Zhou Yi Kou Jue Yi (周易口訣義)

唐史徵撰。《崇文總目》曰：“河南史徵，不詳何代人。”晁公武《讀書志》曰：“田氏以為魏鄭公撰，誤。”陳振孫《書錄解題》曰：“三朝史志有其書，非唐則五代人。”避諱作證字。《宋史·藝文志》又作“史文徽”，蓋以徽徵二字相近而訛。別本作“史之徵”，則又以之文二字相近而訛耳。今定為史徵，從《永樂大典》。定為唐人，從朱彝尊《經義考》也。

This book was written by Shi Zheng of the Tang dynasty. The official bibliography of the Northern Song dynasty, the "Chongwen Zongmu," records that the author was a man from Henan named Shi Zheng, but it is unclear which dynasty he belonged to. Zhao Gongwu's "Juzhai Dushu Zhi" states that the book catalog of the Tian family believed this book was written by Wei Zheng (also known as Wei Zhenggong), a famous Tang dynasty official, which was a mistake. Chen Zhenzun's "Zhaizhai Shulü Jieti" mentions that the "Art Literature Catalogue" of the Three Dynasties National History of the Song dynasty had already listed this book, and the author was either a Tang dynasty person or someone from the Five Dynasties period. Because the Song dynasty had to avoid the name of Emperor Renzong Zhao Zhen, the word "zheng" was used instead of "zheng" in the book. The "Songshi · Art Literature Catalogue" wrote the author's name as "Shi Wenhuai," which is likely a mistake caused by the similarity in shape between the characters "hui" and "zheng." Another version of the text writes the author's name as "Shi Zhi Zheng," which is probably a mistake due to the similarity in shape between the characters "zhi" and "wen." The current determination of the author as Shi Zheng is based on the "Yongle Daidian," and the identification of him as a Tang dynasty person is based on the judgment of Zhu Yizun of the Qing dynasty in his "Jingyi Kao."

《永樂大典》載徵《自序》云：“但舉宏機，纂其樞要，先以王注為宗，後約孔疏為理。”故《崇文總目》及晁氏《讀書志》皆以為“直鈔註疏，以便講習，故曰口訣”。今詳考之，實不盡然。

The Yongle Daidian includes Shi Zheng's "Self-Introduction," which states: This book only highlights the most profound key of the Zhou Changes, compiling its essential principles, first taking Wang Bi's commentary on the Zhou Changes from the Three Kingdoms period as the main reference, and then selecting explanations from Kong Yingda's Zhou Changes Commentary of the Tang Dynasty to clarify the meaning. Therefore, both the Chongwen Zongmu and Chao Gongwu's "Juzhai Dushu Zhi" believe that this work is merely a copy of Wang Bi's commentary and Kong Yingda's annotations, intended for classroom instruction, hence the name "Koujie" (oral formula). However, upon careful examination today, the situation is not entirely so.

如《乾·彖》引周氏說，《大象》引宋衷說，《屯·彖》引李氏說，《師·彖》引陸績說，六五引莊氏說，《謙》六五引張氏說，《賁·大象》引王廙說，《頤·大象》引荀爽說，《坎·大象》引莊氏說，上六引虞氏說，《咸·大象》引何妥說，《萃·彖》引周宏正說，《升·彖》引褚氏說，《井·大象》引何妥說，《革·彖》引宋衷說，《鼎·彖》引何妥說，《震》九四引鄭眾說，《漸·彖》引褚氏說，《大象》引侯果說，《困·大象》引周宏正說，《兌·大象》引鄭眾說，《漸》九五引陸績說，多出孔穎達《疏》及李鼎祚《集解》之外。

For example, the Commentary on the Judgment of the Qian hexagram cites Zhou's interpretation, the Great Image of the Qian hexagram cites Song Zhong's explanation from the Eastern Han dynasty, the Commentary on the Judgment of the Zun hexagram cites Li's interpretation, the Commentary on the Judgment of the Shi hexagram cites Lu Ji's explanation from the Three Kingdoms period of Wu, the line six in the fifth position of the Shi hexagram cites Zhang's interpretation, the line six in the fifth position of the Qian hexagram cites Zhang's interpretation, the Great Image of the Ben hexagram cites Wang Yi's explanation from the Jin dynasty, the Great Image of the Yi hexagram cites Xun Shuang's explanation from the Eastern Han dynasty, the Great Image of the Kan hexagram cites Zhang's interpretation, the line six at the top of the Kan hexagram cites Yu Fan's explanation, the Great Image of the Xian hexagram cites He Tu's explanation from the Southern Dynasties, the Commentary on the Judgment of the Cui hexagram cites Zhou Hongzheng's explanation from the Southern Dynasties, the Commentary on the Judgment of the Sheng hexagram cites Chu's interpretation, the Great Image of the Jing hexagram cites He Tu's explanation, the Commentary on the Judgment of the Ge hexagram cites Song Zhong's explanation, the Commentary on the Judgment of the Ding hexagram cites He Tu's explanation, the line nine in the fourth position of the Zhen hexagram cites Zheng Zhong's explanation from the Eastern Han dynasty, the Commentary on the Judgment of the Jie hexagram cites Chu's interpretation, the Great Image of the Jie hexagram cites Hou Guo's explanation from the Tang dynasty, the Great Image of the Kun hexagram cites Zhou Hongzheng's explanation, the Great Image of the Dui hexagram cites Zheng Zhong's explanation, and the line nine in the fifth position of the Jie hexagram cites Lu Ji's explanation—these materials go beyond the scope of Kong Yingda's The Correct Meaning of the Zhou Changes and Li Dingzuo's Collected Explanations of the Zhou Changes.

又如《賁·大象》所引王氏說，《頤·大象》所引荀爽說，雖屬集解所有，而其文互異。《坎》上六所引虞翻說，則《集解》刪削過略，此所載獨詳。蓋唐去六朝未遠，《隋志》所載諸家之書猶有存者，故徵得以旁搜博引。

For example, the interpretations of Wang Yi cited in the Great Image of the Qian hexagram and those of Xun Shuang cited in the Great Image of the Yu hexagram, although also preserved in Li Dingzuo's Collected Explanations of the Zhou Changes, differ in the text. The interpretation of Yu Fan cited for the sixth line at the top of the Kan hexagram is overly abbreviated in the Collected Explanations, but this book contains the most detailed account. This is probably because the Tang dynasty was not far from the Six Dynasties, and the various schools of Yi studies recorded in the Sui Book of Officials and Classics was still extant, so Shi Zheng was able to widely collect and extensively cite them.

今閱年數百，舊籍佚亡，則遺文緒論，無一非吉光片羽矣。近時惠棟作《九經古義》，餘蕭客葺《古經解鉤沈》，於唐以前諸儒舊說，單辭只義，搜採至詳，而此書所載，均未之及，信為難得之秘本。

Now that several centuries have passed, most of the ancient texts from the Six Dynasties period have been lost, so the fragments and scattered remarks preserved in this book are all extremely rare and precious. In recent times, Hui Dong wrote the "Ancient Meanings of the Nine Classics," and Yu Xiaoke compiled the "Collection of Ancient Commentaries," meticulously gathering even the briefest remarks of scholars from before the Tang dynasty. However, the materials preserved in this book were not known to them, making it indeed a rare and valuable manuscript.

雖其文義間涉拙滯，傳寫亦不免訛脫，而唐以前解《易》之書，《子夏傳》既屬偽撰，王應麟所輯鄭玄注，姚士粦所輯陸績注，亦非完書。其實存於今者，京房、王弼、孔穎達、李鼎祚四家，及此書而五耳。固好古者所宜寶重也。徵《自序》作六卷，諸家書目並同。今僅闕《豫》、《隨》、《無妄》、《大壯》、《晉》、《暌》、《蹇》、《中孚》八卦，所佚無多。仍編為六卷，存其舊焉。

Although the text sometimes appears awkward and obscure, and errors and omissions are inevitable due to transmission through the ages, among the commentaries on the Zhou Changes before the Tang dynasty, the Zixia Commentary on the Changes is itself a later forgery. The annotations compiled by Wang Yinglin of the Song dynasty from Zheng Xuan's work, and those compiled by Yao Shilin of the Ming dynasty from Lu Ji's work, are also not complete. The only commentaries that have survived to the present day are those of Jing Fang, Wang Bi, Kong Yingda, and Li Dingzuo, and together with this book, they make up five commentaries, which are indeed treasures for those who love ancient learning. Shi Zheng's "Self-Introduction" states that the entire work consists of six volumes, and all the bibliographic records of various schools are consistent. Today, only the commentaries on the trigrams Yu, Su, Wuwang, Dazhuang, Jin, Kui, Jian, and Zhongfuchou are missing, and the amount of lost content is not great, so it is still compiled into six volumes to preserve its original form.

乾象既分，蒼牙應運，三才闡位，八卦昭彰，故能道濟不通，人用無極。自茲已降，祖述多家。田何□於丁寛，京房得之焦貢，遂使異聞競起，蹖駁紛多，深乖述作之由，全誤聖人之見。若使廣求文句，博引證驗，浮誕日興，華偽滋蔓，誠謂周鼠終虧於鄭璞，魚目以混於隨珠。

After the heavenly bodies had been clearly defined, a sage of the type of Cangya emerged, establishing the positions of heaven, earth, and humanity. The principles of the Eight Trigrams became clearly evident, so the Zhou Changes could offer guidance for all unclear matters, being available for use without end. Since then, many schools of interpretation of the Changes arose: during the Western Han dynasty, Tian He passed on the study of the Changes to Ding Kuan, and Jing Fang learned it from Jiao Yanshou. Thus various conflicting theories emerged, becoming chaotic and greatly deviating from the original meaning intended by the sage. If one continues to widely collect sentences and extensively cite examples, leading to increasingly superficial and absurd statements, and empty, false discussions spreading endlessly, then it could truly be said to be what the Zhou people called "朴" (a rough piece of wood) corrupting the "璞" (a fine jade) of the Zheng people, and a fish's eye substituting for the pearl of Suishou. (The text has a missing character below "Tian He," indicated by "□," and I dare not make up a replacement.)

今則但舉宏機，纂其樞要，先以王注為宗，後約孔疏為理。至於卦繇六位，並備而釋之；彖以詳略，闕而不敘。大抵舉其六卷，分為上下兩經，直以口訣為名，義決要為旨。或經象未顯，輒提緯以證文；傳疏未明，將考名以銷義。遂使疑祛理悟，還希述作之功；學寡難周，恥騰波於翰海云爾。

Now I present the most profound key to the Zhou Changes, compiling its essential points: first taking Wang Bi's commentary on the Zhou Changes as the main authority, then selecting the explanatory passages from Kong Yingda's Zhou Changes: The Correct Meaning to clarify the meaning. As for the hexagram statements, line statements, and the six line positions of each hexagram, I explain them all in detail. The Commentary on the Judgment is omitted for now, as the old interpretations vary in detail and brevity. The entire work is generally divided into six volumes, arranged according to the Upper and Lower Classics. I directly name the book "Oral Formula" to clarify the meaning and extract the main points. When the meaning of the classic text or the hexagram image is not clear enough, I cite the Weilu texts to confirm the classic; when the Yi Zhuan and old annotations are not clear, I examine the terms to resolve difficulties. This way, readers' doubts are dispelled and the meaning is understood. I still hope this work can achieve some contribution; however, due to my limited knowledge, I cannot cover everything thoroughly, and I feel ashamed to stir up waves in the vast sea of learning.

上經一。周易傳為上經第一者，先儒云：易有三名，夏曰《連山》，殷曰《歸藏》，周曰《周易》。康成云：《連山》者，象山之出雲；《歸藏》者，莫不歸藏於其中；《周易》者，言易道周普，無所不備。竊謂易者是文王所演，因代為名，故稱周也。易取變通為義。上經者三十卦，象陽，取其三之竒數也。經猶徑也，謂聖人亦以易道敎人，可以踐履濟涉，徑路無所不通也。卦者掛也，謂懸掛物象，吉凶之理顯焉。傳者傳也，如孔氏傳之類也。

This is the first volume of the Upper Classic. The reason why the Classic and its Commentary of the Zhou Changes are listed as the first volume of the Upper Classic is explained by earlier scholars as follows: "Yi" has three names. In the Xia dynasty, it was called the "Lianshan" (Continuous Mountains); in the Yin dynasty, it was called the "Guicang" (Return and Conceal); and in the Zhou dynasty, it was called the "Zhou Yi" (Zhou Changes). Zheng Xuan (styled Kangcheng) of the Eastern Han dynasty said that "Lianshan" takes its image from the continuous rising of clouds in the mountains; "Guicang" refers to the fact that all things return and are concealed within it; and "Zhou Yi" refers to the principle of change being universally pervasive and nothing being left incomplete. I personally believe that the "Zhou Yi" was compiled by King Wen of Zhou, named according to the dynasty, hence the name "Zhou." The character "Yi" takes its meaning from change and smooth passage. The Upper Classic contains thirty hexagrams, symbolizing yang, taking the meaning of the odd number "three." "Jing" is like "jing," meaning that the sage also used the principle of Yi to teach people, enabling them to follow it and proceed, like a path that is everywhere accessible. "Gu" is like "gua," meaning that the images of things are hung up, and thus the principles of good fortune and misfortune become evident. "Chuan" means transmission, like the transmission of the Book of Documents by Kong An Guo.

乾下乾上。乾：元亨利貞。初九，潛龍勿用。九二，見龍在田，利見大人。九三，君子終日乾乾，夕惕若厲，無咎。乾至小畜。九四，或躍在淵，無咎。九五，飛龍在天，利見大人。上九，亢龍有悔。用九，見群龍無首，吉。

The lower trigram of the Qian hexagram is Qian, and the upper trigram is also Qian. All six lines are yang, symbolizing heaven. The hexagram statement says: Qian, meaning primordial beginning, smooth passage, harmonious suitability, and upright constancy. The statement for the first line says: A dragon is hidden and not yet ready to act. The statement for the second line says: A dragon appears in the fields, suitable for meeting a virtuous person. The statement for the third line says: A gentleman is diligent all day, and remains vigilant even at night as if in danger, thus avoiding mistakes. (The phrase 「干至小畜」 is a heading in the original text, indicating that this section covers the hexagrams from Qian to Xiao Xu, not part of the main text.) The statement for the fourth line says: Whether rising up or retreating to the deep, there is no mistake. The statement for the fifth line says: A dragon soars in the sky, suitable for meeting a virtuous person. The statement for the sixth line says: A dragon that ascends too high will regret it. The statement for all nines says: Seeing a group of dragons that do not vie for leadership is auspicious.

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

The Commentary on the Judgment says: How great is the original virtue of the Qian hexagram! All things depend on it to begin, and it governs the entire heavenly way. Clouds flow, rain descends, and all creatures take form and spread out. The brightness of the sun pervades from beginning to end, and the six lines follow in order according to the sequence of time. The sage then rides these six dragons in accordance with the time to govern the heavenly way. The principle of Qian constantly changes, enabling all things to maintain their proper nature and destiny, and to preserve and unite in the highest harmony. This is what is meant by 'advantage' and 'uprightness'. The principle of Qian appears as the first among all things, and thus the world and all states find peace.

象曰：天行健，君子以自強不息。潛龍勿用，陽在下也。見龍在田，徳施普也。終日乾乾，反復道也。或躍在淵，進無咎也。飛龍在天，大人造也。亢龍有悔，盈不可乆也。用九，天徳不可為首也。

The Great Image Commentary says: Heaven's movement is strong and unceasing, and the gentleman takes this as a model, striving ceaselessly on his own. The Small Image Commentary explains each line as follows: "A hidden dragon should not be used," because the yang energy is still in the lowest position. "A dragon appears in the field," meaning the virtue has already spread widely. "All day long, striving diligently," meaning moving repeatedly along the correct path. "Leaping in the abyss," meaning advancing will not lead to error. "A dragon in the heavens," meaning the great man undertakes great deeds. "An exalted dragon has regret," meaning a state of fullness cannot last. "Use of all nines," meaning the virtue of heaven cannot be contested for the first place.

乾元亨利貞者，乾天也。天是體名，乾是用名。謂天體凝寂，非人所法，故聖人慾使人法天之用，不法天之體，故名之曰乾，而不名之曰天也。若元亨利貞，此四者亦是天之四徳也。天以四時之氣，春生秋殺，冬寒夏暑，有此四時之義，故名為天也。

The Hexagram Statement "Qian, Yuan Heng Li Zhen" refers to "Qian," which signifies Heaven. "Heaven" is the name given to its essence, while "Qian" is the name given to its function. The essence of Heaven is still and quiet, something humans cannot imitate. Therefore, sages wanted people to imitate Heaven's functions rather than its essence, so they named this hexagram "Qian" instead of "Heaven." As for the four terms, Yuan, Heng, Li, and Zhen, they represent the four virtues of Heaven. Heaven operates through the seasonal changes: spring brings growth, autumn brings肃杀 (harshness), winter brings cold, and summer brings heat. These four seasonal principles are embodied in Heaven, hence it is called Heaven.

周氏云：元，始也，於時配春，言萬物始生，得其元始之序，發育長養。亨，通也，於時配夏，夏以通暢，合其嘉美之道。利者，義也，於時配秋，秋以成實，得其利物之宜。貞者，正也，於時配冬，冬以物之終，納幹正之道。若以五行言之，元木也，亨火也，利金也，貞水也，土則資運四事，故不言之。若以人事，則元為仁，亨為禮，利為義，貞為信。不言智者，謂此四事因智而用，故《乾鑿度》云：水土二行兼智兼信是也。

Zhou explained that "Yuan" means beginning, corresponding to spring in the four seasons, indicating the beginning of all things, receiving the initial order, thus developing and growing. "Heng" means smooth and unimpeded, corresponding to summer, when all things are flourishing and thriving, conforming to the way of beauty and goodness. "Li" means appropriate, corresponding to autumn, when fruits are ripe, obtaining the suitable advantage for all things. "Zhen" means firm and steadfast, corresponding to winter, when all things reach their end, returning to the pure principle of the Qian Dao. If expressed in terms of the Five Phases, Yuan belongs to wood, Heng to fire, Li to metal, and Zhen to water, while earth provides and circulates these four, so it is not mentioned separately. When applied to human affairs, Yuan corresponds to "ren" (benevolence), Heng to "li" (ritual), Li to "yi" (righteousness), and Zhen to "xin" (trustworthiness). The reason "zhi" (wisdom) is not mentioned is because these four aspects depend on wisdom for their application. Therefore, the commentary in the "Gan Zao Du" says that the phases of water and earth include both wisdom and trust, which is precisely the reason for this.

初九潛龍勿用者，潛，隠也。龍者，變化之物，喻天之陽氣。初九建子之月，陽氣始動於地中，既未萌芽，猶是潛伏。比聖人有龍徳，時未可行，惟宜潛藏韜光遁世，故言勿用。

The line statement for the first line, "Initial Nine," says, "The dragon remains hidden and should not be used." "Hidden" means concealment. "Dragon" is an animal that is good at transformation, used to symbolize the yang energy of heaven. The line "Initial Nine" is in the lowest position of the hexagram, corresponding to the month of Ji Zi (the eleventh lunar month), when the yang energy is just beginning to stir underground, has not yet broken through the soil to sprout, and remains in a state of concealment. This is like a sage who possesses the virtue of a dragon, but the timing is not yet ripe for action; thus, it is appropriate to remain hidden, to conceal one's brilliance, and to withdraw from the world, hence the statement "should not be used."

九二見龍在田，利見大人。此當建丑之月，陽氣發見，文明顯著，故言在田也。利見大人者，此以人事明之，猶似聖人道徳漸顯，為天下眾庶之所利見。若夫子敎於洙泗，人虛往實歸，見者皆利，故稱大人。

The Line Statement for Nine in the Second Line says, "The dragon appears in the fields, advantageous to see the great man." Nine in the Second Line is in the center of the Lower Trigram, corresponding to the month of Chou (the twelfth lunar month), when the yang energy begins to emerge. The brightness of virtue is already evident, so it is said the dragon appears in the fields. "Advantageous to see the great man" is explained through human affairs: just as the moral cultivation of a sage gradually becomes prominent and becomes something the people of the world look forward to seeing and benefit from. It is like Confucius teaching in the waters of Zhu and Si, where students came empty-handed and left full, and everyone who saw him gained some benefit, hence he is called the "Great Man."

九三君子終日乾乾，夕惕者厲，無咎者。若，如也。厲，危也。既居下卦之上，不可驕盈；入上卦之下，心懷猶豫，故曰終日乾乾。從晝至夕，常懷憂惕，若有危厲。如此戒懼，乃得無咎。先儒云：若文王反國，大釐政之日。

The third line statement says, "The superior man is diligent all day, and remains cautious and alert at night, as if in danger, thus having no blame." (The original text here has the character "者" instead of "若," which is a transmission error; the text is recorded as is without alteration.) "若" means "like" or "as if," and "厉" means danger. The third line is located at the top of the lower trigram Qian (Heaven), meaning its position has reached the extreme. It should not be arrogant or complacent. It is also about to enter the lower part of the upper trigram, so the future is uncertain, and there is hesitation in the mind. Therefore, it says that one is diligent all day and remains cautious and alert all night, as if in danger. By maintaining such vigilance and caution, one can avoid misfortune. Earlier scholars said this is similar to the time when King Wen returned from Youli to his country and vigorously reformed his government.

九四或躍在淵，無咎。或，疑；躍，跳也。陽氣漸盛，猶龍躍在乎淵。如聖人位漸尊髙，欲進王位，心懷疑慮，未敢果決，相時而動，故得無咎。若武王觀兵孟津，候時而進，合經常道，故無咎。

The line statement for the fourth line, "Nine in the Fourth," says, "Perhaps it leaps from the abyss, without blame." "Perhaps" indicates uncertainty and indecision, while "leaps" means to jump up. At this time, the yang energy is gradually becoming strong, like a dragon leaping from the depths. This is similar to a sage's position gradually becoming more exalted, wanting to take a further step toward the throne, yet hesitating with doubt, not acting decisively, but observing the right moment before taking action, thus avoiding mistakes. It is like King Wu of Zhou gathering the feudal lords at the Mencun River, displaying his army as a show of strength, yet waiting for the right opportunity before marching against King Zhou. This is in accordance with the proper way, thus avoiding calamity.

九五飛龍在天，利見大人。如聖人有聖徳而登盛位，為天下眾庶利見，故云利見大人。夫龍之為物，在地則行，在淵則躍，在天則飛。

The Line Statement of the Fifth Line, 'A dragon soars in the heavens, advantageous to see a great man,' refers to the Fifth Line being in the center of the Upper Trigram and a Yang line in a Yang position. It is both properly positioned and upright, making it the most exalted line in the entire hexagram. This is like a sage possessing virtue and attaining the highest sovereign position, becoming a person whom the people of the world are pleased to see and benefit from, hence 'advantageous to see a great man.' The dragon, when on the ground, walks; in the deep, it leaps; in the sky, it soars. This corresponds to the progression of the line from the lower to the upper positions.

上九亢龍有悔。亢，極也，驕也。以陽氣盛極喻之。聖人久處君位，不能謙和自守而為驕亢，故致悔恨。先儒云：但九五之位，亦有大聖而居者，亦有非大聖而居者。非大聖而居者，不能免其憂悔，猶如堯之末年，四凶在朝，是以有悔。

The line statement for the Upper Nine is "The dragon soaring high brings regret." "Soaring high" refers to the extreme point, and also implies arrogance and self-importance. Here it is used as a metaphor for yang energy reaching its peak. A sage who remains in the position of a ruler for a long time, if he cannot maintain humility and harmony within himself, and instead becomes arrogant and exalted, will bring about regret. Earlier scholars said: the position of Nine in the Fifth, when occupied by a great sage, brings great virtue; but when occupied by someone who is not a great sage, it inevitably leads to worries and regret. Even a sage like Yao, in his later years, had the four evil ministers still in power, so he also could not avoid some regret.

用九見群龍無首，吉者。用，總也。此九陽之徳也。謂聖人用此九陽之徳，不可驕盈為物頭首，更在謙柔卑退，降情接下，如此乃吉，故曰無首吉也。

"Use nine, seeing a multitude of dragons without a leader, it is auspicious." "Use" here means a general summary, referring to the virtue represented by the yang number "nine." It means that when the sage employs this pure yang virtue, he should not be arrogant or eager to be the leader of all things, but rather should be humble, gentle, and willing to lower himself to accept those in lower positions. To do so is auspicious, hence it is said "without a leader" is auspicious.

象曰：天行健，君子以自強不息。行者，運動之稱；健者，強壯之名。所以乾稱健者，以其運行不息，無時虧退。故宋衷云：晝夜不懈，以健詳其名，餘卦各當名，不假於詳也。君子以自強不息者，凡言君子，聖賢之通呼。故堯舜一日萬幾，文王日昃不暇食，仲尼終夜不寢，顏子欲罷不能自已，蓋是修徳乾乾，無時休息也。

The Great Image Commentary says: "Heaven's movement is strong and vigorous; the gentleman should thus be self-reliant and never cease striving." "Movement" refers to the operation and transformation, while "strong" is the name indicating strength and power. The trigram Qian is called "strong" because it never ceases to move, never losing or retreating at any time. Therefore, Song Zhong of the Eastern Han dynasty said: Heaven continuously moves day and night without slack, so the term "strong" is used to elaborate its meaning; the names of the other trigrams already correspond to their meanings, so there is no need for further detailed explanation. "The gentleman should thus be self-reliant and never cease striving" — whenever the term "gentleman" is mentioned, it is a general term for the sages and virtuous. Therefore, Yao and Shun handled ten thousand affairs a day, King Wen of Zhou worked until the sun set without time to eat, Confucius could not sleep all night, and Yan Hui wanted to stop studying but could not — all these are manifestations of cultivating virtue with diligence and never resting for a moment.

坤下坤上。坤：元亨，利牝馬之貞。君子有攸往，先迷後得主，利西南得朋，東北喪朋，安貞吉。

The lower trigram of the坤 hexagram is坤, and the upper trigram is also坤. All six lines are yin, symbolizing the earth. The virtue of the hexagram is 'following'. The hexagram statement says:坤, the beginning is harmonious and unimpeded, suitable to be like a mare, gentle and upright. A gentleman who goes forth, if he goes ahead he will lose his way, but if he follows behind he will find his master. Going to the southwest will bring like-minded friends, while going to the northeast will lose friends. To remain on the right path is auspicious.

彖曰：至哉坤元，萬物資生，乃順承天。坤厚載物，徳合無疆，含弘光大，品物咸亨。牝馬地類，行地無疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。

The Commentary on the Judgment says: Ultimate indeed is the beginning virtue of the Earthly Trigram! All things rely upon it to be generated. It is gentle and submissive, supporting the heavenly way. The Earth is deep and bears all things; its virtue is vast without limit. It is inclusive and generous, bright and expansive, thus enabling all things to prosper. A mare, being an earthly creature, can walk upon the earth without boundary, thus exemplifying the virtue of gentleness and uprightness. When a gentleman acts, to go ahead first will lead to confusion, but to follow afterwards is to conform to the norm. Going to the Southwest brings friends, for it is moving with like yin lines; going to the Northeast loses friends, but eventually brings joy. The auspiciousness of uprightness corresponds to the boundlessness of the earth.

象曰：地勢坤，君子以厚徳載物。初六，履霜堅冰至。象曰：履霜堅冰，陰始凝也，馴致其道，至堅冰也。六二，直方大，不習無不利。象曰：六二之動，直以方也；不習無不利，地道光也。六三，含章可貞，或従王事，無成有終。象曰：含章可貞，以時發也；或従王事，知光大也。六四，括嚢，無咎無譽。象曰：括嚢無咎，慎不害也。六五，黃裳元吉。象曰：黃裳元吉，文在中也。上六，龍戰于野，其血黃。象曰：龍戰于野，其道窮也。用六，利永貞。象曰：用六永貞，以大終也。

The Great Image says: The earth follows the way of heaven, and the gentleman takes this as a model, cultivating deep virtue to carry all things. The line statement of the first line says: Treading on frost, the hard ice is about to come. The Small Image says: Treading on frost and knowing that hard ice is coming, is the beginning of the gathering of yin; following this trend step by step, it will reach the state of hard ice. The line statement of the second line says: Upright, square, and vast, without needing to practice, there is no difficulty. The Small Image says: The action of the second line is both upright and square; without needing to practice and having no difficulty, is the great manifestation of the earth's way. The line statement of the third line says: Concealing one's literary talent, one can remain upright; or following the king in affairs, not taking credit for success and thus attaining a good end. The Small Image says: Concealing one's literary talent and remaining upright is waiting for the right time to act; following the king in affairs is due to broad vision and clarity. The line statement of the fourth line says: Tightening the bag, there is neither fault nor praise. The Small Image says: Tightening the bag brings no fault, because of carefulness that prevents harm. The line statement of the fifth line says: A yellow lower garment, great good fortune. The Small Image says: Yellow lower garment brings great good fortune, because virtue is contained in the central position. The line statement of the sixth line says: A dragon fighting in the fields, its blood is yellow. The Small Image says: A dragon fighting in the fields, is the extreme of yin. The use of all sixes: It is appropriate to maintain uprightness for a long time. The Small Image says: The use of all sixes maintaining uprightness for a long time, is because it can bring closure through vastness.

坤元亨利牝馬之貞。坤，地也，順也。地之為體，能生始萬物，各得亨通，故有元亨也。利牝馬之貞者，地體必以柔順而為其正，故借牝馬而為其貞。牝馬是柔順之物，所以將馬為喻。馬行地能窮其邊疆，是明地有廣之徳。故先儒云：在天為龍，在地為馬。君子有攸往者，明君子但以柔順為徳，又復行其貞正，故利有所往也。

The Hexagram Statement says, "Kun, Yuan Heng, Li Pin Ma Zhi Zhen." "Kun" refers to the earth, whose hexagram virtue is "Shun" (flexibility and obedience). The earth, as a fundamental substance, can give birth to and create all things, allowing each thing to attain smoothness and success, so the hexagram Kun also possesses the virtue of origin and smoothness. The phrase "Li Pin Ma Zhi Zhen" is said because the nature of the earth must necessarily follow flexibility and obedience as its correct path, hence using the image of a mare to represent its constancy. A mare is a flexible and obedient animal, so it is used as a metaphor. A horse, walking on the earth, can traverse the entire expanse of the earth, which clearly illustrates the earth's vast and boundless virtue. Therefore, the ancients said: in the heavens it appears as a dragon, and on the earth it appears as a horse. The statement "Junzi you yu wang" indicates that a gentleman values flexibility and obedience as his virtue, and can also practice the correct path, so it is appropriate for him to go forth.

先迷後得主利者，夫陰之為道，不可首倡居先。若在陽氣之先，則不能發生滋育，必待陽而為首，所以後得主利也。猶如臣子處君之朝，順事主終；在家為迷，得主為利也。

"First being lost and then gaining the master's benefit" means that the principle of Yin cannot take the lead or act first. If Yin energy precedes Yang energy, the myriad things cannot sprout, grow, and be nurtured. It must wait for Yang to take the leading role, so following afterwards is what leads to benefiting the master. This is like a minister serving in the court of the sovereign, who should only serve the sovereign humbly until the end; when alone at home, one is lost, but finding a master to follow is beneficial.

西南得朋者，西南坤位，是陰也，今以陰就陰，是得朋也。東北喪朋，安貞吉者，東北艮位，為陽也。西南陰類，往雖得朋，必無所利；若能喪失朋而就陽，則獲安靜貞正之吉。以人事明之，猶人臣離其黨，入君之朝；女子舎其家，入夫之室是也。

"Southwest brings friends" because the southwest direction corresponds to the trigram坤 (Kun, Earth) in the Later Heaven Trigrams, which is yin. Now, moving with a yin line to a yin direction means meeting like-minded friends. "Northeast loses friends, but staying true brings good fortune" because the northeast direction corresponds to the trigram艮 (Gen, Mountain) in the Later Heaven Trigrams, which is yang. The southwest is yin, so going there may bring friends but not real benefits. If one gives up the group and moves toward yang, it leads to calmness, sincerity, and good fortune. In terms of human affairs, this is like a minister leaving his group to enter the court of the sovereign, or a woman leaving her parents' home to join her husband's household.

象曰：地勢坤，君子以厚徳載物者。天圓地方，是形不順也；其勢承順天道之常，故曰地勢坤也。君子當須以容厚為徳，包載萬物，象地之道廣育也。

The Great Image Commentary says, "The earth's disposition is坤, and the gentleman should cultivate a broad and deep virtue to carry all things." Heaven is round, and earth is square. In terms of form, squareness is not considered yielding. However, the earth's disposition always upholds and follows the regular course of the heavenly way, hence it is said "the earth's disposition is坤." The gentleman should regard tolerance and depth as his virtue, embracing and supporting all things, emulating the earth's vast and nurturing principle.

初六履霜堅冰至者。初六陰氣之微，要假積漸以成其功，故引履霜以為其喻。且五月一陰爻始生，九月五陰始為霜降，至於十一月乃至堅冰。此明禍福之由，積乆乃顯，所以防萌杜漸，慎終於始。故文言云：臣弒其君，子弒其父，猶辨之不早辨也。

The Line Statement for the first line, "Initial Six" (Chu Liu), says, "Treading on thin frost, hard ice comes." The "Initial Six" is in the lowest position of a hexagram, a time when the yin energy is at its weakest. It must rely on gradual accumulation to achieve its effect, hence the metaphor of "treading on thin frost." According to the twelve hexagrams of the changing cycle: in May, the hexagram Gou (Meeting) begins with the first yin, in September, the hexagram Bo (Decreasing) has five yins in power and there is the frost descending, and by November, the hexagram Fu (Returning) has already formed hard ice. This shows that both misfortune and fortune arise from long accumulation, so one should be vigilant and prevent their gradual growth from the very beginning, carefully considering the outcome from the start. Therefore, the "Commentary of the Literary Meaning" says: the killing of a sovereign by a minister, or a father by a son, is due to the failure to discern matters at an early stage.

六二直方大，不習無不利。六二居中得位，盡地之美，故有三徳：直、方、大。生物不邪，直也；地體安厚，方也；無所不載，大也。既有斯徳，盡地之善，故不假積習而無不利。施之於人，為臣忠，為子孝，與朋友信故也。

The Line Statement for the Second Line, "Six Two," says: "Straight, square, great; without practice, there is no disadvantage." The Second Line is a yin line in a yin position, which is both appropriate and located in the center of the Lower Trigram. It possesses both the middle and the correctness, and fully expresses the virtues of the earth. Therefore, it has three virtues: nurturing all things without bias, which is "straight"; the earth's stability and solidity, which is "square"; and its ability to carry all things, which is "great." Since it possesses these virtues, it fully embodies the good qualities of the earth, so there is no need for deliberate practice or effort, and there is no disadvantage in any direction. Applied to a person, this means being loyal as a subject, filial as a son, and trustworthy in friendship.

六三含章可貞，或従王事，無成有終者。六三既居上位，有造為陽之事者，含章美之徳，待時而發，可以得貞之吉。既居臣體，不可先倡；或従王事者，言其不敢自專也。無成有終者，不敢居事之先，主成於物，惟順君命而成其終。

The line statement for the third line, 'Six in the Third,' says, 'Contain your virtue, be steadfast in uprightness; sometimes follow the king's affairs, achieve nothing but have a good ending.' The third line is already at the top of the lower trigram, having the opportunity to act and participate in a yang endeavor. However, it should conceal its refined and virtuous qualities, waiting for the right time to display them, thereby attaining a favorable outcome of uprightness. The third line is a yin line, holding a position of a minister, and should not take the initiative. The phrase 'sometimes follow the king's affairs' shows that it does not dare to act on its own. The phrase 'achieve nothing but have a good ending' means it does not claim the first merit, but instead attributes the accomplishment to others, following the king's command and completing the task properly from beginning to end.

六四括囊，無咎無譽者。括，結也；囊，所以盛物，喻人心藏智也。既是陰位，不可顯發，亦猶不遇其時，閉而不用也，故曰括囊也。戒慎自守，不與物忤，故曰無咎也。徳既不施，無聲譽之美，故曰無譽也。

The line statement for the sixth line in the fourth position says, "Conceal the bag, no blame, no praise." "Conceal" means to tie up or bind tightly, and "bag" refers to a container used for holding things. This metaphor is used to describe a person who keeps his wisdom within himself. The sixth line is a yin line in a yin position, located in a place of much fear. It is not appropriate to display or use one's abilities, just as one does not encounter a suitable opportunity, so one must remain concealed and not apply one's skills. Therefore, it is said "conceal the bag." It is cautious in guarding itself and does not clash with external matters, so there is no fault. However, since virtue is not expressed, there is also no gain of reputation or praise, so there is no commendation.

六五黃裳元吉者。五是貴位，六以陰居之，是臣道極貴者也。黃是中之色也，裳是下之飾也。上衣比君，下裳法臣。六五既是臣體，不可比衣，故云黃裳以表臣道，黃中之美也。以文徳居中，盡臣之善，故獲大吉也。

The Line Statement of the fifth line says, "Yellow undergarment brings great good fortune." The fifth line is a position of honor, and the use of a yin line in this position represents the highest form of respect for a minister. Yellow is the central color among the five colors, and the undergarment is the clothing worn on the lower body. The upper garment is likened to the ruler, while the undergarment is modeled after the minister. Since the fifth line is inherently a yin line representing a minister, it cannot be compared to the upper garment. Therefore, "yellow undergarment" is used to illustrate the way of a minister, and it also shows its virtue of being in the center. It uses cultural virtue in the center of the upper trigram, fully expressing the proper conduct of a minister, thus achieving great good fortune.

上六龍戰于野，其血黃者。上六陰極似陽，故稱龍也。陰既強盛，則侵於陽，故與陽氣之龍交戰也。戰於卦外，故曰野也。陰陽俱傷，故有黃之色也。陽色，陰色黃也。用六利永貞者，用，總此六爻之義也。坤體柔順，不可用之剛暴，故須永長貞正，則能廣大而終也。乾吉在無首，坤利在永貞。

The line statement of the topmost line, "The dragon fights in the fields, its blood is yellow," refers to the yin energy having reached its extreme point, and its nature has turned close to yang, hence it is also called "dragon." Since the yin energy is now strong, it invades the yang energy, so the dragon, which belongs to yang, fights. The battle takes place outside the hexagram, hence it is said to occur in the fields. Yin and yang both suffer damage, hence the blood has a color. (The original text says, "the color of yang, the color of yin is yellow," with a missing "black" character after "yang color," which is recorded without correction; the common version reads, "the color of yang is black, the color of yin is yellow.") "Using the six," meaning the summary of the meaning of these six lines, refers to the nature of the earth, which is gentle and yielding. It cannot be used with a strong and violent approach, so one must maintain uprightness for a long time, thus achieving great success and a good ending. The good fortune of the Qian hexagram lies in not competing, while the benefit of the Kun hexagram lies in maintaining uprightness over a long period.

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

The lower trigram of Zhun is Zhen, and the upper trigram is Kan. Zhen represents thunder and movement, while Kan represents clouds and rain, as well as danger. This forms an image of movement within danger. The hexagram statement says: Zhun, the beginning, is harmonious and suitable for maintaining correctness, not suitable for moving forward, but suitable for establishing feudal lords. The commentary on the judgment says: Zhun represents the initial meeting of the strong and the gentle, leading to difficulties. In a dangerous situation, yet being able to act, thus achieving great harmony and maintaining correctness. The movement of thunder and rain fills the space between heaven and earth. The heavenly way is in its initial and primitive stage. At this time, it is appropriate to establish feudal lords and not to seek personal ease. The image commentary says: clouds above and thunder below, this is the image of Zhun. The gentleman takes inspiration from this, like carefully managing silk threads, to govern the world.

初九，盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。六二，屯如邅如，乘馬班如，匪冦婚媾，女子貞不字，十年乃字。象曰：六二之難，乘剛也；十年乃字，反常也。六三，即鹿無虞，惟入于林中，君子不如舍，往吝。象曰：即鹿無虞，以従禽也；君子舍之，往吝窮也。六四，乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。九五，屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。上六，乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。

Initial Line Statement: Wandering without advancement, it is appropriate to remain in place and uphold correctness, and it is appropriate to establish feudal lords. The Small Image Commentary says: Although wandering without advancement, the mind's direction is upright; by placing a noble person beneath a lowly one, he gains great popular support. Second Line Statement: In a difficult situation, one is hesitant and circles around, riding a horse back and forth, those coming are not robbers but suitors; the woman remains chaste and does not agree to marriage, and after ten years she marries. The Image Commentary says: The difficulty of the Second Line is because it is above the First Line, which is a strong line; after ten years of marriage, the difficulty has passed and returns to the normal path. Third Line Statement: Pursuing a herd of deer without a forest keeper to guide, one will only directly enter the dense forest; a gentleman should not abandon it, but if one insists on going forward, there will be regret. The Image Commentary says: Pursuing deer without a keeper is a single-minded pursuit of animals; a gentleman should abandon it, but if he insists on going forward, he will fall into困境. Fourth Line Statement: Riding a horse back and forth, going to propose marriage, going forward is auspicious, nothing is unfavorable. The Image Commentary says: Having a purpose and going forward is wise. Fifth Line Statement: It is difficult to spread one's grace, small matters are auspicious when upholding correctness, but great matters are ominous when upholding correctness. The Image Commentary says: Accumulating grace without distributing it, is the distribution of grace not yet broad enough. Sixth Line Statement: Riding a horse back and forth, crying with blood and tears. The Image Commentary says: Crying with blood and tears, how can this situation last long?

屯元亨利貞者，屯，難也，盈也。天地造始，剛柔始交，動則難生，故曰難也。元，大也。以天地始交為難，由難始大通也，故曰元亨。因此大通，而乃以行貞正，故曰利貞也。

The Hexagram Statement says, "Zun, Yuan Heng Li Zhen." "Zun" has two meanings: one is difficulty, and the other is fullness. When heaven and earth were just beginning, the strong and the gentle had just started to interact, and difficulty arose immediately upon any movement, hence it is called "difficulty." "Yuan" means great. Because heaven and earth first began to interact and encountered difficulty, it is precisely from this difficulty that the great passage began, so it is said "Yuan Heng." Since it has thus achieved great passage, one should use this passage to promote the correct and upright path, hence it is said "Li Zhen."

勿用有攸往者，攸，所也。當屯難之時，小人道長，君子道消，若有所往，即為小人侵害，故勿用有所往也。利建侯者，處屯難之時，弱求於強，民思其主之時，故利建君侯以為民主。詩云：百姓盈盈，匪君子而不寧是也。

"Do not go anywhere" — "攸" means "place." In times of hardship and difficulty, the power of the petty people is increasing while the path of the gentleman is declining. If one rashly moves forward at this time, they will be harmed by the petty people, hence it is not advisable to go anywhere. "It is advantageous to establish feudal lords" because during times of difficulty and turmoil, the weak seek help from the strong. This is precisely when the people yearn for a reliable ruler. Therefore, it is appropriate to appoint feudal lords to serve as the leaders of the people. The Book of Poetry says: "The people are anxious and unsettled; without a gentleman, they cannot find peace," which expresses exactly this meaning.

象曰：雲雷屯，君子以經綸者。李氏云：云，陰也；雷，陽也。陰陽二氣相激薄而未通，感情不相得，故難生也。君子處屯難之時，不得安然無事，經營綸理以輔屯難也。

The Great Image Commentary says, "Cloud and thunder signify the beginning of a difficult time; the gentleman is thus advised to plan and manage." Li's explanation states that cloud belongs to yin and thunder belongs to yang. The two forces of yin and yang interact, press against each other, yet cannot yet connect, and their mutual response cannot harmonize, hence difficulty arises. When a gentleman is in such a difficult era, he cannot remain passive and idle, but must act like arranging threads to manage and govern, helping the world to pass through this difficult period.

初九盤桓，利居貞，利建侯者。盤桓是進退不安之貌也。初九以剛陽之徳，處群陰之下，即是用謙為體，以貴下賤者也。時未可通，盤桓不安，但以守正而不失其居，故曰利居貞也。處難之時，以謙得眾，民思其君之時，故利封建君侯以為民主也。

The line statement for the first line, "Initial Nine," says, "Wandering, advantageous to dwell in uprightness, advantageous to establish a feudal lord." "Wandering" refers to a state of neither advancing nor retreating, a state of unease. The first line, with its yang strength, is situated below the many yin lines, embodying humility as the foundation of personal conduct, and maintaining a position of honor while being in a low status. At this time, circumstances are not yet favorable, so it can only wander in uncertainty. However, it can remain steadfast on the correct path without losing its position, hence it is advantageous to dwell in uprightness. In times of difficulty, by practicing humility, it gains the support of the people, which is precisely the time when the people yearn for a ruler. Therefore, it is advantageous to appoint a feudal lord to be the master of the people.

六二屯如邅如，乘馬班如，匪冦婚媾，女子貞不字，十年乃字者。邅，回也；字，愛也。處屯難之時，強者陵弱，六二是九五之匹，時逢險難，與初相近，情不相得，被初為難，不獲前進，故邅回也。乘馬班如者，班旋不進貌也。二既去五既逺，但乘馬班旋而不敢前進。

The Line Statement for the Second Line, "Six Two," says: "Tun like, turning like, riding horses in a circle, not robbers but marriage partners, the woman remains chaste and does not marry, ten years before she marries." "Turning" means to be hesitant and unable to move forward, and "marry" means to be betrothed or to bear children. In a time of difficulty and hardship, the strong oppress the weak. The Second Line is a Yin line in a Yin position, and it is both central and upright, originally corresponding to the Fifth Line as a proper spouse. However, it is in a time of danger and difficulty, and it is closely adjacent to the First Line, with which it does not harmonize. It is troubled by the First Line and cannot move forward, thus it can only turn around. "Riding horses in a circle" describes the situation of riding horses and circling in place, unable to move forward. The Second Line is far from the Fifth Line and is restricted by the First Line, so it can only ride horses in a circle and dare not move forward.

女子貞不字者，二是五之匹，故執貞奉五而不受初之字愛也。十年反常，難道乃通，故受五之所愛矣。易之為書，曲暢義理，反明人事。所言女子不字，亦猶忠臣遇難，上下暌違，守節不違，其如蘇武困於單于，後乃歸漢也。

"The woman remains chaste and does not marry," meaning that the line six in the second position was originally the spouse of nine in the fifth. Therefore, it upholds chastity and serves nine in the fifth, without accepting the affection of nine at the beginning. By the tenth year, the abnormal situation ends, and the difficult path becomes smooth, so it is able to receive the affection of nine in the fifth. The book of The Zhou Changes elaborately unfolds the principles, and in turn uses them to explain human affairs. The statement about the woman refusing to marry is analogous to a loyal minister encountering hardship, with the ruler and subject separated and in discord, yet remaining steadfast and unchanging. It is like Su Wu of the Han dynasty, who was detained by the Xiongnu chanyu in the northern sea, enduring great hardships, yet eventually returning to the Han court.

六三即鹿無虞，惟入于林中，君子不如舍，往吝者。即，就也；虞是掌山澤之官也。六三處屯難之時，陰先求陽，弱者求強，而六三既無正應，往依於五，五又有應在二。而六三若往就五，五所不納。猶如獵鹿，要假虞官揆度山川，知鹿所在；既無虞人，徒入於林，終不獲鹿。故君子見此，不如棄舎，若強就之，徒勞而已，終至悔吝。故略例云：見情者獲，直往即違是也。

The line statement for the third line says, "Chasing a deer without a guardian, entering the forest, the gentleman should not persist, for going forward will bring regret." "Chasing" means approaching or pursuing, and "guardian" refers to an official in charge of mountains, forests, rivers, and lakes. The third line is in a time of difficulty and obstruction. As a yin and weak line, it should actively seek out the yang and strong; the weak should seek the strong. However, the third line does not have a corresponding line. It wishes to approach the fifth line, but the fifth line has already corresponded with the second line. If the third line insists on approaching the fifth line, the fifth line does not accept it. This is like hunting a deer, which requires the assistance of the guardian to understand the terrain and track the deer's movement. If there is no guardian to guide, blindly entering the forest will ultimately result in failure to catch the deer. Therefore, the gentleman sees this situation and should not persist; if he insists on pursuing, it will be in vain and eventually lead to regret. Thus, Wang Bi's Outline of the Zhou Changes says: only those who clearly understand the actual situation can achieve success, while blindly proceeding will contradict the principles, which is precisely the meaning here.

六四乘馬班如，求婚媾，往吉，無不利者。六四意就初九，見二與初相近，疑二與初相合，心懷嫌疑，故乘馬班旋而不敢進。今六二不従於初，而六四見其情狀，可以就往初九，必獲媾合，是以往獲吉而無不利，言兩情相得也。

The Line Statement of the Fourth Line says, "Mounting a horse, hesitating, seeking to marry, going forward is auspicious, there is no disadvantage." The Fourth Line originally had the intention to get close to its corresponding line, the First Line, but saw that the Second Line was close to the First Line and suspected that the Second Line had already combined with the First Line. Therefore, it hesitated and circled around on horseback without advancing. Now, the Second Line is not obedient to the First Line, and the Fourth Line realizes this situation, knowing that it can go forward to get close to the First Line. This will certainly result in a successful marriage, so going forward brings auspiciousness and no disadvantage. This indicates that the two sides are in harmony and mutually agreeable.

九五屯其膏，小貞吉，大貞凶者。九五既處尊位，當屯難之時，固宜拯弱救衰，濟民危難，而乃獨應於二，即是用心狹，所濟不廣。處難以斯，乃非大人博之道，即是小貞吉、大貞凶也。膏喻恩澤施惠之義。

The line statement of the fifth line, "屯其膏, small fidelity brings good fortune, great fidelity brings misfortune," says that since the ninth line in the fifth position holds the exalted position of a ruler and is in a time of difficulty, it should naturally support the weak and help the declining, removing the hardships of the people. However, it only corresponds with the sixth line in the second position, indicating a narrow-minded approach and a limited scope of assistance. In times of hardship, acting in this way does not conform to the great virtue of a superior person who should widely benefit all. Therefore, maintaining correctness in small matters brings good fortune, but maintaining correctness in great matters leads to misfortune. "Gao" is used to symbolize the concept of bestowing grace and benefits.

上六乘馬班如，泣血漣如者。居陰柔之質而無應援，處難之時，不能自濟，雖復乘馬之班旋而無所適，故泣血沲嗟，滅亡在近。說文云：漣如，泣垂下之貌也。

The line statement of the Sixth at the Top says, "Riding horses in a confused manner, weeping blood and tears flowing like ripples." The Sixth at the Top itself is of a yin and soft nature, and it is located at the very top of the hexagram without any supporting line to respond to it. In a time of difficulty and stagnation, it is unable to save itself. Although it is riding horses and circling around, there is nowhere to go, so it can only weep blood and lament, with ruin approaching. The Shuo Wen Jie Zi says: "Lian ru" refers to the appearance of tears falling down.

坎下艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。彖曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。象曰：山下出泉，蒙。君子以果行育徳。

The lower trigram of the Meng hexagram is Kan (water), and the upper trigram is Gen (mountain). Kan represents danger and water, while Gen represents mountain and stopping. The hexagram statement says: Meng, meaning confusion, is smooth. It is not I who seeks the confused child, but the confused child who seeks me. If the first divination is asked, I will tell him, but if he asks repeatedly, it is a desecration, and then I will not tell him. It is appropriate to maintain rectitude. The Commentary on the Judgment says: Meng is mountain below danger, encountering danger and stopping, hence called Meng. Meng can be smooth because it acts with the way of smoothness and is in harmony with the time and holds to the middle path. "Not I who seek the confused child, but the confused child who seeks me" indicates mutual harmony of hearts. "First divination is told" because nine two is a yang line in the middle of the lower trigram. "Repeated divination is a desecration, and if it is a desecration, then it is not told" because this would disturb the mind of the one being taught. Using the stage of confusion to cultivate purity is the way to achieve the deeds of a sage. The Image Commentary says: Spring water flows from beneath the mountain, this is Meng. The gentleman takes this as a model, acting decisively to cultivate his virtue.

初六，發蒙，利用刑人，用說桎梏，以往吝。象曰：利用刑人，以正法也。九二，包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。六三，勿用取女，見金夫，不有躬，無攸利。象曰：勿用取女，行不順也。六四，困蒙，吝。象曰：困蒙之吝，獨逺實也。六五，童蒙，吉。象曰：童蒙之吉，順以巽也。上九，擊蒙，不利為□，利御冠。象曰：利用御□，上下順也。

The line statement for the first line (Initial Six): To enlighten the ignorant, it is appropriate to use punishment to correct people, and also appropriate to free people from their restraints; using punishment excessively will lead to regret. The Small Image Commentary says: It is appropriate to use punishment to correct people, in order to establish the law. The line statement for the second line (Nine in the Second): To be able to include the ignorant, it is auspicious; to accept a woman, it is auspicious; the son can take on the family's responsibilities. The Small Image Commentary says: The son can take on the family's responsibilities, because the strong line and the flexible line are in mutual contact. The line statement for the third line (Six in the Third): Do not marry such a woman, for she cannot maintain herself when she meets a wealthy and powerful man, and there is nothing beneficial about it. The Small Image Commentary says: Do not marry her, because her actions are not in harmony with the right path. The line statement for the fourth line (Six in the Fourth): Being trapped in ignorance, there is regret. The Small Image Commentary says: The regret of being trapped in ignorance is because it is separated from the strong substance. The line statement for the fifth line (Six in the Fifth): Like a child who is ignorant, it is auspicious. The Small Image Commentary says: The reason why childlike ignorance is auspicious is because it is gentle and humble. The line statement for the top line (Nine at the Top): To break through ignorance with strong force, it is not appropriate for oneself to be the aggressor, but appropriate to resist external aggression. The Small Image Commentary says: It is appropriate to use it to resist foreign invaders, because both the superior and inferior are in harmony. (In this passage, two instances of 「□」 are original missing characters, both to be read as 「冦」; also, the 「冠」 in 「利御冠」 is a mistaken character for 「冦」, and is recorded as is without correction.)

蒙亨者，蒙者童稚之名，闇昧之義。處童蒙之時，所願獲通，故曰蒙亨。匪我求童蒙，童蒙求我者，匪，非也。童蒙者謂五也，我謂二也。五處童蒙之時，當求九二之明師也。

The Hexagram Statement says, "Meng, Xing." "Meng" originally refers to a child's state of childishness, but it is extended to mean darkness or confusion. When a person is in a state of childishness and ignorance, what they hope for is to gain clarity and understanding, hence "Meng" can be Xing (smooth and open). "Not I who seek the childlike and ignorant, but the childlike and ignorant who seek me." "Fēi" means "not" or "not I." Here, "Tongmeng" refers to the line Six in the Fifth, and "I" refers to the line Nine in the Second. The line Six in the Fifth, being in a state of confusion and ignorance, should actively seek the guidance of the line Nine in the Second, the wise teacher.

再三瀆，瀆則不告者，瀆，亂也。蒙昧之人，心多疑惑，若明師與之決蒙，須一理而說，使其曉悟。若其廣說引諭，至於繁多，即蒙者瀆亂，亂即還同不告。利貞者，蒙而未曉，心須養正，乃通至聖之功也。

"Again and again being disrespectful, if disrespectful, then there will be no revelation." "Disrespect" refers to disturbing. A person in confusion has many doubts in his mind. When a wise teacher helps him remove the confusion, he must grasp one principle and explain it thoroughly, so that the person can suddenly understand. If he speaks extensively, cites many examples, and talks too much, it will instead disturb the mind of the confused person. Once disturbed, the effect is the same as if he had not told him anything. "Beneficial uprightness" means that when a person is still in confusion and does not yet understand, he must first cultivate his purity and uprightness, so that he can achieve the great virtue of sainthood.

象曰：山下出泉，蒙。君子以果行育徳者。王氏云：山下出泉，未知所適，蒙之象也。君子處是時而未獲通，當須果決為行，育養已徳。徳立道成，可以適蒙之險。

The Great Image Commentary says, "Mountains below with springs emerging, symbolizing the state of being in darkness. The superior person thus acts with decisiveness and cultivates virtue." Wang Bi explains that springs emerging from beneath the mountain do not yet know where they will flow, which is a symbol of confusion and ignorance. When the superior person is in such a situation and has not yet achieved clarity, he should act decisively and cultivate his virtue. Once virtue is established and the path is realized, he will be able to deal with the dangers and uncertainties of confusion.

初六發蒙，利用刑人，用說桎梏，以往吝者。初六雖是闇昧，而與九二相近，即是親比明師，以去蒙暗。蒙既顯發，即心無凝滯，乃能利用刑罰罪人，又能脫去罪人桎梏之象，言其明於法律，舉事合宜。凡刑罰之道，不可常行，鞭撲不可弛之家，刑罰不可弛之國。若用刑不已，民所不堪，即有悔吝之道，故曰以往吝。爾雅云：杻謂之桎，械謂之梏也。

The line statement for the initial line, "Six at the Beginning," says: "To enlighten the mind, it is advantageous to punish criminals, to release the bound, and to proceed with regret." Initially, the line is in darkness and ignorance, but it is close to the second line, "Nine in the Second," which is the bright teacher. By being close to the bright teacher, it removes its own ignorance. Once ignorance is enlightened, there is no obstruction in the mind, so it can properly punish criminals and timely release the bound. This indicates that it understands the law and acts appropriately. However, the use of punishment cannot be continuous. Punishment cannot be abandoned in the family, nor can the penal system be abandoned in the state. But if punishment has no end, the people will not be able to bear it, and thus one will follow the path that leads to regret. Therefore, continuing in this way will result in regret. The "Erya" says: the hand restraint is called "zhi," and the foot restraint is called "gu."

九二包蒙吉，納婦吉，子克家者。凡言婦者，配已成徳。九二剛陽之徳而居中，群陰悉來，物來歸已而能納之，故曰包蒙吉也。心既通，不拒於物，即配徳者歸焉，故曰納婦吉也。剛而處中，納此匹配，是能幹濟家事，施之子孫而能克荷家事，故曰子克家也。

The Line Statement for the Second Line, Nine Two, says: "It is auspicious to embrace the ignorant; it is auspicious to take a wife; the son can manage the family." Whenever the term "wife" is mentioned, it refers to the one who pairs with oneself to jointly achieve virtue. Nine Two possesses yang strength and is located in the center of the Lower Trigram, so all the yin lines come to adhere to it. External things come to align with it, and it is able to accept them all, hence it is auspicious to embrace the ignorant. Its inner nature is open and unobstructed, not rejecting external things, so the one who matches its virtue comes to align with it, hence it is auspicious to take a wife. Nine Two, being yang and in the center, is able to accept such a spouse, indicating it has the ability to manage the household. Applying this ability to the descendants means the son can shoulder the family responsibilities, hence it says 'the son can manage the family.'

六三勿用取女，見金夫，不有躬，無攸利者。蒙之為體，陰先求陽，弱先求強。六三是陰柔，即是先求上九者也。喻之人事，是女先求於男也。女以婉順為徳，待禮而行，今既先求於男，故不可取也。見金夫，不有躬，無攸利者，金，剛也。上九剛夫，而乃往就之，是無閨閣之徳，故不可取之，而無所利也。

The line statement for the third line, "Six in the Third," says, "Do not take a wife, see a man of metal, lack self-possession, and gain nothing." The structure of the Hexagram of Enlightenment is that a yin line actively seeks a yang line, and the weak actively seek the strong. The third line is a yin line, which is the one that actively seeks the top line, nine at the top. In terms of human affairs, this represents a woman actively seeking a man. A woman should be gentle and proper, waiting for proper courtship before taking action. Now she is taking the initiative to seek a man, so she should not be married. "See a man of metal, lack self-possession, and gain nothing," here "metal" refers to strength. The top line is a strong man, and the third line, being yin and weak, actively approaches him. This shows she lacks the chastity and propriety expected of a woman within the family, so she should not be married, and if married, there would be no benefit.

六四困蒙吝者，既不近明師，無人顯發其暗，深可鄙也。六五童蒙吉者，柔而處尊，不自任察，但委付於二，不勞已之聰明，猶如童稚之人，自可獲吉，如成王委用周公之義。

The line statement for the fourth line, 'Six Four' says, 'Confused and ignorant, it is difficult.' The fourth line is adjacent to both yin lines above and below, so it cannot get close to the bright teacher, Nine Two, nor does anyone come to enlighten its darkness. Thus it remains trapped in ignorance, which is truly regrettable. The line statement for the fifth line, 'Six Five' says, 'A childlike ignorance brings good fortune.' The fifth line is a yin line in a noble position, not relying on its own intelligence to examine everything, but entrusting the affairs to Nine Two, without using its own ears, eyes, or mind. It is like a child, naturally achieving good fortune. This is similar to King Cheng of Zhou entrusting the state affairs to the Duke of Zhou.

上九擊蒙，不利為冦，利御冦者。上九陽明之徳，處眾陰之上，能於眾陰擊去蒙暗，故曰擊蒙也。眾陰親托，皆願求安，能為群陰去除冦難，則荷戴彌深。若因人之隙，便生苟且而以取之，則眾陰叛矣，故云不利為冦，而利用御冦也。

The line statement for the Upper Ninth line says, "Strike the confusion, it is not advantageous to be a marauder, but advantageous to defend against marauders." The Upper Ninth line possesses the virtue of yang strength and clarity, residing above all the yin lines. It can help the yin lines break through confusion and darkness, hence it is said "strike the confusion." All the yin lines come close and rely on it, hoping for peace. If it can remove external disturbances and calamities for these yin lines, the yin lines' support for it will be even stronger. Conversely, if it takes advantage of others' weaknesses with selfish intentions and takes what is not its own, the yin lines will turn against it. Therefore, it is not advantageous to be a marauder, but advantageous to defend against marauders.

乾下坎上。需：有孚，光亨，貞吉，利涉大川。彖曰：需，須也，險在前也。剛健而不□，其義不困窮矣。需有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。象曰：雲上於天，需。君子以飲食宴樂。

The lower trigram of the Need hexagram is Qian (Heaven), and the upper trigram is Kan (Water). Qian represents strength and perseverance, while Kan signifies danger and difficulty. This combination symbolizes a strong and determined person encountering danger ahead and needing to wait. The hexagram statement says: "Need" means to wait with sincerity and integrity, with brightness and smoothness, maintaining uprightness to gain good fortune, and it is favorable to cross a great river. The Commentary on the Judgment says: "Need" is waiting, with danger ahead. Strength and perseverance without rashness will not lead to hardship. "Need with sincerity, brightness and smoothness, uprightness brings good fortune" is because the nine in the fifth position is in the heavenly position and is upright. "It is favorable to cross a great river" means that going forward will surely bring success. The Image Commentary says: clouds rising into the sky (but not yet raining), this is Need; the gentleman takes inspiration from this, calmly enjoying food and music in anticipation of the right moment. (The character in the bracket is missing in the original text and is not restored.)

初九，需于郊，利用恆，無咎。象曰：需于郊，不犯難行也；利用恆無咎，未失常也。九二，需于沙，小有言，終吉。象曰：需于沙，衍在中也；雖小有言，以吉終也。九三，雷于泥，致寇至。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。六四，需于血，出自穴。象曰：需于血，順以聴也。九五，需于酒食，貞吉。象曰：酒食貞吉，以中正也。上六，入于穴，有不速之客三人來，敬之終吉。象曰：不速之客來，敬之終吉，雖不當位，未大失也。

Initial Line Statement: Waiting in the outskirts, it is appropriate to maintain constancy, without fault. The Small Image Commentary says: Waiting in the outskirts means not venturing into peril; maintaining constancy without fault is not losing the constant way. Second Line Statement: Waiting on the beach, there is slight criticism, but ultimately it is auspicious. The Image Commentary says: Waiting on the beach is because it is in the center and has a broad mind; although there is slight criticism, it ends in good fortune. Third Line Statement: Waiting in the mud, leading to the arrival of strong enemies. (The original text mistakenly wrote 'Thunder' instead of 'Need,' but it is recorded as is.) The Image Commentary says: Waiting in the mud, the calamity is still outside the hexagram; it is oneself who has invited the strong enemies, and as long as one is respectful and cautious, there will be no failure. Fourth Line Statement: Waiting in the blood, escaping from the cave. The Image Commentary says: Waiting in the blood is to be flexible and follow the situation. Fifth Line Statement: Waiting in the midst of food and drink, maintaining the correct path brings auspiciousness. The Image Commentary says: Waiting in food and drink while maintaining the correct path is auspicious because the fifth line is in the center and upright. Sixth Line Statement: Entering the cave, three uninvited guests arrive, and one treats them with respect, ultimately leading to auspiciousness. The Image Commentary says: Uninvited guests arrive, and treating them with respect leads to auspiciousness; although the sixth line is in an inappropriate position, there is no great loss.

需有孚，光亨，貞吉者，需，待也。乾健獲進，坎險在前，畏而不進，故稱待也。凡人待物，必須有信，信既立矣，即道徳亨通，於正獲吉，故曰光亨貞吉也。利涉大川者，以信待物，又以乾之剛健，不患於險，故可濟涉大川，不憂沉溺也。

The Hexagram Statement says, "Need, with sincerity, bright success, uprightness brings good fortune." "Need" means waiting. The Lower Trigram is Qian, which represents strength and movement forward, while the Upper Trigram is Kan, symbolizing danger and obstacles. Because of caution and fear, one does not move forward hastily, hence it is called "waiting." Whenever a person interacts with external things and needs to wait, they must maintain sincerity. Once sincerity is established, morality becomes smooth and success follows. Upholding uprightness leads to good fortune, hence it is said that there is bright success and good fortune through uprightness. "Beneficial to crossing great rivers" means that with sincerity towards external matters and the strength of Qian, one does not fear difficulties and can cross rivers without fear of drowning.

象曰：雲上於天，需。君子以飲食宴樂者。坎為雲也，乾，天也。雲上於天，待時降雨，是需待之象也。君子當其時，待養而成。故王氏云：童蒙已發，盛徳光亨，飲食宴樂，其在茲乎。

The Great Image Commentary says, "Clouds rising above the sky, waiting. The gentleman thus cultivates himself through eating, drinking, and revelry." Here, Kan represents clouds and Qian represents heaven. Clouds rise into the sky and wait until the right time to rain down, which exemplifies the image of waiting. When a gentleman is in such a situation, he should also cultivate himself in waiting and thus achieve success. Therefore, Wang Bi says: When obscurity has already been enlightened, great virtue shines brightly and is smooth and unimpeded, calmly eating, drinking, and reveling. This is probably referring to this state.

初九需于郊，利用恆，無咎者。爾雅云：邑外謂之郊也。初九去難既逺，雖不應於□速，但可以處於郊境之外，待時而已也。利用恆，無咎者，既不逼於險難，其所營為不失恆道，故不□於咎也。

The Line Statement for the first line, "Initial Nine," says, "Wait at the outskirts, it is advantageous to act with constancy, and there will be no blame." The "Erya" explains that the area outside a city or town is called "outskirts." The line "Initial Nine" is in the lowest position of the hexagram, farthest from the lower trigram Kan, which represents danger. Although it is not suitable to advance hastily, it can remain calmly outside the outskirts, waiting quietly for the right opportunity. "It is advantageous to act with constancy, and there will be no blame" means that it is not pressured by danger, and the affairs it undertakes do not violate the principles of constancy, so it will not fall into error. (The two instances of "□" in the text are missing characters from the original, and they are left uncorrected.)

九二需于沙，小有言，終吉。沙謂水之旁，去難漸近。既近於難，不能不有責讓之言。以其剛健寛而處中，待時而進，雖有責讓之言，終保吉矣，故曰小有言終吉也。

The line statement for line two, "Nine Two," says, "Wait by the sand, there is some criticism, but ultimately it is auspicious." "Sand" refers to sandy land by the water, indicating that Nine Two is gradually approaching the difficulties of the upper trigram. Since it is close to the difficulties, it is inevitable to attract some criticism and blame. However, Nine Two is strong and vigorous, with a broad and upright heart, residing in the center of the lower trigram and maintaining the middle path, waiting for the right time before advancing. Therefore, although there is some criticism, it ultimately leads to auspiciousness, hence the statement "there is some criticism, but ultimately it is auspicious."

九三需于泥，致冦至者。九三已逼於難，故稱泥，泥謂險難也。致冦至者，招也。既逼險難，即是招致冦害以相侵敵。然而不為遽進，猶有待焉，故不為困憊。

The line statement for the third line, "Nine Three," reads: "Wait in the mud, and the enemy comes." The third line is already close to the dangerous situation represented by the upper trigram Kan (Water). Therefore, "mud" is used to symbolize this danger. "Mud" refers to the perilous situation. "To bring about the arrival of the enemy" means that "to bring" signifies attracting or inviting. Since the third line is close to danger, it is as if it has invited the enemy to attack. However, although the third line is near danger, it does not act hastily or recklessly, but maintains a posture of waiting, so it does not fall into a state of exhaustion orpredicament.

六四需于血，出自穴者。血是陰陽相傷也。六四以陰柔之質，當剛健之路，乾剛既進，必見侵傷，故曰需于血。陽既強盛而前進，力不能敵，故以出於窟穴而避之，故曰出自穴也。

The line statement for the fourth line, "Six in the Fourth," says, "Wait by the blood, emerge from the hole." "Blood" signifies mutual harm between yin and yang. The fourth line, being yin and soft, is precisely blocking the path of the lower trigram Qian, which is yang and strong. Once the three yang lines of Qian advance, they will inevitably harm the fourth line. Therefore, it waits in the blood. Since the yang energy is strong and moves forward, the fourth line's strength is insufficient to resist, so it can only leave its hole and retreat. Hence, it says "emerge from the hole."

九五需于酒食，貞吉者。人之所須以求貴位，身既處於尊位而為天下所歸，即何更望求焉，但施酒食，暢其中情而已，故曰需于酒食也。然至飲食過莭，患所生焉，故紂作靡靡之樂，天下為之離叛。必須飲食以宜，而不失貞正之道，可以獲吉，故曰貞吉也。

The Line Statement of the Fifth Line, "Wait by the wine and food, and maintain uprightness for good fortune," indicates that what people desire is nothing but noble status. Since the Nine in the Fifth already occupies the supreme position and has the hearts of the people, what more can it seek? It only needs to set out wine and food to express the harmonious relationship between ruler and subject. Therefore, it is said to wait by the wine and food. However, if the enjoyment of food and drink exceeds proper limits, calamity follows. King Zhou of Shang created soft and靡靡 music and built wine pools and meat forests, leading the world to turn against him and rebel. Therefore, food and drink must be in accordance with moderation and not lose the path of uprightness in order to achieve good fortune. Hence, it is said, "Maintain uprightness for good fortune."

上六入于穴，有不速之客三人來，敬之終吉者。上六需難既終，不須出穴，安於舊位，故曰入于穴也。速，召也。三人謂乾三陽也。言難道既終，三陽務進，不待上六召喚而自來矣，故曰有不速之客三人來也。陽貴陰賤，而上六既是陰柔，又居無位之地，三陽若來，必須恭敬之而終獲吉，故曰敬之終吉。

The line statement of the sixth line at the top says, "Enter the cave, and three guests who are not summoned come, and with respect, the outcome is吉利." The sixth line at the top is at the end of the Need hexagram, where the difficulty of waiting has ended, and there is no need to go out of the cave to act. It is sufficient to remain in the original position, hence "enter the cave." "速" means to summon, and "three people" refer to the three yang lines of the lower trigram Qian. This indicates that the difficult situation has reached its end, and the three yang lines strive to advance, coming on their own without waiting for the sixth line to summon them, hence the arrival of three uninvited guests. Yang is considered noble, while Yin is considered humble. The sixth line, being Yin and soft, is at the extreme end of the hexagram and in a position without actual standing. Since the three yang lines have arrived, it must treat them with respect, and in the end, it will achieve a吉利 outcome, hence "with respect, the outcome is吉利."

坎下乾上。訟：有孚窒惕，中吉，終凶，利見大人，不利涉大川。彖曰：訟，上剛下險，險而健，訟。訟有孚窒惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。象曰：天與水違行，訟。君子以作事謀始。

The lower trigram of the讼卦 is Kan (Water) and the upper trigram is Qian (Heaven). Kan represents danger and Qian represents strength. This forms an image of inner danger and outer strength, hence the name讼 (contention). The hexagram statement says: "Contention: Though there is sincerity within, it is obstructed, thus there is caution; if one remains in the middle and stops at the right time, it is auspicious, but if one contends to the end, it is inauspicious; it is favorable to see a great person, but not favorable to cross a great river." The Commentary on the Judgment says: "The upper trigram is strong and the lower trigram is dangerous. Inner danger and outer strength lead to contention." "There is sincerity, obstruction, and caution, and it is auspicious in the middle" because the strong line nine two is in the middle of the lower trigram. "It is inauspicious to contend to the end" because contention should not be pursued to the end. "It is favorable to see a great person" because it esteems the middle and correct virtue of nine five. "It is not favorable to cross a great river" because rashly taking risks leads to falling into the abyss." The Image Commentary says: "Heaven moves westward and water flows eastward; the two are moving in opposite directions, which is contention. The gentleman takes this as a model, and in all undertakings, he plans thoroughly at the beginning."

