大矣。利之遠者曰“慶”，以其“有慶”，故雖有畏，“勿恤”也。

The hexagram "Sheng" (Increase) has the upper trigram "Kun" (Earth) and the lower trigram "Xun" (Wind). The hexagram statement says: The hexagram "Sheng" is greatly smooth and favorable. With such qualities, one may go to see a great person without worry; proceeding to the south is auspicious. The commentary on the judgment says: The flexible and yielding follow the right time to rise. The lower trigram "Xun" is yielding and the upper trigram "Kun" is also yielding. The line "Nine in the Second" is yang and in the center, and corresponds with "Six in the Fifth," so it is greatly smooth and favorable. "To go and see a great person, without worry" means there will be good fortune. Su Shi said: "Xun" is not something that can break through hardness or penetrate strength; it is fortunate to meet "Kun," so it can rise. Its rising depends on the right time, so it is said "flexible with the right time, rising." Since "Kun" follows it, and "Six in the Fifth" corresponds with it, therefore it is "greatly smooth." A great person deals with people: those in danger are made secure, while those in peaceful times are made cautious. Now the lower trigram is yielding and the upper trigram is also yielding. The nature is weak and the path is smooth, so it is easy to become complacent and advance recklessly. In such a state, going to see a great person is to make him feel reverence, so the hexagram statement does not say "favorable to see." Though it is not favorable, one should not avoid seeing; seeing and understanding reverence brings great benefit. Benefits that are deep are called "good fortune," because there is "good fortune," so even though there is fear, one does not worry.

“南征吉”，志行也。 《彖》曰：“‘巽’而順，剛中而應，是以大亨。”而六五為“升階”，由此觀之，非獨“巽”之上即“坤”，亦“坤”之下援“巽”也。“巽”之求“坤”，“坤”之求“巽”，皆會於“南”，“南征吉”，二者相求之謂也。 《象》曰：地中生木，“升”；君子以順德，積小以高大。

The Commentary on the Judgment says: "Southern campaign is auspicious," meaning the mind's aspirations can be realized. Su Shi says that the Commentary on the Judgment explains "the wind is yielding, the strong and central line responds, thus achieving great success," and the fifth line also says "ascending the steps." From this, it appears not only that "wind" approaches "earth" upward, but also that "earth" draws "wind" downward. "Wind" seeks "earth," and "earth" seeks "wind," and both meet in the southern direction. The phrase "Southern campaign is auspicious" refers precisely to this mutual seeking. The Image Commentary says: a tree grows from the earth, which is the image of the Hexagram of Ascending. The gentleman takes this as a model, cultivating in accordance with virtue, accumulating bit by bit the small things to achieve greatness.

初六：允升，大吉。 《象》曰：“允升大吉”，上合志也。 所以為“升”者，“巽”也；所以為“巽”者，初也。“升”之制在初，故初六雖陰柔，而其於升也蓋誠能之，故曰“允升”。陰升而遇陽，若陽升而遇陰，皆得其所升者也。初六以誠能之資而遇九二，宜其為吉之大者矣。

The first line statement says: "It is indeed possible to ascend, and this is a great blessing." The Image Commentary says: "It is indeed possible to ascend, and this is a great blessing," which indicates harmony with the aspirations above. Su Shi said: The hexagram "Ascending" is formed by "Xun" (Wind), and "Xun" is established by the first line. The master of ascending is located in the first line, so although the first line is a yin line with softness, it is indeed capable of ascending. Therefore, it is said "It is indeed possible to ascend." Whether a yin line ascends and meets a yang line, or a yang line ascends and meets a yin line, it is considered to have found a suitable place to ascend. The first line, with its genuine ability, meets the second line, which is why it receives a great blessing.

九二：孚，乃利用禴，無咎。 《象》曰：九二之“孚”，有喜也。 九二升而遇九三，蓋升而窮者也。雖窮於三，而配於五，窮而之五，五亦無所升；而納之，故薄禮可以相縻而“無咎”也。 九三：升虛邑。 《象》曰：“升虛邑”，無所疑也。 九三以陽用陽，其升也果矣；六四以陰居陰，其避之也審矣；故曰：“升虛邑，無所疑也。”不言“吉”者，以至強克至弱，其為禍福未可知也，存乎其人而已。

The line statement of Nine in the Second says: If one's heart is sincere, then even a thin sacrifice of 禴 will suffice, with no blame. The Image Commentary says: The sincerity of Nine in the Second brings joy. Su Shi says: Nine in the Second rises and meets Nine in the Third, which is rising to a point where there is no way forward. Although it is blocked by Nine in the Third, it is in harmony with Six in the Fifth; from a difficult situation it turns toward Six in the Fifth, which itself has nowhere to go, so it accepts it. Therefore, a thin offering is enough to connect both sides and result in 'no blame'. The line statement of Nine in the Third says: Ascend to an empty city. The Image Commentary says: 'Rising to an empty city' is without doubt. Su Shi says: Nine in the Third, with a yang line in a yang position, rises decisively; Six in the Fourth, with a yin line in a yin position, retreats carefully. Therefore, it is said 'rising to an empty city, without doubt'. The line statement does not say 'auspicious' because it is the strongest overcoming the weakest, and whether it is a blessing or a curse is uncertain, depending entirely on the person's own actions.

六四：王用亨于岐山，吉，無咎。 《象》曰：“王用亨于岐山”，順事也。 上有所適，下升而避之，失於此而償於彼，雖不爭可也，人或能之。今六四下為三之所升，而上不為五之所納，此人情必爭之際也。然且不爭而“虛邑”以待之，非仁人其孰能為此？太王避狄於豳，而亨於岐；方其去豳也，豈知百姓之相從而不去哉！亦以順物之勢而已，以此獲吉，夫何咎之有？

The Line Statement of the Fourth Line says: The king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Image Commentary says: "The king holds a sacrifice at Mount Qi" is in accordance with the trend of things. Su Shi said: There is something above that can be left behind, and when those below rise up, they make way for them. What is lost here can be regained elsewhere. Even without contention, it is possible for ordinary people to do so. Now, the Fourth Line is pressed up by the Third Line and not accepted by the Fifth Line above, which is exactly the critical point where people naturally tend to contend. Yet it does not contend, instead leaving the city empty and waiting for others to come. If it were not for a benevolent and kind person, who could do this? In the past, King Wen of Zhou left Bo when he fled from the Di people, and later held a sacrifice at Mount Qi. When he left Bo, how could he have foreseen that the people would follow in crowds and not disperse? He merely followed the trend of things. By following such a course, how could there be any fault?

六五：貞吉，升階。 《象》曰：“貞吉升階”，大得志也。 “貞”者，貞於九二也。“巽”之所以能升者，以六五之應也；曰：此升之階也。“階”者，有可升之道焉，我惟為階，故人升之；我不為階，而人何自升哉！木之生也，克土而後能升；而土以生木為功，未有木生而土不願者也。故階而升“巽”；則六五為“得志”矣。

The Line Statement of the Fifth Line says: "Maintaining uprightness brings good fortune, like ascending steps." The Image Commentary says: "Uprightness brings good fortune, ascending steps," which greatly realizes the will. Su Shi said: The term "Zhen" refers to uprightness of Nine Two. "Xun" is able to ascend because of the correspondence with Six Five; Six Five says: This is the step for ascending. The term "Jie" refers to a path for climbing; if I am willing to be the step, others can ascend; if I am not willing to be the step, from where can others ascend? A tree grows upward by overcoming the earth; yet the earth takes the credit for nurturing the tree, never unwilling to support the tree's growth. Therefore, Six Five is willing to be the step for "Xun" to ascend, which is its realization of its will.

上六：冥升，利于不息之貞。 《象》曰：“冥升”在上，消不富也。 “冥”者，君子之所息也；“升”至上六，宜息也。然而不息，則消之道也。施於不息之正者則可。孟子曰：“求則得之，舍則失之。”求在我者，此“不息”之正者也；求之有道，得之有命。求在外者，此“不息”之不正者也。

The line statement of the sixth line at the top says: In darkness, still continuing to rise, it is appropriate to use this in the ceaseless right path. The image commentary says: "Rising in darkness" and residing at the top, is a path of decline and not one of abundance. Su Shi said: The term "ming" refers to the time when a gentleman should stop; when reaching the sixth line at the top, one should have already stopped. Yet if one still does not stop, then it is heading toward decline. However, if this ceaseless effort is used on the right path, then it is acceptable. The Mencius, in the section "Complete Heart," says: "If you seek, you will obtain; if you abandon, you will lose." Seeking what is within oneself is the proper way of ceaseless effort; whereas seeking with a certain method but receiving or not receiving according to fate is seeking external things, which is the improper way of ceaseless effort.

兌上，坎下。 “困”：亨，貞大人吉，無咎；有言不信。 《彖》曰：“困”，剛揜也。 九二為初六、六三之所揜，九四、九五為六三、上六之所揜，故“困”。“困”者坐而見制，無能為之辭也。陰之害陽者多矣，然皆有以侵之；夫惟侵之，是以陽不能堪而至於戰。戰者有危道也，而無所謂“困”。“困”之世，惟不見侵，而見揜。陰有以消陽，而陽無所致其怒，其為害也深矣。

The hexagram "Goon" has the upper trigram "Dui" (Lake) and the lower trigram "Kan" (Water). The hexagram statement says: The hexagram "Goon" is smooth; the upright person who maintains correctness is fortunate without fault; at this time, even if words are spoken, they are not believed. The commentary on the judgment says: "Goon" means yang is obscured by yin. Su Shi said: Nine in the second is obscured by six at the beginning and six in the third; nine in the fourth and nine in the fifth are obscured by six in the third and six at the top. Therefore, it is called "Goon."the so-called "Goon" refers to being seated and restrained, with no way to act. The situation where yin harms yang is common, but mostly it is an invasion. Since it is an invasion, yang cannot bear it and thus comes into conflict. Conflict is indeed dangerous, but it is not called "Goon." The situation of the hexagram "Goon" is not one of invasion, but of being obscured: yin gradually weakens yang, and yang cannot even find an object to be angry with. This kind of harm is deeper.

險以說，困而不失其所亨，其唯君子乎？“貞大人吉”，以剛中也。 剛中者，二也；二之謂大人。“貞”於“大人”而後“吉”者，五也。 “有言不信”，尚口乃窮也。 《象》曰：澤無水，“困”；君子以致命遂志。 “水”，潤下者也。在“澤”上則居，在“澤”下則逝矣。故“水”在“澤”下，為“澤無水”，命與志不相謀者也，故各致其極，而任其所至也。

The Commentary on the Judgment continues to say: Being in a dangerous situation yet still harmonious, inpredicament yet not losing his prosperity, perhaps only a gentleman can achieve this. "The upright adult is auspicious" because the yang line is in the center. Su Shi said: The yang line in the center is nine two, and nine two is what is called "the great man." To be upright toward the "great man" and then to be auspicious is the meaning of nine five. The Commentary on the Judgment says: "Words are not trusted" because it is to value words and speech and thus to be at a loss. The Image Commentary says: A marsh without water, this is the image of the hexagram of困. The gentleman takes it as a model, sacrificing his life and death to complete his aspirations. Su Shi said: The nature of water is to flow downward. When water is above the marsh, it can stay; when it is below the marsh, it flows away. Therefore, when water is below the marsh, it becomes "a marsh without water" — this is the situation where life and death cannot both be fulfilled. Thus, one can only let both reach their extremes, and let it go wherever it may.

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。 初六，揜九二者也。揜者非一人之所能，故初六之揜九二，必將有待於六三。六三固以初為“臀”也，“臀”得其所據而後其身能有所為。今六三之所據者，“蒺藜”也，則臀已困于株木，身且廢矣。“株木”也，“蒺藜”也，皆非臀之所據者也。夫以柔助剛，則其幽可明；以柔揜剛，其誰明之？“入谷”者也，有配在四而不善二，是以“三歲”不得見也。

The Line Statement of the first line says: The buttocks are trapped on a dry tree stump and fall into a deep valley, and for three years they cannot meet. The Image Commentary says: "Entering the deep valley" indicates darkness and lack of clarity. Su Shi says: The first line is the one that blocks the second line. Blocking is something that cannot be done by one person alone, so for the first line to block the second line, it must rely on the third line. The third line originally takes the first line as its "buttocks"; only with a place to sit can the body act effectively. Now the third line is sitting on "thorn weeds," so the buttocks are already trapped on the dry tree stump, and the whole body is rendered useless. Whether it is a "dry tree stump" or "thorn weeds," neither is suitable for the buttocks to sit on. Using flexibility to assist strength, even in darkness, light can be achieved; using flexibility to block strength, who will illuminate it? Therefore, it is called "entering the valley." It clearly has a proper match in the fourth line, yet it insists on causing trouble with the second line, hence "for three years" they cannot meet.

九二：困于酒食，朱紱方來，利用享祀；征凶，無咎。 《象》曰：“困于酒食”，中有慶也。 “困”之世，利以柔用剛。二與五皆剛者也，二以柔用之，而五以剛用之。天下之易懷者，惟小人也；方其見揜也，爭之以力，雖刀鋸有不足；而將懷之也，則酒食有餘矣，故九二“困于酒食”，所以懷小人也。九五則不然：揜我下者，我劓之；揜我上者，我刖之；輕用其威，威窮而物不服，乃大困也。既困而無助，則雖欲不求二不可得矣。“赤紱”者，所以爵命二也，故曰困於“赤紱”。五以赤紱為困，而二以是為方來，言此五之所困，而二之所不求而至也。困而求二，乃徐有說，以其用說為已晚矣。說於未困，則其所以為說者小，故九二之所困者，酒食而已；說於已困，則其所以為說者重，故九五之所困者，爵命也。祭祀者，人之求神而神無求也。祭之者，人也；享之者，神也。五求二，故祭之；二不求五，故享之而已。享之者固不徵，而征以求之，故“凶”。雖然，其義則不可咎，以其所從者君也。

The line statement of the second line says: "Being trapped by wine and food, the red sash is coming, which is favorable for worship; if going to war, it is ominous, but there is no fault." The Image Commentary says: "Being trapped by wine and food" is because it is in the center and has blessings. Su Shi said: The world of the hexagram "Kun" is suitable for using gentle means to apply strength. Both the second line and the fifth line are strong lines. The second line uses gentle means to apply strength, while the fifth line uses harsh means. The easiest people to pacify are the petty people: when they block you, you should fight them with force, even the sword and axe are not enough; but if you are willing to pacify them, a meal and drink would be sufficient. Therefore, the second line being "trapped by wine and food" is exactly the method to pacify petty people. The fifth line is different: if those below me block me, I cut off their nose; if those above me block me, I cut off their feet. Using force easily, exhausting power but people still not obey, that is the great difficulty. Already in a difficult situation and without help, then even if he does not want to seek help from the second line, he cannot do so. The red sash is the thing used to confer rank and position upon the second line, so it is said to be trapped by the red sash. The fifth line sees the red sash as a difficulty, while the second line sees it as "coming from the other side." This is the reward given by the fifth line when he is in difficulty, and also the second line receives it without seeking. When one is finally in difficulty, he goes to seek the second line, thus gradually gaining joy, but this joy comes too late. If one can make people joyful before they are in difficulty, the means to please them can be small, so the second line is only trapped by wine and food. But when one is already in difficulty, the means to please them become heavy, so the fifth line is trapped by rank and position. As for worship, it is people who seek the gods, not the gods seeking people: the worship is for people, and the enjoyment is for the gods. The fifth line seeks the second line, so he is the one who performs the worship; the second line does not seek the fifth line, so he is only the one who receives the worship. The one who receives worship should not go to war, if he goes to war to seek others, so it is ominous. Although so, from the point of view of righteousness, it is not blame-worthy, because he follows the ruler.

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，上揜四、下揜二者也。堅而不可勝者，石也；四之謂“石”。傷而不可據者，“蒺藜”也，二之謂“蒺藜”。六三陰也，而居於陽，自以為陽，而求配於上六，“不祥”也。三之應在上，而上六非其應也，“宮”則是矣，而非其“妻”。故曰：“入于其宮，不見其妻，凶。”小人易合而難久，故“困”之三陰，其始相與締交而揜剛，其終初六之“臀”困，六三之“妻”亡。

The line statement of the third line says: being trapped by a stone and sitting on thorns; entering one's house but not seeing one's wife, which is ominous. The image commentary says: "sitting on thorns" is because it is overpowering the strong line above it; "entering one's house but not seeing one's wife" is an ominous sign. Su Shi says: the third line is a line that covers the fourth line above and the second line below. The stone is hard and unbreakable, and the fourth line is the "stone"; the thorns are harmful and not to be sat upon, and the second line is the "thorns." The third line is originally a yin line, but it is in a yang position, so it mistakenly considers itself yang, and thus turns to the top line for union. This is why it is "ominous." The third line's proper corresponding line is the top line, but the top line is not its true spouse: the house is correct, but the person inside is not its "wife," hence "entering one's house but not seeing one's wife, ominous." Small people may easily come together but cannot last, so the three yin lines in the hexagram of困 initially unite to cover the yang lines, but in the end, the "buttocks" of the first line are trapped and the "wife" of the third line disappears.

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。 初六我之配，二之所惡也。二剛而在下，載己者也，故為“金車”。欲下從初六而困於二，故其來“徐徐”，不急於配。配之所怨，剛之所與也，故雖“吝”而“有終”。 九五：劓、刖，困于赤紱，乃徐有說，利用祭祀。 其曰“赤紱”，正也；“朱紱”，嚴之也；下受上之辭也。 《象》曰：“劓、刖”，志未得也；“乃徐有說”，以中直也；“利用祭祀”，受福也。 “用”，九二也。

The fourth line statement says: Coming slowly, being trapped by a golden carriage, there is regret, but ultimately there is a good outcome. The Image Commentary says: "Coming slowly" indicates the mind is below; although occupying an improper position, there is assistance from others. Su Shi says: The initial line is the proper match for the fourth line, yet it is disliked by the second line. The second line is strong and located below, carrying the things of the fourth line, so it is compared to a golden carriage. The fourth line wishes to descend to follow the initial line but is blocked by the second line, so it comes "slowly," not rushing to take its proper match. The match's object of resentment is precisely the side favored by the strong line, so although there is "regret," there is ultimately a good outcome. The fifth line statement says: Suffering the punishments of nose-cutting and foot-cutting, trapped by a red sash, slowly there is joy, favorable for worship. Su Shi says: Here it says "red sash," which is its proper name; the second line above says "red sash," which adds solemnity, that being the way of receiving it from below. The Image Commentary says: "Nose-cutting and foot-cutting" indicates that the mind has not yet been realized; "only slowly there is joy" is because the fifth line is in the center and upright; "favorable for worship" is because it can receive blessings. Su Shi says: The term "use" refers to the second line.

上六：困於葛蘲，于臬危兀危；曰：動悔，有悔；征吉。 柔而牽己者，葛蘲也；三之謂“葛蘲”。剛而難乘者，臬危兀危也；五之謂“臬危兀危”。上六困於此二者而不能去，則謀全之過也。曰：不可動，動且有悔，而不知其不動乃所以有悔也。上無揜我者，則吉莫如征也，而不徵，何哉！以柔用剛，則乘之者至以為“蒺藜”；以剛用剛，則乘之者以為“臬危兀危”而已。 《象》曰：“困於葛蘲”，未當也。 上六足以為配，而六三未足以當也。 “動悔有悔”，吉行也。

The line statement of the top six says: being entangled by vines, standing in a dangerous and unstable position; in the heart it says: once there is movement, regret will follow, and indeed there is regret; going to war is auspicious. Su Shi says: the soft and entangling vines are the 'Gé Téng', and the six in the third is that 'Gé Téng'; the hard and difficult to overcome is the unstable and dangerous thing, and the nine in the fifth is that 'Niè Wù'. The top six is trapped by these two things and cannot escape, because it is overly eager for perfection and thus miscalculates. In its heart it says: do not move, for once there is movement, regret will follow; but it does not realize that it is precisely by not moving that regret is brought about. There is no one above to protect me anymore, so the most auspicious thing is to move forward and go to war, yet it refuses to do so. Why is that! Using softness to control strength, those who dominate it only regard it as prickly 'Jí Lí'; using hardness to control strength, those who dominate it also only regard it as dangerous and unstable 'Niè Wù' at most. The Image Commentary says: 'being entangled by Gé Téng' is because of improper handling. Su Shi says: the top six is capable of being the spouse of the six in the third, yet the six in the third cannot be paired with it. The Image Commentary says: 'movement brings regret' is to say that going to war is the auspicious action.

兌上，坎下。 “井”：改邑不改井，無喪無得，往來井井，汔至亦未繘井，羸其瓶，凶。 《彖》曰：巽乎水而上水，“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。 食者，往也；不食者，來也。食不食，存乎人。所以為“井”者，存乎己。存乎人者，二；存乎己者，一。故曰“往來井井”。“汔”，燥也。至井而未及水，曰“汔”。至得水而來出井，曰“未繘井”。井未嘗有得喪，“繘井”之為功，“羸瓶”之為凶，在汲者爾。 《象》曰：木上有水，“井”；君子以勞民勸相。 人之於井，未有錮之者也；故君子推是道“以勞民勸相”。

The hexagram "Well" has the upper trigram "Dui" (Lake) and the lower trigram "Kan" (Water). The hexagram statement says: A city can be changed, but a well cannot be changed; the water in the well neither decreases nor increases; people coming and going all go to the well to draw water. When drawing water, the rope has not yet reached above the well, and the jar is broken, resulting in misfortune. The commentary on the judgment says: A wooden bucket is lowered into the water and brings it up, which is called "Well"; the well nourishes people without ever being exhausted. "Changing the city but not the well" is because the second line and the fifth line are strong and centered; "almost reaching but not yet drawing water from the well" indicates the work is not yet completed; "breaking the jar" is why there is misfortune. Su Shi said: Those who come to draw water for drinking are called "going," and those who do not come are called "coming." Whether people drink or not depends on them, but the well becomes a well because of itself. There are two sides depending on others, but only one side depending on itself, so it is said "coming and going to the well." "Qi" means to approach; when one reaches the well but does not yet reach the water, it is called "qi"; when water is drawn up but not yet lifted out of the well, it is called "not yet drawing water from the well." The well itself has never been about gain or loss; lifting water with the rope is considered success, and breaking the jar is considered danger, but these are all matters for the person drawing water. The image commentary says: Water on wood, this is the image of the hexagram "Well"; the gentleman takes this as a model, comforting the people and encouraging them to help each other. Su Shi said: People have never enclosed the well to monopolize it; thus, the gentleman extends this principle to "comfort the people and encourage mutual assistance."

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。 《易》以所居為邪、正，然不可必也；惟“井”為可必。井未有在潔而不清，處穢而不濁者也，故即其所居，而邪、正決矣。孔子曰：“君子惡居下流，天下之惡者歸焉。”初六，惡之所鍾也；君子所受於天者無幾，養之則日新，不養則日亡，擇居所以養也。《彖》曰“井養而不窮”，所以養“井”者，豈有他哉！得其所居則潔，潔則食，食則日新，日新故不窮。“井泥”者，“無禽”之漸也，“泥”而“不食”，則廢矣。“舊井”，廢井也；其始無人，其終無禽。無人猶可治也，無禽不可治也。所以為井者亡矣，故時皆舍之。

The line statement for the first line says: The well has become muddy at the bottom, and the water is not drinkable; it has become a useless well, even birds do not come. The image commentary says: "The well water is not drinkable" because it is at the very bottom; "the old well has no birds" because the situation has abandoned it. Su Shi said that the Zhou Changes usually determine righteousness and wickedness based on the position of a single line, but this is not always reliable; only the well is absolutely reliable. There is no well that is in a clean place and yet the water is not clear, or in a dirty place and yet the water is not turbid. Therefore, if we look at the position it occupies, righteousness and wickedness are immediately clear. Confucius said: "A gentleman hates to be in a low place, because the evil name of the world is attributed to it." The first line is the place where all evils gather. People receive from heaven only a small amount, and if they cultivate themselves, they renew day by day; if they do not cultivate themselves, they wither day by day. Choosing where to dwell is the way of cultivation. The commentary on the judgment says "the well nourishes without end," so what is the secret to cultivating the well? If it is in a suitable place, it is clean; if it is clean, people come to drink; if people come to drink, it renews day by day; if it renews day by day, it will never run dry. "Muddy well water" is the beginning of "no birds come." When the well becomes muddy and no one drinks from it, the well becomes abandoned. "Old well" is a useless well; at first, no one comes, eventually not even birds come. If no one comes, it can still be repaired, but if not even birds come, there is nothing to repair it. The thing that makes it a well has already disappeared, so people of the world abandon it.

