Zhou Yi Xin Jiang Yi (周易新講義)

宋耿南仲撰。南仲字希道，開封人。靖康間以資政殿大學士籤書樞密院，與吳幵沮戰守之說，力主割地。南渡後遷謫以終。事蹟具《宋史》本傳。是書舊本或題《進周易解義》，疑為侍欽宗於東宮時經進之本。前有南仲《自序》曰：“易之道有要，在無咎而已。要在無咎者何，善補過之謂也。”又曰：“拂乎人情，是為小過，拂乎天道，是為大過。”

This book was written by Geng Nanzhong of the Song dynasty. Geng Nanzhong, whose courtesy name was Xidao, was from Kaifeng. During the Jingkang period, he served as a university scholar in the Zizhiding and was involved in obstructing the policy of resistance and defending the country, instead strongly advocating for territorial concessions to seek peace. After the Southern Migration of the Song court, he was exiled and eventually died in disgrace. His life and deeds are fully recorded in the "Biography of Geng Nanzhong" in the "Song History." Some old editions of this book are titled "The Interpretation of the Zhou Changes," which is believed to be the version he presented when he was still the crown prince, serving as a lecturer in the Eastern Palace. The book begins with Geng Nanzhong's "Self-Introduction," which says: "The principle of the Zhou Changes lies in one main point, which is 'without fault.' What does it mean to have no fault? It means being good at correcting one's own mistakes." It also says: "Going against human feelings is called 'minor fault'; going against heavenly principles is called 'major fault.'"

南仲是說，蓋推衍尼山“無大過”之旨。然孔子作《文言傳》，稱“知進退存亡而不失其正”，作《象傳》稱“雲雷屯，君子以經綸。”行止斷以天理，所以教占者之守道；艱險濟以人事，所以教占者以盡道。其曰“無大過”者，蓋論是非，非論禍福也。如僅以“無咎”為主，則聖賢何異於黃老？僅曰“無拂天道”，則唐六臣輩亦將謂之知運數哉？南仲畏戰主和，依違遷就，即此苟求“無咎”與“無拂天道”之說有以中之。是則經術之偏，禍延國事者也。然大致因象詮理，隨事示戒，亦往往切實有裨，究勝於高語玄虛，推演奇偶，晦蝕作《易》之本者。節取所長可矣。

Geng Nanzhong's words seem to be interpreting the meaning of Confucius' saying about "not having great faults." However, Confucius wrote the Wenyan Zhuan, saying "knowing the proper measure of advancement and retreat, survival and demise without losing the right path," and wrote the Xiang Zhuan, saying "cloud and thunder interacting is the image of the Zun hexagram; the gentleman thus governs the world." Whether to act or to stop, one should judge by heavenly principles, teaching those who divinate to remain on the right path; difficulties and dangers should be overcome by human effort, teaching those who divinate to strive in the right way. Confucius' "not having great faults" refers to right and wrong, not to fortune and misfortune. If one takes "no faults" as the fundamental principle, then what difference is there between the sages and the quiet, non-action school of Huang-Lao? If one only says "not violating heavenly principles," then the six ministers who helped Zhu Wen seize the throne at the end of the Tang dynasty could not they also be called those who understand the course of events? Geng Nanzhong's fear of warfare and his advocacy for negotiation, his vague and accommodating attitude, is exactly what this idea of seeking "no faults" and "not violating heavenly principles" has struck at. This is an example of biased interpretation of the classics leading to harm in state affairs. However, the whole book generally explains principles based on hexagram images, and offers warnings according to specific situations, often being practical and beneficial, ultimately surpassing those works that talk vaguely, deduce only from odd and even numbers, and obscure the original intention of the Zhou Yi. One should take its strengths.

宋耿南仲撰。乾下乾上。乾：元、亨、利、貞。天地者，形也；陰陽者，氣也。即天地之形、陰陽之氣，而宻為鼓舞於其間，使其形有闔闢、氣有噓吹，以成變化之功者，乾坤是也。故天地譬則形體，乾坤譬則精神矣。夫易無體也，無體則無岀無蔵。無出無蔵，其所以藏，以乾坤為之蘊而已；其所以出，以乾坤為之門而已。故卦始於乾坤。而乾者，道也；元亨利貞者，徳也。蓋立天之道曰陰與陽，有少陽，有老陽，有少陰，有老陰。少陽之純於春為元，老陽之熙於夏為亨，少陰之斂於秋為利，老陰之凝於冬為貞。萬物之為元也，資氣而已；其於亨則流形焉；至於利則質成焉。氣、形、質，其終復歸根者，貞也。元亨利貞，在天為春夏秋冬之時，在人為仁義禮智之性。

Geng Nanzhong wrote this. The lower part of the Hexagram Qian is Qian, and the upper part is also Qian, with all six lines being yang. The Hexagram Statement says: "Qian, Yuan, Heng, Li, Zhen." Heaven and Earth refer to the physical form; Yin and Yang refer to the invisible qi. Based on the form of Heaven and Earth and the qi of Yin and Yang, there is an unseen movement and operation within, causing the form to open and close, and the qi to inhale and exhale, thus achieving the function of transformation. This is accomplished by Qian and Kun. Therefore, Heaven and Earth are like the physical body of a person, while Qian and Kun are like the spirit. The Book of Changes itself has no fixed form, and without form, there is no concept of "emerging" or "being hidden." Since there is neither emergence nor concealment, its ability to conceal is due to Qian and Kun serving as the place of containment; its ability to manifest is due to Qian and Kun serving as the gate of entry and exit. Therefore, the sixty-four hexagrams begin with Qian and Kun. "Qian" refers to the Dao, and "Yuan, Heng, Li, Zhen" refers to virtue. Establishing the principle of Heaven is called "Yin" and "Yang." Within Yin and Yang, there are four types: lesser Yang, old Yang, lesser Yin, and old Yin. Lesser Yang, a pure qi, moves in spring, which is "Yuan"; old Yang, a vigorous qi, moves in summer, which is "Heng"; lesser Yin, a converging qi, moves in autumn, which is "Li"; old Yin, a solidifying qi, moves in winter, which is "Zhen." When all things are in the stage of "Yuan," they merely receive a single qi; when they reach the stage of "Heng," they spread out into form; when they reach the stage of "Li," they complete their substance. The three aspects of qi, form, and substance ultimately return to their origin in "Zhen." Therefore, the four virtues of Yuan, Heng, Li, and Zhen in Heaven correspond to the four seasons of spring, summer, autumn, and winter, and in humans, they correspond to the four fundamental qualities of benevolence, righteousness, propriety, and wisdom.

初九：潛龍勿用。易為六爻，以初、上原其本末，而中爻以二、三、四、五乘之。言初以有終也，言上以有下也。初終言乎其時，上下言乎其位；以二三四五乘之，則言乎其數。數有衍耗，位有常忒，而時又為消息盈虛於其間，此六爻之變所以不窮也。龍，天類也，飛躍而親上者也，其所以潛，則非若馬之以維縶而不得逞也，時焉而已。時不可以有為，則雖有飛躍之才，斯亦勿用而已。

The line statement of the initial line, "The dragon is hidden and cannot be used," explains that the Book of Changes uses six lines to form a hexagram. It uses the lowest line, "Initial," and the highest line, "Upper," to examine the beginning and end of a matter. Then it uses the middle lines, the second, third, fourth, and fifth lines, to further elaborate and develop the meaning. The term "Initial" is used because it has "Final" as its counterpart; "Upper" is used because it has "Lower" as its counterpart. "Initial" and "Final" refer to the order of time, while "Upper" and "Lower" refer to the position of the lines. Using the second, third, fourth, and fifth lines for further elaboration refers to the numerical aspect. Numbers can increase or decrease, positions have regular states or disorder, and time continuously wanes and grows, fills and empties. This is the reason why the six lines change endlessly. Dragons belong to the category of heavenly creatures, capable of flying and leaping, and they are close to the heavens. The reason they remain hidden in the water is not like a horse being tied by a bridle and unable to move; it is simply because the right time has not yet arrived. If the right time does not allow action, then even if one has the ability to fly and leap, one can only temporarily refrain from using it.

九二：見龍在田，利見大人。非徒處也，且藏於深渺之謂潛；非徒出也，有以自昭之謂見。龍之潛也，是以能得其身之所利；今見而在地，豈其身之所利哉？乃人之所利，故稱為田焉，田者人之所利也。乾之稱龍，況聖人也。聖人雖處人所利之時，而利不在已，然而亦有利焉，見大人其所利也。利見大人，非為可以利吾身、利吾家也，為其可以得志而成天下之大利耳。

Nine Two Line Statement says: "The dragon appears in the fields, which is favorable to meeting a great person." What is meant by "hidden" is not merely staying in place without movement, but being deeply concealed in remote and profound places. What is meant by "appearing" is not merely showing itself, but acting with purpose to manifest itself. When the dragon is hidden, it can preserve its own benefit; now that it appears and is on the ground, is it still benefiting itself? Rather, it is benefiting others, so the Line Statement refers to it as "field"—the field is precisely a place where people can gain benefit. The Book of Changes uses the dragon as a metaphor, comparing it to the sage. Although the sage is in a situation where benefits go to others and not to himself, he still has his own benefit, which is the fact that this meeting with a great person is beneficial to him. "Benefiting by meeting a great person" does not mean seeking personal gain or benefit for his family, but rather that through this encounter, he can realize his aspirations and achieve the great benefit for the world.

九三：君子終日乾乾，夕惕若，厲無咎。九三之義，可進而至，可止而終，進止之間，一毫之差不容也，可謂危矣。君子所宜進徳修業之時，於是終日乾乾、夕惕若也。知終日乾乾、夕猶惕若，則雖危無咎矣。君子朝以聽政，晝以待問，夕以修令，夜以安身，自朝至夕皆君子所有事也。至於夜，則君子不以憂勤故撓焉，何則？以夜氣近本故也。孟子謂夜氣不足以存，惡?本也，故於惕若稱夕而已。

The line statement of the third line says: "The gentleman toils all day without ceasing, and remains vigilant even at dusk, though in danger, there will be no calamity." The meaning of this line is that it is possible to continue upward and reach the upper trigram, or to stop and remain at the extreme of the lower trigram. Between advancing and stopping, there is no room for error, so the situation is dangerous. This is precisely the time when the gentleman should cultivate virtue and perfect his undertakings, hence he toils all day and remains vigilant at dusk. If one understands that he should toil all day and remain vigilant at dusk, then even though the situation is dangerous, there will be no calamity. In the morning, the gentleman listens to state affairs, in the day he waits for inquiries, at dusk he revises decrees, and at night he rests and preserves his body. From morning to night, there are tasks that the gentleman should perform. However, at night, the gentleman does not let the worries and hardships of the day disturb his mind. Why is this so? Because the energy of night is closest to one's fundamental nature. Mencius said that if the night breath is not preserved, it will harm one's fundamental nature. Therefore, the line statement mentions "vigilance" only up to "dusk," not to "night."

九四：或躍在淵，無咎。九陽也，主健，故言或躍；四陰也，主退，故言在淵。進退合乎天時，故無咎。潛、見、躍、飛皆言龍，而九三則以君子言之，九四則以或躍在淵言之，獨不言龍，何也？龍，君徳也。九三雖有可至之道，然有可終之義；九四雖有或躍之勢，然有在淵之理，未純君徳也，故不稱龍焉。就是二者言之，則九四干道革矣，有必飛之勢，無或終之義，雖未終乎為君之事備，猶舜之居攝之時也，故以龍言焉，或躍在淵豈非龍事乎？乃若初九、九二之言龍，則遠君而旡嫌，且言在下，不害有君徳也。

The fourth line statement says: "Perhaps it leaps up, perhaps it remains in the abyss, there is no misfortune." "Nine" is a yang number, representing strength and vigor, so it is said "or leap"; "four" is a yin position, representing withdrawal, so it is said "in the abyss." Advancing and retreating both conform to the timing of heaven, so there is no misfortune. The four states of concealment, emergence, leaping, and flying are originally all compared to the dragon, but the third line uses "gentleman" instead, and the fourth line uses "or leap in the abyss" instead, and does not mention the dragon at all. Why is that? Because the dragon symbolizes the virtue of the sovereign. Although the third line has the possibility of ascending, it also has the meaning of stopping at this point; although the fourth line has the form of leaping upward, it also has the reasoning of remaining in the abyss. Neither of them yet fully embodies the virtue of the sovereign, so they are not called the dragon. Comparing these two lines, the fourth line is already the time of transformation of the heavenly way, with a situation that cannot be stopped halfway, so even though it has not yet fully realized the fact of being a sovereign, it is like the stage of Yu舜 acting as regent, so it can still be described with the dragon. "Or leap in the abyss" is not not the behavior of the dragon? As for the first line and the second line also being called dragon, it is because they are far from the position of the sovereign and do not have the suspicion of usurpation, and they clearly state that they are in the lower position, which does not hinder them from already possessing the virtue of the sovereign.

九五：飛龍在天，利見大人。位以上為過，而以下為順，天徳不可為首，故以下為順而稱飛龍焉。在天不可以階而升也，必曰飛；飛而升然後可至，是故匹夫而有天下，徳必若舜、禹而後可也。惟君非臣不治，惟臣非君不伸，然則二五之相利見，其勢然也。九二出潛而見，則有欲上之意；九五飛而不亢，則有欲下之意，蓋大人相利見者也。

The Line Statement of the Fifth Line says: "A dragon flying in the sky is beneficial for meeting a great person." In terms of the position of the line, going beyond the Fifth Line is excessive, while staying lower is harmonious. The virtue of Heaven cannot be competed for first, so humility and submissiveness are considered proper, hence it is called "Flying Dragon." The position of "in the sky" is not reached by climbing step by step, so it is definitely described as "flying"; only by flying upward can one reach it, therefore a common person who possesses the world must have virtue like Shun and Yu. A ruler cannot govern the country without ministers, and ministers cannot realize their ambitions without a ruler. Therefore, the mutual benefit of meeting between the Second Line and the Fifth Line is inevitable. The Second Line emerges from concealment and shows itself, indicating a desire to ascend and align; the Fifth Line ascends without reaching an extreme, indicating a willingness to descend and welcome others. This is precisely how great persons benefit from meeting each other.

上九：亢龍有悔。用九：見群龍無首，吉。陰陽之運，積息而成盈，盈則反消；積消而成虛，虛則反息。此自然之機，而天且不違，而上九知進而不知退，知存而不知亡，知得而不知?，是乃所以自悔也。悔吝，小疵也；吉?則大矣。上九雖窮上，然未反下，反下而二陰生焉始有?，若臨所謂至于八月有?，蓋言二陰之遯也。

The line statement of the Upper Nine says: "A dragon that has risen to the highest point will have regret." The statement of All Nines says: "Seeing a group of dragons that do not compete for leadership brings good fortune." The movement of yin and yang, when accumulated and growing, becomes fullness; after fullness comes decline. When accumulated decline becomes deficiency, after deficiency comes growth. This is the natural mechanism, which even heaven cannot violate. However, the Upper Nine only knows advancement and not retreat, only knows existence and not destruction, only knows gain and not loss. This is why it brings regret. "Regret" and "want" are minor issues, while "good fortune" and "misfortune" are major turning points. Although the Upper Nine has reached the highest point, it has not yet turned downward. Once it turns downward, the second yin line arises, and then there is danger, just as the hexagram "Approaching" says, "There is danger in the eighth month," meaning that two yin lines have formed the trend of the hexagram "Retreating."

然則上九特有悔而已。悔既小疵，又有悔之辭，則變而趨吉也，是以貴夫用九。上遯九者，陽數善變，用九則退而能下，見群龍不自為首矣。不為首則不止悔亡而更吉也，以其知幾故也。為臣則欲致一，故渙其群則吉；欲承上，故比之無首則?。君則異於是，見群龍旡首則吉矣。

Thus, the Upper Nine is merely one that brings regret. Since "regret" is only a minor flaw, and the line statement clearly mentions regret, it will change through regret and become auspicious, which is why the Hexagram Qian particularly emphasizes "Using All Nines." When the Upper Nine withdraws, the number Nine, which is the yang number most adept at change, can both retreat and take a lower position, observing many dragons without claiming the lead. Not claiming the lead does not merely eliminate regret, but leads to even greater auspiciousness, because it understands the subtle signs. As a minister, one must be dedicated to loyalty, so the Hexagram Huan says that dispersing private factions is auspicious; as a subject, one must serve the sovereign, so the Hexagram Bi says that being close without a leader is inauspicious. However, as a sovereign, this is the opposite; seeing many dragons not competing for the lead 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，保合大和，乃利貞。首出庶物，萬國咸寜。聖人之作易，仰以觀乎象，俯以察乎情，而天人之理備矣。繋辭曰：彖者，言乎象者也。又曰：爻以情言。言乎象，又以情言，則易備於俯仰之間。故觀其彖辭則思過半，過半則未及盡者，以言象而未及器，言器而未及情，言情而未及文也。

The Commentary on the Judgment says: "How great is the Qian Yuan! All things rely on it to begin, and it governs the heavenly way. Clouds move in the sky, rain falls to the earth, and all things flow and take form. The sun shines brightly, continuing throughout, the six line positions are formed in proper order, and the sage rides the six dragons in accordance with the time to govern the heavenly way. The movement and change of the Qian way cause all things to establish their nature and destiny, preserve and unite the great harmony, thus enabling benefit and uprightness. It is exalted above all things, and the world and all states find peace." The sage composed the Book of Changes, looking up to observe the images of heaven and earth, and looking down to examine the feelings of all things, thus the principles of heaven and human affairs became complete. The Great Treatise says: "The line statements are about the things." It also says: "The line statements are about the feelings of things." By discussing both the images and the feelings of things, the principles of the Book of Changes are complete in the movement of looking up and looking down. Therefore, when one looks at the statement of a hexagram, one's thinking can be more than half complete; yet if one has not yet exhausted the meaning, it is because the statement has spoken of the "image" but not yet of the "object," spoken of the "object" but not yet of the "feeling," spoken of the "feeling" but not yet of the "expression."

大哉乾乎，言乾之大也；大哉乾元，則言元而已。元亨利貞四者皆大，蓋四者更相用事，用事者主之則大矣，特言萬物之資始，故曰大哉乾元而已。乾知大始，而元者又四徳之始，故萬物於此資始焉。資始者，孕精於窈?之初而未有形也。乾元為萬物資始，如元首之在上，故能統天者，?眾體而舉於上也。此舉彼從，無事乎擾擾，故云行雨施未甞雕刻，而品物流形焉；大明終始不必敘正，而六位時成焉；又能時乘六龍以御天也。

The saying "How great is Qian!" expresses admiration for the overall vastness of Qian. The statement "How great is Qian Yuan" refers specifically to the virtue of "Yuan." The four virtues—Yuan, Heng, Li, and Zhen—can all be called great, because each in turn takes precedence, and the virtue currently in charge appears great. Here, the focus is on the beginning of all things, so it is simply said "How great is Qian Yuan." The Great Treatise says "Qian governs great creation," and since "Yuan" is the first of the four virtues, all things receive their beginning here. "Zi Shi" refers to the generation of vital energy in the initial, dark and obscure stage, before form is established. As the beginning of all things, Qian Yuan is like the head located at the top of the body, thus it can "govern the heavens"—command all limbs and rise above them. Here one moves, and there follows, without disturbance, so clouds move and rain falls without deliberate shaping, and all things naturally take form. The sun and moon shine continuously without deliberate arrangement, and the six lines appear in their proper time. Furthermore, it can regulate the six dragons in accordance with the seasons to govern the heavenly way.

執八統以馭萬民，則民雖眾多而其分不可亂；乘六龍以御天，則天雖變化而其終始不可亂也。萬物自資始而至流形，則有始有終矣；有始有終，則物各成物，而六爻自初而至上亦若此而已，故大明終始，六位之爻所以時成也。

The Zhou Li speaks of holding eight methods of governing to control the people, so although the people are numerous, their ranks remain orderly. Riding six dragons to govern the heavenly way, so although the heavens change constantly, their beginning and end remain orderly. All things, from their initial emergence to their spread and formation, have both a beginning and an end; with beginning and end, things become distinct entities. Similarly, the six lines of a hexagram, from the first line to the top line, also follow this pattern. Therefore, it is said 'great brightness marks the beginning and end,' meaning the six lines can thus be arranged in proper order according to time.

然動物之終始，首尾是也；植物之終始，本標是也。如動物之有首尾、植物之有本標，則始不可以為終，終不可以為始矣。而乾則不然，終而復始，不窮如環也，故既言六位之定列，又言六龍之變焉。龍之在天，其消息盈虛，其進有序，其行有節，而天弗能違，此乾元所以御天也；六龍之在人，其潛見躍飛，其進有序，其行有節，而天亦弗能違，此聖人所以御天也。

However, the beginning and end of animals are their head and tail, and for plants, their root and tip. If animals have head and tail, and plants have root and tip, then the beginning cannot be regarded as the end, and the end cannot be regarded as the beginning. The Qian trigram is different; it ends and begins again, circulating endlessly like a circle. Therefore, the Commentary on the Judgment discusses both the fixed arrangement of the six lines and the changing nature of the six dragons. When the dragon is in the sky, its decline and growth, fullness and emptiness, its forward movement in order and its operation with measure, cannot be violated even by heaven. This is why the Qian yuan can control the heavenly way. When the six dragons are applied to human affairs, they represent the four states of concealment, emergence, leaping, and flying. Their forward movement is in order, their operation is with measure, and even heaven cannot violate them. This is why the sage can control the heavenly way.

乘六龍以御天，則乾道之變化兆矣。乾道之變化，異乎人事之云為。人事之云為，則以言諭、力致，所以正物，非物自正也；乾道變化，則無言諭力致之事，宜運於自然而萬物之性命各正矣。且比夫天下之物，擾而正之，則各安其地莫知正處，各甘其食莫知正味，將以孰為正哉？用各隨其分，則物物有正處，物物有正味，長短小大各遂其宜，所謂各正性命也。

Riding six dragons to control the heavenly way, the changes of the Qian trigram manifest signs. The changes of the Qian trigram differ from human actions. Human actions rely on speech to enlighten and on force to achieve, to correct external things, but external things do not correct themselves. The changes of the Qian trigram do not rely on speech or force, but merely follow the natural course, so that the inherent nature and destiny of all things naturally become correct. Take the myriad things under heaven as an example: if they are disturbed and forced to be corrected, the result is that each thing settles in its own dwelling without knowing where is the proper place, and each thing delights in its own food without knowing what is the proper taste. Then, what standard can be used? If each thing follows its own limit, then each thing has its proper place and its proper taste, and their length, size, and other characteristics are appropriate to their nature. This is called 'each thing attains its proper nature and destiny.'

各正性命，則物殊稟。雖物殊稟，然而一陶乎太和之中，無外是者焉。蓋通於天地是謂太和，散於萬物是謂委和，委和之與太和，甞通流而無間，故人一體之盈虛甞通於天地也。惟萬物自委和人而不能保合，故不能與天地同流而壅塞生焉。保和，所謂保汝之保，蓋盛徳者人之所保也，太和者物之所保也。知保於太和而不離，則札瘥疵癘不生，而物各適其性，可不謂利貞者哉？功歸於利貞，此乾所以首出庶物之上，而使萬物咸寜也。首出庶物當言萬物咸寜，而言萬國，何也？乾道即君道也。上以天位言，下以人事言，蓋互見也，猶所謂乾以君言也。

All things have their own proper nature and destiny, so the essence they receive is different. Although the essence they receive is different, they are all formed and shaped by the "Taihe" vital energy. There is no thing outside of this. The vital energy that flows through heaven and earth is called "Taihe," and the vital energy dispersed into all things is called "Weihuo." "Weihuo" and "Taihe" have always been connected and unobstructed, so the fullness and emptiness of the human body is constantly in harmony with heaven and earth. However, since all things, after receiving the "Weihuo" vital energy, cannot maintain the unity of their essence, they cannot follow the same flow as heaven and earth, and thus blockages arise. The "bao" in "baohe" refers to the "bao" in the "Book of Documents" meaning to preserve. Great virtue is what humans should preserve, and the "Taihe" vital energy is what all things should preserve. If one understands how to preserve the "Taihe" vital energy and not separate from it, then all diseases and calamities will not occur, and each thing will be in harmony with its own nature. Is this not precisely "Lizheng"? The effectiveness is summarized as "Lizheng," which is the reason why the Qian trigram is superior to all other things and brings peace to all things. It says "shou chu shushu" (first to emerge among all things), so it should follow with "wanwu xian ning" (all things are at peace), but it says "wan guo" (all states). Why? Because the principle of the Qian trigram is the principle of the sovereign. The first part speaks from the perspective of heaven, and the second part from the perspective of human affairs, and they complement each other. This is like saying "Qian refers to the sovereign."

象曰：天行健，君子以自強不息。經曰：立象以盡意。又曰：象事知器。由象以觀妙，則可以知意；由象以觀?，則可以知器。隨其所觀之淺深而已。夫易者，象而已，故卦亦象也，所謂八卦以象告是也；亦象也，所謂彖者言乎象者也；爻亦象也，如潛龍、履霜之類是也。若夫合此二體，正名天地雷風水火山澤者也，其為象則惟天行健、地勢坤之類而已，故特比類以為象稱焉。

The Great Image says: "Heaven's movement is strong and unceasing; the gentleman takes it as a model and thus exerts himself ceaselessly." The Great Treatise says: "Establishing hexagrams to exhaust the meaning." It also says: "Observing the images in relation to things allows one to understand the use of objects." By observing the subtle aspects of the image, one can grasp the meaning; by observing the coarse aspects of the image, one can grasp the object. This depends entirely on the depth of the observer's perception. In the end, the Book of Changes is about "image": the hexagram itself is an image, as it is said "the eight trigrams use images to inform people"; the彖 statement is also an image, as it is said "the彖 statement discusses the hexagram's image"; the line statement is also an image, such as "a hidden dragon" or "treading frost" are examples. As for combining the upper and lower trigrams to formally refer to heaven, earth, thunder, wind, water, fire, mountain, and marsh, the images they take are only those such as "heaven's movement is strong" and "the earth's position is docile," so the Great Image specially relates similar things to establish the image and to express it.

君子之於天，無所不法，法之以為修身之要者，健而已。故七徳之中獨法其健，且力分之外不可強，欲強則雖勇於必用，且拂而逆理矣。彼君子之自強，法天之行健而已，則其強非力分之外也；非力分之外，故能乆而不息也。魏氏之卒年闕，東野之馬三日而失者，以求之力分之外故也。其強在力分之內而猶息，則志不篤而已，是以君子惡乎畫也。

The gentleman takes nothing from Heaven without emulating it, but among all the qualities of Heaven, he emulates only the quality of "strength" (健). Therefore, among all the virtues of Heaven, he emulates only its vigorous and strong nature. Moreover, things beyond one's capacity and duty should not be forced. If one forces them, even though one may be temporarily brave in action, in the end it will be contrary to reason and lead to failure. The gentleman's "self-strengthening" is simply emulating the vigorous and strong movement of Heaven. Therefore, his strength does not go beyond his capacity and duty. Since it does not go beyond, it can be sustained without interruption. The Wu soldiers of the State of Wei eventually declined, and the horse of Dongye Ji ran for three days and then collapsed, all because they sought beyond their capacity and duty. Conversely, if strength is clearly within one's capacity and duty yet still fails, it is because the mind is not firm. Therefore, the gentleman most detests limiting oneself to a small area and stopping halfway.

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。龍者，變化有為之才也，所以勿用，在下故也。曰陽在下者，蓋以龍之飛潛升降本乎自然之機，非樂潛而惡飛也。徳施普與徳博而化異：徳施普，言徳澤也，利而大；徳博而化，言徳風也，有易俗之道焉。田者利養之地，故言徳施而已；後言龍徳而正中，故言徳博而化。

The Small Image Commentary says: "The phrase 'A dragon hidden but not yet in use' is because the yang energy is still in a lower position. 'A dragon appearing in the field' indicates that virtue is widely spread. 'Remaining diligent all day' means that one is constantly acting in accordance with the right path. 'Leaping in the abyss' means that advancing does not bring calamity. 'A dragon in the heavens' signifies that a great person initiates great undertakings. 'An exalted dragon has regret' means that fullness cannot last. 'Using all nines' means that the heavenly virtue should not be competed for as the first.' A dragon represents the ability to transform and accomplish things. The reason it is said 'not yet in use' is only because it is in a lower position. The phrase 'yang is in the lower position' is because the dragon's flying, hiding, rising, and descending are based on the natural pivot, not because it likes to hide and dislikes to rise. 'Virtue is widely spread' differs from what is said in the Wenyan: 'Virtue is broad and has a transforming effect.' 'Virtue widely spread' refers to the spread of virtue and its benefits, which are extensive; 'broad virtue and transforming' refers to the influence of virtue like wind, which can change customs and practices. 'Field' refers to a place where people can obtain benefits and sustain life, so here it only refers to the spread of virtue and its benefits. Later, when discussing the Nine in the Second, 'dragon virtue and upright center,' it is then said that virtue is broad and can influence others."

旋而未至為反，已至為復。九三之為爻，知至而至之，則三為未至；知終而終之，則三為已至，稱反覆焉。若反為道、復為非，則君子去復而取反可也，無為終日乾乾而至於夕惕也。進而可與幾，止而可與存義，反覆莫非道也，是以君子去取之際，慎思而審擇之，至是形勞而心惕也。

When one turns around and has not yet reached the destination, it is called "fan"; when one has already arrived, it is called "fu." Regarding the third line of the hexagram, if one "knows where to go and goes there," then the third line is still considered "not yet arrived"; if one "knows where to stop and stops there," then the third line is considered "already arrived." Therefore, the "Small Commentary" refers to it as "fan fu." If "fan" means aligning with the Way and "fu" means not aligning with the Way, then the gentleman only needs to discard "fu" and choose "fan," without needing to be constantly diligent until evening with caution. However, when moving forward, one can together with others discern subtle matters, and when stopping, one can together with others uphold righteousness. Whether it is "fan" or "fu," neither departs from the correct path. Therefore, when the gentleman makes a choice, he must carefully consider and choose carefully. At this point, naturally his body will be laborious and his mind will remain vigilant.

九四干道以革，有必進之理矣。其所以在淵，非特退也，以退為進耳。以退為進而不鋭於進，所以進而無咎也。物以類則相召，然不屈體以交物，則未有能召其類者，故亢龍在上，則知賢人無輔也，況大人乎？飛龍順下，則大人造焉，況賢人乎？經曰：天地盈虛，與時消息。蓋盈則與時消而反於虛，虛則與時息而復乎盈，盈虛相尋，間不容髮，何可乆也？而上九知進不知退，知存不知亡，所以有悔也。天位則首出庶物矣，徳不可為首。天位不可為首則失己，天徳不可為首則失人。

Nine Four has reached the stage of transformation under the principle of Heaven. There is a necessity to move forward. It remains "in the abyss" not merely because it is retreating, but rather it is retreating in order to advance. By retreating without striving for advancement, it moves forward without encountering calamity. All things of the same kind attract each other, but if one refuses to lower itself to associate with external things, no one can attract its kind. Therefore, Upper Nine "the exalted dragon" remains high above, showing that even virtuous men do not come to assist it, let alone great men. Nine Five "the flying dragon" is willing to be humble and descend, so great men are stirred up, let alone virtuous men. The Commentary on the Judgment of the Book of Changes, the Fulness Hexagram, says: "The fullness and emptiness of heaven and earth follow the sequence of decline and growth." When fullness comes, it gradually declines and returns to emptiness; when emptiness comes, it gradually grows and returns to fullness. The cycle of fullness and emptiness is continuous, with no space even for a hair to be inserted, so how can it remain for long? Upper Nine only knows advancement and not retreat, only knows existence and not decline, thus there is regret. Being in the position of the Son of Heaven, it is already above all things. Virtue should not be competitive for the first place. If it is in the position of heaven and still competes for the first place, it loses itself. If it is in the virtue of heaven and still competes for the first place, it loses the people's support.

文言曰：元者，善之長也；亨者，嘉之?也；利者，義之和也；貞者，事之幹也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以幹事。君子行此四徳者，故曰乾：元、亨、利、貞。孟子曰：說詩者不以文害辭，不以辭害志。蓋道志而為辭，修辭而為文也。然則聖人之於易，既繋之辭而又有文言者，辭以盡言，文以盡辭也。諸卦皆以辭盡言，而乾坤又以文盡辭者也。乾坤，易之蘊，不如是不足以闡幽而發微也。

The Wenyan transmission says: "Yuan is the leader of all good qualities; Heng is the convergence of all beauty; Li is the harmony of principles; Zhen is the mainstay of a career. A gentleman who embodies benevolence is sufficient to be the leader of people; who brings together beautiful things is sufficient to conform to ritual; who benefits all things is sufficient to harmonize principles; who remains steadfast and upright is sufficient to carry out a career. A gentleman practicing these four virtues is thus said 'Qian: Yuan, Heng, Li, Zhen.'" Mencius says: "Those who explain the Book of Poetry should not let the surface words hinder the meaning of the whole sentence, nor should they let the meaning of the whole sentence hinder the original intention of the author." Generally, there is first a mind and will, which is expressed as 'ci' (words), and then the 'ci' is refined into 'wen' (literary expression). Therefore, the sages, having attached the hexagram and line statements to the Book of Changes, also composed the Wenyan, because 'ci' is used to exhaust what needs to be said, and 'wen' is used to exhaust what remains unsaid in the 'ci'. All other hexagrams only use 'ci' to exhaust their meaning, but the Qian and Kun hexagrams alone use 'wen' to exhaust the meaning of their 'ci'. Qian and Kun are the essence of the Book of Changes, and without this approach, it would be insufficient to reveal hidden meanings and clarify subtle points.

元亨利貞，在人莫非善也，而元為人之尊爵也，故曰元者善之長也。人者，天地之徳，陰陽之交，鬼神之?，五行之秀氣。然則天地之大美、萬物之眾盛，廣大兼有於所性之中矣。其或?於中，或散於外，在其心之亨塞而已。其心亨，則眾美?而為充實之美；其心塞，則眾美散而為罔生之民。孟子有泉逹之喻，而又有茅塞之況者，蓋欲亨其心也，故曰亨嘉之?也。

The four virtues of Yuan, Heng, Li, and Zhen fall upon a person, and none of them is not good. "Yuan" is the highest honor (Ren, benevolence) a person can have, so it is said that "Yuan is the leader of all good qualities." A person's existence is the convergence of the virtues of heaven and earth, the meeting of yin and yang energies, the gathering of ghosts and spirits, and the most refined energy among the Five Phases. Since this is the case, the great beauty of heaven and earth and the flourishing of all things are fully contained within a person's nature. These excellent qualities sometimes gather in the heart and sometimes scatter outside the body, depending on whether the heart is unobstructed or blocked. When the heart is unobstructed, all these beauties gather to form a full and harmonious beauty; when the heart is blocked, these beauties scatter, making one merely an ordinary person living in vain. Mencius has the metaphor of "spring water flowing freely" and the saying of "grass blocking the mountain path," precisely intending to urge people to open up their hearts. Therefore, it is said that "Heng is the gathering of all beauty."

仁圓而義方，故守義者常執而不奪，介而不通，有殺身者焉。知屈信相感之理，則可謂有利，而其為義也和矣，故曰利者義之和也。物之生有華藻，有質乾。質乾譬則性也，華藻譬則事也；華藻之本於質乾，猶事之本於性者也。貞者性也，故貞者事之幹也。

Ren is flexible and adaptable, while Yi is upright and principled. Therefore, those who rigidly adhere to Yi often become stubborn and unwilling to change, being straightforward yet inflexible, and even willing to sacrifice their lives for Yi. If one understands the principle that yielding and stretching are interrelated, then one can be said to have "li" (benefit), and the Yi he practices will become harmonious. Therefore, it is said that "li is the harmonization of Yi." Things grow with beautiful flowers and leaves, as well as solid trunks. The trunk is like a person's nature, while the flowers and leaves are like the deeds a person does. The flowers and leaves depend on the trunk, just as deeds depend on nature. "Zhen" refers to nature, so it is said that "Zhen is the main trunk of one's career."

元者善之長也，故君子體仁足以長人。體不備，君子謂之不成人。體者，言其體而已。蓋仁數之多，溫良者仁之本，敬慎者仁之地，寛者仁之作，遜接者仁之能。取數之多，無不備，乃謂之體仁。體仁則在上而人不惡，在前而物不害，故足以長人也。

"Originally, he is the leader of all good qualities," so a gentleman who embodies benevolence is sufficient to be the leader of the people. If the body is not complete, the gentleman calls him "not a person"; here, the "body" in "body of benevolence" refers precisely to the completeness of the whole body. Benevolence includes many aspects: mildness and kindness are the foundation of benevolence, respect and carefulness are where benevolence takes root, generosity is the expression of benevolence, and humility in dealing with others is the ability of benevolence. By gathering all these aspects, having them all present, it is called "body of benevolence." A person who embodies benevolence, when in a position of authority, is not disliked by the people, and when leading the way, is not harmed by external things, so he is sufficient to be the leader of the people.

何謂嘉?足以合禮？傳曰：動容周旋中禮，盛徳之至也。夫眾美?於一身而充實，則徳可謂盛矣，動而與合，則弸中而彪外耳，故曰嘉?足以合禮。何謂利物足以和義？義者，天下之制也；所以制者，所以制物者也。或行儉以節，或用健以夬者，皆義也。以利物之徳而行制物之義，則行儉以節而不失其說，用健以夬而不失其和；既使勞而不怨，又使死而不怨焉，故曰利物足以和義。

What does it mean to say "the gathering of good things is sufficient to conform to propriety"? Mencius said: "Every movement, every gesture, every advance and retreat are exactly in accordance with propriety; this is the manifestation of a great moral character." When many excellent qualities are gathered in one person and are full and abundant, then virtue can be called great. When every action naturally conforms to propriety, this is called the inner fullness manifesting in the outer expression. Therefore, it is said "the gathering of good things is sufficient to conform to propriety." What does it mean to say "benefiting all things is sufficient to harmonize righteousness"? Righteousness is the standard for judging the world. What is called judgment is used to judge external things. Sometimes it is restrained by frugality, sometimes it is decided by strength, and these are all righteousness. Using the virtue of benefiting all things to carry out the righteousness of judging all things, then restraining by frugality without losing the people's joy, and deciding by strength without losing the harmony of human feelings; it can make people labor without resentment, and die without regret. Therefore, it is said "benefiting all things is sufficient to harmonize righteousness."

何謂貞固足以幹事？經以蠱為事，以事易壊故也。事易壞而性不變，故稱貞固焉。惟不壞者，乃以為易壞者之幹。觀物之華藻質乾則知之矣，故曰貞固足以幹事。元亨利貞則仁義禮智也。上言體仁、合禮、和義而不言智，何也？智於五行為水，水性隱伏，故人之用智常於沉潛不測之間，此所以不言智之意與？

What does "maintaining firmness and steadfastness is sufficient to carry out affairs" mean? The Book of Changes uses the Gǔ hexagram to represent "affairs," because affairs are prone to decay. Affairs may decay, but their nature remains unchanged, so it is called "zhēn gù" (steadfastness). Only that which does not decay can serve as the mainstay of something that does decay. Looking at plants and trees, they have flowers and leaves as well as a main trunk, and from this we can understand this principle, hence it is said, "zhēn gù zú yǐ gàn shì" (steadfastness is sufficient to carry out affairs). The qualities of yuán, hēng, lì, and zhēn correspond precisely to ren, yi, li, and zhi. The previous text discussed embodying ren, harmonizing with li, and harmonizing with yi, but did not mention zhi. Why is that? In the Five Phases, zhi belongs to water, and water's nature is to be hidden and concealed. Therefore, people use wisdom often in quiet and deep places, where others cannot perceive it—this is probably the reason why the Wenyan does not explicitly mention "zhi."

君子行此四徳者，故曰乾元亨利貞，何謂也？傳曰：天地有大美而不言。夫元亨利貞之四徳，蓋乾之大徳也。有大美而不言，則元亨利貞之名有不著矣。惟君子法天而行此四徳者可見也，則元亨利貞之名由徳而著，故以謂君子行此四徳者，故曰乾元亨利貞也。

"What does it mean when it says, 'The superior man practices these four virtues, so it is said, 'Qian: Yuan, Heng, Li, Zhen'?" The Zhuangzi says, "The heavens and earth have great beauty but do not speak of it." The four virtues, Yuan, Heng, Li, Zhen, are the great virtues of Qian. Since there is great beauty without words, these names would not be known. Only when the superior man emulates Heaven and practices these four virtues can people see them, thus making the names of Yuan, Heng, Li, Zhen become clear through virtue. Therefore, the Wenyan says: precisely because the superior man practices these four virtues, it is said, 'Qian: Yuan, Heng, Li, Zhen.'"

初九曰：潛龍勿用，何謂也？子曰：龍徳而隱者也。不易乎世，不成乎名，遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可?，潛龍也。聖人外化而內不化，以飛躍之才屈而從之，是外化也；不易乎世，是內不化也。九二之稱善世，蓋聖人之見也。其未見而潛，則不易乎世，不為世所易，而俗之所好已獨損之，俗之所嫉已獨取之，是以與之易寡，而不成乎名焉。

The line statement of the initial nine says, "The dragon that is hidden cannot be used." What does this mean? Confucius said, "This refers to a person who possesses the virtue of a dragon but remains in seclusion. He does not change himself due to the world, does not seek fame, remains in seclusion without being troubled, and is not disturbed whether he is approved or not. He acts when his heart is content and avoids when his heart is troubled. His aspirations are firm and unshakable. This is the hidden dragon." The sage appears to conform to the world externally but remains unchanged internally. With the ability to fly and leap, he humbly conforms, which is called "external transformation." Not changing himself due to the world is called "internal non-transformation." The statement of the second nine, "good for the world," refers to the sage who has already appeared in the world. When he has not yet appeared and is still hidden, it is called "not being changed by the world." The world's preferences he reduces, and the world's dislikes he takes up, thus having little in common with the world and not achieving fame.

聖人不以善世為有徳，故善世而不伐；不以遯世為有?，故遯世而無悶。不成乎名，則無譽而已；不見是，則有毀之者焉。有毀之者而無悶，何也？蓋聖人未出而善世，則所謂世者，汙世而已。不見是於汙世，則必與汙世違者；不見非於汙世，則必與汙世合者。與汙世合而不見非，乃所以為非；與汙世違而不見是，乃所以為是也，又何悶之有哉？

The sage does not regard "guiding the world toward goodness" as his merit, so he acts skillfully in the world without boasting; he does not regard "retreating from the world" as a loss, so he withdraws from the world without distress. "Not achieving fame" merely means not being praised; "not being approved" means that others criticize him. Why does he not feel distressed when criticized? Because before the sage comes forth to correct the world, the "world" is merely a corrupt one. In a corrupt world, if one is not approved, he must be someone who opposes the corrupt world; if one is not criticized, he must be someone who conforms to the corrupt world. To conform to the corrupt world without being criticized is precisely his mistake; to oppose the corrupt world without being approved is precisely his correctness. If this is the case, then why should he feel distressed?

聖人逹則憂以天下，樂以天下；其窮也，憂樂狥我而已，故樂則行之，憂則違之。所謂獨居而樂，獨思而憂，是憂樂行違不以天下而狥我，則非其心不違矣。夫口可教而使言黙，形可劫而使屈伸，惟心不可使易意。然則紛紛者，又惡足?其心之所不為者哉？故曰確乎其不可?，潛龍也。

When the sage is successful and prominent, he shares the worries of the people and takes joy in their happiness; when he is in hardship and adversity, his worries and joys depend only on his own inner feelings. Therefore, "if the heart is pleased, he acts; if the heart is troubled, he avoids." This means that when he is alone, he finds joy in solitude, and when he thinks deeply, he holds onto his worries. It refers to the fact that his joys and sorrows and actions are not determined by the world but by himself. Anything that does not align with his true nature, he entirely avoids. A person's mouth can be taught to speak or remain silent, and the body can be forced to bend or stretch, but the mind cannot be compelled to change its will. If this is the case, then how can external disturbances affect the things he firmly refuses to do? Therefore, it is said, "a firm and unshakable will, this is the hidden dragon."

九二曰：見龍在田，利見大人，何謂也？子曰：龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。易曰：見龍在田，利見大人，君徳也。聖人以中正為徳，以變化為道。在上如龍之在天，則變化代興；在下如龍之在田，則正中是守而已，故曰龍徳而正中也。言正則無擇，行中則無爽，以中正達於言行，故庸言信、庸行謹也。言行必稱庸者，以龍徳故也。

The line statement of the second line says, "The dragon appears in the fields, which is favorable for meeting a great person." What does this mean? Confucius said, "This refers to a person who possesses the virtue of the dragon and is in the proper central position. In ordinary speech, he values sincerity; in ordinary actions, he values caution. He guards against evil thoughts to preserve the sincerity of his heart. He is skilled in the world but does not boast. His virtue is extensive and can influence people. The Book of Changes says, 'The dragon appears in the fields, which is favorable for meeting a great person,' which describes the virtue of the sovereign." The sage values the middle and the upright as virtue, and change as the way. When in a high position, he is like a dragon flying in the sky, changing and renewing constantly. When in a low position, he is like a dragon appearing in the fields, merely holding fast to the middle and the upright. Therefore, it is said, 'the virtue of the dragon and the upright position.' Speech that adheres to the upright does not need to be selected, and actions that adhere to the middle do not go astray. By applying the middle and the upright to speech and action, he speaks with sincerity in ordinary words and acts with caution in ordinary matters. Both speech and action are specially described with the term '庸' (ordinary), precisely because it is the virtue of the dragon.

夫言行，君子之所以動天地也。言行所以能動天地，以發於至誠而已，繋辭言於中孚九二者為此也。然則庸言雖信、庸行雖謹，又必閒邪存其誠、善世而不伐者也。必閒邪存誠者，猶育獸之驅豺狼、育魚之祭猵獺也。言行發至誠而天地為動，而況於人乎？故繼之以善世之功，革惡俗以為羙俗，化悍民以為逸民也，其功亦大矣。而聖人之心以為教化者吾所職也，善世則吾職當治耳，何足矜哉？是以不伐也。聖人之徳，潛則淵泉如淵，見則溥博如天，不可窮也，故九二曰徳博而化也。

Speech and conduct are the means by which a gentleman moves heaven and earth. The reason why speech and conduct can move heaven and earth is that they arise from the utmost sincerity. The Great Treatise attaches this principle to the line Nine in the Second of the Zhongfu hexagram, precisely for this reason. Therefore, even if ordinary speech is sincere and ordinary conduct is cautious, one must still guard against evil thoughts and preserve sincerity, acting skillfully in the world without boasting. The necessity of guarding against evil and preserving sincerity is like raising animals first by driving away wolves and raising fish first by removing otters. When speech and conduct arise from the utmost sincerity, even heaven and earth are moved, and何况 human beings? Therefore, it continues to speak of the achievement of "good influence": transforming bad customs into good ones, and transforming fierce people into peaceful ones, which is a great achievement. Yet the sage's heart considers education and cultivation to be his own duty, and making the world virtuous is merely doing his job well, so there is nothing to boast about. Therefore, he does not boast. The virtue of the sage is profound and immeasurable when hidden, like a deep spring, and vast and pervasive when revealed, like heaven. It is inexhaustible, so the line Nine in the Second says "virtue is broad and it brings about transformation."

九三曰：君子終日乾乾，夕惕若厲無咎，何謂也？子曰：君子進徳修業。忠信所以進徳也，修辭立其誠所以居業也。知至至之，可與幾也；知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。君子之於徳業，不待至於九三九四而後進且修也。以謂九三有可終之理，九四有或躍之勢，則尤宜修人事以副天命之時，故以進徳修業稱焉。

The line statement of the third line says, "The gentleman is diligent all day and remains cautious at dusk, though there is danger, there is no calamity." What does this mean? Confucius said, "The gentleman cultivates virtue and improves his undertakings. Loyalty and trustworthiness are used to cultivate virtue, while refining speech and establishing sincerity are used to maintain his undertakings. Knowing where to go and going there, such a person can be shared in discerning subtle matters; knowing where to stop and stopping there, such a person can be shared in upholding righteousness. Therefore, being in a high position without arrogance and in a low position without anxiety, thus being diligent without ceasing and always cautious, though there is danger, there is no calamity." The gentleman does not begin to cultivate virtue and improve his undertakings only at the third and fourth lines. Here, they are specifically mentioned because the third line has the principle of knowing when to stop, and the fourth line has the situation of advancing upward. Especially at this time, it is particularly important to cultivate human affairs in accordance with the mandate of heaven, so they are referred to as "advancing virtue and improving undertakings."

忠者，不欺之謂；信者，不疑之謂。不欺則有充塞之實，不疑則居之安矣，所以能進徳。傳曰：言以出信。又曰：文以足言。然則信待言而後出，言待文而後足也，故君子欲立其誠，則其於辭也必加修焉。修辭而誠立，斯可以為忠信，故曰修辭立其誠。

What is called "zhong" (loyalty) is not deceiving oneself; what is called "xin" (trustworthiness) is not causing others to doubt. Not deceiving oneself leads to a full and genuine inner self; not causing others to doubt brings stability in one's conduct, thus enabling the cultivation of virtue. The "Zuo Zhuan" says: "Speech is used to express trustworthiness." It also says: "Ornamentation is used to complete speech." From this, we see that trustworthiness is expressed through speech, and speech is made complete through ornamentation. Therefore, a gentleman who wishes to establish his sincerity must carefully cultivate his words. When words are well cultivated and sincerity is established, only then can one be called loyal and trustworthy. Hence it is said, "Refine speech to establish sincerity."

凡物立之則見，化之則隱。立其誠於民上若標表，然後使民觀而化，斯可以居業矣。蓋馬駭輿，君子不安輿；庶人駭政，則君子不安政。不安政，非所以居業也，故必立其誠使民信之，而無危疑之心，則無駭政之病，然後能居業也。

All things become visible when they are upright and hidden when they are melted away. If one establishes sincere intent above the people, it is like setting up a standard pole, allowing the people to see it and be influenced by it, thus being able to hold onto achievements. Just as a horse becomes startled, a gentleman riding in a carriage becomes unstable; when the people are disturbed by government orders, a gentleman in a position of authority also becomes unstable. If the position of authority is unstable, then one cannot hold onto achievements. Therefore, one must establish sincere intent to gain the people's trust, so that they have no fear or suspicion. Without such disturbances, one can then hold onto achievements.

知九三之可至而至之，則先見者也，故可與幾；知九三之可終而終之，則守固者也，故可與存義。居上而驕則必暇逸，而乾乾則是居上不驕也。在下不憂則惕非因時也，不樂居卑耳；今因其時而惕，則是在下位而不憂也。安其危則冝有咎，乾夕惕則非安其危者也，焉得有咎哉？故曰雖危無咎。

He who knows that the Nine in the Third can ascend and indeed does ascend possesses foresight, so he can be shared in discerning subtle signs. He who knows that the Nine in the Third can terminate and indeed does terminate is steadfast, so he can be shared in upholding principles. One who is in a high position but arrogant and lazy will inevitably be careless and slack. Now, if he is diligent all day, he is in a high position without arrogance. One who is in a low position but not anxious is not alert due to circumstances, but merely unwilling to be in a low position. Now, if he is alert due to the situation, he is in a low position without anxiety. One who is at ease in a dangerous situation should face calamity, but if he is diligent by day and cautious by night, he is not at ease in danger, so how could there be calamity? Therefore, it is said, 'Though in danger, no blame.'

九四曰：或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也；進退無恆，非離群也。君子進徳修業，欲及時也，故無咎。六爻或稱六位，或稱六龍。位則有上下，龍有進退，故於是言上下，又言進退也。九四上不在天，下不在田，是上下無常也；或躍而進，或退而在淵，是進退無常也。上下宜有定處，今上下無常，則疑於為邪者也；進退宜有常度，今進退無常，則疑於離群者也。

The fourth line statement says, "Perhaps it leaps up, perhaps it remains in the deep abyss, there is no calamity." What does this mean? Confucius said: "To be sometimes above and sometimes below without a fixed position is not to engage in perverse actions; to advance sometimes and retreat sometimes without a fixed rule is not to separate from one's kind. The gentleman cultivates virtue and governs his affairs in order to seize the right opportunity, hence there is no calamity." The six lines are sometimes called "six positions" and sometimes called "six dragons": when referred to as "positions," there is a distinction of high and low; when referred to as "dragons," there is a distinction of advancing and retreating, moving and stillness. Therefore, here both the concept of high and low and the concept of advancing and retreating are discussed. The fourth line is too low to reach the fifth line's "heaven," and too high to stay with the second line's "field," hence it has no fixed position above and below. Sometimes it leaps forward, sometimes it retreats to the deep abyss, hence it has no fixed rule in advancing and retreating. The position of a line should have a fixed place, but now it is unstable above and below, which makes people suspect it is engaging in perverse actions; advancing and retreating should follow a regular pattern, but now it is unstable in advancing and retreating, which makes people suspect it is separating from its kind.

所以上下無常而非為邪於身，進退無常而非離群於人者，以君子進徳修業不失時故也。九三進徳修業，九四又申言，猶書所謂申勸寧王之徳是也。上帝勸文王之徳舊矣，至其將集大命，又申勸之，與此合矣。傳曰：聖人非能違時，時至則能弗失也。時至而徳之不進、業之不修，失機?矣，得旡咎哉？故君子進徳修業欲及時也，故無咎。

It is because the gentleman cultivates virtue and undertakes his endeavors without missing the right opportunity that he remains undetermined in his upward and downward movements yet does not act wrongly, and remains uncertain in his advances and retreats yet does not abandon his kind. The Nine in the Third has already spoken of "cultivating virtue and undertaking endeavors," and the Nine in the Fourth repeats it again, just as the Book of Documents says "repeatedly encouraging King Wen's virtue." The heavenly mandate has long been encouraging King Wen's virtue, and when he was about to receive the heavenly mandate, it once again encouraged him, which corresponds exactly to this repetition. The commentary says: "The sage cannot go against the trend of the times; when the opportunity comes, it must not be missed." If the opportunity has come but virtue is not cultivated and endeavors are not undertaken, then the opportunity is missed, how can there be no calamity? Therefore, the gentleman cultivates virtue and undertakes his endeavors in order to seize the opportunity, thus avoiding calamity.

九五曰：飛龍在天，利見大人，何謂也？子曰：同聲相應，同氣相求，水流溼，火就燥，雲從龍，風從虎，聖人作而萬物覩。本乎天者親上，本乎地者親下，則各從其類也。聖人所至必以類至者，固非利誘而勢驅之，亦非出於招來扳舉之力也，其感召出於自然，故於二五之相利見，以聲氣、水火、雲龍、風虎自然之象言焉。

The line statement of the fifth line says, "A dragon soars in the sky, favorable for meeting a great person." What does this mean? Confucius said, "Similar sounds respond to each other, similar breaths seek each other. Water flows to damp places, fire burns in dry places, clouds follow dragons, wind follows tigers, and when a sage arises, all things look up to him. The origin in heaven is attached to above, the origin in earth is attached to below, each follows its own kind." When a sage appears, people of the same kind necessarily gather, not by means of benefits or power, nor by effort of recruitment. This kind of response is natural. Therefore, when speaking of the benefit of meeting between nine two and nine five, it uses natural phenomena such as sound and breath, water and fire, clouds and dragons, wind and tigers to illustrate it.

同聲相應，非若言之刼而至也；水流溼，自上而流下也；火就燥，自下而就上也；雲從龍，自下從上也；風從虎，自上流下也，而上下之變相利見也。夫聖人之作，如揭日月，其誰不覩哉？九二作而天下文明，九五作而位乎天徳，則萬物所同覩也。

"Sounds respond to each other" does not mean they are forced by words; "water flows to moist places" flows downward; "fire rises to dry places" ascends upward; "clouds follow the dragon" move upward following the dragon; "wind follows the tiger" spreads downward from the tiger—upper and lower parts change and interact, clearly showing their mutual "favorable meeting" relationship. The rise of a sage is like lifting up the sun and moon, so who could fail to see it? The rise of Nine in the Second brings cultural brilliance to the world; the rise of Nine in the Fifth occupies the position of Heavenly Virtue, which is what all things jointly admire.

覩之則從而親之，必其本同然後親焉。萬物之生，有上首者，有下首者，此其本固不同矣。人亦若是，本乎天者親上，本乎地者親下。眾人之相求，本乎下者也；聖人之相求，本乎上者也。其曰本乎天者親上，非必二從五也，五之從二亦是也。孟子曰：聖人之於天道。凡以天道相親者，皆本乎天者而親上者也，非必以其位之上下也。

Seeing something and then following it to be close to it, one must have the same origin to be considered close. All things grow, some with their heads upward like plants and trees, others with their heads downward like animals. This is because their origins are inherently different. Humans are the same: those with origins in heaven are close to the upper, and those with origins in earth are close to the lower. The common people seek each other, with their origins in the lower; the sages seek each other, with their origins in the upper. The saying 'those originating from heaven are close to the upper' does not necessarily mean that the nine in the second follows the nine in the fifth, or that the nine in the fifth follows the nine in the second. Mencius said something about 'the sages' attitude toward the heavenly way.' All those who are close to each other through the heavenly way belong to the category of those originating from heaven and being close to the upper, not necessarily determined by the high or low position of the lines.

上九曰：亢龍有悔，何謂也？子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。九五位乎天徳矣，而上九過之，是貴而無位也。九五則大人造也，大人造則是天下之父，歸之民則子來矣，而上九過之，是高而無民也。天位失而不存，民散而不保，雖有強力孰能輔哉？是以賢人在下位而兀輔也。夫賢者為之輔，則雖渉難可也，故大畜尚賢止健，則利渉大川；今賢人在下位而無輔，則動而有悔，不亦宜乎？

The line statement of the Upper Nine says, "A dragon that has risen to an extremely high position has regret." What does this mean? Confucius said, "Being in a high position without actual rank, being in a high place without the people, and having virtuous men in a lower position who do not assist him, so any action brings regret." The Nine in the Fifth has already attained the position of Heavenly Virtue. The Upper Nine surpasses it, which is called "being noble without a position." The Nine in the Fifth is a great man who initiates great undertakings. When a great man initiates great undertakings, he becomes the father of all under heaven, and the people who come to him are like sons coming naturally. The Upper Nine surpasses it, which is called "being high without the people." The throne of the Son of Heaven is lost and no longer exists, the people are scattered and cannot be preserved. Even if there is great strength, who can assist him? Therefore, virtuous men are in lower positions and no one comes to assist. If there are virtuous men to assist, even if the undertaking is difficult, it can be accomplished. Therefore, the hexagram Great Accumulation values virtuous talents and restrains strong vitality, thus "it is advantageous to cross a great river." Now, virtuous men are in lower positions and no one assists, so any movement brings regret. Is it not appropriate?"

潛龍勿用，下也；見龍在田，時也；終日乾乾，行事也；或躍在淵，自試也；飛龍在天，上治也；亢龍有悔，窮之災也；乾元用九，天下治也。此釋初九九二，其終與井卦初六之象同。井之初六曰：井泥不食，下也；舊井無禽，時舍也。此曰：潛龍勿用，下也；見龍在田，時舎也。其辭雖同，其志則異，不當以辭害志也。

The third section of "Wenyan" says: "The phrase 'A dragon hidden in the depths should not be used' is because it is in a low position; 'A dragon appears in the field' is due to the right timing; 'All day long the dragon toils' is about being engaged in action; 'The dragon may leap in the abyss' is about self-testing; 'The dragon soars in the heavens' is about ruling from a high position; 'An exalted dragon brings regret' is the calamity brought by reaching the extreme; 'The virtue of Heaven uses all nines' is about the world being properly governed." Here the explanation of "Chu Ji" and "Jiu Er" ends with wording similar to the "Xiaoxiang" of "Jing" hexagram's "Chu Liu." The "Jing" hexagram's "Chu Liu" says: "The mud at the bottom of the well is not edible, because it is at the bottom; an abandoned well not even birds come to, because the situation has abandoned it." Here it says: "'A dragon hidden in the depths should not be used' because it is at the bottom; 'A dragon appears in the field' is because the situation temporarily abandons it." Although the wording is the same in both places, their meanings are different, and one should not let the wording interfere with the original meaning.

井之所以不食，以其下也；龍之所以勿用，亦以其下也。然以井之稱下則語其性，潛龍稱下以時勢然也。井之無禽則時舍也，龍之在田亦時舍之。然而井之時舎則語其徳，見龍時舍則見天命然也。所謂時舍者，歌謳獄訟不歸而已。又九五在上，萬物覩焉，則九二雖有君徳，歌謳獄訟不歸矣，謂之時舎不亦宜乎？

Well water is not fit for drinking because it is below; a dragon is not used because it is also below. However, the term "in the lower position" for a well refers to its own nature; the term "in the lower position" for a hidden dragon refers to the situation. The well does not have birds coming to it because it is abandoned by circumstances; the dragon appearing in the fields is also temporarily set aside by circumstances. However, the "abandonment" of the well refers to its own quality, while the "abandonment" of the seen dragon refers to the will of heaven. The term "abandonment" merely means that those who praise and those who litigate do not come to him (using the example from the Mencius about Shun and Yu receiving the mandate). Moreover, the Nine in the Fifth is high above, with all things looking up to him. Therefore, the Nine in the Second, although possessing the virtue of a ruler, naturally does not receive praise or litigation, so calling it "abandonment" is very appropriate.

終日乾乾，必有事焉，非徒勞也，故曰行事也。或躍在淵以自試，非果或也，故曰自試也。上治者，居上以治也。天曰災，人曰眚。天道虧盈，而上九時而盈之，則災斯至矣，故曰窮之災也。經曰：終止則亂。又曰：窮則變，變則通。失終則亂，窮而變通，理之自然也，故乾元用九，天下治也。用九言變也，傳曰九變也，復變而屬一，此之謂也。

"Zong ri Qian Qian" means that one's heart is definitely focused on a particular task, and it is not in vain labor, so it is called "acting with purpose." "Hu Yue Zai Yuan" refers to self-examination rather than genuine hesitation, so it is called "self-testing." "Shang Zhi" means to govern the world from a high position. What comes from heaven is called "zai" (calamity), and what comes from human actions is called "sheng" (fault). The heavenly way causes fullness to be diminished, but Shang Ji, when it should be diminished, still fills it up, thus calamity arises, so it is called "calamity of extreme exhaustion." The Great Treatise says, "When things come to an end and stop, chaos follows," and also says, "extreme hardship leads to change, and change leads to smoothness." Losing proper completion leads to chaos; extreme exhaustion leads to transformation, which is natural, so it is said, "Qian Yuan uses Ji, and the world is governed." "Yong Ji" refers precisely to change. The transmission says, "Ji is the number of change; change returns to one," which means exactly this.

潛龍勿用，陽氣潛藏；見龍在田，天下文明；終日乾乾，與時偕行；或躍在淵，乾道乃革；飛龍在天，乃位乎天徳；亢龍有悔，與時偕極；乾元用九，乃見天則。此潛龍勿用下也，至乾元用九天下治也，輔嗣謂以天氣明之，其說是也。稽之於人事而人事同，驗之於天氣而天氣同，此聖人之出處所以天人弗能違也。以其利澤萬物則為龍，以其發育萬物則為陽氣。

Section four of "Wenyan" says: "The phrase 'A hidden dragon is not yet in use' refers to the concealment of yang energy; 'A dragon appears in the field' refers to the brightness of the world's culture; 'All day long the dragon toils' refers to advancing in accordance with the trend of the times; 'The dragon may leap in the abyss' refers to the transformation brought about by the principle of heaven; 'The dragon soars in the heavens' refers to occupying the position of heavenly virtue; 'An exalted dragon has regret' refers to reaching the extreme of the trend of the times and thus having regret; 'The use of the nine in the principle of heaven' refers to the manifestation of the principle of heaven." From "A hidden dragon is not yet in use, which is the lower" up to "The use of the nine in the principle of heaven, the world is governed," Wang Bi (styled Fusi) believes that this passage explains through the energies of heaven and earth, and this view is correct. When examined in terms of human affairs, it aligns with human affairs; when verified by weather, it also aligns with weather. This is the reason why the sage's actions of entering and withdrawing are in harmony with both heaven and humanity. In terms of its nourishing all things, it is the dragon; in terms of its initiating and nurturing all things, it is the yang energy.

初九在下，則陽氣潛藏之時也。物合則成體，散則成章，見龍在田而天下文明，則散而成章之謂也。聖人樂天則不動其心，所以終日乾乾者，與時偕行而已。九四去下卦而與上同體，故曰乾道乃革。九五尊位大中也，故曰乃位乎天徳。不曰天位而曰天徳者，天之徳惟九五為能備也。且天之徳高明溥博，變化不測，豈人臣而能體哉？

Chu Ji is in the lower position, which is the time when yang energy is hidden. Things gathering together form shape, while their dispersion creates brilliance; "Seeing a dragon in the field brings civilization to the world" refers to the dispersion that creates brilliance. The sage delights in heaven and knows destiny, his mind not moved by external things, so he "remains diligent day and night," merely advancing in harmony with the times. Ji Si has left the lower trigram and is united with the upper trigram, so it is said "the way of heaven is thus transformed." Ji Wu is in a noble position and resides in the great center, so it is said "he is situated in the heavenly virtue." It does not say "heavenly position" but "heavenly virtue," because the virtue of heaven can only be fully possessed by Ji Wu. Moreover, heavenly virtue is lofty, bright, vast, and unpredictable, something that is not capable of being embodied by a minister.

於九四稱乾道，於九五稱天徳者，四欲躍上，故以極高明者稱之；五欲飛而下，故以道中庸者稱之也。上九與時偕極之時，至是而不知極，猶進而不已，悔斯至矣。聖人與時偕極，故窮而變者，乾元用九是也。知是則繼如有終而有始，其序不可違也，當不識不知以順之，故曰乃見天則也。

In the line nine in the fourth, it says "the way of Qian," and in the line nine in the fifth, it says "Heavenly Virtue." This is because the line nine in the fourth desires to rise upward, so it uses the phrase "extremely lofty and bright" to describe it. The line nine in the fifth, although it can fly, is willing to stay below, so it uses the phrase "following the middle way" to describe it. The line at the top is when one proceeds to the extreme along with the circumstances, and when one reaches this point, one does not realize that one has already reached the extreme, and still proceeds forward without stopping, thus regret comes. The sage proceeds to the extreme along with the circumstances, so he can transform at the extreme, "Qian Yuan uses nine" is like this. Understanding this, one knows that there is both an end and a beginning, and this order cannot be violated. One should follow it in a state of no distinction and no cunning, so it says "thus seeing the heavenly principle."

乾元者，始而亨者也；利貞者，性情也。乾始能以羙利利天下，不言所利，大矣哉。大哉乾乎，剛健中正，純粹精也；六爻發揮，旁通情也；時乘六龍，以御天也；雲行雨施，天下平也。元者萬物之所流形，是則物始而亨矣。始之使受命，亨之使流形，又制之以利貞之性情焉，則乾之造乾既是矣，此為以美利利天下也。

The fifth section of "Wenyan" says: "The creative power of Qian, is to initiate and to be harmonious; benefiting and upholding righteousness are the nature and the emotion. In the beginning of its creation, Qian can use the good benefit to benefit the world, without boasting about where the benefit lies, truly great. Great indeed is Qian, strong, vigorous in action, following the middle path, pure and upright; it is pure without mixture, refined without turbidity. The six lines of Qian fully express and extend to all things; riding the six dragons in accordance with the time, to control the heavenly way; clouds move in the sky, rain descends, and the world thus becomes peaceful." "Yuan" is the origin from which all things spread and take form, showing that things are already harmonious from the beginning. Initiating it, so that it may bear its destiny; harmonizing it, so that it may spread and take form; then using "li zhen" to regulate the nature and emotion—this is the creative power of Qian, which is called "using the good benefit to benefit the world."

性貞而情利，二者交相養。情不利則性亦不貞，性不貞則情亦失其故。以利對情而言，地之於萬物，生載其形而已；天之於萬物，生翼其性情而已。受命賦形而賦之性情，則乾之所以兼此，其利所以為大，不可名言也。

Nature is characterized by "zheng" (constancy), while emotion is characterized by "li" (benefit). These two aspects mutually nurture each other. If emotion is not smooth, then nature cannot remain constant; if nature is not constant, then emotion will lose its original form. In relation between "li" and "qing," the earth nurtures all things by giving them form and bearing them; heaven nurtures all things by giving them nature and emotion. Heaven and earth both assign destiny and form, and also bestow nature and emotion. Thus, the "li" of heaven is comprehensive, so it is called great, great beyond words.

剛健中正純粹精，此乾之徳也。以其剛也，故為玉為金；以其健也，故為良馬為老馬為駁馬。陰陽之交為沖氣，則其中也；陰陽之辨有定位，則其正也。兩物不雜為純，一物之雜為駁，不純不駁則精。天一物也，其道有陰陽，是以一物之雜也，疑於雜而不粹也；其交氣於坤，是兩物之疑於雜而不純也。其純而不雜、粹而不交者，謂其得一以清故也。純而後粹，粹而後精，精則入神矣，斯徳之盛也。

"Strength, firmness, center, correctness, purity, clarity, and essence" are all the virtues of the Trigram Qian. Because it is strong, the "Commentary on the Hexagrams" says that Qian represents jade and metal. Because it is firm, it is said to represent a good horse, an old horse, and a spotted horse. The meeting of yin and yang produces the harmonious qi of center; the distinction of yin and yang with fixed positions produces correctness. When two things are not mixed together, it is called purity; when one thing contains impurities within, it is called a spotted mixture. When neither impurity nor mixture exists, it is called essence. Heaven is originally a single entity, yet its principle contains both yin and yang, so within one thing there is a mixture, appearing as impure. It also exchanges qi with the Earth Trigram Kun, which is an interaction between two things, appearing as mixed. Yet ultimately, it remains pure and unmixed, clear and unconfused, because it possesses the principle of "one" and is clear. First comes purity, then clarity, then essence. When essence reaches its extreme, it enters the realm of the mysterious, which is the great virtue.

夫天地之精與萬物之情通，故其所感、所乆、所聚，而天地萬物之情同見焉。爻之發揮旁通情者，以天地之精與物之情本通故也。乾之為乾，語其徳則大徳咸備，其下足以旁通情也，其上足以御天。雲行雨施，則其利澤均平而無彼疆爾界，此乾之所以惟天為大而孔子嘆之也。

The vital energy of heaven and earth and the nature of all things are originally interconnected, so the hexagram Xian speaks of response, Heng speaks of constancy, Cui speaks of gathering, and the sentiments of heaven and earth and all things are all revealed within them. The line statements can extend to the sentiments of all things because the vital energy of heaven and earth and the sentiments of all things are originally connected. The reason Qian is called Qian is that in terms of its virtue, it possesses all virtues: downward it can extend to the sentiments of all things, upward it can govern the way of heaven. Clouds moving and rain spreading are its impartial benevolence, without distinctions of you and me or boundaries—this is why it is said "Only heaven is great," and why Confucius praised it.

君子以成徳為行，日可見之行也。潛之為言也，而未見，行而未成，是以君子弗用也。內充實而外光輝者，明中而外也。君子之徳成而無虧，蓋所謂充實而成者也，故以為行則有光輝之徳，日可見之行。當此之時乃亦用其光，則孔子之用灼然矣，非所以為潛也。故當而未見，行而未成，君子亦弗用也。

The sixth section of "Wenyan" says: "The gentleman takes the accomplishment of virtue as his conduct, which is a behavior that can be seen every day. What is meant by 'qian' is that virtue though already possessed has not yet manifested, and actions though already present have not yet been completed, so the gentleman temporarily does not apply them." When the inner is full and the outer is bright, it means that inner illumination is expressed outwardly. When the gentleman's virtue has been fully realized without any deficiency, this is called being full and having accomplishment, so when he acts upon it, there is a luminous virtue, becoming a behavior that can be seen every day. If at this time he were to display his radiance, then the role of Confucius would be clearly revealed, which would no longer be 'qian'. Therefore, when virtue has been possessed but not yet manifested, and actions have been present but not yet completed, the gentleman still does not apply them.

君子學以聚之，問以辨之，寛以居之，仁以行之。易曰：見龍在田，利見大人，君徳也。聚者，積小之名，君子之學也。天地萬物之理、古今治亂之變，無不旁搜而逺取者，所以聚之也。聚之則聞見多矣，聞而不集其善、多見不識其真，則徒自惑耳，故問以辨之。

The Wenyan says: "A gentleman relies on learning to accumulate knowledge, relies on questioning to discern right and wrong, relies on broad-mindedness to find peace, and relies on benevolence to act." The Book of Changes says, "A dragon appears in the field, advantageous to meet a great person," referring to the virtue of a ruler. The term "gather" means accumulating gradually, referring to the gentleman's learning. The principles of heaven and earth and all things, the changes of governance and disorder through the ages, nothing is not widely sought after and drawn from distant sources; this is what "gather" means. Accumulating knowledge naturally increases one's knowledge; however, hearing much without gathering the good, seeing much without recognizing the true, only leads to confusion, hence the need to "ask in order to discern."

九二有學問之象者，以君徳而處下體，有資納於物之意焉。學問，修性者也；寛仁，則其性得矣。寛以居之者，謂九二衍在中，而無九三之憂，無九四之疑，上不為文武之汲汲，下不為仲尼之皇皇，而居有餘也。仁以行之，龍有利澤之材，而田為利養之所，以利澤之材而居利養之所，則仁之及物深也。

Nine Two has the imagery of "learning" and "asking" because although it possesses the virtue of a ruler, it is located in the lower trigram, implying the idea of drawing from external things. Learning and asking are used to cultivate one's nature; kindness and benevolence are manifestations of the nature that has already been cultivated. "Being broad and residing in it" means that Nine Two resides comfortably in the center of the lower trigram, neither experiencing the anxiety of Nine Three nor the uncertainty of Nine Four. It does not act as urgently as King Wen and King Wu in seeking governance, nor does it move about anxiously like Confucius. Thus, its dwelling is at ease. "Being benevolent in carrying it out" is because the dragon possesses the quality of moistening all things, and "field" is the place for sustaining life. When one with the quality of moistening resides in a place for sustaining life, benevolence extended to others becomes profound.

九三重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危無咎矣。九四重剛而不中，上不在天，下不在田，中不在人，故或之。或之者，疑之也，故無咎。九三九四皆以剛復剛，是以重剛也；三過、四不及，是以不中也。其材重剛而不中，則動必為非常之事矣。九三上不在天下不在田而勢將至矣，九四又不中，勢尤廹也，此九三所以懼而九四所以惑也。

The Wenyan says: "Nine in the Third is strong but not in the center, unable to reach the heavenly position above and separated from the position of the field below, so it is diligent without rest and cautious in accordance with the time, thus although in a dangerous situation, there is no calamity. Nine in the Fourth is strong but not in the center, unable to reach the heavenly position above and separated from the position of the field below, and not in the position of the people. Therefore it is said 'or.' What is meant by 'or' is hesitation, hence there is no calamity." Both Nine in the Third and Nine in the Fourth are strong lines placed on top of strong lines, so they are called 'double strength.' The Third line has passed the center, while the Fourth line has not yet reached the center, so they are called 'not in the center.' Being of strong lines and not in the center, once they move, they must necessarily act in an extraordinary way. Nine in the Third is not in the heavenly position above and not in the field position below, with the situation about to arrive; Nine in the Fourth is even more not in the center, with the situation especially urgent. This is the reason why Nine in the Third is warned to be cautious and why Nine in the Fourth is doubtful.

勇者不懼，於其不足懼可也；如其可懼，則雖聖人之大勇，猶將有所懼焉，九三之惕是也。知者不惑，於其不足惑可也；如其可惑，雖聖人之大知，猶將惑焉，九四之或是也。王通曰：天下皆憂，吾獨不憂乎？天下皆疑，吾獨不疑乎？

He who says "the brave man is not afraid" refers to matters that are not worth fearing; if something is indeed fearsome, then even the great courage of a sage would still feel apprehensive, as is indicated by the "caution" in nine in the third. He who says "the wise man is not confused" refers to matters not worth confusion; if something is indeed doubtful, then even the great wisdom of a sage would still feel uncertain, as is indicated by the "perhaps" in nine in the fourth. In the Sui dynasty, Wang Tong said: "Everyone in the world is worried, can it be that I alone am not worried? Everyone in the world is doubtful, can it be that I alone am not doubtful?"

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與鬼神合其吉?，先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？天地，陰陽之形；日月，陰陽之精；四時，陰陽之序；鬼神，陰陽之靈。四者不離乎陰陽，不離乎道。夫人能體道，則與天地合徳、日月合明、四時合序、鬼神合吉?矣。

The Wenyan says: "What is meant by a great person? His virtue harmonizes with heaven and earth, his wisdom harmonizes with sun and moon, his order harmonizes with the four seasons, and his fortune and misfortune harmonize with ghosts and spirits. He moves ahead of the heavenly timing, and heaven does not contradict him; he follows behind the heavenly timing, and he carries out the heavenly timing. Heaven itself does not contradict him, how much less would people or ghosts and spirits?" Heaven and earth are the forms of yin and yang; sun and moon are the essence of yin and yang; the four seasons are the order of yin and yang; ghosts and spirits are the subtle manifestations of yin and yang. These four aspects all depend on yin and yang, and thus also depend on the Dao. If a person can embody the Dao, then he will harmonize with heaven and earth in virtue, with sun and moon in wisdom, with the four seasons in order, and with ghosts and spirits in fortune and misfortune.

天地合徳，故無不覆幬，無不持載，且生育長養有大徳焉，鼔舞動化有妙徳焉。與日月合明，故知彰也，猶曰之昱乎晝；知?也，猶月之昱乎夜。與四時合其序，故其進退有度；與鬼神合其吉?，故其賞罰無私焉。

He is in harmony with Heaven and Earth, thus nothing is left uncovered or uncarried, and he possesses a vast virtue in nurturing and generating life. In his ability to move and transform, he has a mysterious virtue. He is in harmony with the sun and moon, thus he clearly perceives evident matters as the sun illuminates the day, and he clearly perceives hidden matters as the moon illuminates the night. He is in harmony with the four seasons, thus his advancement and retreat follow established rules. He is in harmony with ghosts and spirits, thus his rewards and punishments are impartial.

九二亦大人也，未足言此，何也？九二臣也，非位之大，故不足以合天地之徳；非宜照天下，故不足以合日月之明；不得兼進退，故不足以合四時之序；不得擅威福，故不足以合鬼神之吉?，此所以獨言九五也。天法道，故以道先天而天弗違焉；以身狥道，則後天而奉天時焉。天且弗違，此大人之在上所以能馭也，故曰況於人乎。

Nine in the Second is also a great person, yet he is not qualified to speak of this passage. Why is that? Nine in the Second holds the position of a minister, whose status is not sufficiently exalted, so he is not capable of harmonizing with Heaven and Earth; he is not suitable to oversee the world, so he cannot harmonize with the sun and moon; he cannot simultaneously control the authority of advancement and retreat, so he cannot harmonize with the four seasons; he cannot alone wield the power of rewards and punishments, so he cannot harmonize with spirits and deities in terms of auspicious and inauspicious events. This is the reason why the "Wenyan" only discusses Nine in the Fifth. Heaven follows the Dao, so the great person acts in accordance with the Dao before the heavenly timing, and Heaven does not contradict him; he also aligns himself with the Dao, so he follows the heavenly timing and carries it out. Even Heaven does not contradict him, which is precisely why the great person in a superior position is able to control everything. Therefore, it is said, "How much more so for a human being?"

亢之為言也，知進而不知退，知存而不知亡，知得而不知?，其惟聖人乎？知進退存亡而不失其正者，其惟聖人乎？進退者，其時也；存亡者，其人也。身退而其位存，遂以為有得；身退而其位亡，遂以為有?，此人情之常也。聖人乘天下之變，與之俱逝而無所槩於其心，是以無?，而進退存亡不失其正也。

The Wenyan says: "What is meant by 'excess' is to know only advancement and not retreat, to know only continuity and not destruction, to know only gain and not loss—perhaps only the sage can avoid this? Those who understand the proper measure of advancement and retreat, continuity and destruction, without losing the right path, perhaps only the sage can do this?" Advancement and retreat depend on the situation; continuity and destruction depend on oneself. If one's body retreats but his rank remains, he will think he has gained; if his body retreats and his rank is lost, he will think he has lost—this is the common human sentiment. The sage follows the changes of the world, sharing its flow, without holding onto calculations, so there is no concept of loss, and advancement, retreat, continuity, and destruction all remain proper."

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

The hexagram Kūn has both its upper and lower trigrams as Kūn, with all six lines being yīn. The hexagram statement says: "Kūn, greatly open and smooth, favorable for uprightness like a mare. The gentleman, when going forward, if he goes ahead he will be lost, but if he follows behind he will find the master, which is favorable. Going to the southwest will bring friends, going to the northeast will lose friends. Being steadfast in uprightness brings good fortune." The commentary on the judgment says: "Kūn's origin is ultimate, all things rely on it to grow. It follows the heavenly way. Kūn is deep and carries all things, its virtue is vast and boundless; it is inclusive and broad, allowing all things to be smooth. A mare belongs to the earth, walking on the earth without limits, gentle and favorable for uprightness. When the gentleman acts, if he goes ahead he will lose the right path, but if he follows behind he will find the standard. Going to the southwest brings friends, which is to go with like-minded people; going to the northeast loses friends, but in the end there is joy. Being steadfast in uprightness brings good fortune, which corresponds to the boundless nature of the earth."

坤之為道，妻道也，臣道也，賢人之分也。妻道不出於閫，臣道不出於位，賢人之分亦有宮庭壇宇以守之而不敢踰也，則坤之為義蓋有方矣，異乎神之無方也。故乾不言所利，坤則利牝馬之貞。夫馬之為物，視龍為順，視牛為健，蓋其才健至順者也。臣之道不欲健勝順，故利在牝馬，健不勝其順者也。

The Dao represented by the Earth (Kun) is the Dao of a wife, the Dao of a subject, and the Dao of a virtuous person. The Dao of a wife does not go beyond the threshold of the inner chamber; the Dao of a subject does not go beyond one's position; the responsibility of a virtuous person also has boundaries like those of a temple courtyard, which must be maintained and not exceeded. Thus, the meaning of Kun is that of something with a fixed place, unlike the "Spirit" (Shen) which has no fixed form or place. Therefore, the Qian hexagram does not mention where it is advantageous, but the Kun hexagram says, "It is advantageous for a female horse to be faithful." The horse, compared to the dragon, is relatively gentle, yet compared to the ox, it is relatively strong. It is an animal that is both strong and extremely gentle. A subject does not wish for strength to overpower gentleness, hence the advantage lies in the "female horse"—that which does not allow strength to overpower gentleness.

然而健不勝順，則患其柔從而無立志，是以有攸往必君子而後可也。君子於仁也柔，於義也剛，而健順兩進故也。乾為馬，而坤之貞亦為馬，其象上同於乾，故有先迷之理焉；然其馬牝馬也，故有後得主之道焉。乾言進退存亡而不言得?，以聖人無得亦無?故也；聖人有?，故利西南得朋、東北?朋矣。然以得朋為得、以?朋為?，則異乎眾人之得?也。安貞，猶所謂安汝止也；地無以寧將恐發，故欲安貞也。

However, being strong and vigorous does not overpower being gentle and compliant, and it is also feared that one may become too soft and submissive, thus failing to establish a firm will. Therefore, the hexagram statement says that "going forward" must be done by a gentleman. The gentleman shows gentleness in benevolence and strength in righteousness, thus advancing both strength and gentleness at the same time. The hexagram Qian takes the image of a horse, and the "zheng" (constancy) in the hexagram Kun also takes the image of a horse. Its image is the same as Qian's upward direction, so there is the principle that going ahead first leads to confusion; but its horse is a female horse, so there is also the principle that following behind and accompanying the master is the right way. The hexagram Qian discusses advancement, retreat, existence, and loss, but does not discuss gain and loss, because the sage has no concept of gain or loss. When the sage has a loss, the hexagram Kun says "gaining friends in the southwest and losing friends in the northeast." However, it considers gaining friends as "gain" and losing friends as "loss," which is different from the way ordinary people calculate gain and loss. "An zheng" (being steadfast in proper conduct) is like what the Book of Documents says, "being at ease in the place where you should stay." The Book of Dao De Jing says that the earth cannot be at ease and may collapse, so one must be "an zheng."

凡物雜乎芒芴之間，必變而有氣，氣變而有形，形變而有生。然則所以資始者，資之於氣變之先；所以資生者，資之於形變之後。此乾知大始、坤作成物之意也。乃順承天者，自生生而繼之之為順，自下而承之之為承。坤之為牛者，順也；其為輿者，承也。

All things are mixed in a state of confusion and formless. They must first change to have qi, then qi changes to have form, and form changes to have life. From this perspective, the "Zi Shi" (initiating creation) in the Qian trigram refers to drawing upon qi before it changes; the "Zi Sheng" (nurturing life) in the Kun trigram refers to drawing upon form after it changes. This is exactly what the Great Treatise means when it says, "Qian governs great creation, and Kun completes all things." The term "Shun Chen Tian" (following and supporting heaven) refers to following the continuous process of generation and continuation, which is called "shun"; and supporting from below, which is called "chen." The Sayings on the Hexagrams take the Kun as representing an ox, symbolizing "shun," and as representing a large chariot, symbolizing "chen."