初六，不永所事，小有言，終吉。象曰：不永所事，訟不可長也；雖小有言，其辯明也。九二，不克訟，歸而逋，其邑人三百戶，無眚。象曰：不克訟，歸逋竄也；自下訟上，患至掇也。六三，食舊徳，貞厲，終吉，或従王事，無成。象曰：食舊徳，從上吉也。九四，不克訟，復即命，渝安貞，吉。象曰：復即命，渝安貞，不失也。九五，訟元吉。象曰：訟元吉，以中正也。上九，或錫之鞶帶，終朝三禠之。象曰：以訟受服，亦不足敬也。

The line statement for the first line says: Not prolonging disputes, although there may be some criticism, in the end it is auspicious. The small image commentary says: Not prolonging disputes is because disputes cannot last long; although there may be some idle words, right and wrong will eventually be clarified. The line statement for the second line says: Unable to win the lawsuit, returning to hide, his small town of three hundred households is saved from disaster. The image commentary says: Unable to win, retreat and hide; when a lower person disputes with a superior, misfortune comes easily, like picking something up with the hand. The line statement for the third line says: Enjoying the old salary and virtue, keeping upright and being cautious of danger, in the end it is auspicious; or following the king in his affairs, not taking credit for success. The image commentary says: Enjoying old virtue, obeying the superior brings auspiciousness. The line statement for the fourth line says: Unable to win the lawsuit, returning to follow the right path, changing attitude and being content with uprightness, it is auspicious. The image commentary says: Returning to the right path, changing and being content with uprightness, there will be no loss. The line statement for the fifth line says: Resolving the dispute and achieving great auspiciousness. The image commentary says: Achieving great auspiciousness through dispute is because the fifth line is in the center and upright. The line statement for the top line says: Perhaps winning the dispute and being awarded a wide sash, but being stripped of it three times in one morning. The image commentary says: The clothing obtained through litigation is not worth respecting.

訟有孚窒惕，中吉終凶者。訟者，喧競之名，乖爭之義。窒，塞也；惕，懼也。凡為訟之體，必須信實被人止塞。若能因此而懷惕懼，於中途而止，即獲吉也。若終竟相訟，雖暫獲勝，而終必有凶，故曰終凶也。利見大人者，大人能斷枉直，不失情理也。不利涉大川者，爭訟之時，人心乖異，涉難濟川，必見謀害。故周氏云：與相爭必被襲謀，當見墜於深淵也。

The Hexagram Statement says, "Strife: With sincerity, obstruction and alarm, middle is吉利, end is凶." "Strife" refers to noisy contention, implying disagreement and conflict. "Obstruction" means blockage, and "alarm" means fear. Whenever a situation of contention arises, it must be that one has genuine sincerity and truth but is blocked and suppressed by others. If one can therefore remain cautious and stop in the middle, one can achieve good fortune; if one continues to fight until the end, even if one temporarily gains the upper hand, ultimately there will be misfortune, hence "end is凶." "Beneficial to see a great person" means that a great person can judge right and wrong, without violating reason and human affairs. "Not beneficial to cross a great river" means that during contention, people's hearts are divided, and attempting to take risks by crossing a river at this time will certainly lead to being secretly attacked. Therefore, the Zhou said: To contend with others will surely lead to being attacked and schemed against, resulting in falling into a deep abyss.

象曰：天與水違行，訟。君子以作事謀始者。天自西轉，水乃東流，二體相違，故是訟也。君子興為，必須謀慮其始。若初始分明，不相忤犯，訟無由生也。

The Great Image Commentary says, "Heaven and Water move in opposite directions, hence the hexagram of Strife." Heaven moves from east to west, while Water flows from west to east; their directions are opposite, thus forming the hexagram of Strife. A gentleman who undertakes a task should plan and consider it thoroughly at the beginning. If boundaries are clearly defined from the start and there is no mutual infringement, strife will naturally not arise.

初六不永所事，小有言終吉者。爭訟之體，剛先犯弱。初六既是陰柔，不敢先訟九四，九四先訟者也。往就辯答，道理分明，不被稽留，故不永所事，謂不永長為爭訟之事也。

The line statement for the first line, "Six at the Beginning" says, "Not prolonging the matter, there is a small word, but ultimately it is auspicious." In general, disputes arise when the strong party initiates an attack on the weak. The first line is a yao of yin and weakness, so it does not take the initiative to dispute with the fourth line, which is yang and strong. Instead, it is the fourth line that starts the dispute. The first line goes forward to respond and clarify the matter, speaking clearly and reasonably, so it is not involved or entangled. Therefore, it says not to prolong the matter, meaning not to let the dispute last for a long time.

九二不克訟，歸而逋，其邑人三百戶，無眚者。克，勝也；逋，逃也。九二體剛居陰，好為爭訟之事，乃與九五相爭也。以下訟上，以臣訟君，勢不可敵，爭訟如何得勝，故不克訟也。然訟既不勝，禍患必至，懼罪及身，遂將逃竄，竄歸小邑，可免災也。若其邑大人強，君疑不息，必被誅罰，故曰三百戶乃無眚也。

The Line Statement of the Second Line, "Nine Two," says, "Unable to win the lawsuit, he flees back, retreating to a small town of three hundred households, without calamity." "To overcome" means to win, and "to flee" means to escape. The Second Line is a Yang line in a Yin position, which is inclined to litigation. The subject of the dispute is precisely the Fifth Line. A lower line contends with an upper line, and a subject contends with the sovereign. In terms of power, it is fundamentally unbalanced, so how could it possibly win? Therefore, it says, "Unable to win the lawsuit." Since it cannot win, calamity must follow. The Nine Two fears that the blame will fall upon himself, so he flees and escapes, returning to a small town. By retreating to a small town, he can avoid disaster. If the town he retreats to is large and has many people, the sovereign's suspicion will not be eased, and he will inevitably be punished. Therefore, it specifically mentions a small town of three hundred households to indicate that there will be no calamity.

六三食舊徳，貞厲終吉，或従王事無成者。六三體柔弱，順従上九，不敢有違，所有舊日之恩徳而不被黜奪，故曰食舊徳也。然處兩剛之間，情不相得，以貞自危，故曰貞厲也。體柔奉上，不敢為先，但須従上九之王事，不敢先成，故曰或従王事無成也。

The Line Statement of the Third Line says, "Enjoy the old virtue, be steadfast and cautious, eventually leading to good fortune, perhaps assisting in royal affairs without claiming success." The Third Line is a soft, yin line that follows and submits to the corresponding Upper Nine, not daring to act against it, so the previous benefits and honors it has received will not be taken away. Therefore, it can enjoy the old virtue. However, it is sandwiched between the strong Yang lines Nine Two and Nine Four, which do not get along with each other. It can only maintain itself by being steadfast and cautious, hence "be steadfast and cautious." It is soft and compliant, serving those above, not daring to take the lead, so it only follows the Upper Nine in royal affairs and does not claim the credit for success, hence "perhaps assisting in royal affairs without claiming success."

九四不克訟，復即命，渝安貞吉者。克，勝也；即，就也；復，反也；渝，變也。四體剛而訟初六，初對答道理分明，四既不勝於初六，故曰不克訟也。若因此不勝而能反就初六，悔過自新，即獲安貞之吉，故曰安貞吉也。

Nine in the Fourth Line Statement says, "Unable to win the lawsuit, return to the mandate, change and maintain the correct course, auspicious." "克" means to conquer, "即" means to approach or return to, "复" means to return, and "渝" means to change. Nine in the Fourth is a strong line, actively engaging in a dispute with Six at the Beginning. However, when Six at the Beginning responds, it presents clear reasoning, and Nine in the Fourth is unable to prevail, hence "unable to win the lawsuit." If Nine in the Fourth can return from this defeat, approach Six at the Beginning, repent and reform, it can achieve the auspiciousness of maintaining the correct course, hence "maintaining the correct course is auspicious."

九五訟元吉者。餘皆不當尊位，悉是爭訟之人。九五體尊履正，即是斷訟之主。剛即無所滯溺，中即心無偏曲，處位以斯，故獲大吉，故曰訟元吉也。

The Line Statement of the fifth line says, "The litigation is originally auspicious." The other lines do not occupy the exalted position; they are all participants in the litigation. Only the nine in the fifth line holds the supreme position and is in the correct place, making it the one who presides over the case. It is yang and thus not entangled by human feelings; it is in the center and thus has no bias or partiality. With such qualities in such a position, it attains great auspiciousness, hence it is said, "The litigation is originally auspicious."

上九或錫之鞶帶，終朝三褫之者。以剛處上，是訟而得勝，乃受鞶帶之錫。然則不義而富於我如浮雲，以訟受榮，如何可保。故終一朝間，三被褫脫，不足敬也。因訟至錫，非徳而受，故不足敬。旦至食時為朝。馬云：鞶帶，大帶衣也。

The line statement for the Upper Ninth line says, "Sometimes he is given a belt, but by noon he has lost it three times." The Upper Ninth line represents a yang strong line at the top of the hexagram, symbolizing the party that has won a lawsuit and thus receives the honor of a belt as a reward. However, Confucius said that wealth and honor obtained through unjust means are to me like floating clouds in the sky; honor gained through litigation, how can it be secure? Therefore, within a single morning, he loses it three times, which is truly not worthy of respect. Gaining honor through litigation is not receiving rewards based on virtue, so it is not worthy of respect. The term "morning" refers to the time from dawn until breakfast. Ma Rong said that a belt is a wide sash worn outside the clothes.

坎下坤上。師：貞，丈人吉，無咎。彖曰：師，眾也；貞，正也。能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。象曰：地中有水，師。君子以容民畜眾。

The lower trigram of the military hexagram is Kan (Water), and the upper trigram is Kun (Earth). Kan represents water and danger, while Kun represents earth and compliance. This forms an image of water gathered and hidden within the earth. The hexagram statement says: "Military action, maintaining correctness, is auspicious when led by an experienced and steady elder, without fault." The commentary on the judgment states: "Shi" means the people, and "Zhen" means uprightness. If one can lead the people with the right path, one can achieve the kingship. Nine Two, a yang line in the middle, corresponds with Six Five, and moves through danger while remaining compliant. By using this method to govern the world, the people still follow willingly, thus achieving auspiciousness and without fault. The image commentary says: water is stored within the earth, which is the image of military action. The gentleman takes this as a model, embracing the people and gathering the masses.

初六，師出以律，否臧凶。象曰：師出以律，失律凶也。九二，在師中吉，無咎，王三錫命。象曰：在師中吉，承天寵也；王三錫命，懷萬邦也。六三，師或輿尸，凶。象曰：師或輿尸，大無功也。六四，師左次，無咎。象曰：左次無咎，未失常也。六五，田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶。象曰：長子帥師，以中行也；弟子輿尸，使不當也。上六，大君有命，開國承家，小人勿用。象曰：大君有命，以正功也；小人勿用，必亂邦也。

The first line statement says: When sending out troops, military discipline and orders must be used to control them; otherwise, even if there are achievements, it will be dangerous. The Small Image Commentary says: Going to war depends on discipline; losing discipline brings misfortune. The second line statement says: Commanding troops and maintaining the middle path brings good fortune; there is no mistake, and the king issues three decrees. The Image Commentary says: Commanding troops and maintaining the middle path brings good fortune, which is receiving the grace of heaven and the king; the king issuing three decrees is to pacify all the states. The third line statement says: The army may return with carts carrying corpses, which is dangerous. The Small Image Commentary says: A defeated army returning with corpses indicates no military achievements at all. The fourth line statement says: The army retreats to the left and camps there, which is without fault. The Image Commentary says: Retreating to the left without fault means not losing the regular methods of warfare. The fifth line statement says: There are wild animals trampling crops in the fields; it is appropriate to pursue and capture them, which is without fault; it is appropriate to have an experienced and mature person command the army, but if a young and unvirtuous person commands, the army will return with corpses, even though maintaining the correct path brings danger. The Image Commentary says: The eldest son commands the army because he can follow the middle path; the younger son returns with corpses because he is not appointed properly. The sixth line statement says: The Son of Heaven issues decrees, rewards according to merit, great achievements are granted the title of a feudal lord and a state, minor achievements are given a fiefdom to sustain the family, and small people should not be employed. The Image Commentary says: The Son of Heaven issuing decrees is to properly assess merit; not employing small people is because employing them will surely bring chaos to the country.

師貞丈人吉無咎者。師者，眾也，軍旅之名，法長之義。故陸績云：師為眾首，法長而行是也。以師為正，故曰師貞。丈人吉無咎者，丈人謂嚴毅徳長之人，可以監臨於眾，故曰丈人也。夫興師征伐，必須有功勞，即無罪咎，故曰吉無咎也。

The Hexagram Statement says: "The army, with sincerity, the elder is auspicious, no blame." "Army" refers to the people, specifically the military, and implies following the example of superiors. Therefore, the Three Kingdoms period Wu scholar Lu Ji said: "The army is the leader of the people, acting in accordance with principles and order, which is exactly this meaning." Military campaigns must be based on righteousness, hence "the army is sincere." "The elder is auspicious, no blame" refers to the elder, who is dignified, resolute, and of high virtue and age, capable of overseeing and supervising the people, hence called the elder. Any military expedition must achieve military merit, thus avoiding guilt and mistakes, hence it is auspicious and without blame.

象曰：地中有水，師。君子以容民畜眾者。緣地能包水，亦猶為師之主，容納於民也。君子為眾之長，當含小過，不尚絶嚴，容納民人，畜聚於眾也。

The Great Image Commentary says, "Water within earth, army. The superior man thus learns to accommodate the people and gather the multitude." Because the earth can contain rivers, lakes, and ponds, it is like a general who can accommodate the people. A superior man who leads the people should be broad-minded and tolerant of minor faults in his subordinates, not overly strict or harsh. He should be able to include the people and gather the masses.

初六師出以律，否臧凶者。律，法也；否，破敗也；臧，有功也。初六為師之首，必須齊整師旅而不失法律者也。若其失律違法，雖見獲功，徒勞而已，故否之與臧，皆見凶也。

The Line Statement for the first line, "Six at the Beginning," says, "When the army goes out, it must follow the law and order; failure to do so brings misfortune." "Law and order" refers to the regulations and commands, "failure" means defeat, and "臧" means achieving merit. The line "Six at the Beginning" is at the start of the army hexagram, representing the beginning of military action. At this stage, it is essential to maintain discipline and adhere to military regulations. If discipline is lost and military laws are violated, even if one achieves temporary success, it is merely wasted effort. Therefore, whether victorious or defeated, the outcome is dangerous.

九二在師中吉，無咎，王三錫命者。九二以剛徳處中，為君委任，故曰在師中也。既為君所任，任大役重，必須有功，無功即凶，故曰吉無咎也。吉者，有功之辭也。王三錫命者，以其能招萬邦而有功，故君王三度錫賜其命。

Nine Two Line Statement says, "In the army it is auspicious, no fault, the king bestows three commands." Nine Two, with its yang strength, is located in the center of the lower trigram and is entrusted by the Six Five sovereign. Therefore, it is said to be in the army yet maintaining the middle path. Since it is entrusted with a great responsibility, the burden is heavy, so it must establish military achievements; without achievements it is inauspicious, so it is auspicious when it has achievements and no fault—"auspicious" here refers specifically to establishing achievements. "The king bestows three commands" is because it can attract all the states and establish meritorious deeds, so the king bestows three commands as a reward.

六三師或輿尸凶者。六三體質柔弱，而復乘剛，又無應援，若使之行師，必見喪敗，故曰輿尸而歸凶也。六四師左次無咎者，以陰得位而無其應，無應即不可征伐也，得位則可以自處也。夫為帥眾而處，必須量其便宜，取其右背山陵，前左水澤，而次止之，則無咎也。又云：左是偏將處之，右是上將有主死之權也。

The Line Statement for the Third Line, "Six Three" says, "The army may return with corpses in carts, which is ominous." The Third Line is a Yin line, which is weak, and it is placed above the strong line Nine Two. It also lacks support from above. If it were to lead an army, it would certainly result in defeat, hence the statement about returning with corpses in carts, indicating danger. The Line Statement for the Fourth Line, "Six Four" says, "The army camps on the left, without blame." The Fourth Line is a Yin line in a Yin position, which is appropriate, but it lacks a corresponding line. Without a corresponding line, it should not initiate an attack, but since it is in an appropriate position, it can defend itself. When commanding an army to camp, one must consider the terrain: placing the right side against a hill and the left side facing a marsh, in such a location, there will be no fault. Another interpretation suggests that the left side is where the deputy commander is stationed, and the right side is where the main commander is. The main commander holds the power of life and death.

六五田有禽，利執言，無咎，長子帥師，弟子輿尸，貞凶者。以柔處尊，不先威猛，只是物來先犯者也。猶如田之苗稼，為禽所犯，故用執之言語問其情，誅亦無咎，故曰田有禽利執言無咎。六五體既柔弱，不可自行攻伐，故任用長子帥領師眾也。若任之弟子，則致輿尸之凶。故莊氏云：長子謂九二，徳長於人也；弟子謂六三，徳劣於物也。

The line statement of the fifth line says: "There are animals in the fields; it is advantageous to seize and investigate, without blame. The eldest son leads the army, the younger son brings back corpses, and the situation is ominous." The fifth line, being a yin and flexible line, occupies a high position but does not actively use force. It only responds passively when external forces attack. This is like crops in the field being destroyed by wild animals, so one must step forward to investigate and capture the culprit. Even if the culprit is punished, there is no blame, hence "There are animals in the fields; it is advantageous to seize and investigate, without blame." Since the fifth line is weak, it cannot personally lead the military campaign, so it must appoint the "eldest son" to command the army. If instead, the "younger son" is appointed, it will result in a disastrous outcome of returning with corpses. Therefore, Zhang said: "The eldest son" refers to the second line, which is a person of superior virtue; "the younger son" refers to the third line, which is a person of inferior virtue.

上六大君有命，開國承家，小人勿用者。上六處師之極，即是有功之人。既有功勞，即天子錫之爵命矣。若其功大，開國為諸侯；若其功小，使之承家為卿大夫也。若山入有功，但錫之金帛，不可任之以位，故勿用小人，必亂邦也。大君為天子，亦喻大人有天命，用之開國；小人無命，止於為盜。

The line statement of the sixth line at the top says, "The great sovereign issues a command, establishes a state and continues the family, do not employ petty men." The sixth line at the top is at the end of the army hexagram, representing a person who has already achieved military success. Since he has made great contributions, the sovereign should grant him titles and appointments: those with great achievements are granted land to establish a state and become feudal lords; those with lesser achievements are given a fiefdom to continue their family's lineage and become ministers or great officers. As for petty men, although they may have some military achievements, they should only be rewarded with gold, silver, silk, and cloth, and should not be given official positions. Therefore, it is said not to employ petty men, for employing them would surely bring disorder to the state. (The original text says "If the mountain enters the one with merit," but "mountain enters" is likely a mistake for "petty men," and this version is retained without alteration.) "Great sovereign" refers to the Son of Heaven, here also used to mean a virtuous person who receives the mandate of heaven and thus can establish a state and nation. Petty men lack such a mandate of heaven; at most, they can only be thieves.

坤下坎上。比：吉。原筮，元永貞，無咎。不寧方來，後夫凶。彖曰：比，吉也；比，輔也，下順従也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫凶，其道窮也。象曰：地上有水，比。先王以建萬國，親諸侯。

The lower trigram of the卦比 is坤 (Earth), and the upper trigram is坎 (Water). Water flows over the earth and is closely attached to it, hence the name 比 (companionship). The hexagram statement says: 比 is吉利 (auspicious). If one seeks the origin and asks about it, and obtains a long and upright person, there will be no fault. The unpeaceful countries from all directions will come to join, but those who come later will meet with misfortune. The commentary on the judgment says: 比 is吉利 (auspicious); "比" means to assist, and the lower yin lines are gentle and follow the nine five. "Original divination, original length, upright and without fault" is because the nine five is yang and occupies the central position of the upper trigram. "The unpeaceful countries come" is because there is mutualsympathetic response (response) between above and below. "Those who come later meet with misfortune" is because their path has already come to an end. The great image commentary says: There is water on the earth, which is 比; the former kings took this as a model, and divided the myriad states, and drew near to the feudal lords.

初六，有孚比之，無咎。有孚盈缶，終來有他吉。象曰：比之初六，有他吉也。六二，比之自內，貞吉。象曰：比之自內，不自失也。六三，比之匪人。象曰：比之匪人，不亦傷乎。六四，外比之，貞吉。象曰：外比於賢，以從上也。九五，顯比，王用三驅，失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也；舍逆取順，失前禽也；邑人不誡，上使中也。上六，比之無首，凶。象曰：比之無首，無所終也。

The line statement for the first line says: With sincerity, one approaches others, without fault; sincerity is full, like a jar filled with clay, and eventually there will be unexpected good fortune. The small image commentary says: The first line of the ratio hexagram will have unexpected good fortune. The line statement for the second line says: Approaching from within, maintaining the correct position brings good fortune. The small image commentary says: Approaching from within, one does not lose one's virtue. The line statement for the third line says: The one approached is not the right person. The small image commentary says: Approaching the wrong person is very regrettable. The line statement for the fourth line says: Approaching from outside, maintaining the correct position brings good fortune. The small image commentary says: Approaching the wise nine in the fifth line from outside is to obey the superior. The line statement for the fifth line says: Approaching people with brightness and sincerity, the king hunts from three sides, letting go of the animals in front, not being cautious even of the people in his territory, which is good fortune. The small image commentary says: The good fortune of open approach is because the nine in the fifth line is in the central and correct position; abandoning the ones fleeing directly and taking those going away, thus losing the animals in front; not being cautious of the people in the territory is because the superior is governing in the correct way. The line statement for the sixth line says: Approaching without a leader, which is dangerous. The small image commentary says: Approaching without a leader will not have a good ending.

比吉，原筮元永貞無咎者。比是親比之義，與人親比，自然獲吉，故曰比吉也。與人親比，必須尋其根源。筮是問也，審其情原，方得大。永貞是貞正之人，與之親比，乃得無咎；若遇奸邪之人，則不能保其親比之道。

The Hexagram Statement says, "Comparison, auspicious. Original divination, great, enduring, sincere, no blame." "Comparison" means mutual closeness and reliance. Being able to get close and support each other naturally brings auspiciousness, hence "Comparison, auspicious." However, to be close and rely on someone, one must first understand their origin and background. "Divination" here means inquiry. Only by thoroughly examining the true nature and origin of the other party can one achieve great results. "Enduring sincerity" refers to someone who is sincere and steadfast over a long period. Being close to such a person ensures no mistakes. If one associates with wicked people, it becomes impossible to maintain the path of mutual reliance.

不寧方來者，比是寜樂之時，亦猶人君有徳，不寧之方，悉來歸化焉。後夫凶者，比道宜速，若處後而來，被人疏隔，所以凶也。

"The coming of the unquiet" means that the Hexagram of Revolution is appropriate when the world is at peace and content, just as a virtuous sovereign brings the originally turbulent states of the four directions to submit and be taught. "The one who comes later meets misfortune" means that the way of attachment values timeliness and speed; if one arrives late and lags behind others, he will be distanced and isolated, hence encountering misfortune.

象曰：地上有水，比。先王以建萬國，親諸侯者。子夏傳云：地得水而柔，水得地而流是也。先王以建萬國，親諸侯者，萬方各據境域，謂王者封建有功之臣也；親諸侯謂爵賞及親友，令助君之化也。

The Great Image Commentary says, "Water on the earth, the hexagram of Progress. The former kings used this to establish myriad states and be close to the feudal lords." Zixia's Commentary on the Changes explains that when the earth is moistened by water, it becomes soft, and when water is carried by the earth, it can flow. This illustrates the mutual support and closeness between things. "The former kings used this to establish myriad states and be close to the feudal lords" refers to the king establishing many states, each occupying its own territory, which means bestowing fiefs upon meritorious ministers. To be close to the feudal lords means extending rewards to relatives and friends, entrusting them to assist the sovereign in promoting moral education.

初六有孚比之無咎，有孚盈缶，終來有他吉者。處比之初，唯須以信待物，先須以信，始得免咎，故曰有孚比之無咎。初六既無偏應，來者皆與相親，著信立誠，盈溢於質素之噐，心無偏黨，應者非一，故有他人而來，終亦不相拒，故有他吉。

The line statement for the first line, "Initial Six," says, "With sincerity, one may compare and associate; there will be no blame. With sincerity, the jar is filled to the brim, and in the end, there will be unexpected good fortune." The first line is at the beginning of the Hexagram of Comparison. It only needs to treat external matters with sincerity. First, there must be sincerity to avoid blame, so associating with sincerity brings no fault. The first line originally has no biased response; it treats all who come close with equal sincerity, clearly showing honesty and establishing sincerity. The sincerity is full and overflowing, like being poured into a simple earthen jar. Its heart has no partiality, and many respond. Therefore, even if others come later, it does not reject them, thus bringing unexpected good fortune.

六二比之自內，貞吉者。專應於五，不能更比他人，劣於初六，故得當家內正之吉也。

The Line Statement of the Second Line, "It is favorable to be loyal and just when comparing from within," says that the Second Line is a Yin line in a Yin position, both central and proper. It is devoted solely to harmonizing with the Fifth Line, and does not seek to attach to other lines. In terms of broad inclusiveness, it is inferior to the First Line; but because it remains within its proper place, it attains the favorable outcome of maintaining order and uprightness within.

六三比之匪人者。匪，非也。處比之時，雖近二四，情不相得。二四柔謟，非已所親，故曰匪人，謂非已親比之人也。

The Line Statement of the third line says, "To compare with the wrong person." "匪" means "not" or "not proper." The third line is in a position that requires attachment, yet although it is closely adjacent to the second and fourth lines, there is no mutual harmony. The second and fourth lines are both of a yielding and flatteringly submissive nature, which are not suitable for attachment. Therefore, it is said "not proper," meaning these are not the right people to attach to.

六四外比之，貞吉者。本應在初，初既逺，即親於所近。九五有徳行，可以親比之，故稱貞吉也。

The Line Statement of the Fourth Line says, "It is favorable to remain loyal and upright." The Fourth Line was originally in harmony with the First Line, but since the First Line is too far away, it turns to be close to the adjacent line. The Fifth Line has virtue and is a worthy person to be attached to, hence it is favorable to remain loyal and upright.

九五顯比，王用三驅，失前禽，邑人不誡，吉者。處比之時，居得尊位，固當心無偏黨，來者比親，而乃獨應於二，顯明親比之道，是用心拘，故曰顯比也。夫不能普及於物，而乃親於二，亦如王用三驅田獵相似。凡三驅之禮，受來惡去，故逆來趣已者舍之，背己而走者射之，故失前禽也。然有中正之徳，不妄加之征伐，所有背叛，必須攻討。以其當邑之人，不須防誡而得吉矣。獨親邑人，心不通，非君上之道，可以為君上之使，故云上使中也。

The line statement of the fifth line says, "It is manifestly in comparison; the king uses three sides to drive, losing the birds in front, the people of the city are not warned, and it is auspicious." The fifth line is in a time of seeking attachment, and it is in the supreme position. It should have no private bias or factional favor, and should accept all who come close. However, it only corresponds with the second line, clearly limiting the object of its attachment, which shows that its mind is not yet broad enough, hence it is called "manifestly in comparison." It cannot universally apply to all things and only attaches to the second line, just like a king hunting, who drives from three sides. According to the ritual of driving from three sides, he accepts those coming face to face and lets go those running away from him. Therefore, he lets go of the birds coming directly towards him, and only shoots those running away. Hence it says he loses the birds in front. However, the fifth line has the virtue of being both central and upright, does not arbitrarily wage war, and only attacks those who rebel. Therefore, the people in his city do not need to be on guard and can be auspicious. Attaching only to those within the city and not communicating with the distant is not the胸怀 of a ruler. It can only serve as the ruler's envoy, so the Small Image Commentary says, "The superior one sends the middle."

上六比之無首凶者。處比之終，最在於外，眾皆先至而相親比，已獨在後，違眾叛義，所以凶也。若禹會諸侯於塗山，防風氏後至，禹乃戮之，此之謂也。

The Line Statement of the Sixth at the Top says, "Compared with others, it has no leader, and it is ominous." The Sixth at the Top is at the end of the Hexagram of Comparison, and is the most external position. Everyone else has already arrived ahead of time and is close to one another, but it lags behind, thus going against the will of the people and violating the principle of mutual affinity. Therefore, it is dangerous. This is like the case of Yu the Great gathering the feudal lords at Tu Shan, where Feng Feng was late and Yu had him executed, which is exactly this situation.

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

The lower trigram of the small accumulation hexagram is Qian (Heaven), and the upper trigram is Xun (Wind). Qian represents Heaven and is characterized by strength, while Xun represents Wind and is characterized by compliance. This forms the image of wind moving across the sky. One yin line restrains five yang lines, but the restraint is limited, hence the name small accumulation. The hexagram statement says: small accumulation, smooth; thick clouds gather but do not rain, the clouds come from the western suburbs. The commentary on the judgment says: in the small accumulation hexagram, the yin line at the fourth position is in the correct position, and the five yang lines above and below all respond to it, hence it is called small accumulation. The lower trigram is strong and vigorous, the upper trigram is gentle and compliant, the yang lines at positions nine two and nine five are strong and centered, and their aspirations are realized, thus it is smooth. "Thick clouds do not rain" indicates that yang energy continues to rise; "from my western suburbs" indicates that the benevolent influence has not yet been extended. The image commentary says: wind moves across the sky, this is small accumulation; the gentleman takes this as a model, cultivating his refined virtue.

初九，復自道，何其咎，吉。象曰：復自道，其義吉也。九二，牽復，吉。象曰：牽復在中，亦不自失也。九三，輿說輻，夫妻反目。象曰：夫妻反目，不能正室也。六四，有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。九五，有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。上九，既雨既處，尚徳載，婦貞厲，月望，君子征凶。象曰：既雨既處，徳積載也；君子征凶，有所疑也。

The line statement for the first line: Following one's own path to return, where could there be a mistake? It is auspicious. The Small Image Commentary says: Following the path to return, it is naturally auspicious. The line statement for the second line: Being drawn back together, it is auspicious. The Small Image Commentary says: Being drawn back and being in the lower trigram, one does not lose oneself. The line statement for the third line: The wheel spokes fall off, husband and wife turn against each other. The Small Image Commentary says: Husband and wife turning against each other is due to failure to manage the household properly. The line statement for the fourth line: With sincere heart, calamity is removed, fear is dispelled, and there is no mistake. The Small Image Commentary says: With sincerity, fear is dispelled, which is in harmony with the superior. The line statement for the fifth line: With sincerity and connection, one can share wealth with neighbors. The Small Image Commentary says: With sincerity and connection, one does not hoard wealth. The line statement for the top line: Rain has fallen, clouds have stopped, indicating virtue has accumulated to be able to bear things; although a woman remains upright, there is still danger; the moon is about to be full, and if a gentleman goes to war at this time, it will be ominous. The Small Image Commentary says: Rain has fallen and clouds have stopped, indicating virtue has accumulated and can bear things; a gentleman going to war will meet difficulties ahead.

小畜亨者。畜謂止積制遏之名。乾陽上進，巽體柔順，陽氣上升，陰不能固，所畜微劣，故曰小畜。以陽氣得通，故曰亨也。

The Hexagram Statement says, "Small Accumulation, Smooth." "Xu" refers to stopping, accumulating, or restraining. The lower trigram is Qian (Heaven), whose yang energy rises continuously, while the upper trigram is Xun (Wind), which is gentle and yielding. The yang energy keeps ascending, and the yin and yielding force is unable to firmly hold it back, so the restraining power is weak and limited, hence called "Small Accumulation." Since the yang energy ultimately prevails and flows smoothly, it is said "Smooth."

密雲不雨，自我西郊者。陰既微劣，不能止畜於陽，陽氣上通，雖復至盛，密雲而不能施降於雨，但止在西邑之郊而已。亦喻徳薄位尊，不能廣其恩惠，所化止於一隅也。

"Clouds gather but do not rain, from the western suburbs." Since the power of yin is weak, it cannot restrain the yang energy, which continues to rise and spread. Although the clouds accumulate to their fullest, forming dense and thick clouds, they ultimately fail to transform into rain and fall, remaining only in the western suburbs of the city. This is also used to illustrate a person with shallow virtue but high status who cannot extend their benevolence widely, and their influence is limited to a small area only.

象曰：風行天上，小畜者。風諭恩敎之義，風既行於天上，即是敎化不及於下，故云小畜象也。君子以懿文徳者，懿，美也。化既不行，可以修美文徳之行，待時乃施也。

The Great Image Commentary says, "Wind moves across the heavens, symbolizing the small accumulation." Wind is used as a metaphor for grace and moral education; since wind only moves across the heavens, it signifies that moral education has not yet reached the people, hence the image of small accumulation. "The gentleman thus cultivates his literary virtue." "Yi" means to beautify or refine. Since moral education cannot be widely implemented at the moment, the gentleman may first refine his own conduct in literary virtue, waiting for the right opportunity to apply it to the world.

初九復自道，何其咎吉者。復，反也。處畜之初，畜道未盛，往之於四，無所見閡，猶似反歸之家，何慮咎害，所以吉矣。九二牽復吉。牽，挽相連也。畜道未極，猶可牽挽而進，反覆就五，可以吉也。

The line statement for the initial line, "Initial Nine" (Chu Ji), says, "Returning along the path, how serious is the misfortune, it is auspicious." "Returning" means to go back. The line "Initial Nine" is at the beginning of the hexagram of Small Accumulation, where the restraining force has not yet become strong. It moves upward to correspond with the fourth line, encountering no obstacles, like returning home, which is smooth and easy. Therefore, there is no need to worry about misfortune, hence auspiciousness. The line statement for the second line, "Nine in the Second" (Jiu Er), says, "Tied return, auspicious." "Tied" means to be connected or linked. At this time, the restraining force has not yet reached its peak, so it can still move forward while being connected. The line "Nine in the Second" returns upward to approach "Nine in the Fifth," thus achieving auspiciousness.

九三輿說輻，夫妻反目者。夫小畜之道，先通後畜，至於九三，畜道已成，不可前進，故輿敗輻破，難可以行，故輿說輻也。三是陽卦之極，上是陰卦之極，陰而制陽，亦猶女之制夫，室家不正，反目相視，故曰夫妻反目也。

The line statement for nine in the third says, "The carriage wheel spokes fall off, husband and wife turn their backs to each other." The principle of the hexagram Xiao Xu is first to move forward and then to be restrained; by the time we reach nine in the third, the restraining force has already taken effect, and further progress is no longer possible, so the carriage body is damaged and the wheel spokes break, making it difficult to move, hence it is said that the spokes of the carriage have fallen off. Nine in the third is the top line of the lower trigram Qian, which is a yang trigram, while upper nine is the top line of the upper trigram Xun, which is a yin trigram. Using yin to restrain yang is like a wife controlling her husband, leading to an improper relationship within the family, thus causing them to turn their backs to each other, hence it is said, "husband and wife turn their backs to each other."

六四有孚，血去惕出，無咎者。孚，信也；惕，懼也；血，傷也。九三前進，四塞其路，必被侵傷，故稱血也。畏三侵害，故惕懼也。然則上九處物之極，而惡於三，乃得安其位，不被侵傷，遂得血去而畏懼總除也。

The line statement for the fourth line says, "With sincerity, injury is avoided, fear is dispelled, and there is no blame." "Fa" means sincerity, "ti" means fear, and "xue" signifies injury. The nine in the third line seeks to advance upward, but the six in the fourth line blocks its path, inevitably leading to harm, hence the mention of "xue." Because of the fear of harm from the nine in the third line, there is anxiety. However, the nine at the top resides at the extreme position of the hexagram and resents the nine in the third line. The six in the fourth line receives the protection of the nine at the top, allowing it to remain in its position without being harmed. Thus, the danger of injury is removed, and the fear is also dispelled.

九五有孚攣如，富以其鄰者。二欲上升，而五不相拒也。二牽於五，五又攣二，合信同體，牽攣而行，故曰有孚攣如也。五處尊位，富貴昌盛，不獨已有，而與於鄰，鄰謂二也。

The line statement of the fifth line says, "There is sincerity and mutual connection, wealth shared with the neighbor." The second line wishes to move upward, and the fifth line does not reject it. The second line is drawn toward the fifth line, and the fifth line in turn connects with the second line. Both are sincere and harmonious, connected like branches of the same tree, pulling together and moving forward as one, hence it is said, "There is sincerity and mutual connection." The fifth line holds a position of honor and enjoys wealth and prosperity, yet does not keep it solely for itself, but shares it with the neighboring line—the "neighbor" here refers to the second line.

上九既雨既處，尚徳載，婦貞厲，月望，君子征凶者。上九雖是陽爻，而統屬陰卦，以上九陰極而致九三之陽，陽不得通，故既雨也。不被陽侵而安其位，既處也。以陰制陽，是婦制其夫，臣制其君，正之危也，故曰婦貞厲。處陰卦之極，積久方顯，其猶人之積尚道徳，可以運載於下，故曰尚徳載也。陰之盛極，如月近望以敵日也，故曰月望也。處盛極之地，不可以盈，盈而求進，必見侵傷，故君子之行亦凶，故曰君子征凶也。

The line statement for the top yang line says, "After the rain has fallen and settled, the virtue is carried, the wife remains loyal but is in danger, the moon is full, the gentleman travels and meets misfortune." Although the top yang line itself is yang, it belongs to the upper trigram Xun, which is a yin trigram. Because it is at the extreme of yin, it invites the yang energy from the third line to come together. Yang energy cannot be unimpeded, so yin and yang harmonize and rain falls, which is called "after the rain." It does not allow yang energy to overpower it and remains in its proper place, which is called "after the rain has settled." Using yin to restrain yang is like a wife controlling her husband or a subject controlling the ruler. Even if one remains loyal, it is already dangerous, so it is said, "the wife remains loyal but is in danger." The top line is at the extreme of the yin trigram, accumulating over time to show results, just as a person who constantly cultivates virtue can support and shelter those below, so it is said, "virtue is carried." Yin energy reaches its peak, like the moon approaching fullness and being able to resist the sun, so it is said, "the moon is full." Being at the extreme of fullness, one should not seek further increase. If one continues to seek more, it will certainly bring harm, so the gentleman traveling at this time meets misfortune, hence it is said, "the gentleman travels and meets misfortune."

上經二，履至觀。兌下乾上。履虎尾，不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾不咥人，亨。剛中正，履帝位而不疚，光明也。象曰：上天下澤，履。君子以辨上下，定民志。

This is the second volume of the Upper Classic, covering the hexagrams from "Gua of the Foot" to "Gua of Observing." The lower trigram of Gua of the Foot is Dui, and the upper trigram is Qian. Dui represents a marsh and joy, while Qian represents heaven and strength. The moral of the hexagram is that a soft and joyful element follows and submits to the strong and vigorous. The hexagram statement says: stepping on a tiger's tail, but the tiger does not bite, thus it is smooth and prosperous. The Commentary on the Judgment says: Gua of the Foot is when a yao of softness is on top of a yao of strength. By responding with harmony and joy to the strength of Qian, one steps on the tiger's tail without being bitten, thus it is smooth and prosperous. Nine Five is a yang line that is central and upright, occupying the position of the sovereign with no guilt in the heart, thus it is bright and upright. The Great Image says: above is heaven, below is a marsh, thus it is Gua of the Foot; the gentleman takes this as a model, distinguishing the proper roles of above and below, and stabilizing the people's minds.

初九，素履往，無咎。象曰：素履之往，獨行願也。九二，履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。六三，眇能視，跛能履，履虎尾咥人，凶，武人為于大君。象曰：眇能視，不足以有明也；跛能履，不足以與行也；咥人之凶，位不當也；武人為于大君，志剛也。九四，履虎尾，訴訴，終吉。象曰：愬訴終吉，志行也。九五，夬履，貞厲。象曰：夬履貞厲，位正當也。上九，視履考祥，其旋元吉。象曰：元吉在上，大有慶也。

The line statement for the first line: Practicing rites in a simple and unadorned manner and proceeding forward, there is no fault. The small image commentary says: Going forward in simple footwear, it is to carry out one's own will alone. The line statement for the second line: The path is smooth and wide, the secluded person who maintains correctness is auspicious. The small image commentary says: The secluded person maintains correctness and is auspicious, because his mind is in the center and does not become confused. The line statement for the third line: A one-eyed person can barely see, a lame person can barely walk; stepping on a tiger's tail and being bitten by the tiger, it is dangerous; a warrior is unexpectedly assigned to serve the great sovereign. The small image commentary says: A one-eyed person can barely see, it is not enough to be called discerning; a lame person can barely walk, it is not enough to walk with others; the danger of being bitten is because the third line is in an inappropriate position; a warrior serving the great sovereign is because his will is overly strong. The line statement for the fourth line: Stepping on a tiger's tail, being cautious and anxious, eventually it is auspicious. The small image commentary says: Being cautious and anxious yet ultimately auspicious, is because the will is carried out. The line statement for the fifth line: Practicing with a firm and decisive attitude, maintaining correctness also involves danger. The small image commentary says: Decisive action with correctness and danger, is because it is in the position of supreme authority. The line statement for the top line: Reviewing one's actions and examining omens of misfortune and fortune, if one can return to the way of rites, it is greatly auspicious. The small image commentary says: Great auspiciousness at the top position, there is great blessing.

履虎尾不咥人亨者。履，禮也，踐也。故先儒云：統之於心曰體，踐而行之曰履。夫禮尚卑謙，今六三以柔乘剛，違謙越禮，如履踐虎尾，言其危懼之甚也。不咥人亨者，咥，齧也。雖復履踐虎尾，以其悅奉於剛正之徳，所以不被咥齧而得亨通也。

The Hexagram Statement says, "To tread on a tiger's tail, without being bitten, it is smooth." "Tread" (履) refers both to ritual propriety and actual practice. Therefore, earlier scholars said that to unify it in the heart is called "body" (体), and to actually practice it is called "tread" (履). Ritual propriety values humility and retreating, but now the line six in the third (六三), being a yin line, is riding on the yang line nine in the second (九二), which violates humility and oversteps the proper bounds, just like treading on a tiger's tail, describing its situation as extremely dangerous and terrifying. "Without being bitten, it is smooth." "Bite" (咥) means to bite. Although treading on the tiger's tail, because the Dui hexagram approaches Qian with a harmonious and joyful attitude, it is not bitten, and thus achieves smoothness.

象曰：上天下澤，履。君子以辨上下，定民志者。天尊澤卑，各得其序，故曰履，禮之象也。君子以分辨上下，君臣有禮，正定人民志意，使尊卑有別也。

The Great Image Commentary says, "Heaven above and marsh below, the hexagram of Footsteps. The superior man uses this to distinguish ranks and establish the people's aspirations." Heaven is above and exalted, while the marsh is below and humble; each occupies its proper position, hence it is called "Footsteps." This is the image of ritual. The superior man thus distinguishes the hierarchy between above and below, ensuring proper conduct between ruler and subject, and establishes the people's minds in order, making distinctions of honor and status clear.

初九素履往無咎者。禮貴儉約，今初九處履之初，不尚華飾，以質素為用。既行其禮以素，可以往而無咎矣。

The Line Statement for the first nine (Chu Jiū) says, "Go with simple steps, there will be no blame." Ritual values frugality and economy. Now, the first nine is at the beginning of the履 (Lu) hexagram, not valuing elaborate adornments, but taking simplicity and purity as the foundation for self-cultivation. Since it is using a simple way to practice ritual, then proceeding in action will not lead to mistakes.

九二履道坦坦，幽人貞吉者。坦坦，平易之貎。九二陽居陰而用卑巽，往之於應，途路平坦，無所險厄，故曰履道坦坦也。在內履中，謙巽以行，不以處內為屈、居外為榮，是幽隠之人而不失貞正之道，故曰幽人貞吉也。

Nine Two Line Statement says, "Walking the path is broad and level, the reclusive person remains steadfast and auspicious." "Broad and level" refers to a state of being flat and spacious. Nine Two is a yang line in a yin position, thus able to practice a humble and respectful way. It ascends to meet the corresponding line, with a smooth and unimpeded path, hence the description of the path as broad and level. It resides in the inner trigram and maintains the middle path, acting with humility and gentleness, not regarding its position within as a humiliation or its position outside as an honor. This is precisely the way of the reclusive person who remains steadfast and virtuous, hence the statement "the reclusive person remains steadfast and auspicious."

六三眇能視，跛能履，履虎尾咥人凶，武人為于大君者。以陰居陽，不行謙巽之道，猶如眇目之人，所視不明也；跛足之人，所行不能逺也。既無謙巽之行，則為物害，猶如履踐虎尾，必見咥齧，所以凶也。以微劣之軀，而欲行其剛武，為于大君，是兇頑之甚，故曰武人為于大君也。

The Line Statement of the Third Line says, "Blind in one eye, lame but able to walk, stepping on the tail of a tiger which bites people, danger, a warrior serving the great sovereign." The Third Line is a Yin line in a Yang position, which is improper and unwilling to practice humility. It is like a person with one eye who can see but not clearly, or a lame person who can walk but not far. Since it lacks the virtue of humility and gentleness, it is harmed by external forces, just as stepping on a tiger's tail inevitably leads to being bitten, hence danger. With weak and inferior qualities, it attempts to use strong and fierce methods to serve the great sovereign, which is extremely reckless, hence the statement "a warrior serving the great sovereign."

九四履虎尾，訴訴終吉者。子夏傳：訴訴，恐懼之貎也。九四逼近至尊，心之憂懼，若蹈虎尾而訴訴恐懼。故書云：若蹈虎尾，涉於春冰是也。以陽居陰，用之謙巽，上奉於君，故終吉也。

The fourth line statement says: "To walk on a tiger's tail, with anxiety and fear, ultimately leading to good fortune." Zixia's Commentary on the Changes explains that "anxiety and fear" refers to a state of fear and unease. The fourth line is a yang line positioned in a yin place, thus it is close to the fifth line, which is the supreme position. The line feels anxious and cautious, like walking on a tiger's tail, full of fear. Therefore, the Book of Documents says: just like walking on a tiger's tail or stepping on thin ice in spring, which conveys the same meaning. Since the fourth line is a yang line in a yin position, it can practice humility and gentleness, serving the sovereign above, hence ultimately leading to good fortune.

九五夬履貞厲者。夬，決也。為履之主，裁之以義，正之以禮，故以剛決貞，故曰夬履貞厲也。然以陽居尊，滿之道矣。禮尚謙虛，而以盈滿為用，是危厲者也。

The Line Statement of the Fifth Line, 'Guai Lu, Zhen Li,' means 'to walk with decisiveness, maintaining caution.' 'Guai' signifies decisiveness. The Fifth Line is the main line of the Lu hexagram. It uses righteousness to make decisions and propriety to regulate affairs, thus adopting a resolute and upright approach, hence the statement 'Guai Lu Zhen Li.' However, it occupies a position of supreme authority with a strong yang nature, having already reached the path of fullness. Rituals originally emphasize humility and self-effacement, but now they are used in a manner of fullness and decisive strength, which is where the danger lies.

上九視履考祥，其旋元吉者。考是察也，祥謂禎祥也，旋，反也。上九處履之極，能察禍福禎祥也，又能視其所履踐之徳行，不為驕怠，而能旋反行禮，以應尊卑，施惠向下，故獲大吉也。

The line statement for the Upper Ninth line says, "Observing one's steps and examining auspicious signs, turning back brings great good fortune." "Examine" refers to investigation, "auspicious signs" refer to omens indicating good or bad fortune, and "turning back" means to return. The Upper Ninth line is at the top of the Book of Changes, and it is able to examine signs of good or bad fortune, and to review its own conduct throughout the journey. It does not become arrogant or lazy due to its high position, but instead turns back to act in accordance with propriety, ensuring that those above and below are in proper order, and extending kindness to those below, thus achieving great good fortune.

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

The lower trigram of the Tai hexagram is Qian (Heaven) and the upper trigram is Kun (Earth). The heavenly energy rises from below and the earthly energy descends from above, the two energies interacting and harmonizing, hence the name Tai. The hexagram statement says: Tai, the yin and the yielding go outward, the yang and the strong come inward, resulting in a favorable and smooth situation. The Commentary on the Judgment says: Tai is characterized by the small going out and the great coming in, which brings favorable and smooth results. This is because the two energies of heaven and earth interact, allowing all things to flow smoothly. Similarly, the ruler and the subject, the superior and the inferior, interact with aligned intentions. Yang is within, yin is outside; the strong and vigorous are within, the yielding and gentle are outside; the gentleman is within, the petty person is outside. The way of the gentleman grows stronger, while the way of the petty person gradually declines. The Image Commentary says: The interaction of heaven and earth is Tai; the ruler takes inspiration from this, shaping the movement of heaven and earth, supporting the appropriate nurturing of all things, and thus assisting the people.

初九，拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：包荒，得尚于中行，以光大也。九三，無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福。象曰：無往不復，天地際也。六四，翩翩不富以其鄰，不戒以孚。象曰：翩翩不富，皆失實也；不戒以孚，中心願也。六五，帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。上六，城復于隍，勿用師，自邑告命，貞吝。象曰：城復于隍，其命亂也。

Initial Line Statement: Pulling up wild grass, its roots and tendrils rise together, moving forward with its kind, which is auspicious. The Small Image Commentary says: Pulling up wild grass and moving forward is auspicious, indicating a heart that reaches outward. Second Line Statement: It can contain chaos and filth, can walk across rivers on foot, does not abandon distant people, does not form cliques for private gain, thus being able to match the middle and upright path. The Image Commentary says: Containing chaos and matching the middle and upright path is due to a broad and bright heart. Third Line Statement: There is no path that remains level without tilting, no journey that proceeds without returning; maintaining uprightness in hardship brings no fault, there is no need to worry about one's sincerity, and there is fortune in receiving俸禄. The Image Commentary says: No journey is without return, which is inevitable at the meeting point of heaven and earth. Fourth Line Statement: Light and graceful descent, not relying on wealth yet able to travel with neighbors, without admonition yet mutual trust is established. The Image Commentary says: Graceful descent without wealth is because all the yin lines have lost yang substance; mutual trust without admonition is due to inner sincerity. Fifth Line Statement: Emperor Yi married off his daughter, thus gaining fortune and great auspiciousness. The Image Commentary says: Gaining fortune and great auspiciousness is because being in the center and fulfilling one's wish. Uppermost Line Statement: The city wall collapses and returns to the moat, not using military force, only issuing commands within one's own territory, though uprightness is maintained, there is still regret. The Image Commentary says: The city wall collapsing back into the moat indicates that the decree has already become disordered.

泰小往大來吉亨者。泰是通泰之名，以天地交感，萬物長育，故名泰也。陰氣消，故曰小往；陽氣長，故曰大來。以天地通泰，君子道長，小人道消，以此吉而亨通矣，故曰吉亨也。

The Hexagram Statement says, "Tai, small things recede and great things come, auspicious and smooth." "Tai" is the name for harmony and prosperity, because the energies of Heaven and Earth interact and respond to each other, allowing all things to grow and flourish, hence it is called Tai. The Yin energy diminishes, hence it is said "small things recede"; the Yang energy increases, hence it is said "great things come." Because Heaven and Earth are in harmonious communication, the power of the gentleman continues to grow while the power of the petty person continues to decline, thus it is auspicious and smooth, hence it is said "auspicious and smooth."

象曰：天地交，泰者。天氣降下，地氣騰上，上下交感，萬物資育，故是通泰之象也。后以財成天地之道，輔相天地之宜，以左右民者。後，君；財，裁也，剪也。道不失其宜，即是春生秋殺，各有宜也。相，助也，謂助天地所宜之物，五土所生，各以其時也。左右者，助也，謂左右群臣助君之化也。裁成天地發育所生之宜，欲明通泰之時，助天地之化，非南面之君，不可以施其化成天地之功也。

The Great Image Commentary says, "When heaven and earth interact, it is called Tai (Prosperity)." The heavenly energy descends and the earthly energy ascends, with the two energies interacting and responding to each other. All things rely on this interaction for their nourishment, hence it is the image of prosperity. "The ruler should regulate and complete the way of heaven and earth, assist in the suitability of heaven and earth, and guide the people." "Ruler" refers to the sovereign. "Cai" is equivalent to "cái," meaning to cut, decide, or determine. It ensures that the way of heaven and earth does not lose its proper measure, meaning that spring brings growth and autumn brings withering, each season having its appropriate function. "Xiang" means to assist, referring to helping the things that are suitable for heaven and earth to produce, allowing the five types of soil to yield their products in accordance with the seasons. "Zuǒyòu" also means to assist, referring to guiding ministers to help the sovereign promote moral education. Regulating and completing the suitability of heaven and earth's nurturing and transformation is to explain that in times of prosperity, assisting in the nurturing function of heaven and earth requires a sovereign who rules from the south, for no one else can carry out this nurturing and achieving the function of heaven and earth.

初九拔茅茹，以其彚，征吉。茹，相牽引之貎也。夫通泰之道，天氣下降，地氣上騰，三陽皆欲上升。初為三陽之首，若行則眾類從之，猶似拔其茅根，以相連茹。以其三陽之類，陰不敢拒，所以征進而獲吉矣。

Initial Nine Line Statement: "Pulling out the wild hemp, with its roots connected, proceeding is auspicious." "Rú" refers to the appearance of roots connected to each other. The way of smoothness lies in the heavenly energy descending and the earthly energy ascending, with the three yang lines in the lower trigram all moving upward. Initial Nine is the first among the three yang lines, and when it moves, its kindred follow it, like pulling up wild hemp with its roots connected. Because it leads the entire group of three yang lines, the yin forces dare not obstruct, so proceeding is auspicious.

九二包荒，用馮河，不遐遺，朋亡，得尚于中行者。包，含也；荒，穢也；馮河是無舟渡水，馮陵於河，此頑愚之人也。言九二以剛取中，心又通泰，即物無不納，雖復荒穢之物、頑愚之人，悉皆包含，不計遐逺，無所棄遺，故曰包荒用馮河不遐遺也。心既□大，無偏無黨，即不私於朋友，天下皆悉納之，故曰朋亡也。亡，無也，謂無私於朋友。得尚乎中行者，尚，配也；中行，君也。此九二既備眾徳，無物不納，即可以配於君位，下治天下也。

The line statement for the second line, "Nine Two," says: "Include the desolate and the corrupt, cross the river without a boat, not neglect the distant, friends vanish, and be esteemed by the middle path." "Include" means to embrace, and "desolate" refers to desolate and corrupt things; "cross the river without a boat" means to wade across a river without a boat, which refers to reckless and foolish people. This describes the situation of Nine Two, which is a strong yang line located in the center of the lower trigram. Its heart is broad and open, so it can embrace all things: even desolate and corrupt things and reckless and foolish people are all included without discrimination. It does not look down on those who are distant, nor does it abandon them. Therefore, it includes the desolate and corrupt, accepts those who dare to wade across the river, and does not neglect the distant. Since its heart is broad and open, it has no private interests or factions, so it does not favor friends, but instead accepts all people under heaven. Therefore, it says "friends vanish" — "vanish" means there are none, indicating that there is no private affection for friends. "Be esteemed by the middle path" means "to be matched with," and "middle path" refers to the ruler. Since Nine Two possesses many virtues and embraces all things, it can be matched with the position of the ruler, and thus assist in governing the world from below. (The "□" in the text is a missing character in the original, and it is left uncorrected.)

九三無平不陂，無往不復，艱貞無咎，勿恤其孚，于食有福者。陂，險陷也；復，反也。九三處天地之際，當通泰之時，天氣降下，地氣騰上。今泰道將極，否道卻至，即天氣上升，地氣下復，猶似平路必致崩，如暫往必有反覆，故曰無平不陂，無往不復也。時既變革，必致危殆，當須艱固其志，守正不回，乃得無咎，故曰艱貞無咎。眾皆同志，已去即從，故不須憂恤，而同其信，故曰勿恤其孚。誠信既施，徳澤歸矣，自獲福慶，故曰于食有福。

The third line statement says, "There is no level ground without slope, no going forward without returning. In hardship, maintain sincerity and there will be no blame. Do not worry about your sincerity being doubted, for there will be blessings in food." "Slope" refers to a dangerous incline, and "return" means to turn back. The ninth line in the third position is located at the junction of the lower trigram Qian (Heaven) and the upper trigram Kun (Earth), which is a time of smooth progress. At this moment, the heavenly energy descends and the earthly energy ascends. However, as the state of Tai (Peace) approaches its peak, the state of blockage is about to arrive, so the heavenly energy turns upward and the earthly energy turns downward. This is like how flat ground must have slopes and how going forward must involve returning. Therefore, there is no level ground without slope, and no going forward without returning. Since the situation is about to change, danger is inevitable. At this time, one should maintain sincerity in hardship and hold fast to the right path without changing course, thus avoiding blame. Since all people are in harmony with it, when it moves, all follow. Therefore, there is no need to worry about whether one's sincerity is trusted. Once sincerity is practiced, virtue naturally attracts followers, and blessings follow. Therefore, there will be blessings in the enjoyment of food and sustenance.

六四翩翩不冨以其鄰，不戒以孚者。翩翩者，飛動之貎也。六四處坤之首，眾陰皆隨之，故六四翩翩飛動，歸於下，故曰翩翩。泰道既極，坤復其體，眾皆志願同歸於下。六四若行，五之與上皆相隨從，故六五、上六不待六四與之財相誘，故曰不冨以其鄰也。鄰皆願下，而不待賙贍，眾願同行，故不假戒告而自孚信，故曰不戒以孚也。

The Line Statement for the fourth line, "Six in the Fourth" (六四), says: "Pian pian, not rich, with its neighbor, not warning with sincerity." "Pian pian" means light and swift movement. The fourth line is the first line of the Upper Trigram, which is the Trigram of Earth (坤). All the yin lines follow it, so the fourth line moves swiftly downward, hence "pian pian." The way of Tai has reached its extreme, and the Trigram of Earth is returning to its nature of descending. All the yin lines are willing to go down together. Once the fourth line acts, the fifth line and the top line will follow, so the fifth line and the top line do not need to be lured with wealth, hence "not rich." The neighboring yin lines are willing to descend on their own, without needing to be given aid. The people's intentions are already aligned, so there is no need for warnings or instructions, hence "not warning with sincerity."

六五帝乙歸妹，以祉元吉。歸妹猶言嫁妹也。以五貴位降徳就二，猶似帝王嫁妹於二，故曰帝乙歸妹也。處通泰之時，天地交好，以帝王之妹降於庶人，得配匹之宜，盡通泰之道，故獲祉福而得大吉也，故曰以祉元吉。祉，福也。

The Line Statement of the Fifth Line says, "The Emperor Yi marries off his younger sister, thereby obtaining blessings and supreme good fortune." "Marriage of the younger sister" refers to the act of marrying off a younger sister. The Fifth Line, holding a noble position, descends to approach the Second Line, just as an emperor marries off his younger sister to the Second Line. This is why it is said, "The Emperor Yi marries off his younger sister." At this time of smooth and harmonious circumstances, the heavens and earth are in mutual communication and harmony, and the emperor marries off his younger sister to a commoner, achieving an appropriate marriage. This fully realizes the way of smoothness and harmony, thus obtaining blessings and supreme good fortune, which is why it is said, "thereby obtaining blessings and supreme good fortune." "Blessings" refers to happiness.

上六城復于隍，勿用師，自邑告命，貞吝者。隍，城塹也。處通泰之時，上下相扶，君臣和順，猶似當初以土相培而就其城。今泰道已極，否道至，即是城之崩倒，卻至於塹，故曰城復于隍也。否道既至，敎令不行，故不煩用師；假使歸其已邑，告戒令命，亦皆不從，是正之賤矣，故曰勿用師，自邑告命，貞吝也。

The line statement for the sixth line at the top says, "The city returns to the moat, do not use military force, return to your city and issue orders, maintaining uprightness will bring regret." "Huang" refers to the protective ditch outside the city walls. In a time of smooth and harmonious circumstances, the ruler and subjects support each other, and the king and ministers are in harmony and obedience, just like originally taking baskets of soil from the ditch to build up the city walls. Now, the state of Tai has reached its peak, and the state of blockage follows. This is like the city walls collapsing and the soil returning to the ditch, hence "the city returns to the moat." When the state of blockage has already arrived, the government's decrees and moral teachings are no longer effective, so there is no need to use military force. Even if one returns to his own territory and issues orders, no one will listen, which means although one maintains uprightness, it is weak and ineffective. Therefore, one should not use military force but issue orders within one's own city, and maintaining uprightness will still bring regret.

坤下乾上。否之匪人，不利君子貞，大往小來。彖曰：否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。象曰：天地不交，否。君子以儉徳辟難，不可榮以祿。

The lower trigram of the Hexagram of Non-communication is Kun (Earth), and the upper trigram is Qian (Heaven). The heavenly energy rises and the earthly energy descends, and the two energies do not meet, hence the name Non-communication. The Hexagram Statement says: This is not a time when the way of humanity is open, it is not favorable for the gentleman to maintain uprightness. The strong yang moves outward, while the weak yin moves inward. The Commentary on the Judgment says: The Hexagram of Non-communication is not in harmony with the way of humanity, it is not favorable for the gentleman to maintain uprightness. The strong moves outward and the weak comes inward, which is the result of the heavenly and earthly energies not meeting, thus the myriad things are not smooth. The ruler and subject do not meet, so the world is as if there are no states. Yin is within, yang is outside; softness is within, strength is outside; the petty person is within, the gentleman is outside. The way of the petty person grows increasingly, while the way of the gentleman gradually declines. The Image Commentary says: When heaven and earth do not meet, this is Non-communication. The gentleman takes this as a model, practicing frugality and avoiding calamity, not seeking honor through official position.

初六，拔茅茹，以其彚，貞吉亨。象曰：拔茅貞吉，志在君也。六二，包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。六三，包羞。象曰：包羞，位不當也。九四，有命無咎，疇離祉。象曰：有命無咎，志行也。九五，休否，大人吉，其亡其亡，繋于苞桑。象曰：大人之吉，位正當也。上九，傾否，先否後喜。象曰：否終則傾，何可長也。

The line statement for the first line (Initial Six): Pulling up wild hemp, the roots and tendrils are pulled up together, and it is with its kind. If it maintains the correct position, it is auspicious and smooth. The Small Image Commentary says: Pulling up wild hemp and maintaining the correct position brings auspiciousness, because the mind is devoted to the sovereign. The line statement for the second line (Six in the Second): Being entirely inclusive and compliant, the small person thus gains auspiciousness, while the great person achieves smoothness even in blockage. The Small Image Commentary says: The great person achieves smoothness in blockage because they do not associate with the small person. The line statement for the third line (Six in the Third): What is concealed is all shameful. The Small Image Commentary says: Concealing shame is because the position of the third line is inappropriate. The line statement for the fourth line (Nine in the Fourth): Serving the sovereign's command without fault, and the same kind is also blessed. The Small Image Commentary says: Having a command without fault, the mind is put into action. The line statement for the fifth line (Nine in the Fifth): It can stop the blockage, the great person is auspicious; the mind is always alert with 'about to perish, about to perish', thus like a knot tied to the roots of a dense mulberry tree. The Small Image Commentary says: The great person is auspicious because the position is appropriate. The line statement for the top line (Nine at the Top): Overturning the blockage, first blockage then joy. The Small Image Commentary says: When blockage reaches its extreme, it will overturn, how can it last long?

否之匪人，不利君子貞者。否以上下不交，君臣不孚，故為閉塞之義也。當否塞之時，小人道長，非是君子徳通之時，故曰匪人也。小人侵陵，君子邪道乃興，故不利君子而為正，故曰不利君子貞也。

The Hexagram Statement says, "When the Gate is Closed, it is not for people; it is not advantageous for the gentleman to maintain uprightness." The Gate Hexagram signifies blockage because there is no communication between the upper and lower parts, and there is no sincerity between the ruler and the minister. This represents a state of obstruction. At such a time, the power of the petty person grows stronger, and it is not a time when the virtue of the gentleman can prevail, hence it is not a situation in which the way of humanity can be carried out. The petty person encroaches and oppresses, and perverse ways thus arise, so it is not advantageous for the gentleman to uphold the correct path, hence it says, "It is not advantageous for the gentleman to maintain uprightness."

象曰：天地不交，否者。天氣上，地氣下，二氣不相交通，故曰否閉之象也。君子以儉徳避難，不可榮以祿者，言君子當否閉之時，不可處寵求安，故以節儉為徳，避於小人之難，不可榮其身，食以祿也。

The Great Image Commentary says, "When heaven and earth do not communicate, it is the state of 'Obstruction'." The heavenly energy tends solely upward, while the earthly energy tends solely downward; the two energies cannot interact or communicate, thus forming an image of blockage and obstruction. "The gentleman cultivates frugality as a virtue to avoid difficulties, and should not seek honor and salary." This means that when one is in a state of obstruction, one should not be greedy for favor or seek comfort through compromise. Therefore, one should regard frugality and simplicity as one's virtue, to avoid the calamities brought by small people, and should not seek personal glory or enjoy official salary for personal gain.

初六拔茅茹，以其彚，貞吉亨者。夫柔之為道，必依於剛；弱之為道，必親於強。故獨處須托之以君子。今初六體既柔劣，不事乾進，但以眾類親比於上，既不往謟，守正應上，所以獲正之吉也。

The line statement for the first line, "Six at the Beginning" says, "Pulling out the wild mugwort, following its kind, the divination is auspicious and smooth." The way of the weak is to rely on the strong; the way of the small is to be close to the powerful. Therefore, when alone, one must take refuge in the gentleman. Now, the first line itself is weak and lowly, not striving for advancement, but rather gathering its kind to approach the superior. It does not go to flatter, yet it remains on the correct path to respond to the superior, thus attaining auspiciousness through uprightness.

六二包承，小人吉，大人否亨者。六二以柔順之質，但施包納承順於君，故曰包承也。處否閉之時，是小人道長，故小人獲吉。大人當否閉之時，雖復小人為亂，但防之以道，遏絶小人，所以獲亨通也，故曰大人否亨也。

The Line Statement for the Second Line, Six Two, says, "Encompassing and bearing, the small person is auspicious, the great person is not smooth." Six Two, with its nature of being yin and soft, is inclined to show submission and inclusiveness in order to please those above, hence it is called "encompassing and bearing." At a time of blockage, it is the period when small persons gain power, so the small person benefits from this situation. As for the great person, even though small persons are causing disorder, he can prevent and stop them by following the right path, thus achieving smoothness, hence it is said, "the great person is not smooth."

六三包羞者，葢恥辱也。六三以謟媚之身，而為小人之行，所為之事，皆包羞恥故也。九四有命無咎，疇離祉者。夫君子親於小人，則有恥累至焉。今九四若有招命於初，是親於小人，禍咎必至；只為初六修正，不敢為謟，故九四命之則無咎，故曰有命無咎。既有招命初六，初六必當受福，故曰疇離祉也。疇，初也，謂初六；離，著也；祉，福也，謂九四命之，因此招命，得其福也。

The line statement for the third line, "Six in the Third," says, "It is covered with shame." "Shame" here refers to disgrace. The third line is in a posture of flattery and seeking favor, engaging in the deeds of a petty person. All that it does is filled with disgrace, hence the statement. The line statement for the fourth line, "Nine in the Fourth," says, "There is a mandate, no blame, the people are blessed." If a gentleman approaches a petty person, disgrace and misfortune will follow. Now, if the fourth line attracts the initial line, which is in correspondence, it is approaching a petty person, and misfortune and blame will certainly come. However, since the initial line upholds the correct path and does not flatter, the fourth line attracting it results in no blame, hence the statement, "There is a mandate, no blame." Since the fourth line has attracted the initial line, the initial line will certainly receive blessings because of this, hence the statement, "The initial line is blessed." "Chou" here refers to the initial line, "Li" means attached, and "Zhi" means blessing. It means that the fourth line attracting it causes the initial line to receive blessings.

九五休否，大人吉，其亡其亡，繋于苞桑者。休，美也。處否閉之時而居尊位，以休美之徳，悅諭小人，使小人不妄為非，故曰休否也。有斯美徳，悅服小人，若非大徳之人、拯世之君，即不能獲吉，故曰大人吉也。以小人道長之時，恐有危亂及身，故丁寜戒懼，慮其滅亡；再言之者，憂懼之甚，故云其亡其亡也。既慮危亂，故必繋于苞桑之固矣。苞，本也；桑者根多固，有牢固之義，故曰繋苞桑也。

The Line Statement of the Fifth Line, "Resting from obstruction, the Great Man is auspicious, 'Its ruin, its ruin,' bound to the young mulberry tree," says that "resting" refers to goodness. The Nine in the Fifth is in a time of closure yet holds the position of honor. By employing virtuous virtue, it guides and transforms the petty people, making them dare not act wrongly, hence "Resting from obstruction." Possessing such virtue, the petty people will be pleased and convinced. If one is not a great ruler with extensive virtue capable of saving the world, one cannot achieve auspiciousness, hence "the Great Man is auspicious." At the time when petty people's power is growing, one fears that chaos and disorder may affect oneself, thus repeatedly warning and being cautious, worrying about ruin. Repeating it twice shows the depth of worry, hence "Its ruin, its ruin." Since one is worried about chaos, one must be as firm as something bound to the roots of a young mulberry tree. "Bao" means root, and the mulberry tree has many roots and is firm, implying stability, hence "bound to the young mulberry tree."

上九傾否，先否後喜者。處否之極，泰道將至，故傾棄其否，以至通泰，故曰傾否。先塞後通，故後有喜慶，故曰先否後喜也。

The line statement for the Upper Ninth line says, "Overturning the situation of blockage, first blockage then joy." The Upper Ninth line is at the extreme point of the Hexagram of Blockage, and the way to prosperity is about to arrive, so it can overturn and discard the situation of blockage, thus moving toward prosperity, hence it is said "overturning the situation of blockage." First there is blockage, then it turns to prosperity, so there is later joy, hence it is said "first blockage then joy."

離下乾上。同人于野，亨，利涉大川，利君子貞。彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也，唯君子為能通天下之志。象曰：天與火，同人。君子以類族辨物。

The lower trigram of the Tong Ren hexagram is Li (Fire), and the upper trigram is Qian (Heaven). Li represents fire and civilization, while Qian represents heaven and strength. Fire rises upward, similar to heaven, hence the name Tong Ren. The hexagram statement says: to harmonize with people in the vast wilderness, it is smooth, favorable for crossing great rivers, and favorable for the gentleman to maintain correctness. The Commentary on the Judgment says: the Tong Ren hexagram, the yao (line) at the second position, which is yin, is in the correct position and in the center, and corresponds to the nine at the fifth position of Qian, hence called Tong Ren. The hexagram statement says "Tong Ren in the wilderness, smooth, favorable for crossing great rivers" because of the strength of Qian. Within there is the virtue of civilization, and outside there is the strength of firmness. Being in the center and correct, with harmony above and below, this is the correct path of the gentleman; only the gentleman can unify the hearts of people throughout the world. The Image Commentary says: heaven and fire are similar and harmonious, hence Tong Ren. The gentleman takes this as a model, gathering people by category and distinguishing things.

初九，同人于門，無咎。象曰：出門同人，又誰咎也。六二，同人于宗，吝。象曰：同人于宗，吝道也。九三，伏戎于莽，升其高陵，三歲不興。象曰：伏戎于莽，敵剛也；三歲不興，安行也。九四，乗其墉，弗克攻，吉。象曰：乗其墉，義弗克也；其吉，則困而反則也。九五，同人先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。上九，同人于郊，無悔。象曰：同人于郊，志未得也。

Initial Line Statement: Going out of the door to harmonize with others, there is no fault. The Small Image Commentary says: Going out and harmonizing with others, who would blame you? Second Line Statement: Only harmonizing with people within one's own clan, there is regret. The Small Image Commentary says: Only harmonizing within the clan, this is a narrow and stingy way. Third Line Statement: Concealing troops in the grass, ascending a high ground to look out, for three years no action is taken. The Small Image Commentary says: Concealing troops in the grass, because it is to oppose the strong Nine Five; for three years no action is taken, how dare one act? Fourth Line Statement: Having climbed the enemy's city wall, yet unable to conquer it, it is auspicious. The Small Image Commentary says: Having climbed the city wall, by nature it cannot be conquered; it is auspicious because after hardship one can return to the right path. Fifth Line Statement: Harmonizing with others, first wailing and weeping, then laughing, the great army wins and meets together. The Small Image Commentary says: Harmonizing with others first wailing, because Nine Five is in the center and has a upright heart; the great army meeting together, refers to overcoming the obstructing forces. Uppermost Line Statement: Harmonizing with others in the outskirts, there is no regret. The Small Image Commentary says: Harmonizing with others in the outskirts, is because the heart's wish has not yet been realized.

同人于野亨者。同人者，謂和同於人，故曰同人也。既與人同，若不廣逺，即不能□博矣。野者，曠野之所，喻其與人相同，必須廣逺，無所不通，故曰同人于野亨也。

The Hexagram Statement says, "To be in harmony with others in the wilderness, it is prosperous." What is meant by "to be in harmony with others" is to be in concord with people, hence called "to be in harmony with others." Since one is seeking to be in harmony with others, if one cannot extend this harmony widely, then it cannot be considered vast and comprehensive. "Wilderness" refers to a vast and distant place, used as a metaphor for the necessity of harmony with others being broad and profound, reaching everywhere. Therefore, it says, "To be in harmony with others in the wilderness, it is prosperous." (The character marked "□" is missing in the original text and is not restored here.)

利涉大川，利君子貞者。既與人同，不憂患難，雖大川亦能濟涉，故曰利涉大川也。與人和同，若不以正，則是同於邪妄之道，故曰君子相同，利以為正，利君子貞。

"Beneficial to cross great rivers, beneficial for the upright person to maintain sincerity." If one can harmonize with others and share the same mind, there is no need to worry about difficulties, even great rivers and mountains can be crossed, so it is suitable to cross over great rivers. Harmonizing with others, if not following the right path, one would be going along with wicked and reckless ways. Therefore, when gentlemen harmonize with each other, they should take uprightness as the benefit, hence it says "beneficial for the upright person to maintain sincerity."

象曰：天與火，同人者。天體高，火炎上，即火勢上逼以同於天，喻己之同於人也。君子以類族辨物者，族，聚也；辨，分也；物，事也。君子以類而聚，君子小人如有所同，又須分辨事物，各處其道也。

The Great Image Commentary says, "Heaven and Fire, the Book of Unity." Heaven is high above, and fire ascends upward, its flames approaching Heaven, thus symbolizing the harmony between self and others. "The gentleman uses classification to distinguish things." "Classification" refers to gathering, "distinguish" means to differentiate, and "things" refers to objects. The gentleman gathers people by their categories; if a gentleman and a petty person have commonalities, he must further differentiate various things so that each occupies its proper place.

