Le Zhai Yi Shuo (了齋易說)

△《了齋易說》一卷（浙江吳玉墀家藏本）

Liaozhai's Discourse on the Changes is a single volume, based on the collection of the Wu Yuchui family in Zhejiang. This entry is the title established by the Siku Quanshu Total Catalogue when it recorded this book.

宋陳瓘撰。瓘字瑩中，了翁其自號也。延平人。元豐二年進士甲科。建中靖國初為右司諫，嘗移書責曾布及言蔡京、蔡卞之奸，章數十上，除名編隸合浦以死。事蹟具《宋史》本傳。此本為紹興中其孫正同所刊。馮椅謂嘗從其孫大應見了翁有《易全解》，不止一卷，多本卦變，與朱子發之說相類。胡一桂則謂尚見其初刊本，題云《了翁易說》，並未分卷。此本蓋即一桂所見也。

This book was written by Chen Guan of the Song dynasty. Chen Guan, whose courtesy name was Yingzhong, took the self-given title "Liao翁" (the Elder of Enlightenment). He was from Yanzheng (now Nanping, Fujian province). He passed the imperial examination in the first category in the second year of Yuanfeng. In the early years of Jianzhong Jingguo, he served as the Right Counselor of the Secretariat. He once wrote a letter criticizing the prime minister Zeng Bu, and also submitted memorials exposing the wickedness of the brothers Cai Jing and Cai Bian. He submitted dozens of memorials, and in the end, he was stripped of his official status and exiled to HePu, where he died. His deeds are fully recorded in the official biography in the "Song History." This edition was printed by his grandson Chen Zhengtong during the Shaoxing period. Feng Yi said that he once saw Chen Guan's "Complete Explanation of the Yi Jing" from Chen Daying, Chen Guan's grandson. The volume was not just one, and its content mostly followed the theory of "hexagram transformation," which is similar to the approach of Zhu Zhen (Zi Fa). Hu Yigui said that he had also seen the first printed edition of this book, which was titled "Yi Explanation by Liao翁" and was not divided into volumes. This edition is probably the same as the one Hu Yigui saw.

邵伯溫《聞見錄》，稱瓘說得康節之學。沈作喆《寓簡》則曰“陳瑩中嘗以邵康節說《易》，講解象數，一切屏絕，質之劉器之，器之曰：《易》固經世之用，若講解象數，一切屏絕，則聖人設卦立爻，復將何用？惟知其在象數者皆寓也，然後可以論《易》。故曰：得意忘象，得象忘言。方其未得之際而遽絕之，則吉凶與民同患之理將何以兆？恐非筌蹄之意”云云。

Shao Bowen said in his book "Wenjian Lu" that Chen Guan's learning came from the school of Shao Yong (Kangjie). However, Shen Zuoze's "Yujian" records that Chen Yingzhong once asked Liu Anshi (whose courtesy name was Qizhi) about the approach of Shao Kangjie in interpreting the Book of Changes, specifically rejecting all explanations involving "xiangshu" (images and numbers). Liu Anshi replied that the Book of Changes originally had a practical aspect for governing the world and benefiting people. If one completely discarded explanations of xiangshu, then what was the purpose of the sages setting up hexagrams and lines? Only when one understood that the images and numbers in xiangshu are all symbolic expressions could one discuss the Book of Changes. Therefore, it is said, "Attain the meaning and forget the image; attain the image and forget the words." If one hastily discards xiangshu before attaining the meaning, then how could the principle of "good fortune and misfortune shared by the people" be revealed? This seems to contradict the original meaning of "catching the fish and forgetting the bamboo basket, catching the rabbit and forgetting the hoofprints." This is what Shen Zuoze recorded.

然則瓘之《易》學，又嘗質之劉安世，不全出邵子矣。其造語頗詰屈，故陳振孫《書錄解題》病其辭旨深晦。然晁公武《讀書志》謂其以《易》數言天下治忽多驗，則瓘於《易》實有所得，非徒以艱深文淺易者，正未可以難讀廢矣。

Thus, Chen Guan's study of the Book of Changes also sought advice from Liu Anshi, and was not entirely derived from Shao Yong's school. His wording and sentence structure are very obscure, so Chen Zhenzun's "Zhizhai ShuLu JieTi" criticized this book for being too obscure and difficult in both its language and meaning. However, Chao Gongwu's "Junzai Du ShuZhi" said that Chen Guan used the numerical calculations of the Book of Changes to predict the rise and fall of the world's governance, and many of his predictions came true. This shows that Chen Guan indeed had some genuine insights into the Book of Changes, and was not merely using obscure language to conceal simple content. Therefore, this book should not be discarded simply because it is difficult to read.

乾下乾上。乾，大也，在人為元。其大也離乎對矣，而不無人也。不見其人，無咎。萬物資焉，名之曰始。乃統天者，乾乾也。雲行雨施，乾之作也。曰乾曰坤曰元，故曰品。其為物也無不在，不睹其形，孰知其流。大明終始，觀艮可知；六位時成，觀大畜可知。時成，其位也；時乘，其變也。初、首、元、作、潛、亢在時。不觀大畜，何以畜其徳？乃統天者，元也；以御天者，時也。變化者，乾道也。乾道精而非一，其貞各而不雜。往也而合，命也而性，故曰正。合乎天地而不見其臭，發而中節，而其發不獨。夫然，故無不利也，無不貞也。惟辟奉天，其道如是。首出庶物，何為哉？萬國咸寧，不為而寧也。

The hexagram Qian is composed of Qian above and below. The meaning of "Qian" is great, and when applied to human beings, it is called "Yuan" — the origin of all good things. Its greatness surpasses all relative things, yet it does not exclude human beings; even if the person who embodies it is not visible, there will be no misfortune. All things draw upon it, so it is named "beginning." What can encompass the way of heaven is "Qian Qian," which means ceaseless vigorous strength. "Clouds moving and rain spreading" is the operation of Qian. Therefore, naming it Qian, naming it Kun, naming it Yuan, the Commentary on the Judgment says, "All things flow and take form." The nature of Qian is everywhere present; though people cannot see its form, who can know its movement? The principle of "great brightness from beginning to end" can be understood by referring to the hexagram Gen. The principle of "six positions formed in time" can be understood by referring to the hexagram Da Xu. "Time formed" refers to positions, while "time riding" refers to change. The words "initial," "first," "Yuan," "origin," "hidden," and "exalted" all fall under the concept of "time." Without referring to the hexagram Da Xu, what can be used to cultivate one's virtue? Therefore, what encompasses the way of heaven is "Yuan," what controls the way of heaven is "time," and what produces change is the way of Qian. The way of Qian is pure and not limited to one aspect; its uprightness has clear boundaries and does not mix with others. It moves forward and unites, being both destiny and nature, so it is called "uprightness." It unites with heaven and earth yet cannot be found in sound or smell. When it acts, it is exactly in harmony with the proper measure, and it does not act alone. Because of this, it brings benefit to all things and maintains uprightness in all things. Only the sovereign follows the way of heaven, walking exactly this path: "leading all things" is not deliberate creation, and "all states are at peace" is also achieved naturally without effort.

是故乾者，萬物之一也，而一不墮數；庶物之首也，而用而不有。是故陰陽不測之物名曰神，物成象之謂乾，見乃謂之象。是故乾行無象，自不在我。大畜之初曰「有厲利己」，不犯災也。自「陽在下也」至「天徳不可為首也」，總言聖人所以順天而無為之道。文言言元有四，無為而具者乾也。君子之行並乾而五。乾行無象，天之有象者，行乾之君子也。「勿用」者，弗用也；其弗用者，得而隠也。「不易乎世」，中不變也；「不成乎名」，實著也。遁則退也，是則時也。「無悶」，不憂也；憂，憂也。不以所建易所行，不以彼憂易此樂，所謂不易乎世也。「確乎」者，示人易也；其不可拔者，以其彚貞也。夫聖人之貞，又何以加於樂乎？

Therefore, Qian is one among all things, but this "one" does not fall into the category of numbers. It is the leader of all things, yet it only initiates action without claiming it as its own. Thus, the thing that causes yin and yang to change mysteriously is called "Shen," while the one that takes form is called "Qian," and the one that appears is called "Xiang." Therefore, the movement of Qian has no visible form, for it is not within me. The initial line of the Daxu hexagram says "there is danger, but it is advantageous to be self-reliant," meaning not to provoke calamity. From the Wenyan's "Yang is at the bottom" up to "Heavenly Virtue cannot be the leader," the entire passage discusses the principle of sages following the heavenly way without acting recklessly. The Wenyan explains "Yuan" in four ways; Qian is the one that naturally possesses the four virtues without acting. A gentleman who follows Qian becomes the fifth level. The movement of Qian has no form, but the reason Heaven has a visible form is because of the gentlemen who follow Qian. "Wu yong" means not to use; he does not use it because he already has it and keeps it hidden. "Bu yi hu shi" means not to change with the world, and "bu cheng hu ming" means to pursue reality rather than chase empty fame. "Dun" means to retreat, and "shi" means to be in harmony with the right time. "Wu men" means not to be troubled; when it comes to "trouble," that is real trouble. Not changing one's actions because of one's established aspirations, and not changing one's joy because of external troubles, is called "not changing with the world." "Que hu" means to make things easy for others to see; he is unmovable because he shares his uprightness with like-minded people. What could surpass the joy of a sage's uprightness?

正中者，龍徳之中也。中故信，括故謹，非作也，正中之庸也。「閒邪」，自閒也；「存其誠」，非存之也，言行所以自閒也。「善世」者，維道之善也；「徳博」者，日新之徳也。中庸其至矣乎！獨善者必盈，徳□者必吝，故曰「見龍在田，君徳也」。君徳者，聖人之得乾者也，故曰乾以君之。徳者，得也；業者，動也。必忠必信，則其進不由；順聖人之情，則修不遷貳。「立」，言乎其不遷也；「居」，言乎其不貳也。夫聖人之修，又何以加於不遷不貳乎？「幾」者，動之微；「義」者，大君之宜。上天之載，無聲無臭，至矣；知而至之者，人也。昭明有融，髙朗令終，終矣；知而終之者，人也。

"Zhengzhong" refers to the central position where the Dragon Virtue resides. Being able to be trustworthy comes from being in the center, and being able to be cautious comes from being able to gather in. These are not deliberate actions, but rather the constant way of "Zhengzhong." "Xianxie" means self-restraint, and "Cunqicheng" does not mean deliberately preserving sincerity—speech and action themselves are the practice of self-restraint. "Shanshi" means maintaining the goodness of the Dao, and "Debo" refers to daily renewal of virtue. The Middle Way is truly the ultimate! Those who only focus on self-cultivation will inevitably become self-satisfied, and those who lose virtue will inevitably become stingy. Therefore, "Xianlongzaitian" (the Dragon appearing in the field) represents the virtue of the sovereign. The virtue of the sovereign is obtained by the sage from Qian (Heaven). Therefore, Qian governs all things through the virtue of the sovereign. "De" means to obtain, and "Ye" means action. If one is necessarily loyal and trustworthy, his progress does not need to be sought outside; following the nature of the sage, his cultivation will not involve transferring anger or repeating mistakes. "Li" refers to not changing, and "Ju" refers to not repeating; what more can the sage's cultivation surpass than not changing and not repeating? "Ji" refers to the extreme subtle movement, and "Yi" refers to what is suitable for the great sovereign. What the heavens carry is without sound or smell, which is the ultimate, yet it is human who can know and reach it. Bright, expansive, kind, and enduring, this is the completion, and it is also human who can know and complete it.

習至之之道者，其唯坤順乎！習終之之道者，其惟謙亨乎！窮大者必失其所居，是故居道則盈而不謙，居器則繫而不樂。是故不驕不憂者，聖人之乾乾也。乾乾因其時而惕，則品物具矣；雖危無咎，安也。上下無常而臣道常屈，進退無恆而王道恆尊。宜屈而信，是為邪也；不渙其躬，是離群也。君君臣臣之謂群，中而不倚之謂正。為邪而離群者，必以大咎終焉，故君子之大欲，必因其時而惕也。

To learn the aspect of "to reach the utmost," one can only rely on the flexibility and gentleness of the Kun hexagram; to learn the aspect of "to conclude," one can only rely on the prosperity of the Qian hexagram. Those who seek greatness to the extreme will inevitably lose their position: if one takes oneself as the "Dao," he will become self-satisfied and fail to be humble; if one takes oneself as the "instrument," he will be bound by external circumstances and unable to find joy. Therefore, not being proud and not being anxious is precisely the "Qian Qian" of the sage. A person who is always vigilant allows all things to find their proper place; even when in a dangerous situation, he suffers no blame, because his heart is at peace. The positions of above and below are not fixed; the way of a minister is always to be humble. Advancement and retreat have no fixed pattern; the way of a king is always to hold a high position. To act proudly when one should be humble is wrong; to refuse to let go of one's own private attachments is to be detached from the group. When a ruler fulfills his duty and a minister fulfills his duty, this is called "group harmony." To remain in the center without leaning to either side is called "correctness." Those who act wrongly and are detached from the group will ultimately suffer great misfortune; therefore, the greatest aspiration of a gentleman is to remain ever watchful according to the times.

有厲利己，習乃日新。音同故同聲，物同故同氣。響谷之相應，聲無異在；陰陽之相求，氣不殊感。凝動宿烈，同一溼燥；龍虎變化，有萬從一。大作而眾目自通，無二致也。君本乎天，臣本乎地，是故上下無常而臣道常卑。各從其類，不可違也；違則邪矣，故曰「牝馬地類，行地無疆，柔順利貞，君子攸行」。

"The phrase 'there is danger but it benefits oneself' means that one must review daily in order to renew daily. Sounds of the same kind therefore respond to each other, and things of the same nature therefore seek each other in their essence: the echo in an empty valley corresponds because sound is essentially the same; yin and yang seek each other because their qi is fundamentally responsive. Stillness and movement, coldness and heat, all arise from the same principle of dryness and moisture; the transformations of dragon and tiger, though complex in myriad forms, all return to one origin. When a great undertaking begins, the eyes and ears of many naturally connect, without difference. The sovereign is based on heaven, the minister on earth, so although the positions above and below have no fixed rule, the minister's way is always to be humble. Each follows its own kind, which cannot be violated; once violated, it becomes wrong. Therefore the Book of Changes says 'the mare of the earth's kind, moving without limit across the earth, gentle, smooth, and upright, is the way of the gentleman.'"

亢故悔，聖人有焉；動而亢者，有故也。聖人之用不用，天下之治不治，道之行不行，皆天也。樂則行之，故其事在中；憂則違之，故其通不窮。居征以時，試不在它，乾乾之君子也。乾元用九，人何力之有焉！陽氣潛藏，故曰潛龍勿用；勿用也，故弗用。「見龍在田，天下文明」「終日乾乾，與時偕行」者，陽氣發生而品物咸章也。

When the yang energy reaches its extreme, there will be regret, and this is also true for the sage. When action leads to excess, there is always a reason. Whether the sage is employed or not, whether the world is governed or not, whether the Dao can be practiced or not, all depends on heaven. If the heart delights in it, then one goes ahead to act, so his actions always remain centered on the "middle." If the heart is troubled by it, then one avoids it, so his understanding is never exhausted. His dwelling and traveling are determined by the right time, and the test is not elsewhere. This is the "乾乾" (constantly striving) gentleman. The "乾元" (primordial energy of heaven) employs the "nine," but how much effort can a person exert within it? "Yang energy is hidden away," so it is said "the dragon remains hidden and should not be used." It was never appropriate to use it, so he does not use it. As for "the dragon appears in the field, and the world becomes enlightened" and "constantly striving, keeping pace with the times," these describe the emergence of yang energy and the flourishing of all things.

乾乾匪他，其有在時。行也者，不息也；極也者，不行也。用九者，乾元也；見天則者，乾始也。曰元而始可知也，曰終始而大明可知也。大哉乾乎！終始性情，能以美利，皆乾始也。大哉乾乎！能健能順能也，以健以厚以也。坤則美在中，乾不言所利，大矣哉！剛健中正，純粹精也。所謂大哉乾乎者，如此而已。

"The term 'Qian Qian' is not something else; its focus lies entirely in the concept of 'time.' What is meant by 'movement' is continuous without rest; what is meant by 'extreme' is that movement ceases. 'Yong Jiú' refers to the origin of Qian, and 'seeing the heavenly principle' refers to the beginning of Qian. Once 'origin' is explained, the meaning of 'beginning' can be inferred; once 'beginning and end' is mentioned, the meaning of 'great brightness' can also be understood. How great is Qian! It connects the beginning and end, encompasses nature and disposition, and can bestow the benefits of beauty and goodness upon all things, all stemming from the beginning of Qian. How great is Qian! It is capable of being strong and harmonious, being strong and substantial—these two sentences originally each lacked one character. The Earthly element (Kun) conceals its beauty within, while Qian does not proclaim where its benefit lies, which is called 'greatness.' Being strong, upright, and pure, the statement 'How great is Qian!' is nothing more than this."

是故乾也者，七徳之總名也。六爻發揮旁通情也，天地萬物之情發揮在爻。是故情之未發謂之中，發揮旁通謂之變。天無為也，乘六龍以御者，時也；後天而奉天時者，聖人也。雲行雨施，天下平也。知履道之坦坦者，庶幾乎其見也。以成徳為行者，元以也。何以乎？日可見之行，乾行也。何行乎？陽氣潛藏，是故而未見，行而未成，天行矣而亦未用也。成而後用，汔至亦未繘井，以乾始為師也。四以皆乾，得也。學問寛仁，所以主其得。天地設位而易行乎其中矣，其行也有在乎？故曰君子之中庸也，君子而時中也。

Therefore, "Qian" is the general term for the seven virtues. The six lines express and convey, and through them, the feelings of all things are communicated. The conditions and forms of heaven and earth and all things are thus expressed in the lines. Therefore, when feelings have not yet been expressed, it is called "zhong" (center), and when they are expressed and communicated, it is called "bian" (change). Heaven itself does nothing; it is "shi" (time) that drives the six dragons and causes movement. The sage, following the heavenly time, acts in accordance with the Later Heaven. "Clouds move and rain is spread," and thus the world is made orderly. Those who understand the hexagram "Lv" (Step) and its line "Lv Dao Tan Tan" (The path is smooth) can almost see this. To achieve virtue as a daily practice relies on "yuan" (primordial). How? Because "the visible actions of the day" are the actions of Qian. What is the action? It is "yang qi qian cang" (the yang energy is hidden and concealed). Therefore, it is stored but not yet revealed, acted upon but not yet completed. Though the heavenly way is already in motion, it has not yet reached the stage of initiating transmission. The hexagram "Jing" says "Qi zhi yi wei jue jing" (It is almost reached but not yet drawn up the well), which is exactly taking the beginning of Qian as a model. Here, the four instances of "yi" (by) all refer to Qian, and all are about gaining something. To study diligently, one must be broad-minded, kind, and forgiving, in order to hold onto this gain. Heaven and earth set the positions of above and below, and the Book of Changes operates within them. Is its operation fixed in a particular place? Therefore, this is the middle way of the gentleman, and the gentleman can act appropriately according to the time and remain in the center.

乾乾因其時而惕，雖危無咎矣，此君子之時中者也。中不在人，故或之。行乾之君子，未始執其信也；執而有之，有而行之，小者過矣。而不觀其養，未可動也，疑之也，故無咎。是故聖人之慾及時者，猶或之也；學聖人之道者，可有其信而必行之乎？不雨之卦，既雨而猶未征也。聖人與之，與其疑，不與其必也。夫大人者，與四者合。先天之時，孰睹天之不違？後天而奉，則天時而人奉之也。其成也，成之而已；其乘也，乘之而已，後天而奉天時也。時行時極，必與偕焉。

A person who is constantly vigilant, like the Qian trigram, remains blameless even in dangerous situations. This is the "timely center" of the gentleman. "Center" is not something that any individual can claim as his own, so the line statement uses the word "or." A gentleman who follows Qian does not fix his beliefs rigidly; once he does, he clings to them as his own, and once he owns them, he feels compelled to act, which becomes the mistake of the petty person. He will not act lightly unless he is sure of his strength. This hesitation allows him to remain blameless. Therefore, the sage acts promptly when the time is right, yet still maintains the attitude of "or." Those who study the way of the sage, can they be so confident in their own beliefs that they feel compelled to act? The hexagram Xiao Xu represents "dense clouds without rain." Even if it has rained, it is still not advisable to go to war. The sage praises the hesitation rather than the certainty of action. The term "great person" refers to one who harmonizes with heaven, earth, sun, moon, and the four seasons, as well as ghosts and spirits. In the Earlier Heaven, who could see heaven going against him? In the Later Heaven, heaven is followed, as heaven has its time and people act accordingly. When the time comes to act, act; when the time comes to reach the extreme, reach it. This is "following the time of heaven in the Later Heaven." When the time is right to act, he acts in harmony with it.

困之而惕，貞厲無咎。是故君子終日乾乾之道，欲及時而已矣。九二龍徳而正中者也，庸庸則其中正矣。亢之為言也，有知焉，有不知焉，其合判矣，其惟聖人乎不失其正。四三二爻，無在無不在。

Being trapped yet aware of caution, one maintains correctness even in peril without blame. Therefore, the gentleman's constant diligence "Qian Qian" is merely to act in a timely manner. The line "Nine in the Second" is a line of "dragon virtue and correct center," capable of maintaining ordinary conduct, thus naturally being upright. As for the character "Kang," it contains both knowledge and ignorance; the distinction between gain and loss lies here—only the sage can remain upright without losing correctness. The lines four, three, and two are such that saying they are in a certain place is not accurate, and saying they are not in a certain place is also not accurate.

坤下坤上。牝馬地類也。君子者，行乾徳者也。有攸往者，攸行也；有攸，非我有也；有攸行，非我行也。坤道其順乎！先迷者，不可先也；後得主者，得當也。變動以利言，乾不言所利。朋者，君臣之象也。君一而臣二，君上而臣下，君先而臣後。西南得朋者，順故得也；東北喪朋者，息。所不息者此而已，故喪也。安貞吉者，坤吉也；安貞之吉者，君子之吉也。

The hexagram Kūn is composed of Kūn below and above. "Pine horse" belongs to the category of earth. The "junzi" mentioned here refers to someone who practices the virtue of Qian. "There is a direction to go" means there is something to act upon; saying "you have a direction" indicates that it is not something private to me; saying "you have a journey" indicates that it is not something I do alone. The way of Kūn is truly gentle and yielding. "Going ahead first" is not advisable, while "following and obtaining the master" means that one should act in accordance with the right timing. Change is discussed in terms of benefit, but the hexagram Qian does not specify where the benefit lies. "Companions" symbolize the relationship between ruler and ministers: there is only one ruler and many ministers, the ruler is above and the ministers below, the ruler comes first and the ministers follow. "Gaining companions in the southwest" is because of following the right path, while "losing companions in the northeast" refers to stopping. The point to stop is precisely this, hence it is called "loss." "Steadfast and sincere brings good fortune" refers to the good fortune inherent in Kūn itself, while "the good fortune of steadfast and sincere" refers to the good fortune of the junzi.

大哉者，至而大也；至哉者，大而至也。坤元者，至而無不至也；萬物資生者，資而無不生也。何資乎？資至也。大乎？至乎？其物物之物乎！精而非一，氣而不有，為而無作。健覆而厚載者，豈兩物哉？而亦未始不兩，故有合也。合乎一謂之兩，合乎兩謂之參。參天兩地，聖人之能也。浩浩其天，不倚而倚。

It is said "great indeed" meaning that it first comes to be and then appears great; it is said "extreme indeed" meaning that it is already great and yet can reach its fullest extent. The primordial power of the Earthly Mother is reaching its fullest extent and nothing is beyond its reach; "all things draw their sustenance from it and none fail to be born." From what do they draw their sustenance? From that "extreme" quality. Is it great or extreme? It is precisely that "thing" which enables all things to become what they are. It is pure yet not singular, it is qi but does not claim it as its own, it acts yet leaves no trace. The vigorous and strong covering and the heavy and solid bearing—can these be two separate things? Yet it is not without reason that they are considered two, so there is "combination." Combining into one is called "two," combining into two is called "three"; the principle of heaven being three and earth being two is precisely the skill of the sage. The vast and boundless heaven seems to have no support, yet in reality it has its own support.

坤之為物，有時乎雜。地卑之勢定不可渝，君子以焉。一卑一髙，泰焉而並立者，皆勢也，而用則殊矣。厚徳載物，徳之朋者也。書曰鳳凰來儀，朋也；孔子曰吾已矣夫，不朋矣。霜未凝，凝之始也；馴未辯也。林鐘之氣，暑方盛也；暑盛而知寒之至，君子也。

The Earth Trigram, Kūn, sometimes appears to be mixed or complex. Once the position of being lowly is determined, it cannot be changed. The gentleman takes this as a model. One low and one high, standing in peace together, these are both "shi" (situation or trend); yet their functions are quite different. "Thick virtue carries things" refers to the mutual assistance among like virtues. The Book of Documents says "the phoenix comes to display its proper conduct," meaning that friends come together; while Confucius says "I am done with it," indicating that there are no friends left to wait for. Frost has not yet formed, yet it is the beginning of formation; during the gradual process, people cannot tell the difference. The month of Linzhong is at the height of summer, yet when summer is at its peak, one already knows that cold is coming—this is the insight of the gentleman.

生也直，天也；徳方，地也。動乎其中者，乾元也。天地之元在乾坤，坤元之主在六二，故曰地道光也。光者，中正之體。中正而動，其習也大矣。含章可貞，則坤美具矣。以時發者，其發非我也。可以從王事矣，而猶或之；或之者，法乾也。知坤知乾，光大也。不出也，故成；近也，故無咎。咸之六二，順此者也，異乎其末矣。

Heavenly virtue is upright and sincere, that is Heaven; earthly virtue is square and righteous, that is Earth. The movement within them is the power of the Creative. The origin of Heaven and Earth belongs to the Trigrams of Heaven and Earth, and the main line of the Earth Trigram is at line six two. Therefore, the Image Commentary says, "The way of Earth is bright." "Bright" is the nature of being upright and righteous. If one moves upright and righteous, his influence will be great. "Containing virtue and being constant" indicates that the virtues of Earth are all complete. What is meant by "emerging at the right time" is that the movement does not come from one's own private will. Already one is capable of engaging in royal affairs, yet the line statement still uses the word "or"; using "or" is in accordance with the Creative. Only when one understands both Earth and Creative can one be called "bright and great." Not acting lightly, thus achieving success; being close and harmonious, thus without blame. The line six two of the卦 of咸 follows this principle, and its top line is already in a different situation.

得朋而黃，後得而裳，元無不利。文不出，入至而應也。辨方正位，可取於野，則無□。用六利永貞者，用坤元而利也。來弗克違、濡莫之陵，皆用元之利。比之原筮，筮此也；萃之匪孚，則未亡其有；未亡其有，故未光也。六者，三才之道；大者，乾元也。以大終者，終乎地道之光。直方而大，非地道之光乎？

"Getting friends" is referred to as "Yellow," and "after getting" is called "Shang." From the perspective of "Yuan," there is no place that is unfavorable. The cultural appearance is not revealed externally, because it enters and reaches the inner part, corresponding with above. "Distinguishing directions and establishing positions" can be taken as an image from the outskirts, thus there is no obstruction. "Using all sixes is beneficial for enduring uprightness" is using the Yuan of Kūn and obtaining its benefit. "Coming without being able to resist" and "moisture not being able to overcome" are both benefits obtained through "Yuan." The hexagram Bi says "original divination," which refers precisely to this aspect; the hexagram Cui says "not trustworthy," because it has not yet abandoned what it possesses—precisely because it still possesses it, it has not yet expanded greatly. "Six" represents the way of the three elements, "Great" represents the Yuan of Qian. "Ending with Greatness" means finally attaining the brightness of the earth's path. Being both straight and square and great, is this not the brightness of the earth's path?

是故君子有終，則尊而光也。東北喪朋，乃終有慶，所不息者此而已，則必有終矣。知光大也，其不息之慶乎！晉之失得勿恤往、升之用見大人勿恤，皆有慶也。至柔至靜，坤之至也。剛者，道之動；方者，靜之德。柔剛靜動，坤元之道之徳也。含萬物者，含□也；化光者，光之大也。

Therefore, the superior person can have a proper conclusion, thus being both esteemed and bright. "In the northeast, losing companions, yet ultimately there is celebration," what should be ceased is merely this layer; ceasing it ensures a proper conclusion. The Image Commentary says, "Knowing brightness and greatness," which is probably the joy brought about by non-ceasing. The line six in the fifth of the卦 of晋 says, "Do not worry about losing or gaining, going forward is auspicious," and the卦 of升 says, "Using to see the great person, do not worry," all referring to celebration. The utmost of坤 is utmost softness and stillness. Strength is the movement of the Dao, and squareness is the virtue of stillness; softness and strength, stillness and movement, together constitute the Dao and virtue of坤's origin. "Containing all things" is containing the void, "transforming into brightness" is the great brightness.

坤道其順乎！承天而時行，此後天而奉天時也。易之於天也，或先焉，或後焉，故曰易逆數也。積小以髙大，積也；霜而凝，漸也。由辯之，今也，不早辯故也。升之積，順徳也；漸之吉，女歸也。立直方者，君子也。坤道其順乎！其其括，順天地之閉；發於事業，以時而發。是故闕者，君子正也。

The virtue of the Earthly Trigram is truly gentle and yielding! It follows Heaven and operates in accordance with the seasons, which is called "Later Heaven following the timing of Heaven." The Book of Changes sometimes precedes Heaven and sometimes follows it, hence it is said, "The Book of Changes reverses the order." Accumulating small things to reach great heights depends on "accumulation"; transforming frost into ice depends on "gradualness." The phrase "by discerning it" means that it was only understood today, because it was not clearly distinguished earlier. The hexagram of Ascending speaks of accumulation, which follows the virtue of Heaven; the hexagram of Gradual is considered auspicious, as it represents a woman marrying in proper order. The one who establishes "uprightness" and "rectitude" is the gentleman. The virtue of the Earthly Trigram is truly gentle and yielding! Its concealment and withdrawal follows the time when Heaven and Earth are closed off; when it acts in affairs, it does so in accordance with the proper time. Therefore, the missing characters in the text still refer to the gentleman upholding correctness.

唯君子為能通天下之志。通而不異，異而不一，其唯君子之正乎！易曰同人之先，以中直也。先以直，後以義，同人之中也。直，其正也；中，其位也。為圜者，非坤之義。敬義立者，立乎其中也；立乎其中而徳不孤矣。徳，其方也；不孤，其動也。不習則其習也乆矣。無不利者，安貞之吉也。

Only a gentleman can unify the aspirations of people throughout the world. When unified, there is no divergence; when there is divergence, there can be no unity. To reach this level, it is probably only the gentleman who upholds correctness. The Book of Changes says, "The first step of the Hexagram of Fellowship is due to uprightness and sincerity." First relying on uprightness, then following righteousness, this is the "center" discussed in the Hexagram of Fellowship. "Uprightness" is his correctness, and "center" is his position. Interpreting the Earthly Element as a circle does not conform to its original meaning. "Respect and righteousness established" is established upon this "center." Standing upon the center, virtue will not be isolated. Virtue is its "squareness"; not being isolated is its "movement." It seems effortless, but in fact, the practice has been long. What is called "no disadvantage" is the auspiciousness of "steadfastness in righteousness."

夫中也，正也，其所行也不疑；其所行者，其唯君子乎！君子之正亦不疑也。天地相遇，品物咸章也。含乃亨，坤道也；坤之道，中正而已。剛遇中正，則含而行也。未有慶譽，則大而亨也。四多懼，近也；近而括，謹也；謹而不害，慎也。君子體靜方之徳，處多懼之地，謹也慎也而已矣。

"Zhong" or "Zheng" are both good qualities, and when put into action, they are not hesitant. Those who can act with such qualities are probably only the gentlemen. The gentleman's adherence to correctness is also without hesitation. When heaven and earth meet, myriad things become evident. To be able to contain and be harmonious is the way of the Earth. Fundamentally, the way of the Earth is simply "Zhong" and "Zheng." When firmness meets correctness, it can act with containment. Before there is celebration and praise, this is why it is great and harmonious. The fourth line often has fear, because it is close to the position of the sovereign. Being close and knowing restraint is "Jin." Being cautious without suffering harm is "Shen." The gentleman understands the virtues of stillness and constancy. In a place full of fear, what he holds onto is merely caution and carefulness.

動而不括者，孚號之事，我何尸焉？地發而黃，坤索而中。於同為通，於義為理，位非一異，體不有無。承乾之美，中而暢也。通變富暢而發也，發而不過，至也，乾始故也。乾始坤終，同乎美利。乾則不言，坤在得主之後。

When something is in motion but not restrained, it is like the situation in the Gua of Guai, where "faithful calling" occurs, which has nothing to do with me. How could I take charge of it? When the earth's energy arises, it manifests as yellow, and the earth (Kun) seeks inwardly to attain the center. In terms of commonality, it is called "communication"; in terms of appropriateness, it is called "reason." In terms of position, it cannot be said to be one or different; in terms of substance, it cannot be said to be existence or non-existence. It inherits the virtue of Qian, resides in the center and is unobstructed. Through change, richness, and smoothness, it then acts. When it acts, it does not exceed the limit. This is called "extreme" because it begins with Qian. Qian initiates the beginning, and Kun completes the end, both returning to the benefit of things. Qian does not explicitly state where its benefit lies, while Kun reveals its benefit only after obtaining the principal.

震下坎上。君子行此四徳者，或健或順，或動或隨，或浸長，或既復，或去故，而當其行，無不貞也。貞則何往乎？不往也。而不寧時措之宜，在建侯也。屯利建侯，比親諸侯，或宜一，或以眾。剛柔不交而萬物不生，交而難生，交之始也。動乎坎中者，震出而坎伏也。交非乾也，子考也。

The hexagram Zun (Obstruction) consists of the trigram Zhen (Thunder) below and Kan (Water) above. A gentleman who practices the four virtues of originality, prosperity, benefit, and uprightness may at times be strong and vigorous, at times gentle and compliant, at times active, at times yielding, at times gradually growing, at times returning, and at times abandoning the old. As long as his actions are appropriate, there is no place where uprightness is not maintained. Once uprightness is established, where else can he go? In reality, he does not go anywhere. However, in times of unrest, the proper course of action is to "establish feudal lords." The hexagram Zun says "favorable to establishing feudal lords," while the hexagram Qian says "favorable to approaching the feudal lords." One is favorable to singleness, the other to gathering many. When yin and yang do not interact, all things do not arise; when they interact but the process of generation is difficult, this is the situation at the beginning of interaction. What is stirring within Kan is Zhen emerging and Kan concealed. This interaction is not the result of Qian alone, but rather the son continuing the father's legacy.

乾至健而常易，難則不易矣。盈天地之間者唯萬物，雷雨之動滿盈，則無不生也。生之謂動。草而未竭，昧而未麗，天造之始也。奉始之宜在建侯而不寧，建侯則慮而不息，不寧則勞而有終。比者來，商者喜。索而來者生矣，而未際也；覆矣，而未澤也。緯之繩之，君子之用也。

Heavenly Stem Qian is extremely strong and vigorous, yet always appears easy and approachable. Once it encounters difficulties, it is no longer easy. All things fill the universe, and when thunder and rain move, they fill the space completely, causing all things to grow. "To be born" is called "to move." When grass and trees first sprout, they are not yet flourishing; when the sky is dim and not yet bright, this is the beginning of Heaven's creation. The proper way to follow this beginning is to establish a prince, but the situation remains unstable: establishing a prince requires careful planning and not slackness, and instability requires toil and effort to achieve a good ending. When close people come, those who discuss are joyful; those who seek have already begun to show vitality, but have not yet been connected; they have already covered over, but have not yet been nourished. It should be woven like silk threads and guided like a measuring line, which is the diligence of a gentleman.

周旋而不流，初也；居貞而志焉，未繩直也。初匪冦也，而二守其正，怙五以待時而後出，常徳君子也。引而未變，其唯中乎？乘而不息，是以能乆。六三君子也，殆庶則未也。何以知其未也？有即有入，是謂不如。三近而舎，四近而往求婚媾，故往；往而吉，故求，是以並受其福。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Chu Ji = Nine at the Beginning Liu Er = Six in the Second Liu San = Six in the Third Liu Si = Six in the Fourth Jiu Wu = Nine in the Fifth The one who moves about and responds without following the current is referred to as Chu Ji; holding to the right path while having a clear direction is described as when the line has not yet been straightened like a measuring rope. Chu Ji is not a strong enemy, yet Liu Er still maintains its proper position, relying on Jiu Wu and waiting until the right time to emerge, which is the way of a virtuous person with enduring virtue. Being drawn but not changing its original position, is probably because it is in the center; residing in a strong position without ceasing, thus being able to endure. Liu San is also a gentleman, but it has not yet reached the state of 'dai shu'—almost approaching the right path. How do we know it has not yet reached that state? Because there is 'ji' and 'ru', which is called 'bu ru'. Liu San is close to the upper line but abandons it, Liu Si is close to the beginning but moves forward to propose marriage, hence it is said 'going'; going and obtaining good fortune, hence it is said 'seeking', thus both parties receive its blessing.

屯其膏之時，大征則得，小征則凶，此雨施施爻也，小何以任之？二之乘也，貞不字；四之乘也，求而往；上六時過之乘也。物之始生曰屯，見而不失其居。過此以往，先天也；未之或先，不可名為道。

When "屯其膏" occurs, a grand campaign leads to gain, but a small-scale campaign leads to danger. This line is the line of rain and dew descending. How can the small be capable of bearing it? The Second line is riding on a strong line, hence "Zhen bu zi" (the sincerity does not give birth). The Fourth line is also riding on a strong line, hence seeking and moving forward. The Top line is riding on a strong line at a time that has passed. The initial emergence of all things is called "Zun," appearing yet not losing its proper place. Going beyond this step further is to act before the right time. Anything that acts before the right time is not worthy of being called "Dao."