坤厚載物，徳合無疆，言坤之徳又足以合其無疆之行，猶所謂踐形者也。坤有無疆之形，又有無疆之徳以合之，此所以能持載，亦所以能廣大也。含者，傳所謂地魄營者是也；宏者，傳所謂地載神氣者是也。魄營則萬物之?歸，載神氣則萬物之流形。自含而宏，則是納而後施、養而後動也，此其業所以光大，故曰含宏光大。品物流形者，乾之亨是也；坤則亨品物之情而已，故曰品物咸亨也。

"The Earthly (Kun) is thick and carries things; its virtue matches without bounds." This means that the virtue of the Earthly is sufficient to match its boundless operation, just as Mencius said "to actualize the form and ability contained within it." The Earthly has a boundless form and a boundless virtue that matches it, so it can carry things and thus can be vast. "Contain" refers to the Earth's spirit and qi managing all things as mentioned in the transmission; "vastness" refers to the Earth carrying the divine qi as mentioned in the transmission. The spirit and qi managing things allow all things to have a place to rely on; the carrying of divine qi allows all things to take shape and spread. From containing to being vast, it is first to accept and then to give, first to nurture and then to act, so its achievements are bright and grand, hence it is said "contain and expand, shining and great." "The flow of things takes shape" is the "communication" of the Heaven (Qian); the Earthly merely allows the feelings of all things to be communicated, hence it is said "all things are communicated."

坤之利不在龍者，龍不足乎順，且非地利故也；又不在牛者，牛不足乎健，行地無疆故也。其順為地類，其健足以行地無疆者，非馬而何？故曰牝馬地類，行地無疆也。柔順其易入於邪，柔順而不入於邪者，君子之所行也，故曰柔順利貞，君子攸行也。

The "benefit" (利) of the Earth Trigram (坤) does not take the image of the dragon, because the dragon is insufficient in flexibility and gentleness, and is not suitable for the earth; nor does it take the image of the ox, because the ox is insufficient in strength and vigor, and cannot traverse the earth without boundaries. What is both flexible and gentle enough to belong to the category of earth, and strong and vigorous enough to traverse the earth without boundaries, is not the horse? Therefore it says, "The female horse is of the earth kind, and can traverse the earth without boundaries." Flexibility and gentleness are naturally prone to slip into wrong ways, but what is flexible and gentle without slipping into wrong ways is precisely the path of the gentleman. Therefore it says, "Flexible, gentle, and upright, the gentleman walks along this path."

以聖人而為君，則天可先也，亦可後也；以賢人而為臣，則君不可先也，可後而已，故曰先迷失道、後順得常者，則君在道、臣謹法故也。西南者，坤方也，坤之在西南則得其類行也。馬與類行者，猶否之初六以其彚征吉，未必稱行其道也。傳曰：定公然後能應。故必安貞然後應地無疆焉。不能貞而為事，則不終朝而力屈矣，安能應地無疆乎？傳曰：其用心不勞，其應物無疆。與此同意。

Taking on the role of a ruler with the virtue of a sage, one can act before the heavenly timing or follow it; but as a minister with the virtue of a wise man, one cannot act ahead of the ruler, only follow after. Therefore, it is said, "To act ahead is to lose the right path; to follow after is to conform to the norm," because the ruler holds the Dao and the minister adheres to the laws. The southwest is the direction where the Earth (Kun) resides. When Kun is in the southwest, it can move forward with its kind. A horse moving with its herd is like the first line of the Hexagram of Non-Overcoming, which says, "Pulling up a bundle of grass with its roots, moving forward with its kind brings good fortune," but this does not necessarily mean that his Dao is being promoted. The transmitted text says, "First establish stability, then respond to things." Therefore, one must be steadfast in uprightness before being able to correspond with the boundless nature of the earth. If one lacks uprightness and forces action, then by morning one's strength would be exhausted, how could one talk about "corresponding with the boundless earth"? The transmitted text says, "He does not labor his mind, and his response to external things has no end." This is the same meaning.

象曰：地勢坤，君子以厚徳載物。地盤而向乎上，勢至順也，故曰地勢坤。君子以厚徳者，所謂人法地故也。水之積不厚，則不能負舟；風之積不厚，則不能負天。君子所以負天下之至重而不輸載者，亦惟厚徳而已。

The Great Image Commentary says: "The form of the earth is坤, and the gentleman takes it as a model, using profound virtue to carry all things." The earth lies in place and supports what is above; its form is extremely harmonious, hence it is said "the earth's form is坤." The gentleman using profound virtue is exactly what the Book of老子 means when it says "people model themselves after the earth." The Zhuangzi says: if water is not deep enough, it cannot float a great ship; if the wind is not strong enough, it cannot support the wings of a great Peng bird. The reason why the gentleman can bear the heaviest responsibilities of the world without falling or collapsing is because he relies solely on profound virtue.

初六：霜堅氷至。象曰：霜堅氷，陰始凝也；馴致其道，至堅氷也。初六陰始凝而為霜，霜則甚微而易散；霜積乆而為氷，氷則甚堅而難泮，此戒夫陰長也。夫霜之與氷，與秋冬又為序，理必至者也。小人之長而不知懲其微，則勢必至，亦若此而已。夫乾為龍而坤之極亦為龍，乾為氷而坤之究亦為氷，由馴至其道耳。

The line statement for the first line (initial line) says: "Footsteps on frost, hard ice is coming." The Small Image Commentary says: "Frost and hard ice represent the beginning of the gathering of yin energy; following this path, it leads to hard ice." The first line is when yin energy first begins to condense into frost, which is very subtle and easily dissipates; when frost accumulates over time, it turns into ice, which is very hard and difficult to melt — this serves as a warning to be vigilant against the growth of yin energy. Frost and ice also correspond to the seasonal changes of autumn and winter, which are naturally inevitable. If petty people's power grows unchecked and there is no punishment at the early stage, the situation will inevitably become uncontrollable, just like frost turning into ice. The trigram Qian is symbolized as a dragon, and the trigram Kun at the top line is also called a dragon; Qian is symbolized as ice, and Kun at the first line also mentions ice — all following the same path step by step.

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。柔順則疑於不直，然而六二中也，中則不，故能直；順則疑於不方，然六二正則不變，故能方。夫坤之於方也，物性長非所斷，短非所續；甲者坼非固剖之，屈者伸非固揠之，是乃所以為直也。

The line statement for the second line says: "Straight, square, and vast, without learning there is no disadvantage." The small image commentary says: "The action of the second line is straight and square; without learning there is no disadvantage, this is the great manifestation of the earth's way." The flexible and yielding is easily suspected of not being straight, yet the second line is in the center of the lower trigram, so being in the center means it is not biased, thus it is straight. The flexible and yielding is easily suspected of not being square, yet the second line is in the proper position and upright, so being upright means it does not change, thus it is square. The manifestation of the earth in terms of 'square' is: not cutting off the growth of things that are naturally long, nor extending the growth of things that are naturally short; the seed coat naturally splits open, not forced to be split; the curled form naturally unfolds, not forced to be pulled out — this is precisely how it is 'straight'.

火可滅而不可使之間，氷可涸而不可使之炎，駢者齧之則泣，枝者齕之則啼，是乃所以為方也。直方故能大。若夫生萬物而不以直，成萬物而不以方，則拂性而迷理，焉能大哉？能生萬物不私而知其直，成萬物不易而知其方，則是方因動而後見，故曰六二之動，直以方也。

Fire can be extinguished, but it cannot be made cold; ice can evaporate, but it cannot emit a flame; a person with double toes who forcibly bites off the extra one will cry, while a person with extra fingers who forcibly bites off the extra one will scream — this is precisely what is meant by "squareness." Being both upright and square, it can be vast and inclusive. If it nurtures all things without following its straight path, or completes all things without maintaining its squareness, then it would be against nature and lose the way, and how could it be vast? Being able to nurture all things without partiality shows its "uprightness"; being able to complete all things without alteration shows its "squareness." Thus, "squareness" is revealed through action, so the "Small Image" says, "The movement of line six in the second position is upright and square."

古者深衣，則負直而抱方，則是君子動容不離乎直方之間矣。習之後利，道之常也；不習無不利，地道之光也。未能則學，已能則習，先學而後習，故乾言學，坤言習。乾，聖人之分也，而曰學，以謂聖雖絶學，有中才焉，有與同也；坤，賢人之分也，而曰不習者，以謂賢雖務學，有良能焉，不必習也。

In ancient times, the deep robe (shen yi) had a straight back seam like a rope and a square collar like a compass, showing that a gentleman's every movement and gesture adhered to "straightness" and "squareness." To achieve smoothness through practice is the common way; to achieve it without practice is the great manifestation of the way of the earth. Those who cannot do it should learn, and those who can do it should practice; first learn then practice, hence the Qian hexagram says "learning to gather together," and the Kun hexagram says "practice." Qian represents the position of the sage, yet it speaks of "learning," meaning that although the sage has surpassed learning, there are those of average ability who share a common ground with him; Kun represents the position of the virtuous person, yet it speaks of "not practicing," meaning that although the virtuous person is diligent in learning, he originally possesses innate knowledge and ability, so he does not need to practice everything.

六三：含章可貞，或從王事，無成有終。象曰：含章可貞，以時發也；或從王事，知光大也。芾之色，君則以朱，臣則以赤；君以含藏為道，臣以佈散為道也。君以含藏為道，故姤之九五含章，可貞則有隕自天，象也，中正也；臣以佈散為道，故坤之六三則曰可貞而已。含章而不發，則臣之分為貞矣；然而正君之道為未貞也，欲其以時發也。

The line statement of the third line says: "Containing virtue and being able to maintain correctness, or going to participate in the king's affairs, not taking credit for the accomplishment but having a good result." The small image commentary says: "Containing virtue and being able to maintain correctness, is to wait for the right time to act; or participating in the king's affairs, is due to his great wisdom." In ancient times, the color of the sash worn by the king was vermilion, and that of the minister was red. The king's way was to contain and conceal, while the minister's way was to spread and act. The king's way of containing and concealing is why the line nine five of the hexagram Guo says "containing virtue," and being able to maintain correctness will bring good fortune from heaven, which is taking the image, and also because nine five is in the central and correct position. The minister's way of spreading and acting is why the line six three of the hexagram Kun only says "can maintain correctness." Containing virtue and not revealing it is considered correct for a minister's duty; however, in the matter of correcting the king, it is still not considered correct, so he needs to wait for the right time to act.

或從王事者，無遂事之謂也。不敢執一而東西南北惟命之從，是以稱也。人之有智，不必自照而後光大也，能為而能不為，乃所以為光大，故不敢遂事而為光大焉。無成有終，則以謂君造始、臣代終，君臣之大分故也；臣欲有成，則先迷失道矣。

"Or following the king's affairs" means not daring to act on one's own initiative or make unilateral decisions. Not being stubborn and obeying the king's orders in all directions, east, west, south, and north, is why the "Small Image" praises it. A person may have wisdom, but it is not necessary to display it prominently to be great; being able to do something yet holding back is truly great, so not acting on one's own initiative becomes greatness. "No achievement but a proper conclusion" means that the king initiates the beginning and the minister completes it, which is the great distinction between sovereign and subject; if the minister desires to claim the success, that is "rushing ahead and losing the right path."

六四：括囊，無咎無譽。象曰：括囊無咎，慎不害也。坤之靜也翕，動也闢，其翕闢惟時而已。六四當天地之閉，是以體坤之翕而括囊焉，括囊則無咎亦旡譽矣。若夫括不以時，則為素；雖足以避一時之患，未免乎君子之咎也；雖足以要一時之譽，未免乎君子之誚也，烏能無咎哉？

The line statement for the fourth line says: "Tie up the bag, no calamity, no praise." The small image commentary says: "Tie up the bag, no calamity, is because of caution, so no harm comes." When the earth is still, it is gathering in and closing; when it is active, it is opening and spreading out. Whether it gathers in or spreads out depends on the situation. The fourth line is at the time when heaven and earth are closed off, so it shows the earth's gathering in and "tie up the bag." Tie up the bag, so there is neither calamity nor praise. However, if one closes without considering the timing, it becomes the kind of behavior mentioned in the Doctrine of the Mean as "suddenly hiding." Although it may avoid temporary misfortune, it cannot escape the blame of the gentleman; although it may gain temporary reputation, it cannot escape the mockery of the gentleman. How can there be no calamity then?

六五：黃裳元吉。象曰：黃裳元吉，文在中也。坤之色以黒為正，以黃為美。服之制，上為衣，下為裳。色之見於外也為黃，非若括囊者也；位之正乎下也為裳，非若龍戰者也，是以元吉也。文在中者，即後之所謂美在中者也。人者，陰陽之交、五行之秀氣，則文固在其中矣，加磨琢焉使其成章，然後美在其中矣。所以先文而後言羙也，羙然後致用，六以大終，本諸此而已矣。

The line statement of the fifth line says: "Yellow lower garment, great good fortune." The small image commentary says: "Yellow lower garment brings great good fortune, because virtue is contained within." The color of the earth trigram is black as its primary color and yellow as its beautiful color. In the system of clothing, the upper part is called "yi" (clothes) and the lower part is called "shang" (lower garment). Choosing yellow as the color that is displayed externally is not like the fourth line, which is closed and concealed; taking the position of the lower part as the lower garment is not like the top line, which contends with yang. Therefore, "great good fortune" is achieved. The phrase "virtue is within" refers to the statement in the "Wenyan" that "beauty is within." Human beings are formed from the most refined essence of the five phases, and virtue is originally within the heart. When it is further refined and shaped into writings, then beauty truly resides within. Therefore, "virtue" is mentioned first and "beauty" comes after, for only after beauty is achieved can it be put into use. The use of "yongliu" (all sixes) concludes with vastness and breadth, and the origin of this is here.

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。陰與陽同稱龍，陽與陰同稱血，則以陰盛而敵陽、微而傷，陰陽皆窮矣，故曰其道窮也。用九者，非至於亢而後用九，以謂用九則無是亢也；用六者，非至於戰而後用六，以謂用六則旡是戰也。蓋六者陰之中數，用中而能永貞，則六五之元吉不難至矣；用中而不能期月守，則非所謂永貞也。上六之戰，非一朝一夕之故，其所由來者漸矣，故曰非永貞不可也。

The line statement of the sixth line at the top says: "A dragon fights in the outskirts, spilling blood that is a mixture of green and yellow." The Small Image Commentary says: "The dragon fights in the wild, indicating its path has reached its limit." The statement of using six says: "It is advantageous to maintain constant uprightness." The Image Commentary says: "Using six to maintain constant uprightness, it concludes with great breadth." Yin and yang are both called "dragon," and yang and yin are both called "blood," because when yin reaches its peak it confronts yang, and when yang is weak it suffers damage. Both yin and yang have reached their limits, hence it is said "its path has reached its limit." As for "using nine," it does not mean using nine only when yang reaches its extreme, but rather once nine is used, there is no danger of yang reaching its extreme. Similarly, "using six" does not mean using six only when there is conflict, but rather once six is used, there is no danger of conflict. Six is the middle number among the yin numbers. If it can maintain the middle and remain upright constantly, then the situation of "the yellow garment brings great good fortune" in the line six in the fifth is not difficult to reach. If one can maintain the middle but cannot hold it for even a month, it cannot be called "constant uprightness." The conflict of the sixth line at the top is not formed in a day, but has gradually accumulated over time, hence it is necessary to achieve "constant uprightness."

文言曰：坤至柔而動也剛，至靜而徳方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。乾剛也，有時乎柔；然坤之為柔，則至柔矣。乾動也，有時乎靜；然坤之為靜，則至靜矣，故此稱至柔至靜焉。坤至柔，然其動也剛，若氣湊於下而萬物生，不可御者，是其動而剛也。雖至柔而動則剛，雖動而其歸則靜，故言之以至靜焉。

The *Wenyan Zhuan* says: "The *Kun* hexagram is extremely gentle and yielding, yet when it moves, it is strong; it is extremely quiet, yet its virtue is square and upright. It follows the superior and has regularity, it contains all things and influences widely. The way of *Kun* is truly gentle, it supports the heavens and follows the proper time." *Qian* is originally strong, but sometimes it also appears gentle; however, the gentleness of *Kun* is the "utmost gentleness." *Qian* is originally active, but sometimes it also appears still; however, the stillness of *Kun* is the "utmost stillness," so here it is called "utmost gentleness" and "utmost stillness." *Kun* is extremely gentle, yet when it moves, it becomes strong, like the yang energy gathering beneath the earth and causing all things to sprout, a momentum that cannot be stopped. This is why it is called "movement also strong." Although it is the utmost gentleness and when it moves becomes strong, although it moves and eventually returns to stillness, it is therefore also called "utmost stillness."

前曰六二之動，直方也，則是動而後方可見也；今曰至靜而徳方，然則坤之動靜皆可見矣。於靜而正稱徳者，其性故也；於動而方稱義者，其行故也。行以柔，而動既剛而靜，則其剛不失於方，此所以後得主而有常、含萬物而化光也。

Earlier, the "Xiao Xiang" said, "The movement of the Second Line is upright and square," meaning that "squareness" became apparent only after movement. Here it says, "Complete stillness and virtuous squareness," showing that the quality of "squareness" can be seen both in movement and stillness. When it remains still and upholds correctness, it is called "virtue," because that is its inherent nature. When it moves and is upright, it is called "righteousness," because that is its action. Its action arises from softness, yet when it moves it is strong, and when it is still it remains tranquil. Thus its strength does not lose its squareness, which is why it can "first obtain the ruler and maintain constancy, contain all things and transform them into light."

蓋至柔至靜者，後主之道也；雖有時而剛動而終始不違乎至靜，則是有常者也。至柔至靜，含萬物之道也；雖有時乎剛動，而終不違乎柔靜，所以化光也。若柔而不能動，如疲懦動無能為之人，雖足以含受於物，又安能化光也哉？坤以安貞為徳，則其行非其性然也，柔承天而時行耳，此坤道所以為順，故曰坤道其順乎，承天而時行。

The most gentle and still, is precisely the way to follow and serve the master's principle; although sometimes it may be strong and active, it remains throughout consistent with that utmost stillness, which is called 'having a constant principle'. The most gentle and still is also the principle of embracing all things; although sometimes it may be strong and active, it never deviates from the gentle and still, thus it can 'transform and illuminate'. If one is only weak and inactive, like those who are timid and lack initiative, even if they can bear external things, how can they be said to transform and influence widely? The Earthly Hexagram (Kun) takes uprightness and steadfastness as its virtue; thus its actions are not due to its nature, but rather it follows the heavenly principle and acts in accordance with the proper time. This is why the way of the Earthly Hexagram is called 'smooth', hence it is said, 'The way of the Earthly Hexagram is indeed smooth, following heaven and acting in accordance with the proper time.'

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。易曰：履霜堅氷至，蓋言順也。自上制下則其勢易，自下制上則其勢難，故必積而後至焉。積而至，猶萌櫱之長，不見其進而忽焉而已高大矣，是在辨之早也。

The Wenyan says: "Those who accumulate good deeds will surely have remaining blessings, and those who accumulate evil deeds will surely have remaining calamities. When a subject kills his sovereign or a son kills his father, it is not due to a single day's cause; its origin is gradually formed, only because at the time of discernment, it was not recognized in time. The Book of Changes says, 'When you step on frost, hard ice is coming,' which refers precisely to this inevitable development. To control the lower from the upper is easy; to control the upper from the lower is difficult, so it must reach a certain accumulation before it occurs. When accumulation comes about, it is like the sprout of grass and trees, which you cannot see growing, but suddenly they have become tall. The key lies in timely discernment."

大抵善者不求人知，不善者又深自闔藏而不欲人之知也，則辨之扵早，非觀象知器者孰能與於此哉？眾人之性，從善如登，從惡如傾；小人之從惡，則其順如傾，非有以逆其順，則其勢彌大，沛然莫之能御矣，故曰履霜堅氷至，蓋言順也。

Generally, those who do good do not seek recognition from others, while those who do evil deeply conceal themselves and do not wish others to know. Therefore, to discern them early is something only those who can observe the hexagrams and understand the signs can achieve. Human nature tends toward goodness like climbing a mountain, which is difficult, but toward evil like descending a slope, which is easy. When a person inclines toward evil, it flows naturally, like water rushing down. If there is no strength to reverse this trend, its momentum grows stronger and stronger, becoming overwhelming. Therefore, the saying "Treading on frost, the ice comes" refers precisely to this gradual accumulation of evil.

直其正也，方其義也，君子敬以直內，義以方外，敬義立而徳不孤。直方大，不習無不利，則不疑其所行也。直其正也，言直出於其正也；方其義也，言方出於其義也。蓋直雖善矣，而有所謂直而肆，其出於正則直而不肆矣；方雖善也，而有所謂方而礙，出於義則方而不礙矣。

The Wenyan says: "Straightness is its correctness, and squareness is its righteousness. A gentleman uses reverence to correct his inner self, and righteousness to regulate his outer conduct; when reverence and righteousness are established, virtue will not be isolated. 'Straight, square, and great, without repetition, there is no disadvantage,' means that one no longer doubts the actions he undertakes." Saying "straightness is its correctness" refers to straightness arising from correctness; saying "squareness is its righteousness" refers to squareness arising from righteousness. Although straightness is good, there is a saying "straightness that is unrestrained," but if it arises from correctness, then it is straight without being unrestrained. Although squareness is good, there is a saying "squareness that is obstructive," but if it arises from righteousness, then it is square without being obstructive.

上言直其正，下言敬以直內，何也？正言性，敬言徳，其實一也。君子敬以直內，義以方外，敬義兩立而徳不孤，是所以為大也。夫事出於習，則行不能無疑；不習無不利，則左右周旋無往而不可，何疑之有哉？故曰不疑其所行也。

The previous text says "straightforwardness is correctness," but the following text says "reverence rectifies the inner self." Why is this? "Correctness" refers to one's innate nature, while "reverence" refers to moral cultivation. In reality, they are the same thing. A gentleman uses reverence to rectify his inner self and uses righteousness to regulate his outer conduct. Reverence and righteousness stand together, so virtue is not isolated, which is why it is called "great." If anything requires practice to be done, then action is inevitably accompanied by doubt. However, if "without practice there is no disadvantage," then one can move freely in all directions without any hindrance, so there is nothing to doubt. Therefore, it is said "there is no doubt about one's actions."

陰雖有美，含之以從王事，弗敢成也。地道也，妻道也，臣道也；地道無成而代有終也。括囊，則與天地俱閉而不發也；含章非不發也，特以時發而已。不然，則是包羞而已，何足貴哉？故曰弗敢成也。弗敢者，於分有所不敢，非其才有所不能也。

The Wenyan says: "Although yin has good qualities, it must be restrained and used to participate in state affairs, without claiming the achievement. This is the way of the earth, the way of a wife, and the way of a minister; the way of the earth does not claim its accomplishment, but instead completes the work of heaven. 'Kuo Nang' means to be sealed up with heaven and earth, not revealing itself; 'Han Zhang' is not about not revealing, but rather waiting for the right time to reveal. If not so, then it is merely the 'Bao Xiu' of the Pu hexagram, which is of no value. Therefore it says 'I dare not complete it.' What is meant by 'dare not' is that there is a restraint in terms of name and position, not that one lacks the ability."

天地變化，草木蕃；天地閉，賢人隱。易曰：括囊無咎無譽，蓋言謹也。通於天地者，徳也；行於萬物者，道也。賢者放徳而行，循道而趨，則其與天地萬物同流乎消息盈虛之變矣，故天地變化草木蕃則賢人見，天地閉草木雕則賢人。然則賢人之見，通乎天地，應乎萬物，固為謹也。蓋括囊非賢人之爻，以天地萬物猶然，顧不得不括耳，此所以有天地草木之稱也。前言慎，後言謹，慎在心，謹在行。

The Wenyan says: "When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off and unconnected, the virtuous retreat. The Book of Changes says 'tie up the bag, no blame, no praise,' which refers precisely to caution." The virtue that connects heaven and earth is the moral quality, and the principle that operates through all things is the Dao. The virtuous person acts according to virtue and follows the Dao, thus moving together with heaven and earth and all things through the cycles of decline and growth, fullness and emptiness. Therefore, when heaven and earth change and grass and trees flourish, the virtuous person appears; when heaven and earth are closed off and grass and trees wither, the virtuous person retreats. In this way, the appearance of the virtuous person is in harmony with heaven and earth and all things, inherently stemming from caution. In fact, 'tie up the bag' is not exclusive to the line of the virtuous person; only because heaven and earth and all things are like this, he is forced to keep his mouth shut. Hence, the mention of heaven, earth, grass, and trees is made here. Previously, the Xiao Xiang said 'caution,' and here the Wenyan says 'carefulness': 'caution' is in the heart, 'carefulness' is in action.

君子黃中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也。黃中通理，釋爻所謂黃也；正位居體，釋爻所謂裳也。蓋中者，是兩端之所合、四旁之所?，故欲通上下而無不偏、通四方而無不者，莫若中，是以謂黃中通理。君正位乎上則體安於上，臣正位乎下則體安於下；六五猶黃裳之在下，此善正位以安居其體矣，故曰正位居體。

The Wenyan says: "A gentleman contains the virtue of yellow at the center and understands the principles of culture, establishes himself in the right position and remains content with his proper role, beauty resides in his heart, flows smoothly through his limbs, and is expressed in his undertakings, this is the ultimate of beauty." "Yellow at the center and understanding principles" explains the character "Huang" in the line statement, and "correct position in the body" explains the character "Shang" in the line statement. The term "center" refers to the place where the two ends meet and the four directions converge. Therefore, it must connect above and below without bias, and reach all directions without limitation. There is nothing better than "center," hence it is said "Yellow at the center and understanding principles." The sovereign, by maintaining a proper position at the upper position, ensures stability in the upper part; the minister, by maintaining a proper position at the lower position, ensures stability in the lower part. The sixth line in the fifth position is like the yellow garment located in the lower part, which is being good at establishing the correct position to remain content with one's proper role, hence it is said "correct position in the body."

黃者，羙善之見乎外也；其見乎外必有諸中，故曰美在其中而暢於四肢，發於事業也。且玉在山而木潤，淵生珠而雀不枯，其美在其中而暢於四肢者，亦若是而已。孟子所謂晬然見於面、盎於背、施於四體，而荀子以容止不枯為君子，詩以赫如渥赭為碩人，蓋徳之潤身固如此也。

"Yellow" refers to beauty and virtue manifesting externally; when something is evident on the outside, it must first exist within. Therefore, it is said, "beauty resides within, yet flows smoothly through the limbs and expresses itself in one's endeavors." Moreover, Xunzi said that if jade is hidden in the mountains, the grass and trees become moist and flourishing; if pearls grow in deep waters, the grass and trees by the shore do not wither. Beauty residing in the heart and flowing through the limbs is no different from this. Mencius spoke of a gentle and luminous appearance manifesting on the face, spreading through the back, and extending to the limbs. Xunzi regarded graceful demeanor and composure as the mark of a gentleman, and the Book of Songs described a noble man with a rosy complexion like that of someone painted with cinnabar. Thus, it is evident that virtue naturally nourishes the body.

暢於四肢則成已者足矣，發於事業又所以成物也。上以美政，下以美俗，此之謂發於事業。發於事業，非特充實於其心，又充實於天下，是為美之至也。美在其中，暢於四支而不發於事業，是猶羙玊而藏於垢石也，孰知其美哉？羙之於中未見於四支，而強欲發於事業，則是丑人而欲効顰於西子也，烏見其美哉？故必美在其中而暢於四支、發於事業，始得為羙之至也。

Beauty reaches the limbs, and achieving oneself is sufficient; when expressed in one's career, it is used to achieve all things. In higher positions, it makes politics good; in lower positions, it makes customs good. This is called 'expressing through one's career.' Expressing through one's career is not only filling one's heart but also filling the whole world, which is the ultimate beauty. If beauty is contained within the heart and reaches the limbs, but not expressed through one's career, it is like a jade stone hidden in dirty rocks; who would know its beauty? On the contrary, if the beauty in the heart has not yet manifested in the limbs, yet one forcefully expresses it through career, it is like an ugly woman imitating Xi Shi by winking and frowning; where is the beauty to be seen? Therefore, only when beauty is in the heart, reaches the limbs, and then is expressed through one's career, can it be called the ultimate beauty.

陰疑於陽必戰，為其嫌於無陽也，故稱龍焉；猶未離其類也，故稱血焉。夫黃者，天地之雜也。天而地黃，天之色以為正，其盛也為赤；地之色以黒為正，其盛也為黃。稱天而地黃，則是陽微而陰盛也。且赤與黒為，而赤者陽之盛也，黒者陰之正色，兩者合而為，為天之正色，則陽得兼陰，在陽宜盛、陰宜微也。天而地黃，義見於是也。

The Wenyan says: "When the yin energy becomes so strong that it resembles yang, there must be a struggle, because it is suspected to have lost its yang aspect, hence it is called 'dragon'; yet since it has not yet separated from the category of yin, it is called 'blood.'" The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth. The color of heaven is dark blue, and when it is at its peak, it turns red; the color of earth is black, and when it is at its peak, it turns yellow. Since it is called "heaven is dark blue and earth is yellow," this indicates that yang energy is declining while yin energy is flourishing. Moreover, red and black combine, with red representing the peak of yang and black representing the true color of yin. Together, they form the true color of heaven, showing that yang can accommodate yin—originally, yang should be strong while yin should be slight. The meaning of "heaven is dark blue and earth is yellow" is thus revealed.

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。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。觧之初六曰：剛柔之際，義無咎也。剛上而柔下，各正其分，以禮際之焉，故無咎也。屯之下體震，而震則柔上而剛下，既非感應以相與之道，又坎在始交而難生，是乃所以為屯也。

The hexagram Zun has the lower trigram Zhen (Thunder) and the upper trigram Kan (Water). The hexagram statement says: "Zun, greatly smooth and favorable for uprightness, not suitable for movement, favorable for establishing feudal lords." The commentary on the judgment says: "Zun, is the beginning of the union between the strong and the weak, with difficulty following. In a dangerous situation yet acting, greatly smooth and favorable for uprightness. The movement of thunder and rain fills the heavens and earth, the heavens creating all things in the initial confused state, thus it is appropriate to establish feudal lords and not to be idle." The small image of the first line of the hexagram Jie says: "The union of the strong and the weak, without fault in meaning." The strong is above and the weak is below, each in their proper position, using rites to interact, thus there is no fault. The lower trigram of Zun is Zhen, which is the weak above and the strong below, which is not the form of mutual response and intimacy; the upper trigram Kan is precisely at the time when the strong and the weak first meet and difficulty arises—this is why it is called "Zun."

然有必觧之道，故序卦曰：屯者，物之始生也。物之始生雖屯，終必條逹而極於高大，是以知屯有必觧之道也。屯有必觧之道，故聖人動乎險中而有為焉。聖人以拯患濟難之才而乘必觧之勢，則天下之險迎刄而觧矣，所以大亨貞也。

However, difficulties in the initial stage (屯) have an inevitable way to be resolved, so the "Xu Gua Zhuan" says: "屯 is the beginning of all things." Although things are difficult when they first emerge, they will eventually grow branches and reach great height, thus showing that difficulties will certainly be resolved. Because difficulties must have a way to be resolved, sages act in perilous situations and achieve accomplishments. Sages rely on their ability to save from calamities and rescue from dangers, and take advantage of the inevitable resolution of difficulties. Therefore, the obstacles in the world will be easily overcome, which is the reason for "great prosperity and uprightness" (daheng zhen).

雷雨之動滿盈，言所以勿用往之意也。以為雷雨之動既以滿盈，則將溢而動矣，勿用有攸往可也。蓋震為決躁之性而在乎險中，則疑若犯險而有行，故有勿用往之戒焉。然勿用往豈無為哉？造始而已。天之造始，草而未齊，昧而未明；若夫使萬事整治而不草、群情昭著而不昧，則宜建侯而不寧焉。

"The movement of thunder and rain is full and overflowing," which explains why "there is no appropriate use for going anywhere." Because the movement of thunder and rain has already filled the heavens and earth, it is about to overflow and act on its own, so people do not need to go anywhere else. The trigram Zhen (Thunder) has a nature of decisive and impetuous advancement, yet it is placed in a dangerous situation, causing people to suspect it may act recklessly, hence the warning "it is not appropriate to go anywhere." However, if it is not appropriate to go anywhere, does that mean there is nothing to do? No, it simply refers to the initial stage of creation. The heavens' creation is chaotic and unorganized, dark and unclear. But to make all things orderly and not chaotic, and to make all feelings clear and not dark, one should establish feudal lords and not be complacent.

建侯雖臣也，然其勞臣民有君道焉，則是有為而亦有所謂旡為也。雖有為而亦有所謂無為者，蓋屯之義，以天地則雷雨之動，以萬物則物之始生。雷雨自然之動，特可化之而已；萬物自然之生，特可輔之而已，不可一於有為以拂乎自然之宜也，故雖有所建，而所建亦有無為之君道也。象曰：雲雷屯，君子以經綸。經綸者，蓋若治絲然，分而理之則治，繚而棼之則亂。君子之有為於此以成觧也，豈有他哉？因其固然，技經肯綮之未嘗，而天下之難自劃然而已觧矣，此經綸之意也。

The feudal lords were granted territories, though they were in the position of subjects. However, they comforted and cared for their people, which already contained the principles of ruling as a sovereign. Therefore, there was both action and inaction. Although there was action, there was also inaction, because this relates to the meaning of the hexagram Zun (屯). From the perspective of Heaven, it is the stirring of thunder and rain; from the perspective of all things, it is the beginning of the growth of all things. Thunder and rain are natural stirrings; people can only guide and direct according to the natural momentum. The growth of all things is natural; people can only assist from the side, without forcefully interfering against the natural order. Therefore, although there was establishment and creation, within that establishment was also the way of ruling without action. The Great Image Commentary says: "Clouds and thunder interacting is the image of the hexagram Zun; the gentleman thus undertakes governance and administration." The term "jing lun" is like sorting silk threads: when they are separated and each thread is carefully arranged, there is order; when they are tangled and confused, they become a mess. The gentleman here takes action to resolve difficulties, but there is no other way. It is merely following the natural course of things, like the butcher Ding who dissects an ox without cutting through the sinews or bones, so that the difficult problems of the world naturally become clear and resolved — this is the meaning of "jing lun."

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。以卦言之，則初九以震在下，故動而未進，有盤桓之象；以義言之，則聖人廹而後動，不得已而後起，故稱盤桓焉。天地之觧萬物也以雷雨，雷雨之動或退而驟，則不能終朝而其科不盈。然則康屯之所主，以其動盤桓者，亦猶震動之雨施之祁祁。上下旡常則為有邪之嫌，今初九盤桓，則亦有蹢躅之嫌焉；其以剛動而志行正地者，非蹢躅之比也。民非後罔克胥匡以生，方屯之時，上之分屯亂而罔克胥匡以生，則人求主之時也；而初九能以貴下賤，則民之歸之猶水就下，故曰以貴下賤，大得民也。

The line statement for the first line, 'Initial Nine,' says: 'It hesitates and does not move forward, it is advantageous to stay and maintain sincerity and uprightness, and it is advantageous to grant fiefs to feudal lords.' The Small Image Commentary says: 'Although it hesitates and does not move forward, its intentions are upright; a person of high status humbles himself before those of low status, thus winning the hearts of the people.' In terms of the structure of the hexagram, the first line is the lowest line of the Zhen trigram, so it is in motion but has not yet advanced, thus appearing as hesitation. In terms of meaning, the sage moves only when forced by circumstances, only when compelled to act, so it is called 'hesitation.' Heaven and earth use thunder and rain to resolve the difficulties of all things. If the thunder and rain are sudden and stop abruptly, they would not be able to last even a single day, and the depressions would not be filled. Thus, the key to overcoming difficulties lies in the cautious and deliberate nature of its actions, like the gentle rain following a thunderclap. If there is no fixed position above and below, it invites suspicion of wrongdoing. Now, the first line hesitates and does not move forward, which may seem like indecision; but since it is a strong yang line that moves and its intentions are proper, it is not comparable to indecision. The Book of Documents says that the people cannot live together and support each other without a ruler; during times of difficulty, those in power have confused roles and the people cannot support each other, which is precisely when the people are seeking a leader. If the first line, with its high status, humbles itself before the lowly, the people will follow him as water flows downward, so it is said, 'a person of high status humbles himself before the lowly, thus winning the hearts 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。象曰：六二之難，乘剛也；十年乃字，反常也。志在於應五者，乘馬而欲行；難在於廹也，故班如而有待。二欲應五而初九為之偪，若為冦者也，而初九之情求合而已，故曰匪冦?媾。夫?媾者，人之至情，初九以?媾求二而已。以女子柔弱之才能不字者，凢以正故也。夫屯有必觧之道，以靜正待之，十年斯反矣，故曰十年乃字，反常也。

The line statement for line six-two says: "It is difficult and it circles without advancing, four horses are yoked but they circle without moving forward; it is not a bandit, but one who comes to propose marriage. The woman remains steadfast and does not agree to marriage, but after ten years she agrees." The small image commentary says: "The difficulty of line six-two is because it is riding over a yang line; the marriage after ten years is returning to the normal way." Its intention is to correspond with line nine-five, so it "rides horses" and wants to move forward; the difficulty is due to being pressed, so it "circles" and can only wait. Line six-two wants to correspond with line nine-five, but is pressed by line initial-nine yang, so it appears like a bandit; however, the intention of line initial-nine is merely to seek harmony, so it says, "It is not a bandit, but one who comes to propose marriage." The request for marriage is the most sincere feeling of a person, and line initial-nine is merely using the proposal of marriage to seek harmony with line six-two. A woman with a gentle and weak nature can remain steadfast in not marrying, relying entirely on the character 'zheng' (correctness). The difficulties of the situation have a certain way to be resolved, and if one waits quietly and remains correct, after ten years it will turn around, so it says, "After ten years, the marriage is made, returning to the normal way."

六三：即鹿無虞，惟入于林中，君子幾不如舍，往吝。象曰：即鹿旡虞，以從禽也；君子舍之，往吝窮也。上六遠在一卦之外而不可即，猶野物之善走者也，故稱鹿焉；上體坎也，幽險也，故稱林焉。屯難，人求其主之時，然欲不度而即上六，是猶即鹿旡虞，惟入於幽險之中而已。若然，則屯雖求主之時，殆不如舍之愈也。其稱君子也，以謂體決躁之性、居動之極，此以六居三，非守常者，非君子不能舎也；不舎而往，則雖君子不能無吝窮。

The line statement for the third line says: "Chasing a deer without a forest guide will only lead one deeper into the woods. A gentleman who perceives subtle signs should not pursue it, for going forward will bring regret." The small image commentary says: "Chasing a deer without a forest guide indicates greed for game; a gentleman refrains from pursuing it because proceeding forward will bring regret and hardship." The sixth line at the top is far outside the hexagram and out of reach, like a wild animal that runs swiftly in the wilderness, hence it is called "deer." The upper trigram is Kan, which signifies deep and dangerous terrain, hence it is called "forest." In times of difficulty, it is precisely when people seek a leader, but if one acts without careful consideration and follows the sixth line at the top, it is like chasing a deer without a forest guide, leading one into deep and dangerous terrain. Thus, although difficulty is a time for seeking a leader, it may be better to refrain from pursuing. The line statement refers to "gentleman" because the third line is of the trigram Zhen, which has the nature of decisive and impetuous action, and it is located at the top of the moving trigram. Also, since it is a yin line in a yang position, it is not someone who follows the norm. If one is not a gentleman, one cannot let go; if one does not let go and proceeds forward, even a gentleman will inevitably face regret and hardship.

六四：乘馬班如，求?媾，往吉無不利。象曰：求而往，明也。臣之於君，聘而後往，往而相親，有?媾之道焉。六四雖體趨下之性，然柔而正也，故乘馬班如，待求而後往。求而後往，則去就之義明矣。蓋求而不往謂之固，不求而往謂之躁，非所謂明也。且求而不往，則利止於一身；不求而往，則?害隨之，吉無不利其可得乎？

The line statement of the fourth line says: "Four horses are harnessed but circle without moving forward, going to propose marriage, proceeding to the right place, there is no disadvantage." The small image commentary says: "Only when someone comes to request should one go, this is wise." A subject for a sovereign should wait until the sovereign invites him before proceeding; once he has gone, he will be in harmony with the sovereign, and this contains the meaning of marriage. The fourth line, although inherently inclined to descend, is a yao of yin in a yin position, soft and proper, so "four horses are harnessed but circle without moving forward," waiting until someone comes to request before proceeding. Waiting for someone to request before proceeding clarifies the measure between going and staying. If someone comes to request but one does not proceed, that is being stubborn; if no one comes to request yet one proceeds on one's own, that is being rash — neither is wise. Moreover, if someone comes to request but one does not proceed, the benefit is limited to oneself; if no one comes to request yet one proceeds on one's own, danger and misfortune follow, how can "good fortune without any disadvantage" be achieved?

九五：屯其膏，小貞吉，大貞?。象曰：屯其膏，施未光也。觧之所以為觧者，以雷雨溢而作也；雷雨博施，草木廣生。今屯其膏，則豈足以康屯如而為觧？出納之吝謂之有司，故小者以為貞則吉，大若以為貞則?。方屯之時，尤不可以屯其膏也，?不亦宜乎？

The line statement of the fifth line says: "It hoards its grace (refusing to give), if it keeps to the right path in small matters it is auspicious, but if it keeps to the right path in great matters it is inauspicious." The small image commentary says: "Hoarding its essence, it is giving without being generous." The reason why the difficulty of stagnation can be resolved is because of the full and vigorous thunder and rain; only when thunder and rain are widespread can grass and trees grow extensively. Now, however, it hoards its grace and refuses to give it out, how can it be sufficient to stabilize the stagnation and achieve resolution? The Analects says that when it should be given out it is stingy, which is the style of a petty official; thus, in small matters keeping to this is auspicious, but in great matters keeping to this is inauspicious. Especially during a time of stagnation, one must not hoard grace; to receive the result of "inauspicious" is also natural.

上六：乘馬班如，泣血漣如。象曰：泣血漣如，何可長也？六二之乘馬班如，其勢不得不待也；六四之乘馬班如，於義不得不待也。上六可以出險矣，非其勢不得不待者也；九五非應，非於義不得不待者也，而猶乘馬班如，宜其憂傷而至於泣血也。

The line statement of the sixth line at the top says: "Four horses are yoked but circle without moving forward, crying until their eyes bleed and tears flow continuously." The Small Image Commentary says: "Crying blood and tears flowing continuously, how can this last?" The "riding horses in a line" of line six in the second position is due to circumstances requiring waiting; the "riding horses in a line" of line six in the fourth position is due to principles requiring waiting. The sixth line at the top has already reached a point where it can escape the peril, and there is no need to wait by circumstances; it is also not in the proper relationship with the ninth line in the fifth position, so there is no necessity to wait by principles. Yet it still remains "riding horses in a line," which is why it grieves to the point of crying blood.

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。曰：蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。

The Hexagram of "Meng" has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). The Hexagram Statement says: "Meng, smooth and unimpeded. It is not I who seeks the innocent child, but the innocent child who seeks me. On the first divination, he is told; if he persists repeatedly, it is a desecration, and if it is a desecration, he is not told. It is favorable to maintain uprightness." The Commentary on the Judgment says: "Meng refers to a mountain beneath a dangerous situation, encountering danger and stopping, hence called Meng. The reason Meng is smooth and unimpeded is that it acts in accordance with the way of smoothness and is in harmony with the appropriate time. 'It is not I who seeks the innocent child, but the innocent child who seeks me' indicates mutual resonance of hearts. 'On the first divination, he is told' is because Nine in the Second is strong and upright in the center. 'If he persists repeatedly, it is a desecration, and if it is a desecration, he is not told' is because the act of启蒙 is desecrated. Using the time of ignorance to cultivate the right path is the achievement of the sage."

險以遠之為善，故險在前則止，止則不犯險者也；險在中則貴動，動則免乎險者也。?之為卦，險在下可以動矣，而猶止，非其勢不可，智不足也，故於卦為蒙。蒙有亨之道焉。蓋人之性至明，始有蒙之故不得明，猶鑑明而塵蒙之也。塵雖蒙之，鑑之明故在也，拭焉而明覆其初矣。人之蒙亦若是，故蒙有亨之道焉。

For dangerous situations, it is best to stay away from them. Therefore, if danger is ahead, one should stop and not take risks; if danger is within oneself, it is important to take action, for movement can lead to escape from danger. The hexagram "Meng" has danger below, which originally allows for action, yet it remains still, not because the situation does not permit it, but because of insufficient wisdom. Hence, the hexagram is named "Meng." The term "Meng" itself contains the principle of success. Human nature is originally very clear, but it becomes obscured at the beginning, hence unable to be clear. It is like a mirror that is originally bright but is covered by dust. Although the dust obscures it, the brightness of the mirror remains, and it can be restored to its original clarity by wiping it. Human ignorance is similar, so "Meng" contains the principle of success.

蒙有亨之道，而九二以剛中亨蒙之道行焉。有剛中亨蒙之道，又有巽順求亨之時，此蒙之所以亨也。時中雲者，與時適當，不先時亦不後時也。九二屈而在下，疑若求童蒙者，然九二剛中也，故曰匪我求童蒙；六五尊而在上，疑若不求我者，然六五順以巽也，故曰童蒙求我。

The hexagram Meng originally has the way of smooth progress, and Nine in the Second, being strong and vigorous in the center, is the one who opens up this path of enlightenment amidst confusion. With Nine in the Second providing the method of enlightenment through strength and uprightness, and Six in the Fifth offering the opportunity for humble inquiry, this is why the hexagram Meng is smooth and successful. The concept of "timely center" means being exactly in accord with the timing, neither rushing ahead nor lagging behind. Although Nine in the Second is in the lower trigram and appears to be seeking enlightenment from the young and naive, Nine in the Second is strong, vigorous, and centered, possessing the dignity of a teacher, so it is said, "It is not I who seeks enlightenment from the young and naive." Six in the Fifth, being noble and in a superior position, seems not to be seeking, yet Six in the Fifth is gentle, compliant, and humble, so it is said, "The young and naive seek me."

志應雲者，以誠應而無乎爾之謂也。學者占中否於教者，猶之筮。貴不瀆，故曰精以卜筮，神動其變。初筮則其志一，故告焉。待初筮而後告者，剛也；得初筮則告之者，中也。再三則瀆而志不一，故不告焉，以惑而告之，其惑滋甚故也。

The concept of "zhì yì" refers to both parties responding with sincerity, without any other thoughts or intentions. A student seeking knowledge from his teacher to inquire whether he is following the middle path is similar to divination. Divination is valued for being respectful and serious, so one must use sincere intent in divining, so that the spirits will be moved and show signs. At the first divination, the mind is focused, so he is told. One must wait until he comes to ask first before telling him, this is the "gāng" aspect. If he is told immediately upon his first inquiry, this is the "zhōng" aspect. Repeating the inquiry multiple times becomes disrespectful, and the mind is not focused, so he is not told. Because telling him when he is confused and not focused will only make him more confused.

蒙者，蓋若童蒙然，不知所如往，此易於養正也。其所以養正而不入於邪者，此則聖人亨蒙之功也。蓋求我而應之、筮我而告之，恐其瀆蒙則不告焉；如是則蒙者由之養正，非聖人之功而誰與？書曰：聖時風若。又曰：蒙恆風若。聖與蒙反者也，非聖人不能使蒙養正矣。

The concept of "Meng" refers to a state of ignorance, like that of a young child who does not know where to go. In this state, one is most receptive to cultivating the right path. The reason why one can cultivate the right path without falling into wrong ways is precisely due to the merit of the sage's enlightenment. When he comes to seek me, I respond; when he comes to ask me, I tell him. I am afraid that he would desecrate the matter of enlightenment and thus cease to inform him. In this way, the ignorant person follows this path and cultivates the right way. Who else could achieve this but the sage? The "Book of Documents · Hongfan" says that when the ruler is wise, the wind follows the right path, and when the ruler is ignorant, there is often great wind. "Sheng" (sage) and "Meng" (ignorance) are opposite extremes. Without the sage, the ignorant person cannot cultivate the right path.

象曰：山下出泉，蒙，君子以果行育徳。蒙者，物之穉也。物穉不可不養，而泉者養源於山者也。養源於山，故其出不窮，流於川瀆而放於海。君子之果行育徳，當若此而已。以成徳為行，此由中出，教者之事也；以果行育徳，此自外出，學者之事也。學務時敏，厥修乃來；行之不果，非所以育徳也。

The Great Image Commentary says: "Mountains with springs flowing out, this is the image of the Hexagram of Enlightenment. The gentleman thus acts decisively and cultivates virtue." Enlightenment represents the immature stage of all things. Immaturity requires nurturing, and springs are precisely the source of water stored within mountains. Because the water is stored within the mountain, it flows endlessly, flowing into rivers and eventually reaching the sea. The gentleman acting decisively and cultivating virtue should also be like this. Previously, the Wenyan of the Hexagram of Heaven said, "cultivate virtue through action," which is from within outward, belonging to the task of the teacher; here it says, "act decisively and cultivate virtue," which is from outside inward, belonging to the task of the learner. The Book of Documents says that learning must be diligent and earnest at all times, only then can cultivation come about; without decisive action, there can be no cultivation of 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。隙之見小，有物蒙之也；為發其蒙之者，則所見大矣，初六發蒙其義如此。發蒙，使之見善也；利用刑人，使之遠惡也。傳曰：時過而後學，則勤而難成。然則發蒙宜在初六之時矣。又曰：小懲而大戒，小人之福也。然則刑人亦宜初六之時矣。用說桎梏以往，小人不懲，其惡滋蔓而難圖也，故吝。

The line statement for the first line says: "To enlighten the ignorant, it is advantageous to apply punishment to people, so that they may be released from their fetters; if left unchecked in this way, there will be regret." The small image commentary says: "It is advantageous to apply punishment to people, in order to correct the law." What is seen through a narrow opening is small, because something is blocking it; when the blocking thing is removed, what is seen becomes vast — this is the meaning of the first line's "enlightening the ignorant." To enlighten the ignorant is to make them see goodness; to apply punishment is to make them avoid evil. The Book of Rites, The Record of Learning, says: If one learns after the proper time has passed, it will be difficult and not yield much success. Therefore, enlightening the ignorant should be done at the earliest stage, which is the first line. The Great Treatise also says: A slight punishment leads to great caution, which is the fortune of a petty person. Therefore, applying punishment to people should also be done at the first line. If one merely removes the fetters and lets the person go, the petty person will not be punished, and his evil will spread and become difficult to deal with, hence the regret.

九二：包蒙吉，納婦吉，子克家。象曰：子克家，剛柔接也。以義則發蒙，以恩則包蒙，蓋家道也。堯典於九族不言平章者，家道貴包，蒙恩也。納婦，禮也，六五以柔應之，而九二有男下女之道，故納婦吉。包蒙納婦，旡不吉於家者也。克之為言，公勝私也。公勝私用，是義勝恩，以六五以父而用柔，而九二以子用剛故也，故曰子克家，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。以順為正者，婦道也。六三舎其正應，見九二非禮之金夫而不有躬，其行不順，故稱女焉。九二納婦吉，以所納者順也；然則行不順之女宜勿用取矣。

The line statement for the second line says: "To include the ignorant is auspicious, to take in a woman is auspicious, and the son can support the family." The small image commentary says: "The son can support the family, because the strong and the gentle are in mutual interaction." To act according to principle is "to enlighten," and to act according to affection is "to include." This is the way of managing a family. The Book of Documents, the Yao Classic, speaks of harmonizing the nine clans without mentioning "to distinguish ranks," because the way of the family values inclusion, which is receiving grace. Marriage is a ritual, and the sixth line, being gentle and harmonious, corresponds with it. The second line, being a man, humbly seeks a woman, so "taking in a wife is auspicious." To include the ignorant and to take in a woman is auspicious for the family. The character "克" means the public overcoming the private. When the public overcomes the private and is applied, it is righteousness overcoming affection. Since the sixth line is in the position of the father but is gentle, and the second line is in the position of the son but is strong, it is said, "the son can support the family, because the strong and the gentle are in mutual interaction." The line statement for the third line says: "Do not take this woman, she loses herself for a wealthy man and brings no benefit." The small image commentary says: "Do not take the woman, because her behavior is not gentle." To be gentle is the proper way for a woman. The third line abandons her proper correspondence with the ninth line above, and sees the second line, which is improper in the ritual, as a "wealthy man," and loses herself to follow him, her behavior is not gentle, so she is called "woman." The second line "taking in a wife is auspicious" is because the wife taken in is gentle; thus, a woman whose behavior is not gentle should naturally not be taken in.

六四：困蒙，吝。象曰：困蒙之吝，獨遠實也。知得困蒙，則旡知而已，故吝。夫得君子者，悔斯光，窒斯通；困蒙之吝，以不得君子而親炙之耳，故曰獨遠實也。教者為實，學者為虛。實固有以分人，虛固有以受道。六五：童蒙吉。象曰：童蒙之吉，順以巽也。禮恭然後可與言道之方，辭順然後可與言道之理，色從然後可與言道之致，故學問之道非順以巽，則教者不告也。順則於理為順，而巽又有柔損之意焉。六五晦也，以晦求明，於理為順；六五尊也，以尊求卑，則於道為巽。上九：擊蒙，不利為冦，利御冦。象曰：利用御冦，上下順也。蒙之初則蒙之而已，蒙之極則頑固矣，非擊之不可判也。上九以剛過擊蒙，故有為冦之道；為冦則逆上下之願而御之者至，故曰不利為冦，利御冦也。

The line statement of the fourth line says: "Being trapped in confusion, there is regret." The small image commentary says: "The regret of being trapped in confusion is because it is alone distant from the real person." Knowing oneself to be trapped in confusion yet still being ignorant, thus there is regret. Those who can approach the gentleman will transform regret into brightness and obstruction into smoothness; the regret of being trapped in confusion is precisely because one cannot personally receive teaching from the gentleman, thus it is said "alone distant from the real." The teaching side is "real," and the learning side is "empty." The real side naturally has something to give to others, and the empty side naturally can receive the principles. The line statement of the fifth line says: "Like a child who is confused but eager to learn, it is auspicious." The image commentary says: "The auspiciousness of the child's confusion is because of being gentle and humble." Only with politeness and respect can one discuss the direction of the Way; only with harmonious speech can one discuss the principles of the Way; only with a compliant expression can one discuss the ultimate of the Way. Therefore, seeking learning and asking about the Way, if not gentle and humble, the teacher will not be willing to tell him. "Gentleness" refers to harmony in terms of principle, while "Xun" also carries the meaning of softness and self-restraint. The fifth line is in darkness, seeking brightness through darkness, which is "gentleness" in terms of principle; the fifth line is also a position of honor, seeking the lowly, which is "Xun" in terms of the Way. The line statement of the top ninth line says: "Breaking through confusion, it is not advantageous to oneself to become a bandit, but advantageous to resist bandits." The image commentary says: "Advantageous to resist bandits is because both above and below are in harmony." In the initial stage of confusion, it is merely confusion; when confusion reaches its extreme, it becomes stubborn, and can only be broken through by force. The top ninth line uses excessive strength to break through confusion, thus carrying the implication of becoming a bandit; once one becomes a bandit, it goes against the will of above and below, and thus those who resist him come, hence it is said "not advantageous to be a bandit, advantageous to resist bandits."

乾下坎上。需：有孚，光亨貞吉，利渉大川。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。利渉大川，往有功也。需之為卦，險在前也；險在前則宜不進以待矣，而乾有知險之徳，能不進以待者也，故於卦為需。

The hexagram Need has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Need, with sincerity in the heart, bright and smooth, with uprightness and auspiciousness, it is beneficial to cross a great river." The commentary on the judgment says: "Need means waiting. There is danger ahead. Being strong and upright without falling into peril, there will be no difficulty in righteousness. 'Need with sincerity, bright and smooth, uprightness and auspiciousness' refers to the nine in the fifth position holding the position of the Son of Heaven and being upright and just. 'Beneficial to cross a great river' means that going forward will surely be successful." The hexagram Need has danger ahead; when danger is ahead, one should not advance rashly but wait. Qian has the virtue of discerning danger, which is precisely the ability to wait without advancing rashly, so the hexagram is named Need.

卦而動乎險中者，以濟難之任在我，不得不動故也；有見險而止者，以濟難之任不在我，義可以止故也。需之成卦，九五以中需物，物之才在上，則在下者無俟乎動也，又不可以止也。有待而後進，則無躁動之嫌焉，是以須也。

Some hexagrams, such as "Zun" (屯), still take action in dangerous situations because the responsibility to overcome the difficulty falls upon themselves, so they cannot help but move. Other hexagrams, such as "Jian" (蹇), stop when they encounter obstacles because the responsibility to overcome the difficulty does not lie with them, and according to principle, they may stop. The formation of the hexagram "Xu" (需) is due to the Nine in the Fifth position, with its upright and correct virtue, waiting above for others. Since the ability to help others is inherent in the superior position, those in the lower position do not need to rush into action. However, they also cannot simply remain still. By waiting for the right moment before advancing, there is no suspicion of impatience, hence it is called "Xu" (waiting).

剛健而不?，非剛健之才不可?也，以能須故不?耳。使其不知險而犯焉，則雖有剛健之才，能不?乎險者？剛健之才而?乎險，不能無困窮；雖不?於險而非有剛健之才，則亦無以自逹而困窮至矣。故惟剛健而不?於險，其義為不困窮也。

"Being strong and vigorous yet not falling into peril" does not mean that one with strong and vigorous talent will not fall into peril. Rather, it is because it can wait that it does not fall into peril. If it does not recognize danger and rashly charges ahead, then even with strong and vigorous talent, how could it avoid falling into peril? If one has strong and vigorous talent yet falls into peril, it is inevitable to be in a difficult situation. Conversely, if one does not fall into peril but lacks strong and vigorous talent, it is still impossible to achieve self-realization, and difficulty will come nonetheless. Therefore, only when one is strong and vigorous yet does not fall into peril does it truly avoid being in a difficult situation.

需有孚光亨貞吉，位乎天位，以正中也者，言聖人在上而需天下也。其需天下也，不正而偏、不中而?，則不足以平施而用物，故惟中正而後需道孚於天下而光亨貞吉也。利渉大川，往有功也者，言不以剛健自任，知險而需，則始可以渉難而有功也。

"The need for sincerity, brightness, smoothness, uprightness, and auspiciousness, because he is in the position of Heaven, maintaining correctness and centrality," refers to the sage occupying a high position and waiting for the people beneath to come to him. If he waits without uprightness and with partiality, or without centrality and with leaning to one side, he will not be able to give equally and universally to all things. Therefore, only by being upright and central can the way of waiting gain the trust of the world, leading to brightness, smoothness, uprightness, and auspiciousness. "Beneficial for crossing great rivers, going forward and achieving success," refers to not relying on strength and arrogance, but recognizing difficulties and knowing when to wait, thus being able to cross through hardship and achieve accomplishments.

象曰：雲上於天，需，君子以飲食宴樂。雨之所潤者草木而已，而草木之生，人取以養焉，則是雨之所潤者狹而其功實廣也。飲食宴樂者，忠臣嘉賓所與親者也；而忠臣嘉賓所與親者，民偕以養焉，則是飲食宴樂雖所及者近，而其功實遠也。不然，則聖人之所及天下，豈止及乎所親者哉？

The Great Image Commentary says: "Clouds rising to the sky (but not yet raining), this is the image of the hexagram Need. Therefore, the gentleman acts with composure and enjoys food and music." The rain moistens only grass and trees, yet grass and trees grow, and people use them for sustenance. Thus, although the scope of rain's nourishment is narrow, its effect is extensive. Enjoying food and music is something that loyal ministers and distinguished guests share; and what loyal ministers and distinguished guests share, the common people also benefit from. Thus, although the scope of food and music is close, its effect is far-reaching. If not so, how could the benevolence of the sage reach the whole world, only benefiting those he is close to?

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。險可以觧，則雖動乎險中可也；險不可以觧，則俟之不厭矣，而初九最遠乎險，故須於郊。郊者，遠於有事之地也。以郊為遠乎險，則是有事之地為險也。蓋大道甚夷，離道而有事，則夷且險矣。今夫為國家者，居必設險以為固，動必行險以為戒，則是國者險之所在也，故易以郊為遠險之地焉。夫逺於險而未甞犯，則不知險之為害也；又以剛動之才處於下，則疑其不能固志，故利用恆無咎也。

The line statement for the first line says: "Waiting in the outskirts, it is advantageous to be persistent, there is no misfortune." The small image commentary says: "Waiting in the outskirts means not advancing through difficulties; being persistent brings no misfortune, because it does not lose the constant way." If obstacles can be resolved, then action within the obstacles is possible; if obstacles cannot be resolved, then patience and waiting without weariness are needed. The first line is farthest from danger, so it waits in the outskirts. "Outskirts" refers to a place far from turbulent areas. Taking the outskirts as a place far from danger shows that turbulent areas are where danger lies. The great way is originally very smooth, but when people leave the great way and create disturbances, the originally smooth becomes dangerous. Now, those who govern the state, when they are at peace, surely set up barriers of danger, and when they act, they tread on danger as a warning. Thus, "state" is where danger lies, so the Book of Changes uses the outskirts as a place far from danger. Being far from danger without ever offending it, one does not know the harm of danger; and since the first line, with its strong and active quality, is in a lower position, people may doubt whether it can remain steadfast. Therefore, it says, "being persistent brings no misfortune."

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。稱需于郊，則是以國為險也；需于沙，則是以川為險也。人心尤險於川，則是險之在人者尤宜遠之也，故於遠險者稱郊，而於近之者稱沙，於迫之者稱泥焉。乾之九二稱寛以居之，履之九二稱履道坦坦，則是寛衍而夷易者莫如二之中也，故曰需于沙，衍在中也。以近於險，故小有言；然而寛衍在中，未嘗廹險，故以吉終焉。

The line statement for the second line says: "Waiting on the beach, there is slight verbal blame, but ultimately it is auspicious." The small image commentary says: "Waiting on the beach indicates being comfortably situated in the central position; although there is slight blame, it ultimately ends in good fortune." Calling it "waiting at the outskirts" refers to regarding the state as a dangerous place; calling it "waiting on the beach" refers to regarding the river as a dangerous place. Human hearts are more dangerous than rivers, showing that dangers originating from people should be avoided more carefully. Therefore, being far from danger is called "outskirts," being close to danger is called "beach," and being very close to danger is called "mud." The second line of the Qian hexagram says "being broad and dwelling there," and the second line of the Li hexagram says "walking on a level path." This shows that the central position of the second line is the most broad and easygoing, hence it is said "waiting on the beach, being broad in the center." Since it is already close to danger, there is slight verbal blame; yet it dwells comfortably in the center without approaching danger, hence it ends in good fortune.

九三：需于泥，致?至。象曰：需于泥，災在外也；自我致冦，敬慎不敗也。九三廹險，故需于泥。致冦至者，非其道有以招之也，苐不能遠之，故冦至耳；觧之六三，則有道以招之而冦至也。需之九三以敬慎，故不敗；觧之六三暴慢，故咎歸焉。

The line statement for the third line says: "Waiting in the mud, leading to the arrival of bandits." The small image commentary says: "Waiting in the mud, calamity is still outside; it is oneself that brings bandits, but if one is respectful and cautious, one will not fail." The ninth line in the third position is in a dangerous situation, hence "waiting in the mud." It brings bandits, but it is not intentional; it is simply unable to stay away, so the bandits come. The sixth line in the third position of the hexagram "Jie" (Release) brings bandits through its own behavior. The ninth line in the third position of the hexagram "Xu" (Waiting) does not fail because it is respectful and cautious; the sixth line in the third position of "Jie" incurs blame because it is rude and arrogant.

六四：需于血，出自穴。象曰：需于血，順以聽也。陰陽之分，各襲其情則不至見傷焉，各履其位則不至扵自失。惟陽在下而欲上，陰在上而阻下，故見傷而需於；自失而出自穴也。陰見傷則不順以聽矣。

The statement for the fourth line says: "Waiting in a place of blood, emerging from a cave." The Small Image Commentary says: "Waiting in a place of blood, is being gentle and obedient." Yin and Yang each have their own boundaries: if each follows its own nature, it will not be harmed; if each holds its own position, it will not be lost. It is only because Yang is below and wants to rise up, while Yin is above but blocks below (referring to the fourth line blocking the three Yang lines) that there is injury and waiting in a place of blood; because it has lost its proper position, it emerges from a cave. Once Yin is injured, it can no longer be gentle and obedient.

九五：需于酒食，貞吉。象曰：酒食貞吉，以中正也。雲上於天，則所需方在上而未下也，故言飲食宴樂者，所需方及朋友故舊、兄弟甥舅、忠臣嘉賓，而未及民也；需于酒食，則及民矣。蓋凢民莫不有酒食之養，但不得與人君宴樂耳。今九五獨言酒食而不言宴樂，是以知其及民也。

The line statement of the fifth line says: "Wait in the midst of wine and food, maintaining uprightness for good fortune." The small image commentary says: "Wine and food with uprightness bring good fortune, because it is upright and proper." The great image says, "Clouds above the sky," meaning the needed grace is still above and has not yet descended. Therefore, when speaking of "food and drink and joy," the grace reaches only friends, old companions, siblings, and loyal ministers, but not yet the common people. However, here it says "wait in wine and food," indicating that the grace has reached the common people. All common people need wine and food for sustenance, though they cannot partake in feasts with the sovereign. Now, the fifth line mentions only "wine and food" and not "feasting and joy," which shows that its grace has already extended to the common people.

蓋中正盛徳，九五尊位，故能需於天下之求，無不厭足其分。傳曰：聖人之道，猶中衢而置罇焉。蓋需于酒食之謂也。酒以合歡，所謂孫者，得需於酒之道而已；食以致養，所謂由頤者，得需於食之道而已，非尊位大中弗能兼也。

The middle and correct position represents great virtue, and the Nine in the Fifth occupies a position of honor, thus being able to meet the needs of the people throughout the world, ensuring that no one's proper role remains unfulfilled. The transmitted text says: The way of the sage is like setting a large jar of wine at a crossroads, allowing people to take what they need. This is precisely the meaning of "needing wine and food." Wine is used to gather joy, and the virtue of humility expressed in the卦 of Wind (Xun) captures only the aspect of "needing wine"; food is used for nourishment, and the concept of "nourishing through self-cultivation" in the卦 of Cultivation (Yi) captures only the aspect of "needing food." Only those who hold the position of honor and maintain the great middle and correct path can fully embody both aspects.

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。六四非眾剛之主也，剛來而拒之，故出自穴；上六眾剛之主也，剛來而受之，故入于穴。賓有服意，客則適道也，乾剛上進，非賓也，客而已，苟以敬待之，則終吉，豈至於大失也？九三雖冦至，猶以敬慎而待之而得不敗，況三陽為客非寇乎？以敬得吉宜矣。

The line statement of the sixth line at the top says: "Entering a cave, three uninvited guests arrive. Treat them with respect, and ultimately it is auspicious." The small image commentary says: "Uninvited guests arrive, but by treating them with respect, it is ultimately auspicious; although the line is not in the proper position, there is no great misfortune." The fourth line is not the host to which the many yang lines are drawn, yet it resists the yang lines coming up, hence "coming out of the cave." The sixth line at the top is the host to which the many yang lines are drawn, and it accepts the yang lines coming up, hence "entering the cave." The term "guest" contains the meaning of obedience, while "guest" also refers to someone who happens to come along the same path. The three yang lines of the heaven trigram move forward continuously, not as subjects who are to be obedient, but merely as guests. If they are treated with respect, then it is ultimately auspicious, how could there be great misfortune? The third line, although it brings in robbers, still manages to avoid failure by treating them with respect and caution. How much more so if these three yang lines are merely guests and not robbers? To achieve auspiciousness through respect is naturally appropriate.

坎下乾上。訟：有孚窒，惕中吉，終?。利見大人，不利渉大川。彖曰：訟，上剛下險，險而健，訟。訟有孚窒，惕中吉，剛來而得中也。終?，訟不可成也。利見大人，尚中正也。不利渉大川，入于淵也。訟之為卦，險者欲?，健者欲決，其情相攻而不相入，此所以為訟。而訟貴有孚而見窒，則可訟；然君子之至誠，則宜不可檢者也，今猶可檢，則吾之誠未至歟？是以惕而不終訟也。

The hexagram of "Strife" has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). The hexagram statement says: "Strife: there is sincerity in the heart but it is blocked; being cautious and keeping in the middle is auspicious, but continuing to fight to the end is inauspicious. It is advantageous to see a great person, but not advantageous to cross a great river." The commentary on the judgment says: "Strife: the upper trigram is strong and firm, the lower trigram is dangerous and treacherous. Being both dangerous and strong leads to strife. 'Strife with sincerity blocked, being cautious and in the middle is auspicious' refers to the line Nine in the Second, which comes from outside and resides in the middle of the lower trigram. 'Ending in misfortune' is because striving in a lawsuit cannot lead to success. 'Advantageous to see a great person' is because it values uprightness and correctness. 'Not advantageous to cross a great river' is because it will fall into a deep abyss." In the hexagram of "Strife," the side that is in danger and treachery wants to cause others to fall, while the strong and firm side wants to make a decisive decision. Both sides are attacking each other and cannot accommodate one another, which is why it is called "strife." Strife is valuable when one has genuine sincerity but is blocked, then one can strive. However, a gentleman's sincere heart should be beyond examination and verification. Now that it can be examined and verified, perhaps my sincerity is not yet sufficient. Therefore, I should only be cautious and not take the case all the way to the end.

窒惕中吉，九二之才也；乃若上九，則窮剛於上，是以窮其訟者也，故終?。訟必有聽之之主，以中正為尚也。蓋兩造之訟，聽之不中而不正而偏，則愛惡不得其平，故曰利見大人，尚中正也。渉難必有烝徒之助，雖有烝徒之助而不同心協力，亦不可以渉。訟方違行，非同心協力之時也，渉難奚可哉？故曰不利渉大川，入于淵也。

"The phrase 'zhi ti zhong ji' refers to the quality of the Nine in the Second. As for the Nine at the Top, it is when strength is exhausted at the top, and one must push the dispute to its very end, hence 'zhong xiong' (ultimate misfortune). A dispute must have a chief judge to make a decision, and fairness and uprightness are most valued. When the person hearing the case does not remain impartial and upright, but shows partiality, then love and hate will not be treated fairly, hence 'li jian da ren, shang zhong zheng ye' (it is advantageous to see a great person, who is upright and just). To overcome difficulties, one must have the help of many people. Even if there are many people helping, if they are not united, they cannot overcome the difficulties. A dispute is a time when both parties are going in opposite directions, not a time when they are united and working together. How can they overcome difficulties then? Hence, 'bu li shè dà chuān, rù yú yuán yě' (it is not advantageous to cross a great river, entering the abyss)."

象曰：天與水違行，訟，君子以作事謀始。一卦之象凢數物，若坎為水又為雨，離為火又為日，是聖人之於大象取其一而遺其它者，各象其類而已。故上剛下險，險而健，訟之才既成，則於二體取天與水為象焉。坎為水又為雨，取水而不取雨，則以雨者陰陽之和，非訟之義故也。

The Great Image Commentary says: "Heaven moves westward, water flows eastward, the two moving in opposite directions, this is the image of the Hexagram of Strife; thus, the gentleman, when beginning to act, first plans thoroughly." A single hexagram often has several images, for example, Kan is both water and rain, Li is both fire and sun. The sage in the Great Image selects one and omits the others, choosing only what is appropriate for the category it is meant to express. Therefore, with the upper trigram being strong and the lower trigram being dangerous, the quality of strife, which is both dangerous and strong, is already formed. Hence, the image is taken from Heaven and water. Although Kan is both water and rain, water is chosen rather than rain, because rain represents the harmony of yin and yang, which is not suitable for the meaning of strife.

猶之同人也，柔得位得中而應乎乾，文明以健，同人之才既成，則取天與火為象焉。離為火，亦為日，有取火而不取於日，則錯行非同人之義故也。作事謀始，所以致無訟之道也。始乎治猶卒乎亂，況始之不謀而求其終之無訟乎？

For example, the hexagram "Tong Ren" (Union), with the yao (lines) of the flexible (yin) elements in proper position and in the center, and upper corresponding to Qian (Heaven), is civilized and strong. Once the hexagram "Tong Ren" is formed, it takes the image of Heaven and Fire. Li (Fire) is both fire and sun, but here fire is chosen rather than sun, because sun and Heaven are mixed together and do not conform to the meaning of "Tong Ren." "Acting with careful planning at the beginning" is precisely the way to achieve "wu song" (no disputes). Even if the beginning is well managed, it may still end in disorder; how much more so if there is no planning at the beginning, yet one expects there to be no disputes at the end?

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。彼險而此健，所以為訟；如彼險而此以柔也，且在訟初，則雖不能無訟，亦不永所事，小有言而已。其有言也，乃六四以剛犯初，而其曲在四，其辨自明，是以終吉也。

The line statement for the first line says: "Do not prolong the dispute, a slight verbal rebuke suffices, and ultimately it is auspicious." The small image commentary says: "Not prolonging the matter, indicates that the dispute should not be extended; although there is a slight rebuke, the right and wrong are clearly discernible." The opponent is in a dangerous position while the self is strong, thus forming a dispute. Now, although the opponent is still dangerous, the self is a yao of flexibility, and it is at the beginning of the dispute, so although a dispute is unavoidable, it is not prolonged, only a slight verbal rebuke occurs. The reason for the verbal rebuke is that the nine fourth line, being strong, invades the first line, and the fault lies with the nine fourth line. Therefore, the right and wrong are clearly distinguishable, and thus it ends auspiciously.

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。下宜聽上而不可以訟上，自下訟上則犯義矣，宜其不克也。二為主於內而二陰附之，三百戶之邑也。往訟不克，乃歸而有其邑，則眚且至矣。何則？下之所以敢訟上者，以附之者眾也；往訟不克，復歸而有其輔已之眾，則上之勢求艾，必求其根穴而窮剗之矣，故必逃其固有存之邑，不敢據而後無眚也。

The line statement for the second line says: "In a lawsuit, one cannot win, so he returns to hide, and thus his fiefdom of three hundred households is free from calamity." The small image commentary says: "Failing to win the lawsuit means returning to hide; when a lower position sues an upper position, calamity comes as easily as reaching out to pick something up." The lower trigram is the subject, and it is in the position of the second line. The lower position should obey the upper and must not dispute with the upper; to dispute with the upper is to violate propriety, and thus he will certainly lose. The second line is the subject of the lower trigram, and there are two yin lines attached to it, which is referred to as "the fiefdom of three hundred households." Going to dispute without winning, and then returning to occupy his own fiefdom, calamity will come. Why? The lower position dares to dispute with the upper because he has many followers. If he fails to win the dispute and returns to occupy these followers, the upper position will eliminate him completely, tracing back to his root and removing him entirely. Therefore, he must flee from his original fiefdom and no longer occupy it, only then will there be no calamity.

六三：食舊徳，貞厲終吉，或從王事，無成。象曰：食舊徳，從上吉也。徳也者，保其所有而已，六三之食舊徳是也。謂之徳者，以心不能不得，故思從上以保之也。夫失得勿恤則往吉無不利，今心得其舊徳而思保之，則從上而已，非所謂從道不從君也，故曰或從王事無成。

The line statement of the third line says: "Living on old俸禄, keeping upright and being mindful of danger, ultimately brings good fortune; or one may participate in the king's affairs, but without achieving success." The Small Image Commentary says: "Living on old virtue, is fortunate only when following the superior." The term "de (得)" refers merely to preserving what one already has, as does the third line's "living on old virtue." It is called "de" because the mind cannot let go of this gain, so it wishes to follow the superior to preserve it. The fifth line of the 《晋》 hexagram says "neither gain nor loss need be worried about," so going forward brings good fortune without any disadvantage; now, since the third line is preoccupied with its old gain and wishes to preserve it, it can only follow the superior, not as 《Xunzi》 says "following the Dao rather than the ruler," hence it says "or follow the king's affairs, without achieving success."

九四：不克訟，復即命渝，安貞吉。象曰：復即命渝，安貞不失也。九二不克訟，以下犯上，其勢不克也；九四不克訟，以剛反柔，其義不克也。其義而即聽者之命，變其貞而安貞，則其吉宜也。訟不至於用師也，同人之九四用師尚弗克攻，然且反則而吉，而況不克訟而復命者乎？

The line statement for the fourth line says: "In a lawsuit, one cannot win, so one turns back and submits to judgment, changes one's attitude, and remains steadfast in uprightness, which brings good fortune." The small image commentary says: "Returning to the command and changing, remaining steadfast in uprightness brings no fault." The nine in the second line cannot win the lawsuit because it is acting against the superior, and in terms of the situation, it cannot win. The nine in the fourth line cannot win the lawsuit because it is using strength against weakness (the six at the beginning), and according to principle, it should not win. However, it is not supposed to win yet chooses to submit to the judgment, changes its original stubbornness, and remains steadfast in uprightness, thus naturally attaining good fortune. The lawsuit does not yet involve the use of military force; the nine in the fourth line of the卦 of 同人 even uses military force and still cannot conquer. Yet, when it returns to the principle, it brings good fortune. How much more so in this case, where it is unable to win the lawsuit and then submits to the judgment?

九五：訟元吉。象曰：訟元吉，以中正也。建中則不可?，守正則不可掇。有欲?其所建而掇其所守，則大人有所不受而訟矣。以脂從人，趨取無訟，茲固足以示謹；然中不得建而?，正不得守而掇，則吾之大節?焉，何元吉之得乎？此大人所以有訟也。

The fifth line statement says: "There is a dispute but great good fortune." The Small Image Commentary says: "The dispute brings about original good fortune because it is upright and just." Establishing 'zhong' (uprightness) makes it unshakable; holding fast to 'zheng' (correctness) makes it unassailable. If someone attempts to shake the established 'zhong' or encroach upon the held 'zheng,' then the superior person has something that cannot be accepted, thus leading to disputes. Using a smooth and accommodating attitude to please others and avoiding litigation may appear cautious; however, if 'zhong' cannot be maintained and is shaken, and 'zheng' cannot be held and is encroached upon, then one's great virtue is lost, and how can there be 'yuan ji' (original good fortune)? This is why even the superior person may have disputes.

上九：或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。好違而尚鄰，固足以人之與；然其與之者，非剛而有立也，乃柔從鞶帶者而已。夫以中直相與，則其利斷金，人莫能間；彼柔從若鞶帶者，何往而不為順哉？雖或與之，其志不一而人易以奪，故曰或錫之鞶帶，終朝三褫之。夫以訟得其所與者，柔從易奪之人，至於終朝三褫之，亦何足敬哉？

The line statement of Upper Nine says: "Perhaps he is given a wide belt (a ceremonial garment), but it is taken away three times in the same morning." The Small Image Commentary says: "Those who gain followers through litigation are not worthy of respect." Those who like to contradict others yet value proximity will indeed gain followers; however, those who follow him are not the strong and virtuous, but rather those who are flexible and submissive, like the wide belt. If people act with sincerity and uprightness towards each other, their combined strength can cut through metal, and others cannot separate them. But those who are flexible and submissive, like the wide belt, can easily bend wherever they go. Although they may temporarily follow him, their intentions are not steadfast, and others can easily take them away. Hence it is said, "Perhaps he is given a wide belt, but it is taken away three times in the same morning." Those who gain followers through litigation are all those who are flexible and easily taken away, hence they are taken away three times in the same morning, and are not worthy of respect.

坎下坤上。師：貞，丈人吉，無咎。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。師之成卦，以行險而順也。軍制自五而積之，至於師則至眾矣。眾而無正則亂，故必丈人而後吉無咎焉。丈人者，其為長度越於尋常者也。蓋不能度越於尋常，則亦眾人而已，安能正眾哉？能為眾正者，將也。傳曰：師能左右之曰以。能以眾正，則能將之謂也，故曰能以眾正，可以王矣。

The hexagram "Military Campaign" has the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: "Military campaign, maintaining correctness; if led by an experienced and steady elder, it will be auspicious and without misfortune." The commentary on the judgment says: "Military campaign refers to the people; 'zheng' means correctness. If one can make the people correct, he can rule the world. Nine in the second is strong and upright, occupying the central position, and has a corresponding six in the fifth above it. In a dangerous situation, he acts with the people's support. Using this toxic method (military force) upon the world, yet the people still follow, which is auspicious, how could there be misfortune?" The structure of the hexagram "Military Campaign" relies on "acting in danger while maintaining order." The military organization starts with five people in a unit, and when it reaches the level of "military campaign," the number of people becomes very large. If there are many people but no correct leadership, chaos will result. Therefore, it is auspicious and without misfortune to have an experienced and steady elder as leader. The term "zhangren" refers to someone whose capacity far exceeds the ordinary. If one cannot surpass the ordinary, then he is just an ordinary person among the people, how could he correct the people? The one who can correct the people is the general. The commentary says that being able to command the army is called "yi." "Being able to lead the people to correctness" precisely means he is capable of being a general, hence it says "being able to lead the people to correctness, he can become king."

剛中而應，帥師之才也；行險而順，行師之道也。帥師而不剛，則是以羊將狼，不可也；剛而不中，是以狼將羊，不可也。雖剛中而上不應，亦不能行焉，故帥師之才，剛中而應然後善也。兵?器，戰危事，雖武王不保其必克，此天下之至險也。行險而天下是奉，以除民害，則是行險而順也。險而順，則師之所加若時雨降而民悅矣，故曰以此毒天下而民從之也。師之行險以除民害，猶醫之用毒以攻人疾，故曰以此毒天下。其曰無咎者，治天下至於用師，則其吉足以補過也。

"Being strong yet moderate and responsive" represents the ability to command an army; "taking risks while maintaining harmony" is the principle of military movement. To command an army without being strong is like letting a sheep lead a wolf pack, which is not acceptable; to be strong without being moderate is like letting a wolf lead a sheep pack, which is also not acceptable. Even if one is strong and moderate, without a corresponding superior above, one cannot fully exert one's ability. Therefore, the ability to command an army must be strong and moderate with a corresponding superior above, only then is it proper. Weapons are dangerous tools, and war is a perilous matter; even King Wu of Zhou could not guarantee victory, which is the most dangerous thing in the world. Facing such danger yet having the people support him, because he is removing harm for the people, this is called "taking risks while maintaining harmony." Being both dangerous and harmonious, the army's advance is like timely rain falling, bringing joy to the people, so it is said "using this poison to govern the world, yet the people follow it." The army takes risks to eliminate harm for the people, just as a doctor uses poison to treat illness, so it is said "using this poison to govern the world." What is meant by "no blame" is that when governing the world, if one reaches the point of using military force, the good results it brings are sufficient to offset this single misstep.

象曰：地中有水，師，君子以容民畜眾。地之於水，能包容而畜止之，此師之象也，故君子以容民畜眾。容民者，民歸之斯多助矣；畜眾則眾聽焉，斯益辦矣，是乃所以為師也。荀子曰：善附民者，乃善用兵者也。此之謂也。且容民畜眾而師成焉，則舉而措之，乃可以去傷民而除亂眾矣。去傷民所以容民，除亂眾所以畜眾也。

The Great Image Commentary says: "The earth holds water, which is the image of the Hexagram of the Army; the gentleman thus embraces the people and nurtures the masses." The earth can contain water and hold it back, which is the image taken for the Hexagram of the Army. Therefore, the gentleman embraces the people and nurtures the masses. Being able to embrace the people leads to their loyalty and increases the number of helpers; being able to nurture the masses leads to their obedience and makes things more achievable—this is precisely why it is called 'Army.' Xunzi said: "One who is good at making the people loyal is also good at using military force." This refers to this very idea. Moreover, by embracing the people and nurturing the masses, an army can be formed. Once military force is used, it can eliminate those who harm the people and remove the rebellious small groups. Eliminating those who harm the people is precisely for the purpose of embracing the people; removing the rebellious small groups is precisely for the purpose of nurturing the masses.

初六：師出以律，否臧?。象曰：師出以律，失律?也。以不必必之，故多兵。今其至於用兵，則是常以不必必之也；以不必必之而至於用兵，猶且必其勝而往焉，則是重造兵也。故聖人於用師之初，不敢自必其勝負，吹律以聽焉。太史公曰：六律為五事根本，其於兵械之興也，望敵而知吉?，聞聲而較勝負。故周官太師吹同律以聽軍聲，苟為失律，雖臧?，蓋幸之，不可以為常也。

The line statement for the first line says: "When the army moves out, it must be governed by military orders and discipline; otherwise, even if victorious, it will be dangerous." The small image commentary says: "When the army goes out, it must follow the laws and regulations; losing the orders and laws will lead to danger." Forcing something that is not necessarily the case to be certain leads to frequent military conflicts. Now that we have reached the point of using military force, it shows that in daily life we often force things that are not necessarily so to be certain. Since we have already acted on the basis of forcing certainty, yet still insist on believing we will surely win and proceed, this is repeatedly causing military conflicts. Therefore, the sage does not dare to decide the outcome of a battle himself at the beginning, but instead uses the bamboo flute to listen to the military spirit. Sima Qian said that the six tones are the foundation of the five elements. When weapons are used, by looking at the enemy's formation, one can know good or bad fortune, and by listening to the sounds, one can compare strength and weakness. Therefore, the "Rites of Zhou" records that the Grand Master blows the same tone to distinguish the sounds in the army. If the orders and laws are lost, even if victory is achieved, it is only by chance and cannot be considered as a regular occurrence.