九二：井谷射鮒，甕敝漏。 《象》曰：“井谷射鮒”，無與也。 九二居非其正，故無應於上則趨下而已。下趨者，谷之道也；失井之道而為谷，故曰“井谷”。九二之所趨者，初六也；初六之謂“鮒”。井而有“鮒”，則人惡之矣，然猶得志於甕，何也？彼有利器，而肯以我汙之歟？此必敝漏之甕，非是甕，不汲是井也。

The line statement of the second line says: The well water leaks out from the side hole, only enough to catch small fish, and the bucket used to draw water is broken and leaking. The image commentary says: "The well becomes a valley, catching small fish," because there is no corresponding person above it. Su Shi says: The second line is in an improper position, and since there is no proper correspondence above, it can only flow downward. Flowing downward is the nature of a valley; losing the function of a well and becoming a valley, thus it is called "well-valley." The second line is directed toward the initial line, and the initial line is that "small fish." When there are small fish in the well, people dislike them; yet they can still be content with the bucket. Why is that? If someone has a good vessel, would they be willing to let me dirty it? It must be a broken and leaking bucket; only such a bucket would draw from such a well.

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”，潔也。九三居得其正，井潔者也。井潔而不食，何哉？不中也。不中者，非邑居之所會也，故“不食”。井未有以不食為戚者也，凡為我惻者，皆行道之人爾，故曰“行惻”。“行惻”者，明人之惻我，而非我之自惻也，是井則非敝漏之甕所能容矣，故擇其所用汲者。曰：孰可用者哉？其惟器之潔者乎？器之潔，則王之明者也；器潔王明，則受福者非獨在我而已。

The line statement of the third line says: "The well has been cleaned and purified, yet no one comes to drink from it, causing me deep sorrow; this well can be used for drawing water, if the king is enlightened, all people can share its benefits." The image commentary says: "The well is cleaned but not used," is the passing traveler feeling sorrow for it; seeking "the enlightened king," is to share the blessings together. Su Shi said: "Xie" means to clean. The third line is in the correct position, representing the line of the well's water being clean. The well has been cleaned but no one comes to drink from it, why is that? Because it is not in the central position. Not being in the central position, it is not a place where people from the city or village pass through, so it is "not used." The well itself will never be sad because no one comes to drink from it; whoever feels sorrow for me is just a passing traveler, so it is said "sorrow is felt." Saying "sorrow is felt" is to clarify that it is others who feel sorrow for me, not me myself feeling sorrow. Such a well cannot be contained by a broken and leaking jar, so we need to choose the vessel for drawing water. Someone asks: what kind of vessel can be used? The answer is: only a clean vessel. A clean vessel means the king is enlightened; a clean vessel and an enlightened king mean that the blessings will not be limited to me alone.

六四：井甃，無咎。 《象》曰：“井甃無咎”，修井也。 “修”，潔也。陽為動、為實，陰為靜、為虛。泉者所以為井也，動也實也；井者泉之所寄也，靜也、虛也。故三陽為泉，三陰為井。初六最下，故曰“泥”；上六最上，故曰“收”；六四居其間而不失正，故曰“甃”。“甃”之於井，所以御惡而潔井也，井待是而潔，故“無咎”。

The Line Statement of the Fourth Line says: "Using bricks and stones to build the well wall, there is no fault." The Image Commentary says: "The well wall has no fault," meaning it is repairing the well. Su Shi said that the word "修" here means making it clean. Yang is active and substantial, while Yin is passive and empty. Spring water is what makes the well a well, belonging to activity and substance; the well is the place where spring water resides, belonging to passivity and emptiness. Therefore, the three Yang lines represent the spring water, and the three Yin lines represent the well. The line "Initial Six" is at the very bottom, so it is called "mud"; the line "Upper Six" is at the very top, so it is called "closure"; the line "Six in the Fourth" is in the middle without losing its correctness, so it is called "well wall." Using bricks and stones to build the well wall is to block filth and keep the well water clean; the well depends on it to be clean, so there is "no fault."

九五：井洌寒泉，食。 《象》曰：“寒泉”之“食”，中正也。 此其“正”，與九三一也，所以食者，“中”也。 上九：井收，勿幕；有孚，元吉。 《象》曰：“元吉”在上，大成也。 “收”者，甃之上，窮也。“收”非所以為井，而井之權在“收”。夫苟幕之，則下雖有寒泉而不達，上雖有汲者而不獲，故“勿幕”，則“有孚，元吉”。

The line statement of the fifth line says: The well water is clear and cold, a sweet and cold spring, suitable for drinking. The image commentary says: The cold spring is used by people because it is upright and just. Su Shi says: The "correctness" in the fifth line is the same as that in the third line; it is because of the "center" that people come to drink from it. The line statement of the top line says: The well mouth's closing part should not be covered; with sincerity, there is great good fortune. The image commentary says: "Original good fortune" residing at the top is a great accomplishment. Su Shi says: "Closing" refers to the topmost layer of the well wall made of bricks, that is, the end of the well. "Closing" itself is not what makes the well a well, yet the key to the well lies in "closing." If it is covered, then even if there is sweet and cold spring water below, it cannot be brought up, and even if there are people drawing water above, they cannot obtain it. Therefore, it says "do not cover," which is why "with sincerity, there is great good fortune."

兌上，離下。 “革”：巳日乃孚，元亨利貞，悔亡。 《彖》曰：“革”，水火相息，二女同居，其志不相得，曰：“革”。“巳曰乃孚”革而信之；文明以說，大亨以正；革而當，其悔乃亡。 水、火，則有男女之象然後能相生，此非水、火也。“二女同居”而已。“二女同居”則“睽”，所以不“睽”者，“兌”欲下而遇“離”，“離”欲上而遇“兌”，雖欲相違而不能也。既不相得，又不相違，則不能無相攻；攻而不已，必有一勝；勝者斯“革”之矣。火能革金，“離”革“兌”者也，故曰“革”。火者金之所畏也，而金非火則無以就器用，器成而後知火之利也。故夫“革”，不信於“革”之日，而信於已“革”之日，以其始之不信，是以知悔者“革”之所不能免也，特有以亡之爾。

The Hexagram of Revolution has the Upper Trigram as 「Dui」 (Lake) and the Lower Trigram as 「Li」 (Fire). The Hexagram Statement says: The Hexagram of Revolution is only believed on the Si day, it is greatly smooth, favorable for upholding the right path, and regret disappears. The Commentary on the Judgment says: 「Revolution」 is when water and fire mutually extinguish each other; two women living in the same house but with different hearts, this is called 「Revolution」. 「Belief comes on the Si day」 means that people only believe after the change has taken place; the brilliance and joy are great, smooth and upholding the right path; when the change is appropriate, regret naturally disappears. Su Shi said: Water and fire must first have the image of male and female pairing before they can mutually transform each other; but this hexagram is not about water and fire, it is only about two women living together — 「Dui」 is the young woman, 「Li」 is the middle woman. Two women living together should be like the Hexagram of Estrangement, where they are apart from each other. But they are not apart because 「Dui」 wants to go down but meets 「Li」, and 「Li」 wants to go up but meets 「Dui」, they cannot avoid each other. Since they cannot come together and cannot avoid each other, they must attack each other; continuous attack will surely result in one side winning, and the winner will 「revolutionize」 the other. Fire can transform metal, and this hexagram is 「Li」 transforming 「Dui」, so it is called 「Revolution」. Fire is what metal fears, but metal cannot become a tool without fire; once the tool is made, people realize the benefit of fire. Therefore, the act of revolution will not be trusted on the day it is initiated, but only after the revolution is completed. Because it is not trusted at the beginning, people know that regret is inevitable in revolution, but it can eventually disappear.

天地革而四時成；湯武革命，順乎天而應乎人。革之時大矣哉！ 《象》曰：澤中有火，“革”；君子以治曆明時。 “歷”者天事也；“時”者，人事也。

The Commentary on the Judgment continues to say: heaven and earth change and the four seasons are formed; King Tang of Shang expelled King Jie of Xia, and King Wu of Zhou attacked King Zhou of Shang, changing the mandate of heaven, above conforming to heaven and below responding to people. The timing corresponding to the hexagram of Change is indeed significant! The Image Commentary says: there is fire in the marshy water, which is the image of the hexagram of Change; the gentleman takes it as a model, rectifying the calendar and clearly distinguishing the seasons. Su Shi said: "Calendar" belongs to heaven, and "time" belongs to mankind.

初九：鞏用黃牛之革。 《象》曰：“鞏用黃牛”，不可以有為也。 以卦言之，則“離”革“兌”者也；以爻言之，則陽革陰者也。六爻皆以陽革陰，故初九、九三、九四、九五四者所以革人；而六二、上六者人革之。初九、九三所以為革者，火也；而六二者火之所附，初九、九三之所欲革者也。火以有所附為利，而所附者以得火為災，故初九、九三常願六二之留而不去也。夫六二苟留而不去，其見革也無日矣。六二之慾去，如“遯”之九三之慾遯也，故初九當用“遯”之六二，所以執九三者，固而留之。六二之所以去者，以我有革之之意也；故“不可以有為”，有為則革之之意見矣。

The line statement for the initial nine says: "Use yellow ox hides to bind firmly." The image commentary says: "Binding with yellow ox hides" means that at this time, there should be no action. Su Shi said: In terms of the whole hexagram, it is "Fire" changing "Lake"; in terms of the line, it is yang changing yin. All six lines are yang changing yin, so the initial nine, third nine, fourth nine, and fifth nine are those who initiate change, while the second six and top six are those being changed. The initial nine and third nine are able to initiate change because of fire; the second six is the thing that fire depends on, and it is exactly the target of the initial nine and third nine's change. Fire benefits from having something to rely on, but the thing that is relied on suffers disaster because of the fire. Therefore, the initial nine and third nine always hope that the second six will stay. But if the second six really stays, then being changed is just a matter of time. The second six wanting to leave is like the third nine in the hexagram of Retreat wanting to flee. Therefore, the initial nine should follow the example of the second six in the hexagram of Retreat, using yellow ox hides to bind the third nine firmly. The second six wants to leave precisely because I have the intention to change it; therefore, it is said "there should be no action" — once there is action, the intention to change it is revealed.

六二：巳日乃革之，征吉，無咎。 《象》曰：“巳日革之”，行有嘉也。 初九之所以固我，非愛我也，畏我去之；故未見其革爾。徒見其今之固我而不我革，以為可信而與之處，則及矣。君子見幾而作，彼今日不革，巳日必革之，故“征吉”。為初九計，則宜留；自為計，則宜徵。六二之所謂“嘉”者，五也；五之所以為“革”者，與初異矣。舍初從五，其吉也，豈復有咎哉！

The Line Statement of the Second Line says: On the day of Si, it will be changed, going out to campaign brings good fortune, without fault. The Image Commentary says: 'On the day of Si, it will be changed,' indicating that this action will result in a favorable outcome. Su Shi said: The reason why the Nine at the Beginning holds me tightly is not out of love for me, but to prevent me from leaving. Therefore, at present, it is still not evident that it will change me. If one only sees that it holds me today without changing me and thus believes it can be trusted and stays with it, disaster will come. A gentleman acts immediately upon seeing subtle signs: although it does not change me today, on the day of Si it will certainly change me, hence 'good fortune in going out to campaign.' For the Nine at the Beginning, the Second Line should remain; for oneself, the Second Line should go out to campaign. The 'good' mentioned in the Second Line refers to the Nine in the Fifth. The way of change practiced by the Nine in the Fifth is different from that of the Nine at the Beginning. To abandon the Nine at the Beginning and follow the Nine in the Fifth, such good fortune, how could there be any fault?

九三：征凶，貞厲。革言三就，有孚。 《象》曰：“革言三就”，又何之矣！ 九三有應於上，故其意常欲征也。六二之所以不得去者，以我乘之也；舍之而征，則二去矣。二苟去之，則我與初九無所施其革，二陽相灼而喪其所附，則窮之道也。故“征凶，貞厲”。貞者，不征之謂也；不征則與六二處而不相得以相革者也，故危。雖危而不凶，言者以也。“革言三就”，猶曰革以三成。三者相持而成革，明二之不可去也。二存則初與三相信，二去則初與三相疑，此必然之勢也。故曰：“革言三就，有孚。”

The line statement of the third line says: Going to war will bring misfortune, even if one remains steadfast there will be danger. After careful deliberation on the proposal for change, there will be sincerity. The Image Commentary says: "The proposal for change is thrice confirmed," where else could it go! Su Shi says: The third line corresponds with the top line, so it is always eager to go to war. The reason the second line cannot move is because the third line is pressing upon it. If I abandon it to go to war, the second line will leave. Once the second line leaves, there will be no place for me and the first line to carry out the change. The two yang lines will burn each other and lose their support, which is the state of being at an end. Therefore it says, "Going to war will bring misfortune, remaining steadfast brings danger." What is meant by "steadfastness" is not going to war. Not going to war means having to stay with the second line, which leads to mutual discord and mutual change, hence danger. Although dangerous, it is not necessarily disastrous, and the line statement says this for a reason. "The proposal for change is thrice confirmed" means that change requires the effort of three parties. The three parties restrain each other and thus achieve change, showing that the second line must not be allowed to leave. If the second line remains, the first line and the third line trust each other; if the second line leaves, the first line and the third line will become suspicious of each other, which is an inevitable situation. Therefore it says: "The proposal for change is thrice confirmed, there is sincerity."

九四：悔亡，有孚；改命，吉。 《象》曰：“改命”之“吉”，信志也。 下之二陽，以火為革者也；故見革者惟欲去之，此德不足者也。德不足而革，則所革者亡，革者亦凶。故初九、九三，皆以六二之留為吉也。上之二陽則不然，其革也以說。革而人莫不說，非有德者，其孰能之？九四，未當位者也；未當位而革，故悔革而說，故“悔亡，有孚”也。改命者始受命也，雖未當位，而志自信矣。

The fourth line statement says: Regret disappears, sincerity remains; changing the heavenly mandate brings good fortune. The Image Commentary says: The reason why changing the mandate is auspicious is because its sincerity is trusted by people. Su Shi said: The two yang lines below are transformed by fire, so the party being changed only wants to flee, which is due to insufficient virtue. If one lacks virtue and yet initiates change, then the party being changed flees, and the one initiating change also meets misfortune. Therefore, both the initial nine and the third nine consider it auspicious to retain the second six. The two yang lines above are different: their change is carried out through harmony. When change occurs and everyone is joyful, who else but a virtuous person could achieve this? The fourth nine is a line that is improperly positioned; initiating change from an improper position should bring regret, but its change brings joy to people, hence 'regret disappears, sincerity remains.' The term 'changing the mandate' refers to reaccepting the heavenly mandate; although improperly positioned, its sincerity naturally gains the trust of people.

九五：大人虎變，未占有孚。 《象》曰：“大人虎變”，其文炳也。 《易》曰：“雲從龍，風從虎。”虎有文而能神者也，豹有文而不能神者也。故大人為虎，君子為豹。非大人而革者，皆毀人以自成，廢人以自興，故人之從之也，必占其可從而後信。若大人之革也，則在我而已炳然日新，天下之所謂文者自廢矣，此豈待占而後信者哉！

The line statement of the fifth line says: "The great man is like a tiger shedding its fur, completely renewed, and does not need to consult omens to gain the trust of others." The Image Commentary says: "The great man's transformation is like a tiger's," meaning his virtue is bright and radiant. Su Shi said: "The Zhou Changes, the section on the Qian hexagram's Wenyan says: 'Clouds follow the dragon, wind follows the tiger.' The tiger has virtue and can communicate with spirits, while the leopard has virtue but cannot communicate with spirits. Therefore, the great man is compared to the tiger, and the gentleman to the leopard. Those who are not great men but carry out changes must rely on destroying others to achieve themselves, and discard others to elevate themselves. Therefore, when people follow them, they must first consult whether it is appropriate to follow, and only then dare to believe. As for the great man's change, it is already bright and radiant and ever-renewing within himself; thus, all those who claim to have virtue in the world naturally become obsolete. How could one need to consult omens before believing?"

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。 上六，見革於大人者也。此見革者君子也，則其向之未革，乃其避世之遇爾。豹生而有文，豈其無素而能為之哉！若小人也，則革面而已。朝為寇讎，莫為腹心，無足怪者。下之二陽，德不足者也，故六二以征為吉；上之二陽，大人也；故上六以征為凶。

The line statement of the sixth line at the top says: A gentleman is like a leopard shedding its old skin, displaying remarkable refinement and beauty; a petty person merely changes his expression. At this time, going to war is ominous, but remaining in a proper and stable position is auspicious. The image commentary says: "A gentleman's transformation is like a leopard's shedding of its skin," meaning his refinement and beauty are abundant and impressive; "a petty person's change of face" means he is submissive and follows the superior. Su Shi said: The sixth line at the top is the party being transformed by a superior. If this person is a gentleman, then he has not yet been transformed before because he was in a time of retreat. A leopard is born with its patterns; how could it be something it suddenly imitates? If it is a petty person, then it is merely changing his expression; being an enemy in the morning and a trusted aide by evening is not surprising. The two yang lines below are lacking in virtue, so it is auspicious for line six to go to war; the two yang lines above are the superiors, so it is ominous for line six to go to war.

離上，巽下。“鼎”：元吉，亨。《彖》曰：“鼎”，象也。“象”者，可見之謂也。天之生物不可見，既生而剛強之者可見也。聖人之創業，其所以創之者不可見，其成就熟好，使之堅凝而不壞者可見也。故《象》曰：“君子以正位凝命。”“革”所以改命，而“鼎”所以凝之也；知“革”而不知“鼎”，則上下之分不明而位不正，雖其所受於天者，流泛而不可知矣。

The upper trigram is "Li" (Fire), and the lower trigram is "Xun" (Wind), forming the hexagram "Ding" (Tripod). The hexagram statement says: The hexagram "Ding" brings great good fortune and smoothness. The commentary on the judgment says: The hexagram "Ding" represents a visible image. Su Shi explains: The term "image" refers to the aspect that can be seen. Heaven nurtures all things, but the process of nurturing is not visible; however, once things have been formed and become firm and strong, this aspect becomes visible. Similarly, a sage establishes a great cause, but the effort and intention behind the establishment are not visible; however, once the cause is completed and perfected, solid and unbroken, this aspect becomes visible. Therefore, the image commentary says: "The superior person regulates his position and consolidates his destiny." The hexagram "Ge" (Change) is used to change heaven's mandate, while the hexagram "Ding" is used to consolidate heaven's mandate. If one only understands change but not consolidation, the distinctions between above and below will be unclear, and positions will not be properly established. In that case, even what is received from heaven will become chaotic and dispersed, and be difficult to grasp.

以木“巽”火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。大器非器也，大亨非亨也。取“鼎”之用而施之天下，謂之“大亨”。“鼎”之用，極於亨帝而已，以其道養聖賢，則亨之大者也。國有聖賢，則君位定而天命固矣。“巽”而耳目聰明，柔進而上行，得中而應乎剛，是以“元亨”。“元亨”，所謂“元吉，亨”也。柔進而上行者，五也；五得中而應乎剛，則所以為耳目者，“巽”也。《象》曰：木上有火，“鼎”；君子以正位凝命。

The Commentary on the Judgment says: Adding firewood to the fire in accordance with the fire's direction is called cooking. The sage uses the ingredients for cooking to offer sacrifices to the Supreme Deity, and also uses grand cooking to nourish the sages. Su Shi said: The greatest vessel is no longer just a vessel, and the greatest cooking is no longer just cooking. Extending the function of the tripod to the whole world to carry out the rites, this is called "Great Prosperity." If we consider only the vessel, its use is at most to cook animals for sacrifice to the Supreme Deity; but if we use the principle contained within the tripod to nourish the sages, that is the greatest form of cooking. When there are sages in the state, the ruler's position is secure, and the mandate of heaven is firm. The Commentary on the Judgment then says: Humble and compliant, with keen hearing and sight, the flexible line advances and occupies the high position, attains the middle path and harmonizes with the strong lines above and below, thus "Great Prosperity" is achieved. Su Shi said: Here, "Great Prosperity" refers to the "Great Good" and "Prosperous" in the hexagram statement. The flexible line advancing to the high position is the line six in the fifth; the line six in the fifth occupies the middle position and corresponds with the strong line nine in the second. Thus, the line below, "Wind," serves as the ears and eyes. The Image Commentary says: Fire burning on wood, this is the hexagram of the Tripod; the gentleman takes this as a model, maintaining his proper position and establishing his appointed duty.

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。六爻皆“鼎”也。當其處者有其象，故以初為“趾”，二與三四為“腹”而實在焉；五與上為“耳”。初六上應九四，顛趾之象也；夫“鼎”，聖人將“以正位凝命”，亨而熟之至於可食而後已；苟有不善者在焉，則善與不善皆亨而並熟，而善者棄矣。鼎於是，未有實也；故及其未有實而顛之，以同其不善。如待其有實，則夫不善已汙之矣，實非吾之所欲棄也。於是焉而顛之以其所欲棄，出其所不欲棄，則天下之亂或自是起矣。

The first line statement says: The tripod's legs are turned upside down, and this precisely removes the filth from the tripod; marrying a concubine and having a son through her will not result in any wrongdoing. The Image Commentary says: "The tripod's legs are overturned," which does not contradict the natural order; "it is advantageous to remove the blockage," which is to comply with the superior force. Su Shi said that the six lines together form a tripod, and each line takes its image according to its position: the first line is the tripod's leg, the second line and the third and fourth lines are the body of the tripod, and the actual contents of the tripod are placed there; the fifth line and the top line are the handles. The first line corresponds with the ninth in the fourth line, and is drawn up by the attraction, which is exactly the image of the tripod's legs being overturned. The tripod is an instrument used by the sage to "establish proper positions and consolidate destiny." It is not complete until the food is thoroughly cooked and ready to eat; if there is something bad mixed in, then both the good and the bad are cooked together, and the good will also be discarded along with the bad. At this point, the tripod is still empty, so it is advantageous to turn it over while it is empty, removing all the bad things at once. If we wait until the tripod is already filled, the bad things have already polluted the good, and these things were not what I wanted to discard; when we turn it over, we discard both what I wanted to discard and what I did not want to discard, and perhaps the chaos of the world begins from here.

故曰：“鼎顛趾，未悖也。”“顛趾”而“出否”，盡去之道也；盡去之，則患鼎無實。聖人之於人也，責其身不問其所從，論其今不考其素，苟騂且角，犁牛之子可也。鼎雖以“出否”為利，而擇之太詳、求之太備，天下無完人。故曰：“得妾以其子，無咎。”從其子之為貴，則其出於妾者可忘也。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。九二始有“實”者，“仇”者六五也。所謂“耳”也，九二之實，六五之所舉也。故其《象》曰：“鼎黃耳”。中以為實也，“仇有疾”而不能即我，畏九四也。“鼎”以耳行，故耳能即之則食，不能即之，則不食之道也。始有實者以不食為吉，惡其未足而輕用之也。故曰：“鼎有實，慎所之也。”

Therefore, the Image Commentary says: "The tripod is overturned, but it is not contradictory." Turning the tripod upside down to remove dirt is a thorough way of cleaning; but if it is cleaned too thoroughly, there may be nothing left in the tripod to use. The sage treats people by focusing on their present character rather than their origin, and by judging their current performance rather than their past history. Just as the Analects of Confucius, in the chapter on Yongye, says, if a cow is entirely red and has straight horns, even if it is born from a mixed-color ox, it can still be used as a sacrifice for worship. Although the tripod benefits from removing dirt, if one is too particular and demands perfection, there would be no perfect person in the world. Therefore, the Line Statement says: "Acquiring a concubine's son, there is no blame." Since what is valued is the son's importance, it is acceptable not to be particular about his origin. The Line Statement of Nine in the Second says: "The tripod contains food, my rival is ill and cannot approach me, which is auspicious." The Image Commentary says: "The tripod contains food," meaning one should be cautious about where one goes; "my rival is ill," meaning there will be no blame. Su Shi says that the Second Line is the one where the tripod begins to have food. The term "rival" refers to a matching opponent, which refers to the Fifth Line. The Fifth Line is the ear mentioned earlier, and the food in the Second Line depends on the Fifth Line's ear to lift it up. Therefore, the Image Commentary of the Fifth Line says: "The tripod has a yellow ear," meaning it is based on the virtue of being in the center. The rival is ill and cannot approach me because it fears the Fourth Line. The tripod needs the ear to be moved, so if the ear can approach it, it can eat; if not, it cannot eat. When there is food but it is not yet cooked, it is considered auspicious not to be eaten, because it is forbidden to take it too soon. Therefore, the Image Commentary says: "The tripod has food, be cautious about where you go."