初九同人于門，無咎者。初九志既□廣，不拒於物，出門與人同，即無人與之為咎也。六二同人于宗，吝者。六二専志在五，所與人同，其意狹，是鄙吝之道也。

The Line Statement for the First Nine says, "Harmonizing with people at the gate, no blame." The First Nine has a broad mind and does not reject anyone. By stepping out of the door, it can harmonize with others, so there will be no blame. (The character marked with a square bracket is missing in the original text and is not restored here.) The Line Statement for the Second Six says, "Harmonizing with people in the clan, it is difficult." The Second Six focuses its mind solely on the Nine in the Fifth. The scope of its harmonizing is too narrow, which is a way of being stingy and narrow-minded.

九三伏戎于莽，升其高陵，三歲不興者。與二相近而欲親二，故盜憎其主，惡於五，所以潛隠兵戎於草莽之中，將以襲五，故曰伏戎于莽也。時升高陵，以望前敵，故曰升其高陵。以九三之臣而欲拒九五之君，勢不可敵也，縱三年亦不能興起兵眾以侵害於君，故曰三歲不興也。

The line statement for the third line, "Nine in the Third," says, "Hide the soldiers in the wilderness, ascend the high hill, for three years it does not rise." The third line is close to the second line, six, and wishes to be close to it, just as a thief hates the owner. Therefore, it detests the fifth line, nine, which corresponds directly to the second line. It hides its soldiers in the wilderness intending to attack the fifth line, hence "Hide the soldiers in the wilderness." It constantly ascends the high hill to look for the enemy ahead, hence "Ascend the high hill." As a subject, the third line wishes to resist the sovereign, the fifth line, but in terms of strength it is fundamentally unequal. Even after three years, it cannot rise up to attack the sovereign, hence "For three years it does not rise."

九四乘其墉，弗克攻，吉者。三處下卦之極，似乘墉牆，而不能克敵矣，困罷乃反，以改過修其徳，乃獲吉也。九五同人先號咷而後笑，大師克相遇者。九五所應在二，隔於三四，不得其應合，乃悲泣也。三四是臣，而五是君，以臣拒君，力不可敵，後乃與二相遇，故後笑。不能以服物，而以興舉師旅乃克，以明失同人之徳也。

The line statement for the fourth line, "乘其墉，弗克攻，吉," means that although it has reached the position above, it still cannot conquer the opponent, and thus it is auspicious. The third line is at the extreme position of the lower trigram, and the fourth line rises above it, as if having mounted the city wall, yet still fails to conquer the other side. After being exhausted and weary, it turns back, corrects its mistakes, and cultivates virtue, thereby achieving auspiciousness. The line statement for the fifth line, "同人先号咷而后笑，大师克相遇," indicates that the fifth line corresponds to the second line, but is blocked by the third and fourth lines, preventing their meeting, hence the initial sorrow and crying. The third and fourth lines are ministers, while the fifth line is the sovereign. When ministers resist the sovereign, their strength is ultimately insufficient. Later, the fifth line finally meets the second line, thus turning into joy. The fifth line cannot win people over through virtue, but must resort to a large army to achieve victory, which clearly shows that it has lost the virtue appropriate for "same people."

上九同人于郊，無悔者。獨處於外，與人和同，在於郊境之外也。內無其應，無所陵競，未得和同之志，但無悔而已。

The line statement for the top nine says, "Harmonizing with others in the suburbs, without regret." The top nine is alone outside the entire hexagram, and the place where it harmonizes with others is far beyond the city suburbs. It has no corresponding line within the inner trigram, so there is nothing to compete for. The intention to harmonize with others has not truly been realized, but there is no regret.

乾下離上。大有：元亨。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其徳剛健而文明，應乎天而時行，是以元亨。象曰：火在天上，大有。君子以遏惡揚善，順天休命。

The lower trigram of the Great Possession hexagram is Qian (Heaven), and the upper trigram is Li (Fire). Fire in the sky shines without limit, with one yao of yin in a position of honor and five yang yao responding to it. Thus, it is called Great Possession. The hexagram statement says: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment says: The Great Possession hexagram has a yin yao at the fifth position which occupies a noble position and remains centered without bias. The five yang yao above and below all respond to it, so it is called Great Possession. Its virtue is inner strength and firmness and outer civilization and culture. It follows the heavenly way and acts in accordance with the proper time, thus being greatly smooth and unimpeded. The Image Commentary says: Fire in the sky, this is Great Possession. The gentleman takes this as a model, suppressing evil and promoting goodness, following the heavenly way and perfecting the nature of all things.

初九，無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。九二，大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。九三，公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。九四，匪其彭，無咎。象曰：匪其彭無咎，明辨晰也。六五，厥孚交如威如，吉。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。上九，自天佑之，吉無不利。象曰：大有上吉，自天佑也。

The line statement for the first line: There is no yet harmful connection, no fault; if one remains cautious in hardship, there will be no fault. The small image commentary says: In the first line of the Great Possession hexagram, there is still no harmful connection. The line statement for the second line: Using a large cart to carry goods, going forward, there is no fault. The small image commentary says: Using a large cart to carry goods is because the goods are in the middle and will not overturn. The line statement for the third line: The feudal lords present their sincerity to the Son of Heaven, but the petty person cannot do this. The small image commentary says: The Duke presents his offerings to the Son of Heaven, but the petty person in this position becomes a calamity. The line statement for the fourth line: Not attaching to the great nine in the third line, there is no fault. The small image commentary says: Not attaching to the side, is because of clear discernment. The line statement for the fifth line: His sincerity causes the upper and lower to respond to each other without losing authority, which is auspicious. The small image commentary says: Sincerity leads to mutual trust, using sincerity to inspire the hearts of people; having authority that is feared and auspicious, is because of being approachable and needing no vigilance. The line statement for the top line: Assistance from heaven descends, auspicious and beneficial in all directions. The small image commentary says: The auspiciousness of the top line of the Great Possession hexagram comes from the protection of heaven.

大有元亨者。柔處尊位，不拒於物，群陽並應，大為所有，故稱大有。故老子云：江海所以能為百谷王者，以其善下也。元亨者，能包容萬物，則大得亨通也。

The Hexagram Statement says, "Great Possession, Primordial and Smooth." The line Six in the Fifth, being a yin and flexible line in a high position, does not reject any side, and many yang lines respond together. The scope of what it possesses is vast, hence it is called "Great Possession." Therefore, the Book of老子 says: "The river and sea can become the sovereign of myriad streams because they are good at being in a low position." It is called "Primordial and Smooth" because being able to embrace all things leads to great smoothness and success.

象曰：火在天上，大有。君子以遏惡揚善，順天休命者。火是日，如日在天上，無所不照，無逺不燭，是大有之象也。君子當須遏匿人之過惡，稱揚人之徳善，又須順天之道，休美萬物之性命，是好生惡殺之義也。

The Great Image Commentary says, "Fire in the heavens, great abundance. The superior person thus restrains evil and promotes good, follows the way of heaven and brings about favorable destiny." Here, the fire refers to the sun; the sun hanging high in the sky illuminates everywhere, reaching even the farthest places, which is the image of "great abundance." The superior person should restrain and conceal others' faults and evils, promote and commend others' virtues and good deeds, and also follow the way of heaven, so that the life and destiny of all things may each attain their proper beauty. This is the meaning of cherishing life and disliking warfare.

初九無交害，匪咎，艱則無咎者。處大有之初，不能履中謙柔，必至驕盈陵物，故戒之。即日雖無交切之害，後必將至。若欲免其凶咎，當須艱固不盈，即得無咎也。

The line statement for the initial nine says, "No harm occurs, no blame, if hardship is endured without fault." The initial nine is at the beginning of the great possession. If it cannot maintain the middle and remain humble and gentle, it will inevitably become proud and self-satisfied, and oppress others. Therefore, it is warned here. Although there is no immediate or direct harm at present, it will certainly come in the future. To avoid misfortune and blame, one should remain steadfast in hardship without becoming full or overbearing, thus avoiding fault.

九二大車以載，有攸往，無咎者。以剛居中而應於五，為君委任，即是持正之臣，任重専權。猶如大車所載非少，體既剛強，不懼傾敗，謂車材強壯，以斯而往，何咎之有，故曰大車以載，有攸往，無咎也。

Nine in the Second Line Statement says, "A great carriage carries heavy loads, and if it moves forward, there will be no blame." Nine in the Second, being a yang line in the middle of the lower trigram, corresponds with Six in the Fifth, and is entrusted by the sovereign. This is the situation of a minister who holds the right path and bears great responsibility with the authority to act independently. This is like a large carriage carrying heavy loads, yet the body of the carriage is strong and not easily overturned—this refers to the solid construction of the carriage. With such conditions, going forward will not result in blame. Therefore, it says, "A great carriage carries heavy loads, and if it moves forward, there will be no blame."

九三公用亨于天子，小人弗克者。公謂臣之貴極也。九三以剛健盛極，權臣之象也。若以賢良處之，即得亨于天子，助化之道也；若以小人處之，禍害立至，故曰小人弗克也。九四匪其彭，無咎者。彭，旁也，謂去三之旁而從於君也。九四逼近九三，三是權臣，威權之盛，所以九四欲舎九五而從九三。舎君事臣，違於常理，若能棄三旁而歸於五，即得無咎也。

The third line statement says, "The public presents offerings to the Son of Heaven, but the petty person cannot do so." "Public" refers to the most honorable rank among the subjects. The third line, being a yang line at the extreme of the lower trigram, is powerful and represents a powerful minister. If a virtuous person occupies this position, he can present sincere offerings to the Son of Heaven and fulfill his duty of assisting in moral guidance. However, if a petty person occupies this position, disaster will immediately follow, hence the statement "the petty person cannot do so." The fourth line statement says, "Not being close, there is no blame." "Ping" here means beside, indicating the need to distance oneself from the powerful minister at the third line and return to the Son of Heaven. The fourth line is adjacent to the third line, which is a powerful minister at its peak of influence. Therefore, the fourth line is likely to want to abandon the Son of Heaven and follow the third line. Abandoning the Son of Heaven to serve a minister is against the norm. If one can abandon the third line and return to the fifth line, there will be no blame.

六五厥孚交如威如吉者。以柔處尊，志又大，體柔即和順於物，居中即所納不遺，群賢悉歸，信接於下，故不言之化而敎自行，不令之威而人皆服，自然獲吉。何難何防，任之得人，故易而無備矣。

The Line Statement of the fifth line, "His sincerity is mutual and harmonious, and he is majestic, thus it is auspicious." The fifth line, being a yin and flexible line, occupies a high position yet has a grand ambition: its nature is gentle, thus it can harmonize with all things; it is located in the center of the upper trigram, so it can embrace all people without exclusion, and all virtuous talents come to it. It sincerely receives those below. Therefore, it does not need to speak out to spread its teachings, nor issue commands to gain respect, and naturally attains auspiciousness. There is nothing to fear or be cautious about, and all those employed are suitable, so it can be approachable without needing to guard against anything.

上九自天佑之，吉無不利者。居大有之時而不履位，尚賢也。餘皆乘剛，而上九獨乘柔，順思順也。五有信徳而親比焉，是履信也。有此三徳，故從天以下皆佑助之，而得其吉，無所不利也。

The line statement for the top nine says, "It is favored by Heaven, resulting in good fortune without any disadvantage." The top nine is in a great abundance situation but does not occupy the exalted position, showing a preference for the virtuous. Most other lines are positioned above strong lines, but the top nine is above the sixth five, a flexible line, indicating a humble and obedient attitude. The sixth five possesses the virtue of sincerity, and the top nine is close to it and compares itself to it, demonstrating the practice of sincerity. The top nine possesses three virtues: reverence for the virtuous, obedience, and sincerity. Therefore, both Heaven and below come to support and assist it, resulting in good fortune and no disadvantages.

艮下坤上。謙：亨，君子有終。彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可逾，君子之終也。象曰：地中有山，謙。君子以裒多益寡，稱物平施。

The lower trigram of the Hexagram of Humility is Gen (Mountain), and the upper trigram is Kun (Earth). A high mountain resting beneath the earth represents the image of humbly submitting to others. The virtue of this hexagram is humility. The hexagram statement says: Humility brings smoothness; the gentleman can maintain this throughout. The Commentary on the Judgment says: Humility brings smoothness because the heavenly way flows downward to assist all things and its virtue is bright; the earthly way is lowly yet its energy rises upward. The heavenly way diminishes fullness and adds to humility; the earthly way changes fullness and flows into humility. Ghosts and spirits harm fullness and bestow blessings upon humility; human nature dislikes fullness and favors humility. The virtue of humility enhances the great and makes the lowly unpassable, which is the reason why the gentleman can achieve a good ending. The Great Image Commentary says: A high mountain hidden in the earth, this is humility; the gentleman takes this as a model, reducing excess and increasing deficiency, weighing things and giving fairly.

初六，謙謙君子，用涉大川，吉。象曰：謙謙君子，卑以自牧也。六二，鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。九三，勞謙君子，有終吉。象曰：勞謙君子，萬民服也。六四，無不利，撝謙。象曰：無不利撝謙，不違則也。六五，不冨以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。上六，鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也；可用行師，征邑國也。

The line statement for the first line says: A gentleman who is humble and modest, by cultivating this virtue, can cross a great river and achieve good fortune. The small image commentary says: A gentleman who is modest and humble uses humility to cultivate himself. The line statement for the second line says: A gentleman with a humble virtue has a reputation that spreads far and wide, and by maintaining the correct path, he achieves good fortune. The small image commentary says: A gentleman who is modest and maintains the correct path achieves good fortune because he has genuine inner attainment. The line statement for the third line says: A gentleman who is diligent and humble can maintain this virtue to the end and achieve good fortune. The small image commentary says: A gentleman who is diligent and humble is loved by all the people. The line statement for the fourth line says: There is no place where humility is not beneficial, and humility is practiced everywhere. The small image commentary says: Where there is no disadvantage, and humility is practiced, there is no violation of the principles. The line statement for the fifth line says: A gentleman does not need wealth to influence his neighbors, it is appropriate to go to war, and there is no disadvantage. The small image commentary says: It is appropriate to go to war, to attack those who are disobedient. The line statement for the sixth line says: A gentleman's modesty is known outside, it is appropriate to go to war, to attack the vassal states. The small image commentary says: A gentleman's modesty is known outside, but his aspirations have not yet been realized; it is appropriate to go to war, but only to attack the vassal states.

謙亨者，謙是屈己先人，以自卑巽為用，如是何往而不亨也。君子有終者，小人行謙，多不能久，惟有君子盡能保終也。

The Hexagram Statement says, "Humility, prosperity." Humility means subordinating oneself and placing others first, using humility and respectful treatment of others as the way to conduct oneself. If one can do this, how could one not be prosperous wherever one goes? "The gentleman has a proper end" means that while petty people may occasionally be humble, they usually cannot maintain it. Only the gentleman can consistently uphold the virtue of humility and achieve a proper conclusion.

象曰：地中有山，謙者。九家易義曰：山至高，地至卑，以高下卑，故云謙也。所以言地中者，以明多之與少俱行其謙也。君子以裒多益寡，稱物平施者。裒，聚也；寡，少也。謂人資財此多者行謙，即物益裒聚，故曰裒多也；比寡少行謙，即物漸増益，故曰益寡也。稱量事物，隨其多少，均平而施給，故曰稱物平施也。

The Great Image Commentary says, "There is a mountain within the earth, which symbolizes humility." The interpretation from the Nine Schools of the Book of Changes explains that a mountain is the highest and the earth is the lowest. When the high is placed beneath the low, it is called humility. The phrase "within the earth" indicates that whether one has much or little, both should practice the virtue of humility. "The gentleman thus gathers the abundant and supplements the scarce, measuring things and distributing them evenly." "Gather" means to collect, and "scarce" means few. This means that those who have abundant resources, if they practice humility, will find their wealth even more gathered, hence "gather the abundant." Those who have little, if they practice humility, will gradually gain more, hence "supplement the scarce." The gentleman considers all things, according to their quantity, and distributes them fairly and evenly, hence "measure things and distribute them evenly."

初六謙謙君子，用涉大川吉者。處謙更在下，則是卑退之甚也，故曰謙謙也。君子以謙自牧，守謙不失，用濟大難，物無見害，故曰用涉大川吉。牧，養也。

The line statement of the first line, "A modest gentleman, using humility to cross great rivers, is auspicious." It is located in the hexagram of Humility and occupies the lowest position, which represents extreme humility and retreat. Therefore, it is said "modest and modest." A gentleman cultivates himself with the virtue of humility, maintaining humility without losing it, and with this virtue, he can overcome great difficulties. External things will not harm him, so it is said "using humility to cross great rivers, auspicious." "Mù" means to nurture.

六二鳴謙貞吉者。鳴者，聲名聞之謂也。處謙之時，位居中正，即謙之聲聞於外境，是正而獲吉，故曰鳴謙貞吉。

Line six two says, "The virtue of humility is proclaimed, and the correct course brings good fortune." "Ming" means the spreading of a reputation. The line six two is in the age of humility, a yao in a yin position within the lower trigram. It is both central and upright, so the virtue of humility spreads beyond the realm. This is maintaining the correct course and obtaining good fortune, hence it is said, "The virtue of humility is proclaimed, and the correct course brings good fortune."

九三勞謙君子有終吉者。九三以剛陽之質，為一卦之主，上即承奉於君，下又撫綏萬人，勞勤于謙，以君子處之，能保其終而獲吉。

The third line statement says, "The virtuous gentleman who toils in humility will have a favorable ending." The third line is the only yang line in the entire hexagram, embodying the quality of strong yang. It serves above by attending to the sovereign and below by pacifying the people, working diligently while maintaining humility. When a gentleman occupies this position, he can uphold the virtue of humility from beginning to end and thus achieve a favorable outcome.

六四無不利撝謙者。六四上近至尊，下近權臣，處是時不可違于謙巽，故三之於五，有事指撝，無不從順，不敢違於法則，故曰無不利撝謙也。

The Line Statement of the Fourth Line, 'There is no disadvantage, and it is humble and respectful.' The Fourth Line is directly above the Fifth Line, which is the highest position, and directly below the Third Line, which is a powerful minister. In such a position, one must never violate the way of humility and respect. Therefore, in relation to both the Third and Fifth Lines, whenever there is something to be directed or managed, it is always willing to comply and not defy the proper order. Hence, there is no disadvantage and everywhere the virtue of humility is manifested.

六五不富以其鄰，利用侵伐，無不利者。六五為謙之君，敎化大行，下既行謙，人自富貴，故不假以財物賙贍於鄰，故曰不富以其鄰。身既謙卑，不妄加討伐，若有驕逆不行此道者，故用誅伐，故云利用侵伐，無不利。張氏云：葛伯仇餉，湯往伐之是也。

The Line Statement of the fifth line, "Not rich in relation to one's neighbors, advantageous for military campaigns, without any disadvantage," refers to the ruler of the卦 of Humility. The moral teaching of humility is widely practiced throughout the land. Since those below the ruler also uphold the virtue of humility, the people naturally become prosperous. Therefore, there is no need to use wealth to assist neighboring states, hence the statement "Not rich in relation to one's neighbors." Since the ruler himself is humble and lowly, he does not rashly engage in warfare. He only employs military force against those who are arrogant and rebellious, and who do not follow the path of humility. Thus, it is advantageous to launch military campaigns without any adverse outcomes. Zhang said: The case of Ge Bo who killed the people bringing food to farmers, and Shang Tang who went to attack him, is an example of this situation.

上六鳴謙，利用行師，征邑國者。不預內政，于謙不實，惟有虛聲外揚而已，故曰鳴謙也。有所興為，其功未得，但可征旁邑國驕逆之人，故曰利用行師，征邑國也。

The line statement of the Sixth at the Top says, "Ming Qian, utilizing military action, to conquer nearby states." The Sixth at the Top is located outside the hexagram and does not participate in domestic affairs. Its humility does not translate into actual action, but only into empty reputation spreading outward, hence "Ming Qian." Although it wishes to achieve something, its accomplishments are difficult to realize, so it can only go to conquer nearby vassal states where there are arrogant and rebellious people. Hence, it is appropriate to take military action and conquer nearby states.

坤下震上。豫：利建侯行師。彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉。象曰：雷出地奮，豫。先王以作樂崇徳，殷薦之上帝，以配祖考。

The lower trigram of the Yu hexagram is Kun (Earth), and the upper trigram is Zhen (Thunder). Thunder moves upon the earth, and all things become vigorous and joyful, hence the name Yu. The hexagram statement says: Yu, it is appropriate to grant fiefs to feudal lords and to mobilize troops. The commentary on the judgment says: The Yu hexagram, the strong line nine in the fourth position gains the response of the multitude of yin lines, and thus his will is carried out. Acting in accordance with the situation, this is Yu. Yu is movement in accordance with the right moment, so the movement of heaven and earth is also like this. How much more so for matters such as granting fiefs to feudal lords and military campaigns! Heaven and earth move in accordance with the way, so the sun and moon move without error, and the four seasons change without deviation. The sage acts in accordance with the people's will, so punishments are simple and the people are loyal. The timing and meaning contained in the Yu hexagram are indeed profound. The great image commentary says: Thunder arises from beneath the earth, and all things become vigorous, this is Yu. The ancient kings took this as a model, creating music and promoting virtue, offering it solemnly to the heavenly deity, and honoring ancestors alongside. (Note: The original oral explanation of the Yu hexagram in Shi Zheng has been lost, and this text only preserves the classic text. The four libraries officials mentioned the absence of the Yu and Su hexagrams, referring to this.)

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

The line statement for the first line says: reveling in pleasure and showing off without restraint brings misfortune. The Small Image Commentary says: the first line's exultation is due to the exhaustion of the heart, leading to misfortune. The line statement for the second line says: firm as a stone, seeing the subtle within a day, maintaining the correct path brings good fortune. The Image Commentary says: holding to the correct path without waiting for a whole day brings good fortune because the second line is in the center and holds the correct position. The line statement for the third line says: flattering and looking up to superiors in pursuit of comfort brings regret; further hesitation brings more regret. The Small Image Commentary says: looking up with regret is because the third line is in an improper position. The line statement for the fourth line says: people gain comfort through it, achieving great success; there is no need for suspicion, friends will gather like hair tied with a hairpin. The Image Commentary says: achieving great success through joy is because the mind is widely extended and put into practice. The line statement for the fifth line says: clinging to a chronic illness yet remaining alive for a long time. The Image Commentary says: the fifth line has an illness because it is riding on the strong line of the fourth line; it remains alive for a long time because the virtue of being in the center has not yet been lost. The line statement for the sixth line says: having become deeply immersed in pleasure, if there is a change, there will be no fault. The Small Image Commentary says: indulging in ease and being at the top, how can one last long? (In the line statements, the character '□' is missing in the original text, and the commonly accepted version uses '冥', which is not restored here.)

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

The lower trigram of the Hexagram of Following is Zhen (Thunder), and the upper trigram is Dui (Lake). Zhen represents movement, and Dui represents joy. Movement brings joy, and people naturally follow, hence the name Following. The Hexagram Statement says: Following, greatly prosperous and suitable for upholding the correct path, without fault. The Commentary on the Judgment says: The Hexagram of Following, the strong line comes forward and is subdued by the weak line below, and one movement brings joy, thus it is called Following. Great prosperity and upholding the correct path without fault, hence the world follows the trend. The significance of following the trend is indeed profound. The Image Commentary says: Thunder is hidden within the marsh, which is Following; the gentleman takes this as a model, and when the sky grows dark, he enters the house to rest. (Note: The original explanation of the Hexagram of Following by Shi Zheng has been lost, and this passage only contains the classical text.)

初九，官有渝，貞吉，出門交有功。象曰：官有渝，從正吉也；出門交有功，不失也。六二，係小子，失丈夫。象曰：係小子，弗兼與也。六三，係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。九四，隨有獲，貞凶，有孚在道，以明，何咎。象曰：隨有獲，其義凶也；有孚在道，明功也。九五，孚于嘉，吉。象曰：孚于嘉吉，位正中也。上六，拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。

Initial Line Statement: The matter under consideration has undergone change; if one remains steadfast in the right path, it will be auspicious. Going out and interacting with others will bring effectiveness. The Small Image Commentary says: The official has undergone change, following the right path brings auspiciousness; going out and interacting brings effectiveness, which is not losing the right path. Second Line Statement: Being attached to a young person leads to losing the mature man. The Image Commentary says: Being attached to a young person means one cannot attend to both. Third Line Statement: Being attached to a mature man leads to losing the young person; following along and making a request brings a reward, which is suitable for staying in place and maintaining the right path. The Image Commentary says: Being attached to a husband means one's heart has abandoned the initial line. Fourth Line Statement: Following along and gaining something, even while maintaining the right path, there is danger; if one holds sincere intentions and aligns with the right path, and uses wisdom, then what fault is there? The Image Commentary says: Gaining through following is by nature dangerous; having sincerity and aligning with the right path is the result of wisdom. Fifth Line Statement: Being sincere in dealing with beauty and goodness brings auspiciousness. The Image Commentary says: Being sincere in dealing with beauty and goodness brings auspiciousness, because the fifth line is in the central and correct position. Sixth Line Statement: It is confined, then bound with ropes; the king of Zhou held a sacrifice on the western mountain. The Image Commentary says: Confining and binding is because following the path has reached its extreme.

巽下艮上。蠱：元亨，利涉大川，先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利涉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。象曰：山下有風，蠱。君子以振民育徳。

The lower trigram of the Gu hexagram is Xun (Wind), and the upper trigram is Gen (Mountain). Wind blows upon the mountain but circulates without escaping, and things that accumulate over time lead to disorder and decay, hence the name Gu. The hexagram statement says: Gu, great success, suitable for crossing a great river; three days before and three days after the Jia day, the command should be clearly proclaimed. The commentary on the judgment says: The Gu hexagram has a strong line above and a yielding line below, which is respectful and able to stop, hence Gu. Gu leads to great success, and the world is thus governed. "Beneficial to cross the great river" means that going forward there will be matters to attend to. "Three days before and three days after the Jia day" means that when something comes to an end, there must be a beginning, which is the way of heaven. The image commentary says: Wind rising beneath the mountain, this is Gu; the gentleman takes inspiration from this, to assist the people and cultivate virtue.

初六，幹父之蠱，有子考無咎，厲終吉。象曰：幹父之蠱，意承考也。九二，幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。九三，幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。六四，裕父之蠱，往見吝。象曰：裕父之蠱，往未得也。六五，幹父之蠱，用譽。象曰：幹父用譽，承以徳也。上九，不事王侯，高尚其事。象曰：不事王侯，志可則也。

The line statement for the first line says: Correcting the faults left by the father, having such a son, the father has no fault; although there is danger, in the end it is auspicious. The small image commentary says: Correcting the faults of the father, the intention is to carry on the father's legacy. The line statement for the second line says: Correcting the faults left by the mother, one should not be overly rigid. The small image commentary says: Correcting the faults of the mother, one can maintain the middle path. The line statement for the third line says: Correcting the faults left by the father, there is some regret, but no great fault. The small image commentary says: Correcting the faults of the father, in the end there is no fault. The line statement for the fourth line says: Being lenient toward the faults left by the father, this will lead to regret. The small image commentary says: Being lenient toward the father's faults, going forward will bring no gain. The line statement for the fifth line says: Correcting the faults left by the father, thus gaining a good reputation. The small image commentary says: Correcting the father's faults and gaining praise, this is inheriting the ancestors' virtue. The line statement for the top line says: Not serving the prince, valuing one's own conduct above all. The small image commentary says: Not serving the prince, this kind of integrity can be taken as a model.

蠱元亨，利渉大川。蠱，事也，謂創制立法有為之事也。敎化必大通，故曰元亨也。立法施令大行，故曰利涉大川也。

The Hexagram Statement says, "Gǔ, original and prosperous, favorable for crossing a great river." Here, "Gǔ" is interpreted as "affairs," referring to establishing systems and enacting laws, which are endeavors of action. Education and moral guidance will thus spread widely, hence "original and prosperous." When laws are established and decrees are effectively implemented, it is favorable to cross a great river.

先甲三日，後甲三日者。甲，創制之始，故創令立法先三日，恐人未曉，殷勤告示雲後甲三日。如此再三丁寜宣佈，此後犯者必誅，使民無怨，乃得無咎也。

"Three days before the Jia day and three days after the Jia day." Jia is the first of the ten heavenly stems and represents the beginning of establishing systems. Therefore, before issuing new orders or enacting new laws, they were announced three days in advance. Fearing that the people might not yet understand, they then again diligently and repeatedly explained it three days after the Jia day. By doing so, those who later violated the laws would certainly be punished, and the people would have no complaints, thus avoiding mistakes.

象曰：山下有風，蠱者。先儒云：蠱，惑也。按春秋女惑男、風落山謂之蠱。既有惑亂，當以敎事制之，非是蠱訓為事。亦猶風行山下，惑亂萬物；奸在人間，惑亂眾庶，故以敎法齊之也。君子以振民育徳者，君子以振濟人民，象風之散佈；育養其徳，象山之安靜也。

The Great Image Commentary says, "Under the mountain, there is wind; this is the hexagram of蛊." Earlier scholars explained that "蛊" means confusion. According to the Records of the Grand Historian, the physician Hui discussed "蛊" as referring to a woman confusing a man, or a violent wind causing trees on a mountain to fall. When confusion and disorder arise, one should use education and moral guidance to rectify it, not take the character "蛊" itself to mean "affair." This is similar to wind blowing beneath a mountain, disturbing all things; wicked people mingling among people, confusing the masses. Therefore, one should use education and laws to regulate them. "The gentleman uses this to uplift the people and cultivate virtue" means that the gentleman supports the people, taking the image of wind spreading widely; and cultivates his own virtue, taking the image of the mountain being stable and quiet.

初六幹父之蠱，有子考無咎，厲終吉者。考是父，妣是母，此即先儒通稱也。初六處事之初，即能幹成父事，故曰幹父之蠱也。子能幹了家事，父又何憂，父能無慮，故曰有子考無咎也。治家之初，恐有危厲，而能幹濟家事，克終父命，故曰厲終吉也。

The line statement for the first line, "Initial Six," says, "To carry on the father's affairs, there is a son who can manage the household without blame, though there is danger at the beginning, ultimately it will be auspicious." "Kao" refers to the father, and "bi" refers to the mother, which is the common terminology used by earlier scholars. The first line is at the beginning of the process of handling affairs, and it is able to complete the father's legacy, hence the phrase "to carry on the father's affairs." If the son can manage the household properly, the father has nothing to worry about; since the father has no worries, having such a son means the father has no fault. At the beginning of managing the household, there is inevitably some danger, but because he can manage the household affairs and ultimately fulfill the father's wishes, it is said that although there was danger, in the end it will be auspicious.

九二幹母之蠱，不可貞者。以陽居陰而又處中，女人以內為本，故曰幹母之蠱也。女人之性情多狠戾，故不可全為正，故云不可貞。

The Line Statement of the Second Line, "Nine Two: Correcting the mother's disorder, it is not advisable to be firm," refers to the Second Line being a Yang line in a Yin position within the Lower Trigram. A woman's role is fundamentally to manage internal affairs, so this line is about rectifying the faults of her mother. Ancient people believed that women's nature was often stubborn and harsh, so it was not advisable to correct them with rigid and upright methods alone. Therefore, it says, "It is not advisable to be firm." (This interpretation is based on the views of Tang dynasty scholars according to their contemporary understanding; I have only translated it accurately.)

九三干父之蠱，小有悔，無大咎者。以陽居陽，處一家之剛正，能幹濟父事，故曰幹父之蠱。為無其應，即不可以行，故小有悔吝。能堪家事，即終無大咎矣。

The third line statement says, "To carry on the father's affairs, there is a slight regret, but no great misfortune." The third line is a yang line in a yang position, representing a strong and upright person within the family who can take charge and complete the father's endeavors, hence "to carry on the father's affairs." However, since it lacks a corresponding line, the matter cannot proceed smoothly, leading to some regret. Nevertheless, because it can shoulder family responsibilities, there is no major misfortune in the end.

六四裕父之蠱，往見吝者。裕，寛也。以陰得位，寛猛得宜，即是能容裕父之蠱也。亦是無應而行，人所不親，故曰往見吝也。

The Line Statement of the Fourth Line, "Six in the Fourth" says, "Generous to the father's disorder, going will meet regret." "Generous" means lenient. The Fourth Line is a Yin line in a Yin position and is properly placed, so it can appropriately balance leniency and severity, thus being able to generously deal with the disorder left by the father. However, it also lacks a corresponding line and yet takes action, and others do not come close to it, so going forward will result in regret.

六五干父之蠱，用譽者。幹事得至尊位，是能幹辦父事，承先之徳，故有美譽於外。孝經云：立身行道，揚名於後世，以顯父母是也。

The Line Statement of the Fifth Line, "Six in the Fifth" says, "To carry on the father's affairs, and thus gain honor." It is in a position of supreme authority when handling affairs, capable of completing the father's undertakings and inheriting the virtue of ancestors, thus gaining a good reputation externally. The "Classic of Filial Piety" says: to conduct oneself in the world, to follow the right path, and to spread one's reputation to future generations so as to honor one's parents. This is precisely the meaning conveyed.

上九不事王侯，高尚其事者。最處事上，是能高尚其名，不羈其身，但可清虛守道，不事君侯，眾多敬仰，故曰高尚其事也。

The line statement for the Upper Ninth line says, "Not serving princes and dukes, he elevates his conduct." It is located at the very top of the hexagram, outside the realm of worldly affairs, thus enabling it to elevate its own reputation, not being bound or restricted by external constraints. It remains pure in heart and adheres to righteousness, not serving kings and dukes. Yet people hold it in even greater esteem, hence it is said, "Elevating his conduct."

兌下坤上。臨：元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。象曰：澤上有地，臨。君子以敎思無窮，容保民無疆。

The Lower Trigram of the Hexagram of Approach is Dui (Lake), and the Upper Trigram is Kun (Earth). Earth is high and Lake is low, with the high above the low, the great over the small, hence the name Approach. The Hexagram Statement says: Approach, beginning well and smooth, suitable for maintaining correctness; by August there will be danger. The Commentary on the Judgment says: The Hexagram of Approach, Yang gradually increases, inner joy and outer gentleness, Nine in the Second Yang in the center and corresponding with Six in the Fifth, great smoothness and maintaining correctness, this is the principle of Heaven. "By August there will be danger" means that the decline of Yang is not far away. The Great Image Commentary says: Earth over Lake, this is Approach; the gentleman takes this as a model, his concern for educating the people is boundless, his nurturing of the people has no limits.

初九，咸臨，貞吉。象曰：咸臨貞吉，志行正也。九二，咸臨，吉無不利。象曰：咸臨吉無不利，未順命也。六三，甘臨，無攸利，既憂之，無咎。象曰：甘臨，位不當也；既憂之，咎不長也。六四，至臨，無咎。象曰：至臨無咎，位當也。六五，知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。上六，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。

The first line statement says: By following the way of mutual response, one governs above and oversees below, maintaining correctness and thus attaining good fortune. The Small Image Commentary says: By mutual response and maintaining correctness, one attains good fortune, because the mind is upright. The second line statement says: By following the way of mutual response, one governs above and oversees below, which is good fortune and beneficial in all respects. The Small Image Commentary says: Mutual response brings good fortune and benefits all, because it does not blindly obey the superior. The third line statement says: Using sweet words to govern below brings no benefit; if one remains constantly anxious, there will be no mistake. The Small Image Commentary says: Using sweet words is due to the improper position of the third line; if one remains anxious, the mistake will not last. The fourth line statement says: Governing below with the most sincere approach brings no mistake. The Small Image Commentary says: Governing with sincerity brings no mistake, because the position is appropriate. The fifth line statement says: Governing below with wisdom, this is the proper way for a great ruler, which brings good fortune. The Small Image Commentary says: What is appropriate for a great ruler is to follow the middle path. The sixth line statement says: Governing below with a sincere and steadfast virtue brings good fortune and no mistake. The Small Image Commentary says: The good fortune of sincere governance is due to the mind being attached to the virtuous person in the inner trigram.

臨元亨利貞者。臨，大也，以陽氣方長，萬物皆盛，亦猶王者盛大之徳，威臨於下，故稱臨也。凡物盛之時，能備四徳，故曰元亨利貞也。

The Hexagram Statement says, "Zhen, original virtue, beneficial and prosperous, advantageous to maintain sincerity." "Zhen" implies great abundance: at this time, the Yang energy is growing, and all things tend toward flourishing, just as a sovereign governs the people with great virtue and authority, hence it is called "Zhen." Whenever a thing is in a period of prosperity, it can possess the four virtues of original virtue, beneficial and prosperous, advantageous to maintain sincerity, hence it is said "original virtue, beneficial and prosperous, advantageous to maintain sincerity."

至于八月有凶者。夫盛極必衰，自然常理。臨為盛大之卦，故以垂戒之言凶者。臨卦是建丑之月卦，陽氣方長，至及八月，即四陰已長，四陽卻退，小人道長，君子道消也，故曰八月有凶也。

"Until the eighth month there will be calamity." When things reach their peak, they inevitably turn to decline, which is a natural principle. The hexagram of "Approach" symbolizes grandeur, so it specifically uses the word "calamity" to warn. The hexagram of "Approach" corresponds to the month of Chou (the twelfth lunar month), when yang energy is increasing. However, by the eighth month, the hexagram of "Observation" is in command, with four yin lines fully developed and four yang lines retreating. The power of the petty person increases while that of the gentleman diminishes, hence there will be danger in the eighth month.

象曰：澤上有地，臨者。是以大臨小、以高臨下之義也。君子以敎思無窮，容保民無疆者，凡為君長以臨，當須敎化思念無有窮已，又須含容保愛民人，人即歸徳，邊境不計逺邇也。

The Great Image Commentary says, "There is a marsh over land, which is called 'Approaching'." This signifies the idea of a superior governing the inferior, or a high position overseeing the low. "The superior man thus teaches and reflects endlessly, and embraces and protects the people without limit." Those who hold positions of authority over the people must constantly devote themselves to education and reflection without end, and must also embrace and care for the people. The people will naturally be attracted to his virtue, and he will treat those far and near alike without distinction.

初九咸臨，貞吉者。咸，感也。以陽感應於陰，相感而臨，志行其正，故曰貞吉也。

The Line Statement for the first nine (initial yang line) says, "The approach is sincere, and the correct course is auspicious." "Xian" means mutual response. The first nine is a yang line, which uses its yang energy to respond to the yin line in the fourth position. Through mutual response, it moves upward to govern below. Its intentions align with the correct path, so it is auspicious to adhere to the right course.

九二咸臨，吉無不利者。以陽應陰，相感而臨也。二是剛陽，五是柔陰，若全順於五，則剛徳全損；全與相違，又失感應之道。必須量時進退，如君臣獻可替否之義，故得吉無不利。

The Line Statement of Nine in the Second says, "Harmonious approach, auspicious and beneficial in all things." It also refers to a yang line responding to a yin line, with mutualsympathetic response leading to the approach of the lower. Nine in the Second is yang strength, while Six in the Fifth is yin flexibility; if Nine in the Second completely submits to Six in the Fifth, its strength would be entirely lost; if it completely opposes Six in the Fifth, it would lose the way of mutualsympathetic response. Therefore, one must weigh the situation and know when to advance and when to retreat, just as between a ruler and a minister, who present feasible strategies and discard unworkable ones. Thus, one can achieve auspiciousness and benefit in all things.

六三甘臨，無攸利，既憂之，無咎者。以陰居陽，即是越陰柔之道，小人之行也。甘謂言辭甘美，邪佞不正之名也。六三以邪謟之行以臨於物，患必生焉，故無施而利，故曰甘臨無攸利。若能恆憂其危，改過自新，乃得無咎，故曰既憂之無咎也。

The Line Statement of the Third Line says, "Sweetly approaching others brings no benefit; if one is constantly mindful of danger, there will be no blame." The Third Line is a Yin line occupying a Yang position, which is equivalent to exceeding the proper role of Yin, which should be gentle and restrained. This is the behavior of a petty person. "Sweet" refers to words that are sweet and alluring, which is a term for deceitful and谄媚 behavior that deviates from the right path. The Third Line uses such deceitful and flattering methods to govern others, inevitably leading to calamity, hence it says "Sweetly approaching others brings no benefit." If it can constantly be mindful of its own danger, correct its mistakes, and reform itself, then there will be no blame, hence it says "If one is constantly mindful of danger, there will be no blame."

六四至臨，無咎者。以陰應陽，不懼剛長，以至極之善而應臨於初，乃得無咎也。六五知臨，大君之宜，吉者。以柔處尊，納剛以禮，不以威武，是用而知臨於物，如似大君之宜，所以獲吉也。上六敦臨，吉，無咎者。敦，厚也。處坤之極，即是敦厚以為臨也；處於上體，志在尊賢，故獲吉也。

The Line Statement for the fourth line, "To approach closely, there is no blame." The fourth line, being a yin line, approaches and harmonizes with the yang line without fearing the growth of yang strength. It approaches and comforts the first line with the most sincere and earnest goodwill, thus achieving no blame. The Line Statement for the fifth line, "To govern with wisdom, it is suitable for the great ruler, and it is auspicious." The fifth line, being a yin line in a position of honor, uses propriety to receive yang strength, without relying on force or military power. This is governing all things with wisdom, which is exactly the proper way for a great ruler, thus resulting in auspiciousness. The Line Statement for the sixth line, "To approach with sincerity, it is auspicious and there is no blame." "Dun" means sincerity and earnestness. The sixth line, being at the extreme of the坤 (Earth) trigram, approaches below with sincerity and earnestness. It is in a high position but its heart is devoted to honoring the virtuous, thus achieving auspiciousness and no blame.

坤下巽上。觀：盥而不薦，有孚顒若。彖曰：大觀在上，順而巽，中正以觀天下。觀盥而不薦，有孚顒若，下觀而化也。觀天之神道，而四時不忒；聖人以神道設敎，而天下服矣。象曰：風行地上，觀。先王以省方觀民設敎。

The lower trigram of the Guan hexagram is Kun (Earth), and the upper trigram is Xun (Wind). Wind moves across the earth without ceasing, and four yin lines look up to two yang lines, hence the name Guan (Observation). The hexagram statement says: "Observation is like the moment after the ritual of pouring wine to worship the spirits, but before the offering of sacrifices, with sincere heart and solemn appearance." The Commentary on the Judgment says: "The great observable is at the top, gentle and humble, displaying the virtue of uprightness and correctness to the world." "Observing the act of washing hands but not yet offering sacrifices, with sincerity and solemnity," means that those below observe its virtue and are influenced by it. Observing the divine movement of heaven, the four seasons change without error; the sage follows this divine way to establish education, and the world is thus brought into submission. The Image Commentary says: "Wind moves across the earth, this is Observation; the ancient kings took this as a model, touring the land and observing the people's customs to establish education."

初六，童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。六二，窺觀，利女貞。象曰：窺觀女貞，亦可醜也。六三，觀我生進退。象曰：觀我生進退，未失道也。六四，觀國之光，利用賓于王。象曰：觀國之光，尚賓也。九五，觀我生，君子無咎。象曰：觀我生，觀民也。上九，觀其生，君子無咎。象曰：觀其生，志未平也。

The line statement for the first line says: Observing like a child's shallow view, the petty person thus has no fault, but the gentleman thus feels regret. The Small Image Commentary says: The childish observation of the first line is the way of the petty person. The line statement for the second line says: Peering through a crack in the door, it is advantageous for a woman to maintain uprightness. The Small Image Commentary says: Peering in and aligning with the uprightness of a woman, is also a shame for a man. The line statement for the third line says: Observing one's own actions to decide on advancement or retreat. The Small Image Commentary says: Observing one's life and deciding on advancement or retreat, is not losing the right path. The line statement for the fourth line says: Observing the brilliance and virtue of the entire country, it is appropriate to become a guest of the king. The Small Image Commentary says: Observing the country's brilliance, is hoping to be treated as a guest of honor. The line statement for the fifth line says: Observing the education one has imparted, the gentleman thus has no fault. The Small Image Commentary says: Observing one's life, is actually observing the customs of the people. The line statement for the top line says: Observing one's outward words and deeds, the gentleman thus has no fault. The Small Image Commentary says: Observing one's life, is when the mind has not yet been settled.

觀盥而不薦者。觀謂王者道徳，民所觀看也。盥謂瓶罍灌洗之器物也，薦謂籩豆陳薦之屬也。今所觀王者施瓶盥之禮，為民祈福，還威儀嚴敬否，故不觀陳薦之物也。

The hexagram statement says, "Observation: washing but not offering." "Observation" refers to the virtue of the king, who is the object of the people's admiration and gaze. "Washing" refers to vessels such as jin and lei used in rituals to pour water for purification, while "offering" refers to the ceremonial presentation of sacrificial offerings with ban and dou. Here, what is being observed is whether the king's ritual of washing and invoking the spirits is solemn and respectful, especially when he prays for the people's fortune. The later part of the ritual, involving the presentation of offerings, is not the main focus of observation.

有孚顒若者。孚，信也；顒是嚴整之貎，謂君子行禮潔信立誠，端敬顒然，若鬼神在，則下觀其徳，民順其化。故詩云：顒顒卬卬，如珪如璋，君徳之義也。

"There is sincerity and solemnity." "Fu" means sincerity, and "Yong" refers to a dignified and orderly appearance. It means that when a gentleman performs a sacrifice, he purifies his mind, establishes sincerity, maintains a dignified and respectful demeanor, and appears solemn and composed, as if the spirits and deities were actually present. In this way, those beneath him admire his virtue, and the people obey his teachings. Therefore, the Book of Poetry says: "His appearance is gentle and his bearing lofty, his virtue as pure as jade and agate," which describes the virtue of a ruler.

象曰：風行地上，觀者。風如王者風敎，行於地上，人所觀也。先王省方觀民設敎者，先王以省視萬方，觀看民俗，施設敎化。故鄭眾云：從俗所為，順民之敎，故君子治人，不求變俗是也。如封太公於齊，五月報政，為簡其君臣禮，從俗不同；伯禽於魯，變其俗，易其禮，三年報政也。

The Great Image Commentary says, "Wind moves over the land, observing." Wind is like the moral influence and decrees of a sovereign, spreading across the land, visible to all. "The former kings observed the customs of different regions and established education accordingly" means that the former kings traveled throughout the land, examined the customs of various places, and implemented education based on these observations. Therefore, Zheng Zhong of the Eastern Han dynasty said: following local customs, adapting education to the actual conditions of the people, so a gentleman governs the people without deliberately altering their customs, which is precisely this principle. For example, Tai Gong Wang was enfeoffed in Qi, and he returned to court within five months to report his achievements, because he simplified the rites between sovereign and ministers and followed the old customs of the land. In contrast, Bo Qin was enfeoffed in Lu, and he changed the local customs and replaced the existing rites, resulting in him returning to court only after three years to report his achievements.

初六童觀，小人無咎，君子吝者。觀之為體，下賤上貴也。最處於下而不近朝廷之美，所觀狹，如童稚之見，故云童觀也。大觀之時若如是，乃小人之見，才得無咎；君子居之，深可鄙吝也。

The Line Statement for the first line, "Chu Liu," says, "Childlike observation, the petty person incurs no blame, but the gentleman is regretful." The structure of the Guan hexagram is such that the lower position is humble and the upper position is exalted. The first line is at the very bottom, unable to perceive the noble and virtuous aspects of the court, and its field of vision is narrow, like that of a child, hence it is called "Childlike observation." In this time of great potential for observation, to remain in such a state is merely the perspective of a petty person, who can at least avoid blame; but if a gentleman were in this position, it would indeed be a matter of regret.

六二窺觀，利女貞者。居內處中，所見非大，猶窺竊而觀望，此乃利女之正，非丈夫之正。處大觀之時而為窺竊觀看，誠可醜也。

The Line Statement for the second line says, "To peek and observe, it is advantageous for a woman to maintain constancy." The second line is located in the inner trigram and is in the center of the lower trigram, so its vision is still limited, like peering through a crack in a door. This method is suitable for a woman's proper conduct, but not for a man's proper conduct. Being in a time of great potential yet only able to peek and observe is truly shameful.

六三觀我生進退者。生猶道也。六三處下卦之上，是可進之時；居上卦之下，又是可退之地。處此之時，可以觀風相幾，而不失其道也。

The Line Statement for the third line, "Six in the Third," says, "Observe my way and advance or retreat." Here, "life" corresponds to "the Way," referring to one's own conduct and principles. The third line is located at the top of the lower trigram, indicating a time for advancement; at the same time, it is adjacent to the bottom of the upper trigram, suggesting a position for retreat. Being in this ambiguous situation of both advancing and retreating, one can observe the wind direction and examine subtle changes, thus not losing sight of one's proper path.

六四觀國之光，利用賓于王者。處近君之尊，故可觀國之光華矣；習國家之禮儀，故可利為王賓也。

The Line Statement of the Fourth Line, "Observing the brilliance of the state, it is advantageous to be received as a distinguished guest by the king," says that the Fourth Line is close to the尊位 of the Fifth Line, so it can closely observe the brilliance and beauty of the state; it is familiar with the state's rituals and ceremonies, so it is appropriate to be received as a distinguished guest by the king.

九五觀我生，君子無咎者。居得尊位，為觀之主，四海之內，皆由我化。我化若善，天下習君子之風；我化不善，天下有小人之俗。故我觀之道，有君子之風著，又何有咎也。

The Line Statement of the Fifth Line, "Observing my life, the gentleman incurs no blame," refers to the position of the Fifth Line, which occupies the exalted position and is the central subject of the entire hexagram. The customs and practices of the entire world are determined by its influence. If its influence is virtuous, the world will be imbued with the spirit of the gentleman; if its influence is not virtuous, the world will adopt the customs of the petty person. Therefore, the way of self-examination for this line is simply to manifest the demeanor of the gentleman. In that case, how could there be any fault?

上六觀其生，君子無咎者。觀其生，則是為人所觀者也。最上處極，為天下所觀。於已之道，若能自戒慎，高尚其事，著君子之風，故得無咎。王傳云：獨處異地，不易執持。此明上九但卓立其身，異於塵俗，何咎之有。故論語云：君子之過，如日月之食，過也人皆見之，更也人皆仰之。

The line statement for the top nine (上九) says, "Observing its life, the gentleman has no blame." (The original text here labels it as "upper six" (上六), but actually refers to the top nine; this is recorded as is without alteration.) What is meant by "observing its life" is that it itself becomes the object of others' observation. The top nine is in the highest position of the entire hexagram, a place where all under heaven look up to. In terms of its own conduct, as long as it remains self-restrained and cautious, viewing integrity as the highest priority, and displaying the demeanor of a gentleman, it will have no faults. Wang Bi's commentary says: being alone in a position different from the rest is difficult to maintain. This indicates that the top nine merely stands out by being self-reliant and different from the common ways, so how could there be any fault? Therefore, the Analects says: the mistakes of a gentleman are like solar and lunar eclipses; when he makes a mistake, everyone sees it, but when he corrects himself, everyone looks up to him.

上經三。震下離上。噬嗑：亨，利用獄。彖曰：頤中有物曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑。先王以明罰勑法。

This is the third volume of the Upper Classic. The噬嗑 hexagram has the lower trigram Zhen (Thunder) and the upper trigram Li (Fire). Zhen represents thunder and movement, while Li represents lightning and brightness. Movement with power and illumination with clarity lead to the name噬嗑. The hexagram statement says:噬嗑, smooth and favorable, suitable for applying punishment. The commentary on the judgment says: To have something in the mouth is called噬嗑; after biting, it becomes smooth. The yao (lines) of the yang and yin are arranged above and below, one moves and is clear-sighted, thunder and lightning combine to make things clear. The yin line six in the fifth position is in the center and moves upward, although it is yin in a yang position and not in the right place, it is suitable for handling punishment. The image commentary says: Thunder and lightning meet, this is噬嗑; the former kings took this as a model, to clarify punishment and regulate laws.

初九，屨校滅趾，無咎。象曰：屨校滅趾，不行也。六二，噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。六三，噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。九四，噬乾胏，得金矢，利艱貞，吉。象曰：利艱貞吉，未光也。噬嗑至離。六五，噬乾肉，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。上九，何校滅耳，凶。象曰：何校滅耳，聰不明也。

The line statement for the first line (Initial Nine): Wearing shackles on the feet, covering the toes, without fault. The Small Image Commentary says: Wearing shackles that cover the toes, prevents him from going astray. The line statement for the second line (Six in the Second): Biting tender flesh, deep enough to cover the nose, without fault. The Small Image Commentary says: Biting flesh deeply enough to cover the nose, because Six in the Second is riding on top of Initial Nine, the strong line. The line statement for the third line (Six in the Third): Biting dry and cured meat, encountering a bitter taste, slightly regrettable, without fault. The Small Image Commentary says: Encountering a bitter taste, because Six in the Third is in an improper position. The line statement for the fourth line (Nine in the Fourth): Biting dry meat with bones, obtaining a bronze arrowhead, favorable to maintain uprightness in difficulty, auspicious. The Small Image Commentary says: Advantageous to maintain uprightness in difficulty and auspicious, because its way has not yet become prominent. (The phrase "Shi He to Li" refers to the heading of the book, indicating that this section covers the Book of Changes from the噬嗑卦 (Shi He) to the离卦 (Li), and is not part of the main text.) The line statement for the fifth line (Six in the Fifth): Biting dry meat, obtaining bronze, maintaining uprightness and being aware of danger, without fault. The Small Image Commentary says: Maintaining uprightness and being aware of danger without fault, because the handling is appropriate. The line statement for the top line (Nine at the Top): Shouldering shackles, covering the ears, dangerous. The Small Image Commentary says: Shouldering shackles that cover the ears, because although his hearing is present, he lacks understanding.

噬嗑亨，利用獄者。噬，齧也；嗑，合也。喻人口中有物，則隔人隔塞正法，使正法不行；如口中有物，間齧而必通。刑去奸邪，正法無礙，故曰利用獄也。

The Hexagram Statement says, "Shi He, Xing, Li Yong Yu." "Shi" means to bite, and "He" means to close. This is a metaphor: when there is something foreign in the mouth, the upper and lower jaws cannot close properly; just as someone obstructs in the middle, blocking the proper laws, making the laws unable to be implemented. Just as something in the mouth must be bitten and crushed to allow for smoothness, using punishment to eliminate wicked people allows the proper laws to flow unimpeded. Therefore, it is appropriate to use the judicial system.

象曰：雷電，噬嗑。雷動而威，電照而明，明動相合，故曰噬嗑也。先王以明罰勑法者，勑，整理也，謂先王以明鑑之德，刑罰兼施，整齊法度也。

The Great Image Commentary says, "Thunder and lightning,噬嗑." Thunder, once it begins, carries power, and lightning, once it shines, brings light. The combination of clarity and power is called噬嗑. "The former kings used clarity to enforce punishment and regulate law," where "勑" means to整顿 and govern. This means that the former kings relied on their clarity and insight, using punishment to clarify and law to regulate, employing both together.

初九履校滅趾，無咎者。屨猶履也，滅，沒也，趾，足也。初九既居無位之地，是受刑之人，罪之尚微者也。若能於是時著械沒其趾足，而因懲戒，爾後改行修德，故終身無咎。故云小懲大戒，此小人之福也。

Initial Nine Line Statement says, "Shoes and restraints cover the toes, no blame." "Shoes" is similar to "clothes," meaning something worn on the feet; "cover" means to conceal, and "toes" refers to the foot. Initial Nine is in the lowest position, without rank, and is a person who has been punished, with a minor offense. If at this time he is given restraints on his feet to cover his toes, thus receiving punishment, and from then on he reforms his conduct and cultivates virtue, he will never have great misfortune throughout his life. Therefore, the Great Treatise says: a small punishment brings great caution, which is the good fortune of the petty person.

六二噬膚滅鼻，無咎。二為得位處中，所刑者當，故曰噬膚滅鼻。膚是柔脆之物，喻伏罪之人。然乘剛用刑，即刑人深矣，噬過其分，以至滅鼻。雖復過深，而所刑者當，故曰無咎。

The Line Statement for the Second Line, "Six in the Second" (Liù èr), says, "Bite the flesh and destroy the nose, no blame." The Second Line is a yin line in a yin position, thus it is in the right place, and it is located in the Lower Trigram, so the object of its punishment is appropriate, hence the statement "Bite the flesh and destroy the nose." "Flesh" refers to something soft and tender, symbolizing someone who willingly submits to punishment. However, the Second Line is positioned above the First Line, which is a yang line, and thus applies punishment. The punishment is excessive, going beyond the proper measure, leading to the destruction of the nose. Although the punishment is overly severe, the person being punished is indeed deserving of it, hence there is no blame.

六三噬臘肉，遇毒，小吝，無咎者。以陰處陽不正，行刑罪人不伏，怨生。而不乘剛，不失順道，雖有小吝，於義無咎，故曰小吝無咎也。噬喻刑人，臘喻不伏，毒喻怨生。

The Line Statement for the Third Line, "Six in the Third," says: "To bite preserved meat, meet poison, slight regret, no blame." The Third Line is a yin line in a yang position, which is not proper. When punishment is applied, the criminal does not submit, thus giving rise to resentment. However, it does not surpass the strong line, and it does not lose the way of yielding and gentleness, so although there is slight regret, according to reason, there is no fault, hence it says "slight regret, no blame." Here, "bite" symbolizes the infliction of punishment on a person, "preserved meat" symbolizes the criminal who does not submit, and "poison" symbolizes the resentment that arises from this.

九四噬乾胏，得金矢，利艱貞吉者。九四以陽失位，不正行刑，罪人不伏，故曰噬乾胏。乾胏，肉之幹者。得金矢，利艱貞吉，金，剛也；矢，直也。雖刑不伏物，而能得其剛直也。既剛且直，又利艱固，不失其正，可以獲吉也。

The fourth line statement says, "It bites the dry meat with bone, obtains a bronze arrow, is advantageous to endure hardship and maintain uprightness, and results in good fortune." The fourth line is a yang line in a yin position, thus it is not in the correct position. When applying punishment, it is not upright, and the guilty person does not submit. Therefore, it is said to bite the dry meat with bone. "Dry meat with bone" refers to meat that still has bone. "Obtains a bronze arrow, is advantageous to endure hardship and maintain uprightness, and results in good fortune," "bronze" symbolizes strength, and "arrow" symbolizes uprightness. Although the person being punished does not submit, it can uphold the principles of strength and uprightness. Being both strong and upright, combined with the advantage of enduring hardship and maintaining the correct path, thus leads to good fortune.

六五噬乾肉，得黃金，貞厲無咎。位既不正，有所刑人，人亦不伏，猶如噬齧乾堅之肉，物所以難噬也。得黃金，貞厲無咎者，黃，中也；金，剛也。以其居中履剛，得其剛正之道，剛勝也。位既不正，刑戮得當，然則居貞以危，亦免咎也。

The fifth line statement says, "To bite dry meat, obtaining gold, being firm and cautious, there is no blame." The fifth line is a yin line in a yang position, which is not proper. When it applies punishment, the person being punished does not accept it, just like trying to bite dry meat, which is difficult to bite. "Obtaining gold, being firm and cautious, there is no blame," "yellow" represents the central and proper color, and "gold" symbolizes strength. Since the fifth line is in the center of the upper trigram and steps on a strong line below, it has obtained the way of strength and proper position. Although its position is not proper, the punishment is applied appropriately, so as long as it remains firm and constantly remains cautious, it can avoid blame.

上九何校滅耳凶。何，擔何也；校，枷鎖也；滅，沒也。上九喻人積惡之極，不能懲改，須至擔何枷鎖，以沒其耳，將至誅滅之凶。故云惡積而不可揜，罪大而不可解也。

The line statement for the Upper Ninth line says: "What burden is placed upon the head, covering the ears, calamity." "What" refers to a burden, "school" is a type of restraints used as punishment, and "melt" means to cover. The Upper Ninth line is used to illustrate a person whose evil deeds have accumulated to the extreme and who refuses to accept punishment and reform, eventually reaching the point of carrying restraints on the head and having the ears covered, facing imminent execution. Therefore, the Great Treatise says: when evil deeds accumulate to the point of being unable to be concealed, and when guilt is so great that it cannot be escaped.

離下艮上。賁：亨，小利有攸往。彖曰：賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。天文也，文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。象曰：山下有火，賁。君子以明庶政，無敢折獄。

The lower trigram of the Qian hexagram is Li (Fire), and the upper trigram is Gen (Mountain). Fire shines beneath the mountain, making the mountain appear colorful, hence the name Qian. The meaning of the hexagram is ornamentation. The hexagram statement says: Qian, smooth and unimpeded, slightly favorable for going forward. The Commentary on the Judgment says: Qian is smooth and unimpeded because the yao of flexibility comes down to adorn the yao of strength; the yao of strength ascends to adorn the yao of flexibility, hence slightly favorable for going forward. The intermingling of strength and flexibility is the literary beauty of heaven; civilization with proper restraint is the literary beauty of man. Observing the literary beauty of heaven allows one to understand the changes of time; observing the literary beauty of man allows one to educate and perfect the world. The Image Commentary says: Fire beneath the mountain, this is Qian; the gentleman takes inspiration from this, clearly discerning various affairs, but does not rely solely on ornamentation to decisively judge lawsuits.

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

Initial Line Statement: Adorning one's toes, abandoning the carriage and walking on foot. The Small Image Commentary says: Abandoning the carriage and walking on foot, is because it is not appropriate to take that carriage according to the Way. Second Line Statement: Adorning one's beard. The Image Commentary says: Adorning the beard, is following the action of the Nine in the Third above. Third Line Statement: Adorning with brightness and vitality, maintaining uprightness for a long time brings good fortune. The Image Commentary says: The good fortune of maintaining uprightness forever, is that no one can oppress him. Fourth Line Statement: Wanting to adorn but still remaining plain, a white horse gallops in; the one coming is not a robber but a suitor. The Image Commentary says: The Sixth Line at the Fourth position is in a proper place but has doubts; the one coming is not a robber but a marriage partner, ultimately without fault. Fifth Line Statement: Adorning the hill and garden, using only a small bundle of silk, seemingly petty and stingy, but ultimately brings good fortune. The Image Commentary says: The good fortune of the Sixth Line at the Fifth position, is due to a joyful event. Top Line Statement: Adorning with plainness, without fault. The Image Commentary says: White adornment without fault, is being in a high position and having one's aspirations fulfilled.

賁亨，小利有攸往者。賁，飾也，以剛柔交雜而相文飾也。

The Hexagram Statement says, "Bian, smooth, slightly advantageous for going forward." "Bian" means ornamentation, referring to the intermingling of strong and weak lines, each adding beauty to the other. Therefore, it is smooth; but ornamentation is not fundamental, so it only says that it is slightly advantageous to go forward.

象曰：山下有火，賁。王廙云：山下有火，文明相照。夫山之為體，層峰峻嶺，巖巒峭麗，參差被日光照耀，如以雕飾而見文章，賁之象也。君子以明庶政，無敢折獄。庶，眾也；敢，果也；折，斷也。君子以明鑑之德，必須審察為眾庶之政，無直果敢折斷獄訟，當審慎用刑也。

The Great Image Commentary says, "Under the mountain there is fire, which is the image of Zhen." Wang Yi of the Jin dynasty explained that under the mountain there is fire, and the literary brilliance and brightness illuminate each other. The form of the mountain, with its layered peaks, towering heights, and steep ravines, is beautiful and elegant, and is illuminated by the sunlight in a staggered and varied manner, just like something that has been carved and adorned with patterns. This is precisely the image of the Zhen hexagram. "The superior person thus clarifies all government affairs and does not dare to hastily decide on legal cases." "Shu" means many, "gan" means decisiveness, and "zhe" means to decide. The superior person, relying on the virtue of clear discernment, must carefully examine and handle all government affairs; but should not hastily decide on legal cases based on a single moment of decisiveness. The use of punishment should be cautious.

初九賁其趾，舎車而徒者。趾，足也。處無位之地，不尚華侈，所飾在於足趾，故曰賁其趾。以其執志耿介，不乘不義之車，而從有義徒步，故曰舎車而徒也。

The line statement for the initial line, "Initial Nine," says, "Adorn its toe, abandon the carriage and walk on foot." "Toe" refers to the foot. Initial Nine is in the lowest position, without rank, and does not pursue extravagance. It can only adorn its own toe, hence "Adorn its toe." Because it holds fast to its principles with integrity and does not use a carriage obtained through unjust means, it prefers to walk on foot in accordance with righteousness, hence "Abandon the carriage and walk on foot."

六二賁其須。須，須也。與三相近，情意相得，以下親上，猶如須之附面，修其所理，隨之興動，故小象云與上興也。

The line statement for line six two says, "The beard is adorned." "Beard" refers to the facial hair. Line six two is closely adjacent to line nine three, and they share mutual affection. As the lower line approaches the upper line, it is like the beard attached to the cheek. When the face moves, the beard moves; the beard can only arrange and refine its own texture, moving along with the one it is attached to. Therefore, the Small Image Commentary says it is "going up together with the superior," meaning it rises in harmony with line nine three above.

九三賁如濡如，永貞吉者。與二相得，以飾以潤，故曰賁如濡如也。以其非應相親，永保其正，物莫能犯，故曰永貞吉也。

The line statement for the third line, "Beren ru ru, yong zhen ji," says that the third line is in harmony with the second line. It has both ornamentation and nourishment, so it is said to be beautifully adorned. Since they are not in a direct opposition but are close and harmonious, they need to maintain the correct path for a long time. If they can do so, external forces cannot harm them, hence it is said that maintaining the correct path for a long time brings good fortune.

六四賁如皤如，白馬翰如，匪寇婚媾者。四應在初，被三隔礙，志唯猶豫，或文或素，故曰賁如皤如。質素也。既不得前進，但鮮潔其馬，翰如徘徊以待之矣，故曰白馬翰如也。若非九三與己為寇難，即與初已為媾婚，故曰匪寇婚媾也。

The Line Statement of the Fourth Line says, "Benevolent as a white horse, it is adorned and pure, a white horse flying swiftly. It is not a robber but a bridegroom." The Fourth Line corresponds to the First Nine, but is blocked by the Third Nine in between, causing hesitation in its intentions. It alternates between wanting to adorn and wanting to return to simplicity, hence "Benevolent as a white horse, it is adorned and pure." Since it cannot move forward, it only cleanses and brightens the white horse, wandering about in waiting, hence "a white horse flying swiftly." If it were not for the Third Nine acting as an obstacle, it would have already formed a union with the First Nine. Therefore, the one coming is not a robber but a bridegroom.

六五賁于丘園，束帛戔戔，吝終吉者。處得尊位，為飾之主，不尚華飾，所賁質素，故其致飾如似丘園。丘園所生草木，質素而已，則不縻費。國之盈盛，乃束帛珍寶戔戔眾多，故曰賁于丘園，束帛戔戔。若能儉而約侈，費用得宜，處約之吝，乃得終吉，故曰吝終吉也。

Line Statement of the fifth line, 'Bén yú qiūyuán, shù bó jiǎn jiǎn, lìn, zhōng jí.' The fifth line is in a position of honor and is the master of the entire hexagram's ornamentation, yet it does not favor extravagant embellishment. What it decorates is simple and unadorned, so its decoration is like a hillside garden. In a hillside garden, there are only grasses and trees, simple and unassuming, thus there is no waste. The wealth and abundance of the state are reflected in the accumulation of fine silk and treasures. Therefore it says, 'Bén yú qiūyuán, shù bó jiǎn jiǎn.' If one can practice frugality and restrain extravagance, making expenditures appropriate, then although it appears mean and stingy, in the end it will result in good fortune. Therefore it says, 'lìn, zhōng jí.'

上九白賁無咎者。處飾之終，終乃反素矣。他人以色為飾，而我以素為飾，守志任真，得其夲性，何咎之有哉。

The line statement for the Upper Ninth line says, "White purity, no blame." It is at the end of the process of ornamentation, where ornamentation reaches its limit and must return to simplicity. Others use bright colors for decoration, but I use pure white as my adornment. By holding fast to my integrity and allowing things to be as they are, I preserve my true nature, so how could there be any fault?

坤下艮上。剝：不利有攸往。彖曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。象曰：山附於地，剝。上以厚下安宅。

The hexagram Pei has the lower trigram Kun (Earth) and the upper trigram Gen (Mountain). There are five yin lines below and one yang line above, with the many yin lines gradually eroding the single yang line. Hence, it is called Pei. The hexagram statement says: Pei, it is not advisable to go forward. The commentary on the judgment says: Pei means falling away, which is the transformation of yin softness into yang firmness. It is not advisable to go forward because the power of the petty person is increasing. To respond with flexibility and to know when to stop is the principle derived from observing the hexagram. The gentleman values the cycle of decline, growth, fullness, and reduction, because this is the natural law of heaven. The image commentary says: The mountain rests upon the earth, which is Pei; those in high positions should take this as a model, treating the people below with kindness to secure their own position.

初六，剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。六二，剝床以辨，蔑貞凶。象曰：剝床以辨，未有與也。六三，剝之，無咎。象曰：剝之無咎，失上下也。六四，剝床以膚，凶。象曰：剝床以膚，切近災也。六五，貫魚，以宮人寵，無不利。象曰：以宮人寵，終無尤也。上九，碩果不食，君子得輿，小人剝廬。象曰：君子得輿，民所載也；小人剝廬，終不可用也。

The line statement for the first line (initial six): The bed is being worn away, starting from the foot of the bed, eroding the correct path, which is dangerous. The small image commentary says: The wearing away of the bed starts from the foot, indicating destruction beginning from below. The line statement for the second line (six in the second): The bed is being worn away, reaching the part where the bed body meets the foot, eroding the correct path, which is dangerous. The small image commentary says: The wearing away reaches the junction of the bed, because it has not yet found a reliable partner. The line statement for the third line (six in the third): Being in the state of wearing away, there is no blame. The small image commentary says: There is no blame in the wearing away, because it has separated from the many yin lines above and below and is responding to the upper nine. The line statement for the fourth line (six in the fourth): The bed is being worn away, having already damaged the skin, which is dangerous. The small image commentary says: The wearing away reaches the skin, indicating the disaster has become personal. The line statement for the fifth line (six in the fifth): Like a string of fish, leading the palace attendants to receive favor, there is no disadvantage. The small image commentary says: Receiving favor in the role of a palace attendant, ultimately there is no mistake. The line statement for the top line (nine at the top): A large fruit is not eaten; the gentleman thus receives a carriage, while the petty person has even their house destroyed. The small image commentary says: The gentleman receiving a carriage is supported by the people; the petty person's house being destroyed shows that the petty person is ultimately not to be trusted.

剝不利有攸往者。剝，落也。以陰剝陽，以小人損君子，是小人道長，君子道消，小人侵害君子，故君子不利有攸往。

The Hexagram Statement says, "Peel, it is not advantageous to go forward." "Peel" means to erode or wear away. This hexagram illustrates how Yin's softness erodes Yang's strength, and how petty people harm the virtuous. It is a time when the power of petty people increases and the power of the virtuous declines. Petty people spread their influence and harm the virtuous, so the virtuous should not go forward.

象曰：山附於地，剝者。山本高峻，今附於地，是剝落之象也。上以厚下安宅者，宅，人居者也。剝之為體，自下而起，為乾，從初九而至剝也，即是小人在下而起，上侵於君子。君子即可敦厚為徳，制伏下人，各令安其居也。

The Great Image Commentary says, "Mountains attached to the earth, this is the image of Pei." A mountain is originally lofty and steep, but now it is attached and lying close to the earth, which is the image of being stripped away. "The superior person should cultivate sincerity towards the people and provide them with a secure dwelling." "Dwelling" refers to the place where people live. The trend of the Pei hexagram is a gradual stripping away from the bottom up. Originally it is the hexagram of Heaven, but starting from the first line, the yao begins to be stripped away, which indicates that small people rise up from below and gradually invade the virtuous. The superior person should therefore cultivate sincerity and comfort and control those below, allowing them to live in peace and contentment.

初六剝床以足，蔑貞凶。蔑，削也；床者，人所安之物也。今剝道自下而起，似侵剝床足，人漸不安，處削除中正之道，所以凶也。

The Line Statement for the first line, "Initial Six," says, "The bed is stripped from the feet, and the upright is disregarded, resulting in misfortune." "Mie" means to diminish or erode, and "bed" refers to an object on which a person relies for stability. Now, the process of erosion begins at the very bottom, like the decay starting from the bed's feet, causing the person to gradually lose stability. Being in such a situation where the principle of correctness is being eroded leads to danger.

六二剝床以辨，蔑貞凶。是床梐之間，床足之上，分辨之處也。剝之漸盛，削不已，至於床梐之間分辨之處，削去正道，正道陵夷，所以凶也。

The Line Statement for the Second Line, "Six in the Second," says, "The bed is being stripped away at the junction, and the upright is destroyed, resulting in misfortune." The term "junction" refers to the part between the bed frame and the bed body, above the legs. The process of decay is intensifying, continuing to erode, and has now reached the area where the bed body meets the legs. The upright, representing the correct path, is gradually being worn away, becoming increasingly weak and deteriorating, hence the danger.

六三剝之無咎。眾皆剝陽，唯六三與上九相應，是獨親狎於君子，雖當剝時，可以無咎也。六四剝床以膚，凶。床既削盡，以至人膚，身體被其侵剝，切近於災，故為凶矣。

The Line Statement of the Third Line, "It is peeled, but there is no blame," means that many yin lines are peeling away the yang lines, but only the Third Line and the Top Nine correspond with each other, as if they are alone in being close to the gentleman. Therefore, even in a time of decline, it can have no fault. The Line Statement of the Fourth Line, "The bed is peeled to the skin, calamity," means that the bed has been peeled away completely, and it has even injured the skin, with the body directly suffering harm. The disaster is right at hand, so it is dangerous.