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。師以行險，九二中險而居焉，在師中者也。一柔一剛，仁勇兼具，下尊之也為丈人，上親之也猶長子，故吉無咎。用師至於吉無咎，則天下之難平，王可以錫命懷諸侯矣。三者，眾辭也。故聖人於賞則勸，於刑則畏。惟畏刑，故殺伐欲其約，所謂王用出征，有嘉折首，匪其醜者是也；惟勸善，故錫予則欲其博，所謂王三錫命是也。

The line statement for the second line says: "Being in the army and maintaining the center brings good fortune, without calamity, the king bestows three times the ceremonial robes." The Small Image Commentary says: "Being in the army brings good fortune, because it is receiving the grace of heaven; the king bestowing three times the ceremonial robes is to pacify the myriad states." The hexagram "Military Campaign" is based on the concept of "entering danger." The second line is located within the dangerous element and remains at ease within it, which is "being in the army." It combines softness and strength, possessing both benevolence and courage: the people below respect him and regard him as "a senior man"; the ruler above is close to him and treats him as "the eldest son," hence good fortune without misfortune. When military actions reach the state of good fortune without misfortune, the calamities of the world are pacified, and the king can bestow ceremonial robes to pacify the feudal lords. "Three" is a term indicating multiplicity. Therefore, the sage emphasizes encouragement in rewards and caution in punishment. Because of caution regarding punishment, military force must be restrained, as stated in the uppermost line of the hexagram "Fire" that "the king goes to war, achieving a glorious feat, punishing only the principal offenders without involving the masses." Because of encouragement toward virtue, rewards must be extensive, as stated here: "the king bestows three times the ceremonial robes."

六三：師或輿尸，?。象曰：師或輿尸，大無功也。虎豹便?，熊羆多力，然而人食其肉而席其革，以不能通其智而一其力故也。師貞夫一，則眾不能獨進，亦不能獨退，與虎豹熊羆異焉。以六三帥師，則是主之不一也；師或至於不一之主，則凶之道，豈有功乎？

The line statement of the third line says: "The army may have to return in carts loaded with corpses, which is ominous." The Small Image Commentary says: "The army may return with corpses, which is greatly without merit." Tigers and leopards are agile, and bears and badgers are strong, yet humans eat their flesh and use their skins for mats, because they cannot communicate their minds or unify their strength. The army values unity, so the people cannot advance separately or retreat separately, unlike tigers, leopards, bears, and badgers fighting separately. To use the third line to command the army means that the general is not unified. When the army reaches the state where the general is not unified, it is an ominous path, how could there be merit?

六四：師左次，無咎。象曰：左次無咎，未失常也。師左次無咎，猶所謂井甃無咎也。井以動出為功，今乃靜正於修井，則可以無咎矣。師亦不貴夫乆於靜，乆於靜則頓兵老師，非所謂拙速也；今左而不為乆處，則可以無咎矣。

The line statement of the fourth line says: "The army withdraws and camps, there is no misfortune." The Small Image Commentary says: "Withdrawing to the left without misfortune means not violating the established norm." "The army withdrawing without misfortune" is similar to what is said in the "Well" hexagram, "Repairing the well wall brings no misfortune." The well achieves its function by bringing up water, but now it quietly maintains the well wall and remains upright, thus also bringing no misfortune. The army is not valued for remaining inactive for a long time; prolonged inaction leads to tired troops and stagnation, which contradicts the military principle of "preferring clumsiness and speed over cleverness and delay." Now, the army merely withdraws without long-term encampment, thus there is no misfortune.

六五：田有禽，利執言，無咎，長子帥師，弟子輿尸。象曰：長子帥師，以中行也；弟子輿尸，使不當也。行險而順，則雖毒天下而民從之。六五體順，故田有禽。天子討而不伐，故利執言，則師出有名矣。執言以討，則有奉吾辭以往者，長子可也，弟子凶也；長子一人，則弟子者眾故也。長子謂九二，弟子謂六三。

The line statement of the fifth line says: "Wild animals have come into the fields (causing damage to crops), it is advantageous to launch a military campaign, there will be no misfortune; if the eldest son leads the army, but if the younger sons are entrusted with military command, they will return in chariots carrying corpses." The small image commentary says: "The eldest son leads the army because he acts in the middle way; the younger sons returning with corpses is due to improper appointment." When acting in a dangerous situation but with the people's support, even if military force is used as a harsh remedy throughout the land, the people will follow. The fifth line is inherently gentle and yielding, so it says "the field has wild animals" — meaning the wild animals came first to cause harm. The Son of Heaven merely issues a decree rather than launches a full-scale campaign, so "it is advantageous to take up the words" gives the campaign a just cause. Launching a military campaign under the pretext of a decree means that someone will carry out my orders. Giving the command to the eldest son is acceptable, but giving it to the younger sons will be dangerous. This is because the eldest son is only one person, while the younger sons are many. "The eldest son" refers to the second line, and "the younger sons" refers to the third line.

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。慶賞刑威曰君。師出有功則既成矣，開國承家，賞亦重矣，於是稱大君焉。開國承家，則猶武成之終而分土列爵也。夫君子小人並用，惟師為然：君子則用智，小人則用力，此其功也；君子則開國承家，小人則勿用，惡小人之亂邦也。

The line statement for the sixth line at the top says: "The Son of Heaven issues commands, bestows fiefs upon princes, and grants titles to ministers and great officers, but commoners should not be employed." The Small Image Commentary says: "The great sovereign issues commands in order to assess meritorious deeds; commoners should not be employed because they inevitably bring disorder to the state." One who can bestow rewards and enforce punishment is called "sovereign." When military campaigns are successful, great achievements are completed; when states are established and territories are granted, rewards are also substantial, so here it is called "great sovereign." "Establishing a state and inheriting a family" is similar to what King Wu recorded at the end of the Book of Documents, the Wu Cheng section, where he distributed land and determined ranks. Employing both virtuous and common people is only done in times of war: virtuous people contribute wisdom, common people contribute labor, each contributing their own merits; however, when it comes to rewards, virtuous people may be entrusted with establishing states and inheriting families, but common people should not be employed, because they are feared to bring disorder to the state.

坤下坎上。比：吉。原筮元永貞，無咎。不寜方來，後夫?。彖曰：比，吉也；比，輔也，下順從也。原筮元永貞無咎，以剛中也。不寧方來，上下應也。後夫?，其道窮也。比之為卦，以二體則水與地比，以六爻則五陰比一陽。夫秦之所以亡，以孤立於天下而無或比之故也。今陽得尊位大中，有克比之徳，其吉不亦宜乎？

The Hexagram of "Comparison" has the lower trigram as Kun (Earth) and the upper trigram as Kan (Water). The Hexagram Statement says: "Comparison is auspicious. If one repeatedly divines and obtains a person who is virtuous, enduring, and steadfast in righteousness, there will be no misfortune. Unresting states will also come to adhere, but those who come last will meet misfortune." The Commentary on the Judgment says: "Comparison is auspicious; comparison means assistance, with the people below obeying those above. 'Original divination, beginning with virtue, enduring and steadfast, without misfortune' is because the Nine in the Fifth is strong and upright in the center. 'Unresting states come' is because there is mutual response between above and below. 'Those who come late meet misfortune' is because their path has reached its end." In the Hexagram of "Comparison," considering the two trigrams, it is water and earth drawing near to each other; considering the six lines, it is five yin lines drawing near to one yang line. The Qin dynasty fell because it was isolated from the world and had no one to adhere to it. Now, the Nine in the Fifth, a yang line, holds the honorable position, resides in the great center, and possesses the virtue that can attract others. Its auspiciousness is not also appropriate?

比，輔也者，言臣鄰；比之下順從者，言民庶則順從而已。其曰下雲者，臣鄰則有或尊，而民無尊也，故曰下焉。比吉也，比輔也，下順從也，言為人之所比者也；原筮元永貞，言比乎人者也。原筮者，釋所比不可以不審也。夫道足乎已而為人之所比，則歸斯受之而已，不擇可也；道不足以比乎人，方賴人以為飬，則一失所比，必有?之悔，可不原筮乎？

"Bi" means to be supportive, referring to ministers and neighboring allies; "Bi is to be obedient" means that common people only need to be obedient. The term "down" is used because among the ministers and allies there are those of higher status, while common people have no such status, hence the term "down." "Bi is auspicious; Bi is to be supportive; down is to be obedient" refers to the party that is being attached to by others; "Yuan shi yuan yong zhen" refers to the party that is going to attach itself to others. "Yuan shi" means that the object to be attached to must be carefully examined. If one's virtue is sufficient and others come to attach themselves, then one should accept whoever comes, without discrimination; but if one's virtue is insufficient and one is seeking to attach oneself to others, hoping to be nurtured by them, then if one attaches to the wrong person, there will certainly be misfortune and regret, so how can one not repeatedly consult the oracle?

原筮而得元永貞之人，則其仁足依，亦且乆要而不忘，足以無咎也。不寧方來，以上下應，故勿亟而來也。夫君臣上下同心同徳，和一而無間，則危而求安者何所歸走哉？不寧之異方然且來比，而上六實同體，有為婦道而後其夫，失陰陽和?，則冝也。

After repeatedly divining and finding a person who is virtuous, enduring, and steadfast, his benevolence is sufficient to rely upon, and a long-term agreement will not be forgotten, ensuring no calamity. "Not only will they come," because the superior and inferior parts correspond with each other, so there is no need to urge them; people will come naturally. The sovereign and ministers, upper and lower, are united in heart and virtue, harmonious and undivided with no gaps, so where can those in peril seeking security go? Even distant and unsettled states come to attach themselves. Yet the sixth line, originally part of the same hexagram as the fifth line, acts like a woman and lags behind the husband (the fifth line), losing the opportunity for yin and yang to harmonize, thus suffering misfortune is appropriate.

象曰：地上有水，比，先王以建萬國，親諸侯。比者，親也。以四海之遠而比乎一人，則形隔勢絶，難於為比，於是建萬國，使民各親其君焉。民各親於君而不歸於其極，則其異政之國未可謂克比也，於是先王以親諸侯。先王與諸侯親，而使諸侯與萬民親，則九州島斯共貫矣。

The Great Image Commentary says: "Water on the earth is the image of the Hexagram of Proximity; former kings established myriad states and drew near the feudal lords based on this." "Proximity" means to be close. Even though the four seas are distant, one must approach the Son of Heaven, but the physical distance and the interruption of energy make it difficult to be close. Therefore, former kings established myriad states so that the people could each be close to their own sovereign. However, if the people are close to their sovereigns but not aligned with the highest standard, then these states with differing policies are not truly close. Thus, former kings further drew near the feudal lords. When the king was close to the feudal lords, and the feudal lords were close to the people, the nine provinces would be united as one.

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。闕。有孚比之，言比孚人也；有孚盈缶，終來有他吉，言為人之所比也。水猶可以忠信誠身親之，而況於人乎？故孚比之則無咎。誠有所居，以類至，故有孚盈缶，終來有他吉也。

The line statement of the first line says: "With sincerity, one approaches others, and there is no misfortune; sincerity fills the jar, and eventually there will be unexpected good fortune." The Small Image Commentary says: "In the卦 of 'Comparison,' the first line will bring unexpected good fortune." (The original text is missing here.) "With sincerity, one approaches others" refers to approaching others with sincerity; "With sincerity filling the jar, eventually there will be unexpected good fortune" refers to being approached by others. Even water can be approached with sincerity (such as not drowning when crossing dangerous waters), let alone people. Therefore, approaching others with sincerity brings no misfortune. Sincerity is established, and like things naturally come along, so it says "With sincerity filling the jar, eventually there will be unexpected good fortune."

缶之為器，其中虛者也。以虛受故受而不著，以虛應故應而不藏。人之心若是，惟去物之塞而有孚以盈之，則終來有他吉矣。雖然，有人者累，故中孚之初九有他而不燕焉。其有他而吉者，其相親比之道時有在初六而已，故曰比之初六，有他吉也。

This kind of vessel, such as a clay pot, is hollow in the middle. Because it is empty, it can receive things without clinging to them; because it is empty, it can respond without keeping anything hidden. The human heart is the same. If we remove external obstructions and fill it with sincerity, then eventually there will be unexpected good fortune. However, if the heart is occupied by others, it becomes a burden. Therefore, the first line of the Zhongfou hexagram says, "If there is something else, it is not at peace." Here, "having something else" is actually good because the principle of mutual attachment is appropriately applied to the first line. Therefore, it is said, "Compared to the first line, having something else brings good fortune."

六二：比之自內，貞吉。象曰：比之自內，不自失也。其人可比而不比，則為失人；其人不可比而比之，則為失己。九五有剛中之徳，其人可比，而六二能比之，雖離內而比外、舎近而取逺，不為自失矣，故曰比之自內，不自失也。

The line statement for line two says: "Approach from within, maintain uprightness, and it will be auspicious." The small image commentary says: "Approaching from within does not lose oneself." A person who is worthy of approach but is not approached is called 'losing a person'; a person who is not worthy of approach but is approached is called 'losing oneself.' The nine in the fifth possesses the virtue of strong and upright centering, and is indeed a person worthy of approach. The six in the second is able to approach him, even though she leaves the inner trigram to approach the outer trigram, and forsakes the near to seek the distant, yet she does not lose herself. Therefore it is said, "Approaching from within does not lose oneself."

六三：比之匪人。象曰：比之匪人，不亦傷乎？惡木垂陰，志士猶不息也，況匪其人而比之乎？匪其人而比之，相推入禍門也。六四：外比之，貞吉。象曰：外比於賢，以從上也。六四雖舎正應而比九五，然剛柔正而位當，故貞吉。其曰外比於賢者，蓋賢者所持惟義，言六四之於九五乃義之與比，而九五之於六四亦非不義而得義眾也，以其舎正應而從義，故稱賢焉。

The line statement of the third line says: "The person one is close to is not the one one should be close to." The small image commentary says: "To be close to the wrong person, is that not pitiful?" Even a man of virtue would not rest under the shade of a bad tree, let alone being close to the wrong person. To be close to the wrong person is to push each other toward disaster. The line statement of the fourth line says: "To go out and be close to others, maintaining the right course brings good fortune." The image commentary says: "To be close to the virtuous outside, is to follow the sovereign above." Although the fourth line abandons its proper matching line (the first line) to be close to the fifth line, the yao positions are appropriate and the yin and yang are in proper order, so it maintains the right course and brings good fortune. It is called "to be close to the virtuous outside" because the virtuous person upholds only the principle of righteousness: the fourth line approaches the fifth line by righteousness, and the fifth line approaches the fourth line not by unrighteousness but by conforming to the righteousness acknowledged by all. Because it abandons the proper matching line to follow righteousness, it is called "virtuous."

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；舎逆取順，失前禽也；邑人不誡，上使中也。比與周反者也，然盡比之道則周在其中，此九五所以能使五陰皆比而為顯比也。傳曰：使天下莫不順比服從，文王之事也。王者所以使天下順比服從，豈若四面之羅使民不得遁而致此哉？亦用三驅、舎逆取順而已。惟舎逆取順，是以失前禽也。禽有可擒之道而失之，非不能也，舎逆取順而已。邑之寡弱且不誡而安，則其安可知矣，此不寧之方所以來也。

The line statement of the fifth line says: "Bright and upright, the people come close. The king hunts, driving the animals from three sides, letting those fleeing directly go free, and need not specially guard against the people in his own territory, which is auspicious." The small image commentary says: "The auspiciousness of the bright comparison is because it is in the central and upright position; abandoning the rebellious and taking in the loyal, thus letting the animals fleeing directly go free; the people in the territory need not be guarded against because the ruler's actions are in the middle way." "Comparison" and "comprehensiveness" (to form a group) are originally opposite, but when the principle of "comparison" is fully practiced, "comprehensiveness" is naturally included, which is exactly why the nine in the fifth line can make all five yin lines come close and form "bright comparison." The commentary says: making the whole world without anyone not obeying and coming close is the achievement of King Wen. The ruler making the whole world obey and come close, is it by setting a net on all four sides to make the people have nowhere to escape? No, it is only by driving from three sides, abandoning the rebellious and taking in the loyal. Because of abandoning the rebellious and taking in the loyal, he lets the animals fleeing directly go free. The animals originally had the opportunity to be captured but are let go, not because they cannot be captured, but because of abandoning the rebellious and taking in the loyal. Even the weak people in his own territory are not guarded against and remain safe, so the overall stability is self-evident—this is the reason for "the peaceful coming of the people."

上六：比之無首，?。象曰：比之無首，旡所終也。聖人能使天下為一家、中國為一人。既以為一家矣，而上六後焉，是後夫也，夫其可後乎？既以為一人矣，而上六乘焉，是無首也，首其可無乎？夫猶可後，首不可無。蓋?者，言乎其象者也，言象而無其形，故以其?之緩而未及於身者言之。

The line statement of the sixth line at the top says: "Closely attached but without a leader, calamity." The Small Image Commentary says: "Being attached without a leader leads to an unfavorable outcome." The sage can make the world one family and China one person. Since it has already become one family, yet the sixth line at the top is at the end, this is called "the one who comes later." How can the husband be behind? Since it has already become one person, yet the sixth line at the top is above the nine in the fifth, this is called "without a leader." How can the head be without a head? A husband being behind can be somewhat excusable, but the head must absolutely have a head. The judgment of "calamity" is based on the image of the hexagram and its lines. It only speaks of the image without the actual form yet, so the danger is less immediate and has not yet reached the self.

乾下巽上。小畜：亨。宻雲不雨，自我西郊。曰：小畜，柔得位而上下應之，曰小畜。健而巽，剛中而志行，乃亨。宻雲不雨，尚往也；自我西郊，施未行也。小畜，臣畜君也。臣之畜君，不得位則勢不得行，上下不應則眾莫能助。

The lower trigram of the Hexagram of Small Accumulation is Qian (Heaven), and the upper trigram is Xun (Wind). The Hexagram Statement says: "Small Accumulation, smooth and unimpeded. Thick clouds gather but do not rain; the clouds come from my western suburb." The Commentary on the Judgment says: "Small Accumulation refers to the yao (line) six in the fourth position being in the right place, with the five yang yao above and below all responding to it, hence called 'Small Accumulation.' It is strong and vigorous yet humble, with yang strength in the center and the mind's purpose realized, thus achieving smoothness. 'Thick clouds without rain' indicates that the yin energy is still ascending; 'from my western suburb' means that the benevolent influence has not yet been extended." The term 'Small Accumulation' refers to a minister restraining the sovereign. If a minister wishes to restrain the sovereign but is not in the proper position, the situation will not be feasible; if there is no correspondence between above and below, the people cannot assist.

蓋位不在極而匡弼不當諌而輙諫之，則為犯分，故不得位則不可畜也。一齊人教之，眾楚人咻之，則齊語不可得，故上下不應不可畜也。柔得位而上下應之為小畜者，如此而已。柔者，六四之材也。才雖柔而其動剛健，不剛健則脂從上而已，非所以為畜也。然健而不巽，剛而過中，則有犯上之事而志不行；志不行而不可謂亨也，故曰健而巽，剛中而志行，乃亨也。

If one's position is not among the assistants and advisors, and if one is not meant to correct the sovereign by offering advice but insists on doing so, this is an infringement of proper roles, so one who is not in the right position cannot restrain the sovereign. A man from Qi who teaches a man from Qi to speak Qi dialect is not effective, and a group of people from Chu making noise around him will not allow the Qi dialect to be learned. Therefore, if there is no harmony between superiors and inferiors, the sovereign cannot be restrained. The phrase "gentle and in the right position, with superiors and inferiors responding to it" forms the hexagram of "Small Accumulation," and the reasoning is as such. "Gentle" refers to the quality of the fourth line. Although its quality is gentle, its action is strong and vigorous; if it is not strong and vigorous, it is merely smooth and submissive to the sovereign, which does not count as "accumulating" or restraining. However, if one is only strong and vigorous without humility, or if one is only strong and exceeds the middle path, there will be acts of offending the sovereign, and the mind will not be able to proceed smoothly. If the mind cannot proceed smoothly, then there is no talk of success, hence it says "strong and gentle, strong in the middle and the mind proceeds, thus it is successful."

君辨言而善足也，非和也；獻可替否，其和也。故畜若和，為有雨之象，雨者陰陽和也。然猶宻雲而不雨者，以六四陰雖盛多，而交際未及中故也。自我西郊者，以六居而求離其所故也。象曰：風行天上，小畜，君子以懿文徳。以臣畜君，其勢為難，可以暴為之乎？巽為之畜矣。荀子曰：若養赤子，若養餒人。言不可以暴為也，故君子於小畜懿文徳而已。懿，言浸以光大，不為暴也。

The sovereign distinguishes speech and merely praises it constantly; this is not 'harmony.' To promote what is feasible and discard what is not, this is 'harmony.' Therefore, if the minister restrains the sovereign and achieves 'harmony,' it becomes the image of rain—rain is the result of the harmonization of yin and yang. However, here it is still dense clouds without rain, because the sixth line in the fourth position, though bearing all the yang lines and having great momentum, has not yet reached the central position. 'From the west suburb' is because the six yin lines are settled in their positions but desire to leave their original places. The Great Image Commentary says: 'Wind moving across the sky is the image of the hexagram of Small Accumulation; the gentleman thus cultivates his literary virtue.' To restrain the sovereign with the role of a minister is inherently difficult; how can one use harsh methods? One can only restrain him with humility. Xunzi said: like nurturing an infant, like feeding a hungry person. This means one cannot use harsh methods, so the gentleman during the hexagram of Small Accumulation merely cultivates his literary virtue. 'Yi' means gradually making it bright and flourishing, without taking drastic measures.

初九：復自道，何其咎，吉。象曰：復自道，其義吉也。引其君當於道者，臣之職；然而彰其引之之跡，則有掠美之嫌，不如勿彰之為義也。今曰吉，引君之跡不彰故也。夫君唱而臣和，君行而臣隨，君臣之義也；今引其君使復，則君臣之義不為無傷，惟不見所以引之跡，是以於君臣之義旡傷而吉也。

The line statement for the first line (initial line) says: "Returning along one's own proper path, what calamity could there be? It is auspicious." The small image commentary says: "Returning along the proper path, it is in accordance with righteousness and thus auspicious." Guiding the sovereign back to the right path is the duty of a minister; however, if one displays too much of one's own guiding influence, it may appear as if one is taking credit for the good, which is not appropriate. Therefore, it is better not to display such influence. The statement says "auspicious" precisely because the traces of guidance are not evident. When the sovereign initiates and the minister follows, or the sovereign leads and the minister follows, this is the proper relationship between sovereign and minister. Now, if the minister guides the sovereign back to the right path, it cannot be said that there is no harm to the relationship between sovereign and minister. Only when the traces of guidance are not evident can the relationship between sovereign and minister remain undamaged and thus be auspicious.

九二：牽復，吉。象曰：牽復在中，亦不自失也。適堯舜文王者為正道，非堯舜文王者為他道。正、他之間不知謹，則舎正而適他矣；乃挽而回之，不至乎遂往而反，此牽復之說也。然謂之牽，則既有牽之之跡矣；有牽之之跡，則於唱和隨行之義傷矣。苐以牽而能復，又且在中，得不自失而已。荀況所謂以得君而復之道者也。

The line statement for line two says: "Draw back and return, auspicious." The small image commentary says: "Drawing back and returning to the central position, this is still not losing oneself." The path leading toward Yao, Shun, and King Wen is the right path, while the path not leading toward them is a wrong path. If one does not exercise caution between the right path and the wrong path, one will abandon the right path and take the wrong one. At this point, pulling the ruler back so that he does not proceed further and is willing to turn back, this is the meaning of "drawing back." However, since it is called "drawing back," there is already a trace of pulling. With this trace of pulling, there is some damage to the principle of harmony between ruler and minister, and of following the ruler's actions. Nevertheless, since it is through drawing back that the ruler is made to return, and since the person himself is in the central position, it is still considered not losing oneself. This is the method mentioned by Xunzi, of winning the ruler's heart and guiding him back to the right path.

九三：輿說輻，夫妻反目。象曰：夫妻反目，不能正窒也。初九所畜者既柔，而其柔又正，且畜之於初焉，是以其義吉也；九二所畜者雖剛，而剛得中，且畜之於中焉，是以不自失也；九三所畜者剛過，畜之則上有所不受而下之志不行矣，故有輿脫輻之象焉。輿載上者也，以剛中則牽之於前亦可也，以剛過則載之於下猶不可也。畜矣，將以為和，故有夫婦之道；失其和，則有夫婦反目之象。稱妻者，言夫婦不順也，荀況所謂諫非而怒之者也。

The third line statement says: "The spokes of the chariot have fallen off, and husband and wife turn against each other." The Small Image Commentary says: "Husband and wife turning against each other, indicates failure to be upright and failure to restrain." The force that the initial line seeks to restrain is weak, and since it is itself weak but occupies the correct position, and restrains at the beginning, it is considered auspicious. The force that the second line seeks to restrain is strong, but since it is itself strong and occupies the central position, and restrains in the middle, it does not lose itself. The force that the third line seeks to restrain is overly strong, and attempting to restrain it forcefully causes the upper part to refuse acceptance and the lower part to be unable to follow, hence the image of the chariot's spokes falling off. A chariot is used to carry the superior, and although being strong and central allows one to pull from the front, being overly strong makes it impossible even to carry from below. Restraining the ruler is done in order to achieve harmony, hence the analogy of the relationship between husband and wife. Once harmony is lost, the image of husband and wife turning against each other appears. The term 'wife' is used to indicate that the lack of harmony between husband and wife is akin to advising the ruler in a way that incurs his anger, as mentioned by Xunzi.

六四：有孚血去惕出，無咎。象曰：有孚惕出，上合志也。六四柔而能畜，以有為之助者也。莫或助之而以柔當三陽之進，則無不傷矣，故稱血焉。惕出而與上合志，斯可以畜，故曰有孚惕出，上合志也。九五：有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。交如者，兩相交也；攣如則眾矣，故富以其鄰，鄰亦眾意也。蓋以臣畜君，非合眾力不能，故曰有孚攣如，不獨富也。富，臣得君也；澤加於民而可大之業成焉，是所以富也。

The line statement for the fourth line says: "With sincere faith, bloodshed is dispelled, anxiety is removed, and there is no misfortune." The small image commentary says: "With sincere faith and anxiety dispelled, it is in harmony with the superior ruler's will." The fourth line is flexible and gentle, capable of restraining the strong yang. This is due to the support of others. If there is no support and a single yin line is used to block three yang lines from advancing, there will be no avoiding injury, hence the mention of "blood." Anxiety is removed and in harmony with the superior ruler's will, only then can restraint be achieved, hence it says "With sincere faith and anxiety dispelled, it is in harmony with the superior ruler's will." The line statement for the fifth line says: "With sincere faith and closely connected with others, sharing wealth with neighbors." The image commentary says: "With sincere faith and tightly connected, it is not being rich alone." "Jiao ru" refers to mutual interaction between two sides; "luan ru" means people are closely connected, hence it says "sharing wealth with neighbors," where "neighbors" also means many. To restrain the sovereign with a minister is not possible without the strength of the people, hence it says "With sincere faith and tightly connected, it is not being rich alone." The term "rich" refers to the minister gaining the sovereign's favor; when grace extends to the people and great achievements are realized, this is his "richness."

上九：既雨既處，尚徳載，婦貞厲，月?望，君子征?。象曰：既雨既處，徳積載也；君子征?，有所疑也。上九畜道成之時也，故言既處者，畜成而功已濟也。其功已濟，於是既處而復往所載義也。如此則其載上非尚力者也，尚徳載者也。雖尚徳載，然謂之載，則乘者無為也，東西南北惟載者之從耳。婦道如是則厲矣，故曰婦貞厲。

The line statement of the topmost line says: "It has rained and has settled down, which signifies the accumulation of virtue to the point of being able to carry something; a woman adhering to this would be in danger, and when the moon is nearly full, a gentleman going to war would be in misfortune." The small image commentary says: "It has rained and has settled down, indicating that virtue has accumulated to the point of being able to carry something; a gentleman going to war meets misfortune because of doubt." The topmost line is the time when the principle of restraint is completed, so it says "has settled down," meaning that the principle of restraint has been achieved and the accomplishments have been completed. Once the accomplishments have been completed, then settling down and moving forward again, this is the meaning of "carrying." Thus, it is not about exalting strength but about exalting the accumulation of virtue. Although it is said to be exalting the accumulation of virtue, since it is called "carrying," the person in the chariot (the sovereign) has no action, and the directions east, west, south, and north are entirely at the will of the driver (the minister). A woman's way reaching this point would be dangerous, hence it says "the woman remains firm but is in danger."

月?望者，言陰盛也。君臣之分，君行先，臣從後。豐之初九所以雖旬無咎者，以在下而已；位極上九以畜為事，則雖?望猶不可，況旬乎？?望而征，求其明亢而與旬焉，則終其魄而已。時乃天道，君子能違天乎？故曰君子征?，有所疑也。

"The moon is almost full," refers to the great strength of the yin energy. The relationship between the ruler and the minister is that the ruler goes ahead and the minister follows. The reason why the first line of the "Great Strength" hexagram says "although for ten days there is no blame" (being in harmony with the ruler and thus without blame) is because it is in a low position. However, the top line has already reached the highest position yet still engages in restraint, so even if it is only "almost full," it is still not acceptable, let alone matching the ruler in action. When the moon is nearly full yet still goes to war, forcing its brightness to match the sun, the result is only a waning moon and a remaining shadow. The situation is like the heavenly way; can a gentleman go against the heavenly way? Therefore, it is said, "The gentleman's campaign brings danger, because there is doubt."

兌下乾上。履虎尾，不咥人，亨。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。老子曰：善行者旡轍跡。聖人之遊人間世，不欲其有轍跡；有轍跡，所謂畫地而趨也，畫地而趨，亦已殆矣。而履者，跡所出也，是以聖人之於履，常若履虎尾然也；然能以說應之，是以亨焉。

The Hexagram of "Footsteps" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The Hexagram Statement says: "Walking on a tiger's tail, the tiger does not bite, and it is smooth and prosperous." The Commentary on the Judgment says: "Footsteps mean a soft element stepping on a hard one; harmonious and responding to Qian, thus stepping on a tiger's tail without being bitten, and it is smooth and prosperous. The Nine in the Fifth is strong and upright, stepping into the position of the Son of Heaven without guilt, which is upright and bright." Laozi says: A skilled walker leaves no tracks. The sage walks among the world but does not wish to leave traces; once there are traces, it becomes what Zhuangzi calls "drawing a line and then running toward it," which is already dangerous. However, "Footsteps" is exactly where footprints originate, so the sage often approaches "Footsteps" with the caution of stepping on a tiger's tail; yet he can respond with harmony, thus achieving smoothness and prosperity.

乾健而不可犯，虎之象也。履而不見咥者，為其以柔履剛而應乎乾，所以亨也。聖人之所謂說者，非務可人心而為柔從也。以卦考之，聖人之所謂說者，剛中而柔外，所謂內直而外曲者也。其說不如是，則為顛、為躓、為傾、為失，何能亨哉？

Heavenly Stem Qian is strong and vigorous, and cannot be provoked, which is the image of a tiger. To step on it without being bitten is because it uses softness to step on strength and corresponds to Qian, thus achieving success. The sage's concept of "harmonious joy" is not merely being overly pleasing and submissive. Considering the structure of the hexagram, the sage's "harmonious joy" refers to being strong and upright in the inner part and showing softness on the outside, which is what the Zhuangzi describes as "a straight heart with a gentle exterior." If harmonious joy is not like this, it would lead to falling, stumbling, overturning, and losing position, how could it achieve success?

在下以柔履正，則和說而能以履位矣。上雖宜以剛健，然不可過而恃乎已，當以中正而符乎剛柔之節也，故曰剛巽乎中正而志行。九四以柔麗乎中正，故亨；剛以中順為節，則小人不得為之疾矣。小人之於人，猶耳之有充、目之有翳，雖有光明之資，亦為之蔽矣；不疚於小人，則光明自若也。履非特貴賤履位矣，君子小人各履位，故其言及此。

A person in a lower position, though soft, can stand firm and be harmonious by resting on the correct position. A person in a higher position should be strong and vigorous, but should not be excessive or rely solely on oneself. Instead, one should follow the principle of being in the center and upright, thus harmonizing the measure of strength and softness. Therefore, the hexagram Zhen says, "Being strong yet humble in the center and upright, the mind can then be carried out." Nine in the Fourth, by being soft and attached to the center and upright, achieves success; when strength is measured by the principle of being in the center and harmonious, then small persons cannot harm him. Small persons toward others are like ears blocked or eyes obscured by a veil. Even if one has bright qualities, they are obscured. If one is guiltless toward small persons, then the brightness remains. Thus, the hexagram Li is not only about the noble and the humble each taking their proper position, but also about the gentleman and the petty person each taking their proper position. Therefore, the Commentary on the Judgment mentions this point.

象曰：上天下澤，履，君子以辯上下，定民志。聖人弱其志，故善下；眾人強其志，故好陵也。非辯上下以定之，則志莫定矣。天地尊卑，是以辯上下，而象有取於上天下澤者，澤有說意，使民說於下，志所定也。初九：素履，往無咎。象曰：素履之往，獨行願也。近君而不得中，則有愬愬之懼；其失位在下，則為素履而已。夫履不處也，雖旡與為偶，亦獨行其願；不如是，則素者也，非素履也。

The Great Image says: "Above is Heaven, below is Marsh, which is the image of the Hexagram of Courteous Conduct; the gentleman uses this to distinguish the roles of superior and inferior and to stabilize the people's hearts." The sage diminishes his own will, thus being good at occupying a lower position; the common people insist on their own will, thus liking to dominate over others. If the superior and inferior positions are not clearly distinguished to bring stability, the people's hearts will not be settled. Heaven and Earth originally have distinctions of honor and humility, so the distinction between superior and inferior must be made. The Great Image takes "Heaven above, Marsh below" as its symbol because Marsh contains the meaning of joy, allowing the people in the lower position to be pleased in heart, thus achieving stability of the people's hearts. The line statement of the first nine says: "Going forward with simple and unadorned conduct brings no misfortune." The Small Image Commentary says: "Going forward with simple conduct is to personally fulfill one's own aspirations." Being close to the position of the ruler but not occupying the central position, there is the caution of the nine in the fourth line of the Hexagram of Courteous Conduct; the first nine is out of place and in the lowest position, so it is merely "simple conduct." "Courteous Conduct" means not lingering, even if there is no one to accompany him, he still personally fulfills his own aspirations; if not so, then it is merely empty simplicity, not truly "simple conduct."

九二：履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。近君而不得中，則有愬愬之懼；九二遠於君而又得中也，故曰履道坦坦，言安行而不為險之所?，前不得阻之所礙也。理人之道，散而成章，則能使天下文明焉；合而成體，則非徒天下之無文也，吾亦將素履；亦非徒天下之不明也，吾亦且為幽人。貞吉者，以中不自亂，無遜言屈身之事故也。

The line statement of the second line says: "The path one walks is smooth and wide, and the secluded person who upholds uprightness will be auspicious." The small image commentary says: "The secluded person upholds uprightness and is auspicious, because his mind remains centered and does not become confused." Being close to the sovereign's position but not centered brings caution and unease; the second line is distant from the sovereign's position yet centered, so it says "the path is smooth and wide," meaning one can walk with ease, not trapped by dangers, and there are no obstacles ahead. The principle of governing people: when spread out, it becomes elegant and orderly, thus bringing civilization to the world; when gathered together, it becomes a single whole, so not only does one not seek ornamentation when the world is unrefined, but one also does not seek to be a secluded person when the world is unclear. The reason for "uprightness and auspiciousness" is that the mind remains centered and does not become confused, without resorting to humble or submissive behavior.

六三：眇能視，跛能履，履虎尾咥人，?，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?，位不當也；武人為于大君，志剛也。視欲正，視而不正則眇者也；行欲中，行而不中則跛者也。故歸妹之九二則為眇能視，初九之不中則為跛能履；履之六三既不正又且不中，故眇能視、跛能履兼焉。

The line statement for line six three says: "A person with one eye can still see, a lame person can still walk; stepping on a tiger's tail leads to being bitten by the tiger, which is dangerous; a warrior must become a great ruler." The small image commentary says: "A person with one eye cannot be called truly sightful; a lame person cannot walk in harmony with others; the danger of being bitten by a tiger is due to an improper position; a warrior becoming a great ruler indicates stubbornness of heart." Seeing should be upright, and seeing without uprightness is like having one eye; walking should be in the middle way, and walking without being in the middle is like being lame. Therefore, in the hexagram Guimei, line nine two (a yang line in a yin position, which is not proper) says "a person with one eye can see," and in line initial nine, which does not occupy the center, it says "a lame person can walk." In the hexagram Li, line six three is both improperly positioned and not in the center, so it encompasses both "a person with one eye can see" and "a lame person can walk."

九二幽人則不自明而已，眇能視則不足以有明也；初九獨行願則無與行而已，跛能履則不足以與行也。不足以有明，則見險不察矣；不足以與行，則避難不速矣，是以履虎尾遇咥人之?也。其明不足以見微，其行不足以經逺，志剛而已耳，是武人為于大君而不足言?，則以武人者行事於?者也，豈復以?害為恤哉？

Nine in the Second says 'the solitary person,' which merely means not displaying oneself; Six in the Third 'one-eyed vision' means that it is fundamentally insufficient to be called bright. Nine at the Beginning 'acting alone in his wish' merely means lacking a companion; Six in the Third 'one-legged walking' means that it is fundamentally insufficient to walk with others. Being insufficiently bright, it cannot perceive subtle dangers; being insufficient to walk with others, it cannot escape difficulties quickly, so it steps on a tiger's tail and gets bitten, resulting in misfortune. Its brightness is insufficient to see details, its action is insufficient for long-term planning, leaving only a stubborn will. This is what is meant by 'the warrior serves the great lord,' and the line statement does not need to say 'misfortune' again—because warriors are by nature those who act in dangerous situations, and they would not even think about danger or calamity.

九四：履虎尾，愬愬終吉。象曰：愬愬終吉，志行也。九四處乾體之末，履虎尾者也。虎至暴而不可犯，然應之以說而得亨，履之能懼而終吉，是說之道無往而不入，懼之道無往而不克也。九五：夬履，貞厲。象曰：夬履貞厲，位正當也。夬之所以決者，以柔上乘而不履位也；今剛柔履位，則旡所事決矣，而九五猶以夬履，是於貞為厲也。厲不至於?也：六三之?，以位不當；九五之厲而已，以位正當也。蓋履者以柔履、以說應，而九五以剛決，其有咥人之?也；惟位正當，是以有厲也。

The fourth line statement says: "Walking on a tiger's tail, being cautious and alert, ultimately leads to good fortune." The Small Image Commentary says: "Being cautious and alert ultimately leads to good fortune, because the mind is able to carry out its purpose." The fourth line is at the end of the Qian trigram, which is the position of the person walking on the tiger's tail. The tiger is extremely fierce and cannot be provoked, but by being harmonious and pleasant, one can achieve success. When walking, being cautious and alert leads to ultimate good fortune—this shows that the way of harmony and pleasantness can be deeply practiced everywhere, and the way of caution and alertness can overcome any obstacle. The fifth line statement says: "A strong and decisive step on the ground, maintaining the right path but facing danger." The Image Commentary says: "Decisive action on the path, maintaining the right path but facing danger, is because of its proper position." The卦夬 needs to "decide" because the sixth line is a yin line that is improperly positioned and overpowers the yang lines. Now in the卦履, the yin and yang lines are properly positioned, so there is no need to "decide." However, the fifth line still takes a strong and decisive step, which becomes dangerous in maintaining the right path. "Danger" is not yet "misfortune": the reason six three is misfortunate is because its position is improper; the reason the fifth line is dangerous is because its position is proper. The卦履 is originally about a yin line walking, and responding with harmony and pleasantness. However, the fifth line takes a strong and decisive action, which should lead to the danger of being bitten by the tiger. But because its position is proper, it is only "dangerous" rather than "misfortunate."

上九：視履考祥，其旋元吉。象曰：元吉在上，大有慶也。上九履道成矣，聖人之於成也，欲履省焉，故視履考祥。祥在天者也，以言考祥，則以謂履在下而應在上，不可不戒懼也。夫履者，跡之所出，惡跡愈走，不如反?以息跡，是以其旋元吉，而象以謂大有慶也。

The line statement of Upper Nine says: "Looking back on the path one has walked, examining omens of good or ill fortune, if one can turn and return to the right path, it is a great good fortune." The Small Image Commentary says: "The original good fortune is at the top, which is a great blessing." Upper Nine is the time when the path of practice is completed. The sage, when dealing with "completion," always needs to review and reflect once more, hence "looking at the footprints and examining the auspicious signs." Omens belong to Heaven; when examining omens, it means that practice is below and response is above. One cannot be careless. "Footprints" refer to the place where steps are made. The "Zhuangzi" says that it is worse to hate one's shadow and run desperately than to return to a shady place and let the shadow rest. Therefore, it says "returning to the right path brings original good fortune," and the Small Image calls it "great celebration."

乾下坤上。泰：小往大來，吉亨。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。往者屈也，來者伸也。大者來而伸，則天下浸以昌；小者來而伸，則天下浸以微。所以成否泰，在大者小者相與往來之間而已。小者往而後大者來，猶遏惡而揚善也。在天而為盈虛消息，在人而為興衰治亂，不離一氣陶運之間而已。

The hexagram Tai has the trigram Qian (Heaven) as its lower trigram and the trigram Kun (Earth) as its upper trigram. The hexagram statement says: "Tai, small things go out and great things come in, which is auspicious and smooth." The commentary on the judgment says: "Tai, small things go out and great things come in, which is auspicious and smooth. This is because heaven and earth interact and all things flow smoothly, and upper and lower interact and hearts and minds align. The inner trigram is yang and the outer trigram is yin, the inner is strong and vigorous while the outer is soft and yielding, the inner employs the gentleman and the outer places the petty person. The way of the gentleman grows, and the way of the petty person declines." "Going out" means shrinking, and "coming in" means extending. When the great (yang, the gentleman) comes in and extends, the world gradually flourishes; when the small (yin, the petty person) comes in and extends, the world gradually declines. Therefore, the difference between "Po" and "Tai" lies only in the mutual movement between the great and the small. The small goes out first, then the great comes in, just like first restraining evil and then promoting goodness. In heaven, this is manifested as fullness and emptiness, decline and growth; in human affairs, it is manifested as prosperity and decline, peace and chaos, all resulting from the movement and transformation of a single breath.

故言天地交，又言上下交。上下交，以人事言也。天地交而其氣通，然後萬物通焉；上下交而其志同，然後天下之志同焉。於天地不言其氣而直曰萬物，同於上下止言其志不曰天下同，斯以天之所交者氣也，言天地交則其氣以通矣，是以不言其氣，言萬物也。

Therefore, the Commentary on the Judgment says both "heaven and earth interact" and "superior and inferior interact." "Superior and inferior interact" refers to human affairs. When heaven and earth interact and their energies are connected, then all things can flourish; when superior and inferior interact and their aspirations are the same, then the aspirations of the world can be unified. When discussing heaven and earth, it does not mention "energies flow smoothly" but directly says "all things are connected," and when discussing superior and inferior, it only mentions "aspirations are the same" without saying "the world is unified." This is because what heaven and earth naturally interact upon is energy; once "heaven and earth interact" is stated, the flow of energy is naturally established, so there is no need to mention energy again, and one can directly say that all things are connected.

至於人，則有其體雖交而志不利者，若所謂友而不心是也。志不同而求天下之同，蓋不可得；志同則天下同可知矣，是以言其志而不言天下也。內陽而外陰，言萬物所以通；內健而外順，言志之所以同也。蓋內陽以化育於下，外陰以生滋於上，則萬物成，故知內陽而外陰，言萬物之所以通也。內健然後能用君子，不如是則浩然有歸志，豈能奪其志與同哉？故知內健而外順，言其志之所以同也。

As for people, there are cases where their bodies may be in contact but their minds do not harmonize, just like the situation where people appear to be friends on the surface but have conflicting inner feelings. If their hearts and minds differ, expecting the world to be unified is impossible; but if their hearts and minds are in agreement, the unification of the world is naturally achievable. Therefore, only "like-mindedness" is mentioned, not "worldly unification." "Inner yang and outer yin" refers to the reason why all things are smooth and flowing; "inner strength and outer compliance" refers to the reason why hearts and minds can be in agreement. Yang within and descending to nurture, yin outside and ascending to flourish, thus all things are formed. Therefore, we know that "inner yang and outer yin" explains the reason for the smoothness of all things. Inner strength is necessary before one can employ the gentleman; if there is no strength, the gentleman will naturally feel a desire to retreat, how could he be persuaded to change his mind and align with others? Therefore, we know that "inner strength and outer compliance" explains the reason for the agreement of hearts and minds.

內健而外順，則君子內矣；君子內則小人外，故先言內君子而後言外小人。舜選於眾，舉皋陶而後不仁者遠，此內君子而外小人之序也。內君子故君子道長，外小人故小人道消。長如草木之長，不見其益而乆之則大矣；消如氷雪之消，不見其損，少頃則亡矣，此聖人所以慎微也。

Inside is strong and upright, while outside is gentle and compliant, so the gentleman enters within; when the gentleman is inside, the petty person is naturally excluded from outside. Therefore, the Commentary on the Judgment first mentions "inner gentleman" and then "outer petty person." Shun selected people from among the masses, promoted Yao Tao, and then the unrighteous people were naturally distant, which is exactly the order of first placing the gentleman within and then the petty person outside. When the gentleman is within, the way of the gentleman grows; when the petty person is outside, the way of the petty person declines. Growth is like the growth of grass and trees, which is not noticeable day by day, but after a long time becomes tall; decline is like the melting of snow and ice, which is not noticeable as it decreases, but soon disappears entirely. This is why the sage is cautious about details.

象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。天地之道不必寒暑之運也，凢為盈虛於一體之中者，即天地之道也；天地之宜不必百物之成也，凢為儀則於一性之內者，即天地之宜也。凢為盈虛於一體之中者，聖人裁成之，不使其過，所以不乖其委和；凢為儀則於一性之內者，聖人輔相之，所以不悖乎其委順，此後所以左右民之功也。

The Great Image Commentary says: "Heaven and Earth interacting is the image of the Hexagram Tai; the sovereign thereby establishes the fullness of the way of Heaven and Earth, assisting and supporting what is appropriate for Heaven and Earth, to protect the people." The way of Heaven and Earth does not necessarily refer to the coming of cold and the arrival of heat; any instance where fullness and deficiency are created within a single form is the way of Heaven and Earth. The appropriateness of Heaven and Earth does not necessarily refer to the maturity of all things; any instance where a principle is formed within a single nature is the appropriateness of Heaven and Earth. Whenever fullness and deficiency are created within a single form, the sage establishes its fullness without excess, to avoid violating the harmonious qi bestowed by Heaven; whenever a principle is formed within a single nature, the sage assists and supports it, to avoid violating the natural disposition bestowed by Heaven. This is the achievement of the sovereign in protecting the people.

夫民受氣於天地之中，則或偏於左而毗陽，或偏於右而毗陰，後左右之，使由中而已。於泰言此何也？泰者，眾賢進之時也，眾賢進乃左右民。舜曰：予欲左右民汝翼。然則為股肱以左右民者，眾賢而已耳。

The common people receive the harmonious energy from heaven and earth, but some incline to the left and promote yang, while others incline to the right and promote yin. The sovereign supports them from left and right, merely to bring them back to the center. Why does the Book of Changes (Yi Jing) discuss this in the卦 of Tai? Because the卦 of Tai represents the time when many virtuous talents are employed. Only with the employment of many virtuous talents can the people be properly protected. Shun said, "I wish to protect the people; you assist me." This shows that the ministers and assistants of the sovereign who protect the people are precisely the many virtuous talents.

初九：?茅茹，以其彚，征吉。象曰：?茅征吉，志在外也。初九，以其時則小往大來，以其君則內健外順，此君子所以引類而進也。茅之為物可用事神，?之則以其茹舉，君子以類進之象也。君子以類進，則協眾力以御神器，合眾智以經國體，而天下安乎泰矣。

The line statement for initial nine says: "Pulling up wild grass, together with its roots, and moving forward with like-minded people brings good fortune." The small image commentary says: "Pulling up wild grass brings good fortune, indicating the mind is outward (responding to six in the fourth)." Initially nine, in terms of the situation, is small going out and great coming in; in terms of the ruler, it is inner strength and outer gentleness. This is precisely the time for a gentleman to recommend like-minded people for appointment. Wild grass can be used for worshiping deities; when pulled up, it comes up with its roots, symbolizing the gentleman drawing in like-minded people. When a gentleman draws in like-minded people, he can unite the strength of the people to control the state's great instruments, and gather the wisdom of the people to manage the state's system, thus achieving peace and prosperity throughout the land.

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。荒者，行不治者也；蒙者，才不明者也。治蒙之所先者行，而不責才，故曰包蒙。何則？跅之士，聖人猶將御之以為用故也。夫事君以身，不若事君以人；然天下之人，行治而才中者豈易得哉？行不治而荒者包之而不遺，才不中而馮河者用之而不舎，則行治而才中斯烝然來矣。

The line statement for the second line says: "Include those who are disorderly and unrefined, employ the brave who dare to wade across rivers, do not abandon those who are distant, and eliminate private factions, thus aligning with the ruler who governs in the center." The small image commentary says: "Including the disorderly is to be in harmony with the ruler who governs in the center, because it is broad and luminous." The term "荒" refers to those with unrefined conduct, and "蒙" refers to those with unclear abilities. When governing those who are confused or ignorant, one should first look at their conduct rather than demand their abilities, hence the "Mont" hexagram says "include the confused." Why? Because even those who are unrestrained, the sage still needs to manage and employ. Serving the ruler personally is not as good as recommending capable people to serve the ruler. However, people with refined conduct and suitable abilities are hard to find. Therefore, those with unrefined conduct should be included without abandoning them, and those with only the courage to wade across rivers should be employed without abandoning them. In this way, those with refined conduct and suitable abilities will naturally come in large numbers.

包荒用馮河，而又不遺逺、不眤邇，此所以得尚于中行之君也。孔子得顏淵而門人益親，為天下者亦必得人如顏淵者為之和集君子而附之，然後天下可為也，其人則九二是也。未仕則欲彚征，故於初九言之；已仕則欲朋亡，故於九二言之。

It can both tolerate chaos and utilize brave men, and it neither discards those who are distant nor favors those who are close. This is why it can harmonize with the sovereign who occupies the central position. Confucius gained Yan Hui, and his disciples became even more devoted; those governing the world must also gain someone like Yan Hui to harmonize and gather the virtuous, enabling the virtuous to come together, only then can the world be transformed. Such a person is Nine in the Second. Before entering official service, one hopes for the promotion of like-minded people, hence in Nine at the Beginning it speaks of 'gathering signs'; after entering official service, one hopes to eliminate private factions, hence in Nine in the Second it speaks of 'friends disappearing'.

九三：無平不陂，無徃不復，艱貞無咎，勿恤其孚，于食有福。象曰：無徃不復，天地際也。上下交而其志同，則厥孚亦交矣。今平者將陂、往者將復，則或有異志而孚不足之時也。然君子為可信而已，豈求人之必信也哉？故曰勿恤其孚，則不枉已以顧望同其上矣，是乃所以孚而于食有福也。

The third line statement says: "There is no straight path that remains level without tilting, nor is there a journey that proceeds forward without returning; by maintaining uprightness in hardship, there will be no calamity, and one need not worry about whether others trust oneself, for there will be merit in receiving one's salary." The Small Image Commentary says: "Without going and returning, it is the boundary where heaven and earth meet." When upper and lower parts intersect and their intentions are aligned, their sincerity becomes connected. Now, the level is about to tilt, and the going away is about to return, which is precisely the time when differing intentions and lack of trust may arise. However, the gentleman only seeks to be trustworthy himself, why must he insist that others trust him? Therefore, it says "do not worry about sincerity," which means one will not委屈 oneself by scrutinizing words and expressions or catering to superiors, which is truly sincerity, and thus there will be merit in receiving one's salary.

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。君子所以去之而飛者，以君不能下之而已；苟為下之，則亦赴之惟恐其不疾、從之惟恐其不先矣。詩曰：翩翩者騅，烝然來思。蓋翩翩不富以其鄰之謂也。

The line statement of the fourth line says: "Gracefully descending, not relying on wealth but able to lead its neighbors, without being admonished yet trustworthy among each other." The small image commentary says: "Gracefully descending without wealth, refers to the three yin lines all losing their fullness; without admonition yet trustworthy, refers to sincerity from the heart." The reason why the gentlemen leave and fly away is only because the sovereign cannot humble himself to attract talents; if he is willing to humble himself and attract talents, they would rush to come, fearing not to arrive quickly, and follow closely, fearing to lag behind. The Book of Poetry says: "Gracefully flying come the pheasants, coming in groups." This is precisely the meaning of "gracefully descending without wealth, leading its neighbors."

翩翩不富以其鄰，猶所謂彚征也。未在位也，故言彚；已在位也，故言鄰，在位而言鄰，謂臣鄰也。動而之外也，故言徵；動而趨於下，故言翩翩，亦各有所當也。陰道常乏，陽道常健，故陰得陽而後實；三陰在上，皆失實者也，皆失實則其求陽也，不戒而孚矣。

"Pian pian bu fu yi qi lin" is equivalent to the statement "Hui zheng" in the initial line. Since it is not yet in position, it is referred to as "hui" (kindred); once it is in position, it is called "lin," meaning fellow officials in the same court. Movement outward is called "zheng," while movement downward is called "pian pian"—each expression is appropriate in its context. Yin is often lacking, while Yang is often strong and vigorous. Therefore, Yin needs Yang to become full. Since all three Yin lines are in the upper trigram, they are all lacking in fullness. As they all lack fullness, when they seek Yang, they naturally harmonize without being instructed.

六五：帝乙歸妹，以祉元吉。象曰：以祉元吉，中以行願也。帝乙歸妹，言至尊以柔接下也。夫天下安平而至於泰，則非禍難之可虞也，非患賢才之不足也，又非其微弱而不能自振也，乃能屈其至尊以至柔接下，則亦中以行願而已，冝其元吉也。

The line statement of the fifth line says: "King Yi married off his daughter, thus obtaining blessings and great good fortune." The Small Image Commentary says: "By obtaining blessings and great good fortune, one proceeds in the middle way to carry out one's aspirations." "King Yi marrying off his daughter" refers to the most exalted person accepting those below with a gentle and yielding attitude. When the world is at peace and has reached the state of the hexagram Tai, there is no need to worry about calamity, no need to fear a lack of virtuous talents, and no need to be concerned about one's own weakness and inability to act. In such a time, if one still humbles oneself, lowers one's exalted position, and accepts those below with the most gentle and yielding attitude, this is merely proceeding in the middle way to carry out one's aspirations, and thus obtaining "great good fortune" is entirely appropriate.

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。否之時，上下不交而天下旡邦；天下旡，則旡以為藩翰屏蔽者矣，城復于隍之象也。城復于隍，則眾不為用，故勿用師；如是則小者擅命矣，故曰自邑告命，貞吝。

The line statement for the sixth line at the top says: "The city walls collapse and return to the moat, do not use the army, only issue orders from one's own territory, thus there is regret." The Small Image Commentary says: "The city returns to the moat, indicating that the government has become disordered." When the hexagram of "Opposition" occurs, the upper and lower parts do not connect, and there are no states that can be used; since there are no states that can be used, there is nothing to serve as a barrier. This is the image of the city walls collapsing and returning to the moat. When the city walls return to the moat, people are unwilling to be used, so "do not use the army"; in this situation, the petty people take the initiative to issue orders, hence "issue orders from one's own territory, resulting in regret."

坤下乾上。否之匪人，不利君子貞，大往小來。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，上下不交而天下旡也；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。經曰：天地變化，草木蕃；天地閉，賢人隱。然則賢人之見，猶草木之盛衰，隨流於天地而已。由是觀之，天下之否，賢人何預焉？天實為之耳，故曰否之匪人也。

The hexagram "Pu" has the lower trigram "Kun" (Earth) and the upper trigram "Qian" (Heaven). The hexagram statement says: "In a time of closure, it is not suitable for human conduct, and it is not advantageous for the gentleman to maintain uprightness. The great moves outward, and the small move inward." The commentary on the judgment says: "In a time of closure, it is not suitable for human conduct, and it is not advantageous for the gentleman to maintain uprightness. The great moves outward, and the small move inward. This is because heaven and earth do not interact, and all things are not in communication; above and below do not interact, and the world has no useful states. The inner trigram is yin and the outer trigram is yang, the inside is soft and the outside is strong, the inside uses small people and the outside places gentlemen, the way of small people grows, and the way of gentlemen declines." The "Wenyan" of the hexagram "Kun" says: "When heaven and earth interact, grass and trees flourish; when heaven and earth are closed, the virtuous retreat." Thus, the appearance of the virtuous is like the flourishing and withering of grass and trees, only following the movement of the vital energy of heaven and earth. From this, we can see that the closure of the world has nothing to do with the virtuous. It is really caused by heaven, so it is said, "In a time of closure, it is not suitable for human conduct."

夫文明以健、中正而應者，君子之貞也。方否之時，小人道長，且欲文明乎，則私邪者惡焉；且欲中正乎，則私邪者疾焉，是以不利君子貞也。維不利君子貞，故大者不容而徃，小者馴致而來。其曰天下無邦者，言其無邦而可為用，猶所謂城復于隍也。

The virtue is bright and strong, standing in the center and maintaining correctness, with harmony above and below. This is the uprightness of the gentleman. When the times are blocked and obstructed, the way of the petty person grows. If you wish to be civilized, the petty and perverse people will hate you; if you wish to be upright and correct, the petty and perverse people will resent you. Therefore, it is not favorable for the gentleman to maintain uprightness. Because it is not favorable for the gentleman to maintain uprightness, the great ones cannot accommodate him and thus depart, while the petty ones take advantage of the situation and enter. The phrase "the world has no state" means there is no state to which he can be appointed, just like the sixth line of the hexagram "Tai" which says "the city wall collapses and the moat is filled in."

內陰而本衰矣，外陽而末大矣，本衰而末大，此物之所以僵且斃也。內柔則其於用人亦不我力矣，外剛則其於接人視我邁邁矣。如是則小人內而君子外，是以小人道長而君子道消也。象曰：天地不交，否，君子以儉徳避難，不可榮以祿。天地閉則賢人亦隱焉，故嗇其智慮，秘其聰明，不欲泛應而博用也，期於避難而已。夫忠信重祿之時，則榮以祿，所以昭吾之忠信也，又何嫌焉？乃若貪汙取富，則榮以祿非義榮也，是以君子惡之也。

Yin is within, and the root is weak; Yang is outside, and the branches are strong. When the root is weak and the branches are strong, this is the reason for the collapse of things. If the inside is soft and weak, then when employing people, they will not be willing to exert effort for me. If the outside is strong and firm, then when dealing with people, they will be indifferent to me. Thus, small people are within while gentlemen are outside, so the way of small people grows while the way of gentlemen declines. The Great Image says: "Heaven and Earth do not interact, which is the image of the Hexagram of Opposition; therefore, the gentleman withdraws his virtue to avoid calamity and should not take salary as honor." When Heaven and Earth are closed off, the virtuous retreat, so they are reluctant to use their wisdom and hide their talents, not willing to be widely involved or widely active, but only seeking to avoid calamity. If in the time when loyal and trustworthy people can receive generous salaries, taking salary as honor is used to show one's loyalty and trustworthiness, then there is nothing suspicious about it. But if one is greedy for wealth and seeks riches, then taking salary as honor is not proper honor, so the gentleman detests it.

初六：?茅茹，以其彚，貞吉亨。象曰：?茅貞吉，志在君也。初六者，賢人退處之時，乃曰?茅茹，何也？庸君之於賢，非不欲引之，引之非我力而已；賢者亦非不欲以類進，惡不由其道而已。惟其如此，故賢者以其類而守正也，吉亨不亦宜乎？泰之時君子內矣，君子雖在內而志在天下，故曰志在外也；否之時君子外矣，君子雖在外而志乎朝，故曰志在君也。

The line statement for the initial line six says: "Pulling up the wild grass, together with its roots, holding to the correct path brings good fortune and smoothness." The small image commentary says: "Pulling up the wild grass and holding to the correct path, the mind is attached to the sovereign." The initial line six is precisely the time when the virtuous person is in retreat, yet it still says "pulling up the wild grass with its roots." Why is that? A mediocre sovereign does not not wish to recruit the virtuous person, but the recruitment is not due to the virtuous person's own effort; the virtuous person also does not not wish to be promoted together with his peers, but he detests the improper way of advancement. Because of this, the virtuous person together with his peers holds to the correct path, and to attain good fortune and smoothness is also appropriate. When the hexagram Tai is present, the gentleman is within, and though the gentleman is within, his mind is attached to the world outside; when the hexagram Po is present, the gentleman is outside, and though the gentleman is outside, his mind is attached to the court, so here it says "the mind is attached to the sovereign."

六二：包承，小人吉，大人否亨。象曰：大人否亨，不亂群也。小人之在下也，君子不得遯，則包之斯可矣；小人之在上也，君子未能決，則承之斯可矣。雖然，此不免乎亂群也。乃若大人，則足以格君心之非而否亨焉，以其上應休否之君，足以有為故也。

The Line Statement for the Second Line says: "It is inclusive and compliant; the small person is fortunate, while the great person, though in a state of blockage, is still prosperous." The Small Image Commentary says: "The great person's prosperity in blockage is because he does not mix with that group." When the small person is in a lower position, the gentleman, if unable to retreat, should include them; when the small person is in a higher position, the gentleman, if unable to remove them, should temporarily comply with them. Nevertheless, doing so inevitably leads to mixing with the petty people. As for the great person, he is capable of correcting the ruler's inner errors, thus achieving prosperity even in blockage; this is because he corresponds with the Nine in the Fifth, the ruler who can end the blockage and thus can act effectively.

六三：包羞。象曰：包羞，位不當也。泰至於九三，則將復於否矣；否至於六三，則將復於泰矣。方天地之閉，則君子自可也；今將復於泰矣，而猶包焉，是可羞也。羞則不特無譽，且有毀之者至矣。

The line statement for the third line says: "It is shameful to be包容." The Small Image Commentary says: "Being包容 in a shameful way is due to an improper position." When the卦 Tai reaches the line Nine in the Third, it will turn back to the卦 Po; when the卦 Po reaches the line Six in the Third, it will turn back to the卦 Tai. At the time when heaven and earth are closed off, it is appropriate for the gentleman to be包容; but now that it is about to turn back to Tai, still continuing to be包容 and yielding would be shameful. When one reaches the point of shame, not only will there be no praise, but criticism will also follow.

九四：有命無咎，疇離祉。象曰：有命無咎，志行也。九四才有餘而位近君，可以行其志之時也。然否之時，小者常擅命矣；五方休否，則不可以無命而行，無命而行則是小者復擅命如否之時矣。以此比乎休否之君，則其身之不免，況有祉以及疇乎？故有命然後無咎，無咎然後疇離祉也。

The statement of the fourth line says: "If one follows the mandate of the sovereign, there will be no calamity, and all those of the same kind will receive blessings." The Small Image Commentary says: "Following the mandate without calamity, is because one's aspirations can be carried out." The fourth line has sufficient ability and is close to the sovereign, which is precisely the time to carry out one's ambitions. However, in a time of obstruction, petty men often issue commands on their own. The fifth line is about ceasing obstruction, so one must not act without following the sovereign's mandate — acting without following the mandate is equivalent to petty men issuing commands, just like in the time of obstruction. Comparing this approach to the sovereign who is about to end obstruction, the sovereign himself is in danger, let alone expecting blessings to extend to others. Therefore, one must follow the sovereign's mandate to avoid calamity, and only then can those of the same kind receive blessings.

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。休如休王之休，休否則復王而為泰矣。非以其道御者也，孰能使人之休王繫乎我哉？故曰休否，大人吉。雖然，休王之理相為倚伏，豈可遇其存以為亡哉？惟不忘亡乃所以存而不亡，故曰其亡其亡，繫于苞桑。象曰位正當也，以謂雖有大人之才，非得大中至正之位，則亦不能有為而休否矣。

The line statement of the fifth line says: "Rest and stop the obstruction, the great man is auspicious; constantly thinking 'about to perish, about to perish,' one can be as firm as a vine tied to the roots of a mulberry tree." The small image commentary says: "The great man's auspiciousness is because the line is in the proper position." "Rest" here refers to "rest" as in "the flourishing of the king's power," when the obstruction stops, it returns to flourishing and becomes the hexagram of Tai. If one is not governing the world by the right path, who can make the flourishing of the world depend on oneself? Therefore, it says "Rest the obstruction, the great man is auspicious." Although this is so, the principles of rise and decline are interdependent, how can one think that upon encountering continuity, there will be no destruction? Only by constantly remembering the possibility of downfall can one maintain continuity and avoid destruction, hence it says "its downfall, its downfall, tied to the roots of a mulberry." The small image says "the position is proper," meaning that even if one has great talent, without attaining the great central and upright position of a ruler, one cannot act to stop the obstruction.

上九：傾否，先否後喜。象曰：否終則傾，何可長也。滿而必傾者，物之理也。夫否匪，則其傾亦匪人也，君子宜旡憂喜於其間矣。然旡否則君子不與執御同其憂，至其傾也，則與天下共喜焉，與先號咷而後笑異矣。

The line statement of the top nine says: "The situation of obstruction is overturned, first there is obstruction then there is joy." The Small Image Commentary says: "When obstruction reaches its extreme, it must be overturned, how can it last long?" When something is full, it must eventually collapse; this is the way of things. Since the situation of obstruction is not caused by human effort, its overturning is also not caused by human effort. Therefore, the gentleman should not be troubled or joyful in this matter. However, when obstruction has not yet been overturned, the gentleman does not wish to be like a person driving a cart with a whip, sharing the worries of the people; but when obstruction is overturned, he shares the joy of the whole world. This is different from the "first wailing and then laughing" in the line of the Nine in the Fifth of the Hexagram of Fellowship, which is a laugh resulting from private conflict.

離下乾上。同人于野，亨，利渉大川，利君子貞。曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。文明以健，中正而應，君子正也，唯君子為能通天下之志。得位而不尊，得中而不大，且應乎乾而非上下應之也，則同人而已。

The hexagram "Tong Ren" has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The hexagram statement says: "To harmonize with people in the wilderness, it is smooth, favorable for crossing a great river, favorable for the gentleman to maintain correctness." The commentary on the judgment says: "Tong Ren is when the yao (line) six two is in the proper position, resides in the center, and corresponds to Qian above, hence it is called 'Tong Ren.' The hexagram statement says 'Tong Ren in the wilderness, it is smooth, favorable for crossing a great river,' which refers to the movement of Qian. It is bright and strong, resides in the center and maintains correctness, and corresponds with above and below, which is the correct way of the gentleman. Only the gentleman can reach the hearts of people throughout the world." Although six two is in the proper position, it does not hold a high position, although it is in the center, it is not broad, and it only corresponds to one line in Qian, unlike "Bi" and "Da You," where all the lines correspond, so it can only be called "Tong Ren."

雖然，不得位則是無獻子之家者也，不得中則是無顏般之徳也，又好違而不應，則雖欲同乎人得乎哉？是以得位得中而應乎乾，然後為同人也。傳曰：自其同而視之者，萬物皆一也。知萬物之為一，則吾誰與為親哉？無不見之斯可矣，故曰同人于野亨。野則無適也，無莫也，廣廣乎無不備也。詩曰：渒彼涇舟，烝徒楫之。言渉險之待眾也。同人于野則眾無不同，於是乎可以渉險，故曰利渉大川。

Although this is true, if one does not hold a proper position, it would be like lacking the family background of Meng Xianzi, who could make friends without relying on his noble status; if one does not possess the middle way, it would be like lacking the virtue of Yan Ban; and if one also likes to contradict others and refuses to respond, then even if one wishes to harmonize with others, how can it be achieved? Therefore, one must hold a proper position, possess the middle way, and align with Qian, before one can be called "Tong Ren" (Harmonious People). The "Zhuangzi" says: "Looking from the aspect where all things are the same, all things are one." When one understands that all things are fundamentally one, then why would one particularly seek to be close to someone else? As long as one does not hold any prejudice toward anyone, it is said, "Tong Ren Yu Ye, Xing" ("Harmonious People in the wilderness, prosperous"). "Ye" means having no particular focus or exclusion, being vast and inclusive of everything. The "Book of Songs" says: "The big boat on the Jing River, all people row together." It speaks of overcoming dangers by relying on the people. When one harmonizes with people in the wilderness, all people are of the same heart, thus one can overcome great difficulties, hence "Li She Da Chuan" ("Beneficial for crossing great rivers").

夫同人于野，則大小不間於異體；利渉大川，則南北不患乎異心。是謂不同同之，不同同之則大矣，故言同人曰以別之，言所謂同人者義盡於此矣。乃若文明以健、中正而應，則君子而已。蓋文明者，禮也，燦然與物接者也，健則能違焉；中正者，徳也，介然與物辨者也，應則能從焉。與物接而能違焉，與物辨而能從焉，此君子之所以不可得而踈，又不可得而親。然有違有從，則與夫同人于野而小大不間於異體、利渉大川而南北不患乎異心者，固有間矣。

In the wilderness, harmonizing with people, big and small do not feel separated by differences in form; crossing a great river, people from the south and north do not fear each other's disloyalty. This is called "making what is different become the same." If one can make what is different become the same, then one's scope becomes vast. Therefore, the Commentary on the Judgment specially adds "Tong Ren (Harmonizing with People)" to distinguish, meaning that the meaning of "Tong Ren" is fully explained here. As for "civilization with strength, upright and responsive," this refers only to the gentleman. Civilization is ritual, which is brilliant and interacts with external things, while strength allows him to resist; uprightness is virtue, which is upright and distinguishes from external things, while responsiveness allows him to follow. Interacting with external things while resisting, distinguishing from external things while following, this is why the gentleman cannot be distant from others nor be treated with familiarity. However, having both resistance and following, compared to the realm of "Tong Ren Yu Ye" where differences in size do not separate, and "Li She Da Chuan" where differences in north and south do not hinder, there is still a distance.

然違而知從，從而知違，同於道而已，是乃所以通天下之志也。詩曰：既見君子，我心冩兮。非能通天下之志，何能一見而冩人之心哉？象曰：天與火，同人，君子以類族辯物。天道上行而火炎上，所以為同人。天道徧覆，於族旡分也，於物無擇也；火性明察，君子於是以類族辨物也。族之不類、物之不辯，皆比而同之，則何異乎墨子之尚同哉？亦不能與同矣。

However, within the act of resistance there is knowledge of following, and within following there is knowledge of resistance. In the end, this is simply in harmony with the Dao, which is why it can reach the hearts of people throughout the world. The Book of Poetry says, "I have seen the gentleman, and my heart is at ease." If it were not for its ability to reach the hearts of people throughout the world, how could it bring people ease with just a single meeting? The Great Image Commentary says, "Heaven and fire, this is the image of the Hexagram of Fellowship; the gentleman uses this to classify peoples and distinguish things." Heaven's way is to ascend, and fire's nature is also to ascend, hence the Hexagram of Fellowship. Heaven's way is universal and encompassing, not distinguishing among peoples or selecting among things; fire's nature is clear and discerning, so the gentleman uses it to classify peoples and distinguish things. If peoples were not classified and things not distinguished, all mixed together as the same, then what difference would it make from Mozi's "Upward Harmony"? In that case, they would not truly be the same.

初九：同人于門，無咎。象曰：出門同人，又誰咎也。大有、大畜則人應乎我，同人則我應人。人應乎我，則雖不出戶而戶外之已滿矣；我應乎人，則欲不出可乎？故初九同人于門，然後無咎也。六二：同人于宗，吝。象曰：同人于宗，吝道也。宗者，所以類族者也。象言類族，則使萬物百族各類於宗，所以群天下之物則然也；乃若所以處已，則人苟有合志同方、營道同術者，皆可與同人矣，又奚擇其宗哉？此同人于宗所以為吝也。

The line statement for the first line says: "Going out and harmonizing with others, there is no misfortune." The small image commentary says: "Going out and harmonizing with others, who would blame you?" The hexagrams "Da You" and "Da Xu" are cases where others respond to me, while "Tong Ren" is where I respond to others. If others respond to me, then even if I do not go out, people are already gathered outside the door. If I respond to others, how could I not go out? Therefore, the first line must "harmonize with others at the door," and only then will there be no misfortune. The line statement for the second line says: "Harmonizing only with one's own clan, there is regret." The small image commentary says: "Harmonizing with one's clan is the way to regret." "Clan" is used to classify groups. The great image speaks of "classifying clans," aiming to have all things and all kinds of people return to their respective clans, which is a way to govern the world. However, for personal conduct, if someone shares the same aspirations, direction, and pursuit of the same Dao and the same method, one can harmonize with them. Why should one be selective about whether they belong to one's own clan? This is why "harmonizing with one's clan" leads to regret.

九三：伏戎于莽，升其高陵，三歳不興。象曰：伏戎于莽，敵剛也；三歳不興，安行也。火形銳上而性炎上，九三實體之，故有伏戎于莽與升高陵之象焉。然三軍可奪帥也，匹夫不可奪志也。六二雖匹夫，有其志不奪；九三雖伏戎，而帥可奪。如是則不敵逺矣，是以伏戎于莽，不敢直鼓而前也。伏戎于莽，知其不可而不得不伏也；升其高陵，俟其小而或可升也。惟義之不勝，是以三歲不興焉。

The line statement for the third line says: "Bury the soldiers in the grassy wilderness, ascend the high hill, and for three years dare not advance." The small image commentary says: "Burying the soldiers in the wilderness is because the enemy is strong; for three years not to act, how can one still move forward?" The shape of fire is sharp and upward, and its nature is to rise upward. The third line is the solid part of the li hexagram, so there is an image of burying soldiers in the wilderness and ascending the high hill. However, Confucius said that an army can be deprived of its general, but the will of a common man cannot be taken away. The line six in the second, although just a common man, has a will that cannot be taken away; the third line, although having buried soldiers, can still have its general taken away. By comparing these two, the difference in strength is clear. Therefore, soldiers can only be buried in the wilderness and not dare to advance directly. "Burying the soldiers in the wilderness" is knowing that it is not possible but still having to do it; "ascending the high hill" is waiting for the enemy to weaken, perhaps then being able to attack. It is only because the principle does not hold, that it cannot be acted upon for three years.

九四：乘其墉，弗克攻，吉。象曰：乘其墉，義弗克也；其吉則困而反則也。九四之反則，非特以處柔平而已，亦其犯義之未甚，而其?得反之也。蓋乘其墉，其亢不至於升高陵，且又無伏戎之事，故得反則也。彼九三之為不義，至於伏戎于莾、升其高陵，則雖欲自反無由矣。

The statement of the fourth line says: "He has climbed the enemy's city wall but cannot break through; it is auspicious." The Small Image Commentary says: "Climbing the city wall signifies that it is not right to attack; its auspiciousness comes from returning to the right way after being inpredicament." The fourth line is able to return to the right way not only because it is a yang line in a yin place, thus in a flexible and moderate situation, but also because its transgression of the right way is not yet severe, so there is still room for correction. It "climbs the city wall," but its overreaching is not as extreme as "ascending the high hill," and there is no ambush of troops, so it can return to the right way. As for the third line's wrongdoing, it has already reached the point of ambushing troops and climbing the high hill, so even if it wanted to turn back, there would be no way to do so.

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。二之與四合並其?以攻五，所以為大。傳曰：同與相愛，同取相疾；同病相愛，同壯相疾；同道相愛，同藝相疾。二之與四皆欲爭五，可謂同取相疾；一則升高陵，一則乘其墉，可謂同壯相疾矣。而二之與五乃以中直相與，則是同道，同道則相愛者也。彼以同壯麗之焉，日相離疾；此以同道損之焉，日相親愛，則大師有克五之勢而可憂，然以義克之而後笑矣。

The line statement of the fifth line says: "Together with others in harmony, first wailing and weeping, then laughing and rejoicing, the great army conquers and meets each other." The small image commentary says: "The reason the person of the fifth line wails first is because the fifth line is upright and just; the meeting of the great army refers to mutual combat." The third and fourth lines combine their fierce strength to attack the fifth line, so it is called "great army." The commentary says: Those who give the same things to others love each other; those who take the same things from others hate each other; those who are in the same illness pity each other; those who are equally strong envy each other; those who follow the same path love each other; those with the same skill envy each other. The third and fourth lines both desire the second line, which can be called "same taking and mutual hatred"; one climbs up the high hill, the other ascends the city wall, which can be called "same strength and mutual hatred." However, the second and fifth lines relate to each other with uprightness and justice, which is following the same path; following the same path leads to mutual love. The two sides, because they are equally strong, compete with each other, growing more distant and resentful; while the other side, because they follow the same path, reduce their private interests, growing closer and loving each other. Although the great army seems to have the appearance of conquering the fifth line and causes concern, the fifth line ultimately overcomes them by virtue and righteousness, so they finally laugh and rejoice.

上九：同人于郊，無悔。象曰：同人于郊，志未得也。通天下之志，乃同人之志也；今獨遠於有事之地，所以為志未得。然與夫求其志至於奔營憊而弗克而反者，尚得為無悔乎？

The line statement of Upper Nine says: "Being in harmony with people in the outskirts, there is no regret." The Small Image Commentary says: "Being in harmony with people in the outskirts, the heart's aspiration has not yet been realized." To understand the hearts of people throughout the world is the true purpose of 'harmony with others.' Now, it is alone and distant from the bustling center, so it is said that the heart's aspiration has not yet been realized. However, compared to those who strive tirelessly to achieve their ambitions, yet still fail and have to retreat (referring to Nine in the Third and Nine in the Fourth), it can still be said to be 'without regret.'

乾下離上。大有：元亨。象曰：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。天下大器也，不可以小道治，小力持也，必有大人相與輔相之，然後能勿失也，故天下貴其有大焉。畜則宜以剛，有則宜以柔；得尊位大中而上下應之，所以為大有。

The hexagram Da You has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Da You, great possession, is greatly smooth and unimpeded." The commentary on the judgment says: "Da You is when the yao (line) six in the fifth position, which is yin, attains a high position and resides in the great central place, and the five yang yao above and below all respond to it, hence it is called 'Da You.' Its virtue is strong and vigorous yet civilized, in harmony with the way of Heaven and operating in accordance with the proper time, hence it is great and smooth and unimpeded." The world is a great vessel, which cannot be governed by petty ways or controlled by small forces. It must necessarily be assisted by great men, then it can be preserved without loss. Therefore, the world values 'greatness.' 'Cultivating' is suitable for strength, 'possessing' is suitable for softness. Attaining a high position, residing in the great central place, and having all above and below respond to it, thus forms the hexagram Da You.

彼得尊位矣，而曰上下應之者，謂其為賓師者也。其徳剛健，則與執我仇讎、亦不我力者異矣；其徳文明，則與君臣上下動無禮文者異矣。聖人所以能有大，不過如是而已。謂之文明者，其文炳，則文之明者也；其文蔚，其文萃，則文之不明者也。然文至於成章則旡不明矣，故章為文章之章，又為章明之章也，易之稱文明可以類推矣。

Six in the Fifth has already attained the exalted position, yet it says 'the above and below respond to it,' meaning those who respond to it treat it as a guest and a teacher. Its virtue is strong and vigorous, differing from the situation described in the Book of Poetry where 'they regard me as an enemy and are unwilling to help me.' Its virtue is civilized, differing from the situation where ruler and subject do not act in accordance with propriety. The sage is able to maintain 'greatness' only by means such as these. As for 'civilization,' the brilliance of literary ornamentation is the brightness of 'civilization'; when literary ornamentation is flourishing and gathering together, it is still not yet the brightness of 'civilization.' However, when literary ornamentation reaches the level of 'forming a chapter,' there is no darkness, so 'chapter' refers both to the chapter in literature and to the clear and distinct chapter. In the Book of Changes, whenever 'civilization' is mentioned, it can be understood in this way.

其徳剛健而文明，固足以有大矣；有大而不能用，元亨亦不可得也。夫聖人所以有大，雖曰剛健而文明以致之，其實天以休命命之耳，夢帝賚予良弼是也。應天所以命之意而時行焉，則元亨矣。大畜所謂應乎天，與此同意。

Its virtue is both strong and civilized, inherently sufficient to possess the great. Yet possessing the great without being able to apply it, the "original and prosperous" (yuan heng) remains unattained. The sage's ability to possess the great is said to be achieved through strength and civilization, but in reality, it is heaven that grants him the beautiful mandate, just as the Book of Documents records how Wu Ding dreamed of the heavenly emperor bestowing upon him a virtuous minister. By following the intent of heaven's mandate and applying it at the right time, great prosperity is achieved. The "respond to heaven" mentioned in the Commentary on the Judgment of the Great Accumulation hexagram is of the same meaning.

象曰：火在天上，大有，君子以遏惡揚善，順天休命。火在天上，聖人高其目以視逺之象；高其目以視逺，則善惡見矣，其於遏惡揚善也何有？遏惡揚善，豈聖人作好惡於其間哉？順天休命而已。天之休命遏惡而揚善，人之大情好善而惡惡；順乎天之休命，則順乎人之大情也。

The Great Image Commentary says: "Fire in the heavens represents the image of the Hexagram of Great Possession; thus, the gentleman thereby restrains evil and promotes good, following the virtuous commandments of heaven." Fire in the heavens is the image of the sage raising his eyes to look afar; when the eyes are raised to look afar, both good and evil become clear, so how difficult is it to restrain evil and promote good? Restraining evil and promoting good, is this not the sage acting according to his own likes and dislikes? It is merely following the virtuous commandments of heaven. The virtuous commandments of heaven are to restrain evil and promote good; the universal sentiment of mankind is to love good and hate evil. Following the virtuous commandments of heaven is also following the universal sentiment of mankind.

初九：無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。內有可交之徳而無交焉，必外無可交之人也；外有可交之人而無交焉，必在已無可交之徳也。大有尚賢之世，非天下無可交之人，於是時而獨無交焉，則於可交之徳為有害矣。然而體乾之徳而非有咎也，故匪咎者，疑乎有咎，猶疑為冦而稱匪冦也。知難則至無咎矣。

The line statement for the first line (initial line) says: "Without interaction there is no harm, it is not a calamity; in a difficult situation, if one is cautious and mindful of restraint, there will be no calamity." The small image commentary says: "In the hexagram Great Possession, the initial line, without interaction there is no harm." If one has within oneself the virtue worthy of association but no one to associate with, it must be that there are no people outside to associate with; if there are people outside to associate with but one does not associate, it must be that one lacks the virtue worthy of association. The hexagram Great Possession is an era that values virtuous talents, and it is not that the world lacks people to associate with; in such a time, if one still does not associate, then it is harmful to one's own virtue of association. However, its nature belongs to Qian, possessing the virtue of Qian, and thus it is not truly at fault. Therefore, it says "not a calamity" — meaning it is suspected to be at fault, just as in the hexagram Zhun, where it is suspected to be a bandit and says "not a bandit." Knowing the difficulty and being cautious leads to no calamity.

九二：大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。車之為器，輪圓而輿方，轅縱而衡橫；備圓方縱橫之車而又大焉，則尤足以任重而致逺者也。君子仁圓而義方，且有縱橫之才智，任重而不覆，致遠而不敗，大車之象也。如是而上應六五之君，則有攸往又何咎哉？

The line statement of the second line says: "Using a large cart to carry things, going forward, there is no misfortune." The small image commentary says: "Using a large cart to carry things, it is accumulating the load in the middle without overturning." A cart is an instrument with circular wheels, square body, longitudinal plow pole, and transverse crossbar. When it possesses both round and square, as well as length and breadth, and is especially large, it is able to carry heavy loads and travel far. A gentleman has benevolent virtue that is round and flexible, and principles that are square and upright, and also possesses the wisdom of both vertical and horizontal strategies. He can bear great responsibilities without overturning, and travel far without being ruined, which is the image of a large cart. Thus, when it corresponds with the fifth line, the ruler, going forward, how could there be misfortune?

九三：公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。聖人之用小人，則貫魚以宮人寵，不使之升降自如也；用君子則使升降自如而不制焉，是之謂亨。若非處賓師之盛位，則無是也。公用亨于天子，亦以處盛位而已；乃若小人而使亨，則是遂其欲而無不為矣，故曰小人弗克也。

The line statement of the third line says: "The king and ministers present offerings to the Son of Heaven, but the petty person cannot do so." The Small Image Commentary says: "The king presents offerings to the Son of Heaven; if the petty person does so, it would be harmful." The sage employs petty persons, just as the sixth line of the Hexagram of Splitting says, stringing fish together and giving them in order to the palace attendants, not allowing them to move freely up and down. When employing the virtuous, he allows them to rise and fall freely without restraint. This is called "communication" (hen). If one is not in a position of honor and respect, like a guest or a teacher, he would not receive such treatment. "The king presents offerings to the Son of Heaven" is only because it is in a position of honor. As for allowing petty persons to be equally free and open, that would be indulging their desires without restraint, hence it is said "the petty person cannot do so."

