Wen Gong Yi Shuo (溫公易說)

宋司馬光撰。考蘇軾撰光《行狀》，載所作《易說》三卷，《注繫辭》二卷。《宋史·藝文志》作《易說》一卷，又三卷，又《繫辭說》二卷。晁公武《讀書志》云：“《易說》雜解《易》義，無詮次，未成書。”《朱子語類》又云：“嘗得溫公《易說》於洛人范仲彪，盡《隨卦》六二，其後闕焉。後數年，好事者於北方互市得版本，喜其復全。”

This book was written by Sima Guang of the Song dynasty. According to Su Shi's "Biography" of Sima Guang, he authored three volumes of "Yi Shuo" and two volumes of "Notes on the Great Treatise." The "Art of Literature" section of the "Song History" records it as one volume of "Yi Shuo," with another three-volume version existing, and also mentions "Sayings on the Great Treatise" in two volumes. Zhao Gongwu's "Notes on Reading in the Provincial Capital" states that "Yi Shuo" is a collection of scattered explanations of the principles of the "Zhou Changes," without a systematic arrangement, and was not completed as a whole work. The "Sayings of Master Zhu" also mentions that Zhu Xi once obtained from Fan Zhongbiao of Luoyang a copy of Wen Gong's "Yi Shuo," which only reached the second line of the "Su卦," and afterwards was incomplete. A few years later, a kind person bought a printed edition at the border market in the north, and Zhu Xi was delighted to have the book restored to completeness.

是其書在宋時所傳本，已往往多寡互異，其後乃並失其傳。故朱彝尊《經義考》亦注為“已佚”。今獨《永樂大典》中有之，而所列實不止於《隨卦》，似即朱子所稱後得之本。其釋每卦或三四爻，或一二爻，且有全無說者。惟《繫辭》差完備，而《說卦》以下僅得二條。亦與晁公武之言相合。

It is clear that the versions of this text circulating in the Song dynasty varied in length, and later even the transmission copies were lost. Therefore, Zhu Yizhen of the Qing dynasty, when compiling the "Jingyi kao," noted that it had already been lost. Now only the "Yongle Daidian" preserves it, and indeed the content included is more than just up to the "Su卦." This seems to be exactly the version Zhu Xi referred to as having been recovered later. The text explains each hexagram, with some only discussing the third and fourth lines, some only the first or second lines, and some having no explanation at all. Only the "Xici" section is relatively complete, while the part after "Shuogua" contains only two lines. This also matches the statement by Chao Gongwu that it was "not yet a complete book."

又以陳友文《集傳精義》、馮椅《易學》、胡一桂《會通》諸書所引光說核之，一一具在。知為宋代原本無疑。其解義多闕者，蓋光本撰次未成，亦如所著《潛虛》，轉以不完者為真本，並非有所殘佚也。光傳家集中有《答韓秉國書》，謂王輔嗣以老莊解《易》，非《易》之本旨，不足為據。

Now comparing the citations of Sima Guang's "Yi Shuo" found in Chen Youwen's "Zhou Yi Ji Chuan Jing Yi", Feng Yi's "Yi Xue", and Hu Yigui's "Zhou Yi Ben Yi Meng Ting Yi Chuan Hui Tong", all the quoted passages can be found one by one in the "Yongle Daidian" edition, indicating that it is indeed the original version from the Song Dynasty without doubt. Its explanations of the principles are often incomplete, probably because Sima Guang himself did not finish compiling it, just as his "Qian Xu" was also incomplete. Therefore, it is not due to damage or loss during transmission that the incomplete version is regarded as the authentic one. In his essay "Da Han Bingguo Shu" in the "Chuanjia Ji", Sima Guang argued that Wang Bi's interpretation of the "Zhou Yi" using the philosophy of Laozi and Zhuangzi is not the original intent of the "Zhou Yi" and is therefore insufficient as a basis.

蓋其意在深闢虛無玄渺之說。故於古今事物之情狀，無不貫徹疏通，推闡深至。如解《同人》之《彖》曰：“君子樂與人同，小人樂與人異。君子同其遠，小人同其近。”《坎》之《大象》曰：“水之流也，習而不止，以成大川。人之學也，習而不止，以成大賢。”《咸》之九四曰：“心苟傾焉，則物以其類應之。故喜則不見其所可怒，怒則不見其所可喜，愛則不見其所可惡，惡則不見其所可愛。”

It is evident that his intention was to strongly refute the scholarly trend of empty talk about abstract and mysterious matters. Therefore, he thoroughly explained and interpreted the various conditions and situations of things throughout history and the ages, investigating and elaborating them with great depth. For example, when explaining the Commentary on the Judgment of the Hexagram of Fellowship, he said: The superior man takes pleasure in seeking common ground with others, while the petty man takes pleasure in establishing differences with others; the scope of the superior man's identification extends far, while the petty man's identification is limited to what is nearby. In explaining the Great Image of the Hexagram of Water, he said: Water flows continuously, turning back and forth, thus forming great rivers; human learning proceeds continuously, turning back and forth, thus cultivating great sages. In explaining the fourth line of the Hexagram of Attraction, he said: When the mind inclines toward something, external things respond according to the type of inclination; therefore, when a person is joyful, he cannot see those things that should provoke anger, when angry, he cannot see those things that should provoke joy, when fond of something, he cannot see those things that should provoke aversion, and when averse to something, he cannot see those things that should provoke affection.

大都不襲先儒舊說，而有德之言，要如布帛菽粟之切於日用。惜其沈湮既久，說《易》家竟不獲睹其書。今幸際聖朝，表章典籍，復得蒐羅故簡，裒次成編。亦可知名賢著述，其精義所在，有不終泯沒於來世者矣。謹校勘釐訂，略仿《宋史》原目，定為六卷，著於錄。

These explanations do not simply follow the old views of previous Confucian scholars, but are the opinions of virtuous people, practical and close to daily life, like cloth and grain. Unfortunately, this book has been buried for too long, and scholars studying the Zhou Changes have not even seen it. Now, fortunately, this dynasty has promoted the study of classic texts, allowing us to re-collect the remaining fragments of the past and compile them into a book. From this, we can see that the writings of distinguished scholars, as long as they contain profound meaning, will eventually not be permanently hidden by later generations. Now, I have carefully examined and organized them, roughly following the original catalog titles in the Song History's Catalogue of Literary Works, and set them as six volumes, included in the Siku Quanshu.

九師興而易道微。易之微，豈専九師咎哉？彖翼而下，旁薄深廣，留七分者亡幾。田、丁、施、費師授，俾勿墜。龍圖書或左用之而不悟，京房守緯數，其失也浮。二千年間，易道倀倀如濛霧行，述而不論，河汾猶難之。歷越五閠，真人御宇，王澤萃鍾，異人間世：希夷抉羲畫而成於邵，濓溪洩周經而融於程；以至匯為漢上而尚變，演為考亭而尚占，支析為合沙而尚象。三聖蘊剖抉靡遺，而讀者瞭然如生三代之世。

Since the emergence of the "nine masters" school under Prince Liu An of the Han dynasty, the great principles of the Zhou Yi have become obscure. But is the obscurity of the Zhou Yi solely due to the fault of these nine masters? From the Commentary on the Judgment and the Wenyan downwards, the interpretations are vast and profound, yet few people today can preserve even seven-tenths of them. It was only through the transmission of the learning by Tian He, Ding Kuan, Shi Chou, and Fei Zhi in the Western Han dynasty that this discipline did not fall into oblivion. As for the Yellow River Chart and the Luo Writing, some people have misused them without realizing their true nature; Jing Fang confined himself to谶纬 (prophecies and divination) and numerology, which was superficial and ungrounded. For two thousand years, the way of the Yi has been in confusion, like walking through thick fog, with scholars only willing to repeat what they have heard and not daring to make their own judgments, even the river-fen school of Wang Tong found it difficult. After five long years like leap months, a true person took control of the world, the benevolent governance spread widely, and extraordinary talents emerged from different generations: Chen Tuan uncovered the meaning of the hexagrams drawn by Fuxi, which was completed by Shao Yong; Zhou Dunyi explained the meaning of the Zhou Yi, which was integrated by the two Cheng brothers. Thus, Zhu Zhen collected various interpretations and emphasized change, Zhu Xi elaborated on its meaning and emphasized divination, Lin Li analyzed and dissected it and emphasized the symbolic numbers and figures. The profound insights of the three sages Fuxi, King Wen, and Confucius were fully revealed, and readers found themselves suddenly clear, as if living in the time of the Three Dynasties.

晚得溫公易說一編，視諸老尤最通暢。今流傳人間世槁雖未完，其論太極陰陽之道、乾坤律呂之交，正而不頗，明而不鑿，獵獵與濓洛貫穿。中間分剛柔中正配四時，微疑未安，學者直心爾。易之作，聖人吉凶與民同患之書也，非隠奧難深而難見也。談易而病其隱且艱，非深於易者也。參習是編，易道庶其明乎！時丙申臘月朔，茶陵後學古迂陳仁子同俌序。

I obtained Master Sima Wen Gong's "Commentary on the Book of Changes" quite late, and compared with the aforementioned predecessors, it explains the subject particularly clearly and comprehensively. Although the current circulating manuscript is not complete, the book's discussion on the principles of "Taiji" and "Yin and Yang," as well as the correspondence between the trigrams Qian and Kun and the twelve musical tones, is upright and unbiased, clear without being forced, and its spirit clearly connects with the learning of Lianxi and Luoyang. Among these, the part discussing the allocation of rigidity, softness, centrality, and correctness to the four seasons is somewhat questionable and cannot fully satisfy one's mind; scholars may read it with a calm and open mind, keeping their doubts. The writing of the "Book of Changes" was originally a book by the sage to share the fortune and misfortune of the people, not a hidden and obscure text difficult to understand. Those who criticize the "Book of Changes" for being obscure and difficult are not truly skilled in the principles of the "Book of Changes." By referring to and studying this compilation, the way of the "Book of Changes" can be understood approximately. Written on the first day of the twelfth lunar month of the Bingshen year, this preface is composed by Chen Renzi, a later learner from Taileng, with his companion Xifu.

或曰：易者，聖人之所作乎？曰：易者，先天而生，後天而終，細無不該，大無不容，逺無不臻，廣無不充。惟聖人能索而知之，逆而推之，使民識其所來，而知其所歸。夫易者，自然之道也，子以為伏羲出而後易乃生乎？

Someone asked: Was the Book of Changes composed by the sage? The answer was: The principles explained in the Book of Changes existed before the formation of heaven and earth, and will continue until after the end of heaven and earth. It encompasses all minute things and all great things, reaches everywhere far and near, and fills all vast spaces. Only the sages could explore and understand it, tracing back its origins and guiding the people to know where they come from and where they are going. The Book of Changes speaks of the inherent laws of nature. Are you not thinking that the Book of Changes came into being only after the appearance of Fuxi?

或曰：敢問易者，天事歟？抑人事歟？曰：易者，道也。道者，萬物所由之塗也，孰為天，孰為人？故易者，陰陽之變也，五行之化也，出於天，施於人，被於物，莫不有陰陽五行之道焉。故陽者，君也，父也，樂也，徳也；陰者，臣也，子也，禮也，刑也。五行者，五事也，五常也，五官也。推而廣之，凡宇宙之間皆易也，烏在其專於天、專於人？二者之論皆蔽也。且子以聖人為取諸胸臆而為仁義禮樂乎？蓋有所本之矣。

Someone asked: Is the "Zhou Yi" about heavenly affairs or human affairs? The answer was: The "Zhou Yi" speaks of "Dao." "Dao" is the common path that all things follow; how can we distinguish clearly what belongs to heaven and what belongs to humanity? Therefore, the "Zhou Yi" discusses the changes of yin and yang and the transformation of the Five Phases. It originates from heaven, is practiced by humans, and encompasses all things, containing the principles of yin and yang and the Five Phases in everything. Therefore, what belongs to yang is the sovereign, the father, joy, and virtue; what belongs to yin is the minister, the son, ritual, and punishment. As for the Five Phases, they correspond to the "Five Affairs" mentioned in the "Shang Shu · Hong Fan," the "Five Constants" of benevolence, righteousness, ritual, wisdom, and trustworthiness, and the "Five Officials" of the court. By extending this understanding, everything in the universe is the "Book of Changes," so how can we speak of it as belonging exclusively to heaven or exclusively to humanity? To limit it to heavenly affairs or human affairs is a biased view. Moreover, do you think the sages invented benevolence, righteousness, ritual, and music from their imagination? They had a basis and origin.

或曰：易道其有亡乎？天地可敝，則易可亡。孔子曰：“乾坤毀則無以見易，易不可見則乾坤或幾乎息矣。”是故人雖甚愚，而易未嘗亡也。推而上之，邃古之前而易已生；抑而下之，億世之後而易無窮。是故易之書或可亡也，若其道則未嘗一日而去物之左右也。萬物蚩蚩，若魚蝦蠃蚌之處於海，食焉，游焉，死焉，而終莫之知也。

Someone asked: Will the Way of the Book of Changes eventually disappear? The answer is: Only if heaven and earth could be destroyed would the Way of the Book of Changes be able to vanish. Confucius said in the Great Treatise: If the Trigrams of Heaven and Earth were destroyed, then the Book of Changes would not be seen; if the Book of Changes could not be seen, then Heaven and Earth would be nearly at rest. Therefore, even if people are foolish to the extreme, the Way of the Book of Changes has never disappeared. Looking back, the Way of the Book of Changes existed long before ancient times; looking forward, it will never cease for millions of generations. Therefore, the Book of Changes itself may be lost, but the Way it teaches has never left the side of all things. The myriad things in the world are ignorant, just as fish, shrimp, snails, and clams live in the sea, feeding in the sea, moving in the sea, and dying in the sea, yet they never know what the sea is.

或曰：聖人之作易也，為數乎？為義乎？曰：皆為之。二者孰急？曰：義急，數亦急。何為乎數急？曰：義出於數也。義何為出於數？曰：禮樂刑徳，陰陽也；仁義禮智信，五行也。義不出於數乎？故君子知義而不知數，雖善無所統之。夫水無源則竭，木無本則蹶，是以聖人抉其本源以示人，使人識其所來，則益固矣。易曰：“君子居則觀其象而玩其辭，動則觀其變而玩其占。”明二者之不可偏廢也。

Someone asked: Did the sage create the Zhou Yi to explain "numbers" or "meaning"? The answer was: Both should be explained. Then which is more important? The answer was: Meaning and principles are more important, but techniques and numbers are also important. Why are techniques and numbers also important? Because meaning and principles arise from techniques and numbers. How do meaning and principles arise from techniques and numbers? The answer was: Rituals, music, punishment, and virtue correspond to yin and yang; benevolence, righteousness, ritual, wisdom, and faithfulness correspond to the Five Phases. Are meaning and principles not arising from numbers? Therefore, if a gentleman understands meaning and principles but does not understand techniques and numbers, his learning may be good, but it lacks a comprehensive and unified perspective. Water without a source will dry up, a tree without a root will fall over; thus the sage reveals the origin of meaning and principles, showing people where they come from, so that learning becomes more solid. The Great Treatise says: A gentleman, in his daily life, observes the images of the hexagrams and savors their words, and in his actions, observes their changes and savors their divinatory judgments. This clearly shows that meaning and principles and techniques and numbers must not be neglected.

乾下乾上。乾：元亨利貞。初九：潛龍勿用。初九，陽之始也。於律為黃鐘，於曆為建子之月，陽氣方萌於黃泉，太陰始盛，萬物未被其澤，故曰潛龍。龍者何？陽也。陽則曷謂之龍？龍者神獸，變化無常，升降有時，故象陽也。其言勿用何？聖人觀象而為之戒也。潛龍之時，伏於泉，不可用也。是故冬華而雷為妖為災，人躁而狂為凶為殃，皆時不可用而用之也。

The lower trigram of the Qian hexagram is Qian, and the upper trigram is also Qian. The hexagram statement says: "Origin, prosperity, advantage, uprightness." The line statement for the initial line, "Chu Ji," says: "A dragon in concealment, not to be used." This line represents the beginning of Yang energy. It corresponds to the twelfth pitch, "Huangzhong," and in the calendar system, it corresponds to the month of Ji Zi, which is the eleventh month of the summer calendar. At this time, Yang energy is just beginning to stir in the underground springs, while the energy of Taiyin is still dominant, and all things have not yet been moistened by Yang energy. Therefore, it is called "a dragon in concealment." What is meant by "dragon"? It refers to Yang. Since it is Yang, why is it called a dragon? Because the dragon is a mythical creature, changeable without fixed form, rising and falling according to the seasons, so it is used as a symbol for Yang energy. What does the line statement "do not use" mean? This is a warning established by the sage through observing the hexagram for the benefit of people. When the dragon is concealed, Yang energy is hidden beneath the springs and should not be used. Therefore, flowers blooming in winter or thunder occurring in winter become omens of calamity; when people are impetuous and reckless, they invite misfortune. All these are due to acting when the time is not ripe.

九二：見龍在田，利見大人。九二者，陽之見也。於律為太蔟，於曆為建寅之月，陽氣蔟達，發而在田，萬物忻忻，生意昭蘇，故曰見龍在田。其言利見大人者何？通之於人也。君子修徳行義，始聞於人，人莫不悅，莫不歸焉，雖未有功，善之端也，治之本也，故曰利見大人。

The line statement of the second line says: "The dragon has appeared on the fields, it is favorable to see a great person." The second line, which is nine, represents the stage where yang energy becomes apparent. It corresponds to the twelfth tone "Tai Zhu," and in the calendar system, it corresponds to the month of Jian Yin, which is the first month of the summer calendar. At this time, yang energy gathers and flows smoothly, spreading out over the fields, and all things flourish and revive, so it is said "the dragon appears on the fields." What does the line statement mean by "favorable to see a great person"? It refers to connecting the heavenly phenomena with human affairs. A gentleman cultivates virtue and practices righteousness, and his reputation begins to be known. People do not fail to be joyful and to follow him. Although he has not yet achieved actual accomplishments, he has already begun the good, and it is the foundation of a well-governed state, so it is said "favorable to see a great person."

九三：君子終日乾乾，夕惕若厲，無咎。九三，陽之進也。於律為姑洗，於曆為建辰之月，萬物畢生而趨於繁茂之時也，故君子進徳修業，自強不息也。其言夕惕若厲無咎者何？聖人為之戒也。九三在下體之上，居上體之下，勤則進乎上，怠則退乎下，故夕惕若厲，然後得無咎也。

The line statement of the third line says: A gentleman works diligently all day and remains vigilant and cautious at night, as if facing a dangerous situation, thus avoiding blame. The third line is a stage where yang energy progresses. It corresponds to the musical tone "Gu Xi," and in the calendar system, it corresponds to the month of Jian Chen, which is the third month of the summer calendar, a time when all things have fully developed and are moving toward prosperity. Therefore, a gentleman should cultivate virtue and diligently pursue learning, striving ceaselessly. What does the line statement "Xì Tì Ruò Lì, Wú Jiù" mean? It is a warning set by the sage for those in this position. The third line is between the top line of the lower trigram and the bottom line of the upper trigram. Diligence allows one to advance to the upper trigram, while negligence leads to a regression to the lower trigram. Therefore, one must remain vigilant day and night as if in a dangerous situation, and only then can one avoid blame.

九四：或躍在淵，無咎。九四，陽之盛也。於律為蕤賓，於曆為建午之月，萬物誠茂矣而未及於大成，徳業誠盛矣而未至於夫亨，安居則不能，欲進而自疑，故躍以試之也。夫言在淵無咎者何？失於進不若失於止之愈也。

The line statement of the fourth line says: "Some may leap up and rise, others may retreat to the deep abyss, neither will have a mistake." The fourth line of nine is a stage where yang energy is strong. It corresponds to the musical scale note "Ruibi" and the calendar month "Jian Wu," which is the fifth month of the summer calendar. At this time, all things are indeed flourishing, yet not yet fully mature; virtue and endeavors are indeed flourishing, yet not yet reaching a stage of full realization. To remain still is impossible, but to advance, there is inner doubt, so it first leaps up to test the timing. What does the line statement mean by "in the abyss there is no blame"? It means: it is better to make a mistake in being cautious and restrained than to make a mistake in being reckless and advancing. The latter is far worse.

九五：飛龍在天，利見大人。九五，陽之成也。於律為夷則，於曆為建申之月，黍稷既實，功徳成矣，徳業普施，大人亨矣，萬物熙熙，道力行矣，故曰利見大人。

The Line Statement of the Fifth Line says: The dragon soars in the sky, it is appropriate to see the Great Person. The Fifth Line, which is the stage of the completion of the Yang energy, corresponds to the musical scale "Yizhe" and the calendar month of Jiashen, which is the seventh month of the summer calendar. At this time, millet and millet have already matured, and the achievements and virtues have been completed; the grace and deeds are widely practiced, and the way of the Great Person is unimpeded; all things are harmonious and flourishing, and the great way is effectively promoted. Therefore, it says "it is advantageous to see the Great Person."

上九：亢龍有悔。乾上九。或曰：物之盛則蕤賓不若林鐘也，物之成則夷則不若仲呂也，舉其微而舍其彰，何也？曰：君倡而臣和，陽生而陰成，故陰者佐陽而代有終也，陽者倡陰而尸其功也，是君臣之道也，又何疑矣。

The line statement of the top nine in the Qian hexagram says: A dragon that flies too high will regret it. Here we are discussing the top nine in the Qian hexagram. Someone asks: When discussing the flourishing of all things, the Ruibin month is not as good as the Linzhong month; when discussing the maturity of all things, the Yizhe month is not as good as the Zhonglv month. Yet you point out the side with weak phenomena and abandon the side with prominent phenomena. Why is that? The answer is: When the sovereign initiates and the ministers respond, yang energy arises and yin energy supports it. Therefore, the role of yin is to assist yang and to complete the final stage on behalf of yang. The role of yang is to lead yin and to possess the merit. This is exactly the principle between sovereign and minister. What is there to doubt?

案：光解乾坤六爻，本於《景王將鑄無射》篇。韋昭注云：十一月曰黃鐘，乾初九；正月曰太蔟，乾九二；三月曰姑洗，乾九三；五月曰蕤賓，乾九四；七月曰夷則，乾九五；九月曰黃鐘，乾上九。據此，則此爻注於律應為無射，為建戌之月。乃此條復論蕤賓、林鐘、夷則、仲呂，不及無射，疑上有脫文。

The annotator says: Sima Guang explained the six lines of the Qian and Kun hexagrams based on the passage "King Jing Will Cast the Wu Ye Bell" from the Guoyu · Zhou Yu. Wei Zhao's commentary states: November is called Huangzhong, matching the first line of the Qian hexagram; January is called Taicuo, matching the second line of the Qian hexagram; March is called Guxi, matching the third line of the Qian hexagram; May is called Rui Bin, matching the fourth line of the Qian hexagram; July is called Yizhe, matching the fifth line of the Qian hexagram; and September is called Huangzhong again, matching the top line of the Qian hexagram. According to this, the top line should correspond to the law name "Wuyue" and the calendar month should be the month of Ji Xu, which is the ninth lunar month. However, this passage instead discusses Rui Bin, Linzhong, Yizhe, and Zhonglv, omitting Wuyue. There is suspicion that there is a missing text above.

用九：見群龍無首，吉。龍者神獸，能隠能見，有變化之象；陽氣能生能成，聖賢能出能處，故易皆謂之龍。惟聖知聖，惟賢知賢，聖賢見己之類，當推而下之，勿為之首，為之首則亢矣。

The Line Statement of "All Nines" says: When a group of dragons appear but none of them compete for leadership, it is auspicious. Dragons are divine creatures capable of both concealment and manifestation, symbolizing change and unpredictability; yang energy can both flourish and achieve success, and sages can both take office and retreat from public life. Therefore, the "Zhou Changes" use "dragon" to refer to these qualities. Only sages understand sages, and only virtuous persons understand virtuous persons; when sages encounter others of their kind, they should recommend them and place themselves in a lower position, avoiding competition for leadership. Once they compete for leadership, it leads to arrogance and overreach.

彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合大和，乃利貞。首出庶物，萬國咸寜。

The Commentary on the Judgment says: How great is the primordial energy represented by the Qian hexagram! All things rely on it to begin their formation. It governs the entire heavenly way. Clouds flow, rain descends, and all things take shape and spread out. The sun's brightness pervades continuously, and the six lines of the hexagram are established in accordance with the sequence of time. The sage then rides upon these six dragons to govern the heavenly way. The movement and transformation of the Qian way cause all things to properly establish their nature and maintain and unite the great harmony, thus giving rise to "advantage" and "uprightness." The Qian way leads all things and nurtures them, so the world and all states become peaceful.

象曰：天行健，君子以自強不息。潛龍勿用，陽在下也。見龍在田，徳施普也。終日乾乾，反復道也。反復道也：君子進徳修業，反覆以求先王之道而力行之。或躍在淵，進無咎也。進無咎也：言進亦無咎，而君子寜在淵也。飛龍在天，大人造也。大人造也：大人之所宜為也。亢龍有悔，盈不可乆也。用九，天徳不可為首也。

The Great Image Commentary says: The heavenly way operates with vigorous strength without ceasing, and the gentleman takes this as a model, thus striving ceaselessly and never resting. "A hidden dragon is not yet in use," because the yang energy is still in a lower position. "A dragon appears in the field," means that the virtue has already spread widely. "All day long the dragon toils," means that one acts repeatedly along the correct path. The phrase "repeating the path" means that the gentleman enhances his virtue, cultivates his studies, and repeatedly seeks the way of former kings, striving to put it into practice. "The dragon leaps in the abyss," means that advancing will not result in blame. The phrase "advancing brings no blame" means that advancing is indeed without fault, but the gentleman would rather temporarily retreat to the abyss. "The dragon soars in the heavens," means that the great man acts. The phrase "the great man acts" means that the great man should take action. "The dragon in exaltation has regret," means that a state of fullness cannot be maintained long. "All nines," means that the heavenly virtue lies in not competing to be first among people.

文言曰：元者，善之長也；亨者，嘉之也；利者，義之和也；貞者，事之乾也。君子體仁足以長人，嘉足以合禮，利物足以和義，貞固足以幹事。

The Wenyan Transmission says: "Yuan" is the first among all good things; "Heng" is the gathering of good things; "Li" is the harmonization of righteousness; "Zhen" is the backbone of affairs. A gentleman who personally embodies benevolence is sufficient to be the leader of people; causing the gathering of all good things is sufficient to conform to ritual; enabling all things to gain their benefit is sufficient to harmonize righteousness; maintaining firm uprightness is sufficient to support the cause.

元者善之長也，體仁足以長人：長猶首也。仁者愛人，人皆歸之，可為之首。亨者嘉之也，嘉足以合禮：君明臣忠，父慈子孝，兄友弟恭，夫義婦順，上下皆羙，際交通，然後成禮。

Regarding the phrase "Yuan zhe shan zhi zhang ye, ti ren zu yi chang ren": The term "chang" refers to the meaning of a leader. A person who practices benevolence cares for others, and as a result, people come to him and follow him, thus making him a leader. Regarding the phrase "Heng zhe jia zhi ye, jia zu yi he li": When the ruler is wise, the ministers are loyal, the father is kind, the son is filial, the elder brother is affectionate, the younger brother is respectful, the husband acts in accordance with righteousness, and the wife follows propriety, all relations are perfect and harmonious, and communication between all parties is smooth, thus achieving "li" (ritual).

利者義之和也，利物足以和義：仁者聖人，不裁之義，則事失其宜，人喪其利，故君子以義制仁政，然後和。

Regarding the statement "Li is the harmony of Yi, and benefiting things is sufficient to harmonize Yi": A sage with benevolent heart, if he does not use "Yi" to make judgments and restrain, then things will lose their proper measure, and people will lose the benefits they should receive. Therefore, the gentleman should use "Yi" to restrain the implementation of benevolent governance, so that benevolence and righteousness can be harmonized.

貞者事之乾也，貞固足以幹事：《詩》三百，一言以蔽之，曰思無邪，故貞者事之乾也。君子固守其正，以楨乾萬事，使不散亂也。君子行此四徳者，故曰乾：元亨利貞。

Regarding the statement "Zhen zhe shi zhi gan ye, Zhen gu zu zhi yu gan shi," which means "Zhen is the mainstay of a matter; firm and upright suffices to manage affairs," we can summarize the three hundred poems of the Book of Songs with one phrase: "Si wu xie," meaning "thoughts are sincere and unadulterated." This shows that purity and correctness are the backbone of handling matters. A gentleman firmly holds to his righteous path, using it as the pillar for all things, thus preventing disorder and confusion. A gentleman can practice the four virtues of "Yuan, Heng, Li, Zhen," so the Hexagram Statement says: The Qian Hexagram, Yuan, Heng, Li, Zhen.

初九曰“潛龍勿用”，何謂也？子曰：龍徳而隠者也。不易乎世，不成乎名，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。不見是而無悶：舉世非之亦無悶也。樂行憂違：君子遇有道得行其志則樂，遇無道不得行其志則憂。

The Wenyan Transmission asks: What does "The dragon remains hidden and is not used" (initial line) mean? Confucius answers: It refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not change his conduct due to the customs of the world, does not seek fame, and lives in seclusion without feeling distressed. He is not distressed even if not praised by others. When the times are favorable, he comes forth to act; when the times are troubled, he withdraws. His will is firm and unshakable. This is called "The dragon remains hidden." Sima Guang explains: "Not feeling distressed even when not recognized" means that even if the whole world criticizes him, he does not feel distressed. "When joyful, he acts; when distressed, he withdraws" means that a gentleman, when encountering a righteous era, will joyfully act upon his aspirations; when encountering an unrighteous era, he will withdraw and avoid.

九二曰“見龍在田，利見大人”，何謂也？子曰：龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。易曰“見龍在田，利見大人”，君徳也。正中信謹以下，皆所以修身也。君子有君徳而無其位，修已以俟時，徳已及人也。

The Wenyan Transmission asks: The line "Seeing the dragon in the field, it is advantageous to see a great man" refers to what? Confucius answers: It refers to a person who possesses the virtue of the dragon and resides in a position of correctness and uprightness. He speaks with integrity, acts with caution, guards against evil thoughts and preserves the sincerity of his heart, spreads his benevolence to the present age without boasting, and has broad virtue that can influence others. The Zhou Changes say "Seeing the dragon in the field, it is advantageous to see a great man," which refers precisely to the virtue of a ruler. Sima Guang explains: From the words "correctness and uprightness," "integrity," and "caution" onwards, they all speak of cultivating oneself. A gentleman who possesses the virtue of a ruler but does not yet have the corresponding position cultivates himself in order to wait for the right opportunity; his virtue has already benefited others at this time.

九三曰“君子終日乾乾，夕惕若厲，無咎”，何謂也？子曰：君子進徳修業。忠信，可以進徳也；修辭立其誠，所以居業也。知至至之，可與幾也；知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。修辭立其誠所以居業也：君子外修言辭，內推至誠，內外相應，令無不行，事業所以日新也。

The Wenyan Transmission asks: The line "The superior man is diligent day and night, ever watchful and cautious, thus having no blame" refers to what? Confucius answers: The superior man should cultivate virtue and perfect his studies. Loyalty and trustworthiness can cultivate virtue; refining speech and establishing sincerity can maintain his career. Knowing the goal and striving to reach it, one can discuss the subtle principles; knowing when to stop and stopping at the right time, one can uphold righteousness together. Therefore, being in a high position without arrogance, and in a low position without anxiety; thus working diligently without ceasing, always alert, even when encountering danger, there will be no fault. Sima Guang explains: "Refining speech and establishing sincerity, this is how one maintains his career," meaning the superior man externally refines his words and internally practices utmost sincerity, with inner and outer harmony, so that his decrees are never unimplemented, and his career thus renews daily.

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。君子進徳修業，欲及時也，故無咎。君子時行則上進，時止則下退，非為邪以求利，非違眾以干名也，恐失時而已。

The Wenyan Transmission asks: Regarding the Nine in the Fourth, which says "or leap in the abyss, no blame," what does it mean? Confucius replies: To go up or down has no fixed rule; it is not for the purpose of doing perverse things. To advance or retreat has no fixed principle; it is not to separate from the people. A gentleman enhances his virtue and cultivates his studies in order to seize the right opportunity, so he does not commit mistakes. Sima Guang explains: A gentleman acts upward when the time is right and retreats downward when the time is not right; he is not motivated by evil intentions to seek personal gain, nor does he go against the people to seek fame. He is only afraid of missing the opportunity.

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。本乎天者親上，本乎地者親下，則各從其類也。聖人在位，萬物無不知之，故聖賢畢集，亦從其類也。

The Wenyan Transmission asks: The line "Flying dragon in the heavens, advantageous to see the great man" refers to what? Confucius answers: Like sounds respond to each other, like breaths seek each other. Water flows to low and moist places, fire burns in dry places, clouds arise with the dragon, and wind arises with the tiger; when the sage arises, all things look up to him. The origin from heaven is attached to above, the origin from earth is attached to below, each follows its own kind. Sima Guang explains: The sage occupies the position of the ruler, and all things do not fail to recognize him, so the virtuous men gather around him, which is also the principle of each following its own kind.

上九曰“亢龍有悔”，何謂也？子曰：貴而無位，髙而無民，賢人在下位而無輔，是以動而有悔也。既亢驕自賢，則賢人在下位莫肯輔，其顛危也。

The Wenyan Transmission asks: The line "The exalted dragon brings regret" refers to what? Confucius replies: Being in a high position without an actual post, residing at the top without the people's support, and the virtuous men though in low positions are unwilling to assist him, so any action he takes brings regret. Sima Guang explains: Since he is arrogant and self-confident, thinking himself virtuous, the virtuous men in low positions will not be willing to assist him, and he will inevitably fall and perish.

潛龍勿用，下也。見龍在田，時舍也。為時所舍，故有君徳而無其位。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。

The Wenyan transmission also says: "The hidden dragon is not yet in use," because it is in a low position. "The dragon appears in the field" refers to being temporarily set aside by circumstances. Sima Guang explains: precisely because it is set aside by circumstances, although one possesses the virtue of a ruler, there is no corresponding position. "All day long the dragon toils diligently" refers to being diligent in affairs. "The dragon leaps in the abyss" refers to testing the timing. "The dragon soars in the heavens" refers to being in a high position and governing. "The exalted dragon brings regret" refers to calamity brought about by reaching the extreme. "The use of all nines under the creative power of heaven" refers to the world thus being governed.

潛龍勿用，陽氣潛藏。見龍在田，天下文明。終日乾乾，與時偕行。或躍在淵，乾道乃革。飛龍在天，乃位乎天徳。亢龍有悔，與時偕極。乾元用九，乃見天則。

The Wenyan Transmission also says: "The hidden dragon is not yet in use," which refers to the time when the yang energy is hidden and stored away. "The dragon appears in the field" refers to the time when the world's culture and brilliance are clearly visible. "All day long the dragon toils diligently" refers to moving forward in harmony with the times. "Sometimes leaping in the abyss" refers to the time when the principle of the乾 (Heaven) is about to undergo a change. "The dragon flying in the sky" refers to occupying a position of respect that conforms to the Heavenly Virtue. "The exalted dragon has regret" refers to the time when it has followed the times to the extreme. "The乾 (Heaven) origin uses all nines" thus reveals the principle of the operation of Heaven.

乾元者，始而亨者也。利貞者，性情也。乾始能以羙利利天下，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。

The Wenyan transmission also says: The so-called "Qian Yuan" refers to the power that initiates all things and enables them to flourish. The so-called "Li Zhen" refers to the nature and reality of all things. The Qian path from the beginning can bestow beneficial blessings upon the world with virtue, yet never boasts of its benefits. How great indeed! How great is the Qian hexagram! It is strong and vigorous, upright and steadfast, pure and unadulterated, reaching the highest refinement. When the meanings of the six lines are fully expressed, they encompass the conditions of all things. To govern these six dragons in accordance with the seasons is to govern the heavenly way. Clouds flow and rain falls, and the world thus becomes peaceful.

君子以成徳為行，日可見之行也。潛之為言也，隠而未見，行而未成，是以君子弗用也。君子學以聚之，問以辨之，寛以居之，仁以行之。易曰“見龍在田，利見大人”，君徳也。

The Wenyan Transmission also says: The superior man takes cultivating virtue as his standard of conduct, which is evident in his actions every day. The term "qian" means hidden and not yet revealed, practice not yet completed, so the superior man does not display his actions at this time. The superior man accumulates knowledge through study, clarifies doubts through inquiry, maintains broad-mindedness in his conduct towards others, and puts benevolence into practice. The Zhou Changes say, "The dragon appears in the field, advantageous to see the great man," which refers to the virtue of a ruler.

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。九四重剛而不中，上不在矢，下不在田，中不在人，故或之。或之者，疑之也，故無咎。

The Wenyan Transmission also says: Nine in the Third, a yang line occupying a yang position, is a double yang that does not occupy the central position. It cannot reach the heavenly position above and has moved away from the position of the field below. Therefore, one must be diligent and unremitting, always cautious, and even if there is danger, there will be no mistake. Nine in the Fourth is also a double yang that does not occupy the central position. It cannot reach the heavenly position above and has moved away from the position of the field below. It is in the central position but not in the position of the people. Therefore, the word "or" is used. The "or" refers to hesitation and careful deliberation, so there will be no mistake.

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其惟聖人乎！知進退存亡而不失其正者，其惟聖人乎！

The Wenyan transmission also says: The so-called "great person" has virtue harmonizing with heaven and earth, brightness harmonizing with sun and moon, order harmonizing with the four seasons, and his determination of good and evil harmonizing with ghosts and spirits. His actions precede the heavenly timing, and heaven does not contradict him; his actions follow the heavenly timing, and he follows the heavenly order. Heaven itself does not contradict him, how much less would people or ghosts and spirits? The meaning of the word "kang" is to know only advancement and not retreat, to know only survival and not death, to know only gain and not loss. Those who do not act thus are probably only the sages. Those who understand the principles of advancement and retreat, survival and death, and do not lose the right path are probably only the sages.

坤下坤上。坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，徳合無疆，含光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。

The lower trigram of the Kun hexagram is Kun, and the upper trigram is also Kun. The hexagram statement says: Kun, the beginning and the way is smooth and unimpeded, it is favorable to be as gentle and upright as a mare. When a gentleman goes somewhere, if he goes ahead he will lose his way, but if he follows behind he will find his master. Going to the southwest will bring friends, going to the northeast will lose friends; being steadfast on the right path brings good fortune. The commentary on the judgment says: The ultimate virtue of Kun, the beginning, supports all things and allows them to grow. It follows the heavens. The earth is deep and vast, able to carry all things, its virtue is boundless; it is inclusive and broad, allowing all things to be smooth and harmonious. A mare belongs to the earth, able to walk endlessly on the earth, gentle and favorable to uprightness. When a gentleman goes somewhere, going ahead leads him astray from the right path, but following behind is in accordance with the norm. "Going to the southwest brings friends" refers to being with like-minded people; "going to the northeast loses friends" refers to ultimately receiving blessings. Being steadfast on the right path is favorable because it corresponds with the boundless virtue of the earth.

象曰：地勢坤，君子以厚徳載物。乾之象曰“自強不息”，坤之象曰“厚徳載物”，何也？曰：強者，勉之謂也；載者，安濟之謂也。君子自強法天，厚徳法地，徳不厚則物不得而濟也。是故自強不息則道無不臻，厚徳而載則物無不濟。夫乾坤者，易之門戶，二象者，道徳之關樞也。

The Great Image Commentary says: The earth's form is smooth and generous, so the gentleman takes this as a model, using profound virtue to carry all things. Sima Guang asked: The Great Image of the Qian hexagram says "self-reliant and never ceasing," and the Great Image of the Kun hexagram says "profound virtue carrying all things," why is this so? The answer is: "Strong" refers to striving forward with effort; "carrying" refers to providing support and assistance. The gentleman's self-reliance is modeled after heaven; profound virtue is modeled after earth. Without profound virtue, all things would not receive support. Therefore, self-reliance without ceasing leads to the Way reaching everywhere; with profound virtue and the ability to carry, all things receive support. Qian and Kun are the gateways of the Zhou Changes; the images "self-reliant and never ceasing" and "profound virtue carrying all things" are the key points of the Way and virtue.

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。初六者，陰之始也。於律為林鐘，於曆為建未之月，陽氣方盛，陰生而物未之知也，是故君子謹之。其曰履霜堅冰至：霜者寒之先也，冰者寒之盛也。君子見微而知彰，原始而知終，攘惡於未芽，杜禍於未萌，是以身禔而國家乂寜也。

The line statement for the first line says: "Walking on frost, one knows that hard ice is coming." The Small Image Commentary says: Walking on frost and knowing that hard ice is coming indicates the beginning of the condensation of yin energy; following this path, it will reach the stage of hard ice. The first line represents the beginning of yin energy. It corresponds to the twelfth tone "Linzhong" and the calendar month "Jianwei" which is the sixth month of the summer calendar. At this time, yang energy is flourishing, and although yin energy has already begun to appear, the world has not yet noticed it, so the gentleman is especially cautious. The line statement says, "Walking on frost, hard ice is coming": frost is a sign of cold, and ice is the extreme of cold. The gentleman sees the subtle signs and can foresee the significant consequences, investigates the beginning and can foresee the end, removes evil before it sprouts and blocks disaster before it arises, thus achieving personal peace and national tranquility.

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。六二者，於律為南呂，於曆為建酉之月，草木黃落，暑去而寒至也。其曰直方大何？直方而大，地之徳也。六二何為擅地之徳？坤之主也。六二何為坤之主？夫陰陽雖殊，皆主中正者也，故乾九五陽之主也，坤六二陰之主也。地之得其為直方大者何？直者言其氣，方者言其形也，大者兼形與氣而言之也。

The line statement for the second line says: Straight, upright, and great, without the need for deliberate practice, there is no disadvantage. The small image commentary says: The action of the second line is both straight and upright; without deliberate practice, there is no disadvantage, because the way of the earth is clearly visible. The second line corresponds to the twelfth tone, "Nanlv," and to the month of Jiyou in the calendar, which is the eighth month of the summer calendar, when grass and trees wither and fall, the heat of summer recedes and the cold of winter arrives. What does the line statement "straight, upright, and great" mean? Straight, upright, and great are the virtues of the earth. Why does the second line alone possess the virtue of the earth? Because it is the main line of the坤卦. Why is the second line the main line of the坤卦? Although yin and yang differ in nature, both take the central and upright line as their main line. Therefore, the ninth line of the Qian卦 is the main line of yang, and the second line of the Kun卦 is the main line of yin. Why is the earth called "straight, upright, and great"? "Straight" refers to its qi, "upright" refers to its form, and "great" refers to both its form and its qi together.

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。乾坤之爻，得位未必告，失位未必凶，其故何也？曰：陽非陰則不成，陰非陽則不生，陰陽之道，表裡相承，陰勝則消，陽勝則亢。是故乾坤以陰居陽、以陽居陰，不皆為咎也。

The line statement for the third line says: possessing literary grace and being able to maintain uprightness, or engaging in the affairs of the sovereign, without claiming the success and thus achieving a good outcome. The small image commentary says: possessing literary grace and being able to maintain uprightness means waiting for the right time to reveal it; engaging in the sovereign's affairs means having great wisdom. Sima Guang said: in the trigrams of Qian and Kun, a line occupying the correct position does not necessarily bring good fortune, and a line not occupying the correct position does not necessarily bring misfortune. Why is this so? The answer is: yang cannot achieve success without yin, and yin cannot flourish without yang; the principle of yin and yang is interdependent, with excess yin causing yang to decline and excess yang leading to arrogance. Therefore, in the trigrams of Qian and Kun, when a yin line is in a yang position or a yang line is in a yin position, it is not necessarily considered a mistake.

乾之九三以陽居陽而不中，故曰“夕惕若厲，無咎”；坤之六四以陰居陰而不中，故曰“括囊，無咎無譽”：皆剛柔太過，故須畏慎而後免咎也；然未失其正，故不凶也。九五、六二居中履正，其徳最羙；九二、六五不失其中，徳羙次之；九三、六四不失其正，雖危無疑；九四、六三雖無中正之徳，九四以陽處下，剛克而沈潛者也，故曰“在淵無咎”；六三以陰處上，柔克而髙明者也，故曰“含章可貞”。

The line statement of the third line in the Qian hexagram says, "In the evening, remain vigilant as if in danger, and there will be no blame," because the yang line is in a yang position but not in the central position. The line statement of the fourth line in the Kun hexagram says, "Draw the bag tightly, with no blame and no praise," because the yin line is in a yin position but not in the central position. These two lines are both excessive in their yang or yin qualities, so they must be cautious and vigilant to avoid blame; yet since they have not lost their proper positions, they are not dangerous. The fifth line and the second line are both in the central position and in the proper position, thus possessing the most excellent virtue. The second line and the fifth line are not in the proper position but are in the central position, thus possessing virtue of the next level. The third line and the fourth line have not lost their proper positions, so although they are dangerous, there is no doubt. As for the fourth line and the third line, although they are neither in the central position nor in the proper position, the fourth line, being a yang line in the lower position of the upper trigram, belongs to the category of "strong yang overcoming" but capable of being deep and hidden, hence the line statement says, "Being in the abyss, there is no blame." The third line, being a yin line in the upper position of the lower trigram, belongs to the category of "soft yin overcoming" but capable of being lofty and bright, hence the line statement says, "Containing the beauty, it is proper."

六三者，於律為應鐘，於曆為建亥之月，百榖斂藏，萬物備成，陰功小終。體執乎柔而志存乎剛，故曰含章；柔不泥於下，剛不疑乎上，故曰可貞。王者，尊之極也，為臣之榮，從王役也；不敢專成，下之職也；承事之終，臣之力也。

The sixth line in the third position corresponds to the tone "Yingzhong" in the twelve tones, and in the calendar it corresponds to the month of Ji Hai, which is the tenth month of the summer calendar. At this time, all grains are gathered into granaries, and all things have fully matured, with the function of yin slightly completed. Its form adheres to flexibility and gentleness, yet its spirit contains strength and firmness, so it is said "containing virtue" (containing brightness). Being flexible and gentle without being confined to the lower position, and being strong and firm without being doubted by the superior, so it is said "suitable for uprightness." The sovereign is exalted to the highest degree, and the honor of a minister lies in serving the sovereign and handling affairs. Not daring to claim sole credit for success is the duty of those in a lower position; taking on tasks and completing them is the merit of a minister.

物以陽生，得陰而成；令由君出，得臣而行。故陽而不陰則萬物傷矣，君而不臣則百職曠矣。陰陽同功，君臣同體，天之經也，人之紀也。《虞書》曰：“予欲左右有民，汝翼；予欲宣力四方，汝為。”此之謂也。

All things depend on yang energy to be born, but they need yin energy to mature. Imperial decrees are issued by the sovereign, but they require ministers to carry them out. Therefore, if there is only yang and no yin, all things would suffer; if there is only the sovereign and no ministers, the duties of officials would be neglected. Yin and yang together accomplish a task, and sovereign and ministers form a single body. This is the constant way of heaven and the fundamental principle of human society. The Book of Documents, Yu Shu, records the words of Shun: "I wish to nurture the people, relying on you for support; I wish to exert my power in all directions, relying on you to implement it." This is precisely the meaning of this principle.

六四：括囊，無咎無譽。象曰：括囊無咎，慎不害也。六四者，於律為大呂，於曆為建丑之月，曰窮於次，月窮於紀，天吟地閉，萬物伏死，陰氣大盛，陽將更始。履卑體順，以陰居陰，處不得中而潛伏乎其深，是以幽晦否塞而不通，雖無咎亦無譽也。

The statement of the fourth line says: Just as tying up a bag to keep it sealed, remaining silent without speaking, there will be no fault and no praise. The Small Image Commentary says: Tying up the bag without suffering harm is because of caution that prevents damage. The fourth line, in relation to the twelve tones, corresponds to "DaLv," and in the calendar, it corresponds to the month of JianChou, which is the twelfth month of the summer calendar. At this time, the sun has completed its twelve cycles, and the moon has completed its annual conjunction, with the heavens and earth closed and stagnant, and all things hidden as if dead, with yin energy extremely strong and yang energy about to begin again. The fourth line is in a low position, with a yielding nature, and as a yin line in a yin place, it is not in the center and is deeply hidden, thus being dark and blocked, not open. Although there is no fault, there is also no praise.

六五：黃裳元吉。象曰：黃裳元吉，文在中也。六五者，於律為夾鐘，於曆為建帽之月，天地始闢，和氣融明，莩甲發散，庶物滋榮。體柔而志剛，乘陰而佐陽，中羙能黃，上羙則元，下羙則裳，是以吉也。

The line statement of the fifth line says: "Yellow lower garment, great good fortune." The Small Image Commentary says: "Yellow lower garment, great good fortune, because the virtue is contained in the central position." The fifth line, when paired with the twelve tones, corresponds to "Jia Zhong," and when paired with the calendar, corresponds to the month of Jian Mao, which is the second month of the summer calendar. At this time, the heavens and earth begin to open up, the warm air becomes harmonious and clear, the seeds of plants sprout and split open, and all things flourish. The fifth line is flexible and yielding in nature but strong and vigorous in spirit, surpassing the multitude of yin and assisting yang; its inner beauty is in the center, hence taking the color "yellow," which represents the center; the virtue above is called "Yuan," and the virtue below is called "Shang," hence the good fortune.

上六：龍戰于野，其血黃。象曰：龍戰于野，其道窮也。上六者，陰之窮也。於律為仲呂，於曆為建巳之月，純陰用事，陽道已窮，冒進不已，不能守中，是以戰也。夫下不能自重，重之者上也；臣不能自大，大之者君也。重而不已，上必危；大而不已，君必虧。既危且虧，能無戰乎？故君子執臣之樞，守臣之機，謹其樞，固其機，禍無從來。樞機之失，儓僕為災，雖得而勝之，猶有傷也，故曰其血黃。

The line statement for the sixth line at the top says: A dragon fights on the outskirts, spilling blood that is a mixture of blue and yellow. The small image commentary says: The dragon fights on the outskirts because the path of yin has reached its end. This line represents the stage where yin energy is exhausted. It corresponds to the twelfth tone "Zhonglv" and the calendar month "Jian Si," which is the fourth month of the summer calendar. At this time, pure yin is in charge, and the path of yang has reached its limit; yin energy advances without restraint and cannot maintain the middle path, hence the fighting. Those in lower positions cannot elevate themselves; it is the superior who elevates them. Those who are ministers cannot make themselves strong; it is the sovereign who makes them strong. If elevation continues without end, the superior will be in danger; if strength continues without end, the sovereign will suffer. Being both in danger and suffering, how can fighting not occur? Therefore, the gentleman should grasp the key of being a minister and hold fast to the essential point of being a minister. By carefully holding the key and firmly securing the essential point, calamity cannot arise. Once the key and essential point are lost, even a servant or commoner can become a source of calamity. Even if oneby chance wins, they have already been injured, hence the line statement says "its blood is dark yellow."

文言曰：臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。嗚呼！聖人之戒為人上者，如此其深乎！用六：利永貞。象曰：用六永貞，以大終也。

The Wenyan Transmission says: A subject killing his sovereign, a son killing his father, are not caused in a single day or moment; their origin is gradual and accumulated, and the reason is that when the time for discernment came, it was not done in time. Sima Guang lamented: Alas! The sage's admonition to those in superior position is so profound! The line statement says: It is favorable to maintain constancy and uprightness. The Small Image Transmission says: The use of the six lines is "eternal uprightness" because it is necessary to conclude the entire hexagram with grandeur.

文言曰：坤至柔而動也剛，至靜而徳方，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，由辨之不早辨也。易曰“履霜堅冰至”，蓋言順也。

The Wenyan Transmission says: The Earthly Trigram is extremely gentle and compliant, but once it moves, it becomes strong; it is extremely quiet, yet its virtue is upright. It follows the superior and thus conforms to the constant way; it encompasses all things and its nurturing power is vast. The way of the Earth is truly gentle and compliant, it supports the Heaven and follows the seasons. Those who accumulate good deeds will surely leave abundant blessings for future generations; those who accumulate evil deeds will surely leave abundant calamities for future generations. When a subject kills his sovereign or a son kills his father, these are not caused in a single day, but result from gradual accumulation. The reason for this is that when the time comes for discernment, it was not done in time. The Zhou Changes say, "Treading on frost, firm ice comes," which illustrates the principle that things develop in accordance with their natural course and gradually reach their culmination.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而徳不孤。“直方大，不習無不利”，則不疑其所行也。君子法地之直方，則敬以直內，義以方外，敬義立而徳不孤，則大也。何謂敬以直內、義以方外？敬則所受不陷於敗也，義則所適不失其宜也。直且方者，守諸己而無待於外也。君子居則不陷於敗，動則不爽其宜，施於身而身正，施於國而國治，夫又何習而何不利焉？可以斷然無疑矣。

The Wenyan Transmission says: "Straight," refers to the rectitude of the inner self; "Square," refers to the appropriateness of conduct. The gentleman uses reverence to make his inner self upright, and righteousness to make his conduct square. When reverence and righteousness are established, virtue will not be isolated. The line statement says, "Straight, square, and great; without practice, there is no disadvantage," meaning he has no doubts about his actions. Sima Guang explains: The gentleman takes the earth's straightness and squareness as a model, thus using reverence to rectify his inner self and righteousness to regulate his outer conduct. When reverence and righteousness are established, virtue is not isolated, which is called "great." What does "reverence to rectify the inner self, righteousness to regulate the outer conduct" mean? If the heart is filled with reverence, then the affairs he undertakes will not fall into disorder; if his conduct conforms to righteousness, then wherever he goes, he will not lose his measure. A person who is both upright and square keeps the root within himself and does not rely on external things. The gentleman remains unspoiled in peace and does not act against propriety in action. When applied to himself, he is upright; when applied to the state, the state is well governed. Thus, there is no need for practice, and there is no disadvantage. It can be decisively affirmed.