坎下艮上。蒙亨者，本亨而今蒙也。今則不可不求，求而不告者有矣，未有不求而告者也。言求者莫如童，求而必告者，以初筮也。王弼曰：筮者，決疑之物也。格物之學，以初筮為先；若筮其初，則有二物矣，故再三瀆，瀆則不告。陸希聲曰：初筮告，啟其宗也；再三瀆，以塞聰也。瀆則不告，乃或也；貞者，不或之物也；瀆者，反貞之名也。

The hexagram Meng is composed of the trigram Kan (Water) below and Gen (Mountain) above. The phrase "Meng亨" means that it is originally smooth, but now it is in a state of confusion. Since it is confused, one must seek guidance. There are cases where one seeks guidance but is not told, but there is no case where one does not seek and yet is told. When it comes to seeking, there is no one more sincere than a child in confusion. When one seeks, one is certainly told, because of "initial divination." Wang Bi says: divination is used to resolve doubts. The study of investigating things begins with initial divination; if even the initial divination requires another divination, then there are two thoughts, hence "repeatedly being disrespectful," and if one is disrespectful, then one is not told. Lu Xi Sheng says: telling one after initial divination is to awaken his fundamental understanding; repeatedly being disrespectful will only block his wisdom. If one is disrespectful, one is not told, because the mind has "or" (uncertainty); "Zhen" is without "or," while "du" is contrary to the name of "Zhen."

利貞而無不利矣，反貞而無不疑矣。然則乾坤之動皆有或焉，何也？曰：果行育徳，其義在蒙。不求不習者，大人變通之道，果而不執者也。孔子曰吾何執，又曰吾執御矣。坎之為物，險者也，險而止者也。地中有水者，師也。務學不如務求師。六五曰童吉，人君之於道，當初筮而求之也，況士乎？

Keeping to the right path brings no disadvantages, while deviating from it causes doubts everywhere. So why does the movement of the trigrams Qian and Kun both carry the character 'or' (meaning possibility or uncertainty)? The answer is that the meaning of 'achieving actions and cultivating virtue' is precisely what is expressed in the hexagram Meng. Not forcing things and not being attached to what one has learned is the way of a great person to be flexible and adaptable, decisive yet not stubborn. Confucius says 'I do not fixate,' yet also says 'I have fixed my course.' The trigram Kan represents danger and the ability to stop in the face of danger. Water within the earth is the hexagram Shi — it is better to seek a teacher than to study alone. The line 'A childlike mind is auspicious' (line six in the fifth) means that even a ruler should approach the Dao with the sincerity of an initial divination; how much more so should ordinary people?

書曰能自得師者王，自得之則居之安矣。孔子曰三人行必有我師焉，不求我師，豈得我師乎？擇其善者而從之，其不善者而改之，或從或改，皆得師之益也。夫善不善在彼，及我得之，則融乎一善，是以君子貴乎求師，而又貴乎自得之也。

The Book of Documents says, "Those who can find a teacher will become kings." If one can find a teacher on their own, they can live in peace and stability. Confucius said, "When three people are walking, one of them must be my teacher." If I do not seek out my teacher, how can I ever find him? "Choose the good qualities and follow them, and for the bad qualities, change yourself accordingly." Whether following or changing, both are benefiting from the teacher. Good and bad qualities originally belong to others; when I gain something from them, they all merge into one "good." Therefore, the gentleman values seeking a teacher and also values his own ability to gain something.

齊桓公、衛靈公得管仲、仲叔圉、祝鮀、王孫賈之輔，猶足以安其身而收其功，況明哲之君用忠良之臣乎？然則觀彼之善不善者，皆可以自得也。彼三人者，莫不有善，莫不有不善，所謂莫不有文武之道焉。君子之於道，初筮而再思者，所以習坎也。三人行則損一人，應之謂告，告以剛中也。

Qi Huanggong and Wei Linggong, with the assistance of Guan Zhong as well as Zhongshu Yu, Zhu Tou, and Wangsun Jia, were still able to preserve themselves and achieve results, so how much more so would a wise ruler be able to do by employing loyal and capable ministers? Therefore, observing the virtues and shortcomings of others, one can gain something for oneself. Among the three people, none was entirely without merit, and none was entirely without fault. This is precisely what is meant by "there is no one who does not have the way of Wen and Wu." A gentleman, after the first divination, still reflects further, which is used to "practice the perilous" — to repeatedly practice within danger. "When three people walk together, one of them will surely be a loss," and when there is a response, it is called "telling," and the content of the telling is the principle of being strong and central.

筮而告者，問焉而受命也。以亨行者，以亨而行時中也。蒙以養正，聖功也，蒙以養爾。貪天之功而其極至闕，聖者大迷而終不悟也。是故君子之養必養其正，雜而著正也。正乃出，出必行；萌果種而後育者，序也。發之初，用克己則利，用說桎梏以往則吝。法出於心，正則不偏，一彼一此之謂偏。

Divination reveals the mandate, meaning that by asking a question one receives the command. "By following the way of harmony and success" means to act in accordance with the principle of harmony and success at the right time. "In the state of confusion, cultivating the right path is the way of the sage." Confusion is used to nurture the correct path. If one takes the credit for the heavens' work as one's own, eventually one will miss the missing step mentioned in the text—those who claim to be sages are greatly mistaken and remain unaware all their lives. Therefore, the cultivation of a gentleman must focus on the right path, even amidst confusion, one must display the right path. Only after cultivating the right path can one emerge; once emerged, one must act. Just as a sprout, fruit, sowing, and nurturing follow a definite order, there is a sequence. In the beginning of enlightenment, practicing self-restraint is beneficial, but using methods to break through restraints and proceed along the path leads to loss. Laws and regulations arise from the human heart; when the heart is upright, it does not deviate. Changing from one thing to another is called deviation.

其吝無外，其入不獨，克家之子也。剛克柔克謂之克，克而不偏謂之中。中者，蒙之家；坎者，乾之子。乾父之蠱，意承考也，其唯克家之子乎！行乎地中，不舎晝夜，所以乾也。剛柔不接，則其乾無譽矣。是故觀蒙可以知蠱，觀蠱可以知晉。金夫者，大人也；不有躬者，渙其躬也；無攸利者，居其所而遷也。

That frugality has no external causes, and that depth is not isolated; it refers precisely to "the son of the family." Using strength to overcome and using gentleness to overcome are both called "overcoming." Being able to overcome without bias is called "centering." "Centering" is the home of the Meng hexagram, and "Kan" is the son of Qian. The Gu hexagram says "the father's蛊," meaning to carry on the father's legacy, which is precisely the son who can uphold the family business. Water flowing through the earth, ceaseless day and night, this is the principle of Qian. If strength and gentleness do not connect, that vigorous quality will not be praised. Therefore, studying the Meng hexagram can help understand the Gu hexagram, and studying the Gu hexagram can help understand the Jin hexagram. "The golden husband" refers to the great man, "not having one's own body" is like the Huan hexagram, where one dissolves oneself, and "no benefit" is being at rest yet wanting to move.

其行之順也如是，故勿用取女也。習坎六三之勿用，今亦勿用也。至柔而動也剛，坤也；剛以動，大壯也。女壯勿用取女，蒙之九三也。困者，升而不已者也；於彼不已，則於此息矣。四之位近也，名近而實逺矣，其逺也以獨。孔子曰：徳不孤，必有鄰。

Her actions are so compliant that it is said, "Do not take a wife." The line Six in the Third of the hexagram Qian says "Do not use," and here it is the same. The most yielding becomes strong when it moves, which is the nature of the Earth (Kun); using strength to move is the nature of Great Strength (Da Zhuang). "A strong woman, do not take her as a wife" refers precisely to the line Nine in the Third of the hexagram Meng. What is meant by "difficulty" is the result of rising without stopping: if one side does not stop, the other side must come to a halt. The position of Six in the Fourth is relatively close, but although it is named close, it is actually distant; its distance is due to being alone. Confucius said, "A virtuous person is never isolated; he must have neighbors."

六五童吉，育徳之主也。其徳順，其用巽，巽則不果，而果以亨行者，能達其材者也。亨在初，利在貞。告其初者，終之則果；未果而止，必或擊之。御冦者，擊者也；為冦者，擊之者也。正乎上，不順也。黃帝堯舜垂衣裳而天下治，擊御冦孰順乎此？上止乎上，下止乎下，夫是之謂順。莫不具亨行之材，不能養之，卒於為冦者，非人也。解之六三是矣，在髙墉之上，上六獲焉。

Six in the Fifth 'Childlike Innocence is Auspicious' is the main line that cultivates virtue. Its virtue is gentle and compliant, and its function is to enter through the wind. Entering through the wind is not decisive, but being decisive while following the way of harmony leads to the accomplishment of others' abilities. Harmony begins at the start, and righteousness benefits at the beginning. If he understands the initial divination, he can be decisive from beginning to end; if he fails to be decisive and stops midway, he will certainly be attacked. The one who 'repels the bandits' is the one who attacks, and the one who 'is the bandit' is the one who is attacked. Being in a superior position without correctness is not harmonious. The Yellow Emperor, Yao, and Shun governed the world by simply wearing clothes and robes, so which is more harmonious than 'repelling the ignorant' and 'repelling bandits'? Those in superior positions remain in their place, and those in inferior positions remain in their place; this is called harmony. No person lacks the material for harmonious action, but because no one cultivates it, they finally become bandits, which is against the way of humanity. The hexagram line Six Three is exactly like this, 'the public shoots a falcon on a high wall,' and the line at the top finally shoots it down.

乾下坎上。涉而後有功，是以須也。未濟而須，卦亦需焉。在前也，故曰險；濟而不陷，則剛不揜而健不窮矣。不揜不窮，徳之恆易者也。須焉，則見其前險；涉焉，則與之俱。易位乎天位以正中也，豈非恆易之徳乎？人須亦需，與人同功。人往而我來，闕而無不利矣。是故需以涉川，難可濟也；躁以涉川，沈可必也。雲上於天，其澤必下；養以君易，奚憂焉？

The hexagram is Need, with the trigram Qian (Heaven) below and Kan (Water) above. After overcoming dangers, there is success, so one must wait. Waiting before achieving success is exactly the meaning of the hexagram Need. There is danger ahead, so it is called "danger"; if one can cross it without falling, then strength is not obscured and perseverance is not exhausted. Not obscured and not exhausted, this is the enduring and easy virtue. To be willing to wait, one can see the danger ahead; to act rashly, one will fall into the same danger. The line Nine in the Fifth occupies the position of Heaven and is in the correct center, which is precisely the enduring and easy virtue. Human beings need to wait, which is "Need," and thus can achieve the same success as others. When others go and I come, even though there may be some deficiency, there is no harm. Therefore, calmly waiting and crossing the river, even the most difficult can be crossed; rushing to cross the river, drowning is inevitable. Clouds rise in the sky, their moisture will surely descend; with the virtue of a ruler, everything is easy, so what is there to worry about?

郊在易野之中，須之所也。難者，坎險之在前者也。須於中，則不犯難行矣。中者，行止未變之所也；未變之謂恆，變則有常矣。沙之聚散，發乎恆者也。沙者，衍之數；衍者，數之休。是故在焉者易也，有言者數也，大小不二而亦非一，正也。泥可陷，敬慎而不敗，則不陷矣。

In the plain and open field called "Jiao," it is the place of waiting. The so-called "difficulty" is a dangerous obstacle ahead. Waiting in the central position means not taking risks. "Central" refers to a position where both movement and stillness have not yet changed; when there is no change, it is called "constant," and once it changes, there is a fixed order. The gathering and dispersing of sand begins with constancy; "sand" represents the numbers used in calculation, and "derivation" is where the numbers come to a stop. Therefore, staying in place is "ease," and what brings forth words is "number." Greatness and smallness are not two different things, yet they are not the same either—this is the correct way. "Mud" is something that can trap people, but if one remains respectful and cautious without failing, one will not be trapped.

災在外，非我也；自我致冦，非人也。非我者，無妄之災；非人者，則敬慎在我。須其在我者，而靡恤其在外，君子所以敬慎而底乎成也。剛健之力，尤見於多凶之地。需于血，出自穴也，須而聞也。坤之黃裳，中也；同人之正，正也；蒙以養正，聖功也。以中正者，正之中；以正中者，中之正。需而來，其入也，損不速之客也。敬而之終，終必得位矣。損則逆，需則不速。觀國則利賓，遇而包則不利賓，易之道也。不當位者，需之終也；元亨正位，所需也。

Disasters come from outside, not from my own actions; if it were 'self-invoked', then it would not be someone else's matter. If it is not self-invoked, it is an unexpected misfortune; if it is not someone else's matter, then the careful and respectful responsibility lies with me. I should hold fast to my own part and not worry about what is outside, which is the principle of the gentleman who is careful and respectful, leading to success. The strength of being strong and upright is especially evident in dangerous situations. 'Waiting by blood, emerging from a cave' refers to waiting and then hearing something. The 'yellow garment' in the Qian hexagram represents the center, while the 'correctness' in the Tongren hexagram represents correctness. 'Cultivating correctness' is the way of the sage. 'Being in the center and correct' refers to the center being in the middle; 'being correct in the center' refers to correctness being in the middle. Waiting and then acting is when it enters internally, which is the 'uninvited guest' mentioned in the Sun hexagram. Being respectful and reaching the end, one will surely attain a position. Sun is the reverse, while Xu is not urgent. The Guan hexagram 'Observing the country's light, it is advantageous to be a guest to the king' is advantageous for being a guest, while the Guo hexagram meeting but being unable to include is not advantageous for being a guest. This is the principle of the Book of Changes. 'Not being in the right position' refers to the end of Xu, while 'original goodness, being in the right position' is precisely what is to be waited for.

坎下乾上。訟者，相違而不孚之名也。有孚窒惕則中吉，中吉終凶者，訟而不改故也。利見大人者，訟所利也；不利涉大川者，見而未利也。是故養必有訟，復乃可成。中無吉，有在則有吉，惟訟與師之九二。上剛則上不虛，下險則下不易，下不易闕而上不順者，上下違行之象也。

The hexagram of Strife is composed of the trigram Kan (Water) below and Qian (Heaven) above. "Strife" refers to mutual opposition and lack of trust between parties. "There is sincerity, obstruction, and vigilance" indicates a middle good fortune; however, the statement "middle good fortune ultimately leads to misfortune" is because of the unwillingness to change in disputes. "It is advantageous to see a great person" refers to the benefit that can be gained through disputes; "it is not advantageous to cross a great river" indicates that although one may see a great person, the time for benefit has not yet arrived. Therefore, those with cultivation must inevitably encounter disputes, and only those who can return to harmony can achieve success. The concept of "middle" itself does not imply good fortune; good fortune arises only when there is something to rely upon. This is the case only in the second line of the hexagram of Strife and the hexagram of the Army. The upper trigram is strong and upright, so the upper part is not empty; the lower trigram is dangerous and treacherous, so the lower part is not smooth. The lower part being uneven and lacking, while the upper part is unwilling to yield, this precisely represents the image of mutual opposition and conflict.

剛健本上，柔順本下，上下之所以不交者，剛不來也；剛來則得中矣。以得中之訟而將涉大川，終凶而不可成也必矣。易曰可貞無咎，具中正之徳者，其人大矣。乾之五二皆利息也，況中吉而未終者可不尚乎？善習者不違也。昧之終之義者，入非其所，終不自疑也。易曰迷復凶，不永所事者，思不逺復之義也。

Heavenly strength should be above, and gentle compliance should be below; the reason the upper and lower do not connect is because the strong does not come down, and when the strong comes down it reaches the center. With this already centered and contentious body, to cross a great river will surely end in misfortune and failure. The Book of Changes says, "It is appropriate to maintain correctness without blame"—those who possess the virtue of center and correctness are truly remarkable. The strong in the fifth position and the strong in the second position of the Qian hexagram both favor cessation, and何况 those who are "centered and auspicious" but have not yet reached completion, can they not value this even more? Those who are good at reviewing will not go against the trend. Those who are ignorant of the meaning of "completion" enter places they should not be, and in the end do not even doubt themselves. The Book of Changes says, "Being confused and repeating leads to misfortune"; "not prolonging the matter" refers precisely to the meaning of not having far-reaching thoughts and being able to turn back early.

小有言者，括其大也。初能如是，雖小有言，辯而弗措，終必得矣。應則不克，以剛處險，應而訟也。邑人者，往於有而宜遷者也；遷而後得其所，得其所者謂之歸矣。我歸矣，彼自逋也。逋其邑人三百戶，則我無眚矣。處坎之中，歸其所也；無眚者，中之吉也。逋竄者逺矣，我則近矣，致一之益也。顏子之修身如是。

"Small words spoken" refers to containing a great dispute. If the initial line can do this, although there may be some verbal conflict, as long as it is clarified and not left unresolved, there will ultimately be some gain. Those who respond will not be able to prevail, because they are strong in a dangerous position and their response leads to conflict. "Resident people" are those who are in all places but should leave; only after they leave do they find their proper place, and finding their proper place is called "returning." I have returned, and he naturally flees. "Fleeing the resident people of three hundred households" means I will not suffer misfortune. Being in the central position of Kan means returning to the proper place; "no misfortune" signifies the good fortune of being in the center. The fleeing people have already gone far away, yet I remain nearby, which is the benefit gained from focusing solely on one's purpose. Yan Hui's cultivation of himself is exactly like this.

舊徳者，恆簡恆易之徳也。食焉而後新，舊與新不相違，則吉無訟矣。食焉而不食者，命也，碩果是矣；食焉而食者，亦命也，井冽寒泉是矣。是故自下者掇患，從上者吉，吉凶悔吝未有不生乎下者也。貞厲而不違者，其見天地之心乎！易曰夬履貞厲，位正當也。履貞厲者，終必有乾矣。

"Old virtue" is the virtue that remains constant and simple. By using the old and then the new, the old and new do not contradict each other, thus resulting in good fortune without disputes. Enjoying something but not actually receiving it is fate, as illustrated by the line "large fruit not eaten" from the卦 of Peeling; enjoying something and actually receiving it is also fate, as illustrated by the line "well dug, cold spring is drinkable" from the卦 of the Well. Therefore, those who start trouble from below invite misfortune, while those who follow above gain good fortune—good fortune, misfortune, regret, and hardship all originate from below. Those who remain steadfast in righteousness amidst danger and do not act against the right path, roughly see the heart of heaven and earth. The Book of Changes says, "Walking on the path with firmness and danger, the position is proper." Those who can "walk with firmness and danger" will ultimately attain the virtue of Heaven.

貞厲者，有無妄也。其履如是，正而無眚。小畜之尚徳載婦、噬嗑之徳當、大壯之用罔，皆貞厲也。旅焚其次，則貞厲喪矣。食焉而貞厲者終吉，去故而貞厲以需者終悔亡也。然則訟也更也，舍貞厲其可乎？詩曰：無小無大，從公於邁。或者，或之也；或從王事，則其成虧矣。是故一於貞厲者無不成也，從事而二三者無不虧也。

Those who can uphold "zheng lei" possess the virtue of "wu wang" (without unwarranted desire). By practicing this, they act rightly and avoid calamity. In the hexagram Xiaoxu, "shang de zai" and "fu zheng lei"; in Shihhe, "zheng lei wu jiu"; in Dazhuang, "xiao ren yong zhuang, junzi yong wang," all these belong to "zheng lei." However, in the hexagram Lu, "fen qi ci," one even loses "zheng lei." Those who use old virtue and uphold "zheng lei" will ultimately attain good fortune; those who discard the old and still uphold "zheng lei" will ultimately have no regret. Thus, whether in disputes or in change, can we do without "zheng lei"? The "Book of Songs" says, "wu xiao wu da, cong gong yu mai." The term "huo" refers to an uncertain mind; if one follows the king's affairs with such an attitude, there will be some deficiency. Therefore, those who remain devoted to "zheng lei" will surely achieve success, while those who are fickle in their actions will inevitably suffer loss.

易曰三人行則損一人，一人行則得其友，不克也，故訟。訟而復者，即命也。命在天，始與之違，而今與之即。安貞吉者，坤之貞也。渝而不失，則其渝得矣；渝或失或不失，易之道也。九五大人也，訟之主也。訟者，見之利也；見矣而未可涉也，涉而後利，故曰具中正之徳者其人大矣，以中正也，非元吉乎？

The Book of Changes says, "When three people walk together, one is lost; when one walks alone, he finds a friend." This is precisely because they cannot overcome each other, hence there is contention. After contention, those who turn back are in harmony with the mandate of heaven. The mandate is in heaven: at first it was contrary to him, but now it is in accord with him. "Security in uprightness brings good fortune" refers to the uprightness of the Earth. If there is change without losing one's position, then the change brings gain; if there is change with loss or without loss, this is the way of the Book of Changes. The Nine in the Fifth is a great man, the main line of the Contention hexagram. Those who contend seek the advantage of "seeing the great man." Although they have already seen the great man, they still cannot take risks; only after crossing over do they gain advantage. Therefore it says, "A person with the virtue of being upright and just is a great person" — precisely because he is upright and just, is this not the highest good fortune?

或錫之，未蕃庶也；終朝三褫之，夕可不惕乎？晉如愁如，然後受茲介福；以訟受者，可不進乎？維用伐邑，光亨可需也。服如服膺之服，敬在復禮之後。能見其過而內焉，訟於聽訟也何有？內不自訟，人將訟之。曰爭曰更，由我則亨。訟而宜進者，何訟不親也？

"Or he is given a belt," indicates that favor is not yet abundant; "by evening he has been stripped three times," so how can one remain vigilant? The Jian卦 says "advancing with sorrow," then "receiving this intermediate blessing"; those who gain rewards through litigation, how can they not strive to improve? "To use it to attack the city" signifies brightness and smoothness, which can be awaited. "Fu" refers to "to hold fast," and respect should come after "returning to propriety." If one can see one's own faults and seek self-reform, then in matters of hearing lawsuits, what difficulty remains? If internally one does not self-accuse, others will bring lawsuits against you. Whether it is called contention or reform, as long as one starts from oneself, there will be smoothness. Contention that is appropriate for advancement is so because which contention is not caused by lack of closeness between parties?

坎下坤上。師，眾也；貞，正也；丈人，王也。剛中而應乎外，行險而順乎彼，以此毒天下而民從之，是以吉也。又何咎者，無不從之之謂。一以帥眾，師之道也；所以帥者，行其所無事而已矣。不仁傷眾，不義亂正，故誅伐也。師之失在不和，不和勝亦凶。失，不得也；得，得民也。戕而臣之者，豈心服哉？

The hexagram Shī (Military) consists of the trigram Kǎn (Water) below and Kūn (Earth) above. "Shī" means multitude, "Zhēn" means correctness, and "zhàng rén" refers to the sovereign. Nine Two is strong and occupies the central position, corresponding with the outer trigram; acting within danger while the people's hearts are in harmony, using this method to govern the world and have the people follow, thus achieving good fortune. The phrase "yòu hé jiù" means no one disobeys. To lead a multitude with one person is the way of warfare; and the reason one can lead is by acting without interference. Without benevolence, one harms the people; without righteousness, one disrupts the correct path, hence there is warfare. The mistake in warfare is lack of unity; even if one wins with lack of unity, it is dangerous. "Shī" means not obtaining, and "dé" means gaining the people's hearts. After killing and subduing, forcing people to submit, how can they be truly convinced?

在師之吉，其惟中乎！順乎天故承天寵，毒而從故萬懐柔。在內動故或闕，順故靜，靜故常，今左次未失也。闕以師莫利於執言。尸者，師之主；輿者，師之所。謂其尸之，莫如仁也；仁一而已，弟子何尸焉？以正則功也，以小人則必亂也，故曰吉則又何咎矣。開物承天以事大君，其亨也，達之而已。人之患在好為也，故曰貞大人吉無咎。坎之險也，為伏，為心病，為耳痛，為盜，為多心。同人之先，不以中直，其免咎乎？與民同患，同人也。

In the "Military Campaign" hexagram, the reason for its favorable outcome lies mainly in the concept of "centering" or "moderation." By following heaven, it receives the favor of the heavenly mandate; even though warfare may bring harm, the people still follow, so all directions can be pacified. The movement originates internally, hence there is a lack in the text regarding culture; due to its flexibility and gentleness, it can remain still, and stillness brings consistency. Thus, the mention of "moving left" does not indicate a mistake. After the missing text, it says: the most advantageous in warfare is "holding to a just cause," meaning that warfare should have a righteous purpose. "Shi" refers to the military commander, and "yu" refers to the army's location. When considering who should take charge, none is more suitable than benevolence; benevolence is singular, so how can a disciple take charge? Using the righteous path brings merit, while using a petty person leads to chaos. Therefore, since it is favorable, what fault could there be? To open up all things and serve the great sovereign by following the heavenly way, its success is merely about being unobstructed. Human error lies in being eager to act rashly, hence the statement "Zhen, the elder man is favorable, without fault." The danger of the Kan trigram is symbolized by concealment, heart disease, ear pain, theft, and excessive suspicion. The "crying aloud" in the "Union" hexagram, could it be avoided from blame without uprightness and sincerity? To share the people's hardships is to achieve union.

坤下坎上。反從而無違者，比吉也。原筮猶初筮也。筮元永貞無咎者，猶曰孚元永貞悔亡也。不寧方來者，來乃安也；後夫凶者，剛中乃吉也。吉也者，得也；輔也者，合也。下順從者，順上之吉，從上而輔之也。中者，筮之原也；以中者，原筮也；以剛中者，比之時故也。

The hexagram Bi is composed of the trigram Kun below and Kan above. To follow in a proper and harmonious way without rebellion is called "Bi is auspicious." "Original divination" is the same as "first divination." The phrase "the original divination is pure, enduring, and without fault" is equivalent to "faithful, pure, enduring, and without regret." "Not yet at peace, but coming" means peace is achieved only after arrival; "the one who comes late is凶" means that being strong and moderate is auspicious. "Auspicious" means to gain, and "auxiliary" means to join. "Lower following" refers to following the auspiciousness of the superior and supporting him. "Middle" is the origin of divination, "to follow the middle" is original divination, and "to be strong and middle" is appropriate for the situation of the hexagram Bi.

元者，四徳之首；永貞者，用六之利。順從而來可知也，來而應可知也。夫不應者，睽孤也；遇無夫交孚，則睽而不孤矣。不孤之謂應，應乃雨。既未征，小畜之君子也。君子之養動，豈敢以小畜徵乎？從言義，比言道，是故比通上下，從則下從而已。建萬國者，建而周也；親諸侯者，親而徧也，先王之用於地上有水可以觀焉。

"Yuan" is the first of the four virtues, "Yongzhen" is the benefit of all six. Coming in accordance with order, its meaning is clear; coming and corresponding, its meaning is also clear. All that does not correspond is called "Kui Gu"; when there is no partiality and mutual trust, even though there is "Kui", there is no "Gu". Not being alone is called "Ying", and only with "Ying" can rain come. Since the army has not yet set out, this is precisely the situation of the gentleman in the hexagram Xiao Xu. The cultivation and actions of the gentleman, how could they dare to go to war with the limited strength of Xiao Xu? "Cong" refers to following in terms of meaning, "Bi" refers to following in terms of the way; thus, "Bi" can connect above and below, while "Cong" is merely the following of the lower. "Jian Wan Guo" means establishing and covering all states, "Qin Zhuhou" means being close to and spreading to all feudal lords; the application of the former kings can be seen from the image of "water above the earth."

圜而質者，缶也；盈缶，實不虛也。終來者，今未也；有它吉者，取爾靈龜，故不凶也。二為內，三為它。六二之不自失，得中也。人之道，群而已；無首，罪人也。六三比之匪人，終必兩傷。外比，比於賢者四也；有孚盈缶，非賢乎？應則位中而正也，其應貞而吉也。不曰顯乎？爻有先後，有始終，皆吉而不來者，前三爻也。天維顯斯，命不易哉！逆則舎之，先王所以順天也。邑人不郊也，不誡戒也。上使中者，民心罔中，惟爾之中也。初，始也；上，終也；始，足也；終，首也。一以初為前，一以前為尾。

A vessel that is round and simple is called "fou"; "ying fou" means full and not empty. "Zong lai" means that something has not yet arrived; "you ta ji" refers to the image of your turtle, so it is not ominous. The second line is within, and the third is "ta." The reason why the second line does not lose itself is because it is in the center. The way of being a person is simply to be part of a group; a person without a leader is one who has committed a crime. The third line compares with an improper person, and in the end, both will suffer. "Wai bi" means to compare with the virtuous sixth line of the fourth; "you fu ying fou," is that not exactly the virtuous person? When there is a response, the position is both central and upright, and its response is firm and auspicious. Is this not clear enough? The lines have order, beginning and end. Those who are auspicious but do not come are the first three lines. "Tian wei xian si, ming bu yi zai" — to violate the mandate of heaven is to abandon him, which is exactly the way of the former kings to follow heaven. "Yi ren" means not going beyond the city gates, and "bu jie" means not to issue a warning. Those in authority drive those in the center because the people's hearts are not fixed, and they take your center as their center. The first is the beginning, and the top is the end. The beginning is the foot, and the end is the head. One interpretation takes the first as the front, while another takes the front as the tail.

乾下巽上。小畜奚自？自我西郊。郊者，外而未入之地也。初復自道，則未入可知。大畜之初，有厲利己。立人之道曰仁與義，小畜之得位而上下應之者，自仁而已；需之光亨，亦仁也。健而巽，剛中而志行乃亨。小畜亨，今未亨也，未巽也，故尚往；施未行也，故志焉。小畜之不雨以巽也，小過之不過以震也。

The hexagram Xiao Xu is composed of the trigram Qian below and Xun above. Where does the energy of Xiao Xu come from? "From the western suburbs." "Suburbs" refer to a place that is outside and has not yet entered. The line Chushiyi says "returning along the path," indicating that it has not yet entered. The line Chushiyi in Da Xu says "dangerous, but beneficial to oneself." Establishing the way of human beings is called Ren and Yi; Xiao Xu is able to take its proper position and have all above and below respond to it, relying only on Ren. The "bright and smooth" in the hexagram Xun also comes from Ren. Being strong and upright yet yielding and flexible, being strong and centered with one's aspirations able to be carried out, can lead to smoothness. Xiao Xu says "smooth," but at present it is still not smooth, because it has not yet been yielding and flexible, so it says "still going forward"; the application of grace has not yet been carried out, so it only mentions "aspiration." Xiao Xu does not rain because of Xun; Xiao Guo does not exceed because of Zhen.

柔來而文剛，天文也；得乎已，文徳也；得而懿，秉□也。復自道，其義吉也。君子之道，仁義而已矣。牽而復者，畜也；不自失者，得也；亦不自失者，小畜故也。在中而得可知，得而吉可知；在中不自失，是謂懿文徳。輿說輻，未孿也；反目，室不正也，正則兩明矣。大畜之二，牛無尤也。

Softness comes and adorns firmness, which is the heavens; having something within oneself is the virtue of culture; attaining beauty and goodness is to hold firm. "Returning to the path" is auspicious in terms of righteousness. The way of the gentleman is no more than benevolence and righteousness. That which is drawn and returned is called "cultivation"; not losing oneself is called "gain"; similarly, not losing oneself is precisely because it is "small cultivation." Being in the center and having gain can be known; having gain and being auspicious can also be known. Being in the center and not losing oneself is called "excellent cultural virtue." "The carriage wheel is loose" means that it has not yet formed a pair; "looking at each other" means that the family is not proper, but when it is proper, husband and wife understand each other. The line nine two of the Great Cultivation hexagram speaks of "the carriage wheel is loose," and in that case, the ox has no fault.

巽在上，坎未來，小畜也。何天之衢，雲行雨施。六四之有孚者，鄰也。血去則不傷者，來矣；惕出則不訟者，入矣。志者，尚往之志也；上者，孿如之位也。志合上，未孿也；上合志，則孿矣。九三之反目，不合也；六四之合，鄰也。小畜寡也，尚往而志行者，未嘗即寡，是故有孚孿如，不獨富也。

The trigram Xun is above, and Kan has not yet arrived, which is the situation of Xiao Xu. "Heavenly Path" refers precisely to the image of clouds moving and rain spreading. The "having faith" in line six four refers to a neighbor. "Blood leaving" without injury indicates that someone has come; "caution emerging" without litigation indicates that one has already entered. "Will" refers to the aspiration to move upward, and "above" refers to the position of "twin like." Using the will to approach above does not yet form a pair; when above approaches the will, then a pair is formed. The "turning back" in line nine three refers to incompatibility, while the "joining" in line six four refers to having a neighbor. Xiao Xu originally means scarcity, but those who aspire upward and have their will fulfilled do not necessarily fall into scarcity, so it is said "having faith twin like," which does not mean going alone to be rich.

崇髙莫大乎富貴，故有孚孿如而未進於疑者，其得雖懿矣，其畜其養未可征也。裒多益寡在君子之終之卦，可不思乎？小畜不雨之卦也，終而既雨者何？變動不居，周流六虛，何待易卦而觀乎？小畜之尚往者，尚徳也；徳者，恆易恆簡之徳也。徳積載則德不孤矣。積而載，貞而厲，危不敢盈，在既雨既處之後，可謂君子矣。有所疑者，小畜之終也。君子有終，乃有所疑；自我不疑，終以寡征而求物與？對時止健，應涉不亦逺乎？

High virtue has no greater reward than wealth and honor. Therefore, those who have sincere faith and are harmonious but have not yet reached the point of doubt, although they have received good things, their cultivation is still insufficient for action. The phrase "accumulate much and benefit little" appears in the hexagram of谦 (Modesty), which is a hexagram of the gentleman who has a proper end. Should we not think deeply about this? The hexagram of 小畜 (Small Increase) originally represents "dense clouds without rain," but in the end it becomes "already rained." This is because the changing lines are not fixed but flow through the six positions, so why must we wait for a change in the hexagram to see it? The "going forward" in 小畜 refers to the cultivation of virtue, and virtue is the enduring, simple, and easy virtue. When virtue accumulates to the point of being able to carry things, virtue is no longer solitary. When it has accumulated and can carry, when it is sincere and knows danger, and when it is in danger but does not become arrogant, this is after "already rained and already settled," and can be called a gentleman. The phrase "having some doubt" refers to the end of 小畜. A gentleman who has a proper end may still have doubts; if one does not have doubts, then in the end, would he not have to rely on his limited strength to go out and seek external things? Observing the timing and stopping the strong, waiting until the right time to take risks, is not more profound?

兌下乾上。不咥人者，存乎徳行，故亨；不亨乃凶。柔履剛，履也；剛中正應也。履帝位者，人也。眇跛則疚。大畜之日新，時也；動靜不失其時，艮也；止畜中正，履也。履，徳之基也，和而至矣，又以和行。上天下澤，上下辨矣；定民志者，和而已。素如素富貴之素，素其位而行，故往無咎也。

The hexagram of "Footsteps" has the trigram Dui (Lake) below and Qian (Heaven) above. A tiger does not bite people, because of virtue, so it is harmonious; if it is not harmonious, then it is ominous. To tread with softness upon strength is called "Footsteps." The line Nine in the Fifth is strong, upright, and in the center, and corresponds with it. Those who can tread upon the position of the Emperor are human beings. If one is blind in the eyes and lame in the legs, there will be illness. The "daily renewal" in the hexagram of Great Accumulation refers to time, while "movement and stillness without losing the right time" refers to Gen (Mountain). "Stopping and accumulating," "being in the center and upright," refers to "Footsteps." "Footsteps" is the foundation of virtue. Only after harmony can one reach a destination, and one can act with harmony. Above is Heaven, below is Lake, and the distinction between above and below is clear. To stabilize the people's minds is no more than the character "harmony." "Sù" refers to "sù fù guì" (being content with one's position), so proceeding forward without blame.

獨行者，未考也。履道坦坦者，天之道也。幽人貞者，可出動也；不自亂者，道之中也。眇跛之能，未考也。履虎尾而咥人者，終不得矣。武人者，古之不殺者也；為于大君者，其志也。咥不咥者，人也；當不當者，位也。三之為尾，應首也；四之為尾，在後也。尾者，剛健之物，履剛健之物，可不戒乎？三之志、四終之戒，故也。

"Lonely action" means that it has not yet been verified. "Walking on a level path" refers to the way of Heaven. "The reclusive person remains steadfast and is auspicious" indicates that one may emerge and take action; not disturbing oneself is the middle way. The limited ability of someone who is blind and lame has not yet been verified. The person who walks on a tiger's tail and gets bitten will ultimately gain nothing. "The warrior" refers to someone in ancient times who did not easily resort to warfare; "acting for the great sovereign" speaks to his aspirations. Whether one is bitten or not depends on the person; whether one is in the right position or not depends on the position. The third line, as the "tail," corresponds to the head; the fourth line, as the "tail," is located behind. "Tail" is a strong and vigorous thing; to tread upon a strong and vigorous thing, can one not be cautious? The third line has its aspirations, and the fourth line finally understands caution, and this is the reason for it.

夬者，剛長乃終也。履貞厲，終必有乾矣。貞厲者，有無闕。其履如是，正而無眚。視履考祥者，視而明也；其旋元吉者，行而正也。武人之為志有尚者，終必考旋。考，成也；成，誠也。考莫大於考祥；旋，歸也。應乎乾者，卒成之而終歸闕。孚當悔亡者，首也。

The Gua of夬 is when the strong reaches its extreme and then ends. Those who can 'practice firmness with caution' will ultimately attain the virtue of Qian. As for the 'having' and 'not having' in '贞厉', the original text here is missing. By practicing in this way, it is correct and without calamity. 'Viewing the steps and examining the auspicious signs' means seeing clearly; 'its turning back is supremely auspicious' means acting uprightly. Warriors who set their aspirations and have their preferences will ultimately be able to examine and return. 'Examining' means achieving, and 'achieving' is sincerity. There is no examination more important than examining auspicious signs; 'turning back' means returning. Those who correspond with Qian will ultimately achieve it and finally return—here the original text is missing. 'Trust' and the occasion for regret to vanish refers to the beginning.

乾下坤上。泰者，交也；交，交也。長如苗，消如晛。屈信相感，利生害生，天地之宜，中而已。左者右之，右者左之，交也；交，輔相也。上下者，天地也；左右者，后也。成者，天地之道也；財成者，后也。人後天，坤後乾，熟而後可用。拔則必茹，二類所同，我而人，人而天也。

The Tai hexagram has the Qian trigram below and the Kun trigram above. "Tai" means mutual interaction; this mutual interaction refers to the reciprocal movement between things. Growth is like the ears of grain developing into ears, while decline is like the sun melting snow. Flexibility and extension respond to each other, from which benefit and harm arise. The proper harmony between heaven and earth is simply the concept of "center." Moving the left to the right and the right to the left is called interaction; interaction is the mutual assistance between things. Above and below refer to heaven and earth, while left and right refer to the sovereign and the minister. "Cheng" is the way of heaven and earth, and "caicheng" (which means to shape and form) is the duty of the sovereign and minister. Humans come after heaven, and the earth comes after the heaven; only after maturity can it be used. Pulling up something necessarily involves its roots, which is the mutual connection among similar things. From me to others, from others to heaven.