九四：匪其彭，無咎。象曰：匪其彭無咎，明辯晳也。九四處盛位則宜公而無私，故五等之爵尊者稱公。荀子曰：不下比以閉上，不上同以疾下，可謂公矣。以不下比為公，則九四不比乎下、亨于天子之臣，得以處盛位之宜矣，非其明辨晳不足以與此。

The statement of the fourth line says: "Not clinging to the great one, there is no misfortune." The Small Image Commentary says: "Not being boastful, there is no blame, this is clarity and discernment." The fourth line is in a position of honor and prominence, so it should be impartial and just. Therefore, among the five ranks of nobility, the highest is called "gong" (public). Xunzi says: not forming factions below to deceive the sovereign, and not agreeing above to harm subordinates, this can be called "gong." Taking not forming factions below as "gong," then the fourth line does not cling to the lower (the third line and other yang lines), but instead connects with the sovereign's ministers, thus fulfilling the appropriate position of honor. If one is not clear and discerning, one cannot achieve this.

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。誠者，合內外之道也，故曰厥孚交如。交如者，合內外之道也。誠信生神，神則不怒而威，故厥孚交如則威如隨之也。象言信以發志者，志之所潛深矣，明信以發志，則能以赤心置人腹中，是乃所以交如也。易而無備者，以謂道徳之威既暢於天下，則阻法度以為威無所事也。

The line statement of the fifth line says: "His sincerity unites above and below, and his authority naturally arises, bringing good fortune." The Small Image Commentary says: "His sincerity is widely shared, thus using sincerity to inspire the hearts of others; his authority brings good fortune because it is approachable and does not require defense." Sincerity is the way that connects inside and outside, so it is said "his sincerity is widely shared." What is meant by "widely shared" is precisely the connection between inside and outside. Sincerity can produce wonders, and when wonders arise, there is no anger, yet there is authority, so with "his sincerity is widely shared," "authority" naturally follows. The Small Image says "sincerity inspires the will," because human will is deeply hidden, and by using clear sincerity to inspire it, one can place a pure heart into another's mind, which is exactly "widely shared." "Easy and without preparation" means that when moral authority has already spread throughout the world, there is no need to rely on laws and regulations to establish authority.

上九：自天佑之，吉無不利。象曰：大有上吉，自天佑也。信務以復其言，思順務以和其行，此則獨善其身，未足以致天佑也。信而於任賢不貮，思順而於從善如流，施信順於尚賢，如是則於天之休命不逆，是以自天佑之。夫聖人尚賢者，以道之所在故上之，非將以邀福於天也，自天佑之耳。

The statement of the top line says: "Blessing from heaven, auspicious and beneficial in all things." The Small Image Commentary says: "The auspiciousness of the top line of the Great Possession hexagram comes from blessing from heaven." To be sincere is to fulfill one's own words, to follow the right way is to harmonize one's own actions. This is merely self-cultivation, but not enough to attract heavenly blessing. To be sincere and not doubt the appointment of virtuous people, to follow the right way and readily accept good advice, to apply both sincerity and proper conduct to the promotion of virtuous talents—thus one does not violate the good command of heaven, hence "blessing from heaven." The sage values virtuous talents because the way resides in the virtuous, thus honoring them, not to seek blessings from heaven; yet heavenly blessing naturally comes.

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，神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。柔有常勝之道也，及以馳騁天下之至堅，無往而不利，此謙之所以亨也。

The lower trigram of the Hexagram of Humility is Geng (Mountain), and the upper trigram is Kun (Earth). The Hexagram Statement says: "Humility is smooth and prosperous, and the gentleman attains a good ending." The Commentary on the Judgment says: "Humility is smooth and prosperous because the heavenly way flows downward to assist all things and its light is evident, while the earthly way resides in humility yet its energy ascends. The heavenly way causes the full to be diminished and the humble to be increased, the earthly way causes the full to change and flow into the humble depressions. Ghosts and spirits harm the full and bestow blessings on the humble, and human ways detest the full and favor the humble. Humility, when in a position of honor, becomes more illustrious, and when in a low position, is not to be surpassed; this is the good ending of the gentleman." The soft has the ability to prevail, as the Tao Te Ching says that the most soft can ride through the hardest things in the world, benefiting everywhere, which is why "humility" is smooth and prosperous.

夫天之有光，托於物而後見，故天下濟也，其道乃光；坤含萬物也，其化乃光。天道下濟而光明，則堯允恭而光被四表是也；地道卑而上行，則舜之溫恭而元徳升聞是也。夫沖而不盈、謙而不亢，道之體也。是道也，逹乎高深，通乎幽遠，無不在焉。故盈而不沖，天之所虧，地之所變，神害之而人亦惡焉；謙而不亢，則天之所益，地之所流，神福之而人亦好焉。天地之大、?神之幽，與夫人事之眾，莫不歸徳于謙，則謙之於天下旡不勝矣。

The light of Heaven must be embodied in things before it can be seen, so Heaven descends to assist all things, and its way thus appears bright. The Earth contains and nurtures all things, and its transformation thus appears great. "Heaven's way descends and becomes bright," just as the Book of Documents says that Emperor Yao was sincere, respectful, and cautious, and his radiance spread throughout the four directions. "The way of Earth is lowly yet ascends," just as Shun was gentle and respectful, and his great virtue was known to the Son of Heaven. Empty yet not full, humble yet not arrogant, this is the nature of the Way. This Way reaches the high and the deep, penetrates the hidden and the distant, and is present everywhere. Therefore, being full without being empty is what Heaven loses and Earth changes, and both spirits and people resent it. Being humble and not arrogant is what Heaven adds to and Earth flows into, and both spirits bestow blessings upon it, while people welcome it. Heaven and Earth are so vast, spirits so subtle, and human affairs so complex, yet none of them do not attribute virtue to "humility." Thus, humility is victorious throughout the world.

故施於尊則有光，施於卑則不可踰焉。二典於堯言克遜，於舜則不言，蓋天子之尊則遜足以稱，微則遜不足道也，故謙於尊言光、卑言不可踰而已，亦猶是也。有成位而不謙，其終必危；有天徳而不謙，其終必?。然則謙者，君子之所有終之道也。

Therefore, when humility is applied to a high position, it becomes more prominent and illustrious; when applied to a low position, it prevents others from surpassing. The Book of Documents, in the chapters "Yao's Classic" and "Shun's Classic," mentions that Yao was "able to be humble," but it does not mention Shun in the same way, because it is only remarkable when a sovereign of the highest rank is humble. When one is in a low position, humility is not noteworthy. Therefore, the Commentary on the Judgment (彖传) discusses humility, saying "illustrious" when referring to a high position and only "unpassable" when referring to a low position. The reasoning is the same. If one has already achieved a position of success but is not humble, they will ultimately face danger; if one has already received the virtue bestowed by heaven but is not humble, they will ultimately meet with misfortune. Thus, it can be seen that "humility" is indeed the path for a gentleman to achieve a good end.

象曰：地中有山，謙，君子以裒多益寡，稱物平施。經曰：徳言盛，禮言恭。內之篤實也如山，則徳盛矣；外之卑順也如地，則禮恭矣。徳盛禮恭，然後謙體具。蓋徳不盛則有狎侮之心，禮不恭則有驕亢之容，皆非所以為謙故也。

The Great Image Commentary says: "Mountains are hidden within the earth, which is the image of the卦 of Humility; thus, the gentleman reduces excess and increases deficiency, measures things and gives fairly." The Book of Rites says: "Virtue is about grandeur, and ritual is about reverence." If the inner nature is solid and sincere like a mountain, virtue becomes grand; if the outer appearance is humble and compliant like the earth, ritual becomes reverent. When virtue is grand and ritual is reverent, then the entire quality of Humility is realized. Because if virtue is not grand, there will be a mind of arrogance and disrespect; if ritual is not reverent, there will be an expression of pride and haughtiness. These are all inconsistent with Humility.

夫多者乆而益，寡者浸而亡，物之常理也。乃若用謙，則多者非徒不溢也，且可以裒焉；寡者非徒不亡也，且得以益焉。多寡雲者，時之與物、功之與能皆是也。雖然，謙之所施又不可以不稱也，物又不可以不平施。荀子曰：賢者就而敬之，不肖者踈而敬之，其敬一也，其情二也。其情二，所謂稱物；其敬一，所謂平施。

When there is much, over time it will only increase, and when there is little, it will gradually disappear. This is the natural course of things. However, once "humility" is applied, the abundant will not overflow and can even be reduced; the scarce will not disappear and can even be increased. The term "much and little" includes timing, resources, merit, and ability. Nevertheless, the application of humility must be measured according to the object, and fairness must be maintained in dealing with things. Xunzi said: one should be close to and respectful of the virtuous, and distant yet respectful of the unvirtuous; the respect is the same, but the sentiment differs. The difference in sentiment is called "measuring things," while the same respect is called "equal application."

初六：謙謙君子，用渉大川吉。象曰：謙謙君子，卑以自牧也。或以徳下人，或以功下人，乃所謂謙也；非有徳也，非有功也，是宜為人下，非謙意也。初六以盛徳下人，非宜為人下者，於是稱君子為謙謙；因其可以渉難而有功，故曰用渉大川吉。牧，如牧人之牧，順其性故也。順其性故其徳盛，制其徳故其禮恭。

The line statement for the first line says: "A gentleman who is humble and modest, using this attitude to cross a great river is auspicious." The small image commentary says: "A gentleman who is modest and humble, is thus cultivating himself in humility." Some people are humble because of their virtue, others are humble because of their merit, and this is called "humility." If one has neither virtue nor merit and is naturally in a lower position, that is not the true meaning of humility. The first line is humble because of great virtue, and should not be in a lower position, so it is called "gentleman" and "modest." Also, because it can overcome difficulties and establish merit, it is said "using this to cross a great river is auspicious." "Pasture" is like the "pasture" of a herdsman, meaning to follow the natural disposition. Following the natural disposition leads to virtue, and restraining virtue leads to propriety.

六二：鳴謙，貞吉。象曰：鳴謙貞吉，中心得也。鳴者，感以來其應者也，鳴鶴在陰、其子和之是也。二之與三，剛上柔下，於分為正，而九三方以剛下人，感之無不應矣，是以貞吉，而象曰中心之得也。

The line statement for line two says: "Humility brings fame, and upholding the correct path brings good fortune." The small image commentary says: "Humility in speech and uprightness bring good fortune, for it comes from within and leads to gain." The term "humility" refers to expressing oneself through sound to attract those who respond. This is similar to the statement in "Zhongfu" line two, which says, "A crane calls in the shade of a tree, and its young respond." Line two and line three, with yang above and yin below, are in proper position. Line three, being yang, humbly treats others, so when line two calls, there is no one who does not respond. Therefore, upholding the correct path brings good fortune. The small image commentary says this is "having inner gain."

九三：勞謙，君子有終吉。象曰：勞謙君子，萬民服也。初六以謙也，故渉難而有功，然而未及中，則亦未有功焉；九三過中，則既渉難而有功矣。夫功亦有不勞而成者，功成於勞則其力尤為可矜矣，九三不矜而謙，是乃所以能有終也。老子曰：功成不居，夫唯不居，是以不去。此有終之道也。人道也，人道惡盈好謙，勞而謙則萬民服矣。

The line statement for the third line says: "A gentleman who has achieved merit but humbly retreats will have a favorable outcome, which is auspicious." The small image commentary says: "A gentleman who toils in humility will have all the people under his obedience." The initial line, because of its humility, can overcome difficulties and achieve merit; however, it has not yet reached the central position, so it is actually not yet considered to have achieved merit. The third line has already passed the central position, meaning it has overcome difficulties and indeed achieved merit. Merit can be achieved without great effort, but if the merit is earned through hard work, the effort is especially worth boasting about. The third line does not boast and instead humbly retreats, which is why it can have a favorable outcome. Laozi said: "Achieve success without claiming it; precisely because he does not claim it, his achievements will not leave him." This is the way of having a favorable conclusion. This belongs to the level of human conduct; human conduct dislikes fullness and prefers humility. When one achieves merit and remains humble, the people naturally obey him.

六四：無不利，撝謙。象曰：無不利撝謙，不違則也。則略而法詳，法容有變，則無變焉。故終始有常敘而不可違、上下有常分而不可亂者，則也。乃見天則，言其協終始之序也；困而反則、順以則，言其上下之分也。今九三以剛在下而六四以柔乘之，疑若違上下之法則矣；撝去三之乗已，則於則不違焉。

The Line Statement of the Fourth Line says: "There is no disadvantage in promoting and extending the virtue of humility." The Small Image Commentary says: "There is no disadvantage in promoting humility, because it does not violate the rule." "Rule" is concise while "method" is detailed. "Method" allows for change, while "rule" remains constant. Therefore, the constant order that should never be violated and the fixed distinctions between superior and inferior that should never be confused are called "rule." The "Qian" hexagram says "seeing the heavenly rule," referring to its harmonizing of the constant order. The "Tongren" hexagram says "being confined and returning to the rule," and the "Jie" hexagram says "acting in accordance with the rule," referring to the fixed distinctions between superior and inferior. Now, the Nine in the Third is a strong yang line in a lower position, while the Six in the Fourth is a weak yin line that overpowers it. At first glance, this seems to violate the rule of superior and inferior. However, the Six in the Fourth pushes the Nine in the Third away and does not occupy the position above it, thus not violating the rule.

六五：不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。富相十則役，相萬則僕，物之理也。今六五不富而能用其鄰者，以人道好謙，得尊位大中而謙，則尤人之所好故也。能用其鄰則多助矣，又六二有造兵之釁，是以利用侵伐無不利也。

The line statement of the fifth line says: "Without relying on wealth, it can lead neighbors, and it is advantageous to go to war, there is no disadvantage." The small image commentary says: "Using force to attack, is to subdue those who are disobedient." When wealth differs by tenfold, one is used; when it differs by a thousandfold, one becomes a servant, this is the constant principle of things. Now the fifth line is not wealthy yet can use its neighbors, because human nature prefers humility, and it attains a high position, resides in the great center, yet remains humble, which is especially pleasing. Being able to use neighbors means having more helpers; and since the second line also has a reason to start a military campaign, therefore "using force to attack, there is no disadvantage."

上六：鳴謙，利用行師，征邑國。象曰：鳴謙，志未得也；可用行師，征邑國也。上六感九三而求其應者也，故曰鳴謙。大抵感人心而求其應者，求近則其勢易，應逺則其勢難。六二之感九五，則其勢易，感之旡不應矣，故中心得；上六之感九三，則三上而不應，故志未得也。九三之不應，其罪可征也；然九三得民，有邑國之象，非以眾勝之則不可征，故利用行師征邑國也。彼六五不得用眾，直侵其國；此伐其人者，以得尊位大中，能以其鄰，且所征者六二之正也。

The line statement of the sixth line at the top says: "A humble virtue produces a reputation, it is advantageous to mobilize troops and conquer one's own city-states." The small image commentary says: "A call to humility, the heart's aspiration has not yet been realized; it is advantageous to mobilize troops and conquer one's own city-states." The sixth line at the top is calling upon the third line, seeking its response, hence it is called "a call to humility." Generally, when calling people's hearts to respond, if the object is near, the situation is easy; if the object is far, the situation is difficult. The second line calls upon the fifth line, the situation is easy, and one call brings a response, hence the small image says "the heart is in harmony." The sixth line calls upon the third line, but the third line is below it and does not respond, hence it is said "the aspiration has not been achieved." The third line does not respond, its fault is justifiable for military action; however, the third line has the people's support and the image of a city-state, so without the strength of the people, it cannot be conquered, hence "it is advantageous to use troops to conquer city-states." The fifth line does not need to mobilize the people, it can directly attack the enemy's state; the sixth line here says "to attack its people" (military action), because the fifth line holds a position of honor and is in the central position, able to command neighbors, and the one being attacked (the second line) itself is just.

坤下震上。豫：利建侯行師。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。豫者，與物通之時也。建侯宜與物通，故孟子言置君則必曰謀於燕眾；行師亦與物通，故孟子言伐燕則必曰取之而燕民悅則取之。聖人所以與物通，亦順以動而已，譬川流而不逆行，則浩然通諸海矣。

The hexagram Yu has the lower trigram Kun (Earth) and the upper trigram Zhen (Thunder). The hexagram statement says: "Yu is favorable for enfeoffing feudal lords and mobilizing troops." The commentary on the judgment says: "Yu is when a strong line (nine four) is responded to by many yin lines, and its aspirations are realized through proper action, hence it is called 'Yu.' Since Yu is about acting in accordance with the right timing, heaven and earth also act in this way, and even more so when enfeoffing feudal lords and mobilizing troops. Heaven and earth act in accordance with the right timing, so the sun and moon move without deviation, and the four seasons change without error; a sage who acts in accordance with the right timing will have clear punishments and the people will obey. The timing and meaning of Yu are truly great." Yu is the time when all things are interconnected. Enfeoffing feudal lords should be in harmony with the people, so Mencius, when discussing establishing a ruler for Yan, insisted on consulting the people of Yan; mobilizing troops should also be in harmony with the people, so Mencius, when discussing attacking Yan, insisted that it could only be done if the people of Yan were pleased. The reason why a sage can be in harmony with all things is simply because he acts in accordance with the right timing, just as a river flows naturally to the sea without going against the current.

蓋群一物性類，以理因而循之，則雖天地不能違。何則？天亦以易因性，地亦以簡循理故也。天地以順動，則自然之理，故日月行其紀而不過，四時協其序而不忒；聖人以順動，則大正之理，故刑罰清而民服。

In general, when similar properties are grouped together and followed according to reason, even heaven and earth cannot contradict them. Why? Because heaven follows the principle of "ease" (yi) to顺应 the nature of things, and earth follows the principle of "simplicity" (jian) to follow the principles of affairs. Heaven and earth move in accordance with nature, relying on the natural principles, so the sun and moon follow their paths without deviation, and the four seasons proceed in order without error. The sage acts in accordance with the great principle of correctness and uprightness, so punishments are clear and the people obey.

夫刑罰者，矯拂人而制之者也，且不煩濫而民服，則禮樂政教之以順導人者可知矣，彼聖人何往而非順動哉？建侯所以興天下之同利，行師所謂憂以天下者也；刑罰所以去天下之同害，作樂所謂樂以天下者也。雷在地中而為復，復則辨於物矣；雷出地奮為豫，豫者眾人熙熙如登春?之時。方是時，視濁水迷於清淵，有至於豫者，豈觀象而見所謂非豫之幾哉？非與日月合其明者，孰能與此？故曰豫之時義大矣哉。

Punishment is a means to correct and restrain people's misconduct, yet it can be carried out without being excessive or misused, and the people will obey. Then how much more so would the rites, music, politics, and education, which guide people in accordance with their nature, be effective? The sages did not act against the natural course but followed it. The feudal system was established to promote the common good of the world, and the deployment of military forces is what Mencius called 'to regard the world as one's concern.' The use of punishment is to eliminate the common evils of the world, and the creation of music is what Mencius called 'to regard the world as one's joy.' When thunder is hidden in the earth, it is the hexagram of 'Return,' which can discern things. When thunder emerges from the ground and becomes active, it is the hexagram of 'Joy,' which is the time when people are all happy and eager, like ascending a high platform in spring. At this moment, people look at muddy water and mistakenly think it is clear water, and they are too immersed in comfort to observe the hexagrams and recognize the subtle signs that 'this is not real comfort.' Unless one has the brightness of the sun and moon, who could do this? Therefore, it is said, 'The timing of the hexagram of Joy is of great significance.'

象曰：雷出地奮，豫，先王以作樂崇徳，殷薦之上帝，以配祖考。雷出地奮，聖人與物之象也。眾人熙熙，我何為而不樂？於是作樂焉。其作樂也，乃所以崇徳焉，與夫熙熙而遂至於失性者異矣。能昭天地化育之功者莫如雷，能崇聖人化養之徳者莫如樂。傳曰：樂隆而徳尊。作樂崇徳之謂也。作樂以崇徳，故盛薦之上帝則天神降焉，以配祖考則與詩有瞽所謂作樂合於祖同意。

The Great Image Commentary says: "Thunder arises from beneath the earth and vigorously shakes, which is the image of the Hexagram of Joy. Former kings based their music and the promotion of virtue upon this, offering solemn sacrifices to the Supreme Deity and pairing the ancestors in the worship." Thunder arising from the earth and vigorously shaking is precisely the image of the sage's communication with all things. When people are happy and joyful, why should I not be joyful? Therefore, music was composed. He composed music precisely to promote virtue, differing from the kind of joy that leads to the loss of one's true nature. Nothing can more clearly demonstrate the workings of heaven and earth than thunder, and nothing can more honor the virtue of the sage in nurturing all things than music. The commentary says: "When music is grand, virtue is esteemed." This refers precisely to "composing music to honor virtue." Composing music to honor virtue, therefore, leads to solemn sacrifices to the Supreme Deity, and the heavenly spirits descend; pairing the ancestors in the worship is the same as what is described in the "Odes · The Blind Musicians," which speaks of composing music to be offered together with the ancestors in the ancestral temple.

初六：鳴豫，?。象曰：初六鳴豫，志窮?也。聖人之於豫，若雷出地奮然，則豫非不鳴以感物也，但其鳴當其時而不妄耳。初六於位為下，於時為初，乃欲鳴而感物為豫，是乃不可，故曰鳴豫?，而孔子曰初六鳴豫，志窮?也。

The line statement for the first line says: "Calling out to display one's ease and comfort, it is ominous." The Small Image Commentary says: "The first line calling out in ease indicates that the mind has reached its limit and thus is ominous." The sage treats "Yü" (joyful anticipation) like thunder emerging from the earth and acting vigorously, showing that "Yü" is not inherently wrong in calling out to move others, but rather that its call must be in harmony with the right time and not be reckless. The first line, in terms of position, is at the very bottom, and in terms of timing, is at the very beginning. Yet it desires to call out to move others and display its ease, which is inappropriate, hence it is said "calling out in ease is ominous," and Confucius in the Small Image Commentary says "the first line calling out in ease indicates that the mind has reached its limit and is ominous."

六二：介于石，不終日，貞吉。象曰：不終日貞吉，以中正也。刳舟剡楫取諸渙，服牛乘馬取諸隨，繼之以重門擊柝取諸豫者，以川塗通則暴客至故也。非徒治天下為然，一身亦若是而已。開貞兊以與物通，則?亦隨至，是宜觀柔而蚤正以待之也。

The line statement of the second line says: "Maintaining firm virtue like stone, one does not need to wait until the end of the day (to see the slightest change and then depart), holding to the correct path brings auspiciousness." The Small Image Commentary says: "Not waiting until the end of the day to maintain virtue brings auspiciousness, because it is in the center and upright." The Great Treatise says that hollowing out a tree trunk to make a boat and carving wood into oars takes the image of the Hexagram of Dispersal; riding horses and driving oxen takes the image of the Hexagram of Following; then it says setting up many gates and beating wooden drums for night watch takes the image of the Hexagram of Joy. This is because once water and land routes are open, fierce bandits will also come. Not only is this true for governing the world, but it is also true for an individual. Once one opens the heart to communicate with external things, danger will also follow. Therefore, one should observe the subtle signs of weakness and correct oneself early as a precaution.

六二蓋與於此。方天下交通成和之時，物之逐動如雷出奮然，而獨介于石焉，此善觀象者也。介于石，言見之先也；終日，言避之速也。見之先而避之速，吉不亦宜乎？六三：盱豫，悔遲有悔。象曰：盱豫有悔，位不當也。不謟然後可以上交，今且盱矣，則是顧望其上者也；又且遲之，則候伺其上者也，豈所謂不謟者乎？此則盱豫悔，而遲亦有悔也。

Sixtwo understands this well. When the world is harmonious and communication is smooth, all things become active as thunder emerges from the earth and strive forward, but it remains firm as a stone. This is the way of one who is good at observing the signs. "Intermediate between stone" means it perceives things early; "not for a whole day" means it avoids quickly. Perceiving early and avoiding quickly, how can it not gain good fortune? The line statement of Sixthree says: "Looking up hoping for security will bring regret; hesitating without change will also bring regret." The Small Image Commentary says: "Looking up with expectation brings regret, because the line is not in the proper position." Only by not being fawning can one properly interact with those above; now that it is looking up with expectation, it is already seeking the favor of those above; and with further hesitation, it is waiting for the approval of those above. How can it then be free from flattery? Therefore, "looking up with expectation" brings regret, and "hesitation" also brings regret.

九四：由豫，大有得，勿疑朋盍簮。象曰：由豫，大有得，志大行也。九四體震而為之主者也。以象言，則萬物莫不由雷以豫；以爻言之，則陰莫不由陽以豫，是以大有得也。大有得而勿疑，乃能協眾力以安其上，猶簮之總眾髮以安其首；若自疑則眾疑而暌矣，未聞以疑事有功也。

The fourth line statement says: "The people find peace and happiness through him, achieving great gains; without suspicion, friends will gather like hairpins collecting hair." The Small Image Commentary says: "Through joy, there is great gain, indicating the heart's great promotion." The fourth line is essentially the main line of Zhen, and in the hexagram, nothing is not stirred and joyful by thunder; in the line position, all the yin lines do not find peace and happiness without this yang line, so there is "great gain." Achieving great gains without suspicion allows one to unite the people's strength to stabilize the sovereign, just as hairpins gather hair to stabilize the head; if one suspects first, the people will also suspect and become divided — there has never been a successful endeavor relying on suspicion.

六五：貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。六五之疾，以乘剛而至於貞。彼四牡項領，則不能無亡矣；九四務在協眾以安其上，非項領之牡也，疾常不死不亦冝乎？上六：?豫成，有渝無咎。象曰：?豫在上，何可長也。六二知?，蓋??之中獨見曉焉者也；上六不知幾者，?豫而已。雖?者明之藏也，知生於??之中而有渝焉，則無咎矣。

The line statement of the fifth line says: "A long illness does not heal, yet does not die." The small image commentary says: "The fifth line is faithful in illness, because it oversteps the yang (nine four); it does not die, because the central position has not been lost." The illness of the fifth line is due to overstepping the yang and thus becomes a chronic illness that does not heal. Like the Book of Poetry which says four strong horses have stiff necks and cannot be controlled, they are bound to perish; nine four is fully cooperative with others to stabilize the sovereign, and is not such a stubborn horse with a stiff neck, so the fifth line, though ill, remains alive, which is appropriate. The line statement of the sixth line at the top says: "The joy in darkness has already been formed, if it can be changed, there will be no calamity." The small image commentary says: "The joy in darkness is still at the top, how can it last long?" The second line is able to perceive subtle things, being the one who sees clearly in the darkness; the sixth line does not understand the moment of change, and can only be immersed in the joy of darkness. Although darkness is the place where light is hidden, if there is awareness and change in the darkness, there will be no calamity.

震下兌上。隨：元亨利貞，無咎。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。聖人之道至於兼忘，又使天下兼我，則民交放於道術之中行，不知所之矣。則使天下隨之，若子之從父、弟之從兄，豈無勉為仁以要人、揚行以悅眾乎？

The hexagram "Following" has the trigram Zhen (Thunder) as its lower trigram and Dui (Lake) as its upper trigram. The hexagram statement says: "Following, great success and favorable for uprightness, without misfortune." The commentary on the judgment says: "Following is when the strong line comes from outside and resides below the yielding line, with movement of Zhen and joy of Dui, hence called 'Following.' Great success and uprightness, without misfortune, thus the world follows the trend. The meaning of following is truly great." The way of the sage reaches the state of forgetting self and other, and makes the people forget even the concept of 'I,' so the people follow the Dao freely without knowing where they are going. If one wishes to make the people follow oneself, like a son following a father or a younger brother following an elder brother, would there not be cases of forcing people to perform benevolence to win favor and displaying virtue to please the masses?

以剛柔言之，剛上而柔下，則剛柔尊卑之常也；剛自外而為主於內，則剛柔屈伸之宜也。今剛不處上而來，又來而不為主，取下柔而已，則是反尊卑之常、反屈伸之宜矣。自二體言之，止而說者，聖人所以感物之道也；動而健者，天所以命物之道也。今不止而動、而健取說而已，則是不感物於自然、不應天之無妄矣，是以不免為仁以要人、揚行以說眾者也，是以不能無咎矣，以大亨貞而後可以無咎。

In terms of yin and yang: yang should be above and yin below, which is the usual order of respect and hierarchy between yang and yin; yang coming from outside and dominating the inner trigram, which is the appropriate way of flexing and extending yang and yin. Now, if yang does not occupy the upper position but comes down, and upon coming down does not dominate but only submits to the yin line below, this violates the usual order of respect and hierarchy, and also violates the appropriate way of flexing and extending. In terms of the upper and lower trigrams: stillness with joy (as in the hexagram Xian, with Gen below and Dui above), is the way the sage moves and influences all things; movement with strength and vigor (as in the hexagram Da Zhuang), is the way Heaven commands all things. Now, the hexagram Sui is not still but moving, not strong and vigorous but only joyful, thus it cannot move and influence things naturally, and does not conform to Heaven's true and sincere nature. Therefore, it inevitably leads to forced benevolence to win people's favor and exaggerated virtue to please the masses, thus it cannot avoid calamity. Only when it is great prosperity and upright can it avoid calamity.

天下之所隨者聖人，聖人之所隨者時也。聖人之所隨時，則莫非時也；失所隨之序者不足，而義甚?，非與日月合其臨照之明、與四時合其消息之序者，不足以與此。象曰：澤中有雷，隨，君子以嚮晦入宴息。治則進，亂則退，此隨時之大者也；春而作，秋而息，又以之明而動、晦而休，則其小者也。小者猶隨之而不違，則大者可知矣。明而動、晦而休，莫非隨也，而獨言嚮晦入宴息，則以謂知隨則無故也。

The world follows the sage, and the sage follows the right time. The time that the sage follows is always appropriate; once the order is missed, it is insufficient and very dangerous in terms of principle. Only those who can harmonize with the brightness of the sun and moon and the sequence of the four seasons can reach this level. The Great Image says: "Thunder within the marsh (thunder hidden in the marsh), this is the image of the Hexagram of Following; the gentleman thus rests in the house as the sky turns dark." In times of peace, one goes out to serve; in times of chaos, one retreats. This is a major matter of following the right time. Working in spring and resting in autumn, and then being active at dawn and resting at dusk, are minor matters of following the right time. Even minor matters are followed without deviation, so major matters can be imagined. Being active at dawn and resting at dusk is all "following," yet the Great Image specifically mentions "when it is dark, enter the house and rest," because it understands "following," and the rest does not need further explanation.

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。法而不議，則法之所以不至者必廢；職而不通，則職之所不及者必墜，故欲有渝。渝而失正，則巧佞亂官宜矣，故正然後吉。夫官者，有分職自守而已矣，奚其交？然欲有次，不可以無交。先王以天地名官，天地交而萬物通，則官固不可以無交矣，故曰人道交而功動成。交之出門而往從之，則其交也親，故出門交有功不失也。

The line statement for the first line says: "The duty one is entrusted with changes; if one remains upright, it is auspicious; going out to meet people brings success." The small image commentary says: "The official duty changes, but following the correct path brings auspiciousness; going out to meet people brings success, and there will be no loss." If one merely clings to old ways without reflection, then areas not covered by those ways will be neglected; if one merely stays within one's own role without communication with others, then areas not covered by that role will be abandoned. Therefore, change is necessary. If change occurs without following the correct path, then flatterers and schemers will disrupt official duties, so it is essential to remain upright in order to be auspicious. Officials should merely fulfill their duties, so why should they engage in social interactions? However, for affairs to be orderly, they cannot exist without interaction. The ancient kings named official positions after heaven and earth (such as heavenly officials and earthly officials), and heaven and earth interacting bring about the smooth flow of all things. This shows that official duties inherently require interaction. Therefore, human relationships must be cultivated for achievements to be realized through action. Going out to meet people and actively pursuing connections leads to close relationships, hence 'going out to meet people brings success, and there will be no loss.'

六二：係小子，失丈夫。象曰：係小子，弗兼與也。剛足以自亡也，徒以隨時故來而下柔，則其於人也隨之而已，非繫也。柔不足以自立而隨人，則非徒隨之，亦且繫屬之而不能違矣，故六三、六二、上六皆稱繫焉。係小子失丈夫，失所繫也。蓋以陰居陰，則不足於明，又不足於斷；不足於斷，故不能違近而趨遠；不足於明，故兩者之間不知擇所繫焉。

The line statement for line two says: "Attached to the young male (initial line), losing the husband (line five)." The small image commentary says: "Attached to the young male, is not able to attend to both sides." Yang is inherently sufficient for self-sufficiency, but because it must be flexible, it comes down to a yin line. Therefore, it is only "following" others, not "attached." Yin is insufficient for self-sufficiency and thus follows others. This is not only following, but also attachment and dependence, unable to detach. Therefore, lines three, two, and six all use the word "attached." "Attached to the young male, losing the husband" is attaching to the wrong object. Because a yin line is in a yin position, it is insufficient in clarity and decisiveness. Insufficient decisiveness prevents it from abandoning the near for the distant. Insufficient clarity leads to uncertainty between the two, not knowing to which one to attach.

六三：係丈夫，失小子，隨有求得，利居貞。象曰：係丈夫，志舍下也。初九之於九四，於他卦為不應也，今則交焉；六二之於九五，於他卦為應也，今則失焉。以謂不應宜交，則六三之與上六不應也，何其不交也？以為應失，則六三與上六非應也，何其亦失也？為其近邪，則初九之於九四非逺也。然則非以近，亦非以逺；以應，亦非以不應，各從其所欲隨而已，是乃所以為天下隨時，非大人不能明擇之也。

The line statement of the third line says: "Attached to the husband (nine in the fourth), losing the little person (nine at the beginning); following and making requests will bring benefit, advantageous to dwell in the correct position." The small image commentary says: "Attached to the husband, the mind has abandoned the one below, the beginning nine." The beginning nine and the nine in the fourth, in other hexagrams, are not in correspondence, yet here they are connected; the six in the second and the nine in the fifth, in other hexagrams, are in correct correspondence, yet here they are lost. If one says that those not in correspondence should connect, then the third line and the top six, who are also not in correspondence, why do they not connect? If one says that those in correct correspondence will be lost, then the third line and the top six, who are not in correct correspondence, why is it also said 'lost'? If one says it is because of proximity, then the beginning nine and the nine in the fourth are not far apart. Therefore, it is neither because of nearness nor distance; neither because of correspondence nor lack thereof. It is simply that each follows what they wish to follow—this is the principle of 'the world follows the time,' a principle that only a great person can discern wisely.

係丈夫失小子，言得所繫也。係丈夫為得所繫，故隨有求得；隨有求得，則又可知矣，故利貞。九四：隨有貞?，有孚在道以明，何咎。象曰：隨有，其義?也；有孚在道，明功也。隨時之義，不必陰隨陽，而陽亦隨陰；然以陽隨陰，雖足以有，然亦貞?焉。雖然，陽之隨陰，孚足以守道，非不能自立而依勢乎人者也；明足以趨時，非不能自昭而依乎人者也，以從初而已，何咎之有？

"The phrase 'binding the husband and losing the small person' means that it has chosen the right partner. Because it has chosen the right partner, 'following and obtaining' is possible. Since following and obtaining leads to success, the rest can be inferred, hence 'advantageous to maintain the correct course.' The fourth line says: 'Following and obtaining, guarding the correct course is dangerous; with sincerity, standing on the correct path and being wise, what calamity would there be?' The Small Image Commentary says: 'Following and obtaining, in terms of meaning it is dangerous; having sincerity on the correct path is the result of wisdom.' The meaning of following is not necessarily that the yin follows the yang; the yang can also follow the yin. However, when the yang follows the yin, although it may gain something, it is still dangerous to maintain the correct course. Although this is the case, when the yang follows the yin, its sincerity is sufficient to maintain the correct path, not because it cannot stand on its own but because it relies on others' power; its wisdom is sufficient to seize the opportunity, not because it cannot show itself but because it relies on others. It merely follows the initial nine, so what calamity would there be?"

九五：孚于嘉，吉。象曰：孚于嘉吉，位正中也。君之所期於臣者，嘉徳而已，故能入告嘉猷，出建嘉績，為上成假樂之嘉焉。九五孚于嘉徳而隨之，吉不亦宜乎？六二柔順中正，蓋有嘉績者也。

The Line Statement of the Fifth Line says: "To treat beauty and goodness with sincerity, it is auspicious." The Small Image Commentary says: "To sincerely embrace beauty and goodness brings auspiciousness, because it is positioned in the center and upright." The ruler's expectation of his ministers is merely for the virtue of beauty and goodness. Therefore, ministers can present excellent strategies when they are in court and accomplish outstanding achievements when they are outside, helping the sovereign to realize the beauty and goodness praised in the poem "Jiale" from the Book of Songs. The Fifth Line sincerely embraces the virtue of beauty and goodness and follows it, is it not appropriate for it to be auspicious? The Second Line is gentle and upright, precisely the one who achieves excellent accomplishments.

上六：拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。天下之未隨，則繫之未可也；天下皆隨而獨有不隨者焉，故可拘係之。拘係之，則上窮之勢不能無從矣；雖從之非心也，以徳維其心，則中心悅而誠服，文王所以亨于西山，用此道也。

The line statement of the sixth line at the top says: "He was captured and bound, then followed by being tightly tied with ropes; the king held a sacrifice on the western mountain." The Small Image Commentary says: "To bind him is because the sixth line has reached the extreme." When the people of the world have not yet followed, one should not capture and bind; but when all have followed and only one remains unattached, then one may capture and bind him. Once captured and bound, he cannot help but submit under such extreme circumstances; however, submission is only outward and not from the heart. One must use virtue to maintain his heart, and only then will he genuinely and sincerely submit from the heart — this is precisely the method used by King Wen in holding the sacrifice on the western mountain.

巽下艮上。蠱：元亨，利渉大川，先甲三日，後甲三日。曰：蠱，剛上而柔下，巽而止，蠱。蠱元亨而天下治也。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。萬世無者道而已，事則有弊之所由然，以剛上而柔下、巽而止故也。蓋剛上而柔下，雷風相與，巽而動，乃能乆；今巽而止，則不可乆而蠱弊生矣。然窮而變，變而通，通而乆矣，是以蠱弊之既生，則欲治之也。傳曰：道猶金石，一調不更；事猶琴瑟，每終改調。此之謂也。

The lower trigram of the Hexagram of蛊 is Xun (Wind), and the upper trigram is Gen (Mountain). The Hexagram Statement says: "Gǔ, great success, favorable for crossing a great river; before three days before the Jia day and after three days after the Jia day (careful deliberation)." The Commentary on the Judgment says: "Gǔ, is when the strong is above and the yielding is below, humble and still, hence called 'Gǔ'. When Gǔ is great success, the world is governed. Favorable for crossing a great river, is because there is something to be done on the way. Before three days before the Jia day and after three days after the Jia day, is the end followed by a new beginning, which is the movement of heaven." Only the Dao remains unspoiled through ten thousand generations; as for matters, they have reasons for their decline—precisely because of the strong above and the yielding below, humble and still. When the strong is above and the yielding is below, if thunder and wind cooperate, humble and yet active, as in the Hexagram of Heng, it can last long. But now it is humble and still, so it cannot last long, and the corruption of Gǔ arises. However, when extremes are reached, change comes, and change brings success, and success brings longevity. Therefore, when the corruption of Gǔ has already arisen, it must be rectified. The commentary says: Dao is like metal and stone, once set, it does not change; matters are like zithers, after each tune, they must be retuned. This is precisely the meaning.

天下之勢，有亂乃有治，故乾元用九而天下治，蠱元亨而天下治，以有亂故有去亂而治之者也。蠱以止而生，則不可復止；又巽者木道也，以渉難則蠱飭矣，故曰利渉大川也。有事然後有功，蠱則飭樂而已，不足以言功，故曰往有事也。先甲三日者，原弊之所由以生也；後甲三日者，恐神竒之復化為臭腐也。蓋終則有始，時乃天行，則所以圖之，不可不要其終而原其始也。

The situation of the world involves chaos followed by order, so the hexagram Qian uses "All Nines" and the world becomes orderly. The hexagram Gu also brings great success and the world becomes orderly—because there is chaos, people can remove it and bring about order. Gu arises from stagnation, so it cannot remain stagnant any longer; moreover, Xun belongs to wood, which can build boats to cross over difficulties. When Gu is rectified, it becomes orderly, so it says "favorable to crossing great rivers." Only after there is action can there be achievement, but Gu merely rectifies the ruined state, so it says "there is action." "Before the third day of Jiawu" refers to tracing back the origin of the problem; "after the third day of Jiawu" refers to fearing that the strange and marvelous will turn into decay, as mentioned in the Zhuangzi. After the end comes the beginning, and the timing is the movement of the heavenly way. Therefore, when planning, one must consider both the end and the beginning.

象曰：山下有風，蠱，君子以振民育徳。徳則日新，事則日故；雖然，以日新之徳推之於事，則事亦新而不故矣。故必有以搖盪其民，如風之落山，以育其徳，則蠱之不飭而自去矣。事，末也，聖人所以圖之於其本而已，故於是育徳焉。

The Great Image Commentary says: "Wind rising from beneath the mountain, this is the image of the Hexagram of蛊; the gentleman thus revives the people and cultivates virtue." Virtue is renewed day by day, while affairs become old day by day. Nevertheless, when the virtue of constant renewal is applied to affairs, affairs also become ever new and do not become old. Therefore, there must be a way to shake up the people, like wind shaking off the mountain, to remove accumulated evils, thus cultivating their virtue. In this way, the corruption of蛊 does not need deliberate rectification but will naturally disappear. "Affairs" are the branches, and the sage only acts on the root. Therefore, here it speaks of "cultivating 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。家人之道，恩勝於義，故常於巽止而蠱弊之生尤甚於國，此六爻之所以皆言幹父之蠱也。幹父之蠱，則其治可移於官而乾國矣。經曰：貞者，事之幹也。事待乾而後立，故蠱皆曰乾焉。

The line statement for the first line says: "Correcting the flaws left by the father, having such a son, the father has no fault, though there is danger, ultimately it is auspicious." The Small Image Commentary says: "Correcting the flaws left by the father, the intention is to carry on the father's legacy." Among family members, affection outweighs righteousness, so they often remain in a state of humility and stagnation. The emergence of flaws is more severe than in a state, which is why all six lines of the Hexagram of蛊 say "correcting the father's flaws." The ability to correct the flaws left by the father can be applied to governance, to correct the state. The "Zhen" (uprightness) mentioned in the "Wenyan" of the Hexagram of乾 refers to the mainstay of a career. Affairs must have a mainstay (zhan) to stand firm, so all lines of the Hexagram of蛊 use the character "zhan."

孟子不順乎親，不可以為子。今曰有子，為其巽順幹父之蠱也。以巽順而幹蠱，而所承非成徳之父，則其非道亦從矣。今九二以剛中首事，得其所以為父，故稱考焉；初六以巽順承之，得其所以為子，故稱子。雖其所以無咎焉，厲而終吉也。

Mencius said that one who cannot obey his parents is not fit to be a son. Here it says "having a son," precisely because he can correct his father's faults with humility and gentleness. Correcting faults with humility and gentleness, if the one being served is not a father who has attained virtue, then the son would also follow the father's wrong ways. Now, nine two, with his strong and vigorous nature in the center, takes the lead in doing things, fulfilling the duty of a father, so he is called "father"; six at the beginning serves him with humility and gentleness, fulfilling the duty of a son, so he is called "son." Although this allows for no mistakes, there is still danger, but eventually it leads to good fortune.

九二：幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。初六之所承者九二，而三、四、五所承者上九也，故稱乎父；九二之所承者六五也，故稱乎母。子也巽乎內而止乎外，陰陽大分也，故不可以為貞；然非失其所居而然也，以幹蠱而已，又皆得中道，是以悔吝不至。

The line statement for the second line says: "Correct the faults left by the mother, but do not be rigidly upright." The small image commentary says: "To correct the faults of the mother is to attain the middle path." The first line follows the second line, and the third, fourth, and fifth lines follow the top line, so they are all called "father." The second line follows the fifth line, so it is called "mother." A son being humble and obedient within and knowing when to stop without is the great distinction between yin and yang, so he should not be rigidly upright; however, this does not mean he has lost his proper position, but rather he is correcting the faults. Moreover, he attains the middle path, so neither regret nor worry arises.

九三：幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。九二剛中而初六以柔巽從之，乃其宜也；上九剛過而九三以剛過應之，亦其宜也。然子道貴順，今以剛過，則父子之恩傷矣，故小有悔。然從義不從父，是乃所以義其父也，故無大咎焉。小有悔而已，則固無大悔矣；無大咎，則猶小有咎焉。而象曰終無咎，以始則傷恩而終於義故也。

The third line statement says: "Correcting the flaws left by the father, there is slight regret, but no great calamity." The Small Image Commentary says: "Correcting the father's mistakes, there is ultimately no calamity." The second line is strong and upright, and the first line is gentle and follows, which is appropriate. The top line is overly strong, and the third line also responds with excessive strength, which is also appropriate. However, as a son, it is important to be gentle and compliant. Now using excessive strength, the affection between father and son is harmed, hence "a slight regret." But acting according to righteousness rather than blindly following the father is precisely to make the father conform to righteousness, hence "no great calamity." Although there is "a slight regret," it is originally not a great regret; saying "no great calamity" implies there is still a minor fault. However, the Small Image says "ultimately no calamity," because although there is initial harm to affection, in the end it returns to righteousness.

六四：裕父之蠱，往見吝。象曰：父之蠱，往未得也。巽而止，蠱之所以生也，剛所以飭不宜矣，而六四以柔父之蠱，所以往見吝也，而未得乎親。父之於子，尊賢而下無能；今父之蠱而不能飭，宜其未得也。

The statement for the fourth line says: "Treat the defects left by the father with leniency, but proceeding forward will result in regret." The Small Image Commentary says: "The defects left by the father, proceeding forward in this way will not attain the father's heart." Humility and stagnation are the causes of defects, and even using strength to rectify them is insufficient. However, the fourth line uses softness to deal with the father's defects, so proceeding forward leads to regret and does not gain the father's favor. The father treats his son by respecting the capable and looking down upon the incapable. Now that the father has defects and he is unable to correct them, not attaining the father's heart is indeed appropriate.

六五：幹父之蠱，用譽。象曰：幹父用譽，承以徳也。六五所承者剛中之父，則巽順以從之可也。父若以剛過，則子道難矣。蓋以剛過則傷恩，故九三有小悔之辭焉；以柔正裕之則害義，故六四則有往見吝之辭焉。若剛不至於害義，卒歸於有譽者，六五是也，此所謂克諧以孝也。

The line statement of the fifth line says: "Correcting the faults left by the father, thus gaining praise." The Small Image Commentary says: "Honoring the father with praise, thus carrying out the father's affairs with virtue." The fifth line is serving the father (nine two), who is strong and central. Therefore, following him with humility and compliance is sufficient. If the father is overly strong, the son will find it difficult. Because excessive strength harms affection, so nine three has the phrase "a small regret"; whereas being overly gentle and lenient harms righteousness, so six four has the phrase "difficulty in going forward to meet someone." If one is strong without harming righteousness, ultimately achieving praise is the fifth line. This is exactly what the Book of Documents says: "Harmony is achieved through filial piety."

瞽瞍之頑，則剛過之父也，而四嶽以烝烝乂不格奸稱之於堯前者，亦舜能幹父用譽故耳。其曰承以徳，何也？惟徳足以諧頑嚚，其能用譽亦以徳而已。此爻惟大舜足以當之。若武王能廣文王之聲，則文王有聲而武王廣之耳，此則父子之懿，剛之父如初六吉也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Renri = People's Day Chu Liu = Six at the Beginning Wen Wang = King Wen Gǔsǒu was so rebellious and stubborn, being a father who was overly strong and unyielding. However, four great officials praised Shun before Emperor Yao, saying, "He can use filial piety to influence others, making his family gradually become better and not fall into wickedness." This was precisely because Shun could correct his father's faults and thus gained praise. The "Xiao Xiang" says, "He carries it with virtue," why? Because only virtue is sufficient to influence a stubborn and foolish person. Shun's being praised was due to his virtue alone. This line of the hexagram is only suitable for the great Shun. As for King Wu being able to promote King Wen's reputation, that is because King Wen originally had a good reputation, and King Wu expanded it. This belongs to the inheritance of virtue between father and son; if the father is strong but not excessive, and the son is gentle and obedient, then it is auspicious.

上九：不事王侯，高尚其事。象曰：不事王侯，志可則也。經曰：蠱者，事也。以謂徳則常新而事則有蠱也。以蠱生於事，復有事以乾之，則有事亦將蠱矣。自道觀之，則是以水救水，名之曰益多，此蠱之終所以貴夫不事王侯、高尚其事也。事至於王而貴者為公，事至於侯而貴者為卿；求事王而不賓，則求事於侯，此求富而不恥執鞭之為也。既不事王，亦不事侯，高尚其事而小天下，此其志固不可奪矣，是以可則也。賁終白賁，蠱終於不事王侯，則此反素而守靜也。

The line statement of the topmost line says: "Not serving princes and dukes, but regarding one's own affairs as more noble." The Small Image Commentary says: "Not serving princes and dukes, his mind can be taken as a standard." The Sequence of Hexagrams says: "Gǔ is about affairs." This means that virtue is always renewed, while affairs will become corrupt. Since corruption arises from "affairs," using "affairs" to correct it will result in further corruption. From the perspective of the Dao, this is what the Zhuangzi says: "Using water to save water" will only result in "more and more." This is why the final line of the Gǔ hexagram emphasizes "not serving princes and dukes, regarding one's own affairs as noble." Serving the king and becoming prominent is called "gōng," serving the dukes and becoming prominent is called "qīng." Seeking to serve the king but failing to become a guest, one turns to serving the dukes, which is what Confucius said about seeking wealth even to the point of becoming a whip-bearer. If one neither serves the king nor the dukes, but regards one's own affairs as higher and views the world as small, such a mind is inherently unassailable, hence "can be taken as a standard." The Ben hexagram ends with "white Ben," and the Gǔ hexagram ends with "not serving princes and dukes," both returning to simplicity and maintaining stillness.

兌下坤上。臨：元亨利貞，至于八月有?。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?，消不乆也。上者以高而臨下，大者以道長而臨小，此臨之義也。夫君子之長、小人之消也，長乘夫陰陽之機而不能自止也，故其道之長猶草木之長，氣湊於下而視之不見，其蠕蠕以進而乆之則高大矣。然則君子之長，亦何事於躁進哉？浸之長斯可矣。

The Hexagram "Governing" has the lower trigram Dui (Lake) and the upper trigram Kun (Earth). The Hexagram Statement says: "Governing, greatly prosperous and favorable for uprightness, but there is danger in the eighth month." The Commentary on the Judgment says: "Governing refers to the gradual growth of yang, which is joyful and gentle. Yang is in the center and has a corresponding element above, thus being greatly prosperous and upright, which is the way of heaven. There is danger in the eighth month because yang is retreating and cannot last long." The superior one governs the inferior one by virtue of high position, and the great one governs the small one by virtue of the growth of the Dao. This is the meaning of "Governing." The growth of the noble and the retreat of the petty depend on the turning point of yin and yang, which cannot be stopped by themselves. Therefore, the growth of the Dao is like the growth of grass and trees: yang energy gathers beneath the earth, unseen in its movement, advancing gradually, and eventually becomes tall. If this is the case, why should the noble rush forward? Let it grow gradually instead.

其消若氷雪之消，陽鑠於上，則視之不見，其駸駸以退而乆之則渙釋矣。然則彼小人之消，何事以威武臨之哉？說而順斯可矣。其自進也浸而長，其臨人也說而順，又其才剛中而應於上，是乃所以大亨以正也。

The retreat of the small person is like the melting of snow and ice: the yang energy above shines upon it and melts it, and it diminishes without being seen. It recedes gradually, and over time, it dissipates completely. If this is the case, why should we use force to suppress the small person? Instead, joy and gentleness are sufficient. Its own growth is gradual, and its governance of others is characterized by joy and gentleness. Combined with its strong and upright nature in the center and its harmony above, this is why it is said to be "greatly prosperous in the right way."

君子屈而小人伸，不可謂亨；君子外小人內，不可謂正。今君子伸而小人屈則亨矣，君子內而小人外則正矣。亨之與正，既見於人事，時乃天道，故曰大亨以正，天之道也。既曰天道，則消息旡常，而正有復為竒，善有復為妖，故曰至于八月有?。夫亨之與正必曰天道，何謂也？蓋君子所求亨者，求亨其心而已；所求正者，求正其身而已。若夫其道亨、其位正，則君子歸之天道而不求，此所以道言天道也。

A gentleman suffering hardship and a petty person gaining power cannot be called "smooth" or "favorable"; when a gentleman is outside and a petty person is inside, it cannot be called "correct" or "right." Now, when a gentleman gains power and a petty person suffers hardship, it becomes favorable; when a gentleman is inside and a petty person is outside, it becomes correct. Since "favorable" and "correct" are expressed in human affairs, and timing corresponds to the way of Heaven, it is said, "Great favorable condition with correctness is the way of Heaven." Since it is called the way of Heaven, then decline and growth have no fixed pattern, correctness may turn into abnormality, and goodness may turn into malevolence. Hence, it is said, "There is danger by the eighth month." Why must "favorable" and "correct" be attributed to the way of Heaven? Because the gentleman's pursuit of "favorable" is merely seeking inner smoothness, and his pursuit of "correct" is merely seeking personal uprightness. As for whether his path can be carried out and whether his position is correct, the gentleman leaves it to the way of Heaven without striving for it—this is the reason why the Commentary on the Judgment says "the way of Heaven."

象曰：澤上有地，臨，君子以教思無窮，容保民無疆。於卦考之，觀之道尊而臨之道親。尊可以教敬，親可以教愛；且可以臨民而民莫不戴之為重，可以觀民而民以榮觀者，莫若教也，故臨觀皆以教言焉。

The Great Image Commentary says: "There is land above a marsh (the land is high and overlooks the marsh), which is the image of the Hexagram of Approaching; thus, the gentleman, by means of this, can carry on education and cultivation without end, and embrace and nurture the people without limit." In examining the structure of the hexagram, the principle of the Hexagram of Observing is inclined toward dignity, while the principle of the Hexagram of Approaching is inclined toward intimacy. Dignity can teach people to be respectful, while intimacy can teach people to be affectionate; and what can both govern the people so that they all revere and honor it, and be looked up to by the people so that they take pride in being observed, is nothing better than "education." Therefore, both the Great Images of the Hexagrams of Approaching and Observing are based on the concept of "teaching."

然觀之為教以順為主，故以省方觀民；臨之為教以厚為主。教思無窮，以謂厚者，性之徳也，修率性之道以為教，則其教無窮，何則？性不壞而道無弊也。苟有窮，則隘與不恭在所尚矣。容民無疆故遠者來，保民無疆故近者悅，以此厚徳臨下之道也。

However, the moral instruction of the hexagram "Observing" (Guan) is based on "following" (shùn), hence it speaks of touring the four directions and observing the customs of the people. The moral instruction of the hexagram "Approaching" (Lín), on the other hand, is based on "thickness" (hòu). "Teaching and thinking are boundless" means that "thickness" is the inherent virtue. By cultivating and following the way that aligns with nature, teaching can be carried out without end. Why? Because nature does not decay, and the way has no defects. If moral instruction were boundless, then narrow-mindedness and disrespect would arise. To embrace the people without limits, distant people will come; to nurture the people without limits, nearby people will be pleased. This is the meaning of governing the people with deep virtue.

初九：咸臨，貞吉。象曰：咸臨貞吉，志行正也。初九、九二皆以陽下陰，有男下女之義，故皆咸臨。然初九未得，則君子之道未得也，特志行正而已；乃若九二未順命，則不特志行正，而見於事矣。

The line statement of initial nine says: "By the way of mutual response, governing with sincerity brings good fortune." The small image commentary says: "Sincere governance brings good fortune, because the mind is upright." Both initial nine and nine two are yang lines located below yin lines, implying a man humbly seeking a woman, hence both are called "sincere approach." However, initial nine has not yet attained a proper position or influence, and the way of the gentleman has not yet been realized; it is only that the mind is upright. As for nine two saying "not yet in accordance with the mandate," it is not only that the mind is upright, but the action has already been put into practice.

九二：咸臨，吉無不利。象曰：咸臨吉無不利，未順命也。柔長則變剛，剛長則變柔；九二之於六五，蓋以道而感變之者也。六五且又順受而不懼，所以吉無不利，而象所謂未順命也。革之九四言改命，臨之九二言未順命，其實一也。革之九四在上近君者也，故曰改命；臨之九二在下遠君者也，故曰未順命。蓋君命善，則左右之臣潤色之而已；君命不善，則左右之臣有正教之使善，然後布之天下，九四所以言改命也。此則命未下也，命既下而不以善，則逺之臣非能之也，有所謂未順而已。

The line statement of the second line says: "By the way of mutual response, one governs, which brings good fortune and benefits all things." The small image commentary says: "The joyful governance brings good fortune and benefits all things, which means that it has not yet obeyed the sovereign's command." When the soft is extended to its extreme, it becomes hard; when the hard is extended to its extreme, it becomes soft. The nine in the second line, in relation to the six in the fifth, is using the way to influence and transform it. The six in the fifth is also able to be soft and compliant, without fear, so "good fortune and benefits all things" is what the small image commentary refers to as "not yet obeying the command." The line of the fourth line in the卦 of Change says "changing the command," and the line of the second line in the卦 of Approaching says "not yet obeying the command," which are essentially the same thing. The nine in the fourth line is in a high position, close to the sovereign, so it says "changing the command." The nine in the second line of the卦 of Approaching is in a low position, far from the sovereign, so it says "not yet obeying the command." If the sovereign's command is good, the ministers nearby can just refine it. If the sovereign's command is not good, the ministers nearby must correct and teach the sovereign so that the command becomes good, and then it can be issued to the people. Therefore, the fourth line says "changing the command." Here, the command has not yet been issued. Once the command is issued but is not good, the distant ministers are powerless and can only be described as "not obeying."

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。夫道淡乎其無味者也，舍此或苦或甘，皆非道之長也，故苦節不可貞、甘臨無攸利。夫甘者人之所說，以君子之難說，非卦之能入也；以是臨浸長之剛，又奚可哉？知其不可而憂之，則無咎矣。無咎者，補過也。夕惕若無咎，以懼而補其過者也；既憂之無咎，以憂而補其過者也。

The line statement for the third line says: "Using sweet words and flattery to govern, there is no benefit; having already been concerned about it, there is no calamity." The small image commentary says: "Sweet governance is inappropriate for the line position; having already been concerned about it, the calamity does not last long." The way is simple and tasteless; abandoning this and choosing either bitterness or sweetness is not something the way can sustain for long, so the卦 of 'Limitation' says 'a strict limitation is not proper.' Here it says 'sweet governance brings no benefit.' Sweetness is something everyone likes, but a gentleman is difficult to please; one cannot move a gentleman by such means. Using such means to govern the gradually growing yang is not feasible. Knowing it is not feasible and being concerned about it, there is no calamity. What is meant by 'no blame' is to correct a mistake. In the line statement of 'Heaven' for the third line, 'being vigilant in the evening brings no blame,' is correcting a mistake through vigilance; here, 'having been concerned about it brings no blame,' is correcting a mistake through concern.

六四：至臨，無咎。象曰：至臨無咎，位當也。浸長之剛，以大臨小，以信臨屈，將成其上浸而之剛，在上者固不能不巽順臨之矣。然其巽順不出乎正，則雖甘不說也；其巽順出乎正，則雖不甘亦悅也。六四則巽順之出於正者，是能至誠順乎剛者也，何咎之有哉？故曰至臨無咎。

The line statement of the fourth line says: "With the utmost sincerity in governance, there is no calamity." The Small Image Commentary says: "Governing with utmost sincerity brings no calamity, because the line is in the proper position." Gradually increasing yang strength, governing over the smaller, governing with sincerity over those in subordinate positions, is about to achieve the gradual ascent of yang. Those in superior positions should not fail to be humble and courteous toward it. However, if its humility is not from the right place, then even sweet words are not pleasing; if its humility is from the right place, then even without sweetness it is pleasing. The fourth line is one that shows humility from the right place, and is able to follow the yang with utmost sincerity. How could there be calamity? Therefore it says, "Governing with utmost sincerity brings no calamity."

六五：知臨，大君之宜，吉。象曰：大君之宜，行中之謂也。傳曰：投隙抵時，屬乎知。所貴乎知者，謂其善抵時也。方君子道上有向乎?，而六五能以柔順以臨之，不抑其進，此善抵者也，故曰知臨。君者，賞罰之所自出，制天下短長之命，而不患乎剛之不足，而所以不足者柔也；大君而能用柔，則得所宜矣，故曰知臨，大君之宜。象曰行中者，剛而能柔，則剛柔之中也。

The line statement of the fifth line says: "To govern with wisdom, this is suitable for the great ruler, and it is auspicious." The small image commentary says: "The suitability of the great ruler refers to acting in the middle way." The commentary says: seizing opportunities and catching the right moment depends on wisdom. The value of wisdom lies in its ability to seize the right moment. When the way of the gentleman is growing upward and there are already signs of danger for those above, the fifth line is able to govern with flexibility, not suppressing its upward movement, which is the skill of seizing the right moment, hence it is said "knowing how to govern." The ruler is the one who issues rewards and punishments, controlling the fates of all under heaven, and is not lacking in strength, but rather lacks flexibility. As a great ruler, being able to use flexibility is exactly what is appropriate, hence it is said "knowing how to govern, this is suitable for the great ruler." The small image says "acting in the middle," meaning being strong yet flexible, thus aligning with the middle between strength and flexibility.

上六：敦臨，吉無咎。象曰：敦臨之吉，志在內也。上六長人之長者，通乎長厚之長者，長厚乃能長人故也。敦又厚之至，則寛裕溫柔足以有臨矣，君子所以處上而人皆重者，為是故也。

The line statement of the sixth line above says: "By being earnest and sincere in governance, there is good fortune without misfortune." The Small Image Commentary says: "The good fortune of earnest governance comes from the mind being focused on the inner trigram (the first and second lines)." The sixth line is the "long" of "person's leader," which is the same as "long" in "long and thick," because only with breadth and thickness can one become a leader of the people. "Dun" also means thickness to the extreme, so being broad-minded and gentle is sufficient to govern the people. This is why a gentleman, by occupying a high position, is respected by all.

坤下巽上。觀：盥而不薦，有孚顒若。曰：大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道而四時不忒，聖人以神道設教而天下服矣。於卦為觀者，顯此道以示天下，而大者輝光之才也，上者高明之位也；以輝光之才處高明之位，則小而在下者斯仰上矣，故於卦為觀。觀者，顯此道以示天下而天下觀之以化也。

The hexagram "Guan" has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). The hexagram statement says: "Guan means observing; when one has washed hands in preparation for worship but has not yet offered the sacrifice, the sincerity is so profound that it inspires awe." The commentary on the judgment says: "A great object of reverence is exalted above, gentle and humble, manifesting the virtue of uprightness and correctness to the world. 'Guan, guan but not yet jian, with sincerity and solemnity' refers to the people below observing and being influenced by it. Observing the divine workings of heaven, the four seasons never err; the sage follows this divine way to establish education, and the world then obeys." The reason this hexagram is called "Guan" is because it reveals this way to the world: "Da" refers to brilliant talent, "Shang" refers to a lofty and bright position. When one with brilliant talent is in a lofty position, the small people below look up to it, hence the hexagram is called "Guan." What is meant by "Guan" is to reveal this way to the world, and the people below observe it and are thus influenced.

夫化之可以成也，觀感而已。以龜之相顧、鳩之相視而化，則聖人之於為天下，固可使觀而化也。將使之觀而化，則何俟乎鉗鍵而驅率之哉？順而巽以輔其自然斯可矣。順而巽者，道也；中正者，徳也。

The success of transformation depends on observation and response. When turtles look at each other and pheasants gaze at each other, they can bring about change. Therefore, a sage governing the world can naturally influence people through observation. If one aims to influence people through observation, why use restraints and force? It is sufficient to support the natural course with gentleness and humility. Gentleness and humility are the Dao; staying centered and upright is the virtue.

所貴乎極者，謂其可以取中也；所貴乎表者，謂其可以取正也。以中正觀天下，是猶建極立表於民上耳，其孰有不屬目哉？夫順而巽，則不拂萬物之自然而為偽；中正，則不其身、不迃其心而為偽，亦不為邪，則誠之所存。以誠存，則不待有物以彰之然後見其敬矣。

The value of "extreme" (standard) lies in its ability to guide one to the "center"; the value of "standard" (benchmark) lies in its ability to guide one to the "correct" path. To make the center and correctness evident to all is like setting up a standard and a benchmark for the people. Who would not look up and admire it? Being gentle and humble does not go against the natural way of things and thus does not lead to falsehood; maintaining the center and correctness does not involve artificiality or distortion of the heart, thus avoiding falsehood and not straying onto the wrong path. This is where sincere intention resides. If one holds sincere intention in the heart, there is no need to wait for external things to demonstrate it before one's respect can be seen.

孔子曰：為禮不敬，吾何以觀之哉？是則可觀者莫如敬也。又曰：禘自既灌而往者，吾不欲觀之矣。盥又先乎灌，其敬尤為足觀，豈待夫薦而後見哉？故曰盥而不薦，足以自敬而不待薦，則觀之者有孚矣。

Confucius said, "If one performs rituals without reverence, what can I look upon?" This shows that the most worthy of admiration is "reverence." He also said, "After the first libation in the ancestral sacrifice, I no longer wish to watch." The act of washing one's hands, which comes before the libation, is even more filled with reverence. Why wait until the offerings are presented to see it? Therefore, he said, "Washing without offering"—reverence alone is sufficient. One does not need the ritual of offering sacrifices to inspire trust. Those who admire it will naturally feel sincere.

夫人之心火也，人貌木也，人之心見於貌，猶火之見於木，故內有孚則外見於貌，顒然而靜專也。貞觀者，天地之所以觀萬物也；大觀者，聖人之所以觀天地。故曰觀天之神道而四時不忒，言天有以觀萬物而聖人有以觀之也；又曰聖人以神道設教而天下服矣，言聖人有以觀天下而天下觀之也。

A person's heart belongs to fire, and a person's appearance belongs to wood; the heart is manifested through appearance, just as fire is manifested through wood. Therefore, if there is sincerity within, it will be shown on the outside through appearance, appearing solemn and tranquil, focused and unified. "Zhen Guan" refers to how heaven and earth use it to reveal all things; "Da Guan" refers to how sages use it to observe heaven and earth. Therefore, the saying "Observing the divine way of heaven, the four seasons do not err" means that heaven has the ability to reveal all things, and sages have the ability to observe it. Another saying, "Sages use the divine way to set teachings, and thus the world is convinced," means that sages have the ability to reveal the world, and the people look up to them.

四時有神道，有法。先後之可循、往反之可期，明法也；不知披拂主張之為誰者，神道也。於其神道觀之而不助，則其明法協紀而不忒矣，故曰觀天之神道而四時不忒矣。天之神道，則觀而不助可也；所以教天下，則不能無助矣，故曰神道設教。以神道設教，則行積於此而民得於彼，天下不知其所以然而然矣。

In the four seasons, there is both "Shen Dao" and "Ming Fa." The order of precedence can be followed, and the cycle of repetition can be anticipated, which is Ming Fa. However, the one who moves and governs it is unknown, which is Shen Dao. If we only observe Shen Dao without helping, then Ming Fa will harmonize with the principles and not go wrong, hence the saying "Observing the divine way of heaven, the four seasons do not err." Regarding the divine way of heaven, we need only observe without helping; but for educating the people, we cannot avoid helping, hence the saying "Establishing education through the divine way." Using the divine way to establish education, the effort is on one side while the people on the other side receive benefits, and the whole world does not know why it is so, yet it naturally becomes that way.

象曰：風行地上，觀，先王以省方觀民設教。五方之民各有性也，非特五方之民各有性，五土之民亦各有宜。先王之教，將使剛柔緩急各得其性，而和味衣服利用便器各得其宜，於是省方觀民，然後設教焉，此順巽之道也。

The Great Image Commentary says: "Wind blowing across the land is the image of the Hexagram of Observing; thus the former kings toured the four directions, observed the people's conditions, and established education and culture." The people of the five cardinal directions—east, south, west, north, and center—each have their own nature. Not only do the people of the five directions differ in nature, but also the people living on the five types of soil have their own appropriate ways of life. The former kings' education was to allow the strong, the weak, the slow, and the quick to each be suited to their own nature, and the seasoning, clothing, utensils, and convenient tools to each be suited to their own needs. Therefore, they first toured the four directions and observed the people's conditions before establishing education and culture—this is precisely the way of gentle and humble virtue.

初六：童觀，小人無咎，君子吝。象曰：初六童觀，小人道也。童，無知也，無與也。小人而有知則必為盜，有與則必為黨；無知無與，乃是小人之福也，故曰童觀，小人無咎。若夫君子，則明哲之貴，不貴夫庸行翳路也，安得旡知乎？徳不孤，必有鄰，安得無與乎？故曰君子吝。

The line statement for the first line (initial line) says: "Like a child watching superficially, a petty person thus incurs no misfortune, but a gentleman thus feels regret." The Small Image Commentary says: "The initial line's childish observation represents the way of a petty person." "Childish" means lacking knowledge and having no connections. If a petty person had knowledge, he would surely use it for theft; if he had connections, he would surely use them for forming gangs. Lacking knowledge and connections is actually a blessing for a petty person, hence it is said, "childish observation, petty person has no misfortune." As for a gentleman, what is valued is wisdom, not being mediocre and obstructing the path. How can he be ignorant? "A virtue is not solitary, it must have neighbors," how can he have no connections? Hence it is said, "gentleman is regretful."

六二：窺觀，利女貞。象曰：窺觀女貞，亦可醜也。聖人仰則觀天，俯則觀民；觀天則所見大，觀民則所見博。今六二獨見其應，是乃為窺觀，則觀小而狹矣，是則可醜也。於女貞則有從一之徳，故利。

The line statement of the second line says: "Peeping through a door crack, it is advantageous for a woman to maintain uprightness." The Small Image Commentary says: "Peeping and observing is advantageous for a woman to be upright, but for a man it is shameful." The sage looks up to observe heavenly phenomena and looks down to observe the people; observing heaven gives a broad view, while observing the people gives a comprehensive understanding. Now, the second line only sees the first line of the fifth line, which becomes "peeping and observing," resulting in a narrow and limited view, hence it is shameful. However, in the aspect of a woman maintaining uprightness, it has the virtue of being devoted to her husband, so it is said to be advantageous.

六三：觀我生進退。象曰：觀我生進退，未失道也。生，謂動出於我者。草木之生所以盛衰美惡之不同，皆係其本而已；聖人君子所以動出乎身者不同，亦其所養有淺深故也。六三之材，雖其生不如聖人之道沛然有餘，然量進退未失道也。荀卿曰：忠臣誠然後能受職，所以為不窮也。其六三之謂乎？

The line statement of the third line says: "Observe the actions you issue forth, to decide whether to advance or retreat." The small image commentary says: "Observing my actions to decide advancement or retreat, does not lose the right path." "Born" refers to the actions issued forth from oneself. The growth and withering of grass and trees, and their beauty and ugliness, depend entirely on their root. Similarly, the differences in the actions of sages and gentlemen arise from the depth or shallowness of their cultivation. Although the quality of the third line is not as abundant as the Way of the sage, it can measure itself and decide advancement or retreat, thus not losing the right path. Xunzi said that loyal ministers first have sincerity, then they can take up their duties, thus not falling into hardship. This is probably referring to the third line.

六四：觀國之光，利用賓于王。象曰：觀國之光，尚賓也。君子之道，深其根而時養之，則其生也足以窮大極高，有進而已無退也；若其身之進退，則觀乎時而已，故曰觀國之光。九五得尊位大中，以大觀在上，國之光者也。巽為進退、為不果，而未純為臣，故曰賓。然進退不果，而上非有王徳之君足以廸知而忱恂，則疑其晉逼而害之矣，非賓之利也。九五王也，故六四利用賓焉。

The line statement for the fourth line says: "Observing the brilliance of a country, it is advantageous to serve as a guest of the king (to take office)." The small image commentary says: "Observing the brilliance of the country, it is to value the ceremony of receiving guests." The way of the superior person is that if the root is deep and the nourishment is timely, then its growth can reach the vast and lofty, with only progress and no retreat; as for one's own advancement or retreat, it depends on the situation. Therefore it is said, "Observing the brilliance of the country." The nine in the fifth line holds the exalted position, resides in the great center, and presents a great image, occupying the highest position, which is the brilliance of the country. The trigram Xun has the nature of indecision and hesitation, not yet a pure position of a minister, so it is called "guest." However, if there is hesitation and indecision, and above there is not a king with the virtue of a sovereign, who can enlighten people's wisdom and sincerely trust, then he will suspect that there is an intention of usurpation and oppression, and thus harm him, which would not be beneficial for serving as a guest. The nine in the fifth line is indeed the king, so the six in the fourth line "is advantageous to serve as a guest of the king."

九五：觀我生，君子旡咎。象曰：觀我生，觀民也。在下者常失於好進，好進則誘於前而不復顧矣；在上者常失於好勝，好勝則過在身而不能自檢矣。六三觀我生，則非在上不能自明也，在下觀我生也，此猶有折足之懼而不敢必承也；在上者而觀我生，則非盛徳孰能若是？於是稱君子焉。六三進退未過，未有以施於民，其觀我生則觀諸已而已；九五既以加施於民，則我生宜觀焉，所謂當於民鑑，視民知治也。

The line statement of the fifth line says: "Observing one's own actions, the gentleman incurs no calamity." The small image commentary says: "Observing my life, is observing the people." Those in a lower position often fail due to excessive eagerness to advance; their eagerness leads them to be lured by what is ahead and not to look back at themselves. Those in a higher position often fail due to excessive desire to win; their desire to win leads them to have faults and be unable to examine themselves. The line six in the third speaks of "Observing my life," which is not about the inability of those in a higher position to be self-aware, but about those in a lower position who examine their own conduct, still carrying the fear of "breaking the foot" from the hexagram "Ding" and thus dare not confidently believe they can bear the responsibility. Those in a higher position who can "observe my life" must not be those of great virtue, who else could do so? Therefore, they are called "the gentleman." The line six in the third has not yet committed any error in advancing or retreating, nor has it yet applied its actions to the people; its "observing my life" is merely self-reflection. The fifth line, having already applied its actions to the people, should observe its own actions from the people's perspective. This is what the Book of Documents refers to as using the people's sentiments as a mirror, and observing the people's condition to know the state of governance.

上九：觀其生，君子無咎。象曰：觀其生，志未平也。上九處一卦之外，無與乎天下者也。無與乎天下，則吾何蹶厥生哉？觀其生而已。觀九五之生，則其君可知矣；觀九三之生，則其臣可知矣。

The line statement of the top nine says: "Observing the actions of others, the gentleman incurs no misfortune." The small image commentary says: "Observing their lives, the mind is still not at peace." The top nine is outside the hexagram, representing someone who does not interfere with the world. Since he does not interfere with the world, why should he exert his own actions? He only needs to observe the actions of others. By observing the actions of the nine in the fifth, one can understand the ruler; by observing the actions of the nine in the third, one can understand the ministers.

震下離上。噬嗑：亨，利用獄。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。上下剛而中虛，上止而下動，頤之象也；九四以剛虛在中，頤中有物之象也。

The lower trigram of the Hexagram of "噬嗑" is Zhen (Thunder), and the upper trigram is Li (Fire). The Hexagram Statement says: "Pharynx, smooth, favorable for resolving legal cases and applying punishment." The Commentary on the Judgment says: "There is something blocking in the mouth, hence called 'Pharynx.' After biting through, there is smoothness. The yang and yin are clearly distinguished. The lower trigram is active, the upper trigram is bright, thunder and lightning combine to show clearly. The yin line is in the middle and moves upward. Although the line is not in the proper position, it is favorable for resolving legal cases." The upper and lower trigrams are yang and empty in the middle. The upper trigram is still, the lower trigram is active. This is the image of "Yi (cheek)." The Nine in the Fourth, with a yang line, is in the middle of the empty space, which is the image of something blocking in the mouth.

頤所以養百體也，物有間之，則害其所以為養，故必噬而嗑，則有閒者除而上下通，得所以自養矣，故曰噬嗑而亨。然則噬嗑者，用刑之卦也。用刑之道，不剛則無斷制之義，不柔則無矜恤之仁；有剛有柔，又必平而不偏，然後為善。剛柔分，言平而無偏勝也。

The mouth and cheeks are used to nourish the entire body. If something is stuck in the middle, it hinders their function of nourishing, so it must be bitten and removed, thus clearing the obstruction. Once the blockage is removed, the upper and lower parts become connected, and the body can nourish itself. Therefore, it is said, "The hexagram of噬嗑 leads to smoothness." From this, we can see that the hexagram of噬嗑 is about the use of punishment. The principle of punishment: without firmness, there is no justice in making decisions; without gentleness, there is no compassion and care. When both firmness and gentleness are present, it is necessary to be impartial and not biased, only then is it considered good. "The distinction between firmness and gentleness" refers to being impartial and not allowing either side to dominate.

雖然，不動不足以發滯伏，不明不足以燭闇昧，故必動而明。夫五刑五用，將天討而已，則其動必如雷，其明必如電，然後乃可，故曰雷電合而章。夫不取於日而取於電者，電見於陰而人畏之，用刑之道也。

Though this is so, without "movement" it would be insufficient to uncover accumulated and hidden cases, and without "clarity" it would be insufficient to illuminate dark and obscure facts. Therefore, both movement and clarity are necessary. The five punishments and five applications are merely substitutes for Heaven's punishment of wrongdoing. Thus, its movement must be like thunder, and its clarity must be like lightning, only then can it be effective. Therefore, it is said, "Thunder and lightning combine to form a chapter." Here, "electricity" is chosen rather than "sun," because electricity appears within dark clouds and instills fear in all people, which precisely corresponds to the principle of applying punishment.

剛柔言分，雷電言合，以謂剛則用於未得其情之先，柔則用於已得其情之後；用剛則不能兼柔，用柔則不能兼剛，故言分也。若夫動與明，則不可以相離，相離則不可以成章，故言合也。以二體，則剛柔分、動而明、雷電合而章；以六五，則柔中而上行。如此，則雖不當位，利用獄矣。

The principles of hardness and softness are called "division," and those of thunder and lightning are called "union," because hardness is applied before the case is fully understood, while softness is applied after the case has been clarified. When hardness is used, softness should not be used at the same time, and when softness is used, hardness should not be used at the same time; thus it is called "division." As for "movement" and "clarity," they cannot be separated; if they are separated, they cannot form a coherent expression, so they are called "union." Considering the upper and lower parts, hardness and softness each have their distinct boundaries, they are dynamic yet separate from clarity, and thunder and lightning combine to produce clarity. Considering the sixth line of the fifth trigram, it is a soft line in the center that moves upward. In this way, even though the line is not in the proper position, it is beneficial for judging cases.

夫其動也如雷，其明也如電，則赫赫厥聲，濯濯厥靈，固足以震耀天下，不止利用獄而已，惟方不當位，故利用獄而已。不曰用刑而曰用獄者，惟刑至於用甲兵，六五利用者小刑而已，故曰獄也。

It moves like thunder and shines like lightning, which is what the Book of Poetry describes as resounding and radiant, inherently capable of shaking and illuminating the world, not merely beneficial for judicial decisions. Yet because the line is in an inappropriate position, it only mentions being beneficial for judicial matters. It does not say "using punishment" but "using prison," because "punishment" can be as severe as mobilizing military forces, while what is appropriate for the sixth line is only lighter penalties. Therefore, it says "prison."

象曰：雷電，噬嗑，先王以明罰勅法。禮禁於未然之前，法施於已然之後，然後懲之於小而可使無惡，於是先王以明罰勅法，而人知之不可玩矣。蓋罰之不順人，則以小惡為無傷，馴致於大惡而不悛，雖勅法有不能勝，非所以勅法也。

The Great Image Commentary says: "Thunder and lightning intersect, which is the image of the Hexagram of Eating Through. Thus, the former kings clarified punishments and regulated laws." Ritual is used to prohibit wrongdoing before it occurs, while law is applied after an offense has taken place. Then, by imposing punishment on minor offenses, people can be prevented from committing evil. Therefore, the former kings clarified punishments and regulated laws, so people would not dare to be disrespectful. If punishments fail to convince people's hearts, people will think that minor evils are not serious and gradually develop into major evils without willing to repent. At that time, even if laws are enforced, they will not be effective, and this cannot be considered true regulation of laws.

初九：屨校滅趾，無咎。象曰：屨校滅趾，不行也。小人之為不善，非能以類進也，而惟上之人無懲之，然後馴致其道，大惡成焉。蒙曰：用脫桎梏，以往吝。剝曰：剝床以足，蔑貞?。然則屨校滅趾，懲不善於初，不亦宜乎？成周之時，萬民之有罪雖未麗乎法者，以桎梏而坐諸嘉石，則所以懲小人宜早辨矣。滅之者，絶之道也。傳曰：去惡莫如盡。故稱滅焉。

The line statement for the first line says: "He is wearing wooden leg irons, covering his toes, and there is no misfortune." The small image commentary says: "Wearing wooden leg irons and covering the toes, this is to prevent him from moving forward (so he will not dare to repeat the offense)." Small people committing wrongdoings do not do so all at once; they gradually proceed along that path because those in authority do not punish them. Eventually, they commit great evil. The hexagram Meng says, "Loosen his restraints and let him go, but there will be regret." The hexagram Bo says, "The foot of the bed is stripped away; abandoning the right path leads to misfortune." Therefore, if wrongdoing is punished at the beginning, is it not appropriate? During the time of the Son of Heaven, even if the people had committed wrongs but were not yet subject to legal punishment, they would still be put in leg irons and made to sit on the jade stone for public display. This shows that punishing small people should be done early. "Mai" means to cut off. The commentary says that removing evil should be done thoroughly. Hence, it is called "mai."

六二：噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。噬嗑六爻，初九、上九受刑者也，中四爻皆用刑者也。其所以然者何也？蓋刑之所起，原於小人；用極至於殘殺者，亦以其小人惡積而罪大故也。若夫居中用刑，則君子而已，此六爻之義所以異也。膚柔脆而易噬者也，六二柔中而能資初九之剛，所以利用刑，猶噬膚也。夫六二既刑初九而反資初九之剛，何也？夫噬嗑，食也，食之堅則噬之，既噬則資以為養矣；君子之噬小人亦若此，豈有棄物也哉？

The line statement for line six two says: "Bite tender flesh, bite deeply so that the nose is covered, there is no misfortune." The small image commentary says: "Bite the flesh and destroy the nose, because it is acting upon the yang strength above." In the hexagram of "噬嗑," the initial nine and the upper nine are the ones being punished, while the middle four lines are the ones administering punishment. Why is this so? Because punishment originates from small people; when it reaches its extreme, it leads to killing, which is also due to the accumulation of evil deeds by small people and their great offenses. As for those in the middle administering punishment, they are all gentlemen—this is the reason for the different meanings of the six lines. Tender flesh is soft, brittle, and easy to bite; line six two is gentle and in the middle and can take advantage of the yang strength of line initial nine, so it is favorable for punishment, just like biting tender flesh. Line six two administers punishment to line initial nine yet takes advantage of its yang strength. Why is this so? "噬嗑" originally means eating; when food is hard, you bite it, and when it is bitten open, you take it to nourish yourself. Gentlemen dealing with small people are also like this; where would there be discarded waste?

六三：噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。用刑之道，必有其才，又有其位，然後乃可。徒有其位而才不足，則是士師不能治事也；有其才而位不當，則是代士師殺人也。然是二者，位不當猶愈乎才不足；才不足則刑不中，刑不中則大不服矣。此六三所謂噬臘遇毒，不得噬乾胏也。臘之難噬而又遇毒，以譬刑小人之不服也。臘肉有養人之道，不得其養而遇其毒，固吝也；有其位、代司殺者，又見應於上，是以小吝無咎也。

The line statement for the third line says: "Biting hard dried meat, encountering poison, there is some regret, but no calamity." The small image commentary says: "Encountering poison, is due to the line being in an inappropriate position." The principle of applying punishment requires both appropriate ability and appropriate position, then it can be carried out. Having only a position but lacking ability is like a judge who cannot perform his duties; having ability but an inappropriate position is like substituting the judge to carry out executions. Comparing these two, an inappropriate position is better than lacking ability; lacking ability leads to improper punishment, and improper punishment greatly fails to gain people's acceptance. This is why the third line says "biting dried meat and encountering poison," and is not able to reach the level of the fourth line "biting meat with bones." Dried meat is hard to bite, and encountering poison is used as a metaphor for applying punishment and having the small person not accept it. Dried meat originally has the function of nourishing people, but not getting its nourishment and instead suffering its poison naturally causes regret; however, it still has a position and is acting as the official responsible for executions, and there is an appropriate connection above, so it is only "a small regret" and "no calamity."

九四：噬乾胏，得金矢，利艱貞吉。象曰：利艱貞吉，未光也。此所謂有其才而位不當者也。有其才，故易於六三之噬臘；位不當，故難乎六五之噬乾焉。九四與六五皆稱金，而九四得金矢、六五得黃金，何也？六五君也，制刑者也；九四臣也，用刑者也。制刑付之臣，用刑加之民，其事雖殊，其欲剛而通乎變則一而已。

The statement of the fourth line says: "It bites dry meat with bones, obtains metal and arrows, is advantageous to maintain uprightness in difficulty, and is auspicious." The Small Image Commentary says: "It is advantageous to maintain uprightness in difficulty and is auspicious, because its way has not yet become extensive." This refers to those who have ability but are not in the right position. Having ability, it is easier for it than for the sixth line in the third to bite dried meat; not being in the right position, it is more difficult than for the sixth line in the fifth to bite dry meat. Both the fourth line and the fifth line mention "metal," but the fourth line says "obtains metal and arrows," while the fifth line says "obtains golden metal." Why is this so? The fifth line is the sovereign, who establishes laws; the fourth line is the minister, who enforces laws. The sovereign entrusts the minister with the enforcement of laws, and the enforcement of laws affects the people. Although these are different tasks, both require strength and adaptability, and this is the same.