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。“耳”，上九也。九三之實，上九之所舉也。熟物之謂革，鼎之熟物，以腹不以耳；而上九“離”之極，火之所炎，以耳革者也。耳之受炎也，足以廢塞其行而不足以革，故曰：“鼎耳革，失其義也。”九三，實之將盈者也，於是可食矣，而其行廢，故雖有“雉膏”而不食也。耳以兩舉者也，六五之耳可“鉉”，而上九之耳不可鉉，則六五雖欲獨舉得乎？陰欲行而陽欲留，其為悔也大矣，故至於雨然後悔，虧而終吉。雨者，陰陽之和，“玉鉉”之功也。

The line statement for the third line says: The tripod's ears are scorched and distorted, and the movement of the tripod is obstructed. The delicious wild fowl cannot be eaten, but when rain comes, regret is reduced and ultimately good fortune is achieved. The image commentary says: 'The tripod ears are changed,' meaning the tripod ears have lost their original function. Su Shi says that here 'ear' refers to the upper nine. The contents held by the third line depend on the upper nine to lift them. To cook food is called 'change,' and the tripod cooks food by means of its belly, not its ears. The upper nine is at the top of the 'li' fire, which is the place where the fire is most intense, so it is as if the ears are being used to 'change' the food. The tripod ears are scorched by the fire, which only prevents the tripod from being moved, but cannot cook the food. Therefore, the image commentary says: 'The tripod ears are changed, losing their meaning.' The third line is the line where the contents of the tripod are nearly full. It was already possible to take the food, but the path of movement is blocked, so even the delicious wild fowl cannot be eaten. The tripod ears need both to lift it. The fifth line's ear can be used to lift the horizontal bar, which is used to lift the tripod, but the upper nine's ear is too hot to be used for that. Then, if the fifth line wants to lift it alone, can it do so? Yin wants to move while yang wants to stay, so the regret is great. Therefore, one must wait until yin and yang interact and rain comes, then regret is reduced and good fortune is achieved. Rain is the product of the harmony of yin and yang, which is the effect mentioned later as 'jade bar.'

九四：鼎折足，覆公餗，其形渥，凶。《象》曰：“覆公餗”，信如何也？鼎之量，極於四，其上則耳矣。受實必有餘量，以為溢地也。故九三以不食為憂，明不可復加也；至於九四，溢則覆矣。故孔子曰：“德薄而位尊，知小而謀大，力少而任重，鮮不及矣。”方其未及也，必有告之者而不信，及其已信，則無如之何矣。

The statement of the fourth line says: The tripod's legs break, overturning the delicacies of the prince and marquises, the body of the tripod is stained and in disorder, which is ominous. The Image Commentary says: If the delicacies of the prince and marquises are all overturned, how can such a person be trusted? Su Shi said: The capacity of the tripod reaches its limit at the fourth line, and beyond that is the handle. When holding something, one must leave space for possible overflow. Therefore, the worry of the third line is about not being able to eat, which shows that it is already full and cannot take more; when reaching the fourth line, once it is full, it will overflow and overturn. Therefore, Confucius in the Great Treatise of the Zhou Changes says: 'Those with shallow virtue but high status, limited wisdom but great ambitions, and weak strength but heavy burdens, rarely escape calamity.' When disaster has not yet arrived, there will always be someone warning him, but he does not believe; when he finally believes, it is too late to prevent it.

六五：鼎黃耳，金鉉；利貞。《象》曰：“鼎黃耳”，中以為實也。上九：鼎玉鉉，大吉；無不利。《象》曰：“玉鉉”在上，剛柔節也。六五、上九，皆所謂“耳”也。上九之耳，見於九三，故不復出也；在炎而不灼者，玉也；金則廢矣。六五之為耳也，中而不亢，柔而有容，故曰“黃耳”，則其所以為“鉉”者，以金足矣。上九之為耳也，炎而灼，不可以迫，故曰“耳革”，則其所以為鉉者，玉而後可。

The Line Statement of the fifth line says: The tripod has a yellow ear, paired with a golden handle; it is advantageous to maintain the right path. The Image Commentary says: 'The tripod has a yellow ear' because it is in the central position, and the central path is real. The Line Statement of the topmost line says: The tripod is paired with a jade handle, which brings great good fortune; there is no disadvantage. The Image Commentary says: The jade handle is at the highest position, and it regulates the interaction between the strong and the gentle. Su Shi said: the sixth line and the topmost line are both the ears mentioned earlier. The ear at the topmost line has already been discussed in the third line, so it is not repeated here. The material that remains unburnt in the fire is only jade; gold is no longer suitable here. The ear at the fifth line is in the central position, neither high nor exaggerated, gentle and capable of containing things, so it is called 'yellow ear'; providing such an ear with a handle, gold is sufficient. The ear at the topmost line is heated by the fire, too hot to approach, so it is called 'ear革'; providing such an ear with a handle, jade is essential.

金鉉可以及五而不可以及上，玉鉉則可以兩及矣。可以兩及，則上九之剛、六五之柔，我為之節也。九二之實，利在於不食，故六五之耳，利在於貞而不行；九三之實，以不食為憂，故上九之耳，得玉鉉則“大吉，無不利”。無不利者，上與五、與三之所利也。以鼎熟物，人皆能之；至於鼎盈而憂溢、耳炎而不可舉，非玉鉉不能。此“鼎”之所以“養聖賢”也。

The golden chain can be used on the sixth line's ear, but not on the top line's ear; the jade chain, however, can be used on both ears. Since the jade chain can be used on both, the strength of the top line and the gentleness of the sixth line can both be regulated and harmonized by the jade chain. The food in the second line is good because it is not eaten immediately, so the advantage of the sixth line's ear is that it remains steadfast and does not act rashly. The food in the third line is bad because it cannot be eaten, so the top line's ear, once paired with the jade chain, becomes "greatly auspicious and without any disadvantage." The phrase "without any disadvantage" means that the top line, the sixth line, and the third line all benefit. Everyone can cook food in a cauldron; but when the cauldron is full and there is fear of spilling, and the cauldron ears are too hot to lift, this difficult situation can only be resolved by the jade chain. This is precisely the reason why the " Cauldron " hexagram is able to "nurture sages and virtuous people."

震上，震下。“震”：亨。震來虩虩，笑言啞啞；震驚百里，不喪匕鬯。《彖》曰：“震”，亨。“震來虩虩”，恐致福也；“笑言啞啞”，後有則也。“震驚百里”，驚遠而懼邇也。“震”者，陽德之先，震陰而達陽者也，故“亨”。“震驚百里”，言其及遠也；“不喪七鬯”，言其和也；若震而不和，則必有僵仆隕墜者矣。“七鬯”，祭器也；必取祭器者，以見震長子也。若威而不猛，則可以為祭主矣。“出”之為言，見也。

The upper trigram is "Zhen" (Thunder), and the lower trigram is also "Zhen" (Thunder). The hexagram statement says: The hexagram "Zhen" (Thunder) is smooth and unimpeded. When thunder strikes, people are startled and uneasy, but after it passes, they can laugh and talk freely; the thunder's sound shakes a hundred miles away, yet the sacrificial knife and wine in the hands of the chief priest remain undisturbed. The commentary on the judgment says: The hexagram "Zhen" (Thunder) is smooth and unimpeded. "Zhen comes with fear" indicates that fear brings about good fortune; "laughing and talking joyfully" means that after the event, there is order and regulation. "Shaking a hundred miles" refers to people far away being startled and those nearby being afraid. Su Shi said: "Zhen" is the herald of Yang virtue, which shakes the Yin and allows Yang to flow smoothly, hence "smoothness" ("hen"). "Shaking a hundred miles" refers to its power reaching far away; "not losing the sacrificial knife and wine" refers to its strength without losing peace. If there were shaking without peace, then certainly some would be stunned or injured. The sacrificial knife and wine are ritual vessels, and they are specifically mentioned to show that "Zhen" symbolizes the eldest son. If there is authority without cruelty, then it can serve as the chief priest in the ancestral temple. The meaning of the character "chu" is to appear.

《象》曰：氵存雷，“震”；君子以恐懼修省。初九：震來虩虩，後笑言啞啞，吉。二陽，震物者也；四陰，見震者也。“震”之為道，以威達德者也，故可試而不可遂。試則養而無窮，遂則玩而不終。初九，試而不遂者也，以虩虩之震，而繼之以啞啞之笑，明其不常用也。惟其不常用，故二陰莫敢犯其鋒，皆以逃避而後免也。《象》曰：“震來虩虩”，恐致福也；“笑言啞啞”，後有則也。以其威之不常用，故知其所以震物者，非以害之，欲其恐而致福也。“有則”者，言其不遂也。

The Image Commentary says: Thunder resounds repeatedly, this is the Hexagram of Zhen; the gentleman takes it as a model, keeping in mind caution and self-cultivation. The line statement of Chou Ji says: When the thunder shocks, there is fear and alarm, but after that, one can talk and laugh freely, which is auspicious. Su Shi says: In the hexagram, two yang lines are the ones that cause the movement, while the four yin lines are the ones that receive the movement. The principle of Zhen is to convey virtue through authority, so it can only be used temporarily, not continuously. Using it temporarily, the authority remains strong; using it continuously, people become accustomed to it and it cannot be sustained. Chou Ji is precisely the line that uses it temporarily without continuous use. First there is fear and alarm, then there is ease and laughter, showing that it does not constantly use authority. Because it is not used constantly, the two yin lines dare not challenge its power, and they avoid it to escape misfortune. The Image Commentary says: "Zhen comes with fear," is because fear brings blessings; "laughing and talking joyfully," refers to the fact that after the event, there is order. Su Shi says: precisely because its authority is not constantly used, we know that its movement of the world is not to harm things, but to make them keep in mind caution and thus gain blessings. What is meant by "there is a principle," is that it does not use authority to the extreme.

六二：震來，厲；億喪貝，躋于九陵，勿逐，七日得。《象》曰：“震來，厲”，乘剛也。初九之威不可犯也，來則危，往則安。故雖“喪貝”而“勿逐”，“躋于九陵”以避之。以初九之不遂其震，而繼之以笑言也。故七日可以得所喪也。“喪貝”以明初九之威，“七日得”以明初九之不以威窮物也。六三：震蘇蘇，震行無眚。《象》曰：“震蘇蘇”，位不當也。六三不鄰於震矣，而猶蘇蘇然，懼也。行而避之，然後無眚，以明初九之威能及遠也。

The line statement for the second line says: Thunder strikes, causing danger; having lost a great deal of wealth, one should ascend to the high hill to take refuge, and not pursue it, for after seven days the lost item will be recovered. The image commentary says: "Thunder comes, danger arises," because the second line is above a strong line. Su Shi says: The strength of the first line is not to be challenged; when it approaches, danger arises, but when avoided, safety is achieved. Therefore, although "loss of wealth" is mentioned and "do not pursue" is advised, it is better to "ascend to the high hill" to avoid it. Since the first line does not apply the shaking to its fullest extent, there follows a harmonious laughter, so after seven days the lost item can be recovered. The mention of "loss of wealth" is to show the strength of the first line; the mention of "seven days to recover" is to show that the first line does not force people into a desperate situation. The line statement for the third line says: Under the shaking, there is confusion and uncertainty; as long as one avoids action, there will be no disaster. The image commentary says: "Shaking with confusion," because the third line is in an inappropriate position. Su Shi says: The third line is no longer adjacent to the source of the shaking, yet still feels confused, showing its fear. By withdrawing to avoid it, there is no disaster, which clearly shows that the strength of the first line can reach far away.

九四：震遂泥。《象》曰：“震遂泥”，未光也。震於已震之後，遂而不知止者也，故“泥”。“泥”者，以言其不能及遠也，故二陰皆以處而不避為吉。六五：震往來，厲；億無喪，有事。《象》曰：“震往來，厲”，危行也；其事在中，大無喪也。九四以其“遂泥”之威加於六五，非六五之所當畏，其衰可坐而待也。夫九四雖未可乘，然往而避之則過矣，故曰：“往來，厲。”往來皆危，則以處為安矣。九四之威既已泥矣，豈復能如初九一震而喪六二之貞哉！以六五居中，處而待之，非獨無喪，億將有功。故曰：“億無喪，有事。”

The fourth line statement says: "The thunder is exhausted, sinking into the mud." The Image Commentary says: "Thunder sinking into mud" means it cannot achieve great success. Su Shi says: when others have already caused a shock, one follows with another shock, using it continuously without knowing when to stop, thus sinking into the mud. The term "mud" refers to its power not reaching far, so both the upper and lower yin lines are auspicious if they remain in peace and do not avoid. The fifth line statement says: "Thunder comes and goes, both are dangerous; but there will be no great loss, and things can still be carried on." The Image Commentary says: "Thunder coming and going, dangerous" means action is dangerous; but its affairs follow the middle path, so there will be no great loss. Su Shi says: the fourth line uses its exhausted power of sinking into mud to affect the fifth line, which is not something the fifth line should fear; it should just sit and wait. Although the fourth line is still not able to dominate, it is excessive to deliberately run away from it, so it says "coming and going, dangerous." Coming and going are both dangerous, so it is appropriate to remain in peace and stillness. Since the fourth line's power has already sunk into the mud, how can it be like the first line, which with one shock could cause the second line to lose its firmness? The fifth line is in the central position, remaining in peace to wait for the right time, not only will there be no loss, but there will also be expected achievements. Therefore, the line statement says: "Expecting no loss, there will be affairs."

上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎；婚媾有言。《象》曰：“震索索”，中未得也；雖凶無咎，畏鄰戒也。九四至此，其實不能為，徒襲其餘威以加上六。上六未得其已衰之情，故猶“索索”、“矍矍”而畏之。苟畏之不已，而征以避之，則四張而不可止矣，故凶。聖人知其不足避也，故告之曰：“震不于其躬，于其鄰”，言九四之威僅可以及五，而不及上；可以戒而無咎，無庸征也。九四始欲以威加物，及其泥而物莫之畏也，則其及於上六者，有言而已，衰之甚也。六爻皆無應，故九四兼有二陰，得稱“婚媾”也。六二“喪貝”而五無喪，六三“震行無眚”，而上六“征凶”，九四之不及初也遠矣。

The line statement of the sixth line says: Below the shaking, one trembles and shivers, eyes wide with fear, looking around anxiously, and traveling is dangerous. The shaking does not fall upon oneself, but upon the neighbor, so there will be no fault; however, one party in the marriage may have some grievances. The Image Commentary says: "Shaking with fear" is because there is still no certainty in the heart; although there is a dangerous appearance, one does not actually incur guilt, because seeing the neighbor shaken, one is aware of the need for caution. Su Shi said: When the nine at the fourth line reaches this point, it has already become ineffective, and can only exert its remaining authority upon the sixth line at the top. The sixth line at the top has not yet realized the actual decline of this authority, so it still trembles and looks around in fear. If one continues to fear and finally decides to flee, then the authority of the nine at the fourth line will become more prominent and cannot be restrained, hence danger. The sage knows that it is not worth avoiding, so he warns, "The shaking does not fall upon oneself, but upon the neighbor," meaning the authority of the nine at the fourth line is only sufficient to affect the six at the fifth line, not the sixth line at the top; as long as one is cautious, there will be no fault, and there is no need to travel and flee. The nine at the fourth line initially intended to use its authority to subdue all things, but when it has fallen into a pit and all things no longer fear it, then what it can exert upon the sixth line at the top is merely a few words, showing how greatly it has declined. In this hexagram, none of the six lines have a proper response, so the nine at the fourth line is able to connect with both the upper and lower yin lines, thus being called "marriage." The six at the second line "loses the shell" while the six at the fifth line suffers no loss, the six at the third line "shakes while traveling without misfortune," while the sixth line at the top "faces danger when traveling," and the nine at the fourth line is far worse than the nine at the first line.

艮上，艮下。“艮”其背，不獲其身；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“不獲其身，行其庭，不見其人，無咎”也。所貴於聖人者，非貴其靜而不交於物，貴其與物皆入于吉凶之域而不亂也。故夫“艮”，聖人將有所施之。“艮，止也”，止與靜相近而不同，方其動而止之，則靜之始也；方其靜而止之，則動之先也，故曰：“時止則止，時行則行，動靜不失其時，其道光明。”此言“艮”之得其所施者也。

The upper trigram is "Gen" (Mountain), and the lower trigram is also "Gen" (Mountain). The hexagram statement says: When stopping is applied to the back, one does not feel one's own body; walking through one's courtyard, one does not see the people inside, and there is no fault. The commentary on the judgment says: "Gen" means to stop; stopping when it is appropriate and moving when it is appropriate, neither action nor stillness missing their proper time, its path is bright. "Gen its stop" means stopping at the place where it should stop; the yao of upper and lower trigrams are in opposition but not in harmony, and they do not interact with each other, so it is said "not seeing one's own body, walking through the courtyard, not seeing people, no fault." Su Shi said: people value the sage not because he is quiet and does not engage with external things, but because he can enter the circumstances of good and bad fortune together with all things without being confused. Therefore, the "stop" of "Gen" is something the sage uses in practical matters. "Gen, stop" — stop and stillness are similar but not the same: stopping something that should be moving is the beginning of stillness; stopping something that should be still is the prelude to movement. Therefore, it is said "when the time to stop comes, stop; when the time to move comes, move; neither action nor stillness miss their proper time, its path is bright." This describes the proper application of "Gen."

施之於天下之至動，是以為“頤”；施之於天下之至健，是以為“大畜”。今夫兼山“艮”，是施之於“背”而已，“背”固已止矣，“艮”何加焉？所以為柅者、為輪也；所以為防者、為水也。今也不然，為輿、為枙，為山、為防，不亦近於固歟？故曰：“艮其止，止其所也。”此所以“不獲其身”也。“上下敵應，不相與也”，此所以“行其庭，不見其人”也。物各止於其所，是果能止也哉？背止於身，身與之動而背不知也，今我施止於物之所，止有大於是物者。則挾而與之趨矣，我焉得知之？故曰“艮其背，不獲其身”，其庭未嘗無人也，有六人焉，敵應而不相與，則如無人。是道也，非向之所謂光明者也，以為無咎而已。

Placing stillness upon the thing in the world most active leads to the hexagram "Yi"; placing stillness upon the thing in the world most vigorous leads to the hexagram "Da Xu." Now the hexagram "Gen" is two mountains piled upon each other, merely placing stillness upon the "back." The back was already still, so adding another layer of stillness is of no use. The purpose of the brake wood is to stop the moving wheels; the purpose of building a dike is to stop the flowing water. But now it is not like that: adding another carriage to the carriage, another yoke to the yoke, another mountain to the mountain, another dike to the dike. Is this not close to being stubborn? Therefore the Commentary on the Judgment says, "Gen its back, stopping at its place," which is the reason for "not obtaining its body." "Opposition between upper and lower, not interacting," which is the reason for "walking through the courtyard, not seeing a person." If every thing remains in its own place, is this truly stopping? The back is still relative to the body, but when the body moves, the back also moves without being aware of it. Now if I place stillness upon the place where something is, but there is a greater force present, it will drag it along, and how could I be aware of it? Therefore it says, "Gen its back, not obtaining its body." As for the courtyard, there may be people there, clearly six people, but because they are opposing each other in pairs and do not interact, it is as if there were no people. This path is no longer the bright path mentioned before, but merely seeking to avoid fault.

《象》曰：兼山，“艮”；君子以思不出其位。初六：艮其趾，無咎，利永貞。《象》曰：“艮其趾”，未失正也。六二：艮其腓，不拯其隨，其心不快。《象》曰：“不拯其隨”，未退聽也。自“趾”而上，至於“輔”，當其處者有其德，與“咸”一也。“咸”以上六為“輔”，而五為“脢”，“艮”之“輔”在五，而“脢”不取，何也？“脢”則“背”也，“艮”皆取於動者而已。

The Image Commentary says: Two mountains overlapping, this is the Hexagram of Gen; the gentleman takes it as a model, thinking and acting without exceeding his position. The line statement of the first line says: Stop the toe, there is no fault, it is advantageous to maintain a steady and correct course. The Image Commentary says: "Stopping the toe" is not losing the right path. The line statement of the sixth line says: Stop the ankle, but it cannot save the thigh that follows, the mind is not at ease. The Image Commentary says: "Not saving the following," is because what is above has not yet retreated and obeyed. Su Shi says: From the toe up to the cheek, each line corresponds to a part of the body and thus has its corresponding virtue, which is the same as the Hexagram of Xian. The Hexagram of Xian takes the sixth line as the cheek and the fifth line as the back; the Hexagram of Gen takes the fifth line as the cheek, but does not take the back as its image, why is that? Because the back is the "back" mentioned in the Hexagram statement, but the Hexagram of Gen takes the parts of the body that are mobile for its imagery.

“艮”則何為皆取於動者也？曰：卦合而觀之，見兩“艮”焉；見其施“艮”於止，故取其體之靜者而配之，曰“艮其背”。爻別而觀之，不見“艮”之所施，而各見其所遇之位；位有不同，而吉、凶、悔、吝生焉，故取其體之動者而不取其靜，以為其靜者已見於卦矣。

Then why does the "Gen" hexagram take the moving parts for each line? The answer is: when looking at the hexagram as a whole, one sees two "Gen" overlapped; one sees the stopping applied to something that is already still, so one matches the still part of the body with it, saying "Gen its back." But when looking at the six lines separately, one cannot see where the stopping is applied; one can only see the positions each line occupies; positions differ in height, and thus good fortune, misfortune, regret, and hardship arise from this, so one takes the moving parts of the body rather than the still ones, because the still aspect has already been addressed in the whole hexagram.

上止而用下，下止而聽於上，此“艮”之正也。趾能動而聽於腓者也，“艮其趾”，不害於腓之動也；趾不自動而已，止而聽其上，上止則止，上行則行，此“艮”之正者也，故“利永貞”。腓能動而不聽於股者也，或曰“咸其股，執其隨”，隨者股之德也，故謂“股為隨”。“艮其腓”，則股雖欲行而不能矣，下止而不聽於上，上雖有憂患而莫之救，則上之所不快也，以是為失其正矣，故曰：“艮其趾，未失正也。”

When the upper part stops and calls upon the lower part, and the lower part stops and obeys the upper part, this is the correct way of the Hexagram Qian. Although the toes can move, they are subject to the calf; the statement "Gèn qí zhǐ" (stop the toes) does not hinder the calf's movement, for the toes themselves are not adept at moving. When the toes stop, they obey above; if above stops, they stop; if above moves, they move. This is the correct way of the Hexagram Qian, hence the saying "Beneficial to maintain constancy." The calf can also move, but it refuses to obey the thigh; the line statement of the Hexagram Xian, line nine three says "Xian qí gǔ, zhi qí suí," showing that "suí" is the virtue of the thigh, hence the thigh is called "suí." "Gèn qí fei" (stop the calf) stops the calf, and even if the thigh wishes to move, it cannot; when the lower part stops entirely without obeying the upper, the upper, even with worries, has no one to help, which is why the upper is not at ease. In this case, the correct path is lost. Therefore, the Image Commentary contrasts by saying, "Gèn qí zhǐ, wei shi zheng ye."

九三：艮其限，列其夤，厲薰心。《象》曰：“艮其限”，危薰心也。三不“艮於股”而“艮於限”，亦取諸動者也。“限”者，上下之際，所以俯仰之節也。“夤”者，自上而屬於下者也。“艮”於下之極，則其自上而下者絕矣；上下絕，心之憂也。心在六四，故憂之；及心也，謂之“薰”。六四：艮其身，無咎。《象》曰：“艮其身”，止諸躬也。“咸”之九四曰：“朋從爾思。”則四者，心之所在也。施之於一體，則“艮”止於所施，所不施者不及也。施之於心，則無所不及矣，故曰“艮其身”。“艮”得其要，故“無咎”。

The line statement of nine in the third says: "Stopping at the waist, tearing the sinews connecting the back." The danger is like a burning flame that affects the heart. The image commentary says: "Stopping at the limit," meaning the danger is like a burning flame that affects the heart. Su Shi said that the third line does not say "stopping at the thigh" but "stopping at the waist," which is taking a movable part to establish the image. The term "limit" refers to the place where the upper body meets the lower body; the body can bend forward or backward, relying on this as a pivot. The term "yin" refers to the sinew connecting the upper body to the lower body. If stopping is applied at the top of the lower body, then the connection from above to below is broken; when upper and lower are disconnected, it causes inner worry. The position of the heart is at the fourth line, so this is the source of worry; when worry reaches the heart, it is called "xun." The line statement of six in the fourth says: "Stopping at oneself, there is no fault." The image commentary says: "Stopping at the body," meaning stopping is confined within the body. Su Shi said that in the hexagram Xian, the line statement of nine in the fourth says "friends follow your thoughts," showing that the fourth line is where the heart is located. If stopping is applied to a certain part of the body, then stopping stops at that part, and what is not reached is not concerned; if stopping is applied to the heart, then nothing is unreachable, so it is said "stopping at the body." The hexagram Gen has grasped the key point, so there is no fault.