其徵其貞，各以其彚。包用遺亡，皆以尚中行為得；中而不行、行而不中，皆非習坎而尚大者也。貞凶徵凶，由是而分矣。是故光者，坤之徳也；大者，乾之道也。以光而大，泰之九二也。艱初未也，艱貞乃無咎。有其信者必行之，非天者勿恤，其孚之道也。寒泉也，碩果也，食焉則並受其福。

Whether going to war or maintaining virtue, each follows its own kind. "Baohuang," "Yongfenghe," "Buxia yi," and "Pengwang" all emphasize the value of "zhonghang" (uprightness in the middle). To dwell in the center but refuse to act, or to act but not in the middle, is not the way of those who can endure hardship and pursue greatness. The distinction between "Zhen xiong" (dangerous in action) and "Zheng xiong" (dangerous in maintaining virtue) lies here. Therefore, "guang" (brightness) is the virtue of the Earth (Kun), and "da" (greatness) is the way of Heaven (Qian). To achieve both brightness and greatness is precisely the nature of the Tai hexagram's Nine in the Second. Hardship has not yet appeared at the beginning; only by enduring hardship and maintaining correctness can there be no blame. Those who have faith in their hearts must act upon it; if it is not from Heaven, there is no need to worry. This is the meaning of "fu" (faith). The "cold spring" of the Jing hexagram and the "large fruit" of the Bo hexagram, when enjoyed, bring shared blessings.

在我者艱貞而已，故曰天地之道貞觀者也。翩翩，皆也；飛之疾者，艱也。不富以其鄰，所以之終也；以其不戒，孚之至也。夫食咸，虛受也。帝乙，合也；歸妹，女之終也，代也。以祉者，並受也；祉者，中之發也；中以行願，交也。城復于隍，則其城墮矣；勿用師，則其伐息矣。自邑告命，則告命出乎自邑矣。自者，泰終之臣也。貞吝，則其吝固矣，其命匪人也。亂，錯也。泰初之志，君子也；咸五之志，聖人也。內而外，本而末，同患也。

What I can do on my side is only to endure hardship and remain upright. Therefore, the way of Heaven and Earth is to show the principle of uprightness. "Pian pian" means that all the lines are in the same situation; flying quickly indicates the difficulty. "Not being rich but benefiting its neighbor" is the reason it can reach the end; "without caution" means faithfulness has reached its extreme. Eating and the hexagram of Salt both take the meaning of being empty and receiving others. "Di Yi" refers to union, and "Gui Mei" refers to the destiny of a woman, which is also about acting on her behalf. "With blessings" means sharing the blessings; "blessings" originate from the center; achieving one's wishes through the center is called union. "The city returns to the moat" means the city wall collapses; "do not use the army" means warfare ceases. "Announcing the command from the city" means the command comes from the city itself. "Self" refers to the minister at the end of the hexagram of Tai. "Zhen Lin" means that the stinginess becomes entangled and difficult to resolve, and the mandate he receives is not in accordance with human principles. "Disorder" means confusion. The aspiration of the first line of the hexagram of Tai is the aspiration of a gentleman; the aspiration of the fifth line of the hexagram of Xian is the aspiration of a sage. From within to outside, from the root to the tip, they share the same worries and troubles.

坤下乾上。否者，蔽塞之名也。否之匪人者，大往者，天也；不利君子者，小來而利也。貞猶不利，其可征乎？長故利，消故不利，君子小人之道一也。交而通者，天也；交而興者，人也。天地不交，匪人也。有難之時，君子之所以或說以犯，或需不行，或動而經綸，或能正其志，或止或闢，惟其時也。

The hexagram Pu is composed of the trigram Qian above and Kun below. "Pu" refers to obstruction. In the phrase "Pu zhi fei ren," "da wang" refers to Heaven, meaning that the yang is retreating; "bu li junzi" indicates that the small people are coming forward and gaining advantage. Even maintaining the correct position is not beneficial, so how can there be a military campaign? When yang is increasing, it is advantageous; when yang is declining, it is not advantageous—this principle applies equally to both the superior person and the small person. The heavens and earth are connected, and this connection leads to communication; when the heavens and earth are not connected, it is not in harmony with human ways. In times of difficulty, the superior person may either speak out and provoke, wait passively, take action and plan, maintain a correct aspiration, stop, or avoid—depending on the situation.

以儉者或至於用愚，不可濡也。茅之為物薄而用可重也，其拔也必茹。拔不拔在時，可不可在我。征吉貞吉，其志常在也。乾以君之，志可不在乎？志在君，是謂亨。中也故包，順也故承，志在君也故亨。春秋之法，群而已；君志者，群也。詩可以群，亡而後春秋作。鴻之上下進退，不可亂也。

By practicing frugality and virtue, one can avoid difficulties, sometimes even to the point of appearing foolish. In any case, one must not get wet. Straw is a light and thin thing, yet its use can be very important; when pulled out, it is connected by its roots. Whether to pull or not depends on the time; whether it is permissible or not depends on me. "Signs indicate good fortune" and "uprightness brings good fortune" show that his aspirations remain unchanged. The Trigram Qian governs all things with the virtue of a sovereign, so how can a person's aspirations not be placed here? To have one's aspirations in the sovereign is called "smoothness." Being in the center allows one to "encompass," being gentle and compliant allows one to "support," and having aspirations in the sovereign allows one to be "smooth." The principles of the Spring and Autumn Annals are no more than the concept of "community"; the aspirations of the gentleman are to be in harmony with the community. The Book of Poetry can inspire, observe, understand community, and express grievances. Only after the Book of Poetry was lost did the Spring and Autumn Annals come into being. The movements of the geese going up and down are not to be confused.

位盛矣，包以侯羞也。不當者，不交也。有命無咎，疇離祉者，包故也。羞不羞，命也，不敢有已也。夫然後在君之志行。二之亨，初志也；五之吉，二亨也。志以包，或承或羞，順命之有不敢為也。休休其如有容，其九五之當乎？位不當故吉凶生焉，位正當者貞勝也。大人之吉，在大往之時，以安其身，以保其存，是謂貞勝。否亨者，以志也；休否者，以應也。存不忘亡，應二以俟天，其終也傾，亦匪人也，故受之以同人。

The position has already become prominent, so it can "encompass" and hold the position of a noble with shame. "Not appropriate" means that there is no mutual connection. "There is a mandate without blame, and all enjoy blessings" is because of the ability to encompass. Speaking of shame and not shame, both depend on the mandate; in the end, one does not claim it as one's own. Only then can the aspiration to serve the sovereign be realized. The success of line six in the second comes from the aspiration of line six at the beginning; the good fortune of line nine in the fifth comes from the success of line six in the second. Using aspiration to encompass, whether it is acceptance or shame, is in accordance with the mandate and not acting recklessly. "Resting in peace, as if there is room for all" is probably exactly fitting for line nine in the fifth. Inappropriate position leads to good or bad fortune; appropriate position leads to victory through uprightness. The good fortune of the great person is precisely at the time of great movement: securing one's position and preserving existence, this is called victory through uprightness. "The gate is open" is based on aspiration, "restoring the gate" is based on response. Keeping in mind the danger of decline and perishing, corresponding with line six in the second to wait for the right time; eventually leading to downfall, that is against the way of humanity, so the following is the卦 of the people.

離下乾上。野者，逺於郊邑之地也。君子者，行而徳者也；貞也，正也。一而二，二而一；一而二、二而一者，應也。應乎乾者，乾應之也，故曰同人；應乎人者，人應之也，故曰民勸矣哉。唯君子為能通天下之志者，天下之志無所不通者，其唯行此四徳之君子乎！

The hexagram Tong Ren (Union) has the structure of Li (Fire) below and Qian (Heaven) above. "Wild" refers to a place far from the outskirts of a town. The term "junzi" refers to a person who acts with virtue. "Zhen" means uprightness. One becomes two, and two returns to one; this mutual correspondence between one and two is called "ying" (response). When the response is to Qian, it means Qian responds to it, hence called "Tong Ren" (Union). When the response is to people, it means people respond to it, hence saying "the people will be encouraged." Only a junzi can harmonize the hearts of all under heaven. Those who can make the hearts of all under heaven fully connected are probably only those who practice the four virtues of Yuan, Heng, Li, and Zhen.

困而不失其所亨，亦唯斯人而已矣。終則有始，天行也，義在剝復；終始同時，乾行也，貞在君子。無妄元亨利貞，行乾也。旅類而惟宗，物辨而惟精，君子之用也。天與火，尊與時也。同人于野亨，出門而於野者，同人之初也。六二柔也，得位得中，是以應乎九五也。

In times of hardship, only those who do not lose their way of being open and harmonious can maintain their integrity. "The end leads to the beginning" is the way of Heaven, as seen in the hexagrams of Guo and Fu; "the beginning and end occur simultaneously" is the way of Qian, as seen in the virtue of the gentleman. The hexagram Wuwang says "original goodness, harmony, benefit, and uprightness," which is precisely following the way of Qian. Being away from home yet remaining loyal to one's ancestral roots, amidst a multitude of things yet focusing on purity, this is the effort of the gentleman. Heaven and fire are in harmony, representing the respect of the superior and the alignment with the right time. "Seeking harmony in the wilderness, harmony is achieved" — going out immediately leads to the wilderness, describing the beginning of seeking harmony. The second line is a yao of flexibility, which is both in the proper position and the center, thus able to correspond with the fifth line.

於宗也者，尊其應也；於吝也者，不敢圜也，此同人之道也。然則同人之六二，中道具矣。伏而升者，焚也；不興者，熄也。乾在上，故曰敵剛；不興矣，乃安行也。乘其墉者，御也；弗克攻者，彼弗克也。義者，上下之義也。困者，升而不已者也，其敵三年，可謂困矣；困而反，則是以終獲弗克之吉也。

"Harmonizing with the clan" means respecting the object it corresponds to; however, the line statement says "difficulty," because it dares not form a complete and perfect state on its own. This is the way of the Hexagram of Harmony. Thus, in the second line of the Hexagram of Harmony, the middle path is already complete. What is hidden and then rises is burning; what does not rise again is extinguished. Since Heaven is above, it is said to be in opposition to the strong; only when the opposition does not arise can one proceed calmly. "Climbing the wall" means defense, and "cannot attack" means the opponent cannot overcome. "Righteousness" refers to the proper boundaries between superior and inferior. So-called "difficulty" is the result of rising without stopping; waging war against others for three years can be considered as difficulty; when in difficulty one realizes the mistake and returns, thus ultimately achieving the good of "cannot attack."

應乎天則無不同也。上下之際，同異之分，疇辨之哉？然而敵剛者，熄而後安；御下者，需其自困。衣裳冠屨不可渝之分，其應也當順常一，本不雜亂，此同人之大義也。不可能也之謂中，先乎致曲之謂直；以中直者，先也；需乃和者，後也。二人同心，其利斷金。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Those who can respond to Heaven have nothing that cannot be aligned. At the moment of mutual interaction between above and below, the distinction between sameness and difference, who can clearly discern it? However, those who oppose the strong must wait until the opposition has ceased before they can rest; those who govern the lower must wait until the person himself is inpredicament. Clothing, hats, shoes, and socks each have fixed boundaries that cannot be altered. When they correspond, they should follow the constant way and remain pure and undivided, which is the great meaning of the principle of mutual harmony. "Impossible also" refers to the center; that which comes before "achieving the subtle" is called straight. "With the center and straight" comes first, while "needing later and harmony" comes after. When two people have the same heart, their sharpness is enough to cut through metal.

相剋相遇，不獨笑也。姤睽豐過非相遇也，應乃相遇。品物咸章，來章有慶譽吉，相遇也。含章可貞，終以時發。言相剋者，同心之言也。郊者，不邑不野之地也；於郊則不事王侯，髙尚其事矣。其動無悔，而猶曰志未得也，其為君子可知矣。

Mutual control and meeting are not merely about 'laughing afterwards'. The hexagrams Guo, Kui, Feng, and Da Guo do not truly represent meeting; only when there is a response does meeting occur. 'All things are clearly manifested' as in the hexagram Feng, which says 'coming to order, with celebration and reputation, auspicious', are examples of meeting. 'Containing virtue and being steadfast' implies that one must act at the right time. When it comes to 'mutual control', this is precisely the words of a person with a shared heart. 'Jiao' refers to a place that is neither within the city nor in the open fields; once one reaches Jiao, one can 'not serve the prince or marquis, but pursue lofty matters'. His actions may have no regret, yet he still says 'his aspirations are not yet fulfilled', showing that he is indeed a gentleman.

乾下離上。有大而大有，猶畜大而大畜也。元亨則無不亨也，大有升是矣；元亨利貞則無不貞也，乾坤屯隨臨無妄革是矣。柔得尊位大中而上下應之，是以元亨；柔以時升，巽而順，剛中而應，是以大亨。元者，君也，天也，故尊；乾上故中，乾分而為大有，故曰上下應之。

The Great Possession hexagram has the hexagram structure with Qian below and Li above. To have great possession is like having great accumulation, just as in the Great Accumulation hexagram. Whenever the term "original and prosperous" is used, it means all things are prosperous, as in the Great Possession and Ascending hexagrams. Whenever the term "original, prosperous, advantageous, and correct" is used, it means all things are correct, as in Qian, Kun, Zhen, Suo, Lin, Wuwang, and Ge hexagrams. When a yao of yin is in a noble position, occupying the great center and having correspondence from above and below, it is called "original and prosperous." The Ascending hexagram is yin and compliant, rising in accordance with the time; it is巽 (Xun) and compliant, with a strong center and correspondence, hence "great prosperity." "Original" refers to the ruler and heaven, hence respect; Qian being above allows for the center; when Qian is divided, it becomes Great Possession, hence "correspondence above and below."

上下可以知大有，六五可以知有大。有大而大有，交也；其徳剛健而文明，應乎天而時行，交也。不交不亨。大有肖泰，應之者天，休命也；順承者坤也，交故元亨。大有者，以裒多為初，無交之害，君子不以為咎也。不以無交為咎，而終無不交之害者，以其艱耳。艱無不利，是故君子無時而不艱也。

From "upper and lower respond to each other," we can understand the hexagram Great Possession. From the line Six in the Fifth, we can understand what "great possession" means. To have great possession and become Great Possession depends on mutual interaction. Its virtue is strong and vigorous yet civilized. It responds to heaven and follows the proper time, which is also mutual interaction. Without mutual interaction, there is no success. Great Possession is similar to the hexagram Great Peace. What responds to it is heaven, which represents the beautiful and benevolent mandate of heaven. What it follows is the earth, because of mutual interaction, it achieves "original success." Great Possession begins with "gathering much and adding to the few." Even if there are harmful effects from lack of mutual interaction, the gentleman does not regard it as a fault. The reason he does not regard lack of mutual interaction as a fault and ultimately has no harmful effects from it is because he can endure hardship. Being able to endure hardship leads to success in all directions, so the gentleman is never free from hardship and vigilance.

九二之成，忠厚爾。吉凶相感而利害生焉。初交則利，利故亨；於天子亨者，嘉之□也，小人失其利矣。明辯晰也，其明不偏矣。二乾也而載，五柔也而威如，夫是之謂交。家人利女貞，威如終吉。六五之吉，孚內達也。豐之六二，信以發志，終有來章之慶；大有之六五，信以發志，乃威如之吉。尚大而勿憂，有大而無不利，信以發志，一也。厥孚者，中孚也；交如威如，孚之交也。易者，得乾之得也；易而無險，備在其中矣。自天佑之，故吉；佑之吉，無不利也；吉無不利，上吉也。

Nine in the Second achieves success merely through sincerity and diligence. Good fortune and misfortune influence each other, and benefits and harms arise from this. When the beginning of interaction is favorable, it leads to smoothness; the "亨" in "The public enjoys the favor of the Son of Heaven" refers to the harmonious meeting of good things, and at this point, the small person loses their advantage. "Mingbian" means clear discernment, and his illumination does not lean to one side. Nine in the Second belongs to Qian but can bear things, while Six in the Fifth is soft yet displays authority, which is called "interaction." The Book of Changes says "It is advantageous for a woman to maintain her virtue," and also says "Maintaining authority ultimately brings good fortune." The good fortune of Six in the Fifth comes from sincerity within and communication without. In the hexagram of Feng, Six in the Second uses sincerity to enlighten the mind, eventually achieving the joy of "coming to a bright chapter"; in the hexagram of Da You, Six in the Fifth uses sincerity to enlighten the mind, thus attaining the good fortune of "maintaining authority." Valuing great virtue without worry, possessing great virtue without any hindrance, relies on using sincerity to enlighten the mind, which is the same principle. "Ju Fu" means the sincerity of Zhong Fu; "Jiao Ru Wei Ru" refers to the meeting of sincerity. "Yi" is the attainment from Qian; it is easy and without danger, and everything is included within it. "Zi Tian You Zhi" (being favored by heaven) thus brings good fortune; receiving heavenly favor and achieving good fortune leads to no hindrance; achieving good fortune without any hindrance is the highest level of good fortune.

艮下坤上。貞無不吉，徵無不利，其惟謙乎！天道下濟，虛者得之；地道上行，虛者見之。見人之所不見者，勞而不息；得人之所不得者，自天濟之，而其行光明。天道下濟，濟其厚也；地道上行，其行厚也。然則所以有終者，厚而已矣。盈者，不虛之謂也；之往也，代有終者，地道也。效法而天人具者，其惟謙乎！

The hexagram Qian is composed of Gen below and Kun above. To maintain correctness brings no misfortune, and to go to war brings no disadvantage; only Qian is worthy of such a description. The heavenly way descends to assist those who are humble; the earthly way ascends so that those who are humble can perceive it. One who can see what others cannot does so through diligence and perseverance; one who can obtain what others cannot is aided by heaven, thus his actions are bright. The heavenly way descending is a deep form of assistance; the earthly way ascending is a deep form of movement. Thus, it is said that one can have a successful conclusion, and this is only due to the quality of depth. "Fullness" means not being humble; when moving forward, the one who can achieve a successful conclusion is the earthly way. Being able to emulate heaven and also possess the way of heaven and humanity, is probably only Qian.

闕二則多矣，小則寡矣。不虛不足以稱物，不富不足以平施。習坎而之終者，所以裒益而未嘗息也。自外來者，與時偕行。旅之上九喪牛于易，取凶在初。是故易則不勞，勞則不易；自牧於始，所以之終。貞而鳴者，未鳴而人聞之，心得故也。心未得也，以豫而鳴，不志於達矣；始求深者，鮮不如是。

Here the original text is missing. Two is considered much, small is considered little. Without emptiness, it is not enough to measure things; without richness, it is not enough to give equally. "Traveling through water" and reaching the end means constantly reducing the much and increasing the little without ceasing. What comes from outside follows the time. In the Travel卦, the line "losing cattle in the fields" brings misfortune, and the root of this misfortune lies in the first line. Therefore, ease does not involve toil, and toil does not involve ease. Only by beginning with self-cultivation can one reach the end. The person who holds to the right path and calls out is already heard before he speaks, because he truly has something in his heart. If one has not yet gained understanding and merely calls out based on temporary ease, then he has no aspiration for thorough understanding. Those who seek too deeply from the beginning are rarely not like this.

謙之道，以貞為忠，以不鳴為失時。勞而不伐，則方且伐已故也。水之趣海，勞乃至也；井之勞民，可斯須息乎？撝者，撝所乘也。勞謙則無不利矣。有其善，喪厥善；撝不違則者，得位之君子也。勞而撝，猶宜之消也。上下五位皆鄰也，牧其初，中而鳴，服而能撝，鳴而可用，其鄰如此，我不富也。

The principle of谦 (humility) is to uphold righteousness as loyalty, and to remain silent as a failure to seize the right time. One should be diligent without boasting, because once one boasts, it is as if one is cutting down one's own merits. Water flows to the sea only after much effort; the Well hexagram says 「labor and encourage mutual assistance」, so how could one stop laboring for a moment? 「Huī」 means to yield the momentum one is riding. If one can labor with humility, there will be no obstacles in any direction. Having goodness but losing it is a loss; those who yield without violating the principle are the virtuous ones in proper position. Laboring with humility must also be in harmony with the proper balance of increase and decrease. All five lines are neighbors: beginning with self-cultivation of livestock, being in the center yet able to express oneself, being obedient yet able to yield, expressing oneself and being recognized — when all neighbors have reached this level, I naturally become 「not rich」.

其不服者征之，內已中以正之，所謂征也。五位皆鄰，我之謙名失矣。不富者，謙之實歟？謙亨則有終，有終則無位而行。六五之徵，柄也；上六之徵，制也。侵者，侵之使小；伐者，伐之使弱。舜之於苗，由此而達之爾。終矣而未忘征也，不自滿假者如是。

Those who are不服 are to be attacked; first, one should guard oneself internally and then correct them with righteousness, which is called "征". When all five lines become adjacent, my reputation of "谦" is lost. The term "不富" probably refers to the actual essence of谦. If谦 can lead to success, it will have a proper conclusion, and without relying on position, it can still be通行. The "征" of six in the fifth is to hold the handle, while the "征" of six at the top is to impose control. "侵" means to reduce by cutting away, and "伐" means to weaken through attack. Shun dealt with the Youmiao in this way. Even at the end, not forgetting to attack, the person who is not self-satisfied is like this.

坤下震上。豫者，順以動之名也。乾應則坤道得行，是之謂順以動也。坤至柔而其動也剛，豫之謂也。建所研行厥正，唯豫其利乎？如之者不為也，與天地相似則亦不為矣。清者，天徳也；天徳見於刑罰，則不為可知。雷出而奮，豈為也哉？先王因情以飾豫，其作也無為，所以崇徳而防其怠也。

The hexagram Yu is composed of the trigram Zhen above and Kun below. "Yu" refers to the name of a movement that is in harmony. When Qian corresponds, the path of Kun is thus carried forward, which is called harmonious movement. Although Kun is the most gentle, when it moves it becomes strong, which is precisely what Yu signifies. Establishing the pursuit and promoting righteousness, perhaps only Yu has such advantages. Those who achieve this do not do so intentionally; those who are in harmony with heaven and earth also do not act with intent. "Qing" is the Heavenly Virtue; the Heavenly Virtue is manifested in punishment, showing that it is not made up. Thunder arises forcefully from beneath the earth, was that intentional? The former kings followed human feelings to embellish the joy of Yu, their actions arose from non-action, aiming to promote virtue and prevent laziness.

雷之震，澤必隨之，物所悅也，示有驚焉。禮樂皆得謂之有徳，崇敬和而殷薦焉。以配者，祖考也；生我者考，生考者祖，敬和具矣，大矣。順動而鳴，其初不志於逺矣。喜怒哀樂之未發，中也；誠而誠之，正也。其惟幾乎！殆庶者，知之也。正位凝命則無豫也，豫則不凝矣。

Thunder moves once, and the marsh follows, which is what all things rejoice in, yet it also shows people fear. Ritual and music are proper, and that is called having virtue; reverence and harmony lead to the solemn offering of sacrifices. Those who are paired with the offerings are the father and the grandfather: the one who gave birth to me is the father, and the one who gave birth to the father is the grandfather. When both reverence and harmony are complete, this is great. To move in accordance with order but to act first in sound is the beginning of the first line, which lacks long-term purpose. Joy, anger, sorrow, and joy have not yet been expressed, and this is called "center." To be sincere in essence and to achieve sincerity is called "correct." This is probably what "a slight movement" means. To be "almost there" is to know this slight movement. To establish the position properly and to fix the heavenly mandate will not lead to indulgence; once indulgence occurs, the mandate cannot be fixed.

位當則貞，文不當故吉凶生焉。盱遲皆生於怠。不疾而速，惟九二有焉。由九四者，上下皆順故也。同志者合，故大行；者冠焉，故承而定之。初之鳴非其應也，此坤之六四也，而其動也剛，非此爻也，自由而已，能示疑乎？疑乃戰位，以不當而遲，遲則有悔；貞以乘剛而疾，疾則不死。恆者，中之體也；恆不死則我生，其生皆可觀也。□豫不可為恆，雖成矣，知有渝則無咎。□升之不富，不可消，故利于不息之貞。

The position should be in accordance with uprightness and sincerity. If the wording is not appropriate, then fortune or misfortune arises from this. "Xu Yu" and "Chi" both come from laziness. Not being hasty yet naturally quick is something only Nine in the Second can achieve. All the lines are moved by Nine in the Fourth because both above and below are in submission to him. Those who share the same aspirations are in harmony, so they can achieve great success; the one who is in the leading position is there, so they follow him and bring stability. The "ming" of the first line is not its proper corresponding element; this line originally belongs to the sixth line of the Earth trigram, but when it moves, it becomes strong, which is not its true nature, but rather acting on its own initiative, so how can it show others doubt? When there is doubt, it becomes the position of conflict. Because the position is not appropriate, there is hesitation, and hesitation leads to regret; because holding to uprightness and riding on strength leads to hastiness, but hastiness does not lead to death. "Heng" is the essence of the middle; if Heng does not lead to death, then I can be born, and what is born is worth observing. "Yu Yu" should not be regarded as constant; even if it has been achieved, knowing that change is coming leads to no blame. The "Bu Fu" in the "Sheng" hexagram is because it cannot be diminished, so it is advantageous to hold to a constant uprightness without ceasing.

震下兌上。元亨利貞無咎，隨也；當乃無咎，隨時也。不曰隨之時義而曰隨時之義者，隨無時，時有隨也。天下隨時則無不利矣。天地之大義在歸妹，隨時之義在隨。說以動，所歸妹也；動而說，隨也。征凶無攸利，曷之焉？當乃無咎，隨時之義大矣哉！聖人南面而聽天下，取諸南方之卦；隨則無方也。

The hexagram of Following is composed of the trigram Zhen (Thunder) below and Dui (Lake) above. "Original benefit, advantageous to all, correct and without blame" describes the nature of Following. Only by proper handling can there be no blame, which refers to following the right time. It does not say "the meaning of Following in time" but "the meaning of following time," because "Following" itself has no fixed time; rather, it is within time that following occurs. If all things in the world can follow the right time and move accordingly, then nothing will be disadvantageous. The great principle of Heaven and Earth lies in the hexagram of Returning to the Maiden, while the meaning of following time lies in the hexagram of Following. Joy followed by action is Returning to the Maiden; action followed by joy is Following. "Going forward brings danger, and there is no advantage in it" — where should one go? Only by proper handling can there be no blame — the meaning of following time is indeed profound! The sage faces south to govern the world, taking the image of the southern hexagram; but the hexagram of Following has no fixed direction.

用晦而明，君子向焉。出而不出，未始不休休也。變動不居，易之隨也；守而不執，隨時之義也。貞吉者，征凶也。上交不諂，下交不瀆，其知幾乎！幾者，吉之先見；不失者，吉之已象。是故隨時之義，以定其交為初。能定其交者，其唯貞乎？六二在下卦之中而有繫有與，有繫也而失大，有與也而弗兼，則爻不當其位矣。

"Using obscurity to achieve clarity," is precisely what a gentleman aspires to. Appearing yet not fully appearing, is not necessarily a sign of constraint or discomfort. Change without fixed position is the nature of the Book of Changes; holding on without being rigid is the meaning of following the timing. "Zhen Ji" (constancy brings good fortune) is also "Zheng Xiong" (going forward brings danger). Being respectful without flattery towards superiors and not being arrogant towards inferiors, this is probably knowing the right moment. "Ji" is the omen of good fortune, "not losing" is the sign of good fortune already formed. Therefore, the meaning of following the timing places "establishing relationships" first; those who can establish relationships are probably those who maintain constancy. The sixth line is in the middle of the lower trigram, being connected yet giving out: being connected leads to losing the great, giving out yet cannot attain both, so this line is not in its proper position.

嚮晦入宴息，何取於震？有求而得者，繫失皆得也。利居貞者，震出故也。志能舍下，亦以其震。震無咎者，隨而宜也。隨有求，得者也。貞凶者，征吉也；隨有貞凶，則居貞之利不可執也。在道者，不居也；以明者，用其不息之明也。交而有功，其有大於不息之明乎？近而明功，隨之善者也。

"Towards darkness, enter into rest and repose," how does this relate to the trigram Zhen? When something is sought and obtained, whether it is attached or lost, it counts as a gain. "Beneficial to dwell in uprightness" is because Zhen requires movement. The mind's ability to abandon the lower is also through Zhen. "Zhen brings no blame" is because it follows what is appropriate. The trigram Su (Follow) involves seeking, which means obtaining. "Uprightness brings misfortune" is also "seeking brings good fortune"; since Su contains "uprightness brings misfortune," it shows that the benefit of dwelling in uprightness cannot be rigidly adhered to. "Being in the Way" means not remaining stationary, "with clarity" means using its ceaseless clarity. When there is mutual interaction and achievement, what is greater than ceaseless clarity? Being close and able to clearly perceive the achievement, this is the best level in the trigram Su.

嘉之吉，天徳也；其徳具，非天徳乎？孚者，其人也；正中者，其位也。隨時之義□乎九五：退而心亨，足以正志；明而動出，足以正其嘉，一也。拘係之者，不隨也；乃從維之者，從道而維心亨也。亨者，嘉之會也。是故盡隨時之義者，嘉而已矣。

"Fa Yu Jia, Ji" refers to Heavenly Virtue; his virtue is already complete, is that not Heavenly Virtue? "Fa" refers to the person, and "zheng zhong" refers to his position. The meaning of following the timing is embodied in the Nine in the Fifth: retreating while the heart is unimpeded, sufficient to rectify the mind; clear and moving outward, sufficient to rectify his beauty—both are essentially the same. "Ju Xi Zhi" means unwilling to follow; "Nai Cong Wei Zhi" means to follow the Dao and bind that unimpeded heart. "Heng" is the convergence of beauty. Therefore, the ultimate expression of following the timing is nothing other than the character "Jia."

巽下艮上。貞固足以乾事，有事然後可大。利涉大川者，可大也。夫足以乾事，則其徳具矣。先甲後甲，事之終始也；先庚後庚，行事之終始也。事之終始，天也也；行事之終始，君臣也。山在上，乾也；下有風入，有事也，蠱也，故振。振恆則凶。蒙之果行、蠱之振民，同乎育徳；觀頤自求口實，其育全矣。

The Gǔ hexagram has the Xùn trigram below and the Gèn trigram above. Holding firm and being steadfast is sufficient to accomplish affairs, and only after there is something to do can great achievements be realized. The phrase "beneficial to cross great rivers" refers to achieving great things. Since it is sufficient to accomplish tasks, its virtue is complete. "Three days before the Jia day" and "three days after the Jia day" refer to the beginning and end of a matter. "Three days before the Geng day" and "three days after the Geng day" refer to the beginning and end of action. The beginning and end of a matter belong to Heaven, while the beginning and end of action belong to the ruler and subject. The mountain above represents the Qian trigram, and the wind below entering signifies there is something to do, which is the nature of Gǔ, so it requires "to shake up" (zhen). However, if "shaking up" is regarded as a constant, it becomes dangerous. The "fruitful action" in the Měng hexagram, the "shake up the people" in the Gǔ hexagram, and "cultivating virtue" are essentially the same. The "observe the sustenance, seek food by oneself" in the Yí hexagram indicates that cultivation is complete.

有事故有子終吉，故有子者。無事則無意，厲者，誠意之物也。母之蠱，貞也，不可貞，道也。巽之九二，巽而得中；蠱之九二，入得中道。天地之心大，萬物之情小，皆無咎者，其唯中乎？乾父之蠱，小雖有悔，終必無咎矣。大者，事之終始也。初擬卒成，故曰終。方止未往，往吝見矣。

There is a matter, so there is a son and it ends in good fortune, hence it is said "there is a son." When there is no matter, there is no need to act, "danger" is precisely what makes one's intentions sincere. "Overcoming the father's蛊" is uprightness, but it also says "not uprightness," which is the Dao. The ninth line of the Zhen hexagram is Zhen's yielding and attaining the center, while the ninth line of the Gu hexagram is penetrating and attaining the middle way. The heart of heaven and earth is great, the feelings of all things are small; both can avoid blame, relying on the same "center." "Overcoming the father's蛊," although there is a slight regret, ultimately will certainly have no blame. "Great" refers to the beginning and the end of a matter. At the beginning there is an intention, and at the end there is accomplishment, hence it is called "end." When it is just the time to stop but not yet to move, once it moves, there will be difficulty.

晉初裕無咎，未受命也。事事有往，可裕乎？六五之用者，九二之道也，故皆得。六四之未得者，裕也。說研皆止矣，而不除其事者，上九也。夫巽而動，剛柔皆應，則無事矣。求皆應也，則其事可恆乎？先之後之，志乎天行。初則承考，其意得矣；終以無事，志可則也。二子初父，五五子二父，上無常相易，執者失之；雖無常而尊卑不渝，非為邪也。譎者昧焉，無大咎也，用譽也，乃能愛君。

The first line of the晋卦 says "Yù wú jiù" (Yù without fault), because it has not yet received the mandate. If everything must be pursued, can one still remain at ease and generous? The fifth line uses the way of the second line, so both lines gain something; the fourth line does not gain because it is "Yù" (generous). Those who have stopped their joy and inquiry yet still refuse to deal with the matter are the top line. If the wind is gentle and moves, and both yin and yang are in harmony, then there is nothing to worry about; but if all desired things are in harmony, can this situation last long? Whether it is earlier or later, the will is aligned with the movement of heaven. At the beginning, it inherits from the father, and his intention is realized; at the end, it returns to nothing, and his will can be followed. The second line is the son, and the first line is the father; the fifth line is also the son, and the second line is the father. The upper position has no constant master and alternates, so those who cling to it lose it. Although the positions are changeable, the distinction between respect and humility remains unchanged, so it is not considered wrong. Those who act cunningly ignore this principle, but they do not suffer great blame; only those who gain praise can be said to be loved by their ruler.

兌下坤上。臨者，大也。不曰大而曰臨者，臨之大在乾，乾之臨在臨也。乾元亨利貞，乾行也；臨元亨利貞，行乾也。至于八月有凶者，有行斯有志矣，君子觀焉。是故以臨行乾，乾剛方長而思有凶也。

The hexagram Lin is composed of Dui below and Kun above. "Lin" means great. It does not directly say "great" but uses "Lin" because the greatness of Lin comes from Qian, and the proper manifestation of Qian is precisely in "Lin." Qian says "Yuan, Heng, Li, Zhen," which refers to Qian itself acting. Lin says "Yuan, Heng, Li, Zhen," which refers to carrying out the way of Qian. As for "until the eighth month there is danger," it means that once there is action, there is a will. The gentleman should be cautious at this point. Therefore, using "Lin" to carry out the way of Qian, when the proper yang is growing strong, one should foresee danger.

大之亨者，以正也；以正者，天之道。以教思無窮、容保民無疆者，人之道。消不乆者，恆而已矣，天之道也，君子觀焉，臨也。無窮者，天之行；無疆者，地之徳。聖人之教，成於徳行。元亨利貞，乾行也，咸而後具。初九九二之吉，由咸臨也。初則未中，故貞吉；二則中而得位，故吉無不利。初貞二利，皆得於乾，故皆吉也。貞而未行者，命也；志行正者，性也；吉無不利，亦命也。闕。

"The reason 'Great' is harmonious is because it is upright; and the reason it can be upright is due to the way of Heaven. 'Infinite teaching and boundless protection of the people' represents the way of humanity. Decline without enduring long is based on a single 'constancy,' which is the way of Heaven. The gentleman observes this as 'approaching' (临). 'Infinite' refers to the movement of Heaven, 'boundless' refers to the virtue of Earth; the achievement of the sage's education lies in virtue. 'Original, harmonious, advantageous, and upright' are actions carried out by Qian itself. There must be 'mutual感应' (response) before they are complete. The good fortune of initial Nine and Nine in the Second is precisely because of 'mutual感应' (response) and 'approaching.' Initial Nine has not yet reached the center, so it is only said to be 'upright and good fortune'; Nine in the Second has both reached the center and is in the proper position, so it is said to be 'good fortune, without any disadvantage.' The uprightness of Initial Nine and the advantage of Nine in the Second both come from Qian, so they are both good. Being upright but not yet acting is fate; acting with all intentions upright is nature; 'good fortune without any disadvantage' is also fate. The following text is missing."

坤下巽上，闕。以下觀上，為圜為大赤，孰為下求我而物與觀也？小人道非自道也，況有厲利己之道乎？知各宜易。大觀在上，我何窺焉？入于幽谷，失中矣。曰中而失中，未可也。坤之二曰不習無不利。我生進退，巽之初也；變化者，進退之象。晦其家，知有主；用六承順，有尚矣。

The hexagram Guan is composed of the hexagram Kun below and Xun above, though the original text is missing here. Observing from below to above, the image is that of a circle and a great red color; who would be willing to take a lower position to seek me, and would all things be willing to share in my observation? The way of the petty person is not their own inherent way, let alone the approach of "having danger but benefiting oneself." Knowing what is suitable for each leads to ease. The great and observable is high above, so why should I look through a door crack? "Entering the deep valley" leads to losing the center; merely speaking of the center while actually losing it is not acceptable. The line six two of the hexagram Kun says "without practice, there is no disadvantage." "Observing my life, advancing and retreating" refers to the meaning of the first line of the hexagram Xun; the ability to change is precisely the image of advancing and retreating. Concealing one's household, one realizes there is a master; with the use of all sixes and being able to follow and comply, one then has something to value.

觀我生君子者，觀我生行四徳者，五也。是故中正以觀天下，莫尚乎觀民。觀其生君子者，觀上也。未坦坦也而闕觀也，觀其生者未一也，非雲行也，非晦感也，非稱物之施也，非不盈之坎也，觀之極如是而已。然無咎者，觀君子也。不滅觀乎乃止，止乃即艮之時。即也，時之即艮也。

"Observing my life, the superior person incurs no blame," refers to observing one's own life, which corresponds to the line known as Nine in the Fifth. Therefore, by observing the world with the virtue of being both central and upright, nothing is more important than observing the people's conditions. "Observing others' lives, the superior person incurs no blame" refers to looking up to those in higher positions. The path is still not smooth, and here there is an omission regarding the term "observation." Those who observe others' lives have not yet reached a state of focus: they are neither "clouds moving," nor "hidden feelings," nor "equitable giving," nor "not overflowing" as in the trigram Kan. Observation reaches its limit, and that is all. Yet it is still "without blame" because what is being observed is the superior person. Only by not extinguishing this observation can one achieve stillness; once stillness is attained, it aligns with the timing of the trigram Gen.the so-called "即" means that the timing coincides with Gen.