陰雖有羙，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，賢人隠。易曰“括囊，無咎無譽”，蓋言謹也。君子黃中通理，正位居體，羙在其中而暢於四支，發於事業，羙之至也。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。夫黃者，天地之雜也，天而地黃。

The Wenyan Transmission says: Yin, although possessing virtue, must conceal it and engage in the affairs of the sovereign, not daring to claim the credit for success. This is the way of the earth, the way of a wife, and the way of a minister. The way of the earth does not claim the credit for success, but merely completes the finality on behalf of Heaven. When Heaven and Earth interact and transform, 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 speaks precisely of caution. The gentleman contains the virtue of harmony and balance, and understands the principles of culture and conduct. He resides in the correct position, maintaining order and stability. Virtue is contained within the heart and flows through the limbs, being expressed in his career. This is the perfection of beauty. When Yin becomes so strong that it resembles Yang, conflict is sure to arise, because it fears that people might think there is no Yang within it, so it is called "dragon"; yet it has not yet separated from the category of Yin, so it is also called "blood." As for "yellow," it is the color resulting from the mixture of Heaven and Earth. The color of Heaven is dark and deep, while the color of Earth is yellow.

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寜。象曰：雲雷，屯，君子以經綸。

The lower trigram of Zhun is Zhen, and the upper trigram is Kan. The hexagram statement says: Zhun, beginning with primordial power, smooth and unimpeded, favorable for maintaining correctness; not suitable for going forward, favorable for enfeoffing feudal lords. The commentary on the judgment says: Zhun represents the initial meeting of strong and weak elements, leading to difficulties. In a dangerous situation, movement can result in great smoothness and maintaining correctness. Thunder and rain stir up, filling the space between heaven and earth; heaven and earth are in their initial creation, in a state of confusion and ignorance, at this time it is appropriate to enfeoff feudal lords, and one should not be complacent. The image commentary says: Clouds above and thunder below, this is the hexagram Zhun; the gentleman takes this as a model to establish the order of the world.

屯者何？草木之始生也，貫地而出，屯然其難也。象曰“君子以經綸”，經綸者何？猶云綱紀也。屯者，結之不解者也。結而不解則亂，亂而不緝則窮，是以君子設綱布紀，以緝其亂，解其結，然後物得其分，事得其序，治屯之道也。

What is "Zun"? It refers to the initial sprouting of grass and trees, breaking through the ground, struggling to emerge, and gathering together in a difficult situation. The "Great Image" says "the gentleman is to weave and arrange." What does "weave and arrange" mean? It is equivalent to establishing order and regulations. So "Zun" is a state of being entangled and unable to be resolved. If things are stuck and cannot be resolved, chaos ensues; if chaos is not organized, it leads to a dead end. Therefore, the gentleman establishes principles and sets up laws and regulations to sort out the chaos and resolve the entanglement, so that all things are in their proper places and all affairs are in order. This is the way to govern the difficulties of Zun.

初九：盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。屯初九盤桓者何？治屯之道不可遽也。利居貞者何？治之不正，愈以亂之也。利建侯者何？建侯所以治其綱也。治其綱，百目張，夫又何亂之不緝，何結之不解乎？此之謂經綸之道也。

The line statement of the first line says: lingering and hesitating, advantageous to reside in a proper place and maintain uprightness, advantageous for establishing feudal lords. The Small Image Commentary says: although lingering and hesitating, the mind's movement is proper; by placing a noble person in a humble position, he gains great popular support. Sima Guang explains the first line of the Zhun hexagram: What does "panhuan" mean? It means that governing a difficult situation should not be rushed. What does "li ju zhen" mean? It means that if governance is not carried out with uprightness, it will only make the situation more chaotic. What does "li jian hou" mean? It means that establishing feudal lords is precisely the method for establishing the main framework. Once the main framework is in place, the details will naturally unfold. Then what confusion cannot be resolved, what entanglements cannot be untangled? This is called the way of "jinglun."

六二：屯如邅如，乘馬班如，匪□婚媾，女子貞不字，十年乃字。象曰：六二之難，乘剛也；十年乃字，反常也。人臣之道，患不正也，患不一也。茍一而正，通可必也。十年之屯，猶一日也。

The line statement for the second line says: difficult and hesitating, riding a horse yet circling without advancing; the coming is not from a strong enemy, but from someone proposing marriage (the original text here is missing one character). The woman remains steadfast and refuses to marry, but after ten years she finally marries. The Small Image Commentary says: the difficulty of the second line is because it is overstepping a strong line; the delay of ten years in marriage is because an abnormal situation will eventually return to normal. Sima Guang explains: the principle for a minister is to fear not being upright and not being dedicated. If one is both dedicated and upright, success is certain. Thus, the difficulty of ten years will be as easy as a single day.

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。六四：乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。九五：屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。上六：乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。

The line statement for the sixth line three says: pursuing a wild deer without a gamekeeper to guide the way, one will only charge blindly into the deep forest; a gentleman who acts according to opportunity would rather give up and not pursue, for forcing forward will lead to regret. The small image commentary says: pursuing a deer without a gamekeeper to guide the way is a single-minded pursuit of game; a gentleman gives it up because proceeding forward will surely lead to regret and hardship. The line statement for the sixth line four says: riding a horse and circling without advancing, going to seek a marriage alliance, proceeding is auspicious and there is no disadvantage. The small image commentary says: having a purpose and proceeding forward is wise. The line statement for the ninth line five says: accumulating grace and not giving it to the people below, small matters are auspicious when keeping to the right path, but great matters are ominous when keeping to the right path. The small image commentary says: accumulating grace without giving it out is because giving it out is not yet extensive enough. The line statement for the top sixth line says: riding a horse and circling without advancing, crying with tears like blood flowing continuously. The small image commentary says: crying with blood flowing continuously, how can such a situation last long?

坎下艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。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 lower trigram of the Meng hexagram is Kan (Water), and the upper trigram is Gen (Mountain). The hexagram statement says: Meng, meaning confusion or ignorance, is smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who seeks me. If the first divination is asked, I will tell him, but if he asks repeatedly, it is a desecration, and if it is a desecration, I will no longer tell him. It is advantageous to maintain the correct path. The commentary on the judgment says: The image of the Meng hexagram is a mountain beneath a dangerous situation, encountering danger and stopping, which is called Meng. Meng is smooth and unimpeded because it follows the way of smoothness and maintains the middle. "Not I who seek the ignorant child, but the ignorant child who seeks me" indicates mutual harmony of hearts. "Initial divination is told" because the nine in the second position is a strong yang line in the middle. "Repeated questioning is a desecration, and if it is a desecration, then no longer told" means that such behavior desecrates the act of enlightening. Using the time of initial ignorance to cultivate purity is the way to achieve the deeds of a sage.

蒙者何？百姓蚩蚩，莫知所之，聖人教之以道，然後曉然識其是非，故夫蒙者，教人之象也。匪我求童蒙，童蒙求我：孔子曰“不憤不啟，不悱不發”，夫人不求我而強教之，則志不應而言不從矣，故君子之教，道而弗牽，強而弗抑，開而弗達也。

What does "Meng" mean? The common people are confused and ignorant, not knowing where to go. The sage uses the great way to teach them, and then they can clearly distinguish right from wrong. Therefore, the hexagram "Meng" symbolizes education. Regarding the idea that "it is not I who seeks the young and innocent, but the young and innocent who seek me": Confucius said, "Do not enlighten the student until he is eager to understand, and do not prompt him until he is struggling to express himself." If others do not come to seek me, yet I force myself to teach them, their minds will not respond, and they will not listen to my words. Therefore, the gentleman in teaching should only guide without forcing, only encourage without suppressing, and only enlighten without giving the conclusion directly.

初筮告，再三瀆，瀆則不告：孔子曰“學而不思則罔”，又曰“舉一隅不以三隅反，則不復也”。陸希聲曰：初筮告，啟其宗也；再三瀆，以塞聰也；瀆則不告，告乃成蒙也。

Regarding "初筮告，再三渎，渎则不告": Confucius said, "If one only learns without thinking, he will be confused," and also said, "If someone can grasp one corner and cannot infer the other three, I will not teach him anymore." Lu Xisheng of the Tang dynasty said: When one first asks for divination, he is told, which is to open up the fundamental principles for him; but if he keeps asking repeatedly, it becomes a desecration, which instead blocks his wisdom; when there is desecration, he is no longer told, because constantly telling him will only make him more ignorant.

夫鍜礪者工也，犀利者金也；植藝者圃也，堅實者木也。則工雖巧，不能持土以為兵；圃雖良，不能植穀而生梓也。故才者天也，不教則棄；教者人也，不才則悖。故人者受才於天而受教於師。師者，決其滯，發其蔽，抑其過，引其不及，以養進其天才而已。繫辭曰“茍非其人，道不虛行”，此之謂也。

The craftsman who shapes and refines metal is not the one that determines whether the metal is sharp or not; the gardener who plants and cultivates trees is not the one that determines whether the wood is strong or not. Therefore, even if the craftsman is very skillful, he cannot forge weapons from clay; even if the gardener is very skilled, he cannot grow a梓 tree from millet. Thus, a person's innate talent comes from nature, and without education, it is wasted. Education comes from human effort, but without innate talent, it cannot succeed. Therefore, people receive their innate talent from heaven and their education from teachers. The role of the teacher is merely to remove obstacles, dispel confusion, restrain excess, and guide deficiency, in order to cultivate and enhance the innate talent. The Great Treatise says, "If a person is not of that kind, the Way will not be practiced on its own," which means exactly this.

象曰：山下出泉，蒙，君子以果行育徳。果行者，言其動也；育徳者，言其靜也。君子動果而靜専，內明而外晦，此之謂蒙以養正也。

The Great Image Commentary says: Mountains with springs flowing out from below, this is the hexagram of Enlightenment; the gentleman takes this as a model, acting decisively and cultivating his virtue. What is meant by "decisive action" refers to his active side; what is meant by "cultivating virtue" refers to his still side. The gentleman acts decisively when he moves, remains focused when he is still, his mind is clear while his exterior is reserved, this is called "cultivating purity during the time of confusion and unformed clarity."

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。九二：包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。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。六四：困蒙，吝。象曰：困蒙之吝，獨逺實也。

The line statement for the first line says: To enlighten the ignorant, it is appropriate to apply punishment to warn people, enabling them to be freed from shackles; however, if punishment is used excessively, there will be regret. The small image commentary says: It is appropriate to apply punishment in order to correct the law. The line statement for the second line says: To include the ignorant is auspicious, to marry a wife is auspicious, and the son will support the family. The small image commentary says: The son will support the family because the yang and yin are in harmony. The line statement for the third line says: Do not marry this woman, she surrenders herself to wealthy men, and there is no benefit. The small image commentary says: Do not marry this woman because her behavior is not in accordance with the proper way. The line statement for the fourth line says: Being trapped in ignorance, there is regret. The small image commentary says: The regret of being trapped in ignorance is because it is isolated from the solid yang line.

六四困蒙吝：孔子曰“困而不學，民斯為下矣”，聖人於是爻也，將以戒夫不學者也。六五：童蒙，吉。象曰：童蒙之吉，順以巽也。童蒙者，何以吉也？得人而信使之也。

Regarding the line six in the fourth, "Confusion in the beginning, difficulty": Confucius said, "Meeting confusion without seeking learning, such a person is the lowest." The sage, in this line, is precisely warning those who refuse to learn. The line six in the fifth says: Like a child who is still naive and receives instruction, it is auspicious. The Small Image Commentary says: The reason why the naive child is auspicious is because it is gentle and humble. So why is "naive child" auspicious? Because it can obtain the wise and trust and employ them.

昔齊桓公、衛靈公之行，犬彘之所不為也，然而大則霸諸侯，小則有一國，其故何哉？有管仲、仲叔圉、祝鮀、王孫賈為之輔也。二君者，天下之不肖君也，得賢人而信使之，猶且安其身而収其功，況明哲之君用忠良之臣者乎？上九：擊蒙，不利為冦，利御冦。象曰：利用御冦，上下順也。

In the past, Duke Huan of Qi and Duke Ling of Wei did things so disgraceful that even pigs and dogs would not do them, yet the great ones could become hegemon of the feudal lords, and the small ones could preserve their own states. Why was this so? Because Duke Huan of Qi had Guan Zhong as his minister, and Duke Ling of Wei had Zhong Shu Yu, Zhu Tuo, and Wang Sun Jia as his ministers. These two rulers were not competent kings, yet they were able to establish themselves and achieve results by obtaining virtuous men and trusting and employing them. How much more so would a wise ruler benefit by employing loyal and virtuous ministers? The line statement of Upper Nine says: Using strength to remove confusion, it is not appropriate to be an invading strong force, but appropriate to defend against an invading strong force. The small image commentary says: It is appropriate to defend against a strong force because both superiors and inferiors are in harmony.

乾下坎上。需：有孚，光亨，貞吉，利涉大川。需者何？待時而行之謂也。孚者，見信於人之謂也。夫信者，已之所為也；孚者，待人而後成者也。故夫需之道，利安而不利躁，修已以待人者也。非夫信義著明、道徳光大，則不能以亨也。居正待時，然後吉也；用邪求益，冝其凶也。需以涉難，難可濟也；躁以涉川，沈可必也。

The hexagram of Xū has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Xū, with sincerity in heart, bright and unimpeded, keeping to the right path brings good fortune, suitable for crossing a great river." What does "Xū" mean? It means waiting for the right opportunity before taking action. What does "Fú" mean? It means being trusted by others. "Xìn" refers to something one can accomplish oneself; "Fú" requires others to acknowledge it before it is valid. Therefore, the principle of "Xū" favors stillness rather than rashness, and is about cultivating oneself to wait for others. Without evident integrity and great virtue, one cannot achieve success. To remain in the right path and wait patiently for the right moment brings good fortune; using deceit to seek benefits will certainly lead to misfortune. Approaching difficulties with a waiting attitude allows one to overcome them; attempting to cross a great river with impatience will inevitably result in drowning.

彖曰：需，須也，險在前也，剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉，位乎天位以正中也。利涉大川，往有功也。坎，陷也，其云不陷何？需然後進，故不陷也。又曰位乎天位以正中者何？有孚光亨貞吉者，人君所以待天下之道也。

The Commentary on the Judgment says: "Need" means waiting, because danger lies ahead; the lower trigram is strong and vigorous but does not fall into peril, and in terms of meaning, it does not reach a state of extreme hardship. "Need, with sincerity, brings bright success, constancy brings good fortune" is because the nine fifth line is in the position of the Son of Heaven and is upright and central. "It is advantageous to cross great rivers" means that proceeding forward will be effective. Sima Guang explains: The meaning of Kan is originally to fall into peril, so why does the Commentary on the Judgment say "not falling"? Because first waiting and then proceeding forward, so there is no falling into peril. The Commentary on the Judgment also says "standing in the position of the Son of Heaven and being upright and central," what does this mean? "With sincerity, bright success, constancy brings good fortune" is precisely the way a ruler treats the world.

象曰：雲上於天，需，君子以飲食宴樂。需之為飲食何也？雲上於天，萬物之滂沱下施，萬物飲之，以豐，以肥，以榮，以滋，飲食燕樂及下之道也。

The Great Image Commentary says: Clouds rising to the sky, this is the hexagram of Need; the gentleman takes inspiration from this, indulging in leisurely feasting and joyous revelry in anticipation of the right moment. Why does the concept of 'Need' involve food and drink? Because clouds ascend to the heavens, and then torrential rain descends, and all things receive this nourishing rain, thus becoming abundant, rich, flourishing, and moistened. Enjoying feasting and revelry while benefiting all the people is precisely the same principle.

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。九二：需于沙，小有言，終吉。象曰：需于沙，衍在中也；雖小有言，以吉終也。

The line statement of the first line says: waiting in the outskirts, it is advantageous to maintain constancy and there will be no error. The small image commentary says: waiting in the outskirts indicates not advancing with hardship; it is advantageous to maintain constancy and there will be no error because the constant way has not been lost. The line statement of the second line says: waiting on the beach, there is slight verbal harm, but ultimately it is favorable. The small image commentary says: waiting on the beach indicates it is broad and in the center; although there is slight verbal harm, it will ultimately end in favor.

九三：需于泥，致冦至。象曰：需于泥，災在外也；自我致冦，敬慎不敗也。冦雖邇，不犯不至，故曰自我致也；能用需道，故曰敬慎不敗也。

The line statement for the third line says: waiting in the mire, one invites strong enemies. The small image commentary says: waiting in the mire, calamity is still outside; the strong enemies are self-invited, so as long as one is respectful and cautious, there will be no failure. Sima Guang explains: although strong enemies are approaching, as long as one does not provoke them, they will not come, hence it is said 'self-invited'; being able to employ the way of waiting, hence it is said 'respectful and cautious will not lead to failure'.

六四：需于血，出自穴。象曰：需于血，順以聽也。需于血者，入險而傷也；出於險者，不競乃善也。以需血者，非需之地也。子曰“繋辭焉以盡其言，變而通之以盡利”，此之謂也。

The fourth line statement says: waiting in blood, emerging from a cave. The Small Image Commentary says: waiting in blood is to be flexible and obedient to the situation. Sima Guang explains that "needing to wait in blood" refers to having already entered a dangerous situation and been injured; being able to escape from the danger is because one does not strive forcefully, which is the right way. Waiting in a place of blood is inherently not a suitable place to wait. Confucius said, "attach words to complete the meaning, and change them to exhaust the benefits of things," which precisely describes this situation.

九五：需于酒食，貞吉。象曰：酒食貞吉，以中正也。需九五“需于酒食，貞吉”，酒食者何？福祿之謂也。九五以中正而受尊位，天之所佑，人之所助也。然則福祿既充矣，而又何需焉？曰：中正者，所以待天下之治也。書曰“允執其中”，又曰“以萬民惟正之供”。夫中正者，足以盡天下之治也，舍乎中正而能亨天之福祿者寡矣。

The line statement of the fifth line says: waiting in the midst of food and drink, holding to the correct path brings good fortune. The small image commentary says: waiting in the midst of food and drink and holding to the correct path brings good fortune because it is in the center and holds to the correct path. Sima Guang explains the fifth line of the hexagram Need (Waiting) "Need in food and drink, holding to the correct path brings good fortune" by saying: what does "food and drink" mean? It refers to blessings and favors. The fifth line, with its middle and correct virtue, holds the exalted position, which is protected by heaven and supported by the people. Since this is the case, blessings and favors are already abundant, so what is there to wait for? The answer is: the concept of middle and correct is used to wait for the great peace of the world. The Book of Documents says "genuinely holding to the middle path," and also says "to provide the people with the proper sustenance." The virtue of middle and correct is sufficient to achieve the governance of the world; those who abandon middle and correct yet still enjoy heavenly blessings and favors are very few.

上六：入于穴，有不速之客三人來，敬之終。象曰：不速之客來，敬之終吉，雖不當位，未大失也。

The line statement of the sixth line at the top says: Falling into a cave, three unexpected guests arrive. If one treats them with respect, there will ultimately be a good outcome. The small image commentary says: Unexpected guests arrive; treating them with respect leads to good fortune. The sixth line at the top, although in an inappropriate position, does not result in great misfortune.

坎下乾上。訟：有孚窒惕，中吉，終凶，利見大人，不利渉大川。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。利見大人，尚中正也。不利渉大川，入于淵也。象曰：天與水違行，訟，君子以作事謀始。

The lower trigram of the Hexagram of Strife is Kan (Water), and the upper trigram is Qian (Heaven). The Hexagram Statement says: Strife, though there is sincerity in the heart, it is obstructed, thus causing alarm; stopping in the middle is auspicious, but continuing to fight to the end is dangerous; it is favorable to meet a great person, but not favorable to cross a great river. The Commentary on the Judgment says: The upper trigram of Strife is strong and firm, while the lower trigram is dangerous and treacherous. Inside it is treacherous, but outside it is strong and firm, hence the occurrence of strife. "Strife, with sincerity, obstruction, alarm, and auspicious in the middle" is because the yang line is in the lower trigram and occupies the central position. "Ending in danger" is because strife should not be pursued to the end. "It is favorable to meet a great person" is because it values the virtue of being upright and just. "Not favorable to cross a great river" is because that would lead to falling into a deep abyss. The Image Commentary says: Heaven moves upward, and water flows downward; the two are moving in opposite directions, which is the meaning of the Hexagram of Strife. The gentleman takes this as a model, and in all his undertakings, he plans thoroughly at the beginning.

初六：不永所事，小有言，終吉。象曰：不永所事，訟不可長也；雖小有言，其辯明也。九二：不克訟，歸而逋其邑人三百戶，無眚。象曰：不克訟，歸逋也；自下訟上，患至掇也。六三：食舊徳，貞厲，終吉；或從王事，無成。象曰：食舊徳，從上吉也。

The line statement of the first line says: Do not delay disputes, although there may be some verbal conflict, ultimately it is auspicious. The small image commentary says: Not delaying disputes is because disputes cannot last long; although there may be some verbal conflict, right and wrong will eventually be clarified. The line statement of the second line says: Disputes cannot be won, returning to retreat and hide, his territory is only three hundred households, thus there will be no calamity. The small image commentary says: If disputes are not won, one should retreat and hide; when a lower position disputes with a higher position, calamity is like reaching out to pick something up, bringing it upon oneself. The line statement of the third line says: Enjoy the inherited property from ancestors, remain upright and mindful of danger, ultimately it is auspicious; or engage in the affairs of the sovereign, without claiming success. The small image commentary says: Enjoying the inherited property is because following the superior brings auspiciousness.

九四：不克訟，復即命，渝安貞，吉。象曰：復即命渝，安貞不失也。九五：訟，元吉。象曰：訟無吉，以中正也。上九：或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。案：訟卦說原本缺。

The fourth line statement says: In a dispute, one cannot win, so he changes his mind and returns to the right path, alters his attitude and remains steadfast in uprightness, which is auspicious. The Small Image Commentary says: Changing one's mind and returning to the right path, altering one's attitude and remaining steadfast in uprightness will not lead to loss. The fifth line statement says: In a dispute, there is great auspiciousness. The Image Commentary says: Gaining auspiciousness through dispute is because the nine in the fifth line is in the center and uprightness. The top line statement says: Perhaps one is given official robes and sash through litigation, but is stripped of them three times in one morning. The Small Image Commentary says: Gaining robes and sash through litigation is not worthy of respect. The annotator remarks: The interpretation of the讼卦 by Sima Guang is originally missing.

坎下坤上。師：貞，文人吉，無咎。師貞丈人吉無咎，何也？曰：難之也。夫治眾，天下之大事也，非聖人則不能。夫眾之所服者武也，所從者智也，所親者仁也，三者不備而能用其眾，未之有也。然或得之小，或得之大，或用之邪，或用之正，邪正大小之道，其得失吉凶相去逺矣。

The lower trigram of the military hexagram is Kan (Water), and the upper trigram is Kun (Earth). The hexagram statement says: "Military, maintaining correctness; it is auspicious when led by an experienced and cautious elder, without fault." Sima Guang asked: Why does the hexagram statement say "Military, maintaining correctness; the elder is auspicious, without fault"? The answer was: Because the sage values the difficulty of this matter. Leading people is a great affair of the world, and it cannot be handled properly without a sage. What people fear is strength, what they obey is wisdom, and what they are close to is benevolence; there has never been a case where one can control people without possessing these three qualities. However, although it is the same to gain the support of the people, some gain it in a small way, some in a great way; some use it wrongly, some use it rightly. The paths of wrong and right, small and great are different, and their gains and losses, good fortune and misfortune differ greatly.

彼小人者，以矯矯為武，瞲瞲為智，喣喣為仁，眾人亦有悅而從之者，所謂小也。聖人者，以正人為武，安人為智，利人為仁，天下皆悅而從之，所謂大也。夫小人之得眾也，以為上則以為下則亂，故謂之邪；聖人之得眾也，所以禁而止亂也，故謂之正。夫眾非小人之所用也，小人用之以為不正，咎孰大焉。子罕曰：“兵者，所以威不軌而昭文徳也。”聖人以興，亂人以廢，此之謂也。

Those petty people take showing off and competing as strength, taking observing others' expressions as wisdom, and taking small favors as benevolence. Indeed, there are people who like and follow them, which is called "small." The sage takes uprightness towards others as strength, taking stability of others as wisdom, and taking benefiting others as benevolence. All under heaven rejoice and follow him, which is called "great." Petty people gain the support of the people; in high positions they act as they please, and in low positions they create chaos (the original text here is missing), so it is called "wrong." The sage gains the support of the people to stop violence and quell chaos, so it is called "right." The people should not be driven by petty people. Once petty people drive them and use it improperly, is there a greater mistake than this? In the Spring and Autumn period, the person named Zi Han of the State of Song said, "Weapons are used to intimidate those who break laws and to display cultural virtue." The sage uses them to rise, while wicked ministers use them to bring about their downfall. This is exactly the meaning of that statement.

彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下，而民從之，吉，又何咎矣。王者何？大人之謂也。剛中而應，行險而順者：治眾而不以剛則慢而不振，用剛而不獲中則而無親，上無應於君，下無應於民，則身危而功不成，所施不在於順則眾怒而民不從。四者非所以吉而無咎也，吉而無咎則惟剛中而應、行險而順者乎？

The Commentary on the Judgment says: "Shi" means the people, and "Zhen" means uprightness. If one can use the people to promote the right path, then one can accomplish the imperial cause. Nine in the Second is yang and in the center, and corresponds with Six in the Fifth. It moves through perilous circumstances yet remains gentle and compliant. By using this approach to govern the world and labor the people, the people still follow him, so it is auspicious, and where is there any fault? Sima Guang explains that the term "Wang" refers to the great man. As for the words "being yang and in the center while corresponding, moving through peril while being compliant": if one leads the people without using strength, the soldiers will be lazy and lack vigor; if one uses strength but does not maintain the middle, it will become harsh and no one will be attached; if one does not receive support from above the ruler and does not gain the support of the people below, then one will be in danger and the cause will be difficult to achieve; if the actions are not in accordance with compliance, the people will be angry and unwilling to listen. These four situations are not sufficient to bring auspiciousness without fault. The one who can bring auspiciousness without fault is probably the one who is both strong and in the center with correspondence, and can move through peril while being compliant.

夫兵者，危事也，故曰行險；財用之蠧而民之殘也，故曰毒天下。毒之者，其志將以安之也，若針砭之所以已疾也，是以民從而無咎也。象曰：地中有水，師，君子以容民畜眾。師之所以為容民畜眾者，非特施於治兵之謂也，故天子用之以治天下，諸侯用之以治其國，卿大夫用之以治其家，其道一也。

Military campaigns are dangerous affairs, so the Commentary on the Judgment says "to proceed into danger." They consume resources and harm the people, hence it is said "to poison the world." The reason for poisoning it is actually to bring stability, just as using a needle to treat illness is to remove disease. Therefore, the people follow without fault. The Great Image says: water is stored in the earth, which is the image of the Army hexagram; the gentleman takes this as a model, to accommodate the people and nurture the populace. Sima Guang explains: the Army hexagram's statement "to accommodate the people and nurture the multitude" is not only applicable to military governance; thus, the Son of Heaven uses it to govern the world, the feudal lords use it to govern their states, and the ministers and great officers use it to govern their fiefs, and the principle is the same.

初六：師出以律，否臧凶。象曰：師出以律，失律凶也。九二：在師中吉，無咎，王三錫命。象曰：在師中吉，承天寵也；王三錫命，懐萬邦也。六三：師或輿尸，凶。象曰：師或輿尸，大無功也。六四：師左次，無咎。象曰：左次無咎，未失常也。

The line statement for the first line says: When sending troops into battle, they must be disciplined and regulated by military law; if discipline is lacking, it will be dangerous. The small image commentary says: When sending troops into battle, they must be disciplined and regulated; if discipline is lost, it will be dangerous. The line statement for the second line says: Being in the army while maintaining the middle path is auspicious, without error, and the king will issue three mandates of commendation. The small image commentary says: Being in the army while maintaining the middle path is auspicious, which is receiving the grace of heaven; the king issuing three mandates is to pacify all the states. The line statement for the third line says: The army may return with carts carrying corpses, which is dangerous. The small image commentary says: The army returning with corpses is a great failure. The line statement for the fourth line says: The army retreating to the left to encamp will not have any error. The small image commentary says: Retreating to encamp without error is because it does not violate the usual principles of warfare.

六五：田有禽，利執言，無咎；長子帥師，弟子輿尸，貞凶。象曰：長子帥師，以中行也；弟子輿尸，使不當也。師六五柔也，其為師之主奈何？古者人君之遣將也，跪而推轂，曰：“閫以內，寡人制之；閫以外，將軍制之。”進止之制，賞罰之權，皆決於外，不從中覆也，委任責成功而已矣。

The Line Statement of the Fifth Line says: There are wild animals causing harm in the fields; it is appropriate to obey the command to attack, and there will be no mistake; if an experienced and mature person leads the army, it will be good, but if a young and incapable person goes into battle, he will return with corpses, even if he remains upright, it will be dangerous. The Small Image Commentary says: The eldest son leads the army because he can act in accordance with the middle path; the younger son returns with corpses because of improper appointment. Sima Guang asked: The Fifth Line of the Army Hexagram is a yin line; how can it be the main line of the hexagram? The answer is: In ancient times, when a king sent a general, he would kneel and push the chariot wheel, saying: "Matters within the country gate are decided by me; matters outside the country gate are decided by the general." The orders for advancing or halting, the rewards and punishments, were all decided in the front line, without needing to report back to the court for approval, but only entrusting him with great responsibility and requiring him to achieve great accomplishments.

六五以柔居尊，下應於二，二以剛中能任其事，是以動則有功，若田狩而獲禽也。師出無名，事故不成，故曰利執言。執者何？奉辭伐罪之謂也。舉國家之眾而委之一人，此安危之機，存亡之端，不可以不謹。謹擇其人，是人君之事守也，故曰長子帥師。弟子輿尸，貞凶者，雖正猶凶也。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。

Six in the Fifth possesses a gentle and virtuous virtue, occupying a position of honor. It corresponds downward with Nine in the Second. Nine in the Second is a strong and central yang line, capable of bearing military responsibility. Therefore, once it takes action, it achieves merit, like hunting and capturing animals. If a military campaign lacks a just cause, the matter will naturally fail. Hence, it says, "It is advantageous to hold to the words of the decree." What does "holding to the words of the decree" mean? It refers to carrying out a decree of censure to attack those who have committed wrongdoing. Entrusting the entire army to a single person is the key to safety and danger, the beginning of survival or destruction. Therefore, it is not to be taken lightly. Carefully selecting a commander is the duty a ruler must fulfill, hence it says, "The eldest son leads the army." As for "The younger son leads the army and brings the corpse back, with a firm and upright course, it is凶 (dangerous)," it means even if the intention is upright, the outcome remains dangerous. The statement of the Sixth line at the top says: The Son of Heaven issues a decree, bestowing fiefs upon feudal lords and appointing ministers and great officers, but should not employ petty men. The Small Image Commentary says: The Son of Heaven issues decrees to determine merit; not employing petty men is because employing them will surely bring disorder to the state.

坤下坎上。比：吉。原筮元永貞，無咎。不寜方來，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。不寜方來，上下應也。後夫凶，其道窮也。

The lower trigram of the卦比 is坤, and the upper trigram is坎. The Hexagram Statement says: "Comparison is吉利." Explaining the meaning of divination, if one starts well, remains long-lasting, and adheres to the right path, there will be no mistakes. Those who are anxious in their hearts will also come to join, but those who come too late will face danger. The Commentary on the Judgment says: "Comparison is吉利, for comparison means mutual support and assistance. It is because the lower trigrams are all yin and follow the nine five yang in the middle." "Original divination, beginning well, lasting long, and being constant without fault" is because the nine five is yang and occupies the central position. "Those who are not at peace will come" indicates mutual response between above and below. "The later comers will be凶" means that their path has already come to an end.

比吉，比之所以吉者何？雜卦曰“比樂師憂”。凡物孤則危，群則強。比者，上下相親，他不能間，外不能侵者也，故吉。原筮者何？比者不可茍合也。是故初六曰“有孚比之，無咎”。夫初六，比之始也，始謀相親者，不可不謹擇其人。人之誠信未孚而親愛之，取禍之道也，故曰有孚比之無咎。繫辭曰：“君子易其心而後語，定其交而後求”，此之謂也。

Regarding "Bǐ, Jí" (Comparison, Auspicious): Why is it auspicious to be close and harmonious? The "Zacuà Zhuan" says, "The Bǐ hexagram is joyful, the Shī hexagram is sorrowful." Generally speaking, things are dangerous when alone and strong when together. "Bǐ" refers to mutual closeness between upper and lower, a state where others cannot interfere or external forces cannot invade, hence it is auspicious. Then what does "yuán shì" (original divination) mean? It means that being close should not be done carelessly. Therefore, the line statement of the initial line says, "Having sincerity in comparison, there is no blame." The initial line represents the beginning of comparison. When one first seeks closeness, one must carefully choose the object. To love someone whose sincerity has not yet been verified is a self-inviting disaster, hence it says, "Only by having sincerity in comparison will there be no blame." The "Xì Cí" says, "A gentleman first calms his mind before he speaks, and first establishes friendship before he makes a request," which precisely expresses this meaning.

原筮元永貞無咎者何？凡比之道，不可以不善也，不可以不長也，不可以不正也，故曰原筮元永貞無咎。夫物比而不以剛中，則柔邪也，故彖曰“原筮元永貞無咎，以剛中也”。象曰：地上有水，比，先王以建萬國，親諸侯。

"The original divination is original, enduring, and upright, resulting in no blame." In general, the way of mutual affinity cannot fail to be good, cannot fail to be enduring, and cannot fail to conform to the right. Therefore, it is said, "The original divination is original, enduring, and upright, resulting in no blame." When things are mutually affectionate but do not rely on strength, uprightness, and correctness, they will tend toward softness, charm, and wickedness. Therefore, the Commentary on the Judgment says, "The original divination is original, enduring, and upright, resulting in no blame, because nine five is strong and upright and in the center." The Great Image Commentary says: water is on the earth, and water and earth are closely affectionate, which is the hexagram of intimacy; the former kings took this as a model, enfeoffed myriad states, and drew near the feudal lords.

初六：有孚比之，無咎；有孚盈缶，終來有他吉。象曰：比之初六，有他吉也。六二：比之自內，貞吉。象曰：比之自內，不自失也。六三：比之匪人。象曰：比之匪人，不亦傷乎。

The line statement of the first line says: To approach others with sincerity will not result in error; sincerity is full like a jar filled to the brim, eventually bringing unexpected good fortune. The small image commentary says: In the卦 of approaching, the first line will bring unexpected good fortune. The line statement of the second line says: To approach the superior from within, maintaining correctness brings good fortune. The small image commentary says: Approaching from within means not losing one's integrity. The line statement of the third line says: The one approached is not the right person. The small image commentary says: Approaching the wrong person, is it not regrettable?

六四：外比之，貞吉。象曰：外比於賢，以從上也。外比者何？棄親而從疏也。棄親而從疏者，非親賢而從上則不可也。親賢而從上者，茍不出乎正，猶不免乎凶也。夫比非大公之道也，子曰“君子周而不比，小人比而不周”，故比而不中正者，皆非君子之道也。

The line statement for the fourth line says: going outward to be close to the nine in the fifth, maintaining correctness brings good fortune. The Small Image Commentary says: going outward to be close to the virtuous is to comply with the superior sovereign. Sima Guang explains: what is meant by "external alignment"? It refers to abandoning close relatives in favor of distant ones. Abandoning close relatives in favor of distant ones is not acceptable unless it is for the purpose of being close to the virtuous and complying with the sovereign. Even if one is close to the virtuous and complies with the sovereign, if it is not done in accordance with the correct path, it still inevitably leads to danger. Because "alignment" is inherently not a completely impartial act. Confucius said, "The gentleman universally unites but does not form factions; the petty person forms factions but does not universally unite." Therefore, any form of alignment that does not conform to the middle and correct path is not the way of the gentleman.

九五：顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也；舍逆取順，失前禽也；邑人不誡，上使中也。九五顯比吉何也？九五履至貴之位，為眾陰所歸，暢其中正以懷海內，從命者賞，違命者誅，善善惡惡而不在於私，用中正以求比者也，故曰顯比吉。顯者，光顯盛大之謂也。

The line statement of the fifth line says: To be openly and sincerely close to all under heaven is like a king hunting who drives the animals from three sides but lets those fleeing forward escape, and there is no need to specially guard against people in his own territory, which is auspicious. The small image commentary says: The reason why being openly and sincerely close is auspicious is because the nine in the fifth line is in the central and upright position; he discards those coming against him and takes only those coming in harmony, thus letting the animals fleeing forward escape; there is no need to guard against the people in his territory because the ruler's actions are in accordance with the middle way. Sima Guang asked: Why is "being openly and sincerely close" auspicious in the fifth line? The answer is: The fifth line is in the most exalted position, being the object to which all the yin lines are attracted; he extends his central and upright virtue to pacify the four seas, rewarding those who obey orders and punishing those who disobey, loving goodness and hating evil without private motives. This is using the central and upright way to gain the allegiance of the world, so it is said "openly and sincerely close is auspicious." The term "openly" refers to brightness and grandeur, meaning clearly and prominently evident.

王用三驅失前禽，前禽者何？背去之禽也。失者何？求與之相親而不可得者也。上六：比之無首，凶。象曰：比之無首，無所終也。

"King uses three enclosures to drive the game animals, losing the ones that run ahead," what does "front game animals" mean? It refers to the animals that run away when turning back. What does "losing" mean? It means wanting to be close but failing to obtain. The line statement of the sixth line at the top says: being close but without a good beginning, it is dangerous. The small image commentary says: being close without a beginning, there will also be no good ending.

乾下巽上。小畜：亨，宻雲不雨，自我西郊。彖曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。宻雲不雨，尚往也；自我西郊，施未行也。象曰：風行天上，小畜，君子以懿文徳。

The lower trigram of the small accumulation hexagram is Qian (Heaven), and the upper trigram is Xun (Wind). The hexagram statement says: small accumulation, smooth; thick clouds gather but no rain falls, the clouds come from the western suburbs. The commentary on the judgment says: in the small accumulation hexagram, the yao at the fourth position, which is a yin line, is in the correct position and is responded to by the five yang lines above and below, hence it is called "small accumulation." The lower trigram is strong and vigorous, and the upper trigram is humble and yielding; yang strength is in the center and the mind's aspirations are carried forward, thus it is smooth. "Thick clouds but no rain" indicates that yang energy continues to rise; "from the western suburbs" indicates that the benevolent influence has not yet been fully extended. The image commentary says: wind moves across the heavens, this is the image of the small accumulation hexagram; the gentleman takes this as a model, cultivating his literary virtue.

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：輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。六四：有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。

The line statement for the first line says: Returning along one's own path, where could there be a mistake? It is auspicious. The small image commentary says: Returning along one's own path is in accordance with reason, thus it is auspicious. The line statement for the second line says: Being drawn back together, it is auspicious. The small image commentary says: Being drawn back and occupying the central position, one does not lose one's virtue. The line statement for the third line says: The spokes of the chariot have fallen off, and husband and wife turn against each other. The small image commentary says: Husband and wife turning against each other is because the husband fails to properly manage his household. The line statement for the fourth line says: With sincere intentions, calamity is dispelled, fear is removed, and there is no mistake. The small image commentary says: With sincerity and fear removed, it is because one's aspirations align with those above.

九五：有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。上九：既雨既處，尚徳載，婦貞厲，月幾望，君子征凶。象曰：既雨既處，徳積載也；君子征凶，有所疑也。案：小畜卦說原本缺。

The line statement of the fifth line says: With sincerity in the heart and closely connected to others, share wealth with neighbors. The Small Image Commentary says: Having sincerity and being closely connected means he does not keep wealth for himself alone. The line statement of the top line says: The rain has already fallen and matters have become stable, which is the result of virtue accumulated to its full extent; if a woman is stubbornly upright, there will be danger and hardship, the moon is nearly full, and if a gentleman travels at this time, it will be dangerous. The Small Image Commentary says: The rain has fallen and matters are stable, indicating virtue has been accumulated to its full extent; the danger of a gentleman traveling is due to something suspicious within. The annotator notes: The explanation of the Small Hexagram by Sima Guang is originally missing.

兌下乾上。履虎尾，不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人，亨。剛中正，履帝位而不疚，光明也。象曰：上天下澤，履，君子以辨上下，定民志。

The lower trigram of the Lu hexagram is Dui and the upper trigram is Qian. The hexagram statement says: stepping on a tiger's tail, the tiger does not bite, hence success. The commentary on the judgment says: Lu means a gentle person treading upon a strong person. By harmonizing with the strong and vigorous Qian, one steps on the tiger's tail without being bitten, thus achieving success. The nine in the fifth is yang and upright, occupying the position of the Son of Heaven with no guilt in his heart, hence brightness and integrity. The great image commentary says: above is Heaven, below is泽, the distinction between superior and inferior is clear, which is the meaning of the Lu hexagram. The gentleman takes this as a model, clarifying the distinctions of rank and establishing the people's minds.

履者何？人之所履也。人之所履者何？禮之謂也。人有禮則生，無禮則死，禮者人所履之常也。其曰辨上下、定民志者何？夫民生有欲，喜進務得而不可厭者也，不以禮節之，則貪淫侈溢而無窮也。是故先王作為禮以治之，使尊卑有等，長幼有倫，內外有別，親疏有序，然後上下各安其分而無覬覦之心，此先王制世御民之方也。

What does "履" mean? It refers to what people practice. What do people practice? It is "ritual propriety" (li). When people have ritual propriety, they can survive; without it, they will perish. Ritual propriety is the constant way of human conduct. The Great Image Commentary says "distinguish between superior and inferior, and establish the people's aspirations." What does this mean? Humans are born with desires, they like to strive forward and seek to obtain, never satisfied. If not restrained by ritual propriety, they will become greedy, licentious, and extravagant without end. Therefore, the former kings established ritual propriety to govern this, making distinctions of rank and status, order of elders and young, distinctions between inner and outer, and clarity in relationships of intimacy and distance. In this way, people in superior and inferior positions each abide by their proper roles, without harboring improper thoughts. This is precisely the method by which the former kings arranged the world and governed the people.

初九：素履往，無咎。象曰：素履之往，獨行願也。九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。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。

The first line statement says: To act with sincerity and simplicity in going forward, there will be no mistake. The small image commentary says: To act with sincerity and simplicity in going forward, is to carry out one's own will alone. The second line statement says: The path one walks is smooth and broad, and the person who remains quiet and self-restrained will have good fortune. The small image commentary says: The quiet person remains upright and thus has good fortune, because his mind is not disturbed. The third line statement says: One eye is blind yet thinks oneself able to see, one leg is lame yet thinks oneself able to walk; stepping on a tiger's tail, being bitten by the tiger, there is danger; this is like a brave warrior attempting to become a great ruler. The small image commentary says: A one-eyed person thinks himself able to see, but in reality he cannot see clearly; a lame person thinks himself able to walk, but in reality he cannot walk far; the danger of being bitten is because the third line is in an improper position; the warrior attempting to become a great ruler is because his will is overly stubborn.

九四：履虎尾，訴訴，終吉。象曰：訴訴終吉，志行也。九五：夬履，貞厲。象曰：夬履貞厲，位正當也。夬者何？決也。履者何？人之所履也。人之所履有得有失，為人君者決而正之，得則有賞，失則有法，勸賞畏刑，然後人莫敢不慎其履，而天下國家可得而治也。五以剛健為履之主，乘其中正以決得失，任斯重也，可不戒乎？故曰貞厲。上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。

The fourth line statement says: Stepping on a tiger's tail, being cautious and anxious, eventually leads to good fortune. The Small Image Commentary says: Being cautious and ultimately achieving good fortune is because the mind's intentions are carried out. The fifth line statement says: A strong and decisive action cuts through the earth, maintaining correctness while being mindful of danger. The Image Commentary says: Strong and decisive action while maintaining correctness and being cautious is because the position of nine five is appropriate. Sima Guang explains: What does "夬" mean? It means to decide. What does "履" mean? It refers to human actions. Human actions can be appropriate or inappropriate. As a ruler, one must decide and correct them: those who act rightly are rewarded, and those who act wrongly are punished. People are encouraged by rewards and frightened by punishments, so no one dares to be careless in their actions, and the state and country can thus be well governed. Nine five, with its strong and vigorous virtue, is the master of the履卦, using its correct and central position to judge people's gains and losses. The burden is so heavy, how could one not be cautious? Therefore, it is said "贞厉". The top line statement says: Looking back on one's entire life of actions, examining the signs of good and bad fortune; if there are no deficiencies, then it is greatly fortunate. The Image Commentary says: Great good fortune residing at the top of the entire hexagram is great blessing and joy.

乾下坤上。泰：小往大來，吉亨。彖曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。

The lower trigram of the Tai hexagram is Qian (Heaven), and the upper trigram is Kun (Earth). The hexagram statement says: Tai, the small yin and flexible element goes outward, while the great yang and strong element comes inward, resulting in auspiciousness and smoothness. The Commentary on the Judgment says: "The small goes out and the great comes in, resulting in auspiciousness and smoothness." This is because the energies of Heaven and Earth interact, allowing all things to flow smoothly, and the upper and lower parts communicate with each other, aligning their intentions. The inner trigram is yang and the outer trigram is yin; the inner part is strong and vigorous while the outer part is soft and compliant, employing the gentleman within and the petty person outside. The way of the gentleman grows stronger, while the way of the petty person gradually declines. The Image Commentary says: The mutual interaction of Heaven and Earth is the essence of the Tai hexagram; the ruler takes this as a model, regulating and establishing the laws of Heaven and Earth's movement, assisting in the proper nurturing of all things, and thus supporting the people.

象曰“后以財成天地之道，輔相天地之宜”，何也？夫萬物，生之者天也，成之者地也。天地能生成之而不能治也，君者所以治人而成天地之功也，非後則天地何以得通乎？太曰：“天之所貴曰生，物之所尊曰人，人之大倫曰治，治之所因曰辟。崇天普地，分群偶物，使不失其統者，莫若乎辟。天辟乎上，地辟乎下，君辟乎中。”此之謂也。

The Great Image Commentary says, "The ruler governs the way of heaven and earth, and assists in the proper order of heaven and earth." This means that heaven produces all things, while earth completes them. Heaven and earth can generate all things but cannot manage them. The ruler is used to govern people and complete the achievements of heaven and earth. Without a ruler, how could heaven and earth be connected? Yang Xiong's "Ta Xuan" says, "What heaven values is called 'life,' what all things revere is called 'humanity,' the greatest virtue in the human world is called 'governance,' and what governance relies on is called 'ruler.' Making the vast heavens and broad earth each in their proper place, distinguishing all kinds and pairing all things, ensuring none lose their proper order, there is no one who can surpass the ruler. Heaven governs above, earth governs below, and the ruler governs in the middle." This is precisely the meaning.

初九：拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。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。

The line statement of the first line says: Uprooting wild grass, the roots are connected in clusters, similar things are drawn out together, going forward is auspicious. The small image commentary says: Uprooting wild grass and going forward is auspicious because the mind is directed outward. The line statement of the second line says: It can contain disorder and filth, can cross a great river on foot, does not miss distant people, does not form factions for private gain, thus it can act in accordance with the principle of center and correctness. The small image commentary says: Containing disorder and filth while acting in accordance with the principle of center and correctness is because its virtue is vast and bright.

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。物極則反，天地之常也。是故治者亂之原也，通者塞之端也。三居天地之際，剛徳將退，柔徳將進，故曰無平不陂，無往不復。君子於是時也，何為而可哉？必也執節守道而獨行其志乎。故曰艱貞無咎，君子之道也。

The line statement for the third line says: There is no road that remains entirely level without incline, and no matter that proceeds without returning; by maintaining uprightness in hardship, there will be no fault, and there is no need to worry about whether others trust oneself, for one will naturally have fortune in clothing, food, and salary. The small image commentary says: There is no matter that proceeds without returning, because the third line is located at the point where heaven and earth meet. Sima Guang explains: When things reach their extreme, they will reverse, which is the constant principle of heaven and earth. Therefore, peace is the source of disorder, and success is the beginning of blockage. The third line is located at the meeting point of heaven and earth, where the strong virtue is about to recede and the gentle virtue is about to enter. Therefore, it says, "Without level there is slope, without going there is return." So, how should a gentleman act in such a situation? Only by holding fast to his conduct and uprightness, and persisting in his own aspirations. Therefore, it says, "Difficult but upright, no fault," which is precisely the path a gentleman should follow.

患志之不篤，不患人之不信。譬如農夫，是穮是蔉，雖有饑饉，必有豐年，故勿恤其孚。君子之干祿也，修其性，俟其命而已矣，然後能永享安榮也，故曰于食有福。詩云“愷悌君子，求福不回”，此之謂也。

A gentleman should only worry about his own aspirations not being firm and steadfast, and not worry about others not trusting him. This is like a farmer who repeatedly weeds his field and adds soil, even if he encounters a year of famine, he will surely have a bountiful harvest in the future. Therefore, it is said, "Do not worry about others' trust," meaning one should not be concerned whether others believe in him. A gentleman's way of seeking salary is simply to cultivate his own nature and wait patiently for heaven's mandate; only then can he enjoy long-term peace and honor. Therefore, it is said, "In terms of food, there is blessing." The "Shijing · Daying · Hanyu" says, "A harmonious and easy-going gentleman seeks blessings without resorting to crooked ways," which expresses exactly this meaning.

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。六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。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。

The line statement for the fourth line says: It descends gracefully, though not rich, it can bring neighbors along, and there is mutual trust without needing to be told. The small image commentary says: It descends gracefully though not rich, because the three yin lines of the upper trigram have lost the yang's strength; mutual trust without needing to be told is because this is their inner wish. The line statement for the fifth line says: King Yi married off his sister, thus obtaining blessings and great good fortune. The small image commentary says: Obtaining blessings and great good fortune is because the fifth line is in the center and can carry out its own wish. The line statement for the sixth line says: The city walls collapse and fall back into the protective ditch, at this time do not use the army, only issue orders from one's own territory, even if maintaining correctness, there is still regret. The small image commentary says: The city walls fall back into the ditch, because the orders have already become chaotic.

坤下乾上。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。

The lower trigram of the Hexagram of Opposition is Kun (Earth), and the upper trigram is Qian (Heaven). The Hexagram Statement says: a time of blockage is not in accordance with the Way of humanity, it is not favorable for a gentleman to maintain uprightness; the great yang force moves outward, while the small yin force moves inward. The Commentary on the Judgment says: blockage and not in accordance with the Way, it is not favorable for a gentleman to maintain uprightness; the great moves outward and the small comes in, this is when the two energies of Heaven and Earth do not interact, and thus all things cannot flow smoothly; the upper and lower do not communicate with each other, and the world becomes like there are no states or countries. The inner trigram is yin and the outer trigram is yang, the inside is weak and the outside is strong, the inside uses petty people and the outside repels the gentleman; the way of petty people grows increasingly, while the way of the gentleman diminishes increasingly.

否之匪人何也？凡君子小人更為否泰也，故君子泰則小人否，君子否則天下亂，小人否則天下治。今大往小來，則君子之道否也，故曰否之匪人。否之所施，非其人也。否者，壅塞使之不進之謂也。象曰：天地不交，否，君子以儉徳辟難，不可榮以祿。

「What is 「否之匪人」?」 In general, the virtuous and the petty always take turns being in a state of ease and hardship: when the virtuous are in ease, the petty are in hardship; when the virtuous are in hardship, the world becomes chaotic; when the petty are in hardship, the world is peaceful. Now, the great ones are going away and the petty ones are coming in, indicating that the virtuous path is being blocked. Therefore, it is said 「否之匪人.」 This means that the blocking is not directed at the people who should be blocked. The term 「否」 refers to obstruction and blockage, preventing people from advancing. The Great Image Commentary says: when heaven and earth do not interact, this is the否 hexagram; the gentleman takes this as a model, practicing frugality and avoiding calamity, and should not be greedy for the honor and wealth of official rank.

初六：拔茅茹，以其彚，貞吉亨。象曰：拔茅貞吉，志在君也。六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。否而得位，以柔應君，包承者也，故小人居之則為吉，大人居之則為否也。然大人者體順履正，和而不同，否不能久，久而必通，故曰亨也。

The line statement for the first line says: Pulling up wild hemp, the roots are connected in clusters, similar things are pulled out together, and maintaining the correct position brings good fortune and smoothness. The small image commentary says: Pulling up wild hemp and maintaining the correct position brings good fortune because it is thinking of the sovereign. The line statement for the second line says: Being entirely inclusive and compliant, the small person does this and it is good, but the great person should maintain the closed state to achieve smoothness. The small image commentary says: The great person maintains the closed state and achieves smoothness because he does not associate with the small person and does not disturb his own kind. Sima Guang explains: The second line is in a closed state but has the correct position, using softness and compliance to respond to the sovereign, which is the category of being entirely inclusive and compliant; therefore, the small person in this position is good, but the great person in this position should maintain the closed state. However, the great person is naturally soft and his actions are correct, he can be harmonious but not agree with others; the closed state will not last long, and eventually it will become smooth, so it is said 'smooth'.