六五貫魚，以宮人寵，無不利者。獨處於尊，為剝之主，眾陰皆歸，騈頭相次，如貫穿之魚。小人得寵以消君子，若接待眾陰而似宮人在內，未能害於外政矣。既不預政事，故云無不利也。

The Line Statement of the Fifth Line, 'Six in the Fifth' says, 'To string fish together, to bestow favor upon palace attendants, there is no disadvantage.' The 'Six in the Fifth' occupies the position of honor alone, being the main line of the Hexagram of Splitting. Many yin lines come to adhere to it, one after another, in sequence, like a string of fish strung together. Originally, the favor given to petty persons is meant to eliminate the virtuous ones; but if the 'Six in the Fifth' treats the multitude of yin lines as palace attendants who remain within the inner court, it will not harm the affairs of the outer court. Since they do not interfere with government affairs, it is said that there is no disadvantage.

上九碩果不食，君子得輿，小人剝廬者。處剝之上，獨處不落，猶碩果之不食。若君子處於此位，似車輿運載下人，令其獲安，故云君子得輿，民所載也。小人處此上位，即侵削下人廬舎，民何以安，故曰小人不可用為君長，故曰小人剝廬，終不可用也。

The line statement for the uppermost yao, "Shuo Gu Bu Shi, Jun Zi De Yu, Xiao Ren Bo Lu," describes the situation of the uppermost line in the Ba卦, which is the only yang line not stripped away, like a large fruit at the top of a tree that has not yet been picked. If a gentleman occupies this position, it is like a great chariot carrying the people below, providing them with security and stability. Therefore, it is said that the gentleman receives the chariot, indicating the people's support. However, if a petty person holds this position, he would seize and destroy the homes of the people below, leaving them without shelter. Thus, it is said that a petty person destroys houses, and such a person should not be entrusted with leadership.

震下坤上。復：亨。出入無疾，朋來無咎，反復其道，七日來復，利有攸往。彖曰：復亨，剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。象曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

The hexagram Fu has the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). One yang line arises from among five yin lines, with thunder hidden in the earth, and yang energy returning, hence the name Fu. The hexagram statement says: Fu, smooth and unimpeded. Going out and coming in brings no illness, and companions come without blame; movement follows its regular pattern, and it returns every seven days, which is favorable for going somewhere. The commentary on the judgment says: Fu is smooth because yang is returning. Action that follows the right course leads to no illness in going out and coming in, and no blame from companions. Movement follows its regular pattern, returning every seven days, which reflects the operation of heaven. It is favorable to go somewhere because yang is growing. From the hexagram Fu, we can see the fundamental nature of the generation of heaven and earth without end. The image commentary says: Thunder hidden in the earth, this is Fu. The former kings took this as a model, closing the borders on the day of winter solstice, stopping merchants from traveling, and the sovereign not touring the land.

初九，不逺復，無祇悔，元吉。象曰：不逺之復，以修身也。六二，休復，吉。象曰：休復之吉，以下仁也。六三，頻復，厲，無咎。象曰：頻復之厲，義無咎也。六四，中行獨復。象曰：中行獨復，以從道也。六五，敦復，無悔。象曰：敦復無悔，中以自考也。上六，迷復，凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征。象曰：速復之凶，反君道也。

Initial Line Statement: Going out a short distance and then turning back, there is no great regret, and it is very auspicious. The Small Image Commentary says: Returning shortly, this is how one cultivates oneself. Second Line Statement: Returning beautifully and virtuously, it is auspicious. The Image Commentary says: The auspiciousness of returning comes from being humble beneath the virtuous initial line. Third Line Statement: Repeatedly returning and repeatedly losing, although there is danger and hardship, there is no fault. The Image Commentary says: The danger of repeated returning, by nature, has no fault. Fourth Line Statement: Walking among many yin forces yet returning alone. The Image Commentary says: Returning alone while following the middle path, this is to follow the right way. Fifth Line Statement: Returning with sincerity, there is no regret. The Image Commentary says: Returning sincerely without regret, this is being in the center and self-examining to achieve success. Uppermost Line Statement: Losing direction and then wanting to return, it is dangerous, with both natural disasters and human calamities; using such a person to lead troops will ultimately result in great defeat, thus even the sovereign will face misfortune, and for ten years they will not be able to go to war. The Image Commentary says: The danger of returning after being lost, is violating the way of a sovereign. (The original "Mifù" in the Small Image Commentary was mistakenly written as "Sùfù," and this version is recorded without change.)

復亨者。復是歸本之名，靜黙為義。故老子云：歸根曰靜，是謂復命也。陽氣反覆，所以亨通，故曰亨也。

The Hexagram Statement says, "Fu, Xing." "Fu" refers to the name of returning to the original state, which includes the meaning of being still and silent. Therefore, the Tao Te Ching says: returning to the root is called stillness, which is called returning to one's inherent nature. This hexagram has one yang line returning from below, with the yang energy reawakening, thus achieving smoothness and communication, hence it is said "Xing."

出入無疾，朋來無咎者。出則剛長，入則陽復，理會其時，故無疾。朋謂眾陽，以陽氣漸長，眾陽朋聚而來，故無咎。

"Going out and coming in without illness, friends coming without blame." Going outward, the yang energy is continuously growing; going inward, the yang energy returns and renews. This aligns with the principles of the seasons, hence there is no illness. "Friends" refers to many yang lines; because the yang energy grows day by day, the numerous yang lines come together like friends, hence there is no fault.

反復其道，七日來復者。反之與復，理其宜，故曰反復其道。陽氣滅絶之後，不過七日，陽復生來，故云七日來復。利有攸往，以陽氣漸盛，陰柔乃消，故利有所往。

"Reversing and returning, the process takes seven days to renew." Going back and forth and returning are all in accordance with their proper principles, so it is said "reversing and returning." After the yang energy is completely exhausted, within seven stages, the yang energy will once again begin to emerge (starting from the fifth month's Guo hexagram, where the first yin begins to arise, through Dun, Po, Guan, Po, Kun, and finally Fu, which is exactly seven transformations), so it is said "the renewal comes after seven days." "It is advantageous to go somewhere," because the yang energy gradually becomes stronger, and the yin and flexibility gradually diminish, so it is suitable to move forward.

象曰：雷在地中，復。以靜黙為義，雷本動物，今在地中，靜黙之象。先王以至日閉關，商旅不行，后不省方者。方，事也。先王於至之日，閉塞視聽，不親其事，商旅不行道路，在於君后，亦不省察四方之事也。

The Great Image Commentary says, "Thunder beneath the earth, returning." This hexagram signifies the meaning of stillness and silence: thunder is originally a forceful and active phenomenon, but now it is concealed beneath the earth, representing the image of quietude. "The former kings closed their doors and windows on the winter solstice, halted commercial travel, and the sovereign did not attend to affairs." Here, "affairs" refers to state matters. The former kings on the winter solstice closed their senses, refrained from personally handling government affairs, and commercial travelers ceased their journeys; the sovereign himself also did not inspect matters in all directions.

初九不逺復，無祇悔，元吉。祇，大也。最處復初，初知福之機，不為迷逺，尋能求復，歸於善道，故無大悔而終獲大吉也。

The line statement for the initial line, "Initial Nine," says, "Not far from restoration, no great regret, original good fortune." The character "祇" is interpreted as "great." The line "Initial Nine" is at the beginning of the Reversal Hexagram. From the outset, it understands the subtle aspects of good fortune, does not stray too far, and quickly seeks to return to the path of goodness. Therefore, it has no great regret and ultimately attains great good fortune.

六二休復吉。處復之時，近初之陽，是親仁善鄰。既親賢德之行，而獲休美之吉。

The Line Statement of the Second Line, 'Restoring and returning to the right path brings good fortune,' indicates a time of restoration. It is adjacent to the Yang line, the Initial Nine, which signifies being close to a virtuous person and living near goodness. Since it can attach itself to the moral conduct of a virtuous person, it attains good fortune.

六三頻復，厲無咎。頻，蹙之貎也。六三去復已逺，雖勝上六之迷暗，猶可頻蹙而復於危厲之中，而得無咎也。

The Line Statement for the third line, "Six in the Third," says, "Repeatedly returning, dangerous, but without blame." "Repeatedly" refers to a furrowed brow and being repeatedly troubled. The third line is far from the beginning line, which represents the starting point of return. Although it is better than the top line, which is completely lost, it can only struggle repeatedly and return while in a state of worry and fear. Despite this dangerous situation, it can still avoid blame.

六四中行獨復。獨應於初，即是棄惡歸善。處四陰之中，獨得善道，故曰中行獨復。六五敦復無悔者，敦，厚也。處尊位以敦厚之德，而能考成其行，故無悔而已也。

The line statement of the fourth line, 'Zhong Xing Du Fu,' means that it alone corresponds with the initial line. This is precisely abandoning evil and returning to the virtuous path. It is situated in the middle of four yin lines, and only it has taken the path of virtue, so it is said to walk among the many yin lines and return alone. The line statement of the fifth line, 'Dun Fu, Wu Hui,' 'Dun' means being thick and solid. The fifth line, which holds a position of honor, resides in virtue and cultivates itself with sincerity and diligence, thus there is no regret.

上六迷復凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征者。上為最處復後，是迷暗而更求復也。以迷求復，去善既逺，必致凶災，故曰迷復凶，有災眚。用此迷暗之人興行師旅，終有大敗；若用於其國內，即反違君道，故曰用行師終有大敗，以其國君凶也。縱使修身改悔，至於十年，猶不能征進矣，故曰至于十年不克征。傷害曰災，妖祥曰眚。

The line statement for the sixth line at the top says, "Confused return, misfortune, calamity and abnormal portents, using such a person to lead an army will ultimately result in great defeat, and the country's ruler will also suffer misfortune, and even after ten years, he will still not be able to launch an expedition." The sixth line at the top is at the very end of the path of return, indicating that one has already fallen into confusion and then tries to return. Attempting to return with confusion, one has already strayed too far from the virtuous path, inevitably leading to misfortune and calamity. Therefore, it is said that a confused return brings misfortune and there will be both natural disasters and human calamities. Using such a confused and unclear person to lead an army will ultimately result in a great defeat; if he is used domestically, it will instead contradict the way of ruling the country, hence using him to lead an army will inevitably result in a great defeat, and even the ruler will suffer misfortune. Even if he later cultivates himself and repents, after ten years, he still cannot advance to launch an expedition. Therefore, it is said that within ten years, there will be no military campaign. External harm is called "disaster," and abnormal omens are called "portent."

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

The lower trigram of the Guan hexagram is Zhen (Thunder), and the upper trigram is Qian (Heaven). Thunder moves across the heavens, and all things receive their true nature without falsehood or delusion, hence the name "No Falsehood." The hexagram statement says: "No falsehood, greatly prosperous and suitable for upholding correctness; if actions are not correct, there will be calamity, and it is not suitable to go forth." The commentary on the judgment says: "The hexagram of No Falsehood, yang strength comes from outside and becomes the main line of the inner trigram; acting with strength and vigor, the nine in the fifth position, yang and central, corresponds with the six in the second, thus being greatly prosperous and able to uphold correctness. This is the command of heaven. If actions are not correct, there will be calamity and it is not suitable to go forth, meaning in the world of no falsehood, yet still acting falsely, where can one go? If heaven's mandate does not protect, how can one proceed?" The great image commentary says: "Thunder moves across the heavens, and all things are endowed with true and genuine nature without falsehood; the former kings took this as a model, striving to follow the heavenly timing and nurturing all things." (Note: The original explanation of the Guan hexagram by Shi Zheng has been lost, and this text only contains the classic text.)

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

Initial line statement: Going with a sincere and genuine heart brings good fortune. The Small Image Commentary says: Going without false expectations allows one's aspirations to be fulfilled. Second line statement: Cultivating the land without expecting a harvest, and clearing fields without expecting them to be ready, is actually favorable for movement. The Image Commentary says: Cultivating without expecting a harvest shows no desire for wealth. Third line statement: Sudden misfortune arises—someone tied up a cow, a passerby took it, and the people of the town were wrongly blamed. The Image Commentary says: The passerby taking the cow became the town's misfortune. Fourth line statement: One can maintain uprightness and have no faults. The Image Commentary says: Upholding uprightness without fault is because it inherently possesses this virtue. Fifth line statement: The illness is not self-inflicted, so no medicine is needed and it will naturally heal. The Image Commentary says: Using medicine for an unexpected illness is not something to be lightly attempted. Top line statement: Acting when already in the extreme of non-pretense will bring calamity and no benefit. The Image Commentary says: Acting in the extreme of non-pretense leads to calamity brought about by reaching the end of one's path.

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

The Great Accumulation hexagram has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The mountain stops above and the heaven is contained within, accumulating great things, hence the name Great Accumulation. The hexagram statement says: Great Accumulation is favorable to maintaining correctness; not living at home and working for oneself but receiving salary in the court is auspicious, and it is favorable to crossing a great river. The Commentary on the Judgment says: The Great Accumulation hexagram is strong, vigorous, sincere, and radiant, with virtue renewed daily. Yang strength is at the top and values the virtuous, able to restrain the strong and vigorous force, which is the great right way. "Not living at home and working for oneself is auspicious" means to support the virtuous. "Favorable to crossing a great river" is because it corresponds to heaven above. The Image Commentary says: Heaven is contained within the mountain, which is the Great Accumulation; the gentleman takes inspiration from this, remembering much of the words of past sages and the deeds of wise men of old, to accumulate his own virtue.

初九，有厲利己。象曰：有厲利己，不犯災也。九二，輿說輹。象曰：輿說輹，中無尤也。九三，良馬逐，利艱貞，曰閒輿衛，利有攸往。象曰：利有攸往，上合志也。六四，童牛之牿，元吉。象曰：六四元吉，有喜也。六五，豶豕之牙，吉。象曰：六五之吉，有慶也。上九，何天之衢，亨。象曰：何天之衢，道大行也。

Initial Line Statement: There is danger, it is appropriate to stop. The Small Image Commentary says: facing danger and stopping, is not to provoke calamity. Second Line Statement: The carriage has lost its yoke. The Image Commentary says: the carriage losing its yoke, is because the Nine in the Second is in the center and has no fault. Third Line Statement: A good horse gallops forward, it is appropriate to remain upright in difficulty; to practice driving and defense daily, it is appropriate to go forward. The Image Commentary says: benefiting by going forward, is in harmony with the Nine at the Top. Fourth Line Statement: A young ox has a crossbar fitted on its horn, which is very auspicious. The Image Commentary says: the Fourth Line is very auspicious, there is joy. Fifth Line Statement: A castrated pig, its fangs are not harmful, it is auspicious. The Image Commentary says: the auspiciousness of the Fifth Line, there is fortune. Top Line Statement: Shouldering the great path to heaven, it is smooth. The Image Commentary says: the great road to heaven, is very open.

大畜利貞者。艮止於上，乾剛前進不得通，故曰大畜也。柔能制剛，非正不可，故曰利貞也。

The Hexagram Statement says, "Great Accumulation, advantageous to maintain the correct course." The Upper Trigram is Gen (Mountain), which stops above, while the Lower Trigram is Qian (Heaven), whose strong and vigorous energy wishes to move forward but cannot pass through. Therefore, it is called Great Accumulation. Using softness to restrain strength can only be achieved by following the correct path, hence it says "advantageous to maintain the correct course."

不家食吉。有大畜之財，常須養贍賢人，使賢德食祿，非食自家之食也。利涉大川者，豐財養賢，是合天之道，應人之心，故可濟涉大川，不懼沉溺也。

"Without eating at home, it is auspicious." Since one possesses abundant wealth, one should frequently support and provide for virtuous and capable individuals, allowing the virtuous to receive state salaries rather than relying solely on their own household's food. "Beneficial for crossing a great river" means that with ample resources and the ability to support talented people, this is in harmony with the way of heaven and conforms to human sentiment, thus enabling one to cross a great river without fear of sinking.

象曰：天在山中，大畜者。艮山上止，乾陽不得通，故曰大畜也。君子以多識前言往行，以畜其徳者。君子識前代人言、往哲之行，使多聞多見，以畜積而為己德也。

The Great Image Commentary says, "Heaven in the mountain, great accumulation." The mountain (Geng) is above and stops the movement, preventing the yang energy of Heaven (Qian) from ascending, hence called great accumulation. "The gentleman thus accumulates the words and deeds of the ancients to cultivate his virtue" means that the gentleman widely learns the words of the past and the actions of the wise ancestors, broadening his knowledge and accumulating these into his own virtue.

初九有厲利己。己，止也。初欲前進，遇四畜盛，若進即有危厲，若休已不進，即有所利，故曰有厲利己。九二輿說輹，處畜之盛，不可前進，進而不已，則輿說輹敗，不可以行。然九二有居中之德，不妄前進，豈有過尤哉。

The line statement of the first line, "There is danger, but it is advantageous to stop," refers to "stop" meaning to halt. Initially, the first line wished to move forward, but encountered the strong restraining force of the fourth line. If it forced forward at this time, there would be danger, but if it stopped instead, it would be beneficial. Therefore, it says there is danger and it is advantageous to stop. The line statement of the second line, "The carriage wheel is detached from the axle," refers to the time when the restraining force is at its peak, and further movement is not possible. If it continued to move forward without stopping, the wooden part on the axle would break off, and the carriage would be unable to move. However, the second line possesses the virtue of being in the center, so it does not act recklessly, and thus there would be no mistake.

九三良馬逐，利艱貞，曰閒輿衛，利有攸往者。夫大畜者，先畜後通。今處乾之上，畜道見通，可以升進。以上九有尚賢之徳而不拒於九三，三可以乘其壯馬馳騁而來，故曰良馬逐。途路近通而未全泰，宜艱固而守貞正，故曰利艱貞。曰閒輿衛者，閒，礙也；衛，護也。雖日日見有人閒礙於輿，此則人之助已，乃是防衛見護也。何衢既通，小為阻礙，故無妨攸往。

The line statement for the third line, "Nine Three," says, "A good horse follows, it is advantageous to endure hardship and maintain uprightness. It says, 'The carriage is obstructed and guarded,' it is advantageous to go somewhere." The way of Great Accumulation is always to first accumulate and restrain and then to become unimpeded. The third line is at the top of the lower trigram Qian, so the trend of restraint is about to turn into smoothness, thus allowing upward movement. Since the top nine has the virtue of valuing the virtuous and does not reject the third nine, the third nine can drive its strong horse forward, hence it says, "A good horse follows." However, although the path is about to become open, it is not yet fully unimpeded, so it is still advantageous to endure hardship and maintain uprightness. As for "the carriage is obstructed and guarded," "obstructed" means hindrance, and "guarded" means protection. Although people are constantly setting obstacles in front of the carriage, this is actually others helping oneself, which is a form of protection. Since the great path to heaven has already opened, this minor hindrance does not hinder going forward.

六四童牛之牿，元吉。童牛，一歲之牛，其角如繭栗。處艮之下，是畜之首，畜道將盛。初既止而不進，故六四可以童牛之角而止牿於初，以柔制剛，以息強爭，非惟獲其大吉，而亦有喜慶也。

The Line Statement for the fourth line, 'Six in the Fourth' says, 'A young ox with a crossbar across its horn, originally auspicious.' A young ox is a one-year-old ox whose horns are as small as a mulberry seed. The fourth line is the first line of the upper trigram Gen, which signifies the beginning of restraint. The trend of restraint is about to become stronger. Since the first line has already stopped moving forward, the fourth line can now add a crossbar to the ox's horn while the horn is still small, thereby restraining the first line. Using softness to control strength, thus eliminating fierce contention, this not only brings great auspiciousness but also brings joy.

六五豶豕之牙，吉者。豕牙，橫猾難制之物，謂九二也。九二前進如豕之牙，五處畜盛而能制之，故豶制其牙，使不前，能止強暴，非惟獲勝，乃得吉慶，故云有慶。

The line statement of the fifth line, "The castrated boar's tusk, auspicious," refers to the second line, nine in the second. Nine in the second advances recklessly, like a wild boar using its tusks to push forward. The fifth line, six in the fifth, is in a position of maximum restraint and is able to control it. Therefore, the boar is castrated, its tusks no longer fierce, unable to push forward. Being able to restrain a strong and fierce force not only leads to victory but also brings good fortune. Hence, the Small Image Commentary says, "There is celebration."

上九何天之衢，亨者。處畜之極，何須更畜，途徑大通，無復為礙。衢者，四達之路。爾雅云：四達謂之衢是也。

The line statement for the Upper Ninth says, "What heavenly thoroughfare, auspicious." It is at the extreme point of accumulation and restraint, where accumulation has reached its limit; where else would there be a need for further restraint? At this point, the path is greatly open and unobstructed. "衢" refers to a major road that is four-way accessible. The Er Ya says that a road that is accessible from all four directions is called "衢," which is exactly the meaning intended here.

震下艮上。頤：貞吉，觀頤，自求口實。彖曰：頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民。頤之時大矣哉。象曰：山下有雷，頤。君子以慎言語，節飲食。

The lower trigram of the颐卦 is Zhen (Thunder) and the upper trigram is Gen (Mountain). The upper trigram stops and the lower trigram moves, resembling the action of the human mouth and cheek in chewing, hence the name 颐, meaning nourishment. The hexagram statement says: "颐, to maintain the right path brings good fortune; observe the way of nourishment, and seek food from one's own mouth." The commentary on the judgment says: "To maintain the right path brings good fortune, meaning to nourish according to the right way brings good fortune. 'Observing nourishment' refers to observing whom one nourishes; 'seeking food from one's own mouth' refers to observing how one nourishes oneself. Heaven and Earth nourish all things, and the sage nourishes the virtuous to benefit the people. The significance of the timing contained in the 颐 hexagram is indeed great." The image commentary says: "Thunder beneath the mountain, this is 颐; the gentleman takes inspiration from this, speaking with caution and eating with moderation."

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

The line statement for the first line: Abandon your own clear and bright nature, and instead watch me eating greedily, which is dangerous. The small image commentary says: To look at others eating greedily and feel envious, this attitude is truly not commendable. The line statement for the second line: To reverse and seek nourishment downward, which goes against the natural order; instead, to seek nourishment from above the hills, which leads to danger. The small image commentary says: The danger of the second line is because its actions have lost the proper alignment. The line statement for the third line: To go against the way of nourishment, even though it maintains correctness, it is still dangerous, and for ten years it is not suitable to be used, bringing no benefit. The small image commentary says: For ten years it is not suitable to be used, because its approach is entirely contrary to the right path. The line statement for the fourth line: To reverse and nourish others downward, which is auspicious; like a tiger, with calm and steady gaze, desires are thick and not superficial, without fault. The small image commentary says: The auspiciousness of reversing the nourishment is because the superior one bestows great virtue. The line statement for the fifth line: To go against the natural order, to dwell in correctness is auspicious, but it is not suitable to cross the great river. The small image commentary says: The auspiciousness of dwelling in correctness is because the flexible and gentle follows the superior one. The line statement for the top line: The whole world is nourished by it, to be strict and self-controlled is auspicious, suitable for crossing the great river. The small image commentary says: To be strict and self-controlled in nourishment brings great blessings.

頤貞吉者。頤，養也。養正則吉，故曰頤貞吉也。觀頤者，謂在下之人，觀其君上所養之人，若所養之人賢良，即能助君行化也。自求口實者，謂其自養，求其口中之實物。飲食不節，患必生焉。故荀爽云：飲食失宜，患之所起是也。

The Hexagram Statement says, "Yi, Zhen Ji." "Yi" means to nourish. Nourishing through the right way brings good fortune, hence "Yi, Zhen Ji." "Observing Yi" means that those in lower positions observe whom the ruler nourishes; if those nourished are virtuous men, they can assist the ruler in promoting education and moral guidance. "Seeking one's own sustenance" means that each person should support themselves by seeking food. If eating is not regulated, calamity will surely arise. Therefore, Xun Shuang of the Eastern Han dynasty said: losing moderation in eating is the root of calamity.

象曰：山下有雷，頤者。艮止於上，雷動於下，猶人口動咀嚼飲食，皆下動上止，頤之象也。君子以慎言語，節飲食者。啟發言語，榮辱之階，不可不慎；飲食過傷，員之所起，不得不節也。

The Great Image Commentary says, "There is thunder beneath the mountain, which is the image of the颐 (Yi) hexagram." The mountain is above and remains still, while the thunder is below and moves, just like when a person chews and eats, the lower jaw moves while the upper jaw remains still. This is precisely the image of the Yi hexagram. "The superior person therefore is cautious in speech and regulates his diet." This means that opening one's mouth to speak is the gateway to honor and disgrace, so one must not be careless; overeating and harming one's body is the source of calamity, so one must not be excessive. (The original text says "员之所起," but "员" is likely a mistake for "患," and this is recorded as is without correction.)

初九舎爾靈觀我朵頤凶者。靈謂神靈明兆之物，喻己之明德；朵猶動嚼也，喻貪婪躁求食祿之人。當養賢之初，不能修德待用，而貪羨它人躁欲求之，如舎己明德，貪竊躁求，所以凶也。

The line statement for Nine at the Beginning says, "Abandon your virtue, observe my chewing, misfortune." "Ling" refers to the divine and subtle, something capable of manifesting omens, used here to symbolize one's inherent brightness and virtue. "Du" describes the movement of the mouth when chewing, used to represent those who are greedy and restless, eager to seek material benefits. At the beginning of a time when the virtuous are being cultivated, if one does not cultivate virtue to await appointment, but instead envies others' comforts and hastily pursues them, it is like abandoning one's inherent brightness and virtue to engage in greedy and reckless actions, hence misfortune.

六二顛頤，拂經，于丘頤，征凶者。顛，倒也，謂倒下養初也；拂，違也；經猶義也；丘，所履之常。凢頤養之道，只合以下養上。今既倒下養初，即是違於經義所履之常，以此而養，所行必凶，故曰頤征凶也。

The Line Statement for the Second Line, "Six in the Second," says, "Reversed nourishment, violating the norm, nourishing at the hill, going forward brings misfortune." "Reversed" means turning upside down, referring to nourishing the beginning line from below instead of above; "violating" means going against, and "norm" is equivalent to common sense. Generally, the way of nourishment should be from below to above. Now, the Second Line instead reverses the order and nourishes the beginning line from below, thus violating the norm and the proper way; using such a method for nourishment will certainly lead to danger, hence it says going forward brings misfortune.

六三拂頤，貞凶，十年勿用，無攸利者。頤養之體，貴於守正。今六三以陰居陽，是納上以謟媚也。既為謟行，違養之道，是正之凶矣。雖復十年，猶未可見用，故無施而利，故曰無攸利也。

The line statement for the third line, "Six in the Third," says, "To flatter the mouth, uprightness brings misfortune; for ten years one should not be used, and there is no benefit." The way of nurturing and maintaining harmony is most important in staying on the right path. Now, the third line is a yin line in a yang position, which is improper. It can only rely on flattery to please those above. Since it is engaging in deceitful behavior, which goes against the proper way of nurturing, even if it tries to maintain itself, it will still result in misfortune. Such a person will not be appointed for ten years, so nothing they do will be beneficial, hence it says, "There is no benefit."

六四顛頤吉，虎視耽耽，其欲逐逐，無咎者。耽耽，威肅也；逐逐，敦實也。以上養下，所養賢人，故曰顛頤吉也。親德養賢也，不可以慢，必須威而不猛，如虎之視，近志逺，雖不怒而有威；又須寡慾少求，情志逐逐。修此二德，是頤養之美，故無咎也。

The line statement for the sixth line in the fourth trigram says, "Reversing the nourishment is auspicious. The tiger watches intently, its desire is earnest and sincere, without blame." "Dān dān" refers to a solemn and dignified appearance, while "zhu zhu" refers to being earnest and sincere. The sixth line represents a superior person nourishing an inferior one, and the one being nourished is a virtuous person. Therefore, reversing the nourishment brings auspiciousness. One should draw close to virtuous people and nurture talented individuals. In attitude, one must not be careless; one must be stern but not fierce, like a tiger watching its prey. The gaze may be fixed on the near, but the mind reaches far. One should not be angry yet maintain dignity. At the same time, one must have few desires and be earnest and sincere in heart. To cultivate these two virtues is the true essence of nourishment, hence there is no blame.

六五拂經，居貞吉，不可涉大川者。以陰居陽而位不正，是違經義。若居之能守貞正即吉。以不正之身而處尊位，故不利涉大川也。

Line Statement of the Fifth Line, Six in the Fifth: "To deviate from the norm, to remain steadfast in virtue brings good fortune; it is not advisable to cross great rivers." Six in the Fifth is a yin line occupying a yang position, which is an improper position, thus violating the norm. However, if it remains in its proper place and upholds virtue, it can achieve good fortune. Yet, since it is in an improper position and occupies a high position, its strength is insufficient, so it is not advisable to undertake dangerous ventures such as crossing great rivers.

上九由頤，厲吉，利涉大川者。四陰皆宗歸上，莫不由上九而養之，故曰由頤也。為眾陰之主，又非其尊位，不可以慢，故嚴厲乃得吉，故曰厲吉。為眾之主，既能嚴正，即物不敢違，故利涉大川也。

The line statement for the top nine says, "By relying on the superior, there is danger but also good fortune, advantageous to cross great rivers." All four yin lines are reverent and submit to the top nine, none of them obtaining sustenance without the top nine. Therefore, the whole world receives its nourishment through it. Although it is the master of all the yin lines, its position is not as exalted as the fifth nine, so it must not be careless or negligent, but must maintain strict self-discipline to achieve good fortune, hence "danger but good fortune." Since it is the master of all and maintains strict self-discipline, all things dare not rebel, thus it is advantageous to cross great rivers.

巽下兌上。大過：棟橈，利有攸往，亨。彖曰：大過，大者過也。棟橈，本末弱也。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉。象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。

The Great Excess hexagram has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). Four yang lines are in the center, while the first and top lines are both yin. Yang is excessive and yin is weak, so the excess is great, hence the name Great Excess. The hexagram statement says: Great Excess, the roof beam is bent, suitable for going forward, and it is smooth. The Commentary on the Judgment says: Great Excess refers to yang being excessive beyond the usual measure. "The beam is bent" is because the first line and the top line, as the beginning and end, are too weak. Although yang is excessive, nine two and nine five can maintain the center, acting with humility and harmony, thus it is suitable to go forward and achieve smoothness. The significance of the situation in Great Excess is indeed profound. The Great Image Commentary says: The marsh waters have submerged the trees, which is Great Excess; the gentleman takes this as a model, standing firm and unafraid, retreating from the world yet without inner distress.

初六，藉用白茅，無咎。象曰：藉用白茅，柔在下也。九二，枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。九三，棟橈，凶。象曰：棟橈之凶，不可以有輔也。九四，棟隆，吉，有它吝。象曰：棟隆之吉，不撓乎下也。九五，枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可乆也；老婦士夫，亦可醜也。上六，過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。

The line statement for the first line says: Using white reed grass as a mat, there is no fault. The small image commentary says: Using white reed grass as a mat, is the symbol of a yielding person in the lowest position. The line statement for the second line says: A withered poplar tree sprouts new shoots, an old man marries a young woman, and there is no disadvantage. The small image commentary says: An old man marrying a young woman, is a union that is excessive. The line statement for the third line says: The roof beam bends, which is dangerous. The small image commentary says: The danger of the roof beam bending is because it does not receive proper support. The line statement for the fourth line says: The roof beam rises, which is auspicious; if there is another connection, there is regret. The small image commentary says: The auspiciousness of the roof beam rising is because it does not bend downward. The line statement for the fifth line says: A withered poplar tree blooms, an old woman marries a young man, there is neither fault nor praise. The small image commentary says: A withered poplar tree blooming, how long can it last? An old woman marrying a young man, is also a disgrace. The line statement for the sixth line says: Wading through deep water, the water rises above the head, which is dangerous, but there is no blame. The small image commentary says: The danger of wading through deep water is not something to blame him for.

大過者，謂過越也。衰亂之世，德大之人過越常分，以拯患難，故曰大過也。棟橈者，棟謂屋棟也，橈，弱也，曲也，衰亂之世，始終皆弱也。利有攸往亨者，謂德大之人挺身救難，維持叔世，往必亨通。

The term "Da Guo" refers to exceeding the usual standard. In a time of decline and disorder, a person of great virtue goes beyond the ordinary role to rise up and save those in distress, hence it is called "Da Guo." "Dong Rao" means the main beam of a house is weak and bent; this describes a chaotic era where both the beginning and the end are weak. "Li You Yu Wang, Xing" means that a person of great virtue stepping forward to rescue the crisis and support this declining age will certainly have smooth success.

象曰：澤滅木，大過者。滅，沒也；澤，水也。如水泛溢，以至沒木，亦如小人過越常分也。君子以獨立不懼，遁世無悶者。此論國之大柄，故先儒於此不敢梗概而言也。謂君子欲有救難之心，卓爾獨立，無所憂懼；不然逃遁避世，而心無憂悶也。

The Great Image Commentary says, "The marsh overwhelms the wood, which is the Great Excess." "Overwhelm" means to submerge, and "marsh" refers to water. Just as great floods overflow and submerge the trees, this is also like small people exceeding their proper bounds and acting recklessly. "The gentleman thus maintains independence without fear and retreats from the world without distress." Here the discussion concerns the great authority of the state, so the earlier scholars did not offer a superficial or general explanation. It means: if a gentleman holds a heart to save the people in distress, he should stand firm and independent, without any fear; if not, he should simply retreat from the world and remain undisturbed within himself.

初六藉用白茅，無咎者。以柔處下，苟能肅不怠，而用潔白之茅置羞於地，謹慎如此，雖遇大過之難，而亦無咎也。

The Line Statement for the first line, "Six at the Beginning," says, "Using white reeds as a mat, there is no blame." It is situated at the very bottom, with a yin and soft nature. If it can be serious, respectful, and diligent, using white reeds to place the offerings on the ground, being cautious to this extent, then even if encountering great excess and hardship, there will be no fault.

九二枯楊生稊，老夫得其女妻，無不利者。以陽處陰，是拯難之人，又無偏應而無私黨，猶如枯槁之楊，更生稊穗，所益乆也。衰老之夫，得其少妻，可有後嗣也。救難既多，所濟廣，故無所不利也。

The Line Statement of the Second Line, 'Nine Two,' says: 'A withered poplar tree produces new sprouts, an old man marries a young wife, there is no disadvantage.' The Second Line is a Yang line in a Yin position, strong yet flexible, representing someone capable of rescuing from difficulties. It also has an upright and unbiased correspondence, thus not forming factions. This is like a withered poplar tree regenerating new sprouts, bringing long-lasting benefits. It is also like an old man marrying a young wife, who can still bear children. Since it rescues many from hardship and helps widely, there is no disadvantage.

九三棟橈凶者。以陽處陽，不能拯救危難，又應於上，有偏繫之心，故棟折榱崩而致凶也。九四棟隆吉，有它吝者。以陽處陰，猶有救難之心，故棟得隆起也。獨應於初，心不廣，救難褊狹，故有它吝。

The line statement for the third line, "The beam bends, calamity," says that the third line is a yang line in a yang position, with strong yang energy adding to strong yang, thus unable to help in times of danger. It also corresponds with the sixth line at the top, indicating a selfish attachment in the heart, hence like a broken beam or collapsed rafters, leading to calamity. The line statement for the fourth line, "The beam rises, good fortune, but with some regret," says that the fourth line is a yang line in a yin position, with strong energy mixed with flexibility, still having a heart to help in times of danger, so the beam can rise without bending. However, it corresponds only with the first line six, indicating a narrow-mindedness and a limited scope of helping, hence causing some regret.

九五枯楊生華，老婦得其士夫，無咎無譽者。以陽居陽，不能拯救衰難，以其居尊，未即橈弱，猶如枯槁之楊，雖復生華，尋見衰落。亦猶衰老之婦而得少壯之夫，即不能有益也。以其處得尊位，才得免咎而已，既不能拯救於人，故無聲譽之美，故曰無咎無譽也。

The Line Statement of the Fifth Line, Nine in the Fifth, says: "A withered poplar tree produces flowers, an old woman marries a young man, no blame and no praise." Nine in the Fifth is a Yang line in a Yang position, strong but ineffective, unable to rescue from decline and chaos. However, because it occupies the exalted position, it does not yet suffer from weakness, like a dry poplar tree that suddenly produces flowers, which will soon wither again. This is also like an old woman marrying a young and strong husband, who cannot bring any real benefit. By virtue of its exalted position, it iswith difficulty exempt from blame, but since it cannot help others, it also does not gain praise. Therefore, it is said there is no blame and no praise.

上六過涉滅頂，凶，無咎者。處大過之極，是救難過甚，遂滅頂也。為救時之苦，身至亡，深可哀而嗟之，又何有咎也。

The line statement of the sixth line at the top says, "Crossing a river leads to drowning above the head, misfortune, but no blame." It is at the extreme point of Great Excess. It is like rescuing in an overzealous manner, leading to being drowned above the head while crossing the river. To sacrifice oneself for the salvation of the world's suffering is truly something worthy of deep mourning and lamentation, and how could there be any blame for it?

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

The hexagram Kan consists of two Kan trigrams, each representing water. Water symbolizes danger, and when two layers of danger overlap, it is called "repeated danger." The hexagram statement says: "Kan, with sincerity in the heart, there is smoothness, and actions are esteemed." The commentary on the judgment says: "Repeated danger refers to successive dangers. Water flows continuously without stagnation, and even when moving through dangerous situations, one does not lose sincerity. 'With sincerity there is smoothness' because the lines Nine in the Second and Nine in the Fifth are strong and central. 'Actions are esteemed' means that going forward will surely bring success. The danger of heaven lies in its height that is difficult to reach; the danger of earth lies in mountains, rivers, and hills. Kings and princes build fortified cities to guard the state. Danger is used according to the time, and its significance is indeed great. The image commentary says: Water flows continuously, which is repeated danger. The gentleman takes this as a model, maintaining his virtue constantly and repeatedly practicing and teaching."

初六，習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。九二，坎有險，求小得。象曰：求小得，未出中也。六三，來之坎坎，險且枕，入于坎窞，勿用。象曰：來之坎坎，終無功也。六四，樽酒簋貳，用缶，納約自牖，終無咎。象曰：樽酒簋貳，剛柔際也。九五，坎不盈，祗既平，無咎。象曰：坎不盈，中未大也。上六，係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。

Initial Line Statement: Being in a dangerous situation, and falling into a small hole at the bottom of the abyss, it is dangerous. The Small Image Commentary says: Practicing the perilous path and falling into a pit, this is losing the correct path and leading to danger. Second Line Statement: There is indeed danger in the middle of the abyss, and only small gains can be obtained. The Image Commentary says: Seeking only small gains is because one has not yet escaped from the danger. Third Line Statement: Coming is the abyss, going is the abyss, both dangerous and unable to rest, falling into a deep hole at the bottom of the abyss, no action can be taken. The Image Commentary says: Coming and going are both the abyss, ultimately there will be no success. Fourth Line Statement: A single cup of wine and two bowls of food, carried in earthenware vessels, and these simple offerings are sent in through the window, ultimately without fault. The Image Commentary says: A cup of wine and two bowls of food, this is the meeting of a yang line and a yin line. Fifth Line Statement: The water in the abyss has not yet filled up, and when it reaches the level of the ground, there will be no fault. The Image Commentary says: The abyss has not yet filled, the virtue of being in the center has not yet become great. Uppermost Line Statement: Bound with ropes, imprisoned in thorny bushes, unable to escape for three years, it is dangerous. The Image Commentary says: The Uppermost Line has lost the correct path, leading to danger for three years.

習坎者，習為便習也。坎，險陷也。夫險難之事，非經便習，不可以行，故加習坎之字。

The hexagram is called "Xí Kǎn." "Xí" means to practice skillfully and repeatedly, while "Kǎn" refers to danger, obstacles, and pits. Any endeavor involving overcoming difficulties must be carried out after thorough practice and mastery, hence the character "Xí" is added above "Kǎn."

有孚維心亨者。維於險難之中而有剛中之質，故其孚信維繫於心，所以通也。行有尚者，內心剛正信實不失，以此而行，人所尊尚也。

"There is sincerity in the heart, leading to smoothness." It is trapped in great difficulties, yet possesses the quality of yang strength in the center, so this sincerity remains firmly in the heart, thus achieving smoothness. "Going is commendable," meaning that with a just and sincere heart, acting upon such qualities naturally earns admiration and respect from others.

象曰：水洊至，習坎者。洊，因仍也。雨水因仍相洊而至，故重險。君子以常德行，習教事者。王君云：至險未夷，教不可廢。維處險難之中，以恆常德行，習修政教之事。故莊氏云：雖處急難之時，道教豈可忘哉是也。

The Great Image Commentary says, "Water flows continuously, hence the perilous situation." "Continuous" means successive and interdependent. Rain falls one after another, thus creating repeated dangers. "The gentleman maintains his constant virtue and practices the education of affairs." Wang said: great dangers have not yet been resolved, yet education and guidance cannot be abandoned. This means that even in perilous circumstances, one should maintain unchanging virtue and repeatedly study and cultivate political and educational matters. Therefore, Zhang said: even in times of urgent hardship, how can morality and education be forgotten? This is precisely the meaning.

初六習坎，入于坎窞凶者。習坎猶其始習險事。窞，坎底也。處坎之無人救援，失道而窮，所以凶也。

The line statement for the first line, 'Six at the Beginning' says, 'To be accustomed to peril, entering the bottom of the peril, calamity.' 'To be accustomed to peril' here means that it has just begun to encounter dangerous matters. 'Kan' is the bottommost part of 'Kan.' It is located at the very bottom of the peril and there is no one to rescue it, having lost the correct path and being without a way out, hence the danger. (The original text may have a missing 'initial' character after 'being in Kan,' but it is recorded as is.)

九二坎有險，求小得者。實德無應，猶處險中，故曰坎有險也。與初三相近，緣初三陰柔，皆是小人，不足以為大援，故只可求小得也。

Nine in the Second Line Statement says, "There is danger in Kan, seeking small gain." Although it has strong yang virtue, it lacks a corresponding line, and remains trapped in a dangerous situation, so it is said that there is indeed danger within Kan. It is closely adjacent to both Initial Six and Sixth Three, but both Initial Six and Sixth Three are yin lines, belonging to the category of petty persons, insufficient to provide strong support, so it can only seek small gains.

六三來之坎坎，險且枕，入于坎窞，勿用者。位既不正，又居兩坎之間，來之與往，皆入於坎，故曰來之坎坎也。枕者，不安之貎。出即無應，居又不安，故曰險且枕也。往來皆危，入於坎底，故曰入于坎窞也。失位無應，雖復往來，徒勞而已，故曰勿用也。

The line statement for the third line, "Six in the Third," says, "Coming into the perilous waters, dangerous and unable to rest, entering the bottom of the waters, do not act." The third line is a yin line in a yang position, which is improper, and it is situated between the two upper and lower kan trigrams. Whether it retreats or moves forward, it must fall into the kan, hence coming and going both involve danger. "Resting" refers to an inability to rest peacefully; it has no support when it goes out and is unstable when it stays, hence both dangerous and unable to rest. Coming and going are both perilous paths, eventually falling into the very bottom of the waters, hence "entering the bottom of the waters." It is in an improper position and has no corresponding line; even if it moves back and forth, it is only in vain, hence it is said not to act.

六四樽酒簋貳，用缶，納約自牖，終無咎者。以柔得位，上奉於君，君臣相親，時明信顯著。雖復一樽之酒、二簋之食，而用瓦缶，為此儉約，進獻於牖，明徳惟馨，故終無咎也。

The Line Statement of the Fourth Line says, "A single vessel of wine, two bowls of food, served in a clay jar, offered through the window, ultimately without blame." The Fourth Line is a Yin line in a Yin position, properly placed, and it serves the ruler, the Nine in the Fifth, who is close and harmonious with it. At this time, sincerity and clarity are evident. Therefore, even with only one vessel of wine and two bowls of food, served in a clay jar and brought in through the window, it is still valuable. Just as the Book of Documents says, true fragrance comes from bright virtue, so there is ultimately no fault.

九五坎不盈，祗既平，無咎者。獨陷難中而無救助，是無匡弼之臣，故曰坎不盈也。身處尊位，不可安然，必須釋難濟時，使天下安平，乃得無咎。故書云：其爾萬方有罪，在予一人是也。

The line statement of the fifth line, "The water in the Kan trigram is not full, the ground is level, there is no blame," indicates that the ruler, in the position of nine five, is alone in a dangerous situation without assistance. This shows that there are no virtuous ministers around him to correct and support him. Therefore, the water in the trigram Kan has not yet filled up. Since he holds a high position, he cannot remain idle; he must remove the danger, rescue the situation, and bring the world back to peace and order, thus avoiding blame. Therefore, the Book of Documents says, "If the people of all regions have committed faults, the blame lies entirely with me," which conveys the same meaning.

上六係用徽纆，置于叢棘，三歲不得凶者。徽纆猶墨索也。上六處險之極，即是犯於嚴法之人，遂乃以徽墨之繩而繫之，置于叢棘之中，令其思過矣。虞氏云：以置九棘，取改過自新，故曰係用徽纆，置于叢棘也。若置之九棘之中，而不能改過自新，必致罪咎，故曰三歲不得凶也。

The line statement for the sixth line at the top says, "Bound with ropes, placed among brambles, three years unable to escape, calamity." "Ropes" refer to the cords used for binding. The sixth line is at the extreme point of danger, representing someone who has violated strict laws and is thus bound with ropes and confined among brambles to reflect on his mistakes. Yu Fan explains that placing the offender beneath the nine brambles is meant to encourage him to reform, hence the binding and confinement. However, if he remains unrepentant while confined among the brambles, he will inevitably face punishment, hence remaining trapped for three years and encountering calamity.

離下離上。離：利貞，亨，畜牝牛吉。彖曰：離，麗也。日月麗乎天，百榖草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨，是以畜牝牛吉也。象曰：明兩作，離。大人以繼明照于四方。

The hexagram Li consists of two trigrams Li above and below. Li represents fire, the sun, and brightness. Its meaning is attachment. The hexagram statement says: "Li is suitable for upholding righteousness, it is smooth, and it is auspicious to raise a heifer." The Commentary on the Judgment says: "Li" means attachment. The sun and moon are attached to the sky, and all grain and plants are attached to the earth. The two layers of brightness are attached to the correct path, thus achieving the cultivation of the world. The two yao, Six in the Second and Six in the Fifth, are attached to the central and correct position, hence they are smooth, so it is auspicious to raise a heifer. The Image Commentary says: brightness continues to arise, this is Li. The superior person takes this as a model, making brightness continue without end, illuminating all directions.

初九，履錯然，敬之無咎。象曰：履錯之敬，以辟咎也。六二，黃離，元吉。象曰：黃離元吉，得中道也。九三，日昃之離，不鼔缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可乆也。九四，突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。上九，王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。

The line statement for the first line: steps are confused and uneasy, but if one is respectful, there will be no fault. The small image commentary says: steps are confused but the heart is respectful, to avoid fault. The line statement for the second line: attached to the central and correct yellow, great good fortune. The small image commentary says: yellow is the color of the middle, thus great good fortune. The line statement for the third line: the light of the sun at sunset; if one does not sing and rejoice with a clay pot, there will be sorrow of old age approaching, which is dangerous. The small image commentary says: the light of the sun at sunset, how can it last long? The line statement for the fourth line: suddenly rushing in, like fire burning, like death, being abandoned. The small image commentary says: suddenly rushing in, there is nowhere to take refuge. The line statement for the fifth line: tears flow down, sorrowful sighs, good fortune. The small image commentary says: the good fortune of the fifth line is because it is attached to the position of a prince or duke. The line statement for the top line: the king goes to war, achieving a glorious victory by capturing the chief offender; the captives are not of the same clan, thus no fault. The small image commentary says: the king uses military campaigns to correct the state.

離利貞亨者。離，麗也，柔著於中正。柔而處中，恐陷邪謟，邪謟則不獲亨通，故須利貞正後乃得通，故利貞亨。麗猶著也，如出著於物也。

The Hexagram Statement says, "Li, favorable to uprightness, smooth." "Li" means attachment, referring to the soft lines adhering to the central and upright position. However, if the soft and compliant lines remain in the center, they might become perverse and flattering; once they become perverse and flattering, they will not achieve smoothness, so one must first maintain uprightness before achieving smoothness, hence it is favorable to uphold uprightness and then achieve smoothness. "Li" also means attachment, just as when things appear, they always depend on something else.

畜牝牛吉者。畜，養也。牛者外強內順，然離之為體，故不可養剛猛之物，則可畜養牝牛。牛者順從之物，而又牝焉。

"The breeding of a female cow is auspicious." "Xu" means to raise or keep. The cow is an animal that appears strong on the outside but is gentle in nature. However, the nature of the Li hexagram is primarily gentle and beautiful, so it is not suitable to raise fierce and strong animals, but rather to raise a female cow. Cows are naturally docile animals, and a female cow is even more gentle.

象曰：明兩作，離者。上下重明相照，故云明兩作離也。故東宮有重明門，欲令太子續於明也。大人以繼明照于四方者，繼明猶緝熙之義。

The Great Image Commentary says, "Bright light arises, it is the trigram Li (Fire)." The two Li trigrams overlapping above and below create a mutual illumination, hence the saying that bright light continues to arise forming the trigram Li. Therefore, the Eastern Palace where the crown prince resides has a gate called "Chongming Gate" (Gate of Double Brightness), symbolizing the prince's succession to the brightness of the sovereign. "The great man continues the bright illumination to the four directions" — "Ji Ming" (continuing brightness) corresponds to the meaning of "Ji Xi" in the Book of Songs, which refers to the continuous accumulation and illumination of brightness.

初九履錯然，敬之無咎者。履而錯然，謂不安之貎也。初九處無位之地，心常不安，常慮危害，若能恭敬為本，以避於害，即得無咎，故曰敬之無咎也。

The line statement for the initial line, "Initial Nine," says, "The steps are crossed, and with reverence there is no blame." What is meant by "the steps are crossed" is that the steps are entangled and the mind is restless. The line "Initial Nine" is in the lowest position, without rank, and the mind is often anxious, constantly worrying about danger. If it can take reverence as the foundation and use this attitude to avoid harm, then there will be no fault. Therefore, it says that revering and being cautious leads to no blame.

六二黃離元吉者。黃，中色也；離，文明也。得黃中之色，而又處文明，故復大吉也。

The Line Statement for the Second Line, 'Six in the Second,' says, 'Yellow brightness, supreme good fortune.' 'Yellow' is the central and proper color among the five colors, and 'Li' represents cultural refinement and radiance. The Second Line possesses the central and proper color 'Yellow' and is located in the middle of the Lower Trigram, which embodies civilization. Thus, it is greatly auspicious.

九三日昃之離，不鼓缶而歌，則大耋之嗟，凶者。處下卦之上，如日昃之離。喻人中年以上，可委政於人，求已之樂，鼓缶而歌，樂天知命而已。若不知天命，獨親執政事，至於耋老嗟怨，無益，所以凶也。

The third line statement says, "When the sun sets, the fire trigram is in decline; if one does not beat a clay pot and sing, then in old age one will lament in sorrow, which is ominous." The third line is at the top of the lower trigram, which is fire. This is like the waning sunlight at sunset. This metaphor refers to a person in middle age who can entrust affairs to others and seek leisure and comfort, beating a clay pot and singing, content with fate. If one does not understand the will of heaven and continues to hold fast to governance until old age, when strength fades, only regret and complaint remain, which is of no help, hence the ominous outcome.

九四突如其來如，焚如，死如，棄如者。三處下離已沒之際，四為上離始出之初，突如始出，忽然而來，故曰突如其來如。欲進炎而焚於君，故曰焚如。以臣害君，命必不全，故曰死如也。違於臣節，眾之所棄，故曰棄如也。

The line statement for the fourth line, "Nine in the Fourth" (九四), says: "Suddenly appearing like, burning like, dying like, and being cast away like." The position of "Nine in the Third" (九三) is at the time when the lower trigram, Fire (离), is about to submerge, while "Nine in the Fourth" (九四) is at the beginning when the upper trigram, Fire (离), is just rising. It suddenly emerges, coming abruptly, hence "suddenly appearing like." It attempts to spread the fire upward to burn the sovereign, hence "burning like." As a subject plotting against the sovereign, its life is doomed, hence "dying like." It violates the virtue of a subject and is abandoned by all, hence "being cast away like."

六五出涕沱若，戚嗟若，吉者。陰居陽位，不勝所履。四為逆首，欲來害己，若其出涕沱憂，戚嗟如此，戒懼為眾所助，乃得吉也。

The Line Statement of the fifth line, 'Six Five' says: 'It weeps copiously, laments sorrowfully, and is fortunate.' 'Six Five' is a yin line occupying a yang position, unable to bear the honor of its position. 'Nine Four' is the principal rebel, intending to attack it. If at this moment it can weep profusely and lament sorrowfully, showing such vigilance and anxiety, it will gain the support of the people and thus achieve good fortune.

上九王用出征，有嘉折首，獲匪其醜，無咎者。處離之極，離道已盛，則須除其非類，以去民害，故王用出征伐，必有嘉美之功，折斷罪人之首。獲得非類者，始可免咎。以處窮極之地，當須去民之害，乃得無咎，故曰獲匪其醜無咎也。丑，類也。

The line statement for the top nine (上九) says, "The king uses military campaign, obtains a glorious victory, beheads the chief villain, captures those who are not of his kind, and incurs no blame." The top nine is at the extreme point of the Li hexagram, where the bright path has reached its peak. At this time, it is appropriate to eliminate those evil people who are not of the same kind, to remove harm from the people. Therefore, when the king launches a military campaign, he must surely achieve a glorious feat, beheading the main villain. The captives must be those who are not of his kind, the real villains, in order to avoid blame. Because it is at the extreme point, it must remove the harm from the people, thus avoiding blame, hence the statement "capturing those who are not of his kind, no blame." "丑" here refers to those of the same kind.

下經一。艮下兌上。咸：亨，利貞，取女吉。彖曰：咸，感也。柔上而剛下，二氣感應以相與。止而說，男下女，是以亨利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。象曰：山上有澤，咸。君子以虛受人。

This is the first chapter of the Lower Classic. The hexagram Xian has the lower trigram Gen (Mountain) and the upper trigram Dui (Lake). Gen represents the young male and is located below, while Dui represents the young female and is located above. The interaction of these two energies leads to the name Xian. The hexagram statement says: Xian, smooth and unimpeded, favorable to uprightness, and auspicious for marriage. The Commentary on the Judgment says: "Xian" means response. The yin lines ascend and the yang lines descend, with yin and yang energies responding to each other and thus combining. Gen signifies stillness and Dui signifies joy, with the man descending below the woman, hence smoothness, favor for uprightness, and auspiciousness for marriage. The energies of heaven and earth respond to each other, leading to the transformation and growth of all things. The sage influences people's hearts, bringing peace and harmony to the world. By observing the principles of response, one can understand the true nature of heaven and earth and all things. The Image Commentary says: A lake on a mountain, this is Xian. The gentleman takes inspiration from this, being open and receptive to others.

初六，咸其拇。象曰：咸其拇，志在外也。六二，咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。九三，咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。咸至益。九四，貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。九五，咸其脢，無悔。象曰：咸其脢，志末也。上六，咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。

The line statement for the first line (Initial Six): The response occurs at the big toe. The Small Image Commentary says: The response at the big toe indicates the mind has already turned outward. The line statement for the second line (Six in the Second): The response occurs at the calf, which is dangerous; if one remains still and stays in place, it is auspicious. The Small Image Commentary says: Although it is dangerous, if one remains still, it is auspicious, because being gentle and still avoids harm. The line statement for the third line (Nine in the Third): The response occurs at the thigh, following others blindly leads to regret. The Small Image Commentary says: The response at the thigh shows it cannot remain in place; the mind is only following others, and what it holds onto is too lowly. (The words "Xian Zhi Yi" are the heading of the original book's volume, indicating that this volume discusses the Book of Changes from the Xian hexagram to the Yi hexagram, not part of the main text.) The line statement for the fourth line (Nine in the Fourth): Holding to the correct path brings auspiciousness and removes regret; wandering without focus, only those friends you think about will follow you. The Small Image Commentary says: Holding to the correct path brings auspiciousness and removes regret, because it has not yet been harmed by the response; wandering without focus shows its way is not yet broad. The line statement for the fifth line (Nine in the Fifth): The response occurs at the back, there is no regret. The Small Image Commentary says: The response at the back shows the mind has already moved to the periphery. The line statement for the sixth line (Six at the Top): The response occurs only at the jaw, cheeks, and tongue. The Small Image Commentary says: The response at the jaw, cheeks, and tongue is merely verbal argumentation.

咸亨利貞者。咸，感也，感應也。以二氣交感，所以亨通。感應之道，必須以正，故曰利貞也。取女吉者，以艮兌俱是少，相配交感，感而又正，備禮乃行，即是婚取之善也。

The Hexagram Statement says, "Xian, Xing, Li Zhen." "Xian" means feeling or response. Because the energies of yin and yang interact and respond to each other, they can achieve smoothness and success. The way of response must follow the correct path, hence "Li Zhen." "Taking a wife is auspicious" because Gen represents a young man and Dui represents a young woman. Both are young and can respond to each other. There is both response and adherence to the right path. After proper rites and ceremonies, marriage is carried out, which is the most harmonious situation in marriage.

象曰：山上有澤，咸者。山體空虛，艮陽；澤性潤下，兌陰。山受澤潤，萬物以生，是相感之象也。君子以虛受人者，夫欲感人之心，懷來萬邦者，必須空虛其心，受納諸物，無所棄遺。何妥云：虛心受人，不閒不拒，即物來歸已，君子之志也。

The Great Image Commentary says, "A mountain with a marsh on top, this is the hexagram of Mutual Recognition." The form of a mountain is in the middle hollow, and the trigram Gen (Mountain) belongs to yang; the nature of marsh water is to flow downward, and the trigram Dui (Lake) belongs to yin. The mountain receives the nourishment of the marsh water, and thus all things grow, which is the image of mutual response. "The superior person learns to receive others with an open heart" means that if one wishes to move people's hearts and attract people from all directions, one must keep one's mind open and receptive, embracing all things without discrimination. He Tuo of the Southern Dynasties said: to receive others with an open heart, without obstruction or rejection, all things will naturally come to attach themselves, which is precisely the aspiration of the superior person.

初六咸其拇者。拇是足大指。初六處感之始，而應於四，喻體之中在於足指，相感微淺，故無吉凶悔吝也。

The line statement for the initial line, "Chu Liu," says, "Xian Qi Mu." "Mu" refers to the big toe of the foot. The initial line is at the beginning of thesympathetic response (response), corresponding with the ninth line in the fourth position. If we use the human body as an analogy, it corresponds to the position of the big toe. Therefore, thesympathetic response is still very weak and superficial. Hence, the line statement does not mention fortune or misfortune, nor does it mention regret or hardship.

六二咸其腓，凶，居吉者。腓，膊腸也。腓體動躁，或屈或伸，不能安靜。若以躁感物，必致凶災；若靜而相感，即懷吉慶，故曰咸其腓，凶居吉。

The Line Statement for the Second Line, "Six in the Second," says, "It is the calf that is affected, which is ominous, but if one remains still, it is auspicious." "Calf" refers to the part of the leg below the knee. This part of the body is active and restless, constantly bending and straightening, unable to remain still. If one uses this restless manner to respond to external things, misfortune will result; but if one can remain still and respond appropriately, auspiciousness will be attained. Therefore, responding with restlessness brings misfortune, while remaining still brings auspiciousness.

九三咸其股，執其隨，往吝者。股，腿也；隨謂足。九三漸進於腿之間，股之為體，動靜不能自處，常執隨其足。股非動躁之物，而強抑其情。譬之於人，自無特操卓然獨處，而乃隨從於人，是所執卑劣，以斯而行，必招恨辱，故曰往吝也。

The third line statement says, "It is the thigh that is involved, it is the foot that is held, going forward brings regret." "Thigh" refers to the thigh, and "foot" refers to the foot. The position of nine in the third line has already risen to the thigh. The thigh is a part that cannot act or remain still on its own; it is always inclined to follow the foot. The thigh is not a part that is naturally active or restless, yet it is forced to suppress its nature and follow others. Taking a human analogy, this means lacking independent character and virtue, and instead blindly following others, clinging to something lowly and inferior. Acting in this way will surely bring about resentment and disgrace, hence going forward leads to regret.

九四貞吉悔亡，憧憧往來，朋從爾思者。以陽居陰，邪僻相感，患必生焉，故須貞正獲吉，憂悔乃亡，故云貞吉悔亡也。憧憧，往來之貌。夫相感之道，固當修徳安處其位，使物自來，即朋黨從爾所思，斯未為光大，故小象云未光大也。

The fourth line statement says, "Zhen Ji Hui Wang, Chongchong Wanglai, Peng Cong Er Si." The fourth line is a yang line in a yin position. If one interacts with others in a perverse and improper way, calamity will surely arise. Therefore, one must maintain uprightness and sincerity to gain good fortune, and worries and regrets will vanish. Hence it says, "Zhen Ji Hui Wang." "Chongchong" refers to a state of coming and going without direction. The way ofsympathetic response should be to cultivate virtue and remain in one's proper place, allowing external things to come naturally. But now one rushes about seeking, and only those who share the same thoughts come to follow, which is not broad and enlightened. Therefore, the Small Image Commentary says it "has not yet become broad and enlightened."

九五咸其脢，無悔者。脢，背脊也。夫感應之道，貴乎心實。今九五所感在於脢，明其非在衷心，薄於交義，故但無悔而已。脢亦心之上、口之下也。

The Line Statement of the Nine in the Fifth says, "It is felt in the nape, without regret." The nape refers to the back. The value of the principle of mutualsympathetic response lies in the sincerity of the inner self. Now, the partsympathetic response by the Nine in the Fifth is at the nape, indicating that it does not originate from the depths of the heart. In terms of mutualsympathetic response, it appears shallow, so it can only achieve the state of having no regret. The nape is located above the heart and below the mouth.

上六咸其輔頰舌。輔頰是言語之具。上六咸道之末，所感在於口舌頰頷之間，不能以心相感，但滕達口舌傳說而已，故小象云滕口說也。

The line statement of the sixth line at the top says, "It is the cheek and tongue that are affected." The jaw and face are the organs used for speaking. The sixth line at the top is at the end of the path ofsympathetic response (response), and what it responds to is only within the mouth, tongue, and jaw. It cannot respond with sincerity, but only relies on the mouth and tongue to spread words. Therefore, the Small Image Commentary says it is merely boasting with words.

巽下震上。恆：亨，無咎，利貞，利有攸往。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸往，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。象曰：雷風，恆。君子以立不易方。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). Thunder moves and wind travels, and the two interact continuously, hence the name Constancy. The Hexagram Statement says: Constancy, smooth and unimpeded, without fault, favorable to upholding the right path, favorable to going forward. The Commentary on the Judgment says: "Constancy" means enduring. The strong lines are above and the yielding lines are below; thunder and wind support each other, yielding yet active, with the strong and yielding lines corresponding to each other. This is Constancy. Constancy is smooth and unimpeded and favorable to upholding the right path because it follows the right path continuously. The principle of heaven and earth is to operate constantly without ceasing. "Favorable to going forward" is because an end is also the beginning. The sun and moon follow the heavenly path and thus shine continuously, the four seasons change continuously and thus accomplish all things, and the sage follows his path continuously and thus the world is cultivated. Observing these principles of constancy, the true nature of heaven and earth and all things can be understood. The Image Commentary says: Thunder and wind interact, which is Constancy; the gentleman takes this as a model, maintaining his course in life without change.

初六，浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。九二，悔亡。象曰：九二悔亡，能久中也。九三，不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。九四，田無禽。象曰：久非其位，安得禽也。六五，恆其徳貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六，振恆，凶。象曰：振恆在上，大無功也。

The line statement for the first line says: Beginning with a deep and prolonged pursuit, even though one remains upright, it is dangerous and brings no benefit. The small image commentary says: The danger of the constant pursuit comes from beginning with excessive depth. The line statement for the second line says: Regret disappears. The small image commentary says: The disappearance of regret is because it can maintain the middle path for a long time. The line statement for the third line says: Unable to maintain one's virtue, sometimes leading to disgrace, even if one believes oneself to be upright, there is still regret. The small image commentary says: Not maintaining one's virtue leads to no place to stand. The line statement for the fourth line says: Hunting but failing to catch any animals. The small image commentary says: Remaining in a position that is not one's own for a long time, how can one catch animals? The line statement for the fifth line says: Maintaining one's virtue and being unyielding, a woman doing this is auspicious, but a man doing this is dangerous. The small image commentary says: A woman maintaining uprightness is auspicious because she remains faithful; a man should judge matters according to righteousness, and being overly submissive to the woman's way is dangerous. The line statement for the sixth line says: Being restless in seeking constancy, it is dangerous. The small image commentary says: Being restless in seeking constancy while being in a high position, there will be no effectiveness at all.

恆亨者，恆，久也。恆久之道，所貴變通，不能變通，無由長久。故繫辭云：易窮則變，變則通，通則久是也。

The Hexagram Statement says, "Heng, meaning constancy, is beneficial." "Heng" refers to constancy or perseverance. The most valuable aspect of enduring constancy is its ability to adapt and remain unimpeded. If one cannot adapt, they cannot endure. Therefore, the Great Treatise states: When the Way of the Easy (Yi) reaches its limit, it must change; through change, it becomes unimpeded; through unimpeded flow, it achieves constancy. This is precisely what is meant.

無咎利貞，利有攸往者。恆而亨，以濟三事也。謂旣變通即無咎過，故利以修正，正道既行，即何往不利也。

"There is no blame, it is favorable to maintain the correct path, and it is favorable to go somewhere." By being constant and able to achieve harmony, one can accomplish the following three things: since one can change and be adaptable, there is no fault, so it is appropriate to cultivate the correct path; once the correct path is established, then wherever one goes, there will be no disadvantage.

象曰：雷風，恆。先儒皆云：雷資風而益逺，風假雷以增威。故君子以立不易方者，方，道也。言君子立身修行，舉事合宜，不移其道，宜於世俗也。

The Great Image Commentary says, "Thunder and Wind, Constancy." Earlier scholars all said that thunder relies on the wind to spread further, while wind gains momentum from thunder, and the two support each other, thus achieving constancy. "The gentleman acts with firmness and does not change his way." "Way" refers to the Dao. This means that the gentleman establishes himself by cultivating virtue, acts in a proper manner, and does not alter the Dao he upholds, thus being able to remain effective throughout the world for a long time.

初六浚恆，貞凶，無攸利者。浚，深也。初六處恆之始，即合漸漸以求於恆，而乃浚然使深，深為恆是凶。正害徳，無施而利，故貞凶無攸利也。

The Line Statement for the first line, "Chu Liu," says, "Jun Heng, Zhen Xiong, Wu Yu Li." "Jun" means to deeply excavate or seek depth. The line "Chu Liu" is at the beginning of the path of Heng. It should proceed step by step to achieve lasting constancy, but instead it immediately digs deeply and insists on seeking depth as the way to achieve constancy, which is dangerous. This approach harms the correct virtue, and thus nothing is beneficial. Therefore, even though it adheres to the correct path, it is still dangerous, and there is no benefit to be gained.

九二悔亡。以陽居陰，位旣不正，所以有悔；守其謙道，所以悔亡也。

The Line Statement for Nine in the Second says, "Regret is dispelled." It is a yang line in a yin position, which is inherently improper, thus causing regret. However, it maintains humility and is located in the center of the lower trigram, so the regret is eliminated.

九三不恆其徳，或承之羞，貞吝者。居下卦之上，即是進慕高位；處上卦之下，又欲靜退自守。故不恆守其一徳，是執心不定，徳行無恆，即有恥辱至焉。以此為正，亦可賤矣，故貞吝也。

The third line statement says, "Not maintaining its virtue, sometimes bearing disgrace, being steadfast in poverty." It is located at the top of the lower trigram, thus having a yearning to ascend to higher positions; at the same time, it is close to the bottom of the upper trigram, wishing to retreat and remain quiet. Therefore, it cannot maintain a consistent virtue, which indicates wavering intentions; without constant virtue, disgrace will follow. To consider this attitude as correct is indeed contemptible, hence it is said, "Being steadfast in poverty."

九四田無禽者，畋獵也；禽喻有功也。處恆之時，位既不正，即是田獵無所獲，喻有事而無功也。

The Line Statement of Nine in the Fourth says, "The field has no game." "Field" refers to hunting, and "game" is used as a metaphor for effectiveness. Nine in the Fourth is in a time of emphasis on constancy, yet occupies an improper position, just like going out to hunt but catching nothing, symbolizing efforts that fail to produce results.

六五恆其徳貞，婦人吉，夫子凶。處恆之時而得尊位，當須普親天下，而乃專志在二，即是執守一徳，故曰恆其徳貞也。既不能廣親賢徳，守一而已，斯乃婦人之道；若譬之丈夫，即致凶災，故夫子凶也。

The Line Statement of the Fifth Line says, "Maintaining one's virtue steadfastly, it is auspicious for a woman, but ominous for a man." The Fifth Line is in a position of honor during a time that values constancy, and should be drawing close to virtuous talents throughout the world. Yet it fixates its attention on the Second Line, indicating an attachment to a single form of virtue. Thus it is said, "Maintaining one's virtue steadfastly." Since it cannot draw near to virtuous people broadly, but instead clings to a single aspect, this is the way a woman should follow. However, if measured by the standard of a man's conduct, this approach will bring misfortune, hence it is said that a man acting thus will meet with calamity.

上六振恆凶者。振，躁動也。處夫動極，即合安靜無為無事而已，反以躁動求為，即有凶危及也。

The line statement for the sixth line at the top says, "Zhen Heng,凶" ("Zhen" means restlessness. It is located at the extreme point of the Zhen trigram, which represents movement. It should be still and inactive, not causing disturbances. Now, instead, it uses restlessness to seek action, and thus calamity and danger will befall it.")

艮下乾上。遁：亨，小利貞。彖曰：遁亨，遁而亨也。剛當位而應，與時行也。小利貞，浸而長也。遁之時義大矣哉。象曰：天下有山，遁。君子以逺小人，不惡而嚴。

The lower trigram of the Dùn hexagram is Gen (Mountain), and the upper trigram is Qian (Heaven). The mountain approaches the sky, yet the sky is high and retreats, with two yin lines arising from below and the yang lines retreating upward. Hence, it is called Dùn. The hexagram statement says: Dùn, smooth and prosperous, slightly favorable for upholding the correct path. The Commentary on the Judgment says: Dùn can be smooth and prosperous because of retreat. The nine in the fifth position, a yang line, occupies the correct position and corresponds with the six in the second, thus acting in accordance with the situation. "Small benefit in upholding the correct path" is because the yin is gradually increasing. The timing significance contained in the Dùn hexagram is indeed profound. The Great Image Commentary says: The mountain is under the heaven, which is Dùn; the gentleman takes this as a model, keeping away from petty people, not showing hatred but maintaining dignity.

初六，遁尾，厲，勿用有攸往。象曰：遁尾之厲，不往何災也。六二，執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。九三，係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。九四，好遁，君子吉，小人否。象曰：君子好遁，小人否也。九五，嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。上九，肥遁，無不利。象曰：肥遁無不利，無所疑也。

The line statement for the first line says: When retreating, one falls behind and faces danger; it is not advisable to go anywhere. The small image commentary says: The danger of retreating at the end, if one does not go anywhere, how can there be disaster? The line statement for the second line says: Use a yellow ox hide rope to bind it, no one can untie it. The image commentary says: Using a yellow ox hide rope to bind, is to firm up its resolve. The line statement for the third line says: Wanting to retreat but being tied down, thus encountering difficulty and danger; using it for keeping servants and concubines is auspicious. The image commentary says: The danger of being tied down while retreating, is due to illness and exhaustion; keeping servants and concubines is auspicious, indicating it is not suitable for great undertakings. The line statement for the fourth line says: Being able to give up what one loves and retreat, the gentleman is auspicious, the petty person cannot do it. The image commentary says: The gentleman can truly retreat, the petty person cannot. The line statement for the fifth line says: Retreat in a beautiful and proper way, keeping to the right path is auspicious. The image commentary says: A beautiful retreat, keeping to the right path is auspicious, because it is able to set its mind right. The line statement for the top line says: Retreat in a broad and easy manner, nothing is not advantageous. The image commentary says: A broad and easy retreat, nothing is not advantageous, because there is no doubt or worry in the heart.

遁亨者。遁是逃隠退避之名，諭小人道長，君子當退避而後可亨也。小利貞者，雖居小人道長之時，正道亦未全滅，亦可小利為正也。

The Hexagram Statement says, "Dun, Xing." "Dun" refers to the act of retreating and withdrawing, indicating that the power of the petty person is increasing, and the gentleman should retreat, thereby achieving success. "Xiao Li Zhen" means that although the petty person is in power, the path of righteousness has not entirely disappeared, so one can still gain benefit by adhering to the right course in minor matters.

象曰：天下有山，遁者。積陽為天，積陰為地。山者，陰長之象。山勢漸長以逼於天，天性高逺，逼而不至，如天漸高避于山。君子之逺小人，不惡而嚴者，處小人道長之世，近之必致危害，故須逺避，不可與之為惡，又須莊敬嚴恭，自保其身也。

The Great Image Commentary says, "The heavens are over the mountains, and thus the situation is one of retreat." Yang energy accumulates to form heaven, and Yin energy accumulates to form earth; mountains symbolize the growth of Yin energy. The mountain gradually rises and approaches the heavens, but the nature of heaven is lofty and distant. Although the mountain approaches, it never reaches it, just as the heavens gradually rise to avoid the mountain. "The superior person thus keeps a distance from the petty person, neither hating nor being harsh." This means that when the power of petty persons is increasing, being close to them will surely bring harm, so one must keep a distance. At the same time, one should not take revenge or become enemies, but remain respectful and maintain proper decorum, thus preserving oneself.