形而上者謂之道，道則有象矣。成象成物，在天在地。天地設位，聖人成能，行立乎其中而成，而與無不成也，無不與也，而易不與焉。在知為知，在作為作。風行地上，其化可觀，其行莫睹。方者，物之所；民者，君之二；教者，化之跡。

What is called Dao is beyond form. With Dao there comes form. Form gives rise to images and brings about all things; one is in heaven, one is in earth. Heaven and earth set the positions of above and below; the sage develops his ability and operates and establishes himself within it to achieve results. It accomplishes everything and gives to everything, yet the Book of Changes does not take part in it. When it falls upon 'knowledge,' it becomes knowledge; when it falls upon 'action,' it becomes action. The wind moves across the earth, its nurturing is visible, but its movement is not seen. 'Place' is where all things are situated; 'people' is the second role of the ruler; 'teaching' is the trace left by nurturing.

震下離上。天地養萬物，自有合也。自嘉自利，無幽不達。頤中有物，則噬而嗑也。噬嗑而亨，無合而□也。不分不合，不合不章。柔得中，明也；上行，動也；動而明，章也。蒙初六用桎梏，坎上六置叢棘，睽六三之天劓，困九五之劓刖，皆象也。中孚之議獄緩死、解之赦過、旅之不留、賁之無敢，皆君子之情也。

The hexagram Shihhe (噬嗑) has the structure Zhen below and Li above. Heaven and Earth nurture all things, inherently possessing a harmonious way. They naturally bring about beauty and benefit, and even the darkest corners are not left unenlightened. When something is held in the mouth, it must be bitten open and then closed again. Shihhe can be harmonious because it is through separation that harmony is achieved. Without separation, there can be no union, and without union, there can be no clarity. Flexibility with the right center is clarity; moving upward is action; action that brings clarity results in clarity. The line 'use words to bind' in the first line of Meng (蒙) hexagram, 'placed among thorny bushes' in the sixth line of Kan (坎) hexagram, 'his person is heaven and his nose is cut off' in the third line of Kui (睽) hexagram, and 'nose and foot cut off' in the fifth line of Kun (困) hexagram all represent images of punishment and litigation. 'Discussing cases and delaying execution' in Zhongfū (中孚) hexagram, 'forgiving mistakes and pardoning crimes' in Jie (解) hexagram, 'not leaving cases unresolved' in Lv (旅) hexagram, and 'daring not to decide cases' in Ben (贲) hexagram all reflect the concern of the gentleman.

豐則多故矣，折獄致刑，其時然也，非聖人之所尚也。噬嗑之利用獄，利於除間而已矣，非以用獄為利也。豐亨王假之，豈以折獄為務哉？頤中有物，間而未合，害也，必除焉乃終。小懲大戒，所以養民。滅趾不行，養之初也。乘剛處中，則所噬皆柔，柔則易矣，如夬之決一陰也。

When we reach the hexagram of Fullness, there are many incidents; "resolving cases and applying punishments" is a result of that situation, not something the sage promotes. The hexagram of噬嗑 says "favorable for litigation," which merely means it is beneficial for removing obstacles in the middle, not that using punishment is considered beneficial. The hexagram of Fullness says "favorable, the king goes to it," is that saying that resolving cases is the main concern? Having something in the mouth, an obstruction in the middle that prevents closure, is harmful, and must be removed to conclude. "Light punishment and great warning" is precisely for the benefit of the people. "Shoes and restraints destroy the toes" and prevent movement, that is the beginning of nurturing. Riding on a strong line and being in the center, what is bitten are all flexible lines, which are easy to deal with, just like the hexagram of夬, which decisively removes that one yin line.

絶彼之通，所尚乃窮。即戎則不足以絶之，中乃絶闕。不正過中之柔，其噬難矣，過毒者也。毒不在它，噬失而自致也，故曰小吝無咎。得金矢，則其剛直矣；損其直，乃光也。損之實難，黃金而矢可知也，當而光可知也，貞厲而章可知也。除間之序，先難而後易，得當則既除矣。貞厲無咎，孰先孰後？同乎一當。滅耳則終不聞矣；滅耳之凶，始於不聞而終於無聞。

Cutting off another's path, what is esteemed ends up in a dead end. Actual warfare is not enough to cut it off; only by being in the center can it be cut off—here the text is missing. If the flexible line is not properly aligned and overly flexible, it becomes difficult to handle, for it is excessively poisonous. The poison is not elsewhere, but comes from self-inflicted loss of mouth, thus leading to self-inflicted harm. Therefore, it is said, "a small hardship brings no blame." "Obtaining the golden arrow" shows its straightness; being able to reduce one's own straightness is brightness. Reducing is indeed difficult, thus the weight of "gold" and "arrow" is known, "being appropriate and bright" is known, and "steadfastness with danger and clarity" is also known. The order of removing obstructions is first difficult then easy; once appropriate, the obstruction is entirely removed. "Steadfastness with danger brings no blame," who comes first and who comes later? They all return to the single word "appropriate." "What is tied to the neck is cut off," finally hearing is lost; the凶 of losing the ear arises from unwillingness to listen, and ends in complete inability to hear.

離下艮上。物相雜，天文也。文不可以色見，明以止者見之；明以止，亦文也。明庶政無敢折獄，人文也。以舎為初，剛以為義。須，需也。中而與上，故興用六之吉，終不適險。離也，故曰濡如；艮也，故曰翰如。

The hexagram B贲 is composed of the trigram Li (Fire) below and Gen (Mountain) above. When things are intermingled, that is the heavens. The beauty of things cannot be seen merely from their colors; it can only be perceived by those who are "bright yet able to stop." Being bright yet able to stop itself is a form of beauty. "To manage the myriad affairs without daring to decide capital punishment" is the human aspect. It begins with "abandoning" and upholds the meaning of firmness. "Must" means waiting. Being in the center and harmonizing with the superior, thus bringing about the auspiciousness of "All Sixes," ultimately not leading to peril. Li is said to be "moist like a stream"; Gen is said to be "elevated like a bird."

用六也，故終無尤；而吝皆有終者，亦以用六故也。當位疑也，故白馬翰如，匪冦婚媾，要其終也。終無尤，應初也。其義云何？舎而已矣。初九之舎，行乾也；六五之吝，用坤也。君子之文，爻異而天同，果而已，安用飾？賁，飾也，故終乃有喜。應而志上，白而非色，習謙宜熟賁爻。

Because of the use of all sixes, the final outcome is without blame; those lines with the word 'lìn' (difficulty) also have their conclusion, similarly because of the use of all sixes. When a line is in the correct position yet there is doubt, it is said, 'A white horse gallops swiftly, not a robber but a bridegroom,' referring to its final outcome. 'Final outcome without blame' is in correspondence with the first line. What is the meaning? It is simply the concept of 'abandoning' or 'giving up.' The 'abandoning' of the first line is to follow the way of Qian (Heaven); the 'difficulty' of the sixth line is to take the way of Kun (Earth). The virtue of the gentleman is expressed in different lines, yet all originate from Heaven. Decisiveness is enough, why add external embellishment? 'Bèn' (Decoration) is embellishment, so there is finally joy. With a corresponding line yet the mind is directed upward, white is preferred without taking colors—those who wish to be familiar with the virtue of humility should thoroughly study each line of the Bèn hexagram.

坤下艮上。柔變剛，名曰剝。窮則變，天也，人亦如之，故曰剝剝也。剝不利有攸往，夬亦有不利焉；否不利君子貞，泰亦有不利焉。時則行，不利則止，君子之所尚也。盈者，物之始生；息者，物之終盡。盈必有虛，消而後息，天地之終始也。終始不息之謂行，天行無止，順而止之者人也。

The hexagram Bao is composed of the earth below and the mountain above. The softness changes and the hardness disappears, which is called "Bao" (peeling off). When something reaches its limit, it changes, which is the natural law, and also applies to human affairs. Therefore, Bao means peeling off. The Bao hexagram says "it is not advantageous to go forward," and the Gua hexagram also has unfavorable aspects. The hexagram Po says "it is not advantageous for the gentleman to be steadfast," and the Tai hexagram also has unfavorable aspects. When the time comes, one should act; when it is unfavorable, one should stop. This is what the gentleman values. "Ying" is the beginning of growth for all things, and "xi" is the end of all things. After fullness comes emptiness, and after decline comes renewal. This is the cycle of the heavens and the earth. The continuous cycle of beginning and end is called "xing" (movement). The movement of heaven never stops, and those who can follow it and know when to stop are human beings.

人則有觀矣。觀乃謂之象，行乃謂之徳。元亨利貞，乾之四徳也；行此四徳者，君子也。是故天行無止，而尚天行者不息。山象君，地象民；民為本，本固寧。是故上以厚則下安宅，下安其宅則上得所附。詩曰俾爾單厚，民言如是，其君可知矣；書曰光宅天下，上治如是，其下可知矣。

A person who has a fixed position can be observed. When something can be observed, it is called "xiang" (image or symbol). When something can be put into action, it is called "de" (virtue). The four virtues of Qian (Heaven) are Yuan, Heng, Li, and Zhen. Those who practice these four virtues are the gentlemen. Therefore, the movement of Heaven never stops, and those who revere the movement of Heaven also never cease. Mountains symbolize the ruler, and earth symbolizes the people; the people are the foundation, and when the foundation is firm, the country is secure. Therefore, those in authority should be lenient and kind to those below, and those below can then live in peace and security. When those below are secure in their dwellings, those above have something to rely upon. The Book of Poetry says, "May you be rich and prosperous," and when the people's words reach this point, one can infer the character of the ruler. The Book of Documents says, "Shine and dwell in the world," and when those above govern to this extent, one can infer the character of the people.

剝也復也，皆天行也；尚天行者，兩觀焉。剝自下始，始於蔑貞，蔑貞以情。床者，人所息偃，中而止之，有與而後濟，今未辨也。中而需，能失上下而應上九，則位雖六三而不任變剛之咎。於剝能失，則於復能獨。以足以膚，其以漸也；以辨其以中也，宮人寵猶貫乎一。六五不如是，有復乎？用其道以自利也，而盡其所以自庇者，則其終也自不可用。是故墜於地者必復。解上六之以解悖也，大矣哉！剝六五之無不利也，廣矣哉！順而止之，廣也；靜得其時。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Jiechu = Removal of ills Li San = Sixth in the Third Li Wu = Sixth in the Fifth Shang Liu = Sixth at the Top Pei and Fu are both manifestations of the movement of Heaven; those who revere the movement of Heaven should view these two trigrams together. Pei begins from the bottom, starting from "Mie Zhen," and Mie Zhen arises from private feelings. "Bed" is the place where a person rests and lies down; to stop it in the center requires assistance from others to accomplish things, and now it is still not clearly discernible. To be in the center and be able to wait, to be able to abandon the upper and lower and respond to the ninth line, then even though it is in the position of the sixth line in the third place, it does not bear the blame of changing into a strong line. In the Pei trigram, one can let go; in the Fu trigram, one can act independently. From "foot" to "skin," it is gradually ascending; from "discernment" to "center," "the favor of the palace attendants" still runs through it. If the sixth line in the fifth place does not do this, how can there be "Fu"? Using his way for personal gain, and exhausting the means of self-protection, then in the end, he himself will be of no use. Therefore, those who fall to the ground must surely return. The upper sixth line of the Jie Chu trigram is used to remove disorder and confusion, truly great! The "no disadvantage" of the sixth line in the fifth place of the Pei trigram, truly vast! To follow and stop is vast; to be still and to seize the right time.

震下坤上。復其見天地之心乎！亨而復大者正，正大而天地之情可見矣。復其見乎亨也，可見矣，小亨也。中也者，冬也；閉也者，拒也；不行者，貞也；后者，諸侯也；不省方者，觀息也；無祇悔者，之終也。窒惕之終，所以修身。

The Fu hexagram consists of the Zhen trigram below and the Kun trigram above. From the Fu hexagram, one can glimpse the heart of heaven and earth. It is smooth and able to return, with the great returning to the right path; when both are correct and great, the condition of heaven and earth becomes visible. What is actually seen in the Fu hexagram is "smoothness," and what is visible is a small instance of smoothness. "Center" refers to winter; "closure" refers to rejection; "not moving" refers to uprightness; "later" refers to the feudal lords; "not knowing the direction" refers to observing its rest; "no great regret" refers to reaching the end. Being blocked yet aware of caution, proceeding all the way to the end, is precisely what is used for self-cultivation.

下仁則得師矣，故休。頻復，勉也；厲者，義而已矣。勉而厲，及其成功一也。復於五陰之中，不可謂之眾矣，中也，故從中則自考而無不考也，坤之敦也。迷，不覺也。有災，非無妄也；有眚，匪正也。行師，訟之終也，用如是有不大敗乎？終有者，今未也。以其國君凶者，不以先王閉闗之道復其王也。閉闗，節也；出戸庭，訟不內矣，其有改乎？其體震也，而其用柔中，休也。

By being benevolent and in a lower position, one can gain the guidance of a teacher, hence it is called "Restoration." "Frequent restoration" refers to making an effort, while "danger" is merely a matter of righteousness; whether one makes an effort or faces danger, once success is achieved, they are the same. Among the five yin lines, restoration is not yet called "many," but only attains the middle; thus, following this "middle," one can self-examine and be fully aware, which is what the坤 (Earth) hexagram refers to as "Dun" (firmness). "Mist" means lack of self-awareness. "Having calamity" is not without misfortune, and "having a flaw" is not upright. "Military campaign" refers to the outcome of litigation, so using force in this way, how could it not result in great defeat? "Finally having" means that it has not yet occurred. "Because of his national ruler's misfortune" refers to not using the former king's method of seclusion to restore his way of kingship. "Seclusion" is restraint; "going out of the courtyard" means no longer keeping disputes within the household, which is not a change? Its nature is Zhen (Thunder), but its function is softness and the middle, which is called "Rest."

震下乾上。無妄元亨利貞，有無妄徳亦具。其匪正，則獨而已矣；有眚，則眇而已矣。剛自外來，復也，復則不妄矣。動而健，不孤也；剛中而應，不眇也。夫是之謂大正。大之亨，以正也。天之命，命也；天命之性也。聖人之作易，順此而已。自外來者，物也；物與則有明有行，不眇跛矣。

The hexagram Wuwang (Without Pretense) has Zhen (Thunder) below and Qian (Heaven) above. "Wuwang, Yuan Heng Li Zhen" — having Wuwang, virtue is complete. If not properly aligned, one remains isolated; if there is calamity, one becomes one-sided and limited. When strength comes from outside, it is "Fu" (return); if one can return, then there is no pretense. When movement is strong and vigorous, one is not isolated; when strength is in the center and there is a response, one is not limited. This is called "Da Zheng" (Great Righteousness). "Da" (great) is harmonious because of "Zheng" (righteousness). What heaven commands is destiny; what heaven's command assigns is nature; the sage composed the Book of Changes merely following this principle. What comes from outside is matter; when matter interacts, there is clarity and action, and one is no longer both limited and crippled.

多而一，一而多，故曰茂對時育萬物。繫辭曰：精氣為物，游魂為變。往而無不利者，無妄也；其匪正有眚，則不利有攸往。是故有無妄者，必觀其初，得失之原，制之在初；初不妄往，必得志矣。不作而成者，不耕穫也；不先而後者，不災畬也。不耕穫、不災畬，則利有攸往。未富者，需也，是謂無妄之中。

There are many things that return to one, and one gives rise to many, so it is said, "Prosperous and timely, nurturing all things." The Great Treatise says, "The vital energy forms things, and the wandering soul causes change." When going forth there is no disadvantage, this is without false movement; if not properly aligned and there is disaster, then "it is not advantageous to go forth." Therefore, those who possess the virtue of without false movement must examine its beginning: the source of gain and loss lies in the beginning; if one does not act recklessly and goes forth, one will surely achieve one's purpose. Not striving deliberately but naturally achieving, is "not plowing yet reaping"; not rushing ahead but later corresponding, is "not clearing the land yet cultivating it." Being able to not plow yet reap, and not clear the land yet cultivate, is advantageous to go forth. "Not yet rich" means waiting, which is called without false movement.

損之九二曰利貞征凶、弗損益之，象曰九二利貞，中以為志也。行人者，宜徵者也，或而繫，繫乃得牛；邑人者，宜止者也，征則凶矣。六三震也，故為行人，又為邑人；或得或災，皆失無妄之中也。志乎無妄之中者，弗損益之。正位凝命，何取於震之象乎？九四可貞無咎，乾事莫大乎享，享莫先於有無妄也。

The second line of the Sun Guai hexagram says, "It is advantageous to be sincere; going on a journey brings danger." "Not losing but gaining" is also mentioned. The Image Commentary says, "The second line is advantageous to be sincere, because it holds the middle as its intention." "Travelers" are those who should go out, but they hesitate and remain tied down, and once they are tied down, they get an ox. "Residents" are those who should stay, but once they go on a campaign, they meet danger. The sixth line belongs to the trigram Zhen (Thunder), so it can be either a traveler or a resident; whether it gains or suffers misfortune, it is losing the middle of what is without false expectation. Only those whose hearts are at ease in the middle of what is without false expectation can "not lose but gain." To establish one's position properly and stabilize the mandate of heaven, why take the image of Zhen's restlessness? The fourth line says, "It is advantageous to be sincere without blame." Handling affairs is not greater than sacrifice, and sacrifice is first of all carried out with a heart free of false expectation.

損乃可，可乃有，有乃恆，恆乃喜，喜乃慶。積善之家必有餘慶，外也；不家食吉，內也。疾者，未復也；可而後有喜，不可則藥。勿藥有喜，又何試乎？有眚者，不正也；有，其眇也。其往如是，終不得矣。窮之者，無妄之災也，芳自賞。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Ability may be diminished, but if it is still present, it can be sustained. Sustained ability brings joy, and with joy comes celebration. "A family that accumulates good deeds will surely have abundant blessings" refers to external outcomes; "not eating at home is auspicious" refers to internal matters. "Disease" indicates that recovery has not yet occurred; but if there is later joy, then treatment is not needed. "Without medicine there is joy" — why then should one attempt anything else? "A defect" signifies something not right; the use of the word "has" clearly shows its partiality. Following this path, one will ultimately gain nothing. The very thing that drives people to a dead end is an unexpected misfortune — nothing more than having fragrance and admiring oneself alone.

乾下艮上。豚魚吉利渉利貞者，中孚也；利貞不家食利渉者，大畜也。五大二亦大。五得尊位大中而名世者在內，剛健篤實輝光日新，時可知矣。其徳剛上，二也；尚賢能止健，五也。無尤而有慶，大正也。二之所以無尤者，以吉也；五之所以有慶者，以中也。利涉大川，應故也。何天之衢，大之終也。

The Great Accumulation hexagram has its structure with Qian below and Gen above. The statement "Pig and fish are auspicious, beneficial for crossing great rivers, beneficial for uprightness" belongs to the Middle Trust hexagram. The statement "Beneficial for uprightness, not eating at home is auspicious, beneficial for crossing great rivers" belongs to the Great Accumulation hexagram. Both Nine in the Second and Nine in the Fifth are referred to as "Great." Nine in the Fifth holds the honorable position, resides in the great center, and is esteemed in the world; its situation is known from "Strong, vigorous, sincere, and radiant with new light." "Its virtue is strong above" refers to Nine in the Second, while "Esteeming the virtuous and stopping the vigorous" refers to Nine in the Fifth. Without excess and with joy and celebration, this is great uprightness. Nine in the Second has no blame because it is auspicious; Nine in the Fifth has celebration because it is in the center. "Beneficial for crossing great rivers" is because the upper and lower trigrams correspond. "What heavenly path" indicates that the Great has reached its extreme.

乾坤二物也，其行不可分。名世之可名，天行也；舉名世而行天衢，故曰大畜時也。其徳者，天徳也；以畜其徳者，止乎順也。利者，坤道也；利己者，坤志也。雖危無咎，順也。已者，一已也；危而厲己，雖遇無妄之災，非我犯也。大畜之初，志而後行。輿者，五所安也；說輻者，未變也。

Heaven and Earth are two things, yet their movements cannot be completely separated. The renowned and named is the movement of Heaven; raising this renowned status and moving through the sky path is what is referred to as "Great Accumulation" discussing "time." The so-called "its virtue" is Heavenly Virtue; what is used to nurture this virtue is stopping yet being compliant. "Beneficial" is the way of Earth; "beneficial to oneself" is the intention of Earth. Although in danger without blame, it is because of compliance. "Already" refers to that "already"; facing danger and making oneself aware of fear, even if encountering an unexpected calamity, it is not I who has provoked it. The first line of Great Accumulation is first establishing a resolve and then acting. "Vehicle" is the thing where the Nine in the Fifth resides; "pleasing the spokes" is still not changed.

以健止者，中也；能止健者，慶也。大之未變者，未禴也；小之反目者，未繩也。君子之闕，時乎不正；無時乎不正者，聖人之時也。大畜也者，乾行也，利己而艱貞者也。日閒輿衛者，議之而後動也；上合志者，我無合也。良馬者，乾也；逐者，我欲也，法乾乾也，一而順。童牛也，童牛之牿，戒懼之至也。

The one that is strong and vigorous yet able to stop is the middle; the one that can stop the strong and vigorous brings good fortune. The great one remains unchanged because it has not yet reached the time of "yue sacrifice"; the small one "turns against" because it has not yet been straightened like a plumb line. The gentleman's text here is missing—sometimes it is not correct; but the one that is always correct is the time of the sage. Great Accumulation is the movement of Qian, which is beneficial to oneself yet difficult to maintain correctness. "The sun rests in the chariot and guards the palace" means acting only after deliberation; "harmonizing with the will above" means I do not force harmony. "Fine horse" refers to Qian, "chasing" refers to my desire, and what I emulate is the ceaseless diligence of Qian. When it comes to the young ox, "the yoke on the young ox" indicates extreme caution.

利己初志也，今喜焉，元吉也。童牛之牿，止其未有；豶豕之牙，克其方用。止其未有者，吉而元吉；克其方用者，大而無為。一人有慶，莫尚乎此。上行而三合，五吉而四喜。初發志者，有厲利己，中無尤之世也。何之亨？中無尤之道行矣。

"The benefit to oneself" refers to the determination of the first line. Now that there is joy, it is called "original good fortune." "A young bull with its horn restrained" means stopping it before it has grown horns; "a castrated pig with its teeth restrained" means restraining it when it is about to exert force. Stopping it before it has any horns is good fortune and original good fortune; restraining it when it is about to exert force is great without needing further action. "One person's blessing" is nothing more highly esteemed. The top line ascends and combines with the third line, the fifth line gains good fortune and the fourth line has joy. The first line expresses its determination, saying "there is danger but it is beneficial to oneself," which is exactly the time when one is in the center without excess. Where can one go to achieve success? If the way of being in the center without excess can be carried out, then success is achieved.

震下艮上。貞吉征凶。觀而後可求者，頤也；求口實者，自也。自求自養，不可情以求也。一而不孤，二而非合，故貞者正也，其養如是則無不吉也。觀其所養，大觀也。養萬物者，天地之物也；不與聖人同憂，及萬民者，賢也，聖人養焉。是故或一以養，或以一養；物而物，人而人，其時大矣。

The Yì hexagram has the Zhen (Thunder) trigram below and the Gen (Mountain) trigram above. Its hexagram text says, "Zhen ge, zheng xiong." To observe first and then seek is the way of Yì; "seeking sustenance for the mouth" depends on oneself. One must seek and sustain oneself; one cannot rely on personal feelings to obtain sustenance. Being alone without being isolated, and being in pairs without merging, thus "Zhen" means uprightness. By maintaining uprightness in nurturing, there is no misfortune. "Observing what is being nurtured" is a great perspective. The heavens and earth nurture all things; those who do not share the worries of sages but can benefit the people are the virtuous. Sages nurture the virtuous. Therefore, sometimes one person nurtures others, sometimes one person is sustained by others. Making things become what they are, and making people become what they are—this "time" is indeed great.

頤之時、大過之時、解之時、革之時，君子之行此四徳者，乃能隨也，故曰隨時之義大矣哉。爾則公，我則利。舎爾觀我，非無覺也，其覺獨矣。頤之朵，豈亡實哉？君子之養，舎狹貴大，慎其初也。頤之貞吉，六二其位也。止乎貞，則爻位相得；違當適險，則行失類矣，是謂顛頤。

At the time of the颐 (Yi) hexagram, the time of大过 (Da Guo), the time of解 (Jie), and the time of革 (Ge), a gentleman must follow the four virtues of originality, benevolence, benefit, and uprightness in order to act in accordance with the times, hence it is said, "The meaning of following the times is great indeed." What is a public good for you may be a private benefit for me. To abandon your perspective and only consider mine is not entirely without awareness, but that awareness is too isolated. "Yi" and "duo" (which is a variant of "duo" meaning "to bloom" or "to flourish")—is there not something substantial? A gentleman's cultivation involves abandoning the narrow and valuing the vast, and the most cautious is at the beginning. The "Zhen Ji" (uprightness brings good fortune) in the颐 hexagram is due to the Six in the Second line being in its proper position. If one can remain steadfast in uprightness, the line and its position are in harmony; if one goes against what is appropriate and moves toward danger, the actions lose their kindred, which is called "Dian Yi" (upside-down nourishment).

夫有萬物然後見天地之養也，有義民無險，見聖人之養也。君子之養，養其中爾，思出其位可乎？是故頤養之道，養則未震，群則有丘。有丘者，未始適險；猶有厲者，未有不惕；有孚者，未始不信也。觀而失，初之凶也；行而失，二之凶也；貞而失，三之凶也。

With the existence of all things, the nurturing of heaven and earth becomes evident; with virtuous people who uphold righteousness and without obstacles, the nurturing of sages becomes evident. The nurturing of a gentleman is merely the nurturing of the "center" within his heart. If his thoughts stray beyond his proper position, is that acceptable? Therefore, the way of nurturing is: if one can nurture, he will not act recklessly; if one can harmonize with others, he can rely on hills. Those who can rely on hills never go to dangerous places; those still facing danger are always alert. Those who hold sincere faith are never dishonest. Losing one's nurturing through observation is the凶 of the first line; losing one's nurturing through action is the凶 of the second line; losing one's nurturing through sincerity is the凶 of the third line.

是故頤之象，順上乃吉，故曰貞吉。震而無咎者，存乎悔也；存乎悔，則不至於適悔矣。頤貞吉、拂頤貞凶、拂頤拂經，皆不能從上者也，征凶矣，凶皆以拂也。隨時之義，時止時行，其可拂乎？貞乎勿用，則其徵患矣。不與時行，失從上之義，說曰道大悖也。遇而悖道，與解之大主難，皆貞凶。

Therefore, the imagery of the颐 (Reverence) hexagram indicates that success comes from following the superior force, hence the statement "Zhen Ji" (Genuine Goodness). The hexagram involves movement that brings no blame, relying on the presence of regret in the heart; holding regret prevents actual regret from arising. "Yi Zhen Ji," "Fu Yi Zhen Xiong," and "Fu Yi Fu Jing" all represent failure to follow the superior force, hence "Zheng Xiong" (Advancing to Meet Misfortune); all these misfortunes stem from the character "Fu" (contrary). The meaning of "Shi" (Timing) lies in knowing when to stop and when to act; how can one defy this? Although one adheres to "Zhen" (Genuine), if one only knows "Wu Yong" (Not to Use), then its going forth will bring trouble. Not aligning with the times and failing to follow the superior force means losing the meaning of following the superior force, hence the Image Commentary says "Dao Da Bei" (Great Contradiction). Meeting and parting in a way contrary to the Way, is similar to the situation in the 解 (Release) hexagram, which is also "Zhen Xiong" (Genuine Misfortune).

當公用射禽之時，以顛悖而靈一進也。六二之顛頤，行妄也；六四之顛頤，從上也。六二之拂經，往也；六五之拂經，居也。夫經者，中而已矣。擇乎中庸者，宜以失類為戒，聖人則無擇焉，所以為法於後世者，順以從上而已矣。道不可以躐取，用不可以僣行，故曰不可涉大川。非聖人之道有可有不可也，躐僣而涉，則不可之大者也，可不戒哉！由頤者，舜之由也，非行也；由而厲，孜孜也。

At the time of "publicly shooting a falcon," one proceeds in a disorderly and perverse manner, persistently advancing. The "upside-down nourishment" of line six in the second position is reckless action, while the "upside-down nourishment" of line six in the fourth position is obedience to the superior. The "contrary to the path" of line six in the second position signifies movement, while the "contrary to the path" of line six in the fifth position signifies staying put. The term "path" merely refers to the concept of "center." Choosing the moderate, one should avoid "losing the category"; however, the sage makes no such distinctions, for he establishes laws for future generations merely by following the superior. The Way cannot be attained by surpassing levels, and actions cannot be carried out by overstepping one's station. Therefore, it is said, "one cannot cross a great river"—this is not because the sage's way is sometimes permissible and sometimes not; rather, it is the act of surpassing levels and overstepping one's station that is most impermissible, and can one not be cautious about it? The "by nourishment" in "by nourishment" refers to the "by" of Shun, not direct action. To act and then recognize danger is precisely the mark of diligent and tireless effort.

巽下兌上。直以配專，乾之大也；直以配方，坤之光也。棟，柱也；橈，不直也，不直則不利。利有攸往乃亨，大過之時其象如此。本在於上，末在於下，本末弱，由大者過也。其所以弱者何也？得中則雖柔必強，失中則雖剛必弱也。

The Great Excess hexagram has the structure of Xun below and Dui above. Pairing "straight" with "special" represents the strength of Qian; pairing "straight" with "square" represents the radiance of Kun. "Dong" refers to a pillar, and "rao" means not straight; not straight is not beneficial. One must first have "beneficial movement" before there is success—this is precisely the imagery of the Great Excess. The root is above, the tip is below, and both root and tip are weak because the Great Excess is excessive. Why are they weak? If they are in the center, even though they are soft they must be strong; if they are not in the center, even though they are strong they must be weak.

剛過而中，巽而說行，然後利有攸往；利有攸往，然後亨也。夫過者，不中之名也；過而能中者，何必曰養而動？動乃不窮。過而不中，豈大者之過乎？大者之過，必與時偕，是故剛動之過，非柔行之過也。頤以養正，成蒙之功；動而亨，凶而不可咎。其出也，其動也未過，則未象，慎術在初。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Though the strong element may seem excessive, it still maintains the center; the wind trigram is harmonious and gentle, promoting with joy, thus it is beneficial to proceed; only when it is beneficial to proceed can it be considered as harmonious. The term "excess" refers to not being in the center. If someone who is excessive can still be in the center, why should they wait for cultivation before taking action? Once they act, they will not reach the extreme. If the excess does not reach the center, can it be called a great excess? A great excess must align with the times; therefore, it is an excess of action, not an excess of gentle behavior. The Yì hexagram uses cultivation to complete the efforts of the Meng hexagram; when action leads to harmony, even if encountering misfortune, it should not be blamed upon him. If he takes action and acts without exceeding, then he has not yet reached the stage of taking symbolic meaning—caution should be practiced from the beginning.

枯楊，時也；生，陽也；稊猶女妻也，有生之道。九二中也；九三之不可，時也；上六之不可，義也。民者，君之末也；臣者，上之下也。九四剛而巽，故上不橈之吉。枯楊之時，始生始榮，天不大也；匹以衰陰，雖茍無咎，其能有譽乎？易曰乾父之蠱用譽，承以徳也。過涉，非利涉也；滅頂，不濟也；無咎，不可咎也。小人行險自禍，越理取咎，或托於此。是故大者之義，學者思焉。

"The withered elm" refers to a time, "birth" refers to yang, and "tire" is like a young wife, all containing the idea of being able to regenerate. Nine in the Second attains the center; the "not permissible" of Nine in the Third is due to the time not allowing it, while the "not permissible" of Six at the Top is due to moral prohibition. The people are the end of the ruler, and the minister is the subordinate of the superior. Nine in the Fourth is strong yet flexible, hence having the auspiciousness of a beam that is strong enough to bear the roof without being bent. In the time of the withered elm, just beginning to sprout and bloom, heaven does not regard this as great; the paired element is a decaying yin. Even if there isby chance no blame, can it be called commendable? The Book of Changes says, "To carry on the father's affairs, using commendation," which is passing on virtue. "Excessive crossing" is not beneficially crossing the water, "drowning the head" is not being able to cross, and "no blame" is not blaming him. Small people take risks and invite misfortune, go beyond common sense and invite guilt, sometimes using this line as an excuse. Therefore, the meaning of the great, those studying the Book of Changes should thoroughly understand it.

坎下坎上。四不皆非習也，習者重也。乾之徳行易以知險，得乾行乾，水之徳行也。不盈者，水之徳；流而不盈者，水之行；易而無險，水之盈也。行險而不失其信，徳之行也，夫信一而已矣。大畜之尚、豐之尚，行而有功也。設險以不可升為大，險之時用。學而無止者，初失道凶，終繫置入而迷矣。睽蹇之用忌險者，昧焉。

The hexagram is Kan below and Kan above. The four lines are not all about 'practice' ('习'), which means repetition or overlap. The virtue of Qian is to be easy and recognize danger. To act in accordance with Qian is the virtue of water. 'Not overflowing' is the virtue of water, 'flowing without overflowing' is the action of water, and being easy without danger is the fullness of water. To move through danger without losing one's sincerity is the operation of virtue, and 'sincerity' is one. The 'stillness' in Da Xu and the 'stillness' in Feng are both actions that achieve results. Setting up obstacles and making them unclimbable is the use of 'danger' at the right time. Those who learn without knowing when to stop begin to lose the Way and face misfortune, eventually being bound, imprisoned, and deeply lost. The use of Kui and Jian hexagrams lies in avoiding danger. Those who do not understand this are in darkness.

徳行如水，則常無事矣。無事之事，教事也，習焉以焉，君子也。習坎入坎，其習坎矣。悖者，迷之始；迷者，悖之終。有險則不敢易也，厲而求，故小得。未出者，未發也；巽乎中矣，其發也有不和乎？習坎求中，當觀此爻。來則乘剛，之則無應，坎坎也。初入如是，有險者勿用也。險且枕，有險而即安也。

Virtue is like water, which often remains untroubled. The untroubled state is the state of moral influence; those who repeatedly review and act accordingly are the gentlemen. To be repeatedly immersed in difficulty and to enter difficulty again is truly called "repeated immersion." Disorder is the beginning of confusion, and confusion is the end of disorder. When there is danger, one must not be careless; when in peril and seeking something, one can only gain a little. "Not yet emerging" means that it has not yet begun; once it is gentle in the middle, when it begins to act, how could it not be harmonious? To seek the middle within repeated immersion, one should carefully examine this line. When it comes, it rides on strength; when it goes, there is no response, so it is called "repeated immersion." At the beginning, when it enters, it is like this; when there is danger, one should "not use" it. "Danger and rest" means that although there is danger, it is settled on the spot.

朋來無咎，不盈而之中行，有尚往有功者如是。樽酒簋貳，需而損也，養賢也；體不獨也，用缶以不孤也。納約不出，得也；自牖，自而它也；終無咎，君子之焉。解之初明之行，斯不出矣。不盈，虛而一也；既平，終也，無不平也；大則無不平矣，未大，坎故也。離上而坎下，或假之，或祗焉。九五之未大，中也；六二之未出，求也。習坎而繫，其有得乎？維行乃得也。維不繫，行不置，則徳行不遷，教事無間。初入之凶，有險者知其終無功也；上六失道，終不克征矣。

"The coming of friends brings no blame," signifies not being self-satisfied but moving toward the middle path; those who can value progress and achieve success are precisely like this. "A cup of wine and a pair of bowls" indicates waiting and reducing, which is also nurturing the virtuous; "the body is not alone" means using earthenware vessels to avoid isolation. "Accepting sincere words" without going out is having gain; "from the window," means starting from oneself and reaching out to others; "finally no blame" means the gentleman applies himself here. Understanding this principle of action from the first line, there is no need to go out. "Not full" means being empty and returning to unity; "already level" means the end, that is, nothing is not level; being great means nothing is not level. Why is it still not great? Because it is still in the trigram of Kan. Li is above and Kan is below; sometimes relying on it, sometimes respecting it. The reason nine in the fifth is still not great is because it only holds to the middle; the reason six in the second has not yet gone out is because it is still seeking. Practicing Kan and being bound, how can there be gain? Only by acting can there be gain. Not being bound or abandoned, virtue will not change, and education will not be interrupted. The initial danger of entering Kan is that those who know danger know ultimately there is no success; upper six losing the way, will ultimately not be able to go out.

離下離上。牝牛，大牲之母也。重明者，日月之道也；正者，天人之道也。聖人所以繼天而化成天下者，麗乎正而已矣。柔之為道，不利逺者，麗乎中正，故亨，是以畜牝牛吉也。觀麗者可不思乎？維心亨，乃以剛中也；柔麗乎中正故亨，心亨也。重險也，故陷；重明也，故麗。麗乎正也，乃化成天下。

The trigram Li is composed of Li below and Li above. "Pine cow" refers to the mother of large livestock. "Double brightness" represents the principle of the sun and moon, while "zheng" represents the principle of heaven and humanity. The sage is able to follow the heavenly way and transform the world, relying solely on attachment to zheng. Softness, as a principle, is not favorable for distant things, but when it is attached to the center and zheng, it becomes harmonious, hence it is said "raising a pine cow is auspicious." Observing "li," one should not fail to think deeply. "Maintaining the heart is harmonious" is because of being strong and centered; "softness attached to the center and zheng thus becomes harmonious" refers to the heart being harmonious. Repeatedly bright is dangerous, hence it leads to falling into difficulties; repeatedly bright is also luminous, hence it leads to attachment. Only by attaching to zheng can one transform the world.

離上離下，兩作也。父一也，子而兩；君一也，臣而兩；明一也，離而兩。明無作也，東方作矣，人也；人則有麗，貞則無麗也。合矣，與日月合其明，而以繼明照焉，大人也。大過之初，柔而慎也；離之初，健而履也。錯者，物之雜也；敬之之敬，終始不易，徳則固矣。雜而無咎者，其唯恆乎？中道正也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) First Line of the hexagram is the initial line. Fire above and fire below indicates two layers of activity. The father is one, but the son is two; the king is one, but the minister is two; the light is one, but fire becomes two layers. Light itself does not act, but the sun rising in the east is an act of activity, which belongs to humans. If it belongs to humans, it must have something to attach to; if it is purely sincere and still, it has nothing to attach to. When they can be harmonized, they can be combined with the brightness of the sun and moon, using continuous brightness to illuminate, which is the Great Person. The First Line of the Great Excess hexagram is soft and cautious, while the First Line of the Fire hexagram is strong and capable of walking. "Error" refers to the confusion of things; treating respect as respect without change, virtue becomes firm. Among those that are confused yet without blame, perhaps only the Everlasting hexagram is so. That is the correct middle path.