六三：包羞。象曰：包羞，位不當也。君子之不得其時也，失位而居於下，則為小人之所侮；居於上，則為君子之所恥。故六三不當其位而進退包羞也。

The line statement for the third line says: feeling ashamed yet enduring. The Small Image Commentary says: feeling ashamed and enduring is because the position occupied is inappropriate. Sima Guang explains: a gentleman, if born at an inauspicious time, loses the proper position and is forced into a lower position, will be bullied by petty men; if he is forced into a higher position, it will be regarded as a disgrace by the virtuous. Therefore, the position of the third line is inappropriate, so whether advancing or retreating, one can only endure with shame.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。四者，陰退而陽進之時也。命者，上之所以施於下也。四以陽居上，變否為泰，命之所施必施於賢者，賢人進則泰之端見矣，故有命無咎。疇者，群陽之謂也，陽徳將亨，故曰疇離祉。

The fourth line statement says: Acting in accordance with the mandate of the sovereign will not result in blame, and all like-minded individuals will be united under the blessing. The Small Image Commentary says: Acting in accordance with the mandate without blame is because the will is put into practice. Sima Guang explains: The position of nine four is precisely when the yin energy is retreating and yang energy is advancing. The term 'mandate' refers to the commands issued by those above to those below. Nine four, with a yang line in the upper trigram, is transforming blockage into smoothness; the objects of the mandate must certainly be the virtuous. When the virtuous are employed, the beginning of smoothness is evident, hence it says 'there is a mandate without blame.' The term 'chou' refers to all the yang lines; yang virtue is about to become smooth, hence it says 'all the yang lines are united under the blessing.'

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。上九：傾否，先否後喜。象曰：否終則傾，何可長也。

The line statement of the fifth line says: A situation of rest and blockage, the great man is auspicious; constantly thinking "about to perish, about to perish," this can be as firm as something tied to the roots of a cluster of mulberry trees. The small image commentary says: The great man is auspicious because he is in the proper position. The line statement of the top line says: A situation of overturning and blockage, beginning with blockage and then turning to joy. The small image commentary says: When blockage reaches its extreme, overturning occurs; how could it last long?

離下乾上。同人于野，亨，利渉大川，利君子貞。彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。文明以健，中正而應，君子正也。惟君子為能通天下之志。

The Lower Trigram of the Tong Ren hexagram is Li (Fire), and the Upper Trigram is Qian (Heaven). The Hexagram Statement says: To harmonize with people in the vast wilderness, it is smooth, favorable for crossing a great river, and favorable for a gentleman to maintain uprightness. The Commentary on the Judgment says: In the Tong Ren hexagram, the Yin line at the second position is both in the correct place and in the center, and it corresponds with the Yang line at the fifth position of Qian, hence it is called "Tong Ren." The Hexagram of Tong Ren says, "Tong Ren in the wilderness, smooth, favorable for crossing a great river," which is the action of Qian's strength in promoting harmony. The Lower Trigram is civilizing, and the Upper Trigram is strong and vigorous. The line at the second position and the line at the fifth position are both upright and correspond with each other, which is precisely the correct path of a gentleman. Only a gentleman can understand the minds of people throughout the world.

同人者何？同於人之謂也。君子樂與人同，小人樂與人異。與人同者，人亦同之；與人異者，人亦異之。同則相愛，異則相惡；愛則相利，惡則相害；相利則交安，相害則交危。利害安危之端，在於同人，不可不察也。

What is "Tongren"? It means to harmonize with others. A gentleman rejoices in harmonizing with others, while a petty person rejoices in differing from others. If you harmonize with others, others will also harmonize with you; if you differ from others, others will also differ from you. Harmonizing leads to mutual love, while differing leads to mutual hatred. Mutual love brings mutual benefit, while mutual hatred brings mutual harm. Mutual benefit brings peace to both sides, while mutual harm brings danger to both sides. The beginning of benefit and harm, safety and danger, lies in whether one can harmonize with others. It is therefore essential to examine this carefully.

何謂君子樂與人同？請借魯事以言之。夫季、孟異室而皆出於桓，魯、衛異國而皆出於姬，姬、姜異姓而皆為中國，夷、夏異俗而皆列於此。君子之樂與人同也，是以近者悅，逺者來，同人之利，豈不大哉？

What does it mean for a gentleman to take pleasure in harmonizing with others? Let us use events from the Spring and Autumn period in the state of Lu to illustrate this. The families of Ji Sun and Meng Sun belonged to different clans, yet they both originated from the line of Lu Huan Gong; the state of Lu and the state of Wei were different states, yet they both descended from the Ji clan; the Ji clan and the Jiang clan were different surnames, yet they both belonged to the Central States; the Yi Di and the Xia were different in customs, yet they both existed within this land. A gentleman is like this, taking pleasure in harmonizing with others, so that those nearby are pleased and those far away come to join. What great benefit does harmony with others bring?

何謂小人樂與人異？小人曰：季、孟異室也，吾何與哉？又曰：彼此異民也，吾何與哉？又曰：爾汝異身也，吾何與哉？此樂與人異也。是以民有災而君弗恤，父有疾而子弗憂，兄有禍而弟弗救也，異之為害，豈不大哉？

What does it mean for small people to take pleasure in being different from others? Small people will say: "The Ji family and the Meng family are not of the same clan; how is that my concern?" They will also say: "He and I are not of the same tribe; how is that my concern?" They will also say: "You and I are not of the same body; how is that my concern?" This is taking pleasure in being different from others. Thus, when the people suffer calamity, the ruler does not show compassion; when the father is ill, the son does not worry; when the elder brother meets with misfortune, the younger brother does not come to his aid. The harm caused by taking pleasure in being different, is it not great?

詩曰“自西自東，自南自北，無思不服”，同之至也。又曰“翕翕訿訿，亦孔之哀”，又曰“噂背憎，職競由人”，異之至也。然則同而已矣。其曰同人者何？同之道極於人也，草木禽獸不可同也。

The Book of Songs, Great Ya, "Wen Wang You Sheng" says, "From west to east, from south to north, none does not feel sincere joy," which represents harmony reaching its extreme. The Book of Songs, Small Ya, "Xiao Min" again says, "To join temporarily and then slander, is truly pitiful," and the Book of Songs, Small Ya, "Shi Yue Zhi Jiao" says again, "To laugh together in front and hate behind, all are man-made," which represents difference reaching its extreme. If this is the case, then there is only harmony to pursue. What does the hexagram name "Tong Ren" mean? It means the way of harmony takes human beings as the highest object, and grass, trees, birds, and beasts cannot be harmonized with.

同人于野，亨，利渉大川，利君子貞，何也？曰：野則言其逺也。君子同其逺，小人同其近；逺故無不同也，近故迭相攻也，迭相攻非同人之道也。然則聖人其有私乎？曰：有。聖人之私大，眾人之私小。聖人者，以天下為私者也，藝穀樹蔬而食之，犕牛乘馬而畜使之，皆所以役物而養人也，所私不亦大乎？

The Hexagram Statement says, "To be in harmony with others in the wild, it is beneficial; it is advantageous to cross great rivers; it is advantageous for the gentleman to maintain sincerity." This means that "wild" describes the vastness of the scope. The gentleman's harmony extends to the distant, while the petty person's harmony is limited to the near. When harmony extends to the distant, there is no one who cannot be harmonized with; when it is limited to the near, there will be mutual attacks. Mutual attacks are not the way of harmonizing with others. So does the sage have private interests? Yes, he does. But the sage's private interests are great, while the common person's are small. The sage considers the whole world as his private interest: planting grains and vegetables to provide food for people, driving oxen and horses to serve people, all these are using things to nurture humanity. Is not the scope of his private interests very great?

夫惟聖人為能愛其身，愛其身故愛其親，愛其親故愛其國，愛其國故愛其道。道者，所以保天下而兼利之也。未有危人之親而人不危其親者也，害人之身而人不害其身者也，天下交害之而身不亡者未之有也。然則危人適所以自危，害人適所以自害也，烏在其能私哉？

Only the sages truly understand how to cherish themselves: cherishing oneself, therefore cherishing one's relatives; cherishing relatives, therefore cherishing one's country; cherishing the country, therefore cherishing the Dao one holds. The so-called "Dao" is something used to preserve the world and benefit all under heaven. There has never been a case where someone harmed another's relatives and others did not harm his relatives, nor has there ever been a case where someone harmed another's body and others did not harm his body; if someone is harmed by all under heaven yet still survives, that has never happened. Therefore, harming others is precisely harming oneself, injuring others is precisely injuring oneself, so how can one ever think of seeking personal gain?

夫君子小人，其為愛身一也。君子之愛身也逺，小人之愛身也近；逺故大，近故小。小者非他也，智不及也。是故識其大者為大人，識其小者為小人，非其志之異也，識之蔽也。君子同於正，故其同大；小人同於邪，故其同小。邪正者，小大之分也。

A gentleman and a petty person are actually the same in cherishing themselves. The difference lies in their focus: the gentleman cherishes himself with a long-term perspective, while the petty person does so with a short-term view. Because the gentleman looks to the long term, his vision is vast; the petty person, looking only to the immediate, has a narrow vision. The so-called "smallness" is not due to any other reason but insufficient wisdom. Therefore, those who understand the great become great men, while those who understand only the small become petty persons. This is not because their aspirations differ, but because their understanding is obscured. The gentleman aligns with the right path, so his circle of alignment is broad; the petty person aligns with the wrong path, so his circle of alignment is narrow. Right and wrong are the boundaries between small and great.

何謂君子能通天下之志？天下之志，莫不欲利而惡害，欲安而惡危，欲治而惡亂。君子能安之、利之、治之，使天下猶一人也，此之謂能通天下之志。象曰：天與火，同人，君子以類族辨物。

What does it mean for a gentleman to be able to understand the aspirations of people throughout the world? The aspirations of people throughout the world are all the same: they desire gain and avoid harm, seek peace and avoid danger, desire stability and avoid chaos. A gentleman is able to bring peace to the world, bring benefit to the world, and bring stability to the world, making the entire world as one person. This is called being able to understand the aspirations of people throughout the world. The Great Image says: Heaven is above, fire is upward, both moving in the same direction, which is the Hexagram of Fellowship; the gentleman takes this as a model, distinguishing kinship and analyzing things.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。初者，動之始也。夫向於左者必背於右，附於前者必離於後，故同者必有所異也。初九出門同人無咎，言未有繫也。六二：同人于宗，吝。象曰：同人于宗，吝道也。宗，類也，類之中又有類焉，同其類者所同狹也，故吝。

The first line statement says: When going out, he harmonizes with others and does not commit any fault. The Small Image Commentary says: Going out and harmonizing with others, who would blame him? Sima Guang explains: The first line represents the beginning of action. Those facing left must be facing away from the right, and those close to the front must be distant from the back. Therefore, wherever there is harmony, there must be distinction. The first line "going out and harmonizing with others, without blame" indicates that he has not yet any personal attachments. The second line statement says: Harmonizing only within his own clan, there is regret. The Small Image Commentary says: Harmonizing only within the clan is the path to regret. Sima Guang explains: "Clan" refers to a category; within a category there are further subcategories. Harmonizing only with one's own subcategory limits the scope of harmony, hence there is regret.

九三：伏戎于莽，升其髙陵，三歳不興。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。九三伏戎于莽，九四乘其墉弗克攻吉，何也？三、四者，上下之際，同異之分也，故迭爭而交不勝也。伏戎于莽者，下襲上；乘其墉者，上陵下。上可變，下不可變，逆順之勢也。

The third line statement says: Hide the armed forces in the grassy wilderness, and ascend a high hill to observe, for three years without daring to attack. The Small Image Commentary says: Hiding the armed forces in the grassy wilderness is because the opponent is strong; for three years not daring to attack, where can one act with ease? The fourth line statement says: Having climbed the enemy's city wall, yet finally not attacking, it is auspicious. The Image Commentary says: Climbing the city wall, by righteousness should not attack; it is auspicious because it is returning to the right path after being trapped in a difficult situation. Sima Guang asked: Why does the third line say "hide the armed forces in the grassy wilderness," and the fourth line say "climb the city wall, but not attack, which is auspicious"? The answer is: The third and fourth lines are at the boundary between the upper and lower trigrams, the dividing line between harmony and opposition, so they are in conflict and neither can prevail. "Hide the armed forces in the grassy wilderness" is the lower trigram attempting to attack the upper trigram; "climb the city wall" is the upper trigram attempting to oppress the lower trigram. The upper trigram may still change its mind, but the lower trigram cannot commit an offense, this is due to the situation of right and wrong.

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。九五，君也，以中正而施同人者也。夫君子好同，小人好異，徳之未充，信之未孚，近者不服，逺者不懷，故號咷也。中則不阿，正則不私，不阿不私，天下歸之，始於憂勤，終於逸樂，故後笑也。

The line statement of the fifth line says: When harmonizing with others, one first wails and cries, then later laughs and rejoices, and after a great military victory, the forces reunite. The small image commentary says: At the beginning of harmonizing, one wails because the nine five maintains the middle and is upright; the reunion of great forces refers to the fact that both sides must first undergo some contest. Sima Guang explains: The nine five represents the ruler, who promotes harmonizing with others with the virtue of being in the middle and upright. The gentleman likes to seek harmony, while the petty person likes to create differences; when virtue is not yet sufficient and trust has not yet been established, those nearby do not submit, and those far away do not come to join, hence the wailing. Maintaining the middle means not favoring private interests, being upright means not being partial; not favoring private interests and not being partial, the world will all come to submit. Beginning with worry, labor, and hardship, and ending with ease and joy, hence the later laughter.

同者之與多，異者之與寡，寡不足以勝眾，故聖人在上，天下大同者，化於眾也。子曰：君子之道，或出或處，或黙或語，言跡之異也。二人同心，其利斷金，言道之同也。二人，言其寡也；金，物之難斷者也。二人同心猶可以斷，況於眾乎？同心之言，其臭如蘭，蘭，芬物也，言猶如是，況其道乎？羙之至也。

Those who seek harmony receive more support, while those who seek to differ receive less. The minority cannot overcome the majority, so when the sage is in power, the world can achieve great unity because everyone is influenced. Confucius said: The way of a gentleman is sometimes to take office, sometimes to retreat, sometimes to be silent, and sometimes to speak. Sima Guang explained: This refers to the fact that external actions may differ. Confucius also said: When two hearts are in harmony, their sharpness is sufficient to cut through metal. This refers to the fact that the inner way can be the same. The term "two people" is used to emphasize the small number of people, while metal represents something difficult to cut. Even two people with the same heart can cut through metal; how much more so can a multitude with the same heart? "Words of harmony, their fragrance is like orchid," orchid is a fragrant plant; speech can be so fragrant, how much more so can the way they uphold be beautiful? That is truly beautiful beyond measure.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。郊者，外也，不同於人而亦不異於人，是以無悔而志未得也。按序卦之義，否者，物不相交之卦也，不相交則異，異則爭，爭則窮，故受之以同人。同人者，所以通之也，物通則大有矣。

The line statement of Upper Nine says: To harmonize with others in the outskirts, there is no regret. The Small Image Commentary says: To harmonize with others in the outskirts, is because the mind's aspiration has not yet been realized. Sima Guang explains: "Outskirts" refers to the area outside the hexagram; Upper Nine neither harmonizes with others nor differs from them, so there is no regret, and the aspiration has not yet been realized. According to the meaning of the Sequence Commentary: The hexagram of Guai (Obstruction) is the hexagram where all things do not communicate with each other. When things do not communicate, differences arise; when differences arise, contention follows; when contention continues, there is no way out. Therefore, the next hexagram is Tongren (Harmony with Others). Tongren is used to restore communication among all things; when all things are communicated, they become rich, hence the next hexagram is Dàyǒu (Great Possession).

乾下離上。大有：元亨。彖曰：大有，柔得尊位大中而上下應之，曰大有。其徳剛健而文明，應乎天而時行，是以元亨。大有者何？富有之謂也。天子富有天下，諸侯富有其國，大夫富有其家，非得大有之道，烏能得其下乎？

The lower trigram of the Great Possession hexagram is Qian (Heaven), and the upper trigram is Li (Fire). The hexagram statement says: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment says: In the Great Possession hexagram, the yao at the fifth line, which is a yin line, occupies the honorable position, is centered and vast, and all five yang lines above and below respond to it. Therefore it is called "Great Possession." Its virtue is both strong and vigorous, and its brightness is splendid, following the heavenly way and moving in accordance with the seasons, so it is greatly smooth and unimpeded. Sima Guang explains: What is meant by "Great Possession"? It refers to being rich. The Son of Heaven is rich in the whole world, the feudal lords are rich in their own states, the ministers are rich in their own fiefs; if one does not master the way of Great Possession, how can one truly possess the people under him?

然則大有何故以柔為主？夫為人上者，言而人莫敢違也，動而人莫敢逆也，故戒之在剛也。夫上之所以能有下者，得其心也；得其心者，能以恩信結之也，故大有以柔中為主也。柔而不明，則前有讒而弗見，後有賊而不知；明而不健，則知善而不能舉，知惡而不能去：二者皆亂亡之端也。明以燭之，健以決之，居不失中，行不失時，然後能保有其眾而元亨也。

Then why does the Great Possession hexagram emphasize yao of flexibility? Because those in high positions speak without anyone daring to contradict them, and act without anyone daring to hinder them. Therefore, they should be warned to avoid stubbornness. Those in high positions can truly possess the people below because they have gained their hearts. To gain the people's hearts, they rely on using virtue and sincerity to connect with them. Therefore, the Great Possession hexagram emphasizes flexibility and gentleness. However, if flexibility lacks discernment, there will be unseen slander ahead and unknown villains behind; if discernment lacks strength, one will know good but be unable to promote it, know evil but be unable to remove it. Both situations are the beginning of disorder and downfall. Using discernment to see clearly and using strength to make decisions, maintaining the middle path in conduct and seizing the right moment in action, then one can retain the people and achieve great success.

然則大有何以上明而下健？曰：明勝於健則賞不失功，罰不失罪；健勝於明則反之。此大有所以當明也。象曰：火在天上，大有，君子以遏惡揚善，順天休命。火在天上，明之至也，至明則善惡無所遺矣。善則舉之，惡則抑之，上之職也。明而能健，慶賞刑威得其當，然後能保有四方，所以順天美命也。

Then why does the Great Possession hexagram place the symbol of brightness, Li (Fire), at the top and the symbol of strength and vigor, Qian (Heaven), at the bottom? The answer is: clarity surpasses strength and vigor; rewards will not miss those who have merited them, and punishments will not wrongly fall on the innocent. If strength and vigor surpass clarity, the result is the opposite. This is precisely why the Great Possession hexagram should take brightness as its primary quality. The Great Image says: fire high in the sky, this is the Great Possession hexagram; the gentleman takes inspiration from this, suppressing evil and promoting good, in accordance with the heavenly mandate of beauty and goodness. Sima Guang explains: fire in the sky signifies the utmost brightness; when brightness is at its peak, both good and evil are without omission. Seeing good, one promotes it; seeing evil, one suppresses it; this is the duty of those in authority. When both clarity and strength are present, rewards and punishments are properly applied, and thus one can maintain control over all directions. This is the meaning of following the heavenly mandate of beauty and goodness.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。九四：匪其彭，無咎。象曰：匪其彭無咎，明辨晰也。

The line statement of the first line says: There is no harm from lack of interaction, and it is not a mistake; if one can think of potential dangers while in a secure position, there will be no mistake. The small image commentary says: In the first line of the Great Possession hexagram, there is still no harm from lack of interaction. The line statement of the second line says: Using a large cart to carry goods, moving forward, there will be no mistake. The small image commentary says: Using a large cart to carry goods is because the goods are piled up in the cart and will not tip over. The line statement of the third line says: The duke presents tribute to the Son of Heaven and receives a reward, but the petty person is unable to do so. The small image commentary says: The duke presents tribute to the Son of Heaven; if a petty person were to do so, it would lead to misfortune. The line statement of the fourth line says: Not displaying excessive grandeur, there will be no mistake. The small image commentary says: Not displaying excessive grandeur and having no mistake is because he clearly distinguishes matters.

六五：厥孚交如，威如，吉。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。六五柔得尊位，大中而上下應之，故曰厥孚交如，言孚發於中而應之者交至也。夫以柔徳而主眾剛，推誠任物，易而無備，所可戒者在於無威，故曰威如吉。此聖人所以儆戒人君優遊不暴、柔而不立者也。為人君者，剛而不暴，柔而不可犯，此所以為皇極之道。上九：自天佑之，吉無不利。象曰：大有上吉，自天佑也。

The line statement for the fifth line says: His sincerity causes the upper and lower to respond to each other, and he maintains dignity, which is auspicious. The Small Image Commentary says: Sincerity causes mutual response, using sincerity to inspire the hearts of others; having dignity brings auspiciousness, because he is too approachable and lacks vigilance. Sima Guang explains: The fifth line, a yin line in a noble position, is in the center and broad, with all above and below responding to it. Therefore, it says "His sincerity is mutual," meaning sincerity comes from the heart, and those who respond to him come in great numbers. With the virtue of gentleness leading many strong lines, he treats things with sincerity, is approachable and without vigilance, and what should be guarded against is the lack of dignity. Therefore, it says "Dignified and auspicious." This is precisely what the sage uses to warn those rulers who are indecisive, lenient, and not strict, who are weak and cannot stand firm. As a ruler, one should be strong without being cruel, gentle without being vulnerable, which is the meaning of "the great norm" as stated in the "Hong Fan." The line statement for the top line says: The blessing from heaven descends, auspicious and without any disadvantage. The Small Image Commentary says: The top line of the Great Possession hexagram is auspicious because it receives the blessing of heaven.

艮下坤上。謙：亨，君子有終。彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。人之將有行也，將有為也，施之以謙則無不通也。君子之徳誠盛矣，業誠大矣，不謙以持之，則無以保其終也，故夫謙者，君子之終也。

The lower trigram of the Hexagram of Humility is Gen (Mountain), and the upper trigram is Kun (Earth). The Hexagram Statement says: Humility, is smooth and unimpeded; the gentleman can maintain good beginning and good ending. The Commentary on the Judgment says: Humility is smooth and unimpeded because the heavenly way descends to assist all things and becomes prominent, while the earthly way is lowly but its energy ascends. The heavenly way reduces fullness to increase humility, the earthly way changes fullness to flow into humility, the spirits reduce fullness to bestow blessings on humility, and human way detests fullness and prefers humility. A humble person, though in a high position, increases his virtue; though in a low position, no one can surpass him. This is the gentleman's good ending. Sima Guang explains: When a person is about to take action or achieve something, if he acts with humility, there will be no obstacle. The gentleman's virtue is indeed great, his endeavors are indeed grand, but if he does not hold on with humility, he cannot maintain a good ending. Therefore, humility is the means by which the gentleman achieves a good ending.

象曰：地中有山，謙，君子以裒多益寡，稱物平施。初六：謙謙君子，用渉大川，吉。象曰：謙謙君子，卑以自牧也。六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。九三：勞謙君子，有終吉。象曰：勞謙君子，萬民服也。勞謙，有勞而謙者也。

The Great Image Commentary says: A high mountain hidden in the earth, this is the卦 of Humility; the gentleman takes this as a model, reducing excess and supplementing deficiency, measuring the amount of things and giving fairly. The Line Statement of the initial line says: A gentleman who is humble and humble again, using this attitude to cross a great river, is auspicious. The Small Image Commentary says: A gentleman who is humble and humble again, is cultivating himself with a lowly attitude. The Line Statement of the second line says: The name of humility is far spread abroad, maintaining the correct position is auspicious. The Small Image Commentary says: The name of humility is far spread and maintaining the correct position is auspicious, because this humility comes from the heart and brings gain. The Line Statement of the third line says: A gentleman who has merit but remains humble, can maintain a good end, and is auspicious. The Small Image Commentary says: A gentleman who has merit but remains humble, the people all are pleased and convinced. Sima Guang explains: What is called "lao qian" (laborious humility) is a person who has merit but still remains humble.

六四：無不利，撝謙。象曰：無不利，撝謙，不違則也。六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。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。

The line statement for the fourth line says: There is no disadvantage, because it can carry out and practice the virtue of humility. The small image commentary says: There is no disadvantage and can carry out the virtue of humility, because it does not violate the principles. The line statement for the fifth line says: Although oneself is not rich, it can bring people from the nearby regions to follow, it is appropriate to launch military campaigns, and there is no disadvantage. The small image commentary says: It is appropriate to launch military campaigns, to attack those who do not submit. The line statement for the top line says: The virtue of humility is widely known, it is appropriate to mobilize the army to attack one's own vassal states. The small image commentary says: The virtue of humility is widely known, because the heart's aspirations have not yet fully realized, so it is appropriate to send troops to attack the vassal states.

坤下震上。豫：利建侯行師。彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！

The lower trigram of the Yu hexagram is Kun (Earth), and the upper trigram is Zhen (Thunder). The hexagram statement says: Yu means it is appropriate to grant fiefs to feudal lords and to mobilize troops. The commentary on the judgment says: In the Yu hexagram, the yang line nine in the fourth position gains support from the multitude of yin lines, thus enabling its aspirations to be carried out. Acting in accordance with the situation, this is Yu. Yu means acting in accordance with the situation, so the movement of heaven and earth is also like this;何况 the affairs of granting fiefs to feudal lords and mobilizing troops? Heaven and earth move in accordance with the way, so the sun and moon move without error, and the four seasons change without mistake. The sage acts in accordance with the people's sentiments, so punishments are clear and the people are loyal. The situation and meaning contained in the Yu hexagram are indeed profound.

象曰：雷出地奮，豫，先王以作樂崇徳，殷薦之上帝，以配祖考。雷出地者，春分候也。春分之時，雷迅出地以動萬物，萬物莫不奮迅悅豫而從之也。豫，喜意也，作樂所以飾喜也。薦之上帝，以配祖考，用樂之盛者。

The Great Image Commentary says: Thunder arises suddenly from beneath the earth, which is the meaning of the hexagram Yu; the former kings modeled themselves upon this, creating music and promoting virtue, and solemnly presenting music to the Heavenly Deity, with ancestors accompanying. Sima Guang explains: Thunder arising from the earth corresponds to the seasonal phenomenon of the spring equinox. At the time of the spring equinox, thunder bursts forth swiftly from the earth, stirring all things, and nothing does not rise up, rejoice, and follow along. "Yu" means joy, and composing music is precisely to embellish this joy. Presenting music to the Heavenly Deity and offering ancestors as companions is the most grand occasion for the use of music.

初六：鳴豫，凶。象曰：初六鳴豫，志窮凶也。六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。六三：盱豫，悔；遲，有悔。象曰：盱豫有悔，位不當也。九四：由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。上六：冥豫成，有渝，無咎。象曰：冥豫在上，何可長也。

The line statement for the first line says: Excessively displaying joy and happiness, leading to misfortune. The small image commentary says: The first line displaying joy and happiness leads to misfortune because the mind has reached its limit. The line statement for the second line says: Upright and firm like a rock, without waiting for the end of the day, one can perceive the signs and act accordingly, maintaining uprightness brings good fortune. The small image commentary says: Without waiting for the end of the day and maintaining uprightness brings good fortune because the second line is in the center and has the correct position. The line statement for the third line says: Flattering above in pursuit of joy, inevitably leading to regret; if hesitating and not changing, even greater regret will follow. The small image commentary says: Flattering in pursuit of joy and resulting in regret is because the position occupied is inappropriate. The line statement for the fourth line says: Joy arises from others, great gains are achieved; do not suspect, friends will gather like hair tied with a hairpin. The small image commentary says: Joy arising from others and great gains are achieved because the mind is greatly put into action. The line statement for the fifth line says: Holding onto this position is like being ill, yet remaining alive for a long time. The small image commentary says: The fifth line is like being ill because it is overstepping the fourth line's strong line; remaining alive for a long time is because its virtue in the center has not been lost. The line statement for the sixth line says: Immersed in joy has become fixed, if there is a change, there will be no fault. The small image commentary says: Being in darkness due to joy and occupying the top position of the entire hexagram, how can this last long?

震下兌上。隨：元亨利貞，無咎。彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時，隨時之義大矣哉！象曰：澤中有雷，隨，君子以嚮晦入宴息。

The lower trigram of the following hexagram is Zhen (Thunder), and the upper trigram is Dui (Lake). The hexagram statement says: "Following," it is primal, smooth, and favorable to maintaining correctness, without fault. The Commentary on the Judgment says: The hexagram of Following is when yang strength comes forward and is subdued by yin weakness, and action brings joy, hence it is called "Following." It is greatly smooth, maintaining correctness without fault, so the world follows the trend. The significance of following the trend is indeed great. The Great Image says: Thunder is hidden within the marsh, which is the hexagram of Following; the gentleman takes inspiration from this, and when the sky grows dark in the evening, he enters the house to rest.

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

The first line statement says: The object being guarded has changed, maintaining correctness brings good fortune, going out to meet people and making achievements is beneficial. The small image commentary says: The object being guarded has changed, following the correct path brings good fortune; going out to meet people and achieving success means there will be no loss. The second line statement says: Being attached to the younger party leads to losing the older party. The small image commentary says: Being attached to the younger party is because one cannot attend to both. The third line statement says: Being attached to the older party leads to losing the younger party; following and making requests leads to obtaining what is desired, it is beneficial to stay in place and maintain correctness. The small image commentary says: Being attached to the older party is abandoning the lower initial nine in terms of intention. The fourth line statement says: Following and obtaining something, even maintaining correctness brings danger; as long as one holds sincerity, follows the correct path and is wise, what fault is there? The small image commentary says: Following and obtaining something, by reason it is dangerous; holding sincerity and following the correct path is the effect of wisdom. The fifth line statement says: Sincerely following the virtuous brings good fortune. The small image commentary says: Sincerely following the virtuous brings good fortune because the fifth line is in the central and correct position. The sixth line statement says: He is bound and tied with ropes, the king holds a sacrifice on the western mountain. The small image commentary says: He is bound and tied because following the path has reached its extreme.

巽下艮上。蠱：元亨，利渉大川，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。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。

The lower trigram of the Gu hexagram is Xun (Wind), and the upper trigram is Gen (Mountain). The hexagram statement says: Gu, great success, favorable for crossing a great river; three days before the Jia day and three days after the Jia day should be carefully proclaimed. The commentary on the judgment says: The Gu hexagram is yang strength above and yin softness below, with the lower part being humble and yielding and the upper part being still and quiet, thus accumulating disorders and evils, which is called Gu. To rectify accumulated disorders brings great success, and the world is thus governed. "Favorable for crossing a great river" means that there will be something to do on the way. "Three days before the Jia day, three days after the Jia day" means that after a period of completion comes a new beginning, which is precisely the rule of heaven's movement.

蠱者，物有蠧敝而事之也。事之者，治之也，除蠧補敝，故大通也。剛上而柔下，善登而惡降也；巽而止之，利以濟難也。甲者，生之始，為仁為徳；庚者，殺之終，為義為刑。先之三日以謹其始，後之三日以慎其終。蠱以少陽在上而行令，故主仁；巽以少陰在上而行令，故主義。天以陰陽終始萬物，君子以仁義修身，以徳刑治國，各有其事也。

The term "gu" refers to the process of rectifying something that has been damaged or decayed. "Shi zhi" means to govern or manage it; by removing pests and repairing damage, one can achieve great success. When yang is above and yin is below, this represents the virtuous rising and the evil descending; the lower part being submissive and the upper part imposing control, this is beneficial for overcoming difficulties. "Jia" signifies the beginning of growth and is associated with benevolence and virtue; "Geng" signifies the end of severity and is associated with righteousness and punishment. Issuing orders three days before the Jia day is to be cautious at the beginning; issuing orders three days after the Jia day is to be careful at the end. The Gu hexagram is composed of the young yang hexagram Gen on top, issuing commands, thus emphasizing benevolence; the Xun hexagram is composed of the young yin hexagram issuing commands, thus emphasizing righteousness. Heaven uses yin and yang to begin and end all things; the gentleman cultivates himself through benevolence and virtue, and governs the state through moral education and punishment, each fulfilling their respective duties.

象曰：山下有風，蠱，君子以振民育徳。案：隨卦說原本缺。艮為丘為山，巽為風為號令。君子洗濯其心，一以待人，以育徳於上，山之象也；發號施令，革弊除蠧，以振民於下，風之象也。

The Great Image Commentary says: Mountains with wind blowing beneath them, this is the Gǔ hexagram; the gentleman takes inspiration from this, to invigorate the people and cultivate virtue. The annotator of the collection remarks: The interpretation of the Zhūi hexagram by Sima Guang was originally lost. Sima Guang explains: Gèn symbolizes a hill and a mountain, Xùn symbolizes wind and commands. The gentleman purifies his inner self, treats others with sincerity and focus, and cultivates virtue in high position, which represents the image of the mountain; issuing commands, eliminating corruption and removing pests, and invigorating the people below, which represents the image of the wind.

初六：幹父之蠱，有子，考無咎，厲終吉。象曰：幹父之蠱，意承考也。子者，所以承父之事而成之；臣者，所以成君之事而終之。天下之事大矣多矣，自非聖人不能無過，故子能葢父之愆，臣能掩君之惡，然後為幹蠱也。

The line statement for the first line says: Correct the faults left by the father; having such a son, the deceased father would not have faults; although there is danger and hardship, in the end it will be auspicious. The small image commentary says: Correcting the faults of the previous generation is intended to carry on the father's aspirations. Sima Guang explains: As a son, one should continue the father's affairs and complete them; as a minister, one should accomplish the ruler's affairs and finish them. The affairs of the world are both great and numerous; if not for sages, no one could be without mistakes. Therefore, a son can cover up the father's mistakes, and a minister can make up for the ruler's shortcomings, and only then can it be called "dry the蛊."

以秦始、漢武之奢汰驕暴，相逺也無幾耳。始皇得胡亥以為子，李斯以為臣，不旋踵而亡矣，天下後世之言惡者必歸焉。武帝得昭帝以為子，霍光以為臣，而國家乂寧，後世稱之為明君，隋唐之祖亦然。故必有賢子，然後考得無咎也。幹事之始，敢自安乎？故戰戰兢兢，乃得終吉也。夫事有蠱敝，不可不更，臣子之心，非以髙君父而自名也，欲以掩惡而全美，故曰意承考也。

Taking Qin Shi Huang and Han Wu Di as examples, their extravagance, arrogance, and cruelty were not very different from each other. Qin Shi Huang had sons like Huhai and ministers like Li Si, and in a short time the state collapsed. Later generations, whenever they spoke of cruelty, would certainly blame him. Han Wu Di had a son like Zhao Di and a minister like Ho Guang, and thus the state became stable. Later generations, however, called him a wise ruler. The same situation applied to Emperor Wen of Sui and Emperor Gaozu of Tang. Therefore, only with a virtuous son can a deceased father be free of blame. To take on the responsibility of rectifying the country's affairs, how could one dare to seek comfort? Therefore, one must be cautious and careful to achieve the ultimate good fortune. When affairs are corrupted and decayed, one cannot fail to make changes. The intention of the ministers in doing so is not to surpass the sovereign to gain fame, but to cover up the sovereign's faults and complete his virtues. Therefore, the Small Image Commentary says, "It is the intention to uphold the father."

九二：幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。九三：幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。親有過，下氣怡聲以諫，禮也。三以重剛乾之，故小有悔也；然不失其正，故無大咎也。

The line statement for Nine in the Second says: Correct the faults left by the mother, but do not be stubborn. The Small Image Commentary says: Correcting the faults of the mother's generation should be done with moderation. The line statement for Nine in the Third says: Correct the faults left by the father, there is some regret, but no major mistake. The Small Image Commentary says: Correcting the faults of the father's generation will ultimately result in no error. Sima Guang explains: If parents have faults, children should advise them humbly and with a pleasant expression, which is the way of propriety. Nine in the Third uses overlapping yang strength to correct, which may be too rigid in attitude, hence some regret; however, it does not lose its proper position, so there is no major mistake.

六四：裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。六四裕父之蠱：楚屈到嗜芰，有疾，屬之曰：“祭我必以芰。”及祥，宗老將薦芰，屈建命去之，曰：“國君有牛享，大夫有羊饋，士有豚豕之奠，庶人有魚炙之薦，不羞珍異，不陳庶侈。”夫子不以其私慾乾國之典，遂不用。

The line statement for the fourth line says: To be lenient toward the faults left by the father will surely lead to regret. The Small Image Commentary says: To be lenient toward the faults of the father's generation is not a viable course of action. Sima Guang explains the fourth line "Yù fù zhī gǔ" (being lenient toward the father's affairs): In the Spring and Autumn period, Qu Du of the state of Chu loved water chestnuts. When he was seriously ill, he told his family: "When I am worshipped, you must certainly use water chestnuts." At the small mourning ceremony, the senior official in charge of the ancestral temple was about to present water chestnuts, but his son Qu Jian ordered them to be removed, saying: "The king's sacrifice uses oxen, the minister's uses sheep, the scholar's uses small pigs, and the common people use roasted fish; the offerings do not use rare things, nor do they display many luxurious items." Qu Jian refused to let his father's personal preference violate the state's regulations, and finally did not adopt the practice.

易曰“裕父之蠱，往見吝”，裕之為言，饒也，益也，父不義而順之，是裕之也，往而不變，斯可醜也。六五：幹父之蠱，用譽。象曰：乾父用譽，承以徳也。五居盛位，以柔承剛，又有中和之徳，故有譽也。

The Zhou Changes say, "A son's indulgence in his father's misdeeds leads to regret." The character "Yu" means generous and beneficial; if a father's actions are not in accordance with righteousness and the son blindly complies, this is called "Yu." If this continues without change, it is truly shameful. The line statement of the fifth line says: Rectifying the father's old mistakes and thus gaining a good reputation. The Small Image Commentary says: Rectifying the father's old mistakes and gaining a good reputation is because he inherits the father's legacy with virtue. Sima Guang explains: The fifth line occupies a position of honor and prosperity, using gentle and compliant virtue to receive the strength of the top line, and possessing the virtue of moderation and harmony, thus gaining praise.

上九：不事王侯，髙尚其志。象曰：不事王侯，志可則也。陽者，君子之象。致仕而無位，年高而徳尊，雖不能以力幹事，而智慮深逺，志可法也，故先王養老乞言焉。非夫矯亢以驚俗、虛驕而無用者也。

The line statement for the top yang line says: Not serving princes and dukes, but holding one's aspirations high. The Small Image Commentary says: Not serving princes and dukes, his aspirations are worthy of being emulated. Sima Guang explains: A yang line symbolizes the gentleman. Such a person has retired and holds no official position, is elderly yet respected for his virtue, although he is no longer able to serve, his wisdom is profound and his aspirations are worthy of emulation, so the former kings honored the aged and sought their wise counsel. This is not the kind of person who pretends to be lofty to shock the world, or who is merely proud and empty of real value.

兌下坤上。臨：元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。八月者，周之八月也。陽生於復，長於臨；陰生於姤，長於遁。遁與臨反者也。聖人防微杜漸，故於陽長之初而著陰之戒也。

The lower trigram of the Hexagram of Approaching is Dui (Lake), and the upper trigram is Kun (Earth). The Hexagram Statement says: "Approaching, it is the beginning of the process, smooth and favorable for maintaining the correct path; but by the eighth lunar month, there will be danger." The Commentary on the Judgment states: "The Hexagram of Approaching represents the gradual growth of yang energy. The lower trigram is joyful, and the upper trigram is gentle and yielding. Nine in the Second (a yang line) is in the center and corresponds with Six in the Fifth (a yin line); thus, there is great smoothness and alignment with the correct path, which is in accordance with the principle of Heaven." "By the eighth lunar month there will be danger" refers to the time when the yang energy will soon begin to wane. Sima Guang explains: "Here, the eighth lunar month refers to the eighth month of the Zhou calendar. Yang energy begins to emerge in the Hexagram of Returning, and grows in the Hexagram of Approaching. Yin energy begins to emerge in the Hexagram of Meeting, and grows in the Hexagram of Withdrawal. The Hexagram of Withdrawal is exactly the opposite of the Hexagram of Approaching. The sage is vigilant against the gradual emergence of evil, so when yang energy is just beginning to grow, he warns against the emergence of yin energy."

象曰：澤上有地，臨，君子以教思無窮，容保民無疆。教思無窮，容保民無疆，功之所以大也。初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。君子之所以能自大者，學於道也。學充於內則志氣夷懌矣，浸長於外則人化而順之矣，人化而順之，所以大也。

The Great Image Commentary says: There is a marsh above the earth, pressing down upon it, which is the Hexagram of Approaching; the gentleman takes this as a model, teaching and guiding the people with an endless mind, and embracing and nurturing the people with boundless compassion. Sima Guang explains: Teaching and guiding with an endless mind, embracing and nurturing the people without limits, this is precisely the reason for great achievements. The line statement of Chou Ji says: Governing the people with a responsive and harmonious heart, maintaining the correct path brings good fortune. The Small Image Commentary says: Governing the people with a responsive and harmonious heart and maintaining the correct path brings good fortune, because the mind is upright and the actions are proper. Sima Guang explains: The gentleman is able to become strong because he learns from the great way. When knowledge is cultivated within, the mind becomes tranquil and joyful; when virtue grows outward, others are gradually influenced and become obedient. When people are influenced and become obedient, this is called "great."

有應於外，化順之象也。夫道以正心為本，初九所以能感物而大，志行正也。孔子曰：“學而時習之，不亦悅乎？有朋自逺方來，不亦樂乎？”傳曰：“大學之本，心正然後身修。”九二：咸臨，吉無不利。象曰：咸臨吉無不利，未順命也。二在下體而不當位，故小人未肯盡受命也。

Chou Ji is in the outer trigram and has a corresponding line, which is exactly the image of being moved by virtue and being obedient. The great way is based on rectifying the mind. Chou Ji is able to move external things and achieve great results because its mind is upright and its actions are proper. Confucius said, "When one studies and reviews and practices the teachings in time, is it not joyful? When a friend comes from afar, is it not pleasant?" The Great Learning says, "The foundation of the Great Learning is to first rectify the mind and then to cultivate oneself." The line statement of Ji Er says: to govern the people with a heart of response andsympathetic response, it is auspicious and beneficial in all respects. The Small Image Commentary says: responding to the people and being auspicious and beneficial in all respects is because the people below have not yet fully obeyed the command. Sima Guang explained that Ji Er is in the lower trigram but occupies an inappropriate position, so the petty people are still unwilling to fully accept its orders.

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。六四：至臨，無咎。象曰：至臨無咎，位當也。六四進升上體，至大之境已得其位，故無咎也。六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。上六：敦臨，吉，無咎。象曰：敦臨之吉，志在內也。

The third line statement says: To govern the people with flattery and sweet words brings no benefit; since one is already anxious and fearful, there will be no mistake. The Small Image Commentary says: To govern the people with flattery is due to being in an improper position; once one is anxious and fearful and corrects his mistakes, the error will not last. The fourth line statement says: To govern the people closely and intimately brings no mistake. The Image Commentary says: To govern the people closely and intimately without mistake is due to being in a proper position. Sima Guang explains: The fourth line ascends and enters the upper trigram, reaching the most extensive domain and having attained the correct position, hence there is no mistake. The fifth line statement says: To govern the people with wisdom is the proper way for a great ruler, and it is auspicious. The Image Commentary says: The proper way for a great ruler refers to following the middle path. The sixth line statement says: To govern the people with a sincere and kind virtue is auspicious and brings no mistake. The Small Image Commentary says: Governing the people with sincerity and kindness is auspicious because the mind is connected with the virtuous person in the inner trigram.

坤下巽上。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。觀者，上以徳示人，使人觀而化之也。盥，圭潔其徳也；薦，豐備其物也；顒，人君有徳之容也。

The lower trigram of the Guan hexagram is Kun (Earth), and the upper trigram is Xun (Wind). The hexagram statement says: "Guan" is like the moment when one has just washed hands but has not yet presented the offerings, full of sincerity and solemnity. The Commentary on the Judgment says: The great image of observation is in the upper position, gentle and humble, displaying the virtue of uprightness and correctness to the world. "Guan, guan er bu jian, you fu yong ruo" means that those below look up to him and are influenced. Observing the divine movement of heaven, the four seasons never go wrong; the sage follows this divine way to establish education, and the world is thus brought under control. Sima Guang explains: "Guan" refers to the superior person using virtue to enlighten others, so that people look up to him and are influenced. "Guán" refers to his virtue being as pure as a jade; "jiàn" refers to the offerings being abundant and complete; "yōng" refers to the solemn appearance of a ruler with virtue.

夫徳由內出，物自外至，茍內徳不充，雖外物豐備，不能化人也。故黍稷非馨，明徳惟馨。茍有明信，澗溪沼沚之毛，蘋蘩薀藻之菜，可薦於鬼神，可羞於王公，而況下民乎？故曰盥而不薦。

Virtue originates from within, while sacrifices are obtained from outside. If the inner virtue is not sufficient, even if the external offerings are abundant and complete, they cannot move others. Therefore, the Book of Documents, King Cheng says, the fragrance of millet and millet is not truly fragrant; the true fragrance is the brightness of virtue. The Zuo Zhuan also says, if there is bright sincerity, then even wild grasses growing in mountain streams, ditches, ponds, and water plants such as苹,蘩,薀,藻 can be offered to spirits, can be presented to princes and dukes, and how much more so can they be offered to the people below? Therefore, the hexagram statement says, "Washing but not offering."

君人者能隆內殺外，勤本略末，徳潔誠著，物皆信之，然後可以不為而成，不言而化，恭已南面，顒然而已，所謂神道設教而天下服也，故曰有孚顒若。象曰：風行地上，觀，先王以省方觀民設教。先王省方，考禮樂，恊時日，飭法度，以示人，為觀之象。

A ruler who emphasizes inner cultivation and reduces external display, diligently attends to the fundamental aspects and neglects the superficial details, whose virtue is pure and sincerity is evident, will gain the trust of the people. Then, he need not make great efforts and things will naturally take shape; he need not issue commands and customs will naturally be transformed. He merely needs to sit facing south with reverence and maintain a dignified appearance. This is what is meant by "establishing education according to the mysterious way, and the world will be won over." Therefore, the hexagram statement says, "With sincerity, he looks up with reverence." The Great Image Commentary says: Wind blowing over the land, this is the hexagram of Observing. The ancient kings took this as a model, touring the four directions, investigating the people's conditions, and establishing education. Sima Guang explains: The ancient kings toured the four directions, examining rites and music, harmonizing the seasons and calendar, and regulating laws and regulations, to make these known to people. This is precisely the image of "Observing."

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。六三：觀我生進退。象曰：觀我生進退，未失道也。六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。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。

The line statement for the first line says: Observing like a child's shallow view, it is not a fault for a petty person, but a regret for a gentleman. The small image commentary says: The childish observation of the first line is the way of a petty person. The line statement for the second line says: Peering through a crack, it is beneficial for a woman to maintain uprightness. The small image commentary says: Peering through a crack is beneficial for a woman to maintain uprightness, but it is shameful for a man. The line statement for the third line says: Observing one's own actions and gains and losses to decide advancement or retreat. The small image commentary says: Observing oneself to decide advancement or retreat, has not yet lost the right path. The line statement for the fourth line says: Observing the brilliance and virtue of the state, it is appropriate to serve as a guest of the king and take office. The small image commentary says: Observing the state's brilliance is to value serving as a guest of the royal family. The line statement for the fifth line says: Observing the education and influence one has practiced, a gentleman doing so will not commit a fault. The small image commentary says: Observing oneself is actually observing the customs of the people. The line statement for the top line says: Observing the education and influence others have received, a gentleman doing so will not commit a fault. The small image commentary says: Observing others' education is because the mind is still not tranquil.

震下離上。噬嗑：亨，利用獄。彖曰：頤中有物，曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章，柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑，先王以明罰勑法。明罰勑法：先王明罰，非以殘人，所以正法也。

The lower trigram of the噬嗑 hexagram is 震 (Zhen, Thunder), and the upper trigram is 离 (Li, Fire). The hexagram statement says:噬嗑, smooth and harmonious, suitable for adjudicating cases and applying punishment. The Commentary on the Judgment says: The mouth contains something, hence it is called "噬嗑," meaning to bite and chew. After biting and chewing, there is smoothness and harmony, hence the smoothness; the distribution of strong and weak lines is even, the lower trigram represents movement and the upper trigram represents illumination, thunder and lightning combine to display power and clarity; the line six in the fifth position, though a weak line, is in the central position and moves upward, even though it is not in the proper position, it is suitable for adjudicating cases and applying punishment. The Image Commentary says: Thunder and lightning meet, this is the image of the噬嗑 hexagram; the former kings took this as a model, to clarify punishments and regulate laws. Sima Guang explains: Regarding "clarifying punishments and regulating laws," the former kings clarified punishments not in order to harm people, but to correct the laws.

初九：屨校滅趾，無咎。象曰：屨校滅趾，不行也。六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。六三：噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。噬嗑，食也，故皆以食物明之。禽獸全乾者謂之臘，噬之至難者也；乾肉者，難於噬膚而易於乾胏者也。

The line statement for the first line says: wearing a wooden leg restraint that covers the toes, there is no mistake. The small image commentary says: wearing a wooden leg restraint that covers the toes, prevents him from going astray. The line statement for the second line says: biting tender meat, deep enough to cover the nose, there is no mistake. The image commentary says: biting meat that covers the nose, because the second line is overpowering the first line's strong line. The line statement for the third line says: biting dried meat, encountering a poisonous taste, there is some regret, but no mistake. The image commentary says: encountering a poisonous taste, because the position occupied is inappropriate. Sima Guang explains: "Shi He" means eating, so each line uses food to illustrate. A whole dried bird or beast is called "la", which is the hardest to bite; "dried meat" is harder to bite than tender meat, but easier to bite than dried meat with bones.

九四：噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。六五：噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。上九：何校滅耳，凶。象曰：何校滅耳，聰不明也。

The statement for the fourth line says: chewing on dried meat with bones, obtaining a bronze arrowhead, is favorable to maintaining uprightness in difficulty and brings good fortune. The Small Image Commentary says: being favorable to maintaining uprightness in difficulty and obtaining good fortune is because the path is not yet broad. The statement for the fifth line says: chewing on dried meat, obtaining yellow copper, maintaining uprightness while being cautious of danger, there will be no mistake. The Small Image Commentary says: maintaining uprightness while being cautious of danger and having no mistake is because the handling is proper. The statement for the top line says: carrying a wooden枷 on the shoulder, covering the ears, is dangerous. The Small Image Commentary says: the枷 is carried to cover the ears, because he has unclear hearing and refuses to listen to advice.

離下艮上。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。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。

The lower trigram of the Qian hexagram is Li (Fire), and the upper trigram is Gen (Mountain). The hexagram statement says: Qian, it is smooth and favorable for going forward. The commentary on the judgment says: Qian is smooth because the flexible lines descend to adorn the strong lines, thus it is smooth; and the strong lines ascend to adorn the flexible lines, thus it is slightly favorable for going forward. The strong and flexible lines intermingle, which is the literary pattern of heaven; the literary pattern is bright yet restrained, which is the literary pattern of man. Observing the literary pattern of heaven allows one to understand the changes of time, and observing the literary pattern of man allows one to educate the people and establish customs. The image commentary says: Fire below the mountain shines, which is the Qian hexagram; the gentleman takes this as a model, handling all government affairs clearly and distinctly, but does not rely solely on adornment to decide lawsuits.

初九：賁其趾，舎車而徒。象曰：舎車而徒，義弗乘也。六二：賁其須。象曰：賁其須，與上興也。九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。六四：賁如皤如，白馬翰如，匪冦婚媾。象曰：六四當位疑也，匪冦婚媾，終無尤也。六五：賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。上九：白賁，無咎。象曰：白賁無咎，上得志也。案：賁卦說原本缺。

The first line statement says: Adorning one's toes, rather than abandoning the carriage and walking on foot. The Small Image Commentary says: Abandoning the carriage and walking on foot, refers to not being appropriate to ride in terms of righteousness. The second line statement says: Adorning one's beard. The Small Image Commentary says: Adorning the beard, is in harmony with the rising of the nine in the third line above. The third line statement says: Both adorned and moistened, long maintaining uprightness brings good fortune. The Small Image Commentary says: Long maintaining uprightness brings good fortune, because no one can oppress him. The fourth line statement says: Adorned in a pure and white manner, a white horse gallops in; the one coming is not a strong enemy, but a suitor. The Small Image Commentary says: The position of the fourth line is proper but with doubt in the mind; the one coming is not a strong enemy but a suitor, ultimately without error. The fifth line statement says: Adorning in the hills and gardens, the silk bundles prepared are meager and small, though appearing stingy, ultimately brings good fortune. The Small Image Commentary says: The fifth line brings good fortune because of the joyous event. The top line statement says: Adorning with a natural white color, there will be no error. The Small Image Commentary says: Adorning with natural white color without error, because being at the top position and having one's aspirations fulfilled. The annotator says: The interpretation of the Book of Changes by Sima Guang on the卦 of Zhen is originally missing.