初六遁尾厲，勿用有攸往者。尾之為物，最在體後。處遁之時，眾皆逃遁，唯初六最在於後，即必被執獲，故致危厲。若能知尾為危，不如不往，即無災害，故曰勿用有攸往也。

The line statement for the first line, "Initial Six," says, "Retreating at the end, danger, not advisable to go anywhere." The tail is located at the end of the body. At a time when everyone is retreating, the Initial Six is left at the very end, certain to be caught, thus causing danger. If it realizes that being at the end itself is dangerous, then it would be better not to move at all, thereby avoiding disaster. Therefore, it is not advisable to go anywhere.

六二執之用黃牛之革，莫之勝說者。黃，中色也，以譬中和也；牛革即是牛皮，喻其厚順也。處逃遁之時，眾皆逃遁，唯六二得位守中，不肯逃遁，意欲率眾以安其處。何以勸勉之，必須用中和之道、厚順之徳，有此之善，人莫勝已，可脫免逃遁而去也。

The Line Statement of the Second Line says, "Hold fast with the hide of a yellow ox, none can prevail against it." "Yellow" is the central and proper color, used to symbolize the principle of harmony and balance. "Ox hide" refers to cowhide, symbolizing thickness and gentle flexibility. At a time when all are retreating, only the Second Line is in the correct position and adheres to the middle path, unwilling to flee, but instead wishes to lead everyone to remain in their original place. What can be used to encourage others? It must be through the principle of harmony and balance and the virtue of thickness and gentle flexibility. Possessing these virtues, no one can surpass oneself, thus enabling one to escape from the situation that seems unavoidable.

九三係遁，有疾厲，畜臣妾吉者。夫親暱小人，即為小人侵傷，故有疾憊危厲也。然親洽於二，雖得如似畜養臣妾，不可興建大事，故小象云不可大事也。

The line statement for the third line says, "It is connected to the retreat, there is illness and hardship, it is auspicious to keep servants and concubines." Those who are close and fond of petty people will ultimately be harmed by them, leading to illness, hardship, and danger. The third line is in close relationship with the second line, but this relationship is at most like keeping servants and concubines, which is still relatively stable. However, it is not suitable for undertaking great affairs, so the Small Image Commentary says, "It is not appropriate for great matters."

九四好遁，君子吉，小人否者。有應在內，即情有所戀；身處於外，即志欲逺遁。若知幾君子，思慮危害，而能超然不顧所應而好遁避，即獲吉矣，故曰好遁君子吉。小人處此，情有所戀，不肯遁，故曰小人否。否是否臧之否也。

The line statement for the fourth line, "Nine in the Fourth" says: "It is good to retreat; the gentleman is auspicious, the petty person is not." The fourth line is within the inner trigram and has the first line, "Six at the Beginning," corresponding to it, so there is an emotional attachment. However, since it is in the outer trigram, its mind is inclined toward distant retreat. If a gentleman is able to perceive subtle matters, considering the danger of staying, he can decisively retreat without being attached to the line he should be on, thus achieving auspiciousness. Therefore, it is said that the gentleman, who can let go of what he loves, retreats and is auspicious. The petty person, however, is attached emotionally and does not retreat, hence it is said, "The petty person is not." Here, the word "not" refers to "否臧" (not good).

九五嘉遁貞吉者。嘉，美也。五居尊位，為遁之主，率正小人之志，以安於俗，不令遁散，故獲美善之吉也。

The Line Statement of the Fifth Line, "Jia遁, Zhen Ji," means "Beautiful retreat, upright fortune." "Jia" signifies beauty and goodness. The Nine in the Fifth occupies the exalted position and is the master of the Duan hexagram. It can guide the hearts of petty people to be upright, keeping them content with the ordinary way and preventing them from becoming scattered, thus achieving a favorable and auspicious outcome.

上九肥遁，無不利者。肥者，優饒之名。上九處遁之時，最居於外，內又無應，即無顧戀，超然高舉，不為小人所累，是逃遁之時而得優饒者也。既有如斯之徳，即無不利矣。

The line statement for the Upper Ninth line says, "Fatty retreat, no disadvantage." "Fatty" refers to being spacious and abundant. The Upper Ninth is in a time of retreat, located at the outermost position, and within the inner trigram, there is no corresponding line, so it has no attachments or entanglements. It can retreat calmly and freely, not being hindered by petty people. This is precisely the situation of someone who can remain composed and have ample space during a time of retreat. Since it possesses such virtue, it naturally leads to no disadvantages.

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

The Great Strength hexagram has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). Thunder resounds in the sky, with four yang lines flourishing, hence the name Great Strength. The hexagram statement says: Great Strength is favorable to maintaining correctness. The Commentary on the Judgment says: Great Strength refers to yang being greatly strong. With firm and vigorous action, strength is achieved. "Great Strength is favorable to uprightness" means that great yang should be upright. When both correct and great, the true nature of heaven and earth becomes clear. The Image Commentary says: Thunder in the sky, this is Great Strength; the gentleman takes inspiration from this and does not engage in anything against propriety. (Note: The original explanation of the Great Strength hexagram by Shi Zheng is lost, and this section of the source text only contains the classic text.)

初九，壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。九二，貞吉。象曰：九二貞吉，以中也。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九四，貞吉悔亡，藩決不羸，壯于大與之輹。象曰：藩決不羸，尚往也。六五，喪羊于易，無悔。象曰：喪羊于易，位不當也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：不能退不能遂，不詳也；艱則吉，咎不長也。

The line statement for the first line: Strength is shown in the toes, going forward brings misfortune, this is indeed reliable. The Small Image Commentary says: Strength is shown in the toes, this certainty will lead to a dead end. The line statement for the second line: Keeping to the right path brings good fortune. The Image Commentary says: The second line is good because it is in the center. The line statement for the third line: The petty person relies on strength, while the superior person treats strength as nothing; even though keeping to the right path is dangerous. A ram uses its horn to push against a fence, but gets stuck. The Small Image Commentary says: The petty person relies on strength, while the superior person treats it as nothing. The line statement for the fourth line: Keeping to the right path brings good fortune, regret disappears; the fence is broken through, the horn is no longer stuck; strength is shown in the axle of a big cart. The Image Commentary says: The fence is broken through and the horn is not stuck, so it is possible to continue forward. The line statement for the fifth line: A sheep is lost by the field, there is no regret. The Image Commentary says: Losing a sheep in the field is because the position of the fifth line is not appropriate. The line statement for the sixth line: A ram pushes against a fence, cannot retreat and cannot advance, there is no benefit; if one can endure hardship, it is good. The Image Commentary says: Unable to retreat or advance, is due to improper handling; good fortune comes after hardship, is because the mistake will not last long.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。象曰：明出地上，晉。君子以自昭明徳。

The lower trigram of the hexagram Jin is Kun (Earth), and the upper trigram is Li (Fire). The sun rises above the earth, and light increases daily, hence the name Jin. The hexagram statement says: "Jin" refers to a feudal lord who is granted many chariots and horses, and is received three times in one day. The commentary on the judgment says: "Jin" means advancement. Light rises above the earth, the soft line adheres to the great light, and the soft line ascends to a noble position, thus the feudal lord is granted many chariots and horses and is received three times in one day. The image commentary says: Light rises above the earth, this is Jin; the gentleman takes inspiration from this, and makes his own virtue prominent. (Note: The original explanation of the hexagram Jin by Shi Zheng has been lost, and this text only contains the classic passages.)

初六，晉如摧如，貞吉，罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。六二，晉如愁如，貞吉，受茲介福于其王母。象曰：受茲介福，以中正也。六三，眾允，悔亡。象曰：眾允之志，上行也。九四，晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。六五，悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。上九，晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement for the first line (Initial Six): Aspiring upward but encountering obstruction, maintaining the correct path brings good fortune; when not trusted, being content and at ease without seeking recognition brings no fault. The Small Image Commentary says: "Advancing as if crushed," indicates holding fast to the correct path alone; "being content without fault" is because it has not yet accepted a position. The line statement for the second line (Six in the Second): Advancing upward with a worried heart, maintaining the correct path brings good fortune; receiving great blessings from the Queen Mother. The Small Image Commentary says: Receiving such great blessings is because the second line is in the central and correct position. The line statement for the third line (Six in the Third): Gaining the trust of many, regret disappears. The Small Image Commentary says: The hearts of the people following are all directed upward. The line statement for the fourth line (Nine in the Fourth): Advancing as a greedy shi mouse, even maintaining the correct path is dangerous. The Small Image Commentary says: "The shi mouse holds fast but faces danger," because the position of the fourth line is inappropriate. The line statement for the fifth line (Six in the Fifth): Regret disappears, there is no need to worry about gain or loss, going forward brings good fortune, and nothing is unfavorable. The Small Image Commentary says: Not considering gain or loss, going forward will surely bring blessings. The line statement for the top line (Nine at the Top): Advancing to the point of a corner, it can only be used to attack one's own territory; danger and hardship then lead to good fortune, with no fault, but holding this position brings regret. The Small Image Commentary says: Being able to attack only one's own territory indicates that its way is not yet fully enlightened.

離下坤上。明夷：利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。象曰：明入地中，明夷。君子以蒞眾，用晦而明。

The lower trigram of the Mingyi hexagram is Li (Fire), and the upper trigram is Kun (Earth). The image is of light sinking into the earth, with the virtue of brightness harmed, hence the name Mingyi. The hexagram statement says: Mingyi, it is appropriate to maintain uprightness in hardship. The Commentary on the Judgment says: Light entering the earth, this is Mingyi. Inner culture and outer gentleness allow one to endure great difficulties, as King Wen of Zhou did. "Beneficial to endure hardship and maintain uprightness" means to conceal one's brightness. Facing internal difficulties yet keeping one's mind upright, Ji Zi did this. The Image Commentary says: Light entering the earth, this is Mingyi; the gentleman takes this as a model, governing people by appearing restrained yet possessing clear insight.

初九，明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言。象曰：君子于行，義不食也。六二，明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。九三，明夷于南狩，得其大首，不可疾貞。象曰：南狩之志，乃大得也。六四，入于左腹，獲明夷之心，于出門庭。象曰：入于左腹，獲心意也。六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。上六，不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。

Initial Line Statement: In the time of darkness, flying with lowered wings; the gentleman travels on the road, unable to eat for three days; when going somewhere, the host still scolds. The Small Image Commentary says: The gentleman travels on the road, by righteousness he should not receive salary or food. Second Line Statement: In the time of darkness, the left leg is injured; using a strong horse to rescue, it is auspicious. The Image Commentary says: The auspiciousness of the Second Line is due to its flexibility and conformity to the principle. Third Line Statement: In the time of darkness, marching south to conquer, capturing the enemy's leader; one should not be too eager to correct them. The Image Commentary says: The determination to march south finally brings great success. Fourth Line Statement: Entering the left territory, understanding the mind of the ruler of darkness, then leaving the gate. The Image Commentary says: Entering the left territory means understanding the other's mind. Fifth Line Statement: Like Ji Zi in the time of darkness, it is appropriate to maintain correctness. The Image Commentary says: Ji Zi's uprightness shows that light cannot be extinguished. Uppermost Line Statement: Not shining, but in complete darkness; initially rising to the heavens, later falling into the earth. The Image Commentary says: Initially rising to the heavens, it illuminates all the surrounding states; later falling into the earth, it loses the principle.

明夷利艱貞者。夷，傷也。離為日，喻日入地中，傷明之象，故曰明夷。以人事明之，亦猶君在上，臣不敢顯其明徳，必須艱固為貞，又不可隨世傾邪，故曰利艱貞也。

The Hexagram Statement says, "Mingyi, Li Jianzhen." "Yi" means injury. The trigram Li represents the sun, and this hexagram symbolizes the sun sinking below the earth, which is an image of light being injured, hence the name Mingyi. In terms of human affairs, it is like a foolish ruler above, where ministers dare not display their bright virtue and must hold firm to the right path amidst difficulties. At the same time, one should not follow the trend of the world and go along with its corruption, hence it is appropriate to hold firm to the right path in hardship.

象曰：明入地中，明夷者。夫日之為道，即合升髙照耀，今在地中，傷其光耀之象。君子以蒞眾用晦而明者，蒞，臨也；晦，暗也。故君子當是時，以臨於眾，內懷明徳，外彰晦暗，無為無事，清淨不欺，閉智塞耀。故老子云：我無為而人自化是也。

The Great Image Commentary says, "Light enters the earth, hence the name Mingyi (Darkness)." The sun, following its normal course, should rise high and illuminate the world, but now it is submerged underground, symbolizing the image of diminished light. "The superior man thus governs the people, using obscurity to achieve clarity." "Ling" means to rule or govern, and "hui" means darkness. Therefore, when a superior man is in such a situation and governs the people, he holds within him the brightness of virtue, but appears outwardly obscure and unassuming, remaining quiet and inactive, not causing disturbances, not oppressing the people, and concealing his wisdom and sharpness. Thus the Book of老子 says, "I do nothing, and the people transform themselves naturally," which is precisely this meaning.

初九明夷于飛，垂其翼，君子于行，三日不食，有攸往，主人有言者。上六以陰居上，是暗君之象。初九旣居無位之地，未食暗君之祿，可以逃避危難，不由軌路，如鳥之飛，故曰于飛。懷懼而行，以求隠翳，故曰垂其翼。雖處危懼，志存道義，故曰於行。切於逃難，飢不暇食，故曰三日不食。處危懼之時，與眾乖異，故主人有相疑之言，故曰有攸往主人有言也。

The line statement for the initial nine says, "The bright夷 flies, hanging its wings, the gentleman goes on his way, three days without food, there is a place to go, the master speaks words." The upper six is a yin line at the top of the hexagram, symbolizing a昏君. The initial nine is at the very bottom, in a position without rank, and has not yet enjoyed the salary of the昏君, so it can escape danger. It does not take the usual path, like a bird flying in the sky, hence "于飞." It is full of fear while traveling, seeking a place to hide, hence hanging its wings. Although in danger, its mind remains attached to righteousness, hence "于行." It urgently flees from danger, so it does not even have time to eat for three days. When in danger, its actions differ from others, so the master has words of suspicion, hence the master speaks when it goes forward.

六二明夷，夷于左股，用拯馬壯吉者。左者，明所傷小也。左股被傷，猶得順而處位。六二以柔居中，不為剛猛之事，即不為暗主所疑，猶處其位，然後時進退，乃得隨時用拯馬而避之得吉也。

The line statement for the second line, "Six Two," says, "Bright夷,夷 on the left thigh, using a strong horse to rescue, it is吉利." The mention of "left" indicates that the injury suffered is not very severe. Although the left leg is injured, it can still remain flexible and hold its position. The second line is a yin line in a yin position, located in the center of the lower trigram, thus being both central and upright. It does not engage in fierce or vigorous actions, so it is not suspected by the昏君 and can retain its position. Then, according to the timing, it decides to advance or retreat, relying on a strong horse to escape from danger and thus achieves a吉利 outcome.

九三明夷于南狩，得其大首，不可疾貞者。南是陽明之方也，狩者征伐之義。九三以離明之極，而以征伐至暗之主，乃獲暗君之頭首，故曰南狩得其大首也。既誅暗主，將正其民，民迷日久，即可化之以漸，不可速使從正，故曰不可疾貞也。

The line statement for line nine three says, "In the southern campaign, he captures the great head, but one should not act hastily in uprightness." The south is the direction of yang energy and brightness. "Shou" implies military expedition. Line nine three is at the extreme of the lower trigram li, where brightness reaches its peak, thus enabling military action against the most dark and corrupt ruler, ultimately capturing the head of the tyrant. Therefore, it is said that by campaigning to the south, the great villain is captured. After eliminating the tyrant, the next step is to correct the people; however, the people have been misled for a long time, so they must be gradually guided and influenced, and one should not force them to correct themselves hastily. Hence, it is said that one should not act too quickly in seeking uprightness.

六四入子左腹，獲明夷之心，于出門庭者。左者，取其順也；腹者，獲其心。既知君意，雖近不危，縱使逃難不逺，適止於門庭而已也。

The Line Statement of the Fourth Line, Six in the Fourth, says, "Enter the left abdomen, obtain the mind of the blinded one, and go out from the courtyard." (The original text mistakenly writes "zi" instead of "yu" in "ru yu," but it is recorded as is.) The mention of "left" refers to its meaning of being gentle and compliant; the mention of "abdomen" indicates that the inner thoughts of the other party have already been understood. Since the mind of the blinded ruler has been discerned, even though one is in close proximity, there is no danger; even if one needs to take refuge, one does not have to flee very far, merely going outside the courtyard is sufficient.

六五箕子之明夷，利貞者。最近暗君，猶箕子之近殷紂，執正不回，而不能滅，利以正貞。故小象云明不可息也。息，滅也。

The line statement of the fifth line, "Jizi's brightness is obscured, favorable to uprightness," indicates that the fifth line is closest to the top line, which represents a foolish ruler. Just as Jizi was near King Zhou of Shang, he remained steadfast in uprightness without change. The foolish ruler could not eliminate him, so it is favorable to maintain uprightness. Therefore, the Small Image Commentary says, "Brightness cannot be extinguished"—here, "extinguished" means to put out, implying that the brightness of virtue cannot be extinguished.

上六不明晦，初登于天，後入于地者。處明夷之極，是暗晦之主，殷紂當之也。初登於位，本謂光徳顯於四方，及其無道，果致被伐，至於喪滅，故曰後入于地也。

The line statement of the sixth line at the top says, "Not bright, obscured; first ascending to heaven, later descending into the earth." It is at the extreme point of Mingyi, symbolizing the ruler of darkness. King Zhou of Shang is equivalent to this line. When he first ascended the throne, he thought he could make the bright virtue shine throughout the land; but when he became corrupt and tyrannical, he indeed invited military campaigns and eventually led to his downfall, hence it is said that he later fell into the earth.

離下巽上。家人：利女貞。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父、子子、兄兄、弟弟、夫夫、婦婦，而家道正，正家而天下定矣。象曰：風自火出，家人。君子以言有物，而行有恆。

The lower trigram of the Family hexagram is Li (Fire), and the upper trigram is Xun (Wind). Fire produces wind, and wind and fire complement each other, just as husband and wife work together to establish a family, hence the name Family. The hexagram statement says: Family is suitable for a woman to maintain proper conduct. The Commentary on the Judgment says: The Family hexagram, with the female position at Six in the Second, properly situated within the inner trigram, and the male position at Nine in the Fifth, properly situated within the outer trigram; both male and female fulfill their proper roles, which is the great principle of heaven and earth. In a family, there must be a strict and upright leader, which refers to the parents. The father fulfills the father's role, the son the son's role, the elder brother the elder brother's role, the younger brother the younger brother's role, the husband the husband's role, and the wife the wife's role; thus the family is properly ordered. When every family is properly ordered, the world is at peace. The Image Commentary says: Wind arises from fire, which is the Family; the gentleman takes this as a model, speaking with substance and acting with consistent principles.

初九，閒有家，悔亡。象曰：閒有家，志未變也。六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。九三，家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。象曰：家人嗃嗃，未失也；婦子嘻嘻，失家節也。六四，富家，大吉。象曰：富家大吉，順在位也。九五，王假有家，勿恤，吉。象曰：王假有家，交相愛也。上九，有孚威如，終吉。象曰：威如之吉，反身之謂也。

The first line statement says: When managing a household, setting up precautions at the beginning removes regret. The Small Image Commentary says: Setting up precautions in managing a household is done before people's hearts have turned bad. The second line statement says: Not acting on one's own initiative, but achieving success by merely managing the household's food and drink, maintaining the right path brings good fortune. The Small Image Commentary says: The good fortune of the second line is due to its flexibility and humility. The third line statement says: Managing a household with excessive severity, although there is regret and danger, it ultimately brings good fortune; if women and children laugh and play without restraint, there will eventually be regret. The Small Image Commentary says: Managing a household with severity has not yet lost the right path; if women and children laugh and play, then the household's discipline is lost. The fourth line statement says: Making the household prosperous brings great good fortune. The Small Image Commentary says: Great good fortune for a wealthy household is due to its flexibility and proper position. The fifth line statement says: The king governs with virtue and thus possesses his household, there is no need for worry, bringing good fortune. The Small Image Commentary says: The king's presence in the household is due to mutual love between superiors and inferiors. The top line statement says: Being sincere in heart and having authority, ultimately brings good fortune. The Small Image Commentary says: The good fortune of having authority is due to self-reflection.

家人利女貞者。家人謂室家之人，故孔氏云：明家內之道，正一家之人是也。治家之道，非丈夫獨正，內在女子，故曰利女貞也。

The Hexagram Statement says, "Family: Favorable for a woman to maintain rectitude." "Family" refers to the people within a household, so Kong Yingda explains: this hexagram elucidates the principles within the family and the proper conduct of all its members, which is precisely its meaning. The way of managing a household is not sufficient by the rectitude of a single man; the key lies in the woman within the home. Therefore, it is favorable for a woman to maintain her proper conduct.

象曰：風自火出，家人者。離火巽風，夫火之為體，因風而生；火既炎盛，還復生風。風火相成，似夫婦成家之義也。君子以言有物而行有恆者，物，事也。君子所言，皆須有事論語典實，事不虛妄矣。所行徳行，不虧於常，故曰行有恆也。

The Great Image Commentary says, "Wind arises from fire, the family." The trigram Li represents fire, and the trigram Xun represents wind. Fire requires wind to ignite it; once fire burns strongly, it in turn produces wind. Wind and fire complement each other, just as husband and wife cooperate to establish a family. "The superior man uses words that are grounded in reality and acts with consistency." "Reality" refers to actual things. The words of the superior man are based on facts, his speech is proper and practical, not involving falsehood. His deeds remain consistent with the constant way, hence it is said "acts with consistency."

初九閒有家，悔亡者。閒，防也。夫治家之道，必須先以防慮，不令瀆亂。若候瀆亂之後方始治之，即憂悔生矣。今治家之初，便能防閒，悔必亡矣。

The line statement for the first line, "Initial Nine," says, "There is a fence around the house, and regret disappears." "Fence" means prevention. The way to manage a household is to take precautions and consider things beforehand, so that there is no negligence or disorder within the home. If one waits until things have already become chaotic before taking action, regret and sorrow will arise. Now, by setting up prevention right at the beginning of managing the household, regret naturally vanishes.

六二無攸遂，在中饋，貞吉者。以柔處中，以陰應陽，正夫婦之義也。婦人職務，但事供給饋食祭祀而已，全非遂志之人，故曰無攸遂，在中饋，貞吉也。

The Line Statement of the Second Line says, "No pursuit, in the middle of the kitchen, sincerity brings good fortune." The Second Line is a yin line occupying the center of the Lower Trigram, and it corresponds with the Yang line of the Fifth Position above. This perfectly aligns with the proper roles of husband and wife. A woman's duty is merely to prepare food and carry out worship, and she is not meant to act independently or pursue her own ambitions. Therefore, she does not achieve success through her own initiative, but remains in the home managing meals, and by maintaining sincerity, she brings good fortune.

九三家人嗃嗃，悔厲吉，婦子嘻嘻，終吝者。嗃嗃，嚴整之貌；嘻嘻，喜笑之聲；悔，過也。九三處一卦之上，為一家之長，理家之道，必須嚴整，直是過於猛難，雖似危酷，後乃獲吉，故曰家人嗃嗃悔厲吉。若從婦人笑語，不制不節，終致悔吝，故曰嘻嘻終吝也。

The third line statement says, "In the family, there is sternness and discipline, regret and hardship, yet it is auspicious; the wife and children laugh and joke, eventually leading to regret." "Tuo tuo" means stern and orderly, "xi xi" refers to the sound of laughter, and "hui" means mistake. The third line is the top line of the lower trigram, representing the head of the family. Governing the family requires sternness and discipline; even if it seems overly strict and harsh, appearing dangerous and severe, in the end it will result in auspiciousness. Therefore, governing the family with strictness, although there may be regret and hardship, will ultimately be favorable. Conversely, if one only yields to the laughter of the wife and children, without restraint or moderation, eventually regret and sorrow will follow. Hence, unrestrained laughter will ultimately lead to regret.

六四富家大吉者。富謂祿位昌盛之名也。六四柔巽之質，上奉於君而得其位，即是祿位昌盛而富其家，長保安吉之大也。

The Line Statement of the Fourth Line, "Prosperous family, great good fortune," refers to "prosperous" as a term for flourishing official rank. The Fourth Line, being of a yielding and humble nature, serves the ruler of the Fifth Line above it and holds an appropriate position. This signifies that its official rank is flourishing, enabling the family to become wealthy and maintain long-term peace and good fortune. Therefore, it is said to be greatly auspicious.

九五王假有家，勿恤吉者。假，至也。體剛居巽而得尊位，能以巽順接待於下，至於天下盡有其家，莫不歸王之化，故不假憂恤，自然獲吉。先儒云：猶如舜能治家，處於媯汭，即是歸讓至焉。

The Line Statement of the Fifth Line, "The king arrives at his family, no need to worry, auspicious," refers to "假" meaning to reach or arrive. The Nine in the Fifth is strong and vigorous, situated within the trigram Xun (Wind), and holds the position of honor. It can treat the people below with humility and gentleness, so that everyone in the world can live in peace and harmony in their respective families, and all will be drawn to the king's guidance. Therefore, there is no need to worry or be anxious, and auspiciousness naturally arises. Earlier scholars said this is similar to Yu Shun being able to manage his family. He lived by the bend of the Gui water, and his family was orderly, so the whole world was attracted to him. Then Yao gave him the throne.

上九有孚威如終吉者。處家人之極，家道大成也。刑于寡妻，義彰於外，信被天下，故曰有孚。威及遐邇，故曰威如。威信並至，敬義交接，終保其吉，故曰終吉也。

The line statement of the Upper Ninth line says, "With sincerity and authority, the outcome is ultimately auspicious." It is located at the top of the Family hexagram, indicating that the family's way has already achieved great success. As the Book of Poetry says, one should first set an example for one's wife, thereby making virtue evident to others and sincerity widespread throughout the world. Therefore, it is said "with sincerity." His reputation is known far and wide, hence "authority is like that." Authority and sincerity are both present, reverence and virtue are interwoven, thus always maintaining an auspicious outcome, hence "ultimately auspicious."

兌下離上。睽：小事吉。彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉。象曰：上火下澤，睽。君子以同而異。

The lower trigram of the Kui hexagram is Dui (Lake), and the upper trigram is Li (Fire). Fire has an upward tendency, while water from the lake flows downward. These two elements are opposed, hence the name Kui. The hexagram statement says: Kui, it is auspicious in small matters. The Commentary on the Judgment says: Kui, fire rises upward and the lake flows downward. A middle woman and a young woman live together, but their hearts are not aligned. They are harmonious and attached to brightness. The yao of flexible nature advances and occupies a position of honor, resides in the center and corresponds with the yang. Therefore, it is auspicious in small matters. Heaven and Earth are separated but their nurturing function is the same. Men and women are separated but their desire for union is the same. All things are separated but their process of generation is similar. The significance of Kui in terms of timing is indeed great. The Great Image says: Above is fire, below is lake, thus it is Kui. The gentleman takes this as a model, maintaining his unique nature within great harmony. (Note: The original explanation of Kui hexagram by Shi Zheng has been lost, and only the classic text remains in the source.)

初九，悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以避咎也。九二，遇主于巷，無咎。象曰：遇主于巷，未失道也。六三，見輿曳，其牛掣，其人天且劓，無初有終。象曰：見輿曳，位不當也；無初有終，遇剛也。九四，睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五，悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

Initial Line Statement: Regret disappears; having lost a horse, there is no need to chase it, for it will return by itself; meeting a person of bad character does not lead to fault. The Small Image Commentary says: meeting a wicked person is to avoid bringing about fault. Second Line Statement: Meeting the sovereign in a narrow alley, there is no fault. The Image Commentary says: meeting the sovereign in an alley is not losing the right path. Third Line Statement: Seeing a cart being dragged, the oxen pulling it are also restrained, and the driver is punished by being pierced on the forehead and nose; the beginning is not smooth but the end is successful. The Image Commentary says: seeing the cart being dragged is because the position of the sixth trigram is inappropriate; the beginning is not smooth but eventually success is achieved because the superior yang line nine meets at the end. Fourth Line Statement: In a state of separation and isolation, encountering a virtuous man of yang, mutual trust and sincerity are established, although there is danger and hardship, there is no fault. The Image Commentary says: mutual trust and sincerity without fault is because the will is carried out. Fifth Line Statement: Regret disappears; his relatives and kin accept him as easily as biting soft flesh, so going forward is without fault. The Image Commentary says: relatives being close and harmonious, going forward brings blessings. Uppermost Line Statement: In the extreme of separation and isolation; seeing a pig covered in mud, and also seeing a cart of ghosts; first drawing the bow to shoot, later putting it down; the coming person is not a thief but a suitor; going forward when it rains is auspicious. The Image Commentary says: encountering rain is auspicious because all doubts have been dispelled.

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

The lower trigram of the Jian hexagram is Gen (Mountain), and the upper trigram is Kan (Water), representing water on a mountain. The danger is ahead, and there is stopping within, making travel difficult, hence the name Jian. The hexagram statement says: "Jian is favorable to the southwest, unfavorable to the northeast; favorable to meeting a great person, and maintaining uprightness brings good fortune." The Commentary on the Judgment says: "Jian" means difficulty, with obstacles in front. To see the obstacles and stop, this is truly wise. "Jian is favorable to the southwest" means going forward can follow the middle path. "Unfavorable to the northeast" means that path has reached its end. "Favorable to meeting a great person" means going forward will certainly bring success. Each line is in proper position and maintains uprightness to gain good fortune, used to correct the state. The significance of the Jian hexagram in its proper time is indeed great. The Great Image Commentary says: water on a mountain, this is Jian; the gentleman takes this as a model, examining himself and cultivating virtue. (Note: The original explanation of the Jian hexagram by Shi Zheng has been lost, and this passage only contains the classic text.)

初六，往蹇來譽。象曰：往蹇來譽，宜待也。六二，王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九三，往蹇來反。象曰：往蹇來反，內喜之也。六四，往蹇來連。象曰：往蹇來連，當位實也。九五，大蹇朋來。象曰：大蹇朋來，以中節也。上六，往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。

The line statement for the first line says: Going forward meets danger, but returning brings praise. The small image commentary says: Going forward meets danger and returning brings praise, which means one should wait for the right time. The line statement for the second line says: The king's minister endures great difficulties to serve the state, not for personal gain. The small image commentary says: The king's minister endures difficulties, and ultimately has no mistakes. The line statement for the third line says: Going forward meets danger, but returning is the correct path. The small image commentary says: Going forward meets danger and returning is the right course, which is because the many yin lines in the inner trigram all favor it. The line statement for the fourth line says: Going forward meets danger, but returning brings connection with like-minded people. The small image commentary says: Going forward meets danger and returning brings connection, because the fourth line is in a proper position and has real virtue. The line statement for the fifth line says: In great difficulty, friends come to help. The small image commentary says: In great difficulty, friends come, because the fifth line is in the center and has proper restraint. The line statement for the sixth line says: Going forward meets danger, but returning brings great gain, which is auspicious and suitable for meeting a superior person. The small image commentary says: Going forward meets danger and returning brings great gain, because the mind is focused on the inner trigram; it is suitable to meet a superior person in order to follow the noble fifth line.

坎下震上。解：利西南，無所往，其來復吉，有攸往，夙吉。彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。其來復吉，乃得中也。有攸往夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼。解之時大矣哉。象曰：雷雨作，解。君子以赦過宥罪。

The lower trigram is Kan (Water) and the upper trigram is Zhen (Thunder), indicating movement and escape from danger, with the danger dissipating, hence the name "Jie" (Release). The hexagram statement says: "Jie is favorable in the southwest; when there is nothing to do, returning to one's original position is auspicious; when there is something to do, acting early is auspicious." The commentary on the judgment says: "Jie, encountering danger and yet taking action, one movement leads to escape from danger, this is called Jie." "Favorable in the southwest" means going in that direction will gain the support of the people. "Returning to the original position is auspicious" means returning will allow one to maintain the middle path. "When going somewhere, acting early is auspicious" means going will surely result in success. The qi of heaven and earth is released, and thunder and rain arise; thunder and rain arise, and all fruits and plants break through their shells and sprout. The significance of the situation represented by Jie is indeed great. The great image commentary says: Thunder and rain arise, this is Jie; the gentleman takes inspiration from this, pardoning mistakes and showing leniency.

初六，無咎。象曰：剛柔之際，義無咎也。九二，田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。六三，負且乘，致寇至，貞吝。象曰：負且乘，亦可醜也；自我致戎，又誰咎也。九四，解而拇，朋至斯孚。象曰：解而拇，未當位也。六五，君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。上六，公用射隼于高墉之上，獲之，無不利。象曰：公用射隼，以解悖也。

The line statement for the first line says: There is no fault. The Small Image Commentary says: When a yang line meets a yin line, by nature there is no fault. The line statement for the second line says: In hunting, three foxes are captured, and a bronze arrowhead is obtained; keeping to the right path brings good fortune. The Image Commentary says: The second line is good because it keeps to the middle path. The line statement for the third line says: Carrying burdens while sitting in a carriage, one invites bandits; although keeping to the right path, there is regret. The Image Commentary says: Carrying burdens while riding in a carriage is indeed shameful; one brings about military trouble by oneself, so who can blame them? The line statement for the fourth line says: Remove the restraint on your feet, and only then will trust come from friends. The Image Commentary says: Removing the restraint on the toes is because the fourth line is not in the proper position. The line statement for the fifth line says: A gentleman is fortunate only when he removes the troubles of petty people, and thus gains trust from them. The Image Commentary says: When a gentleman removes troubles, petty people naturally retreat. The line statement for the sixth line says: The prince shoots falcons and hawks from a high wall, and with one shot, he captures them, and nothing is unfavorable. The Image Commentary says: The prince shoots the falcon, which is to remove disorder.

解利西南者。解，緩也，謂難道解釋，物情舒緩，故謂解也。西南坤位，坤訓眾也。夫散難釋險，利施於眾，即所濟大，故曰利西南也。

The hexagram statement says, "Release, advantageous to the southwest." "Release" means easing, indicating that the path of danger has been resolved, and the situation has shifted from tension to ease, hence called release. The southwest is the direction of the trigram坤 in the Later Heaven Trigrams, and坤 can be interpreted as multitude. Whenever difficulties are dispelled and obstacles are removed, the benefits should extend to many people, and the scope of assistance is considered broad, hence it is advantageous to the southwest.

無所往，其來復吉者。若難道已散，無難可救，即宜反覆守其靜黙，即合於常理也。有攸往夙吉者，夙，早也，速也。若難道方殷，慮其侵傷平人，必須速往救濟，以安險俗，故曰夙吉。

"There is no need to go anywhere; returning to the original position and remaining quiet and self-restrained is auspicious." If the dangers have already dissipated and there are no more troubles to be resolved, one should return to their proper place and remain calm and self-contained, which is in accordance with the natural order. "If there is a need to go somewhere, it is auspicious to act early." "Sù" means early or quickly. If the danger is imminent and there is concern that it may harm the virtuous people, one must act swiftly to provide assistance, in order to stabilize the customs of those in perilous situations. Therefore, acting early is considered auspicious.

象曰：雷雨作，解者。雷既發動，雨澤施降，物情舒暢，故是解緩之象也。君子以赦過宥罪者，赦，放也；宥，寛也。過謂誤犯，罪謂故為。過輕即放舍，罪重即寛宥，如似合死從流，合流從徒，皆是緩其罪刑也。

The Great Image Commentary says, "Thunder and rain arise, and the situation is resolved." Once the thunder has begun, the rain follows, and all things change from being blocked to being unimpeded, so this represents an image of relief and ease. "The superior person acts by pardoning mistakes and forgiving crimes." "Pardoning" means releasing, and "forgiving" means reducing the punishment. "Mistakes" refer to unintentional errors, and "crimes" refer to intentional wrongdoing. Minor mistakes are simply released, while serious crimes are reduced in punishment; for example, those who should be executed are instead exiled, and those who should be exiled are instead given a sentence of imprisonment, which is a mitigation of their punishment.

初六無咎者。難道已散，上有所應，故無咎也。

The line statement for the first line, "Six at the Beginning," says "no blame." At this point, the dangerous path has already dissipated, and the line Six at the Beginning has the support of Nine in the Fourth above it, so there is no fault.

九二田獲三狐，得黃矢，貞吉者。隠伏之物，喻犴猾之人。九二以剛居其位，為君委任，能散險難，能除奸暴之人，如似田獵而獲三狐。能持中直之道而令其正，故曰得黃矢貞吉也。

The Line Statement for Nine in the Second says, "In the field, three foxes are captured, a yellow arrow is obtained, and the divination is auspicious." Foxes are animals skilled in concealment and hiding, used here as a metaphor for cunning and deceitful people. Nine in the Second, with its yang strength in a proper position, is entrusted by the ruler and can dispel dangers and eliminate wicked and violent individuals, just as in hunting when three foxes are captured. It can maintain the upright and correct path, leading everything to order, hence obtaining a yellow bronze arrow and achieving auspiciousness through uprightness.

六三負且乘，致寇至，貞吝者。六三位既不正，而以諂媚上附九四，下乘於二，如似擔負之人乘君子之乘，即寇盜必見其侵傷，故曰負且乘致寇至。以不正之身，雖幸而免，是正人之所賤，故曰貞吝也。

The Line Statement of the Third Line says, "Carrying burdens and riding a carriage, inviting bandits, and being in a state of hardship." The position of the Third Line is inherently not proper, yet it flatters and clings to Nine in the Fourth above, and rides over Nine in the Second below. This is like a servant who should carry heavy burdens but instead sits on a noble's carriage, inevitably attracting bandits who will seize and harm him. Therefore, carrying burdens while riding a carriage invites bandits. Although one may escape temporarily by being in a proper position, he is still looked down upon by the virtuous, hence even maintaining a proper position brings regret.

九四解而拇，朋至斯孚者。拇，足指也；而，汝也。九四位既不正，三亦不正，以相親比，三附於四，如指附足。然九四本應在初，若與三相附，即失其本應；若四能棄三之拇，即初六之朋與已合信，故曰朋至斯孚也。

The line statement for the fourth line, "Nine in the Fourth," says, "Remove the big toe, and friends will come to be trusted." "Thumb" refers to the big toe, and "while" means "you." The position of Nine in the Fourth is not correct, and the position of Six in the Third is also not correct. Therefore, they are closely attached to each other. Six in the Third relies on Nine in the Fourth, just as the big toe relies on the foot. However, Nine in the Fourth originally corresponds with Six at the Beginning. If it sticks closely to Six in the Third, it loses its proper correspondence. If Nine in the Fourth can detach from Six in the Third, the friend, Six at the Beginning, will then be in sincere harmony with it. Therefore, it says that when friends come, trust is established.

六五君子維有解吉，有孚于小人者。以柔居尊，不自專制，而委九二，任用得人，是有君子之徳而能解釋險難，故曰君子維有解吉也。以君子之道而能散難，即小人雖伏闇昧，亦能信服君子，不敢為非，故曰有孚于小人也。

Six Five Line Statement: "The gentleman maintains a state of resolution, which is auspicious; he gains trust from the petty person." Six Five, being a yin and soft line, occupies a high position but does not act alone or make unilateral decisions. Instead, it entrusts the matter to Nine Two. The person appointed is appropriate, which demonstrates the virtue of the gentleman and his ability to resolve difficulties. Therefore, it is said that the gentleman achieves auspiciousness only through the removal of troubles. By following the way of the gentleman, he can dispel dangers. Thus, even if petty persons hide in the shadows, they will be sincere in their admiration for the gentleman and dare not commit further wrongdoing. Therefore, it is said that he can gain the trust of the petty person.

上六公用射隼于高墉之上，獲之，無不利者。公者，臣之極貴者也。上六以陽居極，故稱公也。居動之上，為解之極，是能去貪暴、除凶悖，故以射隼論之。隼者，貪賤之鳥，鷹鸇之屬。為六三失位不正，隼之為鳥宜居山林，而止於人家墉牆之上，即為人所憎，射之克中，故曰獲之無不利也。

The line statement of the topmost line says, "The prince shoots a falcon perched on a high wall, and succeeds in capturing it; there is no disadvantage." "Prince" refers to the highest rank among the ministers. The topmost line is at the extreme position of the entire hexagram and holds a lofty status, hence it is called "prince." It is located at the top of the trigram of Zhen (Thunder) and at the end of the hexagram of Jie (Release), which is precisely the time to eliminate greed and remove wickedness. Therefore, the metaphor of hunting a falcon is used. The falcon is a greedy and base bird, belonging to the category of eagles and hawks; here it refers to the line six in the third position, which is out of place. The falcon should dwell in mountains and forests, but now it perches on a high wall of a house, naturally arousing people's dislike. Shooting it with one arrow hits the mark, hence the success in capturing it and the absence of any disadvantage.

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

The hexagram of Loss has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). A lake is beneath a mountain, indicating that the lower part is reduced to increase the upper part, hence the name Loss. The hexagram statement says: Loss, with sincerity in heart, brings great good fortune, no fault, suitable for maintaining correctness, and appropriate for going forward. What should be offered in sacrifice? Two bowls of simple food are sufficient for worship. The commentary on the judgment says: Loss is reducing the lower part to increase the upper part; its way is upward movement. By reducing and maintaining sincerity, great good fortune, no fault, suitable for maintaining correctness, and appropriate for going forward are achieved. What should be offered in sacrifice? Two bowls of simple food are enough; but this applies only in specific circumstances. Reducing the strong and increasing the weak also occurs at specific times; reducing, increasing, fullness, and emptiness all change according to the situation. The great image commentary says: A lake beneath a mountain, this is Loss; the gentleman takes inspiration from this, restraining his anger and suppressing his desires.

初九，已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。九二，利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。六三，三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。六四，損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。六五，或益之十朋之，弗克違，元吉。象曰：六五元吉，自上佑也。上九，弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。

Initial Nine Line Statement: After finishing one's own affairs, one should hurry to go, without fault; but one should consider reducing. The Small Image Commentary says: Finishing one's affairs and hurrying to go is to align with the will of the superior. Nine in the Second Line Statement: It is favorable to maintain uprightness, but going to war brings misfortune; not reducing oneself is equivalent to increasing. The Image Commentary says: Nine in the Second is favorable to uprightness, for maintaining the center is the heart's intention. Six in the Third Line Statement: When three people go together, one should remove one person; when one goes alone, one can find a companion. The Small Image Commentary says: Going alone is appropriate, but three people going together will lead to mutual suspicion. Six in the Fourth Line Statement: Reducing one's own illness and allowing the other to come quickly brings joy, without fault. The Small Image Commentary says: Reducing one's illness is also something to be joyful about. Six in the Fifth Line Statement: Someone gives him a tortoise worth ten strings of beads, which cannot be refused, and it is very auspicious. The Image Commentary says: Six in the Fifth is highly auspicious, coming from the protection of heaven. Nine at the Top Line Statement: Not reducing others is equivalent to increasing, without fault, maintaining uprightness is auspicious, and it is favorable to go somewhere; one can gain the people without distinguishing between inner and outer or near and distant. The Image Commentary says: Not reducing but benefiting is a great realization of the heart's intention.

損有孚，元吉，無咎，可貞，利有攸往者。損是減損之名，喻人臣損下而益於上，故名損也。夫損之為道，若不以誠信，即咎莫大焉，必須有信然後大吉，故曰有孚元吉也。既立誠信而獲大吉，即無咎過而可止，故曰無咎可貞。以無咎可貞之徳，故利有攸往也。

The Hexagram Statement says, "Loss: There is sincerity, great good fortune, no blame, may be maintained, favorable for going somewhere." "Loss" is the name of this hexagram, used to illustrate a subject reducing his own resources to benefit his superior. Therefore, the hexagram is called "Loss." Whenever one practices loss, if it is not based on sincerity, the mistake will be the greatest. Therefore, one must first have sincerity to achieve great good fortune, hence "There is sincerity, great good fortune." Once sincerity has been established and great good fortune is attained, there will be no blame and it is possible to maintain the state, hence "No blame, may be maintained." With this blameless and maintainable virtue, it is favorable to go somewhere.

曷之用，二簋可用享者。曷，何也。當損之時，物皆儉損，何用豐厚，但以簋薄之禮，應時而行，可以享獻神明也。

"What is needed? Two bowls of food are sufficient for sacrifice." "曷" means "what." At the time of reduction, all things tend toward frugality. Where is the need for rich and elaborate offerings? Simply using two bowls of simple food in this modest manner, in accordance with the times, is enough to offer to the spirits.

象曰：山下有澤，損者。澤在山下，澤卑山高，以澤自損以崇于山，亦猶下之自損，奉益於上也。君子以懲忿窒欲者，懲，止也；窒，塞也。夫情慾所興，隨境而動，若任其情慾，患必生焉。故君子修徳益損其身，當須懲止忿怒，窒塞情慾，即善莫大焉。

The Great Image Commentary says, "A marsh below a mountain, which signifies reduction." The marsh is below the mountain, the marsh is low and the mountain is high; the marsh is constantly being dug and reduced, which makes the mountain appear even more lofty. This is like the person below reducing himself to offer benefit to the person above. "The superior person thus restrains anger and suppresses desires." "Restraint" means to stop, and "suppress" means to block. When emotions and desires arise, they become agitated by external circumstances; if desires are left unchecked, calamity will surely result. Therefore, the superior person cultivates virtue and restrains himself, and should stop anger and block desires, which is the greatest good.

初九已事遄往，無咎，酌損之者。已，竟也；遄，速也。損之為道，損下益上，猶如人臣損己而奉於君。然初九猶有權務，若廢職而往，潛為求進，即咎莫大焉；若已事不往，即為拒上敖貴。故事竟速往，乃得無咎，故曰已事遄往無咎也。夫剛往即柔危，若全以剛往，即四不相納，故酌減損之，與四合志，故曰酌損之也。

The line statement for the initial yang line, "Initial Nine," says, "After the matter is completed, go quickly, without blame, reduce and diminish." "Already" means completion, and "遄" means quickly. The way of reduction is to reduce the lower and increase the upper, just like a minister reducing himself to serve the sovereign. However, since the initial nine still has duties to attend to, if he abandons his current responsibilities to go upward, secretly seeking advancement, the mistake would be great. On the other hand, if he does not go after completing the task, he becomes one who refuses superiors and looks down on those above. Therefore, after completing his duties, he should go quickly, thus avoiding blame. A strong line moving upward causes the weak line to feel danger; if one goes forward with excessive strength, the line four will not accept it. Therefore, one should consider and reduce oneself appropriately, aligning with the aspirations of line four, hence the statement "reduce and diminish."

九二利貞，征凶，弗損益之者。當損之時，雖以下奉上，損剛益柔，然損剛太極，即剝道成焉。故九二利居其位，守正而處，即可以貞；若進於柔，即凶，故曰利貞征凶。然知進必有凶，故九二以中為志，不求損已而務增益，故曰弗損益之也。

The line statement for the second line, Nine Two, says, "It is advantageous to maintain firmness, going on a journey brings danger, and there is no loss or gain." At this time, reduction is appropriate. Although one should serve those above, reducing yang and increasing yin, if yang is reduced to the extreme, the process of shedding will occur. Therefore, Nine Two should remain in its proper position, maintaining firmness, thus holding firmness. If it goes upward to accommodate yin, it will bring danger, hence it is advantageous to maintain firmness and going on a journey brings danger. Since it clearly understands that advancing recklessly brings danger, Nine Two holds firmness as its inner resolve, not reducing itself to flatter, which itself is an increase. Therefore, it says, "There is no loss or gain."

六三三人行則損一人，一人行則得其友者。處損之時，損之為義，其道上行。三人謂六三已上三陰也。夫天地之道，以淳一相感；男女之道，以正一相配。今六三應於上九，若往就上九，即六四、六五緣同類必隨之俱行，此茅義也。若六三獨行，即上九納之無疑而得配友，故曰三人行即六三獨損，六三自行即得匹配，此是致一之道也。

The line statement for the third line, "When three people walk, one is lost; when one walks, it finds its friend," refers to a time of reduction. The meaning of reduction lies in the movement of the path upward. Here, the term "three people" refers to the third line, six three, and six four, which are the three yin lines. The way of heaven and earth relies on purity and absence of mixture to respond to each other; the way of men and women relies on devotion and adherence to the right path to match each other. Now, the third line corresponds with the top nine. If it moves forward to approach the top nine, the six four and six five, being of the same yin nature, will certainly follow along. This is the meaning of the phrase "pulling out the wild chervil with its roots" from the Tai and Pi hexagrams, indicating connected movement. If the third line goes alone, the top nine will accept it without hesitation, thus forming a pair. Therefore, when three people walk together, one must be reduced, which is the third line, and only when the third line goes alone can it find a match. This is precisely the principle of devotion and singleness.

六四損其疾，使遄有喜，無咎者。疾謂相思之疾也。久而不相見，必有勤望之憂，故積憂成疾。六四以柔納剛，同志斯來，即無復勤思之疾，故使遄速乃有喜，有喜乃無咎矣，故曰使遄有喜無咎也。

The line statement of the fourth line, "Reduce the illness, cause him to come quickly and there will be joy, no blame," refers to "illness" as the heartache caused by mutual longing. Being unable to meet for a long time inevitably brings deep longing and sorrow, and prolonged sorrow turns into illness. The fourth line, being yin and soft, accepts the yang strength of the first line, and when the like-minded one arrives, the illness of longing is cured. Therefore, causing the other to come quickly brings joy and no blame, hence it says causing him to come quickly brings joy and no blame.

六五或益之十朋之，弗克違，元吉者。處損之時，以柔處尊，是能益損於已而用柔和，則天下莫不歸而益之，故曰或益之。朋，黨也。者，決疑明鑑之物，喻明智也。克，能也。六五以柔居尊，是損己奉人，納賢自輔，即賢智必歸，各貢其能，不違於五，故曰不克違也。群才既至，天與我民無不扶佑，天人並助，故獲大吉，故曰元吉也。先儒皆云：十朋者，一曰神，二曰靈，三曰攝，四曰寶，五曰文，六曰筮，七曰山，八曰澤，九曰水，十曰火。

The Line Statement of the fifth line, "Six in the Fifth" (六五), says: "Some may add ten turtle shells, but they cannot resist it, resulting in great good fortune." At a time of reduction and loss, the line six in the fifth position, being a yin and soft line, occupies a high position. This is precisely when it can restrain itself and treat others with gentleness. Thus, all under heaven will come to submit and add to it, hence the statement "some may add." "Peng" refers to a group or a gathering. (The original text had "peng, party" followed by "gu" but the "gu" is missing; it is recorded as is.) It refers to the precious object that can decide difficult matters and discern good and bad fortune, used as a metaphor for wisdom. "Ke" means to be able. The line six in the fifth position, being yin and soft in a high position, is reducing itself to serve others, accepting talented people to assist itself. Therefore, the wise and capable people will certainly come to it, each contributing their abilities, not opposing the line six in the fifth, hence "they cannot resist it." With so many talents already present, heaven and the people will all support and protect it. Both heaven and humanity are helping, thus achieving great good fortune, hence "great good fortune." Earlier scholars have said that the ten kinds of turtles are: one called the divine turtle, two the spiritual turtle, three the controlling turtle, four the precious turtle, five the literary turtle, six the divining turtle, seven the mountain turtle, eight the marsh turtle, nine the water turtle, and ten the fire turtle.

上九弗損益之，無咎，貞吉，利有攸往，得臣無家者。損極反益，象人能抑損其身而奉它人，乃為物所益，故曰弗損益之。損極而反受益，即剛徳遂長，不憂於咎，用正而吉，故曰無咎貞吉也。既備斯徳，何往不利，故曰利有攸往也。居上乘柔，損極反益，體本剛徳，為物所歸，故曰得臣。得臣者，謂得臣子而輔君為政，使天下通而為一，故曰無家。無家者，光宅天下，不為私已，以天下為一家，故曰無家也。

The line statement for the topmost yao, "Upper Nine," says: "Not reducing or increasing, no blame, uprightness brings good fortune, favorable for going somewhere, obtaining a minister without a family." When reduction is taken to its extreme, it turns into increase, symbolizing a person who restrains self-reduction to serve others, and thus is instead increased by external things. Therefore, not reducing others is equivalent to increasing. When reduction is taken to its extreme and results in increase, the virtue of yang thus grows, so there is no cause for worry, and following the correct path brings good fortune, hence "no blame" and "uprightness brings good fortune." Since one possesses such virtue, going anywhere is favorable, hence "favorable for going somewhere." The Upper Nine is at the very top and rests upon a yin element, reducing to its extreme and turning into increase. Its nature is yang virtue, attracting all things, hence "obtaining a minister." Obtaining a minister refers to receiving ministers who assist the sovereign in governing, making the world unified and integrated, hence "without a family." "Without a family" means shining over the world without claiming it as one's own, but regarding the world as one family, hence "without a family."

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

The lower trigram of the Hexagram of Gain is Zhen (Thunder), and the upper trigram is Xun (Wind). Wind and Thunder assist each other, reducing the upper part to increase the lower part, hence the name Gain. The Hexagram Statement says: Gain is favorable for going forward, favorable for crossing a great river. The Commentary on the Judgment says: Gain is reducing the upper part to increase the lower part, the people rejoice without end; those in superior positions humble themselves to the lower position, thus their way shines brightly. "Favorable for going forward" is because nine five and six two are upright and bring blessings; "favorable for crossing a great river" is because the way of Xun wood forming a boat is put into practice. The Hexagram of Gain has the lower part moving and the upper part following, thus benefiting day by day without limit; heaven spreads its influence and earth brings forth life, its benefit is everywhere. All ways of gain should be carried out in accordance with the times. The Great Image Commentary says: Wind and Thunder assisting each other, this is Gain; the gentleman takes this as a model, seeing good deeds follows them, and when there is a mistake corrects it immediately.

初九，利用為大作，元吉，無咎。象曰：元吉無咎，下不厚事也。六二，或益之十朋之，弗克違，永貞吉，王用享于帝，吉。象曰：或益之，自外來也。六三，益之用凶事，無咎，有孚中行，告公用圭。象曰：益用凶事，固有之也。六四，中行告公從，利用為依遷國。象曰：告公從，以益志也。九五，有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，大得志也。上九，莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。

The line statement for the first line (Initial Nine): It is appropriate to undertake great undertakings, which is highly auspicious and without fault. The Small Image Commentary says: The original goodness and no fault arise because those in the lower position should not bear heavy responsibilities. The line statement for the second line (Six in the Second): Someone gives him a tortoise worth ten strings of pearls, which he cannot refuse; by maintaining a long and upright course, it is auspicious; the king uses it to sacrifice to the Supreme Deity, which is auspicious. The Small Image Commentary says: Someone comes to add to him, coming from outside. The line statement for the third line (Six in the Third): Using methods to rescue from misfortune and relieve hardship to seek gain, there is no fault; with sincere heart and following the middle path, he carries a jade tablet to report to the princes. The Small Image Commentary says: Gaining benefit through misfortune, because it is naturally so. The line statement for the fourth line (Six in the Fourth): By following the middle path to report to the princes, the princes listen; it is appropriate to rely on something and move the capital. The Small Image Commentary says: Reporting to the princes and being heard, is for the realization of the state's aspirations. The line statement for the fifth line (Nine in the Fifth): With sincere benevolence and a heart of giving, there is no need to ask and great auspiciousness; the people also have sincere hearts and remember my virtue. The Small Image Commentary says: Having a sincere heart of benevolence, there is no need to ask; the people remember my virtue, is the great realization of the heart. The line statement for the top line (Nine at the Top): No one comes to add to him, but instead someone attacks him; the mind is not consistent, which is dangerous. The Small Image Commentary says: No one adds to him, is a biased view; someone attacks, is something brought from outside.

益利有攸往者。益是増長之名，饒裕為義也。損卦損下益上，益卦損上益下者，亦猶人君能自損己而惠下人。故宋衷云：明君之徳，必須損己而利人，則下盡益矣。君能以益物為意，動而無有違者，即斯而往，何所不利，故曰利有攸往也。利渉大川者，能益於物，則理絶難險，故利涉大川也。

The Hexagram Statement says, "Benefit, it is advantageous to go forward." "Benefit" refers to the concept of increase, meaning abundance and prosperity. The Hexagram of Loss involves reducing the lower to increase the upper, while the Hexagram of Benefit involves reducing the upper to increase the lower. This is analogous to a ruler who reduces his own privileges to benefit the people. Therefore, Song Zhong of the Eastern Han dynasty said: A wise ruler's virtue lies in restraining himself for the benefit of others, so that the people below all gain advantage. Since the ruler is devoted to benefiting all things, any action he takes will not be opposed by anyone. Thus, going forward is advantageous. "Advantageous for crossing a great river" means that with the ability to benefit all things, there is no danger in principle, so it is advantageous to cross a great river.

象曰：風雷，益者。雷以發生，風能長育，萬物皆益，故益之為義在雷風也。君子以見善則遷，有過則改。遷，進移也；改，更懲也。君子求益，莫過遷進，企慕道徳；其有過惡，改更懲戒，不再為也。

The Great Image Commentary says, "Wind and Thunder, Benefit." Thunder is used to stimulate the growth of all things, and wind is used to assist in the nurturing of all things. Therefore, the meaning of "Benefit" is embodied in Thunder and Wind. "The superior person learns from good and moves toward it, and corrects his faults when he has them." "Moving toward good" refers to advancing and striving forward, while "correcting" refers to rectifying and punishing wrongdoing. The superior person seeks continuous improvement, and nothing is more important than moving toward goodness and aspiring to morality. When he has faults or evil deeds, he corrects and punishes them, so that they are not repeated.

初九利用為大作，元吉無咎者。處益之初，應巽之始，體剛乾事，能堪建大事之端，以成王事者也。然雖有其才而得其時，不居其位，實時人不輔，欲有興作，即禍必生焉，必須有大功以補其過，即得無咎，故曰元吉無咎。元吉是有功之詞，大作謂興作大事也。

The line statement for the initial line, "Initial Nine" (初九), says, "It is advantageous to undertake great undertakings; originally auspicious, no blame." It is located at the beginning of the Beneficial Hexagram (益卦) and corresponds with the first line of the upper trigram Wind (巽), "Six in the Fourth" (六四). Being yang and capable of taking responsibility, it is sufficient to shoulder the beginning of great endeavors, thus achieving the state's affairs. However, although it possesses such ability and is in a favorable time, it does not hold the appropriate position; people at that time may not be willing to assist it. If one wishes to undertake great actions at this time, calamity will surely arise. Therefore, one must establish great merit to offset possible mistakes, thus avoiding blame, hence the statement, "Originally auspicious, no blame." "Originally auspicious" refers to the idea of establishing merit, and "great undertaking" refers to initiating great endeavors.

六二或益之十朋之龜，弗克違，永貞吉，王用享于帝吉者。以柔居中，又應於□，處益而懷巽，即物皆歸焉，故曰或益之。朋，眾也；龜，靈鑑也。六二既懷謙沖，即物自外來，朋靈獻策，群才響應，故十朋之龜弗克違也。然位不當尊，故永貞吉也。處益如斯，上下歸徳，故王用此時可以享獻天帝，即朋靈降福，故曰王用享于帝吉也。

The Line Statement for the Second Line, Six Two, says, "Someone may add ten turtle shells, but they cannot contradict it. To maintain constancy and uprightness brings good fortune. The king uses sacrifices to the Supreme Deity, which is good." The Second Line, being a yin and flexible line, is located in the center of the Lower Trigram and corresponds with the Nine Five above. It is in a time of receiving benefits but remains humble, so all things come to it. Therefore, it is said that someone comes to add to it. "Peng" means many, and "gu" is a sacred, spiritually enlightened treasure. Since the Second Line holds a humble and harmonious heart, external things naturally come from outside. Many spiritual treasures offer wisdom, and various talents respond, so even a turtle worth ten peng cannot contradict it. However, its position is not the highest, so it must maintain constancy and uprightness to bring good fortune. In a time of receiving benefits, it can achieve this, and both above and below turn to its virtue. Therefore, the king can perform a great sacrifice to the Supreme Deity, and the spirits descend with blessings, hence it is said that the king using sacrifice to the Supreme Deity is good. (The character marked "□" is missing in the original text and is not restored here.)

六三益之用凶事，無咎，有孚中行，告公用圭者。以陰居陽，以剛健而求於益，故曰益之。不能行謙而用剛壯求益，即物所不與；若以謙讓責之，理合誅討。若以意測原本，情志在救難，即物皆恃之，是用凶事而得免咎，故曰用凶事無咎也。若乃求益不為私已，志在救難，用壯不至剛暴，斯乃適合時宜，是有信實而得中行。此中行之道，執圭以告於公，救凶危之事，故曰有孚中行告公用圭也。

The line statement for the third line, "Six in the Third," says, "To gain advantage by using it for calamitous affairs, there is no blame; with sincerity and acting in the middle way, it reports to the prince with a jade bi." The third line is a yin line occupying a yang position, and it seeks gain with a strong and vigorous attitude, hence "to gain advantage." It cannot practice humility, but instead uses strength to seek gain, which is not recognized by the people. If judged by the standard of humility, it should be criticized and punished. However, upon examining its true intention, we find that its purpose is to help those in danger, and thus the people rely on it. Therefore, by handling calamitous affairs, it avoids blame, hence "using calamitous affairs without blame." If seeking gain is not for personal benefit but for the purpose of rescuing the distressed, using strength without being harsh is appropriate, and this is considered sincere and acting in the middle way. With such a middle way, it presents a jade bi to report to the prince, dealing with great calamities, hence "sincere, acting in the middle way, and presenting the jade bi to the prince."

六四中行告公從，利用為依遷國者。以柔處臣位，居□之初，在上應下，位雖不中，用中而行，故曰中行。與君相近，即是藩屏之臣。以此中行之道而告於公，公必從之。以此道依人而遷國，人無不順，明以中行之道而遷國，人無不利矣，故曰利用為依遷國也。

The Line Statement of the Fourth Line says, "Proceeding in the middle way, informing the prince and following, it is advantageous to rely on others for moving the capital." The Fourth Line, being a Yin and flexible line, occupies the position of a minister, situated at the first line of the Upper Trigram, and is in a position below the Nine at the Beginning. Although it is not in the central position of the hexagram, it acts according to the middle way, hence it is said "proceeding in the middle way." It is adjacent to the Five at the Fifth, which represents the sovereign. Thus, it is the minister who guards the royal house. By proceeding in the middle way, it informs the prince and follows his lead. By relying on others and moving the capital, people will not be opposed. This shows that moving the capital by the middle way benefits all, hence it is advantageous to rely on others for moving the capital. (The character marked "□" is missing in the original text and is not restored here.)

九五有孚惠心，勿問元吉，有孚惠我徳者。得位處尊，為益之主，兼張徳義。徳義之本，莫盛乎信；為益之大，莫大於心。因人所欲而已與人，有信有惠，盡物之心，益之盛矣。既有斯徳，必獲大吉，不假疑問，徳必昭彰，故曰有孚惠心勿問元吉。我既以信惠被於物，則天下皆以信惠歸我，故有孚惠我徳也。

The Line Statement of the Fifth Line, "With sincere faith and a benevolent heart, there is no need to question; it is supremely auspicious. With sincere faith and benevolence, I bestow my virtue upon others." The Fifth Line occupies the correct position and holds the supreme position, being the master of the Hexagram of Increase. It promotes virtue and righteousness. The foundation of virtue and righteousness is nothing greater than sincerity; the key to giving benefit is nothing more important than acting from the heart. It gives according to what people desire, possessing both sincerity and benevolence, fully expressing the heart that cares for all things. This is the peak of the way of increase. Since it possesses such virtue, it certainly attains great auspiciousness, without needing to doubt or inquire further. The virtue will naturally become evident, hence the statement that with sincere faith and a benevolent heart, there is no need to question and it is supremely auspicious. Since I bestow sincerity and benevolence upon all things, the people of the world will all respond with sincere gratitude and return to me, hence the statement that people all have sincere gratitude for my virtue.

上九莫益之，或擊之，立心勿恆，凶者。處益之極，益之甚也。既已過盈，即人之不與，故曰莫益之也。無厭之求，怨怒非一，故曰或擊之也。勿，無也。益以過極而更有求，是立心無恆，凶禍必至，故曰立心勿恆凶也。

The line statement for the top line, "Upper Nine," says, "No one benefits it, someone attacks it, the mind is not constant, misfortune arises." It is at the extreme point of the Beneficial Hexagram, having received too much benefit. Since it is overly full, people no longer support it, hence no one benefits it. It is greedy without end, and the resentment and anger it incurs are not limited to one place, hence someone attacks it. "Wu" here means "no." Having already reached the extreme of benefit yet still seeking more, this is a mind that is not constant, and misfortune is certain, hence a mind that is not constant brings misfortune.

下經二。乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。利有攸往，剛長乃終也。象曰：澤上於天，夬。君子以施祿及下，居德則忌。

This is the second volume of the Lower Classic. The Guai hexagram has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). With five yang lines deciding to remove one yin line, it is called Guai. The hexagram statement says: "Guai" means to openly declare in the court of the sovereign, to issue a sincere command while remaining cautious; first issue a warning from one's own city, it is not advisable to immediately engage in warfare, but it is favorable to go somewhere. The Commentary on the Judgment says: "Guai" means to make a decision, which is for yang to remove yin. It is strong and vigorous yet harmonious, decisive yet peaceful. "To proclaim in the court of the sovereign" is because the sixth line, which is yin, is above the five yang lines. "To issue a sincere command with caution" means that one must remain cautious, so the way can be broadened. "To issue a warning from one's own city, not advisable to immediately engage in warfare" means that relying solely on military force will lead to a dead end. "It is favorable to go somewhere" is because yang reaches its peak and thus can succeed. The Image Commentary says: water rising from a marsh to the heavens, this is Guai; the gentleman takes inspiration from this, bestowing his salary upon the people below, yet being cautious about self-conceit in virtue.

初九，壯于前趾，往不勝為咎。象曰：不勝而往，咎也。九二，惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。九三，壯于頄，有凶，君子夬夬獨行，遇雨若濡，有慍，無咎。象曰：君子夬夬，終無咎也。九四，臀無膚，其行次且，牽羊悔亡，聞言不信。夬至艮。象曰：其行次且，位不當也；聞言不信，聰不明也。九五，莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上六，無號，終有凶。象曰：無號之凶，終不可長也。

The line statement for the first line: Strength is shown in the front toe, advancing but unable to win leads to a mistake. The Small Image Commentary says: Knowing that one cannot win yet still advancing, this is a mistake. The line statement for the second line: Being vigilant and calling out; at dusk and night, enemies attack, but there is no need to worry. The Image Commentary says: Having enemies but not worrying, is because the second line has attained the middle path. The line statement for the third line: Strength is shown in the cheek and jaw, there is danger; the gentleman should decisively act alone; encountering rain and getting wet, although causing resentment, there is no mistake. The Image Commentary says: The gentleman decisively acts alone, ultimately there is no mistake. The line statement for the fourth line: The buttocks have no flesh, walking is hesitant and difficult to advance; if one can be tied to the strong, regret will disappear; regretfully, even though hearing loyal advice, one does not believe it. (The words 'Decisive to艮' are the original book's margin note, indicating this volume starts from the Decisive卦 and goes to the艮卦, not part of the text.) The Image Commentary says: Walking hesitantly is because the fourth line is in an improper position; not believing the words is because although hearing, one does not understand. The line statement for the fifth line: Like removing the plant Xianlu, decisively removing it, acting in the middle path leads to no mistake. The Image Commentary says: Acting in the middle path without blame, is because its virtue of the middle has not yet been fully developed. The line statement for the sixth line: Calling out is of no use, ultimately there is danger. The Image Commentary says: Calling out without benefit leading to danger, is because it ultimately cannot endure.

夬揚于王庭者。夬，決也。陽長至五，上六一柔而乘五剛，以人事喻，猶小人乘陵君子而為不順，眾共決之，故曰夬也。以剛決柔，以君子除小人，以剛正之德去邪謟，故可顯然於王者之庭，發揚決斷之事，示公正而無私隱，故曰揚于王庭。王庭亦公庭也。

The Hexagram Statement says, "Guai, Yang in the King's Court." "Guai" means to decisively remove. Yang energy reaches the fifth line, leaving only the upper sixth line, which is a yin line, dominating over the five yang lines. In terms of human affairs, this is like a petty person bullying a gentleman and acting against righteousness, and the people together remove him, hence it is called Guai. Using yang strength to eliminate yin softness, using the gentleman to remove the petty person, employing upright and strong virtue to remove wickedness and flattery, so it is appropriate to openly proclaim this decisive action in the king's court, showing that the handling is just and there is no private concealment. Therefore it says, "Yang in the King's Court." The king's court refers to an open court hall.

孚號有厲者。號，號令也；厲，危也。以剛正之德而行孚信號令，施決斷之事，即上六之柔，亦喻邪謟小人憂危之理，分明可見矣。

"Fa Hao You Lei." "Hao" means a decree or command, and "Lei" means danger or fear. By issuing sincere commands with a strong and upright virtue and taking decisive actions, the situation of the upper sixth line, which represents ayin softness (yin柔) person—namely, a wicked and deceitful person—becomes clearly perilous.

告自邑，不利即戎者。夫興師動眾，必擾國亂人。今上六一柔既乘剛不順，更喻小小之人，要除只可獨行決斷，不必更興師旅，故不利即戎也。利有攸往者，剛德既長，柔邪必消，剛道既成，利有所往也。

"Tell the city, it is not advantageous to go to war." Whenever there is a mobilization of troops, it certainly disturbs the country and disrupts the people. Now, the upper sixth line is merely a yao of yin, though it sits upon a yang line and its actions are not smooth, it can only be compared to a small person. To remove it, one needs only to deal with it decisively alone, without the need for further military action, hence it is not advantageous to act immediately in warfare. "It is advantageous to go somewhere" indicates that the virtue of yang has already increased, and the yin and evil forces will naturally retreat; since the path of righteousness has already taken shape, it is appropriate to move forward.

象曰：澤上於天，夬者。澤性流動，雖蹔上天，必決而下，故取夬象。君子以施祿及下，居德則忌者。夫行決斷之道，必維恩並行。若威而不恩，即過在苛暴；若恩而不威，即失於制斷。君子行決之時，必須恩祿及於下人，又須居德於身，人則稟其威禁也。忌是禁也。

The Great Image Commentary says, "Water on Heaven,决 (Gua)." The nature of water is to flow, and even though it may temporarily be evaporated into the sky, it will eventually break through and fall down again. Therefore, the image of "决" (decisive breaking) is chosen. "The superior person thus distributes favors to the people below and establishes virtue in himself." When implementing decisive action, one must combine authority with benevolence. If there is only authority without benevolence, the mistake lies in being harsh and fierce; if there is only benevolence without authority, then one fails to make decisive judgments. When the superior person takes decisive action, he must bestow favors and rewards upon those beneath him, while also cultivating virtue within himself. The people will then naturally accept his commands and prohibitions. "忌" here means "prohibition."

初九壯于前趾，往不勝為咎。趾，足也，處體最下。初九處決之首，欲行決斷之事，必須審其事宜，量其可否，然後始行其令。今為剛健之初，所壯在於趾足，剛壯未全，往必不勝，先有咎生，故曰往不勝為咎也。

The line statement for the first line, "Initial Nine," says, "Strong at the front toe, going forward without success brings blame." The "toe" refers to the foot, located at the very bottom of the body. The line "Initial Nine" is at the beginning of the matter of decision-making. To carry out a decision, one must first examine whether the matter is appropriate and assess its feasibility before issuing a command. Now, it is only at the beginning of strength, and the strong part is merely the toe. The force of strength is not yet complete. If one proceeds rashly, success will not be achieved, and the mistake will already have occurred. Therefore, it is said that going forward without success becomes a fault.

九二惕號，莫夜有戎，勿恤者。惕，懼；號，呼也。九二以剛處中，剛則正直，中又不偏，而有此德，能行決斷。雖有人懼呼來報雲至莫必有戎寇侵害，緣九二自恃中直，不枉刑斷，雖聞此言，心無疑憂而惑，故曰勿恤也。

The Line Statement for Nine in the Second says, "Be alert, cry out, there will be military action at night, but do not worry." "惕" means to be cautious and vigilant, and "号" means to cry out or call. Nine in the Second, being a yang line located in the center of the Lower Trigram, is upright and just, and in the center without bias. Possessing such virtue, it is capable of making decisive judgments. Even if someone runs in panic to report that by nightfall there will certainly be enemy troops coming to attack, Nine in the Second, confident in its upright and just conduct and in its fair judgments, does not feel doubtful or fearful upon hearing this, hence it says "do not worry." "莫夜" refers to the time after dusk, when it is dark.

九三壯于頄，有凶，君子夬夬獨行，遇雨若濡，有慍，無咎者。頄，面顴也，謂上六也。上六居眾陽之上，居而不安，若顴之處面。以九三剛陽而應上六，即是君子以助小人。頄之處面，誰人不見，故曰壯于頄有凶也。剝卦以陰應陽為善，為陰柔須有所附；今九三以陽應陰，眾欲決去，獨往應之為凶。若達理君子，知小人不可與親，而能舎其本應，決之不疑，故曰君子夬夬也。若獨行殊志，應於小人，即有罪罰，如遇雨沾濡，徒懷忿恨；能無怨於人，即須有慍無咎也。

The line statement for the third line, "Nine in the Third," says, "The strength is evident on the cheek, there is danger. The gentleman resolutely walks alone, meets rain as if drenched, has anger, but no blame." The "cheek" refers to the cheekbone, and here it symbolizes the sixth line at the top. The sixth line at the top is above the group of yang lines, and its position is unstable, like a prominent cheekbone on the face. The third line, being yang, corresponds with the sixth line at the top, which is yin. This is like a gentleman helping a petty person. The cheekbone is on the face, so who can fail to see it? Therefore, the strength is clearly visible on the cheekbone, and there is danger. In the hexagram of "Breaking Up," a yin line corresponding with a yang line is considered good, because yin is naturally dependent. Now, the third line is a yang line corresponding with a yin line. All the yang lines want to remove the sixth line at the top, but only the third line goes to correspond with it, hence the danger. If a wise gentleman understands that petty persons should not be approached, he can abandon his natural correspondence and decisively remove the sixth line at the top. Therefore, the gentleman can decisively act. If it insists on acting alone and corresponds with the petty person, it will be punished, like encountering rain and getting drenched, with a heart full of resentment. As long as it does not blame others, even though it is angry, there is no blame.