貞坤之中，維坎乎？上下敵應，不相與也。時過矣，何麗焉？憂樂以私，炎上之情也，剛過中者如是。不歌則嗟，以恆者如是乎？何可久也？突如者，小來之貌；焚如死如棄如者，焚然後熄，然後灰，突如之終也。有容徳乃大，無所不容也；終不大矣，中故大。出涕沱若，戚嗟若，吉，固患也，離王公匹也。

The divination says: "If the line is in the fifth position of the hexagram of Kūn, then it is probably Kan. The upper and lower parts are in opposition but not in harmony. The time has passed, so what is attached to it? To bind sorrow and joy to one's own private concerns is the nature of fire, which rises upward. A person who is strong but exceeds the middle is like this. Without singing, he sighs; to maintain this attitude is not good. How can it last? 'Tū rú' means suddenly coming; 'fén rú, sǐ rú, qì rú' means first burning, then extinguishing, then turning to ashes, which is exactly the fate of 'tū rú'. Having capacity, virtue becomes great and can contain all things. Saying 'will not be great' is because it is in the middle that it becomes great. 'Flowing tears like torrents, sorrowful lamentations, good fortune' indicates that sorrow was already in the heart. The line of Li in the fifth position is in harmony with the king and the marquis."

是之謂中正，異乎昃離不恆之嗟也。蓋無方則不同其憂，顯道則嗟若而示人以吉。王用而公享，升之四可觀焉。晉之上九維用伐邑，未光也；離上九之出征有嘉，而嘉則光矣；解上九之匪其醜也。天地不交而萬物不興，或凶或無咎，人之終始也。邦者，國邑之總；師之開承，泰之反。無以麗正，正乃中，中故正，柔麗乎中正故亨，是以畜牝牛吉也，當中道也。文不當，故吉凶生焉；是故吉凶者，貞勝者也。習坎柔中之得在二，剛中之大在五，離上而坎下也。

This is called being upright and just, differing from the lamentation of "the sun setting in the Li" which is losing the proper measure. Generally, if there is no fixed direction, it does not share in others' worries; if it can clearly reveal the great way, then even though there is lamentation, it can still show people good fortune. "The king uses the ritual to honor the mountain of Qi" and "the public honors the Son of Heaven" can be viewed in contrast with the sixth line of the Ascending hexagram. The upper ninth line of the Progress hexagram, "using force against the town," is not yet great; the upper ninth line of the Li hexagram goes forth to war and "there is praise," and having praise means being great; the upper ninth line of the Resolution hexagram is "not their kind." When heaven and earth do not interact, all things do not flourish, resulting in either misfortune or no blame, which is the beginning and end of human affairs. "State" refers to the general term for country and town; the beginning and continuation of the military hexagram is precisely the opposite of the Prosperous hexagram. If there is no attachment to the right—where "right" is the center, the center is able to be right; softness attaching to the upright center brings about success, hence it says "raising a female ox is auspicious," which is exactly in accordance with the middle way. If the words are not appropriate, good fortune and misfortune arise from this; thus, good fortune and misfortune are determined by the correct course. In the Repeated Water hexagram, the attainment of softness in the center is in the second line, the great attainment of firmness in the center is in the fifth line, which is when Li is above and Kan is below.

艮下兊上。咸則無損，損未必咸。氣則流形，形不應氣；感不可見，所可見者，化生和平而已。虛受人，凝也；止而男下女，異乎剛以動取女吉，恱以動故也。柔上而剛下，二氣感應以相與，異其如此。爻要其終，皆以際也。下也，咸之初也；行而不動也，速也。咸志在外，損自外來。

The hexagram Xian is composed of Gen below and Dui above. Having Xian does not lead to loss, but having loss does not necessarily mean having Xian. When the energy moves, it spreads and takes form, but the form cannot reverse and respond to the energy. Thesympathetic response itself is invisible; what is visible is the transformation and harmony. "Receiving virtue from others" refers to gathering and consolidating; "stopping while the male is below the female" differs from the hexagram Meng's "strong and active" and "taking a wife is auspicious," because here movement comes after joy. The flexible is above and the strong is below; the two energies respond and are close to each other, and this is the difference. Each line should be considered according to its outcome, all based on "boundary" — mutual connection. Saying "below" refers to the first line of Xian; saying "moving but not moving" refers to speed. The intention of Xian is external, while loss comes from outside.

腓違初而不可者也，動或失矣，雖凶而居故吉，順坤之慎故不害。志而不行者，初也；居而順者，二也；志光明而順止者也。三之隨，不艮矣；不艮而執，不中而隨，其可征乎？貞吉悔亡者，思未感害，體艮也，而亦不處也，可乎？何思？不出也；不出，故未感害，思不害也，其唯不疾乎？

The "fei" line goes against the first line and fails to proceed, so any movement may lead to loss; although there is danger, it can remain secure, thus achieving good fortune, following the caution of the earth trigram, so it does not suffer harm. The first line is one of ambition without action, while the second line is one of peaceful residence and gentle compliance; the mind is bright and can both follow and stop, which is exactly what it is. The third line's "follow" has already lost the ability to stop; unable to stop yet being stubborn, not in the center and blindly following others, can it still go to war? "Zhen Ji Hui Wang" means the mind has not yet been harmed by external influences, its nature belongs to the mountain trigram, but it refuses to stay in place, is this acceptable? What is it thinking? It does not act beyond its position; not acting beyond its position, so it has not yet been harmed by external influences, the mind is not harmed—this is probably only "not hastening."

日月寒暑之往來，何思何慮？尺蠖之求，豈有求也？思立而朋從，有感而□應，奚思奚應？中而已矣。利害未發，吉悔亡也。未濟之震亦吉悔亡，其貞同也。吉而無悔，然後其暉吉也。窮也而志行也，止也而往不羸也，伏也而位正中也。吉悔亡矣，其亡猶在也，是故貞而不諒。何思何慮則未也，此爻近矣而未光大也。悔者，聖人之心也。有民則有，無民則無。其上易知，亦同患爾。說其外也，其有序乎？其終也已。

The sun and moon alternate in cold and heat without ceasing; what is there to think about, what is there to worry about? The inchworm bends its body in order to stretch out; is it really intentional? Once the mind is set, similar things follow; once there is a feeling, there is a response. So what is there to think about, what is there to respond to? It is merely the principle of the center. When advantage and disadvantage have not yet arisen, it is "auspicious, no regret." The "Zhen" line of the "Wei Ji" hexagram also says "auspicious, no regret," and the principle of uprightness is the same in both cases. Only when there is auspiciousness without regret can there be that kind of bright auspiciousness. In adversity, the mind remains steadfast; in stillness, movement does not lead to weakness; in concealment, one remains in the center. Though it says "no regret," the thing that could be lost is still present, so one should maintain uprightness without being bound by small matters of trust. As for the state of "what to think about, what to worry about," it has not yet been reached; this line is already close, but not yet fully developed. "Regret" is the heart of the sage. Where there are people, there is regret; where there are no people, there is none. The thoughts of those in authority are easy to understand; they are nothing more than sharing the same worries with the people. Joy is expressed outwardly, and perhaps it has its own order. That is about it.

巽下震上。利有攸往，恆也。觀其所恆而天地萬物之情可見矣，觀也，萃亦如之。不感無恆，感不可恆。剛上而柔下，故恆也。相與而不雷，風動而不巽，剛柔不皆應，非恆也。貞者，所恆也；天地萬物之情在恆，而貞不可見，故曰久於其道也。至靜而徳方，坤也；立不易方，君子也。

The hexagram Heng is composed of Xun below and Zhen above. "It is advantageous to go on a journey" refers to Heng. Observing what is held constant, one can see the conditions of heaven and earth and all things—this is also a form of "observation," similar to the hexagram Cui. Without feeling there can be no constancy, yet feeling itself cannot be enduring. Since the strong is above and the yielding is below, it is called Heng. Though they are in mutual interaction, there is no sound of thunder; the wind may move but is not yielding, and the strong and yielding do not correspond one by one, so it is not constant. "Zhen" refers to what is held constant; the feelings of heaven and earth and all things lie within constancy, yet this Zhen is not visible, hence it is said "to be constant in its way." Absolute stillness and upright virtue belong to Kun; firmness without change belongs to the gentleman.

慎辨物居方，闕。利有攸往，終則有始，天地之所以恆也。治而深之之謂浚，浚而後深，求而後得，始而後終，不可已也。不可以立所而觀也。人之終始，則不可不貞，是以征凶。震徵艮貞，至失其宜者，皆失而凶。節曰貞凶悔亡，其道窮也；凶者，其義也；窮者，其道也。中則何吉何凶？悔亡者，其惟中乎？

"Be careful to distinguish things and their proper places."—the original text here is missing."It is advantageous to go somewhere," which indicates the cycle of beginning and ending, this is precisely how heaven and earth can remain constant. To govern it and make it deep is called "浚"; only by浚ing does it become deep, only by seeking does one obtain, there is beginning and there is end, and this process cannot be stopped. One cannot fixate on a single point for observation. As for human affairs, their beginning and end must be sincere, hence the saying "dangerous to go forward." The trigram Zhen (Thunder) represents going forward, and Gen (Mountain) represents sincerity. Any loss of what is appropriate leads to misfortune. The卦 of Jie (Limit) says "sincerity brings danger, regret disappears, its path is exhausted." "Danger" refers to righteousness, "exhaustion" refers to the way. If one can achieve the middle, where could there be good fortune or misfortune? Only those who can eliminate regret are likely to be in the middle.

中不可能也，而久可能也；恆者，乆而已矣。健過之得，其能乆乎？承之者疑，能無羞乎？先貞後吝，可謂恆乎？其徳如是，可正眾乎？久之位，中而已。徳不固，雜而厭，過而貳，禽不可得矣。恆，久也，貞則利。初六貞凶，求故也；六三貞凶，得故也。然則恆不可求不可得乎？曰：始求深，求不得矣；貞其徳，得不固矣。恆，徳之固也，利貞而已。貞而不諒，可恆乎？而況于振恆者乎？上六振恆，其終也已。

"The 'middle' is not something that can be forced, but 'duration' can be achieved; 'constancy' is merely duration. Can someone who is overly strong and vigorous maintain duration? Those who follow him harbor doubts, can they not feel ashamed? If one first holds to uprightness and then turns to regret, can this still be called constancy? When virtue reaches this point, can it still correct others? The position that allows for duration is no more than 'middle.' If virtue is not firm, mixed with other things it leads to weariness, and when it goes beyond, it leads to double-mindedness. The prey cannot be caught. 'Constancy' is duration, and only by holding to uprightness is there benefit. The initial line 'uprightness brings misfortune' is because there is a desire; the third line 'uprightness brings misfortune' is because there is a gain. So is constancy neither something to be desired nor something to be gained? The answer is: if one seeks too deeply from the beginning, one may not even achieve it; if one merely holds to uprightness in virtue, the gain may not be firm. 'Constancy' is the firmness of virtue, and it lies only in benefiting through uprightness. To hold to uprightness without being confined by small trust is already difficult to maintain constancy, let alone those who 'shake up constancy.' The top line 'shaking up constancy' ends here."

艮下乾上。遁而亨者，不進而亨也。亨者，嘉之□。君子之嘉遁，法遁亨也。小利貞者，浸來浸長之時也，大者浸去浸消。當位而應，不與敵也。當位者，不出其位；與時行者，不貳其與。戴其上而止其躬，天下有山之象也。應不與敵，逺小人之道也。所好在遁，於彼何惡焉？嚴者，明我之敬而已矣。

The Dùn hexagram has the Gen trigram below and the Qian trigram above. To retreat and yet achieve success means to not advance but to attain good fortune. "Success" refers to a favorable situation. The superior person takes retreat and seclusion as a virtue, emulating the "success through retreat." "Small benefit in uprightness" indicates that the yin energy is gradually coming and increasing while the yang energy is gradually retreating and diminishing. When a person is in the correct position and has a corresponding partner, they do not oppose others. A person in the correct position does not exceed their role, and those who move in harmony with the times do not change their affections. To wear the head above and stop oneself is the image of "mountain under heaven." To have a corresponding partner without opposing others is the way to keep away from petty people. If one's preference is for retreat, why should one harbor ill will toward the other side? "Strictness" is merely the manifestation of one's own respect.

姤之初六往見凶，浸至於遁，又可往乎？遁尾厲者，惕其初也；執之者，用恆也；黃牛者，坤之中也；莫之勝者，貞勝也。應乎嘉，貞說也；志乎乾，固也。繫於有疾之時，是以危也。憊者，有疾者也，可以畜小，不可以大事。用健以退，好惡可否，與彼不謀。隨之九五，吉在孚；遁之九五，貞吉在嘉。在孚可以觀時，在嘉可以觀則。位者，所觀也；孚于嘉吉，則位當可知。是故行而有嘉者悔亡。肥者，不羸也；飬而不窮者，安往而不肥？無所疑者，恆故也。

The first line of the Gou hexagram, "Going to meet is ominous," refers to the gradual increase of yin energy until it reaches the point of遁 (retreat). Can one still go forward? "Retreating at the end is dangerous," which means being cautious from the beginning. "Taking hold of it" signifies using the principle of constancy. "A yellow ox" represents the center of the earth element (Kun). "Nothing can surpass it" means achieving success through uprightness. The favorable outcome comes from uprightness and harmony. The aspiration is towards the Heaven (Qian), showing firmness and unyielding determination. Being bound up during a time of illness leads to danger; "exhaustion" is equivalent to illness, which allows for the care of small matters but not for undertaking great responsibilities. Retreating with a strong and vigorous manner allows one to decide good and bad entirely on one's own, without consulting the other side. The good fortune of the fifth line in the Su hexagram comes from "faith," while the good fortune of the fifth line in the Dùn hexagram comes from "favorable." From "faith," one can discern the time; from "favorable," one can discern the principle. "Position" is the subject being observed. Since "faith in favor" brings good fortune, whether the position is appropriate can be known. Therefore, those who act with favorable outcomes will have no regret. "Fat" means not weak; if one is nurtured without being exhausted, then where can one not become fat? The reason there is no doubt is because of constancy.

乾下震上。大壯，乾行也；大者壯，行乾也。利貞，乾之徳也；大者正，行乾之徳也。正大而天人際矣，天地之情，際而後可見。壯而後泰，乾行也；履而後泰，行乾也。大壯利貞，貞則無不孚也，又何征焉？征則凶，有孚則窮，故大壯之初以壯于趾征凶有孚為戒。易曰勿恤其孚，于食有福。壯于趾，不壯矣；用壯，不壯矣。

The Great Strength hexagram has the structure of Heaven below and Thunder above. Great Strength is when Heaven itself is in action. Greatness and strength are following the way of Heaven. "Beneficial to uprightness" is the virtue of Heaven. When greatness is established and uprightness is maintained, Heaven and humanity are connected. The condition of Heaven and Earth can only be seen after they are connected. After strength comes peace, which is Heaven itself in action. After walking comes peace, which is following the way of Heaven. The Great Strength hexagram says "beneficial to uprightness" because uprightness ensures sincerity and trust, so why go out to fight? Once you go out to fight, it becomes dangerous. Relying solely on trust leads to exhaustion. Therefore, the first line of the Great Strength hexagram uses "strength at the toe, going out to fight is dangerous, but there is sincerity" to warn. The Book of Changes says "do not worry about sincerity, for there is blessing in food." Strength at the toe is actually not strength. Using strength recklessly is also not strength.

中以動，故壯；貞而吉者，其唯九二乎？罔者，無也，虛也；有若無，實若虛，用晦戒懼，則貞厲者也。孚其剛狠，唯意妄觸，則小人之用耳。羸其角，不維伐矣，志厲矣。徳者，身之輿；謙者，徳之輻。壯于大輿之輻，則壯於徳者也。藩決，則不以力勝；不羸，則其用常壯，其往順矣。晉道其有不光乎？

By acting from the center, one becomes strong; those who can maintain sincerity and achieve good fortune, perhaps only the Nine in the Second (Nine Two) can do so. "Wang" means nothing, emptiness; having something seems like having nothing, being solid seems like being empty. Using obscurity to conceal and always remaining cautious and vigilant, that is the person who is sincere but faces danger. Relying on one's own harshness and acting recklessly, that is merely the way of the petty person. "Ling qi jiao" means that one cannot proceed to attack anymore, for the mind is already in a dangerous state. Virtue is the carriage of the body, humility is the spokes of virtue; strength residing in the spokes of a large carriage means strength residing in virtue. Once the fence is opened, there is no need to rely on strength to win; not being troubled, its function remains strong and prosperous, and proceeding forward becomes smooth. Thus, how could the principle of advancement not become prominent?

易以知險，乾徳也。無意者得之，其事在中，以貴行也，又何意乎？位不當也，無意故也。此聖人之事；若以人以天，則宜憂險阻。巽為長，不議而動，終不長矣。大有艱初則無，大壯艱終則吉。思其艱以圖其易，六五得之。處上六之地，於所不能，思其利而艱以固之，夫何咎之有？羝羊，物之狠者也，意以動故狠；觸而求通者，意也；中則不意，故曰大壯則止。

"Yi is used to understand danger," that is the virtue of Qian. Only those without private intentions can grasp it, for they act always in accordance with the principle of "zhong" (the middle), acting with respect and dignity, so they do not need private intentions. Saying "position is inappropriate" is precisely because there is no private intention. This is the way of the sage; but if viewed from human affairs or from the timing of heaven, there is still cause for concern regarding dangers. Xun represents length, and acting without consultation will ultimately not endure. The hexagram Da You can avoid blame by facing difficulties at the beginning, and the hexagram Da Zhuang can achieve good fortune by facing difficulties at the end. Thinking about its difficulties allows one to plan for its ease, and the line Wu (Six in the Fifth) has grasped this point. Being in the position of Shang Liu (Six at the Top), in places beyond one's capacity, being able to consider the benefit and solidify oneself through hardship, what blame could there be? "Di yang" (ram) is an animal with a fierce nature, and its fierceness comes from acting on private intentions; acting solely by rushing forward in pursuit of passage is due to private intention. If one can act in accordance with the middle, private intention does not arise, hence it is said "Da Zhuang then stops."

坤下離上。晉者，明出地上之名也。康者，既寧也；侯者，邑之主也。康侯用者，不它也；錫者，天也；馬者，行地也；蕃庶者，交也；晝日者，其出也；三接者，其□也；三者，皆也。物不可以終壯，故受之以晉。順則柔以靜矣，順故離，離故麗。大明者，乾道也。柔進則進而至也，上行則至而大也。

The hexagram Jin is composed of the trigram Li above and the trigram Kun below. "Jin" refers to the light emerging from the earth. "Kang" means peace and security, and "hou" refers to a local ruler. "Kang hou yong" means having no other desires; "xi" comes from heaven; "ma" moves upon the earth; "fan shu" means mutual interaction; "zhou ri" refers to its emergence; "san jie" refers to its extension; "san" means "du" here. Things cannot remain strong forever, so after strength comes Jin. Flexibility and propriety allow one to remain tranquil; following the path of Li, which means brightness, allows for illumination. "Da ming" refers to the way of Qian. Being flexible yet advancing allows one to reach the goal; moving upward allows one to achieve greatness.

君子進也，明徳如日之出，其明自昭，我不勞。摧者，阻也，折也；罔孚者，彼未信也，進之初也；裕者，我寛以需也。彼未信，則我獨矣；終必受命，今未也。命謂正命。愁者，憂也，悲也，苦也；介者，大也。王者，侯之主；母，主之母。非王烏事？非母烏生？以中正也，則受於主母可知。

A gentleman advances, his virtue shining like the rising sun, its brightness naturally evident, without effort on my part. "Cui" means obstruction or damage; "wang fu" means the other party still does not trust, which is at the beginning of advancement. "Yu" means I am generous and patient. When the other party still does not trust me, I become isolated; ultimately I will be entrusted, but not yet. What is called "ming" refers to the proper destiny. "Chou" means worry, sorrow, and hardship; "jie" means great. "Wang" is the chief of the feudal lords, and "mu" is the mother of the chief; without being the chief, how can one act? Without being the mother, how can one give birth? Because he remains in the center and upholds correctness, he can receive blessings from the Queen Mother, which can now be understood.

眾允則罔孚者信矣，眾允之則自昭而無不昭矣。志者，心之所之也；悔亡之志，豈謂我心之所之乎？內卦坤也，三在內卦之上，柔進而上行，此爻主之。鼠者，晝藏之物也；鼫者，大也。鼫鼠貞厲，猶豚魚吉也，而位不當者，正位在五。三猶往吉，近可已乎？上下敵應，不相與也，思不出焉，巽也。

"Zhong Yun," the original "wang fu" has now become something that is trusted; when all people acknowledge him, his brightness naturally becomes evident and pervasive. "Zhi" refers to where the heart is directed; can the "hui wang" (loss of regret) refer to my private desires? The inner trigram is Kun, and the sixth line in the third position is above the inner trigram, being soft and advancing upward, making this line the main one of the trigram. "Shu" is something that hides during the day, and "shi" means big. "Shu shu zhen li" is similar to "tun yu ji" in Zhong Fu; yet it is said "wei bu dang" (position is not appropriate) because the correct position is at five. Since the sixth line is already moving toward a favorable outcome, how could one stop now? When there is opposition between upper and lower but no mutual affection, and the mind does not exceed its proper position, that is Xun.

悔亡者，既孚也；失得勿恤者，反壯也，柔以靜而不敢息也，故往吉無不利。萃初無咎勿恤，往也；升之用見大人，亦有慶也。角者，晉之終也，維用伐邑；厲則終不懈矣，故吉無咎；貞而不厲，則但貞而已，故吝。道者，命之行也，無時而止；道未光也，故往有慶也。

"Regret disappears" indicates that there is already sincerity; "loss and gain need not be worried about" means using strength in reverse, being gentle and calm yet not careless, hence "going is auspicious, nothing is unfavorable." The first line of the Cui hexagram says "no blame" and "need not worry," which refers to movement forward; the Sheng hexagram says "using to see a great person," which also signifies a blessing. "Jiao" is the end of Jin, so it is said "only by attacking the city can it be used"; being able to maintain a mind of danger and vigilance ensures continuous diligence, hence "auspicious without blame"; if one only maintains sincerity without understanding danger and vigilance, then it is merely sincerity, hence "a hardship." "Dao" is the movement of destiny, never ceasing at any time; because the dao has not yet become great, going forward brings a blessing.

大畜利涉大川，則是往而應矣，故曰六五之吉有慶也。應而慶矣，又何之焉？兩作曰離，三接為晉。晉而上者謂之升，升則用見大人勿恤有慶也。晉之用，康侯也；升之用，元亨也。晉其角矣，但貞吝；升不當矣，不消則息。故君子之道，必怠乎光，升而不息，乃□乎極。

The Great Accumulation says "favorable to cross great rivers," which refers to going forward and receiving a response, hence "the good fortune of the sixth line in the fifth position brings celebration." If there is already a response and celebration, where else should one go? Two layers of development are called Li (Fire), and three times of meeting become Jin (Progress). Progressing further upward is called Sheng (Rise), and Sheng means "to see a great man, without worry, there is celebration." The use of Jin is in "the healthy prince," and the use of Sheng is in "primordial prosperity." When Jin reaches "its horn," it is left only with uprightness and meanness; when Sheng reaches an inappropriate position, without retreating it must continue to grow. Therefore, the way of the gentleman must surely maintain a degree of vigilance in the aspect of expansion; if Sheng does not cease, it will reach an extreme.

離下坤上。明夷者，明入地中之卦也。艱易貞征，唯天之從，地道也。乾則不言所利，文王之以、箕子之能，所以養正而不忘其君，一也。以此蒞眾，孰不順承？乾坤其順矣乎！垂其翼者，不可翔也；於行者，不敢息也；不食者，不食故也，三日不食，則終不食矣。有攸往主人有言，辭指所之，不敢違也。

The hexagram Mingyi consists of the trigram Li below and Kun above. "Mingyi" refers to the hexagram of light sinking into the earth. Difficulties and ease, remaining loyal and going to war, all should be left to heaven's will; this is the way of the earth. The hexagram Qian does not mention its own advantages; King Wen's actions and Ji Zi's abilities were both for cultivating the right path without forgetting the sovereign, and their intentions were the same. If one approaches the people with such attitude, who would not obey and serve? The harmony of Qian and Kun has reached its peak. "To lower its wings" means it can no longer fly; "in movement" means it dares not stop; "not eating" means it does not eat at all—three days without food, it will eventually stop eating. "There is a direction to go, the master has words," the direction indicated by words is something he dares not violate.

是故於行而忘在君，不食而義不敢忘。大畜也，泰也，剝也，困也，井也，鼎也，有食也，有不食也；食而食，不食而不食，問焉而以言，其受命也如向。尊其用，故曰左；麗乎巽，故曰股；拯馬壯，故曰順，順以身也。離也，故麗，易曰艮其身，止諸躬也；止也，故曰左；坤也，故曰腹。貞者，君子之心也；不可息者，君臣之義也。正其志本乎心，聖人之則，照臨九有，其可失乎？君子秉不出卑順之常，然後□明夷之志，合此心之意。夫明夷之心，未始夷也；入不入，覩不覩，由地也。

Therefore, although he is on the way, he does not forget that he belongs to the sovereign; although he does not eat, he does not forget the principles of righteousness. Among the hexagrams of Great Accumulation, Great Benefit, Decrease, Difficulty, Well, and Cauldron, some mention eating, and some do not; when it is appropriate to eat, he eats; when it is not appropriate, he does not eat. When questioned, he speaks truthfully. He receives the mandate of heaven as swiftly as an echo. To honor its use, it is said 'left'; to adhere to Xun, it is said 'thigh'; 'Rescue the horse, it is strong' is said 'smooth,' meaning that he follows with his own self. Because it belongs to Li, it is called 'adorned'; The Book of Changes says, 'Restrain his body, so that he stops himself.' Being able to stop, it is said 'left'; belonging to Kun, it is said 'belly.' 'Zhen' is the heart of the gentleman; 'cannot cease' is the righteousness between sovereign and minister. To correct one's will, the root lies in the heart; the sage's principles illuminate the nine provinces, how can they be lost? The gentleman holds fast to the constant path of humility and obedience, then clarifies the will of Mingyi, which is in harmony with this mind. The mind of Mingyi has never been harmed; whether to enter or not, to see or not, is determined by the earth.

離下巽上。止而不入，故為旅；旅反家人，家人內也。齊者，出乎明者也。物或暫見，恆乃乆。齊家而閒之，以悔亡為志，以立其志為初。志未變者，懼其變也。遂者，達也，成也，往也。節，止也；止則不恆，況失乎？

The hexagram of Family is composed of the trigram Li (Fire) below and Xun (Wind) above. It signifies stopping without entering, hence called Travel; the opposite of Travel is Family, which concerns the internal. The term "qi" (order) arises from clarity. Things may appear only temporarily, but only what is constant can endure. To regulate the family and impose restraint, with the aspiration of "regret being eliminated," and to begin by establishing this aspiration. "Zhi wei bian" (the aspiration not changing) is to prevent it from changing. "Sui" means to be unimpeded, to achieve, and to proceed. "Jie" means to stop; once stopped, there can be no constancy, let alone losing it.

富，言其有；順，言其佑。大吉者，元吉也。王假有家，尚大之義也。窮必乖，交則吉；過則嘻嘻，交則相愛。反身莫如巽，巽治莫如武人，上九兼之，有大而兼之也。家人之道，其閒於未變也，其順以巽也，皆明也。其悔也，其失也，明過矣；厲而吉，亦以明也。順在位，是以富。勿恤吉者，順天也；非其順也，孚其終乎？

"Rich" refers to having resources, "smooth" refers to being aided by others. "Great good fortune" is the same as "original good fortune." "The king comes to his family" signifies a preference for grandeur. When one reaches the extreme, it inevitably leads to deviation; thus, when one can connect, it brings good fortune. If one goes too far, one laughs and plays, and only then can mutual affection arise. Self-reflection has no better method than Xun, and managing family affairs has no more effective approach than the martial person. The Upper Nine possesses both aspects because it is great and comprehensive. The way of the Family is to prevent deviation before it occurs, and to be gentle and compliant, entering with subtlety. These all belong to "brightness." Its regret and its loss come from brightness being excessive; even when in danger and achieving good fortune, it still relies on brightness. Being gentle and occupying the proper position brings richness. "Do not worry, good fortune" means following heaven; if not that kind of compliance, can trust be maintained until the end?

兊下離上。分則有合，同則有異。合故章，章則無小；異故睽，睽則有小大矣。小事吉者，大之小也，大一而已。二女同居，則其志不同行。天乾地坤，其事則同；男陽女陰，其志則通。大小多少，其物則類。名其同曰事，總其情曰志，合其散曰類。天同而地類，志行乎其中，推而行之，是以通也。同者，天也；異者，志類也。

The Kui hexagram has the Dui trigram below and the Li trigram above. There is division before there can be union, and there is sameness before there can be difference. Union brings clarity, and clarity eliminates smallness; difference leads to separation, and separation creates distinctions between small and great. "Small matters are auspicious" refers to the small within the great, while "great" is singular. Two women living in the same house have different aspirations. Heaven is Qian, Earth is Kun; their actions are the same. Men belong to Yang, women to Yin; their aspirations can be in harmony. Whether small or great, when speaking of categories, they are of the same kind. For their commonality, we use the term "affairs," for their overall sentiment, we use "aspiration," and for their dispersion, we use "category." Heaven speaks of sameness, Earth speaks of categories, and aspirations operate within them. By extending this principle, harmony is achieved. Sameness belongs to Heaven, while difference belongs to aspirations and categories.

悔亡則有喪有得，皆悔亡也。喪馬則健順睽矣；勿逐自復，則我窒而彼自來也。不聞此義，不見惡人；不見惡人，不知所辟。睽之時，善惡辟就，宜觀其初動，雖未濟需，亦勿憂也。九二以六五為主，六五以九二為宗。巷之為道，野所無也；遇主于巷，何失何得？睽有同異，中無睽通。

The saying "regret disappears" means that both loss and gain can lead to the disappearance of regret. "Losing a horse" indicates that the strong and the gentle have already become estranged. "Do not pursue it, it will return by itself" means that if I remain still and do not act, the other party will come on its own. If one does not understand this principle, they only know "not seeing an evil person," and not seeing an evil person means not knowing what to avoid. When in the state of estrangement, both good and evil, avoidance and approach, should be judged by their initial direction. Even if it is like the situation in the hexagram of "Not Yet Completed" or "Waiting," there is no need to worry. The line Nine in the Second follows the line Six in the Fifth, and the line Six in the Fifth takes Nine in the Second as its main reference. "A lane" is a path that does not exist in the open field. "Meeting the master in the lane" still talks about what loss or gain? The hexagram of Estrangement has both unity and difference, but when one attains the middle, there is no estrangement, only communication.

曳，牽也，引也；掣，引縱也。上下二剛，一輿一牛，曳不可乘，掣不為用，而上九疑焉，天地位不當者，未遇也。且劓而疑亡，故曰無初有終。今無初者，睽之三；今有終者，巽之五。初九仁者也，故曰元夫。孤者遇，孚者交，然後志行；睽之志，通而已。近而通，可以觀所為主。六五，睽之主也，未始動也，故悔亡。

"Ye" means to pull or drag, and "che" means to pull and release. The two strong lines above and below represent a cart and an ox: if they are dragged, they cannot be used; if they are released, they cannot be pulled. However, the line at the top is doubtful. The positions of heaven and earth are not appropriate, meaning that there has not yet been a meeting. When "yi" occurs and doubts are dispelled, it is said that "there is no beginning but there is an end." Now, "no beginning" refers to the line six in the third of the Guī hexagram; "an end" refers to the line nine in the fifth of the Xùn hexagram. The line nine at the beginning is the virtue of the benevolent person, so it is called "the first man." A lonely person attains a meeting, and with sincerity, he can connect with others, thus his aspirations can be realized. The aspiration of the Guī hexagram is simply the concept of "communication." If communication is close and realized, one can discern who is the main figure. The line nine in the fifth is the main line of the Guī hexagram, and it has never acted recklessly, so "regret is dispelled."

厥宗噬膚，則謂我為往；謂我為往，則見其來也；見其來，斯有宗矣。有宗之慶，晉勿恤而得也。睽之時，各有見，各有遇，各有疑也；終於疑亡，則其睽同矣。同者，天之道，君子以焉。賁之白馬，疑而有也；匪冦婚媾，終無尤也。初見惡人，三見輿曳，上九見豕負塗，各有見也。

"The family's ancestor devours the skin," meaning that I am going to go; if I am going to go, then it shows he will come; if it shows he will come, then there is the presence of the chief. The joy of having a chief is exactly what the Progress卦 (Jin) means by "do not worry and yet gain." When in the state of estrangement (Kui), each has their own view, each their own meeting, each their own doubt; in the end, when doubts are gone, the estrangement between them is resolved. The same is the way of Heaven; the gentleman takes this as a model. The "white horse" in the Pattern卦 (Ben) is that although there is doubt, there is still something to hold on to; "not a robber but a marriage partner" ultimately leads to no excess. The initial line (Chu Jiū) sees a wicked person, the third line (Liu Sān) sees "a cart dragged by a man," the top line (Shàng Jiǔ) sees "a pig carrying mud," each sees their own thing.

遇主、遇剛、遇元夫、遇雨，各有遇也，其時可知矣。見息而疑亡，莫尚於遇雨；勿逐自復，莫先於初之悔亡、中之有慶。睽與晉豐一也，在睽有慶，況泰同人乎？是以莫吉於中孚也。柔在內而剛得中，說而巽孚。剛得中者，貞勝也；處睽之時，以貞而勝。初二四皆無咎，以剛也；六三有終，遇剛也；六五眾剛之主，上九群疑之終，眾剛宗之，猶謙之不富而其鄰皆以，群疑之終孚也。

Meeting the ruler, meeting the strong, meeting the original husband, and meeting rain each have their own kind of meeting, and their timing can thus be known. To let what is seen subside and doubts be dispelled, there is nothing better than meeting rain; to achieve 'do not chase and it will recover itself,' there is nothing more prior than the 'regret disappears' of the initial line and the 'there is celebration' of the fifth line. Kui, Jin, and Feng are of the same kind: if Kui can still have celebration, how much more so can Tai and Tongren? Therefore, there is nothing more auspicious than Zhongfu. Softness is within and strength is in the center, harmonious and compliant, thus there is sincerity. Strength being in the center, it wins through uprightness; when in Kui, one must rely on uprightness to win. The initial line, the second line, and the fourth line all have no blame, because they are strong; the third line 'has a conclusion,' because it meets strength; the fifth line is the master of all strong lines, and the top line is the conclusion of all doubts, with all strong lines taking it as their standard—just as in Qian, 'not rich' yet its neighbors all come to attach themselves; the conclusion of all doubts lies precisely in a 'sincerity.'

艮下坎上。乾之徳行，易以知險；不利東北，以不易也。中者，坤之美；徑者，道之窮。六二之無不利，見大人也；知光大，貞吉也。交而生者，難也；險在前者，未見也；見而能止者，不可能也，其知大矣。往而止則陷，止而往則得中，知矣哉，譽也。往而有功，莫尚於利見大人；貞吉而可以正，莫如當位。

The hexagram Jian is composed of Gen below and Kan above. The virtue of Qian is to be easygoing and to know danger; it says "not advantageous to the Northeast" because that place is not easygoing. "Middle" is the beauty of Kun, and "path" is when the way reaches its end. The "no disadvantage" of line six in the second position is because of "seeing the great man"; "knowing brightness and greatness" is also "upright and auspicious." What is born from union is difficulty; danger in front is something not yet seen; seeing it but being able to stop is not something ordinary people can do, his wisdom is great. To move forward but stop halfway will lead to falling into difficulty; to stop first and then move forward will achieve the middle—this is called wisdom, this is called "reputation." To move forward and achieve success, nothing is more important than "advantageous to see the great man"; to be upright and auspicious and also correct, nothing is better than "being in the proper position."

需於正中，履而不疚，當也。王弼云：山上有水，蹇難之象，除難莫若反身修徳。往得中也，是故往有功也。初來而未中也，故冝待也；初之不需，終不光亨矣。來譽乎內，喜乎不知也。體篤實，用柔中而已。蹇蹇，多也；終無尤者，中故也。內喜，復也；內喜之，反也。上下皆實，承乘皆連，維不斷也。

"Need in the center" means walking with proper steps without suffering, which is called "appropriateness." Wang Bi says: A mountain with water on top represents the image of difficulty; overcoming difficulties is better than turning inward to cultivate virtue. Going forward and achieving the middle, thus it is said "going brings merit." The first line has come but has not yet reached the middle, so it should wait; if the first line does not wait, it will ultimately not be bright and smooth. "Coming praise" is within, joy lies in what others do not know. Its nature is sincere, and what it uses is merely softness that is in the middle. "Treading with difficulty" indicates multiplicity; "finally without blame" is because it has reached the middle. "Inner joy" is returning, "inner joy of" is reversing. Both upper and lower are solid, what is supported and what is ridden upon are connected with each other, maintaining continuity without interruption.

其來也連，其孚也孿如，大者之實也。是故當位貞吉，唯在一實。連實者承，匪躬者應，朋來也。中，本也；節，和也；中節，實也，朋之大者也。往適它，今趣大，九三之朋也。爛者反矣，初三四上皆朋也，二不來，匪躬也。朋來而大，豈躬乎？不滅命也。上六陰也，從五而應三，果之碩者也；大人，九三也。五之所以大蹇蹇者，應而當位者連；上之於二，雖非其應而志在焉，其所以碩也。從三則志二可知，貴陽也，大也。朋來而大，豈躬乎？是之謂應。及身者，來也。卦往而我來，無位而志在內，可也；泰則志在外矣。

Its coming is connected, its faithfulness is "twin-like," and that is the fullness of the great. Therefore, "being in the right position and maintaining sincerity brings good fortune" depends entirely on the character "real." What is connected and full is "bearing," and what is not self-centered is "responding," which is also "companions coming." "Center" is the essence, "moderation" is harmony; being centered and moderate is real, which is the great among friends. Originally heading elsewhere, now turning toward the great, that is the nine in the third line's companions. Those who have already returned are the ones in the first, third, fourth, and top lines, but the second line does not come, because it is not self-centered. Companions coming and achieving greatness, could it be only for self? That is not willing to obscure heaven's mandate. The top line is yin, following the nine in the fifth line and responding to the nine in the third, which is precisely that great fruit. The term "great person" refers to the nine in the third line. The nine in the fifth line is "greatly obstructed" because it has a responding and properly positioned companion connected to it; the top line, although not properly responding to the second line, has its mind there, which is why it is "great." Having followed the nine in the third line, its mind toward the second line is also known, because it values the yang line, which is valuing the great. Companions coming and achieving greatness, could it be only for self? That is called "responding." What falls upon oneself is "coming." The hexagram shows movement but I come, without a position yet with the mind within, which is acceptable; but in the Qian hexagram, the mind is outside.