夫刑，義徳也，剛也。制刑者通乎變，故法令之所設者當焉；用刑者通乎變，故金矢之所施者當焉，是以皆稱金也。至於中之見乎色，則制者之所貴，故六五稱黃，黃者中之見乎色也；矢者，臣而利乎行者也，用刑之所貴，故九四稱矢，矢者直而利乎行也。蓋制刑之初，則欲揆人之情、合時之變，不可過輕，不可過重，正諸中而已；至於用刑則不然，舉夫曲直而推之而已，是以不同也。

Punishment belongs to the category of "righteousness" and is characterized by firmness. The person who establishes laws understands flexibility and variation, so his decrees are appropriate; the person who enforces punishment understands flexibility and variation, so his use of punishment is appropriate—thus both lines are called "metal." As for "center," it is manifested in color, which is what the person establishing laws values, so the line six in the fifth is called "yellow," since yellow is the color that reveals "center." "Arrow" refers to the quality of the subject that is beneficial for straightforward action, which is what the person enforcing punishment values, so the line nine in the fourth is called "arrow," since the arrow is straight and beneficial for direct action. In the initial establishment of laws, one must consider human feelings and align with the changes of the times, neither too light nor too severe, but correct in the middle way. However, in the enforcement of punishment, it is different; one merely presents the distinctions of right and wrong for judgment, so the symbolic representations differ.

六五：噬乾，得黃金，貞厲，無咎。象曰：貞厲無咎，得當也。六五得尊位大中，不能以道化天下期於無刑，而猶用噬，所以為噬乾肉而難於噬膚，雖貞而厲也。然小人有為間之罪可除，而我之除間之刑得當，故雖厲亦無咎焉。

The line statement of the fifth line says: "It bites dry meat, obtaining gold; holding to the correct path and being aware of danger, there is no misfortune." The Small Image Commentary says: "Maintaining the correct path and facing danger without misfortune, this is proper conduct." The fifth line holds the exalted position and resides in the great center, yet it is unable to use the Way to enlighten the people and reach the state of not needing punishment. Therefore, it still resorts to "biting," so it is biting dry meat, which is more difficult than the second line biting tender meat. Although it holds to the correct path, there is still danger. However, there are indeed obstacles and wrongdoing that can be removed, and the punishment used to remove these obstacles is appropriate, so although there is danger, there is no misfortune.

上九：何校滅耳，?。象曰：何校滅耳，聰不明也。夫刑有金有木，而木又有校；今初九上九止稱校而已，何也？噬嗑之道，始將勅法，非致刑之時，故稱校焉。金義木仁，而校又非若金之傷也，仁故也。

The line statement of Upper Nine says: "Shouldering a wooden yao, covering the ears, ominous." The Small Image Commentary says: "A wooden yao covering the ears, indicating unclear hearing (refusing to listen to advice)." Punishments can be made of metal or wood, and wooden ones include the yao. Now both Initial Nine and Upper Nine refer only to "yao," why is that? Because the way of the Hexagram噬嗑 initially aims merely at rectifying laws, not yet applying severe punishments, hence it is called "yao." Metal relates to righteousness, wood relates to benevolence, and the yao is not as injurious to the body as metal instruments, thus it is taken to symbolize benevolence.

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。經曰：物相雜，故曰文。卦之所以為賁，以柔來而文剛、分剛上而文柔，物相雜也。夫立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。陰與陽，天之所以為文也；柔與剛，地之所以為文也；仁與義，人之所以為文也。

The hexagram 贲 has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The hexagram statement says: "B贲 is smooth, slightly favorable for going forward." The commentary on the judgment says: "B贲 is smooth because the yao of flexibility comes down to adorn the yang, thus it is smooth; a yang yao is separated and goes up to adorn the yin, thus it is slightly favorable for going forward. (The intermingling of yang and yin) is the pattern of heaven; civilized and knowing moderation, is the pattern of human beings. Observing the pattern of heaven can discern the changes of time; observing the pattern of human beings can educate and perfect the world." The great treatise says: "Things intermingling, thus called 'wen' (pattern)." This hexagram is called 'B贲' precisely because the flexibility comes to adorn the yang, and the yang is separated to adorn the yin, which is the intermingling of things. Establishing the principle of heaven is yin and yang; establishing the principle of earth is flexibility and yang; establishing the principle of human beings is benevolence and righteousness. Yin and yang are the way heaven manifests its pattern; flexibility and yang are the way earth manifests its pattern; benevolence and righteousness are the way human beings manifest their pattern.

今賁之成卦，獨以剛柔為言者，剛柔地道，而坤介於西南，於色為章而文，說卦曰坤為文，然則道其文之著者乎？所以賁有取於剛柔也。雖稱地之剛柔，則與天之文、與人之文舉矣，是以下文稱觀乎天文、觀乎人文也。

Now the structure of the卦贲 is discussed only in terms of yin and yang, because yin and yang belong to the way of the earth. The hexagram坤 is located in the southwest and represents color and brilliance. The "Commentary on the Hexagrams" says that坤 represents culture, so it is probably the most prominent in cultural display. Therefore, the卦贲 takes its image from yin and yang. Although it only mentions the yin and yang of the earth, the cultural aspects of heaven and humanity are also included. Hence, the following text says "observe the heavenly phenomena" and "observe human culture."

賁之所以亨，以柔來而文剛也；所以小利有攸往，以分剛上而文柔也。柔來文剛者，本乎剛而又之柔也，在人則是存高明敦大之才而能自損者也，是以亨也；分剛上而文柔者，不中柔而文之以剛也，在人則是懦弱罷軟之才而能自強者也，是以小利有攸往而已。

The hexagram "Zhen" is smooth and unobstructed because the flexible comes to adorn the strong; it is only slightly favorable for going forward because the strong line is divided and goes up to adorn the flexible. "The flexible comes to adorn the strong" means that one is originally strong and adds flexibility, in a person this corresponds to having inherently noble and great talent and being able to humble oneself, hence it is smooth and unobstructed. "Dividing the strong to adorn the flexible" means that the flexible is not sufficiently upright and uses the strong to adorn it, in a person this corresponds to having inherently weak and feeble talent but being able to strive for self-strengthening, hence it is only slightly favorable for going forward.

柔來而文剛，六二之謂也，六二柔者也；分剛上而文柔，上九之謂也，上九剛過者也。蓋本剛而文之過柔，則其柔不必過也，中斯可矣；本乎柔而文之以剛，則剛中不足也，必過而後可也，是以不同也。柔稱來、剛稱上者，何也？往者屈也，來者伸也；柔之文剛也為亨，則是來而信也，故來。剛之文柔雖不足為亨，然亦小利有攸往，非往而屈也，是以變往而稱上也，上六者所謂抗之以高志也。

"The soft comes and adorns the strong" refers to the line Six in the Second, which is a yao of softness. "Dividing the strong above and adorning the soft" refers to the line Nine at the Top, which is overly strong. Originally, if something is already strong and uses softness to adorn it, the softness does not need to be excessive; being in the center is enough. Originally, if something is soft and uses strength to adorn it, the strength is not enough just to be in the center; it must go beyond a little. Therefore, they are different. Softness is said to "come" and strength is said to "go up," why? "Going" means shrinking, "coming" means extending. Softness adorning strength brings smoothness, which is coming and extending, so it is said "come." Strength adorning softness may not bring smoothness, but it still "offers slight benefit in going forward," not going while shrinking, so the word "going" is changed to "up," referring to the top line, which means holding a lofty aspiration.

剛柔相雜，不違乎自然之文，此天文也。至於人文，則於自然之文不能旡違，至或過而滅質者有矣，是以文明以止，然後為人文也。禮之有元酒，太樂之有朱?越，蓋施止於文明之間也。繫辭曰：通其變，遂成天地之文。賁曰：觀乎天文以察時變。其不同何也？變所以成文，文成而變見，是故通變足以成文，觀文足以察變也。能察時變，然後能觀人文。彼三代之禮不相襲，蓋察乎時變而然也。人固有自然之文，?而愛親、長而敬兄皆是也；因其文而章明之、潤色之，則天下之化旡為而成矣，故曰觀乎人文以化成天下也。

Heavenly principles and earthly qualities intermingle without contradicting the natural elegance, which is called "astronomical culture." As for "human culture," it is inevitably at odds with the natural elegance, sometimes even overemphasizing elegance to the point of obscuring simplicity. Therefore, one must "civilize with moderation," and only then can it be called human culture. The rites retain pure water (xuánjiǔ), and the grand music retains red strings and sparse tones (zhūxián shūyuè), which is precisely applying restraint to civilization. The Great Treatise says, "By understanding its transformations, one achieves the elegance of heaven and earth." However, the Commentary on the Judgment of the Qian hexagram says, "Observing astronomical phenomena to understand the changes of time." Why the difference? Transformation is used to achieve elegance, and when elegance becomes transformation, it becomes evident. Therefore, understanding transformation is sufficient to achieve elegance, and observing elegance is sufficient to understand transformation. Only by understanding the changes of time can one observe human culture. The rites of the Xia, Shang, and Zhou dynasties did not follow each other because they understood the changes of time. Humans naturally possess elegance, such as loving parents in childhood and respecting elders in adulthood. By following this natural elegance and making it clear and refined, the education of the world would be effortless. Therefore, it is said, "By observing human culture, one can transform the world."

象曰：山下有火，賁，君子以明庶政，無敢折獄。政以養民為本，以明為文。以養民為本，有山之象；以明為文，有火之象，故山下有火則稱庶政焉，而政明之為貴。周以夏掌政，義取明也。庶政明，則物以區處、事以條利而不至於爭；其有爭，則是庶政之未明也，是以君子務明庶政也。至於獄，則無敢折也。且賁非以賁也，老氏謂兵若羙之是樂殺人；今獄而施賁，無乃為樂殺人者也？

The Great Image Commentary says: "Under the mountain there is fire, which is the image of the卦 of Zhen. The gentleman, by this, becomes clear and discerning in handling various state affairs, but does not dare to rely on this civilization to decide criminal cases." State affairs take nourishing the people as their fundamental principle, and clarity and discernment as their embellishment. Taking nourishing the people as the fundamental principle is taking the image of the mountain; taking clarity and discernment as embellishment is taking the image of fire. Therefore, under the mountain with fire signifies "the multitude of state affairs," and state affairs value clarity and discernment. The Rites of Zhou use the Summer Officials to manage state affairs, and the meaning lies precisely in "clarity." When all state affairs are clear and discerning, then all things can be properly placed, and matters are orderly without causing disputes. Once there are disputes, it indicates that the state affairs are not yet clear and discerning enough. Therefore, the gentleman devotes himself to being clear and discerning in the multitude of state affairs. As for criminal cases, he does not dare to decide them hastily. Moreover, "Zhen" is not embellishment for the sake of embellishment: Laozi said that if weapons are praised, it shows a fondness for killing; now, if embellishment is applied to criminal cases, is it not becoming someone who delights in killing?

初九：賁其趾，舎車而徒。象曰：舎車而徒，義弗乘也。趾在下而能行者也。所以自飾莫若乎義，而義路也，由義路而行，賁其趾之象也。苟由義路而行，則義在乎勞，不舎勞而取逸；義在於遠，不舎遠而取近矣，故六二虛中有車之象，欲以載初，而初舎之弗乘也。六二：賁其須。象曰：賁其須，與上興也。以柔飾上者，須也。六二柔不自立，麗九三而飾之，湏之象也。然賁以剛柔相雜，義雖不能自立而飾物，亦未有咎也；雖未有咎，與上興而已，吉亦不足道也。

The line statement for the first line (Initial Nine) says: "He decorates his toe and abandons the carriage to walk on foot." The Small Image Commentary says: "Abandoning the carriage to walk on foot, this is in accordance with the principle of righteousness." The toe is at the lower position yet can walk. The most appropriate thing to decorate oneself with is "righteousness," and righteousness is the path. Walking along the path of righteousness is the image of "decorating the toe." Since one is walking along the path of righteousness, righteousness lies in toil, so one does not abandon toil for ease; righteousness lies in distant travel, so one does not abandon the distant for convenience. Therefore, the line statement for the second line (Six in the Second) says: "He decorates his beard." The Small Image Commentary says: "Decorating the beard is in harmony with the movement above (Nine in the Third)." Using softness to decorate above is precisely the beard. The second line is weak and cannot stand on its own, attaching itself to the third line to decorate it, which is the image of the beard. However, the hexagram of "Brightness" is based on the principle of the intermingling of the strong and the weak. Although one cannot stand on one's own and can only decorate others, there is no fault. Although there is no fault, it is merely following above, so even if it is considered auspicious, it is not worth mentioning.

九三：賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。賁如，自飾也；濡如，二飾之也。凡言濡，皆相與於不足，非相忘於有餘，猶所謂相濡以沬者也，豈若渙其群者哉？故夬之遇雨若濡則有慍之者，賁之賁如濡如則有陵之者。惟能永貞，不至乎勢傾而絶、利窮而散，是吉而莫之陵也。

The line statement of nine in the third says: "The decoration is bright and moist, and if one maintains constancy for a long time, it is auspicious." The small image commentary says: "The auspiciousness of maintaining constancy is that ultimately no one can oppress him." "Beren" refers to self-decoration; "Ruren" refers to six in the second decorating him. Whenever the term "ruren" is used, it indicates mutual reliance in a state of insufficiency, not mutual forgetting in a state of abundance. Just as the fish in the Zhuangzi use their saliva to moisten each other, how can this compare to the dispersal of private factions as described in the Hexagram of Huan? Therefore, in the Hexagram of Guai, nine in the third, "meeting rain as if moistened," leads to resentment, while in the Hexagram of Ben, "Beren Ruren," leads to oppression. Only by maintaining constancy for a long time can one avoid the situation where power declines and connections break, and thus achieve auspiciousness without being oppressed.

六四：賁如皤如，白馬翰如，匪冦婚媾。象曰：六四當位疑也，匪冦婚媾，終無尤也。自飾以正，故曰賁如；未受飾於物，故曰皤如。能自飾於正，則雖未受飾於物，將有飾之者矣，故曰白馬翰如。初九以剛在下，未受飾於物而動以趨上，白馬翰如之象也。然六四當位，非知變者，故初九之來則疑其為冦；然非冦也，婚媾而已。冦相賊也，婚媾相親也，固亦異矣；今疑若是，則疑之惑也甚矣。

The line statement of the fourth line says: "It is adorned with plain and pure white; a white horse gallops in. It is not a robber, but one who comes to propose marriage." The small image commentary says: "The fourth line is in the proper position but has doubts in its mind; it is not a robber but one who comes to propose marriage, so there is no error." To adorn oneself with the right way is called "Beren" (adorned like a white horse). Since it has not yet received external adornment, it is called "Pó rú" (white and plain). If one can adorn oneself with the right way, then even though it has not yet received external adornment, there will eventually be someone who comes to adorn it, so it is called "Bai ma han rú" (a white horse gallops swiftly). The initial yang line is in a low position with strong yang energy, and has not yet received external adornment but still moves upward with vigor, which is the image of a white horse galloping. However, the fourth line is in the proper position but is not a person of flexible and wise conduct, so when the initial yang line comes, it suspects it to be a robber. In fact, it is not a robber, but one who comes to propose marriage. A robber comes to cause harm, while one who proposes marriage comes to be close. These are fundamentally different. Now it suspects to such an extent, its suspicion is indeed very confused.

六五：賁于丘園，束帛戔戔，吝終吉。象曰：六五之吉，有喜也。丘園，生財者也；束帛，用財者也。於生財則致益，於用財則致損，強本而節用者也。蓋六五之才，內陽外陰，陽為實也，陰為虛為損，有強本節用之象焉。夫賁，致飾之卦也，致飾則侈靡所由生，故六五有賁于丘園、束帛戔戔之辭焉。然束帛，物以為禮也，將為禮而戔戔，則吝道也；以其能強本而非墨子之私憂，故終吉。象曰六五之吉有喜也，為其非私憂天下之不足也。

The line statement of the fifth line says: "Adorning the hills and gardens, a bundle of silk is meager, although there is regret, it ultimately brings good fortune." The small image commentary says: "The good fortune of the sixth line in the fifth position is due to joy." Hills and gardens are places where wealth is produced; a bundle of silk is something used for wealth. Exerting effort to increase production in wealth and exerting effort to reduce expenditure in use, this is strengthening the root and saving expenses. The quality of the sixth line in the fifth position, internally belongs to yang and externally to yin: yang is real, yin is empty, is reduction, which exactly corresponds to the image of strengthening the root and saving expenses. The hexagram of "Bian" is originally one that emphasizes adornment, and excessive adornment leads to extravagance, hence the line statement of the fifth line has "adorn the hills and gardens, a bundle of silk is meager." However, a bundle of silk is used as a gift, and when about to perform a ceremony, the gift is meager, which is the way of stinginess. Yet it is only because it is for strengthening the root, not like Mozi's excessive worry about personal concerns, so it ultimately brings good fortune. The small image says "the good fortune of the sixth line in the fifth position is due to joy," precisely because it is not due to personal worry about the scarcity of resources.

上九：白賁，無咎。象曰：白賁無咎，上得志也。傳曰：色者，白立而五色成焉。五色成於白，故賁之上九為白賁，所謂文明以止也。聖人之於人，所以藩飾之旡所不至，要其歸使之日用飲食而已，此終於白賁之意也。白者，性之質也，未染於物之時。白賁，或賁物之賁而終也，能明白太素則清淵不迷矣。既雕既琢，還反於樸，即此意也。

The line statement of the topmost line says: "Using white as ornamentation, there is no misfortune." The Small Image Commentary says: "White ornamentation without misfortune, is being in a high position and realizing one's aspirations." The commentary says: discussing color, white comes first, and the five colors can be matched. The five colors are formed from white, so the top line of the Hexagram of Ornamentation is called "White Ornamentation," which is exactly what the Commentary on the Judgment says: "civilization with restraint." The sage, in dealing with people, uses rites and culture to adorn them thoroughly, yet ultimately it is only to make them content with their daily life, which is the meaning of ending with "White Ornamentation." White is the nature of things, the state before being tainted by external things. "White Ornamentation" may be said to be the end of adorning external things; to understand the fundamental simplicity, is like a clear deep pool that is no longer confused. The "Zhuangzi" says that after carving and shaping, one returns to simplicity, which is precisely this meaning.

坤下艮上。剝：不利有攸往。曰：剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也；君子尚消息盈虛，天行也。剝，陰剝陽而至爛也。魚爛不可復全，則君子之於剝，止焉以俟可也；有攸往，則適足以招揭致害，不可以逃矣，故曰不利有攸往。

The lower trigram of the Hexagram "Pei" is Kun (Earth), and the upper trigram is Gen (Mountain). The Hexagram Statement says: "Pei, it is not advantageous to go somewhere." The Commentary on the Judgment says: "Pei means peeling away, which is the soft overcoming the hard. It is not advantageous to go somewhere because the petty person is growing. To follow and restrain it is the result of observing the hexagram; the gentleman values the principle of retreat and growth, fullness and emptiness, which is the operation of the heavenly way." "Pei" refers to yin eroding yang until it reaches a state of decay. Once a fish is rotten, it cannot be restored. Therefore, when a gentleman is in a time of decay, he can only stop and wait for the right moment. If he goes somewhere, it will only invite calamity upon himself, and he cannot escape it, hence the saying "it is not advantageous to go somewhere."

夬則曰剛決柔，剝曰柔變剛，何謂也？夬，人事也；變，天道也。君子之於小人，直以人事決之耳；小人則其人事不足以勝君子，蓋以天道之逆而徐徐以變之耳，故曰柔變剛也。剛之長至於五剛，其長猶未變也，且健以決柔而為剛矣；柔之長至於五柔，則其長為已極，乃將順而止之，不使至上行，此進陽退陰之義也。

The hexagram "Gua" says "the strong decisively removes the yielding," while the hexagram "Bo" says "the yielding changes the strong." Why are the expressions different? "Decisive removal" refers to human affairs, while "change" refers to the way of heaven. A gentleman dealing with a petty person directly uses human affairs to make a decisive decision; petty people cannot overcome gentlemen in human affairs, so they can only slowly change the gentleman by relying on the reversal of heavenly principles. Therefore, it is said "the yielding changes the strong." When yang is strong with five yang lines ("Gua"), its growth has not yet been changed, and it can decisively remove the one yin line and fully transform into yang; when yin is strong with five yin lines ("Bo"), its growth has reached its extreme, so it should be顺应 and restrained, not allowed to continue to rise—this is precisely the principle of "advancing yang and retreating yin."

蓋五剛猶盛而一陰始生，則逆而制之可也，姤之繫金柅是也；五剛已盛而一柔未去，則健以決之可也，夬之揚于王庭是也。若乃五柔已盛，則逆而制之不可也，健而決之亦不可也，順以止之斯可矣。所以順而止，為其有可止之象也，故曰順而止之，觀象也。

When five yang lines are still strong and one yin line has just appeared, it is acceptable to stop it immediately, as indicated by the "Crou" hexagram's statement "binding it with a metal brake." When five yang lines are already strong and one yin line has not yet been removed, it is acceptable to decisively eliminate it, as stated in the "Guai" hexagram's "publicly exposing its crimes in the royal court." However, when five yin lines are already strong, it is not acceptable to stop it immediately nor to decisively eliminate it; instead, one should follow and then stop it. The reason for "following and stopping" is because the hexagram indicates a situation where stopping is possible, hence it is said "following and stopping it, observing the image."

所謂象也者，消息盈虛之象，則小人之威知其可以順而去矣。蓋消必有息，盈必有虛；以消則必有息，以盈則必有虛，則陽有來復、陰有退聽之理，順是而止之，則於天豈曰違之哉？象曰：山附於地，剝，上以厚下安宅。山附於地，則下厚而上安也，君子於是以厚安宅。下之不厚而自安於上，則是處焚薪之上、坐漏船之中，雖火未燃、水未及溺，固不可以為安矣。

The concept of "Xiang" refers to the phenomena of decline and growth, fullness and emptiness; understanding it allows one to know that the arrogance of small people can be subdued by following its trend. After decline comes growth, after fullness comes emptiness; once decline has occurred, growth is certain; once fullness has occurred, emptiness is certain. Thus, Yang has a time to return and revive, and Yin has a reason to retreat and submit. To control according to this principle, how could it be considered against heaven? The "Great Image Commentary" says: "Mountains attached to the earth represent the image of the "Bo" hexagram; a superior person thus treats the people below with kindness and stabilizes his own position." Mountains attached to the earth signify a solid foundation below and a stable position above; therefore, a gentleman uses this principle to stabilize his dwelling. If the foundation below is not solid and one seeks comfort above, it is like sitting on a burning pile of firewood or on a leaking boat. Although the fire has not yet reached or the water has not yet flooded, one cannot truly claim stability.

初六：剝床以足，蔑貞?。象曰：剝床以足，以滅下也。床與輿，皆人之所恃以為安者也，而床則以夜息，輿則晝行。夜者陰盛之時，晝者陽復之時，於其方剝則稱床，於上九而復則稱輿，辭各有所稱也。剝床以足，才滅下而已；於是時，上有以貞之，則不能馴致而為剝矣；惟上無陽應故?，既?，故曰剝床以足，蔑貞?。

The line statement for the first line says: "The bed is being stripped away, starting from the foot, abandoning the correct path leads to misfortune." The Small Image Commentary says: "Stripping the bed from the foot, it is the destruction of the lower part." Both bed and carriage are things people rely on for stability; however, the bed is used for rest at night, and the carriage is used for travel during the day. Night is the time when yin energy is strong, and day is when yang energy returns. At the time of initial stripping, it is referred to as "bed," but when the upper line nine yang energy returns, it is referred to as "carriage." The wording is chosen accordingly. "Stripping the bed from the foot" indicates that the destruction has only just begun to the lower part. At this time, if there is strength above to correct it, it would not develop into full-scale stripping. However, since there is no yang line above to correspond with it, it is considered misfortune. Therefore, it is said, "Stripping the bed from the foot, abandoning the correct path leads to misfortune."

六二：剝床以辨，蔑貞?。象曰：剝床以辨，未有與也。辨進於足矣，君子之不得安宅甚矣，猶曰貞凶，何也？二陰尚微，未至於不利君子貞也；君子雖欲正之，末如之何矣。至若一陰始生，則可以有魚包之也；二陰浸長，則以臣妾畜之也；過此以往，其凶必矣，不特亦滅趾也。君子之勝小人，猶水勝火；然小人已盛而君子之道微，則是一輿薪之火，杯水不足勝也。

The line statement for the second line says: "Peeling the bed, peeling to where the bed frame meets the legs, abandoning the right path leads to misfortune." The small image commentary says: "Peeling the bed at the joint, meaning there is still no one to help." Peeling to the joint is more advanced than peeling to the foot, and the gentleman finds it hard to remain secure. Yet it still says "the right path is ominous," why? Because the two yin lines are still weak and not yet to the point of "not favorable for the gentleman to maintain the right path." The gentleman although wants to correct it, is helpless. As for when a single yin line first appears, it can still be contained like in the hexagram Guo with "encompassing a fish." When two yin lines gradually grow, it can still be nurtured like in the hexagram Duan by "keeping the servants and concubines." But beyond this point, it will certainly be dangerous, not just "cutting off the foot" so lightly. The gentleman overcoming the petty person is like water overcoming fire. But when the petty person is already strong and the gentleman's way is weak, it is like a cartload of firewood burning, and a cup of water cannot put it out.

六三：剝之，無咎。象曰：剝之無咎，失上下也。所剝者，君子也；剝之者，小人也。小人得無咎者，以失其上下之朋類而應陽故也，此所以有與也。六二未有與則?，六三有與，則小人之所以為小人，惟其異類移之耳，所謂相柅而入禍門者也；然其自脫於群邪之中而與君子，何咎之有哉？

The line statement of the third line says: "Participating in the decline, there is no misfortune." The small image commentary says: "Declining without misfortune, it has separated from its fellow elements above and below." The one being declined is the gentleman, and the one causing the decline is the petty person. The petty person is without misfortune because it has separated from its fellow elements above and below and corresponds with the yang line (the top line). Therefore, it is said to "have a helper." The second line "has no helper" so it is dangerous, while the third line "has a helper"—this shows that the petty person becomes petty only because it is led by its fellow petty persons. This is what the hexagram of "Encountering" says, that mutual attraction leads into disaster. Now, it has freed itself from the group of evil persons and has become close to the gentleman, so how could there be any misfortune?

六四：剝床以膚，凶。象曰：剝床以膚，切近災也。剝床以足、以辨，則危之而已；剝床以膚，於是傷之矣，所謂?糠及米者也。於陰之方生與其浸長之時，不能有以正之，使至於切近，則君子之勢弱而易傷，不足以自捍禦矣，於是稱膚焉。

The line statement for the fourth line says: "Peeling away the skin of a person on the bed, ominous." The small image commentary says: "Peeling away the skin of the bed, indicating calamity has drawn near." Peeling to the foot of the bed or to the junction between the bed and its frame only puts one in danger; peeling to the skin, however, is actual harm, just as the Zhuangzi says about winnowing rice: first the chaff is removed, then the rice is harmed. When the yin force is just beginning to arise and gradually growing, if it is not properly regulated, it will approach the person closely. Thus, the gentleman's strength weakens and he becomes vulnerable, unable to defend himself, which is why it is called "skin."

六五：貫魚以宮人寵，無不利。象曰：以宮人寵，終無尤也。小人能以利養君子，然御得其道則潛退而不為用，魚之象也。六五得尊位大中，資為於上九以制眾陰，順序而承之，貫魚象也。夫群小之在下，君子豈比而誅之哉？亦御之以道，使其若貫魚然，則不至於亂而反為吾利矣。

The line statement of the fifth line says: "Like stringing fish together, leading the palace attendants in order to receive favor, there is no disadvantage." The Small Image Commentary says: "Using the palace attendants for favor, ultimately there is no mistake." Naturally, small people can supply wealth and benefits to the superior, but if properly controlled, they will retreat and restrain themselves without being reckless — this is the image of 'fish.' The fifth line attains a high position and resides in the great center, using the strength of the top nine to subdue the many yin forces, making them submit in order, which is the image of 'stringing fish.' Many small people are below, but why would the superior have to deal with each one individually? It is enough to govern them with the right way, making them like fish strung together, so they will not cause disorder, and instead become useful forces.

且以貫魚之道施宮人寵，使其順從而不得有為，則無不利矣。詩言為龍為光，所謂為龍，言使之升降自如、不見制畜也，此則待君子之道也；若夫待小人與宮人之道，則若貫魚可也，為龍則害莫大焉，故曰貫魚以宮人寵無不利，而象曰終無尤也。

Using the method of "贯鱼" to bestow favor upon the palace attendants, making them compliant and unable to act independently, there will be no misfortune. The Book of Poetry says, "To become a dragon and shine," where "to become a dragon" means allowing someone to rise and fall freely without restraint, which is the way to treat a gentleman. But for dealing with petty people and palace attendants, the method of "贯鱼" is appropriate. If they are also allowed to "become dragons," the calamity would be extreme. Therefore, it is said, "Using '贯鱼' to bestow favor upon palace attendants brings no misfortune," and the Small Image says, "Ultimately, there will be no blame."

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。離以柔麗，故稱百糓；觧以剛動，故稱百草。上九以剛在上而不剝於陰，則又碩果而不食者也。夫小人能載君子，亦能從君子；於其方剝，則覆君子而乘上；於其已復，則載君子而在下。上九剝窮上而徑反下也，於是君子得輿焉。大君子善帡幪其下，猶之廬也，而小人乃反剝之，則是自剝其廬也；自剝其廬，亦以愚甚，何可用哉？

The line statement of the Upper Nine says: "A large fruit has not been eaten; the gentleman receives a carriage, while the petty person destroys his dwelling." The Small Image Commentary says: "The gentleman receiving a carriage is because the people are willing to carry him; the petty person destroying his dwelling is because he will ultimately not be appointed." The hexagram Li is based on the meaning of softness adhering to brightness, hence it is called "hundred grains"; the hexagram Jie is based on the meaning of strong movement, hence it is called "hundred herbs." The Upper Nine, with its yang strength at the top and not being stripped by yin, is exactly like that large fruit that has not been eaten. The petty person can both carry the gentleman and obey the gentleman: when the stripping is at its height, he overturns the gentleman and rises above him; but when yang energy returns, he carries the gentleman and stays beneath him. The Upper Nine strips down to the extreme and directly turns downward, thus the gentleman "receives a carriage." A great gentleman is good at covering and protecting those below, just as their dwelling; but the petty person instead destroys it, which is like destroying his own dwelling. To destroy one's own dwelling is foolishness to the extreme, how can he still be appointed?

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

The lower trigram of the hexagram "Fu" is Zhen (Thunder), and the upper trigram is Kun (Earth). The hexagram statement says: "Fu, smooth and unimpeded. Going out and coming in without illness, friends coming without misfortune; going and returning along its path, in seven days it returns, favorable for going somewhere." The commentary on the judgment says: "Fu is smooth and unimpeded because the yang is returning. It moves with agitation but follows the trend, so going out and coming in is without illness, and friends coming is without misfortune. Going and returning along its path, in seven days it returns, this is the movement of the heavenly way. Favorable for going somewhere is because the yang is growing. The hexagram Fu, in this way, reveals the creative heart of heaven and earth."

復之為卦，以六爻言之，與姤反者也；以二體言之，與豫反者也。雷在地中為復，雷出地奮為豫。豫者，眾人熈熈如春臺之時，方是時疑若亨也，而其究則為塞，所謂伸道致屈也；復者，歸根復命之時，疑若塞也，而其究則為亨，所謂屈道致伸也，故曰復亨，而豫則不言亨焉。

The hexagram "Fu" is, in terms of its six lines, the exact opposite of the hexagram "Gou"; in terms of its upper and lower trigrams, it is the exact opposite of the hexagram "Yu." When thunder is hidden in the earth, it is "Fu," but when thunder emerges from the ground and becomes active, it is "Yu." "Yu" represents a time when people are bustling about as if ascending a spring platform, appearing prosperous at first, but upon closer examination, it is actually obstructed. This is called the way of extension leading to contraction. "Fu," on the other hand, represents the time when all things return to their root, appearing obstructed at first, but upon closer examination, it is actually prosperous. This is called the way of contraction leading to extension. Therefore, "Fu" says "prosperous," while "Yu" does not say "prosperous."

剛反，動而以順行，言循乎自然之機而無所拂也。夫惟若是，故出無疾，言自外來而無疾也；入無疾，言自內往而無疾也，謂利用出入無有括礙之也。復非獨陽復，而陰亦復其所，故曰朋來，言陰之朋來也。陰反其所，非出而乾陽，故陽得無疾；陽反其所，不致阻陰，故得無咎。

"Yang reverses, moves in accordance with the proper order" means it follows the natural pivot without resistance. Because of this, "entering without illness" refers to entering from outside without illness; "leaving without illness" refers to leaving from inside without illness, which is what the Great Treatise says about moving in and out freely without obstruction. The hexagram Fu is not only about Yang returning but also about Yin returning to its proper place. Therefore, "companions come" refers to Yin's like coming together. Yin returning to its proper place does not interfere with Yang, so Yang has no illness; Yang returning to its proper place does not hinder Yin, so there is no calamity.

未至為反，已至為復。反復其道，七日來復，此天行也。聖人之於卦，於臨必曰八月有凶，於復必曰七日來復，何也？非獨於復原始而臨要終也，道之消長有數存焉於其間。知此，則道之消也不足憂，道之長也不足喜，其出不利而其入不懼矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Hexagram Statement =Hexagram Statement There has not yet reached the stage called "reverse," but when it has arrived at the stage called "return," it is said "going and coming follow its path, seven days to return," which is the way of Heaven's movement. The sage in the Hexagram Statement of "Approach" (临) must say "danger in the eighth month," and in the Hexagram Statement of "Return" (复) must say "seven days to return." Why is that? It is not only that "Return" traces the beginning and "Approach" seeks the end, but more importantly, the retreat and growth of the Dao have their fixed numbers. When one understands this, then when the Dao retreats, there is no need to worry, and when the Dao grows, there is no need to rejoice; when going out meets adversity, there is no need to be disheartened, and when returning meets obstacles, there is no need to be afraid.

剝之不利有攸往則稱小人壯，復之利有攸往則稱小人消；剝不利有攸往則稱小人長，復之利有攸往則稱剛長，何謂也？言小人則如戒之君子，言剛知小人之為柔。然而剛柔雲者，天地之道也；君子小人云者，人事也。天地之道，屈伸相感，利在其中，雖五陰長而為剝，是猶日往而月來、暑往而寒來，非不利也；其有不利，則人事而已。故於其不利有攸往則以人事言，於其利有攸往以天地之道言之也。

The hexagram "Bao" says "It is not advantageous to go somewhere," yet the Commentary on the Judgment mentions the flourishing of small people. The hexagram "Fu" says "It is advantageous to go somewhere," yet it speaks of the retreat of small people. "Bao" says "small people grow," while "Fu" says "the strong grow" — why is this so? When speaking of "small people," it is like a warning to the gentleman; when speaking of "strong" (yang), one can infer that small people belong to the soft (yin). However, "strong and soft" refers to the way of heaven and earth, while "gentleman and small person" refers to human affairs. The way of heaven and earth involves mutual interaction between yielding and extending, and advantage lies within this interaction. Even when five yin lines grow to form the hexagram "Bao," it is like the sun moving away and the moon coming, summer giving way to winter — this in itself is not disadvantageous. If there is disadvantage, it is only from the perspective of human affairs. Therefore, "it is not advantageous to go somewhere" is spoken from the perspective of human affairs, while "it is advantageous to go somewhere" is spoken from the perspective of the way of heaven and earth.

復之見天地之心，何也？其往、其復，皆足以見天地之心，而於復言此，何也？復者，一陽始生，正北方也。北方水也，於情為恐；而南方火也，於情為喜。往而喜、復而恐，物之情也；於物之為恐且順之焉，則其見天地之心莫此為著矣。

The hexagram "Fu" (Return) reveals the heart of heaven and earth. In fact, both moving forward and returning are sufficient to reveal the heart of heaven and earth, so why is it specifically mentioned in the hexagram "Fu"? "Fu" represents the first emergence of yang, and its position is in the north. The north belongs to water, which emotionally corresponds to "fear"; the south belongs to fire, which emotionally corresponds to "joy." Moving toward the south brings joy, while returning toward the north brings fear, which is the common nature of all things. When all things feel fear, heaven and earth still follow and nurture them, thus the heart of heaven and earth is most clearly revealed here.

象曰：雷在地中，復，先王以至日閉闗，商旅不行，后不省方。復者，陰陽各復其所，故先王以閉闗、商旅不行，以應陰之復也；后不省方，以應陽之委也。故省方觀民則稱先王，於不省方則稱後。後與有司反者也，有司則勞而後則逸，於其有不省方也，稱後宜矣。

The Great Image Commentary says: "Thunder is hidden in the earth, which is the image of the hexagram 'Return.' In the winter solstice, the former kings closed the borders, merchants and travelers did not travel, and the sovereign did not tour the land." 'Return' signifies that yin and yang each return to their proper positions. Therefore, the former kings closed the borders and prohibited merchants from traveling in order to align with the return of yin; the sovereign did not tour the land in order to align with the withdrawal of yang. When speaking about touring the land and observing the people, it is called 'former king,' but when speaking about not touring the land, it is called 'sovereign.' 'Sovereign' is appropriately paired with 'officials': officials are engaged in labor, while the sovereign is at ease; thus, when referring to not touring the land, it is appropriate to call it 'sovereign.'

初九：不逺復，無祗悔，元吉。象曰：不逺之復，以修身也。天地之道，一往一復，則人亦不能無往復也。然往則離本，復則反本，是以復之為貴，而尤貴其復之早也。初九復之早者，故曰不逺復。然而聖人之為道，復非修身，往非殉物，與時偕行而已矣；初九雖復之不逺，然克己而復，非所謂與時偕行者也，故於地道則無悔焉，於知幾之神則不為無小疵矣，故曰無祗悔元吉。

The line statement of initial yang says: "He does not go far before returning, and there is no regret, which is the greatest good fortune." The small image commentary says: "Returning without going far is for self-cultivation." The way of heaven and earth is to go and return, so humans cannot avoid going and returning. However, going means leaving the root, and returning means returning to the root, so returning is precious, and especially precious is returning early. Since initial yang returns early, it is said "returning without going far." However, the way of the sage is that "returning" is not only for self-cultivation, and "going" is not merely yielding to external things, but rather moving in accordance with the times. Since initial yang returns without going far, yet it restrains itself and then returns, it is not yet "moving in harmony with the times," so there is no regret in the earth's way, but in the subtle discernment of the divine, there is a minor flaw, hence it is said "no great regret, the greatest good fortune."

六二：休復，吉。象曰：休復之吉，以下仁也。依於仁為休，六二依初九之仁而下焉，復之休者也。夫仁，天之尊爵也，不可不下也。六三：頻復，厲無咎。象曰：頻復之厲，義無咎也。六三既復而過中矣，於是時將以自克而求復，則是失之於嬉逰之日而事之於奔競之時也，彼又烏能無頻乎哉？且火於情為喜，水於情為恐，則火馳而喜、淵靜而恐，復之情也，則六三之頻宜。雖然，危道也；雖危而無咎者，以其猶復，義無咎也。

The line statement for the second line says: "A beautiful return, auspicious." The Small Image Commentary says: "The auspiciousness of returning is because it is humble before the benevolent." To be close to benevolence is called "beautiful" (xiu). The second line is close to the first line's benevolence and is humble beneath it, which is the most beautiful form of returning. Benevolence is the most noble position bestowed by Heaven, and one must not fail to be humble towards it. The line statement for the third line says: "Returning repeatedly (and also losing repeatedly), dangerous but without calamity." The Image Commentary says: "The danger of returning repeatedly is without calamity in terms of righteousness." The third line has already returned but has exceeded the central position; at this time, it still needs to restrain itself to seek return. This is like losing during days of leisure and only seeking to recover when it is time to strive. How can it not return repeatedly? Moreover, fire corresponds to joy in emotion, and water corresponds to fear in emotion. Therefore, like fire rushing forward with joy and like a deep abyss remaining still with vigilance, this is the natural state of "returning." Although this is so, it is still a dangerous path; although dangerous, there is no calamity because it still chooses to return, and thus it is without calamity in terms of righteousness.

六四：中行獨復。象曰：中行獨復，以從道也。六四居四陰之中而能復，此不與天下皆往而能獨復者也，萬物並作吾以觀其復之謂也。象謂之從道，從道於初九也。六二謂之下仁，六四謂之從道，蓋初九不逺之復以修身也；修身以道，修道以仁，能修身則道與仁具矣。以六二之親也，則曰下仁；以六四之逺也，則曰從道，各從其類也。

The statement of the fourth line says: "Walking among many yin lines and returning alone." The Small Image Commentary says: "Returning alone in the middle, is to follow the right path." The fourth line is in the middle of four yin lines and is able to return, which is the person who does not follow the rest of the world but returns alone. This is exactly what the Tao Te Ching says: "All things grow together, and I observe their return." The Small Image says it "follows the Dao," and the Dao it follows is the initial nine. The second line says "practicing benevolence," and the fourth line says "following the Dao" — because the initial nine's "returning without going far" is for self-cultivation; self-cultivation depends on the Dao, and cultivating the Dao depends on benevolence. When the second line is close to the initial nine, it is called "practicing benevolence"; when the fourth line is distant from the initial nine, it is called "following the Dao," each taking its own meaning according to its category.

六五：敦復，無悔。象曰：敦復無悔，中以自考也。六五居大中之位，非失其所受於天地者也；非失其所受於天地而復焉，則是消息盈虛與時偕復而已矣，是乃所以為敦復也。夫早復謂之重積徳，重積徳則固乃厚矣；消息盈虛與復，則又厚之至也，故稱敦焉。敦復則出吉凶之表，而萬變不能為之疵，非獨無祗悔而已。

The line statement of the fifth line says: "Returning with sincerity, there is no regret." The small image commentary says: "Returning with sincerity without regret, is because it is in the central position and can examine itself and thus achieve virtue." The sixth line in the fifth position is in the great central position and has not lost what it received from heaven and earth. Since it has not lost what it received and can return, it is following the process of decline and growth, fullness and emptiness, and returning in harmony with the times. This is why it is called "returning with sincerity." Returning early is called "accumulating virtue repeatedly." Accumulating virtue repeatedly is already thick; being able to return in accordance with the waxing and waning, fullness and emptiness, is even more thick, hence it is called "sincere." Returning with sincerity transcends the categories of good fortune and misfortune. All changes cannot add a single flaw to it. It is not only "without regret" but goes beyond that.

象曰中以自考，何謂也？言能自考，則非資於人若下仁從道者也，又非克己若修身者也，成乎自然而已，是乃所以為敦也。上六：迷復，凶，有災眚，用行師終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。復貴早者也，迷而後復，其凶必矣。天曰災，人曰眚；迷而後復，違天人之道，故曰有災眚。以此行師，是謂窮兵；兵猶火也，弗戢將自焚也，故用行師終有大敗。行師而以其國君主之，則事之尤大者，不可甚矣。至于十年不克征，以其迷也，故如此其久也；猶知復焉，過十年則克徵矣。夫冕之制，後昂而前俛，衣亦上而下纁，蓋所貴在此不在彼也。今迷而後復，則反君道也，故曰迷復之凶，反君道也。

The Small Image Commentary says, "Achieving success through self-examination." This means it can achieve success naturally without needing to rely on others, unlike the second line "exercising benevolence" or the fourth line "following the Dao," which require external help, nor like the first line "cultivating oneself," which requires self-restraint. It is achieved naturally, which is why it is called "dun" (solid). The line statement for the top line six says: "After losing direction, one only then returns, resulting in misfortune, with both natural disasters and human calamities; using this condition to go to war will ultimately lead to great defeat, involving the ruler as well, and for ten years the country will be unable to go to war." The Small Image Commentary says: "The misfortune of returning after losing direction is a violation of the way of ruling." "Returning" is valuable when it is early; returning after losing direction will certainly lead to danger. Natural calamities are called "zai," while human-caused misfortunes are called "sheng"; returning after losing direction violates both heavenly and human ways, hence "having both zai and sheng." Using this condition to go to war is called waging unnecessary wars; warfare is like fire, and without restraint, it will eventually consume itself, hence the ultimate defeat. If the ruler personally leads the war, it is the most important matter, and its consequences are even more severe. The reason for ten years of inability to go to war is due to the loss of direction, causing such a prolonged delay; however, since it eventually recognizes the need to return, after ten years it will be able to go to war again. The form of the crown is high at the back and low at the front, and the robe is dark blue on top and light red on the bottom, showing that what is valued is on this side rather than that side (i.e., the ruler's way is to humble oneself before the people). Now, if one loses direction and only then returns, it violates the way of ruling, hence "the misfortune of returning after losing direction is contrary to the way of the ruler."

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。序卦曰：復則不妄。蓋誘於物而自內出，則賓以從物，無往而不妄；遺物而自外來，則有主於中而性之貴得矣，故無妄之成卦，在剛自外來而為主於內也。

The lower trigram of the hexagram Wuwang is Zhen (Thunder), and the upper trigram is Qian (Heaven). The hexagram statement says: "Wuwang, greatly smooth and favorable for uprightness; those who are not upright will suffer calamity, and it is not favorable to go somewhere." The commentary on the judgment says: "Wuwang means that a strong line comes from outside and takes charge within the inner trigram. It is dynamic and strong, with yang strength in the center and a corresponding line above. Thus, it is greatly smooth and favorable for uprightness. This is the command of heaven. 'If not upright, there will be calamity; it is not favorable to go somewhere.' In a time of Wuwang, where can one go? If heaven's command does not support him, how can he proceed?" The sequence of hexagrams says: "When one returns, there is no delusion." If one is lured by external things and rushes outward from within, then one becomes a follower, chasing after external things, and thus is always deluded. If one can abandon external things and return from outside inward, then one has a clear mind and preserves the value of one's nature. Therefore, the structure of the hexagram Wuwang lies in "a strong line coming from outside and taking charge within."

剛自外來而為主，既不妄矣，是故動而健。何則？乗流而下者易以至，背風而馳者易以逺；今因性循理而不妄，是亦乗流而下、背風而馳之類也，其勢可勝御哉？既動而健矣，又九五之才剛中而應。夫剛不及中則易入為邪，剛過中則謂誠者所居以類至也。夫如是，則大亨以正矣。

A strong force coming from outside and taking control internally is no longer empty or false, hence it is said "moving with strength." Why? Going with the current is easy to reach, and running against the wind is easy to go far. Now, following one's nature and adhering to principles without falsehood is exactly like going with the current or running against the wind, so where is the force that can stop it? Since it is already moving with strength, and there is also the nine in the fifth, which is strong and centered, and corresponds with it in quality. If strength is not balanced with the center, it is easy to go astray; if strength exceeds the center, it becomes self-assured in sincerity and attracts similar forces. In this way, being strong and balanced in the center, it becomes "greatly prosperous in the right way."

其畜諸中也，剛自外來而為主於內；其發於外也，動而健；其在天下皆有應無違，則雷之發於地中而行天下、以動化萬物，不過如此。然則剛自外來而為主於內、動而健、剛中而應，以致大亨以正，是天命非人為也。

It is stored within the heart as "strength coming from outside and becoming dominant within"; when it manifests externally, it is "active and strong"; when it acts throughout the world, it is everywhere in harmony without opposition. Thus, thunder arises from beneath the earth and spreads throughout the world, shaking and transforming all things, no different from this. Therefore, "strength coming from outside and becoming dominant within, active and strong, strong in the center and responding accordingly," thus achieving great smoothness and uprightness. This is the command of heaven, not something human beings can create.

其匪正有眚，何也？目之虛也，不能受播糠之眯；耳之虛也，不能受聚蚊之蚋，凡以至理之中不受外也。今以匪正而容乎無咎之間，是播糠聚蚊之說也，故其匪正有眚。且無妄之世，雖以無妄行者猶有疑於其妄而或繫之，況以匪正行者乎？故曰不利有攸往，象曰無妄之往何之矣，天命不佑行矣哉。

What does "its non-righteousness brings calamity" mean? The eye is empty, unable to tolerate even a speck of chaff that irritates it; the ear is empty, unable to bear the buzz of a swarm of mosquitoes—this is because the ultimate truth cannot tolerate foreign impurities. Now, if something unrighteous is mixed among "no blame," that is like chaff irritating the eye or a swarm of mosquitoes making a thunderous noise. Therefore, "its non-righteousness brings calamity." Moreover, in a world of disorder, even those who act according to the way of no false pretense may still be suspected of wrongdoing and suffer consequences (like the cow in the third line being led away). How much more so for those who act in an unrighteous manner? Therefore, "it is not advantageous to go on." The Commentary on the Judgment says, "To go in a way of no false pretense, where can one go? Heaven's mandate does not favor, so how can one proceed?"

象曰：天下雷行，物與無妄，先王以茂對時育萬物。雷在地中，以至地奮而行天下，皆有節焉，未嘗妄也。惟未嘗妄，故能感物而物應之；物之所以感，以乗理應時而不能違也。雷之動息以時，故物以時應而不能違。然則先王又烏能違時而求物之裕，若揠苗者哉？於是先王以茂對時育萬物。謂之茂對，則以四時之中，其氣機蒸濡而不測之變不與焉，則論其育之之法，不為不茂矣。

The Great Image Commentary says: "Thunder resounds throughout the world, and all things attain genuine and sincere existence. Thus, the former kings followed this principle, governing the great earth in accordance with the heavenly timing and nurturing all things." Thunder is hidden within the earth, but when it emerges and moves forth across the world, it maintains order and does not act in vain. Because it does not act in vain, it can move and influence all things, which respond to it. All things are moved because they follow the principles and the proper seasons, and they cannot be violated. The movement and stillness of thunder are in harmony with the proper time, so all things respond in accordance with the time and cannot be violated. Therefore, how could the former kings violate the heavenly timing in order to seek the abundance of all things, like the person who pulls up the seedlings to help them grow? Thus, the former kings governed the great earth in accordance with the heavenly timing to nurture all things. Saying 'prosperous and harmonious' means that within the four seasons, the vital energy rises and moistens, changing in ways that are unpredictable and not within human control. Therefore, even if we consider only the methods of nurturing used by humans, they are already considered great and extensive.

初九：無妄，往吉。象曰：無妄之往，得志也。雜卦曰：震，起也；艮，止也。艮陽在上，為得其所故止；震陽在下，未得其所而止，未得其所而起，此理之常也。則初九以剛在下而往，亦理之常，豈曰妄哉？故曰無妄往吉也。

The line statement for the first line says: "True and without false pretense, going forward brings good fortune." The small image commentary says: "Going forward without false pretense means the mind's aspirations are realized." The miscellaneous trigrams commentary says: "Zhen (Thunder) is to rise up; Gen (Mountain) is to stop." The upper yao of Gen (Mountain) is yang, so it stops because it has already attained its proper place; the lower yao of Zhen (Thunder) is yang, but stopping before attaining its proper place is impossible. To rise up before attaining its proper place is natural. Therefore, the first line, with a yang yang line at the bottom moving forward, is also natural, so how can it be considered false? Thus it says, "Without false pretense, going forward brings good fortune."

六二：不耕穫，不菑畬，則利有攸往。象曰：不耕穫，未富也。唱者，君之分；隨者，臣之分。六二執柔處中，隨而不唱，得臣之分者，故為不耕穫、不菑畬。不耕而獲，言終其功也；不菑而畬，言因其業也。六二體震之性，志於往而近妄者也；惟不耕而獲、不菑而畬，然後利有攸往，言其動如此，不為妄也。

The Line Statement for the Second Line says: "Not personally cultivating the land yet having a harvest, not personally clearing new fields yet having fertile land, this is favorable for going somewhere." The Small Image Commentary says: "Not cultivating and yet obtaining a harvest, is not seeking wealth." Leading the way is the ruler's position; following behind is the subject's position. The Second Line maintains flexibility and is in the central position, only following without leading, thus fulfilling the subject's duty. Therefore it says, "Not cultivating and yet obtaining a harvest, not clearing new fields and yet having fertile land." "Not cultivating yet obtaining a harvest" refers to completing the achievements of others; "Not clearing new fields yet having fertile land" refers to continuing an existing foundation. The Second Line's nature is associated with Zhen, which has a dynamic quality, and its mind is oriented towards movement, originally close to illusion. Only when it achieves "not cultivating yet obtaining a harvest, not clearing new fields yet having fertile land" does it become favorable for going somewhere — meaning that its action in this way is not illusory.

六三：無妄之災，或繋之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。以柔應剛，其志不妄者也，而九四以剛阻其前，無妄之災也。匪正則稱眚，言人自為之也；無妄則稱災，言天實為之也。柔之為物，順者也；為順，故物或之然，言三之得九四之災也。蓋六三之行不妄，九四疑而繫之，乃所以為無妄，故曰行人之得，邑人災也。

The line statement for the third line says: "Unexpected disaster: someone tied up a cow there, and a passerby took it away, becoming a disaster for the people of the town." The Small Image Commentary says: "The passerby obtaining the cow becomes a disaster for the people of the town." The third line, being flexible, originally corresponds to a yang line, and its intention is not false. However, the fourth line, being yang, blocks it in front, which causes this unexpected disaster. Something not properly done is called "sheng," meaning something caused by oneself. Something that is true and without falsehood yet suffers disaster is called "zai," meaning something caused by heaven. Flexibility by nature is gentle; because it is gentle, external things sometimes treat it in this way — meaning the third line suffers disaster from the fourth line. The third line's actions are not false, but the fourth line suspects it and ties it up, which exactly constitutes "wu wang zai," so it is said, "the passerby obtains it, and the people of the town suffer disaster."

九四：可貞，無咎。象曰：可貞無咎，固有之也。其才、其位適當而不偏勝，乃所謂正也。不得不正，則才勝於位猶之可也，位勝其才則不可；九四才勝其位者也，故曰可正。而無咎者，為其足以固其位，與折足覆餗者異矣。

The fourth line statement says: "It is possible to maintain uprightness, and there will be no misfortune." The Small Image Commentary says: "It is possible to maintain uprightness without misfortune, because it inherently possesses this virtue." When one's ability matches exactly with their position without leaning too much in either direction, this is called "uprightness." If one cannot achieve perfect uprightness, then having greater ability than position is acceptable, but having greater position than ability is not. Since the nine in the fourth line has greater ability than position, it is said "it is possible to maintain uprightness." The reason there is no misfortune is because it is sufficient to maintain its position, which is different from the situation in the "Ding" hexagram where the tripod is broken and the food inside is overturned.

九五：無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。易乗則為疾，然九五剛健中正，位乎天徳，與豫六五異矣，則其為疾可勿藥也。勿藥則有喜。蓋以謂蔽之所以為妄，譬諸飲藥以加疾也；非妄也，疑其為妄而繫之；以非疾也，疑於為疾而藥之，妄也。

The line statement of the fifth line says: "A disease acquired by chance in a time of no false expectations will naturally bring joy without the need for medicine." The Small Image Commentary says: "Medicine in a time of no false expectations should not be used carelessly." When one is oppressed by others, it becomes illness. However, the fifth line is strong and upright, occupying the position of Heavenly Virtue. It differs from the fifth line of the Hexagram Yu, which becomes illness by overpowering the fourth line. Therefore, this illness does not require medicine. Without medicine, there will naturally be joy. This means that treating "obstruction" as false expectation is like taking medicine that worsens the condition. If something is not false expectation, yet one suspects it is and tries to restrain it; if something is not illness, yet one suspects it is and uses medicine—only then is it truly false expectation.

夫眾有之芸芸，迷者以為貞也，悟者以為妄也。以為貞者固非，以為妄者亦未是也。老氏曰：滌際元覽，至理則無一疵矣。若觀一疵而攻之，則是妄。上九：無妄，行有眚，無攸利。象曰：無妄之行，窮之災也。在下而未得其所則動，在上而已得其所則止，此理之常也。今上九懼乾而猶上行，是不知常而妄作者也，宜其有眚而無攸利也。

All things exist in a confused and chaotic manner. The confused regard them as real, while the enlightened regard them as illusory. To regard them as real is wrong, but to regard them as illusory is also not entirely correct. Laozi said: "Purify the mind to see the profound and subtle," and when one reaches the ultimate truth, there is no flaw. If one focuses on eliminating a flaw, that itself is an illusion. The line statement of Upper Nine says: "To act with sincerity and without illusion, yet such action brings calamity and no benefit." The small image commentary says: "In a world of no illusion, yet one still acts, which brings calamity from reaching the extreme." When one is in a lower position and has not yet reached its proper place, one should act; when one is in a high position and has already reached its proper place, one should stop. This is the constant principle. Now, Upper Nine has reached the extreme of the Heaven trigram yet continues to move upward, which is not understanding the constant principle and acting recklessly. Hence, it incurs calamity and brings no benefit.

乾下艮上。大畜：利貞，不家食吉，利渉大川。彖曰：大畜，剛健篤實輝光，日新其徳。剛上而尚賢，能止健，大正也。不家食吉，養賢也。利渉大川，應乎天也。大畜，畜賢之卦也。能畜徳然後畜賢，故先曰剛健篤實輝光日新其徳，言畜徳也；次曰剛上而尚賢，能止健，大正，言畜賢也。

The hexagram Daxu has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: "Daxu is favorable for uprightness; if one does not stay at home to sustain oneself but instead receives sustenance in the court, it is auspicious, and it is favorable to cross a great river." The commentary on the judgment says: "Daxu signifies vigorous strength, sincerity, and radiance, renewing its virtue day by day. Yang is above and values the virtuous, thus restraining the vigorous strength, which is great uprightness. 'Not staying at home to sustain oneself is auspicious' means to nourish the virtuous. 'Favorable to crossing a great river' means to follow the heavenly way." The hexagram Daxu signifies the cultivation of the virtuous. One must first accumulate virtue before being able to cultivate the virtuous, so it first says "Vigorous strength, sincerity, and radiance, renewing its virtue daily," which refers to accumulating virtue; then it says "Yang above and valuing the virtuous, restraining the vigorous strength, great uprightness," which refers to cultivating the virtuous.

人之生也，自其赤子含徳已厚矣，惟柔而不能有己也，順而不違物也，故萬物之來，得以搖動而攓取之，於是向之所畜蕩然一散，空空如也。聖人不然，立其大者以剛健，惟剛健故能積而篤實；其發外而為光輝，而其為光輝非若火然薪盡而滅也，足以日新其徳矣。

When a person is born, the virtue he possesses at the very beginning is already profound, yet it is soft and weak, unable to hold on to itself, yielding and not resisting external influences. Therefore, when external things come, they can shake him and take away what he has. Thus, the virtue he had before is suddenly lost, leaving him empty and nothing. The sage is not like this: he first establishes a great fundamental principle, using strength and firmness. Because of this strength and firmness, he can accumulate and become solid. This solid virtue manifests as radiance, but unlike fire that goes out when the fuel is exhausted, this radiance continues, sufficient to renew his virtue day by day.

日新其徳，故徳日新。徳已新者，徳成之終也；日新其徳者，畜徳之始也。畜徳至於輝光日新其徳，則賢者能者瞿瞿而向之，若輝之類明大矣，於是可以尚賢而止健也。謂之剛上者，上九之謂也。育賢宜以柔，畜賢宜以剛也。尚賢故賢者在位，止健故能者在職；尚賢止健，大者之正也。

"Daily renewal of virtue," so virtue is renewed day by day. When virtue has already been renewed, it marks the end of achieving virtue; but being able to renew virtue day by day marks the beginning of cultivating virtue. When cultivating virtue reaches the stage of radiance and daily renewal, the virtuous and capable will be surprised and come to him, like bright light shining brightly. At this point, it is appropriate to honor the virtuous and restrain the strong. The term "strong at the top" refers to the Nine at the Top. Cultivating the virtuous should use softness, while nurturing the virtuous should use strength. Honoring the virtuous leads to their being in position; restraining the strong leads to the capable being in office. Honoring the virtuous and restraining the strong is precisely the correct way of "greatness."

賢者能者有養之道，故詩以況嘉魚甘瓠焉。誠能尚賢使能，則天下不待家食而人被其養矣，故曰不家食吉，養賢也。夫涉險犯難，莫利乎能在職；眾助莫盛乎此，故有利涉大川。然則曰應乎天，何也？得人則得天，且既賚以涉難之良弼矣，內之扶之涉難，所以應天也。

The wise and capable should have the way of supporting and nurturing others, so the "Book of Poetry" uses "In the south there are fine fish" and "Sweet gourds hang in abundance" to compare with the banquet for the virtuous. If one truly respects and employs the virtuous, then all people under heaven will not need to work for themselves but will be supported by him, so it says "Not eating at home is auspicious, it is nurturing the virtuous." To cross dangerous obstacles and face hardships, nothing is more beneficial than employing the capable in their positions; the support of the people is no greater than this, so it says "Beneficial for crossing great rivers." Then why is it said "Responding to heaven"? Gaining the people's hearts is to gain the will of heaven; and moreover, since heaven has already bestowed upon you a loyal minister to help you overcome difficulties, if you appoint him to the court and assist him in overcoming the difficulties together, this is precisely following the will of heaven.

象曰：天在山中，大畜，君子以多識前言往行，以畜其徳。聖人之畜徳也求諸已，所謂剛健篤實輝光日新其徳是也；君子之畜徳也資乎人，所謂多識前言往行是也。有徳必有言，然則前言，徳在中矣；君子成徳為行，然則往行，徳在中矣，故君子之畜徳莫良乎前言往行也。然而前言悉皆徳言也，往行未必皆徳行也，在夫多見而識之；識之，則不逆於所聞矣。

The Great Image Commentary says: "Heaven is stored within the mountain, which is the image of the Great Accumulation hexagram; the gentleman thus accumulates much by remembering the words of former sages and the deeds of the past, to cultivate his own virtue." The sage accumulates virtue by seeking it within himself, as expressed by "strong and upright, radiating brilliance, renewing his virtue daily." The gentleman, however, accumulates virtue by drawing upon others, as expressed by "knowing much of the words of former sages and the deeds of the past." A virtuous person must surely have words, so the "words of former sages" contain virtue; the gentleman regards cultivating virtue as his conduct, so the "deeds of the past" also contain virtue. Therefore, there is no better way for the gentleman to accumulate virtue than by drawing upon the words and deeds of the past. However, the words of former sages are mostly virtuous, but the deeds of the past may not all be virtuous. The key lies in seeing much and remembering it; if one can remember, he will not contradict the teachings he has heard.

初九：有厲利己。象曰：有厲利己，不犯災也。大畜之時，賢者在所尚，健者在所止。三陽以健進，皆在所止，而初九尤其健之始也。凡事於其正始則常嚴，故初九有厲利己，然後不犯災。所謂己者，謹其分守而不敢進越之謂也。

The line statement for the first line (Initial Nine) says: "There is danger, advantageous to self-restraint." The Small Image Commentary says: "There is danger, advantageous to self-restraint, meaning not to provoke calamity." During the hexagram of Great Accumulation, the virtuous are to be esteemed, and the strong and vigorous are to be restrained. The three yang lines, by their vigorous advancement, are all subject to restraint, and the Initial Nine is especially so, as it represents the beginning of strength. In all matters, when beginning properly, one must be strict. Therefore, the Initial Nine "has danger, advantageous to self-restraint," and only then does it avoid calamity. The term "self-restraint" refers to guarding one's proper limits and not advancing beyond one's position.

九二：輿說輹。象曰：輿說輹，中無尤也。大有以柔有也，故九二大車以載，有攸往無咎；大畜以剛畜也，故九二輿說輹。為臣之道，欲方以載其上、圓以行乎下，故當取象於車焉。大畜之時，方且正君臣之分，取載其上而已，無事乎圓以行於下也，故稱輿焉。輿之所脫輹，以分守之至嚴，未可越而進也。

The line statement of nine two says: "The carriage has lost its axle's fubu." The small image commentary says: "The carriage losing its fubu indicates being in the center without error." In the hexagram Da You, which is about the softness preserving possession, its nine two says "A big carriage carries, going somewhere without blame." In the hexagram Da Xu, which is about the hardness restraining, its nine two says "The carriage losing its fubu." The principle for a minister is to be upright in bearing the sovereign and flexible in dealing with the people below, so it should take the image of a carriage. However, in the hexagram Da Xu, the proper distinction between sovereign and minister is being established, so only the aspect of bearing the sovereign is taken, without the need for flexibility in dealing with the people below, hence only "the carriage (body)" is mentioned. The reason the carriage loses its fubu is because the boundaries are extremely strict, and it is not yet permissible to advance beyond one's position.

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。畜至於九三，則君臣之際志交而情通，畜道於是亨矣，故曰良馬逐，言三陽之並進也。方輿脫輹則知艱，及良馬逐則易之，人情之常也；天不假易，故曰利艱貞。又當戒習所以載其上而衛其亨之事，故曰閒衛。

The statement of the third line says: "A good horse galloping, it is advantageous to maintain uprightness in difficult circumstances; it is advantageous to practice driving and defense daily, and to go forward." The Small Image Commentary says: "It is advantageous to go forward, because it is in harmony with the will above." When the trigram reaches the third line, the ruler and minister have mutual understanding and harmony, thus the way of nurturing becomes smooth, so it says "a good horse galloping," referring to the three yang lines advancing together. When the carriage removes the rabbit, people realize the difficulty, but when the good horse gallops, they become careless, which is human nature. Heaven does not tolerate carelessness, so it says "advantageous to maintain uprightness in difficulty." It also warns to practice the duties of carrying the sovereign and guarding this smoothness, so it says "practice driving and defense."

夫方以載上之義，於其脫輹之時固不廢矣；衛其身之智，於其利已之時固不廢矣，非至良馬逐而始為之也，至是又習復而已。語曰：學而時習之。由始而習之於復也。夫利其身而忘其君，不若利其君而忘其身；利其君而忘其身，又不若方以載乎君而周衛其身之為兼得也，故稱輿衛焉。如是然後利有攸往，一有偏廢，則有攸往不利也。

The principle of uprightness and bearing the meaning of serving the sovereign is established from the beginning, and is not abandoned when the carriage is removed and the rabbit is hidden. The wisdom of self-protection is also not abandoned when practicing self-restraint. It is not that one begins to act only when "the good horse follows," but at that time one merely reviews and repeats what has already been learned. The Analects say, "When you study something, review it at the proper time." This means learning at the beginning and reviewing through repetition. To seek personal gain while forgetting the sovereign is worse than seeking the sovereign's benefit while forgetting oneself; seeking the sovereign's benefit while forgetting oneself is still worse than both upholding the sovereign with uprightness and protecting oneself thoroughly, achieving both aspects. Therefore, it is called "carriage protection." Only then is it beneficial to move forward; once either aspect is neglected, moving forward becomes disadvantageous.

六四：童牛之牿，元吉。象曰：六四元吉，有喜也。下卦受畜者也，上卦皆畜其下者也，雖六四之柔，亦足以畜其下者，有分義故也。童牛，私慾不行而順者；牿，角械也。牛雖順物，其角猶剛，今且牿之，則剛又不用矣，此順之至也，燮友柔克，此之謂也。

The line statement for the sixth line in the fourth position says: "Attach a wooden crossbar to the horns of a young ox; great good fortune." The Small Image Commentary says: "The great good fortune of the sixth line in the fourth position is due to joy." The third line of the lower trigram is restrained, and the third line of the upper trigram restrains those below it; even though the sixth line is a yin line, it is sufficient to restrain the yang lines below it, because its position and righteousness are on the right side. "Child ox" refers to an ox whose desires have not yet arisen and is therefore gentle; "gū" refers to the wooden framework attached to the horns. Although the ox is gentle by nature, its horns are still hard. Now, with the wooden framework added, even this hardness is prevented, which represents the extreme of gentleness. The Book of Documents, The Mandate of Heaven, says, "Those who are harmonious and gentle use gentleness to overcome hardness," which is exactly what this refers to.

六五：豶豕之牙，吉。象曰：六五之吉，有慶也。豶豕，不純乎陽矣，其能制物而物不敢犯者，以有牙也，所謂平康正直者也。六四、六五皆取其私慾不行然後能畜，徳既厚者何也？惟私慾不行然後能畜，既徳厚則無所事剛而不犯，所以取象如此也。六四有喜而已，六五有慶，則四方來賀之謂也。

The line statement of the fifth line says: "The teeth of a castrated pig, auspicious." The small image commentary says: "The auspiciousness of the fifth line is due to a fortunate and prosperous situation." A castrated pig has lost its pure yang energy, yet it can subdue external things and those external things dare not offend, relying on its teeth — which is exactly what the Book of Documents, the Hongfan chapter, says: "A person who is peaceful and upright uses righteousness to deal with others." Both the fourth and fifth lines take the meaning of "private desires not arising first, then they can be restrained." So, when virtue is already profound, what does it refer to? It refers to the fact that only when private desires do not arise can they be restrained; when virtue is profound, one does not need to use strength, and people do not dare to offend, hence the symbolic meaning. The fourth line merely mentions "having joy," while the fifth line says "having celebration," meaning that people from all directions come to congratulate.

上九：何天之衢，亨。象曰：何天之衢，道大行也。天衢，賢者之所由以天上達者也，畜道成則天衢以亨焉。大畜者，君臣相遇之時；君臣相遇而畜道大成，然後能使天衢亨，則賢才無不違矣。所以致此，則上九之福，故曰何天之衢亨也。

The line statement for the top line says: "What an open and penetrating heavenly way, it is smooth and prosperous." The Small Image Commentary says: "What is the heavenly thoroughfare? It is the great way that allows passage. 'Heavenly thoroughfare' refers to the path by which the virtuous can ascend to heaven (the court). When the way of cultivation is complete, the heavenly thoroughfare becomes unobstructed. The hexagram Great Accumulation represents the time when the ruler and minister meet. When the ruler and minister meet and the way of cultivation is fully accomplished, then the heavenly thoroughfare becomes unobstructed, and thus virtuous people will not fail to come. To achieve this situation is precisely the fortune of the top line, hence it says 'What is the heavenly thoroughfare, it is smooth.'"

震下艮上。頥：貞吉，觀頥，自求口實。象曰：頥貞吉，養正則吉也。觀頥，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頥之時大矣哉。頥之成卦，上止而下動，其中虛焉，頥之象也。草木之養枝葉者在其本，人之養百體者在其頥，故頥，養也。

The Hexagram Yi has the Zhen trigram below and the Gen trigram above. The Hexagram Statement says: "Yi, to maintain correctness brings good fortune; observing the nourishment of others, one also seeks food for oneself." The Commentary on the Judgment says: "Yi, to maintain correctness brings good fortune, because what is nourished is correct and thus brings good fortune. Observing nourishment means observing who is being nourished; seeking food for oneself means observing how one sustains oneself. Heaven and Earth nourish all things; the sage nourishes the virtuous and extends his grace to the people. The timing of the Hexagram Yi is truly great." The structure of the Hexagram Yi is that the upper trigram is still and the lower trigram is active, with the middle empty, which corresponds to the image of the mouth and jaw. Grass and trees nourish their branches and leaves through their roots; humans nourish their entire body through their mouth and jaw. Therefore, "Yi" means nourishment.

所養正，則擴而充之無往而不正矣；所養邪，則擴而充之無不為邪，故養正則吉也。自養者也，然後可以觀人之所養與其自養，蓋取人必以身故也。人之所養有賢否，所養正則人賢可知矣，所謂不知其君視其臣是也；人之自養有邪正，自養正則施於人可知矣，所謂察其所安、人焉廋哉是也。

If one cultivates the right things, then extending and fulfilling them fully, there is no place where they are not right; if one cultivates wrong things, then extending and fulfilling them fully, there is no place where they are not wrong. Therefore, it is said, "Cultivating the right leads to good fortune." First, one must cultivate oneself properly, then one can observe what others cultivate and how they cultivate themselves, because taking others as a standard must first be based on oneself. Others who cultivate people have both virtuous and unvirtuous ones; if the people they cultivate are upright, then their own virtue is known, which is what is meant by "Not knowing the ruler, look at his ministers." Others who cultivate themselves have both right and wrong ways; if their own cultivation is upright, then how they treat others can be known, which is what Confucius said, "Examine what he is content with, where can he hide?"

夫子以寡慾養心，以直養氣，其自養亦大矣；不觀其養氣與心之大，而觀其自求口實，何也？人之所以忘其大體，善以從事於口體之養；口體求不失義，則其大體可知矣，是以觀其自求口實，則足以知其自養也。

Mencius spoke of reducing desires to cultivate the mind and upholding integrity to cultivate energy; his self-cultivation was also grand. However, here we do not focus on his grand aspect of cultivating energy and mind, but rather on his "seeking sustenance for himself." Why? Because people often forget their greater principles mainly due to their exclusive attention to the nourishment of their bodies and physical needs. If even the pursuit of sustenance for the mouth and body does not lose righteousness, then one can know his greater principles. Therefore, observing how he seeks food for his mouth is sufficient to understand how he sustains himself.

其曰自求，何謂也？蓋有與人求者，如冉子為子華請粟之類是也。為人求則雖請益而無嫌，而使自求，如是則汙矣，故觀人之廉貪，必以觀其自求口實也。君子自養斯可矣，必觀人之所養與自養，何也？蓋養道貴充者也。養既貴充，則一身之肥不如天下之肥為充之至也；欲天下之肥，勢不能人人食之，則必本乎養賢，而養賢以知人為始，是以必觀人之所養與自養，然後知賢而養賢以及萬民也。

What does "self-seeking" mean? There are also cases where people seek on behalf of others, such as when Ran You sought grain for his mother-in-law, Gong Xi Hua. Seeking on behalf of others, even if one pleads repeatedly and increases the request, is not considered improper. But if one seeks for oneself, that would be considered corrupt. Therefore, to determine whether a person is upright or greedy, one must look at how he seeks for his own sustenance. A gentleman is content with his own sustenance; why should he concern himself with the sustenance of others or how others sustain themselves? Because the principle of sustenance lies in being full and extensive. Since the principle is to be full, then personal prosperity is not as fulfilling as the prosperity of the whole world. If one wishes for the prosperity of the world, it is impossible to feed everyone individually, so one must take nourishing the virtuous as the foundation. And nourishing the virtuous must begin with knowing people. Therefore, one must observe both how others sustain themselves and how they sustain themselves, in order to recognize the virtuous, nourish them, and thus benefit the people throughout the land.

天地在六子以養萬物，聖人養賢以及萬民。外天地無為也，無為者不嫌於自在，故不言六子而直曰養萬物；聖人有為也，有為者嫌於自用，故養賢以及萬民焉。飬賢以及萬民而致天下之肥，非大人不足以與此，故頥之時大矣哉。

Heaven and Earth nurture all things through the six trigrams Zhen, Xun, Kan, Li, Gen, and Dui. The sage nurtures virtuous talents and extends his grace to the people. Heaven and Earth act without deliberate effort; since they act without effort, they are not afraid of being described as natural and spontaneous, so the Commentary on the Judgment does not mention the six trigrams but directly says "nurture all things." The sage acts with deliberate effort; since he acts with effort, he fears being accused of being clever and relying solely on his own strength, so he says "nurture virtuous talents and extend grace to the people." By nurturing virtuous talents and extending grace to the people, the world becomes prosperous. It is not that a great person cannot do this, so it is said "the timing of nurturing is great indeed."

象曰：山下有雷，頥，君子以慎言語，節飲食。山也者，附萬物之成形於外者也；雷也者，作萬物之生氣於內者也。所以養物，二者為盛，有頥之義焉。言語不慎則招外患，飲食不節則起內患，所以自養也。言語之不輕也如山，飲食之有節也如雷，視其後者而鞭之，則自養之道盡矣。

The Great Image Commentary says: "A mountain with thunder beneath it is the image of the Hexagram of Nourishment; thus, the gentleman is cautious in speech and restrains his diet." The mountain is what attaches the formed shapes of all things externally; the thunder is what stirs the life qi internally. These two are most grand in nurturing all things, and contain the meaning of "nourishment." Incautious speech brings external calamities, and unregulated diet causes internal illnesses, so one should cultivate oneself in this way. Being cautious in speech is like the mountain, steady and unmoving; restraining diet is like thunder, timely and intermittent. If one also follows the method mentioned in the Zhuangzi, "whenever one falls behind, whip that one," then the way of self-cultivation is complete.

初九：舍爾靈，觀我朶頥，凶。象曰：觀我朶頥，亦不足貴也。初九以剛明之才而在沉潛之地，靈之象也，君自養如靈龜則足矣，故莊子有曳尾於塗中之辭焉。初九不善自養，乃躁動而求養於人，故曰舍爾靈，觀我朶頥。夫靈善潛而不志於義，乃躁動而求養於人，朶頥而食斯賤矣。有靈之徳，則求口實無嫌也；舍靈之徳而觀朶頥，則不可也。舍己之靈而曰爾，觀人之朶頥而曰我，蓋不知物我之辨有如此也。

The line statement for the first line says: "Abandon your own spiritual turtle, yet gaze at me chewing, which is ominous." The small image commentary says: "Gazing at me chewing, is not worth considering." The first line, with its strong and discerning quality, is in a state of concealment, which is the image of the spiritual turtle. Originally, self-cultivation is sufficient, like the spiritual turtle (which breathes but does not eat). Therefore, the "Zhuangzi" says that the spiritual turtle would rather drag its tail through the mud. The first line is not good at self-cultivation, yet it is restless in seeking sustenance from others, hence the statement "Abandon your own spiritual turtle, yet gaze at me chewing." The spiritual turtle is naturally good at concealment, yet it has no concern for righteousness, and instead is restless in seeking sustenance from others, chewing with its cheeks hanging down, which is base. If one has the virtue of the spiritual turtle, then seeking food in the mouth is not questionable. But abandoning the virtue of the spiritual turtle and gazing at others chewing, that is not acceptable. Abandoning one's own spiritual turtle and referring to it as "your," while gazing at others chewing and referring to it as "me," shows how confused it is about the distinction between things and self.

六二：顛頥，拂經，於丘頥，征凶。象曰：六二征凶，行失類也。以上養下謂之顛頥，六二之養初九，頥顛也；然二猶未離乎下體也，未離乎下體而養下，則亂頥之經矣。蓋在上者養、在下者受養於上，此頥之經故也。山，善養物者也；丘雖不足於山之徳，然亦不待下之養。六五，養道之不足者也，而往養焉，則是於丘頥者；於頥則征而凶矣。

The line statement for line six-two says: "Seeking nourishment by turning downward, going against the norm; instead turning to the hill (line upper nine) for nourishment, going there brings misfortune." The small image commentary says: "Six-two going forward brings misfortune, because its action has lost its kindred." The term 'reversed nourishment' refers to the situation where the upper nourishes the lower. When six-two nourishes initial nine, it is reversed nourishment. However, six-two has not yet left the lower position, and by not leaving the lower position to nourish below, it disrupts the norm of nourishment. Because the norm of nourishment is that the upper provides nourishment to the lower. Mountains are good at nourishing all things; hills, although not as virtuous as mountains, do not need to be nourished from below. Six-five is the one who lacks nourishment in the way of nourishment, yet six-two goes to nourish it, which is like seeking nourishment from a hill. In terms of the norm of nourishment, this going forward brings misfortune.

蓋六五從上九之養，不待六二也。如人君而受教者也，自有師傅與左右輔弼之臣，彼踈逖小臣惟祇若王明而已；亦欲有教焉，則失類而凶矣。失類而凶，言不足以得友也。

Since the sixth line in the fifth position receives nourishment from the ninth at the top, it does not need the second line. It is like a sovereign who receives guidance, with the Grand Tutor and Grand Keeper as well as senior ministers on his side; those distant and minor officials only need to respectfully obey the sovereign's clear commands. If he also wishes to offer advice, then he loses his kindred and incurs misfortune. 'Losing his kindred and suffering misfortune' means he is not able to gain the support of like-minded friends.

六三：拂頥，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。民不正，不能以自養也；又由上九以養，不能有所養也，則順之道喪矣，不止失上下之經而已，故曰拂頥。拂頥凶可知矣。觀其自養則不正，觀其所養又無有以資養於人也，則又何有足用之時？故曰十年勿用而無攸利。所以過十年而用者，以其知變而上有應故也。

The line statement for the third line says: "Going against the way of nourishment, holding to this leads to misfortune; for ten years there is no use for it, and there is nothing beneficial." The small image commentary says: "For ten years not to be used, is a great contradiction in principle." The people (referring to the third line) are themselves not upright, so they cannot nourish themselves; they also rely on the top line to nourish them. Since they cannot nourish others, they lose the way of yielding, not only losing the proper relationship between above and below, but also saying "contrary to nourishment." The misfortune of "contrary to nourishment" is evident. Looking at its self-nourishment, it is not upright; looking at what it nourishes, it has nothing to offer others. Then when can it be used? Therefore, it says "for ten years not to be used and there is nothing beneficial." The reason why it can still be used after ten years is because it understands flexibility and there is a corresponding reason above.

六四：顛頥，吉，虎視眈眈，其欲逐逐，無咎。象曰：顛頥之吉，上施光也。自養正然後有所養，六二、六四皆自養焉能有所養者也；然六二未離乎下，而六四則在上矣，故六二不如六四顛頥而吉也。大扺自養正則於朶頥不觀，其自視正矣；自視正，故視則有威，如虎之眈眈然也。其欲逐逐，言不充其欲者也。虎亦食物者也，今曰其欲逐逐，則是有虎視威而元虎之貪也。夫自覧英華於外而懐歆羨之心，則徇物而喪矣；今其視眈眈，目不榮於紛華，其欲逐逐，心不主於歆羨，自養如此，宜無咎矣。

The statement of the fourth line says: "To nourish downward in reverse, it is auspicious; like a tiger watching intently, desires are slow and not urgent, there is no misfortune." The Small Image Commentary says: "The auspiciousness of reversing the mouth is due to the grace and generosity of the superior one." One must first cultivate oneself properly before being able to nourish others; both the second line and the fourth line are capable of self-cultivation and then nourishing others. However, the second line has not yet left the lower part, while the fourth line is already in the upper part, so the second line is not as capable as the fourth line of "reversing the mouth" and thus achieving auspiciousness. Generally, those who cultivate themselves properly do not look upon others' eating with envy. They look at themselves and find themselves upright. When one looks at oneself and finds oneself upright, one's gaze naturally carries authority, like a tiger watching intently. "Desires are slow and not urgent" means that one does not indulge one's desires. Tigers also eat, but now it is said that they have "slow desires," meaning they have the tiger's gaze but not the tiger's greed. If one looks at the outside world's splendor and feels envious, then one is chasing external things and losing oneself. Now, with a steady gaze, one's eyes are not dazzled by worldly distractions; with slow desires, one's heart is not dominated by envy. When self-cultivation reaches this level, there is naturally no misfortune.

六五：拂經，居貞吉，不可涉大川。象曰：居貞之吉，順以從上也。在上宜能養下者也，陰道常乏，不能有所養而從上九之養，拂乎經矣。六二、六五皆拂經而無凶，何也？君子所貴自養而已，自養者正中，雖不能有所養，於所養之經拂，未有害也，是以不言凶咎也。惟有所養則輔之者眾，然後可動；今不能有所養，則不可以動，是以利居而不可以涉大川也。

The line statement of the fifth line says: "Going against the norm, staying in a proper position brings good fortune, but one cannot cross a great river." The small image commentary says: "Good fortune from staying in a proper position is due to being gentle and following above (the top line)." Being in a superior position should be able to nourish those below, but the nature of the yin is often insufficient, so it cannot nourish others but must receive nourishment from the top line, thus going against the norm. Both the second line and the fifth line "go against the norm" yet are not ominous. Why is that? Because what the gentleman values is self-nourishment. If self-nourishment is achieved in a proper and balanced way, even if one cannot nourish others, going against the norm in the conventional way of nourishment does not cause harm, so it is not said to be ominous. Only those who can nourish others and assist them can take action. Now, since one cannot nourish others, one cannot take action, so it is advantageous to stay in a proper position and not to cross a great river.

上九：由頥，厲吉，利涉大川。象曰：由頥厲吉，大有慶也。由頥，六五以下皆由我養也。以道養天下，乃居尊位大中者之事，而以上九為之則厲矣；其所以吉者，澤被生民故也，此周公之事也。由頥則得眾助，故利涉大川，與六五異矣。

The statement for line nine at the top says: "The world is sustained by him, there is danger but it is auspicious, beneficial for crossing a great river." The Small Image Commentary says: "Sustaining through danger brings great blessings." The term "sustaining through danger" refers to the fact that all below the fifth line depend on me for sustenance. To govern the world with virtue is the responsibility of a ruler in a superior position who is in the center. However, when it is the top line that does this, there is danger. Yet it still brings auspiciousness because the people benefit from his grace, just as was the case with Duke Zhou's regency. Since the world is sustained by him, he receives the support of the people, so "it is beneficial to cross a great river," which differs from the fifth line (which is not beneficial for crossing a great river).