九四臀無膚，其行次且，牽羊悔亡，聞言不信者。次且，行不前之貎也；羊，壯也。九四據下三陽，前進必見侵傷，猶如臀無膚，則居不得安；居不得安，行亦難進。然五陽當位，體又剛壯，四若牽繫於五，身有所託，即不剛，不敢侵傷，故曰牽羊悔亡也。然四亦是剛陽，雖五有剛壯，未肯信服事五，故曰聞言不信也。

The statement of the fourth line, "The buttocks have no skin, movement is hesitant, leading a sheep brings no regret, but hearing words is not believed," describes the situation of the fourth line. "Hesitant" refers to the state of wanting to move but being unable to. Here, "sheep" symbolizes a strong and vigorous person. The fourth line is positioned above three yang lines below it. If it moves forward, it will inevitably face harm, just like the buttocks having no skin, making sitting unstable. If sitting is unstable, movement is also difficult. However, the fifth line is a yang line in the correct position and is strong. If the fourth line is connected to the fifth line, it will have support and not need to act forcefully, so others will not harm it. Therefore, attaching to a strong person removes regret. Yet, the fourth line itself is also yang and strong. Even though the fifth line is strong, it is unwilling to sincerely serve the fifth line, hence it does not believe the advice given.

九五莧陸夬夬，中行無咎者。莧陸，草之柔脆，謂上六也。以九五之剛，決上六之柔，決之至易，如決柔脆之物，故曰莧陸夬夬。以居尊位而親決上六，即是以至尊而敵至卑，雖其克勝，不足為貴，但處位中行，才得免咎而已，故曰中行無咎也。

The Line Statement of the Nine in the Fifth says, "Cutting off Xian Lu decisively, proceeding with caution brings no blame." "Xian Lu" refers to a tender and fragile plant, symbolizing the Sixth Line at the top. Using the strong Yang of the Nine in the Fifth to decisively remove the weak Yin of the Sixth Line is effortless, like breaking a tender plant. Therefore, it is said to decisively eliminate as one would cut off Xian Lu. However, although it occupies a high position and personally confronts the Sixth Line, it is like using a supreme position to deal with the lowest; even if victorious, it is not commendable. It is only because it maintains the middle path in its position that it is able to avoid blame, hence proceeding with caution brings no blame.

上六無號，終有凶者。以柔乘剛而居眾陽之上，其猶小人乘陵君子，凶危必至，故戒之曰不用號咷，終致凶也。

The line statement for the sixth line at the top says, "There is no crying out, ultimately there will be misfortune." It refers to a yin and flexible force riding upon a yang and strong one, and standing at the top of all the yang forces. This is like a petty person bullying a gentleman, and misfortune and danger are certain to come. Therefore, the line statement warns that crying out for help will be of no use, and ultimately, misfortune will surely come.

巽下乾上。姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。象曰：天下有風，姤。后以施命誥四方。

The lower trigram of the Gou hexagram is Xun (Wind), and the upper trigram is Qian (Heaven). One yin line arises among five yang lines, with the soft line encountering the hard, hence the name Gou. The hexagram statement says: "Gou, a woman who is overly strong, do not marry such a woman." The Commentary on the Judgment says: "Gou" means meeting, specifically the meeting of yin and yang. Not marrying such a woman means one should not stay with her for long. The meeting of the vital energies of heaven and earth brings forth all creatures. When yang meets the center and the upright, teaching and virtue spread throughout the world. The timing contained in the Gou hexagram is indeed significant. The Great Image Commentary says: The wind moves across the world, this is Gou; the ruler takes this as a model, issuing decrees and warning all directions.

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。九二，包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。九三，臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。九四，包無魚，起凶。象曰：無魚之凶，逺民也。九五，以杞包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舎命也。上九，姤其角，吝，無咎。象曰：姤其角，上窮吝也。

Initial Line Statement: It is tied to a bronze brake, keeping upright brings good fortune; if going somewhere, there will be danger; a thin sow indeed moves restlessly. The Small Image Commentary says: Tied to the golden brake, it is the way of the soft and weak being restrained. Second Line Statement: There is fish in the kitchen, no fault, but not suitable for entertaining guests. The Image Commentary says: There is fish in the kitchen, by reason it should not be given to guests. Third Line Statement: The buttocks have no flesh, walking hesitates and cannot advance; there is danger but no great fault. The Image Commentary says: Walking hesitates, because it has not yet been restrained. Fourth Line Statement: There is no fish in the kitchen, moving brings danger. The Image Commentary says: The danger of no fish is because of being distant from the people. Fifth Line Statement: Using the branches of wolfberry to wrap gourds, the inner beauty is contained, there will be something falling from heaven. The Image Commentary says: The fifth line contains beauty, because it is upright and central; something falling from heaven is because the heart does not abandon the mandate of heaven. Uppermost Line Statement: Meeting only meets with horns, there is regret, but no fault. The Image Commentary says: Meeting with horns, is because being at the top and reaching the extreme, so there is regret.

姤女壯，勿用取女者。姤者，遇也。初六一柔而遇五剛，譬之人事，即是一女而遇五男。夫女之為道，固合婉娩貞順，處於幽室，待禮乃行。今遇五男，淫壯若斯，故不可取，故曰女壯勿用取女也。

The Hexagram Statement says, "Gou, a strong woman, do not take her as a wife." "Gou" means meeting. The line "Six at the Beginning" is a yin line that meets five yang lines. Using human affairs as an analogy, this represents a woman meeting five men at once. A woman's proper way should be gentle, compliant, chaste, and self-restrained, staying in seclusion and waiting for proper courtship before taking action. Now she meets five men all at once, indulging in unrestrained behavior to such an extent, so she should not be married. Therefore, it says a woman who is too strong should not be taken as a wife.

象曰：天下有風，姤者。風行天下，無物不遇，故是姤象也。后以施命誥四方者，後，君也；誥，誡也。風譬王者風教也，故風行草偃，所以人君象此，以施命誥戒於四方也。

The Great Image Commentary says, "The heavens have wind, and it is the meeting." Wind travels throughout the world, and nothing is left untouched by it, hence this is the image of meeting. "The ruler then issues commands to admonish all directions." "Ruler" refers to the sovereign, and "admonish" means to warn or instruct. Wind is used as a metaphor for the sovereign's moral influence and decrees, so when the wind passes over grass, it causes it to bow. Therefore, the sovereign takes this as a model, issuing edicts and warning all directions.

初六繫于金柅，貞吉，有攸往見凶，羸豕孚蹢躅者。金者，堅剛之物；柅者，制動之主，謂九四也。初六應在九四，若繫於正應，制動由四，即合理之宜，正之吉矣，故曰繫于金柅貞吉也。然初六處遇之初，性又躁動，即是不牽繫於四而有所往，斯乃凶危立見，故曰有攸往見凶。然淫躁若斯，又如羸弱之豕蹢躅而進，故曰羸豕乎蹢躅也。羸豕，牝豕，為淫醜也；蹢躅，行不正貎。

The line statement for the first line, "Six at the Beginning," says: "Bound to the golden brake, uprightness brings good fortune; if going forward, danger appears, like a weak sow moving restlessly." "Gold" represents something hard and strong, while "brake" refers to something that stops the movement of a chariot, here symbolizing the fourth line, "Nine in the Fourth." The first line and the fourth line are in a corresponding relationship. If the first line binds itself to its proper corresponding line, allowing the fourth line to restrain its restlessness, this is in accordance with the proper way, thus being upright and bringing good fortune. Therefore, being bound to the golden brake is upright and brings good fortune. However, the first line is at the beginning of the development, and its nature is impetuous and active. If it does not bind itself to the fourth line and goes forward on its own, danger immediately arises, hence the warning that going forward leads to danger. Its unrestrained restlessness is like a weak sow moving restlessly forward. Therefore, the weak sow indeed moves restlessly. "Weak sow" symbolizes licentiousness and evil; "restless movement" refers to an improper way of walking.

九二包有魚，無咎，不利賓者。初六陰柔處下位，故稱魚也。初六與二相近，不能逆於所近，樂充九二之包廚，故曰包有魚也。初自願來，非已侵奪，故無咎也。擅人之物以為已恵，故不利賓也。

Nine in the Second Line says, "There is a fish in the kitchen, no blame, not favorable for guests." Initially, Six is yin and soft, and is in the lowest position, so it is called "fish." Initially, Six is adjacent to Nine in the Second, and cannot go against the one closest to itself, so it willingly enters the kitchen of Nine in the Second. Therefore, it is said that there is a fish in the kitchen. This is because Initially, Six comes voluntarily, not taken by Nine in the Second, so there is no blame. However, taking someone else's thing to make a gift for oneself is not appropriate for entertaining guests, hence it is said to be unfavorable for guests.

九三臀無膚，其行次且，厲，無大咎者。九三居下卦之上，是一卦之主。今初六與二相得，而九三失其所據，居即不安，行亦不進，故曰臀無膚，其行次且。然九三履得其位，非為妄處，直以不遇其時，故致危厲，災非已招，故無大咎，故厲無咎也。

The third line statement says, "The buttocks have no skin, movement is hesitant, there is danger, but no great misfortune." The third line is located at the top of the lower trigram, and is a significant line within the hexagram. Now that the initial line six has already aligned with the second line nine, the third line nine loses its support. Sitting is unstable, and walking is difficult, hence the description of the buttocks having no skin and movement being hesitant. However, the third line is a yang line in a yang position and is properly placed, so it is not occupying an inappropriate position randomly. It is merely that it has not encountered the right timing, thus causing danger. The misfortune is not self-inflicted, so there is no major fault, hence it is said that although there is danger, there is no great misfortune.

九四包無魚，起凶。初六與二相近，樂充九二之包廚，四失本應，故曰包無魚。九四既失其應，即是下無民人；若無人而動，失應而作，有所興為，即致凶災，故曰起凶也。

The Line Statement of the Fourth Line, "There is no fish in the kitchen, calamity arises." The First Line and the Second Line are adjacent, and are willing to enter the kitchen of the Second Line, so the Fourth Line loses the one that should correspond with it. Therefore, it is said that there is no fish in the kitchen. Since the Fourth Line has lost the corresponding line, it is as if there are no people below it to use; acting rashly without support and still attempting to do something will bring calamity, hence it is said that moving brings calamity.

九五以杞包瓜，含章，有隕自天者。杞，枸杞也；瓜，瓠瓜也。杞生於肥地，瓠瓜為物，繫而不食也。五居尊位，下無其應，猶如杞包瓜，繫而不食，其猶人君雖居貴位，下既無人，何以施其教命，故曰以杞包瓜也。下無應援，教命不可行，雖有章美之德而但包含之，故曰含章也。然以剛居尊，懷剛中之德，雖即教命不行，無人敢有傾隕矣，所有隕絶惟天而已，故曰有隕自天也。

The Line Statement of the Fifth Line, "With杞 wrapping the瓜, containing virtue, there is a falling star from heaven," refers to杞 as Goji berries and瓜 as a type of gourd. Goji grows on fertile land, while this kind of gourd is merely hanging there and not edible. The Nine in the Fifth occupies a position of honor but has no corresponding line beneath it, just like using the branches of杞 to wrap the瓜, which is hanging but not edible. This is similar to a ruler who holds a high position but has no capable ministers beneath him; what can he use to carry out his commands? Therefore, it says "With杞 wrapping the瓜." Without support beneath, commands cannot be carried out, and although it possesses virtuous qualities, they remain hidden, hence "containing virtue." However, the Nine in the Fifth, being yang and occupying a high position, possesses the virtue of being strong, upright, and just. Even if his commands are temporarily not implemented, no one dares to overthrow him. Only heaven can bring about his downfall, hence the saying of a falling star from heaven.

上九姤其角，吝無咎者。處遇之極，無所復遇，其猶一體之中，遇角而已，故曰姤其角也。角既處上，即非所安，與不遇無異，故生悔吝。然下既無應，不與物競，故無凶災，故曰吝無咎也。

The line statement for the top nine says, "Meeting at the horn, regret, no blame." It is at the extreme point of the path of meeting, with nothing left to meet; it is like feeling around the whole body until one only touches the horn on the head, hence "meeting at the horn." Since the horn is located at the highest point, it is not a proper place to rest, so this meeting is no different from not meeting at all, thus giving rise to regret. However, since there is no corresponding line below it, it does not compete with others, hence there is no misfortune, so although there is regret, there is no blame.

坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。象曰：澤上於地，萃。君子以除戎器，戒不虞。

The lower trigram of the Hexagram of Convergence is坤 (Earth), and the upper trigram is兑 (Lake). The image is of a lake on the earth, where all things gather, hence the name Convergence. The Hexagram Statement says: Convergence, smooth; the king attends the ancestral temple, it is appropriate to see a great man, smooth, appropriate to maintain the correct path; using great sacrifices is auspicious, appropriate to go somewhere. The Commentary on the Judgment says: "Convergence" means gathering together. The flexible and yielding, with joy, the nine five yang in the center corresponds with the six two, thus enabling gathering. "The king comes to the temple" indicates fulfilling sincerity in worship. "It is appropriate to see a great man and be smooth" means gathering should follow the correct path. "Using great sacrifices is auspicious, appropriate to go somewhere" indicates following the mandate of heaven. Observing the principle of gathering, the truth of all things in heaven and earth can be understood. The Great Image Commentary says: the lake water rises to the earth, this is Convergence; the gentleman takes this as a model, prepares weapons, and is prepared for unexpected changes.

初六，有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。六二，引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。六三，萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。九四，大吉，無咎。象曰：大吉無咎，位不當也。九五，萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。上六，齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。

The line statement for the first line: There is sincerity but it cannot be maintained, so the mind is confused and gathers in disorder; if one calls for help, it turns into laughter in an instant; there is no need to worry, going forward has no fault. The small image commentary says: gathering in confusion is because the mind is already disordered. The line statement for the second line: being drawn towards it brings good fortune, with no fault; with sincerity in heart, it is appropriate to offer a simple sacrifice. The small image commentary says: being drawn towards it brings good fortune and no fault, because its virtue in the center remains unchanged. The line statement for the third line: wanting to gather but only sighing, with no benefit; going forward has no fault, but there is a small regret. The small image commentary says: going forward without fault is because the sixth line above is gentle and accepts it. The line statement for the fourth line: great good fortune, thus no fault. The small image commentary says: great good fortune leads to no fault, because the fourth line is in an improper position. The line statement for the fifth line: gathering and residing in a high position, with no fault; not being able to gain trust, one must maintain firm correctness for a long time, and regret disappears. The small image commentary says: gathering in a position, is because the mind has not yet expanded. The line statement for the sixth line: sighing continuously, tears flowing, with no fault. The small image commentary says: sighing and weeping, is because it is at the top and cannot rest in peace.

萃亨者。萃，聚也。其猶王者有德，懷來萬邦，人皆歸之，故曰萃也。人既歸已，即無所不通，故曰萃亨也。

The Hexagram Statement says, "Cui, Xing." "Cui" means gathering together. This is like a king who is virtuous and comforts and attracts all the states, so that everyone comes to submit to him. Therefore, it is called "Cui." Once the people have all turned to him, there is nothing that cannot be accomplished, hence it is said, "Cui, Xing."

王假有廟者。假，至也。天下離散，雖則有廟，與無廟同，縱使享祭，神明不降。今王既有德，人神大同，孝德乃洽，王至此時，始可假有宗廟，故周正云：鬼神享德不在食也。

"The king personally comes to the temple." "Jia" means to personally arrive and to move the spirits to respond. If the people of the world are divided and scattered, even if there is a temple, it is as if there is none; even if sacrifices are offered, the spirits will not descend. Now, since the king has virtue, the people and the spirits are in harmony, and the virtue of filial piety is widespread. At this time, the king can truly be said to have personally arrived and to possess the temple. Therefore, the Zhou said: the spirits and gods enjoy virtue, not the abundance of the sacrifices.

利見大人，亨，利貞者。當聚之時，必須德大之人而為其主，故書云：惟天生民有欲，無主乃亂，故曰利見大人也。大德之人能正道，即使下民亨通，而利以為正，故曰亨利貞也。

"Beneficial to see a great man, prosperous, beneficial to maintain uprightness." At the time of proper gathering, there must be a person of great virtue to take charge. Therefore, the Book of Documents says: Heaven produces the people, each person has their desires, without a sovereign there will be chaos; hence it is beneficial to see a great man. A person of great virtue can correct the world, thus enabling the people below to be smooth and prosperous, and to take uprightness as the advantage, hence it is prosperous and beneficial to maintain uprightness.

用大牲吉，利有攸往者。大牲，犠牛也。大德之人而為其主，聚道既全，即宜用大牲吉，利用攸往也。

"Using a large sacrificial animal is auspicious, and it is beneficial to go somewhere." "Large sacrificial animal" refers to a pure-colored ox used in worship. Since there is a virtuous and great person as the master and the gathering of people is already complete, it is appropriate to use a large sacrificial animal for a grand worship and achieve auspiciousness, and also suitable for going somewhere.

象曰：澤上於地，萃者。澤處地上，水潦聚物，是萃聚象也。君子以除戎器，戒不虞者。除，治也。當大聚之時，慮恐人心有異，故曰君子亦修戎器，戒慎防備不虞，文聚武備是也。

The Great Image Commentary says, "Water gathering on the land, gathering." Water accumulates on the ground, rainwater converges and all things gather accordingly, which represents the image of gathering. "The superior man thus removes weapons and prepares for unforeseen events." "Removing" means to repair. At the time of great gathering, there is a fear that people's hearts may change, hence the superior man also repairs weapons and remains vigilant against unexpected changes; this is the principle that cultural governance gathers people while military preparedness is not neglected.

初六有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎者。初六應於九四，見六三與九四相近，心生嫌疑，始以誠信相就，忽然生疑未進，故曰有孚不終也。當萃之時，貴於合會，奔馳而往，進不以禮，故曰乃亂乃萃。夫謙恭之道，百行之本，若以謙而行，即無不合。今初六若執此謙遜，自比身雲一握之小，又為柔懦卑劣之容，即六三邪偶，安能固守於四，即初六往必相得，不用憂慮，所以無咎，故曰勿恤往無咎也。一握者，卑小之質，喻已身如一握之微小也；為笑者，懦劣之容，不敢作強剛之貎也。

The line statement for the initial line, "Six at the Beginning," says: "With sincerity, one does not persist, thus causing confusion and gathering together. If one calls out and is as small as something held in one's hand, smiling humbly, there is no cause for worry, and going forward brings no blame." Initially, the line "Six at the Beginning" is in harmony with the fourth line, "Nine in the Fourth," but it notices that the third line, "Six in the Third," is close to the fourth line, leading to suspicion. At first, it went forward with sincerity, but suddenly doubts arose and it stopped. Thus, sincerity was not maintained. At the time of gathering, the valuable thing is mutual meeting; yet it rushed about and went forward improperly, thus causing confusion in gathering. The way of humility and respect is the foundation of all virtues. If one acts with humility, there will be no difficulty in harmonizing. Now, if the line "Six at the Beginning" can hold fast to this humility, seeing itself as small as something held in one's hand, and displaying a humble and weak posture, then how can the improper connection of the third line hold fast to the fourth line? Therefore, the line "Six at the Beginning" going forward will surely meet the fourth line, so there is no need to worry, thus bringing no blame. "A grasp" refers to a state of being humble and insignificant, symbolizing oneself as insignificant as something held in one's hand. "Smiling" refers to a modest and humble demeanor, not daring to show a strong or proud attitude.

六二引吉，無咎，孚乃利用禴者。禴，殷春祭名，四時最薄也。處聚之時，貴相聚集，方始合宜。今六二體柔居坤，守中不變，意欲靜退，不肯相從以為聚會，斯乃違眾時，即凶危必至，必須牽引，然後始行，遂得吉而免咎，故曰引吉無咎。以六二體中懷信，不求苟進，既有斯徳，即可以往，至薄之物薦於鬼神，鬼神降福，故曰孚乃利用禴也。

The line statement for the second line, "Six Two," says, "It is advantageous to be drawn along, leading to good fortune without blame. Trustworthiness enables the use of the simple spring sacrifice called 'Yue.'" "Yue" refers to the spring sacrifice of the Shang dynasty, which among the four seasonal sacrifices is the simplest and most meager. In times of gathering, what is valuable is the coming together of people, which is appropriate for the time. Now, the line Six Two is gentle and resides in the center of the Earthly Trigram, remaining steadfast and not changing, desiring to remain quiet and self-restrained, unwilling to join others in the gathering. This goes against the people and the trend, so danger is certain. It must be drawn by others before it will act, thus obtaining good fortune and avoiding blame. Therefore, being drawn leads to good fortune without blame. Since Six Two is in the center and holds sincere trust, unwilling to act hastily for advancement, possessing such virtue, it can proceed. Even if the simplest offering is presented to the spirits, the spirits will bestow blessings. Therefore, sincerity is advantageous for using the simple sacrifice of Yue.

六三萃如嗟如，無攸利，往無咎，小吝者。六三與九四不正，不正相聚，陰邪之應，患必生焉，故乃憂嗟而無所利，故曰萃如無攸利。然上六與三本是正應，上六懷巽之道以求朋友，故六三可以往而無咎，與上合志而無所咎，故往無咎。然上六與三俱是陰柔，雖是相應，俱失其匹配之義，故有小吝也。

The Line Statement of the Third Line says, "Gathering as if sighing, no benefit, going forward without blame, slight regret." The positions of the Third Line and the Fourth Line are both improper, and their union is an improper gathering of yin, which is a gathering of evil, so misfortune is certain to arise. Therefore, one can only sigh and lament without gaining any benefit, hence it is said that gathering is like sighing and there is no benefit. However, the Third Line and the Top Line are originally a corresponding pair. The Top Line, with its gentle and yielding nature, seeks friends, so the Third Line can go forward without blame. Since the Third Line and the Top Line share the same aspirations, there is no blame, hence it is said that going forward brings no blame. Yet the Third Line and the Top Line are both yin and weak, although their positions correspond, they have lost the original meaning of yin and yang being matched, hence there is slight regret.

九四大吉，無咎。居位不正，又下據三陰，即擅君之權，禍咎將至，必須立大功以補其過，可以免咎，故曰大吉無咎。

Nine in the Fourth Line Statement says, "Great good fortune, no blame." Nine in the Fourth is a yang line in a yin position and is not properly placed, and it also has three yin lines below it, which is like usurping the authority of the sovereign. Misfortune and blame are about to come. It must establish great achievements to compensate for this mistake, so as to avoid blame. Therefore, it must have great good fortune to have no blame.

九五萃有位，無咎，匪孚，元永貞，悔亡者。處聚之時，最得盛位，故曰萃有位也。九四下據三陰，専制已權，已所宣命，人不信服，但自守而已，故曰無咎匪孚也。若能不與物競，但自克修仁德，久而獲福，即憂悔可銷，故曰元永貞悔亡。

The Line Statement of the Fifth Line, Nine in the Fifth, says, "Gathering has position, no blame, not trusted, great enduring uprightness, regret disappears." Nine in the Fifth is in a time of gathering and occupies the highest and most prosperous position, so it is said that gathering and occupying the exalted position. However, Nine in the Fourth is below and holds three yin lines, seizing the authority that belongs to Nine in the Fifth, so the commands issued by Nine in the Fifth are not trusted by others. It can only remain in its position, so it is said there is no blame but it cannot gain trust. If it can refrain from competing with others and instead restrain itself and cultivate benevolence, over time it will surely receive blessings, and worries and regrets will vanish, so it is said that enduring uprightness leads to the disappearance of regret.

上六齎諮涕洟，無咎者。齎諮，嗟嘆辭也。居萃之極，乘剛居上，內無應援，則憂患生焉，故齎諮涕泣不安。如此憂懼，即眾所不害，遂將免咎，故曰無咎。先儒云：自目曰涕，自鼻曰洟。

The line statement for the Sixth at the Top says, "Wailing and weeping, no blame." "Wailing" is a term expressing lamentation. It is situated at the extreme point of gathering, with a yin line riding over the strong line Nine in the Fifth and occupying the highest position. Internally, it has no corresponding support, so calamity arises from this, leading to lamentation, tears, and anxiety. If it can be thus cautious and fearful, others will not harm it, thus avoiding blame, hence it is said there is no fault. Earlier scholars said: what flows from the eyes is called "tears," and what flows from the nose is called "snot."

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

The lower trigram is Xun (Wind) and the upper trigram is Kun (Earth) in the Hexagram of Ascending. Wood grows from the earth and rises upward, hence the name Ascending. The Hexagram Statement says: Ascending, greatly smooth and unimpeded; it is appropriate to go and see a great person, without worry, and going south is auspicious. The Commentary on the Judgment says: The flexible and yielding follow the trend and ascend; yielding and gentle, Nine in the Second, a yang line in the center, corresponds with Six in the Fifth, thus achieving great smoothness and unimpededness. "To go and see a great person, without worry" means there will certainly be blessings. "A journey to the south is auspicious" means the mind's purpose can be carried out. The Image Commentary says: Trees growing from the earth, this is Ascending; the gentleman takes inspiration from this, follows virtue, and accumulates small things to achieve greatness.

初六，允升，大吉。象曰：允升大吉，上合志也。九二，孚乃利用禴，無咎。象曰：九二之孚，有喜也。九三，升虛邑。象曰：升虛邑，無所疑也。六四，王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。六五，貞吉，升階。象曰：貞吉升階，大得志也。上六，升，利于不息之貞。象曰：升在上，消不富也。

The line statement for the first line (Initial Six) says: receiving permission to ascend, it is greatly auspicious. The Small Image Commentary says: ascending with permission brings great good fortune, because it aligns with the intention of the superior yang line. The line statement for the second line (Nine in the Second) says: with sincere heart, it is appropriate to offer a modest sacrifice, without fault. The Small Image Commentary says: the sincerity of the second line brings joy. The line statement for the third line (Nine in the Third) says: ascending smoothly as entering an empty city. The Small Image Commentary says: ascending into an empty city indicates no obstruction or doubt. The line statement for the fourth line (Six in the Fourth) says: the king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Small Image Commentary says: the king offering sacrifice at Mount Qi indicates gentle handling of matters encountered. The line statement for the fifth line (Six in the Fifth) says: maintaining the correct path brings good fortune, ascending along the steps. The Small Image Commentary says: upholding the correct path and ascending the steps indicates great realization of one's aspirations. The line statement for the sixth line (Six at the Top) says: ascending blindly in darkness, it is appropriate to hold fast to the continuous correct path. The Small Image Commentary says: ascending to the very top leads only to reduction and not to abundance.

升元亨者。升者，漸進之名，登升之義，計必大通，故曰元亨。褚氏云：猶人日思善道，進而不已，其德日新，故能亨也。

The Hexagram Statement says, "Ascending, primal virtue and great success." "Ascending" refers to the name of gradual advancement, implying the idea of climbing upward. By nature, this should lead to great success, hence "primal virtue and great success." Zhu's commentary says: This is like a person constantly thinking of the virtuous path, advancing without ceasing, and renewing his virtue day by day, thus achieving success.

用見大人，勿恤者。剛不居中，無以統御於下，故須用見徳大之人，然後無復憂恤也。

"Seeing a great person, do not worry." The upper trigram is坤 (Earth), whose yang energy is not in the central position, thus lacking the strength to govern below. Therefore, one must go to see a person of great virtue to take charge, and then there will be no more worries.

南征吉者。南是陽明之方。當升之時，若往陰方，即彌加闇昧；既見德大之人，復宜適陽明之方，即升進之道通矣。二方以喻人之明昧也。

"Southward campaign is auspicious." The south is the direction of bright yang energy. When one is in a period of ascent, if one moves toward the dark direction, it becomes even more obscure; since one has already encountered a person of great virtue, one should then move toward the bright southern direction, and the path of ascent becomes smooth. Here, the north and south directions are used as metaphors for human wisdom and ignorance.

象曰：地中生木，升者。升是漸漸登升、道長之義，亦猶地中生木，從下升高，自微至著也。君子以順德，積小以成高大者。孔義云：君子象之，所以順行其德，積其小善以成高大。又何妥云：君子謹習為先，修習道德，積其微小以至高大。案此之義，順字恐當為慎也。

The Great Image Commentary says, "Wood grows from the earth, ascending." "Ascending" means gradually rising higher, with its path growing longer each day, just as trees grow from the ground upward, from low to high, from small to prominent. "The gentleman follows virtue, accumulating small deeds to achieve great virtue." Kong Yingda explains that the gentleman takes this as a model, thus following his own virtue in action, accumulating small good deeds to attain great virtue. He Tao further says: the gentleman takes careful cultivation as the first priority, refining and studying morality, accumulating small things to reach great heights. According to this latter interpretation, the character "shun" (follow) might originally have been "shen" (caution).

初六允升大吉者。允，當也。二三皆有應於上，故升之不疑。唯初六上無其應，體又柔劣，不能自進。當九二九三升進之時，與之俱行，上合志，必大得矣，故曰允升大吉。亦猶九二九三許允，即獲吉也。

The line statement for the first line, "Six at the Beginning," says, "Permitted ascent, great good fortune." "Permitted" means appropriate or authorized. The lines "Nine in the Second" and "Nine in the Third" have corresponding lines above them, so they can ascend without hesitation. Only "Six at the Beginning" does not have a corresponding line above it, and being weak and lowly, it cannot ascend on its own. It takes advantage of the ascent of "Nine in the Second" and "Nine in the Third," accompanying them and aligning with their aspirations, thus surely gaining much. Therefore, it is said, "Permitted ascent, great good fortune." This means that by obtaining the permission of "Nine in the Second" and "Nine in the Third" to go along with them, one attains good fortune.

九二孚乃利用禴，無咎者。九二與五為應，九二前進，五必信任，故曰有孚也。二體剛中，誠乎信實，進不求寵，志大業直，是享薦神明，但可儉約薄省而已，亦得喜慶臻至，更有何咎，故利用禴無咎，蓋為上應於君矣。

The line statement for the second line, "Nine Two," says, "With sincerity, it is appropriate to use the simple offering of the spring sacrifice, and there will be no blame." Nine Two corresponds with Six Five, and when it advances, Six Five will certainly trust it, hence the mention of sincerity. Nine Two is inherently yang and in the center, sincere and truthful, advancing upward without seeking favor, with a great ambition and upright conduct. Such a person, even if he offers only a simple and frugal sacrifice to the gods, will still attract auspiciousness, and how could there be any fault? Therefore, it is appropriate to use the spring sacrifice without blame—this is because it corresponds with the sovereign.

九三升虛邑者。以剛得位，已以進前，上體應柔，不拒於已，若升其虛邑，無所疑滯，故小象云無所疑也。

The third line statement says, "Rise into an empty city." The third line is a yang line occupying a yang position and thus is in a proper position. It exerts itself to move forward. The upper trigram is坤 (Kun), which is yin and gentle, and does not obstruct it. Therefore, its ascent is like entering an empty city, without any doubt or obstruction. Hence, the Small Image Commentary says, "There is no doubt."

六四王用亨于岐山，吉無咎者。體柔居四，下體三爻皆悉上升，處升之際，可納而不可拒，其猶太王避狄之難，居岐山之會，故曰王用亨于岐山也。若能因物而成，順事之情，納而不拒，所以得吉而無咎，故曰吉無咎也。

Line 64 states, "The king offers sacrifices at Qishan, it is auspicious and without blame." Line 64 is gentle and compliant, and occupies the fourth position. All three lines of the lower trigram are rising together. In such a situation, it can only receive and cannot refuse. This is like King Wen of Zhou who moved his residence to the foot of Qishan to avoid the harassment of the Di people, and people from all sides gathered there. Therefore, the king holds sacrifices at Qishan. If it can accomplish things by following the trend and conforming to the actual situation, receiving rather than rejecting, it can thus gain auspiciousness without blame. Therefore, it is auspicious and without blame.

六五貞吉升階者。以柔居尊，不自専制，委任九二，任用得人，故得保其升階而踐貴位也。

Six in the Fifth Line Statement says: "Devotion brings good fortune; ascending the steps." Six in the Fifth, being a yin and flexible line in a position of honor, does not act alone or make decisions unilaterally, but entrusts the affairs to Nine in the Second. The person appointed is appropriate, so it can steadily ascend the steps and reach the exalted position.

上六升，利于不息之貞者。猶瞑也。既處升極而更升進，即是瞑暗不得明瞭而猶求升，故曰升。若然求升，欲為物之主者，即喪亡交至；如克己修身而不暫息，施於正，即利莫大焉，故曰利于不息之貞也。

The line statement for the sixth line at the top says, "To ascend, it is advantageous to maintain an unceasing adherence to the right path." (The common edition of this line reads "ming sheng," but the original text had the character "ming" missing, leaving only the phrase "you ming ye" in the commentary. Here, we reproduce it without adding the missing character.) "Ming" is similar to "ming," meaning darkness. The sixth line at the top is already at the extreme point of ascending and yet continues to ascend, which is like ascending in a state of darkness and confusion. Therefore, it is said "to ascend." If one continues to pursue ascent without restraint and desires to become the master of all things, calamity will follow. However, if one can restrain oneself, cultivate oneself, and maintain effort without ceasing, and apply this unceasing effort to the right path, the benefits will be immeasurable. Therefore, it is advantageous to adhere to an unceasing right path.

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

The lower trigram of the Hexagram of Being Entrapped is Kan (Water), and the upper trigram is Dui (Lake). A lake without water signifies that yang strength is concealed by yin weakness, hence the name "Being Entrapped." The Hexagram Statement says: "Being Entrapped, it is smooth; holding to the correct path, the great man is auspicious without fault; at this time, words are not believed." The Commentary on the Judgment says: "Being Entrapped is when yang is concealed. Being in a dangerous situation yet remaining joyful, though encountering difficulties, one does not lose the thing that brings smoothness; this is probably something only the gentleman can achieve." "Zhen, the great man is auspicious" is because Nine in the Second and Nine in the Fifth are yang lines in the middle. "There is no trust in words" means relying solely on verbal argument leads to a dead end. The Image Commentary says: "A lake without water, this is being entrapped; the gentleman takes this as a model, preferring to sacrifice his life rather than abandon his aspirations."

初六，臀困于株木，入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乘剛也；入于其宮不見其妻，不祥也。九四，來徐徐，困于金車，吝，有終。象曰：來徐徐，志在下也；雖不當位，有與也。九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。上六，困于葛藟，于臲卼，曰動悔，有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。

The line statement for the first line (Initial Six): The buttocks are trapped on a stump, retreating into a deep valley, three years without seeing the sun. The Small Image Commentary says: Entering the dark valley, it is dark and unclear. The line statement for the second line (Nine in the Second): Trapped by wine and food; red sacrificial robes are being brought in, suitable for worship; if one goes to war at this time, it is dangerous, but there is no fault. The Small Image Commentary says: Trapped by wine and food, because it is in the center and has good fortune. The line statement for the third line (Six in the Third): Blocked by a stone, and stepping on thorns; returning home, not seeing one's wife, dangerous. The Small Image Commentary says: Stepping on thorns, because it is riding on a strong line; returning home without seeing one's wife, is an ominous sign. The line statement for the fourth line (Nine in the Fourth): Coming slowly, trapped by a golden carriage, with regret, but eventually achieving success. The Small Image Commentary says: Coming slowly, because the mind is attached to the initial line; although the position is not appropriate, there is a corresponding companion. The line statement for the fifth line (Nine in the Fifth): Suffering the punishment of having the nose cut off and feet amputated, trapped by red sacrificial robes; gradually one will be freed, suitable for worship. The Small Image Commentary says: Suffering the punishments of nose-cutting and foot-cutting, because the mind's aspirations have not yet been realized; gradually being freed, because the fifth line is in the center and upright; suitable for worship, because it can bear the blessing. The line statement for the sixth line (Six at the Top): Trapped by vines, in a state of uncertainty; in the heart, it says, "One movement will lead to regret," and indeed there is regret; going forward at this time is beneficial. The Small Image Commentary says: Trapped by vines, because the position is inappropriate; knowing movement leads to regret and indeed there is regret, going forward is beneficial.

困亨者。困者，窮厄委頓之名，道乖力疲之義。小人遭困，則窮斯濫矣；君子處之，貞節不改，而不失其通之道，困而獲濟，故曰困亨。困而不能得通，小人也。

The Hexagram Statement says, "Confusion, success." "Confusion" refers to a state of being blocked and exhausted, meaning the path is obstructed and strength is depleted. When a petty person encounters such a situation, as Confucius said, "When one is in dire straits, one may resort to anything," doing anything to survive. However, a gentleman in such a situation maintains his upright virtue and does not lose the way that leads to success. Though he is in a difficult situation, he eventually attains success, hence the statement "Confusion, success." Conversely, those who remain trapped and never achieve success are petty persons.

貞大人吉無咎者。處困不濫，而能自通，此唯體正修德之人，處困而能保之，然後吉無咎也。

"Zhen, Da Ren Ji, Wu Jiu." Being in a difficult situation without giving in to reckless actions, and yet being able to move toward success on one's own, this is something that only those who are upright and cultivate virtue can achieve; such people can preserve themselves even in adversity, and thus can be fortunate without fault.

有言不信者。當困之時，欲希濟困，必須修身慎行，立德立誠，而乃巧辭飾言以求其濟，人何以信，轉益困窮也。

"Words without credibility." When in a difficult situation, one must cultivate oneself, act with caution, establish virtue, and uphold sincerity. If instead, one relies on empty words and embellished speech to seek escape, by what means can others believe him? That would only lead to greater hardship.

象曰：澤無水，困者。水在澤下，澤中萬物枯稿，困之象也。君子以致命遂志者。君子守道而處，雖遭困厄之世，而不渝濫以謟世俗；假使致命喪身，固當守節不移，以遂高尚之志。故素書云：如其不遇，沒身而已是也。

The Great Image Commentary says, "A marsh without water is called 'Trouble'." Water has flowed down to the bottom of the marsh, causing all things within the marsh to wither and decay, which is the image of being in trouble. "The superior person acts with integrity to fulfill his aspirations" means that the superior person remains true to righteousness and does not change his conduct even when facing a difficult time. Even if he must sacrifice his life, he should still hold fast to his principles without wavering, thus realizing his noble aspirations. Therefore, the "Su Shu" says: if one ultimately does not meet a wise sovereign, then one should preserve oneself until the end, which is precisely this meaning.

初六臀困于株木，入于幽谷，三歲不覿者。以陰爻最居窮下，即是沉滯窮困，居不得安，若處於株木之上，故曰臀困于株木也。處困之時，欲進即二隔其路，欲且處又居之不安，懼於困危，遂乃逃竄，故曰入于幽谷也。困極即通，事之常理，不過數年，困危必釋，可以出矣，故曰三歲不覿也。

The line statement for the first line, "Initial Six," says, "The buttocks are trapped by a tree stump, entering a deep valley, three years without seeing the light." A yin line in the lowest position of the entire hexagram represents being in a state of extreme hardship and stagnation, feeling restless and uneasy, like sitting on a bare tree stump. Therefore, the buttocks are said to be trapped by the tree stump. In times of hardship, it wishes to advance, but the Nine in the Second position blocks the way; it wishes to stay put, but cannot find stability. Because of fear of hardship and danger, it flees and hides, hence retreating into a deep valley. When hardship reaches its peak, it will turn into success, which is a common principle. However, after a few years, the hardship and danger will be removed, and then it will be possible to emerge again. Therefore, it says three years without seeing the light.

九二困于酒食，朱紱方來，利用亨祀，征凶，無咎者。以剛處中，以陽居正，又無偏應。體剛即能濟困，居陰即以謙待物，物之所歸也；處中即德行不邪，無應即心無私黨。有此眾美，即物皆歸已，不勝飽飫，故曰困于酒食也。朱紱，南方祭服也。九二體屬坎卦，坎為北方，言九二有此美徳，陽明方物而來，即東西二方必至，故曰朱紱方來。四方歸向，庶物豐盈，可以亨薦神明，克降其福，故曰利用亨祀也。盈而又進，傾敗道也，以此征行，凶危交至，故征凶。凶禍自已所招，豈合咎怨他人，即得無咎也。

The line statement for the Second Line, "Nine Two," says: "Trapped by wine and food, red sashes will come, it is suitable to hold a sacrifice, going on a campaign brings danger, but there is no blame." Nine Two, being a yang line, is located in the middle of the lower trigram, thus it is in a proper position and has no private favor. Its nature is strong and vigorous, so it can rescue from difficulties; it is in a yin position, so it can treat external things with humility, and thus all things are attracted to it; it is in the central position, so its virtue is not biased; it has no proper response, so it has no private faction. With all these virtues, all things are drawn to it, and the wine and food are abundant, so it is said to be trapped by wine and food. "Red sash" is the ceremonial garment used in the south. Nine Two belongs to the trigram Kan, which corresponds to the north in direction; this means that Nine Two has such virtues that even the products from the southern land of brightness are brought to it, so the east and west will certainly come as well. Therefore, the red sash is coming. With all four directions converging and the products abundant, it is suitable to offer sacrifices to the gods, and the gods descend with blessings, so it is suitable to hold a sacrifice. But after fullness, further advancement leads to downfall; using this attitude to go on a campaign brings danger and difficulties, so it is said that going on a campaign brings danger. Since the danger is self-inflicted, how can one blame others? Therefore, there is no blame.

六三困于石，據于蒺藜，入于其宮，不見其妻，凶者。石者為物，堅剛而不可入，謂九四也；蒺藜之草，有刺而不可踐，謂九二也。六三以陰居陽，不正而處，上無應援，無所之適，志懷剛武，欲親於四，四又不受，如石之堅；欲附九二，二又不許，猶如蒺藜刺而難踐，故曰困于石，據于蒺藜也。無應而行，失其配偶，譬之入於宮中而不見其妻，處困如斯，固其凶矣。

The Line Statement of the Sixth Line says, "It is blocked by a stone, standing on thorned woad, entering its palace, not seeing its wife, calamity." A stone is hard and strong, unable to be penetrated, referring here to the Nine in the Fourth Line. Thorned woad is a plant covered with sharp spines, unable to be stepped on, referring here to the Nine in the Second Line. The Sixth Line is a Yin Line occupying a Yang position, which is improper and forced, and in addition it has no support above, nowhere to go, yet it still harbors a strong and combative spirit. It wants to approach the Nine in the Fourth Line, but the Nine in the Fourth Line does not accept it, like a stone that is hard to penetrate; it wants to rely on the Nine in the Second Line, but the Nine in the Second Line does not allow it, like thorned woad that is prickly and cannot be stepped on. Therefore, it is blocked by a stone and stepping on thorned woad. It acts without proper response, losing its spouse, which is like returning home but not seeing one's wife. Being in such a difficult situation naturally leads to calamity.

九四來徐徐，困于金車，吝有終者。徐徐是疑懼不速之貎也。金車謂九二，以剛處中，如車材強壯也。四欲就初六，懼九二為難，心懷疑懼，不敢速進，是困於九二之金車，故曰來徐徐，困于金車也。有應在初而未相遇，是以有吝；以謙得物，故乃有終也。

The fourth line statement says, "Coming slowly, trapped by the golden carriage, regret, but with a conclusion." "Slowly" refers to a state of doubt and fear, hesitating to move quickly. "Golden carriage" refers to nine two, which is yang and located in the center of the lower trigram, like the strong and solid material of a carriage. Nine four wishes to approach six at the beginning, but fears that nine two will interfere, thus hesitating and not moving quickly, which is being trapped by nine two's golden carriage. Therefore, it comes slowly and is trapped by the golden carriage. Although it has a corresponding line with six at the beginning, it has not yet met, hence the regret; however, it can win others with humility, so it ultimately succeeds.

九五劓刖，困于赤紱，乃徐有說，利用祭祀者。以陽居陽而無謙遜，物則不附；怒其不來附已，乃行劓刖之刑，故異方之人轉更離叛，故曰困于赤紱矣。以剛居中，不昧所見，改修其道，以謙得眾，故用寛徐，人悉歸已，乃有喜恱，故曰乃徐有說。剛而處尊，而用中直，即可亨祭而獲福慶，故曰利用祭祀也。

The Line Statement of the Fifth Line (Nine in the Fifth) says: "Nose-cutting and foot-cutting, trapped by a red sash, then gradually there is relief, suitable for worship." The Nine in the Fifth is a Yang line in a Yang position, strong but not humble, so external things do not come to submit to it. It is angry that others do not submit, so it uses severe punishments such as nose-cutting and foot-cutting. However, this leads to further rebellion from distant people, hence it is said to be trapped by the red sash. But since it is a Yang line in a noble position, its insight is not obscured, and it can change its approach, correct its actions, and win the people through humility. Therefore, it adopts a more lenient and deliberate approach, and the people come to submit, leading to joy, hence it is said that relief comes gradually. Since it is strong and occupies a noble position, and can act with fairness and integrity, it can perform sacrifices and obtain blessings, hence it is suitable for worship.

上六困于葛藟，于臲卼，曰動悔，有悔，征吉者。葛，蔓也；藟，纒繞貎；臲卼，搖動不安貎。上六處困之極，即是困極也。無應乘剛，行即被物纒繞，居則臲卼不安，故曰困于葛藟于臲卼也。曰，思謀之辭也。凡物窮思變，極即謀通。處至困之地，何有通路，故須思謀曰：我若守此，必見不濟，謀逃逸可以免之。發意逃時，其悔乃生，故繫辭云：吉凶悔吝生乎動。是初動而有憂悔。當奔逸冒險之時，又生憂悔；既出險外，即不慮危困，所以征行而獲吉，故曰動悔有悔征吉也。

The line statement for the sixth line at the top says, "Confined by vines, in a state of instability, one considers regret, there is regret, but going forward brings good fortune." "Gé" refers to a vine, "lěi" means entanglement, and "nièwù" means swaying and unstable. The sixth line at the top is at the extreme of the困卦 (Gùn Guà, the Hexagram of Being Entrapped), meaning the situation of being entrapped has reached its peak. It has no corresponding line and is positioned above a strong line, so when it moves, it is caught in entanglements, and when it remains still, it is in a state of instability. Therefore, it is said to be confined by vines and in a state of instability. "Yuè" is a term indicating consideration or deliberation. Whenever things reach an extreme, they must change; when they reach the end, they must seek a way out. When one is in the most desperate situation, where is the way out? Therefore, one must repeatedly consider: if I remain here, I will not be able to get through, but if I plan to escape, I can get out. However, once the thought of escaping arises, regret follows. Therefore, the Great Treatise says: good fortune, misfortune, regret, and hardship all arise from action. This is why one action brings regret. When one actually takes the risk to escape, more regret arises; yet once one escapes from the dangerous situation, there is no need to worry about being entrapped anymore, so going forward leads to good fortune. Therefore, it is said that considering action brings regret, and taking action leads to good fortune.

巽下坎上。井：改邑不改井，無喪無得，往來井井，汔至亦未繘井，羸其瓶，凶。彖曰：巽乎水而上水，井。井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。象曰：木上有水，井。君子以勞民勸相。

The lower trigram is Xun (Wind) and the upper trigram is Kan (Water), representing a wooden bucket in water drawing water up, hence the name Well. The hexagram statement says: Well, the city can be rebuilt but the well remains unchanged; the water does not decrease or increase; people come and go to draw water from the well; when the water is nearly at the well's mouth, the rope is not yet fully drawn out, breaking the water jar, which is dangerous. The commentary on the judgment says: drawing water up from the water, this is the well. The well nourishes people without end. "Changing the city but not the well" is because nine two and nine five are strong and central. "Nearly reaching but not yet drawing up the well" indicates that the achievement is not yet complete. "Breaking the jar" leads to danger. The great image commentary says: water above the wooden bucket, this is the well; the gentleman takes this as a model, comforting the people and encouraging them to help each other.

初六，井泥不食，舊井無禽。象曰：井泥不食，下也；舊井無禽，時舍也。九二，井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。九三，井渫不食，為我心惻，可用汲，王明並受其福。象曰：井渫不食，行惻也；求王明，受福也。六四，井甃，無咎。象曰：井甃無咎，修井也。九五，井洌寒泉食。象曰：寒泉之食，中正也。上六，井收勿幕，有孚元吉。象曰：元吉在上，大成也。

The line statement for the first line says: The well is full of mud, the water is not drinkable; this abandoned well even attracts no birds. The small image commentary says: The mud in the well is not edible, because it is at the very bottom; the abandoned well has no birds, because it is abandoned by people. The line statement for the second line says: The spring at the bottom of the well can only reach the small fish below, and the water jar used for drawing water is broken and leaks. The image commentary says: The well's spring shooting up to catch the small fish is because it has no suitable match. The line statement for the third line says: The well has been cleaned but no one drinks from it, making me sad; this water is drinkable, and if the king is enlightened, all people will benefit. The image commentary says: The well has been cleaned but is not used, even travelers feel sorrow; seeking the king's enlightenment is for the sake of shared blessings. The line statement for the fourth line says: The well wall is built with bricks and stones, there is no fault. The image commentary says: Building the well wall with bricks and stones is repairing the well. The line statement for the fifth line says: The well water is clear and cold, like cold spring water, suitable for drinking. The image commentary says: Cold spring water is drinkable because the fifth line is central and upright. The line statement for the sixth line says: The well water is drawn up but not covered, with sincere heart, great good fortune. The image commentary says: Great good fortune in occupying the top position is the great achievement of the well's path.

井改邑不改井者。古人穿地汲水以供人用，故謂之井。井以潔淨為義也。邑，民產也，其屋遷移，井體不改，亦猶人之常德，改過不吝，德行有恆，故曰改邑不改井也。

The Hexagram Statement says, "Well, changing the city but not the well." In ancient times, people dug wells to draw water for communal use, hence the term well. The well signifies purity. "City" refers to the settlement where people live; houses can be moved, but the well itself remains unchanged. This is similar to a person's constant virtue: correcting faults without hesitation, and maintaining virtue consistently. Therefore, the city may change, but the well remains unchanged.

往來井井者。往者來者皆汲引之，而不以貴賤汲引改其清潔之性也。無喪無得者，此舉井體有恆，不隨物之遷變，故終日泉注，未嘗言溢；終日汲引，未嘗言竭也。

"Come and go with diligence." Whether people coming or going, they all draw water from the well; the well does not change its clean nature because the people drawing water are of high or low status. "No loss, no gain" means that the well's essence remains constant, not changing with external circumstances. Therefore, all day long water flows into it, yet it does not overflow; all day long people draw water from it, yet it does not run dry.

汔至亦未繘井，羸其瓶，凶者。繘，綆繩也；汔，將至之義；羸，舒展也。言汲水將至井口，其綆猶未盡出，而鉤舒繩斷，傾覆其瓶，即是勞而無功。喻人行其恩德，須善始令終；若有始無終，不能永保其故，就人事言凶也。書云：為山九仞，功虧一簣是也。

"The water is almost drawn up to the well mouth, but the rope has not yet fully pulled out; the hook is loose and the rope breaks, causing the jar to be overturned, resulting in wasted effort and nothing achieved." "Zi" refers to the rope used for drawing water, "Qi" means about to arrive, and "Ling" means looseness or slackness. This describes a situation where the water is nearly brought up to the well's mouth, but the rope has not yet been completely pulled out, the hook becomes loose, the rope breaks, and the jar is overturned, leading to wasted effort and no results. It is used to illustrate that when people perform good deeds, they must start and finish well; if they start but do not finish, they cannot maintain their original achievements, and this is considered an unfavorable outcome in human affairs. The Book of Documents says that building a mountain nine仞 high, if only one basket of soil is missing, all the previous effort is wasted, which is exactly the same principle.

象曰：木上有水，即是汲水而上，井之象也。君子以勞民勸相者，勞，賚；相，助也。井之為義，養而不窮，以勞賚之恩，勸恤勤恵，令助百姓，使有成功。故周正云：勸助民人，使功日濟是也。

The Great Image Commentary says, "Wood above water," which refers to drawing water up with a wooden bucket, exactly the image of a well. "The superior man thus exerts himself to comfort and reward the people and assist them." "Exerting himself" means comforting and rewarding, while "assist" means helping. The meaning of the well is to nourish people without end; thus, the superior man uses the grace of comfort and reward to encourage and support the people, urging them to help each other, so that undertakings can be accomplished. Therefore, the Zhou said: encouraging and assisting the people so that achievements gradually come to fruition, this is precisely the meaning.

初六井泥不食，舊井無禽者。初六最處井底，即是井下淤泥沉滓而不可食。井既舊穢，不曾淘渫，即禽鳥賤類而尚不向，即人與禽俱在棄舍，故曰舊井無禽。喻人不潔已修行，為人所棄是也。

The line statement for the first line, "Initial Six," says, "The well has mud at the bottom, and the old well has no birds." The initial six is at the very bottom of the well, where mud and filth have accumulated, making the water unfit to drink. Since this well has long been polluted and has never been cleaned or dredged, even birds, which are lowly creatures, do not come near it. This shows that both people and birds have abandoned it, so it is said that the well is abandoned even by birds. This is a metaphor for a person who does not cultivate virtue and is therefore rejected by others.

九二井谷射鮒，甕敝漏者。鮒，井底小魚也。夫井之為道，以下給上為義。今九二與初六相近而附於初，即是附給下之義，如以溪谷之水，從上注下，射轍鮒魚，故曰井谷射鮒也。井不上汲，反以下注，失井之道，又似甕之破漏，出水而注下，故曰甕敝漏也。子夏傳曰：鮒是蝦蟆也。

The line statement for the second line, "Nine in the Second," says, "The well bottom shoots minnows, the jar is broken and leaks." "Minnows" refer to small fish at the bottom of the well. The principle of a well is to supply water from below to above. Now, the second line is closely adjacent to the first line and depends downward on the first line, which becomes supplying downward, like water from a mountain stream flowing down and splashing onto the small fish. Therefore, the spring at the bottom of the well only reaches the small fish. The well water does not rise upward but flows downward, thus losing the original meaning of a well. It is also like a broken jar leaking water, which leaks downward. The "Zixia Commentary on the Changes" says that "minnows" refer to frogs.

九三井渫不食，為我心惻，可用汲，王明並受其福者。為猶使也；渫，治也。言井既淘渫修治，其水清潔，可以食之，猶人德行已成，可以任用。今既不食，即使我中心惻愴，故曰井渫不食，為我心惻。若王者明鑑，用我以為輔弼，既喜其行，又欽其用，故曰王明並受其福也。得人助己而化洽，民之有幸，故獲其福矣。

The third line statement says, "The well has been cleaned but is not used, causing me sorrow in my heart. It can be drawn from, and if the king is wise, he will share in its blessing." "为" is equivalent to "make" or "cause," and "渫" means to clean or purify. This means that the well has already been cleaned and is pure, making it suitable for drinking. This is like a person whose virtue has been cultivated and is ready to be used. Now, however, no one is using it, which causes me sorrow. Therefore, the well is clean but unused, causing me distress. If the king is wise and appoints me as his minister, then I will be happy about his virtue and respect his ability. Thus, if the king is wise, all will share in the blessing. When the king gains the help of a virtuous person and his teachings spread widely, this is a blessing for the people, so everyone receives a blessing.

六四井甃無咎者。甃猶修治也，壞處以磚甃壘也。六四得位無應，得位即可以自處，無應即不可以行。其猶人之為道，無施行之功，即可以修德自處，故無咎也。

The Line Statement for the Fourth Line, "Six in the Fourth," says, "The well is repaired, no blame." "Repaired" refers to the act of repairing and maintaining, meaning the broken parts of the well wall are reinforced with bricks and stones. The Fourth Line is in the correct position but has no corresponding line. Being in the correct position allows it to remain stable and self-restrained, but lacking a corresponding line means it cannot take action. This is like a person's way of dealing with the world. Since there is no opportunity to achieve accomplishments, one can cultivate virtue and remain at ease, thus avoiding blame.

九五井洌寒泉食者。洌，清潔也；寒者，表清潔之義也。餘爻不當貴位，皆修德待用；九五既居尊位，能擇人而用之。以剛居中，下無私應。剛中即能斷制非妄，下無私應即無偏曲之心，猶剛正之主不任貪濁之臣，必須行潔賢明而後始用，故曰寒泉食也。

The Line Statement of the fifth line, "Nine Five" (九五), says, "The well water is clear and cold to drink." "Clear" indicates purity, and "cold" also signifies cleanliness. All other lines do not occupy a position of honor and can only cultivate virtue in waiting for appointment. However, since the Nine Five is already in a position of honor, it can select and employ capable people. It is a yang line located in the center of the upper trigram, and there is no biased correspondence below it. Being strong and centered, it can make decisions without acting recklessly; having no biased response below, it has no partiality or favoritism. This is like a just ruler who will not employ corrupt ministers, but will certainly appoint those who are virtuous and capable. Therefore, it is said to be like cold spring water that is clear and drinkable.

上六井收勿幕，有孚無吉者。凡五榖收成倍於常年者曰收也。上六處井之極，井道大成，如五榖之有收成，故曰井收也。幕是覆蓋也。井既大成，不須覆蓋，而不私其利，使天下悉皆汲引，即是信被天下而致大成，故獲大吉，故曰勿幕有孚元吉也。

The line statement of the sixth line at the top says, "The well is filled but not covered, with sincerity and great good fortune." (The original text mistakenly writes "wu ji" instead of "yuan ji," but we retain it as is.) Whenever the harvest of five grains is double the usual amount, it is called "shou." The sixth line at the top is at the extreme of the Well hexagram, indicating that the nourishing function of the well has been fully realized, just as the harvest of five grains is abundant. Therefore, it is said "the well is filled." "Mu" means to cover. Since the well has already been fully realized, there is no need to cover it, nor should its benefits be kept for oneself; instead, everyone should be able to draw water from it. This represents sincerity spreading throughout the world and achieving great success, thus resulting in great good fortune. Therefore, it is said that without covering and with sincerity, great good fortune is achieved.

離下兊上。革：已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。已日乃孚，革而信之。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉。象曰：澤中有火，革。君子以治厯明時。

The lower trigram of the Revolution hexagram is Li (Fire), and the upper trigram is Dui (Lake), representing fire in the lake. Fire and water extinguish each other, hence the name Revolution. The hexagram statement says: Revolution, only after the appointed day will people believe; beginning, proceeding smoothly, and being favorable to maintaining correctness, regret disappears. The Commentary on the Judgment says: Revolution, water and fire extinguish each other, the middle daughter and the young daughter dwell together but their hearts are not in harmony, hence called Revolution. 'Only after the appointed day will people believe' means that only after the change will people believe in it. Inside there is civilization, and outside there is harmony, hence great smoothness and maintaining correctness; when the change is appropriate, regret disappears. Heaven and earth undergo change and the four seasons are formed, King Tang of Shang and King Wu of Zhou changed the mandate of heaven, above following the heavenly way and below responding to the people's hearts. The significance of the situation of the Revolution hexagram is indeed great. The Great Image Commentary says: Fire in the lake, this is Revolution; the gentleman takes this as a model, to reform the calendar and clarify the sequence of time.

初九，鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。六二，已日乃革之，征吉，無咎。象曰：已日革之，行有嘉也。九三，征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。九四，悔亡，有孚改命，吉。象曰：改命之吉，信志也。九五，大人虎變，未占有孚。象曰：大人虎變，其文炳也。上六，君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。

The line statement for the first line: Use a yellow ox hide to bind tightly. The Small Image Commentary says: Using a yellow ox hide to bind, indicates that at this time there should be no action. The line statement for the second line: After the day has passed, change it, going forward is auspicious, without fault. The Small Image Commentary says: After the day, then change, the action will have a good result. The line statement for the third line: Going to war is ominous, even though holding to the correct path is still dangerous; if the proposal for change is repeated three times and achieves something, then it can gain trust. The Small Image Commentary says: The proposal for change is discussed three times, where else can one go? The line statement for the fourth line: Regret disappears, with sincerity changing the old fate, auspicious. The Small Image Commentary says: Changing the fate and being auspicious, is the will being trusted. The line statement for the fifth line: The great man's change is like a tiger shedding its fur, splendid and brilliant, without needing to consult, already trusted by people. The Small Image Commentary says: The great man's change like a tiger shedding its fur, is his brilliance shining clearly. The line statement for the top line: The gentleman's change is like a leopard shedding its fur, while the petty person only changes his face; at this time, going to war is ominous, while staying in the correct path is auspicious. The Small Image Commentary says: The gentleman's change like a leopard shedding its fur, is his virtue moistened and flourishing; the petty person's change of face, is being obedient to the superior.

革已日乃孚者。革，改變之名，易舊之義，故名革也。革既改舊易新，即是王者創制命令，改前王之法度。以其初施法令，民有所感，未便從伏，必須已竟今日，明日方始從令。故宋□云：人性習常，不說改易；及變之後，樂其所成。故即日不孚，已日乃孚矣，故曰已日乃孚也。已，竟也。

The Hexagram Statement says, "Revolution: Only after the day is completed will trust be established." "Revolution" is the name of the hexagram, meaning the removal of old things, hence the name Revolution. Since revolution involves discarding the old and establishing the new, it refers to a king establishing systems and laws, and changing the regulations of previous kings. Because the laws have just been issued, the people are not yet accustomed to them and will not immediately obey. They must wait until the current day is over and the next day begins before they start to follow the orders. Therefore, Song Zhong said: human nature is accustomed to routine and dislikes change; after the change has been completed, people are happy to enjoy the results it brings. Hence, on the day of the change, they cannot be trusted, but only after the day is over will they be trusted, hence the saying "Only after the day is completed will trust be established." "Yi" means completion. (The character following "Song" is missing in the original text; it is not restored here, but according to the meaning, it should refer to Song Zhong.)

元亨利貞悔亡者。悔之所生，生乎變動也。今革既變故，人心不安，必有憂悔。今革道既當，即得大通，利正而憂悔乃亡，故須備此四德矣。

"Yuan, Heng, Li, Zhen, regret disappears." The emergence of regret and sorrow always arises from change. Now that a transformation has removed the old, people's hearts are naturally unsettled, and there will inevitably be worries and regrets. However, if the way of transformation is properly handled, it will lead to great smoothness and success. By maintaining integrity and benefiting, sorrow and regret will vanish. Therefore, transformation must possess the four virtues of Yuan, Heng, Li, and Zhen.

象曰：澤中有火，革者。火居澤下，火炎上，澤潤下，二性交，故能變革也。君子以治厯明時者，寒暑迭終，日月更運，天時人事，各以時遷，故君子觀茲革象，修治厯數，以明天時也。

The Great Image Commentary says, "Fire in the marsh, Change." Fire is below the marsh, and fire has an upward nature, while the marsh has a downward nature. These two opposing natures contend with each other, thus producing change. "The superior person learns to regulate the calendar and clarify the seasons." The alternation of cold and heat and the succession of day and night mark the movement of heaven and earth. Both heavenly phenomena and human affairs follow the sequence of time. Therefore, the superior person observes this image of change, studies the calendar and mathematics, and uses them to clarify the heavenly seasons and times.

初九鞏用黃牛之革者。鞏，固也；黃，中也；革是牛皮，生曰革，熟曰韋。今初九處革之初，未肯從變，言其執志堅固，守中和之道，不肯造次從變，如似牛皮堅韌，不從改變之命也。

The Line Statement for Initial Nine says, "It is firm as a yellow ox's hide." "Firm" means steadfast, "yellow" is the central color, and "hide" refers to raw leather, while processed leather is called "wei." Now, Initial Nine is at the beginning of a transformation and is not yet willing to change, indicating that it holds fast to its resolve, adheres to the principle of central harmony, and does not hastily follow the trend of change. It is like ox hide, which is tough and does not yield to orders.

六二已日乃革之，征吉無咎者。陰柔之體，不敢為先，故革命已行，竟日之後，乃始從之，故曰已日乃革之。既從革命，無復疑阻，往就於五，不被疑難，故可以征進而獲無咎也。

The Line Statement of the Second Line, "After the day has passed, the change is carried out; proceeding is auspicious, no blame," says that the Second Line is a Yin and flexible entity, not daring to act first. Therefore, the command for change has already been issued and passed through the day before it begins to follow. Hence, it is said that the change is carried out after the day has passed. Since it obeys the command of change, there is no obstruction or doubt. Proceeding to approach the Nine in the Fifth will not meet with suspicion or difficulty, so it is auspicious to move forward without blame.

九三征凶，貞厲，革言三就，有孚者。三處炎極，火性上炎，上體是水，水性柔順。九三以剛居火極，火性剛猛，故有革命之言，而上體三爻以受命令，不敢有違，其言不虛，故曰革言三就有孚也。人既從命，更興征伐，即是非理興師，所以致凶。夫興師動眾，是正道之危，故曰征凶貞厲也。

The third line statement says, "Going on a military campaign brings danger; maintaining sincerity brings peril. The proposal for change is thrice discussed and thus gains trust." The third line is at the peak of the fire trigram, which has an upward nature. The upper trigram is兑, which belongs to water, and water is gentle. The third line, being yang and strong, is located at the extreme of fire, which is fierce and strong, so it proposes a change. The three lines of the upper trigram accept this command without resistance, showing that the proposal is not empty talk. Therefore, the words of change are discussed three times and thus gain trust. Since everyone has already obeyed the command, if one still launches a military campaign, it is an unreasonable act of warfare, thus leading to danger. Any military action itself is a danger to the path of righteousness, so going on a military campaign brings danger, and maintaining sincerity also brings peril.

九四悔亡，有孚改命吉者。無應故有憂悔，能從革命，故曰悔亡也。居水火之際，不為固吝，信彼改命之制，合時之願，所以獲吉，故曰有孚改命吉也。

Nine in the Fourth Line Statement says, "Regret disappears, there is sincerity, and the mandate is changed, resulting in good fortune." It does not have a corresponding line, so it originally had worry and regret; but since it submits to the mandate of change, it is said that regret disappears. It is located at the junction of upper and lower water and fire, not being stubborn or clinging to the old, but instead trusting in the system that changes the old mandate. This conforms to the wishes of the times, thus obtaining good fortune. Therefore, it is said that sincerity and changing the old mandate bring good fortune.

九五大人虎變，未占有孚者。居得尊位，以大人之德，為革之主，即是革去前王之命，為新創之君。信德自著，合人之心，不勞占決，斯湯武之君是也。虎變者，謂改正朔，易服色，取其文章炳煥，又取虎之威猛可畏之義也。

The Line Statement of the Fifth Line, "The great man transforms like a tiger, without divination there is trust," refers to a position of honor. By virtue of the great man's moral character, he becomes the master of change, replacing the heavenly mandate of the previous ruler and establishing a new dynasty. His sincerity and virtue naturally shine forth, aligning with the people's desires, so there is no need for divination to resolve doubts. Kings such as Tang of Shang and Wu of Zhou exemplify this. The term "tiger transformation" refers to changing the calendar and the color of the imperial carriage, symbolizing brilliance and splendor; it also signifies the tiger's formidable and awe-inspiring nature.

上六君子豹變，小人革面，征凶，居貞吉者。處革之極，變道已成。君子居之，雖不如大人之變如虎之文，然亦可順時而行，如豹文之映蔚，故曰君子豹變也。若小人處之，但能變其顏面，順上而已，故曰小人革面也。革變已極，人皆從命，固宜靜處，而更以征伐為求，即是躁擾於人，所以致凶；如靜而居之，皆獲吉，故曰征凶居貞吉也。

The line statement of the Sixth at the Top says, "The superior man changes like a leopard, the inferior man changes his face, going to war brings misfortune, but staying firm and loyal brings good fortune." It is at the extreme point of change, where the process of transformation has already been completed. If a superior man is in this position, although he may not achieve the brilliant transformation of a great man, like the tiger's stripes, he can still follow the trend of the times, like the leopard's spots becoming rich and flourishing, hence the saying that the superior man changes like a leopard. If an inferior man is in this position, he can only change his expression and comply with those above, hence the saying that the inferior man changes his face. Since the change has reached its extreme, everyone has already obeyed the command, and it is time to be quiet and stay in place. If one continues to pursue warfare, it will disturb the people and bring misfortune. On the contrary, if one remains quiet and stays loyal, then good fortune will be obtained. Therefore, it says that going to war brings misfortune, but staying firm and loyal brings good fortune.

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

The lower trigram of the Hexagram of the Cauldron is Xun (Wind), and the upper trigram is Li (Fire). Wood is placed into fire to cook food, and the shape of the hexagram resembles a cauldron, hence the name Cauldron. The Hexagram Statement says: Cauldron, great auspiciousness, smooth and unimpeded. The Commentary on the Judgment says: The Cauldron takes the image of a vessel. Wood is put into fire to cook. The sage cooks food to offer to the Supreme Deity, and also cooks on a large scale to nourish the virtuous. Humble and discerning, the line Six in the Fifth ascends to take the exalted position, resides in the center and corresponds with the yang line, thus achieving great smoothness and unimpededness. The Image Commentary says: Wood above fire, this is the Cauldron; the gentleman takes inspiration from this, establishing proper positions and clearly issuing commands.

初六，鼎顛趾，利出否，得妾以其子，無咎。象曰：鼎顛趾，未悖也；利出否，以從貴也。九二，鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也；我仇有疾，終無尤也。九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：鼎耳革，失其義也。九四，鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。六五，鼎黃耳金□，利貞。象曰：鼎黃耳，中以為實也。上九，鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。

Initial Line Statement: The tripod is overturned, it is appropriate to remove the filth from the tripod; having taken a concubine and she gives birth, there is no fault. The Small Image Commentary says: The tripod's legs are overturned, but this is not against the norm; it is appropriate to remove the filth, in order to comply with the superior party. Second Line Statement: The tripod is filled with food, my opponent is ill and cannot approach me, which is auspicious. The Image Commentary says: The tripod is filled with food, one should be cautious about one's direction; my opponent is ill, and ultimately there is no fault. Third Line Statement: The tripod's ears have a mishap, the lifting is obstructed; the delicious wild chicken is not eaten; waiting for rain, regret is reduced, ultimately auspicious. The Image Commentary says: The mishap to the tripod's ears is losing its proper meaning. Fourth Line Statement: The tripod's legs are broken, the royal delicacies are overturned, the body of the tripod is stained and disorderly, which is dangerous. The Image Commentary says: Overturning the royal delicacies, how can such trust be maintained? Fifth Line Statement: The tripod has yellow ears and a metal handle, it is appropriate to maintain the upright path. The Image Commentary says: The tripod has yellow ears, thus it resides in the center as its actual virtue. Top Line Statement: The tripod has a jade handle, which is greatly auspicious and beneficial in all respects. The Image Commentary says: The jade handle is on top, thus the firm and the yielding each have their proper measure. (In the original text, the character '□' is missing, and the common version uses 'handle', which is not restored here.)

鼎元吉亨者。鼎者，器象之名。故何妥云：古者鑄金為此器，能調五味，變故取新，以成烹飪之用，以供宗廟，次養聖賢。天子以天下為鼎，諸侯以國為鼎，變故成新，尤須當理，故先元吉，後乃亨通，故曰元吉亨也。

The Hexagram Statement says, "The Cauldron: Great Good Fortune, Smooth." The term "Cauldron" is the name of the hexagram derived from the image of an object. Therefore, Hetuo said: In ancient times, people melted metal to make this vessel, using it to blend the five flavors, transforming raw ingredients into cooked ones, and replacing old things with new ones, thus fulfilling the function of cooking. It was used to offer sacrifices in ancestral temples, and secondarily to honor sages. The Son of Heaven regarded the whole world as his cauldron, while the feudal lords regarded their own states as their cauldrons. Removing the old and establishing the new must especially follow propriety, so first there must be great good fortune, then smoothness can be achieved, hence it is said, "Great Good Fortune, Smooth."

象曰：木上有火，鼎者。巽，木也，又為入；離，火也。木入火中，是烹飪鼎之象也。君子以正位凝命者。凝，嚴整也。鼎既變故成新，所以君子象之，正定尊卑之位，使其有別；布示嚴凝之命，使其不妄輕犯也。

The Great Image Commentary says, "Wood above fire, the Cauldron." The trigram Xun symbolizes wood and also means "to enter"; the trigram Li symbolizes fire. Wood entering fire is precisely the image of cooking food and using a cauldron. "The gentleman thus establishes proper positions and solemnly upholds destiny." "Solemn" means to be serious and orderly. Since the cauldron can remove the old and bring forth the new, the gentleman takes this as a model, establishing proper distinctions of rank and status, so that superiors and inferiors are clearly differentiated; he issues strict and solemn decrees, so that people dare not act lightly or violate them.

初六鼎顛趾，利出否，得妾以其子，無咎者。趾，足也；顛，倒也。鼎之為義，下實上虛，虛以納物，實以受物也。今初六以陰處下，即是鼎口向下，鼎足倒上，即是鼎傾覆，足倒在上，故曰鼎顛趾也。鼎既顛趾，其所利者，利在傾棄鄙穢之物，故曰利出否也。以事明之，亦猶正室雖亡，媵妾不可為室主；若以妾為室主，亦猶鼎之顛趾，咎莫大焉。妾若有子，即母以子貴，以此繼室，猶可免咎，故曰得妾以其子無咎也。

The line statement for the first line, "Six at the Beginning," says, "The tripod is overturned at its foot, it is advantageous to expel what is impure, to take a concubine and use her son, there is no blame." "Foot" refers to the foot, and "overturned" means reversed. The meaning of the tripod is that the lower part is full and the upper part is empty: the empty part is used to hold things, and the full part is used to receive things. Now, the first line, which is a yin line, is in the lowest position, which is like the tripod's mouth facing down and its foot facing up, meaning the tripod is overturned, with the foot on top. Therefore, the tripod is overturned. Since the tripod is overturned, its advantage is that it can expel the impure things inside. In terms of human affairs, this is similar to the case where although the main wife has died, the concubine cannot become the head of the household. If a concubine is made the main wife, it is like the tripod being overturned, which is a great mistake. However, if the concubine gives birth to a son, she can become the main wife through her son, thus avoiding blame. Therefore, taking a concubine who gives birth to a son results in no blame.