坤下艮上。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，君子尚消息盈虛，天行也。象曰：山附於地，剝，上以厚下安宅。剝以厚下安宅：夫基薄則牆隤，下薄則上危，故君子厚其下者，所以自安其居也。

The lower trigram of the Hexagram of Splitting is Kun (Earth), and the upper trigram is Gen (Mountain). The Hexagram Statement says: "Splitting, it is not appropriate to go forward." The Commentary on the Judgment says: "Splitting means the falling away, which is the movement of Yin softness replacing Yang strength. It is not appropriate to go forward because the power of the petty person is increasing. To know when to stop in accordance with the situation is seen from the image; the gentleman values the principles of retreat, growth, fullness, and reduction, because these are the constant ways of Heaven. The Image Commentary says: "Mountains rest upon the earth, which is the image of the Hexagram of Splitting; those above should take this as a model, to treat the people below generously in order to secure their own abode." Sima Guang explains: "Regarding 'treating the people below generously to secure one's own abode': if the foundation is thin, the walls will collapse; if the lower part is weak, the upper part will be in danger. Therefore, the gentleman treats the people below generously, in order to secure his own dwelling."

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。六三：剝之，無咎。象曰：剝之無咎，失上下也。六四：剝床以膚，凶。象曰：剝床以膚，切近災也。六五：貫魚以宮人寵，無不利。象曰：以宮人寵，終無尤也。

The first line statement says: The bed is being worn away, starting from the foot of the bed, abandoning the correct path leads to danger. The small image commentary says: The bed is being worn away from the foot, indicating the destruction of the lower part. The second line statement says: The bed is being worn away, reaching the part where the bed frame meets the foot, abandoning the correct path leads to danger. The small image commentary says: The bed frame is being worn away because it has no supporting companion. The third line statement says: Participating in the process of wearing away, yet without fault. The small image commentary says: Participating in the wearing away without fault, because it has distanced itself from the multitude of yin below and above, and responds only to the upper yang. The fourth line statement says: The bed is being worn away, having reached the human skin, danger. The small image commentary says: Wearing away to the skin indicates disaster is imminent. The fifth line statement says: Like threading fish with a string, leading the multitude of yin, like palace attendants receiving the sovereign's favor in order, there is no disadvantage. The small image commentary says: Like palace attendants receiving favor, ultimately there will be no mistake.

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。碩果不食，將墜於地而復生也。剝之為道，舉卦皆陰而上獨以陽乘之，猶衰世之君子獨立不懼以制群陰，雖不當位，民所載也。或者陰來伐之，則是小人得志，君子道窮，禍亂遂成，民無所庇矣。詩云“人之云亡，邦國殄瘁”，此之謂也。

The line statement for the topmost yang line says: A large fruit is not eaten, and thus the gentleman is carried along by the people like a carriage and cart, while the petty person even loses his own house. The Small Image Commentary says: The gentleman receiving a carriage is because he is supported by the people; the petty person destroying his house is ultimately not fit for use. Sima Guang explains: A large fruit not being eaten, when it falls to the ground, can grow again. The principle of the hexagram of breaking up is: the entire hexagram consists of yin lines, with only the topmost line being yang, dominating over the many yin lines, just like a gentleman in a time of decline and disorder who remains independent and fearless, using his own strength to subdue the multitude of yin; although his position is not appropriate, he is still supported by the people. If the yin force rises again to attack him, then it would be the petty person gaining power and the way of the gentleman being exhausted, leading to calamity, and the people having no protection. The "Great Ya" section of the "Book of Songs" says, "When the virtuous person departs, the state will suffer hardship and decline," which precisely describes this situation.

震下坤上。復：亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎！

The lower trigram of the Fu hexagram is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement says: Fu, meaning return, is smooth; going out and coming in brings no harm, and fellow kindred will come without fault; moving along its proper course, it returns after seven days, and it is favorable to go forward. The commentary on the judgment says: Fu is smooth because the yang is returning; when action is taken in accordance with the situation, there is no harm in going out or coming in, and fellow kindred will come without fault. Moving along its course, returning after seven days, this reflects the pattern of heaven's movement. It is favorable to go forward because the yang is growing. From the Fu hexagram, one can perhaps see the fundamental intention of heaven and earth in nurturing all things.

七日來復何也？冬至卦氣起於中孚，次復，次屯，次謙，次睽。凡一卦御六日二百四十分日之二十一，五卦合三十日二百四十分日之一百五，此冬至距大寒之數也，故入冬至凡渉七日而復之氣應也。象曰：雷在地中，復，先王以至日閉闗，商旅不行，后不省方。

"What does 'seven days of return' mean? According to the theory of卦气 (gua qi), the卦气 (gua qi) of the Zhongfou hexagram begins on the day of the winter solstice, followed by Fu, then Tun, then Qian, then Kui. Each hexagram governs 6 and 21/240 days, and five hexagrams together total 30 and 105/240 days, which is exactly the number of days from the winter solstice to the great cold. Therefore, after seven days following the winter solstice, the qi of the Fu hexagram arrives. The Great Image Commentary says: thunder is hidden in the earth, which is the meaning of the Fu hexagram. The former kings took this as a model, closing the borders on the day of the winter solstice, stopping commercial travel, and the ruler not touring the land."

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。六二：休復，吉。象曰：休復之吉，以下仁也。六三：頻復，厲，無咎。象曰：頻復之厲，義無咎也。復者，過而能復之謂也。不慎其始，頻過而復，亦已危矣，雖然，猶愈於迷而不復也，故曰無咎。

The line statement for the first line says: Going a short distance and returning, without causing great regret, is very auspicious. The Small Image Commentary says: Going a short distance and returning is for self-cultivation. The line statement for the second line says: Returning in a beautiful and proper manner is auspicious. The Small Image Commentary says: Returning in a beautiful and proper manner is auspicious because it is able to humble oneself and be beneath the first line, which is the person of benevolence. The line statement for the third line says: Repeatedly losing and returning, although there is danger, there will be no fault. The Small Image Commentary says: Repeatedly returning although there is danger, in terms of principle, there is no fault. Sima Guang explains: The term "returning" refers to having a mistake and returning to the right path. Not being cautious at the beginning, committing mistakes repeatedly and returning repeatedly, this is already very dangerous; even so, it is better than losing direction and never turning back, hence saying "no fault."

六四：中行獨復。象曰：中行獨復，以從道也。中行者，行於眾陰之中也。四行眾陰之中，獨能履正思順，下應於陽，不陷溺於群邪而能自復於善者也，故曰中行獨復。孔子曰：“不曰堅乎，磨而不磷；不曰白乎，涅而不淄。”此之謂也。

The line statement for the fourth line says: walking among the lines but returning alone. The Small Image Commentary says: walking among the multitude yet returning alone, is to follow the correct path. Sima Guang explains: the term "zhonghang" refers to walking among the multitude of yin lines. The sixth line at the fourth position is sandwiched between many yin lines, yet it alone can maintain correctness and think in a harmonious way. It responds downward to the yang line at the first line, not sinking into the group of evil, but returning to the good path, hence it is said "zhonghang du fu." Confucius says: "Is it not said to be truly hard, that it cannot be worn thin? Is it not said to be truly white, that it cannot be stained black?" This is precisely describing such a person.

六五：敦復，無悔。象曰：敦復無悔，中以自考也。上六：迷復，凶，有災眚，用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。

The line statement for the fifth line says: With a sincere and steadfast virtue, returning to the right path, there is no regret. The Small Image Commentary says: Sincere and steadfast returning to the right path without regret is because it is in the center and can self-reflect. The line statement for the top six says: Having lost the path to return, there is danger, with both natural disasters and human calamities; if used for military campaigns, it will result in great defeat, with the sovereign also facing danger, leading to a period of ten years during which military action cannot be taken. The Small Image Commentary says: The danger of being lost and unable to return is because it has violated the way of being a sovereign.

震下乾上。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，動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往，何之矣？天命不佑，行矣哉！象曰：天下雷行，物與無妄，先王以茂對時育萬物。

The lower trigram of the Guan (Without Pretense) hexagram is Zhen (Thunder), and the upper trigram is Qian (Heaven). The hexagram statement says: "Without pretense, the beginning is harmonious and favorable for maintaining the correct path; if one's actions are not proper, there will be calamity, and it is not advisable to go anywhere." The Commentary on the Judgment says: "The Guan hexagram represents yang strength coming from outside and being led by the inner trigram, thus acting with vigorous strength; the nine in the fifth position, yang and central, corresponds with the six in the second, leading to great harmony and alignment with the correct path, which is the command of heaven." "If one acts improperly and goes forward, where can he go?" This refers to the situation of without pretense; if one still acts recklessly and moves forward, where can he go? The command of heaven does not support him, how can he succeed? The Great Image Commentary says: "Thunder moves beneath the heavens, and all things are endowed with the true and sincere nature of reality; the wise ruler follows this pattern, striving to align with the heavenly timing to nurture all things."

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

The first line statement says: sincerity without deceit, going forward is auspicious. The Small Image Commentary says: by following the virtue of sincerity, one's aspirations are realized. The second line statement says: not sowing for the sake of harvest, not clearing land for the sake of cultivating it, this is actually favorable for going forward. The Small Image Commentary says: not sowing for the sake of harvest means he is not greedy for wealth. The third line statement says: unexpected calamity: someone tied up a cow, a passerby led away the cow, and the people of the town suffered the loss. The Small Image Commentary says: the passerby obtained the cow, while the people of the town suffered the calamity. The fourth line statement says: one can maintain uprightness, without error. The Small Image Commentary says: one can maintain uprightness without error because this is its inherent virtue. The fifth line statement says: the illness is not self-inflicted, no need for medicine will lead to recovery. The Small Image Commentary says: medicine for an illness of no cause should not be taken lightly. The top line statement says: at the extreme of no cause, any action will bring disaster, there is no benefit. The Small Image Commentary says: acting recklessly during a time of no cause is a disaster brought about by reaching the extreme. The annotator says: the interpretation of the Book of Changes by Sima Guang on the卦 of No Cause is originally missing.

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

The Great Accumulation hexagram has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: Great Accumulation, it is favorable to maintain correctness; not eating at home but receiving salary in the court is auspicious, it is favorable to cross a great river. The Commentary on the Judgment says: The Great Accumulation hexagram is strong and vigorous, sincere and solid, and radiant, thus enabling virtue to be renewed daily. The Nine at the top, being yang and occupying the upper position, esteems the virtuous, thus restraining the strong and vigorous below, which is a greatly proper action. "Not eating at home is auspicious" means the state can support the virtuous. "It is favorable to cross a great river" is because it follows the heavenly way. The Image Commentary says: Heaven is contained within the mountain, which is the Great Accumulation hexagram; the gentleman takes inspiration from this, widely remembering the good words of past sages and the virtuous deeds of former sages, thus accumulating his own virtue.

初九：有厲，利己。象曰：有厲利己，不犯災也。九二：輿說輹。象曰：輿說輹，中無尤也。九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。六四：童牛之牿，元吉。象曰：六四元吉，有喜也。童牛，不角之牛也；牿者，貫角之木，所以止其觸也。四用柔正以畜剛健，不用威武而物自服，故曰童牛之牿，言雖設而無用也。

The first line statement says: There is danger, and it is appropriate to stop. The Small Image Commentary says: There is danger and it is appropriate to stop, in order to avoid offending misfortune. The second line statement says: The axle of the carriage breaks off the rabbit beneath it. The Image Commentary says: The axle breaks off the rabbit, because nine two is in the center, so there is no mistake. The third line statement says: A good horse gallops forward, it is appropriate to remain upright in hardship; it is appropriate to practice driving and defense daily, and to go forward. The Image Commentary says: It is appropriate to go forward, because it is in harmony with the superior person's will. The fourth line statement says: A wooden fence is added to the horns of a young ox, which is very auspicious. The Image Commentary says: The fourth line is greatly auspicious, because there is joy. Sima Guang explains: "Tongniu" refers to a young ox that has not yet grown horns; "Gu" is a wooden bar across the horns, used to prevent the ox from charging and hurting people. The fourth line uses the virtue of gentle and upright to restrain the strong and vigorous, without using force, and all things naturally become obedient, so it is said "Tongniu's Gu", meaning although the defense is set up, it is actually not needed.

六五：豶豕之牙，吉。象曰：六五之吉，有慶也。上九：何天之衢，亨。象曰：何天之衢，道大行也。

The line statement of the fifth line says: A castrated boar, though having fangs, is not harmful, and it is auspicious. The small image commentary says: The auspiciousness of the fifth line is because of the blessing and good fortune. The line statement of the top line says: Shouldering the great path leading to the sky, it is smooth. The small image commentary says: Shouldering the great path of the sky means that virtue has been cultivated and the great path is widely implemented.

震下艮上。頤：貞吉，觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！

The lower trigram of the颐 hexagram is Zhen (Thunder), and the upper trigram is Gen (Mountain). The hexagram statement says: "Yi (Nourishment), to maintain correctness brings good fortune; observe the way of nourishment and seek food for oneself." The Commentary on the Judgment says: "To maintain correctness brings good fortune, meaning that what is nourished is in accordance with the right path, thus bringing good fortune." "Observing nourishment" refers to observing whom one nourishes; "seeking food for oneself" refers to observing how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous and extends this care to all people. The situation contained in the Yi hexagram is indeed profound.

凡萬物有者為陽，無者為陰；日光之所灼者為陽，所不灼者為陰；和氣之所煦者為陽，所不煦者為陰。聖人之於仁義猶是也：愛養萬物謂之仁，其所不愛不養謂之義，義者裁仁以就宜者也。或曰：聖人之仁無不及也，而有不愛不養乎？曰：暴亂而為物害者，聖人所不得而愛養也，聖人豈樂殺哉？

All things in the world, those that exist are yang, and those that do not exist are yin; those that are illuminated by sunlight are yang, and those that are not are yin; those that are nurtured by warm air are yang, and those that are not are yin. The sage treats benevolence and righteousness in the same way: to love and nurture all things is called "benevolence," and those parts that he does not love or nurture are called "righteousness." So "righteousness" refers to restraining benevolence so that it conforms to appropriate circumstances. Someone asks: if the sage's benevolence has no limits, how can there be things he does not love or nurture? The answer is: those who are violent and cause chaos, and harm all beings, are those the sage cannot love or nurture. Does the sage take pleasure in killing people?

何謂觀其所養？其人賢，則其所養必賢也；其人不肖，則所養必不肖也。何謂觀其自養？取於人以義，自奉養以禮，斯賢也；取於人無度，自奉養無節，斯不肖也。故富視其所與，貧視其所取，窮視其所主，達視其所舉，足以知其為人矣。

What does it mean to "observe whom he nurtures"? If a person is virtuous, then those he nurtures will also be virtuous; if a person is unremarkable, then those he nurtures will also be unremarkable. What does it mean to "observe how he sustains himself"? If he takes from others in accordance with righteousness and sustains himself in accordance with propriety, then he is a virtuous person; if he takes from others without limit and sustains himself without restraint, then he is a wicked person. Therefore, when he is wealthy, observe whom he gives his wealth to; when he is poor, observe from where he obtains his sustenance; when he is inpredicament, observe whom he relies upon; when he is successful, observe whom he recommends. This is sufficient to know what kind of person he is.

初九：舎爾靈，觀我朵頤，凶。象曰：觀我朵頤，亦不足貴也。六二：顛頤，拂經于丘頤，征凶。象曰：六二征凶，行失類也。六三：拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。六四：顚頤，吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。六五：拂經，居貞吉，不可渉大川。象曰：居貞之吉，順以從上也。上九：由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。

The line statement for the first line says: Abandoning your own quality like a turtle, looking at me with greedy mouth and chewing, it is dangerous. The small image commentary says: Looking at others with greedy mouth and chewing, this is not worth valuing. The line statement for the second line says: Reversing the direction to seek sustenance downward, going against the norm to seek sustenance from the top line, going forward is dangerous. The image commentary says: The second line going forward is dangerous because its actions have lost the support of its kind. The line statement for the third line says: Going against the proper way of sustenance, even holding to the correct position is dangerous, for ten years it cannot be used, bringing no benefit. The image commentary says: For ten years it cannot be used because the path taken greatly violates the correct principle. The line statement for the fourth line says: Reversing the direction to seek sustenance downward, it is favorable; like a tiger, looking intently, desires continue without error. The image commentary says: Reversing the direction to seek sustenance and being favorable, because the superior person's grace is extensive. The line statement for the fifth line says: Going against the norm, resting in the correct position is favorable, but not suitable for crossing the great river. The image commentary says: Resting in the correct position and being favorable, because it follows the superior line with flexibility. The line statement for the top line says: The world depends on him for sustenance, although there is danger, it is favorable, suitable for crossing the great river. The image commentary says: The world depends on him for sustenance, although dangerous, it is favorable, bringing great blessings.

巽下兌上。大過：棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉！大過者何？大者陽也，陽之過差者也。陽之所以過差者奈何？陽當居外以衛陰，陰當居內以佐陽；今大過多陽而居內，小過多陰而居外，此其所以為過也。

The Great Excess hexagram has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: Great Excess, the roof beam is bent downward, it is appropriate to go forward, and there is smoothness. The Commentary on the Judgment says: Great Excess refers to excessive abundance of yang. "The beam is bent" is because the first and top lines are at the beginning and end and are weak. Although yang is excessive, it is in the central position, modest and harmonious in action, so it is appropriate to go forward, thus achieving smoothness. The meaning of the time of Great Excess is indeed profound. Sima Guang explains: What is meant by "Great Excess"? "Great" refers to yang. "Great Excess" means yang has gone beyond its limit. Why does yang go beyond its limit? Normally, yang should be on the outside to guard yin, and yin should be on the inside to assist yang. Now, in the Great Excess hexagram, yang is excessive and resides within, while in the Small Excess hexagram, yin is excessive and resides outside. This is what is called "excess."

然則彖曰“剛過而中，巽而說行，利有攸往，乃亨”，何也？大過者，剛之過也；有攸往者，猶云有為而然者也。夫剛過而不得其中，又不以巽說行之，其志非以有為也，茍求過人而已矣，如是則何以得亨乎？故大過之所以得亨者，此數徳故也。君子或為過人之行者，將以有為也，非道之常也，故曰利有攸往乃亨。象曰：澤滅木，大過，君子以獨立不懼，遁世無悶。

Then the Commentary on the Judgment says, "The strong has gone beyond the center, is gentle and joyful in action, is beneficial for going somewhere, and thus attains success." "Great Excess" refers to the strength going beyond its limit. "To go somewhere" means doing so in order to achieve something. If the strength goes beyond its limit and cannot maintain the center, and in action he is not gentle and joyful, his intention is not to establish a career, but merely to surpass others. How could he then attain success? Therefore, the Great Excess can attain success precisely because of the virtues of "strength that is in the center" and "gentleness and joy in action." A gentleman may sometimes act beyond the ordinary in order to accomplish great things, but this is not the usual way. Therefore, "to go somewhere is beneficial, and thus attains success." The Great Image says: the water of the great marsh has overflowed the trees, which is the image of the Great Excess; the gentleman takes this as a model, standing alone in the world without fear, and retreating from the world without feeling distressed.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。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。九三：棟橈，凶。象曰：棟橈之凶，不可有輔也。九四：棟隆，吉，有它吝。

The line statement for the first line says: placing the sacrificial offerings on white reed grass does not lead to error. The small image commentary says: using white reed grass as a mat is because the gentle and yielding is in a low position. The line statement for the second line says: withered poplar trees sprout new shoots, an old man marries a young woman, there is no disadvantage. The small image commentary says: an old man marrying a young woman is a pairing that is excessive. The line statement for the third line says: the roof beam bends downward, which is dangerous. The small image commentary says: the danger of the roof beam bending is because it is stubborn and cannot accept assistance. The line statement for the fourth line says: the roof beam rises straight, which is auspicious; if there is another desire, there is regret.

大過九三“棟橈凶”，九四“棟隆吉，有它吝”，何也？夫大過剛已過矣，正可濟之以柔，而不可濟之以剛也，故大過之陽皆以居陰為吉，而不以得位為義也。九三居陽履剛而在一體之上，剛很強愎，不可輔弼者也，故曰棟橈凶；九四以陽居陰而在一體之下，剛不違謙，能隆其棟者也，然過而失中，故曰有它吝。象曰：棟隆之吉，不橈乎下也。

Sima Guang asked: The line nine in the third of the Great Excess hexagram says "the beam bends, calamity," while the line nine in the fourth says "the beam is raised high, good, but there is some regret." Why is this so? The answer is: At the time of Great Excess, the strong has already gone too far, and it is now appropriate to use the flexible to remedy it, not the strong. Therefore, in the Great Excess hexagram, the yang lines are considered auspicious when they are in yin positions, not when they are in the correct positions. The line nine in the third is a yang line in a yang position and is at the top of the lower trigram, being stubborn, fierce, and stubborn, an incapable person, hence it says "the beam bends, calamity." The line nine in the fourth is a yang line in a yin position and is at the bottom of the upper trigram, being strong yet not losing humility, able to lift the beam high, but still excessive and lacking the middle way, hence it says "there is some regret." The Small Image Commentary says: The reason the raised beam is auspicious is because it does not bend downward.

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。

The fifth line statement says: A withered poplar tree blooms with flowers, an old woman marries a young man; there is neither blame nor praise. The Small Image Commentary says: How can a withered poplar tree bloom for long? An old woman marrying a young man is also a shameful thing.

大過九二無不利，九五無咎無譽，何也？夫大過本末弱也。初已弱矣，進入於二而遇陽，故曰枯楊生稊。稊者，始生而向茂者也。五，陽之盛也，盛極將落，故曰枯楊生華。華者，已榮而將落者也。初過於弱，二過於強，強弱相濟，厥功已成，其於國也，如剛毅之君以寛柔之臣輔之，故無不利也。

Sima Guang asked: The second line of the Great Excess hexagram says "there is no disadvantage," but the fifth line says "no blame, no praise." Why is this so? The answer is: The first and last lines of the Great Excess hexagram are both weak. The first line is already very weak, and moving upward to the second line meets a strong line, so it is said "a withered willow produces new sprouts." The term "sprout" refers to a newly emerging shoot that is tending toward flourishing. The fifth line is the extreme of strength, and when strength reaches its peak, it begins to decline, so it is said "a withered willow produces flowers." The term "flower" refers to a bloom that has reached its peak and is about to wither. The first line is overly weak, and the second line is overly strong; the interaction between strength and weakness leads to the accomplishment of results. Applied to the state, it is like a resolute and decisive ruler having a gentle and kind minister to assist, hence "there is no disadvantage."

上以衰陰符於盛陽，其於國也，如驕盈之君以愚庸之臣輔之，雖幸而無咎，不足以有譽也。五居中履正，故無咎；輔弼非人，故無譽也。上六：過渉滅頂，凶，無咎。象曰：過渉之凶，不可咎也。

The Sixth at the Top uses a declining yin to pair with the extreme yang, which in terms of the state is like a proud and complacent ruler being assisted by an ignorant and mediocre minister. Even if there is no mistake by chance, it is not enough to gain praise. The Nine in the Fifth is in the center and upright, so it is "without blame"; but its assistant is not competent, so it is "without praise." The line statement of the Sixth at the Top says: going across water excessively, the water rises above the head, which is dangerous, yet it cannot be blamed upon him. The Small Image Commentary says: the danger of crossing water excessively cannot be blamed upon him.

坎下坎上。習坎：有孚維心亨，行有尚。彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也；行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國。險之時用大矣哉！

The lower trigram of the Kan hexagram is Kan, and the upper trigram is also Kan. The hexagram statement says: "Practice perseverance, if one's heart is sincere, then there will be success, and one's actions will be esteemed." The commentary on the judgment says: "Practice perseverance, this refers to repeated difficulties. Water flows continuously without overflowing, and when walking through difficulties, it does not lose its sincerity." "Maintaining sincerity leads to success" is because the second line, nine two, and the fifth line, nine five, are strong and centered. "Actions are esteemed" means that going forward will surely bring results. The danger of heaven lies in its height and inaccessibility; the danger of earth lies in mountains, rivers, and hills. Rulers and princes set up obstacles to guard their countries. The role of danger at the right time is indeed significant.

象曰：水洊至，習坎，君子以常徳行，習教事。坎以常徳行、習教事何也？水之為徳，無有方圓曲直、髙下夷險而不失其平者也，故君子以常徳行。水之流也，習而不止，以成大川；人之學也，習而不止，以成大賢，故君子以習教事。

The Great Image Commentary says: Water flows continuously, which is the image of the Kan hexagram. The gentleman takes inspiration from this, maintaining his virtue constantly and repeatedly practicing the cultivation of moral teachings. Sima Guang explains: Why does the Kan hexagram emphasize 'constant virtue' and 'repeatedly practicing educational matters'? Because the nature of water is such that it does not lose its level, regardless of whether it encounters square or round, curved or straight, high or low, flat or steep. Therefore, the gentleman takes inspiration from it, maintaining his virtue constantly. The flow of water never ceases, thus forming great rivers; the pursuit of learning never ceases, thus cultivating great scholars. Therefore, the gentleman takes inspiration from it, repeatedly practicing the cultivation of moral teachings.

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。初者，事之始也。聖人之教人也，禁其始不禁其終，防其□不防其章，故坤之初六曰“履霜堅冰至”，震之初九曰“震來虩虩，後笑言啞啞，吉”，皆原其始而要終也。

The line statement for the first line (initial line) says: being trapped in a double danger, and falling into a pit within the坎 (water), it is dangerous. The Small Image Commentary says: being trapped in a double danger and falling into a deep pit is due to losing the correct path and thus causing danger. Sima Guang explains: the first line represents the beginning of a matter. The sages teach people by prohibiting the beginning rather than waiting until the end, and by preventing it at its subtle stage rather than when it becomes evident (the original text here is missing one character). Therefore, the first line of the坤 (earth) hexagram says "treading on frost, firm ice is coming," and the first line of the震 (thunder) hexagram says "thunder comes with fear, later laughter follows with joy," both are examples of examining the beginning in order to predict the outcome.

夫人之於險也，始皆有恐懼之心焉，及幸而濟也，則狃以為常，至於失身而不自知也。是以聖人於險之初而戒其將來之禍，曰習坎入于坎窞凶。窞者，坎中之坎也。九二：坎有險，求小得。象曰：求小得，未出中也。六三：來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。

People face danger and initially feel fear; once theyby chancely pass through it, they become accustomed to it, eventually leading to their downfall without realizing it. Therefore, the sage warns of future calamities at the beginning of danger, saying "Xí Kǎn, rù yú Kǎn dàn, xiōng." The term "dàn" refers to a deep pit within the Kan, a pit within a pit. The line statement for Nine in the Second says: There is still danger within the Kan, and only small gains can be obtained. The Small Image Commentary says: Only small gains can be obtained because one has not yet escaped the danger. The line statement for Six in the Third says: Coming and going involve repeated dangers of Kan, both dangerous and only temporarily resting, falling into the deep pit of Kan, and no action should be taken. The Small Image Commentary says: Coming and going involve repeated dangers of Kan, and ultimately there will be no results.

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。九五：坎不盈，祇既平，無咎。象曰：坎不盈，中未大也。上六：係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

The line statement of the fourth line says: A single cup of thin wine and two bowls of plain food, carried in earthenware vessels, are simply offered through the window to the sovereign, and there will be no mistake. The small image commentary says: A single cup of wine and two bowls of food indicate that a yang line meets a yin line here. The line statement of the fifth line says: The water in the kan trigram has not yet filled up, but when it reaches the level of the rim, there will be no mistake. The small image commentary says: The water in kan has not yet filled up because the virtue of the ninth five is not yet broad enough. The line statement of the sixth line says: Bound with ropes, imprisoned in a thorny cage, unable to escape for three years, it is dangerous. The small image commentary says: The sixth line has lost the right path, hence the danger lasting for three years.

離下離上。離：利貞，亨，畜牝牛吉。彖曰：離，麗也。日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。

The Lower Trigram of the Li hexagram is Li, and the Upper Trigram is also Li. The Hexagram Statement says: Li, it is advantageous to maintain the correct path and to be harmonious; to cultivate the gentle virtue of a mother cow is auspicious. The Commentary on the Judgment says: Li means attachment and reliance. The sun and moon rely on the sky, and all grains and plants rely on the earth; overlapping brightness relies on the correct path, thus being able to educate the world and establish customs. Gentle lines rely on the correct position, thus achieving harmony, hence it says "raising a female cow is auspicious."

離利貞亨：離，麗也，麗者不可以不正也。夫明者常失於察，察之甚者或入於邪，是以聖人重明以麗乎正，乃能化成天下。柔者失於弱而不立，故柔麗乎中正然後乃亨。夫太明則察，太昧則蔽，二以明徳而用中正，是以獲元吉也。象曰：明兩作，離，大人以繼明照于四方。

Regarding "Li, beneficial to uprightness, and smooth": Li means attachment, and the object to which it attaches must not be crooked. Those who are discerning often err through excessive scrutiny, and when scrutiny goes too far, it may lead to deviation. Therefore, the sage attaches overlapping brightness to the right path, so as to enlighten the world. Those who are gentle and compliant often err through weakness and cannot stand firm, so they must attach compliance to uprightness, thereby achieving smoothness. Excessive brightness leads to scrutiny, and excessive darkness leads to being obscured; since the second line possesses the virtue of brightness and employs the principle of uprightness, it attains great good fortune. The Great Image Commentary says: brightness follows continuously, which is the nature of the Li hexagram; the superior person takes this as a model, and maintains continuous brightness over all directions.

初九：履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。初九敬之無咎何也？夫火者，始於焰焰而至於不可撲滅者也，是以明者慮於未兆，見於未萌，方事之初而錯然矜慎，以避其咎也。六二：黃離，元吉。象曰：黃離元吉，得中道也。

The line statement of initial nine says: The steps are confused and disorderly, but if one is respectful and cautious, there will be no fault. The small image commentary says: Being respectful when steps are confused is to avoid fault. Sima Guang asked: What is the meaning of "respectfulness leads to no fault" in the line of initial nine? The answer says: Fire always begins with a small flame and eventually becomes uncontrollable; therefore, the wise person considers matters when signs are not yet apparent, perceives them when they are just beginning, and remains cautious and restrained at the start when things are confused, thus avoiding future faults. The line statement of six two says: Attached to the central yellow, great good fortune arises. The image commentary says: The yellow color attached to the center brings great good fortune because it attains the middle path.

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。九四：突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。突者，子之不順者也。火性炎上，而九四以剛乘剛，用其不正以陵於上，若火之方熾，其來甚盛，極盛必衰，故死如棄如也。死者，禍之極也；棄者，眾所不與也。

The line statement for nine in the third says: The attachment at sunset, unable to sing and rejoice with the clanging of a gourd drum, can only be the lament of an old man, which is dangerous. The small image commentary says: The attachment at sunset, how can it last long? The line statement for nine in the fourth says: A sudden intrusion, like a fierce fire burning, like death, like being cast away. The small image commentary says: The sudden intrusion is like being unable to be accommodated by heaven and earth. Sima Guang explains: "Sudden" refers to an unfilial son. Fire's nature is to burn upward, and nine in the fourth, being yang, intrudes upon another yang, thus wrongfully oppressing the superior. It is like fire burning fiercely, coming with great force; when it reaches its peak, it must decline, hence saying "like death, like being cast away." "Death" is the extreme of calamity, and "cast away" is the state of being unattached by all.

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。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。

The Line Statement of the fifth line says: tears flow profusely, sorrowful sighs, auspicious. The Small Image Commentary says: the auspiciousness of the fifth line is because it is attached to the noble position of the prince or lord. The Line Statement of the topmost line says: the king leads an army to campaign, achieving glorious military achievements, beheading the principal offender, capturing those who are not his followers, without error. The Small Image Commentary says: the king leads an army to campaign in order to correct the state.

艮下兌上。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。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。象曰：山上有澤，咸，君子以虛受人。

The lower trigram of the Xian hexagram is Gen (Mountain), and the upper trigram is Dui (Lake). The hexagram statement says: Xian, smooth and unimpeded, favorable to upholding the correct path, and auspicious for marriage. The Commentary on the Judgment says: Xian means mutualsympathetic response. The yin lines are above and the yang lines are below, with the two energies of yin and yang interacting and harmonizing with each other; the lower trigram is still while the upper trigram is joyful, with the male taking the initiative and yielding to the female, thus resulting in smoothness, favor for upholding the correct path, and auspiciousness for marriage. The heavens and earth mutuallysympathetic response, leading to the generation and nurturing of all things; the sage moves the hearts of people, and the world becomes harmonious and peaceful. Observing the ways ofsympathetic response, the true nature of heaven, earth, and all things can be understood. The Image Commentary says: A mountain with a marsh on top, this is the Xian hexagram; the gentleman takes inspiration from this, and humbly receives others.

初六：咸其拇。象曰：咸其拇，志在外也。六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。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。

The line statement for the first line says: The response is felt on the big toe. The small image commentary says: The response is felt on the big toe because its intention is directed outward. The line statement for the second line says: The response is felt on the calf, which is dangerous; but if one remains still and unmoving, it is auspicious. The small image commentary says: Although dangerous, remaining still brings good fortune because being gentle and self-restrained avoids harm. The line statement for the third line says: The response is felt on the thigh, and persisting in following others leads to regret. The small image commentary says: The response is felt on the thigh, which also indicates an inability to remain still and self-restrained; the intention to follow others shows that what he clings to is too lowly.

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。四在脢下，感其心者也。心感於物，為善為惡，為吉為凶，無不至焉。必也執一以應萬，守約以御眾，其惟正乎。夫正而遇禍，猶為福也；求仁得仁，又何悔？故心正則事無不吉而悔亡也。

The fourth line statement says: Keeping to the right path brings good fortune and removes regret; if one is restless and moves about without focus, only a small group of people who share the same thoughts will follow. The Small Image Commentary says: Keeping to the right path brings good fortune and removes regret, because one has not yet been influenced by wrong thoughts and suffered harm; being restless and moving about is due to a limited scope of understanding. Sima Guang explains: The position of nine in the fourth line is beneath the spine, which is the area that moves people's hearts. Once the heart is influenced by external things, whether good or bad, fortunate or unfortunate, any outcome may arise. One must hold fast to a fundamental principle to deal with all changes, and maintain simplicity to manage complexity. That fundamental principle is probably "uprightness." Even if uprightness leads to misfortune, it is still considered a blessing; pursuing virtue and attaining virtue, what is there to regret? Therefore, if the heart is upright, nothing can be unlucky, and regret naturally disappears.

憧憧，心動貌；朋，類也。心茍正矣，則往也，來也，屈也，伸也，而心不為之動焉。動於往來，則心傾矣；心茍傾焉，則物以其類應之。是故喜則不見其所可怒，怒則不見其所可喜，愛則不見其所可惡，惡則不見其所可愛；顧右則失左，瞻前則忘後，視必有所蔽，聽必有所偏，故曰未光大也。

"Chong chong" refers to the state of the mind being agitated, and "peng" means similar or like. If the mind is upright, then regardless of whether external things come or go, bend or stretch, the mind will not be disturbed. Once the mind is moved by the constant coming and going of external things, it becomes biased. When the mind is biased, external things respond according to that bias. Therefore, when a person is happy, they cannot see the things that should provoke anger; when angry, they cannot see the things that should bring joy; when fond of something, they cannot see its unpleasant aspects; when disgusted, they cannot see its pleasant aspects. Focusing on the right side causes the left to be neglected; looking forward causes the back to be forgotten; seeing something is always obstructed, and hearing something is always biased. Therefore, the "Small Image Commentary" says, "It is not yet fully illuminated."

孔子曰：“天下何思何慮？天下同歸而殊塗，一致而百慮。”天下何思何慮？歸與致者，豈非正歟？故於文，一止為正。正者，止於一而無不周也，夫又何思而何慮焉？譬諸止水，寂然不動，物有萬變，而所以應之者一也。

Confucius said in the Great Treatise: "What is there in the world that needs to be thought about or considered? All things take different paths yet ultimately converge, and myriad considerations all lead to one point." If he said "What is there in the world to think or consider," then what is it that all things converge upon and all considerations lead to? Is it not "correctness" or "righteousness"? Therefore, from the shape of the character, "one" combined with "stop" forms the character "zheng" (正). So what is "zheng"? It is to stop and remain at one point yet be universally comprehensive. Then what need is there for thought or consideration? This is like still water, which is quiet and unmoving. Though external things change in myriad ways, the water always responds with the same one thing.

日月者，天地之精也；寒暑者，天地之氣也。天地猶以屈伸相感，而況於人乎？故大人之道，正其心而已矣。治之養之，以至於精義入神，則用無違矣。用之於身，則身安而徳崇矣。過此以往，不足思也。久而不息，則可以窮神而知化，大人之徳莫盛於斯矣。

The sun and moon are the essence of heaven and earth, and the cold and heat are the qi of heaven and earth. Heaven and earth still rely on their bending and stretching to communicate with each other; how much more so should humans? Therefore, the way of the great person is simply to rectify one's heart. Cultivate and nurture it, until one thoroughly understands principles and delves into the profound mysteries. When applied, there will be no mistakes. Applying it to oneself brings peace of mind and body, and lofty virtue. Anything beyond this is not worth thinking about. By persisting without ceasing, one can explore the profound mysteries and fully understand the workings of creation. The virtue of the great person is nothing greater than this.

九五：咸其脢，無悔。象曰：咸其脢，志末也。上六：咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。

The line statement of the fifth line says: The response is felt on the back and spine, without regret. The small image commentary says: The response is felt on the back and spine, indicating that its intention reaches only to the end. The line statement of the sixth line above says: The response is felt on the jaw, cheeks, and tongue. The small image commentary says: The response is felt on the jaw, cheeks, and tongue, which is merely empty talk and boasting.

巽下震上。恆：亨，無咎，利貞，利有攸往。彖曰：恆，乆也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，乆於其道也。天地之道，恆乆而不已也。利有攸往，終則有始也。日月得天而能乆照，四時變化而能乆成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: Constancy, smooth and without fault, favorable to upholding the correct path, suitable for going forward. The Commentary on the Judgment says: Constancy means enduring. The strong lines are above and the yielding lines are below; Thunder and Wind support each other, humble yet active, with the strong and yielding lines corresponding to each other. This is constancy. "Constancy, smooth, without fault, favorable to upholding the correct path" means to maintain the correct path continuously. The pattern of Heaven and Earth is to be constant and unceasing. "Favorable for going forward" means after one phase ends, another begins. The sun and moon receive the way of Heaven, so they can shine continuously; the four seasons change continuously, so they can accomplish all things; the sage maintains his way continuously, and thus the world is cultivated and transformed. Observing what they maintain, the true nature of Heaven, Earth, and all things can be understood.

恆亨無咎利貞：久於其道，無不通也；行而可久，必無咎也；常乆之利，利居貞也。象曰：雷風，恆，君子以立不易方。初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。九二：悔亡。象曰：九二悔亡，能久中也。九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。

Regarding "Heng, Heng, Wu Jiao, Li Zhen": to maintain adherence to the right path for a long time, there will be no obstacles; to act with perseverance, there will certainly be no mistakes; the benefit of constancy lies in maintaining firmness and stability. The Great Image says: thunder and wind accompany each other, which is the meaning of the Heng hexagram; the gentleman takes this as a model, establishing himself in the world without changing his direction. The line statement of the initial line says: beginning with a deep pursuit of constancy, holding to the right path also brings danger and no benefit. The Small Image says: the danger of deeply pursuing constancy is due to starting too deeply. The line statement of the second line says: regret disappears. The Small Image says: the disappearance of regret in the second line is because it can maintain constancy in the center. The line statement of the third line says: unable to maintain one's virtue for long, sometimes leading to disgrace, even when holding to the right path there is regret. The Small Image says: unable to maintain virtue for long, there is nowhere to take refuge.

九四：田無禽。象曰：乆非其位，安得禽也。六五：恆其徳，貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六：振恆，凶。象曰：振恆在上，大無功也。振者，木之搖落也。上以柔弱之質，當恆乆之終，體動而應風，搖落之象也，常乆之道由茲而墜，故曰大無功也。

The line statement for nine in the fourth says: hunting in the fields but failing to catch animals. The small image commentary says: staying in a position that is not one's own for a long time, how can one catch animals? The line statement for six in the fifth says: maintaining a constant and gentle virtue, keeping to the right path; a woman doing this is auspicious, but a man doing this is dangerous. The small image commentary says: a woman keeping to the right path is auspicious because she remains loyal to one man; a man should decide according to righteousness, but if he blindly follows a woman, it is dangerous. The line statement for six at the top says: seeking constancy in a restless and anxious manner, which is dangerous. The small image commentary says: being restless and occupying the top position of the entire hexagram, it results in great failure. Sima Guang explains: "Zhen" refers to the appearance of leaves falling from trees that are shaken. The six at the top, with a weak nature, is at the end of the hexagram of constancy, and its nature is active, and it corresponds to the wind. This is the image of shaking and falling; the way of constancy thus falls apart, hence it is said "greatly without success."

艮下乾上。遁：亨，小利貞。彖曰：遁亨，遁而亨也。剛當位而應，與時行也。小利貞，浸而長也。遁之時義大矣哉！象曰：天下有山，遁，君子以逺小人，不惡而嚴。初六：遁尾，厲，勿用有攸往。象曰：遁尾之厲，不往何災也。

The lower trigram of the Dùn hexagram is Gèn, and the upper trigram is Qián. The hexagram statement says: Dùn, meaning retreat, is smooth; it is slightly advantageous to maintain the correct course. The commentary on the judgment says: Dùn is smooth because it is timely to retreat and thus achieves smoothness. The nine in the fifth position, a yang line in the correct position, corresponds with the six in the second, indicating action in accordance with the situation. "Small advantage in uprightness" refers to the gradual growth of yin. The situation and meaning contained in the Dùn hexagram are indeed profound. The great image commentary says: There is a high mountain blocking the sky beneath it, which is the Dùn hexagram; the gentleman takes this as a model, retreating from petty people, and maintaining dignity naturally without harsh words. The line statement for the initial six says: Retreating and being last, there is danger and caution, not suitable for going forward. The small image commentary says: Being last and retreating with danger and caution, if one does not go forward, what harm is there?

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。遁之為道，避內而趨外者也。二以柔居內，未得自去者也，然履中守正，和而不流，執志之堅，人不能奪，故曰執之用黃牛之革，莫之勝說。黃者，中也；牛革，取其柔而堅韌也。

The line statement for the second line says: Using a rope made of yellow oxhide to bind him, no one can loosen it. The Small Image Commentary says: Using a rope made of yellow oxhide signifies that his mind is firm. Sima Guang explains: The principle of the Duan hexagram is to avoid the inner trigram and move toward the outer trigram. The second line, being a yin line in the inner trigram, is still not able to leave on its own; however, it follows the middle and maintains correctness, harmonizes with others without being carried away by the crowd, and holds fast to its aspirations with great determination, so that others cannot take them away. It says, "Hold him with a rope made of yellow oxhide, none can loosen it." "Yellow" symbolizes the center; "oxhide" is chosen for its softness and resilience.

九三：係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。三以剛徳居位而宴安於內，繫於榮利，不能自退，故曰有疾。小人道長，貪位不退，危之道也，故曰厲。臣妾者，繫於人而不能自去者也，故畜臣妾吉。

The third line statement says: Being tied down and unable to retreat, thus there is illness and danger; using this attitude to raise servants and concubines is auspicious. The Small Image Commentary says: The danger from being tied down and retreating is due to illness and hardship; raising servants and concubines is auspicious because he is not capable of undertaking great matters. Sima Guang explains: The third line has a strong yang quality in the correct position, yet it remains comfortably attached to the inner trigram, clinging to fame and fortune, and is unable to withdraw on its own, hence it is said "there is illness." The power of small people is increasing, yet he clings to his position and refuses to step down, which is the way to bring about danger, hence it is said "danger." Servants and concubines are by nature those who are tied down and cannot leave on their own, hence "raising servants and concubines is auspicious."

九四：好遁，君子吉，小人否。象曰：君子好遁，小人否也。四以剛徳而處非其位，君子難進而易退，小人反是者也，故曰好遁，君子吉，小人否也。九五：嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。中正，徳之嘉也。君子邦有道則見，邦無道則隠，可以進而進，可以退而退，不失其時，以中正為心者也，故曰嘉遁貞吉。上九：肥遁，無不利。象曰：肥遁無不利，無所疑也。

The line statement for the fourth line says: Although one has preferences, he can still retreat, and a gentleman doing so is auspicious, while a petty person cannot. The Small Image Commentary says: A gentleman can renounce his desires and retreat, while a petty person cannot. Sima Guang explains: The fourth line, with its yang strength, is in a position that does not belong to it; a gentleman finds it difficult to advance but easy to retreat, while a petty person is the opposite. Therefore, it says, "preferring to retreat, the gentleman is auspicious, the petty person is not." The line statement for the fifth line says: Retreat in a beautiful and proper way, maintaining correctness brings auspiciousness. The Image Commentary says: Retreat in a beautiful and proper way, maintaining correctness brings auspiciousness, because he can correct his mind. Sima Guang explains: Middle and correct is the most beautiful virtue. A gentleman serves when the state is clear and retreats when it is confused; he advances when he can and retreats when he can, not missing the right time, always keeping the middle and correct way in mind. Therefore, it says, "beautiful retreat, maintaining correctness brings auspiciousness." The line statement for the top line says: Retreat in a broad and composed manner, far away, there is no disadvantage. The Small Image Commentary says: Retreat in a broad and composed manner, far away, there is no disadvantage, because he has no doubts in his heart.

乾下震上。大壯：利貞。彖曰：大壯，大者壯也。剛以動，故壯。大壯利貞，大者正也，正大而天地之情可見矣。象曰：雷在天上，大壯，君子以非禮弗履。

The Great Strength hexagram has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The hexagram statement says: Great Strength, favorable to maintaining correctness. The Commentary on the Judgment says: Great Strength refers to the dominance of Yang. With the virtue of firmness and strength, it moves vigorously, thus becoming strong. "Great Strength, favorable to uprightness" means that the dominant Yang should follow the right path. When one can be both upright and strong, the true nature of heaven and earth can be clearly understood. The Image Commentary says: Thunder resounding in the sky, this is the image of the Great Strength hexagram. The gentleman takes inspiration from this, and refrains from all actions that are not in accordance with propriety.

初九：壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。九二：貞吉。象曰：九二貞吉，以中也。九三：小人用壯，君子用罔，貞厲；羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九四：貞吉悔亡，藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚往也。

The line statement for the first line says: Strength is manifested in the toes, and rushing forward brings misfortune, which is certain. The small image commentary says: Strength is only in the toes, so it can be determined that he is doomed to be trapped. The line statement for the second line says: Upholding the correct path brings good fortune. The image commentary says: The second line upholds the correct path and brings good fortune because it is in the center. The line statement for the third line says: The petty person exerts strength recklessly, while the superior person treats strength as if it were nothing. If he persists in this, there will be danger and peril. It is like a male sheep using its horns to push against a fence, only to have its horns stuck. The image commentary says: The petty person exerts strength recklessly, while the superior person treats it as if it were nothing. The line statement for the fourth line says: Upholding the correct path brings good fortune and removes regret; the fence has been pushed open, the horns are no longer stuck, and strength is as solid as the axle of a large cart. The image commentary says: The fence has been pushed open and the horns are no longer stuck, indicating that further progress is still possible.

六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。上六：羝羊觸藩，不能退，不能遂，無攸利；艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。案：大壯本卦說原缺。

The line statement of the fifth line says: A sheep was lost on the edge of the field, but there is no regret. The Small Image Commentary says: Losing a sheep on the edge of the field is because the position occupied is inappropriate. The line statement of the sixth line at the top says: A male sheep pushes against the fence with its horn, unable to retreat or advance, and there is no benefit; however, if one can maintain oneself in hardship, it is auspicious. The Small Image Commentary says: Being unable to retreat or advance is because the action is not well considered; being able to maintain oneself in hardship is auspicious, meaning that mistakes do not last long. The annotator of the official commentary says: The explanation of the primary hexagram of Dazhuang by Sima Guang is originally missing.

坤下離上。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。象曰：明出地上，晉，君子以自昭明徳。君子進其明徳，如日之升也。

The lower trigram of the Jian hexagram is Kun (Earth), and the upper trigram is Li (Fire). The hexagram statement says: Jian, meaning advancement, refers to a vassal who has stabilized his state and is rewarded by the Son of Heaven with many chariots and horses, and is received three times in one day. The Commentary on the Judgment says: Jian means advancement. The light rises above the earth, the flexible and yielding lines adhere to the great brightness; the sixth line in the fifth position, a flexible line, advances to the noble position, thus the vassal who has stabilized his state is rewarded with many chariots and horses, and is received three times in one day. The Image Commentary says: The light rises above the earth, this is the meaning of the Jian hexagram; the gentleman takes this as a model, and makes his own virtue prominent. Sima Guang explains: The gentleman advances his bright virtue, just as the sun continuously rises.

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。初進者，徳業未著，人莫之信，躁以求之則凶，寛以待之無咎。未受命者，受上命然後可進，無命而進，凶道也。

The line statement for the first line says: One desires to advance but is obstructed and suppressed; if one remains steadfast in uprightness, it is auspicious; even if not trusted by others, as long as one is broad-minded and composed, there will be no fault. The Small Image Commentary says: Desiring to advance but encountering obstacles is because he alone adheres to uprightness; being broad-minded and without fault is because he has not yet received a mandate. Sima Guang explains: Those who begin to advance have not yet made their virtue and career evident, so others do not trust them; if they act hastily in seeking advancement, it is dangerous, but if they wait calmly, there will be no fault. The phrase "not having received a mandate" means that one must first receive a mandate from above before being appointed; advancing without such a mandate is a path leading to misfortune.

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。六三：眾允，悔亡。象曰：眾允之志，上行也。九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。六五：悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。上九：晉其角，維用伐邑，厲吉，無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement for the second line says: advancing upward with a worried heart, maintaining the correct path brings good fortune, and will receive this great blessing from the Queen Mother. The small image commentary says: receiving this great blessing is because the second line is in the center and holds the correct position. The line statement for the third line says: gaining the trust of the people, regret disappears. The small image commentary says: the people's trust is to advance together. The line statement for the fourth line says: advancing like a shu鼠 that is greedy and lacks focus, being stubborn brings danger and hardship. The small image commentary says: being stubborn like a shu鼠 and facing danger is because the position occupied is inappropriate. The line statement for the fifth line says: regret disappears; there is no need to worry about gains or losses, going forward brings good fortune and no misfortune. The small image commentary says: there is no need to worry about gains or losses, going forward will surely bring blessings. The line statement for the top line says: advancing to the very tip, it is only suitable for attacking one's own territory; although there is danger and hardship, it is still good fortune and no mistake, but holding on will still leave regret. The small image commentary says: it is only suitable for attacking one's own territory, meaning his way is not yet broad enough.

離下坤上。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。

The lower trigram of the Ming Yi hexagram is Li (Fire), and the upper trigram is Kun (Earth). The hexagram statement says: Ming Yi, it is advantageous to maintain uprightness in hardship. The Commentary on the Judgment says: The light has sunk into the earth, which is Ming Yi. The inner brilliance is bright, while the outer appearance is gentle, thus being able to endure great difficulties, as King Wen did. "Beneficial to hardship and uprightness" means to conceal one's brightness; facing internal troubles yet maintaining a correct mind, as Ji Zi did. The Image Commentary says: The light has sunk into the earth, which is the meaning of the Ming Yi hexagram; the gentleman takes this as a model, governing people with an outwardly concealed and an inwardly clear mind.

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：君子於義不食也。六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。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。六四：入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。

The line statement for the first line says: When the light is obscured, it is like a bird flying with its wings hanging down; the gentleman is traveling on the road and cannot eat for three days; if he goes somewhere, the host will speak ill of him. The small image commentary says: The gentleman, following righteousness, would rather not eat. The line statement for the second line says: The light is injured, injured on the left leg; using a strong horse to rescue, it is auspicious. The small image commentary says: The reason the second line is auspicious is because it is gentle and conforms to the principle. The line statement for the third line says: When the light is obscured, going south to hunt, capturing the chief villain; do not act too hastily to correct quickly. The small image commentary says: The ambition to go south, finally achieving great results. The line statement for the fourth line says: Entering the left abdomen, understanding the intention of the one who injured the light, then leaving the gate. The small image commentary says: Entering the left abdomen, is understanding the other's intention.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。君子之晦，以避難也，內修明徳，不可息也。為人臣者，有箕子之正則可也；無箕子之正，茍生以忘其君者，罪莫大焉，故曰利貞。

The Line Statement of the Fifth Line says: Like Ji Zi, who concealed his brightness in a dark age, it is advantageous to maintain uprightness. The Small Image Commentary says: Ji Zi's uprightness refers to the brightness of his inner nature that cannot be extinguished. Sima Guang explains: A gentleman hides his talents to avoid calamity; however, cultivating brightness in his inner virtue should never be interrupted. A minister who possesses the integrity of Ji Zi may choose to conceal himself; but if he lacks such integrity and merely seeks to survive at the expense of forgetting his sovereign, there is no greater crime than this. Therefore, it says "advantageous to maintain uprightness."

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。上六之象，其言失則何？國家之所以立者，法也，故為工者規矩繩墨不可去也，為國者禮樂法度不可失也。度差而機失，綱絶而網紊，紀散而□亂，法壞則國家從之，嗚呼，為人君者可不慎哉！

The line statement of the sixth line at the top says: Not only is it not clear, but it is dark; it begins by ascending to the sky, but later falls into the earth. The Small Image Commentary says: Initially ascending to the sky, it can illuminate all the surrounding states; later falling into the earth, it loses the standard. Sima Guang explains: Why does the Small Image Commentary say "losing the standard" regarding the sixth line at the top? A state can exist only by relying on laws and regulations; therefore, a craftsman cannot abandon the square, compass, plumb line, and measuring rod, and a ruler cannot lose the rites, music, laws, and standards. If the measure is off, the mechanism fails; if the rope is broken, the net becomes disordered; if the system is scattered, order becomes chaotic (the original text is missing one character here); if the laws and regulations are ruined, the state will also collapse. Alas, how can a ruler not be cautious!