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。眾足以過寡，得位足以勝失位，得道足以勝失道；四陽眾矣，又得位中，則大者過矣，故為大過。

The hexagram Great Excess has the trigram Xun (Wind) as its lower trigram and Dui (Lake) as its upper trigram. The hexagram statement says: "Great Excess, the beam is bent, advantageous to go forward, and smooth." The commentary on the judgment says: "Great Excess refers to excessive yang. The beam being bent indicates the softness at both ends. When excessive yang is in the center, acting with humility and joy, it is advantageous to go forward, thus achieving smoothness. The timing of the Great Excess is indeed great." Majority can overcome minority, the properly positioned can overcome the improperly positioned, and the virtuous can overcome the unvirtuous. Four yang lines are already excessive, and they are also in the center and properly positioned, which is called "great excess," hence the name Great Excess.

雖然，大者過則必有為非常之事以立非常之功，豈聖人之心也哉？特以棟橈而已。且負眾榱以庇下者，棟也；今本末皆弱，其為棟也橈，則所以庇者將傾，大者安得不過哉？然過而不剛，則無獨立不懼之勇；過而不中，則有過涉滅頂之害，故曰剛過而中。

Though this is so, if the great one exceeds the proper measure, he must do extraordinary things and achieve extraordinary accomplishments. Is this the true intention of the sage? It is merely because the main beam is bent that it must be so. The main beam, which bears many rafters to shelter those below, is now both ends weak, and the main beam bends. Therefore, the sheltering structure will collapse. How can the great one not go beyond the proper measure? However, if one exceeds without firmness, there will be no courage to stand independent and fearless; if one exceeds without being in the center, there will be the danger of drowning while crossing deep water. Therefore, it is said, "Excess with firmness and centeredness."

而又內伏行以巽而藏用，外見以說而顯諸仁。如此則利有攸往，利有攸往則藏弱者扶、衰者拯，而棟復隆矣，是以亨也。大過之時，非大者不足以有為也，故曰大過之時大矣哉。

It operates internally, acting with humility and concealing its function; externally, it shows joy and manifests benevolence. This is favorable for movement. When movement is favorable, the weak and hidden receive support, the declining are saved, and the great pillars are restored, hence achieving success. During the time of Great Excess, one must be a great one to accomplish anything, hence it is said, "Great Excess indeed is the time for greatness."

象曰：澤滅木，大過，君子以獨立不懼，遯世無悶。獨立不懼、遯世無悶，二者皆君子之所以大過人者也。夫上有棟橈之勢未易救也，前有滅頂之害未易往也，君子乃獨立不懼，所以大過人者也。棟之橈也，民將失其庇焉；棟可隆也，君子不得有為於遯世焉，是則可悶也，乃謷然而不悶，是亦所以大過人者也。

The Great Image Commentary says: "A great flood has submerged the trees, which is the image of the Great Exceeding hexagram; the gentleman thus stands independent in the world without fear, and retreats from the world without distress." To stand independent without fear and to retreat from the world without distress are both qualities that distinguish the gentleman from ordinary people. Above there is a bent beam, which is difficult to correct; ahead there is a disaster that drowns the head, which is difficult to approach; yet the gentleman can stand independent without fear, which is precisely his surpassing quality. When the beam bends, the people lose their shelter; the beam could once again be raised high, yet the gentleman, by retreating from the world, cannot achieve his deeds, which should cause distress; yet he remains content and undisturbed, which is also precisely his surpassing quality.

初六：藉用白茅，無咎。象曰：藉用白茅，柔在下也。天下之勢，有可以為，有不可以為者，君子亦末如之何矣，所謂木顛於一繩所維是也。其可以為者，又須所處之地、所資之才兼得而後可。上六之才不足者也，初六則位不足也。君子進而有為，則可使棟橈成強直之勢；退而無為，則若白茅之無咎。當澤滅木之世，得平地以自措則斯安矣，又藉之以柔，何咎之有？

The line statement for the first line says: "When performing worship, using white reed grass as a mat, there is no misfortune." The Small Image Commentary says: "Using white reed grass as a mat signifies being gentle and occupying a lower position." The situation of the world has times when action is possible and times when it is not. When action is not possible, the gentleman has no recourse, like a tree about to fall, only held up by a single rope. As for times when action is possible, one must have both the right position and the appropriate ability. The sixth line at the top lacks ability, while the first line lacks position. If the gentleman advances and acts, he can transform a bent beam into a strong and straight one. If he retreats and does not act, it is like using white reed grass as a mat, resulting in no misfortune. In an era when great waters submerge trees, being able to find a level place to rest is already secure, let alone using soft reed grass as a mat, how could there be any misfortune?

九二：枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。大過之象，或為枯楊，或為棟橈。橈則易拯，枯楊則難生；易棟橈而成棟隆者，人事也；枯楊之生稊，天理也。才有餘，則雖天理之難致者可以為；其才否，則雖人事之易拯者猶無補也，是以其象不同也。

The line statement for line two says: "A withered poplar tree sprouts new shoots, an old man marries a young wife, there is no disadvantage." The Small Image Commentary says: "An old man marrying a young wife is excessive but mutually affectionate." The imagery of the hexagram Great Excess sometimes takes the form of "a withered poplar tree," sometimes of "a bent beam." A bent beam is still easy to correct, but a withered poplar tree regenerating is difficult. Transforming a bent beam into a high and strong beam depends on human effort; the sprouting of a withered poplar tree depends on natural order. A person with sufficient ability can achieve even what is difficult according to natural order; a person without sufficient ability cannot help even what is easy to correct through human effort—hence the two different images are used.

稊者，楊秀者也，弱不能遽強，蓋有漸焉，故有生稊之象。其所以生稊，以九二剛過而中故也。故九二之遇初六，老夫女妻之象也，過以相與而不相陵，是以無不利。如女承筐無實、士刲羊無血，若是則無攸利矣。

"The 'tai' symbolizes the tender sprout emerging from the poplar tree; it is weak and cannot become strong all at once, so there must be a gradual process, hence the image of 'sprouting tai'. It is able to grow new sprouts because nine two is overly strong yet positioned in the center. Therefore, when nine two meets six at the beginning, it represents the image of an old man paired with a young wife. Although excessive, they are affectionate towards each other without mutual harm, hence 'there is no disadvantage'. If it were like the upper six of 'Return of the Maiden' where the woman carries a basket but has nothing and the man slaughters a sheep but does not bleed, then there would be no benefit."

九三：棟橈，凶。象曰：棟橈之凶，不可以有輔也。大過之世，剛過而中，然後足以輔世而成棟橈之功；九三不能過小者而又不中，則不足以輔世，故棟橈凶則傾矣。九四：棟隆，吉，有它吝。象曰：棟隆之吉，不橈乎下也。大過之所以亨，以剛過而中也；然與其不過，寜若不中。九三、九四皆不中者也，九三不過故棟橈，九四剛過故棟隆。九四雖不足以為亨而有吝，然與九三異矣。四猶應初，疑於有它；志在大過，不牽於小者，則不橈乎下矣。

The third line statement says: "The main beam bends, which is ominous." The Small Image Commentary says: "The ominousness of the bent main beam is because there is no one to support it." In the context of the Great Excess, one must be overly strong and in the center to be able to support the world and accomplish the task of rectifying the main beam; since the third line is not more than the small ones (yin) and is not in the center, it is insufficient to support the world, hence the main beam bends and is ominous and collapses. The fourth line statement says: "The main beam is high and elevated, which is auspicious; but with something else to worry about, there is regret." The Small Image Commentary says: "The auspiciousness of the high and elevated main beam is because it does not bend downward." The Great Excess is able to be smooth because of being overly strong and in the center; however, rather than not being overly strong, it is better to not be in the center. Both the third and fourth lines are not in the center: the third line is ominous because it is not overly strong, hence the main beam bends; the fourth line is auspicious because it is overly strong, hence the main beam is high and elevated. Although the fourth line is not yet sufficient for smoothness and thus has regret, it is quite different from the third line. The fourth line is still in correspondence with the first line, causing suspicion that it has something else to worry about; as long as one's mind is focused on the overall situation of the Great Excess and is not held back by the small, it will not bend downward.

九五：枯楊生華，老婦得其士夫，無咎無譽。象曰：枯楊生華，何可久也；老婦士夫，亦可醜也。生稊則長為條肄而終成壯實之才矣，生華則為一時之觀美而不可以久者也。九五剛中，故於衰弱之世能有所生；然而不過，則所生者華而已矣。上六之視九五，老婦士夫之象也。夫士夫之丑，則中制也；老夫女妻於制為反矣，是則可醜也。剛中有可制之資，是以無咎；然所生不可不久也，而其配亦可醜也，則亦安能有譽哉？

The line statement of the fifth line says: "A withered poplar tree produces flowers, an old woman marries a young husband, there is no calamity and no praise." The small image commentary says: "A withered poplar tree produces flowers, how can this last long? An old woman marrying a young husband is also shameful." The sprouting of new shoots indicates that it will eventually grow into branches and ultimately become strong and solid wood; producing flowers is only a temporary beauty that cannot last. The nine in the fifth is strong and upright in the center, so in a time of decline it can still produce something; however, it does not go beyond the limit, so what it produces is only flowers. The sixth line above the fifth line looks to the fifth line, which is the image of an old woman marrying a young husband. A young man marrying an old woman is shameful because it is restrained by the middle path; an old man marrying a young woman is even more shameful because it goes against the proper order. The nine in the fifth, being strong and upright in the center, has the potential to be restrained, so there is no calamity; however, what it produces cannot be made to last, and its pairing is shameful, so how can there be praise?

上六：過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。滅木之澤瀰漫甚矣，而過涉焉，至於滅頂則又可知矣。夫不剛則無可涉之才，不中則無知節之徳；徒任智而往，不量其力，又奚可哉？然雖志在濟時，非喜功也，殺身成仁，何可咎也？

The line statement of the sixth line at the top says: "Crossing water that is too deep, the water covers the head, which is ominous, but there is no blame to be placed." The small image commentary says: "The ominous danger of crossing too much water is not something to blame him for." A great flood that drowns trees spreads widely, yet one still has to cross it; if the water reaches the head, it is only to be expected. Without strength, there is no ability to cross the water; without correctness, there is no virtue of knowing when to stop. To proceed forward relying only on a little cleverness without measuring one's own strength, how can that be acceptable? Yet it is still his intention to save the world, not to seek great achievements for personal glory; to sacrifice one's life for the accomplishment of benevolence, what is there to blame?

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

The hexagram "Xí Kǎn" (The Abysmal) has the same trigram Kan (Water) both above and below. The hexagram statement says: "Repeated dangers and difficulties, with sincerity in the heart, if the inner nature is smooth and unimpeded, then actions will be esteemed." The commentary on the judgment says: "Xí Kǎn means repeated dangers and difficulties. Water flows without overflowing, and moving through dangerous situations without losing its sincerity. 'Maintaining sincerity leads to smoothness' because the second and fifth lines are yang and in the center; 'actions are esteemed' because going forward will surely result in success. The danger of heaven is its high and inaccessible nature, and the danger of earth is its mountains, rivers, and hills. Kings and princes set up obstacles to guard their countries. The role of danger in the circumstances is indeed great."

離，麗也，以陰言也，而重明者以陽言也；坎陷，以陽言也，而重險者以陰言也。上而重險，陽在其中，動而不能出，水流而不盈之象也。盈而不溢，則不能出險矣；雖不能出險，而其歸必中、其趨必下，則足以行險而不失其信也。

The trigram Li is called "attached" (fu li), referring to a single yao (line) of yin attached between two yang lines. "Double brightness" refers to the yang lines. The trigram Kan is called "falling into a pit" (xian luo), referring to a single yang line falling into two yin lines, while "double danger" refers to the yin lines. When the upper and lower trigrams overlap, creating a dangerous situation, the yang is enclosed and cannot move out, which symbolizes water flowing without overflowing. When full without spilling over, it cannot escape the danger; although it cannot escape the danger, its destination is necessarily in the center and its direction is necessarily downward. This is sufficient for it to move through danger without losing its sincerity.

二五以剛居中，維心亨者也。夫居重險之中，動則括，往則礙，其道不可謂亨也，維心亨而已。夫茅塞其心則自困者也，非以處險也；困於心、衡於慮，則以處險也，非自困者也。然處險難之中，遂困心而衡慮，則亦內之未明而已；若清在中，則雖遇險難其心常亨，何困心衡慮之有哉？

Nine in the Second and Nine in the Fifth are yang lines occupying the central positions, which is exactly what is meant by "the mind is open and smooth." They are situated in a situation of great danger and difficulty. If they move, they are restricted; if they advance, they are obstructed. Their path cannot be considered smooth and open, but only their inner mind is smooth and open. For example, as the "Mencius" says, that grass blocks the heart, which is self-imposed restriction, not due to being in a dangerous situation. "Heart distress and blocked thinking" is due to being in danger, not self-imposed. However, if being in danger leads to mental distress and blocked thinking, it only shows that the mind is not yet clear. If the mind is clear, then even when encountering danger, the mind remains smooth and open, so how could there be mental distress and blocked thinking?

以在險中，故往則有尚，行則出險故也，故誕先登於岸，言安身而後動也。行而出險，先登於岸，然後可以有為而建功，故曰行有尚，往有功也。聖人雖求出險，未嘗不設險，非如小人之陷物也，天地之理然也。不可升者，天險也；山川丘陵者，地險也，則王公安得無險哉？且貴者人之所妬，富者人之所爭；今處王公之貴而有土地之富，則是居人之所妬、聚人之所爭，不可不設險以自固也。阻法度之威，使人不得而踰焉，此天險也；髙城深塹，此地險也。然是險也，守之以道則易以興，守不以道則易以亡，善用險而興者，其為大人乎。

Because one is in danger, going forward is praised, for one action can escape the danger. The Book of Documents says, "Greatly first reaching the shore," which means first securing one's own safety before taking action. By acting and escaping danger, first reaching the shore, then one can accomplish things and establish achievements, so it is said, "Going is praised, proceeding leads to merit." The sage, although seeking to escape danger, does not fail to set up obstacles. This is not like the petty person who harms others, but it is the way of heaven and earth as it is. What is difficult to reach is the danger of heaven, mountains, rivers, hills are the danger of earth. Then how can princes and kings not have obstacles? Moreover, honor is envied by people, wealth is contested by people. Now being in the honor of princes and kings and possessing the wealth of the land, that is standing in the place envied by people and gathering in the place contested by people. Therefore, one cannot fail to set up obstacles to consolidate oneself. Using the authority of laws as a barrier, preventing people from crossing over, this is the category of "heavenly danger"; high walls and deep ditches, this is the category of "earthly danger." However, although they are the same kind of danger, guarding with the Dao leads to prosperity, guarding without the Dao leads to downfall; those who skillfully use danger to achieve prosperity, are probably only the great ones.

象曰：水洊至，習坎，君子以常徳行，習教事。行險者，武事也，所謂事者蓋武事也，不教民戰是謂棄之，故稱武事焉。詩曰：有常徳以立武事。先常徳而後立武，蓋不如是，則有因怒興事、踴躍用兵者矣。

The Great Image Commentary says: "Water flows continuously, which is the image of the Hexagram of Struggle. The gentleman thus maintains constant virtue and repeatedly practices and issues commands." Traveling through dangerous terrain is a military matter, and here the term "things" refers to military affairs. Confucius said that not teaching the people how to fight is to abandon them, hence it is called "military affairs." The Book of Poetry says: "Only with constant virtue can one establish military affairs." First there must be constant virtue, then one can establish military power. If not so, there would be cases of waging war out of temporary anger or rashly preparing for battle.

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。君子亦有時而居險，然不終為險所陷也，其卒動而免乎險矣；王公亦有時而設險，然不終以險自恃也，其卒易而無備矣。初六習坎入坎，則是居險而終陷、設險而終恃也，凶可知矣。

The line statement for the first line says: "In a deeply dangerous situation, falling into a small hole at the bottom of the water, it is凶." The Small Image Commentary says: "Repeating the danger, entering the water, is losing the correct path and thus is凶." A gentleman may also find himself in a dangerous situation, but he will ultimately not be trapped by it and will eventually take action to escape the danger. A prince or lord may also set up obstacles, but he will not rely solely on them and will eventually return to a level and easy state without defenses. The first line "Repeating the danger, entering the water" indicates being in danger and finally falling into it, setting up obstacles and finally relying on them, the danger is evident.

闕。為其鑿也。荀子曰：元師無法而智，則必為盜矣。智者，君子之所貴也，而有至於鑿、甚有至於為盜者，以不麗乎正故也。重明以麗乎正，則若禹之行水，因性循理而無察察之政焉，乃所以化成天下也。

That is because it becomes overly speculative. Xunzi said: without proper transmission and without established principles, relying only on petty cleverness, one will inevitably become a thief. Wisdom is something that the gentleman values, yet some have turned it into mere speculation, even descending to the level of theft, because it is not attached to the principle of "correctness." When overlapping brightness is attached to correctness, it is like Yu the Great controlling the waters, following the nature of the water and adhering to the principles of things, without resorting to overly meticulous and oppressive regulations. This is the true way to educate and achieve the world.

中正者，剛柔之節也。剛巽乎中正而志行，剛得其節也；柔麗乎中正故亨，柔得其節也。柔得中正之節，故畜牝牛吉焉。夫牝牛，順之至也；所養以至順而不本乎中正，則入於邪，未見其吉也。象曰：明兩作，離，大人以繼明照于四方。日月兩作而繼照，大人與日月合其明，故能以繼明照于四方，堯舜之重華、文武之重光則其事也。

Middle uprightness is the regulation of strength and softness. The hexagram 《巽》 says that strength is humble and submissive to middle uprightness, thus its aspirations are fulfilled; this is strength attaining its regulation. The hexagram 《离》 says that softness adheres to middle uprightness, thus it is smooth and prosperous; this is softness attaining its regulation. When softness attains the regulation of middle uprightness, therefore it is auspicious to raise a mother cow. A mother cow is the most submissive; if what is raised is only extremely submissive without being based on middle uprightness, it will slide into wrong ways, and one cannot see any auspiciousness in it. The 《Great Image Commentary》 says: 'Two successive lights arise, which is the image of the hexagram 《离》; great persons thus illuminate all around with continuous light.' The sun and moon rise successively and illuminate one after another; great persons combine with the sun and moon in their brightness, thus they can illuminate all around with continuous light; Yu Shun's radiance follows Emperor Yao, and King Wu's radiance follows King Wen, which is exactly such a matter.

初九：履錯然，敬之無咎。象曰：履錯之敬，以辟咎也。六二以柔履下之象也，文明在中，履之錯然者也。人以柔中為徳，而其接物又有錯然之文，此人之所以共敬之也；人共敬之而已獨犯焉，則咎斯至矣。初體炎上之性，戒在犯二；能敬而不犯，則咎可無矣，故元咎。

The line statement for initial nine says: "The steps are crossed and confused, but if one is respectful, there will be no misfortune." The small image commentary says: "Being respectful in the midst of crossed steps is used to avoid misfortune." Six two represents the image of a flexible and yielding person standing in a lower position, with brightness and virtue in the middle, which is exactly the appearance of crossed steps. A person who maintains flexibility and virtue in the middle and also displays brilliant and varied accomplishments in dealing with others is the reason why everyone respects him. If everyone respects him but you go against him, misfortune will come. Initially nine has the nature of fire rising upward, so the thing to be cautious about is offending six two. If one is respectful and does not offend, misfortune can be avoided, hence it is said "no misfortune."

六二：黃離，元吉。象曰：黃離元吉，得中道也。賢者過之，不肖者不及；知者過之，愚者不及，其失道均也。由能勇而不能怯，賢者過之也；賜能辯而不能訥，智者過之也。六二有柔嘉之徳、文明之才，賢且智矣，而能守中，黃離之象也。書曰：節性惟日其邁。六二可謂知節性矣，其吉不亦宜乎？

The line statement for the second line says: "Attached to the yellow (the middle way), great good fortune." The small image commentary says: "Yellow represents the middle way, and thus great good fortune is attained." The virtuous may go too far, the unvirtuous may fall short; the wise may go too far, the foolish may fall short; they all lose the right path in the same way. Zilu was brave but not timid, which is the excess of the virtuous; Zigong was eloquent but not dull, which is the excess of the wise. The second line has the virtue of gentleness and goodness, and the talent of civilization, so it can be said to be both virtuous and wise. Yet it can also maintain the middle way, which is the image of "yellow brightness." The Book of Documents says: "Control the emotions and advance day by day." The second line can be said to understand controlling emotions, so its attainment of good fortune is indeed appropriate.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。日中必昃，理之必然者也；君子與時消息，則不以息而喜，不以消而憂，故曰日昃之離，不鼓缶而歌，與時消也。必曰鼓缶者，為其能與時消息，則為圓虛以應故也。苟固其位而不知鼓缶而歌，則日方中昃之時，未至於老而惟憂用老矣，是以大耋興嗟而凶也。傳曰：物壯則老，是謂非道，非道於己。苟知樂道，則安有大耊之嗟哉？

The third line statement says: "Attached at the time when the sun is about to set; if one does not sing and beat a clay drum, one will lament as if old and nearing the end, which is ominous." The small image commentary says: "When the sun is about to set, how can it remain long?" The sun must inevitably move westward after reaching its zenith, which is a natural law. A gentleman follows the waxing and waning of the times, neither rejoicing at growth nor grieving at decline. Therefore, "attached at the time when the sun is about to set, not singing and beating a clay drum" refers to following the natural decline. The text specifically mentions "beating a clay drum" because those who can follow the waxing and waning have a mind like an empty and round vessel, which is empty and responsive. If one stubbornly clings to one's position and does not understand the joy of following the natural course, then when the sun has just passed its zenith and begun to set, one has not yet truly aged but already grieves as if old, thus lamenting the nearing end and suffering misfortune. The commentary says that when all things are vigorous, they must eventually age, which is called not conforming to the Dao, and not conforming to the Dao harms oneself. If one truly understands joy in the Dao, how could one lament the nearing end of life?

九四：突如其來如，焚如死如棄如。象曰：突如其來如，無所容也。夫徳盛者其體尊，位髙者其勢利，非物之所能犯也；犯之則如觸石按角而退且傷矣。六二在下猶當敬之而不可犯，又況六五得尊位大中者，其不可犯甚矣。而九四體炎上之性，突如犯之；犯之則其勢不能克，則退反矣，故曰突如其來如。夫無禮於君，天下所為共疾也；既困而來，乗九三之剛，則宜其焚如以至於死且棄而不收矣。

The statement of the fourth line says: "Suddenly coming in, being burned, being executed, and being cast away." The Small Image Commentary says: "Suddenly coming in, there is nowhere to take refuge." A person of great virtue holds a high position, and those in high positions have favorable circumstances; they are not to be offended by others. Offending them is like using a horn to strike a stone, which would cause one to retreat and suffer injury. Even six two, which is in a lower position, should be treated with respect and not offended; how much more so should six five, which holds a high position and is in the central position, not be offended. Nine four, by nature, has the quality of fire that rises upward and burns. Suddenly offending it; once offended, the situation is not favorable, so it has to retreat, hence it is said "suddenly coming in." Being disrespectful to the sovereign is something that the people of the world all detest. Since it is already in a difficult situation and has to retreat, and it is also overstepping over nine three's yang strength, then being burned, executed, and cast away with no one to bury it is indeed appropriate.

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。六五以柔居中而四犯之，力不足以折衝暴，故出涕沱若、戚嗟若也。出涕沱若，憂見於容也；戚嗟若，憂見於聲也。六五離王公之位，人之愛戴惟舊，而至誠之憂見於聲容，足以感人心而天下罔不為用矣，是以突如者終不能犯而吉也。如其失位，號令不行於眾，則雖憂而不免，故六五之吉，離王公也。

The line statement of the fifth line says: "Tears flow like rain, sorrow and lamentation, auspicious." The small image commentary says: "The auspiciousness of the fifth line is because it is attached to the position of a prince or lord." The fifth line, being yin and soft, is in the center, and the fourth line comes to attack it. Its strength is insufficient to repel the violent, so it weeps like rain and feels sorrow and lamentation. "Tears flow like rain" shows sorrow expressed on the face; "sorrow and lamentation" shows sorrow expressed in voice. The fifth line is attached to the position of a prince or lord, and people have long revered him. His sincere sorrow is expressed in his appearance and voice, which is sufficient to move the hearts of people. Therefore, no one in the world would refuse to serve him, so the sudden attacker cannot prevail, and thus it is auspicious. If it lost the position of a ruler and its commands did not reach the people, then even though it was sorrowful, it would still suffer misfortune. Therefore, the auspiciousness of the fifth line lies in "being attached to the prince or lord."

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。日月麗乎天，百穀草木麗乎土，群黎百姓麗於王；有王徳，宜天下之所麗，而人有不麗者，此用出征之時也。

The line statement of Upper Nine says: "The king goes to war and achieves a glorious merit, killing only the principal offenders and capturing not their followers, thus there is no calamity." The Small Image Commentary says: "The king uses military action to correct the state." The sun and moon are attached to heaven, all grains and plants are attached to earth, and many people are attached to the king. With the virtue of a ruler, the whole world should naturally be attached to him, yet there are still people who refuse to be attached, which is the time to go to war.

故於說之道有不盡焉，是以觀其所感，則闕。天也，萬物之情灼然可見矣。屈伸相感而利害生焉，此天地之情也；情偽相感而利害生焉，此萬物之情也。象曰：山上有澤，咸，君子以虛受人。山澤者，通氣之物也，山上有澤，則是其氣交也，故其象為咸。夫山有聳上之成形，澤有鍾下之定位，而能相感者，以其有所謂虛而已，故君子以虛受人，則如橐之應氣，入則鳴，不入則止矣。其曰受人者，以其受於此而已，則止而說之之意也。

(Continuing from above) Therefore, there is still more to be said about the principle of "joy" (悦). Hence, the Commentary on the Judgment says, "Observe its response," (the text is missing here.) This is heaven, and thus the conditions of all things become clearly evident. Flexibility and extension respond to each other, and thus benefit and harm arise; this is the nature of heaven and earth. Sincerity and falsehood respond to each other, and thus benefit and harm arise; this is the nature of all things. The Great Image Commentary says, "A mountain with a marsh above it is the image of the Hexagram of Attraction; the gentleman thus embraces others with an open mind." A mountain and a marsh are things that communicate with each other. A mountain with a marsh above it indicates that the energies of the two are in communication, so its image is "attraction (咸)." The mountain has a fixed upward form, the marsh has a fixed downward position, yet they are able to respond to each other, relying only on the concept of "emptiness" (虚). Therefore, the gentleman embraces others with an open mind, just as a bellows responds to the flow of air: when air enters, it produces sound; when it does not enter, it remains silent. To say "receiving from others" means receiving only here, and this precisely contains the meaning of "stopping and being pleased."

初六：咸其拇。象曰：咸其拇，志在外也。拇在上而無能為者也，有之可以為完，無之未有害於行者也；其才如此而悔吝不至者，以在下非任責之地故也。六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。六二居下體之中，動而隨上者也。夫陰陽合徳，燥溼相蒸，無根而芝菌生、不班而蠐螬育是也；化自生，無或使之，是以咸之所以貴止而說也。今六二動以隨上，義與咸反，凶可知矣；然六二守靜處中，能居者也，居則順於理不害矣。

The line statement of the first line says: "The response is felt on the big toe." The small image commentary says: "The response is felt on the big toe, indicating the mind is externally connected (responding to nine in the fourth)." The big toe is located at the upper part of the foot and cannot perform any significant function; having it is complete, but lacking it does not hinder walking. Its capacity is like this, and there is no regret or misfortune, because it is in a lower position and not a position of responsibility. The line statement of the second line says: "The response is felt on the calf, which is dangerous; but if one remains still, it is auspicious." The image commentary says: "Although dangerous, stillness brings auspiciousness, because being gentle and yielding does not lead to harm." The second line is in the middle of the lower part, and it follows the upper part as soon as it moves. Yin and yang combine, and the moist and dry energies interact, thus producing fungi without roots and grubs without mating, which is the reason for this. The process of generation is natural and spontaneous, without any external direction, so the hexagram "Xian" values "stopping while being pleased." Now, when the second line moves, it follows the upper part, which is contrary to the meaning of "Xian," and danger is evident. However, the second line can maintain stillness and is in the central position, thus being able to remain still, which is in harmony with reason and does not lead to harm.

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。股在下體之上，隨上以動者也；然則股之視腓，亦不處者也。然六二不處而隨，知變而無所執也；九三則過中而之外，執其隨而不變者也。執其隨以動說為道，正與咸反，是以往吝也；以六二居吉，則九三往吝可知矣。感之者為主，應之者為隨；今執其隨，則所執者下也。執下而無害，唯初六可也；九三既居下體之上而過中矣，吝不亦宜乎？

The third line statement says: "The response is felt in the thigh, clinging stubbornly to others, going forward leads to regret." The Small Image Commentary says: "The response is felt in the thigh, which is also unable to rest in place; the mind is set on following others, but what is held onto is too low." The thigh is at the upper part of the lower body, moving in response to what is above; thus, the thigh is just as unable to rest in place as the calf. However, although the second line is also unable to rest in place and follows, it understands flexibility and does not cling stubbornly; the third line, however, has already passed the central position and is moving toward the outer trigram, clinging stubbornly without willing to change. Clinging stubbornly to following, taking following and responding as the right path, is exactly contrary to the principle of "Xian" (mutual attraction). Therefore, going forward leads to regret. Since the second line is fortunate when it remains in place, it is evident that the third line's going forward leads to regret. The one initiating the response is the leader, and the one responding is the follower; now it clings stubbornly to "following," so what it holds onto is too low. Holding onto something low without harm is only possible for the first line; the third line, having already moved beyond the lower part and passed the central position, regret is not also appropriate?

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。夫情偽相感也，以情感則生利，以偽感則生害。九四之與初六不失正應，則非以偽相感也，是以未感害也。九四不固其位，而兌體悅物之性，則其在二陽之間不能自主，故憧憧往必來也。九三九五皆非其應，往不可以得五，來不可以得三，所以憧憧乎其間耳。

The line statement for the fourth line says: "If one maintains correctness, it is auspicious and regret disappears; if one is restless and comes and goes without purpose, friends will only respond according to one's thoughts." The small image commentary says: "Maintaining correctness brings auspiciousness and regret disappears, indicating that harm has not yet been attracted; coming and going restlessly shows that there is still not enough brightness and breadth." Truth and falsehood respond to each other: truth brings benefit, falsehood brings harm. Since the fourth line and the first line do not lose their correct response, they are not responding with falsehood, so "harm has not yet been attracted." The fourth line cannot remain in its position, and because the trigram of兑 has a nature inclined to please external things, it is caught between the third and fifth lines, both of which are yang lines, and thus cannot act independently, leading to restlessness and coming and going. The third and fifth lines are not its correct responses; it cannot reach the fifth line above, nor can it reach the third line below, so it is uncertain between the two.

咸以止而說為善，憧憧往來，則豈光大之道哉？雖憧憧往來無有一得，然其感物而來應之心可謂至矣，是亦初六之朋從爾思而已。聖人感人心而天下和平，豈朋從爾思哉？九五：咸其脢，無悔。象曰：咸其脢，志末也。脢在心之上、口之下，其感物之不以心，又不以言也。夫有心則其感物也狹，有言則其感物也狹；外守中正之徳，無言思之累，如天地之感乎萬物，死生出乎自然，何悔之有哉？其曰志末，為其於物無擇也；使知其大小本末而擇，則有心矣。

The hexagram Xian is good because it is "still yet joyful." If the mind is unsettled and one comes and goes without purpose, where is the broad and bright path? Although it runs about and gains nothing, the sincerity of its desire to respond to external things and to have someone respond is commendable. This is merely the situation of the initial line "companions follow your thoughts." How could the sage move the hearts of people and bring peace to the world by relying on such things? The line statement of the fifth line says: "The response is felt on the back, without regret." The small image commentary says: "The response is felt on the back, indicating the mind is at the end." The back is above the heart and below the mouth, showing that responding to external things does not require scheming or words. If there is scheming, the range of response is narrow; if there are words, the range of response is also narrow. It holds fast to the virtue of uprightness and does not have the burden of words or thoughts. Just like the heavens and earth respond to all things and life and death arise naturally, how could there be regret? It is called "the mind at the end" because it has no discrimination toward external things; if it understood the difference between major and minor matters and chose accordingly, it would be scheming.

上六：咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。此感物之以言也。夫莫嚴乎上令，有時乎不從者，人心之不可以令服也；莫巧乎說辭，說辭有時乎不入者，物理不可以辭奪也。上令猶有不從，巧辭猶有不入，又況乎譊譊者乎？言之不可用以感物也如此，則上六咸其輔頰舌，但騰口說而已。

The statement of the sixth line at the top says: "The response is felt in the jaw, the cheek, and the tongue." The Small Image Commentary says: "The response is felt in the jaw, the cheek, and the tongue, but it is merely empty talk with words." This refers to using words to move external things. There is nothing more severe than the command of a superior, yet sometimes people still do not obey, because the human heart cannot be conquered by commands alone. There is nothing more skillful than persuasive words, yet sometimes people are still not moved, because the principles of things cannot be forced by words. If even the command of a superior cannot make people obey, and skillful words cannot move people, then how much less can noisy talk achieve anything? If words are unable to move external things to this extent, then the sixth line at the top "The response is felt in the jaw, the cheek, and the tongue" is nothing more than empty talk.

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。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: "Constancy, smooth, no misfortune, favorable to uprightness, favorable to going forward." The Commentary on the Judgment says: "Constancy means enduring. Yang is above and Yin is below, Thunder and Wind supporting each other, humble and compliant yet able to act, with the yao of both Yin and Yang in harmony, hence called 'Constancy.' Constancy brings smoothness, no misfortune, and favor to uprightness, because it is to remain steadfast on its path. The way of Heaven and Earth is to be constant and unceasing. Favorable to going forward is because after completion there is a new beginning. The sun and moon follow the movement of Heaven and thus shine long; the four seasons change yet accomplish the growth of all things; the sage remains steadfast on his path and thus the world is cultivated. Observing what each holds constant, the forms of Heaven, Earth, and all things become clear."

剛上而柔下，雷風相與，巽而動，剛柔皆應，此恆之所以為常也。夫柔上而剛下，雷風相薄，剛以動而柔之不應，是有時而然也，非常也。蓋剛上柔下而位定，剛柔相與而氣通，巽而動則理順，剛柔皆應則情和，所以能久也。

Heavenly Yang is above, earthly Yin is below, thunder and wind support each other, being humble and compliant yet able to move. When the Yin and Yang lines correspond with each other, this is why the hexagram of "Constantness" is called "constant." However, when Yin is above and Yang is below, and thunder and wind clash, with Yang moving but Yin not responding, this is occasional and not the norm. When Yang is above and Yin is below, the positions are fixed; when Yin and Yang support each other, the energy is connected; when movement is humble and compliant, the principle is smooth; and when all Yin and Yang lines correspond, the situation is harmonious—thus it can be enduring.

夫物不可以久居其所，則當未為無咎，惟久於其道，是以亨無咎而利正也。天地之道，常久而不已者也；所以常久而不已，非一定而不變之謂也，亦運動變化終則有始而已，故曰利有攸往，終則有始也。

Things cannot remain in one place for a long time; merely talking about 'long duration' does not mean there is no misfortune. Only by maintaining a long stay on its proper path can there be success, no misfortune, and benefit from holding to the right course. The way of heaven and earth is constant and unceasing. It is not that it remains unchanged, but rather that it moves and transforms, cycling from the end back to the beginning. Therefore, it is said, 'It is advantageous to go on, for after the end comes the beginning again.'

夫日月得天能久照，四時變化能久成，聖人久於其道亦若此而已。故體道之經猶日月也，應世之權猶四時也，是以久於其道而天下化成矣。且鐫金礱石，久而後成，固其所也。天地萬物之情所久不同：天地長久而不已，萬物盛衰之不窮，而萬物之小年大年各安其分而不相?；又有所久中者，有久非其位者，其不同如此，故曰觀其所常，而天地萬物之情可見矣。

The sun and moon follow the movement of heaven and earth and thus can shine brightly for a long time; the four seasons change and transform yet can accomplish the growth of myriad things for a long time. A sage who remains steadfast in his Dao can achieve the same. Therefore, the constant principle of the Dao is like the sun and moon, while the flexible adaptation to circumstances is like the four seasons. Thus, by remaining steadfast in his Dao, a sage can bring about the success of the world's teachings. Moreover, carving metal and grinding stone require time to be completed, and this is naturally the way. The myriad things in heaven and earth each have their own constant nature: heaven and earth last forever without ceasing, while myriad things rise and decline in cycles. Among them, some have short lifespans and some have long lifespans, yet each remains in its proper place without interfering with one another. There are also those who remain steadfast in the middle (like Nine in the Second), and those who remain steadfast but are not in the proper position (like Nine in the Fourth). The difference is like this. Therefore, it is said, "By observing what they remain steadfast in, the conditions of heaven and earth and myriad things can all be seen."

象曰：雷風，恆，君子以立不易方。惟道為無方，於徳則有方，故傳或稱仁方，或稱義方焉。立其仁義之方而或易，則必一出一入，塗巷之人也，安可以為常？聖人不然，體日月之運行、四時之變化，則方圓無常，以和為量矣，是以又惡其執方也。

The Great Image Commentary says: "Thunder and wind interact, which is the image of the Hexagram of Constancy; thus, the gentleman establishes himself without changing his direction." Only "the Way" is without a fixed place, but when it comes to "virtue," there is a fixed place. Therefore, the commentary sometimes speaks of "the place of benevolence" and sometimes of "the place of righteousness." If one establishes the places of benevolence and righteousness yet constantly changes, then one will inevitably go out and come in, becoming an ordinary person in the streets and alleys, how can one speak of constancy? The sage is not like this: he observes the movement of the sun and moon and the changes of the four seasons, thus neither square nor round is rigidly held; he takes harmony as the standard—so he also detests clinging to a single place.

初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。古者君臣朋友之際，未嘗不相求以竭誠盡節，至有相要以死者，然則求人非不可以深也；惟情意之未通、恩信之未結而遽求焉，則人之所不堪也。初六之求深矣在於此，是以貞凶無攸利也。

The line statement for the first line says: "Seeking constancy too deeply at the beginning, holding to this brings misfortune and brings no benefit." The small image commentary says: "The misfortune of seeking constancy deeply arises from seeking too deeply at the beginning." In ancient times, between sovereign and minister, or between friends, they did not fail to demand sincerity and dedication from each other, and sometimes even entrusted each other with life and death. This shows that the demand for people can indeed be deep. However, if one suddenly demands depth when the feelings have not yet connected and the trust has not yet been established, it is something others cannot bear. The deep seeking of the first line is precisely in this regard, hence "uprightness brings misfortune, and there is no benefit."

九二：悔亡。象曰：九二悔亡，能久中也。君子亦有時而過，亦有時而不及，所以應變則然也；其卒歸宿之地則中而已，則是中者可久之地也。二能久中，得其所久，其悔亡也。

The line statement for the second line says: "Regret disappears." The Small Image Commentary says: "The disappearance of regret for the second line is because it can maintain the middle position for a long time." A gentleman sometimes overdoes things and sometimes falls short, which is unavoidable in response to change. However, his ultimate destination is the concept of "middle." This shows that "middle" is the place where one can dwell permanently. The second line is able to maintain the middle position for a long time, thus attaining what it should consistently uphold, hence the disappearance of regret.

九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。常其徳，則其守道也固，其進道也篤。彼不常之人，其有聞也若存若亡，其有行也一出一入，雖得之必失之矣。夫衣服不貳、從容有常，則為萬民之望；既不常其徳，則萬民何望焉？承之者羞，理亦宜也。近而承之者羞，則逺者無不棄，故曰無所容也。

The third line statement says: "If one cannot maintain his virtue consistently, he will be embarrassed by others, and he will feel regretful." The Small Image Commentary says: "Not maintaining his virtue consistently, he has nowhere to take refuge." If one can maintain his virtue consistently, then his adherence to the Way is firm, and his progress along the Way is solid. Those who are not consistent in their conduct find the teachings they hear to be uncertain, and their actions, even when they achieve something temporarily, will inevitably be lost. The Book of Rites says that one must not change his clothes and maintain constant behavior to become the object of the people's admiration. If one cannot maintain his virtue consistently, then how can the people admire him? Those who follow him feel ashamed, which is appropriate. Even those who are close and serve him feel ashamed, so how can those who are distant not abandon him? Therefore, it is said, 'he has nowhere to take refuge.'

九四：田無禽。象曰：久非其位，安得禽也。田者，興事之大者也；禽，可獲之物也。大事興而不得可獲之物，以久非其位故也。君子安其身而後動，是以動而有獲矣；久非其位，則身且危而不安，何從而得禽哉？

The fourth line statement says: "Going hunting but failing to catch any game." The Small Image Commentary says: "Remaining in an inappropriate position for a long time, how can one catch game?" Hunting is a major undertaking; game is something that can be obtained. Initiating a major undertaking yet failing to obtain something valuable is because one has remained in an inappropriate position for too long. A gentleman first establishes himself properly before taking action, so when he acts, he achieves results. Remaining in an inappropriate position for a long time, one's own situation is already dangerous and unstable, from where can one obtain game?

六五：恆其徳貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。孔子曰：善人吾不得而見之矣，得見有恆者斯可矣。然則有常者，蓋善人之次也，其視君子與聖人蓋逺矣。聖人地而惟常是人，則以之言夫子，則以之分有宜不。上六：振恆，凶。象曰：振恆在上，大無功也。物不可以終止，故既濟終上，則其振常凶。夫動惟厥時乃有功，振以

The line statement of the fifth line says: "To maintain one's virtue and be steadfast; for a woman this is auspicious, but for a man it is inauspicious." The small image commentary says: "A woman who maintains correctness is auspicious, because she remains loyal to one man; a man should make appropriate decisions, but if he blindly follows a woman, it is inauspicious." Confucius said: "I do not see good people anymore, but I can see those who are consistent." Thus, a person who is consistent is only second-rate to a good person, and still far from being a gentleman or a sage. A sage in this position is merely consistent in being a person, so using this to describe a woman is appropriate, but using it to describe a man is inappropriate. The line statement of the top line says: "To seek constancy with wavering, it is inauspicious." The small image commentary says: "To vigorously pursue constancy while being in a high position, it results in great inefficacy." Things cannot remain static forever, so the hexagram of Ji Ji ends at the top line (and then changes), so seeking constancy by vigorous action is inauspicious. Action is effective only when it is in harmony with the right timing, but 'zhen' (vigorous action) is... (the original text is cut off here).

艮下乾上。遯：亨，小利貞。彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉。陰陽之運，其來不可御，其去不可止，故君子之方興，小人未嘗不欲抑而卒不能抑也；小人之方長亦然。履霜之戒、金柅之辭，皆所以抑小人也，其卒不能抑，故至於遯。

The hexagram Dùn has the lower trigram Gen (Mountain) and the upper trigram Qian (Heaven). The hexagram statement says: "Dùn, smooth and unimpeded; the small (yin) is slightly favorable for upholding the correct path." The commentary on the judgment says: "Dùn and smooth and unimpeded, is because retreating leads to smoothness and unimpededness. The Nine in the Fifth, yang and strong, is in the correct position and has a corresponding element below, which is following the trend. 'Small benefit of upholding the correct path' is because the yin is gradually increasing. The timing and meaning of Dùn are truly great." The movement of yin and yang, when coming, cannot be stopped; when going, cannot be retained. Therefore, when a gentleman is just rising, the small person does not want to suppress him but ultimately cannot suppress him; when the small person is just growing, it is the same. The warning of "treading on frost" in the hexagram Kūn and the phrase "attached to the golden brake" in the hexagram Gòu are both used to suppress the small person, yet ultimately cannot suppress him, so it comes to the point of retreating.

夫陰之初生已不能抑，而至於遯則復何所能抑？故至於遯而退，則小人之害去，是以小亨也。剛當位而應，言九五也；當位且有應，自人事觀之，猶足以有為也。君子知陰陽之機不可以力御，於是乎遯，與夫小人失位而無應然後知去者異乎。

When the yin energy first appeared, it was already unable to be restrained. By the time of the hexagram Dùn (Withdrawal), what could it still restrain? Therefore, it retreats and withdraws, and the opportunity for small people to cause harm is eliminated, hence it is said "smallly prosperous." "A strong line in the correct position and responding to another" refers to the line nine in the fifth position; since it is in the correct position and has a corresponding line, from the perspective of human affairs, it is still sufficient to accomplish something. The gentleman understands that the key of yin and yang cannot be resisted by force, so he chooses to retreat — this is greatly different from those who lose their positions, and only later realize they need to leave, which is the case of small people.

小利貞，未至乎不利君子貞也；至於不利君子貞然後退，則亦晚矣。夫當位而應猶足以有為也，方浸而長，小人猶未大熾，則可撲滅也，君子已浩然而去，則非明足以見機、勇足以有?者不能為此，故曰遯之時義大矣哉。

The statement "small gain is proper" indicates that it is not yet to the point of the "unfavorable for the gentleman to be steadfast" in the hexagram of "Obstruction." If one only retreats when it has already reached the point of "unfavorable for the gentleman to be steadfast," then it is too late. Since being in the correct position and having a response is sufficient for action, the Yin force is still gradually growing, the small people have not yet become dominant, and it is still possible to extinguish them. Yet the gentleman has already withdrawn calmly. Unless one is wise enough to perceive subtle changes and resolute enough to decisively abandon such a situation, one cannot do this. Therefore, it is said, "The timing of retreat is of great significance."

象曰：天下有山，遯，君子以逺小人，不惡而嚴。山聳而上陵天之髙，非山之所能陵也，小人不足以陵君子之象。小人固不足以陵君子，則君子之於小人，逺之而勿近而已，何惡之有哉？中雖不惡，而不可以不嚴。蓋小人近之則不遜，而逺之則怨；不惡則怨無自起而不至於遘閔，嚴則不遜無自至而不至於受侮也。

The Great Image Commentary says: "Mountains rising above the heavens represent the image of the Hexagram of Retreat; the gentleman thus retreats from the petty person, without showing hatred but maintaining dignity." A mountain rising to surpass the heavens' height is not actually able to surpass the heavens, just as the petty person is not able to surpass the gentleman. Since the petty person is inherently incapable of surpassing the gentleman, the gentleman's attitude toward the petty person is simply to keep a distance and not be close to him, without the need for hatred. Although the heart does not harbor hatred, one must not fail to maintain dignity. Because if the petty person is close, he will become unrestrained and disrespectful; if he is distant, he will harbor resentment. By not showing hatred, resentment cannot arise, and thus no calamity will follow; by maintaining dignity, unrestraint cannot occur, and thus no disgrace will result.

初六：遯尾厲，勿用有攸往。象曰：遯尾之厲，不往何災也。二陰方生，未至於為否，而君子之遯則貴乎早者也。智者皆遯而獨為尾，有亂群之嫌，遘閔受侮之道，初六所以厲也。然遯既不先，至於為尾，則勿用有攸往可也。何則？智雖見之不先，勇雖去之不速，而於仁也柔，然怨之不至，則群乎小人之間無害，故曰遯尾厲，不往何災也。

The line statement for the first line says: "Retreating and being at the end, there is danger; it is not advisable to go anywhere." The small image commentary says: "The danger of retreating to the end, if one does not go anywhere, what disaster is there?" Two yin lines have just appeared, and have not yet reached the condition of "否." The retreat of a gentleman is valued for being early. The wise have already retreated, but you are at the end, which gives the appearance of disturbing the order of the group. This is the path to misfortune and disgrace, so the first line is "dangerous." However, since retreating did not allow you to be ahead and you are already at the end, it is not advisable to go anywhere else. Why? Although in wisdom you are not early and in courage you are not swift, in the aspect of benevolence you are gentle. If resentment does not come to you, then being among the petty people is not harmful. Therefore, it says, "The danger of retreating to the end, if one does not go anywhere, what disaster is there?"

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。君子建非常之功，或以剛過；至於當遯，則順斯可矣。然猶未離乎內，猶與小人處也，中或怵而為倚，順或誘而為邪，亦持志之不固而已。君子以中順自守，如革之柔而堅也，則憂患不至而所樂全矣，故曰莫之勝說。

The line statement for the second line says: "Use a yellow ox hide to bind it, no one can loosen it." The Small Image Commentary says: "Using the yellow ox hide, is to be firm in one's resolve." A gentleman who establishes extraordinary achievements sometimes relies on excessive strength; but when it is time to retreat, gentleness is sufficient. However, it has not yet left the inner trigram and still associates with petty people. The middle path is sometimes disturbed and becomes biased, and gentleness is sometimes lured into wrong ways. This is merely due to an insufficiently firm resolve. A gentleman maintains himself with the middle path and gentleness, like ox hide which is soft yet strong, so that calamity does not come and what is pleasant is preserved. Therefore, it is said, "No one can loosen it."

九三：係遯，有疾厲，畜臣妾吉。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。天下之物，有之則累；君子視天下無一物之可認而有也，則能灑然而無累，而去就之間如虛舟飄葉，無所倚著。苟有所繫，其能若是哉？此九三所以係遯，所以疾憊也。以其為主於內而二陰承之，故畜臣妾吉。夫道之不行，雖子弟有萬鍾之養，孟子不為也；則疾憊之不免而惟臣妾之畜，且謂君子願之乎？故曰畜臣妾吉，不可大事也。

The third line statement says: "Retreating with something attached, there is illness and danger; using it to keep servants and concubines is auspicious." The Small Image Commentary says: "The danger of retreating with something attached is due to illness and exhaustion; keeping servants and concubines is auspicious, but one cannot undertake great affairs." All things in the world, once possessed, become a burden. A gentleman sees that nothing in the world can be regarded as his own, thus he is free and unburdened, going and coming like a boat drifting with a leaf, without any support. If there is something attached, can he still be like this? This is why the third line is called "retreating with something attached" and why it suffers illness and exhaustion. Because it is the main line of the inner trigram and is supported by two yin lines, it is said "keeping servants and concubines is auspicious." When the way is blocked, even if children can provide a thousand measures of grain, Mencius would not accept it. Therefore, inevitably suffering illness and exhaustion, only able to keep servants and concubines, can this be what a gentleman wishes for? Therefore it is said "keeping servants and concubines is auspicious, but one cannot undertake great affairs."

九四：好遯，君子吉，小人否。象曰：君子好遯，小人否也。係遯以跡言，好遯以心言也。有繫之跡則不成為遯，有好之心則不害為遯，蓋跡無所繫則雖好遯無傷也。孟子之去齊，三宿而出晝，以其有好也，蓋卒浩然而去，何繫之有哉？然好遯惟君子能之，小人則否，小人智不足以有明、勇不足以有?故也。

The fourth line statement says: "One may have a preference but still be able to retreat, the gentleman is auspicious, the petty person cannot do so." The Small Image Commentary says: "The gentleman can retreat even when having a preference, the petty person cannot." "Xì Dùn" refers to the outward action, while "Hào Dùn" refers to the inner thought. If there is a connection in outward action, it cannot be considered as retreat; if one has a preference in heart, it does not hinder retreat—because there is no connection in outward action, so even if there is affection, it does no harm. Mencius left the state of Qi, staying for three nights in Zhòu before leaving, because he had some attachment in his heart; yet in the end he left with a calm and resolute spirit, where was there any connection? However, "Hào Dùn" can only be done by the gentleman, not by the petty person, because the petty person lacks the wisdom to discern and the courage to let go.

九五：嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。嘉者，美之至也，遯如九五無以加矣。蓋在下如初，則不免以卑遜全身；如六二，則不免以中順固志；惟九五剛健中正，不自屈而為卑遜，不少貶而為中順，又當位而應，可以無阻，遯之善者也，故象曰正志。正志者，自守我志，非若六二之固志、懼為小人之傾奪也。

The line statement of the fifth line says: "Beautiful retreat, keeping to the right path brings good fortune." The Small Image Commentary says: "Beautiful retreat, keeping to the right path brings good fortune, this is maintaining a correct mind." "Jia" means beauty to the extreme, and retreating to the fifth line is the ultimate form of retreat. When in a lower position like the first line, one cannot help but rely on humility and obedience to preserve oneself; when like the second line, one cannot help but rely on being in the center and obedient to firm one's mind; only the fifth line, which is strong, upright, and in the center, does not need to lower oneself to be humble or slightly reduce one's status to be in the center. It is in the proper position and has a corresponding line, thus there is no obstruction. Therefore, the Small Image says "correct mind." What is meant by "correct mind" is to hold fast to one's own aspirations, unlike the second line, which is concerned with firming up one's mind and fears being displaced by small people.

上九：肥遯，無不利。象曰：肥遯無不利，無所疑也。陽饒陰乏，陽故得陰而損。小人之於君子也，既欲沮喪其道，又欲戕賊其身，為損如此，故二九超然處外，不內應於小人，則為肥焉，亦猶剝上九之碩果也。然肥遯者，山林閒曠之人；如嘉遯，則非孔孟不足以當之。

The line statement for the top yang line says: "Retreating with ease and composure brings no disadvantage." The Small Image Commentary says: "Retreating in ease brings no disadvantage, indicating no doubt in the heart." Yang is abundant, while Yin is deficient. Yang suffers when it meets Yin. Small people, wanting to ruin the way of the superior person and harm his body, reach this extent. Therefore, the yang line above is exalted outside the hexagram, not responding inwardly to the small person, thus appearing broad and abundant, just like the large fruit in the top line of the Hexagram of Splitting, which has not yet been eaten. However, "fatty retreat" is the realm of the recluse in the mountains and forests; as for "excellent retreat," it is not something that ordinary people like Confucius and Mencius can attain.

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。陰陽之分，雖陽大而陰小，其實迭為消長，故三陰在上、三陽在下，雖謂之小往而大來，然亦陽陰平分而不相勝耳。

The hexagram Da Zhuang has the trigram Qian below and Zhen above. The hexagram statement says: "Da Zhuang is favorable for uprightness." The commentary on the judgment says: "Da Zhuang means great strength of yang. With yang strength and movement, it becomes strong. Da Zhuang is favorable for uprightness, meaning great movement towards correctness. When correctness is established and it is great, the condition of heaven and earth becomes visible." The distinction between yin and yang, although yang is considered great and yin small, is actually one of mutual alternation and growth. Therefore, in the hexagram Tai, three yin lines are above and three yang lines are below, though it is called "small going away and great coming in," it is merely that yin and yang each occupy half, without one overpowering the other.

三陽未為壯，及四陽長然後為壯焉。自人事言之，君子之壯，取足以勝小人、不可陵而已，無事乎過也。用壯而過怒，以勇氣慿陵乎物，則剛必折、鋭必挫，是所以貴乎正也。壯故能極其大而有輝光，正故能保其大而無挫折也。

Three yang lines are not yet called "strong," but when four yang lines grow and become established, then it is called "strong." In terms of human affairs, the strength of a gentleman should be sufficient to overcome the petty person and prevent him from bullying others, without needing to be excessive. To use strength with excessive anger, relying on courage to dominate others, will result in the hard being broken and the sharp being dulled. That is why it is precious to have a "correct" character. Because it is strong, it can fully extend its vastness and radiance; because it is correct, it can preserve its vastness without being obstructed.

正大，謂正其大，使大者不失正，是所謂貞也，正直是也。正大惟天地之情為然，萬物不與焉。萬物之情，壯必至於老，是謂非道；天地之情惟正大，是以不至於老而能長久也。象曰：雷在天上，大壯，君子以非禮弗履。禮者，順天地之理而公者也，故有之則安，無之則危；順之則成，逆之則敗，然天下之壯莫如禮也。君子所以能壯而勝小人，亦非禮勿履而已。非禮勿履，故橫逆之來若羊觸藩，至則羸矣，魯秉周禮而齊不敢伐，為是故也。

"Zhen Da" refers to making the great upright, ensuring that the great does not lose its correctness, which is what is meant by "Zhen." The "Hong Fan" speaks of "Zhen Zhi," which is the same idea. "Zhen Da" can only be achieved by heaven and earth, and nothing else can reach it. The common nature of all things is that after they become strong and vigorous, they inevitably age, which is called not conforming to the Way. The nature of heaven and earth is only "Zhen Da," so they do not age and can last forever. The "Great Image Commentary" says: "Thunder above the sky, this is the image of the Great Strength hexagram; the gentleman thus does not engage in anything against propriety." Propriety is based on following the principles of heaven and earth and acting with impartiality, so when there is propriety, there is peace; when there is no propriety, there is danger. Following propriety leads to success, while violating it leads to failure. This shows that nothing in the world is more powerful than propriety. The reason why the gentleman can be strong and surpass the petty person is only because he does not take any step that is not in accordance with propriety. Because he does not take such steps, when the lawless and unreasonable come to attack, it is like a male sheep colliding with a fence, and the horns get stuck, causing confusion. The state of Lu, which upheld the Zhou rites, was not attacked by Qi, precisely for this reason.

初九：壯于趾，征凶有孚。象曰：壯于趾，其孚窮也。趾在下，以健行者也。初九在下而無應乎上，乃欲恃其健而行焉，征則凶矣。蓋大壯貴止，止非不貴，用壯止乃所以為壯也；使用壯而不止，至於挫且折，豈所以為壯哉？今初九以其才之能行也而征，不知止，宜其凶也。雖征凶，不害其為行之才，故稱有孚焉。

The line statement for Chou Ji says: "Strong at the toe, advancing leads to misfortune, indeed so." The Small Image Commentary says: "Strong at the toe, that is indeed reaching a dead end." The toe is at the lower position, relying on it for movement. Chou Ji is in the lower position and has no corresponding superior above, yet it wants to rely on its strength to advance, and thus advancing leads to misfortune. The Great Strength hexagram values the ability to stop -- it is not the stopping itself that is valuable, but the ability to use strength and yet stop that makes it strong; if one uses strength but cannot stop, resulting in being defeated or broken, how can one speak of strength? Now Chou Ji relies on its ability to walk and advances forward, not knowing when to stop, so misfortune is appropriate. Although advancing leads to misfortune, it does not prevent it from having the ability to move, so it is said 'with sincerity.'

九二：貞吉。象曰：九二貞吉，以中也。九二以剛不失中，此壯而知止者也。剛不可以持者也，過剛則必折；中則善生，我所以待物也有則，而物之所以勝我者益寡，是以守壯宜以道而不可過也。

The line statement of the second line says: "Maintaining the right path brings good fortune." The small image commentary says: "The second line is auspicious because it is in the center." The second line, though strong and yang, does not lose the middle position, which represents strength that knows when to stop. Strength should not be held on to without measure, for excessive strength will break. Being in the center brings benefit: I act with order and discipline in dealing with others, and the chances of external forces overcoming me become fewer. Therefore, holding on to strength should be done according to the Way, not to excess.

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。九三之視初九，得其位應，可以有為矣；然九二以剛處中而貞吉，九四以履柔而悔亡，今九三皆反之，茲壯也祇所以為羸也。故雖得位而有應，而小人處之則用罔也。傳曰：罔者，有之舍也。以謂恃壯而壯其中，是以稱罔也。羊，狠物也；羝羊，狠之至也。藩，所以限內外，禮之象也；恃剛狠犯禮，未有能前者，故有羸其角之象焉。

The third line statement says: "The petty person uses force recklessly, while the superior person treats it as if it were nothing; to hold on to this is dangerous. A male sheep runs into a fence and gets stuck with its horn." The Small Image Commentary says: "The petty person uses strength, while the superior person treats it as if it were nothing." Compared to the first line, the third line is both properly positioned and has a corresponding line, so it should be able to act. However, the second line is strong and in the center and thus "maintains uprightness and is auspicious," and the fourth line is yang in a yin position, able to be flexible and thus "regret is dispelled." Now the third line is opposite to both, so its strength only leads to being stuck in difficulty. Therefore, although it is properly positioned and has a corresponding line, once a petty person is in this position, it becomes "useless." The commentary says: "Useless means treating 'having' as if it were not having." This means relying on strength and thinking oneself strong in the heart, hence called "useless." A sheep is a fierce animal, and a male sheep is especially fierce. A fence is used to divide inside and outside, which is the image of ritual. Relying on strength to violate ritual has never been able to pass through, hence the image of "its horn is stuck."

九四：貞吉悔亡，藩決不羸，壯于大輿之腹。象曰：藩決不羸，尚往也。九四以陽居陰。以陽居陰，在居位非正，然或不同，有反是而為正者，若九四是也。九四以陽居陰，壯而思柔，得大者之正，是以貞吉悔亡也。

The fourth line statement says: "Maintaining the correct position brings good fortune; regret disappears. The fence is broken but the horn is not caught, strength is on the large cart's body." The Small Image Commentary says: "The fence is broken but not caught, this indicates that one can still proceed forward." The ninth line in the fourth position is a yang line occupying a yin position. A yang line in a yin position is not considered correct in terms of position, but there are cases where this situation can become correct. The ninth line in the fourth position is such a case. The ninth line in the fourth position, although strong, understands softness, thus attaining the correctness of the great one, hence "maintaining the correct position brings good fortune and regret disappears."

藩者，為阻於前者也。夫物焉能為阻哉？自為阻爾。九三處壯則觸之而藩益堅，四處柔則不觸而藩自決；不觸而決，何羸之有哉？壯于大輿之腹，言遂得載上而行也；其載上也壯，則任重致逺而不敗矣。君子不用壯，而此稱壯者，君子之壯不施於陵下、不施乎犯上，而特施於載上，則其為壯異乎小人之壯也。

A fence is an obstacle in front. In reality, how can external things block you? It is yourself who sets up the obstacle. When Nine in the Third is in a strong position and collides with it, the fence becomes even stronger; when Nine in the Fourth is in a gentle position and does not collide with it, the fence opens on its own. If it opens without collision, how could it be blocked? "Strong in the belly of a great carriage" means it finally can carry the sovereign and move forward. Its strength in carrying the sovereign allows it to bear great responsibilities and travel far without failure. A gentleman does not normally use strength, yet here it is called "strong," because the gentleman's strength is not used in oppression or offense, but solely in carrying the sovereign. Thus, its strength differs from that of a petty person.

六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。六五以柔處中，去強狠而不用，喪羊者也。雖乗九四之剛，而九四乃順而載上，非犯上者，則是易而無難也。人常以處難而不得，故折節矯情而為柔順以求免於時；今六五去狠於易而無難之形，非性仁者孰能與此哉？

The Line Statement of the Fifth Line says: "Losing a sheep on an easy ground, there is no regret." The Small Image Commentary says: "Losing a sheep on an easy ground, this is due to the line not being in the proper position." The Fifth Line, being a yin line in the central position, removes strength and harshness without using them, which is referred to as "losing a sheep." Although it is above the Yang line at the Fourth, the Fourth line is obedient and supports the superior, without offending the superior, thus the situation is easy and without difficulties. People often bend their principles and act with artificial gentleness out of necessity when facing difficulties; now the Fifth Line voluntarily removes harshness in an easy and trouble-free situation. If one is not inherently kind and benevolent, who could do this?

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。上六動以趍應，而九四為阻於其前，羝羊觸藩之象也。不能退，其動之性則然也；不能遂，其觸上之性則然也。不俟藩之自決而觸以求進，何能遂哉？性不能遂而理或可遂，則進猶有利也；既不能遂又不能退，故無攸利。而震性善變，而上又窮則變之時，知難而退焉，則咎不可長也。

The statement of the top line says: "A male sheep collides with a fence, cannot retreat, nor can it pass through, there is no benefit; in a difficult situation, if one is cautious, it is auspicious." The Small Image Commentary says: "Unable to retreat and unable to proceed, this is lack of clarity; in a difficult situation, if one is cautious, it is auspicious, meaning disaster will not last long." When the top line moves, it moves toward the corresponding line, but nine in the fourth is in front of it, which is the image of a male sheep colliding with a fence. "Unable to retreat" is due to its restless nature; "unable to proceed" is due to its tendency to charge forward. Not waiting for the fence to crack on its own but trying to push through forcefully, how can it pass through? If by nature it cannot pass through, but there is still a way through reason, then proceeding would be beneficial. Now, since it cannot pass through and cannot retreat, therefore "there is no benefit." However, the nature of Zhen is to be changeable, and the top line is at the point of extreme difficulty, so if one knows the difficulty and retreats, disaster will not last long.

坤下離上。晉：康侯用錫馬蕃庻，晝日三接。彖曰：晉，進也，明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庻，晝日三接也。君與臣同徳者也，其所異者分位耳，故日者君之象，臣亦為日；惟中天則為君，出地上則為臣焉。明出地上，則溫厚之氣、臨照之光不足以徧天下，是其所以為臣之象也。

The hexagram Jin has the earth below and fire above. The hexagram statement says: "Jin means advancement; the minister of a state receives many chariots and horses as a gift, and is received three times in one day." The commentary on the judgment says: "Jin means advancement; the light rises above the earth, the flexible lines adhere to the great bright sovereign, and the flexible lines ascend to the upper position, hence the minister of a state receives many chariots and horses as a gift and is received three times in one day." The sovereign and the minister are essentially the same in virtue, differing only in rank and position. Therefore, the sun is the symbol of the sovereign, and the minister can also be symbolized by the sun—only when it reaches the zenith is it the sovereign, and when it first rises above the earth it is the minister. When the light first rises above the earth, its warm and gentle energy and its illuminating light are not yet sufficient to reach all under heaven, which is why it is taken as the symbol of the minister.

荀子曰：事聖君有聽從無諫爭。然則麗乎大明宜以順為道也。孟子曰：其進鋭者其退速。然則進而上行以柔為道也。麗乎大明以順為道，則媚於天子而所錫之禮蕃矣；進而上行以柔為進，近天子之光而所接之時數矣，故曰康侯用錫馬蕃庶，晝日三接也。

Xunzi said: Serving a wise sovereign, one should only obey and not advise. This shows that those attached to a great enlightened sovereign should follow the way of gentleness. Mencius said: Those who advance too vigorously will retreat quickly. This shows that those who rise to high position should follow the way of softness. Those attached to a great enlightened sovereign and following the way of gentleness will win the favor of the Son of Heaven and receive generous gifts; those who advance with softness will approach the radiance of the Son of Heaven and be frequently received — thus it is said, "The healthy prince received many horses as a gift, and was received three times in one day."

康侯反不寧侯，以順麗有康侯之象焉；晝日不亢乎中也，以柔進而有晝日之象焉。且夫日之行也微矣，且不亢乎中，則是柔進而上行者也。象曰：明出地上，晉，君子以自昭明徳。自昭者，不待上之明揚而自顯其徳也。蓋闇闇在上，雖明揚而君子亦自晦焉，所以逺害也；明明在上，雖明揚不加而君子亦自昭焉，將以行其道也。晉之所麗者大明之君，是以不待上之明揚而自昭也，如文王有明徳而二老相率而歸，何待幣聘之至其所哉？

"Kang Hou" is contrary to the "unresting prince" mentioned in the "Bi" hexagram, because it is gentle and adheres closely, thus embodying the image of a peaceful prince who brings stability to the state. "Zhou Ri" refers to not reaching the zenith, because it advances gently, thus embodying the image of a day. The movement of the sun is subtle, and since it does not reach the zenith, this precisely represents "gentle advancement upward." The "Great Image Commentary" states: "Light rises above the earth, which is the image of the "Jin" hexagram; thus, the gentleman thereby manifests his own virtue." The term "self-display" means not waiting for those above to commend and promote, but rather displaying one's virtue by oneself. If a dull person is above, even with commendation and promotion, the gentleman would conceal himself to avoid misfortune; if a wise person is above, even without additional commendation, the gentleman would display his virtue to promote his way. The "Jin" hexagram is attached to a great enlightened ruler, so it does not wait for those above to commend, but instead self-manifests, just as King Wen had virtue and Bo Yi and Tai Gong both subsequently came to him, why wait for an invitation to their doors?

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。晉如，進也，以有應也；摧如，退也，以柔在下也。晉如日之進，緩也；摧如物之摧，其退速也。蓋初六未得位也，故可行則行，可止則止，惟義所在，是以貞吉也。

The line statement for the first line says: "Advancing but encountering obstacles, maintaining uprightness brings good fortune; not being trusted, but being broad-minded and composed brings no misfortune." The Small Image Commentary says: "Advancing as if being crushed, this is acting alone in uprightness; being generous brings no blame, because it has not yet accepted a mandate." "Advancing" means moving forward, because there is a corresponding line above; "being crushed" means retreating, because it is soft and occupies a lower position. "Advancing" is like the sun rising, which is slow; "being crushed" is like an object being broken, which retreats quickly. Since the first line has not yet reached its proper position, it can act when appropriate and stop when appropriate, depending only on what is right, hence "upright good fortune."

罔孚者，莫或信之也。孟子之進有疑其乾澤者，孔子之退有疑其為肉者，君子之所為眾人固不識也，宜其罔孚也。裕無咎者，言其無官守、無言責，進退綽綽然有餘裕也。獨行正者，志不在乎正人也；志在正人，則有進而已，伊尹之治亦進、亂亦進是也。

"Wang Fu" means that no one trusts him. When Mencius took office, some suspected he was seeking salary; when Confucius left, some suspected he was after a piece of sacrificial meat. The actions of a gentleman are inherently beyond the comprehension of the common people, and not being trusted is to be expected. "Yu Wu Jiao" means he has no responsibility for official duties and no obligation to make recommendations, thus moving freely and with ease. "Du Xing Zheng" means his aspirations are not to correct others; if his aspirations were to correct others, he would only proceed relentlessly, as was the case with Yi Yin, who served in both prosperous and chaotic times.

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。初六未得位，故進退裕如；若六二則得位也。得位而無應，則志不上行；未可以正君，未可以正君則澤不下流，未可以濟民。夫立乎人之本朝而道不行若此，則君子所以愁如也。

The line statement for line six in the second position says: "Advancing with a troubled mind, maintaining uprightness brings good fortune; receiving great blessings from the Queen Mother." The small image commentary says: "Receiving this moderate blessing is because it is upright and central." The first line has not yet attained the proper position, so it can move freely forward or backward; however, line six has already attained the proper position. Although it has attained the proper position, there is no corresponding line above, so its aspirations cannot reach upward; without being able to correct the ruler, it cannot extend benevolence downward, and thus cannot relieve the people. Standing in the court of others yet unable to spread one's way to this extent, this is precisely the reason for the worry of the gentleman.

所以正者，愁不在已而在君與民也。不期乎上應，不求乎眾允，惟中正是守而已，為是故神明斯福之矣，故受茲介福于其王母。王母，幽而尊者也，六五之象也。六三：眾允，悔亡。象曰：眾允之志，上行也。晉之六三，則君子之道既已積於中而暢乎外矣，誠信達乎上心，功業著於民望，是以眾允之，而與初六之罔孚者異矣。初六則在人者不能無疑，六二則在我者不能無憂，六三無疑與憂也，有上行而已，故曰眾允之志尚行也。

It is still considered "correct" because its worries are not for itself but for the sovereign and the people. It does not expect support from above nor seek approval from others, but merely maintains the middle and correctness; precisely for this reason, the spirits bestowed blessings upon it, hence the statement "Receiving this great blessing from its queen mother." "Queen mother" is hidden yet exalted, precisely the image of six five. The line statement of six three says: "All people approve, regret disappears." The small image commentary says: "The heart of universal approval, is advancing upward." In the hexagram of "Progress," the line six three indicates that the way of the gentleman has already been accumulated internally and expressed externally, sincerity reaching the sovereign's mind, and achievements shining in the people's esteem, thus all people approve of him, which is completely different from the initial six's "no credibility." The initial six is that others cannot have no doubt about him, six two is that oneself cannot have no worry, while six three has neither doubt nor worry, but only advancing upward, hence it says "the heart of universal approval, is advancing upward."

九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。進之為道，順麗以柔進，故無貪位慕祿之失；今四剛動而炎上，則順麗柔進之道亡矣，故貪而畏人，碩鼠然也。君子之心，有如六二之憂民而已，不如九四之畏人也。

The line statement of the fourth line says: "Advancing upward is like a shi mouse, and holding on to this position is dangerous." The Small Image Commentary says: "The shi mouse remains loyal and is in danger, because the line is not in the proper position." The principle of advancing upward is to be gentle and attached, advancing with softness, so there is no fault of being greedy for power or seeking wealth. Now, the fourth line, being strong and restless, rises upward with a fiery intensity, and the way of gentle attachment and soft advancement is lost. Thus, it is both greedy and fearful, just like a large mouse. The heart of a gentleman should be like the second line, which worries for the people, rather than like the fourth line, which is fearful of others.

六五：悔亡，失得勿恤，往吉無不利。象曰：失得勿恤，往有慶也。君子之在下，進退無常，惟義所在而已，初六是也；君子之在上，失得勿恤，惟命是聴而已，六五是也。夫進而至於六五，則志行矣，業既成矣；則當此之時，使失位而去，則亦可以奉身而退之時也；使得位而處，則天下之幸也。

The line statement of the fifth line says: "Regret disappears, there is no need to worry about gain or loss, going forward brings auspiciousness and no disadvantage." The Small Image Commentary says: "Not needing to worry about gain or loss, going forward certainly brings blessings." A gentleman in a lower position, his advancement or retreat is not fixed, but depends on what is right; this is the situation of the initial line. A gentleman in a higher position does not need to worry about gain or loss, but follows the mandate of heaven; this is the situation of the fifth line. When one reaches the fifth line, one's aspirations have been carried out and one's achievements have been completed. At this time, if one leaves his position, it is also an appropriate time to withdraw; if one remains in his position, it is a blessing for the world.

然則失得之間為天下重輕，而重輕不在乎我；其在我者，又失得之間進退兩安於義，何恤之有哉？道之未行，則如六二之愁如可也；道之既行，則失位得位宜勿恤矣。失得勿恤，則直道而行，不為自安之計，是以吉無不利也。

Thus, gain and loss relate to the importance of the world, but this importance does not depend on me. As for what does depend on me, it is merely to be at ease with righteousness whether I advance or retreat. What is there to worry about? When the Way has not yet been promoted, it is proper to be anxious like the Second Line. But when the Way has already been promoted, whether one is in a losing position or a winning position, there is no need to worry. Not worrying about gain or loss allows one to follow the straight path, not considering personal comfort. Therefore, "auspiciousness without any disadvantage."

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。角者，剛而可以勝物者也。有可以勝物之剛，下有不應之罪可伐，又其所伐惟邑而已，至小以弱也，宜其伐之雖厲而吉且無咎也。然晉以柔進為善，今以窮之剛黷於用武，而所伐至小以弱，於是為未光，是以貞吝也。

The line statement of Upper Nine says: "It has advanced to the tip, and can only be used to attack its own city. Though dangerous, it is auspicious, with no calamity, but there is regret in holding on to this." The Small Image Commentary says: "Using it to attack the city, the way is not yet broad." The tip is firm and capable of overcoming external things. It has the firmness to overcome external things, and below it there is a charge of guilt that can be attacked. Moreover, what it attacks is its own city, which is extremely weak. Therefore, although it is dangerous, it is auspicious and without calamity, which is appropriate. However, the hexagram Jin values gentle advancement. Now, it is using extreme firmness in a reckless way, and what it attacks is extremely weak, so it says "the way is not yet broad," hence "firmness brings regret."

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。明入地中，則明益虧而暗益進，明夷之象也。君子消息盈虛，與時偕行，則其出地上、入地中猶日而已矣。於是內文明而外柔順：內文明則與物無際矣，外柔順則與物無迕矣，若物奚為而見傷哉？

The lower trigram of the hexagram Mingyi is Li (Fire), and the upper trigram is Kun (Earth). The hexagram statement says: "Mingyi is advantageous to remain upright in hardship." The commentary on the judgment says: "When light is submerged into the earth, this is Mingyi. The inner brightness and the outer gentleness allow one to endure great difficulties. King Wen was like this. 'Advantageous to be in hardship and uphold uprightness' means to conceal one's brightness. Facing internal difficulties yet maintaining one's upright mind, Ji Zi was like this." When light is submerged into the earth, the loss of light leads to the increase of darkness, which is the image of Mingyi. A gentleman follows the waxing and waning, the fullness and emptiness, in accordance with the times. Thus, his emergence from the earth and submersion into the earth is no different from the sun. Therefore, inner civilization and outer gentleness: inner civilization leads to no obstruction with external things, outer gentleness leads to no conflict with external things. How could external things harm him?

然內文明乃所以成大明，外柔順乃所以開大武，故文王以之犯難而不懼，其卒顯於西土也。至箕子與暗同體，所謂內難也，故當晦其明而已，深自韜匿，使物不得而見也，箕子之狂是也。能晦其明，然後內難而能正其志；不如是，不死則去，而箕子之志不得正矣。

However, the inner civilization is precisely used to achieve great brightness, and the outward gentleness is precisely used to initiate great military endeavors. Therefore, King Wen dared to face hardships without fear, eventually spreading his teachings in the western land. As for Ji Zi, he shared the same body as the dark King Zhou, which is called "internal difficulty," so he could only conceal his brightness, deeply hiding it so that others could not perceive it—this is how Ji Zi pretended to be mad. Only by concealing his brightness could he maintain his correct mindset amidst internal difficulties; otherwise, he would either be killed or flee, and Ji Zi's mindset would never be properly cultivated.

象曰：明入地中，明夷，君子以蒞眾用晦而明。君子蒞眾用晦而明，非處明夷之勢則然也，君子視明夷之象，明入地中而終將出於地上，是以用晦而明，以為蒞眾之道焉。大抵下之應上，則貴有所輸誠，不可以用晦，用晦則上何望焉？此君子所以自昭明徳也。上之待下，貴有所資納，不可以用明，用明則人莫告矣，此蒞眾所以用晦而明也。

The Great Image Commentary says: "Light sinking into the earth is the image of the Mingyi hexagram; when a gentleman governs the people, he uses a concealed approach and thus becomes more discerning." A gentleman governing the people "using obscurity to achieve clarity" is not because he is in the Mingyi situation; rather, he sees the image of the Mingyi hexagram — light sinking into the earth but eventually rising above it — and thus adopts "using obscurity to achieve clarity" as his way of governing. Generally, those below should respond to those above, and the important thing is sincerity, not concealment. If one conceals, how can the superior have any hope? This is why the Jin hexagram says that a gentleman "manifests his bright virtue." Those above should treat those below with inclusiveness, not excessive scrutiny. If they are always overly discerning, people will not be willing to tell them anything — this is why governing the people requires "using obscurity to achieve clarity."

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。未嘗灼而不敢握火者，見其有所暖也；未嘗傷而不敢握刄者，見其有所害也。明夷之主在上，初九去之逺矣，而於飛垂其翼、于行三日不食，其避之如此之速者，亦懲其所謂害者也。

The line statement for initial nine says: "In the time of injury to brightness, it flies, lowering its wings; the gentleman travels, not eating for three days; if he goes somewhere, the master will speak harsh words." The small image commentary says: "The gentleman travels, in terms of righteousness, should not accept food from others." One who has never been burned yet dares not grasp fire, is because he has seen it can produce heat; one who has never been injured yet dares not grasp a blade, is because he has seen it can injure people. The master (upper six) who causes injury is at the top position, initial nine is far away from him, yet in flying he lowers his wings, and in traveling he does not eat for three days, avoiding so quickly, precisely because of that possible harm.

既無文王蒙難之勢，又非箕子內難之地，則可以去矣；既去則義宜速矣。然初九體炎上之性，則有攸徃者也；有攸徃則內難，故主人宜見賓禮而且有言，況其它乎？六二：明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。六二輔九三而行，則下體之輔也，有股之象焉；處明夷之世，則夷于左股者也。夫君子之見夷於世也，非其身之見殘也，君子有保身之智焉，其所謂傷者，其下道而已。苟得所輔，則道傷復全而其壯莫可御矣，故曰用拯馬壯吉。

It does not have the situation of King Wen, who endured great difficulties yet still had the ability to act, nor is it in the position of Ji Zi, who was in internal trouble. Therefore, it may leave. Since it is going to leave, according to principle it should do so quickly. However, the nature of the initial nine is fiery and tends to rise upward, so it is said 'there is a proper course of action to take'. Once it takes action, it enters into difficulties, so even the host, who should treat it as a guest, may have words of blame, let alone others. The line statement for the sixth two says: 'Light is injured, the injury is on the left leg; a strong horse used for rescue brings good fortune.' The small image commentary says: 'The good fortune of the sixth two is due to its flexibility and conformity to principle.' The sixth two supports the ninth three in action, which is like the support of the lower part of the body, symbolizing the thigh. Being in an era of injured light, it is said 'the injury is on the left leg.' A gentleman is injured by the times, but this does not mean his body is harmed. A gentleman has the wisdom to preserve himself. The term 'injury' here refers only to his way being obstructed. As long as he receives support, the obstructed way will be restored, and its strength will be unmatchable. Therefore, it is said 'using a strong horse for rescue brings good fortune.'

九三蒙難而動，未離乎地類，則馬之象也；六二輔之，則拯馬者也。六二之於九三非其正應，疑於不順而違則也；彼剛上柔下、中正以相與，則豈不順而違則哉？其事閎天、太顛之徒也。

Nine in the Third endures hardship and moves forward, yet has not yet escaped the earthly realm, which is the image of a horse. Six in the Second supports it, representing the horse that comes to rescue. Although Six in the Second is not the proper yin to respond to Nine in the Third, one might suspect it is not yielding and is going against the proper way. However, Nine in the Third is strong and positioned above, while Six in the Second is gentle and positioned below, and both are upright and harmonious. How could they be considered not harmonious or going against the proper way? What they do is exactly what Hongyao and Taidian, and others who assisted King Wen, did.

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。九三居下體之極，大有為，得明夷之魁也，故曰明夷于南狩，得其大首，其事則文王之事也，所謂以蒙大難者也。夫文王小心順事者也，其曰南狩，何也？大明之徳自我而顯，大武之事自我而開，謂之南狩不亦宜乎？不可疾貞者，以明除暗猶晝夜，進退其行也，若詩稱匪棘其欲，不可疾之謂也。

The line statement for the third line says: "At the time of injured brightness, going on a southern tour, capturing the chief culprit, one should not act too hastily in seeking the correct course." The Small Image Commentary says: "The mind of going on a southern tour is to gain great benefit." The third line is at the top of the lower trigram, thus having great potential. It has captured the chief culprit who caused the injury to brightness, so it says "brightness is injured during a southern tour, and the chief is captured." What it does is exactly what King Wen did, which is what the Commentary on the Judgment calls "suffering a great hardship." King Wen was originally a cautious and respectful person who served above, yet here it says "southern tour," why is that? Because the great virtue of brightness was made manifest through him, and the great military achievements were initiated by him. To call it a "southern tour" is also appropriate. Saying "one should not act too hastily in seeking the correct course" is because removing darkness with brightness is like the alternation of day and night; advancement and retreat must be measured. Just as the Book of Poetry says, "Not being hasty to satisfy one's own desires," which is exactly the meaning of "not acting too hastily."

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。左腹虛而納物，九三之象也，六四於此焉而入于左腹者也。夫六二為左股，於九三以其同體者也；六四於九三非同體而稱左腹者，心徳之同雖疎而親，微子去商而歸周是也。然入左腹，明夷之心而已，非若箕子之能正其志也。

The statement of the fourth line says: "Entering the left abdomen (the heart and abdomen area), understanding the intentions of the time of darkness, and then stepping out of the gate." The Small Image Commentary says: "Entering the left abdomen is understanding the other's intention." The left abdomen is empty and can receive external things, which is the image of the third line. The fourth line enters its left abdomen here. The second line is called "left thigh" because it is with the third line in the lower body; the fourth line, although not sharing the same body as the third line, is called "left abdomen" because the heart and virtue are the same, even though distant, they are close—like Wei Zi leaving the Shang dynasty and joining the Zhou. However, entering the left abdomen here is only understanding the intention of the time of darkness, but not like Ji Zi who could correct his own mind.

蓋微子之去，豈其志哉？所以處心於明夷之世然耳，故象又曰獲心意也，言箕子隨所感觸而生也。出於門庭者，去之商室也。以商為室宇之託而稱門庭，以周為同體之親而稱左腹，則君子之仁可知也矣。

Was Wei Zi's departure his own wish? Rather, in a time of turmoil and darkness, he had to settle his mind in this way. Therefore, the "Small Image" says, "He obtained his mind." This means that this mind arises with the circumstances he encounters. "Leaving the gate and courtyard" refers to leaving the Shang dynasty. Taking the Shang dynasty as a dwelling place, he calls it "gate and courtyard," and taking the Zhou dynasty as a close and harmonious alliance, he calls it "left abdomen." From this, we can see the benevolence of the gentleman.

六五：箕子之明夷，利貞。象曰：箕子之貞，明不可息也。明夷六爻，以商周之際考之：初九之為太公、伯夷明矣，六二之為閎天、太顛明矣，九三之為文王明矣，六四之為微子。獨六五稱箕子，何也？為南狩之事與三協矣，而成南狩之功者，聖人之慚徳也；視天下之難不能拯濟，或垂其翼而避之，或出門庭而去之，亦非人臣之完節也。獨箕子既利且正，無慚徳而有完節，以是為成夫聖人之志也，故特稱焉。上六不稱者，則亦惡未斥之耳。

The line statement of the fifth line says: "Jizi was injured in a time of darkness (concealing his brightness), and it is advantageous to maintain uprightness." The Small Image Commentary says: "Jizi's uprightness is his brightness that cannot be extinguished." The six lines of the hexagram Mingyi (Brightening) are examined in terms of events during the transition between the Shang and Zhou dynasties: the first line corresponds to Tai Gong and Bo Yi, clearly; the second line corresponds to Hongyao and Taidian, clearly; the third line corresponds to King Wen, clearly; the fourth line corresponds to Weizi. Only the fifth line is called "Jizi," why? Because the event of southern hunting is in harmony with the third line, but achieving the success of southern hunting, in the view of the sage, is ultimately a matter of regret; as for seeing the suffering of the world yet being unable to save it, some fold their wings and retreat, others leave the court, which is not considered complete virtue for a minister. Only Jizi gained advantage and maintained uprightness, neither having regret nor losing his virtue, thus fulfilling the sage's aspirations, so his name is specially mentioned. The sixth line does not name a person, merely expressing disapproval without explicitly naming him.