六五：艮其輔，言有序，悔亡。《象》曰：“艮其輔”，以中正也。口欲止，言欲寡。上九：敦艮，吉。《象》曰：“敦艮”之“吉”，以厚終也。“敦”，益也。“艮”至於輔，極矣；而又止之，故曰“敦艮”。梏者不忘釋，痿者不忘起，物之情也。在止之極而不忘於動，非天下之至厚，其孰能之？

The Line Statement of the fifth line says: Stop the mouth, speak in order, regret disappears. The Image Commentary says: "Stopping the mouth," because the sixth line in the fifth position is in the center and upright. Su Shi said: The mouth must be controlled, and speech must be limited. The Line Statement of the top nine says: Stop with sincerity and firmness, it is auspicious. The Image Commentary says: "Stopping with sincerity" is auspicious because it can end with sincerity. Su Shi said: "Dun" means adding another layer. Stopping at the mouth is already the end; to stop again at this point is called "Dun Gen." A person wearing restraints constantly thinks of breaking free, and a person with paralyzed legs constantly thinks of standing up. This is the common nature of all things. Being at the extreme of stopping yet not forgetting the movement within, if it is not done by the most sincere and steadfast person in the world, who else could do it?

巽上，艮下。“漸”：女歸吉，利貞。《彖》曰：“漸”，之進也。“女歸吉”也，進得位、往有功也。進以正，可以正邦也；其位剛得中也。此文轉以次相釋也。“漸”之中有進者，則“女歸”之“吉”也，而利於正。正者孰謂？謂“得位”而“有功”、“可以正邦”者也。其“得位”者何也？“剛中”者也。由此觀之，女則二與四；所歸則五也。止而“巽”，動不窮也。“止而‘巽’”，有所觀望而後進者，故不窮。《象》曰：山上有木，“漸”；君子以居賢德善俗。雲上於天，天所不能居，故君子不以居德；木生於山，山能居之，山以有木為高，故君子以是居德業、善風俗。

The upper trigram is "Xun" (Wind), and the lower trigram is "Gen" (Mountain). The Hexagram Statement says: The Hexagram "Zhan" (Gradual Progress), a woman going to her husband's home is auspicious, and it is favorable to maintain the right course. The Commentary on the Judgment says: The Hexagram "Zhan" represents gradual progress. "A woman going to her husband's home is auspicious" because advancing step by step allows each to be in the right position and any movement will be successful. Advancing along the right path can correct the state; its position is that a strong line is in the center. Su Shi said: This passage in the Commentary on the Judgment is a series of statements that explain each other in sequence. The Hexagram "Zhan" contains the meaning of "progress," which is why "a woman going to her husband's home" is "auspicious," and it is favorable to maintain the right course. What is meant by "right course"? It refers to "being in the right position," "having merit," and "being able to correct the state." What is meant by "being in the right position"? It refers to a strong line being in the center. From this, we can see that the "woman" in the hexagram refers to lines Six Two and Six Four, and the person she marries is line Nine Five. The Commentary on the Judgment also says: Being still and yielding, so when action is taken, there is no dead end. Su Shi said: "Stopping and yielding" means first observing and considering before advancing, so there is no falling into difficulty. The Image Commentary says: Mountains with trees, this is the Hexagram "Zhan"; the gentleman takes this as a model, cultivating virtue and improving customs. Su Shi said: Clouds rising into the sky, but the sky cannot retain them, so the Image Commentary of the Hexagram "Xu" (Waiting) does not use this image to refer to cultivating virtue; trees growing on mountains, the mountain can retain them, and the mountain becomes more prominent because of the trees, so the gentleman of the Hexagram "Zhan" uses this image to accumulate virtue and improve customs.

初六：鴻漸于干，小子厲；有言，無咎。《象》曰：“小子”之“厲”，義無咎也。“鴻”，陽鳥而水居，在水則以得陸為安，在陸則以得水為樂者也。故六爻雖有陰陽之異，而皆取於鴻也。初六，鴻之在水者也，遠則無應，近則遇二，以陰適陰，故曰“鴻漸于干”。“乾”，水涯也。兩陰不能相容，故為“小子”之所“厲”，以至於“有言”。雖然其所適非志於利也，則未至於六三之凶，“無咎”可也。

The line statement for the first line says: Wild geese gradually come down to the water's edge, a young child meets with danger; some words of blame are brought about, but there is no fault. The image commentary says: The danger faced by the young child, according to reason, does not result in fault. Su Shi said: The wild goose is a yang bird that rests on water; in water it finds safety by being able to land, and on land it finds joy by being able to get water. Therefore, all the lines take the wild goose as a symbol, despite the distinction of yin and yang. The first line is the wild goose resting in the water, with no corresponding line far away, and only meeting the second line nearby. A yin line approaching another yin line, so it says 'the wild goose gradually comes down to the bank.' 'Bank' refers to the water's edge. Two yin lines are incompatible, so the young child is in danger, leading to blame. Nevertheless, it goes forward without seeking gain, so it is not as dangerous as the third line. Therefore, it is said to have no fault.

六二：鴻漸于磐，飲食衎衎，吉。《象》曰：“飲食衎衎”，不素飽也。六二，鴻之在水者也。近則遇三，遠則遇五，無適而不得其欲，故擇其尤可恃者從之。二之從三也，雖近而難信；其從五也，雖遠而可恃。二陽皆陸也，在陸而尤可恃以安者，磐也，九五之謂“磐”。六二知五之可恃，不漸於三而漸於五，則食且樂如是。“衎衎”，樂也。“素飽”，徒飽也。夫飲食何為若昌樂也？豈非以五之足恃而不徒飽歟？苟為徒飽而已，則雖三可從；夫苟從三，則飲食未終而憂繼之矣。

The line statement for the second line says: The wild geese gradually alight on the rock, enjoying food and comfort, which is auspicious. The Image Commentary says: "Enjoying food happily," does not mean eating without purpose. Su Shi says: the second line is also a wild goose resting in the water. It meets the third line nearby and the fifth line afar, and wherever it goes, it can fulfill its wishes, so it should choose the more reliable one. Following the third line, although near, is not trustworthy; following the fifth line, although far, is reliable. Both the third and fifth lines are considered land, and the most reliable and stable on land is the rock, and the fifth line is this rock. The second line understands that the fifth line is reliable, so it does not follow the third line but follows the fifth line, thus enjoying food so happily. "衎衎" is the appearance of joy; "素饱" is eating without purpose. Why can the food be enjoyed so freely? Is it not because the fifth line is reliable enough that it is not eating without purpose? If one only seeks to eat without purpose, then following the third line is also acceptable; but once one follows the third line, before the meal is finished, troubles will follow.

九三：鴻漸于陸，夫征不復。婦孕不育，凶；利禦寇。《象》曰：“夫征不復”，離群醜也；“婦孕不育”，失其道也。利用“禦寇”，順相保也。九三，鴻之在陸者也；而上九非其應，故曰“鴻漸于陸”。無應於上而近於四，見四之可欲，則離類絕朋而趨之，故曰“夫征不復”。六二之從我，非正也，將視我而進退者也。上之所為，下必有甚者，九三適四而不反，則難以令於二矣。故曰：“婦孕不育，凶。”四，順於五者；而三寇之，言“禦寇”之利，以明三之不利也。

The line statement of the third line says: The wild geese gradually settle on the land; the husband goes to war and does not return. The woman is pregnant but cannot give birth, which is dangerous; it is advantageous to defend against bandits. The image commentary says: "The husband goes to war and does not return," meaning he has left his own kind; "the woman is pregnant but cannot give birth," meaning she has lost the right path. Defending against bandits is advantageous because the superior and inferior are in harmony and thus protect each other. Su Shi says: the third line is the wild geese resting on the land; the top line does not correspond with it, so it only says "the wild geese gradually settle on the land." Since there is no corresponding line above, and the nearby line is six four, seeing six four as something to desire, he leaves his own kind and cuts off his associates to go toward it, hence "the husband goes to war and does not return." Six two follows me, the third line, but it is not in the right path; it decides its movement based on my actions. What is done above is inevitably done even more below. The third line goes to six four and does not turn back, so it cannot command six two. Hence, "the woman is pregnant but cannot give birth, dangerous." Six four was originally obedient to nine five, but the third line goes to attack it. The line statement says defending against bandits is advantageous, which clearly points out the disadvantage of the third line's action.

六四：鴻漸于木，或得其桷，無咎。《象》曰：“或得其桷”，順以“巽”也。六四，鴻之在水者也。近於五而非其應，故曰“鴻漸于木”。木生於陸，而非鴻之所安也；鴻之為物也，足不能握，其“漸於木”而“無咎”，蓋得其大而有容如桷者焉，九五之謂也。“或”者，幸而得之之辭也。無應而從非其配，非“巽”順，何以相保乎？

The Line Statement of the Fourth Line says: The wild geese gradually fly up to the trees, perhaps finding a square beam to rest on, without fault. The Image Commentary says: "Perhaps it finds a beam," because it is gentle and modest. Su Shi says: the Fourth Line should also be a wild goose resting in the water. It is close to the Fifth Line, but not the proper match for the Fifth Line, hence "the wild geese gradually fly up to the trees." Trees grow on land, which is not a suitable place for wild geese to rest; this kind of bird does not have claws to grasp branches, yet it can "have no fault" when landing on the tree, probably because it found a thick, sturdy branch that is flat and spacious, like a square beam, which refers to the Fifth Line. The word "or" expresses a tone ofby chance (侥幸 means侥幸, which is a term indicating a侥幸 chance or luck). There is no proper match above or below, and the one it follows is not its proper mate; without being gentle and modest, how could it preserve itself and its partner?

九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。《象》曰：“終莫之勝，吉”，得所原也。九五，鴻之在陸者也；進而遇上九。上九，陵也；陵者，陸之又高者也；進而之陵，動乎無嫌，故六二之為“婦”也，“三歲不孕”而終莫之勝。夫以陸之陵，以為不得其願矣，而婦為之貞如此，則願孰大焉。故曰：“進以正，可以正邦也。”不求之人而求之身，雖服天下可也。

The line statement of the fifth line says: The wild geese gradually fly up to the high hill, the woman has not conceived for three years, in the end no one can surpass her, which is auspicious. The image commentary says: 'In the end, no one can surpass her, auspicious,' because she has obtained what she desired. Su Shi says: the fifth line is the wild goose resting on the land; moving forward, it meets the top line. The top line is the high hill; a hill is a higher place on the land; moving forward to the high hill, the action is bright and without suspicion, so the line six in the second, which is the 'woman,' although 'not conceiving for three years,' in the end no one can surpass her. Moving from the land to the high hill, it seems as if the wish is not fulfilled, but the woman has remained chaste to this extent; is there a greater wish than this? Therefore the commentary on the judgment says: 'Advancing with correctness, one can govern the state.' Not seeking from others but seeking from oneself, even if one wants to bring the world under one's rule, it can be achieved.

上九：鴻漸于陸，其羽可用為儀，吉。《象》曰：“其羽可用為儀，吉”，不可亂也。上九，鴻之在陸者也。上無所適，而三非其應，故曰“鴻漸于逵”。“漸”有三陽，其二為陰之所溷，非其有應，則近而慕之。惟上九不然：夫無累於物，則其進退之際，雍容而可觀矣。

The line statement of the Upper Nine says: The wild geese gradually fly to lofty places, their feathers can be used for ceremonial dances, which is auspicious. The Image Commentary says: "Its feathers can be used for ceremony, which is auspicious," because their formation is not disturbed. Su Shi says that the Upper Nine is also a wild goose resting on land. There is no place above it to go, and the Nine in the Third is not its proper match, so it says "the wild geese gradually reach the crossroads" — "crossroads" refers to a road with many branches. The Hexagram of Gradual has three yang lines, among which two are disturbed by yin lines: one is not properly matched, the other is loved because of its proximity. Only the Upper Nine is not like this: when a person is not dragged by external things, then in his movements forward and backward, he is composed and dignified, worthy of observation.

震上，兌下。“歸妹”：征凶，無攸利。《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。“說”少者，人之情也；故“說以動”，其所“歸”者，“妹”也。天地之所以交，必天降也；男女之所以合，必男下也。若女長而男少，則“大過”之所謂“老婦”、“士夫”，烏肯下之？夫苟不下，則天地不交，男女不合矣。故“歸妹”者，女少而男長，女用事而男下之之謂也。夫所以下之者，豈一日之故哉！將相與終始故也。

The upper trigram is "Zhen" (Thunder), and the lower trigram is "Dui" (Lake). The hexagram statement says: The hexagram "Gui Mei" (Return of the Maiden) indicates danger in travel and brings no benefit. The commentary on the judgment says: The hexagram "Gui Mei" discusses the great principles between heaven and earth. If heaven and earth do not interact, all things cannot arise. The hexagram "Gui Mei" represents the end and beginning of human relationships. Acting due to joy, the maiden is sent away. Su Shi said: It is natural for people to like the young; thus, "movement is caused by speech," and the one being sent away is the "mei," meaning the maiden. Heaven and earth can interact only when heaven comes down first; men and women can unite only when the man submits first. If the woman is older and the man is younger, it becomes the situation described in the hexagram "Da Guo" ("Great Excess") of "old woman" paired with "shi fu" (a man of low status), and the man would not submit. If he does not submit, heaven and earth will not interact, and men and women will not unite. Therefore, the hexagram "Gui Mei" describes a situation where the woman is young and the man is older, the woman takes the initiative, and the man submits. The man's willingness to submit is not due to a single day's matter; it is because he wishes to stay with her for life, beginning and ending together.

“征凶”，位不當也。“無攸利”，柔乘剛也。“歸妹”之爻，男女皆易位。柔皆乘剛，此男所以說女而致其情者，權以濟事，一用而止可也。以此而征則凶，且男女皆不利也。《象》曰：澤上有雷，“歸妹”，君子以永終知敝。“歸妹”，女之方盛者也。凡物之有敝者，必自其方盛而慮之；迨其衰，則無及矣。

The Commentary on the Judgment says: "Going on a journey is dangerous" because the positions of the lines are improper; "No advantage is gained" because the yin lines are above the yang lines. Su Shi said: In the hexagram of "Following the Maiden," both male and female positions are reversed, and all the yin lines are riding on top of the yang lines. This is precisely the way a man flatters a woman and expresses his affection, which is a temporary strategy, sufficient for achieving a single purpose. If this method is used as a permanent principle, it will bring misfortune, and neither party will benefit. The Image Commentary says: Thunder resounds over a marsh, which is the hexagram of "Following the Maiden"; the gentleman takes this as a model, in order to be able to start and finish things well, and to foresee potential problems in advance. Su Shi said: The hexagram of "Following the Maiden" describes a woman in her prime. Any thing that is destined to fail must be planned for when it is still flourishing; once it has declined, it is too late to act.

初九：歸妹以娣；跛能履，征吉。《象》曰：“歸妹以娣”，以恆也；“跛能履”，吉相承也。九二：眇能視，利幽人之貞。《象》曰：“利幽人之貞”，未變常也。“歸妹”以陰為君，在“兌”則六三是也，而初與二，其娣也；在“震”則六五是也，而四其娣也。所以為“兌”者，三也，故權在君；所以為“震”者，四也，故權在“娣”。權之在君也，則君雖不才，而娣常為之用；權之在娣也。則娣雖無能為損益，猶要其君。

The first line statement says: When a young maiden is married off, her maidens-in-waiting should go with her; a lame person can walk, and it is auspicious to go forward. The Image Commentary says: "Returning to marriage with a younger sister" indicates keeping to the constant and unchanging; the auspiciousness of "a lame person can walk" lies in the mutual support between above and below. The second line statement says: A person who has lost one eye can still see, and it is advantageous for a person of quiet virtue to maintain constancy. The Image Commentary says: "It is advantageous for the quiet person to maintain constancy" indicates not changing the constant way. Su Shi said that the hexagram of "Return to Marriage" is dominated by the yin line: in the lower trigram "Dui" (Lake), the ruler is line six three, while lines initial nine and nine two are her maidens-in-waiting; in the upper trigram "Zhen" (Thunder), the ruler is line six five, while line nine four is her maiden-in-waiting. The key to forming the lower trigram "Dui" lies in line six three, so the authority is in the ruler's hand; the key to forming the upper trigram "Zhen" lies in line nine four, so the authority is in the maiden-in-waiting's hand. If the authority is in the ruler's hand, then even if the ruler has no ability, the maidens-in-waiting will still work for her; if the authority is in the maiden-in-waiting's hand, then even if the maiden-in-waiting cannot help, she will still turn around and control her ruler.

六三不中而居非其位，跛、眇者也。其所以能履且視者，以初與二屈而為之娣也。二者各致其能於六三，故初九曰：“歸妹以娣，跛能履，征吉。”六二曰：“眇能視，利幽人之貞。”已有能履能視之才，不以自行而安為娣？使跛者得之以徵、眇者得之能視，何哉？豈非上下之常分有不可易者邪？故其《象》曰：“歸妹以娣，以恆也。”而九二之《象》亦曰：“未變常也。”九二亦娣也，其不言娣，何也？因初九之辭也。且跛、眇者一人，而為之視、履者二人，是二人者，豈可以廢一歟？故其《象》曰：“跛能履，吉相承也。”是以知其皆娣也，已有其能而不自用，使無能者亨其名，則九二非幽人而何哉！

Su Shi said: The line six in the third position is not in the center and is in an improper place, just like a person who is lame and has one eye missing. It can still walk and see because the line nine at the beginning and the line nine in the second are willing to humble themselves and serve as attendants. These two yang lines each offer their abilities to line six, so the line nine at the beginning says: "Returning to the sister-wife, the lame can walk, going forward is auspicious." The line nine in the second says: "The one-eyed can see, it is advantageous for the reclusive person to maintain constancy." They clearly have the ability to walk and see, yet they do not use these abilities themselves, but instead calmly serve as attendants, allowing the lame person to go out and the one-eyed person to see. Why is that? Is it not because the distinctions of rank are fixed and cannot be changed? Therefore, the image commentary of the line nine at the beginning says: "Returning to the sister-wife, it is because of constancy." The image commentary of the line nine in the second also says: "It has not changed the usual." The line nine in the second is also an attendant, but why does the line statement not mention the word "sister-wife"? It is because it follows the expression of the line nine at the beginning and omits it. Moreover, the person who is both lame and one-eyed is only one, but those who serve him to see and to walk are two people. These two people cannot be missing one. Therefore, the image commentary says: "The lame can walk, it is because of the succession of auspiciousness." From this we can see that they are both attendants. If one has ability but does not use it oneself, allowing the one without ability to enjoy the reputation, then the line nine in the second is not "the reclusive person" what else?

六三：歸妹以須，反歸以娣。《象》曰：“歸妹以須”，未當也。古者謂賤妾為“須”，故天文有“須女”。六三不知其託行於初九，而自以為能履；不知其借明於九二，而自以為能視，是以棄娣而用，“須”未足以當“娣”也。失二娣之助，則以跛、眇見黜而歸矣，歸然後知用娣。故曰：“反歸以娣”。九四：歸妹愆期，遲歸有時。《象》曰：“愆期之志”，有待而行也。九四，六五之娣也。以為權在己，故愆期不行以要其君，君猶待之有時焉，而後歸。此其志以為吾君必有所待，而後能行者也。

The Line Statement of the third line says: When a young maiden is married, she only brings along a lowly concubine, and ends up being sent back, then changes to using a secondary concubine. The Image Commentary says: "Returning to marry through a secondary match" indicates an improper match. Su Shi said that in ancient times, lowly concubines were called "xu," so there is a star named "Xu Nu" in the star system. The third line does not realize that it can only move with the support of the first line, yet it mistakenly believes it can move on its own; it does not realize that it can only see with the eyesight of the second line, yet it mistakenly believes it can see on its own. Therefore, it discards the secondary concubine and chooses the lowly concubine, but the lowly concubine is far inferior to the secondary concubine. Without the help of two secondary concubines, it appears crippled and one-eyed, and is sent back to its mother's house by the husband's family. Only after returning home does it realize that it must use a secondary concubine. Therefore, it is said, "returning with a younger sister." The Line Statement of the fourth line says: When a young maiden is married, she misses the wedding date and delays the marriage. The Image Commentary says: missing the wedding date indicates waiting for the right time to act. Su Shi said: the fourth line is the secondary concubine of the fifth line. It mistakenly believes it holds the power in its own hands, so it intentionally delays the date and does not move, using this as a way to pressure its master. However, the master also has its own time to wait for it, and then it is married. This is its intention: believing that its master must wait for it before the journey can proceed.

六五：帝乙歸妹，其君之袂，不如其娣之袂良；月幾望，吉。《象》曰：“帝乙歸妹，不如其娣之袂良”也，其位在中，以貴行也。“歸妹”未有如六五之貴者也，故曰“帝乙歸妹”。以帝乙之妹而履得其中，則其袂之良否，不足以為損益。非若跛者之託行、眇者之借明也，而九四欲以袂之良而加之，夫袂之良，豈足以加其君哉！“月幾望”者，陰疑於陽，《易》之所惡也。然至於娣之慾加其君，則以“月幾望”為“吉”，以為寧月之幾望，而無寧娣之加其君也。

The Line Statement of the Fifth Line says: "King Yi married off his younger sister, but the sleeves of the main wife were not as beautiful as those of the attendant bride; the moon is nearly full, which is auspicious." The Image Commentary says: "King Yi married off his younger sister, but the sleeves of the attendant bride were better," because she was in the central and upright position, and she married with her noble status. Su Shi said that in the hexagram of "Marriage," there is no position more honorable than the Fifth Line, so it is called "King Yi married off his younger sister." With the status of a royal sister and occupying the central position, whether her sleeves were beautiful or not made no difference to her. This is unlike a lame person needing someone to carry him or a one-eyed person needing someone else's eyesight. But the Fourth Line wants to surpass her by the beauty of her sleeves — how could the beauty of sleeves surpass her own owner? The phrase "the moon is nearly full" refers to the yin approaching yang, almost equal to yang. The Zhou Changes usually dislike such situations. However, when an attendant bride wants to surpass her master, it is considered auspicious to have the moon nearly full; this means that it is better to let the moon approach fullness than to let the attendant bride surpass her master.

上六：女承筐，無實；士刲羊，無血。無攸利。《象》曰：上六“無實”，“承”虛“筐”也。“歸妹”男女皆易位，柔皆乘剛，此豈永終無敝者哉？上六則敝之所終也。天地之情，正大而已。大者不正，非其至情；其終必有名存實亡之禍。“女承筐，無實”，食不績之蠶也；“士刲羊，無血”，用已死之牲也；皆實亡之禍也。《象》曰：“歸妹，征凶，無攸利。”上六處其終，故受其凶之全也。

The line statement of the sixth line at the top says: A woman holds a bamboo basket, but it is empty; a man slaughters a sheep, but no blood comes out. There is no benefit. The image commentary says: The "emptiness" of the sixth line at the top is like holding an empty basket. Su Shi said: In the hexagram "Return of the Maiden," the male and female have exchanged positions, and the yao of the yin lines are all riding on the yang lines. Such a union can hardly have a beginning and an end without faults. The sixth line at the top is the final stage of the fault. The true feelings between heaven and earth are nothing but the words "correctness" and "greatness." If something is great but not correct, it is not the true feelings of heaven and earth. If it goes on like that, it will inevitably lead to the disaster of having a name but no reality. "A woman holds a basket, but it is empty" is like expecting a silkworm that does not spin silk to provide silk for people's clothing; "a man slaughters a sheep, but no blood comes out" is like using a dead animal for sacrifice. These are both disasters of having a name but no real substance. The image commentary cites the hexagram statement: "Return of the Maiden, going forward brings danger, there is no benefit." The sixth line at the top is in the last position, so it fully bears that danger.

震上，兌下。“豐”亨，王假之：勿憂，宜日中。《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”者，極盛之時也。天下既平，其勢必至於極盛，故曰“王假之，勿憂，宜日中”者。不憂其不至，而憂其已至也，宜日之中，而不宜其既中也。既盈而虧，天地鬼神之所不免也，而聖人何以處此？曰：“豐”者，至足之辭也。足則餘，餘則溢；聖人處之以不足，而安所求餘？故聖人無豐，豐非聖人之事也。

The upper trigram is "Zhen" (Thunder), and the lower trigram is "Dui" (Lake). The hexagram statement says: The hexagram "Feng" (Abundance) is smooth and prosperous, the king personally arrives at this situation; do not worry, it is suitable like the sun at noon. The commentary on the judgment says: "Feng" means abundance; having brightness and being able to move, thus it is abundant. "The king arrives there" indicates the admiration of abundance. "Do not worry, it is suitable at noon" means that it should illuminate the whole world. However, the sun reaches noon and then begins to set, the moon is full and then wanes; the fullness and emptiness of heaven and earth still change with the seasons, let alone people and ghosts and spirits? Su Shi said: "Feng" represents the time of extreme prosperity. The world has already been pacified, the situation must inevitably reach its peak, so the hexagram statement says "the king arrives there, do not worry, it is suitable at noon." This is not worrying about it not reaching the peak, but worrying about it having already reached the peak; it is suitable for the sun to be at the zenith, but not suitable for it to have passed the zenith. When something is full, it will wane; this is something that even heaven, earth, ghosts, and spirits cannot escape. Then, how can the sage deal with it? The answer is: "Feng" refers to the complete fullness. When something is completely full, there is surplus; surplus will overflow; the sage always keeps himself in a state of insufficiency, so where would he seek surplus? Therefore, there is no "Feng" in the sage, and "Feng" was never something that belonged to the sage.