魯有慶父之難，齊桓公使仲孫湫視之，曰：“魯可取乎？”對曰：“不可，猶秉周禮。”周禮，所以本也，然則法之於國，豈不重哉！

In the past, when Qingfu caused chaos in Lu state, Duke Huan of Qi sent Zhongsun Qiu to observe the situation. He asked, "Can Lu be annexed?" Zhongsun Qiu replied, "No, Lu still upholds the Zhou rites." The Zhou rites are precisely the foundation of a state. From this, we can see that laws and regulations are not extremely important for a country?

離下巽上。家人：利女貞。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正，正家而天下定矣。家者，治之至小者也，然有嚴君之道焉。嚴，恭也，知事親則知事君矣。象曰：風自火出，家人，君子以言有物而行有恆。

The lower trigram of the Family hexagram is Li (Fire), and the upper trigram is Xun (Wind). The hexagram statement says: Family, it is favorable for the woman to maintain correctness. The Commentary on the Judgment says: In the Family hexagram, the woman is in the correct position within the inner trigram, and the man is in the correct position within the outer trigram; both male and female each hold their proper roles, which is the great principle of heaven and earth. Within a family there is a ruler with authority, referring 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. Sima Guang explains: The family is the smallest unit of governance, yet it also contains the principle of a strict ruler. "Strict" means respect; understanding how to serve one's parents is to understand how to serve one's sovereign. The Great Image Commentary says: Wind arises from fire, which is the meaning of the Family hexagram; the gentleman takes this as a model, speaking with substance and acting with consistency.

初九：閒有家，悔亡。象曰：閒有家，志未變也。六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。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。六四：富家，大吉。象曰：冨家大告，順在位也。

The line statement of the first line says: Beginning with the use of rules and regulations to manage the family, regret disappears. The small image commentary says: Managing the family from the beginning, is to act before the family's aspirations have turned bad. The line statement of the second line says: Not acting independently or arbitrarily, but only managing the household's food and sustenance, maintaining the correct position brings good fortune. The small image commentary says: The reason the second line is good fortune is because it is gentle and modest. The line statement of the third line says: Managing the family with excessive severity, although there is regret and danger, it is still good fortune; if women and children laugh and play without restraint, eventually there will be regret. The small image commentary says: Managing the family with severity is still not inappropriate; but if children and women laugh and play without restraint, they lose the family's discipline. The line statement of the fourth line says: Making the family wealthy, brings great good fortune. The small image commentary says: The reason for great good fortune in a wealthy family is because it is gentle and in the correct position.

九五：王假有家，勿恤，吉。象曰：王假有家，交相愛也。假，大也。文王刑于寡妻，至于兄弟，以御于家邦，大其家以至於有天下。親其親以及人之親，長其長以及人之長，上下交相愛而天下和矣，故曰交相愛也。

The line statement of the fifth line says: The king makes his family prosperous and complete, without worry, which is auspicious. The Small Image Commentary says: The king makes his family prosperous because within the family, superiors and inferiors love and care for each other. Sima Guang explains that "jià" means prosperity. The Book of Poetry, Great Odes, "Si Qi" says that King Wen first set an example for his wife, then extended it to his brothers, and further extended it to governing his family and state; he was precisely expanding the principles of his own family, extending them until he possessed the whole world. Loving one's own relatives and then extending it to others' relatives, respecting one's own elders and then extending it to others' elders, with superiors and inferiors loving each other, the world thus becomes harmonious. Therefore, it is said, "mutual love."

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。上九以陽居上，家之至尊者也，家人望之以為表式。茍其身不正，則雖令不從，是以內盡至誠，為人所信，然後有威可畏，而獲終吉也。大學曰：“欲齊其家者先修其身，欲修其身者先正其心，欲正其心者先誠其意”，此之謂也。

The line statement for the topmost yang line says: With sincerity in heart and maintaining dignity, the outcome is ultimately auspicious. The Small Image Commentary says: Having dignity and being auspicious refers to requiring oneself to reverse the situation. Sima Guang explains: The topmost yang line is positioned at the top of the entire hexagram, representing the most esteemed person in a family, whom all others look up to as a model. If he himself is not upright, then even if he issues commands, the family members will not obey. Therefore, he must cultivate sincerity within his heart to gain the trust of others, and only then can he possess a dignified authority, leading to the final auspicious result. The Great Learning says: "To manage one's family well, one must first cultivate oneself; to cultivate oneself, one must first rectify one's mind; to rectify one's mind, one must first be sincere in one's intentions." This precisely expresses the same principle.

兌下離上。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，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉！象曰：上火下澤，睽，君子以同而異。

The lower trigram of the Kui hexagram is Dui, and the upper trigram is Li. The hexagram statement says: Kui, it is auspicious to do small things. The commentary on the judgment says: In the Kui hexagram, fire moves upward and the marsh moves downward; two women living in the same house have different aspirations. The lower trigram is joyful and attached to the brightness of the upper trigram; the sixth line, a yao of yin, advances and occupies the superior position, attains the central position and corresponds with the nine in the second, a yang line, hence it is auspicious to do small things. Heaven and earth differ from each other, yet their work of nurturing all things is the same; men and women differ from each other, yet their desire to unite is the same; all things differ from each other, yet their principles of classification are consistent. The function of the Kui hexagram at a particular time is indeed great. The great image commentary says: Above is fire, below is marsh, this is the Kui hexagram; the gentleman takes this as a model, seeking common ground while maintaining his own distinctiveness.

初九：悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。六三：見輿曵，其牛掣，其人天且劓，無初有終。象曰：見輿曵，位不當也；無初有終，遇剛也。九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。

The line statement for the first line says: Regret disappears; losing a horse need not be pursued, for it will return on its own; meeting an ugly person will not result in blame. The small image commentary says: Meeting an ugly person is to avoid misfortune. The line statement for the second line says: Meeting the ruler in a narrow alley does not result in blame. The small image commentary says: Meeting the ruler in an alley does not deviate from the right path. The line statement for the third line says: Seeing a cart stuck, with the oxen being restrained; the driver is punished with a scar on the nose; initially not smooth, but eventually there is a good outcome. The small image commentary says: Seeing the cart stuck is because the position is not appropriate; initially not smooth but eventually there is a good outcome, because the superior yang line nine at the top is encountered. The line statement for the fourth line says: Being separated and isolated, meeting a virtuous man, and being sincere with each other; although there is danger, there is no blame. The small image commentary says: Being sincere with each other without blame is because the will is carried out. The line statement for the fifth line says: Regret disappears; his relatives are like biting tender meat, easy to harmonize with; going anywhere will not result in blame. The small image commentary says: Relatives harmonizing like biting tender meat, going anywhere will bring good fortune.

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪冦婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

The line statement for the top nine says: separated and isolated, with much suspicion, seeing mud on a pig's back and a cart full of ghosts; first drawing the bow to shoot, then putting it down; the coming party is not a strong enemy, but a suitor; if rain comes while going forward, it is auspicious. The small image commentary says: the reason rain is auspicious is because all the doubts have been dispelled.

艮下坎上。蹇：利西南，不利東北，利見大人，貞吉。彖曰：蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也；當位貞吉，以正邦也。蹇之時用大矣哉！象曰：山上有水，蹇，君子以反身修徳。

The lower trigram of the Jian hexagram is Gen, and the upper trigram is Kan. The hexagram statement says: Jian, it is advantageous to go to the southwest, not advantageous to go to the northeast; it is favorable to meet a great person, and to maintain correctness brings good fortune. The Commentary on the Judgment says: Jian means difficulty, because danger lies ahead. To see the danger and stop, this is truly wise. "Jian is advantageous to the southwest" means going there can attain the middle path; "not advantageous to the northeast" means that path has reached its end. "Advantageous to meet a great person" means going there will surely bring results; each line is in the correct position and maintains correctness, bringing good fortune, in order to correct the state. The role of the Jian hexagram at a specific time is indeed significant. The Great Image Commentary says: A mountain with water blocking it, this is the Jian hexagram; the gentleman takes inspiration from this, reflecting on himself and cultivating virtue.

初六：往蹇來譽。象曰：往蹇來譽，宜待也。六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九三：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。九五：大蹇朋來。象曰：大蹇朋來，以中節也。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。

The first line statement says: Going forward is difficult, returning brings praise. The Small Image Commentary says: Going is difficult and returning brings praise, meaning one should wait for the right time. The second line statement says: The king's minister repeatedly faces difficulties without regard for his own interests. The Small Image Commentary says: The king's minister repeatedly faces difficulties, and will ultimately have no mistakes. The third line statement says: Going forward is difficult, so he returns. The Small Image Commentary says: Going is difficult and returning, because the many yin lines in the inner trigram like his return. The fourth line statement says: Going forward is difficult, returning brings connection with like-minded people. The Small Image Commentary says: Going is difficult and returning brings connection, because the position is appropriate and firm. The fifth line statement says: In great difficulty, friends come to help. The Small Image Commentary says: In great difficulty, friends come, because the nine five is in the center and has restraint. The sixth line statement says: Going forward is difficult, returning brings great achievement, which is auspicious, and is favorable to meeting a great person. The Small Image Commentary says: Going is difficult and returning brings great achievement, because the mind is attached to the inner trigram; it is favorable to meeting a great person, in order to follow the noble nine five.

坎下震上。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。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉！

The lower trigram is Kan (Water) and the upper trigram is Zhen (Thunder). The hexagram statement says: "Jie (Release) is favorable to go to the southwest; if there is nowhere to go, returning to the original place is favorable; if there is a destination, acting early is favorable." The Commentary on the Judgment says: "The hexagram Jie represents being in a dangerous situation yet still able to act. Once action is taken, one escapes from danger, hence it is called 'Jie' (Release). 'Jie is favorable to the southwest' means going there will gain the support of the people. 'Its return is favorable' means returning will achieve the middle path. 'If going somewhere, early action is favorable' means going will surely bring results. The harmonious energies of heaven and earth, yin and yang, are released, thus thunder and rain arise. Thunder and rain arise, and all kinds of fruit trees and grasses break their husks and sprout. The situation contained in the hexagram Jie is indeed profound."

解無所往其來復吉、有攸往夙吉，何也？夫能濟難者存乎中，能有功者存乎時。時未可往而用之太速則不達，時可以往而應之太緩則無功，故上六藏器於身，待時而動，君子韙之。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。案：睽、蹇二卦說並原本缺。

The interpretation of the "Jie" hexagram says, "There is nowhere to go, but returning is auspicious; if there is a destination to go to, then going early is auspicious." The reason for this is that overcoming difficulties relies on holding to the middle path, and achieving great accomplishments depends on seizing the right opportunity. If one acts too hastily when the opportunity is not yet ripe, one will not succeed; if one acts too slowly when the opportunity is ripe, one will not achieve results. Therefore, the line "Six at the Top" says to keep the tools on one's person and wait for the right time before taking action, which the gentleman considers correct. The "Great Image" says: Thunder and rain arise, which is the nature of the "Jie" hexagram; the gentleman takes inspiration from this, pardoning mistakes and forgiving criminals. The line "Six at the Beginning" says: There will be no error. The "Small Image" says: A yang line meeting a yin line in this position, according to principle, there will be no error. The annotator remarks: The interpretations of the hexagrams "Kui" and "Jian" by Sima Guang are originally missing.

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。六三：負且乘，致冦至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。

The line statement for nine in the second says: hunting in the fields captured three foxes, obtaining a bronze arrowhead, maintaining correctness brings good fortune. The small image commentary says: nine in the second brings good fortune by maintaining correctness, because it has attained the middle path. The line statement for six in the third says: carrying burdens yet sitting in a carriage, inviting strong enemies, maintaining correctness brings regret. The small image commentary says: carrying burdens while riding in a carriage is shameful; strong enemies are invited by oneself, so who can blame others? The line statement for nine in the fourth says: removing the burden on the big toe, friends will come and be sincere. The small image commentary says: removing the burden on the big toe is because nine in the fourth occupies an inappropriate position. The line statement for six in the fifth says: the gentleman can remove the entanglements of petty people, bringing good fortune; this is also a verification for petty people. The small image commentary says: the gentleman is able to be freed because petty people have retreated. The line statement for six at the top says: the prince shoots a falcon from a high wall, hitting it, there is no disadvantage. The small image commentary says: the prince shoots the falcon in order to remove disorder.

兌下艮上。損：有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。損益之名，以內為主者也，內為已，外為彼。彖曰：損，損下益上，其道上行。損而有孚，元吉，無咎，可貞，利有攸往。曷之用？二簋可用享。二簋應有時，損剛益柔有時，損益盈虛，與時偕行。象曰：山下有澤，損，君子以懲忿窒欲。

The lower trigram of the Hexagram of Loss is Dui, and the upper trigram is Gen. The Hexagram Statement says: "Loss, with sincerity in the heart, brings great good fortune, no fault, suitable for upholding the correct path, and favorable for going somewhere. What should be offered in sacrifice? Two bowls of simple food are sufficient for sacrifice." Sima Guang explains: "The names of the Hexagram of Loss and the Hexagram of Gain are based on the inner trigram as the main subject: the inner trigram represents oneself, and the outer trigram represents the other. The Commentary on the Judgment says: 'Loss' is reducing the lower part and increasing the upper part, and its principle is to move upward. 'Loss with sincerity in the heart, great good fortune, no fault, suitable for upholding the correct path, favorable for going somewhere. What should be used? Two bowls of simple food can be offered in sacrifice.' The simple offering of two bowls should be appropriate. Reducing the strong and increasing the gentle should also be appropriate. Reduction and increase, fullness and emptiness, should all follow the movement of the times. The Great Image Commentary says: 'A mountain with a marsh below, the water of the marsh eroding the root of the mountain, this is the Hexagram of Loss. The gentleman takes this as a model, to restrain his anger and to block his desires.'

初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。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。六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。六五：或益之十朋之，弗克違，元吉。象曰：六五元吉，自上佑也。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。

The line statement for the first line says: After finishing one's own affairs, one should quickly go to help, which will not result in error, but one should consider reducing one's own resources. The small image commentary says: After finishing one's affairs, one should quickly go, because it is in harmony with the superior person's aspirations. The line statement for the second line says: It is advantageous to maintain the correct path; rushing forward brings danger; one does not need to reduce one's own resources to benefit others. The image commentary says: The second line is advantageous to maintain the correct path, because it holds the middle as its aspiration. The line statement for the third line says: When three people travel together, one should remove one person; when one travels alone, one will find a companion. The image commentary says: Traveling alone brings companions, but traveling with three people leads to suspicion. The line statement for the fourth line says: Reducing one's own faults, allowing them to quickly improve brings joy, and there will be no error. The image commentary says: Being able to reduce one's own faults is something to be joyful about. The line statement for the fifth line says: Someone gives him a tortoise worth ten strings of pearls, which cannot be refused, and it is very auspicious. The image commentary says: The fifth line is greatly auspicious, because it receives the protection of heaven. The line statement for the top line says: Not reducing others but benefiting them, there will be no error, maintaining the correct path is auspicious, and it is suitable to go somewhere, one can gain the people without being limited to one family. The image commentary says: Benefiting without reducing is realizing one's aspirations greatly.

震下巽上。益：利有攸往，利渉大川。彖曰：益，損上益下，民說無疆；自上下下，其道大光。利有攸往，中正有慶；利渉大川，木道乃行。益動而巽，日進無疆；天施地生，其益無方；凡益之道，與時偕行。象曰：風雷，益，君子以見善則遷，有過則改。

The lower trigram of the Yi hexagram is Zhen (Thunder), and the upper trigram is Xun (Wind). The hexagram statement says: "Yi (Benefit) is suitable for going forward, suitable for crossing a great river." The Commentary on the Judgment says: "Yi is reducing above and increasing below; the people are joyful without end. When those above humble themselves and descend to the position of those below, their way shines brightly. 'It is advantageous to go forward' because nine in the fifth and six in the second are upright and correspond, bringing blessings. 'It is advantageous to cross a great river' because the principle of making a boat from the wood of Xun is put into practice. The Yi hexagram has movement below and smoothness above; it progresses day by day without end. Heaven gives, Earth produces; their increase has no fixed place. In general, the way of increase must be carried out in accordance with the times. The Great Image Commentary says: Wind and Thunder supporting each other, this is the Yi hexagram; the gentleman takes this as a model, approaching goodness when he sees it, and correcting his mistakes immediately."

初九：利用為大作，元吉，無咎。象曰：元吉無咎，下不厚事也。六二：或益之十朋之，弗克違，永貞吉，王用享于帝，吉。象曰：或益之，自外來也。六三：益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，故有之也。六四：中行告公從，利用為依遷國。象曰：告公從，以益志也。

The line statement of the first line says: It is appropriate to use it for great undertakings, which is greatly auspicious and without error. The small image commentary says: Great auspiciousness without error is because those in the lower position should not bear heavy responsibilities. The line statement of the second line says: Someone gives him a tortoise worth ten strings of pearls, which cannot be refused; maintaining a long and upright course is auspicious; the king uses it to sacrifice to the heavenly gods, which is auspicious. The small image commentary says: Someone comes to add to him, coming from outside. The line statement of the third line says: Using the added resources for relief in times of disaster and calamity, there is no error; as long as one maintains sincerity and follows the middle path, one can carry the jade tablet to report to the princes. The small image commentary says: Using the added resources for relief in times of disaster and calamity is inherently appropriate. The line statement of the fourth line says: Following the middle path, reporting to the princes and obtaining approval; it is appropriate to rely on this to move the capital. The small image commentary says: Reporting to the princes and obtaining approval is to increase the will of the people throughout the land.

九五：有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，大得志也。惠心者何？惠之所施，孚於心然後善也。夫人墜於絶壑而遺之珠玉，寢疾垂死而饋之酒肉，其物非不羙也，而人不以徳者何也？非其心之所欲也。

The line statement of the fifth line says: With sincerity and a heart of benevolence, one does not need to consult the oracle and knows that great good fortune is assured; the people under heaven will also remember my virtue with sincerity. The Small Image Commentary says: Having sincerity and a heart of benevolence, that is something that does not need to be questioned further; the people remembering my virtue, is the realization of a great aspiration. Sima Guang explains: What is meant by 'a heart of benevolence'? It refers to the benevolence one offers, which must conform to the wishes of those who receive it, only then can it be considered good. For example, if a person falls into a deep ravine, and you give him pearls and jade; if another person is on his deathbed, and you give him fine wine and meat: the things are not bad, but the person does not feel grateful. Why is that? Because it is not what they really need.

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。上九“立心勿恆，凶”，何也？戒人勿以求益為常心也。“莫益之”，象曰“偏辭”者，何也？知益於已而不知恕於人之謂也。

The line statement of the topmost yao says: No one comes to benefit him, but rather someone comes to attack him; his mind is not constant, thus it is dangerous. The Small Image Commentary says: No one benefits him because his words are partial; someone attacks him because the misfortune comes from outside. Sima Guang asks: The topmost yao says "his mind is not constant, thus it is dangerous," what does this mean? The answer is: This is a warning to people not to regard seeking only for benefit as a constant intention. The Small Image Commentary explains "no one benefits him" as "partial words," what does this mean? It means he only knows how to benefit himself, but does not know to extend his concern to others.

乾下兌上。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；告自邑，不利即戎，所尚乃窮也；利有攸往，剛長乃終也。象曰：澤上於天，夬，君子以施祿及下，居徳則忌。

The lower trigram of the Gua is Qian (Heaven), and the upper trigram is Dui (Lake). The Hexagram Statement says: Gua means to publicly expose the faults of a minor person in the royal court; to issue commands with sincerity while remaining cautious; to first issue warnings from one's own territory, and it is not advisable to immediately use military force, but it is favorable to go somewhere. The Commentary on the Judgment says: Gua means to make a decision, which is the action of a yang line removing a yin line. It is strong and vigorous yet harmonious, decisive yet harmonious. "To proclaim in the royal court" is because the sixth line, which is a yin line, is above five yang lines; "to issue sincere commands with danger" means to remain cautious, thus the path becomes great; "to issue warnings from one's territory, not advisable to immediately use military force" means that relying on military force leads to a dead end; "favorable to go somewhere" means that when yang reaches its peak, the task is completed. The Image Commentary says: Water in a lake rising to the sky, this is the Gua of Gua. The gentleman takes inspiration from this, bestowing salaries so that his grace reaches the people, while being cautious of those who are arrogant and self-reliant in their virtue.

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。九三：壯于頄，有凶；君子夬夬，獨行遇雨，若濡有慍，無咎。象曰：君子夬夬，終無咎也。

The first line statement says: Strength is shown in the forward toes, advancing but unable to win, which becomes a mistake. The Small Image Commentary says: Knowing that one cannot win yet still advancing, this is a mistake. The second line statement says: Being vigilant and calling out in alarm, even if there is military attack at dusk or night, there is no cause for worry. The Small Image Commentary says: There is military attack but no worry, because nine two has attained the middle path. The third line statement says: Strength is shown in the cheekbones, there is danger; the gentleman resolutely proceeds, encountering rain while alone, getting completely drenched and causing anger, yet there is no mistake. The Small Image Commentary says: The gentleman resolutely proceeds, ultimately having no mistake.

壯于頄，壯形於面也。三為健極，故曰壯于頄也。物惡太健，故有凶。然君子居之，體剛履正，決決無疑，信志獨行而不易於世，故雖怨怒不足為咎也。雨濡者，怨謗之象也。

The phrase "zhuang yu qiu" refers to the vigorous energy being evident on one's face. The line "nine in the third" is at the peak of the lower trigram's strong and vigorous nature, hence "zhuang yu qiu." Things most dread excessive strength, thus there is danger. However, a gentleman in this position, though naturally strong, acts with integrity, makes decisive and resolute decisions without hesitation, and firmly adheres to his aspirations, proceeding alone without being swayed by the world. Therefore, even if he incurs hatred and anger, it is not considered a fault. As for "yu yu ru," this signifies the image of encountering slander and blame.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。九四任其剛決，以據健之上，故居與行皆不安也。羊，狠物也，牽羊者，制其狠心也，制其狠心則悔亡矣。不正而決，故聞言不信也。

The fourth line statement says: The buttocks are injured and there is no healthy flesh; walking is difficult. If he can follow others like leading a sheep, regret will disappear, but it is regrettable that he does not believe in sincere advice. The Small Image Commentary says: Walking is difficult because the position occupied is inappropriate; not believing in sincere advice is because his hearing is unclear. Sima Guang explains: Nine Four relies on his own strong and decisive nature, sitting on the strong and vigorous Heaven body, so whether he is at rest or in action, he is unstable. A sheep is an animal with a stubborn nature, "leading a sheep" means taming its stubbornness; if he can tame his own stubborn heart, regret will vanish. Nine Four is not in the correct position but insists on making decisions, so even when he hears sincere advice, he does not believe it.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上六：無號，終有凶。象曰：無號之凶，終不可長也。

The fifth line statement says: Just as one decisively removes the tender and delicate Purslane, so one should decisively remove small people, and by following the middle path, there will be no mistakes. The Small Image Commentary says: Following the middle path brings no mistakes, but the virtue of the nine at the fifth is not yet fully illustrious. The sixth line at the top says: Wailing and crying will be of no avail, and there will ultimately be misfortune. The Small Image Commentary says: The misfortune of being unable to wail and cry is to indicate that this situation will ultimately not last long.

巽下乾上。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。天地相遇，品物咸章也；剛遇中正，天下大行也。姤之時義大矣哉！剛，陽徳也，君子所尚也。然剛而不中則亢，剛而不正則戾；亢則人疾之，戾則人違之，故剛遇中正，然後可以大行於天下也。

The lower trigram of Gou is Xun, and the upper trigram is Qian. The Hexagram Statement says: Gou, this woman is too strong, do not marry her. The Commentary on the Judgment says: Gou means meeting, it is the meeting of Yin flexibility with Yang strength. "Do not take this woman" means one should not stay with her for long. The meeting of the energies of Heaven and Earth causes all things to manifest and take form; when Yang strength meets the virtue of being in the center and upright, it can prevail throughout the world. The situation and meaning contained in the Hexagram of Gou are indeed profound. Sima Guang explains: Yang is the virtue of strength, which is esteemed by the gentleman. However, if strength is not in the center, it becomes arrogant and overbearing; if strength is not upright, it becomes perverse and disorderly. Arrogance and overbearingness are detested by people, while perversity and disorder lead people to turn away. Therefore, Yang strength must meet the virtue of being in the center and upright before it can prevail throughout the world.

“姤之時義大矣哉”：姤，消卦也，孔子何大焉？夫世之治亂，人之窮通，事之成敗，不可以力致也，不可以數求也，遇與不遇而已矣。舜遇堯而五典克從，百揆時敘；禹、稷、契、皋陶遇舜而六府三事允治，地平天成；伊尹遇湯而格於皇天；師尚父遇文武而天下大定。不然，泯泯於眾人之中，後世誰克知之？以是觀之，姤之為義，豈不大哉！

Regarding the "Commentary on the Judgment" which says "The significance of the hexagram Gou is great indeed": Gou is the hexagram representing the decline of yin and the decline of yang. Why does Confucius still praise it as significant? The answer is that the prosperity or decline of the world, the hardship or success of an individual, and the success or failure of a matter are not solely dependent on strength or skill. Ultimately, it all comes down to whether one meets the right opportunity or not. Yu Shun met Yao, and thus the five principles of human relations were smoothly implemented, and the officials' affairs were orderly and timely. Yu, Hou Ji, Qi, and Gao Yao met Shun, and thus the six departments of water, fire, metal, wood, earth, and grain, along with the three matters of virtue, utility, and the well-being of the people, were properly managed, resulting in a peaceful land and the success of heaven's will. Yi Yin met King Tang of Shang, and his virtue communicated with heaven. Jiang Taigong met King Wen and King Wu, and thus the world was stabilized. Otherwise, they would have been lost among the common people, and who in later generations would have known of them? Therefore, is the significance of the hexagram Gou not great?

象曰：天下有風，姤，后以施命誥四方。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。九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。九三：臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。

The Great Image says: The wind blows over the whole world, encountering everything, which is the hexagram of Gou; the ruler takes this as a model, issuing commands and edicts to all directions. The line statement of the first line says: Like being tied to a bronze stopper, one should not move recklessly, and this is auspicious; if one goes somewhere, there will be danger; the weak sow is actually restless. The Small Image says: Being tied to a bronze stopper means that the path of the yin and flexible should be restrained. The line statement of the second line says: A fish is wrapped in the kitchen, there will be no mistake, but it is not suitable for serving guests. The Small Image says: A fish wrapped in the kitchen, by reason it should not be offered to guests. The line statement of the third line says: The buttocks are injured and there is no good skin, walking is difficult; there is danger but no great mistake. The Small Image says: Walking is difficult because its movement has not yet been guided.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。姤九四“包無魚，起凶”：魯昭公將去季氏，宋樂祁譏之曰：“政在季氏三世矣，魯君喪政四公矣，無民而能逞其志者，未之有也。國君以是鎮撫其民，魯君失民矣。靖以待命猶可，動必憂。”已而昭公伐季氏，果不勝而出，死於外。

The fourth line statement says: "There is no fish in the kitchen bag; once you act, there will be danger." The Small Image Commentary says: The danger of having no fish is due to being distant from the people. Sima Guang explains the fourth line of the Gou hexagram "There is no fish in the bag, action brings danger" by saying: In the past, Duke Zhao of Lu intended to remove the Ji family. Luo Qi of Song criticized him, saying: "The power has been in the hands of the Ji family for three generations, and the Duke of Lu has lost his power for four generations. There has never been a case where someone could achieve his will without the support of the people. A ruler depends on the people to pacify the country. Now the Duke of Lu has lost the people's support. It is better to wait quietly for the right moment, but once he acts, he will certainly bring calamity." Soon after, Duke Zhao actually attacked the Ji family, but failed to win and fled, eventually dying abroad.

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。杞，材之羙者也；包瓜，不食之物也。九五剛遇中正，有羙材矣，遇小人道長之時，無應於內，不食者也。蘭生深林，不以無人而不芳，故有羙而含之，以俟命也。

The Line Statement of the Fifth Line says: Using the branches and leaves of the杞 tree to wrap a melon, containing elegance, there will be something good descending from heaven. The Small Image Commentary says: The Fifth Line contains elegance because it is in the central and correct position; something descending from heaven means its will does not contradict the Mandate of Heaven. Sima Guang explains:杞 is a fine type of wood; "wrapping the melon" refers to wrapping something that is not eaten. The Fifth Line is yang and meets the central and correct position, thus possessing fine quality; however, it encounters the growth of petty people's power, and the Inner Trigram lacks a corresponding line, hence the situation of "wrapping but not eating." Orchids grow in deep forests, yet they do not stop blooming fragrant even if no one is there to admire them; therefore, although he has fine quality and remains concealed, he waits for the Mandate of Heaven.

抑材之不良、徳之不臧，身之憂也；材既良矣，徳既臧矣，雖不遇其時，以至於隕越而不振，天實為之，謂之何哉？故修已以俟命者，君子之志也。上九：姤其角，吝，無咎。象曰：姤其角，上窮吝也。姤其角者，行無所之之謂也。

Furthermore, if the material is not of good quality and virtue is not beautiful and pure, that is truly something one should worry about; but if the material is already good and virtue is already beautiful and pure, then even if one encounters an unfavorable time and falls into failure and cannot rise again, it is really due to heaven's will, and what else can be said? Therefore, cultivating oneself in order to wait for heaven's mandate is the aspiration of the gentleman. The line statement of the Upper Ninth says: meeting at the horn, there is regret, but there is no fault. The Small Image Commentary says: meeting at the horn is because the upper position has reached its extreme and thus there is regret. Sima Guang explains that "meeting at the horn" means having reached a place where there is no way forward anymore.

坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也，順以說，剛中而應，故聚也。王假有廟，致孝亨也；利見大人亨，聚以正也；用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。

The lower trigram of the Cui hexagram is Kun (Earth), and the upper trigram is Dui (Lake). The hexagram statement says: Cui, meaning gathering, is smooth; the king attends the ancestral temple for worship, it is favorable to meet a great person, smooth, favorable to maintain the correct path; using large sacrificial animals is auspicious, favorable for going somewhere. The commentary on the judgment says: Cui means gathering; the lower trigram is gentle and the upper trigram is joyful, nine five is yang and in the center and corresponds with six two, thus enabling gathering. "The king comes to the temple," indicates the utmost filial piety in performing sacrifices; "favorable to meet a great person, smooth," means gathering must follow the correct path; "using large sacrificial animals is auspicious, favorable for going somewhere," is in accordance with the will of heaven. Observing the circumstances of gathering of all things, the true nature of heaven and earth and all things can be clearly understood.

物順以說，萃之象也；上剛中而下應之，亦聚之象也。大人者，以正聚物者也，聚得大人然後通也。象曰：澤上於地，萃，君子以除戎器，戒不虞。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。六二：引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。

Sima Guang explained that all things are gentle and joyful, which is the image of gathering; the superior nine at the fifth position, yang and central, with all the lower lines responding to it, is also the image of gathering. The term "great man" refers to one who can gather people by following the right path; only with such a great man can one achieve success. The Great Image says: the water from the marsh rises to the surface, which is the hexagram of gathering; the gentleman takes inspiration from this, repairs weapons, and prepares for unexpected changes. The line statement of the initial six says: having sincerity but not being able to hold on to it leads to confusion and fluctuating gatherings; if one calls for help, people will soon gather and laugh together; there is no need to worry, and going forward will not result in error. The Small Image says: fluctuating between confusion and gathering is due to a disordered mind. The line statement of the sixth two says: being recommended and ascending is auspicious and without error; as long as one holds sincerity, even a modest sacrifice is sufficient. The Small Image says: being recommended and auspicious without error is because its central conduct remains unchanged.

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。九四：大吉，無咎。象曰：大吉無咎，位不當也。九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。以剛中之徳，僅能保位無咎，而徳信不洽於民，未足光也，故必以元永貞之道聚民，然後悔亡也。上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。

The line statement for the third line says: wishing to gather but only able to lament, with no benefit; going forward will not result in error, but there is some regret. The small image commentary says: going forward without error is because the upper sixth line is gentle and respectful. The line statement for the fourth line says: great good fortune, no error. The small image commentary says: only with great good fortune can there be no error, because the nine in the fourth line is in an inappropriate position. The line statement for the fifth line says: gathering the world and occupying a noble position, no error; if there are still people who do not believe, one should use the way of beginning well, enduring and maintaining correctness to influence them, and regret will disappear. The small image commentary says: gathering and having the position refers to the mind not yet being broad. Sima Guang explains: the nine in the fifth line, relying on the virtue of yang strength in the center, can only maintain the position without error, but the virtue and trust have not yet reached the people, so it is said to not yet be broad; therefore, one must use the method of "original, enduring, and sincere" to gather the people, and then regret will disappear. The line statement for the upper sixth line says: lamenting and weeping, tears flowing, no error. The small image commentary says: lamenting and weeping is because being in a high position but unable to be secure.

巽下坤上。升：元亨，用見大人，勿恤，南征吉。彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人勿恤，有慶也；南征吉，志行也。象曰：地中生木，升，君子以順徳，積小以高大。

The lower trigram is Xun (Wind) and the upper trigram is Kun (Earth). The hexagram statement says: "Ascending, greatly prosperous; it is appropriate to go and see a great person, without worry, to advance toward the south is auspicious." The commentary on the judgment says: "The flexible and gentle ascend in accordance with the time, humble and gentle, nine two, a yang line in the center, corresponds with six five, thus greatly prosperous." "To see a great person, without worry" means there will certainly be blessings; "advancing to the south is auspicious" means the mind's aspirations can be realized. The great image commentary says: "Trees growing from the earth, this is the ascending hexagram; the gentleman takes this as a model, follows virtue, accumulates small things to achieve greatness."

初六：允升，大吉。象曰：允升大吉，上合志也。九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。九三：升虛邑。象曰：升虛邑，無所疑也。六四：王用享于岐山，吉，無咎。象曰：王用享于岐山，順事也。太王避狄，順也；肇基王跡，升也。六五：貞吉，升階。象曰：貞吉升階，大得志也。上六：冥升，利于不息之貞。象曰：冥升在上，消不富也。

The line statement for the first line says: receiving a promise and ascending, it is greatly auspicious. The small image commentary says: receiving a promise and ascending is greatly auspicious because it is in harmony with the yang line above. The line statement for the second line says: as long as one's heart is sincere, even a slight sacrifice of yue is sufficient, without error. The small image commentary says: the sincerity of the second line will surely bring joy. The line statement for the third line says: ascending as if entering an empty city. The small image commentary says: ascending into an empty city means there are no obstacles or difficulties ahead. The line statement for the fourth line says: the king holds a sacrifice at Mount Qi, which is auspicious and without error. The small image commentary says: the king offering sacrifice at Mount Qi is a gentle service to heaven. Sima Guang explains: King Zhou Taowang moved to Qi because of the Di people, which is "following the right path"; from there he began the foundation of the royal cause, which is "ascending." The line statement for the fifth line says: maintaining the correct path is auspicious, like ascending steps. The small image commentary says: maintaining the correct path and ascending steps means one's aspirations are greatly realized. The line statement for the sixth line says: ascending blindly and confusedly, only by continuous adherence to the correct path is there benefit. The small image commentary says: ascending blindly and reaching the top of the hexagram signifies the retreat of yang energy and the lack of richness.

坎下兌上。困：亨，貞，大人吉，無咎，有言不信。彖曰：困，剛揜也。險以說，困而不失其所亨，其唯君子乎。貞大人吉，以剛中也；有言不信，尚口乃窮也。象曰：澤無水，困，君子以致命遂志。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。谷者，險而窮下之象也。

The lower trigram of the困卦 is Kan (Water), and the upper trigram is Dui (Lake). The hexagram statement says: "Confined, it is smooth; holding to the correct path, the great man is auspicious and without fault; at this time, words are not believed." The commentary on the judgment says: "Confined is when the yang is covered by yin. Being in a dangerous situation yet still joyful, being in difficulty yet not losing what makes it smooth, this is probably something only the gentleman can do." "Zhen, the great man is auspicious" is because nine two and nine five are yang and in the center; "there is speech but it is not believed" is because at this time, valuing verbal argument leads to no way out. The great image says: "A lake without water, this is the hexagram of confinement; the gentleman takes this as a model, preferring to sacrifice his life rather than abandon his aspirations." The line statement for the initial six says: "The buttocks are confined by a dry stump, falling into a deep valley, three years without seeing people." The small image says: "Falling into a deep valley, this is a situation of darkness and obscurity." Sima Guang explains: "Valley" is an image of danger and being in a low position.

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。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。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。

The line statement for nine in the second says: Being trapped by the blessings of wine and food, the red ceremonial robe is about to be presented; it is appropriate to hold a sacrifice, but rushing forward brings danger, yet there is no mistake. The small image commentary says: Being trapped by wine and food is because nine in the second is in the center and will surely have good fortune. The line statement for six in the third says: Blocked by a large stone, sitting on brambles; returning home, yet not seeing one's wife, which is dangerous. The small image commentary says: Sitting on brambles is because it is overpowering the strong line nine in the second; returning home and not seeing one's wife is an ill omen. The line statement for nine in the fourth says: Coming slowly, trapped by a golden carriage, there is regret, but eventually there is a result. The small image commentary says: Coming slowly is because its mind is attached to the initial line six below; although its position is not appropriate, it still has someone to associate with.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。上六：困于葛藟，于臲卼，曰動悔，有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。

The line statement of the fifth line says: Having suffered the punishment of having one's nose cut off and feet amputated, being trapped by red ceremonial robes; then gradually attaining release, it is appropriate to hold a worship ceremony. The small image commentary says: Suffering injury is because the heart's aspirations have not yet been realized; gradually attaining release is because the fifth line is in the center and upright; it is appropriate to hold a worship ceremony because it can bear the blessing. The line statement of the sixth line above says: Being entangled by vines, the situation is unstable; thinking in one's heart, "one movement will bring regret," thus actually bringing about regret, at this time, going forward is auspicious. The small image commentary says: Being entangled by vines is because the situation is inappropriate; knowing that reckless movement will bring regret and thus generating regret, this action is auspicious.

巽下坎上。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。象曰：木上有水，井，君子以勞民勸相。

The lower trigram of the Well hexagram is Xun (Wind), and the upper trigram is Kan (Water). The hexagram statement says: Well, the village and city can be changed, but the well cannot be changed; the water in the well does not decrease nor increase; people come and go to draw water from the well. When drawing water, the rope has not yet reached the well's mouth, and the water jar is broken, which is dangerous. The Commentary on the Judgment says: Going deep into the water and bringing it up, this is the well; the well nourishes people without ever being exhausted. "Changing the city but not the well" is because Nine in the Second and Nine in the Fifth are strong and centered; "almost reaching but not yet drawing up the well" means that the task is not yet completed; "breaking the jar" leads to danger. The Great Image Commentary says: Water above a wooden bucket, this is the Well hexagram; the gentleman takes inspiration from this, to comfort the people and encourage them to help each other.

初六：井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舎也。九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。谷，窮也，窮於井中，所守隘也；射鮒於井，所獲□也。甕者，所以汲也，甕敝而漏，水不可得也。九二處下而在內，又不當位，上無其應，應斯象也。

The line statement for the first line says: The well at the bottom is full of mud, and the water cannot be drunk; an abandoned well even attracts no birds. The small image commentary says: The mud at the bottom of the well cannot be drunk, because it is at the very bottom; an abandoned well even attracts no birds, because it has been abandoned by the times. The line statement for the second line says: The spring at the bottom of the well can only reach small fish, and the earthen jar used for drawing water is broken and leaks water. The image commentary says: The spring at the bottom of the well can only reach small fish, because it lacks corresponding support. Sima Guang explains: "Gu" means to reach an end; being trapped in a well, the place one holds onto becomes narrow; drawing small fish from the well, the result is indeed very small (the original text is missing one character here). "Weng" is used for drawing water, but if the jar is broken and leaks, water cannot be drawn up. The second line is in the lower position within the inner trigram and is not in the proper position, with no corresponding line above, which exactly matches this imagery.

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。六四：井甃，無咎。象曰：井甃無咎，修井也。九五：井洌寒泉食。象曰：寒泉之食，中正也。井洌寒泉食：居位用事而澤及於民之謂也。上六：井收勿幕，有孚，元吉。象曰：元吉在上，大成也。

The line statement for nine in the third says: The well has been cleaned but no one comes to drink from it, causing me sorrow; this well is drinkable, if the king is enlightened, all people will receive his grace. The small image commentary says: The well has been cleaned but no one drinks from it, causing travelers to feel sorrow; seeking the king's enlightenment will allow all to share in its benefits. The line statement for six in the fourth says: Using bricks and stones to build the well wall, there is no error. The small image commentary says: Building the well wall without error is repairing the well. The line statement for nine in the fifth says: The well water is clear, cold spring water is drinkable. The small image commentary says: Cold spring water is drinkable because nine in the fifth is upright and correct. Sima Guang explains: "The well water is clear and cold, suitable for drinking," refers to being in a position of honor, governing affairs, and benefiting the people. The line statement for six at the top says: The well water has been drawn up, do not cover the well mouth; with sincere heart, great good fortune. The small image commentary says: Great good fortune residing at the top of the entire hexagram signifies the completion of the well's function.

離下兌上。革：已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉！

The lower trigram of the Revolution hexagram is Li (Fire), and the upper trigram is Dui (Lake). The hexagram statement says: Revolution, only on the day of change can one gain trust; it begins well and is favorable for maintaining the right course, and regret disappears. The commentary on the judgment says: In the Revolution hexagram, water and fire extinguish each other; two women live in the same house but have conflicting hearts, hence it is called "Revolution." "On the day of change, trust is gained" means that only after change can people believe. The lower trigram represents civilization and the upper trigram represents joy, thus achieving great success and aligning with the right path; when revolution is properly carried out, regret disappears. Heaven and earth undergo change to form the four seasons; King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the will of heaven and below responding to the hearts of people. The situation contained in the Revolution hexagram is indeed profound.

革之為道，不可易也，故元亨利貞而後悔亡也。初則民心未孚，故鞏用黃牛，不可變也；二則得時之中，故已日革之，行有嘉也。象曰：澤中有火，革，君子以治曆明時。初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。六二：已日乃革之，征吉，無咎。象曰：已日革之，行有嘉也。

Sima Guang explained that the way of change cannot be undertaken lightly, so it is necessary to achieve yuan, heng, li, and zhen, then regret will vanish. At the beginning line, the people's hearts have not yet been united, so one must use a yellow ox hide to bind firmly; at this time, there should be no change. At the second line, the timing is just right, so "change on the appointed day," and taking action will result in a favorable outcome. The Great Image says: fire in the marsh, the two elements mutually controlling each other, this is the卦 of Change; the gentleman takes this as a model, to reform the calendar and clarify the sequence of time. The line statement of the beginning line says: use yellow ox hide to bind firmly. The Small Image says: using yellow ox hide to bind, means that at this time there should be no action. The line statement of the second line says: change on the appointed day, going forward is auspicious, without error. The Small Image says: changing on the appointed day, taking action will result in a favorable outcome.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。九四：悔亡，有孚改命，吉。象曰：改命之吉，信志也。九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。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。

The line statement for nine in the third says: hastening forward brings danger, and stubbornly holding on also brings peril; after deliberating three times on the matter of change, one can gain the trust of others. The small image commentary says: the deliberation on the matter of change has already been considered three times, so where else should one go? The line statement for nine in the fourth says: regret disappears; changing the heavenly mandate with sincerity brings good fortune. The image commentary says: changing the heavenly mandate and achieving good fortune is because people believe in his aspirations. The line statement for nine in the fifth says: the great man's change is like a tiger's pattern becoming fresh and new, and without needing to consult, he can gain the trust of others. The image commentary says: the great man's tiger-like transformation refers to his brilliant virtue shining brightly. The line statement for six at the top says: the gentleman's transformation is like a leopard's pattern gradually forming, while the petty person also changes his appearance; at this time, rushing forward brings danger, but staying in place and maintaining correctness brings good fortune. The image commentary says: the gentleman's leopard-like transformation refers to his virtue being abundant and beautiful; the petty person changing his appearance refers to his gentle obedience to the sovereign.

巽下離上。鼎：元吉，亨。彖曰：鼎，象也，以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上得行中而應乎剛，是以元亨。象曰：木上有火，鼎，君子以正位凝命。

The lower trigram of the Ding hexagram is Xun, and the upper trigram is Li. The hexagram statement says: Ding, great auspiciousness, smooth and unimpeded. The commentary on the judgment says: Ding represents the image of a vessel. It is like putting firewood into the fire to cook food. The sage cooks sacrificial animals to offer to the Supreme Deity, and prepares food in large quantities to serve the sages. Humble and wise, the sixth line in the fifth position, a yao of yin, ascends and occupies a noble position, proceeding along the middle path and harmonizing with the nine in the second, a yang line, thus achieving great smoothness and unimpededness. The image commentary says: Fire on wood, this is the Ding hexagram. The gentleman takes inspiration from this, maintaining proper position and firmly holding to the mission bestowed by Heaven.

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。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。九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。

The line statement for the first line says: The tripod's legs are inverted upwards, which is favorable for removing the filth from the tripod; just as taking a concubine and having a son does not result in blame. The small image commentary says: The tripod's legs are inverted, which is not against the norm; favorable for removing filth, is to follow the superior. The line statement for the second line says: The tripod is full of food, my rival is ill and cannot approach me, which is favorable. The image commentary says: The tripod contains actual food, one should be cautious about one's direction; the rival is ill, ultimately there will be no mistake. The line statement for the third line says: The tripod's ears have a problem, the action of lifting the tripod is obstructed, and the delicious wild chicken cannot be eaten; until it rains, regret is reduced, and ultimately it is favorable. The image commentary says: The tripod's ears have a problem, because the third line has lost its proper position. The line statement for the fourth line says: The tripod's legs are broken, the delicacies of the prince are overturned, the body of the tripod is stained, which is dangerous. The image commentary says: Overturning the delicacies of the prince, how can such trust be explained?

六五：鼎黃耳金，利貞。象曰：鼎黃耳，中以為實也。上九：鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。六五“鼎黃耳金，利貞”，上九“鼎玉，大吉，無不利”：黃者，中也；耳者，所以聽也，君子虛其耳以聽於下，非則不受也。金者，剛而忍者也；玉者，堅而溫者也。五陰也，故尚乎剛；上陽也，故尚乎溫。夫柔不失剛，剛不失溫，然後能舉其大器者也。

The Line Statement of the fifth line says: The tripod is adorned with yellow ears and metal handles, which is favorable for maintaining the right path. The Small Image Commentary says: The tripod has yellow ears, thus embodying the virtue of the center. The Line Statement of the topmost line says: The tripod is adorned with jade handles, which brings great good fortune and no misfortune. The Small Image Commentary says: The jade handle is at the top, indicating that both firmness and softness are properly restrained. Sima Guang explains these two lines: "Yellow" symbolizes the center; "ears" are for listening, so a gentleman should be humble and listen to the opinions below, and not accept unreasonable ones. "Metal" is strong and enduring; "jade" is hard yet warm. The fifth line is a yin line, so it should value firmness; the topmost line is a yang line, so it should value warmth and softness. Being gentle without losing firmness, and firm without losing warmth, one can then lift this great vessel of the state.

震下震上。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，驚逺而懼邇也；出可以守宗廟社稷，以為祭主也。震驚百里，不喪匕鬯：夫主大器者，不可以無威也，無威則民不服，民不服則所守喪矣，故曰震驚百里，不喪匕鬯。象曰：洊雷，震，君子以恐懼修省。

The lower trigram of the Zhen hexagram is Zhen, and the upper trigram is also Zhen. The hexagram statement says: Zhen, smooth and unimpeded; when the sound of thunder comes, all people are startled and cautious, but afterwards they resume their calm and laughter; the thunder shakes a hundred miles away, yet the chief priest does not lose his ladle or his wine. The Commentary on the Judgment says: Zhen is smooth and unimpeded because when thunder comes, people are startled and cautious, and this fear brings about good fortune; afterwards they resume their calm and laughter, because after the event there is order. "Shaking a hundred miles" means that people far away are startled and those nearby are fearful; such a person can guard the ancestral temple and state altars, and serve as the chief priest for worship. Sima Guang explains: regarding "shaking a hundred miles, not losing the ladle and wine": the person who guards the state's important objects must not lack dignity; without dignity, the people will not obey; if the people do not obey, the country will be lost. Therefore, it is said "shaking a hundred miles, not losing the ladle and wine." The Great Image Commentary says: thunder sounds continuously, which is the meaning of the Zhen hexagram; the gentleman takes this as a model, and maintains a sense of fear while cultivating self-reflection.

初九：震來虩虩，後笑言啞啞，吉。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。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。六三：震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。九四：震遂泥。象曰：震遂泥，未光也。泥者，以陽居陰，喪其威也。

The line statement for the first line says: When thunder comes, there is fear and caution, then one can talk and laugh freely, which is auspicious. The small image commentary says: Thunder comes and causes fear, but this fear brings good fortune; afterwards, one can talk and laugh freely because there is order after the event. The line statement for the second line says: When thunder comes, there is danger and hardship, and one estimates that money will be lost; just climb to a high hill, do not chase after it, and after seven days, it will be regained. The small image commentary says: Thunder comes with danger and hardship, because the second line is overreaching over the first line, which is a strong line. The line statement for the third line says: Thunder shakes the mind, but moving forward during the shaking will not bring disaster. The small image commentary says: Thunder shakes the mind, because the position occupied is inappropriate. The line statement for the fourth line says: After thunder, one is trapped in mud. The small image commentary says: Shaking and being trapped in mud, because its way is not yet broad. Sima Guang explains: The so-called "mud" is because the fourth line, which is a strong line, is in a yin position, thus losing its power.

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。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。

The line statement of the fifth line says: Thunder causes danger in both coming and going, but upon estimation there is no loss, and one can still proceed with the worship. The small image commentary says: Thunder causes danger in both coming and going, indicating action in peril; however, the affairs it oversees are in accordance with the middle path, so there is no great loss. The line statement of the top six says: Thunder causes trembling and fear, with eyes wide and looking around, at this time traveling is dangerous. Thunder falls upon the neighbor rather than oneself, so there is no fault; however, the spouse may have some grievances. The small image commentary says: Thunder causes trembling and fear because it has not yet reached the middle path; although there is danger, there is no fault because seeing the neighbor struck by thunder serves as a warning.

震不于其躬，于其鄰者，禍在彼而思在此也。楚人滅江，秦穆公為之降服出次，不舉過數，曰：“吾自懼也。”君子曰：詩云“惟彼二國，其政不獲；惟此四國，爰究爰度”，其秦穆公之謂矣。

The phrase "Zhen does not fall upon oneself, but upon one's neighbors" means that misfortune befalls others, yet one feels caution and vigilance within oneself. In ancient times, when the state of Jiang was destroyed by Chu, Duke Mu of Qin wore plain clothes, moved out of the main hall, and reduced his food and music beyond usual customs, saying, "I am being cautious and self-restrained." The gentleman commented that the "Great Ode · Imperial Majesty" in the Book of Songs says, "The Xia and Shang dynasties had policies that were not in harmony with the people; but the four directions' states carefully considered and examined," which is probably referring to someone like Duke Mu of Qin.

艮下艮上。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。象曰：兼山，艮，君子以思不出其位。

The lower trigram of the Gen hexagram is Gen, and the upper trigram is also Gen. The hexagram statement says: stopping at the back, one does not perceive one's own body; walking through his courtyard, one does not see the person; there is no error. The commentary on the judgment says: Gen means stopping. When it is time to stop, stop; when it is time to act, act. Neither movement nor stillness misses the right time, and his way is bright. "Stopping at the right place" means stopping where it should be stopped. The lines above and below are in mutual opposition but not in harmony, so one does not perceive one's own body, and walking through the courtyard does not see the person, and there is no error. The image commentary says: two mountains overlapping, this is the Gen hexagram. The gentleman takes this as a model, thinking about matters without exceeding his position.

初六：艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。其位則下也，其事則初也，止而不行，何咎之有？抑君子於其所止，不可不謹擇也，止於永貞，利莫大焉。六二：艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。九三：艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。六四：艮其身，無咎。象曰：艮其身，止諸躬也。

The line statement for the first line says: stopping at the tip of the foot, there is no fault, it is appropriate to maintain a steady and correct course. The small image commentary says: stopping at the tip of the foot indicates that it has not lost the correct path. Sima Guang explains: the first line is at the very bottom, and the matters encountered are at the beginning; at this time, if one stops without acting recklessly, how could there be any fault? However, a gentleman must not be careless in choosing where to stop; if one can stop at a place of long-term correct conduct, the benefit is unparalleled. The line statement for the second line says: stopping at the calf, one cannot save those one follows, and the heart is not at ease. The small image commentary says: not being able to save those one follows is because the third line does not yield and listen. The line statement for the third line says: stopping at the waist, tearing the flesh of the back, danger is like a fierce fire in the heart. The small image commentary says: stopping at the waist, danger burns the heart. The line statement for the fourth line says: stopping at oneself, there is no fault. The small image commentary says: stopping at oneself means one has settled oneself.