上六：不明晦，初登于天，後入于地。象曰：初登于天，照四國也；後入于地，失則也。不明晦，非用晦也。初登于天，後入于地，言崇髙不可不保恃也。夫明足以保身者且夷見傷焉，則天下之人愚不足以保身者又可知矣。殘賊之加於天下如此，其不誅者鮮矣。

The line statement of the sixth line at the top says: "Not clear but dark; first rising to heaven, then sinking into the earth." The small image commentary says: "First rising to heaven, is to illuminate all the four directions; then sinking into the earth, is losing the principle." "Not clear but dark" is not the way of the gentleman's "using darkness." "First rising to heaven, then sinking into the earth" means that a lofty position cannot be without the awareness of preservation, and cannot rely solely on it. Even those who have brightness sufficient to preserve themselves are harmed, so how much more so are those in the world who are foolish and insufficient to preserve themselves. When harm is inflicted upon the world to such an extent, few are those who are not destroyed.

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。男女莫非家人也，而其正自女始；女子之難養也，而正則家人無不正矣。

The hexagram Family has the trigram Li (Fire) as its lower trigram and Xun (Wind) as its upper trigram. The hexagram statement says: "Family, it is advantageous for a woman to maintain proper conduct." The commentary on the judgment says: "Family, a woman maintains proper conduct in her inner position, and a man maintains proper conduct in his outer position; men and women each fulfill their proper roles, which is the great principle of heaven and earth. Within a family there is a dignified leader, referring to the parents. The father fulfills the father's duty, the son fulfills the son's duty, the elder brother fulfills the elder brother's duty, the younger brother fulfills the younger brother's duty, the husband fulfills the husband's duty, and the wife fulfills the wife's duty; thus the family is properly ordered. When the family is properly ordered, the world is at peace." All men and women are members of a family, and proper conduct begins with women. Women are inherently difficult to educate, but once they are properly conductive, there is no family that is not properly ordered.

女正位乎內而無預乎閫外，男正位乎外而不牽乎閫內，則男女正。男女正乃天地之大義，此聖人制為禮文以別男女之分者，因天地之大義而已，非由聖人之創也。男雖正乎外，必有父為嚴君以率之；女雖正乎內，必有母為嚴君以率之，然後恩不至於勝義。而其義：為父者慈而教，為子者孝而箴，兄亦愛而友，弟亦敬而順，夫亦和而義，婦亦柔而正矣。如是則家道正焉。正家而天下定者，天下之本在是故也，刑于寡妻，至于兄弟，以御于家邦，此之謂也。

A woman should maintain proper conduct within the household and not interfere with matters outside; a man should maintain proper conduct outside and not be troubled by matters within. Thus, both men and women fulfill their proper roles. When men and women each fulfill their proper roles, this is in accordance with the great principle of heaven and earth. Therefore, the sages established rituals to distinguish the roles of men and women, following the great principle of heaven and earth, not creating it themselves. Although a man remains upright outside, he must have a father as a dignified leader to guide him; although a woman remains upright inside, she must have a mother as a dignified leader to guide her, so that affection does not override righteousness. Righteousness refers to: a father being kind and instructive, a son being filial and advising, an elder brother being affectionate, a younger brother being respectful and obedient, a husband being harmonious and righteous, and a wife being gentle and upright. In this way, the family is properly ordered. "Ordering the family leads to the stability of the world" because the root of the world lies here; the "Book of Poetry" says, "First set an example for one's wife, then extend it to brothers, and then to governing the state and the country," referring precisely to this.

象曰：風自火出，家人，君子以言有物而行有恆。風自火出，家人，王通以謂明內而齊外是也。君子之慾明內也，則以言行率之：言有物則無虛誕之言，行有常則無竒邪之行。蓋孔子之所期乎弟子者，謹而信也；言之無物，何為而信？行之不常，何為而謹？

The Great Image Commentary says: "Wind arises from fire, which is the image of the Family hexagram; the gentleman thus speaks with substance and acts with consistent principles." "Wind arising from fire," as interpreted by Wang Tong of the Sui dynasty, refers to clarity within and order without, and this interpretation is correct. The gentleman who wishes to be clear within uses speech and action to guide himself: speaking with substance ensures no empty or absurd words; acting with consistent principles ensures no strange or perverse behavior. Confucius' expectations for his disciples were precisely "cautious and trustworthy." How can one be trustworthy without substance in speech? How can one be cautious without consistent principles in action?

初九：閒有家，悔亡。象曰：閒有家，志未變也。閒，如馬之有閒，懼奔逸也。初九家人之志未變，故宜閒有家；如其既變而後閒之，則是挽之於既奔，其力難矣。不閒為害義，且亦傷恩，故不若求其未變也。

The line statement for Chou Jiuzhou says: "Using rules and regulations to manage the household, regret disappears." The Small Image Commentary says: "Keeping the household in order, the heart has not yet turned bad." "Keeping the household in order" is like keeping horses in a stable, to prevent them from running away. At Chou Jiuzhou, the heart of the family has not yet turned bad, so it is appropriate to use rules and regulations to manage the household. If one waits until the heart has turned bad before taking action, it would be like trying to stop a horse that has already run away, which requires great effort. If no measures are taken, it is harmful to righteousness and will eventually harm affection. Therefore, it is better to take action before the heart has turned bad.

六二：無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。以巽為正者，妾婦之道，所謂無攸遂也；惟酒食是議，無父母貽罹，所謂在中饋也。無攸遂、在中饋，婦人之正也，如是而後為順以巽焉。順則理不逆而已；巽有屈伏之意，蓋女之卑也，其象為順，然妻齊也，其事夫則有屈伏之意也。

The line statement for the second line says: "Not acting on one's own initiative, managing the household's food and drink, upholding 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." Taking humility and flexibility as the right path, this refers to the conduct of a wife and concubine, which is what is meant by "not acting on one's own initiative." The Book of Poetry says that one should only discuss matters of food and drink, not bringing worry to one's parents, which is what is meant by "managing the household." Not acting on one's own initiative and managing the household's food and drink is the proper way for a woman. Only then can one be said to be "flexible and yielding." "Flexibility" merely means not going against the right path; "yielding" implies bending and submitting. A woman's position is low, so it is taken as an image of "flexibility." However, "wife" is equal to her husband, and when she serves her husband, it also implies bending and submitting.

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。父母謂之嚴君，長子謂之家督，則家人之道貴在乎用剛也，故九三家人嗃嗃，用剛之過，則雖悔厲而吉也。然剛太過至於賊恩，而婦子嘻嘻有嗟怨之聲焉，則失家之節，是以吝也。

The third line statement says: "Being overly strict in managing the family, although there is regret and danger, ultimately leads to good fortune; women and children laugh and play without restraint, eventually leading to regret." The Small Image Commentary says: "The family is stern, yet not entirely lost; women and children laugh and play, which is losing control over family management." Parents are referred to as "the stern ruler," and the eldest son is called "the family supervisor," indicating that the way of managing the family values firmness. Therefore, the third line "The family is stern" although represents excessive firmness, still results in regret and danger but ultimately leads to good fortune. However, if firmness becomes excessive and harms affection, the laughter and play of women and children contain sighs and resentment, thus losing the proper measure of family management, leading to regret.

六四：富家，大吉。象曰：富家大吉，順在位也。修之家其徳乃裕，修之國其徳乃豐，修之天下其徳乃普。六四在位者也，惟家人之道修之國、修之天下，其徳豐以普也，故稱富焉。夫孝盡於事親而又推於事君，則其為孝也廣矣；弟盡於事兄，又推於事長，則其為悌也廣矣。其曰富家，不亦宜乎？故曰順在位也，自身而推之家，自家而推之國，其理為順故也。

The line statement for the fourth line says: "It brings prosperity to the family, great good fortune." The small image commentary says: "Prosperity in the family brings great good fortune, because it is a flexible and proper position." The Dao De Jing says: cultivating the Dao within one's family leads to a broad virtue; cultivating it within a country leads to a rich virtue; cultivating it throughout the world leads to a universal virtue. The fourth line is a person in a position, who extends the way of governing a family to a country and to the world. His virtue becomes rich and universal, hence it is called "prosperous." Filial piety is fully practiced in serving one's parents, and then extended to serving the sovereign, thus making filial piety extensive. Respect for elders is fully practiced in serving one's elder brothers, and then extended to serving the elderly, thus making respect for elders extensive. Therefore, calling it "prosperous in the family" is appropriate. Hence it is said, "It is proper to be in a position." From oneself to the family, from the family to the country, this order is proper.

九五：王假有家，勿恤吉。象曰：王假有家，交相愛也。聖盡倫，王盡制，故有廟則假有廟，有家則假有家；蓋假家人之道如文王之盛，非聖人則不能，非王者則不得故也。其不得何也？蓋所謂假有家之道者，非徒吾家之父子兄弟夫婦各盡其道也，且能使天下父子兄弟夫婦者皆盡其道也，如是則非盡制之王孰能此哉？

The line statement of the fifth line says: "The king applies the way of governing a family to its extreme, without worry and it is auspicious." The Small Image Commentary says: "The king goes to the family, which is mutual love." Mencius says that the sage exhausts human relationships, and the king exhausts legal systems; therefore, if there is a temple, the way of the temple is applied to its extreme, and if there is a family, the way of governing a family is applied to its extreme. To apply the way of governing a family to the grandeur of King Wen, one cannot do it unless he is a sage, and one cannot obtain the conditions unless he is a king. Why is it said "cannot obtain"? Because the way of "going to the family" is not only for the father-son, brothers, and husband-wife within one's own family to each fulfill their roles, but also to enable all father-son, brothers, and husband-wife throughout the world to each fulfill their roles. In this way, who other than a king who exhausts legal systems can achieve it?

上九：有孚威如，終吉。象曰：威如之吉，反身之謂也。有孚而威，出於徳也；威出於徳，則人畏之，是以吉也。大扺反身而誠則神矣，神則不怒而威，故不至嗃嗃，而又不失為嚴君之正，而家道成焉。

The line statement of Upper Nine says: "With sincerity and integrity, authority naturally arises, and ultimately brings good fortune." The Small Image Commentary says: "The good fortune of authority comes from self-reflection." Sincerity and integrity lead to authority, which comes from virtue; when authority arises from virtue, people respect him, hence good fortune. Generally, when one reflects inwardly and achieves sincerity, one enters a profound and subtle state; in such a state, one does not need to be angry to have authority, so one does not have to be harsh, yet remains a proper and upright ruler, thus achieving family harmony.

兌下離上。睽：小事吉。彖曰：暌，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。

The hexagram Kui has the trigram Dui (Lake) as its lower trigram and the trigram Li (Fire) as its upper trigram. The hexagram statement says: "Kui, it is auspicious for small matters." The commentary on the judgment says: "Kui means fire moves upward and lake moves downward; two women living together have different hearts and minds. They are joyful and attached to brightness, the flexible lines advance and occupy the upper position, occupying the central position and responding to the yang. Therefore, it is auspicious for small matters. Heaven and earth are separated yet they share the same nurturing function; male and female are separated yet their hearts are connected; all things are separated yet their categories are similar. The function of the hexagram Kui is indeed great."

火動而上，澤動而下，火與澤相違而不相遇，此睽之象也。故動而違行，然後為睽；如二女之有情，則不必違行也，則雖同行而暌矣。有違行而暌矣，有違行而暌者，有同居而暌者，則萬物之情舉矣。

Fire moves upward, and the marsh moves downward; fire and marsh move in opposite directions and do not meet, which is the image of the hexagram "Kui." Therefore, when something moves, it must go against the way, and only then does it become "Kui." As for two women each with their own thoughts, they do not need to move against each other; even living together, they are already at odds. There are cases where opposition leads to discord, and cases where discord exists even without opposition—thus all the various situations of the world are included within this.

夫萬物暌離而不合，正大有為之時也。以卦之才，悅而麗乎明，柔進而上行，得中而應乎剛，是宜小事而已。蓋麗乎物之所麗、應乎人而不為人之所應，其上行又以柔而已，故云然。然其所麗者明也，其所應者剛也，又進而行有得為之勢也，是以小事之俱能吉。

All things are separated and cannot come together, which is precisely the time for great action. However, considering the quality of this hexagram: it is joyful and attached to brightness, with a flexible line advancing to the upper position, occupying the center and responding to a yang line below. This is only suitable for doing small things. Because it is attached to what others are attached to, responding to others rather than being responded to by others, and its upward movement relies only on flexibility, so it is said "good for small matters." However, what it is attached to is "brightness," what it responds to is "strength," and it advances with a favorable situation for action, so even doing small things can result in good fortune.

一謂之同，兩謂之類。天地無心，?而為一，故曰其志通；萬物則象矣，故事則類也。天地終暌而不同，則陰陽不和而災生；男女終暌而不通，則婚媾不時而怨曠作；萬物終暌隔而不類，則相逮之功熄矣。若夫有為於天下，使交通而咸和、協比而為一，非大人曷能為此哉？故曰暌之時義大矣哉。

When things are combined into one, it is called 'same' (同); when two things stand side by side, it is called 'category' (类). Heaven and Earth have no intention, yet they naturally merge into one, so it is said 'their will is connected' (其志通); but all things have their own forms, so it can only be said 'their categories are similar' (事类相似). If Heaven and Earth always differ and cannot merge, yin and yang would not harmonize and disasters would occur; if men and women always differ and cannot communicate, marriage would be out of season and there would be lonely men and women; if all things always differ and cannot be categorized together, then the function of mutual support would cease. As for those who act in the world, enabling all things to connect and be harmonious, and to be close and united, who else but a great person (大人) could do this? Therefore it is said 'the meaning of the situation of the hexagram Kui is great indeed' (睽之时义大矣哉).

象曰：上火下澤，睽，君子以同而異。君子以同而異，而不害其為同。天地睽而其事同也，同乎為道而治有忠、質、文之異；同乎為聖而行有清、任、和之異。如是故足以酬酢萬變，不為執一而廢百也。

The Great Image Commentary says: "Above is fire, below is marsh, which is the image of the Hexagram of Estrangement; the gentleman thus preserves differences within great harmony." The gentleman maintains differences within great harmony without hindering their fundamental sameness. Though heaven and earth may differ, what they nurture is the same: it is the same path, yet the methods of governance differ, such as the Xia valuing loyalty, the Shang valuing sincerity, and the Zhou valuing culture; it is the same sage, yet their conduct differs, such as Boyi's purity, Yi Yin's dedication, and Liumu's harmony. Only in this way can one cope with all changes, without being rigid in one aspect and abandoning the rest.

初九：悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。馬有健行之才者也。睽之時，進而上行，則雖柔而可以吉小事；初九窮而在下，雖健，喪其所以為健矣，故曰喪馬。夫物睽而求合則益疑，窮而求行則益躓，故勿逐；然相合者，物之情也，我不求而有待，則物豈舍我哉？故曰自復也。

The line statement for the first line says: "Regret disappears; having lost a horse, there is no need to chase it, for it will return by itself; encountering an unpleasant person brings no misfortune." The small image commentary says: "Encountering an unpleasant person is to avoid misfortune." A horse is capable of swift movement. At the time of the hexagram of Estrangement, advancing and moving upward, even with flexibility, one can gain good fortune in minor matters. However, the first line is in a state of hardship and occupies a low position; although it possesses strong and vigorous qualities, it has lost the means to display its strength, hence the statement "losing the horse." When things are already discordant and one insists on forcing them together, mutual suspicion increases; when one is already in hardship and insists on moving forward, stumbling is more likely, hence the statement "do not chase." However, mutual meeting is the natural state of all things. If I do not insist on seeking and am willing to wait, will external things abandon me? Hence the statement "it returns by itself."

九二剛以乗已，惡人也，避而不見則疑梗生而患至，屈身而見之，所以避咎也。九二：遇主于巷，無咎。象曰：遇主于巷，未失道也。九二之應九五，過主于巷者也。物方睽乖而已獲應，則其獲若應邂逅然也，故曰遇焉。巷者，非道之常而亦可通於道，故曰遇主于巷，未失道也。

Nine Two, with its yang strength, oversteps and dominates the superior position, which is referred to as the 'evil person.' By avoiding and not appearing, suspicion and separation arise, leading to calamity. Therefore, bending down to meet him is the way to avoid disaster. The line statement for Nine Two says, 'Meeting the master in a narrow alley, there is no misfortune.' The Small Image Commentary says, 'Meeting the master in the alley, one does not lose the right path.' Nine Two corresponds with Nine Five, which is exactly meeting the master in the alley. When all things are in discord, yet one receives support, this encounter is like an unexpected meeting, hence the term 'meeting.' The alley is not a broad road, yet it can lead to the main road, hence 'meeting the master in the alley, one does not lose the path.'

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。見輿曳，有為難於下者也；其牛掣，有為難於其前者也。輿方以載己者，牛順而引己者，乃為之難，何也？以所遇者睽故也。如賁初九舍車而徒，則載己者豈能為哉？

The line statement for line six three says: "Seeing a cart being dragged, the oxen pulling it being held back; the person is subjected to the punishment of being pierced on the forehead and cut on the nose; initially not smooth but ultimately with a good result." The small image commentary says: "Seeing the cart being dragged, is because the line is not in the proper position; without initial success but with final success, is because it meets the yang strong line (line upper nine)." "Seeing the cart being dragged" indicates someone is causing difficulty from behind; "the oxen being held back" indicates someone is causing difficulty from in front. The cart is originally meant to carry things properly, and the oxen are originally meant to pull smoothly. Now they are causing difficulty, why? Because the situation encountered is contrary. It is like in the hexagram Zhen, line initial nine abandoning the cart and walking on foot, then the cart that was originally carrying him could do what?

六三應在上九，有志於行者也；輿曳而牛掣，不得行焉，非其志也。上欲以其不行也而刑之，則我之所持以生者絶其通也，故曰其人天且劓。然所遇者上九之剛也，剛而克明而不蔽於其所感，剛?而不惑於初，然將有所合而無所疑，故曰無初有終，而象曰遇剛也。

Six in the Third corresponds to Nine at the Top, which is originally inclined toward advancement; however, the carriage is dragged back and the ox is restrained, so it cannot move forward, which is not its original intention. Above it, because it cannot move forward, it is subjected to punishment, thus cutting off the path upon which I rely, hence it is said, "Its person is both heaven and nose-cut." However, what it meets is the Yang of Nine at the Top; being strong yet discerning, it is not obscured by what it senses, strong yet resolute, not confused by initial doubts, eventually meeting it and ceasing to doubt, hence it is said, "No beginning, but a successful end," and the Small Commentary says, "Meeting Yang."

九四：睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。九四無正應，與有應而未合者睽孤也。九四雖睽孤，然所遇者元夫也。以位稱則曰遇主，以徳稱則曰遇元夫，則仁智異矣。遇元夫而至誠相與，則雖孤寡助之危，何咎之有？

The statement of the fourth line says: "It is isolated and apart, but meets a virtuous great man, and they connect with sincerity, so although there is danger, there is no calamity." The Small Image Commentary says: "Meeting with sincerity brings no blame, for the heart's intention can be carried out." The fourth line does not have a proper response; those without a proper response, and those who have a response but have not yet met, are called "kui gu." Although the fourth line is isolated and apart, it meets the "original husband." In terms of position, it is called "meeting the ruler" (the second line meeting the fifth line), and in terms of virtue, it is called "meeting the original husband," showing one leaning toward wisdom and the other toward benevolence. Meeting a virtuous great man with utmost sincerity, even if there is danger from being isolated and lacking support, how could there be calamity?

六五：悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。九二於六五則稱主，主者尊之也，下之於上宜尊之者也；六五於九二則稱宗，宗者親之也，上之於下宜親之者也。六三以柔為物之間，其易噬猶之膚也；九二噬六三之間而求合於上，則其一志於承上者不疑也，六五宜屈體而往從之也，故曰厥宗噬膚，往何咎也。

The line statement of the fifth line says: "Regret disappears; his kinsman (nine two) bites through like eating tender flesh, removing the obstruction, and going forward, what calamity would there be?" The small image commentary says: "His kinsman bites through tender flesh; going forward, there will certainly be blessings and joy." Nine two refers to six five as "master," meaning it is held in high esteem, and the lower one should honor the upper one. Six five refers to nine two as "kinsman," meaning it is close, and the upper one should be close to the lower one. Six three, being yin and flexible, is like an obstruction between them, easy to remove, like tender flesh. Nine two removes six three, this obstruction, to seek union with the superior, showing its wholehearted service to the sovereign without any other intention. Therefore, six five should humble itself and go forward to follow it, hence it says, "His kinsman bites through tender flesh, going forward, what calamity would there be?"

上九：睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪?婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。物之情，睽則疑，疑斯疾之矣。故九二之於六三，乃安而載之之輿也，而自上九視之則塗也；九四之於六三，乃順而引之之牛也，而自上九視之則鬼也，其疾之可謂至矣。

The line statement of Upper Nine says: "Separated and isolated; seeing mud all over a pig's back, and seeing a cart of ghosts; first drawing the bow to shoot, then putting it down; that is not a robber, but someone coming to propose marriage; going forward and encountering rain brings good fortune." The Small Image Commentary says: "The good fortune of encountering rain is that all doubts have vanished." The constant nature of things is that when there is discord, there is suspicion, and when there is suspicion, there is hatred. Therefore, Nine Two was originally a stable vehicle that carried Six Three, but from the perspective of Upper Nine it appeared as mud; Nine Four was originally a gentle ox that pulled Six Three, but from the perspective of Upper Nine it appeared as a ghost — its hatred has reached its peak.

然六三有趍下之性，以為如豕之負塗，理或有之；以為載一車，則無是道也。無是道而以為有是，則疑之甚故也。疑甚則怒而思攻之矣，故有張弧之辭焉。然上九之剛，非終惑之也，故曰後脫之弧；脫則知其匪?而婚媾之情通矣。其始也疑而疾之，又從而攻之，則已甚矣；雖脫弧而婚媾之情通，然非屈道以往，則六三之情未易得也，故曰往遇雨則吉。雨者，陰陽和而及於物也，不止婚媾而已。

However, the Sixth in the Third does indeed have a tendency to look downward, and saying it is like a pig carrying mud may make sense in theory; but saying it is a whole cartload of ghosts is not the case. Not having the case yet believing it to be so is reaching the extreme of suspicion. When suspicion reaches its peak, anger arises and the desire to attack follows, hence the phrase "drawing the bow." However, the ultimate yang of the Ninth at the Top will not remain confused forever, so it says "later putting down the bow." Once the bow is put down, it becomes clear that the other is not a bandit and the feelings of marriage become connected. It began with suspicion and hatred, then proceeded to attack, which is indeed excessive. Although the bow is put down and the feelings of marriage are connected, if one does not humble oneself and go forward, the intention of the Sixth in the Third is not easily obtained, hence the saying "going forward and encountering rain brings good fortune." "Rain" signifies the harmonious union of yin and yang, with its blessings extending to all things, which goes beyond the matter of marriage alone.

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。

The hexagram Zhan has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: "Zhan, it is advantageous to go to the southwest, not advantageous to go to the northeast; it is advantageous to meet a great person, and to maintain uprightness brings good fortune." The commentary on the judgment says: "Zhan means difficulty. Obstacles are ahead. To see the obstacles and stop, is indeed wise. Advantageous to go to the southwest, is because going there can reach the middle path; not advantageous to go to the northeast, is because that path leads to its end. Advantageous to meet a great person, is because going there will surely bring success; the lines are in proper positions and maintaining uprightness brings good fortune, is used to correct the state. The function of the situation of Zhan is indeed great."

天下之險，固有可平者，雖不可平，亦有犯之而不至於?者。至若險在前而不可平，又不可犯，雖有智亦末如之何而止，是乃所以蹇也。然則所貴乎智者，為其逺險而止也，非迫險而止之謂也；如迫險而止，則是愚而不知去耳，曷足以言智哉？

The difficulties and obstacles in the world are originally something that can be removed; even if they cannot be removed, there is a way to confront them without encountering great danger. But if the obstacles are in front of us and we cannot remove them nor confront them, then even with wisdom we are helpless and can only stop. This is called "Jian." From this, we see that wisdom is valuable because it allows one to avoid obstacles and stop safely, rather than stopping only when facing obstacles. If one stops only when encountering obstacles, that is merely foolishness and ignorance, not wisdom.

故曰利西南，不利東北。蓋上卦之坎，正北方之卦，則是正北者乃險之所在也；下卦之艮，東北之卦也，迫險而知止者也。迫險而知止則其道窮，故不若東南之逺險而得中於利也。且去東北而之東南與正南，亦既逺矣，必曰西南，則是君子之避險不厭乎逺甚也。

Therefore, it says, "It is advantageous to go toward the southwest, and disadvantageous to go toward the northeast." The upper trigram is Kan, which represents the direction of due north; thus, due north is where the danger lies. The lower trigram is Gen, which represents the northeast; it is the trigram of approaching the danger and knowing when to stop. Approaching the danger leads to stopping, and the path thus reaches its end, so it is not advantageous to go toward the northeast. Moreover, leaving the northeast and moving toward the southeast or due south is already quite far, yet it specifically mentions "southwest," indicating that a gentleman avoids danger with the fear that he may not go far enough.

其曰得中者，安而無難然後能守中；若其于臲卼險難之際，則或過或不及，與時俛仰，亦以自完矣。利見大人，往有功也；當位正吉，以正邦也，此九五之才也。蓋所謂大人者，非止有知險之智，而又有平險之才焉，宜其為蹇難之時所利見也。

The phrase "getting the middle" is said because stability without hardship allows one to hold fast to the middle path; but if one is in a time of turmoil and danger, one cannot avoid either excess or deficiency, and can only adapt flexibly to survive. "It is advantageous to see a great person, for going forward brings merit; being in the proper position and maintaining sincerity brings good fortune, for it is right to govern the state" refers to the quality of the Nine in the Fifth. The term "great person" does not merely mean having the wisdom to recognize dangers, but also possessing the ability to remove them. That is why he is most worthy of being seen during times of difficulty.

功業者，見乎變者也，天下平而無故，則雖有大人之功業，何自而興哉？故曰利見大人，往有功也。有大人之才，又須當位有得為之勢，然後能正邦，故曰當位正吉，以正邦也。有大人然後有大人之功，以大人而當位然後能正邦，則在蹇之時而大有為者，豈小丈夫之事哉？故曰蹇之時用大矣哉。

Achievements are revealed through changes and difficulties; when the world is peaceful and there are no incidents, then even if there is a great person, where would his achievements come from? Therefore it is said, "It is advantageous to see a great person, for going forward will bring achievement." Having the ability of a great person is not enough; one must also be in the right position and have the opportunity to act, then he can govern the state properly. Therefore it is said, "Being in the right position and maintaining sincerity brings good fortune, for it is through correctness that the state is properly governed." Only with a great person can there be great achievements; with a great person in the right position, the state can be properly governed. Therefore, in times of difficulty, great achievements can be made, which is something a petty person cannot accomplish. Therefore it is said, "The use of great virtue is indeed great."

象曰：山上有水，蹇，君子以反身修徳。蹇之成象，見險而能止，乃智者之事，故象辭亦無取乎正邦之功，而曰反身修徳，則亦見險而止之之類也。初六：往蹇來譽。象曰：往蹇來譽，宜待也。蹇之時以險在前，宜待而不宜往，故往則為蹇，來則有譽。夫譽不必興事造業而後能致也，識時之宜、知所以自保，則人斯歸之以智而有譽矣。

The Great Image says: "Mountains with water on top, this is the image of the Hexagram of Obstruction; the gentleman thus turns inward, cultivating virtue." The image formed by the Hexagram of Obstruction is to see obstacles and stop, which is the action of the wise. Therefore, the Great Image does not emphasize the achievement of "governing the state," but instead says "turning inward and cultivating virtue," which also belongs to the category of stopping when encountering difficulties. The line statement of the first line says: "Going forward is difficult, returning brings reputation." The Small Image Commentary says: "Going forward is difficult, returning brings reputation, this is appropriate to wait." In times of difficulty, because obstacles are ahead, one should wait rather than go forward, so going forward is difficult, while returning brings reputation. Reputation does not necessarily come from establishing achievements; if one can recognize the appropriate course of action and know how to preserve oneself, people will follow him because of his wisdom, and reputation will come naturally.

六二：王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。九五王也，六二應之，王臣也。遇險之時，上下皆蹇，王臣之蹇蹇也；自為王臣，則國安與安、國危與危，安得自為私謀哉？故曰匪躬之故。如其躬之故而為自安之計，則不復蹇，則有其終尤；惟所以為蹇，故曰王臣蹇蹇，終無尤也。

The line statement for the second line says: "The king's minister has gone through great hardship, not for his own sake." The small image commentary says: "The king's minister is persevering, ultimately without fault." The fifth line is the king, and the second line corresponds with it, meaning the king's minister. When encountering difficulties, both the superior and the inferior are caught in hardship, so the king's minister also faces many difficulties. Since he is the king's minister, the state's stability is his stability, and the state's danger is his danger. How could he only think of his own interests? Therefore, it says "not for his own sake." If he were to plan for his own safety, he would no longer have the hardship of perseverance, but ultimately would result in fault. It is precisely because he is willing to endure hardship that it says "the king's minister is persevering, ultimately without fault."

九三：往蹇來反。象曰：往蹇來反，內喜之也。九三雖剛過，而體艮之止，則知往之蹇而來反者也。來反則為主於內，內之所待而喜之者也；然既以迫險，則先見之明為未足，是以不如初六之有譽也。六四：往蹇來連。象曰：往蹇來連，當位實也。往則犯難，故曰往蹇；來又乗剛，故曰來連。此前跋其胡，則往蹇來連非自取也，何凶之有？是以不言凶咎也。

The third line statement says: "Going forward is difficult, returning brings one back to the original position." The Small Image Commentary says: "Going forward is difficult and returning brings one back, which is what the inner trigram desires." Although the third line is overly strong, its nature is艮 (mountain), which knows when to stop, so it understands that going forward is difficult and returning is appropriate. Returning makes the inner trigram the dominant element, which is what the inner trigram desires and approves of; however, it has already approached danger, and its foresight is still insufficient, so it is not as esteemed as the first line. The fourth line statement says: "Going forward is difficult, returning brings entanglement." The Image Commentary says: "Going forward is difficult and returning brings entanglement, which is being in the proper position with actual strength." Going forward involves taking risks, so it is said "going forward is difficult"; returning also intrudes upon the yang (nine in the third line), so it is said "returning brings entanglement." This is similar to what is said in the Book of Poetry about an old wolf advancing and stepping on its own hanging flesh. Therefore, "going forward is difficult and returning brings entanglement" is not something that brings misfortune, so the line statement does not mention misfortune.

九五：大蹇朋來。象曰：大蹇朋來，以中節也。九五，大者之蹇也。大者之蹇，苟不失大中之位以節制天下，則朋來；朋來則拯之者眾而難散矣。中者其位也，節者其權也；居位而有其權，則何患哉？

The line statement of the fifth line says: "Great difficulty, friends come to help." The small image commentary says: "Great difficulty with friends coming to help, because he is in the central position and exercises restraint." The fifth line represents the great one facing difficulty. When the great one is in difficulty, as long as he does not lose the position of great centrality and can restrain the world, friends will come to help. When friends come to help, the number of people who come to rescue is great, and the hardship will be dispelled. "Central" refers to his position, and "restraint" refers to his authority. If he occupies his position and holds his authority, what is there to fear?

上六：往蹇來碩，吉，利見大人。象曰：往蹇來碩，志在內也；利見大人，以從貴也。六四乗九三之剛，九三非其君也，為難者也，故曰來連；上六來而乗九五之剛，九五蓋其君也，故曰來碩。臣之得為，則庇完其身而不為物剝，又得以擴充其志而不為物挫，是以為碩也。利見大人，為九五也；九五居大中以合天下而為朋來之主，則上六所以利見也。其曰從貴，何也？蹇之時名分亂矣，於是知從貴，則臣節為不失矣；不知從貴而惟強之從，則終隨以亡，非所謂利見也。

The line statement of the sixth line at the top says: "Going forward is difficult, returning brings great benefit, which is auspicious; it is favorable to see a great person." The small image commentary says: "Going forward is difficult, returning brings great benefit, indicating the mind is within; it is favorable to see a great person, indicating obedience to the superior." The sixth line at the fourth position overpowers the yang of the third line, but the third line is not its ruler, but rather creates difficulty for it, so it is said "coming together." The sixth line at the top returns and overpowers the yang of the fifth line, and the fifth line is indeed its ruler, so it is said "coming with great benefit." A minister who can act effectively can both protect himself from external harm and expand his aspirations without being obstructed, so it is called "great benefit." "Favorable to see a great person" refers to the fifth line; the fifth line occupies the great central position and unites the world, becoming the master to whom all people come, so the sixth line at the top "benefits from seeing" it. What does "following the superior" mean? In times of difficulty, distinctions are easily confused, and at such times, understanding obedience to the superior preserves the integrity of the minister; if one does not understand obedience to the superior but only obeys the powerful, eventually one will follow him to destruction, which is not what is meant by "favorable to see."

坎下震上。觧：利西南，元所往，其來復吉，有攸往夙吉。彖曰：觧，險以動，動而免乎險，觧。觧利西南，往得眾也；其來復吉，乃得中也；有攸往夙吉，往有功也。天地觧而雷雨作，雷雨作而百果草木皆甲坼，觧之時大矣哉。

The hexagram 解 has a lower trigram of Kan (Water) and an upper trigram of Zhen (Thunder). The hexagram statement says: "To resolve difficulties is favorable to the southwest; if there is nowhere to go, returning to the original position is auspicious; if there is indeed a destination, going early is auspicious." The commentary on the judgment says: "To resolve difficulties means encountering danger and yet being able to act; once action is taken, one escapes from danger, hence it is called 'resolve.' Resolving difficulties is favorable to the southwest, meaning going in that direction will gain the support of the people; returning to the original position is auspicious, meaning one adheres to the middle path; if one goes somewhere, going early is auspicious, meaning going will surely result in success. The heavens and earth are blocked and restrained, but then they relax and resolve, and thunder and rain arise; thunder and rain arise, and all fruits and plants break open and sprout. The timing of the hexagram 解 is truly great."

動乎險中而免乎險而為觧。屯者其始也，觧者其終也。天下皆險，則聖人動乎險中；動乎險中，其卒免險，則天下之險亦從而觧矣。夫聖人動乎險中而求解，非止免一身之險，蓋將以平天下之險也，故貴得眾而利西南焉，西南坤之為眾故也。

In a dangerous situation, taking action to escape from it becomes "Jie" (Release). "Zun" (Obstruction) marks the beginning of this process, while "Jie" marks its conclusion. There are dangers everywhere in the world, and the sage acts within these dangers; by acting within danger, one ultimately escapes it, thereby resolving the dangers of the world. The sage acts within danger to achieve release, not merely to avoid personal danger, but to resolve the dangers of the world. Therefore, it is valuable to gain the support of the people and "beneficial to the southwest"—because the southwest is the position of Kun, which represents the people.

屯言勿用有攸往，觧言無所往，何也？雷雨動而為屯，作而為解，二屯一觧。猶雷雨動而作，則屯難有時而行之而已；屯惟宜動，勿用有攸往可也；解又既免，無所往可也。如草木節解、麋鹿角解，皆氣至而自然矣，是以無所往，其來復吉也。

The hexagram Zun says "it is not advisable to go anywhere," while the hexagram Jie says "there is nowhere to go." What is the difference between them? The hexagram Zun represents thunder and rain gathering and stirring, while the hexagram Jie represents thunder and rain already in motion. The hexagram Zun is in a state of two parts, while Jie is in a state of one part. Just as thunder and rain come into being through movement, difficulties in the initial stage can only be resolved when the time is right. The hexagram Zun is only suitable for "movement," hence it says it is not advisable to go anywhere. The hexagram Jie has already passed the danger, hence it says there is nowhere to go. Just as the joints of plants naturally loosen and the antlers of deer naturally fall off, these things happen naturally when the climate is right, so "there is nowhere to go, but returning is auspicious."

解動則必復，其情然也；緩則必失，其勢然也。既以緩而失，則不可緩而救；以緩而救，則不及事，故欲往而有功，在攸往之夙也。天地之解，怒氣激而為雷，和氣散而為雨，百果草木之微，甲者皆坼，其功可謂大矣。能解天下之難，亦若天地之解萬物，非大人孰能與乎此哉？故曰解之時義大矣哉。

After the situation is resolved, if there is any movement, it will certainly return, which is its nature; if it is slow, it will certainly miss the opportunity, which is the situation. If it is due to slowness that the opportunity is missed, then it cannot be remedied by slowness again. Using slowness to remedy it would mean missing the opportunity entirely. Therefore, to achieve success in going forward, the key lies in 'promptness'. The unfolding of heaven and earth: anger stirs up thunder, and harmonious energy spreads as rain. Even the smallest fruits and plants, those with shells, all break open their shells, and the effect can be said to be great. Being able to resolve the difficulties of the world is like heaven and earth resolving all things, and who else but a great person could do this? Therefore, it is said, 'The significance of the time for resolution is great indeed.'

象曰：雷雨作，解，君子以赦過宥罪。處亂而不改其度者，唯君子能之；使小人居屯難未解之時，其能不為非者寡矣。退而誅之，則更起天下之難，非所以為解也，故過者赦之、罪者宥之，然後應雷雨博施之象焉。

The Great Image Commentary says: "Thunder and rain arise, which is the image of the Hexagram of Release; thus the gentleman releases mistakes and pardons offenders." To remain steadfast in one's laws amidst chaos is something only the gentleman can do; as for the petty person in a time of unresolved difficulties, those who refrain from wrongdoing are few. To punish them afterwards would only provoke calamity throughout the world, which is not the way of Release. Therefore, to pardon those who have made mistakes and to forgive those who have committed crimes is in accordance with the image of thunder and rain spreading widely.

初六：無咎。象曰：剛柔之際，義無咎也。屯之六二，所遇者屯也，而又乗剛，是以有難；解之初六，所遇者解也，又有應剛，是以無咎也。剛上柔下，相際以禮，咎何由而至哉？

The line statement for the first line says: "There is no misfortune." The Small Image Commentary says: "The strong and the weak interact with each other, and there is no misfortune in terms of righteousness." The hexagram Zun (Obstruction) at the second line encounters a situation of obstruction, and it also oversteps the strong, hence there is hardship; the hexagram Jie (Release) at the first line encounters a situation of release, and it also responds to the strong above, hence there is no misfortune. When the strong is above and the weak is below, they interact with each other in accordance with propriety, from where could misfortune come?

九二：田獲三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。方解之初，眾莫知天命之有歸、人事之有在也，則疑所適從，有三狐之象焉。三，眾辭也；狐，疑物也。以湯王之舉，眾有舍我嗇事而割夏正之嫌，則解之眾疑可知矣。

The line statement of the second line says: "Hunting in the fields, three foxes are caught, a yellow arrow is obtained, and uprightness brings good fortune." The small image commentary says: "The uprightness of nine two brings good fortune, for it has attained the middle path." At the beginning of resolving difficulties, people do not yet know to whom the heavenly mandate belongs or to whom the human affairs should be entrusted, so they are confused and uncertain about whom to follow, which is symbolized by the "three foxes." The number "three" is a term indicating multiplicity, and "fox" is an animal known for its suspicion. Taking the example of King Tang of Shang raising an army, people still had doubts such as "abandoning my farming to attack Xia," so the doubts of the people at the time of resolving difficulties can be imagined.

九二剛正而應，能大有為，以得群疑使之順服，則田獲三狐之象也。若然者，非示人以中、威物以直者不能至此。蓋以示人以中，則小者懐；威物以直，則大者畏。小者懐、大者畏，則群疑安所逃哉？故曰得黃者，示人以中也；矢，言威物以直也。

Nine in the Second is strong and upright, maintaining correctness while having a corresponding relationship above. This allows for great achievements, gathering the doubts of many and making them obedient. This is the image of 'capturing three foxes in the field.' Such a person, if unable to show the middle path to others and to subdue external things with righteousness, cannot achieve this. Showing the middle path to others leads the weak to be devoted; subduing external things with righteousness makes the strong fear. When the weak are devoted and the strong fear, where else can the doubts of the people hide? Therefore, 'getting yellow' refers to showing the middle path, and 'arrow' refers to subduing external things with righteousness.

六三：負且乗，致?至，貞吝。象曰：負且乗，亦可醜也；自我致戎，又誰咎也。負者，小人之事也，謂六為之也；乗，君子之器也，謂三之為位也。以小人而乗君子之器，則居之不安，不能固有，是慢藏也；慢藏則益知其可奪矣。雖慢藏可奪，苟其上有庇、其下有助，則盜亦未至也。

The line statement for the third line says: "Carrying burdens while riding in a carriage, one invites bandits, and holding to this brings regret." The Small Image Commentary says: "Carrying burdens while riding in a carriage is also shameful; it is oneself who invites warfare, so who can be blamed?" "Carrying burdens" refers to the action of a small person, indicating that a yao of yin occupies this position; "riding in a carriage" refers to the tool used by a gentleman, indicating that this position is the third. A small person occupying a position that belongs to a gentleman will not be secure or able to hold on, which is what the Great Treatise says "the storage is not strict." If the storage is not strict, others will more clearly see that it can be taken. Although the lack of strict storage may lead to being taken, if there is someone above to protect and someone below to assist, the bandits will not come.

六三又上慢而下暴：上慢則上疾之，不為庇矣；下暴則下去之，不為助矣。如此，則非徒可奪，亦且可伐，此其所以致?之。奪，奪其物；伐，伐其人；象言致戎，又言伐其人也。九四：解而拇，朋至斯孚。象曰：解而拇，未當位也。拇在下而微者也，初六之象也；九四應在初六，解而拇之象也。解而拇，則所解狹矣；所解者狹，則所應者寡，故曰朋至斯孚。其朋信而已，則豈若有孚于小人者哉？雖然，九四未當位也，如其當位而所解若此，則吝矣，故不言悔吝，而象曰未當位也。

The sixth line three is again about being arrogant toward above and violent toward below: being arrogant toward above causes the superior to hate it and not protect it; being violent toward below causes the inferior to leave and not assist it. In this way, it not only risks losing its possessions but also invites attack, which is the reason for the military conflict. "Taking away" refers to taking away its property, and "attack" refers to attacking the person itself. The Small Image Commentary says "self-inflicted military conflict" and also says "attack the person." The line statement of the fourth line says: "Remove the big toe (which is tied up), then friends will come and trust follows." The Image Commentary says: "Removing the big toe indicates the line is not in the proper position." The big toe is at the bottom and small, which corresponds to the image of the first line six. The fourth line nine corresponds to the first line six, so there is the image of "removing the big toe." Since only one big toe is removed, the scope of removal is narrow; the narrow scope of removal means fewer people respond, so it says "friends come and trust follows" — only its few friends believe in it, how can it compare with being sincere with small people (line five six)? However, the fourth line nine is already in an improper position; if it were in the proper position and the removal was only this limited, there would be regret, so the line statement does not mention regret, but the Small Image Commentary says "it is not in the proper position."

六五：君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。天地之解萬物，不擇物而解也，則君子之解天下，又焉可擇人而解哉？維有解而已。故有過者亦赦、有罪者亦宥，勿問其如何而一切解之，與之更始，則小人信其有愛人利物之心而退聴矣。若乃擇無過而後釋之、無罪而後原之，則小人自知其不免，難復作矣，非所以為解也。天地之解及草木，君子之解及小人。

The line statement of the fifth line says: "The gentleman only resolves entanglements, which is auspicious; he also speaks honestly to the petty person." The small image commentary says: "The gentleman is able to resolve, and the petty person withdraws." Heaven and Earth resolve all things without discrimination; so how can the gentleman resolve entanglements throughout the world while picking and choosing whom to resolve? It is only by resolving without discrimination. Therefore, those who have made mistakes are forgiven, and those who have committed crimes are pardoned; he does not inquire into their past and resolves them all at once, allowing them to start anew. In this way, the petty person believes that the gentleman truly has a heart of loving others and benefiting things, and thus withdraws and complies. If only those without mistakes are released and those without crime are forgiven, then the petty person knows he cannot escape, and calamity will again arise, which is not the way of 'resolving.' The resolution of Heaven and Earth extends to grass and trees; the resolution of the gentleman extends to the petty person.

上六：公用射隼于髙墉之上，獲之，無不利。象曰：公用射隼，以解悖也。公者，尊髙之位；隼者，貪殘之禽也；髙墉者，顯著之地也。上六處尊髙之位，勢可以有為矣；遇解之極，時可以為用。六三乃如貪悖之禽，止乎顯著之地，非所據而據焉，則射而獲之，何不利之有哉？即六三而言之，則以小人而乗君子之器者也；自上六視之，則以隼而在髙墉之上者也。所處非宜，在理則逆，則所謂悖也；上六射而獲之，則所解悖理而天下之大順成矣。

The line statement of the sixth line at the top says: "The prince shoots a falcon from a high wall and hits it; there is no disadvantage." The small image commentary says: "The prince uses the bow to shoot the falcon, in order to remove disorder." "Prince" refers to a high position, "falcon" refers to a greedy and fierce bird, and "high wall" refers to a prominent place. The sixth line at the top is in a high position, and in terms of situation, it can take action; also, it is at the end of the hexagram of "Release," so the opportunity is ripe for action. The sixth line in the third position is like a greedy and rebellious bird, resting in a prominent place, occupying an inappropriate position. So, what is disadvantageous about shooting it down? From the perspective of the sixth line in the third position, it is a small person sitting in a position belonging to a superior; from the perspective of the sixth line at the top, it is a falcon resting on a high wall. Being in an inappropriate position is contrary to the way of things, which is called "disorder." When the sixth line at the top shoots it down, the disorder is removed, and great harmony is achieved throughout the world.

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。

The hexagram of "Loss" has the trigram Dui (Lake) as its lower trigram and Gen (Mountain) as its upper trigram. The hexagram statement says: "Loss, with sincerity, brings great good fortune, no misfortune, and is favorable for maintaining uprightness, and is beneficial for going forward. What should be offered in sacrifice? Two bowls of simple food are sufficient for sacrifice." The commentary on the judgment says: "Loss means reducing the lower part to increase the upper part; its way is to move upward. Loss with sincerity brings great good fortune, no misfortune, uprightness, and benefit for going forward. What should be offered? Two bowls of simple food are sufficient for sacrifice. Using two bowls is to follow a specific time; reducing the hard and increasing the soft also depends on the time. Reduction and increase, fullness and emptiness, all follow the trend of the times."

損之為卦，下卦受損，上卦得益，則是損下而益上者也。損下而益上，非強本厚下之道，故於卦為損。夫財賦、力征，皆損下益上之事也。財賦有節而民信其非斂我也，力役有程而民信其非役我也，則損而有孚者也。損而有孚，則元吉無咎、可正而利有攸往矣。

The hexagram "Zhen" indicates that the lower trigram is harmed while the upper trigram benefits, which means reducing the lower part to increase the upper part. Reducing the lower part to increase the upper part is not a way to strengthen the foundation or treat the people well, so the hexagram is named "Zhen." Taxes and labor are both examples of reducing the lower part to increase the upper part. If taxes are moderate, the people will believe that they are not being exploited; if labor is regulated, the people will believe that they are not being enslaved—this is called "Zhen with sincerity." When there is reduction along with sincerity, it brings great good fortune without blame, allowing one to maintain the right path and benefit from moving forward.

何以知損有孚也？損之上體艮，艮，止也；其下體兌，兌，說也。上得益而知止，則其求於下不過矣；下受損而咸說，則其輸於上不倦矣。上止而下說，則損之有孚可知矣。曷之用？二簋可用享。以損下非厚下之道，故上於用財不敢厚，二簋可用享也。夫享禮以備物焉為盛者也，為其損下而取之為享，故宜備者亦捐之而用二簋焉。用二簋以應損下之宜，非常道也，故曰二簋以應損下之宜，非常道也，故曰二簋應有時。

How do we know that "loss" contains sincerity? The upper trigram of "Loss" is Gen, which means "to stop"; the lower trigram is Dui, which means "joy." If the upper part gains and knows when to stop, then it takes from below without excess; if the lower part loses but remains joyful, then it gives to above without weariness. The upper part knows when to stop and the lower part is joyful, so it is known that "loss with sincerity" is present. "What is used? Two small bowls of food can be offered in sacrifice." Because reducing from below is not a way of treating the people generously, so the upper part does not use wealth lavishly, but only offers two small bowls in sacrifice. The rites of sacrifice are grand when offerings are complete, but since these offerings come from the reduction of below, what should be complete is reduced to just two small bowls. Using two small bowls is in accordance with the appropriate time for "reducing below," which is not the usual way, so it is said "two bowls should be used at the right time."

剛者，上道也；柔者，下道也。上剛反不足，下剛乃有餘，損以益上之柔，亦有時而然也，故曰損剛益柔有時。損之不己則至於虛，益之不已則至於盈；然而損生於盈，益生於虛，相因於無窮，與時偕行而已，故曰損益盈虛與時行也。

Heavenly Principle is the way of the superior, and earthly Principle is the way of the inferior. Now the superior is lacking in Principle, while the inferior has an excess. Therefore, reducing the excess in the inferior to increase the deficiency in the superior. This is determined by the timing, hence the saying "sometimes reducing the strong to benefit the weak." If reduction continues unchecked, it leads to deficiency; if increase continues unchecked, it leads to fullness. However, reduction arises from fullness, and increase arises from deficiency. They arise from each other endlessly, moving in accordance with the times, hence the saying "reduction and increase, fullness and deficiency, all move in harmony with the times."

象曰：山下有澤，損，君子以懲忿窒欲。山澤，通氣者也，以風日之過河猶有損，則山澤之通氣，焉得為無損哉？人之所損莫甚於忿欲：突而上陵，其忿如山；受而不厭，其虛如澤，損莫大焉。於是君子以懲忿窒欲；懲忿而不忮，窒慾而不求，則性質愈完而充實之美成矣。茲損也，祇其所以為益也。

The Great Image Commentary says: "A mountain below a marsh is the image of the Hexagram of Loss; thus the gentleman is reminded to restrain anger and curb desires." A mountain and a marsh are connected by mutual communication; even the wind and the sun passing over a river cause the river water to decrease. Then how could a mountain and a marsh, which communicate with each other, not cause some loss? The loss within the human body is nowhere greater than anger and desire. Sudden upward surges are like a mountain; constant reception without satisfaction is like a marsh. There is no greater loss than this. Therefore, the gentleman restrains anger and curbs desires. To restrain anger without harming others, and to curb desires without seeking more, then one's nature and character become ever more complete and the beauty of fulfillment is achieved. This kind of 'loss' is precisely his 'gain'.

初九：已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。曰愛君而欲益之，其誠則至矣；然道事而行，為之以遽，則有先迷之失，故必待其已事後往。已事而後往，則往雖遄無傷也。夫已事而後往，不失順承之義，則其往之遄，乃所以愛君也，何咎之有哉？酌損之者，懼其過也，以剛而遄往，故以過損為戒焉。尚合者，其愛君之心又不失事君之義，而六四亦能應而納之故也。

The line statement of the first yang line says: "Stop your own affairs and hurry to go, there will be no misfortune; but you should consider reducing your own actions." The small image commentary says: "Stopping your own affairs and hurrying to go, this is because the line six in the fourth position shares the same intention." Some people say: loving the sovereign and wanting to benefit him, this sincerity is indeed genuine; however, doing things should follow proper order, if done too hastily, there is the mistake of the "Kun" hexagram "rushing ahead and getting lost." Therefore, one must wait until one's own affairs are concluded before going. If affairs are already concluded and then one goes, then going quickly causes no harm. If affairs are already concluded and then one goes, one does not lose the meaning of gentle and submissive service, so going quickly is precisely showing love for the sovereign, how could there be misfortune? "Considering reduction" is to prevent excess; because it is a yang line that rushes forward quickly, so it is warned to "excessively reduce." Saying "still harmonious" is because it does not lose the meaning of serving the sovereign, and the line six in the fourth position can also respond and accept it.

九二：利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。九二損益非常也，得中則可以止矣。九二益上而得中，故利正征凶；益上而得中，則無所事損也，將有益之者矣，故曰弗損益之。夫自損者人益之，自益者人損之，不期然矣。

The line statement for the second line says: "It is advantageous to maintain the correct path; advancing will bring misfortune; one does not need to reduce oneself in order to increase what is above." The Small Image Commentary says: "The second line being advantageous to maintain the correct path is because it holds to the middle." Reduction and increase are not constant principles; when one can hold to the middle, it is appropriate to stop. Since the second line increases what is above while holding to the middle, it is "advantageous to maintain the correct path" yet "advancing brings misfortune." When one both increases what is above and holds to the middle, there is no need for self-reduction, and naturally people will come to increase it, hence "not needing to reduce or increase it." When one reduces oneself, others will increase it; when one increases oneself, others will reduce it — this is the natural outcome.

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。道不貴多，多則疑雜；天地之合、君臣之交，所以貴夫致一也。六三志在益上者也，然為主於內而二陽從之以進，則有三人行之象焉。三人行則上疑於所與而其志不專，故六三有損焉；如其絶類離群而一人，則上之任賢不貳而下之得君亦專矣，然後可以修輔厥後而不疑，故曰得友也。

The line statement of the third line says: "If three people go together, one must be reduced; if one goes alone, he will find a companion." The small image commentary says: "It is good to go alone; if three people go together, they will suspect each other." The Way does not value multiplicity; when there is too much, there is confusion and doubt. The union of heaven and earth, and the relationship between ruler and minister, are valued for their singleness for this very reason. The sixth line three originally had the intention to increase the above, but since it is the main line of the inner trigram and two yang lines follow it upward, it has the image of "three people going together." When three people go together, the superior will doubt those they are attached to, and its intention is not single-minded, so the sixth line three must reduce and diminish. If it leaves its group and goes alone, then the superior will employ the virtuous without being fickle, and the people below will receive the ruler with singleness of purpose, and then it can assist the ruler without being suspected. Therefore it says "finding a companion."

六四：損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。物不得陰陽之中而所受皆偏者，皆疾也。偏乎陰則為愚，偏於陽則為躁；偏乎陰則損之宜以陽，偏乎陽則損之宜以陰。六四偏乎陰而能應陽以損其疾者也；然而陰之性緩，矯其性而使遄則有喜矣。六四之遄，非若初九之遄則其性也；六四之遄，乃使遄而非其性也。

The line statement of the fourth line says: "Reduce his faults, so that he may soon have good fortune and no misfortune." The Small Image Commentary says: "Reducing one's faults is also a cause for joy." Any thing that fails to attain the harmony of yin and yang and receives an excess in one aspect is called a 'fault.' Excess in yin leads to dullness, while excess in yang leads to restlessness; for those with excess in yin, yang should be used to reduce the excess; for those with excess in yang, yin should be used to reduce the excess. The fourth line has an excess in yin and is able to respond to the yang to reduce its own faults. However, yin is by nature slow, so correcting its nature to make it faster brings about good fortune. The 'speed' of the fourth line is not inherent, unlike the ninth line at the beginning. The 'speed' of the fourth line is prompted and not natural.

六五：或益之十朋之，弗克違，元吉。象曰：六五元吉，自上佑也。六五居上而自損者也。九二居下而自損，物猶益之，又況居上而自損者乎？故曰或益之。或，言益之者眾也。不志於人養而曳尾於途中，則好違者也；六五居上而能自損，故使天下好違之人弗克違之，而聰明之才足以恂知休咎者皆為我用，且有十朋之多焉，則天下無遺賢、萬物無遺照矣，元吉不亦宜乎？有曰自天佑，有曰自上佑者，神祗祖考凡居上者皆佑，而不止謂天也。

The line statement of the fifth line says: "Someone comes to increase his benefit; even a great tortoise worth ten strings of pearls cannot resist, which is a great fortune." The small image commentary says: "The great fortune of the fifth line is due to receiving protection from above." The fifth line is in a high position yet is willing to reduce itself. The second line is in a low position yet is willing to reduce itself, and others still come to increase his benefit. How much more so for someone in a high position who is willing to reduce himself? Therefore it says, "Someone comes to increase his benefit." "Someone" indicates that many people come to increase his benefit. Like the divine turtle in the "Zhuangzi" who does not wish to be supported by others, but rather prefers to crawl through the mud with its tail, such a turtle is difficult to defy. However, the fifth line, being in a high position yet willing to reduce itself, makes it so that even those who are difficult to defy cannot defy it. Those who are wise and capable enough to discern good and bad fortune are all used by me, and they are numerous, like "ten strings of pearls." Thus, there is no one in the world who is overlooked, and nothing in the world is left unattended. Great fortune is indeed appropriate. The "Book of Changes" mentions "being protected by heaven" and also "being protected by above." This includes heavenly spirits, earth spirits, ancestors, and the deceased parents; all those in high positions come to protect, not only heaven alone.

上九：弗損益之，無咎，貞吉，利有攸往，得臣無家。象曰：弗損益之，大得志也。上九為下而自損以益上，則戒於過，故九二曰弗損益之；為上而自損以益下，雖過可也，故上九曰弗損益之，而後曰無咎貞吉，皆在下不可過、在上可過之義也。蓋髙以下為基，下厚則上安焉，故上損可過而下損不可過也。上九自損以至於得益，則損之至矣，故得無家之臣焉。六二以應上，無家之臣也；允恭克遜而得過門之禹，蓋上九之謂也。

The line statement for Upper Nine says: "Without reducing below, one can increase above, there is no misfortune, maintaining uprightness brings good fortune, it is advantageous to go forward; one receives a loyal minister who does not consider his own interests." The Small Image Commentary says: "Not reducing or increasing, this is greatly realizing one's aspirations." When in a lower position and reducing oneself to benefit above, one must be cautious not to go too far, hence Nine in the Second says "Not reducing or increasing." When in a higher position and reducing oneself to benefit below, even if one goes too far, it is acceptable, hence Upper Nine also says "Not reducing or increasing," and then continues with "No misfortune, uprightness brings good fortune" — all of this expresses the principle that "those below should not go too far, while those above may go too far." Because the high is based on the low, and only when the lower is solid can the upper be secure, so the upper may go too far in reducing, while the lower should not. Upper Nine reduces itself to the point of gaining increase, which is the extreme of "reduction," hence receiving a loyal minister who does not consider his own interests. Six in the Second responds to it, which is that loyal minister; the Book of Documents says that Emperor Shun was sincere, respectful, and humble, and thus received Yu the Great, who passed by his family three times without entering, which is probably referring to this line of Upper Nine.

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。

The hexagram Yi has Zhen below and Xun above. The hexagram statement says: "Yi is beneficial for going forward, beneficial for crossing a great river." The commentary on the judgment says: "Yi means reducing from above to increase below, the people rejoice without limit; the superior person humbles himself to go down to the people, its way is greatly bright. Beneficial to go forward is because of uprightness and good fortune; beneficial to cross a great river is because the wooden boat can pass through. The hexagram is Zhen (thunder) and Xun (wind), which is shaking and humble, advancing day by day without end; Heaven gives, Earth nurtures, its increase has no fixed direction. All ways of increase move in accordance with the situation."

益之為卦，上卦受損而下卦得益，損上益下，其本固，其下厚，故於卦為益。損上益下，散利以及下也；自上下下，屈己以下人也。散利以及下者，善政也，故民說無疆；屈已以下人者，盛徳也，故其道大光。

The hexagram "Yi" indicates that the upper trigram is harmed while the lower trigram gains benefit, reducing from above to increase below. Thus, the foundation becomes firm and the lower part becomes solid, hence the name of the hexagram is "Yi." "Sunshang Yixia" means distributing wealth to benefit the people, which is good governance, hence "the people rejoice without bounds." "Zi xias xia" means humbling oneself to be humble and respectful towards others, which is great virtue, hence "its path shines brightly."

以益為事而有攸往，無往而不利；然不中正，則有續為揠苗為害者，故利有攸往惟在中正有慶也。蓋益物而不失中正，非僅可以有攸往，且可以涉難，故曰利涉大川。以此涉川，則涉險不溺，得木之道也。

Taking gain as the main concern and proceeding forward, there is benefit in all directions; however, if not upright and just, one may end up causing harm, as in the case of the Song person who pulled up the seedlings to help them grow. Therefore, the key to "benefit in going forward" lies in "uprightness and justice bringing joy." Gaining benefit for all things without losing uprightness and justice not only allows one to proceed forward but also enables one to overcome difficulties, hence "benefit in crossing a great river." Using this method to cross the river, one may face danger without drowning, thus attaining the way of a wooden boat.

益動而巽，日進無疆，言自益也；天施地生，其益無方，言益物也。自益而能巽，不逆於理，則入理道有序，莫之能御，則終於窮髙極逺而測深厚矣，故益動而巽、日進無疆，為自盛也。天之施物也平，地之生物也博，兼容並包，無容私焉，其益可謂無方矣；聖人益物也亦若是而已。天施地生，其益無方，言益物也。

"Yi Dong Er Xun, Ri Jin Wu Jiang" refers to self-improvement; "Tian Shi Di Sheng, Qi Yi Wu Fang" refers to benefiting all things. If one can self-improve while remaining humble, not contradicting reason and order, then delving into principles will proceed in an orderly manner, unimpeded, ultimately reaching the highest and farthest, and measuring the profound depths. Therefore, "Yi Dong Er Xun, Ri Jin Wu Jiang" speaks of one's great flourishing. Heaven bestows upon all things equally, and Earth nurtures all things broadly, embracing everything without partiality, so its benefit has no fixed direction. Sages benefiting all things do not differ from this. Therefore, "Tian Shi Di Sheng, Qi Yi Wu Fang" speaks of benefiting all things.

夫道體無虧，不可戕割；物理自足，無有欠餘。今自益之無疆、為益物之無方，以其至理之當然也，與時偕行而已，故曰凡益之道，與時偕行。就益言之，則曰凡益之道與時偕行，不兼損者，所惡故也。益者所益也，損則求益，益不期損，故於損則曰損益盈虛與時偕行，兼益而言之；益曰凡益之道與時偕行，不兼損而言也。

The essential nature of the Dao has no deficiency and cannot be cut or carved; the principles of things are self-sufficient, neither excessive nor lacking. Now, the boundless increase of self and the boundless increase of all things are all in accordance with the ultimate truth, merely following the movement of the times. Therefore it is said, "The way of gain is to go with the times." When speaking of "gain," it is only said "the way of gain goes with the times," without mentioning "loss," because "loss" is something people detest. "Gain" is what people desire to increase; when speaking of "loss," one always requires "gain," but when speaking of "gain," one does not expect "loss." Therefore, the Commentary on the Judgment of the Hexagram of Loss says, "Loss and gain, fullness and emptiness, all go with the times," which includes both "loss" and "gain." However, the Commentary on the Judgment of the Hexagram of Gain only says, "The way of gain goes with the times," without mentioning "loss."

象曰：風雷，益，君子以見善則遷，有過則改。雷以動之，風以散之，此造物之序也，故雷動風散為常，風又雷為益也。見善則遷，求益者也；有過則改，所以為益者也。徒遷善而不改過，則其益更損矣。

The Great Image Commentary says: "Wind and thunder interacting to assist each other is the image of the Hexagram of Gain; the gentleman thus sees goodness and follows it, and upon committing a fault corrects it." Using thunder to stir it and wind to scatter it, this is the natural order of creation, so "thunder moves and wind disperses" is the usual state. Here, wind is above and thunder is below (wind assisting thunder), thus forming the Hexagram of Gain. Seeing goodness and following it is seeking increase; correcting faults is why one can achieve increase. If one only knows to follow goodness but is unwilling to correct faults, then the increase becomes a decrease instead.

初九：利用為大作，元吉無咎。象曰：元吉無咎，下不厚事也。在上而大有為者，其勢易；位下而大有為者，其勢難，故在上則雖自任以天下之重可也，在下則不可，以下非厚事之地故也。下非厚事之地而作或利為大者，以其作皆愛人利物之事，又上巽而與故也。初九以益為事，六四巽而與己，故曰利用為大作也。起事，聖人之所難，又下非厚事之地，是以元吉然後無咎也。

The line statement of the first yang line says: "It is appropriate to undertake great undertakings, and great good fortune will result in no misfortune." The small image commentary says: "Great good fortune without misfortune is because the lower position is not the place to bear great responsibilities." To be in a high position and to achieve great results is easy; to be in a low position and to achieve great results is difficult. Therefore, those in a high position can take on the weight of the world, but those in a low position cannot, because the lower position is not the place to bear great responsibilities. Although the lower position is not the place to bear great responsibilities, the undertakings it initiates are still appropriate for great achievements, because they are all acts of benefiting others and things, and the sixth line in the fourth position humbly supports it. The first yang line is devoted to increasing and benefiting, and the sixth line in the fourth position humbly supports it, so it says "it is appropriate to undertake great undertakings." Undertaking affairs is difficult even for sages, and how much more so for those in a lower position, which is not the place to bear great responsibilities. Therefore, great good fortune is necessary to avoid misfortune.

六二：或益之十朋之，弗克違，永貞吉，王用享于帝吉。象曰：或益之，自外來也。六二以損約而居得中，益者四面而至矣，故曰或益之。十朋之弗克違，則賢人益之至者也。眾人益之，未足以得天下；賢人益之，斯得天下，於是乎可以享帝，故曰王用享于帝吉，有然也。此以其物皆歸往而得，故稱王焉。

The line statement for the second line says: "Someone comes to increase it, even a great turtle worth ten strings of pearls cannot be opposed, long adherence to uprightness brings good fortune; the king uses it to sacrifice to the Supreme Deity, good fortune." The small image commentary says: "Someone increases it, it comes from outside." The second line is frugal and self-restraining, and is in the central and proper position, so those who come to increase it come from all directions, hence it is said "someone increases it." "Ten strings of pearls cannot be opposed" refers to the fact that virtuous people come to increase it to the utmost. The coming of the common people is not enough to gain the world; only when virtuous people come to increase it can one gain the world, thus it is said "the king uses it to sacrifice to the Supreme Deity, good fortune." Indeed, this is the case. Because all things are attached to him and he gains the world, it is called "king."

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。損益言道，貴在得中，不可偏也。六三志在益而自損之過中，不能無咎；惟用凶事得通變之宜，是以無咎也。蕃樂殺禮、衣大布之衣、大帛之冠，所謂凶事也。夫以益為事至於如此，則豈人之情也哉？疑於矯拂其情而為偽者也；惟有孚中行而非出於偽，又不至於過，故有成功而上善焉。

The line statement for the third line says: "Using calamitous affairs to benefit the people below, there is no misfortune; with sincere hearts and acting in the middle way, one reports to the prince and offers a jade scepter as a token of trust." The small image commentary says: "Using calamitous affairs is what it should naturally do." In discussing reduction and increase, the key is to act in the middle, not to lean toward one extreme. The sixth line three is inclined toward increase but has reduced itself beyond the middle, which naturally would bring misfortune; yet because it is applied to calamitous affairs, which are appropriate for the time, there is no misfortune. Removing the musical instruments, reducing ceremonial rites, wearing coarse cloth clothes, and wearing a cap made of coarse silk are what are called "calamitous rites." To carry out increase to this extent, is this the usual way of human beings? It causes suspicion that it is artificial and not genuine. Yet because it is sincere, acts in the middle way, and does not go to extremes, it can succeed and be approved by above.

夫自損之過則必至於失位，六三自損之過而用凶事，得通變之宜，是以不至失位，而象所以謂之固有之也。六四：中行告公從，利用為依遷國。象曰：告公從，以益志也。六三六四之稱中行，以其在中爻之中也。益貴在中，而四以中行，則何疑之有？告公從而已。六三六四皆處盛位而稱公，然三則告公用圭、四則告公從而已者，三逺君、四近君也。古之遷國必依大國以為之援，六四上比乎剛中之君，則可依之以遷國，故曰利用為依遷國。凡益之道與時偕行而不得已也，故雖遷國重事亦或為之，況其小小者也。

When self-reduction goes too far, one is sure to lose rank. However, the line six in the third, although it reduces itself excessively, is applied to a time of calamity, which is appropriate for flexible adaptation, so it does not lose its position. Therefore, the Small Image says, "It is fixed." The line six in the fourth states: "Proceeding along the middle path, consulting the princes and receiving their approval; it is appropriate to rely on others to move the capital." The Image Commentary says, "Consulting the princes and receiving their approval is for the purpose of increasing gain." Both the lines six in the third and six in the fourth are called "proceeding along the middle path" because they are in the middle of the four middle lines. "Benefit" values the middle, and the line six in the fourth proceeds along the middle path, so there is no doubt. Just consulting the princes and receiving their approval is sufficient. Both the lines six in the third and six in the fourth are in prominent positions and are called "princes," but the line six in the third says "consulting the prince with a jade," while the line six in the fourth only says "consulting the prince and receiving approval," because the line six in the third is far from the sovereign, while the line six in the fourth is close to the sovereign. In ancient times, moving the capital always required reliance on a great state for support. The line six in the fourth is close to the strong and upright sovereign above, so it can rely on him to move the capital. Therefore, it says, "It is advantageous to rely on someone for moving the capital." All methods of gain must adapt to the situation and are done out of necessity. Therefore, even such a major matter as moving the capital sometimes has to be done, let alone smaller matters.

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。國遷之益，益一國耳，此有域之者也。九五得尊位大中，兼覆天下，其益無方，不止一國，故有孚惠心，勿問元吉。夫有心者孰不來益哉？至誠益之，凡求益者益，而有勿問其如何，則天施地生不過如此，宜其元吉也。我至誠而惠物心，故物至誠而惠我徳，報施之自然也。歸美薦善，可謂惠我徳也；物惠我徳，則天下之徳皆歸焉，可謂大得志矣。

The line statement of the fifth line says: "With sincere faith and a heart of benevolence, one can achieve great good fortune without needing to ask; people also respond with sincerity and express gratitude for my kindness." The small image commentary says: "With sincere faith and a heart of benevolence, there is no need to ask further; to bestow my virtue upon others is to greatly realize one's aspirations." The benefits brought by relocating the capital only benefit one country, which is limited by territory. The fifth line attains a high position and resides in the great center, encompassing the whole world. Its benefits have no fixed direction and extend beyond a single country, so "With sincere faith and a heart of benevolence, without needing to ask, great good fortune is achieved." Anyone with a sincere heart will come to benefit others. He benefits others with utmost sincerity; whoever comes seeking benefit receives it, without questioning their past actions. Thus, the heavens bestow and the earth nurtures no more than this; achieving great good fortune is appropriate. I have a sincere heart to bestow benefits upon all things, so all things respond with sincere gratitude for my kindness. This is the natural relationship between giving and receiving. To attribute beauty to the sovereign and recommend goodness to the sovereign can be called "bestowing my virtue upon others." If all things express gratitude for my virtue, then the virtue of the world comes to me, which can be called "great realization of one's aspirations."

上九：莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也；或擊之，自外來也。上九處物上而求自益，故莫益之；非徒莫益，又或擊之，人道惡盈故也。二在下而自順，則或益之；上處極而日益，則或擊之，滿招損、謙得益之道也。至於或擊之，一心勿常猶凶，況久於此道乎？

The line statement of Upper Nine says: "No one comes to benefit him, but rather people come to attack him; his mind is not constant, hence misfortune." The Small Image Commentary says: "No one benefits him, which is a statement of partiality; someone attacks him, which comes from outside." Upper Nine is at the top of all things yet only seeks to benefit itself, so no one comes to benefit it. Not only is there no benefit, but there is also attack, because human nature dislikes fullness. Six Two is in a low position and is self-humble and compliant, so people come to benefit it. Upper Nine is at the extreme position and constantly thinks about benefiting itself, so people attack it — this is exactly the meaning of the Book of Documents, which says "self-satisfaction brings harm, humility brings benefit." When people come to attack, even if its mind is not constant for a moment, it is already misfortune, let alone continuing along this path for a long time.

象曰偏辭，何謂也？凡己欲益而益人，己欲厚而厚人，則不偏矣；損物以益己，其偏若是，宜其莫益之也。或益之、或擊之，皆曰自外來，何也？六二之自損，非求於益也；非求於益而益者至，則凡益者之來為自外矣。上九自益，不期乎擊也；不期擊而擊者至，則是擊者之來為自外矣。

The "biased words" mentioned in the "Small Image" refer to the idea that if one desires personal gain, they should first benefit others; if one wishes to be treated kindly, they should first treat others kindly. In this way, there is no bias. However, if one reduces others to increase oneself, being biased to this extent, it is appropriate that no one would benefit them. Both "perhaps benefiting" and "perhaps attacking" are said to come "from outside," why? Because the self-reduction of the second line is not for the purpose of seeking benefit; without seeking benefit, benefit comes naturally, so the benefit comes from outside. The top nine focuses solely on self-benefit, without considering the possibility of being attacked; without expecting attack, attack comes naturally, so the attack also comes from outside.

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，柔乗五剛也；孚號有厲，其危乃光也；告自邑，不利即戎，所尚乃窮也；利有攸往，剛長乃終也。

The hexagram Gua is composed of the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The hexagram statement says: "Gua, to publicly declare (the fault) in the king's court, to issue a command with sincerity and be aware of danger; first issue a decree from one's own territory, it is not favorable to immediately engage in warfare, but favorable to go somewhere." The Commentary on the Judgment says: "Gua means to decisively remove, it is the yang overcoming the yin. It is strong and vigorous, joyful, decisive and harmonious. 'To proclaim in the king's court' indicates that a yin is overpowering five yangs. 'To issue a sincere command with danger' means to be aware of danger, and thus the way of the gentleman becomes illustrious. 'To issue a decree from one's territory, not favorable to immediate warfare' means that the use of force will reach an impasse. 'Favorable to going somewhere' means that the yang will grow and ultimately achieve success."

剝曰柔變剛，夬曰剛決柔，蓋小人之於君子，人事不足以勝之，特以時變之耳；君子之於小人，則人事足以勝之，且其勢順而易，若決水然，故曰夬，決也，剛決柔也。夬之才，健而說者也。健故能決，說故能和；以生道殺民，雖死不怨殺者，則決而和之謂也。

The "Bao" hexagram says "the flexible changes the strong," and the "Guai" hexagram says "the strong decisively removes the flexible." Small people are unable to overcome gentlemen in human affairs, so they can only gradually change them by taking advantage of circumstances. Gentlemen, however, can overcome small people in human affairs, and since the situation is favorable and easy, it is like breaking away a pool of water. Therefore, "Guai" means "to decide," and "the strong decides the flexible." The "Guai" hexagram is actually one of strong vitality and joy. Strength and vitality enable decisiveness, and joy enables harmony. Mencius said that using the way of nurturing life to kill someone, the person killed, though dead, does not resent the killer—this is precisely the meaning of "deciding while maintaining harmony."

上六一柔而乗五剛之上，肆狠愎之性而為怙終惡首也，其罪盈極而眾著，故可揚于王庭，暴其罪狀而決之也。雖暴其罪於眾，未可以遽決，又必孚號以告之；彼安其危而不孚，然後決之，則君子之道光矣，故曰孚號有厲，其危乃光也。

The Sixth at the Top is a yin and flexible one that dominates over five yang and strong ones, indulging in its fierce and stubborn nature, which is exactly what the Book of Documents calls the principal evildoer who persists in wrongdoing. Its evil has reached its peak and is known to all, so it can be openly exposed and its crimes proclaimed in the royal court before it is removed. Although its crimes are made known to the people, it is not possible to remove it immediately; one must also issue sincere commands and warnings to admonish it. However, it remains content in its perilous situation and refuses to heed the admonition. Only then can it be removed, and thus the way of the gentleman becomes illustrious. Therefore, it is said, 'With sincere proclamation comes danger, and its peril becomes illustrious.'

告自邑，言所使告命者不在大也；使大國告之，則是以威脅，非所謂孚號也。五剛既盛，一柔己窮，孚號告自邑，則足以致其來務矣，而猶即戎焉，則非即戎之利也。夫以全勝之剛決己窮之柔，以形勢強弱論之，未應即戎而不利也，其所謂不利者，剛乃窮矣。

"Go and proclaim the command from your own territory" means that the one sent to convey the command does not have to be a great state; if a great state is sent to admonish it, that would be using force and coercion, which does not qualify as "trustworthy proclamation." Five yang lines are already strong, and one yin line is already in decline. By issuing a command with sincerity and from one's own territory, it is sufficient to make it come and obey. At this point, if one still resorts to military action, it would not be beneficial. Using an unassailable yang to decisively deal with a declining yin, in terms of strength, should not be considered "unfavorable for military action." The "unfavorable" here refers to the yang itself reaching a dead end.

蓋戎事本非聖人之所尚，而今所尚在即戎，則必窮也。且蜂蠆有毒，困獸猶斗，庸詎知己窮之柔克之為易，而遂以為即戎之利哉？植徳莫如滋，去惡莫如盡。惟去惡之務盡也，故一柔窮而猶欲決也；惟植徳之慾滋也，故五剛已盛而猶利有往也。陰始凝而已戒，剛既盛而必終，則進陽退陰，聖人之意可見矣。

War and military force are not what the sage values. Now, if what is valued is warfare, it must surely lead to a dead end. Moreover, bees and scorpions both have poison, and a trapped wild beast still fights. How can we be certain that a weak and exhausted yin force is necessarily easy to overcome, and thus conclude that warfare is advantageous? Cultivating virtue should strive for growth, and eliminating evil should strive for thoroughness. Because eliminating evil must be complete, even when only one yin is left in a state of exhaustion, it must still be decisively removed. Because cultivating virtue must be thorough, even when five yangs are strong, it is still advantageous to proceed. When yin is just beginning to gather (the first line of the Hexagram of Earth), it is warned against. When yang has already become strong, it must be carried through completely—the intention of advancing yang and retreating yin is thus evident, and the mind of the sage is clear.

象曰：澤上於天，夬，君子以施祿及下，居徳則忌。一柔而能乗五剛，有怙終之惡，則去之亦未易也，必五剛協比而後能有功焉。然則決小人之功，乃眾人之所共致也；夫與眾同力而不與眾同徳，則眾人之所忌，故曰君子施祿及下，居徳則忌也。

The Great Image Commentary says: "A marsh rising up to the heavens represents the image of the Hexagram Guai; thus, the gentleman, by this, distributes his俸禄 to those below, and when he resides in virtue, he must be cautious (should not take sole credit).” A single yin that is strong enough to overpower five yangs, and which has the sin of persisting in wrongdoing, is not easy to remove. It must be that the five yangs unite closely together before success can be achieved. Therefore, the merit of removing the small person is the result of the efforts of many; if one only exerts effort together with others but does not share the virtue with them, then it will be hated by all. Hence, it is said, 'The gentleman distributes his俸禄 to those below, and when he resides in virtue, he must be cautious.'"

初九：壯于前趾，往不勝為咎。象曰：不勝而往，咎也。趾在下而行者也，初九有剛健上行之才，則壯于前趾者也。夫上六之罪雖著，有可決之勢，亦必位足以勝之然後可往；初九在下，則其咎必矣，故不勝而往咎也。

The line statement for the first nine says: "Strength is in the front toe, but if one goes forward and cannot overcome, it becomes a fault." The small image commentary says: "To go forward when one cannot overcome is a fault." The toe is at the lower part and is used for walking. The first nine has the quality of being strong and advancing upward, which is exactly what is meant by "strength in the front toe." Although the upper six has clear faults and a situation that allows for decisive action, it must have the ability to overcome before it can move forward. The first nine is at the very bottom, so its fault is inevitable, hence it is said, "to go forward without being able to overcome is a fault."

九二：惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。上六雖柔而逆乗五剛，其勢未易去也。五剛方以勝之為事，而九二反處柔焉，才力不足以勝之，故惕懼不已，又至於號也。如此則陰益盛，有莫夜之象焉；陰盛則害之所伏，故有戎。雖陰盛而有戎，然我得中道，非自我致戎，而又眾則方以決之為事，則可以勿恤矣，故曰有戎勿恤也。

The line statement for line nine two says: "Be cautious and alarmed, and call out; even if enemies come at dusk, there is no need to worry." The small image commentary says: "There is a military campaign, but there is no cause for concern, for this is to have attained the middle path." The sixth line above is although yin and weak, yet it opposes and oversteps the five yang lines, and the situation is not easy to remove. The five yang lines are just about overcoming it, but nine two is yang in a yin position, and its strength is insufficient to overcome it, so it remains constantly cautious and alarmed, even calling out. In this way, the yin becomes even stronger, giving the image of "dusk and night." When yin is strong, it is the place where hidden dangers lie, hence "there is a military campaign." Although there is a strong yin and hence an enemy, yet I have attained the middle path, and it is not I who has brought about this military situation. Moreover, the people are just about decisively removing it, so there is no need to worry, hence saying "there is a military campaign, but there is no cause for concern."

九三：壯于頄，有凶，君子夬夬獨行，遇雨若濡，有慍，無咎。象曰：君子夬夬，終無咎也。九三剛亢外見，頄之象也。夫有可以勝陰之位，又有可以勝陰之時，則沈潛其剛有不克乎？九三未離下體，未有勝之之位；又方與為應，未有勝之之時；乃剛亢外見，失沈潛之理，此其所以有凶也。然三之有凶，在不知夬之道耳，其失不在夬也。君子知夬之道，則以必決為志，何凶之有哉？故曰君子夬夬。惟君子有必決，故雖獨行而與者和，有遇雨之象；其跡若汙而物或慍之，然終無咎也。

The line statement for the third line says: "Strength is evident on the cheekbones, there is danger; the gentleman resolutely decides to remove it and proceeds alone, encountering rain that drenches the body, with someone being angry, but without calamity." The small image commentary says: "The gentleman resolutely decides to remove it, ultimately without calamity." The third line is yang and strong, yet it is manifest, which is the image of the cheekbones. If it has the position to overcome yin and the timing to overcome yin, then how could concealing strength fail to overcome? The third line has not yet left the lower part, lacking the position to win; it is also in correspondence with the sixth line above, lacking the timing to win; yet it is strong and manifest, losing the principle of concealment, which is why it has danger. However, the danger of the third line is only because it does not understand the principle of "夬" (decisive action), the error is not in "夬" itself. When a gentleman understands the principle of "夬," he will have the determination to decisively remove it, so what danger is there? Therefore it says, "The gentleman decisively acts." Because the gentleman has the determination to decisively act, even though he proceeds alone and corresponds with the sixth line above, there is harmony, which is the image of encountering rain; his actions seem stained, causing someone to be angry, yet ultimately there is no calamity.

九四：臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：其行次且，位不當也；聞言不信，聰不明也。初九則位不足勝陰者也，九二則才不足以勝陰者也，九三方且又與之為應而時未可者也。九四其位上達矣，語其才則既壯矣，又非若九三之勢當屑與之和；而乃居陰欲止，無往決意，則二陽並進而受侵於下，有臀無膚之象焉。受侵於下，則不得已而強行，強行非其志也，故曰其行次且。羊之為物，前其壯以獨者也；如牽以隨人而前其壯以獨，則雖其志猶為夬也，故曰牽羊悔亡。然九四居陰底滯而暗塞，則言不信者也；聞言不信，則不知牽羊之可以悔亡也。

The fourth line statement says: "The buttocks have no flesh, walking is difficult and slow; if led by a sheep, regret disappears, but if one does not believe what is said, regret remains." The Small Image Commentary says: "Its movement is slow and hesitant, because the line is not in the right position; not believing what is heard, is due to dullness in hearing." Initially, the first line is not strong enough to overcome the yin; the second line lacks the ability to overcome the yin; the third line is in correspondence with the sixth line above, but the timing is not suitable. The fourth line has already reached a high position, and in terms of strength, it is also strong, and unlike the third line, it is not forced to harmonize with the sixth line above. Yet it occupies a yin position while being yang, and wants to stop, without the determination to move forward, so the two lower yang lines rise up together and it is attacked, hence the image of "the buttocks have no flesh." Being attacked from below, it is forced to move reluctantly, and reluctant movement is not its true intention, so it is said "its movement is slow and hesitant." The sheep is an animal that charges forward aggressively; if it is led by someone and refrains from charging forward on its own, then its intention remains "decisive," so it is said "leading the sheep removes regret." However, the fourth line is yang in a yin position and is stagnant and dull, so it does not believe what is said; not believing what is said, it does not understand that "leading the sheep" can remove regret.

九五：莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。莧，柔脆之物也；陸，髙平地也。上六之在前，猶柔脆易刈之莧在髙平易即之陸，無事乎專以剛決為志也，而九五純於用剛，以必決為事，故雖中行無咎而已，道未光也。舜選於眾，舉皋陶，不仁者逺矣，然則人君欲去不仁，無事乎夬也，舉賢而已。君以舉賢為心，臣以去惡為事，則君臣之分明矣。然則九五夬夬不可見者，君之分也；九三夬夬而可見者，臣之分也。

The line statement of the fifth line says: "Like cutting out Xian Lu decisively, proceeding along the middle path brings no calamity." The small image commentary says: "Proceeding along the middle path brings no calamity, but this middle path is still not broad enough." "Xian" is a soft and brittle plant, and "Lu" is a high and level land. The sixth line at the top blocks the way, like the soft and brittle Xian grass growing on the high and level Lu land, which does not require a single-minded determination of strength to cut through. However, the fifth line uses pure strength and is determined to remove it, so even though it proceeds along the middle path and brings no calamity, its way is still not broad. Shun selected and promoted Gao Tao from among the people, and the unrighteous were thus removed. This shows that a ruler who wishes to remove the unrighteous does not need "Gua," but only needs to promote the virtuous. If a ruler is determined to promote the virtuous, and the ministers are determined to remove the wicked, then the roles of ruler and minister are clearly defined. Therefore, the "Gua Gua" of the fifth line should not be displayed, for that is the ruler's responsibility; the "Gua Gua" of the third line can be displayed, for that is the minister's responsibility.