《象》曰：雷電皆至，“豐”，君子以折獄致刑。《傳》曰：“為刑罰、威獄，以類天之震曜”，故《易》至於“雷電相遇”，則必及弄獄，取其“明以動”也。至於“離”與“艮”相遇，則曰“無折獄”、“無留獄”，取其“明以止”也。初九：遇其配主，雖旬無咎，往有尚。《象》曰：“雖旬無咎”，過旬災也。凡人，智生於憂患而愚生於安佚。“豐”之患常在於暗，故爻皆以明暗為吉凶也。初九、六二、九三，三者皆“離”也，而有明德者也；九四、六五、上六，則所謂“豐”而暗者也。“離”，火也、日也，以下升上，其性也。以明發暗，其德也。故三“離”皆上適於“震”。

The Image Commentary says: Thunder and lightning together appear, this is the Hexagram of Fulfillment; the gentleman takes it as a model, to decide lawsuits and carry out punishments. Su Shi said: The Zuo Zhuan, Year 25 of Zhao Gong, records Zi Chang's words, saying that establishing punishment and severe prisons is to compare with the heavens' thunder and lightning. Therefore, the Zhou Yi, whenever it encounters a hexagram combining thunder and lightning, must mention the judgment of cases, taking the meaning of 'having brightness and being able to act'. As for the hexagram where 'Li' and 'Gen' meet, it says 'no case of wrongful judgment' and 'no case left unresolved', taking the meaning of 'having brightness and being able to remain still'. The line statement of the initial line nine says: encountering a master who matches oneself, although both are equal there is no fault, going forward will be praised. The Image Commentary says: 'Although for ten days there is no fault', if exceeding this limit there will be calamity. Su Shi said: generally, human wisdom arises from hardship, while ignorance comes from ease. The hexagram of Fulfillment's calamity often comes from the word 'darkness'. Therefore, each line uses brightness and darkness to determine fortune and misfortune. The initial line nine, line two six, and line three nine all belong to the lower trigram 'Li', which is the side of brightness; the lines four nine, five six, and top six, are what is called the grand and dark side. 'Li' is fire, is the sun, its nature is to rise from below, using brightness to illuminate darkness is its virtue. Therefore, the three 'Li' lines in the lower trigram all go upward to meet the upper trigram 'Zhen'.

初九適四，其配之所在也；而九四非其配，故曰“配主”。“旬”之為言，猶曰“周浹”云爾。“尚”，配也，九四以陽居陰，不安於暗者也，方其患蔽而求發，則雖兩剛可以相受，故曰“往有尚”，言其與配同也。及其暗去而明全，“離”之功既周浹矣，則當去之。既浹而不去，則有相疑之災。九四之為人，可與共憂患而不可與同安樂者也。

Su Shi said: The initial line (Chu Jiū) moving upward reaches the fourth line (Jiu Si), which is exactly the position of its spouse; however, the fourth line itself is not its true spouse, so it is only called "matching partner" (Pèi Zhǔ). The character "xún" means "completely pervading and thoroughly harmonious." "Shàng" means "to match." The fourth line, being a yang line in a yin position, is unwilling to stay in darkness; it is precisely when it is suffering from being obscured and seeking someone to illuminate it that even though both are yang lines, they can accept each other, hence "going with the desire to match" (Wǎng Yǒu Shàng), meaning it is treated the same as the true spouse. When darkness is completely dispelled and light is fully realized, the effect of "Li" (Fire) has become thoroughly pervasive and harmonious, and then it should withdraw. If it remains after the harmony is complete, it will bring about disaster from mutual suspicion. A person like the fourth line can be shared in hardship but not in comfort.

六二：豐其蔀，日中見斗，往得疑疾。有孚，發若，吉。《象》曰：“有孚發若”，信以發志也。九三：豐其沛，日中見沬，未折其右肱，無咎。《象》曰：“豐其沛”，不可大事也；“折其右肱”，終不可用也。“蔀”，覆也，蔽之全者也。“見斗”，暗之甚也。“沛”，旆也，蔽之不全者也。“沬”，小明也，明暗雜者也。六五之謂“蔀”，上六之謂“沛”，何也？二者皆陰也，而六五處中，居暗以求明；上六處高，強明以自用。六二之適五也，適於全蔽而甚暗者也。夫蔽全，則患蔽也深；暗甚，則求明也力。六五之暗，不發則已，發之則明矣。故曰：“往得疑疾，有孚，發若，吉。”以陰適陰，其始未有不疑者也，六二雖陰，而所以為“離”，明之所自出也，故始疑而終信也。

The Line Statement for Six in the Second says: A large canopy covers the sky, and at noon the Big Dipper is visible, but going forward brings suspicion and illness. If one's heart is sincere and one can enlighten the other, it is auspicious. The Image Commentary says: "With sincerity, one enlightens others," meaning using sincerity to enlighten the other's mind. The Line Statement for Nine in the Third says: A hanging banner covers the sky, and at noon small stars are visible. Even if the right arm is broken, there is no fault. The Image Commentary says: "Its banner is full," meaning it cannot accomplish great things; "Breaking its right arm," meaning it is ultimately not suitable for use. Su Shi said: "Pù" means covering, referring to being covered completely; "Seeing the Big Dipper" means darkness reaching its peak. "Pèi" is the same as "pèi," meaning banner, referring to being covered but not completely; "Mò" means faint light, referring to a mixture of light and darkness. Why is Six in the Fifth called "Pù" and Upper Six called "Pèi"? Both are yin lines, but Six in the Fifth is in the central position, willingly enduring darkness to seek light; Upper Six is in a high position, forcing brightness and being stubborn. Six in the Second moves to Upper Six, which is going to the place that is most covered and darkest. The more completely covered, the deeper the darkness; the deeper the darkness, the more urgent the pursuit of light. The darkness of Six in the Fifth, if not enlightened, is nothing; but once enlightened, it can become bright. Therefore the Line Statement says: "Going forward brings suspicion and illness, with sincerity, one enlightens others, and it is auspicious." A yin line going to a yin line, at first there is no failure to suspect; although Six in the Second is a yin line, it is the key to forming the "Li" (Fire) brightness, and brightness comes from it, so initially there is suspicion but eventually trust is achieved.

若夫九三之適上六，則適於明暗雜者也；用人則不能，自用則不足，故不可以大事也。君子不畏其蔽，而畏其雜，以為無時而可發也，為之用乎則不可，不為之用乎則不敢，故折其右肱，以示必不可用而後免也。九四：豐其蔀，日中見斗，遇其夷主，吉。《象》曰：“豐其蔀”，位不當也；“日中見斗”，幽不明也；“遇其夷主”，吉行也。“夷”，等夷也。初九之謂夷主，不得其配而得其類也。“幽不明”者，以言其暗之甚，而不雜。“吉行”者，言初九之不可以久留也。六五：來章，有慶譽，吉。《象》曰：六五之“吉”，有慶也。六五以陰居陽，有“章”者也；而能來六二之明，故曰“來章”。借明於人而譽歸於己，君子予之。

As for the line nine in the third position moving towards the line six at the top, it is approaching an object that is both bright and dark; it cannot use others' wisdom, and it lacks the ability to make its own decisions, so it cannot accomplish great things. A gentleman does not fear that the other party is well concealed, but fears that it is a mixture of bright and dark, because such a person can never be awakened. It cannot serve effectively, and it is afraid to refuse, so it would rather break its right arm, appearing completely incapable, in order to escape. The line four statement says: A large curtain covers the sky, but at noon the Big Dipper is visible; encountering a partner of equal status is auspicious. The image commentary says: "A large curtain covers the sky" indicates improper position; "the Big Dipper is visible at noon" indicates darkness and confusion; "meeting the equal ruler" indicates this journey is auspicious. Su Shi said: "Yi" means equal or of the same rank. The line nine at the beginning is the "equal ruler" mentioned here. The line nine in the fourth position did not meet its proper match, but met someone of the same kind. The term "yōu bù míng" refers to being very dark, but not mixed. The term "jí xíng" means that the line nine at the beginning cannot stay long. The line six in the fifth position says: Having attracted a talented and cultured person, there is joy and reputation, which is auspicious. The image commentary says: The auspiciousness of the line six in the fifth position is due to the joy. Su Shi said: The line six in the fifth position, being a yin line in a yang position, itself has culture; and it can attract the brightness of the line six in the second to use for itself, so it is called "lái zhāng." Borrowing light from others while the reputation belongs to oneself is something a gentleman permits.

上六：豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。《象》曰：“豐其屋”，天際翔也；“窺其戶，闃其無人”，自藏也。上六翔於天際，自以為明之至也；而其暗則足以蔽其身而已，故曰“豐其屋，蔀其家”。九三自折其右肱而莫為之用，豈真無人哉！畏我而自藏也。“三歲不靚”，其自以為明者窮矣，故“凶”。

The line statement of the sixth line at the top says: Building a high house, yet covering the family with mats so that no one can enter, peering through the door cracks, finding it completely empty and silent, not seeing anyone for three years, which is dangerous. The image commentary says: "Building a high house" indicates self-deception of flying high in the sky; "Peering through the door cracks, finding it completely empty" indicates that those people have hidden themselves. Su Shi said: The sixth line flying high in the sky, thinking it has reached the peak of insight; in reality, its darkness is only enough to cover itself, hence saying "Building a high house, covering the family." The third line would rather break its right arm than help it, is there really no one in the family? It is that the people are afraid of it and have hidden themselves. "Not seeing anyone for three years" indicates that its self-assumed cleverness has reached its end, hence "dangerous."

離上，艮下。“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”，六二、六五二陰據用事之地，而九三、九四、上九三陽寓於其間，所以為“旅”也。小者為主，而大者為旅。為主者以得中，而順乎剛為亨，故曰“小亨”；為旅者以居貞，而不取為吉，故曰“旅貞吉”。“止而麗乎明”，則居貞而不取之謂也；“貞吉”者指三陽，非二陰為主者之事也，故特曰“旅貞吉”。

The upper trigram is "Li" (Fire), and the lower trigram is "Gen" (Mountain). The hexagram statement says: The hexagram "Lv" (Travel), has slight success, and being a guest in a foreign place while maintaining uprightness brings good fortune. The commentary on the judgment says: "Lv, small success" is because the yao (line) of yin is in the outer trigram and occupies the middle position, thus being in harmony with the yang line. It is able to remain still and attach itself to brightness, so "small success, traveling with uprightness brings good fortune." The meaning of this period of traveling is indeed profound! Su Shi said: In the hexagram "Lv," the two yin lines, six two and six five, occupy the positions of power and governance, while the three yang lines, nine three, nine four, and upper nine, are in a position of being guests among them. This is why it is called "Lv." The small and flexible yin lines become the masters, while the strong and vigorous yang lines become the travelers. The masters, because they are in the middle and in harmony with the yang lines, achieve success, hence "small success." The travelers, because they are content with their position and do not seek to take more, achieve good fortune, hence "traveling with uprightness brings good fortune." "Stopping and attaching itself to brightness" refers precisely to being content with one's position and not seeking more. The two characters "uprightness and good fortune" refer to the three yang lines, not the two yin lines that are in positions of power, so it is specifically said "traveling with uprightness brings good fortune."

《象》曰：山上有火，“旅”，君子以明慎用刑，而不留獄。初六：旅瑣瑣，斯其所取災。《象》曰：“旅瑣瑣”，志窮災也。“羈旅”之世，物無正主，近則相依。自六二至上九，皆陰陽相鄰，而初獨孑然處六二之下，其細已甚，故曰“旅瑣瑣”也。斯，隸也；六二近於九三，三之所取也；初六窮而無依，隸於六二，役於九三。三“焚”二次，並以及初，故曰“斯其所取災”也。

The Image Commentary says: Fire burning on a mountain, this is the Hexagram of Travel; the gentleman takes it as a model, being clear and cautious in the use of punishment, so that cases are not left unresolved. The Line Statement of the first line says: A traveler is lowly and insignificant, this is the reason for his calamity. The Image Commentary says: "Traveling in a lowly manner," refers to a state of destitution that brings about misfortune. Su Shi said: In a world of wandering and temporary residence, nothing has a fixed master; whoever is nearby becomes the one relied upon. From the second line up to the top line, all are yin and yang adjacent to each other, but only the first line is alone beneath the second line, in an extremely isolated position, hence it is said "traveling in a lowly manner." "This" means belonging; the second line is adjacent to the third line, and is the object to be seized by the third line; the first line, having no way out and no support, can only belong to the second line, and be used by the third line. The third line burns down the second line's lodging, and in doing so, also affects the first line, hence it is said "this is the calamity it incurs."

六二：旅即次，懷其資，得童僕，貞。《象》曰：“得童僕，貞”，終無尤也。六二，九三之所即以為次也。因三之資以隸初六，故曰“得童僕，貞”。初六雖四之應，而四為三所隔，終“無尤”之者也。九三：旅焚其次，喪其童僕，貞厲。《象》曰：“旅焚其次”，亦以傷矣；以旅與下，其義喪也。“下”，初六也。六二，我之次也。而初隸於二，懷二而並有之，則初亦我之童僕矣。九三以剛居上，見得而忘義，焚二以取初，則一舉而兩失之矣。

The Line Statement of the Second Line says: The traveler stays in an inn, carrying money, and is served by a servant, maintaining uprightness. The Image Commentary says: "Receiving a servant, uprightness" will ultimately not lead to blame. Su Shi says: the Second Line is precisely the one where the Third Line comes close and stays in the inn. It uses the wealth of the Third Line to take the First Line as a subordinate, hence "Receiving a servant, uprightness." Although the First Line is in a correct correspondence with the Fourth Line, the Fourth Line is separated from it by the Third Line, so ultimately no one will blame it. The Line Statement of the Third Line says: The traveler burns down his inn, loses the servant, and although maintaining uprightness, it is still dangerous. The Image Commentary says: "The traveler burns down his inn" is also a great injury; treating servants as guests, by principle, will result in losing them. Su Shi says: here the word "下" refers to the First Line. The Second Line is the inn where the Third Line stays, and the First Line is subordinate to the Second Line. If I am kind to the Second Line, I will also gain the First Line, so the First Line becomes my servant. The Third Line, being a strong line in a superior position, sees profit and forgets righteousness, burns down the Second Line to seize the First Line, and ends up losing both ends at once.

九四：旅于處，得其資斧，我心不快。《象》曰：“旅于處”，未得位也。“得其資斧”，心未快也。“資斧”，所以除荊棘、治次舍也。九四剛而失位，所乘者九三，有資斧而無地者也，故處而“心不快”。六五：射雉一矢，亡；終以譽命。《象》曰：“終以譽命”，上逮也。居二陽之間，可以德懷，不可以力取。如以一矢射兩雉，理無兼獲。得四則失上矣，若不志於取，亡矢而不射，則夫二陽者皆可以其功譽而爵命之，非獨得四可以及上也。

The fourth line statement says: A traveler can only temporarily find a place to stay; although he has money and an axe, his heart is not happy. The Image Commentary says: "Traveling and staying," indicates not having the correct position; "obtaining his tools," still does not bring happiness. Su Shi said: The term "tools" refers to the implements used to cut through thorns and repair the guest house. The fourth line is a yang line that has lost its correct position, and it is standing on the third line which is also a yang line. This is like having tools but no land of one's own, so one can only stay temporarily and thus "the heart is not happy." The fifth line statement says: Shooting a wild chicken, one arrow is lost; in the end, one gains reputation and rank. The Image Commentary says: "Finally obtaining reputation and rank" indicates the favor reaching upwards. Su Shi said: The fifth line is sandwiched between the fourth line and the top line, both of which are yang lines. It can only use virtue to attract rather than use force to seize. It is like shooting two wild chickens with one arrow; by nature, it is impossible to obtain both. If one obtains the fourth line, one loses the top line. If one has no intention of seizing, one may choose to lose the arrow and not shoot. In this case, both the fourth and top lines will honor and bestow rank upon it due to its virtue and reputation, thus not only obtaining the fourth line but also attaining the top line.

上九：鳥焚其巢，旅人先笑後號咷。喪牛于易，凶。《象》曰：以旅在上，其義焚也。“喪牛于易”，終莫之聞也。九三次於六二之上，上九“巢”於六五之上，皆以剛臨柔。六二、六五皆無應，而在我下，其勢必與我。上九、九三知其無應而必我與也，故易而取之。九三“焚其次”，上九“焚其巢”，其為不義一也。而三止於“貞厲”，上至於“號咷”之凶者，六五旅之主也。“離”之《象》曰：“畜牝牛，吉。”六五之謂牛矣，易五以喪牛，終莫之聞者，驕亢之罪也。

The line statement of the top nine says: A bird burned its nest, and a traveler first laughed and then wept bitterly. Because of negligence, he lost his ox, which is a dangerous situation. The image commentary says: Being in a position of high authority as a guest, by nature he should be burned. 'Losing the ox in ease' means that in the end, no one is willing to tell him the news. Su Shi said: Nine three placed the guest house above six two, and top nine built the nest above six five, both are hard lines dominating soft lines. Six two and six five have no proper response, and both are below me, so they must inevitably submit to me. Nine three and top nine saw that they had no place to rely on and would certainly submit to them, so they acted with negligence and took it. Nine three 'burned his guest house,' top nine 'burned his nest,' their injustice is the same. However, nine three only suffered 'a dangerous situation,' while top nine fell into the dangerous situation of weeping bitterly, because six five is the master of the entire Travel卦. The image commentary of the Li hexagram says: 'Keeping a female ox, it is auspicious.' Six five is that ox; neglecting six five and losing the ox, when the matter came to a head, no one was willing to inform him, which is the punishment of arrogance and self-importance.

巽上，巽下。“巽”：小亨，利有攸往，利見大人。《彖》曰：重巽以申命。君子和而不同，以“巽”繼“巽”，小人之道也。無施而可，故用於申命而已。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。”所以為“巽”者，初與四也。二五雖據用事之地，而權不在焉，故曰“剛‘巽’乎中正而志行”，言必用初與四而後得志也。權雖在初與四，而非用事之地，故曰：“柔皆順乎剛，是以小亨，”言必順二五而後亨也。“利有攸往”，為二、五用也；“利見大人”，見九五也。有其權而無其位，非九五之大人，孰能容之？

The upper trigram is "Xun" and the lower trigram is also "Xun." The hexagram statement says: The hexagram "Xun" has slight success, is favorable for going forward, and is favorable for meeting a great person. The commentary on the judgment says: Two "Xun" trigrams are used to repeatedly emphasize orders. Su Shi said: A gentleman values harmony but not blind agreement; to follow blindly is the way of a petty person, which is inappropriate in any situation, so it is only used to repeatedly emphasize orders. The commentary on the judgment also says: The strong lines are humble and compliant with the principle of correctness, thus their aspirations can be carried out; the weak lines all comply with the strong lines, so "there is slight success, it is favorable to go forward, and it is favorable to meet a great person." Su Shi said: What makes this hexagram become "Xun" is the two weak lines, Chilu and Liusu. Although the lines Jiuer and Jiwu are in positions of authority, they do not hold actual power, so "the strong lines are compliant with the principle of correctness and their aspirations are realized," meaning that one must employ Chilu and Liusu, then the aspirations can be realized. Although actual power is held by Chilu and Liusu, they are not in positions of authority, so "the weak lines all comply with the strong lines, thus there is slight success," meaning that one must comply with Jiuer and Jiwu, then success can be achieved. "It is favorable to go forward" refers to being employed by Jiuer and Jiwu; "it is favorable to meet a great person" refers to meeting Jiwu. Holding power without the corresponding position, if it is not a great person like Jiwu, who could tolerate it?

《象》曰：隨風，“巽”，君子以申命行事。“申”，重也；兩風相因，是謂“隨風”，申命之象也。古之為令者，必反覆申明之，然後事必行。初六：進退，利武人之貞。《象》曰：“進退”，志疑也；“利武人之貞”，志治也。初六有其權而無其位，九二、九三之所病，故疑而進退也。小人而權在焉，則《易》謂之武人；武人負其力而不貞於君，志亂也；及其治也，則以貞於其君為利。

The Image Commentary says: A wind follows another wind, which is the hexagram of Wind. The gentleman takes it as a model, repeatedly explaining orders and carrying out affairs. Su Shi said: "Shen" means repetition; two winds following each other are called "following the wind," which is the image of repeatedly issuing orders. In ancient times, those who issued commands had to explain them repeatedly before things could be accomplished. The line statement of the first line says: Neither advancing nor retreating, it is advantageous to hold to the right course like a warrior. The Image Commentary says: "Advancing and retreating" indicates hesitation in mind; "advantageous to the virtue of the warrior" indicates the mind being regulated. Su Shi said: The first line holds power but has no position, which is precisely what the nine second and nine third lines detest, so it is hesitant and caught between advancing and retreating. A petty person who holds power is called a "warrior" in the Zhou Changes. A warrior relies on his own strength and refuses to be loyal to the sovereign, which is a confused mind; when the mind is regulated, it becomes advantageous to be loyal to the sovereign.

九二：巽在床下，用史、巫紛若，吉，無咎。《象》曰：“紛若”之“吉”，得中也。九二以陽居陰，能下人者也。知權在初六，故“巽”於床下，下之而求用也。初六，武人也；方且進退，我則下之而求其用，故求者紛然，而用者不力。譬之用史、巫，將以求福於神，神之降福未可知，而史、巫先享其利也。故“吉”而後“無咎”。紛然而求人者，非吉之道也，其所以吉者，居得其中，用事之地也。

The line statement of the second line says: Humble and submissive, lying beneath the bed, employing diviners and shamans to make preparations, it is auspicious and without blame. The image commentary says: "Frenzied activity" is auspicious because the second line is in the center. Su Shi says: The second line, with a yang line in a yin position, is willing to submit to others. It knows that actual power lies with the first line, so it humbles itself to the point of lying beneath the bed, lowering its posture to seek its assistance. The first line is a "military man" hesitating to advance or retreat. I lower my posture to seek its help, so the one making the request is busy and active, while the one being requested does not exert itself. This is like employing diviners and shamans, intending to pray to the gods for blessings, but it is uncertain whether the gods will grant blessings. The diviners and shamans, however, have already gained benefits. Therefore, it is first "auspicious" and then "without blame." To make frantic efforts to seek help from others is not the way to achieve auspiciousness; yet it is still auspicious because it is in the central position, holding a position of authority and power.

九三：頻巽，吝。《象》曰：“頻巽”之“吝”，志窮也。九三以陽居陽，而非用事之地也。知權之在初六也，下之則心不服，制之則力不能，故頻蹙以待之。“復”之六三不能止初九之為“復”也，故“頻復”；“巽”之九三不能止初六之為“巽”也，故“頻巽”。六四：悔亡，田獲三品。《象》曰：“田獲三品”，有功也。六四，有其權而無其位者，與初六均也，蓋亦居可疑之地矣。而有九五以為之主，坦然以正待之，故“悔亡”。九五不求，而六四自求用，故其用也力。譬之於田：田者盡力以獲禽，而利歸於君。“一為乾豆，二為賓客，三為充者之庖。”君子不勞而“獲三品”，其與史巫之功亦遠矣。

The line statement for the third line says: "Frowning and勉强 following, there is regret." The Image Commentary says: "The frequent yielding" brings regret, because the mind has no way out. Su Shi says: The third line is a yang line in a yang position, but it is not in the position of authority and power. It knows that the actual power lies with the initial line six. If it tries to lower itself, it feels resentful; if it tries to suppress it, it lacks the strength. Therefore, it can only deal with it by frowning. In the hexagram "Fu" (Return), the line six three cannot control the initial line nine which is the true "Fu," so it can only "frequently return." In the hexagram "Xun" (Wind), the third line nine cannot control the initial line six which is the true "Xun," so it can only "frequently yield." The line statement for the fourth line says: Regret disappears, hunting yields a third class of game. The Image Commentary says: "Hunting and obtaining three classes," is a meritorious act. Su Shi says: The fourth line is also a line with power but without a position, similar to the initial line six. It is in a position that is easily suspected. However, it has above it the fifth line nine which is in charge. It is straightforward and treats it properly, so "regret disappears." The fifth line nine does not seek it, but the fourth line six actively seeks to be used, so it exerts effort especially. This is like hunting: the hunter exerts effort to capture animals, but the benefit goes to the ruler. The "Gu Liang Zhuan·Huan Gong Fourth Year" says: The first class of game is made into dried meat for worship. The second class is used to entertain guests. The third class fills the ruler's kitchen. A gentleman does not need to personally labor and can "obtain three classes," which is far superior to the small merits of the priest, the historian, and the shaman.