六五：艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。凡剛柔當位，正之象也。孔子贊乾之九二“龍徳而正中”，艮之六五曰“以中正”，何也？曰：艮六五文之誤也，當云以正中也。正中者，正得其中，非既正又中也。然則二爻其為不正乎？曰：非謂其然也。中正者，道之貫也，相須而成，相輔而行者也。上九：敦艮，吉。象曰：敦艮之吉，以厚終也。

The line statement of the fifth line says: Resting on the upper jaw, speech is orderly, regret disappears. The Small Image Commentary says: Resting on the upper jaw, because it is upright and proper. Sima Guang explains: Generally, a strong line in a strong position and a weak line in a weak position is the image of "correctness." Confucius praised the second line of the Qian hexagram, saying "a dragon with virtue and correctness," while the fifth line of the Gen hexagram's Small Image says "by correctness and centering," why is this so? The answer is: The wording of the fifth line of Gen is incorrect; it should be "by correctness and centering." What is meant by "correctness and centering" is precisely occupying the central position, not both being correct and centered. Then, are the lines of Qian's second line and Gen's fifth line not correct? The answer is: Not at all. "Center" and "correctness" are originally one principle, interdependent and complementary. The line statement of the top line says: Resting with a sincere and thick virtue, it is auspicious. The Small Image Commentary says: Resting with sincerity and thickness is auspicious because it can conclude with sincerity and thickness.

艮下巽上。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。止而巽，動不窮也。象曰：山上有木，漸，君子以居賢徳善俗。

The lower trigram of the Gradual hexagram is K'un (Earth), and the upper trigram is Xun (Wind). The hexagram statement says: Gradual, it is auspicious for a woman to marry, and it is favorable to maintain the right path. The Commentary on the Judgment says: The Gradual refers to proceeding step by step, just as a woman's marriage should be conducted according to propriety to be auspicious. Gradual progress leads to the correct position, and moving forward brings effectiveness; following the right path gradually can correct the state. This position refers to the Nine in the Fifth, which is a strong yang line in the center. The lower trigram is still, and the upper trigram is humble, so when action is taken, it does not lead to a dead end. The Great Image Commentary says: Mountains with trees growing on them, gradually becoming taller, this is the Gradual hexagram. The gentleman takes inspiration from this, cultivating virtue and improving customs.

初六：鴻漸于干，小子厲，有言，無咎。象曰：小子之厲，義無咎也。六二：鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。九三：鴻漸于陸，夫征不復，婦孕不育，凶，利御冦。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。

The line statement for the first line says: The wild geese gradually fly to the water's edge, the child is in some danger, and may bring about some criticism, but there is no fault. The small image commentary says: The danger of the child, in terms of principle, is without fault. The line statement for the second line says: The wild geese gradually fly to the rock, eating and enjoying themselves in comfort, which is auspicious. The small image commentary says: Eating and enjoying themselves, refers to the fact that they are not merely eating for nothing. The line statement for the third line says: The wild geese gradually fly to a high place, the husband travels far and does not return, the wife is pregnant but cannot give birth, which is dangerous; it is favorable to resist strong enemies. The small image commentary says: The husband traveling far and not returning, is going against his own kind; the wife being pregnant but not giving birth, is losing the right path; it is favorable to resist strong enemies, meaning that if they are in harmony with each other, they can preserve themselves.

六四：鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。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。案：漸卦說原本缺。

The Line Statement for the fourth line says: The wild geese gradually fly to the trees, perhaps finding a straight branch to rest on, without error. The Small Image Commentary says: Perhaps finding a straight branch is because it is flexible and modest. The Line Statement for the fifth line says: The wild geese gradually fly to the high hill, the wife cannot conceive for three years, but in the end no one can surpass them, which is吉利. The Small Image Commentary says: In the end no one can surpass them and it is吉利, because their wishes are fulfilled. The Line Statement for the top line says: The wild geese gradually fly to the high ground, their feathers can be used for ceremonial adornment, which is吉利. The Small Image Commentary says: Their feathers can be used for ceremonial adornment and it is吉利, meaning their formation is not disturbed. The annotator's remarks: The interpretation of the Gradual卦 by Sima Guang is originally missing.

兌下震上。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；征凶，位不當也；無攸利，柔乘剛也。象曰：澤上有雷，歸妹，君子以永終知敝。

The lower trigram of the Guimei hexagram is Dui, and the upper trigram is Zhen. The hexagram statement says: Guimei, rushing forward brings misfortune and no benefit. The Commentary on the Judgment says: A young woman marrying is a great principle in the universe. If yin and yang do not interact, all things cannot arise; a woman marrying is related to the end and beginning of humanity. Because of joy, there is restlessness, and the one being married is a young woman; "going forward brings danger" is because the positions of the lines are not appropriate; "no benefit" is because the flexible lines are overpowering the strong lines. The Image Commentary says: There is thunder shaking over a lake, which is the Guimei hexagram; the gentleman takes inspiration from this, looking at the long-term outcome and foreseeing its drawbacks.

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。不正而合，是以跛也；以娣而行，故能履也；所以吉者，說以承上也。九二：眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。六三：歸妹以須，反歸以娣。象曰：歸妹以須，未當也。

The line statement of the first line says: A young maiden marries and becomes a secondary wife, like a lame person who can still walk, which is auspicious. The small image commentary says: Marrying as a secondary wife is following the constant way; a lame person who can still walk is auspicious because she can serve the main wife. Sima Guang explains: The union is not properly established, so "lame" is used as a metaphor; accompanying as a bride-in-waiting, so she can still move forward; it is auspicious because she can harmoniously serve those above. The line statement of the second line says: One eye is diseased but still can see, which is suitable for a person living in seclusion to maintain correctness. The image commentary says: Suitable for a secluded person to maintain correctness means she has not changed the constant way. The line statement of the third line says: A young maiden marries but can only wait, and in reverse, she has to marry as a bride-in-waiting. The image commentary says: Marrying and needing to wait is because the situation is inappropriate.

九四：歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。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。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。

The line statement for nine in the fourth says: A young maiden gets married but misses the proper time for marriage, and if she delays, there will be a suitable time. The small image commentary says: The intention of delaying the marriage is to wait for the right time to marry. The line statement for six in the fifth says: King Yi married off his younger sister, but the sleeves of the main wife were not as beautiful as those of the accompanying bride; the moon approaches fullness, which is auspicious. The small image commentary says: King Yi married his sister, and the sleeves of the main wife were not as beautiful as those of the accompanying bride, because six in the fifth is in the central position, acting with a noble status, and does not need to compete with others in terms of clothing. The line statement for six at the top says: A woman holds a bamboo basket that is empty, while a man slaughters a sheep but there is no blood, which brings no benefit. The small image commentary says: Six at the top is empty and lacks substance, holding an empty basket.

離下震上。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？象曰：雷電皆至，豐，君子以折獄致刑。

The lower trigram of the Hexagram of Great Abundance is Li (Fire), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: Great Abundance, smooth and unimpeded; the king can attain such grandeur, without worry, and should shine like the sun at noon. The Commentary on the Judgment says: Great Abundance means grandeur; the lower trigram is bright and the upper trigram is active, thus producing grandeur. "The king goes to it" indicates the promotion of grandeur; "do not worry, it is appropriate at noon" means that it should illuminate the world. However, the sun at noon will begin to decline, and the moon at fullness will eventually wane; the fullness and emptiness of heaven and earth still change with the seasons, let alone humans and ghosts and spirits. The Image Commentary says: Thunder and lightning come together, which is the Hexagram of Great Abundance; the gentleman takes this as a model, to decisively resolve disputes and carry out punishments.

初九：遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。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。六二處下在內，以陰居陰，如蔀屋幽塞而不見知於人者也，故曰往得疑疾。蘭生深林，不以無人而不芳；君子居中履正，久幽而不變，人將信之，然後可以發其蔀而行其志矣。

The line statement for the first line says: encountering a suitable master, although both are equal, there will be no mistakes, and going forward will be praised. The small image commentary says: although equal and without mistakes, once exceeding equality there will be calamity. The line statement for the sixth line says: the covering is great, yet at noon the Big Dipper is seen; going forward will bring suspicion and resentment, but if one sincerely enlightens others, it will be auspicious. The small image commentary says: sincerely enlightening others is using sincerity to move the other's mind. Sima Guang explains: the sixth line is in the lower position and resides in the inner trigram, with a yin line in a yin position, like a house covered by straw mats, dark and secluded, not understood by others, hence saying "going forward will bring suspicion and resentment." Orchids grow in deep forests, yet they do not stop blooming fragrant even if no one is there to admire them; gentlemen stay in the center and maintain correctness, remaining steadfast in darkness for a long time, and people will eventually trust them, then they can remove the covering and carry out their aspirations.

九三：豐其沛，日中見沬，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。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。豐、歸妹之彖，先陳其善而後釋其凶；豐九四之象，先敘其惡而後著其吉：聖人之辭，至公以直善惡也。

The line statement for nine in the third says: The great curtain is drawn, yet at noon a small star is seen; breaking the right arm, there is no fault. The small image commentary says: The great curtain indicates that one cannot bear great responsibilities; breaking the right arm indicates that one will ultimately not be appointed. The line statement for nine in the fourth says: The great curtain is drawn, yet at noon the Big Dipper is seen; encountering a superior who is equal, it is auspicious. The small image commentary says: The great curtain is because the position is inappropriate; seeing the Big Dipper at noon indicates darkness and lack of clarity; encountering an equal superior, this action is auspicious. Sima Guang explains: The commentary on the judgment of the hexagram of Fullness and the hexagram of Returning Girl both first describe the good aspect and then explain the bad aspect; however, the small image commentary of nine in the fourth of Fullness first describes the bad aspect and then points out the auspicious aspect. The words of the sage are extremely impartial, merely truthfully judging good and evil.

六五：來章，有慶譽，吉。象曰：六五之吉，有慶也。上六：豐其屋，蔀其家，窺其戸，闃其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戸，闃其無人，自藏也。

The Line Statement of the Fifth Line says: Attracting a virtuous and talented person with literary ability will bring blessings, fame, and good fortune. The Small Image Commentary says: The reason the Fifth Line is auspicious is because of the blessings. The Line Statement of the Top Six says: Building a house high but hiding one's own dwelling in darkness; peering through the door, it is quiet and no one is seen, for three years there is no one to be seen, which is dangerous. The Small Image Commentary says: Building a house high is like looking down from the sky; peering into the dark and quiet inside the door is like hiding oneself.

艮下離上。旅：小亨，旅貞吉。彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！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。六二：旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。

The lower trigram of the Traveler hexagram is艮 (Mountain), and the upper trigram is离 (Fire). The hexagram statement says: Traveler, there is slight success; the traveler who maintains uprightness will have good fortune. The commentary on the judgment says: The reason for slight success in the Traveler hexagram is that the six in the fifth line, a yin line, is in the outer trigram and occupies the central position, and it is yielding to the yang. The lower trigram is still and attached to the brightness of the upper trigram, thus there is slight success, and the traveler who maintains uprightness will have good fortune. The situation and meaning contained in the Traveler hexagram are indeed profound. The great image commentary says: Fire on mountain, the fire constantly moves, this is the Traveler hexagram. The gentleman takes this as a model, being clear and cautious in the use of punishment, so that cases are not left unresolved. The line statement for the first line says: The traveler is lowly and humble, this is the reason for his own misfortune. The small image commentary says: The traveler being lowly and humble is due to a distressed mind which brings misfortune. The line statement for the second line says: The traveler enters the inn, carrying money, and also receives a loyal servant. The small image commentary says: Receiving a loyal servant, ultimately there will be no mistake.

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。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。六五：射雉，一矢亡，終以譽命。象曰：終以譽命，上逮也。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。大壯之六五“喪羊于易”，旅上九“喪牛于易”，易者，不憂險阻之謂也。

The line statement for nine in the third says: The traveler burns his lodging, loses his servant, and being stubborn brings danger. The small image commentary says: The traveler burns his lodging, which is already a great injury; treating those beneath him with excessive harshness, by reason, must lose them. The line statement for nine in the fourth says: The traveler temporarily finds a place to stay, also gains money and an axe, but my heart is not at ease. The small image commentary says: Temporarily finding a place to stay is because he has not yet obtained his proper position; gaining money and an axe, yet the heart is still not at ease. The line statement for six in the fifth says: Shooting a wild chicken, although losing an arrow, ultimately gains praise and a title. The small image commentary says: Ultimately gaining praise and a title is because it communicates with the superior. The line statement for nine at the top says: The bird's nest is burned, the traveler first laughs then wails in grief; losing the ox in a careless manner, which is dangerous. The small image commentary says: Being in a traveling situation yet occupying a high position, by reason, should be burned; losing the ox in a careless manner, until the end he remains unaware. Sima Guang explains: The line in the Dazhuang hexagram says "losing a sheep in ease," and the line in the Lü hexagram says "losing an ox in ease"; the term "ease" refers to being careless and neglectful without worrying about danger.

巽下巽上。巽：小亨，利有攸往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。象曰：隨風，巽，君子以申命行事。初六：進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。九二：巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。九三：頻巽，吝。象曰：頻巽之吝，志窮也。六四：悔亡，田獲三品。象曰：田獲三品，有功也。

The lower trigram of the Xun hexagram is Xun, and the upper trigram is also Xun. The hexagram statement says: Xun, there is slight success, it is appropriate to go forward and to meet a great person. The commentary on the judgment says: two Xun trigrams overlapping symbolize repeatedly explaining orders; a yang line is humble and stays in the center and uprightness, thus the will is carried out, and all the yin lines are obedient to the yang, so there is slight success, it is appropriate to go forward and to meet a great person. The great image commentary says: wind follows and blows, this is the meaning of Xun; the gentleman takes this as a model, repeatedly explaining orders and carrying out affairs. The line statement of the initial line says: hesitating to advance or retreat, it is appropriate to be firm and upright like a warrior. The small image commentary says: hesitating to advance or retreat indicates confusion of mind; it is appropriate for a warrior to be firm and upright, to regulate the mind. The line statement of the second line says: humble and lying beneath the bed, employing officials and priests to pray, it is auspicious, without error. The small image commentary says: numerous prayers and auspiciousness is because the second line is in the center. The line statement of the third line says: repeatedly forcing compliance, there is regret. The small image commentary says: regret from repeatedly forcing compliance is because the mind has reached its limit. The line statement of the fourth line says: regret disappears, hunting yields three kinds of game. The small image commentary says: hunting yields three kinds of game, which is effective.

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。巽之彖曰“重巽以申命”：重巽，隨風也；隨風者，申命之象也；風為號令。九五之君，為號令之主，得位以行其令，不失其中正，故曰貞吉悔亡無不利。民可與樂成，難與慮始，故曰無初有終。庚屬西方金，金主□制，號令不嚴則不行，故先庚三日、後庚三日吉也。

The line statement of the fifth line says: To maintain the correct path brings good fortune and the disappearance of regret, there is no disadvantage; initially not smooth but ultimately successful; issuing orders three days before and three days after the day of Geng brings good fortune. The Small Image Commentary says: The fifth line is good because it is both upright and central. Sima Guang explains: The Commentary on the Judgment of the Hexagram of Wind over Wind says, "Two winds overlapping signify the reiteration of orders": two instances of Wind overlapping represent wind following wind; wind following is the image of repeatedly emphasizing orders, since wind symbolizes commands. The ruler at the fifth line is the one issuing orders, occupying the upright position and implementing orders, without losing the way of uprightness and correctness, thus saying "upright good fortune, regret disappears, no disadvantage." The people can share in the success but find it difficult to share in the planning at the beginning, thus saying "no beginning but a successful end." "Geng" belongs to the metal of the west, metal represents punishment and judgment (the original text is missing one character here); orders that are not strict cannot be carried out, so issuing orders repeatedly three days before and three days after the day of Geng brings good fortune.

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。

The line statement for the topmost line says: Humility leads to hiding beneath the bed, losing one's money and axe, and remaining steadfast brings misfortune. The small image commentary says: Hiding beneath the bed is because one is at the highest position and has reached the extreme; losing money and the axe, if this continues, will certainly result in misfortune.

兌下兌上。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！象曰：麗澤，兌，君子以朋友講習。

The lower trigram of the Dui hexagram is Dui, and the upper trigram is also Dui. The hexagram statement says: Dui, smooth and harmonious, favorable to maintaining the correct path. The commentary on the judgment says: Dui means joy. Yang strength is in the center while Yin softness is on the outside, following the way of joy, which is favorable to maintaining the correct path. Therefore, it harmonizes with the will of Heaven above and responds to the hearts of people below. Using the way of joy to lead the people, the people forget their toil; using the way of joy to lead the people in times of hardship, the people forget death. The power of joy is so great that it can inspire the people to strive so earnestly. The great image commentary says: two bodies of water connected, mutually moistening each other, this is the Dui hexagram. The gentleman takes inspiration from this, and gathers with friends to discuss and study.

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。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：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。案：兌卦說原本缺。

The first line statement says: By following the way of harmony and kindness, people are pleased, which is auspicious. The Small Image Commentary says: The auspiciousness of harmony and joy is because its actions have not yet aroused suspicion. The second line statement says: By sincerity, people are pleased, which is auspicious, and regret disappears. The Image Commentary says: Sincerity brings joy and auspiciousness because people believe in his aspirations. The third line statement says: Actively seeking to please others, which is dangerous. The Small Image Commentary says: The danger of seeking to please others is because the position occupied is inappropriate. The fourth line statement says: Repeatedly considering whom to please, with inner unease; if one can clearly distinguish and detest wickedness, there will be joy. The Image Commentary says: The joy of the fourth line is a blessing. The fifth line statement says: Mistakenly believing the small man who lacks firmness, there is danger and hardship. The Image Commentary says: Mistakenly believing the small man who lacks firmness is because he occupies a proper position and thus needs to be especially cautious. The sixth line statement says: Luring people to seek pleasure. The Small Image Commentary says: The sixth line luring people to seek pleasure indicates that its way is not yet broad. The annotator of the imperial library says: The interpretation of the Joyful卦 by Sima Guang is originally missing.

坎下巽上。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；利渉大川，乘木有功也。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：渙奔其機，悔亡。象曰：渙奔其機，得願也。六三：渙其躬，無悔。象曰：渙其躬，志在外也。六四：渙其群，元吉，渙有丘，匪夷所思。象曰：渙其群元吉，光大也。

The lower trigram of the Hexagram of Dispersing is Kan (Water), and the upper trigram is Xun (Wind). The Hexagram Statement says: Dispersing, it is smooth; the king personally attends the ancestral temple for sacrifice, it is favorable to cross a great river, and it is favorable to maintain the correct course. The Commentary on the Judgment says: Dispersing is smooth because the yang is coming forward and does not reach a state of hardship, and the sixth line in the outer trigram is in the correct position and is in harmony with the one above. "The king comes to the temple" means that the king's mind is in the central position. "It is favorable to cross a great river" is because crossing the river by boat is effective. The Great Image Commentary says: Wind blows across the water surface, causing the water to disperse, which is the meaning of the Hexagram of Dispersing. The ancient kings took this as a model, offering sacrifices to the heavenly gods and establishing ancestral temples. The line statement of the first line says: Using a strong horse to rescue from dispersing, it is favorable. The Small Image Commentary says: The first line is favorable because it is gentle. The line statement of the second line says: In the time of dispersing, running to a resting place, regret disappears. The Small Image Commentary says: Dispersing and running to the resting place is fulfilling one's wish. The line statement of the third line says: Dispersing one's own private thoughts, there is no regret. The Small Image Commentary says: Dispersing one's own thoughts is directing the mind outward. The line statement of the fourth line says: Dispersing the group of friends, it is greatly favorable; after dispersing, they reassemble into a hill, which is not something an ordinary person can think of. The Small Image Commentary says: Dispersing the group of friends and being greatly favorable is because its way is bright and extensive.

九五：渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。“渙，利渉大川”：坎下巽上，乘木有功也。九五“渙汗其大號，渙王居，無咎”：王者，號令之從出也。庶人稟於士，士稟於大夫，大夫稟於君，君稟於天子；天子至尊，出令而非受令者也，其餘則有所稟而不敢專也，故王居無咎。上九：渙其血去逖出，無咎。象曰：渙其血，逺害也。

The line statement of the fifth line says: Like sweat, issuing a great decree, dispersing danger and maintaining the dwelling of the king, there is no fault. The Small Image Commentary says: The king occupies his position without fault, because he is in the correct position. Sima Guang explains: The hexagram statement "Huan, beneficial to cross great rivers" is because the Kan trigram is below and the Xun trigram is above. Riding on a wooden boat to cross the river will certainly be effective. The fifth line "Huan han qi da hao, huan wang ju, wu jiu": The king is the source of issuing decrees. Common people obey the scholars, scholars obey the officials, officials obey the king, and the king obeys the Son of Heaven. The Son of Heaven is the most exalted, issuing decrees without receiving decrees from others. The rest all receive orders and dare not act independently. Therefore, it is said "the king's dwelling has no fault." The line statement of the top line says: Dispersing the calamity of bloodshed, going far away, there is no fault. The Small Image Commentary says: Dispersing the calamity of bloodshed is to distance oneself from harm.

兌下坎上。節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。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，議徳行。

The lower trigram of the节卦 is 兑, and the upper trigram is 坎. The hexagram statement says: "Jie, smooth; a harsh and forced restraint is not to be maintained." The commentary on the judgment says: "Jie is smooth because the yao of yang and yin are each half, and the yang is in the central position." "A harsh restraint is not to be maintained" means that the path has reached its end. To walk through danger with a harmonious and joyful attitude, to hold a proper position and practice restraint, to maintain the middle and the right path and thus be unimpeded. Heaven and earth have measures, and the four seasons are formed; by using regulations to restrain, one does not waste resources or harm the people. The image commentary says: "Water on a marsh, the marsh has capacity and the water has limits, this is the jie hexagram; the gentleman takes this as a model, establishes rites and laws, and evaluates standards of virtue."

初九：不出戶庭，無咎。象曰：不出戸庭，知通塞也。九二：不出門庭，凶。象曰：不出門庭凶，失時極也。六三：不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。六四：安節，亨。象曰：安節之亨，承上道也。九五：甘節，吉，往有尚。象曰：甘節之吉，居位中也。上六：苦節，貞凶，悔亡。象曰：苦節貞凶，其道窮也。

The first line statement says: Not going out of the inner courtyard, there will be no fault. The Small Image Commentary says: Not going out of the inner courtyard is because he knows when to be open and when to be closed. The second line statement says: Not going out of the outer courtyard, it is dangerous. The Small Image Commentary says: Not going out of the outer courtyard and being dangerous is because the missed opportunity has reached its extreme. The third line statement says: If one does not restrain oneself, then only lamentation will result; this cannot be blamed on others. The Small Image Commentary says: Lamentation caused by lack of restraint, who can blame? The fourth line statement says: Restrain oneself calmly and it will be smooth. The Small Image Commentary says: Restrain oneself calmly and it will be smooth, because it follows the correct path of the superior. The fifth line statement says: Restraining oneself in a sweet and moderate way, it is auspicious, and going forward will be praised. The Small Image Commentary says: Restraining oneself in a sweet and moderate way is auspicious because the fifth line is in the central position. The sixth line statement says: Restraining oneself with bitterness and force, holding on will be dangerous, but regret can be dispelled. The Small Image Commentary says: Restraining oneself with bitterness and force and being dangerous is because its way has reached its end.

節者，貴於適事之宜者也，故初無咎而二有凶也。君子以制數度、議徳行：徳行者，議之而後動，動而中節，然後為善也。兌，說也，和易也；坎，險也，嚴峻也。知說而不知險，則民不肅；知險而不知說，則民不親。不肅則慢，不親則乖，慢與乖，亂亡之道也，是以說以行險，得節之宜也。

Sima Guang explained that the concept of "jie" (cessation) is valuable because it lies exactly in the proper measure for things. Therefore, the line "Chu Ji" (Initial Nine) having no faults in staying within the courtyard is appropriate, while the line "Jiu Er" (Nine in the Second) being confined within the courtyard leads to danger. The "Great Image Commentary" says, "The gentleman regulates numbers and measures, and deliberates on virtue." Virtue requires first deliberation and then action, and only when action is in proper measure can it be considered good. Dui represents joy, which is harmonious and easy; Kan represents danger, which is severe and urgent. Knowing only joy without knowing severity, the people will not be respectful; knowing only severity without knowing joy, the people will not be attached. Lack of respect leads to negligence, lack of attachment leads to separation; negligence and separation are paths leading to chaos and ruin. Therefore, "speaking with the danger" is the proper measure of moderation.

三極說而過乎中，故曰不節若則嗟若；上極險而過乎中，故曰苦節不可貞。節物者，無位則不能也，故曰當位以節。子臧曰：“聖達節，次守節，下失節。”九五正不違中，中不離正，達節者也；六四以下承上，以柔成剛而不失其正，守節者也；九二以陽居陰，六三以陰居陽，失夫節者也。九五居夫尊位，以中節物，故曰居位中也。

The six in the third line is at the peak of the Dui trigram, which represents joy, but has gone beyond the middle path, so it says, "Without moderation, there will be lamentation." The six at the top is at the peak of the Kan trigram, which represents danger, and has also gone beyond the middle path, so it says, "A harsh moderation is not sustainable." To moderate things, there must be a proper position, so the Commentary on the Judgment says, "Being in the right position enables moderation." In the Spring and Autumn period, Zi Zhang of the State of Cao said, "The sage can understand and follow moderation; the next level can maintain moderation; the lowest level loses moderation." The nine in the fifth line is upright and does not deviate from the middle path, is in the center and does not depart from the right path, thus achieving true moderation. The six in the fourth line, being in a lower position, serves the superior position, uses softness to complement strength without losing the right path, thus maintaining moderation. The nine in the second line, with a yang line in a yin position, and the six in the third line, with a yin line in a yang position, both lose moderation. The nine in the fifth line holds the exalted position and uses the middle path to moderate all things, so the Small Image Commentary says, "Being in the middle position."

兌下巽上。中孚：豚魚吉，利渉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也；利渉大川，乘木舟虛也；中孚以利貞，乃應乎天也。中孚者，發於中而孚於人也。豚魚，幽賤無知之物，茍飼以時，則應聲而集，而況於人乎？至誠以渉險，如乘虛舟，物莫之害，故曰利渉大川，乘木舟虛也。象曰：澤上有風，中孚，君子以議獄緩死。

The Zhongfu hexagram has the Dui trigram as the lower trigram and the Xun trigram as the upper trigram. The hexagram statement says: Zhongfu, when sincerity extends to small animals like pigs and fish, it is auspicious; it is favorable to cross a great river and beneficial to maintain the correct path. The Commentary on the Judgment says: The Zhongfu hexagram has soft lines inside and strong lines in the central position. The lower trigram is joyful and the upper trigram is humble, so sincerity can influence the state. "Pigs and fish are auspicious" means sincerity can influence even small and lowly creatures like pigs and fish. "It is favorable to cross a great river" is because one is riding on a hollow wooden boat. Sincerity is beneficial to maintain the correct path, which is in harmony with the way of heaven. Sima Guang explains: What is meant by "Zhongfu" is sincerity coming from the heart and being trusted by others. Pigs and fish are lowly and ignorant creatures; if they are fed on time, they will gather when they hear the sound. How much more so for people? To cross dangerous situations with the utmost sincerity is like riding a hollow boat, which is not harmed by external things. Therefore, it says "favorable to cross a great river, riding on a hollow boat." The Great Image Commentary says: Wind blows over a marsh, which is the Zhongfu hexagram. The gentleman takes this as a model, deliberating on cases and delaying the execution of capital punishment.

初九：虞吉，有他不燕。象曰：初九虞吉，志未變也。九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。象曰：其子和之，中心願也。鳴鶴在陰，其子和之：言至誠以待物，無逺不應。六三：得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。六四：月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。九五：有孚攣如，無咎。象曰：有孚攣如，位正當也。上九：翰音登于天，貞凶。象曰：翰音登于天，何可長也。

The line statement for the first line says: If one carefully considers and is cautious beforehand, it will be auspicious; if one seeks something else, it will not be peaceful. The Small Image Commentary says: The first line is cautious and auspicious because its intention has not yet changed. The line statement for the second line says: A crane calls in the shade of the mountain, and its young crane responds in harmony; I have a cup of fine wine, and I wish to share it with you. The Image Commentary says: The young crane responds in harmony because it comes from the heart. Sima Guang explains: "A crane calls in the shade, and its young crane responds in harmony" means treating external things with the utmost sincerity, so even the farthest places will respond. The line statement for the third line says: Encountering an opponent, suddenly drums are beaten and attack begins, suddenly tiredness sets in and rest is taken, suddenly weeping occurs and singing follows. The Small Image Commentary says: The sudden beating of drums and sudden stopping is because the position occupied is inappropriate. The line statement for the fourth line says: The moon is nearly full, the horse loses its mate, and there is no fault. The Small Image Commentary says: The horse losing its mate is because it has cut off the connection with its kind and is focused on moving upward. The line statement for the fifth line says: Holding sincere intentions and closely connecting with people, there is no fault. The Image Commentary says: Having sincerity and being closely connected is because the fifth line is in the proper position. The line statement for the top line says: The crowing of a rooster soars to the heavens, but remaining steadfast brings danger. The Small Image Commentary says: The crow's cry reaches the heavens, how can this last long?

艮下震上。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。過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，飛鳥遺之音，不宜上宜下，大吉，上逆而下順也。小過何？小者陰也，陰之過差者也。不宜上宜下，與其過而僭上，不若過而逼下也。象曰：山上有雷，小過，君子以行過乎恭，喪過乎哀，用過乎儉。

The Lower Trigram of the Small Crossing hexagram is Gen (Mountain), and the Upper Trigram is Zhen (Thunder). The Hexagram Statement says: Small Crossing, smooth and unimpeded, favorable to maintaining the correct path; it is suitable for small matters but not for great ones; like a bird leaving a call, it is not suitable to fly upward but to descend, which brings great good fortune. The Commentary on the Judgment says: Small Crossing refers to a slight excess of the small yin, which results in smoothness. A slight excess yet favorable to maintaining the correct path indicates following the trend of the time. The flexible lines are in the central position, hence the good fortune in small matters; the strong lines lose their proper position and are not in the center, hence the unsuitability for great matters. The hexagram contains the image of a bird: a bird leaving a call, not suitable to fly upward but to descend, which brings great good fortune, because upward is against the trend and downward is in harmony with it. Sima Guang explains: What does "small excess" mean? "Small" refers to yin, so "small excess" means yin has gone too far. The phrase "not suitable to go up but to go down" means it is better to be excessive in humility and lowliness rather than excessive in overstepping above. The Great Image Commentary says: Thunder rumbles on the mountain, which is the Small Crossing hexagram; the gentleman takes inspiration from this, being slightly excessive in reverence in his conduct, slightly excessive in mourning during bereavement, and slightly excessive in frugality in his expenditures.

初六：飛鳥以凶。象曰：飛鳥以凶，不可如何也。小過初六“飛鳥以凶”者，止過宜在初也，與坤、豫之初同，困、豫皆戒於初而慮於終也。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。九三：弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。

The first line statement says: A flying bird flies high and incurs calamity. The Small Image Commentary says: A flying bird incurs calamity, which is unavoidable. Sima Guang explains: The first line of the卦 of small excess says "a flying bird incurs calamity," meaning that preventing excess should begin at the start, which is similar to the first line of the卦 of earth and the卦 of joy; the卦 of困 and the卦 of joy both warn at the beginning and consider the end. The second line statement says: Exceeding the grandfather, meeting the grandmother; not directly offending the sovereign, but meeting the position of a minister, there is no fault. The Image Commentary says: Not exceeding the sovereign is because a minister should not be excessive. The third line statement says: Not excessively preventing him, following along may result in harm, calamity. The Image Commentary says: Following along or being harmed, how can calamity be avoided?

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。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。上六：弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，已亢也。

The line statement for nine in the fourth says: There will be no mistake; not being excessive but just meeting, going forward brings danger and caution, and it is not advisable to persist in this way. The small image commentary says: Not being excessive but just meeting is because the position occupied is not appropriate; going forward brings danger and caution, meaning this situation cannot last. The line statement for six in the fifth says: Dense clouds but no rain, the clouds come from the western suburbs; the king uses arrows with cords to shoot at the game hiding in the cave. The small image commentary says: Dense clouds without rain is because the yin has already risen to the top. The line statement for six at the top says: Not meeting but persisting in crossing over, like a bird caught in a net, dangerous, this is called calamity from heaven and man. The small image commentary says: Not meeting but persisting in crossing over is because it has become overly arrogant.

小過六二“過其祖，遇其妣，不及其君，遇其臣，無咎”：夫過者，上也；不及者，下也；遇者，得其中也。陽，君象也；陰，臣象也。九三居下體之上而用小過之道，上之所忌，下之所疾，故弗過防之，則或就戕之矣。九四以陽居陰，過恭者也，故無咎；行過乎恭，非過也，故曰弗過遇之；若守以為常，則消陽之道，故往厲必戒，勿用永貞也。上六弗遇過之，初與上皆過而失中之甚也。

Sima Guang explained the line "Overpassing one's ancestor, meeting one's mother, not reaching one's sovereign, meeting one's minister, no blame" in the卦 of Xiao Guo (Minor Excess) for the line Six in the Second. He said: "Overpassing" refers to going upward beyond; "Not reaching" refers to retreating to a lower position; "Meeting" refers to exactly attaining the middle path. Yang represents the sovereign, while Yin represents the minister. Nine in the Third is located at the top line of the lower trigram and applies the principle of minor excess, which is precisely what the superior dislikes and the inferior resents. Therefore, if not guarded against excessively, it may lead to harm. Nine in the Fourth, with a Yang line in a Yin position, is overly respectful, thus having no blame; slightly excessive respect is not really excessive, so it is said "not overpassing but meeting." However, if this is regarded as a regular practice, it becomes a path of diminishing Yang, so it is said "going forward brings danger, be cautious, do not use it permanently in sincerity." As for the line "not meeting overpassing" in the line Six at the Top, it is because both the first line and the top line are excessively and seriously deviating from the middle path.

離下坎上。既濟：亨小，利貞，初吉終亂。彖曰：既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也；終止則亂，其道窮也。象曰：水在火上，既濟，君子以思患而豫防之。初九：曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。曳輪，不速進也；濡尾，後其難也；險已濟，故雖艱無咎。

The lower trigram of the Hexagram of Completion is Li (Fire), and the upper trigram is Kan (Water). The Hexagram Statement says: Completion, smooth in small matters, favorable to uprightness; beginning is auspicious, but ending brings disorder. The Commentary on the Judgment says: The reason for the smoothness of Completion is that small matters are smooth. "Favorable to uprightness" is because the strong and the weak lines are in proper positions. "Beginning is auspicious" is because the line six in the second position is in the central position. "Ending brings disorder" is because its way has reached its limit. The Image Commentary says: Water above fire, properly used for cooking, this is the Hexagram of Completion. The gentleman takes this as a model, foreseeing difficulties and preparing in advance. The line statement of the first nine says: Holding back the chariot wheel, wetting the tail, no error. The Small Image Commentary says: Holding back the chariot wheel, in terms of principle, there is no error. Sima Guang explains: "Holding back the chariot wheel" means not rushing forward; "wetting the tail" means placing difficulties behind. The danger has already been crossed, so although there is hardship, there is no error.

六二：婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。九三：高宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。六四：繻有衣袽，終日戒。象曰：終日戒，有所疑也。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。上六：濡其首，厲。象曰：濡其首厲，何可久也。

The line statement for the second line says: A woman lost the curtain on her carriage, but there is no need to search for it, for it will be recovered after seven days. The small image commentary says: It will be recovered after seven days because the second line remains in the center. The line statement for the third line says: King Wu Ding of the Shang dynasty waged war against the Ghost People, and it took three years to conquer them, so one should not employ petty men. The small image commentary says: It took three years to conquer because it was extremely exhausting. The line statement for the fourth line says: A beautiful silk robe will eventually become a worn-out rag, so one must remain vigilant all day. The small image commentary says: Remaining vigilant all day is because there is some doubt in the heart. The line statement for the fifth line says: The eastern neighbor sacrifices oxen in a grand ceremony, but it is not as good as the western neighbor's simple spring sacrifice, for the latter truly receives the blessings of the divine. The small image commentary says: The eastern neighbor sacrificing oxen is not as good as the western neighbor's timely sacrifice; truly receiving the blessings of the divine is when great good fortune comes. The line statement for the top line says: The head is wet, there is danger and hardship. The small image commentary says: The head is wet and there is danger and hardship, how can such a situation last long?

坎下離上。未濟：亨，小狐汔濟，濡其尾，無攸利。彖曰：未濟亨，柔得中也。小狐汔濟，未出中也；濡其尾，無攸利，不續終也。雖不當位，剛柔應也。狐者，審於濟水者也。汔，幾也；幾濟而陷，猶未濟也。濡其尾無攸利，未出險中而力盡不繼也。

The lower trigram of the Hexagram of Not Yet Completed is Kan (Water), and the upper trigram is Li (Fire). The Hexagram Statement says: Not Yet Completed, it is smooth; a small fox is about to cross the river but gets its tail wet, which brings no benefit. The Commentary on the Judgment says: The reason why Not Yet Completed is smooth is because the yao in the fifth position, which is yin and in the central position, is properly placed. "A small fox is about to cross the river" means it has not yet escaped from danger; "its tail is wet, which brings no benefit" means it cannot complete the task. Although each yao is in an improper position, the yin and yang yao correspond with each other. Sima Guang explains: the fox is the most cautious animal when crossing water. "Qi" means approaching; it seems to have crossed but gets trapped, so it is still considered as not having crossed. "Its tail is wet, which brings no benefit" means it has not yet escaped from danger but has already exhausted its strength and lacks continued effort.

象曰：火在水上，未濟，君子以慎辨物居方。既濟、未濟反覆相承也。險難未濟，功業未成，故君子以矜慎之心辨物之宜，處之以道；如是則險無不濟，功無不成。無所復為，則又思未萌之患而豫防之，是以君子能康乂民物而永保安榮也。

The Great Image Commentary says: Fire on water, the two do not work together, this is the hexagram of Not Yet Achieved; the gentleman takes this as a model, carefully distinguishing things and placing them in their proper places. Sima Guang explains that the hexagrams of Already Achieved and Not Yet Achieved are successive and reciprocal. When the peril has not yet been crossed and the achievements have not yet been completed, the gentleman uses a cautious and careful mind to discern the appropriate places for things, and arranges them according to the right path; thus, no peril is too great to overcome, and no achievement is too difficult to attain. When there is nothing more to be done, one must again foresee potential future calamities and take preventive measures in advance. Therefore, the gentleman is able to govern the people and all things, maintaining long-term peace and honor.

初六：濡其尾，吝。象曰：濡其尾，亦不知極也。九二：曳其輪，貞吉。象曰：九二貞吉，中以行正也。六三：未濟，征凶，利渉大川。象曰：未濟征凶，位不當也。九四：貞吉悔亡，震用伐鬼方，三年有賞于大國。四者，卦體變革之際，故否、睽、未濟之象皆云志行也。

The line statement for the first line says: The tail is wet, there is regret. The Small Image Commentary says: The tail is wet because it does not know its limit. The line statement for the second line says: Hold back the chariot wheel so that it does not move too quickly, upholding the correct path brings good fortune. The Small Image Commentary says: The second line brings good fortune by upholding the correct path because it practices the correct path in the middle. The line statement for the third line says: The matter has not yet succeeded, to act hastily would be dangerous, it is appropriate to cross a great river. The Small Image Commentary says: To act hastily before the matter is completed is dangerous because the position occupied is inappropriate. The line statement for the fourth line says: Upholding the correct path brings good fortune and regret disappears; exerting strength to attack the ghostly people, after three years, receives a reward from a great state. Sima Guang explains: The fourth line is the boundary where the structure of the hexagram changes, so the Small Image Commentaries of the fourth lines in the hexagrams of Guai, Wei Ji, and Wei Ji all say "the will is carried out."

六五：貞吉無悔，君子之光，有孚，吉。象曰：君子之光，其暉吉也。五雖未濟，以柔居中，又有文明之徳，能任賢以濟難，故曰君子之光。光輝著明，為物所信，則吉從之矣。上首也，下尾也；初不知極，上不知節，皆入於險，其揆一也。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。

The line statement of the fifth line says: To maintain the correct position brings good fortune without regret; this is the radiance of the gentleman, with sincerity in heart, bringing good fortune. The small image commentary says: The radiance of the gentleman brings good fortune because its light shines outward. Sima Guang explains: Although the fifth line is in the stage of things not yet completed, it resides in the central position with flexibility and virtue, and is capable of employing the virtuous to resolve difficulties, hence it is said "the radiance of the gentleman." The radiance is bright and clear, winning the trust of all things, thus good fortune naturally follows. The top line is the beginning, and the first line is the end; the first line does not know limits, and the top line does not know restraint, both ending in peril, the principle is the same. The line statement of the top line says: To drink with sincerity and enjoy oneself does not lead to error; but if one becomes so immersed that one's head is wet, even with sincerity, one loses the correct path. The small image commentary says: Drinking until one's head is wet is also due to lack of restraint.

繫辭上。繫辭雜記前聖及孔子解易之語，上下以簡帙重大，故分之。天尊地卑，乾坤定矣：言天地設位，則易已著。卑髙以陳，貴賤位矣。動靜有常，剛柔□矣：天地萬物皆有卑高，故易之六位亦有貴賤。

This is the Upper Classic of the Xici (Great Treatise). Sima Guang explains that the Xici chapter records the words of previous sages and Confucius explaining the Zhou Yi. Because the bamboo slips were too numerous and heavy, they were divided into upper and lower parts. "Heaven is above and exalted, Earth is below and humble, thus the positions of Qian and Kun are established": this means that once the positions of Heaven and Earth are set, the principles of the Yi (Book of Changes) become evident. "Humble and exalted are arranged in order, thus the positions of honor and humility are established; movement and stillness each have their regularity, thus the distinctions of strength and flexibility are clear (the original text here is missing one character)": since all things in heaven and earth have distinctions of high and low, the six lines of the Yi hexagrams also have distinctions of honor and humility.

方以類聚，物以群分，吉凶生矣：方，道也。道同則類聚，志異則群分；同則相愛，異則相惡；愛惡相攻而吉凶生，易皆則之。在天成象，在地成形，變化見矣：象有隠見，形有死生，猝變漸化，互相推移，易皆效之。

"Classification by category brings about gathering, and grouping by kind leads to division, thus producing fortune and misfortune." The term "fang" refers to the Way. When the Way is the same, similar things gather together; when the mind differs, they form separate groups. Similarity leads to mutual affection, difference leads to mutual dislike; affection and dislike clash, thus producing fortune and misfortune. The Zhou Changes take their model from this. "In the heavens, the forms of sun, moon, and stars are formed; on the earth, the forms of mountains, rivers, moving creatures, and plants are formed; thus change becomes evident." Celestial phenomena have hidden and revealed aspects; terrestrial forms have life and death. Some change suddenly, others transform gradually; they shift and replace each other, and the Zhou Changes follow these phenomena.

是故剛柔相摩：日月寒暑，一往一來。八卦相蕩：出震成艮，迭相推蕩。鼓之以雷霆，潤之以風雨，日月運行，一寒一暑：日舒月疾，一南一北，而寒暑生焉，此皆變化之道。乾道成男，坤道成女：乾坤變化，萬物自成。乾知大始，坤作成物：知猶主也，萬物始生者乾之所主，終成者坤之所為也。

"Therefore, the hard and the soft interact and refine each other," just like the sun and the moon, cold and heat, one going away and the other coming. "The eight trigrams interact and stimulate each other": starting from the Zhen trigram and ending with the Gen trigram, they successively push and stimulate each other. "Using thunder and lightning to move them, using wind and rain to nourish them; the sun and moon move, one cold and one hot": the sun moves slowly, the moon moves quickly, one leans south, the other leans north, thus cold and heat are produced, all of which are the principles of change. "The Qian trigram forms the male, the Kun trigram forms the female": when Qian and Kun change, all things naturally come into being. "Qian governs the creation of all things, Kun is responsible for completing all things": "knowing" means governing; the beginning of the generation of all things is governed by Qian; the final completion is accomplished by Kun.

乾以易知，坤以簡能：一以貫之，故曰易簡；乾言易，坤言簡。易則易知，簡則易從：情無幽險故易知，事不煩苛故易從。易知則有親，易從則有功：難知則人不親，難從則功不成。有親則可久，有功則可大：輔之者眾故可久，日滋月益故可大。可久則賢人之徳，可大則賢人之業：凡勝人者皆謂之賢。

"Heavenly Stem Qian governs creation through simplicity and ease, and Earthly Branch Kun achieves all things through simplicity and clarity." They are both explained by the same principle, hence called "Yi Jian" (simplicity and ease). On the side of Qian, it is "Yi" (ease), and on the side of Kun, it is "Jian" (simplicity). "Ease is easily understood, simplicity is easily followed": the mind and actions have no hidden or treacherous intentions, hence easily understood; affairs are not complicated or overly detailed, hence easily followed. "Ease in understanding brings people to attach themselves, ease in following leads to establishing achievements": if difficult to understand, people do not attach themselves; if difficult to follow, achievements cannot be made. "Being attached to brings longevity, achieving brings expansion": with many helpers, longevity is achieved; through continuous accumulation and growth, expansion is achieved. "Longevity is the virtue of the virtuous, expansion is the career of the virtuous": anyone who surpasses the ordinary is called "virtuous."

勿簡而天下之理得矣：天下之理不能出乾坤之外。天下之理得而成位乎其中矣：此言聖人上觀於天，下觀於地，中觀萬物而作易也，易道始於天地，終於人事。右第一章。

"The way of simplicity and ease is established, and the principles of the world are all understood": the principles of the world do not go beyond the two trigrams Qian (Heaven) and Kun (Earth). "When the principles of the world are understood, a person establishes his position within heaven and earth": this means that the sages observed the heavenly phenomena above, the earthly forms below, and the myriad things in the center, thus composing the Zhou Changes (I Ching). The principles of the Changes (I Ching) begin with heaven and earth and ultimately conclude with human affairs. This is the first chapter.

聖人設卦觀象：聖人窮理盡性以至於命，欲立有於無，統眾於寡，故設卦以觀萬物之象。繫辭焉而明吉凶：八卦成列，以盡天下之象，因而重之，變化備矣，猶未得與眾共之，故聖人復繫以爻彖之辭，明言吉凶以告。剛柔相推而生變化：爻彖所言者，有形之常道，猶未足以窮無形之神理，故復以剛柔相推，極變化之數，而占事知來。

"Saints established hexagrams and observed their images": Saints thoroughly investigated principles and fully understood nature, thus comprehending heavenly mandate. They wished to create "being" from "non-being," using few to encompass many, so they established hexagrams to observe the forms of all things. "Attaching statements to explain auspiciousness and misfortune": The eight trigrams arranged in lines have already exhausted all forms of things in the world; further combining them in pairs, their transformations become complete. Yet this was still not enough to share with the people, so the saints attached line statements and zhuang statements, clearly explaining auspiciousness and misfortune to inform people. "Hard lines and soft lines shift and interact to produce change": The statements of lines and zhuang explain tangible principles, yet they are insufficient to exhaust the subtle and mysterious principles. Therefore, they use the shifting interaction of hard and soft lines, fully exploring the numerical principles of change, to inquire about matters and foresee the future.

是故吉凶者，失得之象也；悔吝者，憂虞之象也：得之為吉，失之為凶；失而知悔，凶中之吉也；得而可恥，吉中之凶也；事雖小而皆可憂虞。變化者，進退之象也：天地萬物皆有消息盈虛。剛柔者，晝夜之象也：一往一來，迭為賓主。六爻之動，三極之道也：天地人至極之道。

Therefore, good fortune and misfortune symbolize loss and gain; regret and hesitation symbolize worry and doubt. To gain is good fortune, to lose is misfortune; losing but knowing regret is good fortune within misfortune; gaining but causing shame is misfortune within good fortune; even small matters are worth worrying and being cautious about. "Change symbolizes advancement and retreat": all things in heaven and earth have phases of decline, growth, fullness, and emptiness. "Strength and softness symbolize day and night": one goes away and the other comes, taking turns to be dominant. "The movement of the six lines embodies the principles of the three fundamental aspects": that is, the fundamental principles of heaven, earth, and humanity.

是故君子所居而安者，易之序也；所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占：序，上下終始之序；動，謂有所興為。是以自天佑之，吉無不利。右第二章。

Therefore, the gentleman bases his self-cultivation and life purpose on the order of the Book of Changes, and delights in the words of each line. Thus, when the gentleman is at rest, he observes the images of the hexagrams and delights in their words; when he acts, he observes their changes and delights in their divinatory judgments. The term "order" refers to the sequence of beginning and end; the term "movement" refers to taking action. "Therefore, from the heavens comes protection, which is auspicious and without adverse consequences." This is the second chapter.

彖者，言乎象者也：物之本體。爻者，言乎變者也：變化云為。吉凶者，言乎其失得也：得道則吉，失道則凶。悔吝者，言乎其小疵也：事之可憂虞者也。無咎者，善補過也。

"The Tuangeng is about the image of a hexagram": it refers to the essence of things. "The line statements are about change": they discuss transformation and action. "Good fortune and misfortune are about gain and loss": following the Dao brings good fortune, while departing from the Dao leads to misfortune. "Regret and meanness are about minor faults": they refer to matters worth worrying about and being cautious of. "No blame is about being good at making amends": it means being skilled in correcting mistakes.

是故列貴賤者存乎位，齊小大者存乎卦：陰幽禍惡為小，陽明福善為大。辯吉凶者存乎辭，憂悔吝者存乎介震，無咎者存乎悔。是故卦有小大，辭有險易，辭也者，各指其所之。右第三章。示人吉凶大趣，使人引而伸之。

"Therefore, the arrangement of importance lies in the yao positions, and the distinction between small and great lies in the structure of the hexagram." Darkness, calamity, and evil belong to "small," while brightness, blessings, and goodness belong to "great." "The discernment of good and bad fortune lies in the hexagram and yao statements, while worry and regret arise from subtle boundaries and fear. The ability to avoid error lies in repentance. Therefore, hexagrams have both small and great aspects, and statements have both dangerous and easy aspects; the so-called statements each indicate the direction they are heading toward." This is the third chapter. Sima Guang explains that this chapter is intended to guide people in understanding the general tendencies of good and bad fortune, allowing them to deduce further from there.

易與天地準，故能彌綸天地之道：與天地準，與天地相似。孔穎達曰：彌綸，彌縫補合，經綸牽引也。仰以觀於天文，俯以察於地理，是故知幽明之故：天文地理皆不能離陰陽五行，以其所見揆所不見，則知幽明之理一也。原始反終，故知死生之說：物有始必有終，人有生必有死。

"The Book of Changes is equal to the heavens and earth, so it can comprehensively unify the way of the heavens and earth": what is meant by "being in accordance with the heavens and earth" is that it is similar to the heavens and earth. Kong Yingda said: "Mi" means to mend and join together, and "lun" means to plan and manage. "Looking up to observe the patterns of the heavens and looking down to examine the patterns of the earth, thus understanding the hidden and the manifest": astronomy and geography both depend on yin and yang and the Five Phases; using the visible to infer the invisible, one understands that the principles of the hidden and the manifest are actually the same. "Investigating the beginning and seeking the end in reverse, thus understanding the principles of life and death": all things have a beginning and thus necessarily have an end; humans have birth and thus necessarily have death.

精氣為物，游魂為變，是故知鬼神之情狀。與天地相似，故不違。知周乎萬物而道濟天下，故不過：知周萬物，無所不知；道濟天下，無所不利；如此則何有過差。旁行而不流：旁行謂觸類而長之，不流謂既有典常。樂天知命，故不憂：知易則吉凶有命，惟天所授而樂之，夫復何憂。

"Essence and energy coalesce to form objects, while wandering spirits disperse and cause changes, thus understanding the nature of ghosts and spirits. The Book of Changes is similar to heaven and earth, so it does not contradict them. Its wisdom pervades all things, and its way benefits the world, thus there is no error." Wisdom pervading all things means nothing is unknown; its way benefiting the world means nothing is without advantage; thus, how could there be any error or mistake? "Extending widely without overflowing": "Extending widely" means understanding by analogy and deducing further; "not overflowing" is because it follows a constant principle. "Rejoicing in heaven's will and accepting one's destiny, thus having no worries": Understanding the principles of the Book of Changes, one knows that good and bad fortune are determined by heaven's will, and since it is bestowed by heaven, one rejoices in accepting it, so what is there to worry about?

安土敦乎仁，故能愛：介甫曰，安土謂不擇地而安之。光謂：仁者求諸已，不求諸人；安土敦仁，則內重而外物輕，乃能自愛。範圍天地之化而不過：範謂則效，圍謂周徧。曲成萬物而不遺，通乎晝夜之道而知：知陰陽通變，反覆無窮，則無所不知。故神無方而易無體：韓曰，神則陰陽不測，易則惟變所適。光謂：神者言其化，易者言其書。右第四章。

"Being content with one's current situation and being sincere in benevolence allows one to love others," said Wang Anshi, explaining that "being content with one's place" means not being selective about one's environment and being at ease wherever one is. Sima Guang said: the benevolent person looks inward rather than demanding from others; being content with one's current situation and sincere in benevolence makes the inner self substantial and external things light, thus enabling one to truly cherish oneself. "Modeling the nurturing that surrounds heaven and earth without error": "Fan" means to take as a model and emulate, and "wei" means to encompass thoroughly. "Winding and completing all things without omission, understanding the alternation of day and night without ignorance": understanding the principles of yin and yang transformation and the endless cycles of change, there is nothing one does not know. "Therefore, the mysterious is without fixed place, and the Book of Changes has no fixed form": Han Kangbo said, "Shen" refers to the unpredictable changes of yin and yang, and "Yi" refers to adaptation through change alone. Sima Guang said: "Shen" refers to its nurturing aspect, and "Yi" refers to the book itself. This concludes the fourth chapter.