坎下震上。解者，赦過宥罪之名也。西南，坤所也；坤為母，無不生也；為腹，無不容也。無所往，其來復吉者，中吉也；有攸往夙吉者，其道吉也。復其見天地之心乎！其來也闕，可得而有耶？解，緩也，故夙吉。險以動，匪人也；動而免乎險，不往而往，故得眾；往而不往，故有功。

The hexagram is Kan below and Zhen above. "Jie" means to pardon faults and forgive offenders. "Xinan" refers to the direction of Kun; Kun represents the mother, which gives birth to everything, and the abdomen, which contains everything. "There is no place to go, and returning is auspicious" refers to being in the center and thus auspicious. "If there is a place to go, then going early is auspicious" refers to following the Dao and thus auspicious. "Returning" perhaps indicates seeing the heart of heaven and earth. The original text here is missing, so can it still be claimed as one's own? "Jie" means to ease, so it values "going early and auspiciously." Taking risks and acting is not in line with human nature. Acting and being able to escape danger seems like not going, but in reality it is going, hence gaining the support of the people. It seems like going, but in reality it is not going, hence achieving success.

解者，天地之撰；作者，雷雨之能；甲拆者，百果草木之化。雷動雨施，作而無作，君子以焉，以天也。其作也皆免乎險，皆免乎險者，流不盈也。始交則經綸，際而後無咎。不一不信，非得中直，能獲彼乎？黃，其中也；失，其道也。剛得位而中，故可大事；大者之田為獲，小也。

"Jie" is the creation of heaven and earth, "Zuo" is the function of thunder and rain, and "Jia Che" is the transformation of all fruits and plants. Thunder moves and rain spreads, accomplishing things without leaving a trace. The gentleman takes this as a model, emulating heaven. Its actions can escape danger; it can escape danger because it flows without being satisfied. Just as soon as it begins, it starts to act, and after the connection is made, there is no blame. Without consistency, there is no trust; if one does not possess the middle and upright way, how can one capture the other? "Huang" refers to the middle, and "Shi" refers to the way. Just having a proper position and being in the middle, one can undertake great things; the great one goes out hunting, yet captures only small things.

不然何以用射？在得先吉，先見也。貞吝，必文之不易者也。求慢藏於六三，非也，故曰亦，故曰又。拇，震之初也，孚其至矣，而未當位也。維有解，主道也。有孚于小人，咸赦宥也；小人退者，君子進也。無所不利，今亦不利也。自我致者，自我取之也。用射者，上六之志也；六五之志，維而已矣。六不應三，藏也；致冦至，慢藏也。髙，其位也；墉，其職也；隼，其人也。上六震用也。解悖則射者，狐隼而已，可謂皆免乎險；不然，則何以見大矣哉？無所往，恕也；有攸往夙吉，戒緩也。

But why is shooting used? It is because there is a gain and the auspiciousness is seen first—'first' means seeing it first. To speak of '贞吝' is something that cannot be changed by any embellishment. To place the responsibility of '慢藏' on the sixth line of the third position is wrong, so the line statement says 'also' and 'again.' '拇' is the first line of Zhen, and faith has already arrived, but its position is not appropriate. '维有解' is the main principle. To be faithful to small people means to pardon them all; when small people retreat, the great ones are promoted. To say 'nothing is not advantageous' is actually still not advantageous. '自我致' means it is self-invoked. '用射' is the will of the sixth line at the top. The will of the sixth line in the fifth position is only in the character '维.' The six lines do not correspond with the third, which is '藏'; inviting bandits is '慢藏.' '高' refers to its position, '墉' refers to its duty, '隼' refers to the person. The sixth line at the top is the application of Zhen. Removing disorder is merely shooting foxes and falcons, which is why it can be said to have escaped danger; otherwise, how can its greatness be shown? '无所往' means forgiveness, '有攸往夙吉' is a warning against delay.

兌下艮上。損下益上，其名曰損。有孚元吉無咎，可貞，利有攸往，損之時也；其道上行，乾行也。損而有孚元吉無咎可貞利有攸往者，損之時，損而合也。曷之乎？曷用乎？二簋可用享。無妄曰可貞無咎，有時者，損有時也；應有時者，損之有時也。損剛益柔者，損也，益也；與時偕行者，損益也。

The hexagram of "Loss" has the trigram Dui (Lake) below and Gen (Mountain) above. It is called "Loss" because it involves reducing the lower part and increasing the upper part. "With sincerity, great good fortune, no blame, proper constancy, and beneficial to go on" describes the timing of loss. "Its path goes upward" indicates that the path is taken by Qian (Heaven). The reason why "loss with sincerity, great good fortune, no blame, proper constancy, and beneficial to go on" is possible is because it is at the right time for loss, and the loss is in harmony. What is used? What is offered? Two thin vessels are sufficient for sacrifice. The hexagram of "No False Movement" says "proper constancy without blame." Saying "there is a time" refers to the fact that loss has its own time. Saying "there should be a corresponding time" means that the timing of loss must correspond to something. "Loss of the strong and benefit to the weak" is both loss and benefit. "Going with the time" is precisely the nature of loss and benefit.

兌，說也；艮，止也。損澤益山，九陽也，故遄。已事遄者，止而未嘗息也。往無咎，酌損之者，初志也，志其所無事也。損之志曷之乎？初九所尚，合乎中矣。損者，盛之始也；初者，損之初也。剛中也，復何損益乎？損益之，是征也。初未中，故酌損之；九二則無不利也，無不貞也，可謂中矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Dui represents joy, Gen represents stopping; reducing the lake and increasing the mountain, that is yang, so it is said 'Chuan'. 'Having finished, go quickly' means stopping but not truly ceasing. 'Going without blame, reduce it moderately' refers to the first line's intention, which is to have no affairs. Where does the intention of 'Dun' (reduction) fall? What is esteemed by the first nine is already in the center. 'Dun' is the beginning of abundance, and 'Chu' (first) is the beginning of reduction. Since it is already strong and in the center, what needs to be reduced or increased? If one reduces or increases, it becomes 'Zheng' (going forward). The first line has not yet reached the center, so it says 'reduce it moderately'; the nine in the second position has nothing that is not favorable and nothing that is not sincere, which can be said to have reached the center.

往而有尚者，必合乎此也。友，可以一得，而一不可以謂之友。君子之於道，致一而無所疑也；疑則未征，小畜之君子是也。遄者，已事遄也；使遄者，初使而四應也。孔子曰唯神也，故不疾而速，損而使遄，故亦可喜也；喜則無懼矣。或益之者，莫知其所從來也；朋者，順而佑也；十者，數之窮者也。

Those who go forward with a particular admiration must conform to this principle. A friend can achieve one thing; if they go beyond one, they cannot be called a friend. The gentleman concerning the Dao is devoted and has no doubt; once there is doubt, he does not go forth. The gentleman in the Hexagram of Small Accumulation is exactly like this. "Chuan" means "yi shi chuan," which refers to making something quick. What makes it quick is the first line driving it and the fourth line responding. Confucius said, "Only because it is divine, it is not quick yet swift." To reduce and yet make it swift is commendable; being commendable means there is no fear. "Or yi zhi" means not knowing where it comes from; "peng" is to follow and assist; "shi" is the end of the number.

者頤不可舍，而終能探索鉤致者也。六五，損之主也，損必益，可違乎？上者，乾之位；乾者，天之物。損下益上，其天也。易曰自天佑之，知於益寡，終必佑也。損而無不利者，可貞也。九二利而不徵，上九吉而大得，非可貞乎？曷之用？二簋可用享。初往有尚，中合而終得。尚志而趣大者，可不思乎？

This line speaks of nourishment that should not be abandoned, and ultimately leads to exploration and attainment. The line six in the fifth is the main line of the hexagram of loss. There must be benefit when there is loss; can this be violated? "Upper" is the position of Qian, and "Qian" is what heaven possesses. To reduce the lower and benefit the upper is indeed the will of heaven. The Book of Changes says, "To be favored by heaven." Those who understand how to increase the few will ultimately be favored by heaven. Loss leads to no harm because it is "appropriate to maintain." Nine in the second has advantage but does not go out to fight, and upper nine attains good fortune and gains much, is this not "appropriate to maintain"? What is used? Two thin bowls are sufficient for sacrifice. The first line moves forward and has a proper aspiration, attains the center and harmonizes, ultimately attains gain. Those who cherish their aspirations and pursue great things, can they not deeply reflect?

震下巽上。益，利有攸往，利涉大川，所謂自天佑之吉無不利。其道大光者，天地之道也；中正有慶者，自天之慶也。益道在器為木，利用為者，往涉皆利也。夫作者，天作也；下者，形器也；不厚事者，事無積也。凡益之道，始於元吉無咎，作事謀始，所以光大也。

The hexagram Yi is composed of Zhen below and Xun above. "Yi means it is advantageous to go forward and advantageous to cross great rivers," which is said to mean "blessed by heaven, all things are favorable." "Its path shines brightly" refers to the way of heaven and earth; "uprightness and correctness bring joy" refers to the joy from heaven. The principle of Yi is embodied in objects as wood; those who skillfully utilize it find advantage whether going forward or crossing great rivers. "Zuo" refers to the action of heaven, "xia" refers to tangible objects, and "bu hou shi" means the matter has not yet accumulated. All the principles of Yi begin with "original good fortune without misfortune"; by starting with planning, one can achieve great success.

損六五元吉，六二受之，而以用六為道，用享于帝其可也，乆矣。益之用曷之用乎？上所佑也。用無不孚，執而行之，何損益焉？事無吉凶，皆以貞勝。其有也恆，而無不之也，是謂中行。益志者，中行而已。告如初筮告之告，公如公用射隼之公，從如汝則從、從筮從之從，以益志也，則其用可知。

The hexagram of Loss, line six in the fifth position, says "original good fortune." Line six in the second position receives it, and follows the way of "all sixes." Using it for sacrifices to the Supreme Deity is also appropriate, and this way has long been established. Where should the use of benefit be applied? It should be applied where Heaven supports. Whatever is used is without deceit, and by holding fast and promoting it, what need is there for loss or gain? The matter itself is neither good nor bad; one should always rely on uprightness. Its possession is enduring and it extends everywhere, which is called "acting in the middle way." What is meant by "benefit of the mind" is nothing more than acting in the middle way. "Telling" is like "the first divination tells," "public" is like "the public shooting a falcon," and "following" is like "you follow" or "the divination follows," all of which are used to enhance the mind. Thus, its use becomes clear.

其事無吉凶，皆以貞勝，去取雖大，皆可依也，其唯中行乎？有孚惠心者，中孚也；有孚惠我徳者，中而孚也。其孚也，其惠也，古今先後不可分也。是故心有危□，徳有它目。子貢聞一以知二，蓋知此也。勿問之矣，聞而行也；大得志也，知而得也。非益志也，其足尚乎？非大得也，其足以惠我徳乎？柔中而正，則自外來者益也；剛中而偏，則自外來者損也。其來也莫知其所，故曰外也。聖人之情見乎辭，豈有偏乎？偏辭者，人事也。若夫立不易方，固以惠心；如是而□至者，非我致也。

Things themselves are neither good nor bad; they are all decided by sincerity. Even when choosing or rejecting something important, there is some basis, and it is probably just "uprightness" (zhonghang). "Having sincerity and kindness in the heart" is called Zhongfu, and "having sincerity and kindness in my virtue" is both upright and sincere. Its sincerity and its kindness are originally inseparable between ancient and modern, before and after. Therefore, if one's heart has "danger" (wei), there is also another term in virtue. Zigong understood this when he inferred two things from one. "Do not ask about it" means to act upon what one hears; "great attainment" means to gain something upon knowing it. If it is not an increase in one's aspirations, is it worth promoting? If it is not a great gain, is it sufficient to "kindly benefit my virtue"? If something is soft yet upright and proper, then what comes from outside is beneficial; if it is strong yet upright but biased, then what comes from outside is harmful. Its coming is unknown to people, so it is called "external." The sage's feelings are expressed through words, so how could there be bias? Words that are biased refer to human affairs. As for "standing without changing direction," it originally comes from a kind heart toward others; thus, what comes to it is not something I have attracted myself.

乾下兌上。揚于王庭者，利有攸往之時也；孚號者，天之令也；有厲者，人承天也；告自邑者，告以懼也；不利即戎、利有攸往者，文告之辭也。乾為天，為君，為父；無君無父者，天所決也。孚號有厲，則天人合矣。是故去故者，孚乃悔亡；決柔者，純乃中也。天人合矣，故其危乃光；乾道純則正道光。

The hexagram Guai is composed of Qian below and Dui above. "Yang in the royal court" indicates a favorable time for movement. "Fa Hao" represents the command of Heaven. "You Li" signifies people obeying Heaven. "Gao zi yi" is a warning given with apprehension. "Not favorable for military action, favorable for movement" is the wording of the official proclamation. Qian represents Heaven, the sovereign, and the father. Those who show no respect to the sovereign or father are those Heaven wishes to eliminate. With sincerity and a heart full of caution, Heaven and humanity are in harmony. Therefore, to remove old associates, one must first have sincerity to avoid regret; to eliminate the soft and wicked, one must first be pure to achieve the center. When Heaven and humanity are in harmony, that sense of danger becomes illumination. The way of Heaven is pure, and the righteous path becomes bright.

噬嗑之貞厲得當，可謂其危光矣。君子小人各有尚也：我尚孚號，則彼將已日而孚矣；我尚即戎，則彼之所尚可強使窮耶？不窮而通，其遇由我。故君子之有乾者，朝講夕慮，乾乾惕厲而念其終也。夬之時，施祿則下說，居健則眾忌。壯于頄者，居健也；健而說，決而和，則彼憂我樂，彼窮我光。

The hexagram Shihhe has the phrase "Zhen Li" which is appropriate, and can also be said to be dangerous yet luminous. The gentleman and the petty person each have their own aspirations: if I value sincerity and call out, then he will eventually be sincere; if I value military action, can his aspiration be forced into a corner? If not pushed to the extreme of desperation but instead allowed to be open, this opportunity entirely depends on me. Therefore, the gentleman who possesses the virtue of Qian, studies in the morning and reflects at night, constantly remains vigilant and cautious, always thinking of the outcome. When at the stage of Guai, granting official positions brings joy to those below, while maintaining firm strength leads to suspicion among the people. "Zhuang Yu Qiu" means to reside in firm strength. Being strong and joyful, being decisive and harmonious, this is when his worries become my joy, his difficulties become my brightness.

往不勝者，剛動而過也。大壯曰九二貞吉，以中也；動而不貞，則過乎中矣。五剛類聚，復何為哉？為者，動之過也。孚號者，天之令也；惕號莫夜者，奉令而不懈也；有戎者，於所不利有之而不忘也。不忘其所不利，不憂其所不勝，動而不過，往而不窮，其在得中道乎？

"Going forward without victory" indicates a movement that is too strong and excessive. The Great Strength hexagram says "Nine in the Second upholds virtue and is auspicious," because it is in the center. If movement leads to losing virtue, it exceeds the center. With five strong lines gathering together, what else is there to do? "To act" is precisely excessive movement. "Trustful calling" represents the command of heaven; "cautious calling without ceasing at night" means carrying out the command without slack. "Military action" refers to being aware of unfavorable situations without forgetting them. Not forgetting one's own unfavorable aspects, not worrying about not being able to overcome them, moving without excess, and proceeding without exhausting oneself—this is probably due to being in the middle way.

壯于頄者，壯形於面也，決而不和者也，故有凶。壯而不勝者，其咎在為；壯而有凶者，其失在過，皆不得中道者也。不得中道，是以獨行而用其過也。在眾剛之間，獨行而應其上，則有遇雨若濡之象。慍其若濡者，眾君子之責備者也。夫君子夬夬，則彚征者眾矣，雖有獨行之過，終何咎哉？

"Zhuang Yu Qiu" refers to displaying strength on the face, which indicates decisiveness without harmony, hence resulting in misfortune. When strength is not able to prevail, the fault lies in the word "wei" (to act); when strength leads to misfortune, the mistake is in the word "guo" (excess), both indicating a failure to follow the middle path. Failing to follow the middle path leads to acting alone and overdoing things. Being in the midst of many strong forces, acting alone and responding above, gives the image of "meeting rain as if drenched." Feeling anger towards this "as if drenched" is the resentment of many gentlemen who demand perfection. A gentleman who can "guai guai" (decisively) will find many companions who walk together; even if there is a mistake in acting alone, what misfortune could there be in the end?

君子之器容隘不齊，形乎用者，或過焉，或不及焉。至於利有攸往，剛長乃終，則其道一也。得中道者，其惟九二乎？有慍而得中之助，是以終無咎也。方剛長之時，位乎九四而其居其行皆不安者何耶？憂故也。兊，陰也，羊也；牽者，柔道也，往而不前，疑而不決者也。勉所不欲以附眾剛之決，則悔亡矣。

A gentleman's capacity varies in breadth and unevenness, manifesting in their actions as some being excessive and others insufficient. However, regarding the principle of "advantageous to go forward, the strong and enduring will ultimately prevail," there is only one truth. Those who attain the middle path are probably the Nine in the Second. When someone is angry, they may receive assistance from the middle path, thus ultimately avoiding blame. At the time of strong and enduring strength, occupying the position of Nine in the Fourth, yet its dwelling and actions are unstable, why is this? Because of worry. The trigram Dui belongs to yin and is associated with the sheep; "to pull" represents a gentle and compliant approach, moving forward but unable to advance, hesitating and unable to decide. If one forcefully does something they do not wish to do, in order to conform to the decisive judgment of the multitude of strong forces, regret will be eliminated.

兌為口舌而其耳不聰，其能聞言而信乎？終於疑而已矣。用其柔牽以處不當之位，此眾剛之所宜決也；決而當，其悔乃亡。夬夬猶蹇蹇也，中未光也，故中行無咎。孚號者，天之令也，奉天之令，可不惕乎？無號則其終可知。所謂剛長乃終者，終於純而已矣。乾以君之，可不念其終乎？乾之上九有悔之義，在夬坎損萃，不有而有者，夬之終也，訟革之義如之。困終之議，行乾之君子也。詩云唯其有之，是以似之。道之不明也，不肖者不及也。

The trigram Dui represents the mouth and tongue, yet its ears are not sharp, so can it listen and believe? In the end, it can only be described as 'doubt'. With its soft and entangled nature, being in an inappropriate position, this is precisely what the multitude of strong forces should eliminate; when eliminated properly, the regret is dispelled. 'Guàiguài' is similar to 'Jiǎnjiǎn' in the Jiǎn hexagram, and since the middle path has not yet been expanded, it is said 'zhōngxíng wújiù'. 'Fúhào' is the command of Heaven; to follow the command of Heaven, how can one not be vigilant? Without calling out, its outcome is evident. What is meant by 'gāngcháng nàizhōng' is that it ends in purity. The Qian hexagram governs the virtue of a sovereign, how could it not care about its outcome? The meaning of 'yǒuhuǐ' in the Shàngjiǔ of the Qian hexagram is found in the Guà, Kan, Sun, and Cui hexagrams; not taking it for oneself but still possessing it, that is the conclusion of Guà. The meaning of Song and Ge is also like this. The discussion about the conclusion of the Kun hexagram refers precisely to the gentleman who follows the way of Qian. The Book of Poetry says 'Only because he has it, he can resemble it'. The way is not clear because the unvirtuous cannot reach it.

巽下乾上。至柔而動也剛，坤也；剛以動，壯也。勿用取女者，坤乾也。姤，遇也，而姤有時義。柔遇剛者，其時也；剛遇中正者，其義也。夫行則剛不窮，故曰義。二簋可用享，損也；巽為長，入也；物與，無妄也；不可與，女壯也。遇柔遇剛者，遇也。睽闕。天地相遇，品物咸章也。

The Gou hexagram has the structure of Zhen below and Qian above. The softness of the Yin becomes active and becomes strong, which is represented by Kun; the strength of the Yang in motion is represented by Da Zhuang. "Do not take a wife" refers to the relationship between Kun and Qian. "Gou" means meeting; and "Gou" includes both "time" and "righteousness." The meeting of the soft with the strong refers to time; the meeting of the strong with the middle and correct refers to righteousness. If the strong can act, it will not reach the extreme, hence it is called "righteousness." "Two bowls may be offered" refers to the Shen hexagram. "Zhen represents the elder" refers to entering. "Things come" refers to Wu Wang. "Not suitable to take" refers to the strong woman. Meeting the soft or meeting the strong are both forms of meeting. The text of the Kui hexagram is missing here. The meeting of heaven and earth brings forth myriad things and clarifies all categories.

坤之六三，含之以從王事，不敢成也。九五中正，不舎則亦至焉。貞則靜，靜則天施地生，雲行雨施。天下有風，姤也。處姤之初，繫于金柅而守其靜貞則吉，有意於往則凶象見矣。豕，陰物也；女壯之時，志乎動者，初雖羸，後必壯。繫而不變，其唯不牽者乎？蹢躅，不靜也。

The sixth line of the Qian trigram, "Containing virtue and being steadfast in purity," refers to containing oneself and being willing to serve the sovereign, without claiming personal achievement. The ninth line in the fifth position is upright and correct. If one does not give up, one can ultimately reach the goal. Maintaining purity leads to stillness, and stillness allows heaven to act and earth to produce, clouds to move and rain to descend. When there is wind over the world, it is the Gou hexagram. Being at the beginning of Gou, attaching oneself to the golden hook and maintaining stillness brings good fortune; once there is a desire to move forward, ominous signs appear. "Shi" refers to a yin creature; when a woman becomes strong, her ambition is to move. At first, she may be weak, but eventually she will grow strong. Those who are tied down and do not change are probably only those not involved in entanglements. "Zhi zhu" means being restless.

包有魚無咎者，中也；不利賓者，利己也，非小己也。利者，義之和也，其利已之中之利乎？不中則不和。用初九有厲之利，成九二有魚之義，非大者不能。居止皆不安而無大咎者，厲故也；巽故知大，蠱之六三亦如是。未牽者，入故也；不厲則或牽矣，可不惕乎？包無魚者，不可震也；近而逺民，起何得乎？

"Having fish, no blame" is because it attains the center; "unfavorable for the guest" indicates self-interest, but not selfishness. "Beneficial" refers to harmony of righteousness; that self-interest is actually the benefit of attaining the center. Without the center, there is no harmony. Using the benefit of initial nine "having danger" to achieve the righteousness of nine two "having fish" is not something the great cannot do. Being unsettled in both dwelling and movement yet without great blame is because of awareness of danger; wind is able to know the great, just as the hexagram Gu in line six three is also like this. "Not entangled" is because it can enter; not knowing danger may lead to being entangled, can one not be vigilant? "Containing no fish" means not to act hastily; distancing oneself from the near and the people, and acting when arising, what can one gain?

□碩果也。以杞包瓜者，用眾以包也；含章則無不包矣。有隕自天者，天錫之也；天降嘉穀，人其食矣。含章者，中正之主，志而不舎者，必至乎命。易曰大有上吉，自上佑也，自佑自來，豈人也哉？姤其角，姤之極也；吝，下也，上則窮，故吝，吝乃無咎。

That is the abundant fruit. "Using the杞 to wrap the melon" means relying on the people to embrace and include; if one can contain the virtue, it can encompass everything. "A falling star from heaven" means the heavens bestow upon him; when the heavens send down good grains, people naturally have something to eat. "Containing the virtue" is the ruler of the middle and correct path; those who have aspirations and do not abandon them will surely reach the mandate of heaven. The Book of Changes says, "Great abundance brings great good fortune, and it is favored by heaven." Being favored by heaven, coming from heaven, how could it be something humans can achieve? "Meeting at the horn" means the encounter has reached its extreme; it is said "to be in difficulty" because it is in a lower position, and when it is in a higher position, it becomes exhausted, hence the difficulty—yet precisely because of this difficulty, there is no blame.

坤下兌上。物相遇而後聚。亨者，嘉之會也。有器無大於廟，有廟無大於王。見其亨，不見其貞；用其吉，不虛其往。是故時皆無咎，不以所遭害貞，先王之所以王也。順以說，內外也；剛中，其外也；不中不應，不應不萃。假有廟，天也；致孝享，命也。聚以正者，執中而已；順天命者，順其正也。

The hexagram Cui (Gathering) has the structure of Kun (Earth) below and Dui (Lake) above. Things meet and then gather. "Heng" refers to a harmonious meeting. There is no vessel greater than the ancestral temple, and no one greater than the king above the ancestral temple. One sees only its Heng, not its Zhen; one uses only its Ji, not its Wang falling empty. Therefore, at this time, all the lines are without blame, not hindered by their circumstances from maintaining their Zhen, which is the reason why the former kings became kings. "Shun yi Yue" refers to the internal and external, "Gang Zhong" refers to its external aspect; if not Zhong, then there is no response, and without response, gathering cannot occur. "Jia you miao" comes from Heaven, "Zhi xiao xiang" comes from destiny; gathering by the correct way is merely upholding the middle; following Heaven's mandate is to follow its correctness.

用而不有，有而不無，是故觀其所聚而天地萬物之情可見矣。天地之萬物，萬物之天地，情一乎正，是故聖人之所謂觀者，順而已矣。除戎器戒不虞者，用其全也；全故正，正故皆無咎。師以毒民、夬不利即，皆戎器也。中孚之初，其戒豫矣。孚不終，乃亂乃萃，萃之初可忘乎？

Using it without claiming it as one's own, claiming it yet not allowing it to be reduced to nothing, thus observing what it gathers, the nature of all things in heaven and earth can be seen. All things in heaven and earth, and the heaven and earth that all things rely upon, are unified in 'correctness' (zheng). Therefore, the 'observation' mentioned by the sage is merely about 'following' (shun). 'Removing weapons and warning against unforeseen dangers' refers to using it completely. Completeness allows for correctness, and correctness ensures that all lines are free from blame. The 'using it to poison the world' in the Army hexagram and 'not favorable for military action' in the Parting hexagram both refer to weapons. The first line of the Middle Trust hexagram has already prepared for vigilance early on. 'Trust not sustained, then disorder and gathering follow'—can the beginning of gathering forget this point?

其號不孚，其握不正，其笑不夭，未貞故也。恤不往，則其志終不治矣，是故戒之在初，舜琴之言達此而已，奚為哉？孚乃利用禴，今未也；未者，匪孚元永貞悔亡故也。比之元筮，筮其求也；萃之未光，有其位也。萃之時皆無咎，用大牲吉，其唯九二乎？引而未變，中故也；終不光，卒乎引而已矣。

His call does not gain trust, his handshake is not proper, his smile is not natural, all because he has not yet attained uprightness. If he is anxious but does not act, his aspirations will never be properly cultivated; thus, admonition should be given at the beginning. The statement about Shun playing the five-stringed zither merely expresses this idea; what else is there to do? "Trust is useful for a simple sacrifice" — this is not yet achieved; the reason it is not achieved is because "without trust, the original and enduring uprightness brings no regret." The "original divination" in the卦 of "Crossing Over" refers to divining his request; the "not bright" in the卦 of "Gathering" means merely holding an empty position. When "Gathering" occurs, all lines are without blame, "using great sacrifices brings good fortune," perhaps only the Nine in the Second is worthy of it. The reason for drawing but not changing is because it is in the center; the reason for not being able to expand fully is only because it stops at the word "drawing."

未光，需也。嗟而往者，未治故也；未治而上巽，則終不亂矣。嗟如愁如，進所尚也；小吝而往者，上巽之學；大吉而位不當者，未變之守。認而有之無咎矣，然匪孚元永貞悔亡者也。如是則非假不尚大矣。萃之極，豫生怠，故齎諮涕洟無咎；未安上者，不忘危也。是故大吉猶小吝也，故曰位不當也。食舊徳終吉者，其唯貞厲乎？

"Wei Guang" means waiting. To sigh and move forward is because it has not yet been rectified; without being rectified and with the upper trigram being Xun, ultimately it does not lead to disorder. "Jie Ru Chou Ru" indicates that the emphasis is on progress. Slightly being in difficulty yet still moving forward is following the nature of Xun above. Great good fortune but improper position is maintaining one's original state without change. Acknowledging and possessing it can avoid blame, yet it still remains in the situation of "not trustworthy, original constancy, and loss of regret." In this way, it is not "false," nor can it be considered as valuing grandeur. When gathering reaches its extreme, ease gives rise to laziness, hence "sighing and weeping, no blame"; those who are not content with being in a superior position are because they do not forget danger. Therefore, great good fortune is still like slight difficulty, hence saying "improper position." Enjoying old virtue and ultimately achieving good fortune, perhaps only those who maintain correctness in perilous situations can do so.

巽下坤上。聚而上者謂之升。不積則不聚，應而不連，則方積方隳，其能厚乎？大亨者，君子亨也；慶者，尚大之慶也。木生乎厚而成以漸，入而順，剛中而合，允也。中在上，初志焉；九二之孚，中孚也。外物薄，可交於神明者，君子而已矣。有喜者，勿恤也；順事者，承天也。

The hexagram Sheng is composed of Xun below and Kun above. Gathering and moving upward is called "Sheng." Without accumulation, gathering cannot occur; although there is response, if it is not connected, it becomes like something that has just accumulated and then collapses, how can it be thick? "Great prosperity" refers to the prosperity of the gentleman, and "Qing" means the celebration of great joy. Trees grow on thick soil and gradually become tall; Xun enters and is gentle, strong in the center and harmonious, that is "Yun." The center is in the upper position, and the first line has the aspiration toward it; the "Fu" of the second line is the sincerity of the center. External things may be thin, but only the gentleman can connect with the spiritual and divine. "Having joy" means there is no need to worry, and "following the affairs" means serving heaven.

王之所都曰侯曰國，國有君也，邑有主也。離上九之出征，以正也；謙上六之行師，征邑國也。始必怠，終必虛，虛而後無所疑。賁之翰如、巽之進退，未虛也。九三在下卦之上，邑虛矣而虛在也。不可階而升者，天也；可升而得者，賢人之中正也。虛邑不富矣，有虛矣，未消也；消則□矣，□而有不富者焉，則是升而不已者也。升而不已，必入于幽谷，是故人之意也，消則升不在器。

The place where King establishes his capital, the states and the territories: a state has its ruler, a town has its master. The 'going forth to war' in the upper ninth line of the Li hexagram is to go forth in the right way; the 'marching with the army' in the upper sixth line of the Qian hexagram is to attack the town-states. At the beginning there is certainly laziness, and at the end there is certainly emptiness; only after emptiness does there come no doubt. The 'hasty movement' in the Ben hexagram and the 'advancing and retreating' in the Xun hexagram have not yet reached emptiness. The ninth line in the third position is above the lower trigram, the town has already become empty, but that 'emptiness' still remains. What cannot be climbed step by step is heaven; what can be climbed and obtained is the middle and upright of the virtuous. An empty town is not rich; having 'emptiness' but not yet exhausted; when exhausted, it becomes empty and yet still not rich, that is the rising without stopping. Rising without stopping will certainly fall into the deep valley. Therefore, when the mind's thoughts are exhausted, the 'rising' will no longer fall upon objects.

坎下兌上。貞大人吉無咎者，乾所利見。當有言不信之時，貞吉無咎，是謂困亨。物歸之，有情見之詞，或不信焉，剛揜之時也。自闗以東謂取為揜，又覆也；本無取人覆之，本自易取，乃險。險以說，困而不失其所亨，其唯君子乎？無所用心，難乎其亨矣。離揜之中，唯君子之剛乎？君子以焉。

The hexagram Guan (Obstruction) has the structure of Kan below and Dui above. "Zhen, the great man is auspicious, without blame," which is exactly what Qian says "favorable to see the great man." At the time when "words are not believed," to remain steadfast and be auspicious without blame is called "Guan is favorable." All things are drawn toward him, referring to words that have real substance, yet others may not believe them, which is the time when something is newly concealed. In the east of the pass of Hangu, "taking" is called "yan," which also means covering. Originally there was nothing to take, yet others come to cover it; something that could be easily obtained has now become dangerous. To be in danger yet still joyful, to be in difficulty yet not lose the favorable condition, perhaps only the gentleman can do this. If the mind has no use, then it is hard to achieve success. In the situation of being concealed, only the firmness of the gentleman can maintain himself, and the gentleman takes this as a model.

有言不信，其困自亨，一無窮通；尚口乃窮也。尚豐之大，求頤之實者，時雖困，未始窮也。雨施以坎，澤無水者，未雨也。命則志焉而後至，困而不失其所，是以致而遂也。困之時，君子之所以可知矣。處不安而上無芘，入幽谷而乆不睹，始而乆可知也。辯通寡怨，慮稽乎始；始險窮下，終不明矣，非道藏人，自不覿。

"There is talk but no trust," his difficulties can still be resolved, there is no real poverty or success; if one only boasts with words, he will truly find himself in a desperate situation. Those who value the greatness of the Qian hexagram and pursue the practicality of the Yi hexagram, though temporarily inpredicament, are not really in true poverty. The falling of rain depends on the Kan trigram; "the marsh has no water" means that it has not yet rained. Heaven's mandate requires first establishing one's will before it can arrive; being inpredicament but not losing one's principles, thus being able to reach and fulfill one's aspirations. Inpredicament, the virtue of a gentleman becomes evident. Facing an unstable situation with no shelter above, entering a deep valley and remaining unseen for a long time, starting off in prolongedpredicament, it is easy to imagine. Being able to discern things leads to less resentment, and one's thoughts should be carefully considered from the beginning; if the beginning is dangerous andpredicament is at the bottom, the end will not be clear—this is not the Dao that buries people, but rather people who are unwilling to come out and meet others.

於酒食者，養也；朱紱方來者，來也；方來者，未大也；利用享祀，事大也；征凶無咎，居吉也；中有慶者，中而不無也。於石則不生矣，據于蒺藜，似維而實縶矣。不見者，揜也；乘剛者，剛入窮下而柔反上矣，是困而困也，非所困而困也。初與之來也，乆不覿，來徐徐也。困于金車吝，入于幽谷故也；終吉者，兊與之也。

"Yú jiǔ shí" represents nourishment, "zhū fú fāng lái" indicates arrival; saying "fāng lái" means it is not yet great. "Li yòng xiǎng sì" signifies attending to great matters; "zhēng xiōng wú jiù" means it is auspicious to remain tranquil. "Zhōng yǒu qìng" means attaining the center without falling into emptiness. Being confined on a stone prevents growth; resting on thornbushes seems secure but actually causes entanglement. "Bù jiàn" means being concealed; "chéng gāng" means that the strong has penetrated deeply while the flexible is above, which is the true state of being confined, not a situation where one should not be confined but is. The first line comes together with it but has not been seen for a long time, hence its slow arrival. Being "kùn yú jīn chē" leads to difficulty because it is trapped in a deep valley; saying "zhōng jí" is because the trigram Dui is willing to be close and harmonious with it.

文不當，故吉凶生焉。初六之凶，不當位也；雖不當位而九四與之，其有不孤矣。劓，刑其息；刖，止其行，困也。於赤紱者，方來者大矣；乃徐有者，今有兄也；中直者，中入也；利用祭祀，明而察也。辯通寡怨，莫尚乎徐，是故曰有終，五受福。彼牽以蔓，我危而獨居，動皆困；擬議而征，出揜以行，其動吉矣。九二養而未征，九四需而知有。

The wording is inappropriate, and thus fortune or misfortune arises from this. The misfortune of the line "Initial Six" comes from its inappropriate position; although its position is inappropriate, the line "Nine in the Fourth" is willing to be close to it, so it does not remain isolated. "Nose amputation" is a punishment to stop it, "foot amputation" is to make it unable to move, these are all forms of being trapped. "At the red sash" indicates that what has come has already become great; "then gradually there is relief" means that now there is a close relative to rely on. "Middle straight" means penetrating to the center; "favorable for worship" means being clear and discerning. Being able to discern leads to fewer grievances, and nothing is better than "gradual," so it is said "there is a conclusion," and thus the line "Nine in the Fifth" receives blessings. The other party is entangled like vines, I am in danger and alone, any movement leads to being trapped; if one can deliberate and then act, remove obstructions and proceed, then the action will be auspicious. The line "Nine in the Second" is being nurtured but not yet tested, while the line "Nine in the Fourth" is waiting and then knows where to return.

巽下坎上。有改焉，非井也；有喪有得，非井也；有往來，非井井也。至而後繘，汔至亦未也，其瓶羸，終不至矣。上水之道，入而已；養而通，功也；未繘，故也。井不改也，不改井乃以剛中也；中，其位也；不出其位，止也；止而不盈，亨行也。勞民而民忘其勞，習勞卦也，勸相習也。

The hexagram of the Well has the trigram Xun (Wind) below and Kan (Water) above. If there is change, it is no longer a well; if there is loss and gain, it is not a well; if there is going and coming, it cannot be called "well well." One goes to the well and then uses a rope to draw water; even when "almost reaching," it has not yet arrived. The water pot breaks, and in the end, water cannot be drawn up. The method of drawing water upward is only in the character "entering"; being able to nourish and also to connect is the true achievement; saying "not yet drawn up" has its reason. The well does not change; not changing the well is because it is firm and in the center. "Center" refers to its position, and "not going beyond its position" refers to stopping. Stopping without being satisfied is the way to be harmonious and to act. The people labor hard but forget their labor, because they are accustomed to it; this is the hexagram of "labor," and it also advises people to become familiar with each other.