九五：貞吉，悔亡，無不利。無初有終。先庚三日，後庚三日，吉。《象》曰：九五之吉，位正中也。九五履中正之位，進不頻蹙以忌四，退不過“巽”以下之，蓋貞而已矣。此四所以心服而為之用也，是以“吉”且“悔亡”而“無不利”。“無不利”者，四與五皆利也。九五之德如此，故有“後庚”之終“吉”。

The Line Statement of the Fifth Line says: Upholding correctness brings good fortune, regret disappears, and there is no disadvantage. The beginning may be difficult but the end is favorable. Acting on the three days before and after the day of Geng is favorable. The Image Commentary says: The good fortune of the Fifth Line is because it is in the central and correct position. Su Shi said: The Fifth Line stands on the central and correct position. It does not, like the Third Line, frown and suspect the Fourth Line, nor does it, like the Second Line, be overly humble and flatter it. It is simply upholding correctness. This is why the Fourth Line is pleased and willing to serve it, thus it is both 'good fortune' and 'regret disappears' and 'no disadvantage'. The term 'no disadvantage' means that both the Fourth Line and the Fifth Line benefit. When the virtue of the Fifth Line reaches this level, there is finally good fortune after the day of Geng.

上九：巽在床下，喪其資斧，貞凶。《象》曰：“巽在床下”，上窮也；“喪其資斧”，正乎凶也。九二以陽居陰，上九處“巽”之極，故皆“巽”於床下。而上九陽亢於上，非能下人者也；九二之“巽”，將以用初六；而上九之“巽”，將以圖六四也，有用斧之意焉，特以處於無位之地，故喪其斧也。以上下言之則“正”，以勢言之則“凶”。

The line statement for the top nine says: "Humble and submissive, he hides beneath the bed, losing his wealth and axe, and even upholding righteousness brings misfortune." The Image Commentary says: "The wind is beneath the bed," meaning being in a position of high rank yet having no way forward; "losing his wealth and axe" even following the right path cannot avoid misfortune. Su Shi says: the nine in the second line has a yang line in a yin position, while the top nine is at the peak of the "wind" trigram, so both lines mention "the wind beneath the bed." However, the top nine, being yang and strong, is not someone who would willingly be beneath others; the humility of the nine in the second line is to employ the initial six, while the humility of the top nine is to scheme against the six in the fourth, harboring the intention to use the axe. It is because it is in a position without status or power that the axe is lost. In terms of the hierarchy, this action is considered "righteous," but in terms of actual circumstances, it is "misfortune."

兌上，兌下。“兌”，亨，利貞。《彖》曰：“兌”，說也。剛中而柔外，說以利貞。是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死；說之大，民勸矣哉！小惠不足以勸民。《象》曰：麗澤，“兌”；君子以朋友講習。取其“樂而不流”者也。初九：和兌，吉。《象》曰：“和兌”之“吉”，行未疑也。九二：孚兌，吉；悔亡。《象》曰：“孚兌”之吉，信志也。和而不同，謂之“和兌”；信於其類，謂之“孚兌”。六三小人，而初九、九二君子也；君子之說於小人，將以有所濟，非以為利也。初九以遠之，而無嫌至九二，則初九疑之矣，故必有以自信於初九者，而後“悔亡”。文予而實不予，所以信於初九也。

The upper trigram is "Dui" (Lake), and the lower trigram is also "Dui" (Lake). The hexagram statement says: The hexagram "Dui" (Lake) is smooth and favorable for maintaining the right path. The commentary on the judgment says: "Dui" means joy. A strong line is in the center while soft lines are outside, following the way of joy, which is favorable for maintaining the right path. Thus, it conforms to the heavenly way and responds to human hearts. Using the way of joy to lead the people ahead, the people forget their toil; using the way of joy to lead the people through hardship, the people forget life and death. The power of joy is so great that it can inspire people to encourage one another! Su Shi said: Small favors and kindnesses are insufficient to motivate the people. The image commentary says: Two lakes connected and moistening each other, this is the hexagram "Dui"; the gentleman takes this as a model, discussing and studying with friends. Su Shi said: This refers to the meaning of "joy without excess" mentioned in the "Book of Rites: Records of Music." The line statement for the first line says: To bring joy through harmony, it is favorable. The image commentary says: The favorability of "harmonious joy" is because its actions do not raise suspicion. The line statement for the second line says: To bring joy through sincerity, it is favorable; regret disappears. The image commentary says: The favorability of "sincere joy" is due to sincere intentions. Su Shi said: Harmony without being superficial is called "harmonious joy"; sincerity towards like-minded people is called "sincere joy." The third line is a small person, while the first line and the second line are gentlemen; gentlemen treat small persons with a pleasant expression, intending to help them achieve something, not for personal gain. The first line is far from the sixth line, so it does not raise suspicion; when reaching the second line, the first line begins to suspect it, so the second line must show trustworthiness to the first line, then "regret disappears." Appearing to be accommodating to the sixth line but giving nothing in reality, this is the method by which the second line shows trustworthiness to the first line.

六三：來兌，凶。《象》曰：“來兌”之“凶”，位不當也。九四：商兌，未寧；介疾，有喜。《象》曰：九四之“喜”，有慶也。九五，“兌”之主也；上有上六，下有六三，皆其疾也。《傳》曰：“美疢不如惡石”。九四介於其間，以剛輔五，而議二陰者也，故曰：“商兌，未寧；介疾，有喜。”言疾去而後有喜也，疾去而後有喜，則《易》之所謂“慶”也。

The line statement for the sixth line says: coming forward to flatter, brings misfortune. The image commentary says: the misfortune of "coming to Dui" is due to improper position. The line statement for the ninth line says: repeatedly weighing who to please, the mind is not at peace; separating the illness, there is joy. The image commentary says: the joy of the ninth line is due to the presence of good fortune. Su Shi said: the ninth line is the master of the Dui hexagram; above it is the sixth line, and below it is the sixth line, these two yin lines are its illness. The "Zuo Zhuan · Xianggong Twenty-Third Year" records Zang Sun He's words: a painful illness that is pleasant to endure is less beneficial than a stone used for leeching. The ninth line is in the middle, with a yang line supporting the ninth line, helping it to weigh these two yin lines, so it says "discussing Dui, not at peace; separating the illness, there is joy." This means there is joy only after the illness is removed; there is joy only after the illness is removed, which is exactly what the "Zhou Yi" refers to as "joy."

九五：孚于剝，有厲。《象》曰：“孚于剝”，位正當也。上六：引兌。《象》曰：“上六引兌”，未光也。六三、上六，皆“兌”之小人，以陰為質，以說為事者，均也。六三履非其位，而處於二陽之間，以求說為兌者，故曰“來兌”，言初與二不招而自來也，其心易知，其為害淺，故二陽皆“吉”，而六三“凶”。

The Line Statement of the Fifth Line says: "Fully trusting those petty people who are engaged in destruction brings danger." The Image Commentary says: "Trust in the destructive" is because the Fifth Line is in a proper position. The Line Statement of the Sixth Line says: "Drawing others to flatter." The Image Commentary says: "The Sixth Line draws the Joyful" indicates that it is still not able to achieve great success. Su Shi said that both the Third Line and the Sixth Line are petty people in the Joyful hexagram, both having the nature of yin and flexibility, and both taking pleasing others as their main concern. The Third Line is in an improper position and is sandwiched between two yang lines, so it flatters to gain favor, hence it is called "coming to the Joyful," meaning that the First Line and the Second Line did not call it, but it came on its own. This kind of person is easy to see through, and the harm it causes is not deep, so both the yang lines are auspicious, while the Third Line itself is inauspicious.

上六超然於外，不累於物，此小人之託於無求以為“兌”者也，故曰“引兌”，言九五引之而後至也，其心難知，其為害深。故九五“孚于剝”，“剝”者，五陰而消一陽也。上六之害，何至於此？曰：九五以正當之位，而孚於難知之小人，其至於“剝”，豈足怪哉！雖然，其心蓋不知而賢之，非說其小人之實也，使知其實，則去之矣。故有“厲”而不凶。然則上六之所以不光，何也？曰：難進者，君子之事也；使上六引而不兌，則其道光矣。

The Sixth at the Top remains aloof, not entangled by external matters. This is a small person pretending to have no desires in order to please others. Therefore, it is called "leading the兑," meaning it will only come when the Fifth at the Center leads it. Such a person's mind is hard to penetrate, and the resulting harm is profound. Hence, the Fifth at the Center is said to have "faith in the剥" — "剥" refers to a hexagram where five yin lines erode one yang line. How could the harm caused by one person be so severe? The answer is that the Fifth at the Center, although virtuous and in the proper position, trusts a person whose mind is hard to read, eventually leading to the situation of the剥 hexagram. What is strange about that? Although this is the case, the Fifth at the Center does not truly understand this person and mistakenly considers it a virtuous person, not because it likes the small person's nature. If it had recognized the truth, it would have dismissed it long ago. Therefore, there is only "danger" but not "calamity." So why is the Sixth at the Top said to be "not bright"? The answer is that refusing to come forward easily is the way of a gentleman. If the Sixth at the Top is led by others but never flatters or pleases, its path would become bright.

巽上，坎下。“渙”：亨，王假有廟，利涉大川，利貞。《彖》曰：“渙，亨”，剛來而不窮，柔得位乎外而上同，“王假有廟”，王乃在中也；“利涉大川”，乘木有功也。世之方治也，如大川安流而就下；及其亂也，潰溢四出而不可止。水非樂為此，蓋必有逆其性者，泛溢而不已。逆之者必哀，其性必復；水將自擇其所安而歸焉。古之善治者，未嘗與民爭；而聽其自擇，然後從而導之。

The upper trigram is Xun (Wind), and the lower trigram is Kan (Water). The hexagram statement says: The Hexagram of Dispersal is smooth, the king personally attends the ancestral temple, it is advantageous to cross a great river, and it is advantageous to maintain the right course. The commentary on the judgment says: "Dispersal is smooth," because the strong lines come forward without reaching a state of hardship, and the flexible lines in the outer trigram are in proper position and harmonize with the upper trigram. "The king comes to the temple," indicates that the king is in the central position. "It is advantageous to cross a great river," means that success is achieved by using a wooden boat. Su Shi said: When the world is in a time of peace, it is like a great river flowing steadily downstream; but when chaos arises, the river breaks its banks, spreads out in all directions, and cannot be contained. Water does not like this, but something must be opposing its natural course, causing it to overflow uncontrollably. Whatever opposes its nature will eventually decline, and water's natural course will ultimately be restored. Water will naturally find a stable place to settle. In ancient times, those who were good at governing never competed with the people, but rather allowed the people to choose their own path, and then guided them along that direction.

“渙”之為言，天下流離渙散而不安其居，此宜經營四方之不暇。而其《彖》曰“王假有廟”；其《象》曰“先王以亨於帝立廟”，何也？曰：犯難而爭民者，民之所疾也；處危而不偷者，眾之所恃也。先王居渙散之中，安然不爭，而自為長久之計；宗廟既立，亨帝之位定，而天下之心始有所繫矣。“剛來而不窮者”，九二也；“柔得位乎外而上同”者，六四也。“渙”之得民，惟是二者，此所以“亨”也；然猶未免乎“渙”。“王假有廟”，謂五也；王至於有廟，而後可以涉大川，於是“渙”始有所歸矣。有所歸而後有川，有川而後可涉，“乘木”，乘舟也。舟之所行，川之所在也。

The character "Huan" refers to the state of the world being in disorder and people living in instability, where one should be busy seeking survival and making a living. Yet its "Commentary on the Judgment" says "The king comes to the temple," and the "Image Commentary" states "The former kings offered sacrifices to the gods and established temples." Why is this so? The answer is that those who risk danger to compete for the people's support are precisely what the people detest; while those who remain upright in a dangerous situation are the ones the people rely on. When the former kings were in a state of disorder and dispersion, they remained calm and did not compete with the people, but instead made long-term plans for the world. Only when the ancestral temples were established and the positions for worshiping heaven were fixed did the people begin to have a place to connect with. The "Commentary on the Judgment" says "The strong comes but does not exhaust," referring to the second line; "The flexible occupies the outer position and unites above," referring to the fourth line. The "Huan" hexagram gains the people's support because of these two lines, which is why it is "auspicious." However, even with this, it still cannot escape the state of dispersion. "The king comes to the temple" refers to the fifth line. Only when the king personally comes to the temple can he cross the great river, and at this point, the scattered hearts of the people begin to find a place to rest. Once there is a place to rest, then there is a river; once there is a river, then there is a crossing. "Multiplying on wood" means traveling by boat. The place where the boat travels is exactly where the river is.

《象》曰：風行水上，“渙”；先王以享于帝立廟。初六：用拯馬壯，吉。《象》曰：初六之“吉”，順也。九二在險中，得初六而安，故曰：“用拯馬壯，吉。”“明夷”之六二，有馬不以自乘，而以拯上六之傷；“渙”之初六，有馬不以自乘，而以拯九二之險。故《象》皆以為“順”，言其忠順之至也。九二：渙奔其機，悔亡。《象》曰：“渙奔其機”，得原也。得初六而安，是謂“機”也。

The Image Commentary says: Wind moves upon the surface of water, this is the Hexagram of Dispersing; former kings took it as a model, offering sacrifices to the Supreme Deity and establishing ancestral temples. The Line Statement of the first line says: A strong horse is used for rescue, which is auspicious. The Image Commentary says: The auspiciousness of the first line is due to its obedience. Su Shi said: Nine in the second is trapped in peril, and only by receiving the first line does it become secure, hence it says 'using a strong horse for rescue, auspicious.' In the Hexagram of Brightening of the Sun, the second line has a good horse but does not use it for itself, but instead uses it to rescue the injury caused by the sixth line above; in the Hexagram of Dispersing, the first line has a good horse but does not use it for itself, but instead uses it to rescue the peril in which nine in the second is trapped. Therefore, both Image Commentaries refer to it as 'obedient,' meaning it is obedient to the extreme. The Line Statement of nine in the second says: In times of dispersing, run to the table on which one can rely, regret disappears. The Image Commentary says: 'Dispersing and running to the table,' is to obtain what one desires. Su Shi said: Nine in the second becomes secure by receiving the first line, and the first line here refers to the 'table,' that is, the table on which one can rely.

六三：渙其躬，無悔。《象》曰：“渙其躬”，志在外也。渙之世，民無常主。六三有應於上，志在外者也；而近於九二，二者必爭焉，故“渙其躬”，無所適從，惟有道者是予而後安。六四：渙其群，元吉；渙有丘，匪夷所思。《象》曰：“渙其群，元吉”，光大也。上九之有六三者，以應也；九五之有六四、九二之有初六者，以近也；皆有以群之。“渙”而至於群，天下始有可收之漸。其德大者，其所群也大；其德小者，其所群也小。小者合於大，大者合於一，是謂“渙其群”也。近五而得位，則四之所群者最大也，因君以得民，有民以自封殖，是謂“丘”也；“夷”、平也，民之蕩蕩焉，未有所適從者也。彼方不知其所從，而我則為丘以聚之，豈“夷”者之所思哉？民之所思，思夫有德而爭民者也。

The Line Statement of the Third Line says: "Dispersing one's own private intentions, there is no regret." The Image Commentary says: "Dispersing one's own self," indicates that one's mind is outward. Su Shi says: In a time of dispersion and disorder, the people have no fixed master. The Third Line is in correct response with the Top Nine, and its mind is outward; yet it is adjacent to the Second Nine. These two Yang lines must contend for it, so it "disperses its own self," and is momentarily at a loss, only by submitting to a person of virtue can it find peace. The Line Statement of the Fourth Line says: "Dispersing the petty groups, great good fortune; in the midst of dispersion, a gathering of people as numerous as a hill appears, which is not something ordinary people can imagine." The Image Commentary says: "Dispersing the groups, original good fortune," indicates brightness and grandeur. Su Shi says: The Top Nine is able to possess the Third Line, due to correct response; the Fifth Nine is able to possess the Fourth Line, and the Second Nine is able to possess the First Six, due to adjacency; they each form a group. When dispersion can lead to re-gathering into groups, the world begins to show signs of being manageable. A person of great virtue gathers a large group; a person of small virtue gathers a small group. Small groups merge into large groups, large groups unify, this is called "dispersing the groups." The Fourth Line is close to the Fifth Nine and is in the correct position, so the group it gathers is the largest. By relying on the ruler, it gains the people's support, and with the people, it becomes strong. This is what is meant by "a hill." "Yi" means level, referring to the people being aimless and without a destination. They do not yet know where to go, but I build a high hill to gather them together. How could this be something those who are aimless and mediocre could ever think of? What the people truly hope for is someone who attracts the hearts of people through virtue.

九五：渙汗，其大號；渙，王居無咎。《象》曰：“王居無咎”，正位也。“汗”，取其周浹而不反也。宗廟既立，亨帝之位定，而“大號”令出焉。其曰“渙，王居”，何也？《彖》曰：“王假有廟，王乃在中也。”渙然之中，不知其孰為臣、孰為主；至於有廟，而天下始知王之所在矣，故曰“渙，王居”，言“渙”之中有王居矣。

The line statement of the fifth line says: "Like sweat dispersing outward, it is his great decree; in the state of dispersion, the king remains in his position without fault." The image commentary says: "The king resides without blame," because he has properly established his position. Su Shi says that using "sweat" as a metaphor is because once sweat is emitted, it circulates throughout the body and does not return. The ancestral temple has already been established, and the position for sacrificing to heaven has been determined, so the great decree originates from here. Why is it said "dispersion, the king resides"? The commentary on the judgment says: "The king goes to the temple, the king is in the center." In a state of dispersion, people cannot distinguish between ministers and the sovereign; but once there is an ancestral temple, the whole world knows where the king is. Therefore, "dispersion, the king resides" means that within the state of dispersion, there is already the dwelling place of the king.

上九：渙其血，去逖出，無咎。《象》曰：“渙其血”，遠害也。上九求六三，必與九二爭而傷焉；“渙其血”，不爭也；九二“剛來而不窮”，不可與爭者也。雖不爭而處爭之地，猶未免也，故去而遠出，然後無咎。

The line statement of Upper Nine says: "Remove the flowing blood, go far away, and have no blame." The Image Commentary says: "Remove the flowing blood" means to distance oneself from calamity. Su Shi says: Upper Nine desires Six Three, but must necessarily contend with Nine Two and thus be injured; "remove the flowing blood" means not to contend. Nine Two "is strong and does not exhaust itself," which is inherently something it cannot overcome. However, even if it does not contend, its body remains in the place of contention, so it still inevitably suffers. Therefore, it must withdraw and go far away, and only then can it have no blame.

坎上，兌下。“節”，亨。苦節，不可貞。《彖》曰：“節，亨”，剛柔分而剛得中。“剛柔分”者，“兌”下而“坎”上也；“剛得中”者，謂二、五也。此所以為“節，亨”也。“苦節，不可貞”，其道窮也。謂六三也。說以行險，當位以節，中正以通。謂九二也。“兌”施“節”於“坎”，故曰“說以行險”。天地節而四時成。節以制度，不傷財，不害民。《象》曰：澤上有水，“節”；君子以制數度、議德行。“數度”者，其政事也；“德行”者，其教化也；皆所以為民物之“節”也。

The upper trigram is "Kan" (Water) and the lower trigram is "Dui" (Lake). The Hexagram Statement says: The Hexagram of "Jie" (Restraint) is smooth. However, if restraint becomes unbearable, it is not advisable to be overly rigid. The Commentary on the Judgment says: "Jie, smooth," because the yin and yang are properly divided and the yang lines are in the central positions. Su Shi says: The phrase "yin and yang are divided" refers to "Dui" (Lake) being in the lower position and "Kan" (Water) in the upper position; the phrase "yang is in the center" refers to the lines Nine in the Second and Nine in the Fifth. This is why "Jie, smooth." The Commentary on the Judgment also says: "A harsh restraint is not advisable," because the path has reached its end. Su Shi says: This refers to the line Six in the Third. The Commentary on the Judgment also says: To carry out difficult tasks with a harmonious and joyful heart, to be in the proper position and to practice restraint, to uphold uprightness and ensure communication between above and below. Su Shi says: This refers to the line Nine in the Second. The lower trigram "Dui" (Lake) applies restraint to the upper trigram "Kan" (Water), so it is said "to express joy in facing danger." The Commentary on the Judgment also says: Heaven and Earth have measures, and the four seasons are formed. By using regulations to impose restraint, there will be no loss of resources and no harm to the people. The Image Commentary says: There is water on a marsh, which is the Hexagram of "Jie" (Restraint); the gentleman takes this as a model, establishing rites and laws, and evaluating the moral character of people. Su Shi says: The term "number and measure" refers to decrees and punishments; the term "moral character" refers to education and customs; both are used to establish "restraint" for the people and all things.

初九：不出戶庭，無咎。《象》曰：“不出戶庭”，知通塞也。九二：不出門庭，凶。《象》曰：“不出門庭，凶”；失時極也。“節”者，事之會也。君子見吉凶之幾，發而中其會，謂之“節”。《詩·東方未明》，刺無節也。其詩曰：“不能晨夜，不夙則莫。”言無節者不識事之會，或失則早，或失則莫也。

The line statement of the first line says: Not stepping out of the inner courtyard, there is no fault. The image commentary says: "Not stepping out of the inner courtyard" means knowing when to be open and when to be closed. The line statement of the second line says: Not stepping out of the outer courtyard, it is dangerous. The image commentary says: "Not stepping out of the outer courtyard, it is dangerous," means missing the opportunity to the extreme. Su Shi said: What is called "jie" (measure or limit) is the critical point of a matter. A gentleman sees the initial signs of good or bad fortune, and when it arises, he acts exactly at that critical point, which is called "jie." The poem "Eastern Dawn" from the Book of Songs, Qi Wind, satirizes those who lack measure. The poem says: "Unable to distinguish morning and evening, not early then late." This means that those without measure fail to grasp the critical point, either being too early or too late.

“澤上有水，節”，以澤節水者也。虛則納之，滿則流之，其權在澤。初九、九二、六三，“澤”也，節人者也；六四、九五、上六，水也；節於人者也。節之於初九則太早，節之於六三則太莫，故九二者，施節之時、當發之會也。水之始至，澤當塞而不當通；既至，當通而不當塞。故初九以“不出戶庭”為“無咎”，言當塞也；九二以“不出門庭”為“凶”，言當通也。至是而不通，則失時而至於極，六三是也，是禍福之交、成敗之決也。故孔子曰：“君不密，則失臣；臣不密，則失身。幾事不密，則害成。”

"The Lake above Water, Moderation," means using the Lake to regulate the Water. When the Lake is empty, it takes in the Water; when it is full, it lets the Water flow out. The initiative lies with the Lake. The lines Initial Nine, Nine in the Second, and Six in the Third belong to the Lower Trigram, representing the Lake, which is the side that regulates others. The lines Six in the Fourth, Nine in the Fifth, and Six at the Top belong to the Upper Trigram, representing the Water, which is the side being regulated by others. Acting too early at the Initial Nine to regulate is too soon, while waiting until the Six in the Third to regulate is too late. Therefore, Nine in the Second is the proper time to implement regulation, the critical moment to take action. When the Water is about to come, the Lake should block it rather than let it pass through; when the Water has already arrived, it should let it pass through rather than block it. Thus, the Initial Nine takes "not going out of the gate" as "no blame," meaning that blocking is appropriate at this time. Nine in the Second takes "not going out of the courtyard" as "misfortune," meaning that allowing passage is appropriate at this time. If one still does not allow passage at this point, it is the extreme failure to seize the right moment, as seen in the Six in the Third, which is precisely the turning point where fortune and misfortune alternate and success and failure are determined. Therefore, Confucius says in the Great Treatise of the Zhou Changes: 'If a ruler is not cautious in secrecy, he will lose his ministers; if a minister is not cautious in secrecy, he will lose his life. If confidential matters are not kept secret, the matter will go wrong.' "

六三：不節若，則嗟若，無咎。《象》曰：“不節”之“嗟”，又誰咎也？諮嗟而節之，以為不可不節也。九二之節，節於未滿。節之者樂見，節者甘焉。六三之節，節於既溢；節之者嗟，見節者苦焉。若節者人之所不能堪，而人終莫之咎者，知六三之不得巳也。嗟者，不得已之見於外者也。六四：安節，亨。《象》曰：“安節”之“亨”，承上道也。六四承節於九五，在其上不在其身，故六四安焉。九五：甘節，吉；往有尚。《象》曰：“甘節”之“吉”，居位中也。畜而至於極，然後節之，其節也必爭。九二施節於不爭之中，此九五之所樂也，故曰“甘節”。樂則流，甘則壞；故以往適上六，陰陽相配、甘苦相濟為吉也。

The Line Statement of the Third Line says: If one does not impose self-restraint, one can only sigh and lament, but this does not count as a fault. The Image Commentary says: Sighing and lamenting caused by lack of restraint, who could blame such a person? Su Shi says: Although one sighs and laments, one still needs to impose restraint, because one cannot help but restrain oneself. The restraint of Nine in the Second is to act before the vessel is full: the one who imposes restraint is pleased with this situation, and the one who is restrained also feels content. The restraint of Six in the Third is to act only after the overflow has already begun: the one who imposes restraint can only sigh and lament, and the one who is restrained feels bitter. Such restraint is hard to bear, yet no one blames it, because everyone knows that Six in the Third is acting out of necessity. The term 'sigh' precisely expresses that sense of necessity. The Line Statement of the Fourth Line says: To accept restraint calmly brings success. The Image Commentary says: 'Calm restraint' brings success because it follows the laws established by the superior. Su Shi says: Six in the Fourth is subject to the restraint of Nine in the Fifth; the power of restraint lies above it, not within itself, so Six in the Fourth can accept it calmly. The Line Statement of the Fifth Line says: Sweet restraint brings good fortune; going forward will be praised. The Image Commentary says: The good fortune of 'sweet restraint' is because it is in the central position. Su Shi says: When one has accumulated to the extreme and then imposes restraint, such restraint will inevitably cause disputes. Nine in the Second acts before disputes arise, which is precisely what Nine in the Fifth delights in, hence it is called 'sweet restraint'. However, if one is always happy, one may become indulgent; if one is always sweet, one may become corrupt. Therefore, one should go up to Six at the Top, so that yin and yang are balanced, and sweet and bitter are in harmony, only then can it be considered good.