一陰一陽之謂道：反覆變化，無所不通。繼之者善也：易指吉凶以示人，人當從善以去惡，就吉而避凶，乃能繼成其道。成之者性也：人之性分不同，因易而各有成功。仁者見之謂之仁，知者見之謂之知：仁者守其常分，知者應變不窮，易道兼而有之。

"When yin and yang alternate in operation, it is called the Dao": it constantly changes and pervades all things. "To follow it is to be good": The Zhou Changes indicate auspicious and inauspicious signs to people, and people should follow goodness and eliminate evil, pursue auspiciousness and avoid misfortune, thus following and achieving that Dao. "To complete it is to be nature": human nature varies, and through the Book of Changes, each person achieves their own. "The benevolent person names it benevolence, the wise person names it wisdom": the benevolent person maintains their constant nature, the wise person responds to change endlessly, and the Book of Changes encompasses both aspects.

百姓日用而不知，故君子之道鮮矣：物之於易，猶魚之於水，朝夕起居不離於其中而莫之能知，故夫知易之君子為少。韓曰：君子體道以為用也，仁知則滯於所見，百姓則日用而不知，體斯道者不亦鮮矣乎。顯諸仁，曲成萬物，藏諸用：韓曰，日用不知。鼓萬物而不與聖人同憂：振動之而無為。

"The common people use it every day but do not realize it, so those who truly understand the Way of the gentleman are few." All things relate to the Book of Changes just as fish relate to water; they live in water all day and night without ever knowing it. Therefore, those who truly understand the Book of Changes are indeed rare. Han Kangbo said: The gentleman comprehends the Great Dao and applies it; the benevolent and the wise each fixate on their own partial views, while the common people use it daily without awareness. Thus, how few are those who truly grasp this Dao? "It manifests in benevolence, subtly completes all things, and hides its function": Han Kangbo said, this is what is meant by "the common people use it daily without knowing it." "It stimulates all things without sharing the anxieties of the sage": it revives and stimulates all things, yet does not deliberately act.

盛徳大業至矣哉！富有之謂大業：廣大悉備。日新之謂盛徳：其益無方。生生之謂易：形性相續，變化無窮。成象之謂乾：見乃謂象，乾知大始。效法之謂坤：制而用之謂之法，坤作成物。極數知來之謂占：錯綜其數，遂知來物。通變之謂事：物各居其所則無事。陰陽不測之謂神：可測則不為神。

Its great virtue and vast endeavors are truly ultimate. Being all-encompassing is called great undertaking. Renewing every day is called great virtue; its increase has no fixed place. Continuing to produce without end is called change; the form and nature succeed each other continuously, and change has no end. That which forms images is called Qian; only when it appears can it be called an image, and Qian governs the creation of all things. That which takes shape by following the pattern is called Kun; making and using it is called "pattern," and Kun is responsible for shaping all things. To reach the limit of the divining numbers and foresee the future is called divination; by combining and interweaving those numbers, one knows what is to come. To understand change is called affairs; when all things are in their proper place, there are no more affairs. The transformation of yin and yang is unpredictable, and that is called spirit; what can be measured is not spirit.

夫易廣矣大矣，以言乎逺則不御：莫之止。以言乎邇則靜而正：靜謂寂然不動，正謂貞夫一。以言乎天地之間則備矣：百物不廢。夫乾，其靜也專，其動也直：陽能制陰，陰不能制陽，故陽之動靜得以專直。是以大生焉：大可以兼廣。夫坤，其靜也翕，其動也闢：收斂發生，和而不唱。是以廣生焉：廣不可以兼大。

The Book of Changes is truly vast and profound: when viewed from afar, it has no limits; nothing can hinder it. When viewed from near, it is quiet and upright. What is meant by "quiet" is stillness and immobility; what is meant by "upright" is adherence to one principle. When viewed from the space between heaven and earth, it encompasses everything; nothing is left out. The trigram Qian, when still, is focused and unified; when active, it is upright and just. Yang restrains Yin, but Yin cannot restrain Yang, so Yang's stillness and activity can both be focused and upright. Therefore, there arises the concept of "greatness," which can encompass "vastness." The trigram Kun, when still, is reclusive and closed; when active, it is expansive and open. One contraction and one expansion, merely responding without leading. Therefore, there arises the concept of "vastness," which cannot encompass "greatness."

廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至徳。子曰：易其至矣乎！夫易，聖人所以崇徳而廣業也：法易簡以成久大。知崇禮卑，崇效天，卑法地，天地設位而易行乎其中矣：易所以通成知禮之功。成性存存，道義之門：人各有性，易能成之，存其可存，去其可去，道義之門皆由此塗出。右第五章。

"The vast and great matches with heaven and earth, change and adapt match with the four seasons, the meaning of yin and yang matches with the sun and moon, and the simple and easy virtue of the Book of Changes matches with the highest virtue. Confucius said: 'The Book of Changes is perhaps the ultimate.' The Book of Changes is used by the sages to promote virtue and expand endeavors": this is to follow the way of "easy and simple" to achieve enduring and vast achievements. "Wisdom should be lofty, rites should be humble; the lofty follows heaven, the humble follows earth; heaven and earth set the positions of high and low, and the Book of Changes operates within them": the Book of Changes is precisely used to connect and achieve the two aspects of "knowledge" and "rites." "To realize human nature and make it endure forever, this is the gate of righteousness": each person has their innate nature, and the Book of Changes realizes it; what should be preserved is preserved, what should be removed is removed, and the gate of righteousness opens through this path. This is the fifth chapter.

聖人有以見天下之賾，而擬諸其形容：賾者，精□之極致，人莫之見，聖人必有以見之，立形於無形而為卦。象其物宜，是故謂之象：物之質性各有宜。聖人有以見天下之動，而觀其□通，以行其典禮：動雖萬變，必有可□之地、可通之道；典禮猶法度。繫辭焉以□其吉凶，是故謂之爻：合其法度則吉，違之則凶。

The sage is able to perceive the most profound and intricate aspects of the world and to liken them to their forms and appearances. The term "赜" refers to something extremely subtle and refined, which ordinary people cannot see, but the sage has the ability to perceive it, establishing images in the invisible and drawing the hexagrams. "To symbolize the proper form of things, hence called 'xiang'" means that each thing has its own appropriate nature. "The sage is able to observe the changes of all things under heaven and to examine their points of convergence and connection, thus promoting rituals and institutions": although changes are numerous and complex, there must be points where they can be united and paths through which they can be connected; "rituals" correspond to rules and regulations. "To attach words to judge its fortune or misfortune, hence called 'yao'": if it conforms to the rules it is auspicious, if it violates them it is inauspicious.

賾者，至理幽□無形者也，故聖人立象，所以謂之形容也。□通，交衢也；典禮，法則也。聖人以一類萬，以要知繁，故謂之爻。爻者，群動之交也。言天下之至賾而不可惡也，言天下之至動而不可亂也：有條而不紊。擬之而後言：擬之於易。議之而後動：議之於易。擬議以成其變化：成其龍徳。

Sima Guang explained that "赜" refers to the highest principles that are hidden and without form. Therefore, the sage established the hexagrams in order to give them a form and description. "Will and communication" is like a crossroads where many paths meet; "rituals and norms" are the rules. The sage uses a single principle to encompass all things, and uses simplicity to grasp complexity, hence it is called "yao." "Yao" is the meeting point of many changes. "Speaking of the most profound and intricate principles without causing aversion, and speaking of the most complex changes without causing confusion": because it is orderly and not chaotic. "First comparing and then speaking": is to use the Book of Changes as a comparison. "First considering and then acting": is to use the Book of Changes as a consideration. "Achieving its changes through comparison and consideration": is also achieving the virtue of the dragon.

“鶴鳴在陰，其子和之；我有好爵，吾與爾靡之。”子曰：君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎逺。言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？

The Great Treatise cites the line statement of Zhongfu hexagram Nine in the Second: "A crane calls in the mountain shade, and its young cranes respond in harmony; I have a cup of fine wine, and I wish to share it with you." Confucius said: A gentleman resides in his own house. If his words are good, people a thousand miles away will respond, let alone those nearby. If his words are not good, people a thousand miles away will turn away, let alone those nearby. Words originate from oneself and affect the people; actions begin nearby and are seen far away. Words and deeds are the door hinges and the crossbow mechanism of a gentleman. Once the door hinge or crossbow mechanism is set in motion, honor and disgrace depend on it. Words and deeds are what a gentleman uses to move heaven and earth; how can they not be cautious?

鶴鳴子和，誠信發於中，無幽而不應。樞機謂得失至要，言行動天地，而況於人。“同人先號咷而後笑”：中直求合，同之者寡，故先憂；聖賢相值，天下大同，故後喜。子曰：君子之道，或出或處，或黙或語：跡不必同。二人同心，其利□金：二人心同，至堅可□，況於眾多。同心之言，其臭如蘭：志同言合，芬芳條暢。右第六章。

Sima Guang explained that when a crane calls, the small cranes respond because sincerity comes from the heart, and even in the most hidden places, there is no failure to respond. "The pivot and mechanism" refers to the most critical point of gain and loss; words and deeds that can move heaven and earth, how much more so can they move people. The "Great Treatise" cites the "Line Statement" of the "Same People" hexagram's "Nine in the Fifth" line, "Same People first weep and then laugh": the "Nine in the Fifth" maintains the middle and uprightness, seeking harmony with others. At first, few agree with him, so he is first sorrowful; later, when sages meet and the world becomes harmonious, he is later joyful. "Confucius said: the way of a gentleman in dealing with the world is sometimes to take office and sometimes to retreat, sometimes to be silent and sometimes to speak": external actions need not be the same. "When two hearts are in harmony, their sharpness is enough to cut through metal (the original text here is missing one character)": when two hearts are in harmony, even the hardest things can be cut through, how much more so when many hearts are in harmony. "The words of a person with the same heart have the fragrance of orchids": when hearts are the same and words are in harmony, they are fragrant and smooth. The above is Chapter Six.

“初六：藉用白茅，無咎。”子曰：茍錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也；慎斯術也以往，其無所失矣。必言初六者，見其以柔處下；薄言易有，用可重，可以供神明。

The Great Treatise cites the Line Statement of the Great Excess hexagram's Six at the Beginning: "Using white reed grass as a mat, there is no blame." Confucius said: If it were simply placed on the ground, that would suffice; yet they use white reed grass as a mat, so what could possibly be wrong? This shows extreme caution. Reed grass itself is very humble, yet its use can be of great value; if such cautious behavior is carried through, there will be no mistakes. Sima Guang explained: The Great Treatise specifically mentions "Six at the Beginning" to show that it is a soft and yielding line in a low position. What is meant by "thin" is that it is easily obtainable everywhere; what is meant by "can be valuable" is that it can be used to offer sacrifices to the spirits.

“勞謙君子，有終吉。”子曰：勞而不伐，有功而不徳，厚之至也，語以其功下人者也。徳言盛，禮言恭；謙也者，致恭以存其位者也。“勞謙君子，有終吉”：雖有功勤，不謙則不能保其終。“徳言盛，禮言恭”：徳愈盛，禮愈恭。“致恭以存其位”：保其富貴。

The Great Treatise cites the line statement of the卦 of Humility, line nine three: "A virtuous man who labors humbly will have a favorable ending." Confucius said: having merit without boasting, having achievements without claiming virtue, this is the extreme of sincerity and modesty; it refers to those who still remain in a lower position despite their merits. Virtue should be spoken of as great, ceremony should be spoken of as respectful; what is meant by humility is to show extreme respect in order to preserve one's position. Sima Guang explained: "A virtuous man who labors humbly will have a favorable ending" means that even though one has exerted effort and achieved merit, if one is not humble, one cannot preserve a good ending. "Virtue is spoken of as great, ceremony is spoken of as respectful" means that the greater the virtue, the more respectful the ceremony. "Expressing respect to preserve one's position" means preserving one's wealth and rank.

“亢龍有悔。”子曰：貴而無位：仁不能守，是為無位。髙而無民：眾心不附，是為無民。賢人在下位而無輔：雖無道而有賢人為輔，猶可以不亡；今在下位，是無輔也。是以動而有悔也：守靜猶愈。

The Great Treatise cites the Line Statement of the Qian hexagram's Nine at the Top: "A dragon soaring high brings regret." Confucius said: "Being in a high position without an actual office." Sima Guang explained: "If one cannot maintain benevolence in that position, it is as if there is no position at all." "Being in a high position without the people's support." If the people's hearts are not close, it is as if there are no people. "A virtuous person is in a low position but does not come to assist him." Even if the ruler is unjust, as long as there are virtuous ministers to assist, it may still avoid ruin; now, the virtuous are in low positions and do not come to assist, which means there is no assistance. "Therefore, any action brings regret." It would be better to remain quiet and still.

“不出戸庭，無咎。”子曰：亂之所生也，則言語以為階。君不密則失臣：忠臣不親。臣不密則失身：陷於罪戮。幾事不密則害成，是以君子慎密而不出也：事未動而先露則無功。

The Great Treatise cites the Line Statement of the first line of the节卦: "Not leaving the gate or courtyard, no blame." Confucius said: The origin of calamity often begins with words. "If a ruler is not cautious in keeping secrets, he will lose his ministers"—Sima Guang explained: loyal ministers will therefore not be close to him. "If a minister is not cautious in keeping secrets, he will lose himself"—he will fall into punishment and death. "If confidential matters are not kept secret, they will cause harm, so the gentleman is cautious and keeps secrets without easily speaking them out"—if things have not yet begun to take effect but are already revealed, there will be no success.

子曰：作易者其知盜乎：知盜之情。易曰“負且乘，致寇至”，負也者，小人之事也；乘也者，君子之器也；小人而乘君子之器，盜思奪之矣：徳薄位尊，必不能守。上慢下暴，盜思伐之矣：上慢下暴者，慢其上而暴其下也，慢上暴下皆所以致伐禍也。

Confucius said: The person who composed the Zhou Yi must have understood the psychology of thieves. Sima Guang explained: This refers to his understanding of the actual situation of thieves. The Zhou Yi explains the hexagram Six in the Third, which says, "Carrying goods but sitting in a carriage, inviting bandits." Carrying goods is the work of the petty person; using a carriage is the tool of the gentleman. When the petty person sits in the gentleman's carriage, thieves will come to seize it. Sima Guang explained: Those who have shallow virtue but hold high rank will surely not be able to hold on. "Being disrespectful to superiors and cruel to subordinates, thieves will come to attack him": what is meant by "being disrespectful to superiors and cruel to subordinates" is being disrespectful to those above and cruel to those below. Those who are disrespectful to those above and cruel to those below are sufficient to invite calamity.

慢藏誨盜：守國不謹則敵人取之，立身不謹則禍辱乘之。冶容誨淫：先自敗然後人敗之。易曰“負且乘，致冦至”，盜之招也。右第七章。

"Being careless in guarding wealth and property is like inviting thieves." If one is not careful in defending the country, enemies will invade; if one is not careful in personal conduct, calamity and disgrace will enter easily. "Being overly seductive in appearance is like inviting lust." It is always oneself who first ruins oneself, and then others take advantage. Therefore, the I Ching says, "Carrying burdens and riding in a carriage, leading to the arrival of bandits," for those strong bandits are precisely what one has invited. This is Chapter Seven.

大衍之數五十，其用四十有九：闗子明曰，數兆於一，生於二，極於三，此天地人所以立也。地二天三合而為五，其一不用者，六來則一去也，既成則無生也。有生於無，終必有始，既有則無去矣，既終則始去矣。五位皆十，衍之極也，故曰大衍。

The number of great derivation is fifty, but only forty-nine are actually used. Guan Ziming explains that numbers originate from "one," are generated from "two," and reach their limit at "three," thus establishing the three elements of heaven, earth, and humanity. The earth number two and the heaven number three combine to make five. One stalk of chrysanthemum is not used because when "six" comes, "one" is subtracted, and once formed, it does not generate again. "Being" arises from "non-being," and if there is an end, there must be a beginning. Since there is already "being," "non-being" retreats; since there is already an end, the beginning also retreats. Each of the five directions has ten units, which is the limit of derivation, hence it is called "great derivation."

光謂：易有太極，一之謂也。分而為陰陽，陰陽之間必有中和，故夫一，衍之則三而小成，十而大備。小衍之則為六，大衍之則為五。一者，數之母也；數者，一之子也。母為之主，子為之用。是故小衍去一而為五行，大衍去一而為揲蓍之數。

Sima Guang said: The "Taiji" in the Book of Changes refers to "one." When "one" is divided, it becomes yin and yang, and between yin and yang there must be harmony and balance. Therefore, this "one," when extended in a small way, becomes "three," and when extended in a large way, becomes "ten." In a small extension, it leads to "six," and in a large extension, it leads to "five." "One" is the mother of numbers, and all numbers are the sons of "one." The mother is the master, and the sons are the applications. Therefore, when small extension removes one "one," it becomes the numbers of the Five Phases. When large extension removes one "one," it becomes the forty-nine numbers used in the divination with yarrow stalks.

分而為二以象兩，掛一以象三，揲之以四以象四時，歸竒於扐以象閏：奇者，四揲之餘；扐者，不用之數。五歲再閏，故再扐而後掛：左右手之扐，皆合於所掛之一。天數五：韓曰，五奇也。地數五：韓曰，五耦也。五位相得而各有合：生成相合，為水火木金土。

Divide the chrysanthemum grass into two bundles to symbolize the two principles of Heaven and Earth, and hang one bundle to symbolize the three elements. Count the bundles in groups of four to symbolize the four seasons, and place the remaining sticks between the fingers to symbolize the leap month. The term "qi" refers to the remainder after counting in groups of four. The term "tuo" refers to the part temporarily set aside. Since there are two leap months in five years, the remainders from both hands should be combined and added to the hanging bundle. The "Heavenly numbers" consist of five, as explained by Han Kangbo, meaning the five odd numbers. The "Earthly numbers" also consist of five, as explained by Han Kangbo, meaning the five even numbers. The five directions correspond to each other and are paired accordingly. The generating numbers and the formed numbers are paired to form water, fire, wood, metal, and earth.

天數二十有五，地數三十，凡天地之數五十有五：皆積數。此所以成變化而行鬼神也。乾之策二百一十有六：老陽一爻九揲三十六策，少陽七揲二十八策，獨舉老，取其變。坤之策百四十有四：老陰六揲二十四策，少陰八揲三十二策。凡三百有六十，當期之日；二篇之策萬有一千五百二十，當萬物之數也。

"The total of the heavenly numbers is twenty-five, and the total of the earthly numbers is thirty, making a total of fifty-five for heaven and earth combined." These are the total numbers obtained by adding them up. "This is the reason for the generation of change and the operation of ghosts and spirits. The number of stalks used in the divination for the Qian hexagram is two hundred and sixteen." The old yang line is nine, and nine multiplied by four gives thirty-six stalks. The young yang line is seven, and seven multiplied by four gives twenty-eight stalks. Here only the old yang is mentioned because it is the one that can change. "The number of stalks used in the divination for the Kun hexagram is one hundred and forty-four." The old yin line is six, and six multiplied by four gives twenty-four stalks. The young yin line is eight, and eight multiplied by four gives thirty-two stalks. "The total number of stalks for the Qian and Kun hexagrams combined is three hundred and sixty, which corresponds exactly to the number of days in a year. The total number of stalks used in the divination for the upper and lower parts of the Zhou Changes is eleven thousand five hundred and twenty, which corresponds exactly to the number of all things."

是故四營而成易：自分而為二，至歸奇於扐。十有八變而成卦：三變而成一爻，八卦而小成。引而伸之，觸類而長之，天下之能事畢矣：萬物所能之事皆畢。顯道神徳行，是故可與酬酢，可與佑神矣。右第八章。

"So after going through four procedures, one transformation is completed": starting from dividing the chrysanthemum grass into two bundles until the remaining stalks are held between the fingers. "After eighteen transformations, one hexagram is formed": three transformations form one line, and the formation of the eight trigrams is considered a minor completion. "Extending this principle, and inferring from similar cases, all things that can be done under heaven are included within it": all actions that things can perform are fully encompassed. "It reveals the Dao, making virtue mysterious and profound, so it can be used to respond to people and assist the workings of the divine." This is the eighth chapter.

子曰：知變化之道者，其知神之所為乎：神之所為，變化不測，惟易能知之。易有聖人之道四焉：以言者尚其辭：繫辭以盡言。以動者尚其變：君子動靜效易變化。以制器者尚其象：若舟楫杵臼之類。以卜筮者尚其占。

Confucius said: Those who understand the principle of change probably also understand the workings of the divine. Sima Guang explained: The workings of the divine are changeable and unpredictable, and only the Zhou Changes can comprehend them. "The Zhou Changes contain four aspects of the sage's way: those who speak value its words" — the words are used to express fully the meaning. "Those who act value its changes" — the gentleman's every movement and stillness follows the changes of the Zhou Changes. "Those who make objects value its symbolic images" — for example, boats, oars, mortars and pestles. "Those who use divination value its judgments."

是以君子將有為也，將有行也：為、行所以異。問焉而以言，其受命也如向，無有逺近幽深，遂知來物，非天下之至精，其孰能與於此？參伍以變，錯綜其數，通其變，遂成天地之文：天有三辰五星，地有三正五行。極其數，遂定天下之象，非天下之至變，其孰能與於此？

Therefore, when a gentleman is about to take action or make a move, Sima Guang explains that "to act" and "to act out" are distinct. "One consults the Book of Changes and seeks guidance through words; it responds as swiftly as an echo. Whether distant or deep, one can thus know what is to come. If it is not the most subtle thing in the world, who could reach such a level? By intricately interweaving and transforming its numbers, it connects with its changes, thus forming the brilliance of the world. There are the three celestial bodies, the five planets in the sky, and on the earth, the three correct calendars and the five elements. By exhausting its numbers, one can determine the forms of all things. If it is not the most changeable thing in the world, who could reach such a level?"

易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此？夫易，聖人之所以極深而研幾也。惟深也，故能通天下之志：達物情。惟幾也，故能成天下之務：幾者，動之□，慮之於□，則事無不濟。惟神也，故不疾而速，不行而至：感而遂通天下之故。子曰易有聖人之道四焉者，此之謂也。右第九章。

"The Book of Changes has no thoughts, no actions, is quiet and still; once it responds to something, it connects with all events throughout the world. If it is not the most mysterious thing in the world, who could reach such a level? The Book of Changes is precisely what the sage uses to explore the profound and investigate the subtle. Because it is profound, it can understand the aspirations of people throughout the world." — this is understanding the actual situation of all things. "Because it is subtle, it can accomplish all affairs under heaven." — "Ji" refers to the initial signs of change (the original text is missing one character here); considering things at the initial signs ensures that nothing cannot be accomplished. "Because it is mysterious, it does not need to hurry and yet naturally becomes swift, does not need to move and yet naturally arrives." — because once it responds, it connects with all events throughout the world. "Confucius said the Book of Changes contains four aspects of the sage's way, which are exactly these." This is the ninth chapter.

天一，地二，天三，地四，天五，地六，天七，地八，天九，地十：此天地自然之數，所以成變化而行鬼神。子曰：夫易何為者也？夫易開物成務，冒天下之道，如斯而已者也。是故聖人以通天下之志，以定天下之業，以□天下之疑：開物，專示吉凶；成務，成天下之務；冒天下之道，包而有之。

"The heavenly numbers are one, two, three, four, five, six, seven, eight, nine, and ten": these are the natural numbers of heaven and earth, from which change arises and by which ghosts and spirits operate. Confucius said: "What is the purpose of the Book of Changes? The Book of Changes opens up all things and accomplishes all affairs, encompassing the principles of the world, nothing more. Therefore, the sage uses it to harmonize the hearts of people throughout the world, to establish great achievements under heaven, and to resolve doubts throughout the world (the original text here is missing one character)." The term "open things" refers to specifically indicating good and bad fortune; "accomplish affairs" refers to achieving all worldly matters; and "encompass the principles of the world" means to include all the principles of the world comprehensively.

是故蓍之徳圓而神，卦之徳方以知：韓曰，圓者運而不窮，方者止而有分。光謂：蓍未形而不測，故曰神；卦已形而變通，故曰知。六爻之義，易以貢：發揮變化，以進於人。聖人以此洗心，退藏於密：洗心，滌諸邪惡，存養精明；藏密，返於無形。吉凶與民同患：豫以告之。神以知來，知以藏往：藏往謂不知其始，所以言往。其孰能與於此哉！

Therefore, the virtue of the yarrow stalks is round and profound, while the virtue of the hexagrams is square and wise. Han Kangbo said: the round is ever turning without end, while the square is still and has definite boundaries. Sima Guang said: the yarrow stalks have not yet taken form and are therefore unpredictable, hence called "spirit"; the hexagrams have already taken form and can be flexible and changeable, hence called "knowledge." "The meaning of the six lines depends on change": to bring out the changes and present them to people. "The sages use it to purify the mind and retreat into secrecy": "Purifying the mind" means removing all evil and cultivating purity and clarity; "retreating into secrecy" means returning to the formless. "It shares the joys and sorrows of the common people": to inform people of good and bad in advance. "Using the marvelous to foresee the future, using the wise to conceal the past": "Concealing the past" means not knowing its beginning, hence called "past." "Who could reach such a level?"

古之聰明睿知神武而不殺者夫：韓曰，服萬物而不以威刑。是以明於天之道，而察於民之故，是興神物以前民用：神物謂蓍，凡卜中然後用之，故曰以前民用。聖人以此齋戒，以神明其徳夫：韓曰，洗心曰齋，防患曰戒。光謂：徳盛則合於神明。

"This is probably referring to the ancient wise and intelligent person who is mighty yet does not resort to warfare," said Han Kangbo, meaning that he brings all things to submission without relying on force. "Therefore, he understands the principles of heaven and investigates the actual conditions of the people, and thus he uses the divining tortoise and yarrow stalks, these divine objects, to guide the people before they take action." The term "divine object" refers to the yarrow stalks; all affairs are first divined and found to be auspicious before they are carried out, hence the phrase "before the people use it." "The sage uses it to purify his body and mind, making his virtue profound and divine," said Han Kangbo, meaning that cleansing the mind is called "zhai," and guarding against calamities is called "jia." Sima Guang said: when virtue is great, it harmonizes with the divine.

是故闔戸謂之坤：坤主收斂。闢戸謂之乾：陽發生也。一闔一闢謂之變，往來不窮謂之通，見乃謂之象：防象可見而未有形。形乃謂之器：形質已定，各有常分。

Therefore, closing the door is called Kun: Kun governs gathering in and concealment. Opening the door is called Qian: that is the movement of yang energy. One closing and one opening is called transformation; continuous movement back and forth is called communication; manifestation is called image. The image is visible but does not yet have a definite form. When it has a form, it is called an object; when shape and substance are determined, each has its fixed nature.

制而用之謂之法：各守其分，不相為用，故聖人制而用之。利用出入，民咸用之謂之神：出外入內，無所不用，而百姓不知，故謂之神。右第十章。

"Creating and putting into use is called Fa": All things each hold their own position, originally not interacting with each other, so they rely on sages to create and put them into use. "Beneficial for people's daily activities and movements, the common people use it every day yet cannot explain it, this is called Shen": Whether going out or staying at home, it is used everywhere, yet the common people do not know its origin, hence it is called "Shen." This is the tenth chapter.

是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。易有太極：極者，中也，至也，一也；凡物之未分混而為一者皆為太極。兩儀：儀，匹也，分而為二，相為匹敵。四象：陰陽復分老少而為二，相為匹敵。大業：富有萬象。

Therefore, the Book of Changes speaks of the Taiji, from which the two principles emerge, from the two principles the four images arise, from the four images the eight trigrams come into being, and the eight trigrams determine fortune and misfortune, which in turn give rise to great undertakings. Sima Guang explained the phrase "the Book of Changes has the Taiji" by saying: the term "ji" implies the concept of center, ultimate, and unity; any state that has not yet differentiated and remains unified is called Taiji. As for the "two principles": "yi" means matching; dividing one into two, with each other forming a pair. As for the "four images": yin and yang each further divide into old and young, with each other forming a pair. As for "great undertakings": this refers to being rich in all phenomena.

太極者何？陰陽混一，化之本原也。兩儀者何？陰陽判也。四象者何？老少分也，七九八六，卦之端也。八卦既形，吉凶全也；萬物皆備，大業成也。極，中也；儀，匹也。

What is the Taiji? It is the unity of yin and yang, the fundamental principle of generation and transformation. What are the two principles (liang yi)? They are the differentiation of yin and yang. What are the four images (si xiang)? They are the division into old and young, represented by the numbers seven, nine, eight, and six, which are the beginnings of forming hexagrams. Once the eight trigrams are formed, the principles of good fortune and misfortune are complete; all things are included, and great achievements are realized. "Ji" means center, and "yi" means pair.

太極，天也；乾坤，日月也；四象，五宮也；八卦，十二辰也；六十四卦，列宿也；眾爻，三百六十有六度也。太極，地也；乾坤，山澤也；四象，四方也；八卦，九州島也；六十四卦，萬國也；眾爻，都邑也。

From the perspective of Heaven: The Taiji represents Heaven, Qian and Kun represent the sun and moon, the Four Symbols correspond to the five directions and the star palaces, the Eight Trigrams correspond to the twelve earthly branches, the sixty-four hexagrams correspond to the twenty-eight constellations and myriad stars, and the numerous lines (yao) correspond to the 366 degrees of the celestial circle. From the perspective of Earth: The Taiji represents Earth, Qian and Kun represent mountains and marshes, the Four Symbols correspond to the four directions, the Eight Trigrams correspond to the nine provinces, the sixty-four hexagrams correspond to the myriad states under heaven, and the numerous lines (yao) correspond to the various towns and cities.

太極，歲也；乾坤，寒暑也；四象，四時也；八卦，八節也；六十四卦，十二月也；眾爻，三百六旬有六日也。太極，王也；乾坤，方伯也；四象，四嶽也；八卦，州牧也；六十四卦，諸侯也；眾爻，卿大夫士也。

From the perspective of the seasons: the Taiji represents a year, Qian and Kun represent cold and heat, the Four Symbols represent the four seasons, the Eight Trigrams represent the eight solar terms, the sixty-four hexagrams represent the twelve months, and the numerous lines (yao) represent the 366 days of a year. From the perspective of human affairs: the Taiji represents the Son of Heaven, Qian and Kun represent the regional governors, the Four Symbols represent the four mountain officials, the Eight Trigrams represent the state governors, the sixty-four hexagrams represent the feudal lords, and the numerous lines (yao) represent the ministers, great officers, and commoners.

或問：太極有形無形？曰：合之則有，離之則無。何謂也？曰：請以宮喻。夫宮者，土木之為也，舉土木則無宮矣；土木者，堂墉棟宇也，舉堂墉棟宇則無土木矣。雖然，合而言之，則宮巍然在矣。

Someone asked: Is the Taiji (Supreme Ultimate) tangible or intangible? The answer was: When viewed as a whole, it is tangible; when viewed as separate parts, it is intangible. How should this be understood? The answer was: Please take a house as an example.the so-called house is made of earth and wood; but if you speak only of earth and wood, there is no house.the so-called earth and wood refers to hall, walls, beams, and eaves; but if you speak only of hall, walls, beams, and eaves, there is no earth and wood. Nevertheless, when these parts are combined, the house still stands firmly there.

太極者，一也，物之合也，數之元也。引而伸之，觸類而長之，則算不能勝也，書不能盡也，口不能宣也，心不能窮也。掊而聚之，歸諸一；析而散之，萬有一千五百二十，未始有極也。

The concept of the Taiji, or Supreme Ultimate, is referred to as "one," representing the essence and totality of all things, the fundamental origin of numbers. When extended and inferred, it is infinite in calculation, endless in writing, and boundless in speech and thought. When gathered and condensed, it is reduced to a single "one"; when analyzed and dispersed, it becomes as numerous as 11,520, and there is no end to it.

陰陽相違，非太極則不成；剛柔相戾，非中正則不行。故天下之徳誠眾矣，而萃於剛柔；天下之道誠多矣，而□於中正。剛柔者，徳之府；中正者，道之津。是故有剛而無中正則暴以亡，有柔而無中正則邪以消。嗚呼！中正之於人也，其厚矣哉！

Yin and Yang are opposite to each other; without the Taiji, they cannot be realized. Strength and softness are opposing; without the Middle and Righteousness, they cannot be carried forward. Therefore, the virtues of the world are indeed numerous, yet they all converge in strength and softness; the paths of the world are indeed diverse, yet they all return to the Middle and Righteousness. Strength and softness are the repositories of virtue, and the Middle and Righteousness is the passage of the great way. Therefore, if there is only strength without the Middle and Righteousness, it will lead to cruelty and destruction; if there is only softness without the Middle and Righteousness, it will lead to wickedness and extinction. Alas! The Middle and Righteousness is of great benefit to mankind.

剛者抑之，柔者掖之，不慮而成，不思而得，不卜而中，不筮而吉。“天下同歸而殊塗，一致而百慮”，非中正而何？書曰“沈潛剛克，髙明柔克”，以中正也。孔子曰“中庸之為徳也，其至矣乎”，又曰“詩三百，一言以蔽之，曰思無邪”。易之卦六十有四，其爻三百八十有四，得之則吉，失之則凶者，其惟中正乎！

To restrain the strong and support the weak; thus, there is no need for careful planning and success comes naturally, no need for anxious thinking and understanding comes naturally, no need for divination and correctness is naturally achieved, no need for seeking omens and auspiciousness naturally follows. The Great Treatise says, "All things in the world take different paths yet arrive at the same destination, and all considerations converge to one point," that common destination and convergence, is not precisely "zhongzheng" (uprightness and correctness)? The Book of Documents, Hongfan, says, "For those who are deep, yielding, and weak, use strength to govern; for those who are lofty, arrogant, and strong, use gentleness to govern," which speaks of the way of zhongzheng. Confucius says, "The virtue of zhongyong (the mean) is perhaps the ultimate," and also says, "The Book of Poetry has three hundred poems; to summarize them in one phrase, it is 'thinking without deviation.'" The Zhou Changes contain sixty-four hexagrams and three hundred and eighty-four lines; what is gained brings good fortune, what is lost brings misfortune, and perhaps only "zhongzheng" is such a thing.

剛，夏也；柔，冬也；中，春也；正，秋也。何謂才？曰：聰明強勇。何謂行？曰：孝友忠信。何謂徳？曰：中和正直。何謂道？曰：逺大高深。行以濟才，徳以濟行，道以濟徳。是故才而不以行則凶，行而不以徳則偏，徳而不以道則隘，四者兼足，謂之聖人。

Heavenly Stems are paired with summer, Earthly Branches with winter, the middle with spring, and correctness with autumn. What is called "cai" (talent)? It is said: intelligent, strong, and brave. What is called "xing" (virtue)? It is said: filial, friendly, loyal, and trustworthy. What is called "de" (virtue)? It is said: harmonious and upright. What is called "dao" (way)? It is said: far-reaching and profound. Using "xing" to complete "cai," using "de" to complete "xing," and using "dao" to complete "de." Therefore, having talent without the restraint of virtue is dangerous, having virtue without the elevation of virtue is narrow-minded, and having virtue without the penetration of the great way is confined. When these four are all sufficient, one is called a sage.

陰陽不相讓，五行不兼容，正也；陰陽醇而五行不雜，中也。陽盛則陰□，陰盛則陽□；火進則木退，土興則水衰。陰陽之治無少無多，五行之守無偏無頗，尸之者其太極乎！故太極之徳，一而已。

Yin and Yang do not yield to each other, and the Five Phases do not mix with each other; this is called "Zheng." Yin and Yang are pure, and the Five Phases do not interfere with each other; this is called "Zhong." When Yang energy is strong, Yin energy weakens; when Yin energy is strong, Yang energy weakens. When fire energy rises, wood energy retreats; when earth energy emerges, water energy diminishes. The regulation of Yin and Yang is neither deficient nor excessive, and the Five Phases maintain their proper roles without deviation or tilt; the principle governing all of this is probably the Taiji. Therefore, the virtue of Taiji, in the end, is simply "one."

是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇髙莫大乎富貴，備物致用、立成器以為天下利莫大乎聖人，探賾索隠、鉤深致逺，以定天下之吉凶、成天下之亹亹者，莫大乎蓍龜。富貴：富有四海，貴為天子。備物致用：蕃肓萬物，以為人用。立成器以為天下利：謂法度也。亹亹，勉勉也，使人去凶就吉。

Therefore, there is no greater model to follow than heaven and earth, no greater transformation and penetration than the four seasons, no more lofty and luminous presence in the sky than the sun and moon, no greater exalted and illustrious status than wealth and honor, and no greater completeness of objects, fullness of utility, and creation of tools for the benefit of the world than the sage. Investigating the profound, searching for the subtle, drawing out the deep and summoning the great, thus determining the fortune and misfortune of the world and encouraging people to strive diligently, there is nothing greater than the yarrow stalks and turtle shells. Sima Guang explains 'wealth and honor' as possessing the whole world and being the Son of Heaven. He explains 'completeness of objects and achieving their use' as multiplying all things for human use. He explains 'establishing instruments to benefit the world' as referring to laws and regulations. 'Wěiwěi' means diligence, referring to guiding people to avoid misfortune and seek good fortune.

是故天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。易有四象，所以示也；繫辭焉，所以告也；定之以吉凶，所以□也。易曰“自天佑之，吉無不利”。子曰：佑者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也，是以自天佑之，吉無不利也。右第十一章。

Therefore, heaven produces divine objects such as the yarrow stalks and tortoise shells, and the sage takes them as models; when heaven and earth undergo changes, the sage imitates them; when heaven manifests signs and reveals auspicious or inauspicious omens, the sage takes them as symbols; when the Yellow River produces the dragon pattern and the Luo River produces the turtle script, the sage takes them as models. The Book of Changes contains four types of hexagrams, used to make clear; attaching words to them, used to inform; determining auspiciousness and inauspiciousness, used to make decisions (the original text here is missing one character). The Great Possession hexagram, line nine, says: When heavenly protection descends, it is auspicious and there is no disadvantage. Confucius says: "You" means assistance. What heaven assists is the person who follows the way of heaven; what the people assist is the person who upholds trustworthiness. Practicing trustworthiness and constantly following the way of heaven, and also honoring the virtuous, thus heavenly protection descends, it is auspicious and there is no disadvantage." This is the eleventh chapter.

子曰：書不盡言：言有不可書者。言不盡意：然則聖人之意，其不可見乎？意有不可言者。子曰：聖人立象以盡意：象能盡言外之意。設卦以盡情偽：盡萬物之情偽。繫辭焉以盡其言：盡群言之要。變而通之以盡利：若“冥豫成，有渝，無咎”。鼓之舞之以盡神。

Confucius said: "Written words cannot fully express speech," because some things cannot be written. "Speech cannot fully express the mind," so how can the mind of the sage be known? Because some minds cannot be spoken. "Confucius said: the sage established hexagrams to exhaust the mind," meaning hexagrams can express meanings beyond speech. "Setting up the hexagram structure to exhaust the truth and falsehood of things," meaning the true and false of all things are revealed. "Attaching words to exhaust what is to be said," meaning the essential points of many words are summarized. "Changing it to exhaust the benefit of things," for example, the sixth line at the top of the Yu hexagram says, "In the state of confusion and indulgence, if there is a change, there will be no error." "Stimulating and reviving it to exhaust the marvelous."

乾坤其易之縕邪：縕，聚也；陰陽者，易之本體，萬物之所聚。乾坤成列而易立乎其中矣：變而通之。乾坤毀則無以見易，易不可見則乾坤或幾乎息矣：言更相為用。

"The Qian and Kun are probably the source of the Book of Changes": the term "yun" refers to gathering; yin and yang are the essence of the Book of Changes, and also the place where all things gather. "When Qian and Kun are arranged in order, the Book of Changes is established within them": this refers to transformation. "If Qian and Kun are destroyed, there would be no way to see the Book of Changes; if the Book of Changes is not visible, then Qian and Kun are almost at a standstill": this means that Qian and Kun and the Book of Changes rely on each other for function.

是故形而上者謂之道：無形之中自然有此至理，在天為陰陽，在人為仁義。形而下者謂之器：有形可考，在天為品物，在地為禮法。化而裁之謂之變，推而行之謂之通：物久居其所則窮，故必變而通之，在天為氣節，在人為明哲。

Therefore, what is above the form is called Dao: the ultimate truth exists naturally in the formless, in heaven it manifests as yin and yang, and in humanity it manifests as benevolence and righteousness. What is below the form is called qi: it can be observed through form, in heaven it refers to various things, and on earth it refers to rites, laws, and regulations. Change and regulation is called transformation, and spreading it out is called communication: things that remain in their original state for too long will reach an impasse, so they must be transformed; this principle of transformation in heaven is reflected in the changing seasons, and in humanity it is reflected in wisdom and understanding.

舉而錯之天下之民謂之事業：易道既成，施之天下，則為聖人之事業。是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其□通，以行其典禮，繫辭焉以□其吉凶，是故謂之爻。

"The way of applying it to the people under heaven is called 'career': The principles of the Book of Changes are already complete. When they are applied throughout the world, they become the career of the sage. Therefore, when speaking of 'image' (xiang): the sage can see the most hidden and intricate things in the world, and compare their forms and appearances, symbolizing the proper shape of things, so it is called 'image'. The sage can see the changes of all things in the world, and observe their points of convergence and connection, to carry out rituals and systems of rites, attaching words to judge their auspiciousness or inauspiciousness, so it is called 'line' (the text here is missing two characters)."

極天下之賾者存乎卦，鼓天下之動者存乎辭，化而裁之存乎變，推而行之存乎通，神而明之存乎其人，茍非其人，道不虛行。黙而成之，不言而信，存乎徳行：知之非艱，行之惟艱。右第十二章。

"The principles of all profound and intricate matters in the world are embodied in the hexagrams; the movement and change of all worldly affairs are expressed through the verses; the transformation and regulation are achieved through 'change'; the extension and application are realized through 'communication'; and the revelation of its mysterious and clear nature depends on people. If there are not such people, the way will not be carried out on its own. It is accomplished silently, without words, yet convincing to others, which lies in virtue. Sima Guang cites from the 'Book of Documents · Sayings of the Mandate' saying that understanding the principles is not difficult, but putting them into practice is. This is the twelfth chapter."

繫辭下。八卦成列，象在其中矣：萬物之象以備。因而重之，爻在其中矣：群爻大備，曲盡無遺。剛柔相推，變在其中矣：極其變也。繫辭焉而命之，動在其中矣：效天下之動，因辭而後明。吉凶悔吝者，生乎動者也：不動則無得失。剛柔者，立本者也：材性有分。變通者，趣時者也：時異事變。

This is the "Lower Commentary of the Great Treatise." "The Eight Trigrams are arranged in rows, and the images of things are contained within them": the images of all things are thus complete. "By combining them in pairs, the six lines are contained within them": the numerous lines are thus fully established, intricate and detailed without any omission. "The firm and the yielding shift and interact, and change is contained within them": change is thus fully exhausted. "By attaching words to explain them, the principles of action are contained within them": it imitates the changes of the myriad things, and can only be made clear through words. "Good fortune, misfortune, regret, and hardship all arise from action": without action, there can be no gain or loss. "The firm and the yielding are the foundation": the nature of things has its limits. "Change and communication are in accordance with the right timing": different circumstances lead to different changes.

吉凶者，貞勝者也：正則吉凶不能動矣，故易道貴之。天地之道，貞觀者也：以正道示之。日月之道，貞明者也。天下之動，貞夫一者也：於文，一止則為正。夫乾確然示人易矣，夫坤隤然示人簡矣：守夫至正故也。爻也者，效此者也；象也者，像此者也：此，效像天地之正道。

"Good fortune and misfortune depend on uprightness to prevail." As long as one remains upright, good and bad fortune cannot affect him, so the Way of the Book of Changes values "uprightness" most. "The Way of Heaven and Earth reveals all things through uprightness." This means using the upright path to enlighten people. "The Way of the sun and moon remains constant and bright because they uphold uprightness." All changes in the world are ultimately governed by this "one." In terms of character form, "one" combined with "stop" makes the character for "uprightness." "The Qian trigram is strong and firm, revealing simplicity to people; the Kun trigram is gentle and yielding, revealing simplicity to people." This is because they both uphold the ultimate uprightness. "The yao (lines) are imitations of this; the xiang (images) are derived from this." This "this" refers to emulating and taking images from the upright Way of Heaven and Earth.

爻象動乎內，吉凶見乎外：以不見為內。功業見乎變，聖人之情見乎辭。天地之大徳曰生：日新。聖人之大寶曰位：非位不能濟物。何以守位曰仁：人心歸之，乃能保富貴。何以聚人曰財：韓曰，財所以資物生。理財正辭、禁民為非曰義：三者皆當□之以義。右第一章。

"The changing lines within the hexagram indicate the situation, while fortune and misfortune are revealed outside the hexagram": the unseen is considered "inner." "Achievements are revealed through change, and the feelings of sages are expressed through words. The greatest virtue of heaven and earth is called 'to give birth'": this means renewal every day. "The greatest treasure of the sage is called 'position'": without that position, one cannot assist all things. "By what can one hold onto this position? By benevolence": only when the people's hearts are attached can one retain wealth and honor. "By what can one gather people? By wealth": Han Kangbo said, wealth is used to nourish the survival of all things. "Managing wealth, establishing proper commands, and prohibiting wrongdoing among the people is called righteousness": these three things should all be judged by righteousness (the text here is missing one character). This is the first chapter.

古者包犧氏之王天下也，仰則觀象於天：成象之謂乾。俯則觀法於地：效法之謂坤。觀鳥獸之文與地之宜：鳥獸之文若的顙黔喙之類，地之宜若剛滷之類。近取諸身，逺取諸物，於是始作八卦，以通神明之徳，以類萬物之情：情雖萬端，而聚之不過健、順、動、入、麗、陷、止、說。作結繩而為罔罟，以佃以漁，葢取諸離。

In ancient times, the ruler Fuxi observed the celestial phenomena above, and the formation of these phenomena was represented by the trigram Qian (Heaven). He also observed the earthly principles below, and the shaping of these principles was represented by the trigram Kun (Earth). He examined the patterns of birds and beasts and the suitability of the land, such as white-maned horses and black-beaked animals, and the qualities of hard soil and salty land. He took inspiration from the human body nearby and from all things in the universe afar, thus beginning to create the Eight Trigrams. These trigrams were used to connect with the virtue of the divine and to classify the forms of all things. Although the forms of all things are countless, they can be summarized into eight categories: strength, compliance, movement, entry, brightness, depression, stillness, and joy. He wove ropes into nets and traps for hunting and fishing, which was probably modeled after the trigram Li (Fire).

包犧氏沒，神農氏作，斵木為耜，揉木為耒，耒耨之利以教天下，葢取諸益。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，葢取諸噬嗑。神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦：法久必弊，為民厭倦。神而化之，使民宜之：變而民莫之知。易窮則變，變則通，通則久，是以自天佑之，吉無不利：聖人守道不守法，故能通變。

After the death of Fuxi, Shen Nong rose to prominence, carving wooden plows and bending wood to make耒, teaching the people the convenience of farming, which is probably based on the image of the Ji卦. At noon, he set up markets to gather people from all over, collect goods from everywhere, and after trading, everyone went their own way, each getting what they needed, which is probably based on the image of the Shihe卦. After Shen Nong's death, the Yellow Emperor, Yao, and Shun took over in succession, understanding the changes of things, so the people did not get tired. When laws are used for too long, they inevitably lead to problems, and the people become tired. "Skillfully influencing them so that the people each get what is suitable" means that changes are made without the people noticing. "The Book of Changes speaks of when things reach their limit, they must change; when they change, they become smooth; when they are smooth, they can last long. Therefore, heaven sends blessings, which is auspicious and without any disadvantage." The sage holds to the Dao rather than rigidly adhering to old rules, so he can be flexible and adaptable.

黃帝、堯、舜垂衣裳而天下治，葢取諸乾坤：取諸乾坤，取其上下有分，上曰衣，下曰裳，聖人垂衣裳而天下治，乾尊坤卑之象也。刳木為舟，剡木為楫，舟楫之利以濟不通，致逺以利天下，葢取諸渙：取諸渙，取其木在水上。服牛乘馬，引重致逺，以利天下，葢取諸隨。

The Yellow Emperor, Yao, and Shun merely wore their robes and held their hands in ease, yet the world was well governed; this is probably taking the image of the Qian and Kun trigrams. The idea of taking the image of Qian and Kun refers to the distinction between above and below: the upper part of the garment is called "yi" (clothes), and the lower part is called "shang" (skirt); the sage wearing robes and holding hands in ease to achieve world peace is exactly the image of Qian being superior and Kun being inferior. "Making a boat by hollowing out a tree and making a paddle by sharpening a tree, the convenience of boats and oars allows crossing waters that were previously impassable and reaching distant places for the benefit of the world; this is probably taking the image of the Huan trigram." The idea of taking the image of Huan refers to the meaning of wood on water. "Taming cattle and riding horses, drawing heavy loads and reaching distant places for the convenience of the world; this is probably taking the image of the Sui trigram."

重門擊柝，以待暴客，葢取諸豫：取諸豫，豫，怠也，柝以警怠。□木為杵，掘地為臼，臼杵之利，萬民以濟，葢取諸小過：取諸小過，虞仲翔曰，取其上動而下止。□木為弧，剡木為矢，弧矢之利以威天下，葢取諸睽：取諸睽，取其先違而後利。

"Setting up successive gates and striking wooden drums to patrol at night in order to guard against fierce guests, is probably taking the image of the Yu hexagram": the reason for taking the image of Yu is that "Yu" means ease and negligence, and striking the drum is used to alert against negligence. "Cutting wood to make a pestle and digging the ground to make a mortar, the convenience of the pestle and mortar benefits all people, is probably taking the image of the Xiao Guo hexagram (the text here is missing one character)": the reason for taking the image of Xiao Guo is what Yu Fan of the Three Kingdoms said, taking its upper hexagram Zhen (Thunder) and lower hexagram Gen (Mountain) meaning movement and stillness. "Bending wood to make a bow and cutting wood to make arrows, the convenience of bows and arrows is sufficient to intimidate the world, is probably taking the image of the Kui hexagram (the text here is missing one character)": the reason for taking the image of Kui is taking its meaning of first being in opposition and then gaining advantage.

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，葢取諸大壯：風雨，動物也，風雨動於上，棟宇健於下，大壯之象也。

In ancient times people lived in caves and slept in the open fields, but later sages replaced this with houses: with beams above and eaves below, to guard against wind and rain. This is probably modeled after the卦 of Great Strength. Wind and rain are things that can stir and move all things; wind and rain move above, while the beams and roof support below with firm strength, which is exactly the imagery of the Great Strength hexagram.

古之者，厚衣之以薪，之中野，不封不樹，喪期無數，後世聖人易之以棺槨，葢取諸大過：巽，木也，入也；兌，說也。棺槨衛死者入於土，而生者之情得以夷懌，大過之象也。

In ancient times, when burying the dead, they would simply wrap the body in thick firewood and bury it in the wilderness, without building a mound over the grave or planting marker trees, and the mourning period had no fixed duration; later sages changed this practice, using coffin and outer case instead, probably taking the image from the Great Excess hexagram. Xun represents wood and also represents entering; Dui represents joy. The coffin and outer case guard the dead as they enter the earth, and the living's emotions also become peaceful and joyful, which is precisely the imagery of the Great Excess hexagram.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，葢取諸夬：契者，要約也。古之要約，未有文字，相與結繩為識而已，其後浸相欺背，亂不可知，故聖人作為書契。書契既明，則是非立決，夬之象也。右第二章。

In ancient times, people used the method of tying knots to manage affairs, but later sages replaced it with written contracts; officials relied on them to govern, and the people used them to verify matters, which is said to be modeled after the image of the Guai hexagram. The term "qie" refers to a contract. In ancient times, when making agreements, there were no written characters, and they merely tied knots as a sign between parties. Later, people gradually began to deceive and break promises, causing confusion that could not be resolved. Therefore, sages created written contracts. Once a contract is clear, right and wrong can be decided immediately, which precisely reflects the image of the Guai hexagram representing decisive judgment. This is the second chapter.

是故易者，象也：立象以盡義。象也者，像也：擬諸其形容。彖者，材也：各言其本質。爻也者，效天下之動者也：舉措隨時。何謂材？材者，天賦之分也。何謂動？動者，感物之情也。是故吉凶生而悔吝著也：吉凶悔吝生乎動。

Therefore, the "Book of Changes" discusses "xiang," which means establishing hexagrams to exhaust the principles of meaning. "So-called 'xiang' is 'like'," meaning comparing its form and appearance. "The彖辞 discusses the material," meaning distinguishing the essential nature of each hexagram. "Yao is imitating the changes of all things under heaven," meaning every movement changes with the times. Sima Guang explained: What is "cai"? "Cai" is the limit given by heaven. What is "dong"? "Dong" is the state of feeling caused by responding to external things. "Therefore, good fortune and misfortune arise from this, regret and hardship appear from this": good fortune, misfortune, regret, and hardship all arise from action.

陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦：陽卦奇，一奇二耦凡五；陰卦耦，一耦二奇凡四。其徳行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也：陽一君而二民，以寡御眾；陰二君而一民，無常心。

"The reason why a yang trigram has more yin lines and a yin trigram has more yang lines is because the number of strokes in a yang trigram is odd, while that in a yin trigram is even." A yang trigram has five strokes: one yang line counts as one stroke, and two yin lines count as four strokes, totaling five. A yin trigram has four strokes: one yin line counts as two strokes, and two yang lines count as two strokes, totaling four. "What is their virtue? A yang trigram represents a ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers competing for one commoner, which is the way of the petty person." A yang trigram is one ruler over two people, thus governing the majority with a minority. A yin trigram is two rulers over one person, leading to uncertainty in the people's loyalty.

易曰“憧憧往來，朋從爾思”。子曰：天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？憧憧，心動貌；朋，類也。夫得喪往來，物理之常也，茍能居正以待物，則往來不足為之累；儻以往來動其心，則夫物之感人無窮，將惟爾所思，各以其類而至，所謂“物至而人化物”也。天下何思何慮，皆正夫一。

The Zhou Changes (I Ching) says in the Xian hexagram, Nine in the Fourth: "The mind is unsettled, coming and going, only a small group of people who share the same thoughts follow you." Confucius said: What is there to think about in the world? All things take different paths yet arrive at the same destination; all thoughts are varied yet converge to one. What is there to think about in the world? Sima Guang explained: "Chong chong" refers to the state of the mind being agitated and restless, and "peng" means those of the same kind. Gain and loss, coming and going, are the natural course of things. If one can remain steady on the right path in dealing with external matters, then these coming and going will not become a burden. But if one's mind is moved by external things, then the influence of external objects on a person is endless. Whatever you think about will come forth according to its category, which is what the Book of Rites calls "external things coming and the person being transformed by them." "What is there to think about in the world?" In the end, it is all about returning to the principle of "one."

日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。尺蠖之屈，以求信也；龍蛇之蟄，以存身也：皆因屈以致信。精義入神，以致用也：聖人虛一以靜，存誠素至，故能精義入神，以致其治世之用。

The sun sets and the moon rises, the moon sets and the sun rises; the sun and moon move in succession and light is generated. Cold passes and heat comes, heat passes and cold comes; cold and heat move in succession and a year is formed. What has passed is contraction, what comes is expansion; contraction and expansion respond to each other and benefit arises. The silkworm bends its body in order to achieve extension; the dragon and snake hide themselves in order to preserve their lives. All these are examples of obtaining extension through contraction. "To study the meaning and principles thoroughly until reaching the divine, is to achieve practical application": the sage maintains inner stillness and concentration, and holds firmly to sincerity, thus being able to study the meaning and principles thoroughly and reach the divine, thereby applying them to govern the world.

利用安身，以崇徳也：先治其本。過此以往，未之或知也：言此聖人之極致。窮神知化，徳之盛也：知化，謂修己以安百姓。右第三章。

"Being skilled in using it to settle oneself is for the purpose of honoring virtue": this refers to first governing the fundamental aspect. "Going beyond this scope is something that cannot be known": this means that what has been discussed above represents the ultimate attainment of the sage. "Exhaustively exploring the divine and thoroughly understanding creation and transformation is the peak of virtue": the term "knowing transformation" refers to cultivating oneself in order to settle the people. This is the third chapter.

易曰“困于石，據于蒺藜，入于其宮，不見其妻，凶”。子曰：非所困而困焉，名必辱；非所據而據焉，身必危；既辱且危，死期將至，妻其可得見耶？困于石，不量力而犯強敵；據于蒺藜，不度徳而居人上；入于其宮，已所有也；不見其妻，失其配輔。

The Zhou Changes, the Sixth Trigram of Guan (Obstruction) says: "Blocked by a huge stone, sitting on thorns; returning to one's home, yet not seeing one's wife, it is ominous." Confucius says: One should not be trapped where one should not be trapped, and one's reputation will surely suffer disgrace; one should not occupy a position one should not occupy, and one's own safety will surely be in danger; having both disgrace and danger, death is imminent, how could one see one's wife? Sima Guang explains: "Being blocked by a stone" refers to not assessing one's own strength and yet provoking a powerful enemy; "sitting on thorns" refers to not measuring one's own virtue and yet forcing oneself above others; "entering one's own house" refers to the place one possesses; "not seeing one's wife" refers to losing the spouse who supports oneself.

易曰“公用射隼于髙墉之上，獲之，無不利”。子曰：隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。

The Zhou Changes explain the hexagram Upper Sixth: "The king and duke shoot a hawk and falcon from a high wall, and hits it, there is no disadvantage." Confucius said: The hawk and falcon are birds, the bow and arrow are tools, and the one who shoots them is a person. The gentleman keeps the tools on his person, waits for the right opportunity, and then acts. How could there be any disadvantage? When he acts, there is no obstruction, so when he takes action, he immediately gains results. This is precisely describing someone who prepares the tools thoroughly before taking action.

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。易曰“屨校滅趾，無咎”，此之謂也。小人之情盡如是。小懲而大誡：懲其小惡，使人戒懼，不至於大。屨校滅趾：止之於下。

Confucius said: The petty person does not feel ashamed about unkindness and does not fear injustice; he will not make an effort if he does not see profit, and will not be punished without being threatened. To give him a slight punishment so that he receives a great warning is actually the good fortune of the petty person. The Zhou Changes (I Ching) says in the initial line of the噬嗑 hexagram: "He is bound with wooden fetters, covering his toes, without any fault," which refers to this. Sima Guang explained: The nature of petty persons is generally like this. What is called "small punishment leading to great warning" is to punish his minor wrongdoing so that he feels fear and caution, thus preventing him from committing great evil. What is called "foot fetters covering the toes" is to stop him at the very beginning.

善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。易曰“何校滅耳，凶”：積惡貫盈，不得不誅；或先告以禍敗，終不能聽，故曰滅耳凶。

"Good deeds without accumulation are insufficient to establish a good reputation, and evil deeds without accumulation are insufficient to destroy oneself. Small people think that small good deeds bring no benefit and therefore refuse to do them; they think that small evil deeds cause no harm and therefore refuse to eliminate them. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be redeemed. The Zhou Changes (I Ching) says in the line 'Shang Jiū' (Nine at the Top) of the Shi He (噬嗑) hexagram: 'Carrying a wooden yoke on the shoulder, covering the ears, danger.' Sima Guang explains that this refers to evil having accumulated to the point of being full and overflowing, unable to be tolerated, so punishment becomes inevitable. Someone is told beforehand the reasons for impending disaster, but he still does not listen, hence it is said 'covering the ears, danger.'"

子曰：危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。易曰“其亡其亡，繫于苞桑”：桑之為物，深根而難拔；叢生曰苞。

Confucius said: Those who bring about calamity are often those who believe themselves secure in their position; those who lead to destruction are often those who think they can maintain their survival indefinitely; and those who cause chaos are often those who believe the world is already well governed. Therefore, a gentleman remains mindful of danger even in times of peace, remembers the possibility of ruin even when alive, and keeps in mind the risk of disorder even in times of tranquility. Only in this way can he ensure his own safety and preserve the state. The Zhou Changes (I Ching) says in the Gua of "Non-Communication" (否卦), "One who constantly thinks of impending ruin can be as firm as a mulberry tree rooted in a thicket": Sima Guang explained that mulberry trees have deep roots that are hard to uproot, and when they grow together, they are called "bao."

子曰：徳薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰“鼎折足，覆公餗，其形渥，凶”，言不勝其任也：承輔非才，覆敗美實，其形沾漬，喪國亡家。

Confucius said: Those with shallow virtue but high status, limited wisdom but grand ambitions, and small strength but heavy responsibilities, rarely avoid calamity. The Zhou Changes, the Dǐng (Tripod) hexagram, line nine in the fourth place says, "The tripod leg breaks, overturning the noble lord's delicacies; the body of the tripod is soiled, resulting in misfortune," which precisely describes someone who is incapable of fulfilling his duties. Sima Guang explained that when those entrusted with the responsibility of assisting are incompetent, they will ruin the good achievements, causing the body of the tripod to be stained with filth, leading to the loss of the state and the ruin of the family.

子曰：知幾其神乎：除惡於未萌，銷禍於未形，身安而後國治，百姓莫知其所以然。君子上交不諂，下交不瀆，其知幾乎：諂上瀆下，亂之所由生也。幾者，動之□，吉之先見者也：吉下脫凶字。君子見幾而作，不俟終日。易曰“介于石，不終日，貞吉”：介如石焉，寧用終日？□可識矣。君子知□知彰，知柔知剛，萬夫之望：見幾而作，戒在不正，故曰正吉；萬夫之望，眾人望之以為表。

Confucius said: Those who can perceive the subtle signs are perhaps like gods. Sima Guang explained: Such people eliminate evil before it even arises and resolve calamity before it takes shape. They ensure their own peace and thus bring peace to the state, yet the people do not know why this is so. "A gentleman does not flatter those above nor despise those below; this is understanding the subtle signs." Flattery of those above and contempt for those below are the roots of disorder. "What is called 'a few' is the initial sign of change, the precursor of good fortune (the original text is missing one character here)." The character "xiu" (凶, misfortune) is missing from the character "ji" (吉, good fortune). "A gentleman acts immediately upon perceiving the subtle signs, without waiting for a full day. The second line of the Yu hexagram in The Zhou Changes says: 'Upright and firm as a rock, without waiting for a full day, uprightness brings good fortune.' If one is as firm as a rock, why would one need to wait for a whole day? When the sign appears, one can clearly see it (the original text is missing one character here)." "A gentleman understands both the hidden and the obvious, both the gentle and the strong, thus becoming the object of all people's admiration." Seeing the subtle signs and acting accordingly, what he is cautious about is not being upright. Therefore, uprightness brings good fortune; what is meant by 'the hope of ten thousand people' is that all people look up to him and take him as a model.

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。易曰“不逺復，無祇悔，元吉”。庶幾：庶幾近於道。無祇悔：韓曰，祇，大也。

Confucius said: Yan Hui, this person, is perhaps close to understanding the subtle nuances. When he commits an unvirtuous act, he is immediately self-aware, and once he knows it, he does not repeat it. The Zhou Changes, the Fu hexagram's initial line says, "He does not go far before returning, thus not causing great regret, which is highly auspicious." Sima Guang explained that "shuyi" means being close to the Way. As for "wu qi hui," Han Kangbo said that "qi" means great.

天地絪縕，萬物化醇；男女構精，萬物化生。易曰“三人行則損一人，一人行則得其友”，言致一也。天地男女，皆一陰一陽相匹敵也。三人並進，或哲或愚，莫知適從，無以致治，雖志在於益而不免於損，故聖賢相遇，一人足矣。

"Heaven and earth combine their two energies, blending together in a harmonious way, thus giving rise to the flourishing and richness of all things. The union of men and women through their vital energies leads to the generation of all things. The 'Loss' hexagram in The Zhou Changes states: 'When three people walk together, one must be reduced; when one walks alone, one will find a companion.' This speaks precisely to the importance of focusing on one thing alone." Sima Guang explained: Heaven and earth, as well as men and women, are each composed of one yin and one yang, matching each other. When three people walk together, there are both wise and foolish individuals, and it is unclear whom to listen to, making it impossible to achieve harmony. Although the intention is to add something, the result is inevitably a loss. Therefore, when sages meet, having one person is enough.

子曰：君子安其身而後動：眾附身安，乃能兼人。易其心而後語：彼不我疑，言則見信。定其交而後求：先施恩徳，無求不獲。君子修此三者，故全也：無失。危以動則民不與也：身不能自安，他人其誰附之。懼以語則民不應也。無交而求則民不與也：審其所以適人，知人之所以求我；交者，恩相往來之謂也；已無施於人而慾望人之施，人誰與之哉。

Confucius said, "A gentleman first ensures his own stability before taking action": when people are attracted to him and he is stable, he can then accommodate others. "First make one's mind peaceful before speaking": if others do not suspect him, his words will be trusted. "First establish a relationship before making a request": first give kindness, then there will be nothing he cannot obtain. "A gentleman cultivates these three aspects, thus achieving completeness": meaning there will be no mistakes. "When in a dangerous situation yet taking action, the people will not respond": if he cannot secure his own position, who would follow him? "When speaking with fear, the people will not respond. Making a request without having a relationship, the people will not help": one should examine how he treats others, to understand why people seek his help.所谓 "交" means mutual kindness; if he gives nothing to others yet expects them to give him, who would give to him?

莫之與則傷之者至矣：忿其貪妄。易曰“莫益之，或擊之，立心勿恆，凶”：戒其立心勿以貪得為常。右第四章。

"No one helps him, so those who harm him come." This is because everyone is resentful of his greed and excessive desires. "The Upper Ninth line of the Yi Jing's Yu hexagram says: No one comes to benefit him, but instead someone attacks him; his mind cannot remain constant, thus it is dangerous." This warns people not to regard what they desire as something that can be permanently obtained. This is the fourth chapter.

子曰：乾坤其易之門邪！乾，陽物也；坤，陰物也。陰陽合徳而剛柔有體，以體天地之撰，以通神明之徳。易之門：易由此出。乾坤合徳而剛柔有體：交錯而成眾卦，然其剛柔各自為體，撰故也。乾陽物，坤陰物：凡萬物之陽者皆為乾，陰者皆為坤。

Confucius said: The trigrams Qian and Kun are probably the gateway to the Book of Changes. Qian represents the yang element, while Kun represents the yin element. The union of yin and yang virtues gives rise to the qualities of firmness and flexibility, which manifest the workings of heaven and earth, and connect with the virtue of the divine. Sima Guang explained that the phrase "the gate of the Book of Changes" means the Book of Changes originates from here. The phrase "the union of Qian and Kun gives rise to the qualities of firmness and flexibility with distinct forms" means that Qian and Kun interact to generate all the trigrams, yet firmness and flexibility each take on their own form, determined by their inherent nature. The statement "Qian is a yang element, and Kun is a yin element" means that all yang elements belong to Qian, and all yin elements belong to Kun.

乾坤相雜而成六子，六子者非他也，乾坤之雜也。乾坤者，陰陽之祖也。陰陽之精，騰為日月，散為水火，鼓為雷風，流為山澤。乾，健也；坤，順也。動、險、止者，健之枝也；入、麗、說者，順之體也。

Heaven and Earth intermingle to produce the six subordinate trigrams. The six subordinate trigrams have no other origin; they are simply the products of Heaven and Earth intermingling. Heaven and Earth are the ancestors of yin and yang. The essence of yin and yang rises as sun and moon, spreads as water and fire, swells as thunder and wind, and flows as mountains and marshes. The nature of Heaven is strong and vigorous, and the nature of Earth is soft and yielding. The movement of Zhen, the danger of Kan, and the stillness of Gen are branches of the strong and vigorous; the penetration of Xun, the brightness of Li, and the joy of Dui are systems formed by the soft and yielding.

夫乾不專於天也，坤不專於地也。凡事物之健者皆乾也，順者皆坤也，動者皆震也，入者皆巽也，陷者皆坎也，麗者皆離也，止者皆艮也，說者皆兌也。夫八卦者，事之津，物之衢也，所以貫三極而體萬物也。

The trigram Qian does not exclusively refer to Heaven, and the trigram Kun does not exclusively refer to Earth. Anything that embodies strength and vigor belongs to Qian, and anything that embodies flexibility and compliance belongs to Kun. Anything that embodies movement and agitation belongs to Zhen, and anything that embodies concealment and concealment belongs to Xun. Anything that embodies depression and submersion belongs to Kan, and anything that embodies attachment and brightness belongs to Li. Anything that embodies stillness and solidity belongs to Gen, and anything that embodies joy and pleasure belongs to Dui. The Eight Trigrams serve as the passage for all things and the thoroughfare for all things, used to connect the three supreme principles of Heaven, Earth, and humanity, thereby manifesting the myriad things.

其稱名也，雜而不越；於稽其類，其衰世之意耶：雜而不越，雜舉事物以名其卦，而皆有倫理，不相逾越；衰世之意，世衰則憂患多。夫易，彰往而察來，而□顯闡幽：既兆為往，未至為來；顯者□之，幽者闡之；□顯闡幽者，□其顯，闡其幽也。

What it refers to is complex yet does not go beyond common sense; examining its categories, it is probably the thoughts of a time of decline and disorder. "杂而不越" means that it cites various things to name the hexagrams, yet they all conform to order and do not exceed each other; "衰世之意" is because in times of decline and disorder, worries and troubles are bound to be numerous. "The Book of Changes" clarifies past events and discerns future ones, transforming the obvious into the subtle and the subtle into the clear (the original text is missing one character here): what has already shown signs is called "past," and what has not yet arrived is called "future"; the obvious is made subtle, and the subtle is made clear.

開而當名辨物，正言□辭則備矣：□辭謂彖也；開釋義類，當其卦名，辨其爻物，正言其吉凶。其稱名也小，其取類也大，其□逺，其辭文，其言曲而中，其事肆而隠，因貳以濟民行，以明失得之報：肆謂不可為典要。右第五章。

"Explaining the principles and making the names appropriate, the things clear, correctly stating the judgment, the principles are complete (the original text here lacks one character)": the so-called "judgment" refers to the彖辞; opening up the categories of principles, making them correspond to the hexagram name, distinguishing the things represented by each line, clearly stating its fortune or misfortune. "It speaks of small names, but takes examples from great categories; its meaning is profound, its words are eloquent; its words are winding yet hit the mark, and the things it describes are elaborate yet contain deep meaning; it helps the people in their actions by means of fortune and misfortune, to show the consequences of gain and loss": the so-called "肆" means it cannot be fixed as an unchanging standard. This is the fifth chapter.

易之興也，其於中古乎：易更三聖然後能極深。作易者，其有憂患乎：有憂患則慮事深。是故履，徳之基也；謙，徳之柄也；復，徳之本也；恆，徳之固也；損，徳之修也；益，徳之裕也；困，徳之辨也；井，徳之地也；巽，徳之制也。

The emergence of the Book of Changes probably took place in the middle ancient times. The Book of Changes was passed through the hands of three sages, Fuxi, King Wen, and Confucius, and thus it could reach the profound depths. "The person who composed the Book of Changes probably had a heart full of anxiety and concern." Having a heart full of anxiety and concern, one's consideration of matters became deep. "Therefore, the卦 of 'Step' is the foundation of virtue, the卦 of 'Humility' is the handle of virtue, the卦 of 'Return' is the root of virtue, the卦 of 'Perseverance' is the firmness of virtue, the卦 of 'Loss' is the cultivation of virtue, the卦 of 'Benefit' is the abundance of virtue, the卦 of 'Difficulty' is the test of virtue, the卦 of 'Well' is the place of virtue, and the卦 of 'Wind' is the restraint of virtue."

履，徳之基：履，禮也，進徳必由禮。謙，徳之柄：執而用之。復，徳之本：反求諸身。損，徳之修：克己。益，徳之裕：日新。困，徳之辨：韓曰，困而益明。井，徳之地：韓曰，所處不移，象居得其所也。巽，徳之制：發號施令以為制度也。

Sima Guang explained each one in turn: "Lu, the foundation of virtue" — "Lu" means ritual, and cultivating virtue must necessarily go through ritual. "Qian, the handle of virtue" — holding it in hand and applying it. "Fu, the root of virtue" — turning back to seek within oneself. "Sun, the cultivation of virtue" — that is, restraining oneself. "Yi, the abundance of virtue" — that is, renewing oneself daily. "Kun, the discernment of virtue" — Han Kangbo said, in hardship virtue becomes more evident. "Jing, the place of virtue" — Han Kangbo said, the position does not change, taking the image of each person being in their proper place. "Xun, the regulation of virtue" — that is, issuing commands to establish laws and regulations.

履和而至，謙尊而光，復小而辨於物，恆雜而不厭，損先難而後易，益長裕而不設，困窮而通，井居其所而遷，巽稱而隠。履和而至：禮之用，和為貴；至者，言事倫之極致。復小而辨於物：韓曰，□而辨之，不逺復也。損先難而後易：韓曰，刻損以修身故先難，無患故後易。困窮而通：困而不失其所亨。井居其所而遷：韓曰，井居不移而能遷其施。

"The卦 of Footsteps is harmonious and reaches its peak, the卦 of Humility is respectful and becomes more illustrious, the卦 of Return is subtle and discerns things clearly, the卦 of Constancy is amidst variety yet not tiresome, the卦 of Loss begins with difficulty and then becomes easy, the卦 of Gain increases abundance without being empty, the卦 of Difficulty is in hardship yet attains passage, the卦 of Well remains in its place yet spreads its benefits outward, the卦 of Wind adapts to circumstances without revealing its presence." Sima Guang explained: "Footsteps is harmonious and reaches its peak" — The Analects says that the application of rites values harmony; "reaches its peak" means that the principles and order are attained to their utmost. "Return is small yet discerns things" — Han Kangbo said, discerning at the subtle level, thus being able to "not return far" (the text here is missing one character). "Loss begins with difficulty and then becomes easy" — Han Kangbo said, enduring hardship to reduce and cultivate oneself, thus initially difficult; later without worries, thus becoming easy. "Difficulty is in hardship yet attains passage" — being inpredicament without losing what enables passage. "Well remains in its place yet spreads its benefits" — Han Kangbo said, the well itself does not move, yet it conveys its benefits to distant places.

履以和行，謙以制禮，復以自知，恆以一徳，損以逺害，益以興利，困以寡怨，井以辨義，巽以行權。損以逺害：損己則人莫之害。益以興利：興利以益人。困以寡怨：牛悔叔曰，困而不失其所亨，寡怨者，不怨天，不尤人。井以辨義：識義所在，處之不移。右第六章。

The卦 of Footsteps is used to make conduct harmonious, the卦 of Humility is used to regulate etiquette, the卦 of Returning is used for self-awareness, the卦 of Constancy is used to maintain virtue, the卦 of Loss is used to avoid harm, the卦 of Gain is used to promote benefits, the卦 of Difficulty is used to reduce grievances, the卦 of Well is used to discern righteousness, and the卦 of Wind is used to implement flexibility. Sima Guang explained: "Loss is used to avoid harm" — by reducing one's own actions, others will not harm. "Gain is used to promote benefits" — by doing things that benefit others. "Difficulty is used to reduce grievances" — as Niuhui Shu said, in difficult situations one does not lose what is essential for success; "reducing grievances" means not resenting heaven or blaming others. "Well is used to discern righteousness" — recognizing where righteousness lies and remaining steadfast. This is the sixth chapter.

易之為書也不可逺：道不可須臾離。為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易：凡易之六位剛柔迭居，二有君上用謙徳之象，五有臣子居盛位之象。五不必專於為君，故有箕子之明夷；二不必專於為臣，故有王用享于帝。

"The Book of Changes cannot be separated from us," because the Way is never absent for a moment. "The Way it discusses is ever changing, constantly shifting, flowing through the six lines. It moves up and down without fixed patterns, with yao (lines) of strength and weakness alternating." The six lines of the Book of Changes alternate between strength and weakness. The second line sometimes presents the image of a superior ruler practicing humility, while the fifth line sometimes presents the image of a minister in a flourishing position. The fifth line does not necessarily refer exclusively to a ruler, hence in the hexagram Mingyi (Darkness Brightened), the line six in the fifth position says, "Jizi's brightness is obscured." The second line does not necessarily refer exclusively to a minister, hence in the hexagram Yi (Benefit), the line six in the second position says, "The king uses offerings to the deity."

不可為典要，唯變所適。其出入以度，外內使知懼：典常要約，自內適外為出，自外適內為入，易出入六爻以為人內外之法度。又明於憂患與故，無有師保，如臨父母：故謂事之所以然。無有師保，自得楷法；如臨父母，言可嚴畏。初率其辭而揆其方，既有典常，茍非其人，道不虛行。

"It cannot be fixed as an unchanging standard, but adapts to changes. Its coming and going are regulated, making people both inside and outside aware of caution." "Classic and constant" refers to a fixed standard; moving from the inner trigram to the outer trigram is called "coming out," and returning from the outer trigram to the inner trigram is called "returning in." The Book of Changes uses the six lines' coming and going as the standard for people to handle internal and external affairs. "It also makes people understand worries and the reasons behind them; even without a teacher or tutor present, it is as if facing parents." The term "reason" refers to the reasons why things are so; "without a teacher or tutor" means one does not need a teacher or tutor to follow a standard; "as if facing parents" means maintaining a serious and respectful attitude in one's heart. "At first, by following its words and contemplating its meaning, one will find that there is a constant standard within; but if one is not such a person, the way will not be practiced without cause."

易之為書也，原始要終以為質也：易以窮物之終始為本質。六爻相雜，惟其時物也：時異事殊，吉凶不同。其初難知，其上易知：本末也。初辭擬之，卒成之終。若夫雜物撰徳，辨是與非，則非其中爻不備：雜物撰徳，錯綜時物，數其徳行；中爻謂二至五。噫！亦要存亡吉凶，則居可知矣：知者觀其彖辭，剛思過半矣：彖統卦徳。右第七章。

The Book of Changes is fundamentally concerned with investigating the beginning and the end of things. The six lines are interwoven, but they merely represent the timing and the nature of the matters they symbolize. When the timing differs, the matters vary, and so do the fortune and misfortune. The meaning of the first line is difficult to grasp, while the meaning of the top line is easier to understand. This reflects the relationship between the beginning and the end. The statement of the first line is only a rough analogy, while the top line finally concludes the matter. As for the interweaving of various symbolic images, the narration of the virtues of each line, and the distinction between right and wrong, without the middle lines, the meaning would be incomplete. The term "miscellaneous things and composing virtue" refers to the interweaving of various symbolic images and the enumeration of their virtues. The "middle lines" refer to the second through the fifth lines. Alas! To know about survival and demise, fortune and misfortune, one can understand it while sitting still. A wise person merely needs to look at the commentary on the hexagram, and he has already grasped half of it. This is the seventh chapter.

二與四同功而異位，其善不同，二多譽，四多懼，近也：同功，韓曰同陰功也；多懼，韓曰逼近君故多懼。柔之為道，不利逺者，其要無咎，其用柔中也：柔之為道，或以近而多懼，或以逺而不利，其要在於隨時適宜，不犯於咎，以中為用而已。三與五同功而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪。

"The second line and the fourth line have the same function but different positions, so their advantages differ: the second line often receives praise, while the fourth line often has caution, because it is close to the sovereign's position." The term "same function" is explained by Han Kangbo as referring to the same function of the yin position; the term "often cautious" is explained by Han Kangbo as due to being close to the sovereign's position, thus requiring more caution. "The principle of flexibility, is not beneficial when distant; its key is to avoid mistakes, and its function is to be flexible and in the center." The principle of flexibility sometimes leads to more caution when close to the sovereign's position, and sometimes leads to disadvantage when distant; the key is to respond appropriately at all times, avoiding mistakes, and using the principle of being in the center. "The third line and the fifth line have the same function but different positions: the third line often faces danger, while the fifth line often achieves success, this is the difference in rank between the noble and the humble; using flexibility leads to danger, while using strength may be able to fulfill the task."

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者非它也，三才之道也：三才各有陰陽。道有變動，故曰爻：爻以效三才之變動。爻有等，故曰物：上下剛柔，各有貴賤，等級不同，以象萬物。物相雜，故曰文：剛柔相雜，然後成文。文不當，故吉凶生焉：或承或乘，有愛有惡。

The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It integrates the three fundamental elements—Heaven, Earth, and Humanity—each paired with two lines, hence forming six lines. The number six does not signify anything else, but rather represents the way of the three elements. Each of the three elements has its own yin and yang. "The way is changeable, hence it is called a line" (yao): the line is used to imitate the change of the three elements. "The line has levels, hence it is called a thing" (wu): the soft and hard qualities above and below have different ranks and statuses, used to symbolize all things. "Things and their images are intermingled, hence it is called literature" (wen): the hard and soft qualities intermingle, thus forming patterns and brilliance. "Patterns and brilliance are improperly arranged, hence good and bad fortune arise": either one is above and the other below, or one is above and the other below, thus there is affection and aversion.

易之興也，其當殷之末世、周之盛徳邪？當文王與紂之事邪？是故其辭危，危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。其辭危：惡直醜正，實繁有徒。易者使傾：韓曰，易，慢易也。其要無咎：福莫長於無禍。右第八章。

"The rise of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty. It probably emerged during the time of King Wen of Zhou and King Zhou of Shang. Therefore, its words are full of caution and fear. Those who remain cautious can achieve safety, while those who are careless may suffer ruin. Its principles are vast and encompass all things. From beginning to end, one should remain vigilant, and the key is to avoid mistakes. This is called the principle of the Book of Changes." Sima Guang explained, "Its words are cautious" because at that time, those who hated integrity and slandered justice were numerous. "Easy to overturn" is what Han Kangbo said, meaning "Yi" refers to carelessness and neglect. "Its key is to avoid misfortune" means that there is no greater blessing than avoiding misfortune. This is the eighth chapter.

夫乾，天下之至健也，徳行恆易以知險；夫坤，天下之至順也，徳行恆簡以知阻：乾健坤順，各守一徳，以生萬物，故曰易簡；然探賾索隠，鉤深致逺，萬物之情偽不能逃，故知險阻也。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者：王輔嗣《略例》曰，能研諸慮，則“侯”之衍字也。人以易能言吉凶之所在，故悅之；知得失之有報，故審而行之。

"Qian is the most vigorous in the world, its virtue is always easy and able to perceive dangers; Kun is the most gentle in the world, its virtue is always simple and able to perceive obstacles." Qian is vigorous and Kun is gentle, each holding a single virtue to nurture all things, hence called "easy and simple." However, they explore the profound, seek the hidden, grasp the deep, and attract the great, so that the true and false of all things cannot escape, hence they can perceive dangers. "It can bring joy to the heart, investigate people's thoughts, determine the fortune and misfortune of the world, and encourage people to be diligent and persistent." Wang Bi's "Outline of the Zhou Changes" says "can investigate various thoughts," indicating that "Hou" is an added redundant character. People love the "I Ching" because it can speak of where good fortune and misfortune lie; they take it seriously because they know that gains and losses have corresponding consequences.

是故變化云為，吉事有祥，象事知器，占事知來：象事知器，以制器者尚其象；占事知來，以卜筮者尚其占。韓曰：夫變化云為者，行其吉事則獲嘉祥之應，觀其象事則知制器之方，玩其占事則睹方來之驗也。天地設位，聖人成能：天地能示人法象而不能教也，能生成萬物而不能治也，聖人教而治之，以成天地之能。

Therefore, in the process of change and action, performing good deeds brings auspicious signs; observing phenomena allows one to understand the making of objects, and divination allows one to foresee the future. The phrase "knowing the object through its image" means that those who make objects value their symbolic forms. The phrase "knowing the future through divination" means that those who practice divination value its predictive power. Han Kangbo said: "Change and action" refer to the idea that performing good deeds brings auspicious responses, observing phenomena allows one to grasp the methods of making objects, and contemplating divination reveals the verification of future events. "Heaven and Earth set up the positions of above and below, and the sage completes their functions": Heaven and Earth can display patterns but cannot teach, can generate all things but cannot govern, so they rely on sages to teach and govern, thus completing the functions of Heaven and Earth.

人謀鬼謀，百姓與能：韓曰，鬼謀，寄卜筮以考吉凶也。光謂：聖人謀之於人，謀之於鬼，以考失得，故舉無不當；能如是者，則百姓與之。八卦以象告：示以吉凶之象。爻彖以情言：言其失得之情。剛柔雜居而吉凶可見矣：各居其所而不相交則無吉凶。

"Men plan, and ghosts and spirits also plan, and the people participate in their ability": Han Kangbo said that what is called "ghost planning" is using divination to examine good and bad fortune. Sima Guang said: The sage both plans with people and with ghosts and spirits, to examine gains and losses, so every action is appropriate; if he can do this, the people will naturally support him. "The Eight Trigrams use physical symbols to inform people": they show the signs of good and bad fortune to people. "The line statements and the彖statements speak with truth": they state the actual gains and losses. "The strong lines and the weak lines intermingle, and good and bad fortune can be seen": if each remains in its position and does not interact with others, there would be no good or bad fortune.

變動以利言：韓曰，變而通之以盡利。吉凶以情遷：恃吉而驕怠則凶，畏凶而戒慎則吉，故曰以情遷。是故愛惡相考而吉凶生，逺近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝：攻猶取也。

"Change is in terms of benefit": Han Kangbo says that change and adaptability are for the purpose of exhausting the benefits of things. "Good fortune and misfortune change according to one's disposition": relying on good fortune and becoming arrogant, lazy, and careless turns into misfortune; fearing misfortune and being cautious and vigilant turns into good fortune. Therefore, it is said "it changes according to one's disposition." Therefore, love and hatred are compared with each other, and good fortune and misfortune arise; distance and nearness are used with each other, and regret and hardship arise; sincerity and falsehood respond to each other, and benefit and harm arise. In general, the principles discussed in the Book of Changes: if two things are close but cannot harmonize, it becomes dangerous, or if they are harmed, there is both regret and regret. Here, "attack" is equivalent to "take."

將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈：辭慚者，不能隠其實；辭枝者，一左一右；辭寡者，敏於行；辭多者，急求人知；辭遊者，必茍巧飾；辭屈者，內無主。右第九章。

The person about to betray others speaks with shame; the one with doubts speaks in a scattered manner; the virtuous person speaks little; the restless person speaks much; the one who slanders the good speaks uncertainly; the one who loses his integrity speaks at a loss. Speaking with shame is because he cannot conceal the truth; speaking in a scattered manner is due to indecision; the one who speaks little is quick to act; the one who speaks much is eager to show himself; the one who speaks uncertainly is surely being deceitful; the one who speaks at a loss lacks firmness in his mind. This is Chapter Nine.

說卦。昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道徳而理於義，窮理盡性以至於命。

This is the "Shuo Gua Zhuan." Formerly, the sages composed the Zhou Changes, secretly receiving assistance from the divine to create the method of divination with the yarrow stalks. They took the number three from heaven and the number two from earth as the basis for establishing numbers. Observing the changes of yin and yang, they established the structure of the hexagrams. They developed the meaning of hardness and softness to produce the lines (yao), making everything harmonious with morality and orderly according to righteousness. They thoroughly explored physical phenomena, fully understood the nature of things, and ultimately came to comprehend the mandate of heaven.

昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。三才者，天，陽也；地，陰也；人者，陰陽之中也。以物言之，則陽也，陰也，太極也；以事言之，則始也，壯也，究也；以位言之，則下也，中也，上也。三才之中，復有陰陽焉，故因而重之以為六爻，而天下之能事畢矣。

In ancient times, the sages composed the Zhou Yi in order to follow the principles of life and destiny. Therefore, they established the principle of Heaven as yin and yang, the principle of Earth as softness and strength, and the principle of humanity as benevolence and righteousness. By combining the three elements of Heaven, Earth, and humanity, each paired with two lines, the Yi requires six lines to form a single hexagram. By distinguishing the positions of yin and yang, and alternately using soft and strong lines, the Yi has six lines forming its structure and meaning. Sima Guang explained that the three elements refer to Heaven as yang, Earth as yin, and humanity situated between yin and yang. From the perspective of things, it is yang, yin, and the Supreme Ultimate; from the perspective of actions, it is beginning, flourishing, and completion; from the perspective of positions, it is lower, middle, and upper. Within the three elements, each contains yin and yang, so the three-line trigrams are overlapped to form six lines, and thus all possible actions in the world are complete.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易逆數也。雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兌以說之，乾以君之，坤以藏之。

Heaven and Earth establish the positions of above and below, mountains and marshes communicate with each other through their energies, thunder and wind interact with each other, water and fire do not despise each other, and the eight trigrams intermingle with one another. Calculating past events is called forward reasoning, while predicting future events is called reverse reasoning. Therefore, the Zhou Changes deals with reverse reasoning. Thunder is used to stimulate all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to warm all things, mountain is used to stop all things, lake is used to make all things joyful, heaven is used to govern all things, and earth is used to gather all things.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。萬物出乎震，震，東方也。齊乎巽，巽，東南也；齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也，聖人南面而聽天下，嚮明而治，葢取諸此也。

Heavenly Emperor starts from the Zhen trigram, arranging all things in the Xun trigram, causing all things to appear in the Li trigram, nurturing and cultivating all things in the Kun trigram, bringing joy to all things in the Dui trigram, and causing yin and yang to contend in the Qian trigram. Making all things weary in the Kan trigram, and completing all things in the Gen trigram. All things are born from the Zhen trigram, which is located in the east. In the Xun trigram, all things are arranged, which is located in the southeast; the term "齐" means that all things are clean and orderly. Li represents brightness, and all things appear to each other here, and it is the southern trigram; sages face south to govern the world, facing the direction of brightness, which is probably derived from this symbolism.

坤也者，地也，萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。戰乎乾，乾，西北之卦也，言陰陽相薄也。坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。

Kun represents the earth, where all things receive nourishment, hence it is said "the mandate is fulfilled in Kun." Dui corresponds to autumn, a time when all things are joyful, hence it is said "speech is expressed in Dui." "Struggle in Qian" refers to Qian, the trigram of northwest, which signifies the confrontation and interaction of yin and yang energies. Kan represents water, the trigram of due north, also the trigram of toil, where all things retreat and conceal, hence it is said "toil is expressed in Kan." Gen is the trigram of northeast, where all things complete their end and begin anew, hence it is said "completion is expressed in Gen."

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。

The term "spirit" refers to its ability to cause profound and mysterious transformations in all things. Nothing moves things more swiftly than thunder, nothing shakes them more powerfully than wind, nothing dries them more intensely than fire, nothing pleases them more than marshes, nothing moistens them more than water, and nothing concludes and begins them more greatly than mountains. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, mountains and marshes communicate through their energies, and only then can changes arise and all things be formed. The nature of Qian is strong and vigorous, the nature of Kun is gentle and yielding, the nature of Zhen is movement, the nature of Xun is penetration, the nature of Kan is depression, the nature of Li is attachment, the nature of Gen is stillness, and the nature of Dui is joy.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。乾，天也，故稱乎父；坤，地也，故稱乎母；震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。

In terms of animals: Qian represents the horse, Kun represents the ox, Zhen represents the dragon, Xun represents the chicken, Kan represents the pig, Li represents the wild chicken, Gen represents the dog, and Dui represents the sheep. In terms of the human body: Qian represents the head, Kun represents the abdomen, Zhen represents the feet, Xun represents the thighs, Kan represents the ears, Li represents the eyes, Gen represents the hands, and Dui represents the mouth. Qian is Heaven, so it is called the father; Kun is Earth, so it is called the mother. Zhen is the first yang line obtained by Kun seeking Qian, thus it is called the Eldest Son; Xun is the first yin line obtained by Qian seeking Kun, thus it is called the Eldest Daughter; Kan is the second yang line obtained through seeking, thus it is called the Middle Son; Li is the second yin line obtained through seeking, thus it is called the Middle Daughter; Gen is the third yang line obtained through seeking, thus it is called the Youngest Son; Dui is the third yin line obtained through seeking, thus it is called the Youngest Daughter.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釡，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黒。

The trigram Qian symbolizes: Heaven, roundness, the sovereign, the father, jade, metal, coldness, ice, bright red, a good horse, an old horse, a thin horse, a horse with mixed colors, and the fruit on a tree. The trigram Kun symbolizes: the earth, the mother, silk and cloth, cooking vessels, stinginess, fairness, a cow with a calf, a large cart, literary elegance, multitude, and a handle; on the earth it symbolizes black.

震為雷，為龍，為□黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馽足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。

The trigram Zhen symbolizes: thunder, dragon, mixed green and yellow colors (the original text is missing one character here), flowers in full bloom, wide roads, the eldest son, quick and impetuous decision-making, young green bamboo, reeds; in relation to horses, it symbolizes horses that are good at neighing, horses with white on the left hind leg, horses that lift their legs high when walking, and horses with a white spot on the forehead; in relation to crops, it symbolizes crops that regrow in reverse; when taken to the extreme, it symbolizes strength and vigor, and flourishing vitality.

巽為木，為風，為長女，為繩直，為工，為白，為長，為髙，為進退，為不果，為臭；其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍；其究為躁卦。

The trigram Xun symbolizes: wood, wind, the eldest daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness, lack of decisiveness in action, smell; in terms of people, it symbolizes those with sparse hair, broad foreheads, and large white of the eyes, as well as those who seek quick profits and thus gain three times the market profit; when examined to its extreme, it becomes the trigram of restlessness.

坎為水，為溝瀆，為隠伏，為矯輮，為弓輪；其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為羙脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚，為通，為月，為盜；其於木也，為堅多心。

The trigram Kan symbolizes water, ditches, concealment and concealment, straightening curves, bows and wheels; in terms of people, it signifies increased sorrow, heart disease, ear pain, and is also the blood trigram, symbolizing the color red; in terms of horses, it signifies a horse with a beautiful back, a horse that is easily excited, a horse that lowers its head, a horse with thin hooves, and a horse that walks with its legs dragging; in terms of vehicles, it signifies many calamities; it also symbolizes smoothness, the moon, and thieves; in terms of trees, it signifies trees that are hard and have many knots.

離為火，為日，為電，為中女，為甲冑，為戈兵；其於人也，為大腹；為乾卦，為鱉，為蠏，為蠃，為蚌，為龜；其於木也，為科上槁。坎，陽也，而為月；離，陰也，而為日，何也？日者，至陽之精也；月者，至陰之精也。坎，北方也，陰之極也，陰極則陽生其中矣；離，南方也，陽之極也，陽極則陰生其中矣。故坎離者，陰陽之交際，變化之本原也。

The trigram Li symbolizes fire, the sun, lightning, the middle female, armor and helmets, and spears and halberds. In terms of people, it represents someone with a large belly. It is also a dry trigram, symbolizing turtles, crabs, snails, clams, and tortoises. In terms of trees, it represents a tree that is hollow and has withered ends. Sima Guang explains that Kan is originally a yang trigram but symbolizes the moon, while Li is originally a yin trigram but symbolizes the sun. Why is this so? Because the sun is the essence of extreme yang, and the moon is the essence of extreme yin. Kan is located in the north, which is the extreme of yin, and at this extreme, yang begins to emerge. Li is located in the south, which is the extreme of yang, and at this extreme, yin begins to emerge. Therefore, the trigrams Kan and Li are precisely where yin and yang meet and where change originates.

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬；其於木也，為堅多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決；其於地也，為剛滷；為妾，為羊。

The things symbolized by Gen include mountains, narrow paths, small stones, gate towers, fruits on trees and gourds on vines, gatekeepers and attendants, fingers, dogs, rats, and fierce beasts with black mouths; in terms of trees, it symbolizes hard and knotted trees. The things symbolized by Dui include marshes, young women, shamans, speech and words, destruction and breaking, attachment followed by rupture; in terms of land, it symbolizes hard saline soil; it also symbolizes concubines and sheep.

序卦。有天地然後萬物生焉，盈天地之間者唯萬物，故受之以屯。屯者，盈也；屯者，物之始生也。物生必蒙，故受之以蒙。蒙者，蒙也，物之稚也。物稚不可不養也，故受之以需。需者，飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師。師者，眾也。眾必有所比，故受之以比。比者，比也。

This is the "Xugua Zhuan." First there was heaven and earth, then all things came into being. The fullness between heaven and earth is all things, so the next is the Zun hexagram. "Zun" means fullness, and also the beginning of all things. The beginning of all things must be in a state of ignorance, so the next is the Meng hexagram. "Meng" means ignorance, referring to the immature stage of all things. Since all things are immature, they must be nurtured, so the next is the Xu hexagram. "Xu" refers to the way of nourishing through food and drink. With food and drink comes contention, so the next is the Song hexagram. With contention comes the gathering of people, so the next is the Shi hexagram. "Shi" means people. People must have something to rely on and connect with, so the next is the Bi hexagram. "Bi" means to be close and attached.

比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者，通也。物不可以終通，故受之以否。物不可以終否，故受之以同人。與人同者物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱。蠱者，事也。

After the hexagram of Qian, there must be accumulation, so the next hexagram is Xiao Xu (Small Accumulation). When things have accumulated, then rituals can be established, so the next hexagram is Lu (Ritual). Practicing rituals leads to smoothness and stability, so the next hexagram is Tai (Greatness). "Tai" means smoothness. Things cannot always be smooth, so the next hexagram is Fei (Not). Things also cannot always be blocked, so the next hexagram is Tong Ren (Union with People). Those who can harmonize with others will have all things coming to them, so the next hexagram is Da You (Great Possession). When one has great possession, one must not be arrogant, so the next hexagram is Qian (Humility). When one has great possession and is humble, one will surely be happy, so the next hexagram is Yu (Joy). Joy leads to following others, so the next hexagram is Sui (Following). Those who follow others out of joy will surely have affairs, so the next hexagram is Gu (Trouble). "Gu" means affairs.

有事而後可大，故受之以臨。臨者，大也。物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。嗑者，合也。物不可以茍合而已，故受之以賁。賁者，飾也。致飾然後亨則盡矣，故受之以剝。剝者，剝也。物不可以終盡，剝窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者，養也。

After there is something, it can then grow strong, so the next is the Hexagram of Approaching. "Approaching" means growing strong. When things grow strong, they can then be observed, so the next is the Hexagram of Observing. When things can be observed, they can then gather together, so the next is the Hexagram of Eating the Fire. "Eating the Fire" means gathering. Things cannot merely be patched together carelessly, so the next is the Hexagram of Ornamentation. "Ornamentation" means decoration. When decoration reaches its extreme, the way of success is exhausted, so the next is the Hexagram of Splitting. "Splitting" means decay. Things cannot ultimately reach complete decay, for when decay reaches the upper limit, it must return to the lower position, so the next is the Hexagram of Returning. When returning to the right path, there is no more delusion, so the next is the Hexagram of No Falsehood. When there is genuine no falsehood, one can then accumulate, so the next is the Hexagram of Great Accumulation. When things have accumulated, they can then be nurtured, so the next is the Hexagram of Nurturing. "Nurturing" means nurturing.

不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者，陷也。陷必有所麗，故受之以離。離者，麗也。有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。

Without cultivation and nurture, there can be no action, so the following is the Great Excess hexagram. Things cannot remain excessive forever, so the following is the Kan hexagram. "Kan" means a pitfall. After a pitfall, there must be something to attach to, so the following is the Li hexagram. "Li" means attachment. The above is the Upper Canon. First there were heaven and earth, then all things came into being. After all things came into being, there were men and women. After men and women came husband and wife. After husband and wife came father and son. After father and son came ruler and subject. After ruler and subject came distinctions of above and below. After distinctions of above and below, propriety and righteousness had a place to rest.

夫婦之道不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遁。遁者，退也。物不可以終遁，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。進必有所傷，故受之以明夷。夷者，傷也。傷於外者必反其家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。物不可以終難，故受之以解。解者，緩也。

The relationship between husband and wife cannot be without enduring harmony, so the next hexagram is the Hexagram of Constancy. "Heng" means constancy. Things cannot remain in one place forever, so the next hexagram is the Hexagram of Withdrawal. "Dun" means withdrawal. Things cannot always withdraw, so the next hexagram is the Hexagram of Great Strength. Things also cannot remain strong forever, so the next hexagram is the Hexagram of Progress. Progress inevitably involves some harm, so the next hexagram is the Hexagram of Brightness Dimmed. "Yi" means harm. If one is injured outside, they must return to their home, so the next hexagram is the Hexagram of the Family. When family affairs become impoverished, there will be discord, so the next hexagram is the Hexagram of Estrangement. "Kui" means estrangement. Estrangement inevitably leads to difficulties, so the next hexagram is the Hexagram of Obstruction. "Jian" means obstruction. Things cannot remain in difficulty forever, so the next hexagram is the Hexagram of Resolution. "Jie" means resolution.

緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者，決也。決必有所遇，故受之以姤。姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。聚而上者謂之升，故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。革物者莫若鼎，故受之以鼎。

When the situation eases, there must be some loss, so the next is the卦 of Loss (Sun). Continuous reduction inevitably turns into gain, so the next is the卦 of Gain (Yi). Continuous gain inevitably leads to overflow, so the next is the卦 of决 (Gua). "Gua" means决断. After决断, there must be an encounter, so the next is the卦 of Encounter (Gou). "Gou" means meeting. When things meet, they gather, so the next is the卦 of Gathering (Cui). "Cui" means gathering. Gathering and moving upward is called rising, so the next is the卦 of Ascending (Sheng). Continuous rising inevitably leads to stagnation, so the next is the卦 of Obstruction (Kun). Being obstructed above inevitably leads to returning to below, so the next is the卦 of Well (Jing). The way of the well cannot be without change, so the next is the卦 of Change (Ge). Changing things is most appropriate with the Cauldron (Ding), so the next is the卦 of Cauldron (Ding).

主器者莫若長子，故受之以震。震者，動也。物不可以終動，止之，故受之以艮。艮者，止也。物不可以終止，故受之以漸。漸者，進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐。豐者，大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者，入也。

The eldest son is the most suitable to oversee the rituals of the ancestral temple, so the next comes the Zhen trigram. "Zhen" means movement. Things cannot keep moving without end; they must be stopped, so the next comes the Gen trigram. "Gen" means stopping. Things also cannot remain stopped forever, so the next comes the Jie trigram. "Jie" means gradual progress. Gradual progress must have a destination, so the next comes the Gui Mei trigram. Those who reach a destination will surely grow strong, so the next comes the Feng trigram. "Feng" means grandeur. Grandeur to the extreme will inevitably lose its place, so the next comes the Lu trigram. Being in exile without a place to stay, so the next comes the Xun trigram. "Xun" means entering.

入而後說之，故受之以兌。兌者，說也。說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟，終焉。

After entering, it brings joy, so the next is the Dui hexagram. "Dui" means joy. After joy, it spreads out, so the next is the Huan hexagram. "Huan" means dispersion. Things cannot remain dispersed forever, so the next is the Jie hexagram. With restraint, people follow, so the next is the Zhongfu hexagram. A person with trustworthiness will surely put it into action, so the next is the Xiaoguo hexagram. Doing things beyond the ordinary will surely succeed, so the next is the Ji Ji hexagram. Things cannot be exhausted and conclude, so the next is the Wei Ji hexagram, and the entire book ends here.

雜卦傳。乾剛坤柔，比樂師憂。臨、觀之義，或與或求。屯見而不失其居，蒙雜而著。震，起也；艮，止也。損益，盛衰之始也。大畜，時也；無妄，災也。萃聚而升不來也，謙輕而豫怠也。噬嗑，食也；賁，無色也。兌見而巽伏也。隨，無故也；蠱則飭也。剝，爛也；復，反也。晉，晝也；明夷，誅也。井通而困相遇也。

This is the "Zagua Zhuan." Qian is strong and vigorous, while Kun is gentle and compliant. Bi is joy, while Shi is sorrow. Lin is giving, while Guan is receiving. Tun is the emergence of beginnings without losing its proper place, while Meng is confusion gradually becoming clear. Zhen is stirring up, while Gen is stillness. Shen and Yi are the beginning of prosperity and decline. Da Xu discusses timing, while Wu Wang speaks of unexpected calamities. Cui is gathering, while Sheng is ascending without returning. Qian is self-abasement and humility, while Yu is ease and indolence. Shi He discusses eating, while Ben speaks of ornamentation returning to nothingness. Dui is revealed externally, while Xun is concealed internally. Sui is not clinging to the old, while Gu is rectifying accumulated evils. Po is decay and rot, while Fu is returning. Jin resembles daylight, while Ming Yi is suffering from punishment. Jing is unobstructed, while Kun is encountering hardship.

咸，速也；恆，久也。渙，離也；節，止也。解，緩也；蹇，難也。睽，外也；家人，內也。否泰反其類也。大壯則止，遁則退也。大有，眾也；同人，親也。革，去故也；鼎，取新也。小過，過也；中孚，信也。豐，多故也；親寡，旅也。

Xian is quick response, Heng is enduring steadfastly. Huan is dispersion, Jie is restraint. Jie is relief, Jian is difficulty. Kui is separation from outside, Jiaoren is gathering from within. Po and Tai are two opposite kinds. Da Zhuang is strong and knowing when to stop, Duan is retreat. Da You is having many possessions, Tong Ren is harmonious with others. Ge is removing the old, Ding is taking in the new. Xiao Guo is slight excess, Zhong Fu is sincerity in the heart. Feng is many incidents, and with few close relatives, one becomes a traveler.

離上而坎下也。小畜，寡也；履，不處也。需，不進也；訟，不親也。大過，顛也。姤，遇也，柔遇剛也。漸，女歸待男行也。頤，養正也。既濟，定也。歸妹，女之終也。未濟，男之窮也。夬，決也，剛決柔也，君子道長，小人道憂也。案：序卦說、雜卦說並原本缺。

The nature of the trigram Li (Fire) tends upward, while the nature of the trigram Kan (Water) tends downward. Xiao Xu refers to the scarcity of what is gathered. Lu refers to being unsettled in one's position. Xu refers to waiting without advancing rashly. Song refers to mutual lack of intimacy. Da Guo refers to reversal of beginning and end. Gou refers to meeting, specifically a meeting where a yin line meets a yang line. Jie refers to a woman waiting for the proper rites from her husband before marriage. Yi refers to nurturing in accordance with the right path. Ji Ji refers to each line being in its proper position. Gui Mei refers to a woman having a settled place and lifelong support. Wei Ji refers to yang lines being exhausted and affairs not yet completed. Guai refers to decisive action, specifically the removal of yin by yang; the way of the gentleman grows more, while the way of the petty person becomes more anxious and dangerous. The annotator of the study hall says: The explanations of the "Xu Gua" and "Za Gua" by Sima Guang were originally lost.