上六：無號，終有凶。象曰：無號之凶，終不可長也。上六之罪極矣，然夬之道雖決而不失和；上六知號咷以憂，則君子猶將宥之，不至於誅也；惟安其危而無號焉，是以終有凶。夫陰之與陽，以進退相反，五陰既以變矣，而上六終恬不知憂，其可以長乎？故曰無號之凶，終不可長也。

The line statement for the sixth line at the top says: "Not crying out in sorrow, ultimately there will be misfortune." The Small Image Commentary says: "The misfortune of not crying out in sorrow is that it cannot last long." The misdeeds of the sixth line at the top have reached their extreme, yet the principle of "Guai" (decisive action) is in decision-making but does not lose harmony. If the sixth line at the top understood the need to wail in grief and hold onto fear, the gentleman would still forgive it and not punish it. But instead, it remains content in its perilous situation and refuses to cry out, thus ultimately suffering misfortune. Yin and Yang are opposites in their movement and stillness. Five Yins (in "Bo") have already become Yang, yet the sixth line at the top still remains untroubled and fearless. How can it last long? Therefore, it is said, "The misfortune of not crying out will not last long."

巽下乾上。姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也；剛遇中正，天下大行也。姤之時義大矣哉。剛長則變柔，柔長則變剛，天地自然之理也。姤之為卦，柔出而遇剛，有變剛之志，則女之壯者也。於初九考之為豕之羸者，而今曰女壯，何也？柔出而遇剛，剛亦與遇，有婚媾之道焉，則是剛之於柔以妻畜之也。以妻畜之則為己壯，以豕交之則尚為羸；蓋以妻畜之，則小人得以媚上而浸長；豕變之，則小人祇自見賤而不得行，是羸壯不同也。

The lower trigram of the Hexagram Gou is Xun (Wind), and the upper trigram is Qian (Heaven). The Hexagram Statement says: "Gou means meeting. A woman is too strong; do not marry her." The Commentary on the Judgment says: "Gou means meeting, which is the meeting of softness with firmness. 'Do not take this woman' means that one should not dwell with her for long. When heaven and earth meet, all things become evident; when firmness meets the proper position of the center, the world becomes well ordered. The time and meaning of Gou are truly great." When firmness reaches its extreme, it becomes soft; when softness reaches its extreme, it becomes firm. This is the natural principle of heaven and earth. The Hexagram Gou represents the emergence of softness meeting firmness, implying a change in the aspirations of firmness, hence it is called "a strong woman." However, when examining the first line, it says that this softness is "a weak pig." Here it is called "a strong woman," why is that? The meeting of softness with firmness contains the meaning of marriage, which is that firmness treats softness as a wife to be nurtured. When treated as a wife, it becomes strong; when treated as a pig, it remains weak. Because when treated as a wife, the petty person can flatter the superior and gradually grow; when treated as a pig, the petty person only brings about self-degradation and failure. This is the difference between weakness and strength.

女壯而有變之志，則終於反目，不可與長，故曰勿用取女，不可與長也。夫陰陽相遇，天地之理也。天道下濟，地道上行，兩者交通而成和，故品物咸章焉。使人道相遇亦若天地相遇，則功勲之所以成也。

A strong woman who has the ambition to change her partner's will will eventually lead to discord and an inability to maintain a long-term relationship, hence the saying "Do not take a wife, for she cannot be with you long." The meeting of yin and yang is the principle of heaven and earth. The heavenly path flows downward to assist, while the earthly path ascends to move forward. These two paths connect and generate harmony, thus enabling all things to flourish. If human relationships were to follow the same pattern as the meeting of heaven and earth, then achievements would be attained in this manner.

夫惟遇失其道，故陰益進而陽益退，而為遯、為否，至為剝也。九五之才，以剛遇柔而不失其正，得以杞包瓜之道，是以天下大行，亦猶天地相遇而品物咸章也。盡姤之義，惟與天地合徳合序然後能之，故曰姤之時義大矣哉。

It is only because of the loss of the right path in meeting that yin advances further and yang retreats more, resulting in the hexagram Dùn and then Pǐ, until it becomes Bō. The quality of the line at the fifth position is to meet yin with yang without losing the right path, thus obtaining the method of wrapping a melon with the branches of the杞 tree, so that the world becomes widely accessible, just as heaven and earth meet and all things become evident. To fully understand the meaning of Gòu, one must harmonize with the virtue and order of heaven and earth before proceeding, hence it is said, "The significance of the time of Gòu is great indeed."

象曰：天下有風，姤，后以施命誥四方。天之於萬物至逺絶也，其所以姤之者風也；而後之於四方亦逺絶也，其所以姤之者命而已。天之為風，或為明庶之溫，或為廣莫之寒，要之在萬物者，神之所為也；後之為命，或為威責之令，或為文誥之詞，要之動四方者，誠之所為也。

The Great Image Commentary says: "The wind arises throughout the world, which is the image of the Hexagram Gong; the sovereign issues commands and edicts to all directions through this." Heaven is extremely distant from all things, yet it meets them through the wind; the sovereign is also distant from all directions, yet he meets them through commands. The wind generated by Heaven may be the warm east wind (Mingshufeng) or the cold north wind (Guangmofeng), in any case, it exerts a mysterious influence upon all things; the commands issued by the sovereign may be stern and authoritative orders or eloquent and instructive words, in any case, they exert an effect of sincere intention upon 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。初六柔方長也，於是時剛有以制之，使柔牽於剛而不得行，則不至於為遯矣，故繫于金柅貞吉。金柅者，制柔之物，九二之象也。無以制之而縱其有攸往，則小人道長而見凶矣。

The line statement for the first line says: "It is tied to the metal brake, maintaining uprightness brings good fortune; if it moves forward, there will be ominous signs. A weak pig is indeed restlessly wandering." The Small Image Commentary says: "Tied to the metal brake, it indicates that the path of the yin and soft is restrained." The first line is the beginning of the yin and soft, at this time the yang can restrain it, making the soft unable to move forward, thus not developing into the situation of Retreat, hence "Tied to the metal brake, uprightness brings good fortune." "Metal brake" is restraining the yin and soft, which is exactly the image of the second line. If there is nothing to restrain it and it is allowed to move forward, then the path of the petty person grows, and ominous signs appear.

經曰：見乃謂之象。見凶，未罹乎凶而象凶也；所以未罹乎凶者，柔方長故也。豕者，養於人、見穢賤者也；方待養於人而見穢賤，且形尚羸而未壯，其志信也蹢躅而躁動矣，況其志於為壯乎？此小人之長所以不可不戒也。

The Great Treatise says: "When something appears, it is called a symbol." "Seeing danger" means that danger has not yet actually occurred but a symbol of danger has already appeared. The reason danger has not yet occurred is that the yin force is just beginning to grow. A pig is an animal that is raised by people and regarded as dirty and lowly; it depends on people for its survival yet is considered lowly, and its body is still weak and not strong. Its mind is already restlessly wandering, and how much more so if it desires to become strong? This is why the growth of the petty person must be guarded against carefully.

九二：包有魚，無咎，不利賓。象曰：包有魚，義不及賓也。小人養君子者也，制得其道則養君子，制失其道則遯而去矣。故初六小人也，有魚之象焉；九二以剛中乗初六，能包而有之也，包有魚者也。夫一民不可以有二君也，四自外來是二君也，故曰不利賓。其不利賓者，蓋義不及之，非擅為己之私分也。

The line statement for the second line says: "There is fish in the kitchen, no misfortune; it is not favorable to use it for entertaining guests." The Small Image Commentary says: "Containing fish, it is not appropriate for guests." Originally, the petty person is meant to serve the superior person. If managed properly, the petty person can serve the superior person; if managed improperly, the petty person will flee. Therefore, the initial line is the petty person, which has the image of "fish." The second line, being strong and upright in the center, is above the initial line and can contain and possess it, which is called "containing fish." A common person cannot have two masters. The fourth line, coming from outside, becomes the second master, hence it is said "not favorable to guests." The statement "not favorable to guests" is because it is not appropriate for the guest, not because the second line is taking it for itself.

九三：臀無膚，其行次且，厲無大咎。象曰：其行次且，行未牽也。二方據初，義不及賓，而三乃乗之，固位而不去，有分民之嫌，是以見侵於二，有臀無膚之象焉。侵則其勢不得不行，雖行非其志也，故曰其行次且。雖曰有厲，然非牽於初而不行，故無大咎焉。

The third line statement says: "The buttocks have no flesh, walking is difficult and slow; there is danger but no great calamity." The Small Image Commentary says: "Its movement is slow and hesitant, indicating that its action is not constrained." Nine two is occupying six at the beginning, and by principle, others should not interfere. However, nine three is overpowering nine two, remaining in its position unwilling to leave, which seems to imply a division of the people. Therefore, it is being pressed by nine two, resulting in the image of "the buttocks have no flesh." Being pressed, it is forced to move, although moving is not its intention, hence "its movement is slow and hesitant." Although there is danger, it is not constrained by six at the beginning and thus does not suffer great calamity.

九四：包無魚，起凶。象曰：無魚之凶，逺民也。貴以賤為本，髙以下為基，九四在上體，宜得民以為基，而逺於初六，不能自附於民，則髙終逺其民，道之宜也。然得右命之，是特可見於大人相與之際而已；若天地不仁，以萬物為蒭狗，方且與物忘，尚何汲汲於保而安、右而尊、命而正者哉？無民者也，用靜猶可，起則凶矣，故曰包無魚，起凶。

The line statement for the fourth line says: "There is no fish in the kitchen; any action brings misfortune." The small image commentary says: "The misfortune of having no fish is due to being distant from the people." Nobility relies on the humble as its foundation, and height depends on the low as its base. The fourth line is located in the upper trigram, which should have the people as its foundation, but it is far from the first line, and cannot actively approach the people. Therefore, those in high positions will inevitably become distant from the people. However, the Book of Documents speaks of protecting, stabilizing, assisting, honoring, appointing, and rectifying the people, which is only seen in the interactions between great men and the people. As for the Daoist Classic, it says that heaven and earth are not compassionate, treating all things as straw dogs, which is being indifferent to all things, how could they be eager to protect, stabilize, assist, honor, appoint, and correct them? The fourth line has no people; remaining still is acceptable, but any action brings misfortune, hence it says, "No fish in the kitchen, action brings misfortune."

九五：以杞包瓜，含章，有隕自天。象曰：九五含章，中正也；有隕自天，志不舍命也。杞者，剛忍之物也，九二之象也；瓜者，柔脆之物也，初六之象也。人君之於小人，欲包而制之，亦在用賢而已。九五用之以包初，善用賢以畜民者也；有以杞包瓜，則我何為哉？含其章美而無所施矣。雖曰含章，然王言惟命，苟含章而廢出命，則臣下罔攸稟令矣，故又必有隕自天，光大而無私應然後乃可。九五含章而無應，疑於舍命而不能有隕自天者也。

The line statement of the fifth line says: "Using the branches and leaves of the杞 tree to wrap the瓜, it contains the virtue and beauty of the ruler, with goodness descending from heaven." The small image commentary says: "The fifth line contains virtue, because it is upright and just; the goodness descending from heaven is because its will does not abandon the mandate of heaven." The杞 tree is a resilient plant, which is the image of the second line; the瓜 is a delicate plant, which is the image of the first line. A ruler, wanting to include and control the petty people, does so by employing the virtuous. The fifth line employs the second line to wrap the first line, which is skillful in using the virtuous to manage the people. If there is the杞 tree to wrap the瓜, then what more do I need to do? I merely need to contain my own virtue and beauty without acting. However, the words of the ruler are commands; if one merely contains and neglects to issue commands, then the ministers have no way to receive the orders. Therefore, it is still necessary to have the goodness descending from heaven, broad and impartial, to respond, and then it can be done. The fifth line contains virtue but has no corresponding line below, causing suspicion that it has abandoned the mandate of heaven and failed to achieve the goodness descending from heaven.

上九：姤其角，吝無咎。象曰：姤其角，上窮吝也。角者，亢上窮也。所遇之時至於上窮，而剛不知變，則吝道也；然猶有姤物之志，非離群者，是以無咎也。

The line statement of Upper Nine says: "Meeting someone at the horn, there is regret but no calamity." The Small Image Commentary says: "Meeting at the horn, it is being at the top and reaching the extreme, hence there is regret." "Horn" refers to reaching the highest point and arriving at a dead end. The situation encountered has already reached the extreme upper limit, yet the yang is still not flexible, which is the way to bring about regret; however, it still has the intention to meet with things, not being someone detached from the world, hence there is no calamity.

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。

The hexagram "Cui" has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The hexagram statement says: "Cui, smooth; the king comes to the ancestral temple, it is advantageous to see a great person, smooth and advantageous to maintain the correct path; using great sacrifices in worship brings good fortune, and it is advantageous to go somewhere." The commentary on the judgment says: "Cui means gathering; gentle and joyful, with yang strength in the center and harmony between upper and lower, thus it can gather. The king comes to the ancestral temple, indicating full sincerity in filial piety; advantageous to see a great person and smooth, is gathering through the correct path; using great sacrifices brings good fortune, and it is advantageous to go somewhere, is in accordance with the mandate of heaven. Observing what is gathered, the condition of heaven and earth and all things can be seen."

順以說，剛中而應，此卦之所以亨也；萃所以亨也。天下之民，愛之則親，利之則至，致其所惡則散。今順以說之，則與之所欲而去其所惡也，民有不聚乎？雖聚而無剛中利眾之才，則終亦必離而已矣；九五又剛中，足以制眾而眾應之，是故萃而無攜貳之心焉。

A gentle and compliant nature that brings joy, with a strong and upright person in the center who harmonizes above and below, this is the reason the primary hexagram is smooth and unimpeded, which is why "Cui" (Gathering) is smooth. The people of the world: if they are loved, they will be close; if given benefits, they will come; if forced with what they detest, they will scatter. Now, being gentle and bringing joy, is giving them what they desire and removing what they detest, how could the people not gather? Although they have gathered, if there is no strong and capable person in the center who can benefit all, they will inevitably scatter again. However, the Nine in the Fifth is strong and upright in the center, sufficient to lead the people and have all respond to him, thus gathering without any divided hearts.

萃之時，以言乎人則四海之歡心得矣，以言乎物則九州島之美備矣，王者所以致孝享於是乎在，故曰王假有廟也。記曰：大孝不匱。又曰：博施備物，可謂不匱矣。欲盡其所以為孝，在博施備物；博施備物，非有王徳則不能，非有王位則不可。九五既有能為之徳，又有得為之位，所以盡有廟之道，而謂之致孝享也。

When the hexagram "Cui" (Gathering) is considered, in terms of people, it signifies that the joy of the four seas is obtained; in terms of things, it signifies that the fine products of the nine provinces are all complete. The king uses this as the condition to fully express his sincerity in filial piety, hence it is said, "The king goes to the temple." The "Rites" says, "Great filial piety is never lacking." It also says that extensive giving and complete offerings can be considered as not lacking. To fulfill the duty of filial piety lies in extensive giving and complete offerings; and extensive giving and complete offerings cannot be achieved without the virtue of a king, nor can they be done without the position of a king. The line "Nine in the Fifth" possesses both the virtue capable of action and the position capable of action, so it can fully realize the way of "having a temple," thus being called "achieving filial offerings."

夫民不能自正也，必有表正者焉；上有表正，則下有所取正，雖眾而不亂，故曰利見大人亨，聚以正也。聖人之制禮興事必隨乎時，以時者天命之所在而不可違故也。方萃之時，物既阜矣，民既歸矣；物既阜，則是天俾聖人備禮之時，安得而儉也？於是乎用大牲。民既歸，則是天畀聖人以興事之時，安得而已也？於是乎有攸往，故曰用大牲吉，利有攸往，順天命也。

The common people cannot regulate themselves; they must have a standard to follow. When there is a standard above, the people below will have something to emulate. Even though there are many people, disorder will not arise. Therefore, it says, "It is advantageous to see a great person, for it is through proper gathering that harmony is achieved." The sage establishes rituals and initiates great undertakings only when the timing is right, because the timing corresponds to the mandate of heaven, which cannot be violated. When the time for gathering comes, resources are abundant and the people have already submitted. Since resources are abundant, it is the time for heaven to commission the sage to establish rituals. How could one be frugal then? Therefore, large sacrifices are used. Since the people have already submitted, it is the time for heaven to commission the sage to initiate great undertakings. How could one stop then? Therefore, "there is a proper course to follow." Thus, it says, "Using great sacrifices is auspicious, and it is advantageous to proceed on a proper course, for it is in accordance with the mandate of heaven."

天地之聚以正，而非謂物之聚則有正有以正者；萬物之聚，有以正、有以不正，此方以類聚、吉凶之所以生也，故曰觀其聚而天地之情可見矣。象曰：澤上於地，萃，君子以除戎器，戒不虞。弧矢之用生於睽，睽之情疑阻而不親故也；今既萃聚，其情親矣，而猶除戎器者，以戒不虞也。水積則生根食之魚，土積則生自宂之獸；今物豐而眾，民所爭者聚矣，則不虞安可不戒哉？

The gathering of heaven and earth proceeds according to the right path, but this does not mean that the gathering of all things conforms to the right path. The gathering of things includes both those that conform to the right path and those that do not. This is what the Great Treatise says: "Like things gather together, and thus fortune and misfortune arise." Therefore, it says, "Observing what gathers together, one can see the nature of heaven and earth." The Great Image Commentary says: "Water overflowing from a marsh onto the land is the image of the Hexagram of Accumulation; the gentleman thus prepares weapons and is on guard against unexpected events." The use of bows and arrows arises from the Hexagram of Estrangement, because the situation of Estrangement is one of suspicion and separation; now that gathering has occurred and people's feelings have become close, yet weapons are still prepared, it is to guard against unexpected events. When water accumulates too much, fish that gnaw on roots appear; when soil accumulates too much, animals that dig holes appear. Now that resources are abundant and the population is numerous, the things people compete for are gathered together, so how can unexpected changes not be guarded against?

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。久相待、逺相致、聞流言不信者，至誠相與者也；苟不出乎至誠，或有孚而不終，則亂乃萃矣。亂乃萃，則疑阻生焉，豈有相待相致之道哉？有孚不終，乃亂乃萃，其咎志在初，不在四也。以其乃亂乃萃而遂至於號，則所報甚小，一握貽笑矣；苟勿恤而往以終其孚，則往無不得，何咎之有哉？

The line statement for the first line says: "There is sincerity but it is not maintained, so the mind becomes confused and people gather together in disorder; if one calls for help, it is soon met with mockery; there is no need to worry, for going forward brings no disaster." The small image commentary says: "It is confused and gathering together, indicating that its mind is disordered." Those who can wait patiently, travel far to meet, and do not easily believe rumors are the ones who relate with the utmost sincerity. If one does not come from the utmost sincerity, even with sincerity it cannot be maintained, leading to a confused and disorderly gathering. When the mind is confused and gathering in disorder, suspicion and misunderstanding arise, how can there be any meeting or invitation? "There is sincerity but it is not maintained, so it is confused and gathering together," the fault lies with the first line itself, not the fourth line. Because it is confused and gathering in disorder, it calls for help, and the response is minimal, and soon it is mocked. If one does not worry and goes forward directly, maintaining that sincerity to the end, then going forward brings no misfortune, so what disaster could there be?

六二：引吉無咎，孚乃利用禴。象曰：引吉無咎，中未變也。桔槔，人之所引，非引人者，故俯仰不得罪於人。六二柔正自守，不求於五而五引之，故吉無咎；如此則可用薄祭以交於神，而況於人乎？蓋守中不變，非引人者，所謂靖恭爾位者也，神斯聽之，介爾景福矣，故曰孚乃利用禴也。

The line statement for line six two says: "If it is drawn upward, it is auspicious and without misfortune; with sincerity, it is sufficient to offer a thin sacrifice." The small image commentary says: "If it is drawn upward and there is no misfortune, it is because it remains in the center and does not change." A桔槔 is something that is drawn by others, not something that draws others, so it moves up and down without offending anyone. Line six two is gentle and upright, holding to itself, not seeking out nine five, but nine five draws it, so it is auspicious and without misfortune; thus, it is sufficient to offer a thin sacrifice to the spirits, let alone people. It remains in the center and does not change, not actively drawing others, which is exactly what the Book of Poetry says: "Keeping quiet and respectful in your position." The spirits will listen and grant great blessings, hence it says "With sincerity, it is sufficient to offer a thin sacrifice."

六三：萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。六三比於九四而未萃者也。三之與四，雖有剛柔相與之道，然非正應，求之不得所欲也，故曰萃如嗟如無攸利。九五雖非正應，然得尊位大中，眾之所赴也；又巽而引納於物，則可以得志而無咎也；不若正應而得中行，故小吝。

The line statement for the third line says: "Desiring to gather but only sighing, there is no benefit; going forward brings no calamity, but there is some regret." The Small Image Commentary says: "Going forward brings no calamity, because the superior (nine five) is humble and receptive." The sixth three is close to the ninth four but cannot come together. Although the sixth three and the ninth four have the principle of mutual attraction between yin and yang, they are not in the proper matching position. Seeking them leads to unfulfilled desires, so it says "gathering as if sighing, no benefit." The ninth five, although not in the proper matching position, holds the exalted position and resides in the great center, being the destination for all. Moreover, it is humble and willing to accept external things, so the sixth three can realize its aspirations without calamity. However, it is not as good as having the proper matching and acting in the middle way, hence "minor regret."

九四：大吉無咎。象曰：大吉無咎，位不當也。九四不與非應，而惟初六之交；初六之乃亂乃萃，不在我也，是以大吉無咎也。使當位自處，無履柔損之道，則志亂之人未易交也，故曰大吉無咎，位不當也。

The fourth line statement says: "Great good fortune brings no misfortune." The Small Image Commentary says: "Great good fortune without misfortune is because the line is not in the proper position." The fourth line does not associate with the yao that is not in correspondence, but only associates with the first line; the first line "is disorderly and gathering," and the responsibility does not lie with the fourth line. Therefore, great good fortune is needed to avoid misfortune. If it were in the proper position and did not act with humility and self-restraint by a yang line in a yin position, then people with confused minds would be difficult to associate with. Therefore, it is said, "Great good fortune without misfortune, because the position is not proper."

九五：萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。天下之來萃成王之孚，則宜不有其位以示吾心非富天下也，如是眾孚之矣；苟有其位，則其志未光，徒無咎而已，眾豈孚哉？能永正則亦可以為天下正，僅能悔亡耳；求以廣業而盡其所以為萃，則未也。

The line statement of the fifth line says: "People gather and occupy their positions, there is no misfortune; if one cannot gain the trust of others, then one should act with virtue, perseverance, and uprightness, and regret will disappear." The small image commentary says: "Gathering in position, the mind is not yet broad." When people come together, the king's virtue is fulfilled, so he should not take the position for himself, to show that his heart does not regard the world as his private possession, and thus people will believe in him; if he does take the position, then his mind is not broad, but there is no misfortune, yet how can people believe in him? If he can maintain uprightness for a long time, he can still be a model for the world, but even then, regret will only disappear; to expand his achievements and fully realize the principle of 'Cui' (gathering), he still has a long way to go.

上六：齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。人之在下，宜俟人引而不可以求，故初六之號、六三之嗟皆不可也；上齎諮不已，至涕洟而得無咎者，在上故也。且九五為萃之主而上六乗之，苟安於上而不以為憂，安得無咎也？

The line statement of the sixth line at the top says: "Lamenting and grieving, tears and sobs flow, yet there is no misfortune." The Small Image Commentary says: "Lamenting and weeping, this is because one cannot dwell in a high position." A person in a low position should wait for others to recommend him and must not seek promotion on his own. Therefore, the crying out of the first line and the sighing of the third line are not advisable. However, the sixth line at the top laments continuously until tears flow, yet there is no misfortune, because it is in a high position. Moreover, the fifth line is the gathering master, yet the sixth line is above it, occupying a position higher than it. If it still remains in that position without worry, how can there be no misfortune?

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。剛上而柔下，剛柔之分也；柔而升於上，則時焉而已，故曰柔以時升。其升也，必有巽順之道、剛中之才，而又有見應上之時，然後升而亨。

The hexagram Sheng has the trigram Xun below and Kun above. The hexagram statement says: "Sheng, great success; it is appropriate to meet a great person, without worry; going south is auspicious." The commentary on the judgment says: "Yin and flexibility follow the right time to ascend, humble and gentle, Yang and strength reside in the center and have a corresponding relationship above, thus achieving great success. 'Meeting a great person, without worry' indicates good fortune; 'Auspicious to go south' indicates the realization of one's aspirations." Yang is above and Yin is below, which is the natural position of Yang and Yin. Now Yin ascends to the upper position, which is only due to the right timing, so it is said 'Yin rises with the right timing.' Its ascent requires the way of humility and gentleness, the virtue of strength and uprightness in the center, and the favorable timing from above, then it can achieve success.

夫山殺瘦、澤増肥、水息淵、木消支者，物惡乎為上也。今柔以時升而無巽順之道，則其升為陵犯；無剛中之才，則其升為循縁。雖有巽順之道、剛中之才而不見應於上，則亦不能升，雖升而必困，故巽而順、剛中而應，是以大亨也。

Mountains are reduced and become thin, while marshes are increased and become full. Water grows in deep valleys, and trees lose their branches. This shows that all things dislike being in a superior position. Now, if the yin and flexible forces rise up without the way of humility and gentleness, their ascent becomes an act of overstepping and offending. If there is no strong and central virtue, their ascent becomes clinging and dependent. Even if there is both humility and strength, but there is no support from above, they still cannot rise. Even if they do rise, they will surely encounter difficulties. Therefore, one must be humble and gentle, with strength that responds appropriately, to achieve great success.

升以進為事，而其才又柔順、上為志者也。以順上為志而不用見大人，則其失言亦將由之矣，其過行亦將隨之矣。用見大人，以順上為志，所謂事聖君有聽從無諫爭也，何疑之有哉？故曰用見大人勿恤，有慶也。

The hexagram "Ascending" takes advancement as its fundamental principle, and its nature is gentle and compliant, with a mind inclined to obey above. If one's mind is inclined to obey above but the person observed is not a great person, then improper words will arise and wrong actions will follow. But if the person observed is a great person, and one's mind is inclined to obey above, then this is exactly what Xunzi meant when he said, "Serving a wise sovereign, one only obeys and does not advise." What then is there to doubt? Therefore, it is said, "Seeing a great person, there is no need to worry, for there is a celebration."

南征吉，動而趍明也。君子靜則嚮晦，動則趍明；動不趍於明，則?行而已，往則觸機蹈穽，故必能南征然後吉也。象曰：地中生木，升，君子以順徳，積小以髙大。地中以順而進，自乎毫毛至於合抱，故順徳積小以成髙大。君子之進徳也，其學有時，其入有序；因其時，循其序，不躐等，不先時，優遊委蛇，循循以進，故能自可欲之善積至於不可知之神，莫之能御也。

"Southward campaign is auspicious," meaning to take action toward brightness. When a gentleman is at rest, he follows the darkness and rests; when he acts, he moves toward brightness. If one acts without moving toward brightness, it is like wandering blindly in darkness, soon encountering obstacles or falling into traps. Therefore, one must first "southward campaign" before it becomes auspicious. The Great Image Commentary says: "Trees growing from the earth represent the image of the Ascending hexagram; the gentleman thus cultivates his virtue, accumulating small things to achieve greatness." Trees grow from the earth, advancing in a natural way, from a hair's thickness to a girth that can be embraced, hence cultivating virtue by accumulating small things to reach great heights. A gentleman enhances his virtue, his learning follows a sequence, and his deepening has order. By following the sequence and order, without overstepping or rushing ahead, proceeding calmly and step by step, he can progress from "desire is called good" to "saintly and unknowable is called divine," unimpeded by anyone.

初六：允升，大吉。象曰：允升大吉，上合志也。九二以剛中之才見應於上而升，升之有喜也；初六信而從以升，而見大人者也，蓋得所附，是以大吉也。九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。升自下而交於上，苟不出於至誠，未有能獲於上者。九二之孚，可用薄祭以交於鬼神，則其誠至矣，是以無咎，象曰謂之有喜也。蓋人神一道也，能事人然後能事神；九二孚乃利用禴，可謂能事神矣，於事人也何有？

The line statement for the first line says: "With sincerity, ascending, great good fortune." The small image commentary says: "With sincerity, ascending, great good fortune, is in harmony with the will above." The second line, with its strong and upright quality in the center, is supported by above and ascends, and this ascent brings joy; the first line follows it with sincerity and ascends, thus meeting the great person, showing that it has found the right object to rely on, hence great good fortune. The line statement for the second line says: "With sincerity, one can offer a light sacrifice, without calamity." The image commentary says: "The sincerity of the second line brings joy." Ascending from below to meet above, if not from the utmost sincerity, one cannot gain recognition from above. The sincerity of the second line allows it to offer a light sacrifice to meet the spirits, and that sincerity is at its peak, hence no calamity. The small image calls it "bringing joy." Human beings and spirits are fundamentally the same; one can serve people before serving spirits. The second line, with sincerity, can offer a light sacrifice, which can be said to be able to serve spirits; then, serving people is nothing difficult.

九三：升虛邑。象曰：升虛邑，無所疑也。此湯武之升也。才雖剛過而道不失順，天人其交歸矣，是以其升若升虛邑，前無為之難者也。邑之小固不足以阨其沖，而又虛焉，則其升甚易也。

The third line statement says: "Rise into an empty city." The Small Image Commentary says: "Rising into an empty city is without doubt." This refers to the ascent of Tang of Shang and Wu of Zhou. Although their nature was overly strong, their conduct did not lose flexibility and gentleness. The mandate of heaven and the hearts of people all aligned with them, so their ascent was like entering an empty city, with no obstacles ahead. The city itself was small and could not block the pass, and何况 it was empty, so the ascent was extremely easy.

六四：王用亨于岐山，吉無咎。象曰：王用亨于岐山，順事也。此文王之升也。下有所事，時未可以升，則順以事上，用是故能亨於所國之岐山焉。升之為道，視地中之木而已；木可以極髙大之理，然方起於毫末而求為髙大，則助長為害矣，故文王不得先時，而武王不能後時也。

The line statement of the fourth line says: "The king holds a sacrificial ceremony on Mount Qi, which is auspicious and without misfortune." The Small Image Commentary says: "The king uses sacrifice on Mount Qi, which is a form of gentle service." This refers to King Wen's ascent. There are still people below who need to be served, and the time is not yet ripe for ascent, so one should serve the sovereign gently. Because of this, King Wen was able to hold a sacrificial ceremony on Mount Qi in his own fief. The principle of ascent can be understood by looking at trees in the earth; trees naturally grow to great heights, but if they are forced to grow tall from a tiny beginning, it would be like pulling up seedlings to help them grow, which brings disaster. Therefore, King Wen could not act before the time, and King Wu could not act after the time.

六五：貞吉升階。象曰：貞吉升階，大得志也。階者，平易而有等，以漸升而得位者也。舜禹之事，聖人之所欲也；湯武之事，豈聖人之所欲哉？故升階為大得志焉。夫聖人之志必至於是而後為得志歟？孟子曰：中天下而立，定四海之民，君子樂之。樂之者，樂行道也，謂之大得志，亦以所樂在此耳。

The line statement of the fifth line says: "Maintaining correctness brings good fortune, ascending the steps." The small image commentary says: "Maintaining correctness brings good fortune, ascending the steps, which greatly realizes one's aspirations." Steps are level and have ranks, ascending gradually to attain a proper position. The events of Shun and Yu receiving the mandate were what the sages desired; but the campaigns of King Tang of Shang and King Wu of Zhou, were these what the sages desired? Therefore, "ascending the steps" is called "greatly realizing one's aspirations." The aspirations of the sages must surely reach this point to be considered fulfilled. Mencius said: "Standing in the center of the world, pacifying the people of the four seas, the gentleman takes pleasure in this." The pleasure lies in promoting the great way; calling it "greatly realizing one's aspirations" is precisely because the pleasure is found here.

上六：?升，利于不息之貞。象曰：?升在上，消不富也。升至於?則極矣，?而猶升，其升必困，此舜所以辭耄期也。若施於進徳則利，故利於不息之正；蓋進徳惡夫畫也，升不息則窮髙極逺而至深厚，終乎為聖人矣，利莫大焉。

The line statement of the sixth line at the top says: "To rise up even in darkness, it is advantageous to maintain unwavering uprightness." The small image commentary says: "To rise up in darkness and occupy the highest position, is to diminish and lack abundance." To rise up into darkness is to reach the extreme; having already reached darkness and still rising, the rising must be difficult, which is why Yu Shun declined on the grounds of old age. However, if this unceasing movement is applied to cultivating virtue, it is beneficial, hence the statement "advantageous to maintain unwavering uprightness." Cultivating virtue most avoids self-imposed limitations; continuous rising allows one to reach the highest and distant, and arrive at depth, eventually becoming a sage, and there is no greater benefit than this.

坎下兌上。困：亨，貞，大人吉，無咎，有言不信。彖曰：困，剛揜也。險以說，困而不失其所亨，其唯君子乎。貞大人吉，以剛中也；有言不信，尚口乃窮也。二卦之剛皆揜於柔矣。剛有健行之才而無所施，此所以為困也。君子雖無所施，其無所不裕者固自若也；且危而遂顛、險而遂陷，則無事乎有徳矣，故險而說、困而不失其所亨，其唯君子乎。

The hexagram "Kun" has the lower trigram Kan (Water) and the upper trigram Dui (Lake). The hexagram statement says: "Kun, meaning困境, is smooth; holding to the correct path, the great man is auspicious and free from calamity; words are not believed." The commentary on the judgment says: "Kun means that the yang is obscured by yin. Being in a dangerous situation yet feeling joyful, though in困境, not losing the way to smoothness, perhaps only the gentleman can do so. Holding to the correct path brings auspiciousness to the great man because the yang is in the center; words are not believed because overemphasizing speech leads to困境." Both the upper and lower trigrams have their yang obscured by yin. The yang has the ability to act vigorously but has nowhere to be expressed, which is called "困境." The gentleman, though unable to express himself, still maintains his broad-mindedness. Moreover, if one collapses when encountering danger or falls intopredicament when facing peril, then virtue is unnecessary. Therefore, being in a dangerous situation yet feeling joyful, though inpredicament, not losing the way to smoothness, perhaps only the gentleman can do so.

險者，人之所憂；而困者，動而見窒者也。今險以說，則是心有以自說而不以天下之憂為憂者也；困而不失其所亨，則是身有以自亨而不以天下之窒為窒者也，非君子而能若是乎？君子雖險以說，然陷於險而不得免者；雖困而不失其所亨，然揜於困而無所逃也。如是則逺害避咎之際，不能不失其正；能不失其正而履險居危如居安者，大人而已，故曰大人吉，以剛中也。剛則健行而不陷，中則強立而不倚，以此處困，故正不失也。

"Xian" refers to what people worry about; "Kun" means being obstructed as soon as one moves. Now, if one is in a dangerous situation yet remains joyful, it is because the mind has its own source of joy and does not take the worries of the world as one's own; though obstructed, one does not lose the ability to be prosperous, meaning one has its own way of being unimpeded and does not take the obstructions of the world as one's own. Who but a gentleman could be like this? A gentleman may be in a dangerous situation yet remain joyful, but he is still trapped in danger and cannot escape; though obstructed, he does not lose his prosperity, yet he is still confined and has nowhere to flee. In such a situation, when it comes to avoiding misfortune and wrongdoing, one is bound to lose the right path. Only a great person can remain on the right path and be secure in danger as if in safety. Therefore, it is said, "The great person is auspicious, because of his strong and central nature." Being strong means acting with vigor without falling into peril; being central means standing firm without leaning to one side; thus, even inpredicament, the right path is not lost.

兌為口舌而在上體，有尚口之象。且人之未信，則忠諫以為厲已，況群小之盛，欲揜君子，而欲以辨說自解乎？欲以辨說自解，益足以致困，故曰有言不信，尚口乃窮也。象曰：澤無水，困，君子以致命遂志。澤有水則足以及物，澤無水則非徒利不足以及物而已，且無以利其身，故其象則為困。君子之道足以通天地、亨萬物，而況其身乎？以君子而無所逃困，則命也，非力之能爭也，於是君子以致命遂志。致命而不致力，則志自遂矣，所以險以說、困而不失其亨也。

The trigram Dui represents speech and is located in the upper position, symbolizing a tendency to rely on words. Moreover, when others do not trust you, sincere advice is regarded as a threat to oneself. How can one expect to be vindicated through argument when petty people are powerful and intent on concealing the virtuous? Attempting to justify oneself through speech will only lead to greater difficulties. Therefore, it is said, "When words are not trusted, relying on speech leads to ruin." The Great Image Commentary states, "A marsh without water is the image of the hexagram Guan; the gentleman thus sacrifices his life to fulfill his aspirations." A marsh with water can benefit all things, but a marsh without water not only fails to benefit others but also fails to benefit itself. Hence, its image is "Guan" (confinement). The way of the gentleman is sufficient to connect heaven and earth, to harmonize all things, so how could he fail to escape confinement? If a gentleman cannot escape confinement, it is fate, not something that can be contested by strength. Therefore, the gentleman sacrifices his life to fulfill his aspirations. By giving his life without striving, his aspirations naturally come to fulfillment. This is why he can remain joyful in adversity and remain harmonious even in hardship.

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。在下而無能為者，臀也，初六之象也。木有庇下之道，茂其枝葉；而徒有株焉，則不能庇其下矣。九四困於九二而不能庇初六，既無能為之才，而所應又無庇下之道，此非所困而困焉。處坎險之底而體暗下之性，則入于幽谷者也；進則困于株木而不見庇，退又入于幽谷而不得達，此困而失其所亨者也。是過三歲則必出而覿明也。

The line statement for the first line says: "The buttocks are pressed by a bare tree stump and fall into a deep valley, not seeing people for three years." The small image commentary says: "Entering the dark valley, it is dark and unclear." Being at the very bottom and doing nothing, it is the buttocks, which is the image of the first line. A tree originally has the function of shading the area below because its branches and leaves are dense; but if only a bare stump remains, it can no longer shade the area below. The nine in the fourth line is trapped by the nine in the second line and cannot protect the first line. The first line has no ability to act, and the nine in the fourth line also lacks the ability to protect below, so it is wrong to be trapped, yet it is trapped. It is at the very bottom of the danger of the kan trigram and has a nature that is dark and lowly, which is "entering the dark valley." Advancing is blocked by the tree stump and no protection is obtained, retreating leads to falling into the dark valley and no way out, so it is trapped and loses its success. However, after three years, it will certainly emerge and see the light again.

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。九五中正在上，有需于酒食之才，方困於劓刖，施不得以及下，而九二不得所需焉，則困于酒食者也。然九五乃徐有說，理不終困，方將來而應二，故曰朱紱方來。

The statement for the second line says: "Trapped in the lack of wine and food (insufficient俸禄), the red sash is about to be presented, which is favorable for sacrifices; if one goes to war at this time, it will be dangerous, but there will be no calamity." The Small Image Commentary says: "Trapped in the lack of wine and food, it is in the center and about to have blessings." The ninth line in the fifth position is upright and occupies the upper position, possessing the quality of the "Need" hexagram's "Need for wine and food," which nurtures people. However, at present, it is trapped in the calamity of "nose and foot amputations," and the benevolent influence cannot descend, so the second line does not receive what it needs, which is why it is "trapped in the lack of wine and food." However, the fifth line will eventually gradually escape from this困境 and be joyful, because in principle, it will not remain trapped forever, and it is about to correspond with the second line, so it says "the red sash is about to come."

朱紱者，天子之所以飾下者也。朱紱雖有飾下之象，異乎株木無庇下之才，然能飾乎身而無所加乎人，以其尚處困故也。亨祀者，人臣之所以事宗廟也；祭祀者，天子之所以事百神也。臣得君然後能保宗廟，故九二朱紱方來則利用亨祀也；君得臣然後能爭百神，故九五困於朱紱、乃徐有說，則利用祭祀也。

"The red sash" is used by the Son of Heaven to adorn his ministers. Although the red sash symbolizes the image of covering below, it differs from the withered tree stump that cannot protect what is beneath it. Yet the red sash can only adorn itself and cannot benefit others, because it is still in a state ofpredicament. "Ritual sacrifice" is used by ministers to serve the ancestral temple, while "worship" is used by the Son of Heaven to serve the myriad spirits. Ministers can only preserve the ancestral temple after obtaining the sovereign, so the line nine in the second, "the red sash is about to come," leads to "it is advantageous to perform ritual sacrifice." The sovereign can only communicate with the myriad spirits after obtaining the ministers, so the line nine in the fifth, "trapped by the red sash," then "gradually finds relief," leads to "it is advantageous to perform worship."

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乗剛也；入于其宮，不見其妻，不祥也。石，止而不動，上六也；蒺藜，剛而善傷，九二也。且以困而視夫蹇與坎，難尤甚焉，則是困者難之極也。物極必反，故困不能久。若初六闇下，猶三歲不覿焉，是以得其所困與非所困而困，固有辨也。

The line statement of the third line says: "Being trapped by a stone and sitting on thorns; returning to one's home, but not seeing one's wife, which is ominous." The Small Image Commentary says: "Sitting on thorns indicates riding over a yang line; entering one's house but not seeing one's wife indicates misfortune." "Stone" is stationary and refers to the sixth line at the top; "thorns" are hard and prickly and refer to the second line with a yang number. Moreover, comparing the hexagram of "Obstruction" with those of "Obstruction" and "Cessation," its difficulty is especially severe, showing that "obstruction" reaches its extreme. When things reach their extreme, they must reverse, so obstruction cannot last long. Like the first line, which is dark and low, one would not see people for only three years. Thus, being in a situation of obstruction when it is appropriate, and being in obstruction when it is not appropriate, are fundamentally different.

困不足責也，所困也，以困之既終，則復得酒食之養也。乃若困于石，則非所困而困焉者也；以困之既終，則亦頑然不動，猶若困之初也。上既困于石，非所困而困；又據于蒺藜，非所據而據，名辱身危，自底於滅，不祥莫甚焉。妻固所有之妻，猶不見，況非其應乎？

When one is in a difficult situation and remains trapped, it is not worth blaming, for it is already in a confined position; when the hardship ends, it will naturally be able to receive food and drink again. As for being "trapped by a stone," this is when one should not be trapped but is trapped; when the hardship ends, it remains stubborn and unmoving, just as it was at the beginning of the hardship. Being trapped above by a stone is an unnecessary confinement; sitting on thorns is an unnecessary occupation. One's reputation is disgraced and oneself is in danger, leading to self-destruction, and there is no greater misfortune than this. One's own wife, who should be one's own, is still not seen, let alone someone who is not in harmony with oneself.

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。九四所志在應初，而九二為之難，不敢亟犯以進也，故曰來徐徐。蓋九二有朱紱方來之勢，而九五有乃徐有說之理，假少頃則二自應五，弗復為初九之難矣，九四所以來徐徐而俟之也。

The statement of the fourth line says: "It comes slowly, being trapped by a carriage adorned with gold, there is regret, but there is a good outcome." The Small Image Commentary says: "Coming slowly, indicates the mind is below; although the line is not in the proper position, there is someone who supports it." The fourth line's mind is to respond to the first line, but the second line creates an obstacle, so it does not dare to advance hastily, hence "coming slowly." Because the second line has the situation of "a red sash is about to come," and the fifth line has the reasoning of "then it gradually becomes harmonious," after some time, the second line will naturally go to respond to the fifth line, and thus no longer obstruct the fourth line and the first line. Therefore, the fourth line comes slowly and waits for the right opportunity.

金車謂九二也。夫金剛而能變，能變明非牽於初者也；車方以載上，載上則非比下者也。九二之才如此，而四反畏之，徐徐不敢進，所以為吝也；所以有終者，為其有與，不終為物奪也。九五：劓則困于赤紱，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。上見揜於柔而害其通，故稱劓；下見陵於剛而害其行，故稱刖。則赤紱者，人臣之所以飾下也，謂九二也；九二自賁其身，又且飾下而不應上，故曰困于赤紱也。

"The term 'golden carriage' refers to the second line with a yang number. Gold is hard but can be shaped, and its ability to change indicates that it is not controlled by the first line with a yin number. A carriage is square and carries the superior, and its carrying the superior indicates that it does not closely associate with the lower. The quality of the second line is like this, yet the fourth line fears it and comes slowly, hesitating to advance, hence 'difficulty'. It is said to 'have a conclusion' because it has a companion (the first line), and thus will not be taken away by others. The statement of the fifth line says: 'Suffering the punishment of having the nose cut off and the feet amputated, confined by a red sash; gradually there will be joy, and it is favorable to perform worship.' The Small Image Commentary says: 'Cutting off the nose and amputating the feet, indicates that the mind's purpose has not yet been realized; gradually there will be joy, because it is upright and just; being favorable to perform worship, is to receive blessings.' Above, it is obstructed by a yin line, hindering its progress, hence 'cutting off the nose'; below, it is pressed by a yang line, hindering its movement, hence 'amputating the feet.' 'Red sash' is used by a minister to adorn subordinates, referring to the second line. The second line is only concerned with adorning itself and adorning the lower, without responding to the fifth line, hence 'confined by the red sash.'"

九五上見揜於柔、下見陵於剛，則與六三進而困于石、退而據于蒺藜亦無以異也；而九五乃徐有說者，以九五中直故也。蓋中立而不倚其身，直行而不迃其心，則雖不得乎明必得其幽，雖不利乎先必利乎後，此同人九五所以先號咷後笑，而困之九五所以乃徐有說也。有說則九二來應而得臣矣；得臣故利用祭祀。何則？尊上帝在乎籲俊故也；籲俊乃可以尊上帝，況百神乎？宜其祭祀而受福也。

Nine in the Fifth is covered above by yin and pressed below by yang, which is no different from Six in the Third advancing and being blocked by a stone or retreating and sitting on thorns. Yet Nine in the Fifth ultimately escapes gradually and feels joy, because it is upright and straight. Maintaining the center without leaning to one side, proceeding straight without inner twists, then even if there is no visible reward, there will certainly be a hidden reward; even if there is difficulty ahead, there will certainly be benefit afterwards. This is why in the hexagram 'Tong Ren' (Union), Nine in the Fifth 'first wails and then laughs', and in the hexagram 'Kun' (Obstruction), Nine in the Fifth 'eventually finds relief'. When there is joy, Nine in the Second comes to correspond and brings a virtuous minister; having a virtuous minister, therefore 'it is advantageous to perform worship'. Why? Because the 'Book of Documents' says that honoring the Supreme Deity lies in employing outstanding talents; only by employing outstanding talents can one honor the Supreme Deity, let alone the hundred spirits. By performing worship and receiving blessings, it is naturally appropriate.

上六：困于葛藟，于臲卼，曰動悔，有悔，征吉。象曰：困于葛藟，未當也；動悔有悔，吉行也。上六牽於初，困于葛藟者也；乗於五剛，困于臲卼者也。初柔不可牽，則逺之可也；五剛不可乗，則去之可也。此困之終，有自通之路，可以行而求吉之時；若自為謀曰動而有悔，則有悔必矣。其所以自謀如此而不礙於行者，以不豫決陰之性故也。

The line statement of the sixth line at the top says: "Being entangled by vines and in a state of instability; if one says 'one movement will lead to regret,' then indeed there will be regret; but going out is auspicious." The Small Image Commentary says: "Being entangled by vines indicates being in an improper position; saying movement will bring regret and indeed there is regret, only action brings auspiciousness." The sixth line is pulled by the first line, which is "being entangled by vines"; dominating the five yang lines above is "being in a state of instability." The first line is weak and should not be pulled, so one should distance oneself from it; the five yang lines should not be dominated, so one should leave them. At this time, thepredicament is coming to an end, and there is naturally a path to be taken, so it is a time to act for auspiciousness; if one hesitates and says "one movement will bring regret," then indeed there will be regret. It hesitates yet still acts because it has not decided things in advance—that is the nature of yin.

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。

The hexagram Well has the trigram Wind below and Water above. The hexagram statement says: "Well, the city and its people may change, but the well remains unchanged. The water of the well neither decreases nor increases, and people come and go to draw water from it. It seems about to be drawn up, but the rope has not yet been pulled out of the well, and the jar is broken, resulting in misfortune." The commentary on the judgment says: "Drawing water from the depths of the water is the well; the well nourishes people without end. Changing the city but not the well is because the second and fifth lines are strong and central. It is almost reached but not yet drawn up, so it is not yet successful. The jar is broken, hence misfortune."

井之為卦，巽下而坎上，巽乎水而上水，卦之所以為井也。井譬則性也。君子學以修性，則巽乎水之象也；既盡性矣而推之以及物，則上水之象也。井之為卦，甃之渫之以養其源，則汲之而不窮；人之性知所以養之，則動而愈出，亦猶井而已矣，故井養而不窮也。

The hexagram "Well" has Xun (Wind) below and Kan (Water) above. It represents going deep into the water and drawing it up, which is why it is called "Well." A well is like a person's nature. A gentleman cultivates his nature through learning, which is the image of going deep into the water. Once he has fully developed his nature and extended it to all things, this is the image of drawing the water up. A well, when its walls are built and its mud is removed to nourish its source, will never run dry. Similarly, when a person's nature is properly cultivated, it will never run out, and the more it is used, the more it flows, just like a well. Therefore, it is said, "The well nourishes without end."

養源於內而用之不窮，則眾共資之以為生、利之以為說，故邑可改也。遷都改邑，重事也；邑可改而井不可改者，立本之有地也。剛中者，天徳之盛也；天命之謂性，則剛中之徳固其所性之中矣，以是立本，故不可改，亦猶天之不可變也。

From its original source, the essence is inexhaustible and nourishing. People rely on it for survival and rejoice in its benefits, hence cities can be relocated. Changing the capital or the city is a major undertaking; cities can be changed but wells cannot, because the fundamental basis of existence has its own fixed place. "Being strong and centered" represents the grandeur of Heavenly Virtue. The Doctrine of the Mean states, "What Heaven endows is called nature." Therefore, the virtue of being strong and centered is inherently the "center" within one's nature. It is used to establish the fundamental basis, hence it cannot be changed, just as Heaven itself cannot be changed.

傳曰：聖人外化而內不化。改邑，所謂外化也；不改井，所謂內不化也。外化所以趍時，內不化所以立本也。故徳之地而不可改，則孟子所謂分定是也。分定，則窮居不損，何喪之有？盛行不加，何得之有？故曰無喪無得也。無得喪於其心，故往者取之，來者取之，取舍不同而吾之為井一也，故曰往來井井。

The Zhuangzi says: "The sage changes his outward appearance according to things, but keeps his inner self unchanged." "Changing the city" refers to changing one's outward appearance according to things, while "not changing the well" refers to keeping one's inner self unchanged. Changing outwardly is to conform to the times, while keeping inner self unchanged is to establish the fundamental. Therefore, the place where virtue is rooted cannot be changed, which is what Mencius refers to as "determined roles" (fixed duties). Once the fixed duties are determined, then even in poverty one does not diminish, so what can be lost? And even when flourishing in the world one does not increase, so what can be gained? Therefore, it is said "no loss, no gain." Since the mind has no gain or loss, those who go away come to draw water, and those who come also come to draw water; although choices and rejections differ, I remain as a well, always the same. Therefore, it is said "coming and going, the well remains steady."

九二巽乎水而在中，汔至者也；然未出，則未繘井者也；無應乎上，則羸其瓶者也。井以上出為功，今未繘井而羸其瓶，是以凶也。象曰：木上有水，井，君子以勞民勸相。不改井者，言性也；井道不可不革者，言治性也。性治而後善，則必以五教率天下而性其逸惰之民，故曰勞民；民勞則善心生矣。然民之勞也，有欲為之志而無能為之才者有矣，有能為之才而無慾為之志者有矣。無慾為之志，則君子勸之，勸之則知勉矣；無能為之才，則君子相之，相則有成矣。

Nine in the Second position goes deep into the water and is in the central position, which is 'about to come up'; yet it has not yet reached the well mouth, which is 'the well rope has not come out of the well'; above it there is no corresponding line, which is 'the bottle has been broken'. The well's function is to bring water up, but now the well rope has not yet come out of the well mouth while the bottle has already been broken, hence it is dangerous. The Great Image Commentary says: 'A wooden bucket filled with water is the image of the Well hexagram; the gentleman thus comforts the people and encourages them to help each other.' 'Not changing the well' refers to nature, 'the well path must not be neglected' refers to cultivating one's nature. Only after one's nature has been cultivated can goodness arise, so it is necessary to use five kinds of education to govern the world and restore the people's nature from their ease and laziness, hence it is said 'to labor the people'; when the people labor, goodness arises. However, among the people, some have the will to do something but lack the ability, while others have the ability but lack the will. Those without the will, the gentleman encourages them, and by encouraging them they will strive; those without the ability, the gentleman helps them, and by helping them they will succeed.

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。初六以陰在下而上無應以引之，井泥不食者也。禽之於井無澤，無禽向之則井道廢矣。然則其不食，非特不如九三之不食也，乃為時之所舍者也。

The line statement for the first line says: "The well at the bottom is full of mud, and the water is not drinkable; the abandoned well even attracts no birds." The small image commentary says: "The mud in the well is not edible because it is at the bottom; the abandoned well has no birds because it has been abandoned by circumstances." The first line, with a yin line at the very bottom and no corresponding line above to support it, is exactly "the mud is not edible." Birds do not come to this well for nourishment, so even birds avoid it, and the well's function is abandoned. Thus, its "not being edible" is not just inferior to the "not being edible" of the third line, but rather it is being abandoned by circumstances.

夫井有不窮之用，可以應無方之求；苟不可以應無方之求，則是其養之未至也。故井道必期於食，食之然後井之功成焉。若夫既可食矣而不見食，則命也，吾無喪焉，九三之不食是矣。

A well has an inexhaustible use, capable of meeting all kinds of needs. If it cannot meet all needs, it indicates that its capacity is not yet fully developed. Therefore, the principle of a well must be to be used by people; only when it is used by people does its function become realized. If it is already drinkable but not used, that is fate, and I have no loss — this is the situation of the line 'not drinking' in the third line.

九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。井谷者，旁出而下流者也；射鮒，小物在下者也。稱甕，則既汲而上矣；敝則漏，自上趍下而井之井亡焉。蓋中人者可導而在下者也；九二在中而不正，其自守不固矣。上有與以引之則上達，無與以引之則下達，故有谷射鮒魚、甕敝漏之象，而孔子謂之無與也。

The line statement for line two says: "Water from the well is leaking out from the side hole, only able to water small fish; the jar used for drawing water is broken and leaking." The small image commentary says: "Water flowing down from the well to the small fish is a sign that there is no one to respond to it." "Well valley" refers to water leaking out from the side and flowing downward; "shooting the small fish" refers to the water reaching the small fish below. Since it mentions the jar, it means the water has already been drawn up; but when the jar is broken and leaks, the water flows back down from above, so the well no longer functions as a well. A person of average ability can be guided but is in a lower position; nine two is in the center but not in the proper position, and its self-restraint is not firm enough. If there is someone above to support it, it will reach upward; if there is no one to support it, it will flow downward—thus there is the image of "well valley shooting the small fish, jar broken and leaking," and Confucius (in the small image commentary) says it is "without correspondence."

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。九三陽也，故為井渫；下也，故為不食。井渫可食而不食，故或者為我心惻焉。人為我惻而我未嘗惻，所謂人不知而不慍，故可用汲也。若其不為人惻，則是所謂時者也，不可用汲也；雖為人惻而我亦自惻，則又非所謂無喪無得者也，亦不可用汲也。

The third line statement says: "The well has been dug out but no one drinks from it, causing me sorrow; this well is drinkable. If the king is enlightened, all will share the blessing." The Small Image Commentary says: "The well has been cleaned but is not used, causing travelers to feel sorrow; seeking the king's enlightenment is for the sake of shared blessings." The third line is a yang line, so it is said "the well has been dug out"; it is in the lower trigram, so it is said "not used." The well has been cleaned and is drinkable but no one drinks from it, so someone feels sorrow for it. Others feel sorrow for me but I do not feel sorrow myself, which is exactly what Confucius said "others do not understand me but I do not resent it," so "it can be drawn from." If no one feels sorrow for it, then it is as previously mentioned, being abandoned by circumstances, and cannot be used; if although someone feels sorrow for it, I also feel sorrow, then it is not in line with "no loss, no gain," and is also not usable.

有可用汲之才而王明焉，則已與王並受其福矣。蓋井渫而不食，則是不為時所知者也；王之不明而徇一時之好惡，則無由汲矣，故九三求王明，非明則不合也。君聖臣賢，天下之盛福，況君臣乎？並受其福明矣。

If there is a capable talent that can be drawn upon and the sovereign is discerning, then one will share the blessing with the sovereign. The well has been drawn dry but no one drinks from it, meaning it is not understood by the people of the time. If the sovereign is not discerning but only follows temporary likes and dislikes, then there will be nothing to draw upon, so the Nine in the Third seeks the sovereign's discernment—without discernment, there will be no harmony. A wise sovereign and a capable minister are the great blessing of the world, let alone the sovereign and minister themselves. Sharing the blessing is clearly evident.

六四：井甃，無咎。象曰：井甃無咎，修井也。六四在上，宜以動出為功者也，而以陰居陰乃反靜焉；然靜而正，得修井之道，故無咎也。夫務在利人而以動出為事者，必其在我者既裕也；在我者未裕而務在利人，則其涸也可立而待也。六四知其不裕，靜而正以自修焉，則其靜也乃所以為動出者，何咎之有哉？

The line statement for the fourth line says: "Using bricks and stones to build the well wall, there is no misfortune." The Small Image Commentary says: "Building the well wall without misfortune, this is the way of repairing the well." The fourth line is in the upper trigram, which should be active in producing water, but instead it has a yin line in a yin position and becomes still. However, its stillness is proper, conforming to the way of repairing the well, so there is no misfortune. Those who are devoted to benefiting others and focus on producing water must already be internally sufficient. If one is not yet sufficient and still insists on benefiting others, then exhaustion is inevitable. The fourth line knows it is not yet sufficient, so it remains still and adheres to the correct path to self-cultivate. Thus, its "stillness" is precisely for future "movement and production," so how could there be misfortune?

九五：井冽寒泉食。象曰：寒泉之食，中正也。冽之為言，清也。井渫者，渫而後清；井冽則自清也，故井渫譬其修性，井冽譬其盡性也。其井冽、其泉寒，又在上而食焉，此聖人盡已之性而推之以及物者也。象曰中正也：人之性本中正，然徒以失中而偏、失正而邪，故不善耳；聖人盡性豈有他哉？不失其所受之中正而已矣。

The line statement of the fifth line says: "The well water is clear, it is cold spring water, suitable for drinking." The Small Image Commentary says: "Cold spring water is suitable for drinking because it is upright and just." "Le" means clear. "Well渫" refers to the well being cleared after washing, while "well冽" refers to the well being naturally clear. Therefore, "well渫" is a metaphor for cultivating one's nature, and "well冽" is a metaphor for exhausting one's nature. Its water is clear and cold, and it is in a superior position and is used by others to drink. This is precisely how the sage exhausts his own nature and extends it to all things. The Small Image says "upright and just": human nature is originally upright and just, but it becomes unrighteous and perverse when it loses the middle and the right. Therefore, people become unvirtuous. How does the sage exhaust his nature? It is simply not losing the upright and just that he has received.

上六：井收勿幕，有孚無吉。象曰：元吉在上，大成也。此井道之大成也。井道大成，宜以不窮之用應無方之求，故曰勿幕。陰之性，故有勿幕之戒焉。井道大成而幕，則是有周公之才之美而使吝也。

The line statement of the sixth line at the top says: "The well water has been drawn up, do not cover the well mouth, with sincerity there is great good fortune." The Small Image Commentary says: "Great good fortune and being in a high position, this is the completion of the well's function." This is the completion of the well's function. Once the well's function is fully realized, it should be able to provide inexhaustible utility to meet all needs, hence the saying "do not cover (the well mouth)." Since the sixth line is of a yin and flexible nature (tending to be stingy), there is the warning "do not cover." If the well's function is fully realized yet the well mouth is covered, this is what Confucius refers to as "even if one has the talent and beauty of the Duke of Zhou, yet he becomes arrogant and stingy."

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

The lower trigram of the Hexagram of Revolution is Li (Fire), and the upper trigram is Dui (Lake). The Hexagram Statement says: "Revolution occurs only after a certain time and is then believed in; it is greatly prosperous and favorable for uprightness, and regret disappears." The Commentary on the Judgment says: "Revolution refers to water and fire extinguishing each other; two women living together but with conflicting hearts, hence called 'Revolution.' 'Only after the appointed day is it believed' means that people only believe in the revolution after it has taken place. Civilized and joyful, it is greatly prosperous and conforms to uprightness; revolution at the right time, and regret disappears. Heaven and Earth undergo revolution, and the four seasons are formed. King Tang of Shang and King Wu of Zhou revolutionized the mandate of heaven; above, they followed the will of heaven, and below, they responded to the hearts of people. The timing of the Hexagram of Revolution is truly great."

傳曰：因者，君之綱也。君以因為綱，則疑若廢革；然所謂革者，因在其中矣。蓋當其可革而革，則亦因之謂也。革不廢因，故因形者為化，存質者為革也；金之從革也，質存焉，楊子以革、化並言之是也。革之為道，可息則息之，如水火之相息；可服則服之，如二女不同居，蓋亦不廢因之謂也。

The transmission says: Following precedent is the guideline for a ruler. A ruler who follows precedent seems to abandon change; however, the so-called change is actually contained within following precedent. Because changing occurs only when change is appropriate, which is itself following precedent. Change does not abandon following precedent, so that which arises from following the form is called "change" (hua), and that which changes while preserving its essence is called "transformation" (ge). Metal can be melted and reshaped, yet its metallic nature remains. Yang Xiong mentions "transformation" and "change" together, meaning precisely this. The principle of change: if something can be extinguished, extinguish it, like water extinguishing fire; if something can be subdued, subdue it, like two women unable to live together—these are all ways of not abandoning following precedent.

雖不廢因，然革生以為熟，革剛以為柔，革柔以為剛，既以為剛，既以去其故矣，則人為求舊之情不能無危疑而不安者。惟聖人盡革之道而功利見於世，是以已日乃孚也。文明故能革陋以為華，說故能革倦以為樂。文明者，禮也；說者，義也。以禮義為革，故能大亨以正，則革而當矣，是變亂之悔亡焉。

Although not abandoning tradition, transforming the immature into the mature, the rigid into the soft, and the soft into the rigid, once something has become rigid, it has already shed its old appearance. Thus, people's attachment to the old inevitably gives rise to doubt and unease. Only the sage carries out transformation thoroughly, so that its benefits become evident in the world, hence "it is only after a certain time that it is believed." Because of civilization, the simple can become refined; because of joy, the weary can become happy. "Civilization" is propriety, "joy" is righteousness; by promoting transformation through propriety and righteousness, it becomes greatly smooth and conforms to the right path, thus the transformation is appropriate, and the regret caused by disorder is eliminated.

天地不革而四時不成，則湯武之於革命豈得已哉？順天應人而已。人之於天，逆之則凶；其於人也，違之則怒。不順乎天、不順乎人，固不可以立於世，何必聖人而然哉？其說以謂：心非貴黃屋而富天下也，順天而不敢逆也，應人而不敢違也。夫天命之難諶而知所以順之，人心之難察而知所以應之，此則非大人不足以與此。

Heaven and Earth do not change, and the four seasons cannot be formed; so how could King Tang of Shang and King Wu of Zhou change the mandate of Heaven by their own will? They merely followed the will of Heaven and responded to the people's hearts. A person who goes against Heaven brings calamity; one who goes against people incurs their anger. Not following Heaven and not following people, is already impossible to stand in the world, how can it be only the sages who are like this? This means that their hearts are not focused on the yellow palanquin and carriage of the Son of Heaven, nor do they desire to possess the whole world. They only follow Heaven and dare not go against it, respond to the people's hearts and dare not turn away from them. Heaven's mandate is hard to rely on, yet he knows how to follow it; the people's hearts are hard to measure, yet he knows how to respond to them. This is not something that an ordinary person cannot do.

象曰：澤中有火，革，君子以治歴明時。天地革而四時成，其革也又有數存焉；治歴以推其數，而時之消息明矣，敬以授人，所以理天地而為革也。初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。人之有文明之才而體炎上之性，則必喜以功業自見乎時，君子所欲也；然上無其應，不可以有為，則以中順自固其志，待上革而後可，不然，動而見括，無益於革也。

The Great Image Commentary says: "Fire in the marsh, this is the image of the Hexagram of Change; the gentleman thus regulates the calendar and clearly distinguishes the seasons." The transformation of heaven and earth leads to the formation of the four seasons, and within this transformation there are numbers that follow a pattern. By regulating the calendar to calculate these numbers, the waxing and waning of the four seasons become clear, and then they are respectfully communicated to people. This is precisely governing heaven and earth and carrying out transformation. The line statement of the first nine says: "Use yellow ox hides to bind and secure." The Small Image Commentary says: "Using yellow ox hides to bind, this indicates that one is still not ready to act." Humans possess the quality of civilization and a nature that tends upward and fiery, so they inevitably desire to display their achievements in the world, which is also what the gentleman desires. However, if there is no corresponding line above, one should not act. Instead, one should use the middle path and gentle compliance to strengthen one's resolve, waiting until the above begins to change before taking action. Otherwise, if one acts too soon, one will be restrained, and it will bring no benefit to the transformation.

六二：已日乃革之，征吉無咎。象曰：已日革之，行有嘉也。已日乃孚，言革之功；已日乃革，言革之事。革之功則君所專，革之事則臣所與；然而革之事反常而為經，非君之則不可以先事，故六二雖見應於上而有可為之勢，亦以已日然後革也。革道貴剛而二柔順，必徵然後吉無咎，徵者所謂跂而及之也。

The line statement of the second line says: "When the proper time comes, change it. Progressing is auspicious and there is no misfortune." The small image commentary says: "Changing on the day of 'already,' this is the result of a beautiful action." "Already day and trust" refers to the effect of change, while "already day and change" refers to the specific matters of change. The effect of change is exclusive to the sovereign, while the matters of change are participated in by the ministers; however, change is an abnormality that becomes a new norm. If the sovereign does not take charge, one must not act prematurely. Therefore, although the second line has a corresponding line above and a favorable situation for action, it must wait until the 'already day' before changing. The way of change values firmness, but the second line is gentle, so it must advance and then be auspicious without misfortune. 'Progressing' means to stretch one's foot to reach it.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。剛過乎中，故征凶正厲；然剛不失正，以之革物，則物之從之者眾矣，故曰革言三就有孚。夫以言為革，未若不待言而革者；然人不可以言教令使，而今以言為革，物多從之，則必信有在於言前、誠有在於令外者也；不則徒以言為革，何足令哉？

The third line statement says: "To advance is ominous, to maintain correctness is perilous; after three iterations of reformative discourse, there is sincerity." The Small Image Commentary says: "After three iterations of reformative discourse, where shall it go?" It is strong beyond the center, hence "danger in proceeding" and "peril in uprightness"; yet although it is strong, it does not lose its correctness, so when it is used to reform external things, followers increase, hence "after three iterations of reformative discourse, there is sincerity." To promote reform through words ultimately is less effective than reforming naturally without words; yet humans cannot be driven solely by words and commands. Now, if reform is promoted through words and many people follow, then there must be sincerity prior to the words and sincerity beyond the command; otherwise, how could words alone move people?

九四：悔亡，有孚改命，吉。象曰：改命之吉，信志也。九四雖不當位而無私與，故悔亡；悔亡則上信之矣，故有孚。夫自立於無過之地，上又至誠勿貳而與之，則非徒可以革下而已，上命之不善亦可以改矣。傳曰：從道不從君。此之謂也。所惡於革，而不當也；何嫌之有？是以君有革命、臣有改命而不疑也。

The fourth line statement says: "Regret disappears, with sincerity and a change of fate, it is auspicious." The Small Image Commentary says: "The auspiciousness of changing fate is because his intention is trusted." Although the fourth line is in an improper position, it does not engage in private alliances, so regret disappears; regret disappears, and above trusts him, hence "with sincerity." He stands in a position without fault, and above trusts him with utmost sincerity and without any double-mindedness. Thus, he is not only able to change below but even can change the improper commands of the sovereign. The commentary says: "Following the Dao rather than blindly following the sovereign." This is exactly what it refers to. People dislike change because it is inappropriate; once it is appropriate, what is there to suspect? Therefore, the sovereign has "revolution" and the subject has "changing fate," and they do not suspect each other.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。剛中，大人之才也；以剛革，有虎變之象焉。傳曰：通其變，遂成天地之文。大人從事於變，則天地之文成矣，是以其文炳然而盛也。大人之為革也，革不以言；不以言而以道，故天下自革也。革不以面而以心，是以其孚見於未占，不待已日也。已日乃孚，為革者之所同也；未占有孚，大人之所獨也。

The line statement of the fifth line says: "The great person transforms like a tiger, and his sincerity is evident without needing to consult omens." The small image commentary says: "The great person transforms like a tiger, his virtue shines brightly." Being strong and upright in the center, this is the quality of the great person; by promoting change with yang strength, it is like a tiger shedding its old fur, appearing completely renewed. The great treatise says: "By understanding its transformation, one achieves the brilliance of heaven and earth." When the great person engages in transformation, the brilliance of heaven and earth is realized, so his virtue shines brightly and magnificently. The great person promotes transformation without words; without words, he relies on the Way, so the world naturally transforms. He transforms not the outer form but the hearts of people, so his sincerity is evident before consultation, without waiting for the "day of certainty." "On the day of certainty, sincerity is attained" is common to all who engage in transformation, but "without consulting, sincerity is attained" is unique to the great person.

上六：君子豹變，小人革面，征凶，居貞吉。象曰：君子豹變，其文蔚也；小人革面，順以從君也。上六，豹者，其文之蔚然而茂密者也。君子通變而成制作之文，其蔚宻矣，而不若大人之文明盛如虎也，故曰君子豹變矣。茂末則本衰，文盛則質喪；君子之文至於茂宻如豹，可謂盛矣，是以其化淺、其功顯，徒能使小人革面而非心服也。象曰順以從君者，以謂民之從君乃其分耳，非果迴心而向道也。

The line statement of the sixth line at the top says: "The gentleman changes like a leopard, while the petty person only changes his appearance; advancing brings misfortune, but staying in the right position brings good fortune." The small image commentary says: "The gentleman's change is like a leopard's; it is his splendid and elaborate appearance. The petty person's change of appearance is to follow and serve the superior." The sixth line at the top takes its image from the leopard, whose patterns are splendid and dense. The gentleman is capable of change and thus achieves the splendid and elaborate appearance of the rites and regulations, which can be called splendid and dense. However, this is still not as splendid and grand as the noble man's appearance, which is like a tiger's spots, bright and magnificent. Therefore, it is said, "The gentleman changes like a leopard." When the branches are flourishing, the root becomes weak; when the appearance is splendid, the simplicity is lost. When the gentleman's appearance reaches the density of a leopard's pattern, it can be said to be very splendid. Therefore, his influence is shallow but his effect is evident, and he can only make the petty person change his appearance, not change his heart. The small image says, "Following and serving the sovereign," meaning that the people's obedience to the sovereign is their due position, not that they genuinely change their hearts and turn to the Way.

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。二體有以木巽火之象，此卦之所以為鼎也。鼎象也者，象未効乎法者也，有其兆而已。蓋鼎雖成象，必待木火然後成功，猶之聖人必待眾賢之輔然後成化養之功焉。

The lower trigram of the Hexagram of the Cauldron is Xun (Wind), and the upper trigram is Li (Fire). The Hexagram Statement says: "The Cauldron, great good fortune and smooth passage." The Commentary on the Judgment says: "The Cauldron is an object taken as a symbol. Using wood to be put into fire, it is used for cooking food. The sage cooks food to offer to the Supreme Deity, and on a large scale cooks food to serve the sages and virtuous ones. Humble and with keen eyes and ears, the flexible lines ascend and occupy the upper position, attaining the center and being supported by the yang line below, thus achieving great good fortune and smooth passage." The upper and lower trigrams together have the image of "wood entering fire," which is why this hexagram is called the Cauldron. Saying "the Cauldron, is an image," means that it is still only an image and has not yet become a established method, only a sign. Although the Cauldron already has the form, it must wait for wood and fire to fulfill its function, just as the sage must wait for the assistance of many virtuous people to accomplish the work of cultivating and nurturing people.

鼎之為卦，以爻觀之，既有鼎之象；以二體觀之，又以木有巽火之義，是有聖人之才而有功發其才者也，故其精意可以享上帝，其盛禮可以養聖賢也。傳曰：惟聖人為能享上帝。聖人所以能享上帝，非徒以精意而已，亦以其能籲俊而使之尊上帝也。傳曰：君之仁者善養士。人君所以能養士，非徒以備禮而已，亦以其專舉賢而使之恵疇也。

The hexagram "Ding" already shows the image of a tripod from its lines. Looking at the upper and lower trigrams, it also conveys the meaning of wood being placed into fire. This indicates that it possesses the talent of a sage and the function to utilize this talent. Therefore, its sincere intention can be used to offer sacrifices to the Supreme Deity, and its grand ceremonial propriety can be used to honor sages and virtuous persons. The "Zhongyong" says: "Only a sage can offer sacrifices to the Supreme Deity." A sage's ability to offer sacrifices to the Supreme Deity is not only due to his sincere intention, but also because he can summon outstanding talents and have them jointly honor the Supreme Deity. The transmitted text says: A benevolent ruler is good at supporting scholars. A ruler's ability to support scholars is not only because of complete ceremonial propriety, but also because he wholeheartedly appoints virtuous talents and enables them to distribute benevolence to the people.

鼎必待木巽火而後成烹飪之功，聖人必待賢佐然後能享上帝而養聖賢，是以鼎之所貴，在乎巽而耳目聰明、柔進而上行、得中而應乎剛也。蓋能巽而下賢，又聰而善聽、明而善視，且得中而應剛，非如違者。如此則於用賢之道盡矣，是以元亨也。

The tripod must wait until wood is put into the fire before it can achieve the function of cooking; similarly, a sage must wait until he has the assistance of the virtuous before he can offer sacrifices to the Supreme Deity and honor the sages. Therefore, the hexagram of the Tripod values "humility and clarity of perception, gentle advancement upward, and being in the center while responding to the yang." Being humble and willing to submit to the virtuous, having keen hearing and the ability to listen well, and having clear sight and the ability to observe effectively, and being in the center while harmonizing with the yang. This is not like those who like to act against others. When this is achieved, the way of employing the virtuous is complete, hence "the primal and great prosperity."

象曰：木上有火，鼎，君子以正位凝命。鼎則聖人之才，大方輔佐之功焉；言木上有火，所及輔佐也，故曰君子以正位凝命，言需賢以自輔如此也。位有上下，命有多寡，正位凝命，用賢有序矣。

The Great Image Commentary says: "Fire burning on wood represents the image of the Hexagram of the Cauldron; the gentleman thus rectifies his position and solidifies his mission." The Hexagram of the Cauldron symbolizes the quality of the sage, and its success entirely depends on the support of assistants. The phrase "fire on wood" refers precisely to the reliance on such assistants, hence "the gentleman rectifies his position and solidifies his mission," meaning he must seek virtuous helpers to assist himself. Positions have high and low, and missions have much and little; rectifying positions and solidifying missions is achieved through the orderly use of virtuous talents.

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。鼎下實也，而初六以虛在下，則鼎之顛趾也。鼎而顛趾以出否則利矣，不然則為覆餗矣。夫鼎以取新，必先出否，得超變之宜，故為未悖也。妾以其子有母道焉，宜其在上而今在下，是子貴而母賤，得妾以其子者也。出否以從貴，革故以取新，非知權不足以與此。

The line statement for the first line says: "The tripod's legs are inverted upwards, which is beneficial for removing filth; marrying a concubine and having a son with her (who becomes the official wife), there is no misfortune." The small image commentary says: "The tripod's legs are inverted, but this is not against the norm; benefiting from removing filth is to follow the noble." The lower part of the tripod should be solid, but the first line, being a yin line, occupies the lower position, which is like the tripod's legs being inverted. Inverting the tripod's legs to remove filth is beneficial, otherwise the food in the tripod would be overturned. The tripod is used to hold new things, so it must first remove the old filth, which is an extraordinary favorable time, hence it is said "not against the norm." A concubine, because she has a son, attains the status of a mother, which should be above but is now below, meaning the son is noble and the mother is humble, which is "obtaining the concubine through her son." Removing filth to follow the noble, eliminating the old to take in the new—this is not something that can be done without understanding flexibility.

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。井言性，故其出無窮；鼎言才，故所受者有量，過其量則覆餗矣。九二以陽居陰而在中，此鼎之有實而顛者也；適中，則其所之而不可以有它矣。我仇謂六五也；六五所應也而稱仇，以其來即則非嘉稱故也。六五困於九四之間，有疾者也；有疾而不能我即，則我之所受適當其可，是以終無尤也。

The line statement of the second line says: "The cauldron is full of food; my opponent is sick and cannot come close, which is auspicious." The small image commentary says: "The cauldron is filled, so one should carefully consider where to go; my enemy is sick, and in the end there is no fault." The hexagram of Well discusses "nature," so it flows endlessly; the hexagram of Cauldron discusses "talent," so what it holds is limited, and exceeding the limit will cause it to overturn. The second line, with a yang line in a yin position and in the central position, is exactly like the cauldron having something inside and the amount being appropriate; it is just right, so where it goes, there is no need for further complications. "My enemy" refers to the sixth line. The sixth line was originally its corresponding line but is called "enemy," because when the other party approaches, it is not a good term. The sixth line is blocked by the fourth line, which is why it is called "sick"; it is sick and cannot come close to me, so what I hold is just right, hence "in the end there is no fault."

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。九三所應在卦之外之象也，所應者為，則九三為鼎耳矣。以耳之於虛而受之，則足以舉鼎而行焉；今九三以陽處陽，實而不受，則鼎耳之義革矣。鼎耳革而無虛受之義，將錯諸地而無以自舉矣，是其行塞者也。如此則雖有文明膏澤之才，不用也，故曰不食。

The line statement for the third line says: "The tripod's handle has changed, movement is blocked, and the delicious wild fowl cannot be eaten; when it rains, regret is reduced, and finally it is auspicious." The Small Image Commentary says: "The tripod's handle has changed, losing its proper meaning." The third line corresponds to the line above it in the primary hexagram (the top line, nine at the top), which is exactly this image. In terms of its correspondence, the third line is equivalent to the tripod's handle. The tripod's handle is hollow in the middle and can bear weight, so it is sufficient to lift the tripod and allow it to move. Now, the third line has a yang line in a yang position, being full but unable to receive emptiness, so the meaning of the tripod's handle has changed. When the tripod's handle changes and loses the meaning of receiving emptiness, the tripod can only be placed on the ground and cannot be lifted by itself, which is "its movement is blocked." In this situation, even if there is the ability to civilize and nourish others, it cannot be used, so it is said "it is not eaten."

召而齊魯不能致者二人，蓋此類也。雖然，九三巽不失正也；巽非髙亢，而正非矯激也，不遇於今，不遇於後，故曰方雨。雨則陰陽和而雉膏食矣，故悔虧焉；然不能亡者，執一廢百，未可與權故也。保常守正，是以終吉也。

Mencius said that Qi and Lu states could not invite two people with propriety, probably referring to this kind of situation. Nevertheless, the ninth line of the trigram belongs to Xun but does not lose its correctness; being humble does not mean being overly exalted, upholding correctness does not mean being overly rigid, not meeting with success now does not mean it will not happen in the future, so it says "the rain is coming." When the rain comes, yin and yang harmonize, and the delicious wild chicken becomes available, so regret decreases; however, regret does not completely disappear, because it is fixated on one aspect and neglects the rest, and has not yet reached the point of flexibility and adaptability. Nevertheless, it can uphold the constant way and maintain correctness, so ultimately it is auspicious.

九四：鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。鼎之所受適則有量，適中斯可矣；以九四實而不中，則是實有餘而量不足，故有折足之患焉。折足則覆餗，則其形渥矣。誠能孚然後敢受職，此臣之信如何哉？

The statement of the fourth line says: "The tripod is broken at the foot, spilling the delicacies of the prince, the body of the tripod is soiled, calamity." The Small Image Commentary says: "Spilling the delicacies of the prince, how is his integrity?" The tripod should hold exactly what it can contain, and moderation is sufficient. The nine in the fourth line is full but not in the center, meaning that what it holds exceeds its capacity, hence the calamity of breaking the foot. When the foot is broken, the food is spilled, and the body of the tripod becomes soiled. One must indeed have integrity before accepting a position, and this is precisely about the integrity of the minister.

六五：鼎黃耳金，利貞。象曰：鼎黃耳，中以為實也。六五居中而受九二者也，中而能有受，則鼎黃耳之象也；九二以剛中而應六五者也，剛而應之，耳之所受，則金之象也。虛中以資納於物而得金焉，則其行不塞，其應無方，享帝養賢之道於是極矣。

The Line Statement of the Fifth Line says: "The tripod has yellow ears and a metal handle, which is favorable for maintaining the correct path." The Small Image Commentary says: "The tripod has yellow ears, which is because it is centered in reality." The Fifth Line is in the center and receives the Second Line, being centered and able to receive, which is the image of "the tripod with yellow ears"; the Second Line, with its strong and vigorous nature in the center, responds to the Fifth Line above, with its strong and vigorous nature coming to respond, becoming what the tripod ear receives, which is the image of "metal." By being empty in the center to accept external things and thus obtaining "the metal handle," it moves without obstruction, and its response has no fixed direction. The way of worshiping the Heavenly Deity and nurturing virtuous talents reaches its peak here.

上九：鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。鼎者，才也；所以舉鼎則在，所以用才則在道。在鼎而無是，有才而未聞道也。而道體常而盡變：其盡變也如金，六五所謂金是也；其體常也如玉，上九所謂玉是也。金則剛柔無常，玉剛柔節矣。此利用之終而歸於崇徳也，大吉無不利宜矣。

The line statement of Upper Nine says: "The tripod is lifted with a jade yuanshang, great good fortune, no disadvantage." The Small Image Commentary says: "The jade yuanshang is on top, indicating that both firmness and softness are properly regulated." The tripod represents "talent"; the yuanshang is used to lift the tripod, and the Dao is used to manifest talent. Having a tripod without a yuanshang is like having talent without understanding the Dao. The Dao has a constant nature that can encompass all changes; its capacity to encompass changes is like metal, which is represented by the Six in the Fifth's "metal"; its constant nature is like jade, which is represented by the Upper Nine's "jade." Metal is changeable between firmness and softness, while jade has firmness and softness properly regulated. This is the ultimate application of the Dao, which ultimately emphasizes virtue, so "great good fortune, no disadvantage" is appropriate.

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。

The Hexagram Zhen has the same lower and upper trigrams, both Zhen. The Hexagram Statement says: "Zhen, smooth and unimpeded. When the thunder shakes, there is fear and anxiety, but after that, one can speak and laugh freely; the thunder's sound shakes a hundred miles, yet the sacrificial dagger and wine in the hands of the chief priest do not get lost." The Commentary on the Judgment says: "Zhen leads to smoothness and unimpededness. 'Zhen comes with fear' indicates that fear brings good fortune. 'Laughing and speaking joyfully' indicates that after the fear, there is order in conduct. 'Zhen shakes a hundred miles' indicates that it moves far away and causes fear in the near. The eldest son goes out and can guard the ancestral temple and state, serving as the chief priest for sacrifices."

上者，陽之所也，陽在下則起而之其所；起而之其所也以時焉，是以亨也。然吉凶悔吝生乎動，故人之情，動則恐，息則說；震所以為動，又為恐；而兌所以為息，又為說也。然動而知恐，乃所以為無恐也，故曰震來虩虩，恐致福也。

The upper position is where the Yang should be. When Yang is below, it will rise up to its proper place. Rising to its proper place is in harmony with the right time, hence it is smooth and favorable. However, the occurrences of good fortune, misfortune, regret, and hardship all arise from movement. Therefore, human nature is such that when there is movement, there is fear, and when there is stillness, there is joy. Zhen represents both movement and fear, while Dui represents both stillness and joy. However, when movement is accompanied by caution and reverence, this is precisely the reason there is no cause for fear, hence it is said, "Zhen comes with a fearful appearance, fear brings good fortune."

來，自反之辭也；欲起而無悔，必來而自省也，恐懼則致福也。故震來虩虩於其先，必笑言啞啞於其後。凡此者，常則不能違也。有則云者，詩所謂如幾如式者，言如其式所。

"Come" refers to the idea of self-reflection and self-examination. If one wishes to rise up without regret, they must look back and examine themselves, and if they can maintain vigilance and caution, they will attract blessings. Therefore, there first comes "Zhen comes with fear and trembling," and inevitably follows "laughter and ease." All these are part of the constant way, which cannot be violated. The "Small Commentary" says "there is a principle," which is what the "Book of Songs" refers to as "conforming to law and order," meaning that every action conforms to that proper form... (the original text is here incomplete)