上六：苦節，貞凶；悔亡。《象》曰：“苦節貞凶”，其道窮也。《易》有“凶”而“無咎”者，“大過”之上六、“困”之九二是也；則未有“凶”而能“悔亡”者。亦如人之未有既死而病癒者也。上六“貞凶、悔亡”者，何也？“凶”者六三，“悔亡”者上六也。是以知“節”者在“坎”，而見“節”者之在“兌”也。六三施苦節於我，出於不得已則“無咎”，以是為正則凶矣，而我“悔亡”。

The line statement of the sixth line at the top says: "Austerity beyond endurance, if maintained, brings misfortune; yet regret disappears." The Image Commentary says: "Austerity beyond endurance, maintaining it brings misfortune," meaning its path has reached its end. Su Shi said that in The Zhou Changes there are instances where something is both "misfortune" and "no blame," such as the sixth line at the top of the Great Excess hexagram and the second line of the困 hexagram. However, there are never instances where something is "misfortune" yet "regret disappears," just as there is no case where someone dies and then recovers from illness. So how can the sixth line at the top say "maintaining austerity brings misfortune, regret disappears"? The "misfortune" is due to the third line, while the "regret disappears" is due to the sixth line at the top. From this we can understand that the party subjected to the "restraint" is in the upper trigram Kan (Water), while the party imposing the "restraint" is in the lower trigram Dui (Lake). The third line imposes an unbearable austerity upon the sixth line at the top. If it is indeed unavoidable, it is still "no blame"; but if this is regarded as a constant principle and maintained, it brings misfortune, and the sixth line at the top thus "regret disappears."

巽上，兌下。“中孚”，豚魚，吉。利涉大川，利貞。《彖》曰：“中孚”，柔在內而剛得中，說而“巽”，孚乃化邦也。“中孚”，信也。而謂之“中孚”者，如羽蟲之孚，有諸中而後能化也。羽蟲之孚也，必柔內而剛外，然則“頤”曷為不“中孚”也？曰：內無陽不生，故必柔內而剛外，且剛得中，然後為“中孚”也。剛得中則正，而一柔在內，則靜而久，此羽蟲之所以孚天之道也。君子法之，行之以“說”，輔之以“巽”，而民化矣。

The upper trigram is "Xun" (Wind), and the lower trigram is "Dui" (Lake). The hexagram statement says: The hexagram "Zhongfu" (Faithful Center) indicates that sincerity and trust can reach even small animals like pigs and fish, which are of low status, and this is auspicious. It is favorable to cross great rivers and to maintain uprightness. The commentary on the judgment says: The hexagram "Zhongfu" has the yao (lines) of flexibility within and the yao of strength in the middle, which is harmonious and humble. Therefore, sincerity can influence the entire country. Su Shi said: "Zhongfu" means sincerity. The reason it is called "Zhongfu" is taken from the example of birds incubating eggs: there must be something real inside before it can develop into a form. Birds incubate eggs, which are soft inside and hard outside. Then why is the hexagram "Yi" (Nourishment) also soft inside and hard outside, but not called "Zhongfu"? The answer is that without yang energy, there can be no reproduction. Therefore, it is necessary to have softness inside and strength outside, and the strength must be in the middle, only then can it be called "Zhongfu." When the strength is in the middle, it is upright, and with a portion of softness inside, it can be calm and enduring. This is exactly the way birds follow the heavenly way to nurture their offspring. The gentleman learns from this, using harmony to promote and humility to assist, and the people are thus influenced.

“豚魚，吉”，信及豚魚也。信之及民，容有偽；其及豚魚，不容有偽也。至於豚魚皆吉，則其信也至矣。“利涉大川”，乘木舟虛也。《易》至於“巽”在上而云“涉川”者，其言必及木。“益”之《彖》曰：“木道乃行。”“渙”之《彖》曰：“乘木有功。”“中孚”之《彖》曰“乘木舟虛”，以明此“巽”之功也。以“巽”行“兌”，乘天下之至順而行於人之所說，必無心者也。“舟虛”者，無心之謂也。

The Commentary on the Judgment says: "Pigs and fish, auspicious," meaning that sincerity and trust can reach even small pigs and fish. Su Shi said that sincerity extended to the people still allows for some pretense, but when it reaches even pigs and fish, there is no room for pretense at all. If even pigs and fish are auspicious, then this sincerity is truly complete. The Commentary on the Judgment says: "Beneficial to cross great rivers," meaning to travel on a hollow wooden boat. Su Shi said that in the Zhou Changes, whenever the trigram Xun is on top and the subject is crossing rivers, the explanation must involve wood. The Commentary on the Judgment of the Yi hexagram says "wood's path is carried out," the Commentary on the Judgment of the Huan hexagram says "riding on wood brings merit," and the Commentary on the Judgment of the Zhongfū hexagram says "riding on a hollow wooden boat," all of which clarify the effectiveness of Xun. Using Xun's humility to promote Dui's harmony is like riding on the most smooth thing in the world, traveling through places where everyone is happy, which must be the nature of someone without private motives. The term "hollow boat" refers precisely to the absence of private motives.

“中孚”以“利貞”，乃應乎天也。天道不容偽。《象》曰：澤上有風，“中孚”，君子以議獄緩死。化邦之時，不可以用刑。初九：虞，吉；有它不燕。《象》曰：“初九虞吉”，志未變也。“虞”，戒也，燕安也。六四，初九之應也；而近於五，為五所攣。所謂“它”也，六四不專於應，而有心於五，其色不安，此必變者也。初九及其未變，而戒之不輕往應，則遠於爭矣，故“吉”。

The Commentary on the Judgment says: The hexagram Zhongfu is favorable because it adheres to the right path, thus corresponding to the heavenly way. Su Shi said: The heavenly way cannot tolerate the slightest falsehood. The Image Commentary says: Wind blowing over a marsh, this is the hexagram Zhongfu; the gentleman takes it as a model, deliberating on lawsuits and leniently handling capital punishment. Su Shi said: When the state is undergoing transformation, capital punishment must not be misused. The line statement of the initial nine says: Early preparation brings good fortune; if one has other thoughts, it will not be peaceful. The Image Commentary says: "The initial nine's preparation brings good fortune," because the mind has not yet changed. Su Shi said: "Yu" means preparation, and "yan" means peace. The line six in the fourth is originally the correct corresponding line to the initial nine; but it is adjacent to the nine in the fifth and is influenced by it, which is what the line statement refers to as "it." The line six in the fourth does not focus on its correct corresponding line, but instead becomes attached to the nine in the fifth, and its expression is unstable, thus it must change its mind. The initial nine takes advantage of the fact that it has not yet changed, and remains vigilant, not easily responding to it, thus avoiding disputes, hence "good fortune."

九二：鶴鳴在陰，其子和之；我有好爵，吾與爾靡之。《象》曰：“其子和之”，中心原也。此“中孚”也，而爻未有能“中孚”者也。“中孚”者必正而一、靜而久，而初九、六四，六三、上九有應而相求，九五無應而求人者也，皆非所謂正而一、靜而久者也。惟九二以剛履柔，伏於二陰之下，端欲無求而物自應焉，故曰：“鳴鶴在陰，其子和之。”鶴鳴而子和者，天也；未有能使之者也。“我有好爵，吾與爾靡之”，有爵者，求我之辭也；彼求我、而我不求之之謂也。

The line statement of the second line says: "A crane calls in the shady side of the mountain, its young respond in harmony; I have a good cup of wine, and I wish to share it with you." The image commentary says: "Its young respond in harmony," which expresses a sincere wish. Su Shi said: this hexagram is called Zhongfu (Faithful Center), but among the six lines, none truly achieve "Zhongfu." To be "Zhongfu," one must be upright and dedicated, calm and enduring. However, the initial line and the fourth line, as well as the third and the top line, have proper mutual correspondences and thus seek each other. The fifth line, lacking a proper correspondence, seeks others, which does not reflect uprightness, dedication, calmness, or endurance. Only the second line, with its yang strength resting on a yin position, lying beneath two yin lines, remains upright and without desire, and external things naturally respond to it. Thus it is said, "A crane calls in the shade, its young respond in harmony." When the old crane calls, the young bird responds naturally, without any external prompting. "I have a good cup of wine, and I wish to share it with you" is the words of the person holding the wine cup, expressing a desire to seek the other's company, while the speaker does not seek the other.

六三：得敵，或鼓或罷，或泣或歌。《象》曰：“或鼓或罷”，位不當也。六三履非其位，雖應在上九，而上九非下我者也。上不求三而三求之，求之必過五，五無應而寇我，故曰“得敵”也。得敵而躁，躁而失常，故“或鼓或罷，或泣或歌”也。六四：月幾望，馬匹亡，無咎。《象》曰：“馬匹亡”，絕類上也。初九以應而從我，九五以近而攣我，一陰而當二陽之求，盛之至也。故曰“月幾望”。“月幾望”者，非四之所任也，故必舍五而從初。如有二馬而亡其一，然後“無咎”，類五也。四與五皆“巽”也，故得稱“類”。

The Line Statement of the Third Line says: encountering an enemy, sometimes beating drums to attack, sometimes ceasing hostilities, sometimes weeping, sometimes singing. The Image Commentary says: "sometimes beating drums, sometimes ceasing" is because of an improper position. Su Shi says: the position of the Third Line is not appropriate, although it has a proper correspondence with the Upper Nine, the Upper Nine is not willing to submit to it. The Upper Nine does not seek the Third Line, but the Third Line seeks the Upper Nine, and seeking the Upper Nine necessarily involves passing over the Fifth Nine. The Fifth Nine has no proper correspondence, so it treats me as an aggressor, hence "meeting an enemy." Meeting an enemy leads to restlessness, and restlessness causes loss of composure, hence "sometimes beating drums, sometimes ceasing, sometimes weeping, sometimes singing." The Line Statement of the Fourth Line says: the moon is nearly full, a pair of horses has lost one, but there is no blame. The Image Commentary says: "the loss of a horse" is because of cutting off the same kind and following upward. Su Shi says: the First Nine follows me because of proper correspondence, the Fifth Nine holds me because of proximity, a single yin line responding to two yang lines, this is the peak of prosperity, hence "the moon is nearly full." However, this peak of prosperity is not something the Fourth Line can bear, so it must abandon the Fifth Nine and follow the First Nine. Just as originally having two horses and losing one leads to "no blame"; the one lost is precisely the Fifth Nine. The Fourth Line and the Fifth Nine both belong to the Upper Trigram "Xun," hence they are called "the same kind."

九五：有孚，攣如；無咎。《象》曰：“有孚攣如”，位正當也。“有孚”者，六四也。自五言之，則以得四為“無咎”，非應而求，從必攣而後固。特以其位當，是以“無咎”也。上九：翰音，登于天；貞凶。《象》曰：“翰音登于天”，何可長也！“翰音”，飛且鳴者也。凡羽蟲之飛且鳴者，其飛不長，雉雞之類是也。處外而居上，非“中孚”之道；飛而求顯、鳴而求信者也，故曰：“翰音，登于天”。九二在陰而子和，上九飛鳴而登天，其道蓋相反也；惟不下從陰得陽之正，故曰“貞凶”。

The line statement of the fifth line says: "With sincere faith, one tightly binds the other; there is no fault." The Image Commentary says: "With sincere faith, one tightly binds the other," because the fifth line is in the proper position. Su Shi says that here "with sincere faith" refers to the fourth line. From the perspective of the fifth line, obtaining the fourth line is considered "no fault." The fifth line and the fourth line are not in the proper mutual relationship, yet the fifth line insists on seeking the fourth line, so the relationship of following must be tightly bound to be secure. It is only because the fifth line is in the proper position that it is "no fault." The line statement of the top line says: "A flying and calling bird keeps flying up to the sky; to remain steadfast is dangerous." The Image Commentary says: "The call of the bird reaches the sky," how can it last long! Su Shi says that "hán yīn" refers to a bird that flies and calls at the same time. All birds that fly and call do not fly far, such as domestic fowls and wild chickens. The top line is located outside the hexagram and is at the very top, which is not in accordance with the principle of "Faith in the Center." It relies on flying to attract attention and calling to gain trust, so it is said "the call of the bird reaches the sky." The second line is hidden beneath a yin line, yet a young bird comes to respond naturally; the top line flies and calls up to the sky, their ways are exactly opposite. It is only because it refuses to come down and follow the yin line to obtain the proper path for yang that it is said "steadfastness brings danger."

震上，艮下。“小過”：亨，利貞。可小事，不可大事。飛鳥遺之音，不宜上，宜下大吉。《彖》曰：“小過”，小者過而亨也。陰自外入據用事之地，而囚陽於內，謂之“小過”。“小過”者，君弱而臣強之世也。“小者過而亨”，則大者失位而否矣。“過”以“利貞”，與時行也。《彖》之所謂“利貞”，則《象》之所謂過乎恭、儉與哀者，時當然也。

The upper trigram is "Zhen" (Thunder), and the lower trigram is "Gen" (Mountain). The hexagram statement says: The hexagram "Xiao Guo" (Gentle Overstep), is smooth and favorable for upholding the correct path. It is suitable for small matters, but not for great ones. A flying bird leaves a trail of sound; it is not favorable to move upward, but favorable to move downward, resulting in great good fortune. The commentary on the judgment says: "Xiao Guo" refers to a small excess becoming excessive and thus achieving smoothness. Su Shi said: The yin lines come from outside to occupy the position of power and control the yang lines within, which is called "Xiao Guo." What is meant by "Xiao Guo" is an era when the sovereign is weak and the ministers are domineering. "Small excess and smoothness" implies that the great ones lose their positions and become blocked. The commentary on the judgment says: This "excess" is favorable for upholding the correct path because it follows the trend of the times. Su Shi said: The "favorable for upholding the correct path" mentioned in the commentary on the judgment refers to the behavior being overly respectful, expenses being overly frugal, and mourning being overly sorrowful, all of which are due to the situation of the times.

柔得中，是以小事吉也；剛失位而不中，是以不可大事也。“小過”者，臣強而專。小事，雖專之可也。有“飛鳥”之象焉。“飛鳥遺之音，不宜上，宜下大吉”，上逆而下順也。“小過”有鳥之象。四陰據用事之地，其翼也；二陽囚於內，其腹背也；翼欲往，腹背不能止；翼欲止，腹背不能作也，故“飛鳥”之制在翼。

The Commentary on the Judgment says: the flexible lines are in the center, so it is auspicious to handle small matters; the strong lines are out of their proper position and not in the center, so they cannot handle great matters. Su Shi said: the situation of the hexagram Xiao Guo is one where ministers are arrogant and domineering. For small matters, even if they are handled by them, it is still acceptable. The Commentary on the Judgment also says: the hexagram contains the image of a flying bird. "The flying bird leaves its call, it is not suitable to go up, but suitable to go down, which brings great auspiciousness," because going up is contrary, while going down is in harmony. Su Shi said: the hexagram Xiao Guo has the image of a bird: four yin lines occupy the positions of power and handling affairs, which is the bird's two wings; two yang lines are confined within, which is the bird's abdomen and back. When the wings want to fly, the abdomen and back cannot stop them; when the wings want to rest, the abdomen and back cannot move them. Therefore, the going and coming of the flying bird is entirely controlled by the wings.

鳥之飛也，上窮而忘返，其身遠矣，而獨遺其音；臣之僭也，必孤其君、遠其民，使其君如飛鳥之上窮，使其民聞君之聲不見其形也，而後得志。故曰：“飛鳥遺之音，不宜上，宜下大吉，上逆而下順也。”“小過”之世，其臣則逆，而其民順，故“不宜上、宜下”。上則無民而主孤，下則近民而君強也。

A bird flies upward, reaching a very high place and then forgetting to turn back. Its body is far away and no longer visible, leaving only a trail of sounds. Similarly, a minister who oversteps his bounds must necessarily isolate his sovereign and distance himself from the people. He makes the sovereign like that bird flying high, so that the people can only hear the sovereign's voice but cannot see his figure. Only then does the minister feel satisfied. Therefore, it is said: "The sound left behind by a flying bird is not suitable for going upward, but is favorable for going downward. Going upward is against the people, while going downward is in harmony with them." In the context of the hexagram Xiao Guo (Small Crossing), the minister's side is rebellious, while the people's side is harmonious. Hence, "not suitable for going upward, but favorable for going downward." Going upward would cause the loss of the people and leave the sovereign isolated, while going downward brings the people closer and strengthens the sovereign.

《象》曰：山上有雷，“小過”；君子以行過乎恭、喪過乎哀、用過乎儉。“小過”之君弱，是以臣子痛自貶以張君父也。初六：飛鳥以凶。《象》曰：“飛鳥以凶”，不可如何也。“大過”之“棟”，小過之“飛鳥”，皆以為一卦之象。而其於爻也，皆寄之於初、上者，本末之地也。《春秋傳》曰：“凡師能左右之，曰‘以’。”飛鳥見“以”於翼；欲左而左，欲右而右，莫如之何也，故凶。

The Image Commentary says: Thunder resounding on the mountain, this is the hexagram of "Small Overstep"; the gentleman takes it as a model, being overly respectful in his conduct, overly sorrowful in mourning, and overly frugal in his expenditures. Su Shi said: The world of the hexagram "Small Overstep" is one of a weak sovereign, so ministers must resolutely restrain themselves in order to elevate the sovereign. The line statement of the first line says: A flying bird is at the mercy of others, which is dangerous. The Image Commentary says: "A flying bird meets danger," which is an unavoidable situation. Su Shi said: The "beam" in the hexagram "Great Overstep" and the "flying bird" in the hexagram "Small Overstep" are both symbolic images of the entire hexagram; but when applied to the lines, they are both placed in the first line and the top line, because these are the beginning and the end. The "Zuo Zhuan · Xi Gong Er Liu" says: Those who can control the army are called "yi." The flying bird is controlled by the two wings, which are "yi" — it is driven: if the wings are to the left, it goes left; if to the right, it goes right; it has no power of its own, hence the danger.

六二：過其祖，遇其妣；不及其君，遇其臣，無咎。《象》曰：“不及其君”，臣不可過也。卦合而言之，“小過”者，臣強之世也；爻別而觀之，六五當強臣。六二以陰居陰，臣強而不僭者也。“大過”以夫妻為君臣，而“小過”寄之“祖”與“妣”者，“大過”君驕，故自君父言之；而“小過”臣強，故為臣子之辭，其義一也。曰：不幸而過其祖矣，而猶遇其妣；妣未有不助祖者也，不幸而不及其君矣，而猶遇其臣；臣未有不忠於其君者也，故“小過”之世，君弱而不能為政，臣得專之者，惟六二也。然而於祖曰“過”，於君曰“不及”者，以見臣之不可“過”其君也。

Sixty-two line statement says: Going beyond the grandfather, meeting the grandmother; not reaching the sovereign, meeting the sovereign's ministers, without fault. The Image Commentary says: 'Not reaching the sovereign' means a subject should not go beyond the sovereign. Su Shi says: Considering the whole hexagram, Xiao Guo represents an era when ministers are strong; considering each line separately, line six-five is the arrogant minister. Line sixty-two, with a yin line in a yin position, belongs to the category of strong ministers who do not overstep. The Da Guo hexagram uses husband and wife to compare sovereign and subject, while the Xiao Guo hexagram uses 'grandfather' and 'mother' because Da Guo discusses the arrogance of the sovereign, so it speaks from the mouth of the sovereign father; Xiao Guo discusses the arrogance of the subject, so it speaks from the subject's perspective, the reasoning is the same. Su Shi continues to explain the line meaning: Although going beyond the grandfather, one still meets the grandmother, and the grandmother does not fail the grandfather; although not reaching the sovereign, one still meets the sovereign's ministers, and the ministers do not fail the sovereign. Therefore, in the era of Xiao Guo, the sovereign is weak and cannot personally manage affairs, while the ministers are able to act independently. Only line sixty-two acts properly. However, speaking of 'going beyond' the grandfather and 'not reaching' the sovereign, is precisely to show that subjects should not go beyond the sovereign.

九三：弗過防之，從或戕之，凶。《象》曰：“從或戕之”，“凶”如何也？九四：無咎，弗過遇之，往厲必戒，勿用永貞。《象》曰：“弗過遇之”，位不當也；“往厲必戒”，終不可長也。“小過”，陽失位而不中，故其君在三、四。三之所臣者，初與二也；四之所臣者，五與上也。《春秋》：臣弒其君，故曰“弒”。或曰“伐”。“弒”者，其所從來有漸，而“伐”者，一朝一夕之故也。

The third line statement says: The other party has not overstepped, yet I keep on guarding against him, which instead invites harm from followers, resulting in danger. The Image Commentary says: "From him, one may be attacked," how serious is this danger? The fourth line statement says: There is no fault, for the other party has not overstepped, yet I approach him, which leads to danger, so one must be cautious and not persist along this path. The Image Commentary says: "Not exceeding, yet encountering," indicates improper position; "Going forward brings danger, one must be cautious," indicates that this cannot be sustained. Su Shi says: In the卦 of Xiao Guo, the yang lines have lost their proper positions and are not in the center, so the ones acting as rulers are the third and fourth lines. The third line governs the first line and the second line; the fourth line governs the fifth line and the top line. The Spring and Autumn Annals records instances of a minister killing the ruler, usually written as "shi," but sometimes also written as "fa." When written as "shi," it indicates that the disaster has been building up over time; when written as "fa," it suggests that the incident occurs suddenly in a short period.

六二，強臣也，而未之過；九三剛而不中，莫能容也，故曰：“弗過防之，從或伐之，凶。”言六二弗過，而九三疑之，故或從而伐其君。謂之“伐”者，以明二本無意於逆，咎在三也。九四以陽居陰，可謂“無咎”矣，然而失位自卑，臣雖弗過，我則開之。“遇”，逢也。臣未僭而逢其惡，故曰：“弗過遇之，往厲必戒，勿用永貞。”言九四失位，而往從五，危而非正，不可長也。

Six in the Second is a strong minister, but has not overstepped his position. Nine in the Third is rigid and not centered, and cannot tolerate it, so the line statement says, "Not going beyond, but guarding against it, following and attacking it, resulting in misfortune." This means that Six in the Second originally did not overstep, but Nine in the Third suspects it, leading others to rise up against the sovereign. The use of the word "attack" is to indicate that Six in the Second had no intention of rebellion, and the fault lies with Nine in the Third. Nine in the Fourth, with a yang line in a yin position, could be considered "without blame." However, it has lost its proper position and willingly submits to a lower status. Although the minister has not overstepped, I have already opened the door for him. "Meeting" means approaching. The minister has not acted improperly, yet I have already approached his evil thoughts, so it is said, "Not going beyond, but meeting it, going forward brings danger and must be cautious, do not use it for a long time." This means that Nine in the Fourth has lost its proper position and still goes up to follow Six in the Fifth, which is both dangerous and against the right path, and this path cannot be sustained.