九二鼎有實，我仇有疾，不我能即，吉者。實為陽也；即，就也。鼎之為義，虛中待物，乃是其常。今九二以陽居中，失虛中之義，施之人事，即是志意盈滿，不受規誨，故曰鼎有實也。我仇謂五也，仇，匹也。然六五是我之仇匹，有乘剛之疾，不得來就於我，為六五下有二剛爻為疾也。我得全其志，不為驕盈，即獲吉也，故曰我仇有疾，不我能即吉也。

Nine Two Line Statement says, "The tripod has something in it; my match has an illness, cannot come close to me, and this is auspicious." "Something" refers to a yang line, and "come close" means to approach. The normal way of the tripod is to have a hollow center to receive external things. Now, Nine Two is a yang line located in the middle of the lower trigram, losing the meaning of being empty and waiting to receive things. In terms of human affairs, this signifies being self-satisfied and not listening to advice or teachings. Therefore, the tripod is full. "My match" refers to Six Five. "Match" here means to be compatible. Six Five is originally the one meant to be compatible with me, but it has the illness of being overly dominant over the yang lines. Therefore, it cannot come close to me. This is because Six Five is separated from me by Nine Three and Nine Four, which are both yang lines, becoming its illness. In this way, I am able to preserve my own aspirations and not become arrogant, thus obtaining auspiciousness. Therefore, my match having an illness and being unable to come close to me is actually auspicious.

九三鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉者。鼎之為義，下實上虛。九三既處下卦之上，即是鼎耳。鼎耳之用，唯在虛空，以待而舉之。今九三以陽處之而自實塞，即是變革鼎耳之常道也，故曰鼎耳革。以人事明之，是懷小人之行而自實塞，不納賢良，故曰其行塞也。既無虛中待物之心，物亦不來歸已，猶之雉膏美物而終不得食，故曰雉膏不食也。方雨虧悔終吉者，此戒其勿行剛處亢，以柔和為用。若不全任剛亢，務在和通，方欲為此和通，即虧減其悔，終獲吉矣。雨喻陰陽和順也。

The third line statement says, "The tripod's handle is changed, its movement is blocked, the fat wild fowl is not eaten, rain comes and regret is reduced, ultimately it is auspicious." The meaning of the tripod is that the lower part is full and the upper part is empty. The position of the third line in the lower trigram corresponds exactly to the position of the tripod's handle. The function of the tripod's handle is entirely to be hollow, allowing the lifting handle to pass through and lift the tripod. Now, the third line has a yang line in this position and is itself full, which changes the normal function of the tripod's handle, so it is said that the tripod's handle has a change. In terms of human affairs, this means having the behavior of a petty person and being self-conceited, unwilling to accept the virtuous, so its movement is blocked. Since it lacks a humble heart to accept things, external things do not come to it, just like the fat wild fowl placed there but never eaten, so it is said that the fat wild fowl is not eaten. "Rain comes and regret is reduced, ultimately it is auspicious" is a warning not to be overly strong and to be in an extreme state, but rather to use softness. If one does not entirely rely on strength and instead seeks harmony and smoothness, then when it is about to become harmonious, regret is reduced and ultimately auspicious. "Rain" here symbolizes the smooth flow of yin and yang.

九四鼎折足，覆公餗，其形渥，凶者。餗是八珍糝，鼎之實也；渥，沾濡之貌。九四應在初，初已傾棄穢物，即九四有以受其珍美之物也。九四上近於五，即有承五之心；下又應初，又有施下之義。既承且施，力所不任，即致折足而傾棄其餗，故曰鼎折足，覆公餗。鼎足既折，覆於地，即被沙滷沾濡。喻之於人，智小謀大，力小任重，受其至辱，災及其身，故曰其形渥凶。

The line statement for the fourth line, "Nine in the Fourth," says, "The tripod's leg breaks, the public food is overturned, its form is stained, and there is misfortune." "Food" refers to the delicately prepared rice porridge with eight kinds of delicacies, which is the food in the tripod. "Stained" means the state of being wet and polluted. Nine in the Fourth corresponds with Six at the Beginning, which has already removed the dirty things, so Nine in the Fourth is able to receive the delicious food. Nine in the Fourth is closely adjacent to Nine in the Fifth above, so it has the heart to serve Nine in the Fifth. It also corresponds with Six at the Beginning below, so it has the responsibility to benefit those below. It must both serve above and benefit below, but its strength is insufficient, leading to the breaking of the tripod's leg and the overturning of the public food. When the tripod's leg breaks, the body of the tripod falls to the ground and is stained by mud, sand, and soil. Using a person as an analogy, this is like having shallow wisdom yet planning great affairs, and weak ability yet shouldering heavy responsibilities, thus suffering great disgrace and misfortune that affects oneself. Therefore, it is said that the body of the tripod is in disorder and there is misfortune.

六五鼎黃耳金利貞者。黃，中，謂五也；金，剛，謂二也；者，扛鼎之物也。六五以柔居中，故曰黃耳；應在九二，以柔納剛，納金而以舉之，故曰金也。所納剛正，不為虛妄，故曰利貞。

The Line Statement of the Fifth Line says, "The tripod has a yellow ear and a golden handle, favorable to uprightness." (The original text lacks the character 'handle' after 'golden,' and in the interpretation, the phrase 'which is the object used to carry the tripod' is missing the character 'handle' before it. The text is recorded as is without supplementation.) 'Yellow' represents the central and proper color, referring to the Fifth Line; 'gold' symbolizes strength, referring to the Second Line. The missing character refers to the crossbar on the tripod's ear used for lifting it. The Fifth Line, being yin and soft, occupies the center of the Upper Trigram, hence 'yellow ear'; it corresponds with the Second Line, which is yang and strong, and accepts the yang with flexibility, akin to receiving the metal handle to lift the tripod, hence 'gold.' Since what it accepts is both strong and proper, not involving falsehood, it is favorable to uprightness.

上九鼎玉□，大吉無不利者。堅剛之物而懷潤澤之性，喻道大成而有斯美。體剛履柔，是用玉而以自舉，故曰鼎玉也。應不在下，不私其用，故獲大吉而無不利，故曰大吉無不利也。

The line statement for the top yang line says, "The tripod is paired with jade handle, great auspiciousness, no misfortune." (The original text has a missing character after 'jade,' which is now left uncorrected and is considered to be 'handle.') Jade is a hard and strong substance, yet it also possesses a warm and gentle nature, symbolizing the perfection of the Dao and the possession of such virtues. The top yang line, being inherently yang and resting on a yin line below, is like using the jade handle to lift the tripod, hence the saying that the tripod is paired with a jade handle. Since there is no corresponding line below it, it does not claim the function of the tripod for itself, thus achieving great auspiciousness and no misfortune, hence the statement of great auspiciousness and no misfortune.

震下震上。震：亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：震亨。震來虩虩，恐致福也；笑言啞啞，後有則也。震驚百里，驚逺而懼邇也。出可以守宗廟社稷，以為祭主也。象曰：洊雷，震。君子以恐懼修省。

The Zhen hexagram consists of two Zhen trigrams, representing continuous thunder, hence the name Zhen. The hexagram statement says: Zhen, smooth and unimpeded. When thunder strikes, all are frightened and trembling, but afterwards they can laugh and talk freely; the thunder shakes a hundred miles away, yet the chief priest does not lose his ladle or the fragrant wine. The Commentary on the Judgment says: Zhen brings smoothness and unimpededness. "Zhen comes with fear" brings blessings through fear; "laughing and talking joyfully" indicates that after the fear, actions become orderly. "Thunder shakes a hundred miles" means that people far away are startled and those nearby are afraid. When the eldest son goes out, he can guard the ancestral temple and state sacrifices, serving as the chief priest. The Image Commentary says: Continuous thunder is Zhen; the gentleman takes this as a model, cultivating himself with reverence and examining his faults.

初九，震來虩虩，後笑言啞啞，吉。象曰：震來虩虩，恐致福也；笑言啞啞，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：震來厲，乘剛也。六三，震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。九四，震遂泥。象曰：震遂泥，未光也。六五，震往來厲，億無喪有事。象曰：震往來厲，危行也；其事在中，大無喪也。上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎，婚媾有言。象曰：震索索，中未得也；雖凶無咎，畏鄰戒也。

Initial Nine (Chu Jiū) Line Statement: When thunder sounds, one is afraid and trembling, but afterwards can laugh and be at ease, which is auspicious. The Small Image Commentary says: The sound of thunder causes fear, which brings blessings; laughing and talking freely indicates that after the event, there is order. Six Two (Liù Èr) Line Statement: Thunder strikes and brings danger; one laments the loss of money, climbs to a high hill, and does not need to search for it, for it will be regained after seven days. The Image Commentary says: Thunder brings danger, because Six Two is above a strong line. Six Three (Liù Sān) Line Statement: Under thunder, one is anxious and uneasy; acting in fear brings no calamity. The Small Image Commentary says: The trembling under thunder is because Six Three is in an improper position. Nine Four (Jiǔ Sì) Line Statement: Under thunder, one is trapped in mud. The Image Commentary says: Being trapped in mud is because its way has not yet been fully realized. Six Five (Liù Wǔ) Line Statement: Thunder coming and going both bring danger; after lamenting, there is no loss, and one can take charge of great affairs. The Image Commentary says: Thunder coming and going brings danger, because the action is in a difficult situation; what it undertakes is in the middle way, so there is no great loss. Top Six (Shàng Liù) Line Statement: Under thunder, one is shivering and uneasy, looking around anxiously, and going forward brings misfortune. Thunder falls on the neighbor rather than oneself, so there is no blame; but there may be words of blame between relatives. The Image Commentary says: Shivering under thunder is because the virtue of the center has not yet been attained; although there is misfortune, there is no blame, because seeing the neighbor's misfortune serves as a warning.

震亨者。震，動也。此象雷之卦，雷是天之威動也。雷之威震，人皆驚懼，因此恐懼而乃修德，恭儉整肅，所以獲通，故曰震亨也。

The Hexagram Statement says, "Zhen, Heng." "Zhen" means movement or shaking. This hexagram is symbolic of thunder, representing the shaking of heaven. When the power of thunder is unleashed, all people are startled and fearful. Because of this fear, people cultivate virtue, show respect and humility, and discipline themselves, thus achieving harmony and success, hence it is said, "Zhen, Heng."

震來虩虩，笑言啞啞者。虩虩，恐懼之貎；啞啞，語笑之聲。故迅雷風烈，君子為之變容。天既威震，人皆恐懼，不敢怠慢，遂乃修德。道成德立，福慶亦至；福至之後，方敢喜樂，故曰笑言啞啞也。

"Zhen comes with fear and trembling, laughter and joy follow." "Xu xu" means the appearance of fear and anxiety, while "ya ya" refers to the sound of laughter and talk. Therefore, the Analects records that when encountering a sudden thunderclap or a fierce wind, Confucius would necessarily change his expression. Since Heaven has already shown its solemn anger, all people feel fear and dare not be negligent, thus cultivating virtue. When one's spiritual practice is established and virtue is firmly grounded, blessings and good fortune naturally come. Only after blessings arrive can one laugh and be joyful, hence the saying that one can laugh freely afterwards.

震驚百里，不喪匕鬯者。匕者，其形如箄，可以舉鼎中之物也；鬯是香草，取之釀酒，祭廟之用也。震卦體屬長子，若君出於外，或為巡狩等事，即長子監臨於國，威震肅齊，廣及百里。百里者，取雷震百里之義。承主祭祀粢盛之器，守而不失，故曰不喪匕鬯也。

"The thunder shook a hundred miles, yet the sacrificial vessels were not lost." The "匕" is shaped like a bamboo basket and is used to take meat from the cooking vessel during sacrifices. The "鬯" is a type of fragrant herb, used to make sacrificial wine for worshiping ancestors. The Zhen trigram among the Eight Trigrams represents the eldest son. If the sovereign goes out, such as on a tour of inspection, the eldest son remains to govern in his place, with dignity and strict order, his authority reaching a hundred miles. The phrase "a hundred miles" refers to the sound of thunder that can shake a hundred miles. He takes charge of conducting the worship and managing the ritual vessels, and he guards them properly without losing them, hence it is said that neither the "匕" nor the "鬯" were lost.

象曰：洊雷，震者。洊者，因仍之義。雷聲連續，威震相仍，雷電赫赫，故曰洊雷震也。君子以恐懼修省者，恐，怖也；懼，驚駭也。君子立身，恆懷驚肅，若臨泉谷，如履薄冰。況遇天之威怒，彌益修身，省察已過也。

The Great Image Commentary says, "Recurring thunder, Zhen." "Recurring" means continuous and successive. Thunder sounds one after another, its power unceasingly following, with lightning and thunder clearly shaking the ears. Therefore, recurring thunder is called Zhen. "The superior man uses this to be fearful and to examine himself." "Fear" means dread, and "trembling" means alarm. The superior man in his conduct and existence maintains constant vigilance and reverence in his heart, as if standing before a deep abyss or walking on thin ice. Moreover, when encountering the anger of Heaven, he must even more diligently cultivate himself and examine his own faults.

初六震來虩虩，後笑言啞啞吉者。以剛處卦之先，剛則不暗於幾，先則能有前識。當威振之時，天威大行，而能懼以修德，遂至笑語之盛，吉福臻焉。

The line statement for the first line, which is actually the line of the first yang line (initial nine), says, "Thunder comes with fear, but later there is laughter and joy, resulting in good fortune." The original text labels this line as "initial six," but it actually refers to the first yang line. The text is quoted as is. A yang line in the first position signifies that the yang energy is strong and leads the hexagram. Because it is strong, it can perceive subtle details without confusion; because it is in the first position, it can foresee events. At the time when the power of thunder is fully exerted, the heavenly authority spreads its majesty throughout the world. However, it can cultivate virtue through fear, and thus eventually reaches a state of laughter and joy, bringing good fortune and blessings.

六二震來厲，億貝，躋于九陵，勿逐，七日得者。初九以剛居下，因懼修徳，即是有德之人。今六二不能敬剛陽、尊有德，而反乘之，即為天之所誅罰，故威震若來，即致危厲。哀嗟傷嗟，亡其資貨糧用之屬也，故曰震來厲，億□貝也。億，傷嘆之辭也；貝者，資貨糧用之屬也。違天不敬，遂被天誅，懼天之威，而乃迯竄。威嚴大行，人不容舍，無糧而走，必將困危。雖超九陵，不過七日，為有司所獲，故曰躋于九陵，勿逐，七日得也。

The line statement for the second line says, "Thunder comes with danger, lamenting the loss of wealth, ascending to the nine hills, do not pursue, it will be recovered in seven days." (In this explanation, one character 'loss' is missing, marked as '□' and not restored.) Initially, the first line is a strong yang line at the very bottom, fearing and cultivating virtue, which is the way of a virtuous person. Now the second line fails to respect the strong yang and honor the virtuous, instead riding upon it, thus suffering divine punishment. Therefore, when the thunderous power comes, it incurs danger. It laments and mourns, losing its wealth and grain. Thus, thunder brings danger and lamentation over the loss of wealth. 'Yi' is a term expressing lamentation, and 'Bei' refers to wealth and grain. It defies heaven's will and lacks reverence, thus suffering heavenly punishment. Fearing the majesty of heaven, it flees and hides. At this time, the majesty of heaven is prevalent, and no one dares to shelter it. Without food and fleeing, it must surely fall into hardship and peril. Even if it climbs to the high hills, it will not be pursued, and will be captured naturally within seven days. Thus, ascending to the nine hills, no need to pursue, it will be recovered in seven days.

六三震蘇蘇，震行無眚者。蘇蘇是心懐憂慮不安之貌。六三履位不正，心恆憂慮，不獲安寧，故曰震蘇蘇也。雖心不安，而不乘剛，不為乖逆，故可以懼行而無災眚，故曰震行無眚也。

The Line Statement for the Third Line, "Six in the Third," says, "Zhen Su Su, Zhen Xing Wu Sheng." "Su Su" describes a state of worry and unease. The Third Line is a Yin line in a Yang position, which is an improper placement, leading to constant worry and lack of peace, hence the feeling of anxiety under the thunder. However, although it is anxious, it does not ride over a strong Yang line, and its actions are not rebellious. Therefore, it can act amidst fear without suffering misfortune, hence saying that acting in fear brings no calamity.

九四震遂泥者。泥，沉溺也。九四以剛陽之質，在四陰之中，為四陰之主，固宜挺身獨立，以安於眾。若以自懷恐懼，不能挺，即致泥溺沉困於難。故鄭眾云：身既不安，豈能安眾是也。

The fourth line statement says, "Zhen follows and becomes mired." "Mired" means to be trapped and overwhelmed. The ninth line at the fourth position, being a yang line, is located among four yin lines and is the master of these yin lines. It should stand firm on its own to stabilize others. If it itself is full of fear and cannot stand firm, it will be trapped in mire and suffer from difficulties. Therefore, Zheng Zhong of the Eastern Han dynasty said: If one cannot stabilize oneself, how can one stabilize others? This is exactly the meaning.

六五震往來厲，億無有事者。往即無應，來又乘剛，往之與來，不免危厲也。夫處威厲之時而居尊位，即是天助君命，威令大行，斯乃有事之機矣。故戒之曰：但保其位，守中自安，能髙大其行，無所失，即懷大事，故曰億無有事也。

The Line Statement of the Fifth Line, "Zhen comes and goes with danger, myriad things without loss, there is no affair," is interpreted in the commentary as "myriad things without any affair," which is slightly different from the original Line Statement. Here, it is recorded as is. It moves forward without a corresponding line above, and when it retreats, it is riding on top of the strong line Nine in the Fourth. Whether moving forward or backward, danger is inevitable. However, being in a time of great movement and authority while occupying a position of honor, this is precisely the moment when Heaven supports the sovereign's command and decree, enabling great action. Therefore, it is warned that as long as one maintains one's position, stays centered, and remains secure in one's place, one's actions will be grand and without error, allowing one to shoulder great responsibilities. Thus, even in lamentation, one can still take charge of major affairs.

上六震索索，視矍矍，征凶，震不于其躬，于其鄰，無咎，婚媾有言者。索索，不安不専之貎；矍矍，視不正不審諦之容也。上六處震之極，是懼之極矣。既居極懼之地而欲求安，亦不能得，故心懷不安，乃索索然；而所瞻視又不専審，乃矍矍矣。憂懼若此，更有徵即將有凶危至，故曰征凶也。若所懼之事非是已作，若因鄰家有事，懼相連及，預先防戒，即得免咎，故曰震不于其躬，于其鄰，無咎。處極懼之時，雖復姻親，亦不無相疑之言，故曰婚媾有言也。

The line statement for the sixth line at the top says, "Zhen (Thunder) is trembling, looking about anxiously, going forward is dangerous. Zhen does not strike upon oneself but upon one's neighbor, there is no blame, marital relations have words." "Trembling" refers to a state of mental unease and scattered attention; "looking about anxiously" refers to a gaze that is wandering and unable to focus clearly. The sixth line at the top is at the extreme point of the Zhen hexagram, meaning fear has reached its peak. Since it is in a place of extreme fear yet still seeks safety, it naturally cannot obtain it, thus the mind is restless and trembling; the vision is unable to focus, so it looks around anxiously. When fear has reached this level, if one still wishes to move forward, danger and misfortune will come, hence going forward is dangerous. If the fear is not caused by oneself but rather due to a problem in the neighbor's house causing concern about being involved, and one is therefore cautious and prepared in advance, then there will be no blame, hence when the thunder strikes the neighbor rather than oneself, there is no blame. In a state of extreme fear, even among marital relations, there is inevitably suspicion and words exchanged, hence marital relations have words.

艮下艮上。艮其背，不獲其身，行其庭，不見其人，無咎。彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也，是以不獲其身，行其庭不見其人，無咎也。象曰：兼山，艮。君子以思不出其位。

The upper and lower parts of the Gen hexagram are both Gen, representing two mountains piled upon each other. Its meaning is to stop, hence it is named Gen. The hexagram statement says: "Keeping the mind on the back, one cannot see one's own body; walking in one's courtyard, one cannot see the people in the courtyard, thus there is no fault." The Commentary on the Judgment says: "Gen" means to stop. When one should stop, one stops; when one should move, one moves. Neither movement nor stillness goes against the right time, thus its way is bright. "Stopping in the right place" means stopping where one should stop. The yao of the upper and lower parts are in opposition but not in harmony, and they are not close to each other, hence one cannot see one's own body or the people in the courtyard while walking, thus there is no fault. The Image Commentary says: Two mountains piled upon each other, this is Gen. The gentleman takes this as a model, and his thoughts do not go beyond his position.

初六，艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。六二，艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。九三，艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。六四，艮其身，無咎。象曰：艮其身，止諸躬也。六五，艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。上九，敦艮，吉。象曰：敦艮之吉，以厚終也。

The line statement for the first line says: Stop your toe, without fault, suitable for long adherence to the right path. The small image commentary says: Stopping the toe indicates not yet losing the right path. The line statement for the second line says: Stop the calf, unable to lift the foot it follows, thus the mind is not at ease. The small image commentary says: Unable to lift the following foot, because the nine in the third line does not yield. The line statement for the third line says: Stop at the waist, tearing the flesh of the back, danger as if fire burns the heart. The small image commentary says: Stopping at the waist, danger as if fire burns the heart. The line statement for the fourth line says: Stop your body, without fault. The small image commentary says: Stop the body, is to hold fast to oneself and stop. The line statement for the fifth line says: Stop your mouth, speak in order, regret disappears. The small image commentary says: Stop the mouth, because the six in the fifth line is in the center and upright. The line statement for the top line says: Stop with sincerity, auspicious. The small image commentary says: The auspiciousness of sincerity is due to its thickness and goodness to the end.

艮其背。艮者，靜止之義。此卦象山之為體，安然靜止，不動不移，故以為名也。以人事喻之，貪慾之情，傷性壞義，防其動欲，制其未成。故老子云：不見可欲，使心不亂是也。背者，無見之物，今既止在其背，目之不見，即動欲之情不生，故曰艮其背也。

The Hexagram Statement says, "Gentle restraint on the back." "Gentle restraint" means stillness. This hexagram takes its image from the form of a mountain, which is stable and still, unmoving and unchanging, hence its name. Using human affairs as an analogy: desires that are greedy will harm one's nature and destroy righteousness, so one should guard against them when they first arise and restrain them before they take shape. Therefore, the Tao Te Ching says: if one does not look at things that can cause greed, the mind remains undisturbed, which is exactly this principle. The back is a part of the body that is not visible; now that the mind is restrained on the back, which cannot be seen by the eyes, the restless desires will not arise, hence it is said, "Gentle restraint on the back."

不獲其身，行其庭不見其人，無咎者。夫對面而止，即情有所動，抑傷其情而強使止，患必生焉。今止在其背，故不獲其身，雖行於庭不見其人，即無咎矣。

"If one does not perceive his own body, walks through the courtyard without seeing people, there will be no fault." If one stops the action face to face, emotions will be stirred; forcing suppression that harms emotions and trying to stop them forcibly will surely lead to calamity. Now, the stopping is done from behind, so one does not perceive one's own body; although walking through the courtyard, one does not see the people in it, thus there is no error.

象曰：兼山，艮者。孔氏云：兩山兼重，謂之兼山也。直置一山，已能鎮止；兩山重迭，止義彌大，故曰兼山艮也。君子以思不出其位者，艮之為義，各止其所，故君子象之，思慮不出已位，不妄動求，不相侵也。

The Great Image Commentary says, "Two mountains overlapping, it is Gen." Kong Yingda explains: two mountains piled upon each other are called "two mountains overlapping." A single mountain alone is already sufficient to signify stillness and stability; when two mountains overlap, the meaning of stillness becomes even more profound, hence it is called "two mountains overlapping, Gen." "The gentleman takes this as a model, and his thoughts do not go beyond his position." The meaning of Gen lies in the fact that all things come to rest in their proper places. Therefore, the gentleman takes this as a model, ensuring his thoughts do not exceed his position, not acting rashly to seek more, and not encroaching upon others' duties.

初六艮其趾，無咎，利永貞者。趾，足也，又處卦之下，即是趾在於足。既止於是，不為躁動，而得無咎，故曰艮其趾無咎。靜止之初，心無動欲，其利在於永長貞正，故曰利永貞也。

The Line Statement for the first line of the initial hexagram says, "Hold fast to the foot, no blame, advantageous to maintain constancy." "Foot" refers to the foot, and it is located at the lowest position of a hexagram, corresponding to the toe of the foot. Since it is held fast there and does not act rashly, there is no fault, hence holding fast to the foot brings no blame. Being at the beginning of stillness, the mind has not yet developed impetuous desires; at this time, the advantage lies in maintaining constancy, hence it is advantageous to hold fast to constancy.

六二艮其腓，不拯其隨，其心不快者。腓，腨腸也；拯，舉也；隨謂足也。六二止於腓，腓體動躁，屈伸搖動，皆隨其足。今止在腓腸，足既不舉，腓無由動，故艮其腓不拯其隨也。腓性動躁而強止之，則傷其本性，情與體乖，故其心不能快樂矣，故曰其心不快也。

The Line Statement for line six-two says, "It stops the calf, fails to lift the foot, and the heart is not at ease." "Calf" refers to the part of the leg below the knee, "lift" means to raise, and "foot" refers to the foot. Since the calf always follows the foot, the place where line six-two stops is the calf. The calf is naturally active, bending and swaying with the foot. Now, by stopping the movement at the calf, the foot is not lifted, and thus the calf has nowhere to move. Therefore, stopping the calf prevents the lifting of the foot it follows. The calf is naturally active, yet it is forced to be still, which harms its natural disposition. The emotion and the body are in conflict, so the heart is not at ease, hence the statement that the heart is not at ease.

九三艮其限，裂其夤，厲熏心者。限是身之中，人繫帶之處。三居兩卦之際，實時止在其限，故曰艮其限也。夤，當脊中之肉也；熏，燒灼也。三既處二卦之際，即上下不通，是分裂其夤，身將矣，乃憂危之切，故熏灼其心，故曰厲熏心也。然君子治國，若治於身，上下不通，君臣不接，故裂夤即身亡，不接則國。故王云：體分兩主，大器矣。大器謂國之與身也。

The line statement for the third line, "Nine in the Third," says, "It stops at the waist, the flesh of the spine is torn, and there is danger as if the heart is scorched." "Limit" refers to the middle part of the body, that is, where a person would tie a belt. The third line is located at the junction of the two upper and lower "Geng" trigrams, so it stops exactly at the waist, hence it is said to stop at the waist. "Yin" refers to the flesh in the center of the back, and "xun" means scorching. Since the third line is at the junction of the two trigrams, the upper and lower parts cannot communicate, just as if the flesh on the back is torn apart, the body thus becomes in danger. This sense of peril and anxiety is like fire scorching the heart, hence it is said that the danger is like the heart being scorched. (The original text has missing characters below "body will" and "not connected then country," but they are recorded as is without supplementation.) A gentleman governing the country is like regulating his own body: if the upper and lower parts are not connected, the ruler and ministers are not in communication; if the back is torn, the body will die, and if the ruler and ministers are not in communication, the country will perish. Therefore Wang Bi said: if a body is ruled by two masters, then this great vessel is in danger. "Great vessel" refers precisely to the country and the body.

六四艮其身，無咎者。已入上體，與九三相得，兩體不分，全乃謂之身。履得其位而全其身，不陷非妄，所以無咎也。

The Line Statement of the Fourth Line, "Gen its body, no blame," indicates that it has already entered the structure of the Upper Trigram. It harmonizes well with Nine in the Third, and the upper and lower parts are no longer separated, thus forming a complete entity called "body." It is a Yin line in a Yin position, hence it is properly placed and can preserve itself, avoiding involvement in wrongdoing, thus there is no blame.

六五艮其輔，言有序，悔亡者。輔，夾車也。六五艮於輔頰之間，即是慎止言語，密於樞機，故曰口無擇言，言有倫序，所以悔亡，故曰言有序悔亡也。

Six in the Fifth Line Statement says, "The mountain stops at its auxiliary part; speech is orderly, regret disappears." "Auxiliary" refers to the jawbone on both sides of the face. The position where the Sixth in the Fifth Line stops is between the jaw and the cheek, meaning to be cautious in controlling speech and to guard the key point of speech tightly. Therefore, as the Classic of Filial Piety says, one does not utter words that are not in accordance with the law, and speech is orderly and well-organized, so regret is eliminated. Hence, it is said that orderly speech leads to the disappearance of regret.

上九敦艮吉者。敦，厚也。居止之極，敦厚在上，不為妄累所牽，故獲吉也。

The line statement for the Upper Ninth line says, "Gentle and firm, auspicious." "Gentle" refers to being thick and solid. It is at the extreme point of the stillness principle, residing at the top with a thick and solid virtue, not being dragged by false and perverse influences, thus attaining auspiciousness.

下經三。艮下巽上。漸：女歸吉，利貞。彖曰：漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛得中也。止而巽，動不窮也。象曰：山上有木，漸。君子以居賢徳，善俗。

This is the third volume of the Lower Classic. The hexagram of Jian has the lower trigram of Gen (Mountain) and the upper trigram of Xun (Wind), representing trees on a mountain growing in order, hence the name Jian. The hexagram statement says: Jian, it is auspicious for a woman to marry, and it is favorable to maintain the right path. The commentary on the judgment says: Jian means progressing in order, hence it is auspicious for a woman to marry. Advancing to the correct position, going forward will certainly bring merit. Following the right path can rectify the state. The position of nine five is yang and in the center. It is internally still and externally compliant, so action will not lead to hardship. The image commentary says: Trees on a mountain, this is Jian; the gentleman takes inspiration from this, placing the virtuous in their proper positions, thus improving customs.

初六，鴻漸于干，小子厲，有言，無咎。象曰：小子之厲，義無咎也。六二，鴻漸于盤，飲食衎衎，吉。象曰：飲食衎衎，不素飽也。九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：夫征不復，離群醜也；婦孕不復，失其道也；利用禦寇，順相保也。六四，鴻漸于木，或得其桷，無咎。漸至未齊。象曰：或得其桷，順以巽也。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：終莫之勝吉，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。象曰：其羽可用為儀吉，不可亂也。

The line statement for the first line (initial six): The wild geese gradually fly to the water's edge, the young man is in danger and will be blamed, but there is no fault. The small image commentary says: The young man's danger is, by nature, without fault. The line statement for the second line (six in the second): The wild geese gradually fly to the rock, enjoying food and happiness, which is auspicious. The image commentary says: Enjoying food and happiness means it is not using the salary in vain. The line statement for the third line (nine in the third): The wild geese gradually fly to the high ground; the husband goes to war and does not return, the wife is pregnant but cannot give birth, which is dangerous; it is favorable to resist foreign invaders. The image commentary says: The husband going to war and not returning is leaving his own kind; the wife being pregnant but not giving birth is losing the right path; it is favorable to resist foreign invaders because they are in harmony and protect each other. (The four characters 「渐至未齐」 are the title of this section in the original book's margin, indicating that this volume discusses the hexagram of gradual change up to the hexagram of not yet completed, not part of the main text.) The line statement for the fourth line (six in the fourth): The wild geese gradually fly to the tree, perhaps finding a straight branch to rest on, which is without fault. The image commentary says: Finding a straight branch is because it is gentle and humble. The line statement for the fifth line (nine in the fifth): The wild geese gradually fly to the hill, the woman is unable to conceive for three years, but ultimately no one can surpass it, which is auspicious. The image commentary says: Ultimately no one can surpass it and it is auspicious, meaning the wish has been fulfilled. The line statement for the top line (nine at the top): The wild geese gradually fly to the high ground, its feathers can be used for ceremonial adornment, which is auspicious. The image commentary says: The feathers can be used for ceremonial adornment and it is auspicious, meaning this virtue cannot be disturbed.

漸女歸吉，利貞者。漸者，徐進之名；歸，嫁也。女子生有外成之義，以夫為家，故嫁為歸也。女人之嫁，備禮乃行，吉斯善矣，故曰女歸吉也。漸進禮全，嫁娶之正，故曰利貞也。

The hexagram statement says, "Gradual progress: A woman going back is auspicious, and it is favorable to maintain integrity." "Gradual" refers to the name of slow and steady advancement. "Return" means marriage. A woman by nature has the meaning of marrying and establishing a family, taking her husband's family as her own, hence marriage is called "return." A woman must have proper rites and ceremonies before she can go to her husband's home, and only then is it considered auspicious and good, hence marriage is auspicious. Proceeding gradually and with proper rites is exactly the proper way of marriage, hence it is favorable to maintain integrity.

象曰：山上有木，漸者。山上生木，漸漸進長，因山而髙，非是忽然而起，故曰漸之進也。君子以居賢徳善俗者，君子求人，須求賢徳，使其居位，發施教令，善誘風俗也。侯果云：賢者，徳成之名；徳是資賢之實也。

The Great Image Commentary says, "A mountain with a tree on top, gradual progress." A tree growing on a mountain gradually ascends, appearing tall because of the mountain's elevation, not suddenly emerging. Therefore, this signifies gradual progress. "The gentleman thus resides in virtue and improves customs" means that the gentleman must select virtuous people, place them in appropriate positions, issue edicts, and guide the people to improve customs. Hou Guo of the Tang dynasty said: "Xian" refers to a title for those who have achieved moral excellence, while "De" represents the essential substance that cultivates the virtuous.

初六鴻漸于干，小子厲，有言，無咎者。鴻是水鳥，以況從下至髙漸進之義。乾，水涯也。鴻之進至於水涯，故曰鴻漸于干也。進未得位，必被凌辱，乃困於小子，危於謗言，故曰小子厲有言也。雖困於小人之言，而但懷道徳，安能損於君子之道，故曰無咎也。乾亦喻水上非安之所，更以無應也。

The line statement for the first line, "Six at the Beginning" says, "The wild goose advances to the dry land, the young man is in danger, there is slander, but there is no blame." The wild goose is a water bird, and its gradual flight from lower to higher places symbolizes proceeding step by step. "Dry land" refers to the edge of water. The wild goose flies to the water's edge, so it is said to gradually approach the water's shore. It is advancing but has not yet attained its proper position, so it is sure to be oppressed, thus being trapped by the young man and threatened by slander, hence the young man is in danger and faces blame. However, although it is troubled by the words of the petty person, as long as it holds to morality, how could it harm the way of the gentleman? Therefore, there is no blame. "Dry land" is also used to indicate that the water's edge is not a place for settling, and since the first line does not correspond with any other line, it is even more unstable.

六二鴻漸于盤，飲食衎衎吉者。盤者，山中盤石也。以柔處中，進而得位，猶鴻鳥棲於盤石，得可安之地，故曰鴻漸于盤。既得可安之地，居中有應，吉福至焉，故飲食豐飽，不素飽而已，故曰衎衎吉也。衎衎是喜樂之貌也。

The Line Statement for the second line, "Six Two," says, "The wild goose gradually approaches the rock, eats with joy, and it is auspicious." "Rock" refers to a large stone in the mountain. The line Six Two, being a yin and flexible line, is located in the middle of the lower trigram, advancing upward and occupying the correct position, like a wild goose resting on a rock, finding a place to rest. Therefore, it says the wild goose gradually flies to the rock. Having found a place to rest, it is in the center and corresponds with Nine Five, so blessings and good fortune follow. Hence, food is abundant, and it is not merely eating without merit or receiving benefits without cause, so it is joyful and auspicious. "Kan Kan" means a joyful and happy appearance.

九三鴻漸于陸，夫征不復，婦孕不育，凶，利用禦寇者。陸是山頂之髙處也。九三處下卦之上，如山之頂，如鴻升進至於山頂，故曰鴻漸于陸也。三之於二，同處一體，其猶夫婦一體之義。今九三務進不肯卻回，即是夫之征進不肯反家，故曰夫征不復也。九三前進與四相得，貪務邪偶，即婦亦不能守貞，非夫而孕，故不能育，故曰婦孕不育也。見利忘義，貪進忘舊，凶之道矣。與四相得，邪偶相與，恐人為難以為間阻，故利用防禦寇害，順相保也。

The line statement for the third line says, "The wild goose gradually reaches the high land, the husband goes on a military campaign and does not return, the wife becomes pregnant but does not give birth, calamity, advantageous to defend against bandits." "Land" refers to the high place on top of a mountain. The third line is at the top of the lower trigram, just like the top of a mountain. The wild goose flies all the way to reach the top of the mountain, so it is said that the wild goose gradually reaches the high land. The third line and the second line are in the same lower trigram, just like husband and wife being one body. Now the third line insists on advancing without turning back, which is like the husband going on a military campaign and not returning home. The third line moves forward to connect with the fourth line, being attached to an improper partner, so the wife (the second line) cannot maintain chastity and becomes pregnant with someone who is not her husband, thus unable to give birth. Seeing profit and forgetting righteousness, pursuing new advancement while forgetting the old partner, this is the way to bring calamity. The third line connects with the fourth line, forming an improper relationship, fearing that others will interfere and block them, so it is advantageous to jointly defend against external threats, to be harmonious and protect each other.

六四鴻漸于木，或得其桷，無咎者。桷，榱桷也。以柔得位，如鴻棲於平直之枝，堪榱桷之用，是可棲息之處，故曰鴻漸于木，或得其桷。與三相得，心無憂慮，雖乘剛相合，固無咎也。

The Line Statement for the Fourth Line says, "The wild goose gradually approaches the tree, perhaps finding a straight beam, no blame." A "beam" is a square wooden rafter on a roof. The Fourth Line, being a Yin line in the correct position, is like a wild goose perching on a straight branch—such a branch is suitable for a rafter and can serve as a resting place. Therefore, the wild goose gradually flies to the tree and may find a straight branch. It gets along well with the Third Line, so there is no worry; although it is a Yin line resting on a Yang line, the two are harmonious, so there is no fault.

九五鴻漸于陵，婦三歲不孕，終莫之勝，吉。陸績云：陸陵俱是髙處，然陵卑於陸也。九五進處尊位，如鴻進髙以止於陵，故曰鴻漸于陵也。正應在二，隔於三四，不得與應相交，是兩情勤慕，阻隔不通，故曰三歲不孕也。二與五各懐中正，九五是君，三四是臣，以臣欺君，勢不可勝。三歲以來，道成事濟，久塞其路，不得勝於君，五二各得其願，故曰終莫之勝吉也。

The line statement of the fifth line says, "The wild goose gradually ascends to the hill, the wife remains childless for three years, in the end no one can overcome it, and it is auspicious." Lu Ji of the Three Kingdoms period of Wu said: "Both 'Lu' and 'Ling' refer to high places, but 'Ling' is a bit lower than 'Lu.' The fifth line advances to occupy the honorable position, like the wild goose flying upward and resting on the hill. Therefore, it is said that the wild goose gradually ascends to the hill. Its corresponding line is six two, but it is blocked by nine three and nine four in between, so it cannot connect with the corresponding line. Although both sides have deep affection for each other, they are blocked and cannot communicate, hence the wife remains childless for three years. Six two and nine five each occupy the central position and are upright; nine five is the ruler, while nine three and nine four are ministers. The ministers oppress the ruler, but in terms of the situation, they ultimately cannot prevail. After three years, the righteous path is completed and the matter is resolved. Although these two lines have been blocked for a long time, ultimately they cannot overcome the ruler. Therefore, nine five and six two each realize their wishes, hence it is said that in the end no one can overcome it, and it is auspicious."

上九鴻漸于陸，其羽可用為儀吉者。三之於上，皆處山頂，並稱陸也。然上九最居卦上，是能為超勝，進處髙潔，不累名位，徳髙之人，無物屈心，不亂其志，故其羽翼清虛，可為世之儀表，峨峨清竒，可貴可則，故曰其羽可用為儀吉也。

The line statement for the top nine (上九) is "The wild goose progresses onto the land, its feathers can be used as a standard, which is auspicious." Both the third nine (九三) and the top nine (上九) are in positions akin to the summit, hence both are referred to as "land" (陆). However, the top nine is at the very top of the hexagram, able to rise above all others, advancing to a lofty and pure state, not burdened by status. This is the person of high virtue, whose heart is not bent by anything and whose conduct is not disturbed. Therefore, his feathers are pure and lofty, suitable to serve as a model for others. His noble and extraordinary bearing is both precious and worthy of emulation, hence the feathers can be used for ceremonial purposes and it is auspicious.

兌下震上。歸妹：征凶，無攸利。彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。象曰：澤上有雷，歸妹。君子以永終知敝。

The hexagram Guimei has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). It represents a young woman following a mature man, hence its name Guimei. The hexagram statement says: Guimei, going forward brings misfortune, and there is no benefit. The Commentary on the Judgment says: Guimei represents the great principle in the universe. The two energies of heaven and earth do not interact, and all things cannot arise; Guimei relates to the beginning and end of human relationships. Because of joy and action, the marriage is to a young woman. "Going forward brings misfortune" is because the lines are not in proper positions. "No benefit" is because the yin and softness is above the yang and strength. The Image Commentary says: Thunder arises above the lake, which is Guimei. The gentleman takes this as a model, maintaining goodness to the end and foreseeing potential dangers.

初九，歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也；跛能履吉，相承也。九二，眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。六三，歸妹以須，反歸以娣。象曰：歸妹以須，未當也。九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。六五，帝乙歸妹，其君之袂，不如其娣之袂良，月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。上六，女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。

The line statement for the first line: A young maiden is sent away as a bride accompanied by her younger sister; a lame person can still walk, and it is auspicious. The small image commentary says: To be sent away as a younger sister is to follow the proper way; a lame person who can still walk is auspicious because it shows the ability to follow the main wife. The line statement for the second line: A one-eyed person can still see, and it is appropriate to act like a person living in seclusion and maintaining correctness. The small image commentary says: To act like a person living in seclusion and maintaining correctness is to not change the established way. The line statement for the third line: A young maiden is sent away but must wait, so she returns to be sent away as a younger sister. The small image commentary says: To be sent away and have to wait is to be in an improper position. The line statement for the fourth line: A young maiden is sent away but misses the wedding date, and she will eventually be sent away at the right time. The small image commentary says: To miss the wedding date is to wait for the right time to act. The line statement for the fifth line: King Yi sends away his sister, and the main bride's sleeve is not as beautiful as the sleeve of the accompanying sister; the moon is about to be full, which is auspicious. The small image commentary says: King Yi sends away his sister, and the main bride's sleeve is not as beautiful as the accompanying sister's; because she is in the central position, she acts with dignity. The line statement for the sixth line: A woman carries a basket but it is empty, a man slaughters a sheep but there is no blood, there is no benefit. The small image commentary says: The sixth line is empty, it is like carrying an empty basket.

歸妹者。女人以嫁為歸，歸妹即是從姊而嫁，故曰歸妹也。然古者諸侯一娶九女，侄娣從之。虞翻云：九女者，貴其男女繼嗣，宗享不絶也。

The hexagram is called "Gui Mei." A woman is called "gui" when she marries; "Gui Mei" refers to the younger sister following her elder sister in marriage, hence the name Gui Mei. In ancient times, a prince would marry nine women at once, and his niece and younger sister would accompany him as part of the dowry. Yu Fan said: therefore, marrying nine women is to emphasize the continuity of descendants, ensuring the continuation of ancestral sacrifices.

征凶，無攸利者。徵謂進而求寵也。妹從姊而行，固宜卑退敬事女後。若妄求進寵，希謂並後，即有並後之亂，凶禍斯至而無利，故曰征凶無攸利也。

"Seeking advancement brings danger; there is no benefit." "Seeking" refers to striving forward for favor. Since the younger sister is accompanying her older sister in marriage, she should naturally be humble and respectful, serving the older sister, who is the main wife. If she rashly seeks to gain favor and hopes to be on equal footing with the main wife, it would lead to a situation of rival wives in the inner court, resulting in disaster. Therefore, going forward brings danger and there is no benefit.

象曰：澤上有雷，歸妹者。澤上有雷，悅而有動，歸妹之象也。君子以永終知敝者，諸儒於此各以意見互說不同，不可隨波而流，彌増惑亂，今則取師說為義也。所以一娶九女者，貴其蕃育繼嗣，宗享不絶，則是永長延祚，保後之終；若九女無子，即絶其後嗣，即有不終之敝。蓋為正經云：天地之大義，人倫之終始矣。

The Great Image Commentary says, "There is thunder above the marsh, which symbolizes returning to marriage." The sound of thunder over the marsh indicates inner joy and outer action, which is precisely the image of returning to marriage. "The gentleman learns to maintain continuity and recognizes the limits." Scholars throughout history have interpreted this passage in various ways, differing from one another. One should not follow the crowd and merely copy others' interpretations, as this only increases confusion. Today, we take the explanation of our predecessors as the correct one. The reason for taking nine wives at once is to emphasize the importance of multiplying offspring and ensuring the unbroken continuation of ancestral sacrifices. This is the meaning of enduring prosperity and preserving descendants, which is a good conclusion. If none of the nine wives bear children, the lineage would be cut off, which is the drawback of an unsuccessful conclusion. This is precisely what the classic text refers to as "the great principle of heaven and earth" and "the beginning and end of human relationships."

初九歸妹以娣，跛能履，征吉者。少女謂之娣也。以兌適震，以幼從長，非其匹配，是從姊而行，故歸妹以娣也。雖不失其道，然幼從長，譬之跛足之人，足雖蹇跛，不妨履踐，故曰跛能履。妹從姊行，不可僣進為嫡，即凶；為娣即吉，故曰征吉也。

The line statement for the first line, "Initial Nine," says, "The marriage of the younger sister, the lame one who can walk, going forward is auspicious." A young woman is called "sister." The young girl of the trigram Dui (Lake) marries the elder son of the trigram Zhen (Thunder). Therefore, the younger follows the elder, not as a formal match, but as a companion to the older sister, so she goes as the younger sister. Though not a proper match, the younger following the elder is like a lame person who can still walk. Thus, though the foot is lame, it does not prevent walking. The younger sister following the older sister in marriage should not attempt to surpass the older sister as the main wife, for that would be dangerous. If she remains content in her position as a secondary wife, then it is auspicious. Therefore, going forward is favorable.

九二眇能視，利幽人之貞者。位雖不正，而居內處中，守其卑禮，不能妄進，猶如眇目之人，不妨所視，故曰眇能視也。居內守中，不失常道，是居幽而不虧其正，故曰利幽人之貞也。

The Line Statement for the Second Line, Nine Two, says, "One eye can see, it is advantageous for the person in seclusion to maintain uprightness." Nine Two is a Yang line in a Yin position, so its position is not correct. However, it is located in the Inner Trigram and is in the center of the Lower Trigram, observing the etiquette of humility and not daring to seek advancement. This is like a person who has lost one eye but can still see, so it is said that with one eye one can still see. It resides in the Inner Trigram and maintains the middle path, not losing the conventional way, which is precisely being in seclusion without losing one's uprightness. Therefore, it is advantageous for someone living in seclusion to maintain uprightness.

六三歸妹以須，反歸以娣者。六三處下卦之上，位又不正，即是僣進求為室主。室主猶存，進不值時，故宜待時，故曰歸妹以須也。既不值時，固當反歸，且為娣從，俟時而進，故曰反歸以娣也。

The Line Statement for the Third Line says, "Marriage by waiting, returning to marry as a younger sister." The Third Line is located at the top of the Lower Trigram, but its position is not appropriate. This represents an overstepping attempt to advance and become the main wife. However, the main wife is still present, so this advancement is not suitable at this time. Therefore, one should wait for the right opportunity, hence the statement about needing to wait before marrying. Since the timing is not right, one should originally retreat and temporarily take on the role of a younger sister accompanying the marriage, waiting for the right time to seek advancement again. Hence, it says returning to marry as a younger sister.

九四歸妹愆期，遲歸有時者。以陽居陰，位不正也；下又無應，以不正無應而行，是為妄進。故須愆過於期，若有所適，候彼道窮盡，待時而行，然後可往，故遲歸有時也。

The line statement for the fourth line, Nine Four, says, "The marriage is delayed, and there is a time for returning later." Nine Four is a yang line in a yin position, which is improper; below it there is no corresponding line. Acting rashly under such conditions of improper position and lack of support is reckless ambition. Therefore, the marriage must be postponed. If one must go somewhere, it should be waited for until the other party has reached the end of its path and the time is ripe, then one can proceed. Hence, delaying the marriage has its own appropriate time.

六五帝乙歸妹，其君之袂不如其娣之袂良，月幾望吉者。居得尊位，應在九二，是帝王嫁妹以降於二，故曰帝乙歸妹。袂者，衣袖，為禮容，帝王嫁妹，則以衣裳為崇飾也。其君即五也，應在九二，以震適兌，以長從幼，即是降尊就卑，不如以卑就尊合於常道，故曰君之袂不如其娣之袂良。月陰之盛，猶如月近望，可以敵日，以貴而行，以斯適配，往亦必合，故月幾望吉。幾，近也。陰盛為位在於中，以貴而行也。

The Line Statement of the fifth line says, "The Emperor Yi marries off his younger sister, the sleeves of the principal wife are not as fine as those of the younger sister, the moon is nearly full, it is auspicious." The fifth line is in a position of honor and corresponds with the second line, which is like the Emperor marrying off his younger sister and descending to the second line. Therefore, it is said that Emperor Yi marries off his younger sister. "Sleeve" refers to the sleeve of ceremonial robes, representing the appearance of ceremonial dress. The Emperor marries off his younger sister, using clothing as the most elaborate adornment. "Its ruler" refers to the fifth line; it corresponds with the second line, which is like the elder of Zhen (Thunder) going to the younger of Dui (Lake), that is, descending from a high position to a lower one, which is not as proper as the younger going to the higher. Therefore, the sleeves of the principal wife are not as fine as those of the younger sister. The moon is a symbol of the most abundant yin energy, and at this time it is nearly full, its brightness is sufficient to rival the sun. The fifth line, in its exalted position, acts in this way to match, and going forward will certainly meet, so it is said that the moon is nearly full and it is auspicious. "Ji" means close. Although yin energy is abundant, it is in the middle of the upper trigram, acting according to its exalted position.

上六女承筐無實，士刲羊無血，無攸利者。女子之行，以承順為徳；士之為道，以下之應命為美。今上六居卦之上而無承應，其猶女子承捧虛筐，空無所有。筐本盛幣帛，今既空虛，即上無所奉，故曰女承筐無實也。下既無應，人不奉命，譬之刲刺其羊而無血矣。羊本有血，今既無血，即是教令不行，故曰士刲羊無血。進退莫與，故曰無攸利。羊謂六三也。

The line statement of the sixth line at the top says, "A woman carries a basket but finds it empty; a man slaughters a sheep but finds no blood; there is no benefit." A woman's conduct is characterized by obedience; a man's way of dealing with the world is considered good if those below respond to his commands. Now, the sixth line at the top is located at the top of the entire hexagram and has no one above it to serve or respond to. This is like a woman carrying an empty basket, which is meant to hold gifts and sacrifices. Now it is empty, indicating there is nothing above to offer, so it is said that a woman carries an empty basket. Below, there is also no corresponding line, and others do not obey her commands, just as slaughtering a sheep but finding no blood. A sheep should have blood, but now there is none, showing that the command does not take effect, so it is said that a man slaughters a sheep but finds no blood. Since it has no one to interact with either forward or backward, there is no benefit. Here, the "sheep" refers to the third line.

離下震上。豐：亨，王假之，勿憂，宜日中。彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎，況於鬼神乎。象曰：雷電皆至，豐。君子以折獄致刑。

The lower trigram of the Hexagram of Great Fullness is Li (Fire), and the upper trigram is Zhen (Thunder), indicating brightness combined with movement, thus signifying great fullness and abundance. The Hexagram Statement says: "Great Fullness, smooth and prosperous; the king reaches this great fullness and need not be anxious, he should shine like the sun at noon." The Commentary on the Judgment says: "Great Fullness" means great abundance. Inner brightness and outer movement enable great fullness. "The king approaches it" indicates the veneration of great fullness. "Do not worry, it is appropriate to shine at noon" means to illuminate the world. When the sun reaches noon, it begins to set; when the moon is full, it starts to wane. The fullness and emptiness of heaven and earth change with the seasons; how much more so for human beings and spirits? The Image Commentary says: Thunder and lightning come together, which is the meaning of Great Fullness. The gentleman takes this as a model, to judge cases and carry out punishments.

初九，遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。九三，豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也；折其右肱，終不可用也。九四，豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也；日中見斗，幽不明也；遇其夷主，吉行也。六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。上六，豐其屋，蔀其家，窺其戶，其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戶其無人，自藏也。

Initial Line Statement: Meeting a suitable superior, although both are equal and there is no fault, going forward will be praised. The Small Image Commentary says: Although equal and without fault, exceeding this limit brings disaster. Second Line Statement: The covering is very thick, and even at noon one sees the Big Dipper; going forward will bring suspicion; if one sincerely opens the way, it will be auspicious. The Image Commentary says: With sincerity and the ability to open, it is using sincerity to inspire the mind. Third Line Statement: The covering is very large, and even at noon one sees the faint light of a star; breaking the right arm, there is no fault. The Image Commentary says: The covering is grand, so one cannot undertake great matters; breaking the right arm, one will ultimately not be able to be used. Fourth Line Statement: The covering is very thick, and even at noon one sees the Big Dipper; meeting a superior of equal rank, it is auspicious. The Image Commentary says: The covering is thick, indicating the position is not appropriate; seeing the Big Dipper at noon, indicates darkness and confusion; meeting a superior of equal rank, the action is auspicious. Fifth Line Statement: Attracting a talented person with literary virtue, there is blessing and praise, and it is auspicious. The Image Commentary says: The auspiciousness of the Fifth Line is due to blessing. Sixth Line Statement: Building a high house and covering the family; peeking through the door crack, there is no one inside; for three years one cannot see, it is dangerous. The Image Commentary says: The house is high, like flying in the sky; peeking through the door and finding no one, indicates that one has hidden oneself.

豐亨者。豐是大之名，饒益為義。財徳盛大，故謂之豐。財多能濟於眾，徳大無所不通，故曰豐亨也。

The Hexagram Statement says, "Fu, Xing." "Fu" refers to a name meaning abundance and prosperity. Both wealth and virtue are abundant, hence it is called Fu. Abundant wealth can benefit many people, and great virtue is all-encompassing, hence it is said, "Fu, Xing."

王假之者。假，至也。王能至於豐大之徳，無所不周也。勿憂宜日中者，勿，無也。徳能廣大，無所不通，如日之中，盛明照臨萬國。徳備如此，無復憂慮。為天下主，須令微細隠滯者獲通，豐亨勿憂之徳，故宜日中也。

"King reaches it." "Jia" means to reach. When the king can attain the great virtue, he can pervade everything. "Do not worry, it is suitable at noon." "Wu" means no. Since virtue can be vast and unimpeded, it is like the sun rising at noon, its light at its peak and illuminating all the countries. When virtue is perfected to this extent, there is no more worry. As the ruler of the world, one must ensure that even the subtle, hidden, and blocked places are made通畅, which is the virtue of abundance and prosperity without worry. Therefore, it is said that one should illuminate like the sun at noon.

象曰：雷電皆至，豐者。雷，天威也；電，光輝也。威光並至，所以豐大也。君子以折獄致刑者，折也，致，至也。君子法天而行，故折獄訟須察虛實，至於刑罰，不濫及無辜也。文明以動，不失情理也。

The Great Image Commentary says, "Thunder and lightning both arrive, resulting in abundance." Thunder represents the majesty of heaven, and lightning represents brilliant illumination; when majesty and illumination both arrive together, they bring about grandeur. "The gentleman thus adjudicates cases and applies punishment." "Zhe" means to decide, and "zhi" means to apply. (The original text lacks the explanatory words below "zhe," and this is recorded as is.) The gentleman follows the way of heaven in action, so in adjudicating cases, he must thoroughly investigate facts and truth; as for applying punishment, he must not extend it to the innocent. This is precisely having the virtue of civilization and being able to act, thus not violating human feelings and principles.

初九遇其配主，雖旬無咎，往有尚者。以陽應陽，旬為均平也。豐大之世，文明以動，所貴光大，以合時宜。今初九與四俱陽爻，兩體均平，安得有咎，故曰遇其配主，雖旬無咎。能相光大，往有嘉尚也。

The line statement for the initial nine says, "Meeting its corresponding master, although equal there is no blame, going forward is commendable." The initial nine and the fourth nine are both yang lines and correspond to each other. "Ten" here means equality. In a flourishing era, inner culture is refined and outer actions are active. The valuable aspect lies in promoting brightness in accordance with the appropriate time. Now, the initial nine and the fourth nine are both yang lines, and their weight is equal, so where could there be blame? Therefore, meeting a corresponding master, although equal, there is no blame. They can illuminate each other and expand brightness, so going forward will be praised.

六二豐其蔀，日中見斗，往得疑疾，有孚發若吉者。處豐之時，貴於光顯而惡闇昧。今六二以陰之質，應五又陰，是重暗之極，故日中盛明乃見斗星，故曰豐其蔀，日中見斗也。蔀者，曖光明之物也。往就於四，四又闇昧，不能啟發其明，心生狐疑而不自決；居乎本位，則暗疾未除；往之與來，不免暗疾，故曰往得疑疾。然履中居位，處暗不邪，但懐忠信，不為暗疾所累，而能啟發其志，故獲吉矣，故曰有孚發若吉也。

The line statement for the second line, "Six Two," says, "The covering is full, the sun is seen with the Big Dipper at noon, going forward brings suspicion and illness, having sincerity and opening up brings good fortune." In a time of abundance, what is precious is brightness and clarity, and what is most to be avoided is darkness and confusion. Now, the second line is a yin line, and the line it corresponds to, the fifth line, is also a yin line. This is a situation of extreme darkness. Therefore, at the brightest time of noon, the Big Dipper is seen, meaning the covering is thick and the light is obscured. "Bù" refers to something that blocks light. If it moves toward the fourth line, which is also dark and unable to illuminate its brightness, it will develop doubts and be unable to decide. If it remains in its place, the darkness cannot be removed. Whether it goes or stays, it is inevitably affected by darkness. Therefore, going forward brings suspicion. However, the second line is in the center and in the correct position. Although it is in darkness, it does not go astray. As long as it sincerely holds to faith and truth, it will not be burdened by darkness and will instead inspire its own will, thus achieving good fortune. Therefore, it says that sincere faith and opening up bring good fortune.

九三豐其沛，日中見沫，折其右肱，無咎。沛，幡幔，御蔽光明之物也；沬是微暗不明之謂也。九三應在上六，志在乎陰，雖免豐蔀見斗愈乎，以陰處陰，而猶豐沛見沬，是日中盛明而見微沬矣，故曰豐其沛，日中見沬。處豐大之時而見物微沬，斯則不可施於大事。其猶人之所用在於左右之肱，今右肱既折，況復見物微沬，只可自守而已，乃得無咎，故曰折其右肱無咎。為施明即見昧，施用則折肱矣。

The line statement for nine in the third says, "The banner is excessive, at noon the dim light is seen, the right arm is broken, there is no blame." "沛" refers to a curtain or veil that blocks light, and "沬" means dim and unclear. Nine in the third corresponds with six at the top, and its aspirations are attached to the yin aspect. Although it is somewhat better than six in the second, which is "the canopy is full and the star is seen," it still ends up in the situation of "the banner is full and the dim light is seen" because it corresponds with a yin line. This means that at noon, when light is most bright, only a faint star is visible. Therefore, in a time of abundance, one can only see such faint light, which means one is not capable of handling great matters. This is like a person relying on both arms to do things. Now the right arm is broken, and the vision is also dim, so one can only remain self-contained, thus avoiding blame. Therefore, when it is expected to have clear insight, one sees only darkness; when it is expected to take action, the arm is already broken.

九四豐其蔀，日中見斗，遇其夷主吉者。九四以陽居陰而懷闇昧，如日中見斗也。夷，平也。應在初九，以陽適陽，二體均平，能相顯發，若遇初九夷主，所以獲吉，故曰遇其夷主吉也。

The fourth line statement says, "Its covering is ample, the sun is seen with the star Dou in the middle of the day, meeting its equal ruler, it is auspicious." The fourth line is a yang line in a yin position, with a mind clouded and confused, like seeing the star Dou in the middle of the day. "Yi" means equal. It corresponds with the first nine, which is a yang line, so there is a mutual correspondence between yang and yang, with equal strength, thus able to illuminate and reveal each other. When it meets the first nine, which is an equal ruler, it can obtain auspiciousness. Therefore, meeting an equal ruler is auspicious.

六五來章，有慶譽吉者。以陰之質來居陽位，是暗而求明。既居尊位，能獲章美慶譽，所以吉，是光大彰顯其徳矣。

Six in the Fifth Line Statement says, "Coming forth with brightness, there is celebration and praise, and it is auspicious." It occupies a yang position with a yin and soft nature, which signifies inner darkness seeking external light. Since it holds a position of honor, it can attract virtuous and talented individuals, gaining honor and reputation, thus resulting in auspiciousness. This is because it brings forth and displays its virtue and excellence.

上六豐其屋，蔀其家，窺其戸，其無人，三歲不覿凶者。屋者，藏陰隠之處。上六以陰處外而不居其位，即是幽隠之人，絶跡深藏者。既是藏隠，恐為人所見，故豐厚其屋，而又蔀覆其家。假使窺覷其戶，隠翳之深，而寂不見其人，故曰豐其屋，蔀其家，其戶其無人也。亦是棄其所止，外處深藏，以髙其行。然處豐大之時，即是明君之徳光被天下，野無遺賢，固合睹斯明代，居位佐時，共施政事，而反以自隠三年者，豐道已成而猶不見，所以致凶。治道未濟，隠藏猶可；治道既濟，何為藏身不出，失時尚凶，況復更藏，凶其宜也。

The line statement for the sixth line at the top says, "His house is grand, his family is covered, he looks through the door but sees no one, for three years he has not been seen, resulting in misfortune." A house is a place for concealment and seclusion. The sixth line at the top, being yin and soft, resides outside the hexagram and does not occupy a real position, which represents a person who is secluded and deeply hidden. Since it wishes to hide, it fears being discovered, so it builds a high and thick house and covers its family residence with barriers. Even if someone looks through the door crack, because the concealment is too deep, there is no one to be seen. Thus, it is said that the house is grand, the family is covered, and looking through the door reveals no one. This is abandoning the position it should occupy and retreating outside to hide, thereby elevating its virtue. However, the position it occupies is one of abundance, meaning a time of enlightened rule where the virtuous are not overlooked. In such a clear era, it should emerge to take its place and assist in governance. Instead, it hides for three years, having already achieved the fullness of abundance yet still refuses to appear, thus causing misfortune. When the way of governance is not yet established, it is understandable to hide. But when the way of governance has already been established, why should it still remain hidden? Missing the opportunity is already dangerous, and if it continues to hide, misfortune is naturally deserved.

艮下離上。旅：小亨，旅貞吉。彖曰：旅小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也。旅之時義大矣哉。象曰：山上有火，旅。君子以明慎用刑，而不留獄。

The lower trigram of the Traveler hexagram is Geng (Mountain), and the upper trigram is Li (Fire). Fire on a mountain, moving through grass and unable to stay long, hence the name Traveler. The hexagram statement says: Traveler, slightly smooth; the traveler who maintains correctness will be auspicious. The commentary on the judgment says: The reason the Traveler is slightly smooth is because the yao at the fifth line, a yin line, is in the outer trigram and is in the center and follows the yang. It is internally still and externally attached to brightness, thus slightly smooth and the traveler who maintains correctness gains auspiciousness. The timing significance contained in the Traveler hexagram is indeed profound. The Great Image Commentary says: Fire on a mountain, this is the Traveler; the gentleman takes inspiration from this, being clear and cautious in applying punishment, not allowing cases to remain unresolved for long.

初六，旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。六二，旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。九三，旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣；以旅與下，其義喪也。九四，旅于處，得其資斧，我心不快。象曰：旅于處，未得位也；得其資斧，心未快也。六五，射雉，一矢亡，終以譽命。象曰：終以譽命，上逮也。上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。

The line statement for the first line says: Travelers are mean and lowly, which is exactly how they invite misfortune. The Small Image Commentary says: Traveling in a mean and lowly way, this is due to inner hardship leading to misfortune. The line statement for the second line says: Travelers stay in a lodging, carrying money, and also obtain a loyal servant. The Small Image Commentary says: Obtaining a loyal servant, there is ultimately no mistake. The line statement for the third line says: Travelers burn their lodging, lose their servant, even though they remain upright, they are in danger. The Small Image Commentary says: Traveling and burning the lodging, this is already a great injury; treating people below as equals, by nature they will lose them. The line statement for the fourth line says: Travelers have a place to stay, and also obtain tools and money, but my heart is not at ease. The Small Image Commentary says: Traveling and having a place, this is not yet having the proper position; obtaining tools and money, the heart is still not at ease. The line statement for the fifth line says: Shooting a wild pheasant, losing one arrow, ultimately gaining reputation and rank. The Small Image Commentary says: Ultimately gaining reputation and rank, this is the recognition from above reaching him. The line statement for the top line says: The bird's nest is burned; the traveler first laughs, then wails in grief; losing a cow by the field, which is dangerous. The Small Image Commentary says: Being a traveler at the top, by nature he will be burned; losing a cow by the field, ultimately no one will inform him.

旅小亨，旅貞吉者。旅者，客羇旅之稱也。旅人觸目乖阻，困於途路，求容僅存，假道濟通，所通非大，但小亨而已，故旅小亨也。羇旅而得小通，是旅之正吉，故旅貞吉也。

The Hexagram Statement says, "Travel, small success, traveling with uprightness brings good fortune." "Travel" refers to the situation of being away from home, living as a traveler in a foreign land. Travelers see only barriers and obstacles everywhere, are trapped on the road, and can only seek a place to stay and survivewith difficulty, passing through by chance and achieving only limited success. This limited success is called "small success." To achieve even this small success while traveling abroad is considered the proper way of traveling, hence it brings good fortune. Therefore, the traveler who maintains uprightness will have good fortune.

象曰：山上有火，旅者。火在山上，因風而起，逐草而行，勢不久留之象也。君子以明慎用刑而不留獄者。旅卦而引斷獄，案六十四卦有文明者多稱用刑。今旅卦有艮止離明，止即審慎用刑，明即不濫不枉，故聖人之意取其明察止審，不妄刑罰，蓋以人命至重。故陽膚為士師，曽子誡之曰：治獄之道，如得其情，則哀矜而勿喜。死者不可復生，斷者不可復續是也。

The Great Image Commentary says, "Mountains have fire on top, representing travel." Fire on a mountain, carried by the wind, spreads along grass and trees, and does not remain in one place for long. This is the image of travel. "The superior man thus uses punishment with clarity and caution, and does not leave cases unresolved." Although the Travel卦 (Travel Hexagram) brings up the issue of judging cases, among the sixty-four hexagrams, those that contain the image of "civilization" mostly discuss the use of punishment. Now, the Travel Hexagram has above and below the Stop (Gèn) and the Brightness (Lí): "Stop" means to apply punishment with caution, and "Brightness" means not to kill unjustly or wrongly accuse. Therefore, the sage's intention is to take the quality of being clear-sighted and cautious, not to act hastily in punishment, because human life is most precious. Therefore, when Yang Fu wanted to become the prison official, Zengzi warned him: the principle of judging cases is that if the facts are clear, one should be compassionate and not be overly pleased. Once a person is dead, he cannot be brought back to life; once his limbs are cut off, they cannot be reattached. This is the meaning.

初六曰旅瑣瑣，斯其所取災者。瑣瑣，細小卑賤之貌也。處旅之時，最居人下，是卑賤細小矣，故旅瑣瑣也。身處人下，不得所安，有所興為，災禍自至，故曰斯其所取災。

The Line Statement for the first line, "Six at the Beginning," says, "A traveler is petty and insignificant, thus he brings upon himself calamity." "Petty and insignificant" refers to being small and humble. It is at a time of travel and occupies a position below others, which is humble and insignificant, so the traveler is petty and lowly. Being in a low position, it cannot find a place to rest. If it still attempts to act, calamity will naturally come, hence it brings calamity upon itself.

六二旅即次，懐其資，得童僕貞者。次是旅店，旅人所居之處也。六二以柔居中得位乘上，即是旅人得其所安，只可店舍而處，故曰旅即次也。處旅行謙，不為剛猛，但有童僕之正，懷來資貨，不慮喪失，故曰懷其資，得童僕貞也。

The Line Statement for the second line says, "The traveler stays at an inn, carrying his belongings, and obtains a loyal servant." "Inn" refers to a lodging place for travelers. The line Six in the Second position is yin and soft, residing in the center of the Lower Trigram, thus it is in a proper position. It is also above the line Six at the Beginning, which means the traveler has found a place to stay. However, it can only stay at an inn, so it is said that the traveler stays at an inn. Being in the journey, it practices humility and does not act with force, thus obtaining a loyal servant. It carries its wealth without fear of losing it, so it is said that it carries its belongings and obtains a loyal servant.

九三旅焚其次，喪其童僕，貞厲者。九三處下卦之上，上無應，與初二相得，遂欲自尊而施惠於下。當旅之時，不能謙和靜慎，而乃預萌侵權，為君所疑，遂被黜奪，焚其次舍，是喪童僕之正而身危矣，故曰喪其童僕貞厲。

The third line statement says, "While traveling, the lodging is burned, the loyal servants are lost, and the situation is dangerous." The third line is at the top of the lower trigram, above which there is no corresponding line. It is in harmonious relationship with the first line and the second line, so it wants to take a position of honor and bestow favors downward. While in a state of travel, it is not humble, quiet, and cautious, but instead has an early intention to seize power. Therefore, it is suspected by the ruler and eventually dismissed and deprived, even losing the lodging; thus, it loses the loyalty of its servants and is in a dangerous situation, hence it says that the servants are lost, and although it maintains correctness, it is still in danger.

九四旅于處，得其資斧，我心不快者。九四以陽居陰，即懷謙之道。處旅行謙，雖不得平坦之處，而得用斧之地，謂除荊棘而治次舍以自居之，故曰旅于處，得其資斧也。寄旅求安，不得平坦而得荊棘之地，即其心不樂，故曰我心不快也。

The fourth line statement says, "Traveling in a place, obtaining the means and tools, my heart is not joyful." The fourth line is a yang line in a yin position, thus embodying the principle of humility. It is in a journey yet practicing humility, though it does not find a smooth and comfortable place, but instead finds a piece of land that needs a斧 to clear—meaning cutting through brambles to build a lodging for itself. Therefore, it has a place to stay and also obtains the axe. Living in a journey and seeking a place to rest, not finding a level ground but only a thorny area, the heart naturally feels unhappy, hence saying my heart is not joyful.

六五射雉，一矢亡，終以譽命者。羇旅之時，不可以處盛位，縱使居之，終不可保。有喻射雉，一矢射之不中而失其矢，雉雖有而終不可得，故曰射雉一矢亡也。然五居文明之中，能審禍福之機，不乘剛而専權，但棄下而恭願奉上，故終美譽而見命也。

The Line Statement of the Fifth Line, "Shooting a pheasant, one arrow is lost, ultimately receiving a commendation and appointment," refers to a situation where one is away from home and should not occupy a prominent position. Even if one forcefully takes such a position, it will ultimately not be retained. This is illustrated by the metaphor of shooting a pheasant: an arrow is shot but does not hit the target, resulting in the loss of the arrow; although the pheasant is present, it is ultimately not obtained. Therefore, shooting the pheasant results in losing an arrow. However, the Fifth Line is located within the trigram Li, which represents civilization. It can discern the key to fortune and misfortune, refraining from surpassing the strong lines and monopolizing power. Instead, it abandons entanglements below and respectfully serves those above. Thus, it ultimately earns a good reputation and receives an appointment.

上九鳥焚其巢，旅人先笑而後號咷，喪牛于易，凶者。居髙危以為宅，鳥巢之象。旅人最處髙位，眾心所嫉，居嫉害之地，因被侵奪，必致凶塞。得髙位而先笑也，凶禍至而後號咷也，侵奪而似鳥焚巢。牛是稼穡之資，喪失其牛，理在不難。眾所同嫉，物莫之與，危而弗扶，無人以為聞報，無所依託，即傷切甚矣，故於易凶。

The line statement for the Upper Ninth line says, "A bird burns its nest, a traveler first laughs then wails, loses an ox in the fields, and it is ominous." It resides in a high and dangerous place as its dwelling, which is the image of a bird's nest. A traveler, however, occupies the highest position, naturally arousing the hatred of others. Being in a place that is hated, it is inevitably robbed, leading to inevitable danger and hardship. When one attains a high position, it first brings joy, but when misfortune comes, it results in wailing and lamentation. Being robbed is like the bird's nest being burned. An ox is the means for farming crops; losing one's ox is understandable. Since everyone hates it, no one is willing to associate with it. When in danger, there is no one to help or to inform, leaving it without support. The injury suffered is profound, hence losing the ox in the fields is ominous.

巽下巽上。巽：小亨，利有往往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。象曰：隨風，巽。君子以申命行事。

The hexagram Xun consists of two Xun trigrams, representing wind over wind. Wind following wind signifies compliance and entry, hence the name Xun. The hexagram statement says: Xun, there is slight success, it is favorable to go somewhere, and favorable to see a great person. (The original text mistakenly reads 'favorable to go often' instead of 'favorable to go somewhere,' but this is recorded as is.) The commentary on the judgment says: Two Xun trigrams symbolize repeatedly emphasizing orders. The lines Nine Two and Nine Five are yang and capable of yielding to the middle and correct path, thus their aspirations can be carried out; all the yin lines are compliant with the yang, hence there is slight success, it is favorable to go somewhere, and favorable to see a great person. The great image commentary says: Wind following wind, this is Xun; the gentleman takes this as a model, repeatedly emphasizing orders and then carrying out affairs.