瓶不羸以習也，習而後熟，熟乃功。井不改也，寧有新舊？舊無禽者，今不食也；舎而不時，亦舎之。是故巽水之道，以反下為初，上合志也，時乃日新。谷則不明而未砌，射鮒則流近而施偏；甕則不可以受多，敝則不新，漏則不涸，無與之中也；中無與，則舊而已。以亨行時中也，是故食舊徳貞厲，其唯從上之吉乎？

A vessel remains intact due to familiarity; only through practice does it become proficient, and only through proficiency does it achieve effectiveness. Since the well remains unchanged, how can there be a new or old? "The old well has no fowl" means that it is no longer used now; if it is abandoned and inappropriate, it is naturally abandoned. Therefore, the principle of the wood of Xun entering water begins with returning downward and harmonizes with the upper. When the time comes, it naturally becomes renewed. The bottom of the well forms a valley, so it cannot see the light of heaven, yet it has never been repaired. Shooting for the frog is too close to the water, and the giving is narrow. A jar is too small to hold much; when it is broken, it is not new, and when it leaks, it cannot hold water. These are all within the realm of "no connection." If there is a middle but no support, it is just an old well. By following the path of harmony and maintaining the middle at all times, it is said, "Consume the old virtue, remain firm in danger." Perhaps only by following the superior is it auspicious.

從上之吉，中吉而終者也。井渫，行修也；為我心惻者，它也；並受者，交也。先儒注云：其道不交，則莫之與也。三以剛柔，四以靜甃；終始條理，甃也。其求也豈有求哉？異乎水而已。乾為寒，於時為冬，寒而不涸，洌故也。泉之洌，味焉而後知；味不味，天也，我洌而已。不上不下，非新非舊，中正之謂也。井養之初而反下，及其收也，在上而勿幕；舊徳可食，今養不濁，井井之義如此而已。

Obedience to the auspiciousness of those above is the auspiciousness of the center, which can have a conclusion. "Well dredged" refers to cultivating one's own virtue; "for my heart is moved" refers to others; "both receive its blessing" refers to mutual interaction. The ancient scholars explained that if his way does not connect with others, no one would be willing to associate with him. The third line pairs a strong with a soft line, and the fourth line is still and "dredges"; having a beginning and an end, with clear order, is exactly "dredging." His seeking, is it really intentional? It is no more than natural, like water. The Qian trigram represents cold, which corresponds to winter; cold without freezing is because the water is clear and sharp. The clarity of spring water can only be known by tasting it; to find flavor in the absence of flavor is the nature of heaven, I am only clear and sharp. Not high nor low, neither new nor old, this is called the center and correctness. The well's nourishment returns to the bottom from the beginning; when the harvest comes, it resides above and "does not cover"; old virtue can be used, and the current nourishment is not muddy — the meaning of the well is no more than this.

離下兌上，闕。

The Gé hexagram has its structure with the Li (Fire) trigram below and the Dui (Lake) trigram above. The explanation of this hexagram in the transmitted texts is lost, leaving only the Yixing (one line) of the hexagram, and the main text cannot be traced.

巽下離上，闕。養不窮而卒乎食者，九五也。姤九五含章，中正也。其徳在履、在觀、在離、在益、在姤、在巽、在節；其用在豫、晉、大壯之二，需、訟、艮之五。中正者，位也，於履見之。離則柔麗而亨，巽則剛巽而志行；剛柔分而剛得中，則當位以節，中正以通。

The Dǐng hexagram has its structure with Xùn below and Lí above, though the original text is missing here. The ultimate focus on "food" comes from the Nine in the Fifth line. The "containing virtue" of the Gòu hexagram's Nine in the Fifth line is precisely the middle and upright. This virtue is seen in the hexagrams Lǚ, Guān, Lí, Yì, Gòu, Xùn, and Jié; its application is seen in the Second Line of Yù, Jìn, and Dà Zhuàng, and the Fifth Line of Xū, Sòng, and Gèn. What is meant by "middle and upright" refers to position, which can be seen in the Lǚ hexagram. Lí is flexible and attached, thus achieving success; Xùn is strong yet yielding, and the mind's aspirations are fulfilled. When the strong and the flexible are separated, and the strong is in the middle, it can "be in the proper position to regulate, and be upright and smooth."

是故入而後艮，漸而後之，純享而不它，謂之庸亨，養之道可知也。是故亨以享上帝者，聖人也；亨以養聖賢者，乾元也。大哉乾元，自孰而無不養也。是故聞不聞、見不見、象無象者，堯舜之人也；四目則明此而已，四聰則達此而已。巽而耳目聰明，孰大於是？

Therefore, after entering, one can then stop; gradually advancing, one can then go somewhere. To enjoy purely without mixing anything else is called "ordinary prosperity" — from this, the principle of cultivation can be understood. Therefore, those who can prosper and offer sacrifices to the Supreme Deity are sages; those who can prosper and nurture sages and virtuous men are the Creative Power of Heaven. How great is the Creative Power of Heaven, for it nourishes all things without exception. Therefore, those who can hear what is not heard and see what is not seen, and perceive images in the formless, are like Yao and Shun. The four eyes are able to see clearly, but only because of this clarity; the four ears are able to hear clearly, but only because of this perception. To be compliant and to have keen senses — is there anything greater than this?

柔進而上行，亨上也；得中而應乎剛，用中也。舜之所以事堯、所以治民者如是，是故元亨之象至今存也。或曰太平無象，此衰世冥盲之論，不足以語器矣。易曰見乃謂之象，形乃謂之器，制而用之謂之法；又曰以制器者尚其象。夫不足以語器者，其何以語聖人之見乎？

"Flexibility and advancement" signify success in the upper position; "possessing the center and responding to the strong" signifies adherence to the middle path. Shun was able to serve Yao and govern the people precisely in this way, hence the "greatly prosperous" (yuan heng) aspect remains to this day. Some people say that there are no visible signs of peace and prosperity, which is merely the opinion of those in a declining era who are ignorant. They are not qualified to discuss "objects" (qi). The Book of Changes states, "When something is seen, it is called an image; when it takes form, it is called an object; when it is made and used, it is called a method." It also says, "Those who make objects should value their images." If someone cannot even discuss "objects," then on what basis can they talk about what the sages perceived?

正位凝命，用舍由時，時無不利，猶或未順，臨之九二是也。趾，足也；顛者，顛之也；出者，不巽也；否者，不然也。因其顛而顛之，因其否而出之，非作也，故利。兌，說也，為澤為妾；得妾者，澤流而民說之也。離者，兊之子也，不以其明孰之乎？未悖者，悔亡之順也；從貴者，違故也。

Correcting its position, stabilizing the heavenly mandate, taking and discarding according to the time, always advantageous at all times, yet sometimes it is not smooth. The line Nine in the Second of the hexagram is like this. "Zhi" means foot; "Dian" means to reverse it; "Chu" means unwilling to be flexible; "Po" means to disagree. Following its reversed trend to reverse it, following its disagreeing trend to remove it, this is not deliberate action, hence advantageous. "Dui" is joy, representing marsh and a concubine; "getting a concubine" means the water of the marsh flows and the people are joyful. "Li" is the son of "Dui," without relying on its brightness, who can cook food? "Wei bei" means following the order after regret has vanished; "Cong gui" means the reason for going against the old custom.

更物者莫若鼎，故取新無咎之象著於初爻。有實者，爻之中；虛無者，我之仇。我仇有疾，不我能即，則中吉矣。近者覆渥，非我仇乎？中以為實者，乘焉而制之，是故有疾而不我能即也。慎所之者，之實也；終無尤者，得終也；之終得實，在裒多益寡而已矣。以制器者尚其象，六五有之。

To replace old things, there is no better choice than the ding, so the image of "taking new things without blame" is placed in the first line. "Having substance" refers to the middle of the line, while "emptiness" refers to my enemy. My enemy is sick and cannot approach me closely, thus benefiting from the middle and being auspicious. Those who are close will be covered and tainted, which is precisely my enemy. A person who takes the middle as real can dominate above it and control it, so even though it is sick, it cannot approach me. "Being cautious in one's movement" means moving toward something full; "having no blame at the end" means being able to have a good ending. To reach the end and obtain the substance lies entirely in the four characters "gathering much and adding little." "Those who make objects value their images," and the sixth line in the fifth position possesses this quality.

去故之謂革，鼎耳革者，故革也。其行塞者，反泰也；雉膏者，朋澤之才也；不食者，棄也；方雨者，猶方來也，來斯雨矣。不誠故虧，妄動故悔，與時俱新，咸有終也。餗者，烹飪而成也；覆公餗者，入否可知矣。人心之所不然者，其有甚於私乎？其形者，器也；渥者，雨染也。雨之染也廣矣徧矣，染之而必變者，其唯風俗乎？慢之忽之者，以其私也；公而不私之謂信，易曰信志也。

Removing the old is called "ge"; "ding er ge" precisely means removing the old. "Its movement is blocked" is the opposite of the Tai hexagram. "Chi gao" refers to talents that can benefit each other. "Not eating" means being discarded. "Fang yu" is like "fang lai," meaning when it comes, rain follows. Not being sincere leads to loss; reckless action leads to regret. If one can keep up with the times and renew oneself, then all will have good endings. "Su" is food cooked by boiling; "fu gong su" shows that one has already fallen into a blocked situation. What is most contrary to people's hearts is there anything worse than "private desire"? "Its form" refers to the vessel, "wo" means being stained by rain. The staining of rain is widespread and pervasive; what is certainly changed by being stained is probably only customs. Neglecting and being careless toward it is due to private desire; being public and无私 is called "xin," and the Book of Changes says "xin is the sincerity of the will."

有二焉，耳之受也；□而具之，舉鼎也，一而力。黃而金可知也，金而黃可知也，夫是之謂中。中以為實，則外此者皆假也。假者，似大之大也；大禹之不自滿假，實也；三苗自賢，反道敗徳，假也。貞者，無為也，明良合徳而利矣，又何為乎？剛而能變者，金也；不變而堅者，三也。中故變，上故節，鼎以玉終焉，以制器者尚其象故也。

The tripod has two ears, which are the parts that bear its weight; when these are complete, it can be lifted, and lifting it reveals its strength. Saying "huang" (黄) indicates gold, and saying "jin" (金) indicates yellow; this is called "zhong" (中). Taking "zhong" as real, then everything else is false. What is called "false" is something that appears large but is not. Yu the Great was not self-satisfied or self-important, which was real; Sanmiao thought themselves virtuous but went against the right path and corrupted virtue, which was false. "Zhen" (贞) means doing nothing; if a wise ruler and virtuous minister are in harmony and all things are smooth, then what else needs to be done? Gold is strong yet can change, while three is unchanging and hard. To attain "zhong" allows for change, and to occupy a high position allows for restraint; the tripod is carried with a jade handle, precisely because "those who make objects should value their forms."

剛柔節也，皆也；鼎之上九，則節也。蒙之子克家、坎之樽酒簋貳，則接也；睽之際義無咎、無初有終，遇剛也；屯六二之難、震之來厲，乘剛也；同人之伏戎于莽，敵剛也；歸妹之無攸利，柔乘剛也。敵則未退，接則方晉，遇則所遇在彼，乘則中出在我，節則際而止矣。

"Hard and soft are in harmony and regulation," meaning that each line follows this principle. In the Ding hexagram, the top line is "regulation." In Meng hexagram, "the son takes charge of the family," and in Kan hexagram, "a cup of wine and two bowls," belong to "connection." In Kui hexagram, "meeting the noble husband" without blame and "no beginning but a good end" belong to "meeting a strong line." In Tun hexagram, the second line's hardship and in Zhen hexagram, "coming with danger," belong to "riding on a strong line." In Tongren hexagram, "hiding the soldiers in the wilderness" belongs to "opposing a strong line." In Guimei hexagram, "no benefit" belongs to "soft riding on a strong line." Opposing means not yet retreating, connection means advancing, meeting means the encountered is on the other side, riding on means the middle path comes from me; as for "regulation," it is connection and stopping at the right time.

震下震上。中以為實者，鼎也；載鼎實者，匕也；鬯，香酒也，以氣格神者也。祭莫盛於禴，祭主莫先於震，可莫可於震。亨豫生怠，恐致福，福以不亡為大。邇發者懼，則見乎逺者驚矣。出者，言乎其出也。一索而得長男也，再索而得中男也。元善不二，剛中不孤。一索而得者，初也。

The Zhen hexagram has Zhen below and Zhen above. The vessel used for holding the contents is the ding, and the utensil used to carry the contents of the ding is the bi. "Chang" is a fragrant wine, used to communicate with the spirits through its scent. There is no sacrifice more solemn than the Yu sacrifice, and there is no chief priest more esteemed than Zhen. Nothing is more suitable for bearing the responsibility than Zhen. Smoothness and ease easily lead to negligence, but only fear can bring blessings, and blessings are greatest when they are not lost. If one feels fear at the first sign, then the distant shock will also be visible. "Chu" refers to its emergence. The first line obtained is the eldest son, and the second line obtained is the middle son. The original goodness is not divided, and the strong and central does not act alone. The first line obtained is the first line.

乘焉躋也，髙大以平者陵也，九宄也。勿逐七日得者，窒而復也。六二中也，來厲，厲未行也；往來之謂行，七日得則億喪而後復也。蘇蘇，安也；行無眚，當也。位不當者，位外也；材過其位，動不能逺，近而未光者也。遂泥者，不達而無可觀也。索而來承以恐，億喪貝，躋乃復，有乘焉，中未大中也。億之者，心之多也；危者，□之動也。

Being carried upon means ascending, and something high and level is called "ling." "Nine" signifies reaching the extreme. "Do not pursue, but after seven days you will obtain it" indicates a blockage followed by recovery. The second line is in the center; "coming with danger" means being in a perilous situation but not yet taking action. There is movement only when there is both going and coming; "after seven days you will obtain it" means first losing a great deal and then recovering. "Susu" means peace, and "acting without calamity" means acting appropriately. "Position is not appropriate" means the position is external; although the talent exceeds the position, once it moves, it cannot reach far, only being near and unable to expand. "Sui ni" means not being able to proceed and having nothing to show. Seeking and coming, then being received with fear; "losing a hundred coins" and then "ascending again," there is something being carried upon, because although it is in the center, it has not yet reached the great center. "Yi" means excessive thinking, and "wei" means the movement of danger.

往來闕，厲之行也；七日得，不失也。其事在中，奚喪奚得？大闕之爻也。是故有孚惠心，其事在中；有孚惠我徳，而闕得也。蠱之上九髙尚其事，有而後可大者，其事闕，豈小事乎？遁畜臣妾、睽之吉、豐折其右肱、小過亨利貞，皆非其事也；乾之行、坤之發、升之闕、益之大作，豈小事哉？其事在中，是以君子有攸往而不敢成也。

The text here is missing the term "往来," which refers to dangerous and perilous actions. "Seven days and then success" indicates that there is no loss. His matter lies in the center, so what is there to talk about loss or gain? This is a major爻 with a missing part. Therefore, "having sincerity and benefiting others' hearts" refers to the matter being in the center; "having sincerity and benefiting me with virtue" is also due to being in the center—here the original text is missing. In the upper ninth line of the Gua of Gu, "exalting his affairs" comes first and then can be great, but his matter here is missing, so can it be a minor matter? The "keeping servants and concubines" in Dùn, the auspiciousness in Kuí, the "breaking the right arm" in Fēng, and the "smooth, beneficial to hold fast" in Xiǎo Guò are not his matter. As for the movement of Qian, the action of Kūn, the missing text in Shēng, and the "great action" in Yì, can these be minor matters? His matter lies in the center, so the gentleman, although he goes forth, dares not take credit for his achievements.

索索矍矍，震視之極也；征凶貞吉也，於節見之。震不于其躬，渙其躬也；婚媾有言，非偏詞也。中未得者，今動出也；雖凶無咎，不可鄰哉！臣哉臣哉，鄰哉！知畏也。離躬莫大於畏鄰。

"Suosuo" and "Juejue" indicate extreme fear and looking around anxiously; "Zheng xiong" and "Zhen ji" can also be seen in the卦 of Jie. "Zhen bu yu qi gong" refers to dispersing oneself as in the卦 of Huan; "Hun gou you yan" does not mean partiality. "Zhong wei de" means that now movement is outward; "Sui xiong wu jiu" means that it does not affect neighbors. "Chen zai chen zai, lin zai" refers to knowing fear; to escape one's own troubles, nothing is more important than fearing neighbors.

艮下艮上。艮，所也。有觀焉，獲矣；有不觀焉，見矣；有與焉，秪不平矣。上下敵應，不相與也，其唯永貞之徳、光明之道乎？習不出者，有山之象；習者多矣，兼山則其止大矣；不出其位，則其位一矣。艮之初以艮其趾為正，用六之習也，達之於史，往勝無咎，剛動而征，其孚不窮。

The hexagram is Gèn, with Gèn below and above. "Gèn" signifies a place of rest. If something is worth observing, there will be gain; if not, there will still be some perception; if there is mutual interaction, it is merely an imbalance. When upper and lower parts are in opposition yet correspond, the only reliable thing is the virtue of enduring steadfastness and the path of brightness. "Xí bù chū" represents the image of "Jiān Shān" (double mountains); there is much to review, with two mountains overlapping, its "rest" becomes great; not exceeding one's position, its position becomes unified. The first line of Gèn, "Gèn qí zhǐ," is correct, representing the review of "Yòng Liù"; applying it to historical events, it means going forward and being victorious without blame; when a strong force moves out to campaign, his sincerity will not be exhausted.

腓在趾限之中，趾止則腓止，限動則腓隨。不拯則反乎？用拯其心不快，則非我心不快也。退聽則當其位矣，不拯不隨，未當也；能拯其隨，則隨時之義自無不當，不出其位，當也。方進而列，未退聽也；退聽則聞矣。危熏心，終必聞，今未也。限在坤震之中，夤，中脊之肉也；前動而後隨，列也；中不我隨，厲也。

The "fei" is located between the "zhi" and the "xian": when the "zhi" stops, the "fei" also stops; when the "xian" moves, the "fei" follows. If we do not rescue or help, is that better? If we use rescue but feel unhappy in the heart, that is not because I myself am unhappy. If one can retreat and obey, then it is appropriate. If neither rescue nor follow, then it is not appropriate. If one can rescue what it follows, then the meaning of following at all times naturally becomes appropriate, not exceeding its proper position is called "appropriate." When advancing and splitting, it is still not retreating and listening. If one can retreat and listen, then one can listen. In a dangerous and perilous state, the heart is deeply affected, eventually one will listen, but now it has not yet happened. The "xian" is between the "kun" and the "zhen," and the "yin" is the flesh in the middle of the back. If the front moves and the back follows, that is called "lie"; if the middle does not follow me, that is called "li."

艮其身，止諸躬也，惟精惟一，可以出位而思乎？未退聽者，中矣而未聞也。以中正也，則其所止矣。言者，大人之言也；咸其輔者，安得而聞乎？是故不出者，巽也；為口舌者，兌也。反艮之義，可不思乎？有言不信，尚口乃窮，退聽之學，豈以滕口為尚哉？

"艮其身" means to stop at one's own self; to be meticulous and focused, can one still go beyond one's proper place and indulge in idle thoughts? Those who have not yet retreated from listening, though they have already attained the middle, have not truly listened in. Because it is upright and correct, it can rest in the place where it stops. "Speech" is the speech of the superior person; "咸其辅" where can one hear anything? Therefore, those who refuse to go out are Xun, and those who are about the mouth and tongue are Dui. The opposite aspect opposed by Gen, can it not be deeply considered? "There is speech but no trust," "excessive talking leads to ruin"—is the study of retreating from listening to value showing off one's mouth and tongue?

其趾、其腓、其隨、其心、其夤、其限、其身、其輔，皆不出其位也。不止諸躬，則不得其時；不得其時，則其道不光明矣，是以君子思焉。厚徳，坤也；敦艮，用永貞而之終也。艮以有終吉，復以自考無悔，安土敦乎仁故能愛。反於家，然後知與震無異時、與觀無異位。反身赦過，位之分也；應乎上下，習畜皆光。

Its toes, its calf, its tendons, its heart, its sinews, its limits, its body, its supports—all remain within their proper places. Without staying within itself, it cannot attain its time; without attaining its time, its way is not bright. Therefore, the gentleman is careful about this. "Thick virtue" is the quality of the Earth (Kun); "Steadfast Mountain" (Gen) is the use of constant sincerity to reach the end. Gen is auspicious because it has a conclusion; the return (Fu) is without regret because it examines itself. Being content with its place and firmly rooted in benevolence, it is able to love others. Returning to the family, one then realizes that it is no different from Zhen (Thunder) in terms of time and no different from Guan (Observation) in terms of position. Self-reflection and forgiveness of faults are due to their proper positions; when above and below are in harmony, both "practice" and "cultivation" become bright.

艮下巽上。咸恆損益無妄大畜皆利貞也，歸吉之義，君子講焉。之而無險，進而得位，往乃有功。得位則可往，以正則可正；得位然後往，故待男然後行。往而正，動也；動而不出，艮也。居者，得位之名。觀其象，考其辭，徳賢俗善，皆非一日。乾則去水未逺，義則非言。有言而無咎者，初六故也。

The hexagram Zhan is composed of Gen below and Xun above. The hexagrams Xian, Heng, Shen, Yi, Wuwang, and Daxu all say "favorable to uprightness." The reason for the favorable outcome of a woman's marriage is something that the gentleman should study. Going forward without encountering danger, advancing to a proper position, and thus achieving success through movement. Being in a proper position allows for movement, and following the correct path ensures rectitude. One must first attain a proper position before moving forward, hence the need to wait for the man to come. Moving with rectitude is "action"; action without exceeding one's position is "Gen." "Residence" is the term for attaining a proper position. Observing its image and examining its wording, virtue, capable persons, customs, and good government are not formed in a day. The water of Qian and Li is still not far, but in terms of principle, it is not expressed in words. Those who have words without blame are due to the influence of the first line.

漸故吉，終則凶。小子厲，大人貞，漸之初宜辨之。不憂不生，盤也；素，空也；需而樂，其養可知，志光亨也。陸，頂也，艮之陸也。以陰柔乘我者，冦也，宜御焉。孕不育，不貞不征也；我征則迷矣，故御也。御莫如貞，凶莫大於迷，故保焉；保焉則相保矣。

Proceeding step by step leads to good fortune, but reaching the end brings misfortune. "The young man is in danger" while "the adult remains steadfast," so at the beginning of the gradual process, one should clearly discern this. Not worrying and not acting recklessly is called "pan"; "su" means emptiness. Being able to wait and find joy in it, one's cultivation is evident. The mind is bright and unobstructed. "Lu" refers to the highest point of a high place, which is the "Lu" of Gen. Those who use their yin and flexibility to attack me are thieves, and I should resist them. "Yun bu yu" means not holding to the right path and not going to war; once I go to war, I become lost, so I can only defend. Defense is better than anything else when it comes to steadfastness, and danger is greater than being lost, so I must preserve myself. If I can preserve myself, I can also preserve others.

小畜之終疑而弗徵，損之九二弗損益之，困之九二利用享祀，震之上六畏鄰戒也，大壯之初其孚不窮，未濟九三利涉大川，皆以貞也。頤之六二拂經于丘頤，斷之九三斷其義矣，貞乃孚也。是故歸妹貞凶者，反入而動也；反入而反動則征吉，故曰以恆也。征吉征凶，革亦如之，唯吉不雜，則泰升而已。

The final line of Xiao Xu is uncertain and does not lead to military action. In Sun Guan, the second line says "Not losing but gaining," in Kun Guan, the second line says "Beneficial to sacrifice," in Zhen Guan, the top line warns against fear of neighbors. In Da Zhuang, the first line says "Its sincerity is not exhausted," and in Wei Ji, the third line says "Beneficial to cross great rivers." All of these depend on the concept of "Zhen." In Yi Guan, the second line says "Brushing against the path on a hill," compared to the decisiveness of the third line, the third line's decision is appropriate and in accordance with righteousness. Therefore, Gui Mei says "Zhen is凶," meaning it is reversed and then moves. If one can reverse and then act, it becomes "Zheng Ji," so it says "With constancy." "Zheng Ji" and "Zheng Xiong" are also seen in Ge Guan. Only when good is not mixed with bad, it becomes Tai and Sheng.

是故歸妹之終曰其位在中，以貴行也；震之六三曰其事在中，大無喪也。大哉其位乎！貞而征，征而貞，其位其事無不在中，其唯得大而貴行者乎？木，巽也；桷，極之旁行者也。漸於木，且或之；或之道，戒於止而不疑也。髙平曰陸，大陸曰阜，大阜曰陵；陵者，髙平之尤大者也。婦，二也；三歲不興，需也；終莫之勝者，貞勝也，貞者大中也。先者為首，後者不迷，序也。乾而盤，盤而陸，陸而陵，進也。進退無常，非離群也；否不亂群，鴻也。

Therefore, the final statement of the Guimei hexagram says, "Its position is in the center, and it acts with dignity." The Zhen hexagram's line six three says, "Its affair is in the center, and there is great gain without loss." Its position is indeed great! Only after being firm can one proceed, and only after proceeding can one be firm again; its position and affairs always fall into the center. Perhaps only those who possess great virtue and act with dignity can achieve this. "Wood" corresponds to Xun, and "joist" refers to the horizontal part of a roof beam. Progressing to the wood, it carries the character "or"; the meaning of "or" is to be cautious and stop without doubting. High and level is called "lu," a large "lu" is called "fu," and a great "fu" is called "ling"; "ling" is especially great among high and level places. "Fu" refers to line six two; "three years without rising" indicates waiting; "finally no one can overcome it" means winning through firmness, and firmness is great centrality. The one who comes first leads, and the one who comes later does not get lost; this is the order. From Qian to "pan," from "pan" to "lu," from "lu" to "ling," this is progress. There is no fixed pattern of advance or retreat, yet it is not detached; those that are blocked but do not disturb the group are the wild geese.

兊下震上。歸妹，象也；征凶無攸利，言乎其象也。聖人之情見乎詞，不交不通，匪人也；不交不興，人之終始也。是故否必通者，天地也；艮而震者，君子也。推而行之之謂通，作於中吉之謂興。歸妹，人之終始也，觀其彖辭則思過半矣。奚所觀？曰：止其所，說以動，所歸妹也。以無體之體，體不動之動，聞其言而信焉，睹其所歸乎？

The hexagram Guimei is composed of Dui below and Zhen above. Guimei discusses the image; "going on a journey brings danger, and there is no benefit" refers precisely to this image. The sage's meaning is expressed through words: if there is no mutual connection, there is no communication, which is not in accordance with human nature; if there is no mutual connection, there is no beginning, which is the beginning and end of human affairs. Therefore, after blockage, the heavens and earth must surely become unblocked; those who can remain still and then become active are the gentlemen. To extend this principle is called "communication," and to initiate action and achieve good fortune is called "beginning." Guimei represents the beginning and end of human affairs; by examining its "Tongci" (Commentary on the Image), one has already thought through more than half of it. So what should one examine? The answer is: stopping at the proper place, being pleased and then moving, this is the bride being married off. Taking the formless as form, taking stillness as movement; upon hearing this, one can believe and thus see its ultimate destination.

征凶，位不當也；以動所歸妹，又何之矣？無位之位，不當而當。無攸利，柔乘剛也；所不可見，未光也。澤上有雷動闕，言乎其所可聞也，烏睹其歸乎？永終也，故恆知敝也，故新。新故長，恆故久，天地之恆也，君子以焉。君君臣臣，父父子子，是故裒多益寡、稱物平施，君子之所以永終也；剛健篤實、輝光日新，君子之所以畜小也。

"Seeking to advance brings calamity," because the position is inappropriate; if it is the younger sister who moves in accordance with the joyful and dynamic, where else can it go? A position without a place, though seemingly inappropriate, is actually appropriate. "No benefit is found," because the soft is overpowering the strong; what is unseen is not yet fully developed. "Thunder above the marsh" and movement, though the original text is missing here, refers to its audible aspect—yet from where can its destination be seen? It lies in "eternal end." Therefore, only through constancy can one understand decay and renewal; renewal allows for longevity, constancy ensures endurance, which is the constant nature of heaven and earth. The gentleman follows this principle. The ruler fulfills the ruler's duty, the subject the subject's duty, the father the father's duty, the son the son's duty. Therefore, "gathering much and benefiting the few, measuring things and distributing fairly" is how the gentleman achieves eternal end; "strong, upright, solid, and radiant with newness" is how the gentleman nurtures the small.

歸妹之跛眇歸也，是故吉也利也。不足與者，不處故也；跛能履，所歸妹也。以娣，貴不行也；恆，固也；吉，承者貞勝也。相承者，交也；貞故征凶，交故征吉。初之貞，以也；二之常，中也；幽人也，故未變。須，需也，未當未光亨也；貞而需，非位不當也。

When discussing "limping" and "blind in one eye," the text refers to "returning" or "marriage," hence indicating good fortune and benefit. Those not worth associating with are because they are not settled in their place; "a limping person can walk" corresponds to the bride being married. "With a younger sister" implies that although she is esteemed, she cannot move forward. "Constant" means firm; the statement of "good fortune" is because the one who supports is successful through uprightness. Mutual support is called "interconnection"; maintaining uprightness leads to "danger," while mutual connection leads to "good fortune." The uprightness of the first line is "with," and the constancy of the second line is "center"; it is a secluded person, so it has not yet changed. "Wait" means waiting, and it is not yet in the right position or bright and smooth; maintaining uprightness while waiting does not mean the position is inappropriate.

須宜反，反乃歸，歸故以娣；說故須，動故期，愆而遲，未咸也；歸有時，故宜待也。帝乙歸妹，交歸也；不如其娣之袂良，用右也；月幾望，吉之終也。其位在中，則視履全矣；以貴行，則賤隨矣；以貴下賤，大得民也，經之主也。始交終歸，成言乎艮，亦君之嚴者也。

The "Xu" should return, for returning is returning home; because it returns, it is said "with the younger sister." Because of joy, one should wait; because of movement, there is a time; if the time is delayed, it is because there has been no response; marriage has its proper time, so one should wait. "The Emperor Yi marries his younger sister" means that after meeting, she returns; "not as good as her younger sister's sleeve" indicates that the right is preferred; "the moon is almost full" signifies the completion of good fortune. "Its position is in the center" means that "looking at one's steps" is complete; "with honor going forward," the humble naturally follow; to descend from honor to humility brings great popular support, which is the master of the principles. It begins with meeting, ends with returning, and is accomplished in the gate (Geng), which is also where the ruler's authority lies.

無實，虛也；無血，不力也；承丕實，但也。羊，兌也，柔而不失，故曰士；獨而不婦，故曰女。本當也而貞，其有本；利也而順，其虛又何之矣？弗損益之，何征焉？無之也，何攸焉？動而歸者義，止而交者仁，天地之心乎？勞變唯兌，兌次乾，可研也。

"Without substance" means emptiness, "without blood" means weakness; inheriting great substance is no more than this. "Sheep" corresponds to Dui; flexible yet maintaining its position, thus called "shi"; independent and not becoming a wife, thus called "nu". Originally, being in the right position and maintaining purity, it has its origin; advantageous yet obedient, where can that emptiness go? "Not losing or gaining," why go to war? Since having nothing at all, what can be pursued? Movement returning is righteousness, stillness meeting is benevolence; this is probably the heart of heaven and earth. Only Dui can labor and change; Dui comes after Qian, worthy of careful study.

或曰歸妹，陰陽之情也；陰陽之情，人之義也。大哉乾元，萬物資始；坤至靜而徳方，乃終有慶。是故終萬物、始萬物者，莫盛於艮；人之終始，其唯中乎？又何之矣？故征凶。行有嘉也，故征吉。征凶居貞吉，改過之義也；不徵不居，唯其時物，可不慎乎？

Some say the hexagram Guimie speaks of the relationship between yin and yang; and the relationship between yin and yang is also the principle of human righteousness. How great is the creative power of Qian! All things rely on it to begin. Kun is at its most still, and its virtue is upright, thus ultimately bringing about joy. Therefore, nothing surpasses Gen in its ability to both conclude and begin all things. The beginning and end of human affairs, perhaps, lie only in the middle. Where else could one go? Therefore it is said, "A journey brings danger." Yet if one proceeds with good results, then it is also said, "A journey brings good fortune." "A journey brings danger" yet "remaining steadfast brings good fortune" refers to the meaning of self-reform. If one neither journeys nor remains steadfast, it depends entirely on the time and circumstances. How can one not be cautious?

泰以其彚，升用勿恤，革之中，困之動，居也，中以為志。損不可征也，既雨既處，疑未亡也，不居其可乎？雨矣而能疑，君子也。大壯壯于趾、頥之行失類，皆以居貞為得。得其所歸者必大，窮大者必失其居，故豐亨宜日中，而小者亨，小狐汔濟，在下經之終。中庸其至矣乎！

The Tai hexagram speaks of "its gathering," the Sheng hexagram speaks of "using without worry," the Ge hexagram speaks of the center, and the Kun hexagram speaks of movement; all of them refer to "residence," and all take the center as their aspiration. The Dun hexagram does not allow going out to campaign; "after the rain, one remains in place," indicating that doubts have not yet been dispelled, so is it proper to be unsettled? To still have doubts after the rain is the way of the gentleman. The Da Zhuang hexagram's "strength in the toes" and the Yi hexagram's movement without losing its kind, both find their success in "residing with uprightness." Those who can reach their proper place will surely be great, but those who pursue greatness to the extreme will surely not be able to maintain their place. Therefore, the Feng hexagram says, "It is favorable, the king comes to it, it is appropriate at noon," while the small one can also be favorable—"the small fox almost crosses the river"—which precisely falls at the end of the lower trigrams. The Doctrine of the Mean indeed reaches its ultimate perfection!

離下震上。小畜謙震節皆亨也，大有升皆元亨也，乾坤則具矣，屯隨臨無妄革亦皆具也。亨，王假之，勿憂，宜日中，豐也。大，實也；得其所歸，明動合矣。習坎行有尚，尚大也。內也而假有家，離也而假有廟，王假之一也，尚大也，故來章。內外一也，知十遺聲，君子所以習也。

The hexagram Feng is composed of Li below and Zhen above. The hexagrams Xiao Xu, Qian, Zhen, Jie all say "Qing" (smooth). Da You and Sheng say "Yuan Qing" (greatly smooth). Qian and Kun have all four virtues. Tun, Sui, Lin, Wu Wang, and Ge also have all four virtues. "Qing, Wang Jia Zhi, Wu You, Yi Ri Zhong" refers to Feng. "Da" means reality; being able to attain its proper place, brightness and movement are in harmony. Xi Kan says "Xing You Shang," which is to value great things. Family is within and says "Wang Jia You Jia," Hun belongs to Li and says "Wang Jia You Miao," which is the same as Feng's "Wang Jia Zhi," all emphasizing great things, hence "Lai Zhang." Inside and outside are originally consistent; being able to understand ten things from one and forgetting the traces is exactly what the gentleman should be familiar with.

噬嗑曰剛柔分，動而明，雷電合而章，動而明合也。明以動，至也；至而王假之，尚大也。我臣之主也，所主亦主也，皆配也。十日為旬，反祥為災；旬，徧也。無妄之義，求不可浚；反，反也；過，過也。往有尚，未止也。豐其蔀、日中見斗者，見也；往得者，征吉也；疑疾有孚發若者，發也。

The Shexi says, "Yin and Yang are divided, movement brings clarity, and thunder and lightning combine to form a clear pattern," which precisely describes movement that brings clarity and the harmony between clarity and movement. By moving with clarity, one can reach the highest point; reaching the highest point then allows the king to come and join, which signifies the exaltation of the great. I take the minister as the main, yet what is being governed is still the main, thus they are properly matched. Ten days make a shen, and turning the auspicious into calamity; "shen" is universal. The meaning of Wuxiang is that seeking should not be pursued too deeply; "fan" means return, and "guo" means excess. "Wang you shang" means that it has not yet stopped. "Feng qi bu, ri zhong jian dou" refers to "seeing"; "wang de" is "zheng ji"; "you fu fa ruo" refers to "emission."

疑則未信，疾則未復，復其見天地之心乎？心之所之謂之志。發而後知日中見斗，中乃見，見乃中也。豐之世在三，二其應也；明之極在三，三四出矣，失幽人也。四者，初之近臣也；初者，四之逺臣也。逺者遇其配主，其剛合也；近者遇其夷主，遇五也。觀其所主可以知初，觀其所為主可以知四；人之道，中而已矣。

If there is doubt, there is no belief; if there is illness, there is no response. "Fu" perhaps refers to seeing the heart of heaven and earth. What the heart tends toward is called "zhi." Only after action is taken do we realize "the Big Dipper appears at noon"—only by being in the center can it be seen, and only by seeing it is it considered centered. The situation of the hexagram Feng is in line six three, and line six two corresponds with it. When brightness reaches its peak, it is also in line six three. When lines three and four both go out, that is losing the secluded person. Line four is the near minister of line one, and line one is the distant minister of line four. The distant one "meets its matching ruler," which is the union of yang with yang. The near one "meets its夷ruler," which is meeting nine five. By observing what it governs, we can know line one; by observing what it is governed by, we can know line four. The way of being a person is no more than the character "zhong" (center).

含章者皆來，勿憂矣。一人有慶，慶也；子考用譽，譽也；自天佑之，吉也。屋，覆也；蔀，藏也；戶，穴也，故曰窺。無人，不見其人也；三歲，久也；不覿，凶見得也。天，際畔也；翔，動不棲也；自藏，體不也。動之極至於如此，豈不悲哉？王假之何以見乎？曰：豐，大也，而貞大也。

Those who can contain the principles have all arrived, so there is no need to worry. "One person brings good fortune" refers to good fortune; "carrying on the father's affairs and gaining reputation" refers to reputation; "being favored by heaven" refers to good fortune. "House" means covering, "蔀" means covering up, "户" means a hole, so it is said "to peek." "No one" means not seeing that person; "three years" means a long time; "not meeting" means misfortune has already appeared. "Heaven" means boundary, "flying" means moving without resting, "self-concealment" means the form is not visible—this sentence has a missing character. When movement reaches its extreme, it becomes this, how pitiful! Where does "the king comes to it" come from? The answer is: "Feng" means great, and its "zhen" is also great.

艮下離上。旅者，窮大而失其居也。是故旅巽皆小亨，而旅則貞吉，巽則往見皆利。柔得中乎外，則中未大；中未大，故小亨；而順而麗，故貞吉。獄而留，猶旅而乆也；君子之用明，達情而已。火在下，無敢也；火在上，猶慎焉。所不可有，非所困而困焉，不祥也。即次，厲也；懐其資，資在中也；得童僕貞，厲而貞也。

The hexagram of Travel is composed of the trigram of K’un (Earth) below and the trigram of Li (Fire) above. "Travel" refers to seeking a great place but ending up in a desolate place and losing one's dwelling. Therefore, both the hexagram of Travel and the hexagram of Xun (Wind) only mention "small success." The hexagram of Travel says "uprightness brings good fortune," while the hexagram of Xun mentions going and seeing as beneficial. The yin line in the outer trigram is in the middle position, but this "middle" is not great; since it is not great, it is only "small success." However, because it is gentle and attached, it says "uprightness brings good fortune." When a case is concluded but the prisoner is still detained, it is like staying in a foreign place for a long time without leaving. A gentleman uses his wisdom to understand the truth. If fire is below, it does not dare to act recklessly; if fire is above, it still needs to be cautious. Things that should not be there should not be confined and then go into self-imposed confinement, which is inauspicious. "Staying at the next place" indicates danger and peril; "carrying his wealth" means having wealth with him; "obtaining a loyal servant" means being in a dangerous situation yet able to maintain uprightness.