六五：密雲不雨，自我西郊；公弋，取彼在穴。《象》曰：“密雲不雨”，已上也。“已上”者，其勢不可復下之辭也。六五之權，足以為密雲，而終不為雨，次於西郊而不行。豈真不能哉？其謀深也。強臣之慾為變也，憂在內，是故見利而不為，見益而不取，縕畜以自厚，持滿而不發者，凡皆以遂其深謀也。當是時也，必有穴其間而為之用者，故戒之曰：“公弋，取彼在穴。”君子之居此，苟無意於為盜，莫若取其在穴者，以自明於天下，而天下信之矣。

Six in the Fifth Line Statement says: Dense clouds are gathering but there is no rain; the clouds are coming from the western outskirts. The king uses a bowstring arrow to shoot and brings out the one hiding in the cave. The Image Commentary says: "Dense clouds without rain" indicates that the clouds have already risen to a high place. Su Shi says: the term "already above" means that its momentum can no longer descend. The authority in the Sixth in the Fifth line is sufficient to create dense clouds in the sky, yet it refuses to turn them into rain, only staying stationed at the western outskirts without taking action. Is it really impossible? It is because its plan is deep and far-reaching. A powerful minister who wants to cause a change is worried about hidden dangers within, so when he sees an opportunity he does not act, when he sees a benefit he does not take it, accumulating strength deeply, drawing the bowstring fully but delaying the release. All of this is for the sake of completing his deep and far-reaching plan. At this time, there must be someone hidden in the shadows acting as an inside supporter for him, so the Line Statement warns: "The king shoots with a bowstring arrow, taking out the one hiding in the cave." A gentleman in this situation, if he has no intention of becoming a rebel or a traitor, the best course of action is to expose the one hiding in the cave, to show his sincerity to the world, and the world will then believe him.

上六：弗遇過之，飛鳥離之，凶；是謂災眚。《象》曰：“弗遇過之”，已亢也。至於是，則“亢”而不可復返也，故曰“弗遇過之”，言君雖不逢其惡，而臣自僭也。“離”，遭也；君失其政而臣得之，其所從來遠矣。而憂患集於我，非我失政而遭其凶者，天禍也。故曰：“飛鳥離之，凶；是謂災眚。”

The line statement of the sixth line at the top says: The sovereign did not accommodate it, yet it went beyond its proper bounds, and the flying bird suffered, resulting in calamity; this is called a disaster. The image commentary says: "Not encountering it and going beyond," means it has reached the highest point. Su Shi said: By this point, it has become so exalted that it cannot return, so "not encountering it and going beyond" means that although the sovereign did not accommodate that evil thought, the minister still went beyond his proper bounds on his own. "Li" means encountering; the sovereign lost power, and the minister took it over, and this process has been going on for a long time. Yet the calamity has fallen upon me instead—power was not lost by me, yet I suffer this calamity, which is the calamity sent by heaven. Therefore, it says: "The flying bird encounters it, calamity; this is called a disaster."

坎上，離下。“既濟”，亨小，利貞。初吉，終亂。《彖》曰：“既濟，亨小”者，亨也。凡陰陽各安其所，則靜而不用。將發其用，必有以蘊之者。水在火上，火欲炎而不達，此火之所以致其怒也。陰皆乘陽，陽欲進而不遂，此陽之所以奮其力也。火致其怒，雖險必達；陽奮其力，雖難必遂：此所以為“既濟”也。故曰：“既濟，亨小者，亨也。”言小者皆在上而亨，大者皆在下而否也。

The upper trigram is "Kan" (Water), and the lower trigram is "Li" (Fire). The hexagram statement says: The hexagram "Ji Ji" (Completion) indicates that the small one is prosperous, and it is favorable to maintain the correct position. The beginning is auspicious, but the end is chaotic. The commentary on the judgment states: "Ji Ji, Xing Xiao" (Completion, Prosperity for the Small), meaning that the small one is prosperous. Su Shi said: generally, when yin and yang are in their proper positions, they remain still and do not act. For them to act, something must accumulate and cause them to rise. Water is pressed upon fire, and fire wants to rise but cannot escape, which is the reason for fire's anger; yin lines are all on top of yang lines, and yang wants to advance but cannot achieve its purpose, which is the reason for yang's effort. When fire becomes angry, even the most dangerous obstacles will certainly be burned through; when yang makes an effort, even the most difficult situation will certainly be overcome. This is why it is called "Ji Ji." Therefore, it says "Ji Ji, Xing Xiao" (Completion, Prosperity for the Small), meaning that the small one is on top and thus prosperous, while the large one is below and thus blocked.

“利貞”，剛柔正而位當也。“坎”上而“離”下，剛柔正也；陰皆居陰，陽皆居陽，位當也。“剛柔正而位當”，則小者不可復進，以貞為利也。“初吉”，柔得中也；“終”止則“亂”，其道窮也。柔皆乘剛，非正也；以“濟”則可，“既濟”，則當變而反其正，以此終焉。止而不變，則亂矣。《象》曰：水在火上，“既濟”；君子以思患而豫防之。“既濟”者，難平而安樂之世也，憂患常生於此。初九：曳其輪，濡其尾，無咎。《象》曰：“曳其輪”，義“無咎”也。“濟”者，皆自內適外，故“既濟”、“未濟”皆以初為尾，以上為首。“曳”者，欲行而未進之象也。初九方行於險，未畢濟者也，故“無咎”。

The Commentary on the Judgment says: "It is advantageous to maintain correctness." This is because the yin and yang lines each occupy their proper positions. Su Shi says: "The trigram Kan is above and the trigram Li is below. This is the proper alignment of yin and yang; the yin lines are in yin positions and the yang lines are in yang positions, which is the proper positioning. Since the yin and yang are properly aligned and in their correct positions, the minor aspect cannot advance further, so maintaining correctness is advantageous. The Commentary on the Judgment also says: "Initially it is auspicious." This is because the yin line is in the center. However, when it reaches the end and stops moving, it becomes "chaos," indicating that its path has reached its limit. Su Shi says: the yin lines are all riding on the yang lines, which is not the proper way. Using them to cross a dangerous situation is acceptable, but once the danger has passed, they should return to the proper way to conclude the matter. If they remain stationary without change, chaos will result. The Image Commentary says: water above fire, which is the Hexagram of Completion; the gentleman takes this as a model, thinking of potential dangers and being prepared in advance. Su Shi says: the Hexagram of Completion represents a time when difficulties have been overcome and the world is at peace, yet dangers often arise precisely at such times. The line statement of the first line says: dragging the wheel, soiling the tail, without blame. The Image Commentary says: "Dragging the wheel" is by nature without blame. Su Shi says: the term "ji" (completion) refers to crossing a river, which is a movement from within to outside. Therefore, both the Hexagram of Completion and the Hexagram of Not Yet Completed take the first line as the tail and the top line as the head. "Yi" (dragging) refers to the state of wanting to move but not yet having advanced. The first line is just beginning to enter a dangerous situation and has not yet completed the crossing, so there is no blame.

六二：婦喪其茀，勿逐，七日得。《象》曰：“七日得”，以中道也。安樂之世，人不思亂，而小人開之。開之有端，必始於爭；爭則動，動則無所不至。君子居之以至靜，受之以廣大，雖有好亂樂禍之人慾開其端，而人莫之予，蓋未嘗不旋踵而敗也。“既濟”爻爻皆有應，六二、六四居二陽之間，在可疑之地，寇之所謀；而六二居中，九五之配也，或者欲間之，故竊其“茀”。“茀”者，婦之蔽也；婦喪其茀，其夫必怒而求之，求未必得，而婦先見疑。近其婦者，先見詰，怨怒並生，而憂患之至不可以勝防矣。故凡竊吾茀者，利在於吾之逐之也，吾恬而不逐，上下晏然，非盜者各安其位，而盜者敗矣。故曰：“勿逐，七日得。”

The Line Statement of the Second Line says: A woman lost the curtain on her carriage; do not pursue it, for after seven days it will be recovered on its own. The Image Commentary says: 'Recovery after seven days' is because of following the middle path. Su Shi said: In times of peace and happiness, people naturally do not wish to cause chaos, but it is the petty person who starts the trouble. Initiating chaos always has a beginning, and it must start with contention; once there is contention, there will be trouble, and once there is trouble, anything can happen. A gentleman in such times should maintain extreme stillness and bear everything with great tolerance. Even if there are those who wish to start trouble, the people will not follow them, so they will inevitably collapse quickly. In the Hexagram of Completion, each line has a proper correspondence. The Second Line and the Fourth Line are between two Yang lines, and thus are in a position prone to suspicion, making them the target of thieves. The Second Line is the spouse of the Fifth Line, so someone might attempt to create discord between them, hence the theft of her curtain. 'Fú' is the curtain used by a woman when riding in a carriage. When a woman loses her curtain, her husband will certainly be angry and pursue the matter. Pursuing may not bring the curtain back, but the woman will first be suspected. Anyone close to her will be questioned first, and resentment and anger will arise, leading to continuous troubles that are hard to prevent. Therefore, anyone who steals my curtain will be counting on me to pursue it. If I remain calm and do not pursue, all will be peaceful, and those who are not thieves will stay in their proper place, while those who are thieves will find nothing. Therefore, it is said: 'Do not pursue, and it will be recovered after seven days.'

九三：高宗伐鬼方，三年克之；小人勿用。《象》曰：“三年克之”，憊也。“未濟”，方其未出於難也。上下一心，譬如胡越同舟而遇風，雖厲民以犯難可也。及其“既濟”，已出於難，則上之用其民也，易以致怨；而下之為其上用也，易以致疑。故“未濟”之九四，“震用伐鬼方，三年有賞于大國”；而“既濟”之九三，以是為“憊”也。

The line statement of nine in the third says: King Wu Ding of the Yin dynasty waged war against the Gufang people and took three years to conquer them; do not employ petty men. The image commentary says: "Three years to conquer," indicates exhaustion. Su Shi said that what is written in the hexagram of "Not Yet Completed" refers to a time when one has not yet escaped difficulties. At that time, the people above and below were united, just like a Hu person and a Yue person sitting together on a boat encountering a storm, so even if the people were driven to take risks and hardships, it could be done. But when one has already escaped difficulties, as in the hexagram of "Already Completed," the person in authority employing the people would easily provoke resentment, and the person below working for the authority would easily provoke suspicion. Therefore, the line statement of nine in the fourth of "Not Yet Completed" says, "Shaking, using force to attack the Gufang people, rewarded in a great state," while the line statement of nine in the third of "Already Completed" regards the same event as "exhaustion."

“未濟”之主在六五，而九四為之臣，有震主之威者也，其威不用之於主，而用之於“伐鬼方”，雖三年之久，未見其克，不克也而猶賞之以大國者，以難未平也。若出於難，則臣必用其威於主，而主亦疑其臣矣。“既濟”之九三，以九五為主，臣主皆強，故曰“高宗伐鬼方”，以見三之為五用也。雖以高宗之賢，三年而後克之者，“既濟”之世，民安於無事而不可用也。“未濟”之賞以大國也，豈嘗問其君子小人哉？有功斯國之矣；而“既濟”則“小人勿用”，蓋已疑其臣矣。

The main line of the hexagram "Unfinished" is the line six in the fifth position. The line nine in the fourth position serves as a minister to it, being a person whose authority is strong enough to shake the ruler. His authority is not directed towards the ruler, but rather towards the campaign against the Gufang people; although the campaign lasted three years without success, he was still granted a large territory, because the difficulties had not yet been resolved. If the difficulties had already been overcome, then the minister would surely use his authority against the ruler, and the ruler would certainly suspect the minister. In the hexagram "Already Completed," the line nine in the third position serves under the line nine in the fifth position. Both ruler and minister are strong, so it says "King Wu attacked the Gufang people," showing that the line nine in the third position is supporting the line nine in the fifth position. Even with the wisdom of King Wu of Yin, it took three years to conquer, because in the time of the hexagram "Already Completed," the people were content and unwilling to be driven. When granting a large territory in the hexagram "Unfinished," did they ever ask whether the recipient was a gentleman or a petty person? They gave rewards based on merit; but in the hexagram "Already Completed," it says "petty persons should not be used," showing that the ruler has already begun to suspect the ministers.

六四：繻有衣袽，終日戒。《象》曰：“終日戒”，有所疑也。“繻”，當作“濡”。“衣袽”，所以備舟隙也。四居二陽之間而不相得，故備且戒如是也。卦以“濟”為事，故取於舟。九五：東鄰殺牛，不如西鄰之禴祭，實受其福。《象》曰：“東鄰殺牛”，不如西鄰之時也；“實受其福”，吉大來也。

The Line Statement of the Fourth Line says: The ship is leaking water, and old clothes and stuffing are used to plug the holes, and one is constantly on guard all day. The Image Commentary says: "Being on guard all day" indicates inner doubt and worry. Su Shi said that "繻" should be written as "濡," meaning to soak or leak water. "衣袽" refers to old and torn cloth used to block the ship's seams. The Fourth Line is between two Yang Lines and does not harmonize with them, so constant vigilance and caution are needed. The entire hexagram is about crossing a river, so the image of a boat is used. The Line Statement of the Fifth Line says: The eastern neighbor sacrifices a cow for a grand ceremony, but it is not as good as the western neighbor's simple offering, which can genuinely receive the blessings of the gods. The Image Commentary says: "The eastern neighbor sacrifices a cow" is not as good as the western neighbor's timely sacrifice; "genuinely receiving its blessing" means great good fortune is coming.

“東”、“西”者，彼、我之辭也。祭未有水殺牛者，而云“殺牛”，不如禴祭，何也？曰：禴祭，時祭也。國之常事而殺牛者，非時；特殺而祭，以求福者也。小人以為禴祭常事，不足以致福，故以非時殺牛而求之，而不知時祭之福，不求而大來也。人之情，在難則厭事；而無難之世，常不能安有其福。故聖人以為“既濟”之主，在於守常安法而已，求功名於法度之外，則《易》之所謂殺牛也。上六：濡其首，厲。《象》曰：“濡其首，厲”，何可久也？“既濟”之上六，畢濟之時也。而以陰居之，未免於危也。

Su Shi said: "East" and "West" are substitutes for "other" and "self." The ritual of worship has none more solemn than sacrificing a bull, yet the line statement of the hexagram says that sacrificing a bull is not as good as the simple and thin sacrifice of the Yueshi rite. Why is that? The answer is: Yueshi rite is a regular sacrifice held according to the seasons, belonging to the country's routine ceremony; while sacrificing a bull is not in season, and is specially done to seek blessings. A petty person thinks that Yueshi rite is just routine work, insufficient to bring blessings, so he sacrifices a bull at an unusual time to seek blessings, but does not realize that the blessings from regular sacrifices come naturally without needing to be sought. Human nature is such that in times of hardship, one is tired of many affairs, but when there is no hardship, one often fails to keep one's blessings. Therefore, the sage believes that being the master of the Ji Ji hexagram, which represents a state of completion, is simply to abide by the routine and be content with the established rules; to seek fame and success beyond the rules is what the Zhou Yi refers to as "sacrificing a bull." The line statement of the upper sixth line says: "Crossing the river, the head is wet, dangerous." The image commentary says: "The head is wet, dangerous," how can this be sustained? Su Shi said that the upper sixth line of Ji Ji is when crossing the river is completed; but since it is occupied by a yin line, it still cannot avoid danger.

離上，坎下。“未濟”：亨；小狐汔濟，濡其尾；無攸利。《彖》曰：“未濟，亨”，柔得中也。謂六五也。“小狐汔濟”，未出中也。“濡其尾，無攸利”，不續終也。“未濟”陽皆乘陰，上下之分定，未可以有為也。“汔”，涸也。“坎”在“離”上，則水溢而火怒於下，必進之象也；是以雖溢而可以“濟”。“坎”在“離”下，則水涸而火安於上，不進之象也，是以雖涸而不可以“濟”。

The upper trigram is "Li" (Fire), and the lower trigram is "Kan" (Water). The Hexagram Statement says: The Hexagram "Wei Ji" (Not Yet Completed) is smooth; a small fox crosses the river when the water is nearly dry, and gets its tail wet; there is no benefit. The Commentary on the Judgment says: "Wei Ji, smooth," is because the yao (line) of flexibility is in the center. Su Shi says this refers to the sixth line in the fifth position. The Commentary on the Judgment says: "A small fox approaches crossing the river," means it has not yet crossed the middle of the river; "its tail gets wet, there is no benefit," means it cannot complete the matter. Su Shi says in the Hexagram "Wei Ji," all the yang lines are riding on the yin lines, the distinctions between above and below are already established, and it is not yet the time to act. "Qi" means the water has dried up. "Kan" is above "Li," meaning the water rises up while the fire below is angry, which is the image of definite progress, so even though the water overflows, it can still be crossed. "Kan" is below "Li," meaning the water has dried up while the fire resides above, which is the image of unwillingness to advance, so even though the water has dried up, it cannot be crossed.

君子見其遠者、大者，小人見其小者、近者，初六、六三，小人也；見水之涸，以為可濟也，是謂“小狐汔濟”。而九二君子也，以為不可“曳其輪”而不進，則“小狐”安能獨濟哉！是謂“未出中也”。二陰輕進，而九二不予，是以六三“征凶”。初六“濡其尾”，雖九二亦病矣，故“無攸利”。見易而輕犯之，遇難而退，雖有智者不能善其後，故曰“不續終也”。

A gentleman can see distant and great things, while a petty person can only see near and small things. Both the initial line and the third line are petty, and when they see the water has dried up, they think they can cross it, which is called "a small fox approaching the river." The second line is a gentleman, who thinks it is not advisable to act hastily, so he stops the chariot wheel and does not move forward. Then how can the "small fox" cross alone? This is called "not yet leaving the middle," still trapped in the middle of the river. The two yin lines act recklessly and advance hastily, while the second line does not cooperate, so the third line suffers "danger in proceeding." The initial line "wets its tail," and even the second line is also involved, so there is "no benefit." Those who see something easy and act recklessly, but when they meet difficulties, they retreat, such people even the wise cannot properly handle their aftermath. Therefore, it is said "the end is not continued."

雖不當位，剛柔應也。《易》二、三、四、五皆失位，惟“未濟”與“歸妹”也。故皆“無攸利”，而“歸妹”又“征凶”者，剛柔不應也。《象》曰：火在水上，“未濟”；君子以慎辨物居方。上下方安其位，而不樂於進取，則君子慎靜其身，而辨物居方，以待其會。初六：濡其尾，吝。《象》曰：“濡其尾”，亦不知極也。水火相射，極乃致用。故“濟”必待其極，“汔濟”，非其極也。九二：曳其輪，貞吉。《象》曰：九二“貞吉”，中以行正也。外若不行，中以行正也。

The Commentary on the Judgment says: Although each line is not in its proper position, the yin and yang lines correspond with each other. Su Shi said: In The Zhou Changes, the second, third, fourth, and fifth lines are all out of position in only two hexagrams, namely The Uncompleted and The Return of the Maiden, so both hexagrams say "no benefit." The Return of the Maiden also adds "danger in proceeding," because its yin and yang lines do not correspond. The Image Commentary says: Fire on water, this is the hexagram of The Uncompleted; the gentleman takes it as a model, carefully distinguishing things and placing them in their proper positions. Su Shi said: If both the upper and lower parts are content with their positions and not eager for progress, then the gentleman should be cautious and remain still, distinguishing things and placing them in their proper positions, waiting for the right time. The line statement of the first line says: The tail is wet, there is regret. The Image Commentary says: "The tail is wet" also indicates not waiting until the extreme. Su Shi said: Water and fire mutually shoot at each other, only at the extreme do they produce utility. Therefore, crossing a river must wait until that extreme; "almost crossing" means it has not yet reached the extreme. The line statement of the second line says: Holding back the chariot wheel, uprightness brings good fortune. The Image Commentary says: The "uprightness brings good fortune" of the second line is due to being in the center and practicing the right path. Su Shi said: It seems as if unwilling to move, but in reality it is holding to the middle path and practicing the right path.

六三：未濟，征凶，利涉大川。《象》曰：“未濟征凶”，位不當也。“未濟”非不濟也，有所待之辭也。蓋將畜其全力，一用之於大難。大難既平，而小者隨之矣，故曰：“利涉大川”。六三見水之涸，幸其易濟而驟用之，後有大川，則其用廢矣，故曰“征凶”。見涸而濟者，初與三均也；初“吝”而已，三至於“凶”，位不當也。九四：貞吉，悔亡。震用伐鬼方，三年有賞于大國。《象》曰：“貞吉，悔亡”，志行也。九四有震主之威，苟不用於“鬼方”，則無所行其志矣，震主者悔也。貞於主而用於敵，所以“悔亡”也。

The line statement of the third line says: Not yet having crossed over, traveling is dangerous, but it is advantageous to cross a great river. The Image Commentary says: "Not yet having crossed over, traveling is dangerous," because the position is improper. Su Shi said: "Not yet having crossed over" does not mean not being able to cross, but rather waiting. It is about gathering all one's strength to deal with a major difficulty. Once the major difficulty is overcome, the smaller difficulties will naturally be resolved. Therefore, it is advantageous to cross a great river. The third line sees the water dried up, rejoices at the ease of crossing, and hastily uses up its strength. Later, when encountering a great river, the strength has already been exhausted, hence "traveling is dangerous." Those who rush to cross when the water is dried up, such as the first line and the third line, are the same; but the first line only incurs "difficulty," while the third line reaches "danger," because its position is improper. The line statement of the fourth line says: Upholding the correct course brings good fortune, and regret disappears. Raising one's authority to attack the Ghost Country, after three years, one receives a great reward. The Image Commentary says: "Upholding the correct course brings good fortune, and regret disappears," because the will is carried out. Su Shi said: The fourth line has the authority to shake the ruler. If it is not used against the Ghost Country, there will be nowhere to display its ambition. Shaking the ruler itself is a matter of regret. Upholding loyalty to the ruler and using authority against the enemy is why it is "regret disappears."

六五：貞吉，無悔。君子之光，有孚；吉。《象》曰：“君子之光”，其暉“吉”也。光出於形之表，而不以力用。君子之廣大者也，下有九二，其應也；旁有九四、上九，其鄰也。險難未平，三者皆剛，莫能相用，將求用於我之不暇，非謀我者也。故六五信是三者，則三者為之盡力，而我無為，此“貞吉，無悔，君子之光”也。

The Line Statement of the Fifth Line says: Upholding the correct path brings good fortune, with no regret. The radiance of the gentleman comes from sincerity; it brings good fortune. The Image Commentary says: 'The radiance of the gentleman' is the halo that brings good fortune. Su Shi said that light emanates from outside the form, not by using force, which is precisely where the gentleman's broad-mindedness lies. The Fifth Line has the Second Line (Nine in the Second) beneath it, which is its correct corresponding line; beside it are the Fourth Line (Nine in the Fourth) and the Top Line (Nine at the Top), which are its nearby lines. The difficulties have not yet been resolved, and these three are all strong lines. They are unable to control each other, and are all eager to be appointed, rather than scheming against me. Therefore, the Fifth Line only needs to trust these three, and they will all do their utmost for it, while I remain inactive. This is what is meant by 'upholding the correct path brings good fortune, with no regret, the radiance of the gentleman.'

上九：有孚于飲酒，無咎。濡其首，有孚，失是。《象》曰：“飲酒”濡首，亦不知節也。“節”，事之會也。“是”，是時也。至於是而不濟，終不濟也。故“未濟”之可以濟者惟是也。險難未平，六五信我，將以用我也；我則飲酒而已，何也？將安以待其會也，故“無咎”。上九之謂首，“濡其首”者，可濟之時也；若不赴其節，飲酒於可濟之時，則信我者失是時矣。

The line statement for Upper Nine says: With sincerity and peace, one drinks wine without fault. However, if one crosses a river and gets his head wet, even with sincerity, he loses this opportunity. The image commentary says: Drinking wine until one's head is wet shows a lack of restraint. Su Shi said: "Jie" refers to the critical point of a matter; "shi" refers to the current opportunity. If one cannot pass through this critical point, he will never be able to pass through. Therefore, in the state of "Wei Ji," the hope of crossing over depends entirely on this critical point. The danger has not yet been resolved, and Six in the Fifth trusts me, intending to appoint me. Yet I only drink wine, why? I am waiting quietly for this critical moment, so there is no fault. Upper Nine is the "shou" mentioned in the line statement; "ru qi shou" is precisely the time to cross the river. If one does not seize this critical moment and, at the time when one should cross, only drinks wine, then those who trust me will miss this opportunity.