初六，進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。九二，巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。九三，頻巽，吝。象曰：頻巽之吝，志窮也。六四，悔亡，田獲三品。象曰：田獲三品，有功也。九五，貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。上九，巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也；喪其資斧，正乎凶也。

Initial Line Statement: Being indecisive in advancing or retreating, it is appropriate to hold firm like a warrior. The Small Image Commentary says: Being indecisive in advancing or retreating indicates uncertainty of mind; it is appropriate to hold firm like a warrior, meaning to establish one's mind firmly. Second Line Statement: Being respectful and submissive, lying beneath the bed; using diviners and priests to perform many rituals, which is auspicious and without fault. The Image Commentary says: The auspiciousness of many rituals is because the Second Line is in the center. Third Line Statement: Repeatedly pretending to be respectful and submissive, there is regret. The Image Commentary says: The regret of frequent bending is because the mind has reached its limit. Fourth Line Statement: Regret disappears, hunting yields three types of game. The Image Commentary says: Hunting and obtaining three types of game indicates effectiveness. Fifth Line Statement: Holding firm is auspicious, regret disappears, and nothing is unfavorable; beginning is not smooth but the end is successful; announcing orders three days before and three days after the day of Geng, is auspicious. The Image Commentary says: The auspiciousness of the Fifth Line is because it is in the central and correct position. Uppermost Line Statement: Being respectful and submissive, lying beneath the bed, losing one's money and axe, holding this is凶. The Image Commentary says: Lying beneath the bed indicates being at the top and reaching the extreme; losing money and axe, continuing in this way is凶.

巽小亨者。巽是卑順之名，和入為義，故謂之巽也。夫人用巽，必須恭儉莊敬，進退合宜。若過於卑巽，逾尊卑之分，敬恭不合禮，即所通非大，故曰小亨也。

The Hexagram Statement says, "Xun, small success." "Xun" is the name for humility and yielding, taking the meaning of harmony and ability to penetrate deeply, hence it is called Xun. When a person applies the principle of humility and yielding, they must be respectful, frugal, solemn, and serious, with their movements and actions measured and appropriate. If humility and yielding go to an extreme, exceeding the proper boundaries of respect and hierarchy, and if respect is not in accordance with propriety, then the scope of what can be achieved is limited, hence it is said to have only small success.

利有攸往者。巽順以行，物不違拒，故曰利有攸往也。利見大人者，人用巽順，即無往不利；大人用巽，其道愈隆。巽順之美，上下皆須之，故曰利見大人也。

"Beneficial to go forward." By acting with humility and compliance, external things will not resist or oppose, hence it is favorable to proceed. "Beneficial to meet a great person" means that ordinary people, by acting with humility and compliance, find benefit in all their endeavors; great persons, by acting with humility and compliance, will see their path and achievements flourish even more. This virtue of humility and compliance is needed by all people, high and low, hence it is favorable to meet a great person.

象曰：隨風，巽者。按說卦云：巽，入也。風之所入，物無不順，風相隨而行，故曰隨風巽也。君子以申命行事者，風行草偃，亦有王者風教行於天下意，故君子象此，申其命令，行其政教之事也。

The Great Image Commentary says, "Following the wind, Xun." According to the Discourse on the Hexagrams, Xun signifies "entering." Where the wind enters, all things are obedient; one breeze follows another, moving in succession, hence it is called "following the wind, Xun." "The superior person thus issues commands and carries out actions." When the wind passes over the grass, it makes it bow down, which implies the moral influence of the sovereign spreading throughout the world. Therefore, the superior person takes this as a model, repeatedly issuing his commands and proceeding to implement his policies.

初六進退，利武人之貞者。出令之初，人未從化，心懷猶豫，進退遲疑。申命之初，人未信服，成命齊邦，莫過威武以整齊之，故曰進退利武人之貞也。

The line statement for the first line, "Six at the Beginning" says, "Advance and retreat, advantageous for the loyal deeds of warriors." When political orders are newly issued, people have not yet been influenced, and their hearts are uncertain, neither advancing nor retreating. At the beginning of clarifying orders, the people are not convinced; to ensure the orders are carried out and the state is properly ordered, there is no better way than to use the strength of warriors to enforce discipline. Therefore, when one is uncertain whether to advance or retreat, it is advantageous to hold firm like a warrior.

九二巽在床下，用史巫紛若，吉無咎者。史謂祝史，巫謂巫覡，皆是接事鬼神之人。九二處巽之中，在下位而以陽居陰，卑巽而順，故曰巽在床下者，卑謙過甚，失於正道，咎過生焉。然鬼神無形，所在怠慢，九二卑恭如是，事神祗而獲多福，故曰用史巫紛若吉無咎也。紛者，盛多之貌也。

The line statement for the second line, "Nine Two," says, "The wind is beneath the bed, using the historian and the shaman in a multitude of ways, it is auspicious and without blame." "Historian" refers to the person who presides over prayers and offerings, while "shaman" refers to male or female shamans, all of whom deal with spirits and deities. The second line is located in the lower trigram, Wind, and occupies a lower position while being a yang line in a yin position, thus being humble and gentle. Therefore, it is said to be respectful and submissive, as if crouching beneath the bed. This humility has gone beyond the proper measure and deviates from the correct path, and an error should have arisen from this. However, since deities have no form, people often tend to be careless toward them. The second line can be so humble and respectful in serving the deities, and thus receives many blessings. Therefore, it is said that using the historian and the shaman in a multitude of ways is auspicious and without blame. "Fen" means numerous and abundant.

九三頻巽吝者。頻是頻蹙不樂之貌也。九三體剛居正，為四所乘，志意窮屈，不得舒暢，故懷頻蹙，即是鄙吝之道，故曰頻巽吝。

The Line Statement for Nine in the Third says, "Frequent bending, regret." "Frequent bending" refers to a look of frowning and displeasure. Nine in the Third is inherently yang and occupies a yang position, thus being correct. However, it is restrained by Six in the Fourth above, so its aspirations are obstructed and cannot be fully expressed, resulting in a worried and distressed appearance, and a forced display of humility and obedience. This is the way of being petty and stingy, hence it is said that frequent bending brings regret.

六四悔亡，田獲三品者。六四乘九三之剛，所以有悔；然得位乘五，上奉君命，所以悔亡。親近至尊，即是權臣，以斯行命，必有功勞，譬之田獵而獲三品之物，故曰田獲三品也。一曰乾豆，為豆實以奉宗廟；二曰賓客，以助君明目達聰；三曰充君之庖廚，供君之費也。

The Line Statement of the Fourth Line says, "Regret disappears, and three kinds of game are obtained." The Fourth Line is positioned above the Third Line, which is a strong line, so it originally has regret. However, since it is a Yin line in a Yin position and thus properly placed, and it also follows the Fifth Line, carrying out the commands of the ruler, its regret disappears. It is close to the Supreme One, being a great minister in power. With such a position, it must establish achievements, just like hunting and obtaining three kinds of game. Therefore, it is said that three kinds of game are obtained. The first kind is called "Gan Dou," which is cured meat placed in vessels for use in ancestral sacrifices. The second kind is used to entertain guests, thereby assisting the ruler in being wise and discerning. The third kind fills the ruler's kitchen, providing for the ruler's daily needs. (The original text says "Cheng Wu," but it is now recorded as "Sheng Wu" without alteration.)

九五貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉者。五以剛居位，違于謙巽，故有憂悔；能用中正以宣命令，人不敢違，所以悔亡而無不利也。初施命令，新用剛直，人未從化，故曰無初；以中正之徳宣佈命令，人漸從化，故曰有終也。申命令謂之庚，以人迷既久，不可卒然而理，故先申三日，殷勤勸諭，使其變從善令。著之後，復再申三日；人若不從，即當誅罰，民服其罪，所以獲吉，故曰先庚三日後庚三日吉也。

The Line Statement of the Fifth Line, "Zhen Ji, Hui Wang, Wu Bu Li, Wu Chu You Zhong, Xian Geng San Ri, Hou Geng San Ri, Ji," states that the Fifth Line, which is a strong Yang line occupying a noble position, is contrary to the meaning of humility and gentle compliance, so it originally has cause for worry and regret. However, it can announce decrees with the principle of correctness and uprightness, and the people dare not resist, thus the regret disappears and there is no disadvantage. When the decree is first implemented, the new method is strong and upright, and the people have not yet been influenced, so it is said "wu chu" (no beginning). When it issues decrees with the virtue of correctness and uprightness, the people gradually comply with the education, so it is said "you zhong" (there is an end). Announcing the decree is called "geng." Because the people have been confused for a long time, it is impossible to immediately restore order, so before the three days prior to the "geng" day, it is announced earnestly, and the people are persuaded and instructed, so they change their old habits and obey the good decree. After the decree is announced, it is again proclaimed three days after the "geng" day. At this time, if there are still people who do not obey, they should be punished, and the people will be convinced of the punishment, thus obtaining good fortune. Therefore, it is said that if one announces three days before the "geng" day and three days after the "geng" day, it is good.

上九巽在床下，喪其資斧，貞凶者。處巽之極，言巽過甚，似巽於床下。斧者，是斬之物，喻決威制。今既處上，固合威臨下，而乃過於謙，即是喪其威，是正道之失，故曰喪其資斧貞凶也。

The line statement for the Upper Ninth line says, "Xun is beneath the bed, losing its tools of decision, and the correct course is ominous." It is at the extreme of the path of yielding and humility, indicating that being overly respectful and submissive is like crouching beneath a bed. "Fu" refers to an axe, a tool used for cutting, symbolizing the authority to make decisive actions. Now, being at the highest position, it should exercise authority over those below, yet it has become excessively humble and submissive, thus losing its authority. This is a mistake on the correct path, hence the loss of the axe and the ominous outcome of maintaining this state.

兌下兌上。兌：亨，利貞。彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉。象曰：麗澤，兌。君子以朋友講習。

The Hexagram of Dui has both upper and lower trigrams as Dui. Two lakes connected together and moistening each other, its meaning is joy, hence it is named Dui. The Hexagram Statement says: Dui, smooth and unimpeded, favorable to maintaining correctness. The Commentary on the Judgment says: "Dui" means joy. Yang strength is in the center while Yin softness is outside, using the way of joy and yet maintaining correctness, thus above it conforms to the way of Heaven, and below it corresponds to the hearts of people. Using the way of joy to lead the people, the people forget their toil; using the way of joy to face danger, the people forget death. The way of joy is indeed great, thus the people are inspired. The Image Commentary says: two lakes connected, this is Dui; the gentleman takes this as a model, and with friends discusses and studies together.

初九，和兌，吉。象曰：和兌之吉，行未疑也。九二，孚兌，吉，悔亡。象曰：孚兌之吉，信志也。六三，來兌，凶。象曰：來兌之凶，位不當也。九四，商兌未寧，介疾有喜。象曰：九四之喜，有慶也。九五，孚于剝，有厲。象曰：孚于剝，位正當也。上六，引兌。象曰：上六引兌，未光也。

Initial Line Statement: With a peaceful mind, delighting in others brings good fortune. The Small Image Commentary says: Delight and good fortune arise because actions have not yet aroused suspicion. Second Line Statement: Delighting in others with sincerity brings good fortune, and regret disappears. The Image Commentary says: Sincere delight brings good fortune because the mind is sincere. Third Line Statement: Actively seeking to please others brings danger. The Small Image Commentary says: Coming to please brings danger because the position of the sixth line is inappropriate. Fourth Line Statement: Repeatedly considering with whom to please, the mind remains unsettled; isolating evil brings joy. The Image Commentary says: The joy of the ninth line in the fourth position brings blessings. Fifth Line Statement: Trusting the small person who erodes yang brings danger. The Image Commentary says: Trusting in the eroding brings danger because the position is at the highest. Sixth Line Statement: Being led by others to please. The Image Commentary says: The sixth line leading to pleasure indicates its way has not yet been fully realized.

兌亨利貞者。兌澤能潤悅萬物，故謂兌悅也。喻人君能以兌澤潤於萬人，惠流人悅，無所不通，故曰兌亨也。以悅相親，恐陷邪諂，其所利者在貞正，故曰利貞也。

The Hexagram Statement says, "Dui,亨, 利贞." Dui symbolizes a lake. Water in a lake can moisten all things and make them rejoice, so Dui is called "yue" (joy). This is like a sovereign who can be as nourishing as lake water, benefiting all people, spreading kindness and making everyone happy, thus achieving smoothness and success, hence "Dui, 亨." However, relying on joy to bring people close may lead to improper flattery, so its benefit lies only in maintaining uprightness, hence it is appropriate to hold to correctness.

象曰：麗澤，兌者。麗猶連也。兩澤相連，上下俱悅，故曰麗澤兌也。君子以朋友講習者，先儒云：同處師門曰朋，共執一志曰友，友猶黨也。必須友者，學記云：獨學無友，即孤陋寡聞。謂朋友聚居，講解道義，修習文禮，相悅之盛，莫盛於此。故鄭眾云：樂耽於酒，則有沉酗之凶；志累於樂，則有傷性之患。所以君子樂之美者，莫過於尚詩書、敦習道義，教之盛矣，樂在斯焉。

The Great Image Commentary says, "Two lakes are connected, hence Dui." "Connected" means they are joined together. Two lakes connected to each other, both above and below receiving nourishment and thus being joyful, hence it is called "Two lakes connected, Dui." "The gentleman takes this as a model to associate with friends and study together." The ancients explained that those who study under the same teacher are called "friends," and those who share the same aspirations are called "companions." "Companions" refers to those of the same faction. The reason for having companions is explained in the "Record of Learning" from the Book of Rites: if one studies alone without companions to discuss and exchange ideas, one will become narrow-minded and ignorant. This refers to the flourishing situation of friends gathering together to explain moral principles and study literature and rituals, with mutual joy, which is the most splendid situation. Therefore, Zheng Zhong of the Eastern Han dynasty said: if one finds joy in drinking alcohol, there is the danger of becoming addicted and drunk; if one wastes one's mind on pleasures of sound and color, there is the harm to one's nature. Therefore, the gentleman's greatest joy is to value the Book of Poetry and the Book of Documents, and to earnestly study moral principles; the grandeur of education lies precisely in this.

初九和兌吉者。處悅之初而無私應，與眾和悅，天下皆親，以斯而往，何所疑乎，所以獲吉也。

Initial Nine Line Statement: "Harmonious Joy, Auspicious." It is at the beginning of the path of joy, with a proper and unbiased response, able to harmonize and please all people, so that everyone comes close to it. With such an attitude in action, what could be doubtful? Therefore, it is auspicious.

九二孚兌吉，悔亡者。以剛處中，是懐信實之人。悅而施信，則吉從之，故曰孚兌吉。失位而處，所以有悔；志在忠信，所以悔亡也。

Nine in the Second Line Statement says, "Belief in sincerity brings joy, and it is auspicious, with no regret." It represents a yang line residing in the center of the lower trigram, symbolizing a person with sincere intentions. By following the path of joy and practicing sincerity, auspiciousness naturally follows, hence the saying that sincerity and joy together bring good fortune. Although it is a yang line in a yin position, which is considered improper, thus originally causing regret, its intention is sincerity and loyalty, so the regret disappears.

六三來兌凶者。以陰居陽位，是來求悅。以不正之身，妄來求悅，是佞邪之道，所以致凶也。

The Line Statement for the third line, "Coming to Dui, ominous," refers to a yao that is yin occupying a yang position, actively coming to flatter and please others. It is a yao in an improper position, recklessly seeking others' favor, which is a path of deceit and wickedness, hence leading to danger.

九四商兌未寧，介有喜者。商謂商量裁制之謂；介，隔也。六三以諂侫之身而近至尊，妄求乾寵。夫侫邪之人，國之患害。今九四既是權臣，為君委任，固宜與君商量裁制，介隔邪侫之人，內掌樞機以匡王室，經營倫理，未遑安寧，故曰商兌未寧也。介疾是隔邪與君除害，四方安靜，故有喜慶，故曰介有喜也。

The line statement for the fourth line, "Nine in the Fourth," says, "Commerce and deliberation have not yet been settled, isolation of illness brings joy." "Commerce" means deliberation and decision-making, and "isolation" means separation. The sixth line in the third position, being close to the supreme ruler with a deceitful character, recklessly seeks favor and promotion. Such deceitful people are a danger to the state. Now, the Nine in the Fourth is a powerful minister entrusted by the sovereign, and should deliberate with the sovereign to decide on matters, isolate the deceitful individuals, control the inner affairs to support the royal house; thus, he is diligently managing the state's order without rest, hence his unrest. "Isolation of illness" refers to isolating the deceitful ones and eliminating the harm to the sovereign, bringing stability to the four directions, hence there is joy. Therefore, isolating the harmful influences brings joy.

九五孚于剝，有厲者。剝是小人道長之稱也。九五為悅之主，固宜中正自安，惟賢是任，而乃反親上六，暱狎小人，遂為小人所害，危厲，故曰孚于剝有厲。書曰：逺耆徳，比頑童，是為亂風也。

The Line Statement of the Nine in the Fifth says, "Trust is eroded by the decline, there is danger." "Decline" refers to the increase of the power of the petty person. The Nine in the Fifth is the master of the Dui hexagram, which represents joy. It should maintain the middle and uphold the right path, remaining tranquil and employing the virtuous. Instead, it turns to the Six at the Top, becoming intimate with the petty person, thus being harmed by the petty person and falling into danger. Therefore, trusting the petty person who erodes the yang is dangerous. The Book of Documents says: distancing the elderly and virtuous, and drawing near the wicked and immature, this is called "chaos."

上六引兌者。六以陰最居悅後，是自靜退，不妄求進，必須他人牽引，乃從眾悅，故曰引兌也。

The Line Statement of the Sixth at the Top says, "Drawn into Joy." The Sixth at the Top, being Yin and flexible, is at the end of the Joy path, thus it is a quiet and yielding force, not rashly advancing. It must be drawn by others before it can join in the joy of the people. Therefore, it is said to be drawn into mutual joy.

坎下巽上。渙：亨，王假有廟，利渉大川，利貞。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利渉大川，乘木有功也。象曰：風行水上，渙。先王以享于帝立廟。

The lower trigram of the Hexagram of Dispersal is Kan (Water), and the upper trigram is Xun (Wind). Wind moving upon water causes waves to spread out, symbolizing dispersal and explanation, hence the name Dispersal. The Hexagram Statement says: Dispersal, favorable; the king personally attends the ancestral temple, it is favorable to cross a great river, and favorable to maintain the correct path. The Commentary on the Judgment says: Dispersal leads to favorable outcomes because the strong line nine in the second position comes forward without reaching a state of hardship, and the flexible line six in the fourth position is in a proper position in the outer trigram and shares the same purpose with the superior nine in the fifth position. "The king personally attends the ancestral temple" indicates that the king is in the central position. "Favorable to cross a great river" is because riding on a boat made of Xun wood will certainly achieve success. The Image Commentary says: Wind moving upon the surface of water is the image of Dispersal; ancient kings took this as a model, offering sacrifices to the heavenly deities and establishing ancestral temples.

初六，用拯馬壯，吉。象曰：初六之吉，順也。九二，渙奔其機，悔亡。象曰：渙奔其機，得願也。六三，渙其躬，無悔。象曰：渙其躬，志在外也。六四，渙其群，元吉，渙有丘，匪夷所思。象曰：渙其群元吉，光大也。九五，渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。上九，渙其血，去逖出，無咎。象曰：渙其血，逺害也。

The line statement for the first line says: relying on strong horses to save, it is auspicious. The small image commentary says: the auspiciousness of the first line is because it is gentle and compliant. The line statement for the second line says: in times of dispersion, rushing to a reliable table, regret disappears. The image commentary says: dispersing to the table, it fulfills its wish. The line statement for the third line says: dispersing one's own private thoughts, there is no regret. The image commentary says: dispersing oneself, the mind is placed outside. The line statement for the fourth line says: dispersing the group, it is very auspicious; in the midst of dispersion there is still a hidden worry like a hill, which is not something ordinary people can think of. The image commentary says: dispersing the group and being very auspicious, it is because its way is bright and vast. The line statement for the fifth line says: like sweating, issuing a great command, dispersing the accumulated wealth of the king, there is no fault. The image commentary says: the king resides without fault, because he is in the correct position. The line statement for the top line says: dispersing the calamity of blood, it is far away, there is no fault. The image commentary says: dispersing the blood, it is to be away from harm.

渙亨，王假有廟者。渙者，離散之名，緩釋為義。然則小人遭難，奔走逃散，逃散方始獲濟；大徳之人處難之時，能建功立徳，散釋險難，以安時人，故謂之渙也。能釋險難，人皆獲濟，所以亨通。王能釋難而通，天下太平，至於建立宗廟，徳洽人神，雖復大川亦可濟涉。險難既釋，宜道化利物，聚人莫過於正，故曰利涉大川，利貞也。

The hexagram statement says, "Huan, communication, the king goes to establish a temple." "Huan" refers to the concept of dispersion. When small people face difficulties, they only run away and scatter, relying on scattering to barely escape; however, when a person of great virtue encounters difficulties, he can establish achievements and virtue, resolve dangers, and thus bring peace to the people at that time, hence it is called "Huan." Since it can remove dangers and enable all people to be saved, it is therefore smooth. The king can remove dangers and bring peace and prosperity to the world, thus establishing temples, his virtue extending to both people and spirits. Therefore, even great rivers and streams can be crossed. Once dangers are removed, one should govern with proper principles and benefit all things; and gathering the people is more important than anything else, so it is suitable to cross great rivers and to uphold proper principles.

象曰：風行水上，渙者。風行水上，激揚波濤，散釋之象。先王以享于帝立廟者，先王既釋險難，民泰時安，可以享獻上帝，建立宗廟，祭祀祖考，告以太平也。

The Great Image Commentary says, "Wind moves over water, dispersing." Wind blowing across the water creates ripples spreading out, which is the image of dispersal and resolution. "The former kings thus offered sacrifices to the supreme deity and established temples" means that when the former kings have removed dangers and the people are at peace and the times are tranquil, they can hold grand sacrifices to the heavenly deities and set up ancestral temples for worship, reporting to the ancestors the news of the world's peace.

初六用拯馬壯吉者。拯，拔也。初六處難之初，乖散未甚，可以用馬拯拔，得其志而逺難。難初未至危劇，相時而行，是壯而獲吉也。

The line statement for the first line, "Six at the Beginning" says, "Using a strong horse for rescue, it is auspicious." "Rescue" means to save or rescue. The line "Six at the Beginning" is at the beginning of a difficult situation, and the degree of dispersion is not yet severe. At this time, one can use the strength of a horse to escape and achieve one's wishes, thus avoiding misfortune. Since the difficulty is still in its early stage and has not yet reached a critical point, being able to observe the timing and take action is considered strong and auspicious.

九二渙奔其機，悔亡者。機是案機，以承物也。謂初與二俱無應相得，既托於初，得其所安，逃難離散而奔，故曰渙奔其機悔亡也。

Nine in the Second Line Statement says, "The dispersal moves toward its stand, regret vanishes." "Stand" refers to a table, which is used to support objects. This means that both the Six at the Beginning and the Nine in the Second Line do not have corresponding lines, thus they are in harmony with each other. Since the Nine in the Second Line takes refuge in the Six at the Beginning, it finds a place to rest. It escapes from difficulties and disperses, yet finds support, so in the midst of dispersal it moves toward something to rely on, and thus regret disappears.

六三渙其躬，無咎者。渙之為義，內險外安。六三有應於外，不顧所守，脫身而出，與剛合志，故得悔亡，故曰渙其躬無悔也。

The third line statement says, "Dispersing oneself, there is no regret." The meaning of the Hexagram of Dispersal is that the inner trigram represents danger and the outer trigram represents safety. The sixth line in the outer trigram corresponds with the ninth line at the top, so it no longer clings to its original position, withdraws, and aligns with the yang force, thus eliminating regret. Therefore, it is said that dispersing oneself brings no regret.

六四渙其群，元吉，渙有丘，匪夷所思者。六四既在險外，即是已險難之人，近於至尊，為君委任，內主樞宻，外宣王命，而能散群眾之難，以安綏萬人也，而獲其大功，所以元吉，故渙其群元吉。然為君所任，任重憂深，雖能散眾之難，猶疑散難之中恐有未平丘墟之險，恆懷思慮，心未得安，故曰渙有丘匪夷所思也。丘，丘墟也；夷，平也。

The line statement for the sixth line in the fourth position says, "It disperses the group, great good fortune; dispersing the hill, something beyond ordinary thought." The sixth line is already outside the danger, being a person who has escaped from peril; it is close to the supreme position, entrusted by the sovereign, managing internal affairs and announcing the sovereign's commands externally. Thus it can dispel the difficulties of the people and pacify the masses, thereby establishing great achievements, hence great good fortune. Therefore it is said that dispersing the factions brings great good fortune. However, since it is entrusted with a heavy responsibility by the sovereign, its burden is great and its worries deep. Although it can resolve the difficulties of the people, it still doubts that there may be remaining obstacles as high as hills in the process of dispersing difficulties, thus constantly thinking and feeling unsettled. Therefore it is said that within the dispersal there remains the worry of a hill, something beyond the thought of an ordinary person. "Hill" refers to a hill or ruined land, and "夷" means flat.

九五渙汗其大號，渙王居，無咎者。人之驚怖，既汗從體流，故以訓釋為汗也。九五處於尊位，而能發號施令，大散天下之險危，故曰渙汗其大號也。為渙之主，能散險難，若非王者正位，則不能然。正位不可假人，故王居無咎也。上九渙其血，去逖出，無咎者。血，傷害之義；逖，逺也。上九所居最是險外，是不為物之侵傷，逖逺而去，拔出險外，故曰渙其血也。散患於逺害之地，誰能與我為咎也。

The line statement of the fifth line, "Nine in the Fifth" (九五), says: "The sweat of dispersion issues forth, the king's dwelling is dispersed, no blame." When a person is frightened, sweat flows from their body; thus, "sweat" is used to explain that once a decree is issued, it cannot be recalled. The "Nine in the Fifth" holds the exalted position and issues great commands, greatly dispersing the dangers and difficulties throughout the world. Therefore, it is like the discharge of sweat, issuing forth a great decree. It is the main element of the Hexagram of Dispersion, capable of resolving difficulties. If the king were not in the correct position, he could not achieve this. This correct position cannot be entrusted to others, so when the king remains in his proper place, there is no blame. The line statement of the top line, "Nine at the Top" (上九), says: "The blood is dispersed, it goes far away, no blame." "Blood" represents injury, and "逖" means far. The position of "Nine at the Top" is farthest from danger, thus not harmed by external forces; it withdraws far away, escaping from danger, so it disperses the calamity of blood. It disperses the disaster to a place far from harm, so who could blame me?

兌下坎上。節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。象曰：澤上有水，節。君子以制數度，議徳行。

The lower trigram of the Hexagram of Moderation is Dui (Lake), and the upper trigram is Kan (Water). Water is on top of the lake but in limited quantity, requiring restraint, hence the name Moderation. The Hexagram Statement says: Moderation, smooth; excessive restraint cannot be maintained. The Commentary on the Judgment says: Moderation leads to smoothness because there are equal numbers of strong and weak lines, and the strong line is in the central position. "Excessive Moderation is not enduring" means the path has reached its end. To act with harmony in a dangerous situation, to hold an appropriate position and exercise restraint, to be upright and just, thus achieving smoothness. Heaven and Earth have measures, thus the four seasons are formed; by using regulations to restrain, one does not damage goods or harm the people. The Image Commentary says: Water on top of the lake, this is Moderation; the gentleman takes this as a model, establishes rites and laws, and evaluates the virtue of people.

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

The line statement for the first line: Not going out of the inner courtyard, no fault. The small image commentary says: Not going out of the courtyard, is knowing when to be open and when to be closed. The line statement for the second line: Not going out of the outer courtyard, dangerous. The small image commentary says: Not going out of the courtyard and being dangerous, is missing the opportunity to the extreme. The line statement for the third line: Not knowing self-restraint, one can only lament, with no one to blame. The small image commentary says: Not knowing self-restraint and lamenting, who can blame? The line statement for the fourth line: Peacefully keeping self-restraint, smooth. The small image commentary says: Peaceful self-restraint is smooth because it follows the way of the superior. The line statement for the fifth line: Sweet self-restraint, auspicious, going forward will be praised. The small image commentary says: Sweet self-restraint is auspicious because it holds the central position. The line statement for the sixth line: Bitter self-restraint, holding on is dangerous, but regret can be dispelled. The small image commentary says: Bitter self-restraint and being firm is dangerous, because its path has reached the end.

節亨者。節，制度之名，節止之義，故謂之節也。節制要在得宜，尊卑有別，其道乃通，故曰節亨也。

The Hexagram Statement says, "Jie, Xing." "Jie" is the name of a system, meaning restraint and regulation. Therefore, it is called Jie. The key to regulation lies in moderation, ensuring that there is clear distinction between superiors and inferiors. In this way, the way of Jie can be practiced, hence it is said, "Jie, Xing."

苦節不可貞者。為節之道，必須當理。若過刻薄，傷於物情，物所不堪，非為節道，不可為正，故苦節不可貞也。

"Hard endurance of hardship is not a proper way." To practice the way of restraint, it must be reasonable. If restraint is carried out too harshly, harming human feelings and natural principles, and people cannot bear it, then it is not the true way of restraint, and it cannot be held as the correct path. Therefore, a bitter kind of restraint is not something that can be adhered to.

象曰：澤上有水，節者。澤，陂陷之處也。澤之大小，各有區別，今水居節上，隨其大小得宜，各有止節，故為節象也。君子以制數度、議徳行者。數謂禮數等差也，度謂上下優劣也。議人徳行，輕重得宜，是皆節制度數之義。所以周禮五等諸侯所受錫命，皆有度數是也。

The Great Image Commentary says, "Water on a marsh, Moderation." A marsh is a low-lying area where water accumulates. Marshes can be large or small, varying in size; now water is gathered in the marsh, adapting to the size of the marsh, each having its appropriate limit and capacity for retention, thus forming the image of Moderation. "The gentleman regulates numbers and measures, discusses virtue." "Numbers" refers to the hierarchical distinctions of propriety, while "measures" refers to the limits between high and low. Evaluating people's virtue so that their light and heavy aspects are balanced, all belong to the meaning of moderation. Therefore, in the Zhou Li, the five ranks of feudal lords—gong, hou, bo, zi, and nan—received their mandates and rewards according to fixed ranks and quantities, precisely expressing this idea.

初九不出戶庭，無咎者。節者，制度之義。今初九處節之初，即是初制法度，宜其慎宻，不令洩露。若教令未宣而乃洩露，即人心多險，奸詐生焉。若慎宻不失，施制合宜，應時無偽，乃得無咎，知通塞矣。

The line statement for the initial line, "Initial Nine," says, "Do not go out of the door or courtyard, there will be no blame." The meaning of "Jie" (Limit) lies in the establishment of regulations. Now, the Initial Nine is at the beginning of the Jie hexagram, which is the time when the regulation is just starting to be established. At this time, one should be cautious and meticulous, not allowing the content to leak out. If the decree has not yet been officially announced but the news leaks out, people's hearts are naturally deceitful, and thus cunning deceit will arise. If one remains cautious and does not make mistakes, and the regulation is properly implemented, in accordance with the right time without being false, there will be no blame. This is understanding when to be open and when to be closed.

九二不出門庭凶者。初為制度之始，法制未成，固宜慎宻。今至九二，是法制已成，而猶溺之，失時之中，乃乖於理，失時之極，所以致凶，故曰不出門庭凶也。

The line statement for the second line, "Not going out of the courtyard, it is凶," refers to the situation of the initial line, which is at the beginning of establishing systems. At that time, the system was not yet complete, and it should have been kept confidential. Now, by the time we reach the second line, the system has already been established, yet it still remains stuck in the old practice of secrecy. It has missed the proper time to act, thus violating the natural order. When the opportunity is completely missed, it leads to danger. Therefore, it is said that not going out of the courtyard results in凶.

六三不節若，則嗟若，無咎者。處節之時，故宜各得其序，不相乖越。今六三以陰居陽，以柔乘剛，以為驕僣而不為節，禍將及身，以至哀嗟，故曰不節若也。禍自已招，非人所與，無所怨咎於人，故曰無咎。

The Line Statement of the Third Line says, "If one does not practice restraint, then one will lament, and there will be no blame." At a time when restraint is required, everyone should abide by their proper order and not exceed their bounds. Now the Third Line is a Yin line occupying a Yang position, and it is weak yet sits above the strong line Nine in the Second. Therefore, it is arrogant and oversteps its bounds, refusing to practice self-restraint. Misfortune is about to befall it, leading to sorrow and lamentation. Thus, it is said that it does not know restraint. This misfortune is self-inflicted, not given by others, so there is no one to blame. Hence, there is no blame to be attributed.

六四安節亨者。以柔得位，承順於君，是得節之道。但稱安行此節而不改變，則何往不通，故曰安節亨也。

The Line Statement of the Fourth Line says, "Maintain the principle of moderation, and it will be smooth." It is a yin and flexible line occupying a yin position, thus being in the right place, and it can also follow and support the ruler of the fifth line, which is the way of moderation. As long as one can maintain this principle of moderation without change, then wherever one goes, it will be smooth. Therefore, maintaining moderation leads to smoothness.

九五甘節吉，往有尚者。不苦而美謂之甘也。九五為節之主，履正居中，節以制度，不傷財，不害人。為節而無傷，即是不苦而甘，所以甘吉矣。為節不傷，苦而能甘，以此而往，人所嘉尚，故曰往有尚也。

The Line Statement of the Fifth Line, "Sweet Moderation, Auspicious, Going Forth Will Be Regarded with Favor," says that not being bitter and being sweet is called "sweet." The Nine in the Fifth is the dominant line of the Hexagram of Moderation. It occupies a proper position and maintains the center, using regulations to impose moderation. It neither harms wealth nor injures the people. Moderation without causing harm is sweet rather than bitter, hence achieving auspiciousness through sweet moderation. Moderation without causing harm might naturally be bitter, yet it becomes sweet. Carrying out such measures will naturally earn people's approval, hence going forth will be regarded with favor.

上六苦節貞凶，悔亡者。居節之極，是過節之中，傷於為正，物所不堪，正之凶矣，故曰苦節貞凶。若以施人，則是正道凶；若以苦節於身，修已自厲，則可以悔亡矣。

The line statement of the sixth line at the top says, "Austerity in restraint, firmness brings misfortune, regret disappears." It is located at the extreme point of the Hexagram of Restraint, indicating that restraint has exceeded the proper limit, thus causing harm through adherence to correctness. Others cannot bear such strict restraint, hence being upright leads to misfortune. Therefore, excessive restraint leads to misfortune. However, this should be viewed separately: if such harsh restraint is imposed on others, then being upright leads to misfortune; but if one uses austere restraint to discipline oneself, cultivate oneself, and refine one's conduct, then regret will vanish.

兌下巽上。中孚：豚魚吉，利涉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。中孚以利貞，乃應乎天也。象曰：澤上有風，中孚。君子以議獄緩死。

The hexagram Zhong Fu has the lower trigram Dui (Lake) and the upper trigram Xun (Wind). Two yin lines are in the center while four yang lines are outside, symbolizing central sincerity. Hence, it is called Zhong Fu. The hexagram statement says: Zhong Fu, sincerity can move even small pigs and fish, which is auspicious; it is favorable to cross great rivers and to maintain uprightness. The Commentary on the Judgment says: The hexagram Zhong Fu has yin and flexibility within and yang and strength in the center; it is harmonious and humble, thus sincerity can educate the state. "Tun Yu Ji" means sincerity can move even small pigs and fish. "Li She Da Chuan" means crossing great rivers by using a boat made of hollowed-out wood. Sincerity and uprightness are in harmony with the heavenly way. The Image Commentary says: Wind over Lake, this is Zhong Fu. The gentleman takes this as a model, deliberating on legal cases and leniently handling capital punishment. (Note: The original explanation of Zhong Fu in Shi Zheng is lost, and only the classic text remains in the source.)

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

Initial Line Statement: If one examines carefully beforehand, it is auspicious; if there are other desires, one will not be at peace. The Small Image Commentary says: The initial line examines carefully and is auspicious, because its intention has not yet changed. Second Line Statement: A white crane calls in the shade of a tree, and its young respond in harmony; I have a good cup of wine, and I wish to share it with you. The Image Commentary says: The young respond in harmony, because it is from the heart. Third Line Statement: Encountering an opponent, one sometimes drums and attacks, sometimes grows weary and stops, sometimes weeps, sometimes sings. The Small Image Commentary says: Sometimes drumming, sometimes stopping, is because the third line is in an improper position. Fourth Line Statement: The moon is about to be full, and the horse loses its mate, without fault. The Small Image Commentary says: The horse losing its mate is because it breaks away from its kind and follows upward to the fifth line. Fifth Line Statement: With sincere trust and connected, there is no fault. The Image Commentary says: Having sincere trust and being connected is because the fifth line is in a proper position. Top Line Statement: The crowing of a chicken rises to the heavens, and being firm is ominous. The Small Image Commentary says: The sound of a crowing chicken rising to the heavens, where can it last long?

艮下震上。小過：亨，利貞，可小事，不可大事。飛鳥遺之音，不宜上宜下，大吉。彖曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉，飛鳥遺之音，不宜上宜下，大吉，上逆而下順也。象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。

The lower trigram is Gen (Mountain) and the upper trigram is Zhen (Thunder), making the hexagram of Xiao Guo. There are four yin lines outside and two yang lines in the center, indicating that the movement is slight. The structure of the hexagram resembles a flying bird spreading its wings, hence the name Xiao Guo. The hexagram statement says: Xiao Guo, smooth and unimpeded, suitable for maintaining correctness; it is appropriate for small matters, but not for great ones. A flying bird leaves its call, which is not suitable for going upward but suitable for going downward, resulting in great good fortune. The Commentary on the Judgment says: Xiao Guo refers to a slight excess of the small yin, which allows for smoothness. Although there is an excess, it is still suitable to maintain correctness, as it follows the trend of the time. The two yin lines, six two and six five, are in the middle, hence the good fortune for small matters. The two yang lines, nine three and nine four, are out of their proper position and not in the middle, hence the inappropriateness for great matters. This hexagram has the image of a flying bird: a flying bird leaves its call, which is not suitable for going upward but suitable for going downward, resulting in great good fortune, because going upward is contrary and going downward is appropriate. The Great Image Commentary says: Thunder on top of a mountain, this is Xiao Guo. The gentleman takes inspiration from this, acting with reverence slightly excessive, grieving in mourning slightly excessive, and using resources with frugality slightly excessive.

初六，飛鳥以凶。象曰：飛鳥以凶，不可如何也。六二，過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：不及其君，臣不可過也。九三，弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。九四，無咎，弗過遇之，往厲必戒，勿用永貞。象曰：弗過遇之，位不當也；往厲必戒，終不可長也。六五，宻雲不雨，自我西郊，公弋取彼在穴。象曰：宻雲不雨，已上也。上六，弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，已亢也。

The line statement for the first line says: Like a bird flying upward, thus there is misfortune. The small image commentary says: The bird flying upward brings misfortune, which is unavoidable. The line statement for the second line says: Passing over the grandfather and meeting the grandmother; not reaching the sovereign, yet meeting the minister, there is no fault. The small image commentary says: Not reaching the sovereign is because a minister should not overstep. The line statement for the third line says: Not being cautious at all, following others may lead to death, thus there is danger. The small image commentary says: Following others and being killed, how can this danger be avoided. The line statement for the fourth line says: No fault; not exceeding yet meeting by chance; going forward is dangerous, must be cautious, cannot be held for long. The small image commentary says: Not exceeding yet meeting is because the position of nine four is not appropriate; going forward is dangerous and must be cautious, indicating this situation cannot last long. The line statement for the fifth line says: Dense clouds but no rain, the clouds coming from the western outskirts; the prince shoots at the game hiding in the cave. The small image commentary says: Dense clouds without rain indicates the yin has already risen to the upper position. The line statement for the sixth line says: Not meeting yet exceeding; the bird flying away, danger, this is called calamity. The small image commentary says: Not meeting yet exceeding indicates that it has reached the extreme of excess.

小過亨利貞者。小過者，過於小事，故謂小過也。以小事而濟用物，乃可通，故曰亨也。順時矯俗，利在歸正，故曰利貞也。

The Hexagram Statement says, "Small excess, smooth, favorable to uprightness." What is meant by "small excess" is to slightly exceed the usual standard in minor matters, hence called small excess. When used in minor matters to assist others, it is feasible, hence it is said to be smooth. To follow the trend of the times and correct the prevailing customs, the benefit lies in ultimately returning to the right path, hence it is said to be favorable for uprightness.

可小事不可大事者。世既小通，即可正以小事，不可正以大事也。

"It can handle minor matters, but not major ones." Since the current situation is only slightly favorable, it can only be corrected through minor matters, and not through major ones.

飛鳥遺之音，不宜上宜下，大吉者。鳥之所棲，止於林澤。飛而向上，則入杳□，羽翮摧頺，遺其音響，哀以思處，願求所安，故不止則愈困；下則棲於林藪，故曰不宜上宜下大吉也。此論上乘剛逆也，下承陽順也。故君子為過矯之行，上則逆鱗，下則執柔守順，故以飛鳥上下而取義焉。

"The sound of a flying bird left behind, it is not suitable to go upward but to go downward, which is a great blessing." The place where a bird resides is merely mountains, forests, waters, and marshes. If it flies upward continuously, it enters the remote and lofty places, its wings wear out and it becomes exhausted, leaving behind a path of mournful cries. The sound is sorrowful, expressing the bird's desire to rest and find a place to settle, hence it does not stop and becomes more distressed. If it flies downward, it can rest in the forests and marshes, so it is not suitable to go upward but to go downward, which is a great blessing. Here the discussion is about: going upward would mean surpassing yang strength, which is against the natural order; going downward means following yang strength, which is in harmony. Therefore, a gentleman, when needing to correct an excess, going upward would be to touch the forbidden, while going downward is to hold fast to gentleness. Thus, the meaning is drawn from the flight of the bird going up and down. (The character marked 「□」 is missing in the original text and is not restored here.)

象曰：山上有雷，小過者。雷本出震於地上，今既出至山上，過其本處，故曰小過也。君子以行過乎恭，喪過乎哀，用過乎儉者。小過之世，戒其所過，小人居之，則慢易奢僣，故君子為過矯之行：過乎恭敬，喪孝之禮過乎哀慼，費用之宜過於儉約之謂也。

The Great Image Commentary says, "Mountains have thunder, which is called Small Excess." Thunder originally arises from the earth, but now it arises on the mountain top, exceeding its proper place, hence it is called Small Excess. "The gentleman acts with excessive respect, mourns with excessive sorrow, and uses resources with excessive frugality." In an era of slight excess, the most important thing to guard against is excess. If such a situation is controlled by petty people, it will lead to negligence, licentiousness, and extravagance. Therefore, the gentleman adopts a corrective measure of overdoing: showing respect slightly more than appropriate, expressing sorrow slightly more than proper, and practicing frugality slightly more than necessary. This is what is meant.

初六飛鳥以凶者。小過之義，上逆下順。初應在四，若往就四，則是進於逆也，同於飛鳥上而無所措足，所以致凶。

The line statement for the initial line, "Six at the Beginning," says, "A flying bird meets misfortune." The meaning of the hexagram Xiao Guo is that moving upward is contrary, while moving downward is appropriate. The line "Six at the Beginning" corresponds with the line "Nine in the Fourth." If it moves forward to approach "Nine in the Fourth," it is advancing in the direction of opposition, just as a flying bird keeps flying upward without finding a place to land, thus leading to misfortune.

六二過其祖，遇其妣，不及其君，遇其臣，無咎者。過而得之謂其遇也。六二居初之上而居中位，是過於初而遇六二也。祖，始也，謂初也；妣，母之稱也。六二居中履正，故謂之妣矣。已過初遇二位，遇母之內處，故曰過其祖，遇其妣。而得位處中，不至於僣，終守臣位，安可有咎，故曰不及其君，遇其臣，無咎也。

The Line Statement of the Second Line says, "It passes over its ancestor, meets its mother, does not reach its ruler, meets its subject, and has no blame." To pass over something and then to meet something is called "meeting." The Second Line is above the First Line but within the Lower Trigram, meaning it has passed over the First Line and stopped exactly at the position of the Second Line. "Ancestor" refers to the beginning, meaning the First Line; "mother" is a term for a mother — since the Second Line is in the center and holds the proper position, it is referred to as "mother." Having passed over the First Line and reached the position of the Second Line, which is the inner position occupied by the mother, it is said to have passed over the ancestor and met the mother. It holds the proper position and is in the center, so it does not overstep, always maintaining the proper role of a subject. Where is there blame? Therefore, it does not reach the ruler but meets the subject, and has no blame.

九三弗過防之，從或戕之，凶者。小過之世，大者不能立徳，故令小者僣過驕慢陵上也。九三以陽當位，又處下卦之上，固合防遏小人，不令奢僣，而九三更應上六，與小人同情，反為小人所害也，故曰弗過防之，從或戕之，凶也。戕者，殺害之義也。

The third line statement says, "Not passing over to prevent it, following others to be killed, misfortune." In the time of Xiao Guo, those in great positions are unable to establish virtue, thus allowing the small people to exceed their bounds, being arrogant and bullying those above. The third line is a yang line in a yang position and is properly placed, and it is at the top of the lower trigram, which should prevent and restrain the small people from being extravagant and overstepping. However, it is instead in correspondence with the sixth line above, aligning with the small people, and thus is harmed by them. Therefore, it says that not being cautious and following them may lead to being killed and resulting in misfortune. "Qiang" means to kill.

九四無咎，弗過遇之，往厲必戒，勿用永貞者。居小過之世，小人有過差之行，須大德之人防閒遏絶，不令過差。今九四雖復陽爻而不居位，故其所過咎責不在已，故得無咎。九四所以得免咎者，以其失位在上卦之下，不為過厚之行，故得遇其無咎之宜，故曰無咎弗過遇之也。既無防止遏制之能，自守其位則免咎而已；若有所往，則致危厲，故曰往厲也。不交於物，物亦不親，既無人相親，是無援助，欲有所往，必致危厲，無所告救，故必自戒慎以全其身，故曰必戒也。既不能裁制小人，亦不可任用，以其如此，故不足長行其正，故曰弗用永貞也。

The fourth line statement says, "No blame, not exceeding the meeting, going forward brings danger and must be guarded against, do not use it for long sincerity." In an era of minor excess, petty people commit various improper actions, and it is necessary for those of great virtue to prevent and restrain them so they do not go too far. Now, although the fourth line is a yang line, it does not occupy the correct position, so the responsibility for these errors does not lie with it, hence it incurs no blame. The fourth line is able to avoid blame because it is in an incorrect position and is at the very bottom of the upper trigram, not engaging in overly heavy or ostentatious actions, thus precisely meeting the measure of no blame. Therefore, it incurs no blame, does not exceed the proper limit, and just happens to meet the right situation. Since it lacks the ability to prevent and restrain petty people, it can only remain in its proper position to avoid blame; if it moves forward, it will encounter danger, hence going forward brings danger. It does not interact with external things, and external things do not come close to it. Since there is no one close to it, it is equivalent to having no support. If it wishes to move forward, it will certainly fall into a dangerous situation with no one to rescue it, so it must be cautious to preserve itself, hence it must be guarded against. It is neither able to restrain petty people nor can it be heavily used. For this reason, its so-called "correctness" is not worth maintaining for a long time, hence it is not advisable to maintain it for a long period.

六五密雲不雨，自我西郊，公弋取彼在穴者。小過者，小過於大也。陰居陽位，是小者過於大，陰之盛矣。陰止於上，陽氣不通，雖復至盛密雲，止在西郊，而不能降其雨。以人事明之，是陰柔之主以處尊位，未能施其風教恩惠及下，故曰密雲不雨，自我西郊也。公者，臣之極貴也，五極陰盛，故稱公也。小過之時，其過猶小，是不能大作，猶為隠伏。以小徳之才，治小過之失，能獲在穴隠伏之物，又如公之弋獵而獲隠伏之獸，故曰公弋取彼在穴也。

The Line Statement of the Fifth Line, "Dense clouds do not rain, coming from my western suburb; the prince shoots the creature in the hole," refers to a minor excess. This is when a minor yin force slightly exceeds a major yang force. The Fifth Line is a yin line occupying a yang position, which is precisely when the minor exceeds the major. Yin energy is already very strong. Yin energy is blocked above, preventing yang energy from flowing; thus, although the clouds are extremely dense, they only gather in the western suburb and do not finally rain. In terms of human affairs, this is when a soft and weak ruler occupies a high position but is still unable to extend his teachings and kindness to the people. Hence, dense clouds gather but do not rain, and the clouds come from my western suburb. "Gong" refers to the most honorable rank among ministers. The Fifth Line has extreme yin energy but is not sufficient to be called a ruler, hence it is called "Gong." In a state of minor excess, the movement is still minor, so it cannot achieve great deeds. It can only do subtle and hidden things. Using a small amount of virtue to correct minor faults, one can only obtain hidden creatures, like a prince hunting and capturing a hidden animal, hence it is said that the prince shoots the creature in the hole.

上六弗遇過之，飛鳥離之，凶，是謂災眚者。處於小過之極，是小人過甚，不知限際，隨至穴極，過至穴無所復遇，故曰弗遇過之也。以小人之行，不守限量，過而不已，遂遭害網，亦如飛鳥飛而不已，無所棲托，必罹矰繳，所以凶矣，故曰飛鳥離之凶。過於亢極，以罹其凶，是謂不慎其身，災眚斯及，復何恨哉，故曰是為災眚。王注：過至於亢，將何所遇；飛而不已，將何所託也。

The line statement of the sixth line at the top says, "Not encountering, the flying bird is shot, calamity and misfortune occur." It is at the extreme point of the minor excess. This is precisely when the petty person goes beyond the limit, unaware of the boundary, and proceeds to the very end. It insists on surpassing without meeting, and finally meets nothing, so it says that not meeting and persisting in surpassing. By the conduct of the petty person, not observing moderation, going beyond without stopping, it finally meets the net. This is just like the flying bird that keeps flying upward without stopping, unable to find a place to rest, and inevitably gets wounded by the arrow. Therefore, it is dangerous, so it says the flying bird flies away and there is danger. It reaches an excessive height and encounters misfortune, which is called not being cautious in preserving oneself, and calamity follows. What can be blamed then? Therefore, it is called calamity. Wang Bi's commentary says: when one has gone beyond the extreme of excess, what can one meet? Persisting in flying upward without stopping, where can one rest?

離下坎上。既濟：亨小，利貞，初吉終亂。彖曰：既濟亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。象曰：水在火上，既濟。君子以思患而豫防之。

The hexagram Ji Ji has the lower trigram Li (Fire) and the upper trigram Kan (Water), with water above fire. Each of the six lines is in its proper position, and the matter has already been completed, hence the name Ji Ji. The hexagram statement says: Ji Ji, even small matters are smooth and prosperous, it is favorable to maintain the correct course; the beginning is auspicious, but at the end there will be calamity. The Commentary on the Judgment says: Ji Ji and smooth, means that even minor aspects are smooth. "It is favorable to maintain the correct course" because both the yang and yin lines are in the correct position. "The beginning is auspicious" because the line six in the second position, a yin line, is in the central position. However, when it reaches the end, it becomes stagnant and disorder arises, for its course has reached its limit. The Image Commentary says: Water above fire, this is Ji Ji. The gentleman takes this as a model, foreseeing possible calamities and taking precautions in advance.

初九，曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。六二，婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。九三，髙宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。六四，繻有衣袽，終日戒。象曰：終日戒，有所疑也。九五，東鄰殺牛，不如西鄰之禴祭，實受其福。象曰：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。上六，濡其首，厲。象曰：濡其首厲，何可久也。

Initial Line Statement: The cart wheel is held back, the tail is wet, there is no fault. The Small Image Commentary says: Holding back the cart wheel, by reason there is no fault. Second Line Statement: A woman loses the curtain and ornaments of her carriage, there is no need to search for them, they will be recovered after seven days. The Image Commentary says: Recovering them after seven days, is because the Second Line holds to the middle path. Third Line Statement: King Tang of Yin waged war against the Gufang, taking three years to conquer them; small people should not be employed. The Image Commentary says: Taking three years to conquer, is because they have already become exhausted. Fourth Line Statement: Fine clothes will eventually become rags, one must be constantly on guard. The Image Commentary says: Being constantly on guard, is because there is some doubt in the heart. Fifth Line Statement: The eastern neighbor sacrifices oxen in a grand ceremony, but the western neighbor's simple sacrifice is more appropriate, the latter truly receives blessings. The Image Commentary says: The eastern neighbor sacrifices oxen, but the western neighbor's sacrifice is timely; truly receiving blessings, is a great auspicious event. Uppermost Line Statement: The head is wet, it is dangerous. The Image Commentary says: The head is wet and dangerous, how can this last long?

既濟亨小利貞者。既，盡也；濟，渡也。剛柔得正，上下相應，故曰既濟也。萬物盡皆濟渡，若小者不通，則無盡濟之理。今小者猶尚通亨，則柔大之物自然獲濟，故曰亨小也。物既盡濟，非正不可，故曰利貞。

The Hexagram Statement says, "After the crossing, things are smooth for small matters and favorable for uprightness." "After" means complete or finished, and "crossing" means to cross over. In this hexagram, both the strong and the weak lines are in their proper positions, and the upper and lower parts correspond with each other, hence it is called "After the crossing." Since all things have already been crossed over, if even small matters are not smooth, then it cannot be called "complete crossing over." Now that even small matters are smooth, the great and soft things naturally have been crossed over, so it is said that small matters are smooth. Since all things have already been crossed over, if one does not maintain uprightness, it will not be sustained, hence it is favorable to maintain uprightness.

初吉終亂者。此設戒之辭。當既濟之時，若能戒慎謙守，不為驕恣，則既濟無窮，安有危亂及已。若其不能居安慮危、慎終如始，則既濟其極，危亂至矣。故王云：終亂不如自亂由止，故亂是也。

"Initial success, eventual chaos." This is a warning. When the proper course has been accomplished, if one remains cautious and humble, adhering to one's proper role without arrogance or indulgence, the state of completion can continue indefinitely, without danger or turmoil affecting oneself. Conversely, if one does not think of potential dangers while in security, and does not maintain the same care at the end as at the beginning, then when the state of completion reaches its peak, chaos will arise. Therefore, Wang Bi said: the term "eventual chaos" is not so much referring to external calamity, but rather to self-inflicted disorder—due to stagnation and lack of progress, chaos arises, which is the intended meaning.

象曰：水在火上，既濟者。孔義云：水在火上，炊之象。飲食以之而成，性命以之而濟，是故既濟象也。君子以思患豫防之者。處既濟之時，舉事合宜，恣情所欲，固當恭儉保守，存不忘亡，思慮後患，豫為防慎。故書云：制治於未亂，保邦於未危是也。

The Great Image Commentary says, "Water above fire, completion." Kong Yingda's interpretation explains that water placed above fire represents the image of cooking. Food is made possible by it, and life is sustained by it, hence the image of completion. "The superior man thinks of possible troubles and prepares against them in advance" means that when things are already accomplished, affairs proceed smoothly and easily, leading to indulgence in desires. At this time, one should maintain reverence and frugality, uphold the achievements, and remain vigilant against the possibility of downfall amidst stability. One should consider future calamities and take precautions in advance. Therefore, the Book of Documents says: governing before calamity arises and preserving the state before it is in peril, precisely reflects this principle.

初九曳其輪，濡其尾，無咎者。初九處既濟之初，是始濟渡也。始濟險難，未至乾燥之地，猶拖曳其輪，濡溼其尾，言其勞苦方始獲濟，其於義理，安有咎哉，故曰無咎也。

The line statement for the initial nine says, "It drags its wheel, wets its tail, no blame." The initial nine is at the beginning of the hexagram of completion. This is precisely the time when the crossing of the river has just begun. It has just escaped danger and has not yet reached the dry land, so it drags its wheel and wets its tail. This indicates that it has endured great hardship to finally cross over. In terms of principle, how could there be any fault? Therefore, there is no blame.

六二婦喪其茀，勿逐，七日得者。茀者，婦人之首飾也。六二居中履正而應於五，雖與初三相近，情不相得，遂被初三相奪。以人事明之，其猶貞潔之婦，容儀光麗，夫暫不在，遂被他人侵陵，頭上花飾強為竊奪，故曰婦喪其茀。稱婦者，明已自有夫而被見侵。當既濟之時，法令明峻，不容邪道，婦既執貞如此，眾尚節志，皆願助之。假使逃竄，勢不能久，不過七日，必見執獲，故曰勿逐七日得也。

The line statement for the second line says, "The woman loses her head ornament; do not pursue, she will recover it in seven days." The "head ornament" refers to the jewelry worn by a woman on her head. The second line is located in the middle of the lower trigram and is in the correct position, corresponding with the fifth line. Although it is close in position to the first line and the third line, there is no mutual harmony between them, so it is displaced by them. Using human affairs as an analogy, this is like a virtuous woman who is beautiful and graceful. When her husband is away, she is bullied by others, and her head ornament is forcibly taken away. Therefore, the woman loses her ornament. The term "woman" is specifically used to indicate that she already has a husband but is being violated. At the time of the completion of the union, the laws are strict and severe, and there is no room for improper behavior. Since this woman is so virtuous, everyone also values integrity and is willing to help her. The thief, even if he flees and hides, cannot escape for long, and will certainly be caught within seven days. Therefore, there is no need to pursue him, and she will recover her ornament naturally within seven days.

九三髙宗伐鬼方，三年克之，小人勿用者。處既濟之時，居文明之末，將入險難，是居衰而能濟。其猶殷王髙宗諒陰三年，盛德中興，克伐鬼方。以其盛德始興，不能即勝，故三年已後乃始克勝，故曰三年克之也。髙宗者，武丁之號，殷之賢王，挺濟衰世，能伐逺方。若小人居之，必致危亂，不可任用，故曰小人勿用也。

The Line Statement for Nine in the Third says, "King Gaozong subdued the Gufang, taking three years to conquer them, and small persons should not be used." It is located in the time of the Hexagram of Completion, situated at the end of the Lower Trigram Li, which represents the body of civilization, and is about to enter the Upper Trigram Kan, which signifies danger. This is precisely the situation of being in a period of decline yet still able to achieve success. This is like King Gaozong of the Yin dynasty who observed three years of mourning in silence, and later revived virtue and prosperity, leading an army to subdue the Gufang. Because his virtue had just begun to flourish, he could not achieve victory immediately, so it took three years before he finally succeeded, hence the statement that it took three years to conquer. "Gaozong" is the temple name of Wu Ding, a virtuous king of the Yin dynasty, who was able to revive a declining era and wage wars against distant lands. If a small person were to occupy this position, it would certainly lead to chaos and disorder, hence the statement that small persons should not be used.

六四繻有衣袽，終日戒者。繻宜曰濡，是沾溼之義；袽者，衣敝爛者，可以塞漏舟也。六四處得其位，而與三五相近，情不相得，常慮危患及身。如舟之穿漏而能得濟渡者，必須敝爛之衣塞之，免為濡溺，方遂獲濟，故曰濡有衣袽也。鄰不親而得全者，須防戒得免，故曰終日戒也。

The Line Statement of the Fourth Line says, "Wet clothes are used to plug the leaks, and one remains on guard all day." "Wet" should be read as "Rú," meaning to be soaked; "clothes" refers to old, torn garments that can be used to block leaks in a leaking boat. The Fourth Line is a yin line in a yin position and is in the correct position, but it is closely adjacent to both the Third Line (Nine) and the Fifth Line (Nine), yet it does not harmonize with them, thus often feeling anxious about potential dangers. This is like a boat that has already sprung a leak but still wants to cross the river; one must use the old, torn clothes to plug the holes to prevent being submerged, thus finally being able to cross. Therefore, being soaked and preparing old rags to block the leaks. Although the adjacent lines are not close, it still manages to remain safe, relying on constant vigilance to avoid misfortune, hence the need to remain on guard all day.

九五東鄰殺牛，不如西鄰之禴祭，實受其福者。牛，祭之盛也；禴是殷時春祭之名，四時最薄之祭也。九五處既濟之時，得居尊位，天下盡皆獲濟，亦何所營為，喻天下太平，不勞思慮。其所務者莫過祭祀，祭祀之本莫過修徳。今九五履正居中，修徳如此，但可禴祭省薄，精誠致敬，合時之宜，則神明降福。假使東鄰殺牛豐厚之盛，神靈不饗，不如西鄰薄祭，吉福大來，此蘋蘩可薦之義，故惟徳是馨矣。

The Line Statement of the Fifth Line, "The eastern neighbor sacrifices a bull, but the western neighbor's simple spring sacrifice is better, and indeed receives its blessing," says that a bull is the most elaborate offering. "Yue" refers to a spring sacrifice in the Yin dynasty, which was the simplest among the four seasonal sacrifices. The Fifth Line is in the state of completion and occupies a position of honor. Since the whole world has already been guided to peace, what further effort is needed? This metaphor suggests that the world is at peace and there is no need for further exertion. The most important thing to do is to perform sacrifices; and the foundation of sacrifice is cultivating virtue. Now that the Fifth Line holds a proper position and maintains balance, having reached this level of virtue, even a simple Yue sacrifice, as long as it is sincere and timely, will bring divine blessings. In contrast, although the eastern neighbor sacrifices a bull with great abundance, the gods do not accept it, while the western neighbor's simple sacrifice brings greater blessings. This is exactly what the Book of Songs means when it says that gathering water plants and water ferns can be offered to the gods. Therefore, the Book of Documents says: only virtue is the true fragrance.

上六濡其首厲者。處既濟之極，物極則反，遂至於未濟者，則首先犯焉。若既濟之時，守謙保位，無為無事，安能有咎。今既進而不已，遂遇危難，故濡其首也。既被濡者，將□於難，危莫甚焉，故曰濡其首厲也。

The line statement of the sixth line at the top says, "Its head is wet, dangerous." It is at the extreme point of the completed situation; when things reach their peak, they will reverse, thus turning to the incomplete state. If during the completed situation one maintains humility, stays in one's proper position, remains quiet and inactive, and does not create disturbances, how could there be any fault? Now it keeps advancing without restraint, eventually encountering danger, so its head is soaked by water. Since it is submerged by water, it is trapped in danger, and there is no greater danger than this, hence it says the head is wet and dangerous. (The character marked "□" is missing in the original text and is not restored here.)

坎下離上。未濟：亨，小狐汔濟，濡其尾，無攸利。彖曰：未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾，無攸利，不續終也。雖不當位，剛柔應也。象曰：火在水上，未濟。君子以慎辨物居方。

The lower trigram of the Hexagram of Not Yet Completed is Kan (Water), and the upper trigram is Li (Fire). Fire is on water, and the two elements do not interact. All six lines are not in the right position, and the matter has not yet been accomplished, hence the name Not Yet Completed. The Hexagram Statement says: Not Yet Completed, it is smooth; a small fox is about to cross the river but gets its tail wet, and there is no benefit. The Commentary on the Judgment says: Not Yet Completed yet it is smooth, because the yin line six in the fifth position is in the central position. "A small fox is about to cross the river" means it has not yet escaped from danger. "Its tail is wet, there is no benefit" means it cannot complete the matter. Although all the lines of this hexagram are not in the right position, the yin and yang lines correspond in pairs. The Image Commentary says: Fire on water, this is Not Yet Completed. The gentleman takes this as a model, carefully distinguishing things so that each is in its proper place.

初六，濡其尾，吝。象曰：濡其尾，亦不知極也。九二，曳其輪，貞吉。象曰：九二貞吉，中以行正也。六三，未濟，征凶，利渉大川。象曰：未濟征凶，位不當也。九四，貞吉，悔亡，震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。六五，貞吉，無悔，君子之光，有孚，吉。象曰：君子之光，其暉吉也。上九，有孚于飲酒，無咎，濡其首，有孚失是。象曰：飲酒濡首，亦不知節也。

The line statement for the first line says: The tail is wet, there is regret. The small image commentary says: The tail being wet is also not knowing the limit. The line statement for the second line says: Holding back the chariot wheel, staying on the right path brings good fortune. The small image commentary says: The second line is on the right path and thus brings good fortune because it is in the center and follows the right path. The line statement for the third line says: The matter has not yet been completed, so going to war at this time is dangerous; it is suitable to cross the great river. The small image commentary says: Going to war before completion is dangerous because the third line is in an improper position. The line statement for the fourth line says: Staying on the right path brings good fortune, regret disappears; exerting power to attack the ghostly people, after three years, receives a great country's reward. The small image commentary says: Being on the right path brings good fortune and regret disappears because the will is carried out. The line statement for the fifth line says: Staying on the right path brings good fortune, there is no regret; this is the brightness of the gentleman, with sincerity, brings good fortune. The small image commentary says: The brightness of the gentleman brings good fortune. The line statement for the top line says: Holding sincerity and drinking and enjoying oneself, there is no fault; but if indulgence leads to wetting the head, then sincerity is lost. The small image commentary says: Drinking until the head is wet is also not knowing restraint.

未濟亨者。未濟是未能濟渡之名，喻人徳薄居位，才徳劣小，不能拔濟危難，必須任之於賢，委之於徳，則有可濟之理，故曰未濟亨也。

The Hexagram Statement says, "The Unfinished, it is favorable." "The Unfinished" refers to a state that has not yet been crossed, symbolizing a situation where a person of shallow virtue holds a high position, with limited ability and low moral standing, unable to rescue from difficulties. Such a person must entrust matters to the virtuous and appoint those of moral excellence, thereby having the possibility to overcome adversity. Therefore, even in the state of being unfinished, there is favorable outcome.

小狐汔濟，濡其尾，無攸利者。汔，將盡之名。其猶小才之人，不能濟拔險難；譬之小狐渡水，智力羸劣，必須待水乾淺方可涉川。未及於岸，力已疲憊，遂濡溼其尾，幾至沒溺，豈有利焉，故曰濡其尾無攸利也。

"The small fox approaches the riverbank, its tail gets wet, and there is no benefit." "Qi" means approaching the end. This is like a person with limited ability who cannot rescue from danger; using a small fox crossing the river as a metaphor: it has weak intelligence and must wait until the water is shallow before daring to cross. Before reaching the shore, its strength is exhausted, so its tail gets wet from the water, nearly drowning, and there is no benefit at all. Therefore, it says that the tail gets wet and there is no benefit.

象曰：火在水上，未濟者。夫水火之用，相合而成，即能濟人之性命。今火居其上而上炎，水流於下而下注，火水各抗，焉能烹飪，故為未濟也。君子以慎辨物居方者，君子見未濟之患，以謹慎為用，故分辨事物，各安其居也。

The Great Image Commentary says, "Fire on water, the situation not yet completed." The functions of water and fire are originally meant to work together to accomplish things, thus sustaining human life. Now, fire is above and burns upward, while water is below and flows downward. Water and fire move in opposite directions, moving away from each other, so how can they cook food? Therefore, it is called the situation not yet completed. "The gentleman uses caution to distinguish things and place them in their proper positions," meaning that when the gentleman sees the calamity brought by the situation not yet completed, he uses caution as his way of standing firm, and thus carefully distinguishes various things, placing them in their proper places.

初六濡其尾吝者。初六處未濟之初，最居險下，而欲強進求濟，其如力薄何。所以進未達岸，濡溼其尾，故曰濡其尾也。然體雖陰柔，不為剛狠之性，而乃猶不思反，以斯而往，頑亦甚矣，故曰吝也。

The line statement for the first line, "Six at the Beginning" says, "Its tail is wet, which is a regret." The first line is at the beginning of the hexagram of Not Yet Completed, and it is located at the lowest position of the trigram Kan, which represents danger. It tries to move upward to cross over, but due to its weak strength, it has not yet reached the shore when its tail gets wet. Therefore, it is said that the tail is wet. Although it is of a yin and soft nature, and its disposition is not stubborn or fierce, it still does not know to retreat. Proceeding with such a mindset is too stubborn, hence the regret.

九二曳其輪，貞吉者。九二以剛居中而應於五，為君委任，即是救難之人。然二雖處險中，不為難之所溺，故經綸屯蹇，任重憂深，所以曳拔其輪以出險外，故曰曳其輪也。救難濟危，莫過於正，故曰貞吉也。

The line statement of the second line, "Drag the wheel, uprightness brings good fortune." The second line is a strong yang line located in the center of the lower trigram, and it corresponds with the fifth line, which is a weak yin line. This line represents someone entrusted by the ruler, who is capable of rescuing from difficulties. Although he is in a dangerous situation, he is not overwhelmed by it, so he can manage and govern through hardship. His task is great and his concerns are deep, so he must drag the wheel to pull it out of danger. Therefore, it is said to drag the wheel. Rescuing from danger and saving the situation, nothing is more important than uprightness, so it is said that uprightness brings good fortune.

六三未濟征凶，利涉大川者。六三處未濟之時，以陰柔之質，失位之正，安能自濟。若征而求濟，必致凶危，故曰未濟征凶也。然九二剛陽為君委任，即是能救難之人，六三若能委質親二，即不慮沒溺，自然獲濟，故曰利涉大川也。

The Line Statement of the Third Line says, "Not yet completed, going forward brings danger, it is advantageous to cross a great river." The Third Line is in a situation where the matter has not yet been accomplished. It is of a yin and soft nature, and its position is not correct. How can it rely on itself to overcome difficulties? If it rashly goes forward to seek help, it will certainly meet with danger. Therefore, going forward when the matter is not yet completed brings danger. However, Nine in the Second is yang and strong, and has been entrusted by the ruler, thus being the one who can rescue from difficulties. If the Third Line sincerely adheres and draws near to Nine in the Second, it need not fear sinking, and naturally can cross over. Therefore, it is advantageous to cross a great river.

九四貞吉悔亡，震用伐鬼方，三年有賞于大國者。九四履失其位，所以有悔。然出險難之外，居文明之初，接近於君，志行其正，所以獲吉，憂悔乃亡，故曰貞吉悔亡也。為君所任，正志既行，靡有禁其威者，故震發威怒以伐逺方，故曰震用伐鬼方。鬼方者，興衰之征也，每至興衰取義焉。四方文明之初，其徳未盛，不能即服，故曰三年也。五處中位，體包明徳，既居尊位，不奪物功，九四既有功勞，而乃以百里之國賞之，謂封以茅土，故曰有賞于大國也。

The line statement for the fourth line, "Nine in the Fourth" (nine being a yang line in the fourth position), says: "Maintaining sincerity brings good fortune, regret disappears, the force of thunder is used to attack the region of the ghosts, after three years there is a reward from a great state." The fourth line is a yang line in a yin position, thus it is out of place and originally has regret. However, it has already escaped from the danger of the坎 (Kan) trigram, and is located at the beginning of the upper trigram 离 (Li), which represents civilization. It is also close to the sovereign, and its intentions are upright, so it gains good fortune and the regret disappears. Therefore, it is said that maintaining sincerity brings good fortune and regret disappears. It is entrusted by the sovereign, and since its upright intentions have already been carried out, there is nothing that can restrain its power, so it exerts its strength to attack the distant region. The term "ghost region" refers to a sign of the rise or decline of a state; whenever there is a turning point in the state's fortune, the Book of Changes uses this term to establish its meaning. The fourth line is at the beginning of the civilized trigram, and its virtue is not yet great enough to immediately subdue the enemy, so it takes three years. The fifth line is in the center of the upper trigram, embodying the virtue of brightness; it holds a high position without taking credit for others' achievements. Since the fourth line has achieved military success, it is rewarded with a territory of a hundred li, which is the establishment of a feudal state, so it is said to receive a reward from a great state.

六五貞吉無悔，君子之光，有孚吉者。以柔居尊，所以有悔。然以文明之質，為未濟之主，故必貞正，所以獲吉，憂悔乃亡，故曰貞吉無悔也。以文明之質，居於尊位，不自任察而委於二，是使武以文，御剛以柔，故有君子之光輝也。委其權於有能之人而心不疑，則人皆竭其誠信，功勞克濟，故曰有孚吉也。

The Line Statement of the Fifth Line says, "The firm and correct course brings good fortune, no regret, the light of the gentleman, with sincerity, good fortune." It is a yin and flexible line occupying a position of honor, so it naturally has regret. However, it possesses the qualities of the fire trigram, which represents civilization, and becomes the ruler of the卦 of Unfinished Affairs. Therefore, it must maintain firm and correct conduct, thus obtaining good fortune and the regret disappearing. Therefore, it is said that holding to the correct course brings good fortune without regret. It occupies a position of honor with the quality of civilization, not relying on its own wisdom to do everything personally, but entrusting the affairs to Nine in the Second. This is using cultural virtue to control military strength, and using flexibility to control strength. Thus, it displays the brilliance of the gentleman. It entrusts authority to capable people without suspicion in its heart, so all people will fully express their sincerity, and the achievements will be realized. Therefore, it is said that with sincerity in the heart, good fortune is obtained.

上九有孚于飲酒，無咎，濡其首，有孚失是者。處未濟之極，即入於既濟，既得濟矣，任人又當，心即無疑。信任得人，自取逸樂，飲酒而已，不慮危咎，故曰有孚于飲酒無咎也。飲酒不節，樂過淫荒，所以濡首之難，還復及之，故曰濡其首也。所以濡首之難及之者，良由信任於人，不憂禍患，失於所是，故曰有孚失是。

The line statement for the top nine (上九) is: "With sincerity, one drinks wine, without blame; the head is drenched, sincerity is lost." It is at the extreme point of the hexagram of non-attainment (未济), thus entering the hexagram of attainment (既济). When the matter has been successfully completed and the people appointed are appropriate, there is no doubt in the mind. Since the trusted ones are all suitable, one can enjoy leisure and drink wine, without further worry or fear of mistakes. Therefore, with sincerity and drinking wine, there is no blame. However, if drinking is without restraint, and excessive joy leads to indulgence, then the calamity of being overwhelmed will return to oneself. Hence, the head is drenched. The reason for this calamity is due to relying solely on others and not worrying about the calamity. Therefore, although sincere, one loses the proper measure, hence, sincerity is lost.