食舊徳貞厲終吉，是故終無尤也。終乎喪者，終不居矣。焚其次者，焚如也；喪其童僕貞厲者，皆喪也。焚其次，則失其所矣，亦以傷矣，何歸焉？與下者，親寡也。進乃麗，止則焚，九三焚矣，故曰傷於外者必反於家。處非位矣，得多矣。快者，利也；我心不快，得害之也；心未快也，我利乎？

"Enjoying the virtue of the past, with firmness there is danger," yet ultimately it leads to good fortune, so it is said "in the end there is no blame." Those who end with the word "loss" can no longer hold on to their dwelling. "Burning the secondary" is the same as "burning like fire"; "losing his servants, with firmness there is danger," both refer to loss. "Burning the secondary" means losing the place of dwelling, thus suffering injury, where can one return? Being in a position of inferiority and having few close associates. Advancing allows one to attach, but stopping leads to being burned; since nine three has already been burned, it is said "those injured externally must return to their family." The position occupied is not its proper place, yet the gains are already considerable. "Quick" means benefit; "my heart is not quick," means the gain has harmed it; since the heart is not at ease, where is my benefit?

坤之括，慎也；蹇之來、蠱之得、豐之來章，用括也。即次而上逮，孰有孰亡？終以譽命至也。上逮匪人也，上逮而巽可知矣。巽而喪者，我心也；一矢亡者，我心乎？噬得金矢，未亡也；解之得，得中道也；得而亡，大中也。然則六五之射也，獲乎？曰：麗止俱中，雉矢兩亡。飛鳥以凶，小過之始也；鳥焚其巢，旅之終也。先笑，先易也；牛，順也；資斧，其順乎？以旅在上，終不厲矣。初非不告，終莫之聞也。旅之時以志通為始，原始要終，取焚在初，是以終迷其在。

The hexagram Kūn's "kuà náng" signifies caution; Jiǎn's "lái" and Gǔ's "dé", as well as Fēng's "lái zhāng", all use the term "kuà". When traveling and seeking upward, one must discern what is gained and what is lost. In the end, it depends on "yù mìng". Seeking upward is not the way of the upright person; seeking upward while being compliant, the situation is clear. Compliance leading to loss is my heart; "yī shǐ wáng" is also my heart. Shìkē's "dé jīn shǐ" is still not lost; Jiě's "dé" is gaining the middle path; gaining without possessing is true middle. So, does the fifth line's shooting result in a catch? The answer is: attachment and stopping are both in the middle; the pheasant and the arrow need not be clung to. "Fēi niǎo yǐ xiōng" marks the beginning of a minor misfortune; "niǎo fén qí cháo" is the end of travel. "Xiān xiào" is the beginning of understanding the easy, "niú" is compliance, and "zī fǔ" is probably also compliance. Being in a position of travel while occupying a superior position ultimately does not lead to danger. At first, there were no one to advise, but in the end, he listened to none. The time of travel begins with "zhì tōng"; tracing its origin and concluding its end, the root of "fén" lies at the beginning, so ultimately one becomes lost—there is a missing passage in the original text.

巽下巽上。入而小亨，往見皆利，微乎其辨也。重巽者，皆巽也。剛巽乎中，柔亦順焉；剛巽乎正，柔亦順焉。聖人所以申命者如是。道無入，入者名而已。風之入也有入乎？隨也，風也，一而二，二而一，隨時之義亦如此而已。有象則有重也，是之謂申命。故伏申，故顯；巽為雞，申命也。

The trigram Xun is composed of Xun below and Xun above. It can enter, thus achieving a small success; going forward and seeing are both beneficial, and the distinction between them is very subtle. "Double Xun" refers to both upper and lower trigrams being Xun. When the strong is flexible and yielding in the middle, the weak follows suit; when the strong is flexible and yielding in the proper position, the weak follows suit. The sage repeatedly emphasizes the command, precisely like this. The Dao itself has no notion of "entering"; saying "entering" is merely a term. Does the wind really enter? The trigram Zui speaks of following, and the trigram Xun speaks of wind; one and two, two and one, the meaning of following is no more than this. As long as there is an image, there is repetition, which is called "reiterating the command." Therefore, it can be hidden, and because of reiterating the command, it can also be manifest. Xun represents a chicken, precisely taking the image of reiterating the command.

使而隨，召而應，信不思，教不議，中以行事，隨而已矣。進退不果也，治以果，申之初也。神無方也，有告焉；易無數也，在一二三四者有歸焉。始不求，終不得；用之時，吉無咎者，得可必也，不待得而吉。資莫如仁，斧莫如義，君臣之際，仁義而已。三之頻，斧喪矣。

One leads it and it follows, one calls it and it responds; sincerity does not require deliberation, and education does not require discussion. Acting in the middle way, one simply follows along. If one hesitates and is indecisive in advance and retreat, then one uses decisiveness to correct it, which is the beginning of the command. The spirit has no fixed place, yet it has something to say; the Book of Changes has no fixed number, yet it falls on one, two, three, four, each with its own place. If one does not seek at the beginning, one will not obtain at the end; when it comes to application, "auspicious without misfortune" means that what is obtained is certain, without needing to wait until one has obtained it to be considered auspicious. No wealth is greater than benevolence, no axe and halberd is more advantageous than righteousness; between ruler and minister, there is nothing more than benevolence and righteousness. The "frequent flexibility" of the Nine in the Third indicates that the axe has already been lost.

斧喪資，安施乎？用吉也，故得；中之吝也，故志窮。先甲後甲，事之終始也；先庚後庚，行事之終始也。事之終始，天地也；行事之終始，君臣也。初在履，故無初；終在巽，故有終。二之吉，得也；三之正，合矣。履之終也，貞吉悔亡，無初有終，則悔亡而有功者在其中矣，其亦重巽之義乎？

The axe has already been lost, where can the resources be applied? Only when something is useful is it auspicious, so there is gain; although it is obtained in the middle, it still carries a sense of regret, so the mind is in hardship. "Three days before the first heavenly stem (Jia) and three days after the first heavenly stem (Jia)" refers to the beginning and end of a matter, while "three days before the seventh heavenly stem (Geng) and three days after the seventh heavenly stem (Geng)" refers to the beginning and end of action. The beginning and end of a matter belong to heaven and earth, while the beginning and end of action belong to sovereign and subject. The first line is in the trigram of progression, so it says "no beginning"; the final line is in the trigram of wind, so it says "there is an end." The auspiciousness of the second line lies in "obtaining," and the correctness of the third line lies in "coinciding." The conclusion of the trigram of progression says "uprightness brings auspiciousness and regret disappears," and also says "no beginning but there is an end," so the disappearance of regret and the presence of merit are included within this—this is probably precisely the meaning of the repeated trigram of wind.

上息偃者，或得或喪，其志不同也。用而不有者得，不有而亡者窮。上窮由失中也，九二之上息偃，求也；上九則喪矣，上故貞凶。貞可凶乎？曰：吉凶在人，失得之象，貞何與焉？巽以行權，知之事也，智不與焉。

The "resting and yielding" of the top line sometimes brings gain and sometimes loss, because their aspirations differ. Those who can use it without claiming it for themselves gain, while those who do not claim it and ultimately lose it are in poverty. The upper position becomes poor because it loses the center. The nine in the second line, though in a high position, "rests and yields" as a pursuit; the nine at the top has already lost, so it is "firm and凶" (dangerous). Can holding firm also lead to danger? The answer is: whether good or bad fortune depends on the person, and this is merely an image of gain and loss, so what does "firmness" have to do with it? "Following the wind to act with authority" is the matter of those with true knowledge, and ordinary small cleverness has no place.

兌下兌上。亨也，無不達也；利貞者，性情也；亨利貞，故說也。剛中而柔外，是謂中道。說以利貞，猶曰中孚以利貞，其用也豈用之乎？是以順乎天而應乎人也。說之大，非說之而大也。井之用可觀於此。君子以朋友講習，其有大於麗澤乎？

The trigram Dui (Lake) is composed of Dui below and Dui above. "Heng" means unimpeded and all things flow smoothly; "Li Zhen" refers to the nature and disposition. Since it is both Heng and Li Zhen, it brings joy. The strong is in the center and the flexible is on the outside, which is called the middle way. "Shuo yi Li Zhen" is like "Zhong Fu yi Li Zhen"; is its use something deliberately pursued? Therefore, it can follow heaven and respond to people. The reason joy is great is not because it is pleasing to people. The use of the well trigram is also evident here. The superior person uses friendship to study and discuss, is there anything greater than "Li Ze" (mutual benefit)?

兌而說者，和兌也；知和而和者，行也；未疑，猶未變也。履以和行，而至於體天地之撰者，聖人終始也。是故習以始，行以慶終。說之所以大何也？亦悔亡也，亦信志也，唯嘉□之君子為能孚兊。物相雜故曰文，文不當故吉凶生焉。兌而有來，失中矣，失故凶，中則當。

When兑 is harmonious and joyful, it is called "Harmonious Joy"; understanding harmony and seeking it alone is called "Action"; not yet having doubts means it has not changed. The卦 of "Footsteps" ("履") uses "Harmonious Action" to reach the level of observing the creation of heaven and earth, which is the way of the sage. Therefore, starting with "Practice" and ending with "Action" bringing good fortune. Why is joy great? It is only because of "Elimination of Regret" and "Faithful Will"; only a virtuous person of beauty can be trusted in joy. Things being complex is called "Culture," and improper words lead to good or bad fortune. When兑 has something coming, it loses the center; losing the center leads to misfortune, while gaining the center leads to correctness.

商，如商賚之商；介，爾景福之介。疾者，未寧也；商而助，斯有慶矣。孚在九五而四能承之，是以獲助。剝復皆天行也，獨孚于剝者，泯其也；泯其說者，貞勝故也。貞勝而有厲，則順乎天而應乎人者具矣，具故正；不來故當之大，其唯位正當乎？其孚貞故常，其改當故孚；引則有絶，故未光也。輝光日新，其唯不家食乎？其道光明，其唯動靜不失其時者乎？

"Shang" is like "Shang lai" (Shang), and "Jie" is like "Jie er jing fu" (Jie). "Ji" means not yet at peace; if one can discuss matters and receive help from others, there will be joy. Trust is in the Nine in the Fifth, and the Nine in the Fourth can uphold it, so help is obtained. Both "Bo" and "Fu" are part of the heavenly movement, but trust is specifically mentioned in the "Bo" hexagram, which aims to eliminate private desires—there is a missing character in the original text. The ability to eliminate pleasure is due to winning through uprightness. Winning through uprightness while remaining cautious and vigilant, then "following heaven's way and responding to people's will" is complete; completeness allows for correctness. Without external influence, one can take the great position—this is probably only the proper position of the Nine in the Fifth. His trust comes from uprightness, so it is enduring; his change comes from appropriateness, so it is trustworthy. Once influenced by external factors, there will be a break, so it is not yet fully developed. "Radiant light renewed daily" is probably only for those who do not stay at home to eat. "His path is bright" is probably only for those who do not miss the proper time in stillness or movement.

坎下巽上。利見大人亨利貞，萃也；利涉大川利貞，渙也；王假有廟，萃也渙也，故皆利；皆利也，故亨。來而不窮者，乾道也，再索而得者也。得位乎外而上同者，坎之外、巽之內同得位也。王乃在中，柔中也；以中故得位，以位故知王。巽在上，故曰乘；乘木而木道乃行。尊尊親親，乘木之功也。享于帝，欽天也；立廟，尊祖也，祖則有兒矣。

The hexagram Huan consists of the trigram Zhen (Thunder) above and Kan (Water) below. The hexagram Cui says "It is advantageous to see a great man, the hexagram is harmonious, and it is advantageous to maintain sincerity." The hexagram Huan says "It is advantageous to cross a great river, and it is advantageous to maintain sincerity." Both Cui and Huan mention "The king comes to the temple," so both hexagrams are advantageous. Since both are advantageous, they are harmonious. The coming that does not reach an end is the way of Qian, which is the middle son obtained by seeking again. The outer trigram being in its proper position and matching the upper trigram is when Kan is on the outside and Zhen is on the inside, each in their proper positions. "The king is in the center" refers to being gentle and in the center; because it is in the center, it is in the proper position, and because it is in the proper position, it knows that it is the king. Zhen is on top, so it is said to "ride over." Riding over wood allows the wood way to be通行. Respecting what is respected and loving what is loved is the function of riding over wood. "Offering to the deity" is respecting heaven, "establishing a temple" is honoring ancestors; with ancestors, there are descendants.

渙而後知用壯，則小用以助純則吉。初六之吉，惠迪也。機在前，王居也；奔機，用健也；敬修其可願，以悔亡為得願，中也。渙其躬者，艮之時也；匪躬之故，無往不達，泰初之志達此而已。渙其群元吉，以有丘也。山為君，三是也；丘為臣，四是也。有丘者，不敢無君臣也；思出其位，則此義夷矣，其能如六四之光大乎？

After dispersion, one understands the use of strength: small usefulness helps achieve purity, which is auspicious. The auspiciousness of the first line is due to following the right path. "Machine" is in front, which is where the king resides; "running to the machine" is using strength. Devotion to fulfilling what is desired, taking "regret disappearing" as achieving the desire, that is the middle. "Dispersing his body" is the time of the mountain trigram; "the king's loyal minister is steadfast, not for his own sake," there is no place where it is not smooth, the ambition of the first line of the Tai trigram is no different. "Dispersing the group, great auspiciousness" is because of "having a hill." The hill represents the ruler, referring to the ninth line in the third position; the hill represents the minister, referring to the sixth line in the fourth position. A person with a hill dares not look down on ruler and minister; once the mind strays from its proper place, this principle is destroyed, how can it be as bright as the fourth line?

物以群分，安可夷也？六四順而位明，不息者也，天之所助，是以元吉。渙汗其大號，散而不吝也；散而居，是謂正位。渙之終，其血去矣，而不能逖者，害必及之，能如上九之逺害乎？上九剛而順，剛故不吝，順故天助之無不利也。拯馬，助純也；奔其機，朝宗也；志在外，匪躬也；有丘，匪夷也。

All things are grouped into categories, so how can they be treated equally and completely destroyed? The Sixth in the Fourth is gentle and compliant, yet it is in a bright position, showing continuous movement. It receives the assistance of Heaven, thus it is "originally auspicious." "Sweating out a great decree" means spreading out without restraint; after spreading out, it can settle in place, which is called being in the correct position. The end of the trigram of Dispersing is when its blood has already been drained, yet it cannot be completely removed, so the calamity will surely spread. Can it be like the Nine at the Top, which can distance itself from calamity? The Nine at the Top is strong yet compliant: its strength allows it not to be stingy, and its compliance brings Heaven's assistance without any hindrance. "Rescuing the horse" means completing purity, "running toward its opportunity" means revering the king, "having a will beyond oneself" means not being concerned only with oneself, and "having a hill" means not wanting to completely eliminate the distinction between sovereign and subject.

兌下坎上。節而信之，故受之以中孚。無過無不及者，節亨也。苦甘者，味也；苦節不可貞，味焉而後知，貞無不可，不可貞者，苦節也。鼎金之爻曰中以為實也，玉鉉之爻曰剛柔節也；中也故變，上也故節。大蹇之爻曰以中節也，而家人之九三則失家節也。然則節之義可知矣。

The hexagram is Dui below and Kan above. When there is moderation, people are convinced, so the "Sequence of Hexagrams" follows Jie with Zhongfu. To have neither excess nor deficiency is "Jie, hex." Bitterness and sweetness are both tastes; "a harsh moderation is not proper" means one must experience it to know—originally, "zheng" (uprightness) has no restrictions, but "not proper" refers specifically to harsh moderation. The hexagram Ding mentions "middle as reality" for the golden chain, and "harmony of firmness and softness" for the jade chain; to be in the middle allows change, and to be at the top allows moderation. The hexagram Jian says "great difficulty brings friends" because of "moderation in the middle," while the third line of Jiaoren loses the moderation of the family. Thus, the meaning of "Jie" is clear.

是故剛柔分而剛得中，節之所以亨也。可貞則亨，不可貞則其道窮矣。味之於人，貞無不可，不可者窮也。以行險，節之宜也。知通知塞，則不出宜矣；必於不出，豈履中之宜哉？爻不當位則失矣，可不思乎？當位以節、中正以通，謂九五也。以節以通，所謂中道。四時有終始，本乎未發之中；民物無傷害，成於中節之和。

Therefore, when the firm and the yielding are separated and the firm is in the center, this is why the hexagram of Moderation is able to be harmonious. If one can maintain uprightness, then harmony is achieved; if one cannot maintain uprightness, then the path is exhausted. For a person, uprightness is inherently acceptable; the statement that it is not acceptable refers to when one has reached the extreme. In terms of taking risks, Moderation is appropriate. If one knows both the open and the blocked, then even without going out, one can be in harmony; but if one insists that "not going out" is inevitable, can that be considered proper conduct? If a line is not in the right position, it is a loss; can we not think deeply about this? "Being in the right position to practice Moderation and being upright and correct to achieve harmony" refers to the line nine in the fifth position. Being able to practice Moderation and achieve harmony is called the middle way. The four seasons have their beginning and end, their origin lies in the middle state before any action; the people and all things are not harmed, their accomplishment lies in the harmony of moderation.

水無大小多少，稱澤而已，君子以焉。數度起於易，徳行生於健順，制議以不出為初。節之所以不窮者，以中正也。蹇而不通，其可出乎？是道也，致而後知。極者，中也；凶者，失之象也。善觀時措之宜者，知吉凶於未象，然後爻當其位。既嗟矣，又誰咎也？近君之地，安節而後亨，上所制議，有不安焉，承者過也。

Water, regardless of its size or quantity, is determined by the capacity of the marsh. The gentleman takes this as a model. Measurements originate from the Book of Changes, virtue arises from strength and gentleness, and systems and discussions begin with "not going beyond." Moderation does not reach an extreme because of the principle of the middle and correctness. In a situation of difficulty and obstruction, can one still go out? This principle can only be understood through personal experience. "Extreme" is the middle, and "misfortune" is the image of loss. Those who are good at observing the appropriate timing and handling affairs can foresee good or bad fortune before the image is formed, and then the lines are in their proper positions. Once one has lamented, to whom can the blame be attributed? Near the position of the sovereign, one must first be at ease with moderation to achieve success; if the established systems and discussions cause discomfort, then those who carry them out have gone beyond.

節之亨以甘也，五之甘以亨也。節未熟則苦，甘則安可知。往有尚者，尚安亨也；承之使安，非賢乎？所尚如是，非尚賢乎？自天佑之，吉無不利，又以尚賢也。如是則九二安可大邪？悔亡則不可咎。

The reason the hexagram "Jie" (Restraint) can be harmonious is due to "sweetness"; the "sweetness" of the line Nine in the Fifth is precisely why it can be harmonious. If "Jie" is not yet mature and is bitter, then when it becomes sweet, it brings peace, which is evident. "Going forward is beneficial" indicates a preference for peace and harmony; being able to uphold it and bring about peace is precisely the virtue of the wise. Since what is esteemed is this, it is indeed "valuing the virtuous." "Being favored by Heaven, auspiciousness prevails without any adverse result" is also due to valuing the virtuous. In this way, how can the line Nine in the Second claim to be great? If it can repent and eliminate its faults, then there is no blame to bear.

兊下巽上。豚魚吉，中孚也；信及豚魚，孚也。利涉大川利貞者，無不利也，吉之上也，利之大也。柔在內，未出也；剛得中，未發也。是故而巽，孚乃化也。不也何以知巽？不巽也何以明說？其孚如是，未足以化也。木者，木道也；舟虛者，中孚之象也。利涉大川者，其唯中孚乎？中孚以利貞者，中孚而以也，是之謂應。

The Zhongfu hexagram has the Dui trigram below and the Xun trigram above. "Pig and fish are auspicious" refers to Zhongfu, and "faith reaches even to pig and fish" refers to Fu. "Beneficial to cross great rivers, beneficial to uprightness" means nothing is not beneficial, which is the highest level of auspiciousness and the greatest benefit. The yin is within, meaning it has not yet emerged; the yang is in the center, meaning it has not yet manifested. Therefore, there must be Xun, so that Fu can generate and nurture. If not so, how can we know it is Xun? If not Xun, how can we clearly perceive that joy? His faith, if only at this level, is still insufficient to nurture people. "Wood" refers to the way of wood; "boat in the void," is exactly the image of Zhongfu. What can "beneficial to cross great rivers" refer to, except Zhongfu? "Zhongfu with beneficial uprightness" means that after Zhongfu, there is something to rely on, which is called "response."

說生趣動，有生所同。中孚以虞吉為初，相遇而聚，則以不虞為戒。有是而不它，安往而不安也？它不足有，樂而不改者知焉。化而裁之，其變大矣，初則未也。是故引而未變，萃之中也；虞而未變，孚之始也。始而終之，引而後順，用大牲也。

Delight leads to birth, and attraction leads to movement; all living things are the same. The hexagram Zhongfu begins with "Yu Ji" (joyful auspiciousness); when meeting and gathering, one should beware of "Bu Yu" (unforeseen). If one has this but does not give rise to other thoughts, how can one be at ease wherever one goes? Other things are not worth possessing; only those who can enjoy peace without change truly understand. Being able to transform and control it, the transformation becomes great, but the beginning has not yet arrived. Therefore, "yin er wei bian" (leading but not yet transformed) is the middle line of the hexagram Cui; "yu er wei bian" (joyful but not yet transformed) is the beginning of Zhongfu. Only with a beginning can there be an end; only by leading can there be smoothness, which is "yong da sheng" (using great sacrifices).

鶴在陰，子和之，吾與爾皆靡爵之子也。其鳴也音而不聲，其和也願而皆得，群之義如此而已。不離不亂，其唯中孚乎？中，其位也；得敵則不當可知。易曰艮，止也，止其所也，上下敵應，不相與也。兌之上、巽之下，此中孚之位也，止則當矣。位盛而不盈，用健而無黨，則不當者絶而其類孿矣。

"The cry of the crane is in the dark, and its young respond in harmony." "I have a fine cup of wine, and I will share it with you." These are the words of the same cup's offspring. Its cry is audible but not loud, and its harmony is each fulfilling its own wish and both gaining something. The meaning of harmony is no more than this. Without separation and without confusion, perhaps only Zhongfu (Faithfulness in the Center) can achieve this. "Zhong" refers to its position; once "getting an opponent," the inappropriateness of the position becomes clear. The Book of Changes says, "Gen (Mountain) means stopping, stopping at its place." When upper and lower parts are in opposition but not in harmony, they do not relate to each other. The upper line of Dui (Lake) and the lower line of Xun (Wind) are precisely the position of Zhongfu. If one can stop properly, then the position is appropriate. Even though the position is strong, it does not become arrogant; even though it uses strength and vigor, it does not form factions. Thus, the inappropriateness of the position naturally ceases, and its kindred become a pair.

一乳二子曰孿。位正當者，以利貞也；孿如者，無不信也。信及豚魚，乃應乎天，豈止小畜之富哉？不在內非中也，不在中非孚也。是故在內則幽而可知，得中則闕而不有。或更命而悔亡，或折覆而行染，應不應也。翰音者，聲而已。易曰咸其輔頬舌，滕口也。月幾望而馬匹亡則無咎，有孚孿如，聞而知者，聖人與之。

A single birth resulting in two children is called "tuan." "Position is just right" because it is beneficial and sincere. "Tuan ru" means there is no lack of sincerity. Only when sincerity extends even to small creatures like pigs and fish can one be in harmony with heaven; how could it be merely the "richness with neighbors" of the Small Accumulation hexagram? If it is not within, it is not the center; if it is not the center, it is not sincere. Therefore, if it is within, it is hidden yet still known; if it is the center, even though there may be some deficiency, it is not claimed as one's own. Some change their fate and thus regret is eliminated, while others correct their actions and become accustomed to bad habits; this is the distinction between being appropriate and not. "Han yin" is merely sound. The Book of Changes says "its auxiliary, cheek, and tongue are touched," which is merely using words. "The moon is nearly full, horses are lost" brings no blame; "there is sincerity and twin-like harmony" is understood at once, and the sage approves of this.

艮下震上。天地之大義，聖人之中道，一而已矣。無小無大，無可無不可，養而後動者，大學之道也。有其信者必行之，小者之亨也。大宜謙而不宜亢，況飛鳥乎？小者不失其宜，則大者得矣。吉者，得之象也。小者之不宜上，義之大防也；不出其防，用過而無不亨矣。

The hexagram Xiao Guo (Small Overcoming) has the structure of Gen (Mountain) below and Zhen (Thunder) above. The great principles of Heaven and Earth and the middle way of the sage are originally one. There is no such thing as small or great, no such thing as permissible or impermissible; first cultivate oneself and then act, which is the path of the Great Learning. If one has a firm belief in one's heart, one must certainly put it into practice, which is the way of the small one to achieve success. The great ones should still be humble and not arrogant, let alone a flying bird. The small one does not lose its proper place, and thus the great one also attains success. "Good fortune" indicates a situation of gaining something. It is a great principle in terms of righteousness that the small one should not go upward; not exceeding this boundary, even if one goes a little beyond, there will be no obstruction.

剛柔皆得其中，則無事不可；一得一失，有中有不中，則小大之宜辨矣。宜下而上，不順矣；不上而下，不逆矣。其止可見，而動聞於外，小者過而亨也，君子以焉。止其初，順也，以焉；凶也，動而止之，觀象也。君子之以存乎大象，小者之以戒乎初爻。

Strength and flexibility both being in the center means nothing cannot be accomplished; when one is gained and one is lost, with some in the center and some not, then the suitability for small and great matters must be clearly distinguished. If it should be below but it goes upward, it is not smooth; if it does not go upward but stays below, it is not contrary. Its stillness is visible, while its movement is known from outside, this is the small one going beyond and yet being successful, which the gentleman takes as a model. To stop at the beginning is smooth, which the gentleman also takes as a model; as for calamity, it is when movement occurs and then stopping happens, which can only be understood by observing the signs. The gentleman takes the great pattern as his model, while the small one should be cautious about the first line.

祖，初也；君，三也；二，陰也，妻道也，臣道也，六居之，遇者也。柔為順，中為美，其可過乎？不及者，遇而止也；弗過者，分也；防之者，義也。從而失義，眾得而戕之。艮，止也，所以防也。弗過者，分也；遇之者，適也。往厲者，危而往也；必戒者，必乎行也。勿用永貞，其用違坤之貞也，必故也。

"The 'zu' refers to the first line, and 'jun' refers to the third line; the second line is yin, following the path of wife and minister, and the sixth line occupies its position, which is considered 'yu' (meeting). Softness values obedience as its virtue, and the middle values beauty as its excellence, so how can it go beyond? 'Bu guo' (not going beyond) is meeting and stopping, 'fu guo' (not going beyond) is within its proper role, and 'fang zhi' (preventing) is what is naturally right. If one acts recklessly and loses righteousness, the people will come to harm him. Gen represents stopping, which is precisely for prevention. 'Fu guo' is a division, and 'yu zhi' is precisely meeting. 'Wang li' (going towards danger) is knowingly proceeding into peril, and 'bi jie' (must be cautious) is something that must be done in action. 'Wu yong yong zhen' (do not use in constant sincerity) indicates that its use contradicts the constancy of Kun. The problem lies in the character 'bi' (must)."

陰處盛位，大者不應，雖盡心焉，取小而得不多也。弋可以得鳥，而鳥不宜上。其雨乎？有飛鳥之象焉。是故初而以凶，可以知上五而已，上終失其宜矣。小畜之宻雲者，巽也；小過之宻雲者，震也。以巽畜者，不能止健；以震過者，不能大過，是以坎皆不來。已者，既以也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: First Line = Initial Line Fifth Line = Fifth Line Top Line = Upper Line Darkness occupies a strong position, and the great one does not correspond with others; even if one exerts all efforts, what is obtained is small, and the result will not be abundant. Using a bow to shoot birds can capture them, but birds should not fly upward. Will it rain? There is already an image of flying birds. Therefore, from the凶 (misfortune) of the First Line, one can infer the situation of the Upper Line and the Fifth Line, and ultimately the Upper Line loses its appropriate position. The "dense clouds" in the hexagram of Xiao Xu come from Xun, while the "dense clouds" in the hexagram of Xiao Guo come from Zhen; using Xun to nurture cannot restrain the strong and vigorous, and using Zhen to pass through cannot achieve great excess, so Kan does not come. "Yi" means "already."

上六，鳥之亢者也，不安其適，作而取災，匪正而有眚者也。何謂匪正？作故也。何謂作？離故也。行而終麗乎凶，蓋亦不善推其所為而已，時也，有性焉。易曰勞謙君子有終吉，上六不自知其不宜，所謂知小謀大，故及。

Upper Sixth is like a bird that flies too high, not content with its proper place, acting recklessly and thus inviting misfortune. It is unrighteous and brings calamity. What is unrighteousness? It is reckless action. What is reckless action? It is abandoning one's proper role. When it acts, it ultimately attaches itself to misfortune, which is merely a failure to consider the consequences of its own actions. At this time, there is also nature involved. The Book of Changes says, "The virtuous man who is diligent and humble will have a good ending." Upper Sixth does not know its own inappropriateness, which is exactly what is meant by "knowing little but planning great," thus bringing calamity upon itself.

離下坎上。既濟亨者，涉川而既濟也。大哉乾元，何濟何涉？是故君子之有大者，事雖盡濟，不有其吉，知吉凶治亂循環而不窮也。小者之亨，敢不思患而豫防之乎？乾剛坤柔，大小具矣。正而位當則亨，知矣；不常而應，今雖未濟亦必濟也。

The hexagram Ji Ji is composed of Li below and Kan above. "Ji Ji Heng" means having crossed a great river and already achieved success. How great is the virtue of Qian Yuan! What need is there for talking about crossing or wading? Therefore, the gentleman of great virtue, although all matters have been fully accomplished, does not claim the good fortune for himself, for he knows that good and bad fortune, order and chaos, are in constant cycle. As for the good fortune of the small, would they not think of possible troubles and prepare in advance? Qian is strong and Kun is gentle, both great and small are complete. Righteousness and proper position lead to success, which is clear; even if not constant, there is response. Now although not yet accomplished, in the end it will surely be accomplished.

夫柔之為道，不利逺者，其用柔中也；或當而吉來，或應而方行，皆以得也。夫天下之事，未有終止而不遷者，故曰易窮則變，變則通，通則久。久近大小，必觀其極。朋從爾思，所以同患而防民也；鼓萬物而不與聖人同憂，則何思何慮？水在火上，可不思乎？

Softness as a principle is not inherently beneficial for distant matters; its use lies in being soft yet moderate. Some situations are auspicious because they are in the right position, while others are suitable because they have a response, and all these are considered as gaining something. There is no end to the changes in the world, so it is said, "The Book of Changes (Yi) reaches an end and then changes, changes and then becomes unblocked, becomes unblocked and then lasts long." The concepts of long and short, great and small must be judged by their extremes. "Friends come to your thoughts" means to share in others' troubles and set up defenses for the people. "Stimulating all things without sharing the worries of the sages" – what need is there for thought or concern? Water on fire, can it not be deeply thought over?

既濟矣，事可止矣，故曳其輪也；濡其尾者，後有患也；初而慮終，思患也。茀，車蔽也，婦喪其茀則不得行矣；勿逐者，窒也；七日得者，得當也。睽之初剛也，故曰喪馬；喪茀而未發，中也；得當而後行，道也。伐也而令不克焉，憊也；憊，困劣也，柔之失中者也。雖愚必明，雖柔必強，是亦君子之道，及其成功一也。

Since the matter has already been settled, the affair can be stopped, so it is said "dragging its wheel"; "wet its tail" indicates there is still trouble ahead. Thinking about the end from the beginning is called "thinking of possible troubles." "Fufu" is the curtain on a carriage; if a woman loses the curtain, she cannot travel. "Wu zhu" means blocked and unpassable, "seven days to get" means getting it right. The first line of the Kui hexagram is yang, so it is said "losing a horse"; losing the carriage curtain without rash action is to be in the center; only after getting it right can one act, which is the way. If an army goes to war and the orders do not go through, that is "bei"; "bei" means exhausted and weak, which is the condition of being soft and losing the center. Though foolish, one will surely become wise; though weak, one will surely become strong. This is also the way of the gentleman. In the end, they will all be the same.

小人勿用，則終不用矣；用而後濟，濟豈小人之事哉？小者亨，謂小事也。四多懼，近也；終日戒，有所疑；以處多懼之地，當矣哉！豐亨王假之、萃亨王假有廟，處濟之道可知矣。萃用大牲而九五匪孚元永貞悔亡，則志未光也；六二之所以引而未變者，需其孚禴而已。盥而不薦，用其實也；實則受福，與時偕也。大來之吉，自上佑也。初吉終亂，思患而豫防也；何可久也？要其終也。首，今也；首厲不可濡，今濡其首，則後濡其尾，思防在今。

"Small people should not be used," meaning they should never be employed; only after employing them can the concept of helping others be discussed, but can helping others be something small people can accomplish? "Small matters are favorable," referring to minor affairs. The fourth line is often full of fear, because it is close to the position of the sovereign; "being constantly cautious" indicates inner doubt. With such an attitude in a position of much fear, it can be considered appropriate. The Fu hexagram says "favorable, the king comes to it," and the Cui hexagram says "favorable, the king comes with sacrifices," thus the principle of aiding others is understood. The Cui hexagram mentions "using great sacrifices," yet the nine in the fifth still says "not trustworthy, original enduring uprightness, regret disappears," indicating that the will has not yet become great; the six in the second "draws it but does not change" is only waiting for its "trustworthy, thus suitable for a simple offering." "Washing but not presenting," refers to using its actual substance; having substance brings blessings, and aligns with the times. The good fortune of "great coming" comes from the assistance of heaven. "Initially favorable but eventually disorderly," is precisely about thinking ahead to prevent problems; saying "how can it last long" refers to its ultimate outcome. "First" refers to the present moment; the head is in danger and should not get wet, now if the head gets wet, the tail will follow—preventive measures should be taken at the present moment.

坎下離上。亨者，嘉之□也；既濟未也，故曰未濟亨。汔，幾也；幾，未也。汔濟之時，後有患見矣，況乎既濟而可不思患乎？小狐者，小之未定者也；小而未定，是以常有其所，其能出中乎？物不可以終濟，濟安可以為常哉？艮也者，萬物之所成終而成始也；知不續之道者，則知終矣。

The hexagram of "Not Yet Completed" has the structure of Water below and Fire above. "Hen" means beauty and auspiciousness; since the state of "Already Completed" has not truly arrived, it is said "Not Yet Completed is auspicious." "Qi" means nearly, and "ji" means not yet reached. When one is about to cross over, the danger behind is already apparent, and how could one not think of potential troubles after having already crossed? "Xiao hu" refers to something small and not yet settled; because it is small and not yet settled, it must have a place to rest, can it walk the middle path? Things cannot remain permanently in the state of "crossing over," and how can "crossing over" be considered the norm? Gen is the principle by which all things come to an end and then begin anew; those who understand the principle of "non-continuity" also understand what "end" truly means.

無攸利者，不當位也；雖不當位，剛柔應也，是以將濟，豈可以為常哉？萬物之物亦物也，方隅之方亦方也；順辨而居，君子所以處汔濟也，故曰無攸利。濡其尾吝，必於濟而不舍者也；初習如是，豈知建極之義哉？曳其輪，不征也；不徵，是謂行正。征則凶，故冝止；涉則利，故宜行。吉凶利害未貫乎一，故曰位不當也。

"Without benefit," refers to being in an improper position; although the position is improper, the yin and yang can still correspond, so it is about to achieve success—yet how can this be considered the norm? The "things" of the world are merely things, and the "directions" are merely directions; following the principles and maintaining proper roles is the way for a gentleman to act during the time of near success, hence it is said "without benefit." "Wetting its tail" signifies a reluctance to stop striving; starting off like this without understanding the meaning of establishing the center is inappropriate. "Dragging its wheel" means not going to war; not going to war is being upright. Going to war brings misfortune, so it is appropriate to stop; crossing water brings benefit, so it is appropriate to move forward. Good and bad, benefit and harm have not yet been unified, hence it is said "position is improper."

近五而承之，鬼方而伐之，其志也；三年者，今未也。窮也而志行也，止也而往不羸也，伏也而位正中也，升而得也，未感害也，吉悔亡也，君子不諒也。二之曳，憂悔也，皆貞吉，其貞同也，同得之光，無往不吉。時未可濟，曳以有待，其應如是，則得位得中之柔，其有悔乎？然則六五之光，其暉在九二有孚而養之可也。首不可濡也，濡其首，有孚失是矣；失是亦不知節也。節而後信之，信而後行之，君子之行健而不息，易之終始也。了齋易說。

Close to nine in the fifth and serving it, facing the ghostly direction and conquering it, that is its ambition; saying 'three years' means that it has not yet arrived. In hardship, the mind remains steadfast; in stillness, movement does not weaken; hidden yet in the center, ascending and achieving something, not harmed by external influences, 'auspicious, regret disappears,' the gentleman maintains uprightness without being confined by minor matters. The 'dragging' of nine in the second indicates concern about regret; all lines say 'uprightness brings auspiciousness,' the uprightness they uphold is the same; sharing this brightness, there is no place where auspiciousness does not occur. The time is not yet ripe, so dragging the chariot wheels to wait; since its correspondence is like this, then the flexible line in the proper position and center, would there still be regret? Thus, the light of six in the fifth, its radiance actually lies in nine in the second—having sincerity and nurturing it is sufficient. The head must not be wet; once 'its head is wet,' even 'sincerity' is lost; losing this is not understanding moderation. Only with moderation does people believe in him, only with belief can he act; the gentleman's action is strong and unceasing, this is the beginning and end of the Book of Changes. The entire work is titled 'Liaozhai's Discourse on the Changes.'